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H  &  -  *  . 

AN 

EXPOSITION 

OF  THE 

Old  and  New  Testament: 

■ 

WHEREIN 


EACH  CHAPTER  IS  SUMMED  UP  IN  ITS  CONTENTS  ;  THE  SACRED  TEXT  INSERTED 
AT  LARGE,  IN  DISTINCT  PARAGRAPHS ;  EACH  PARAGRAPH  REDUCED 
TO  ITS  PROPER  HEADS ;  THE  SENSE  GIVEN, 

AND  LARGELY  ILLUSTRATED ; 


WITH 

PRACTICAL  REMARKS  AND  OBSERVATIONS: 


BY  MATTHEW  HENRY, 

LATE  MINISTER  OF  THE  GOSPEL. 


A  NEW  EDITION: 

EDITED  BY 

THE  REV.  GEORGE  BURDER,  AND  THE  REV.  JOSEPH  HUGHES,  A.  M. 

WITH  THE 

LIFE  OF  THE  AUTHOR, 

BY  THE 

BEV.  SAMUEL  PALMER, 


VOL.  VI. 


PHILADELPHIA : 

ED.  BARRINGTON  &  GEO.  D.  HAS  WELL, 

MARKET  STREET. 


. 


4  « 


•  ■  -  .  ■  ■ 
> 

' 


*  .  * 


...  .  lit  v>  t.  til 

- 


•V  *  1 


v-..  '  •  ■  •  >:■.  •  ;  ' 


W  Nl  ^ 

•Vi.-  .  .t  •«  t»< 


AN 

EXPOSITION, 


WITH 


PRACTICAL  OBSERVATIONS, 


ON  THE 


REMAINING  BOOKS 


OF  THE 

NEW  TESTAMENT; 


NAMELY, 


THE  ACTS  OF  THE 

II.  TIMOTHY, 

APOSTLES, 

TITUS, 

ROMANS, 

PHILEMON, 

T.  CORINTHIANS, 

HEBREWS, 

11.  CORINTHIANS, 

JAMES, 

GALATIANS, 

I.  PETER, 

EPHESIANS, 

II.  PETER, 

PHILIPPIANS, 

I.  JOHN, 

COLOSSIANS, 

II.  JOHN, 

I.  THESSALONIANS, 

ill.  JOHN, 

II.  THESSALONIANS, 

JUDE,  AND  THE 

1.  TIMOTHY, 

REVELATION. 

fW QITA  imiMQ  Ji  JIT  Ii  5t*I 


U  N  I  /a 


>;  w.o.rr  -)Ai  : f .M'lr-ui 


h(i  i:'  »<>. 


r  /:  m  if  /  t  8  k  t  wi 


. 

'A  i  L 

.  ,  !.■■:; 

;  A :  '  /  i 

.yjfui  .i 
./iu  .  .H 

.m , 

• 


i  v 


;{  AAV-V/f 


3ip.T  *  *  •]  .»•;  :  fiT 

,k  tv!  '()'»/. 

.  ,  ■  i  ■ 

■  - 

!/ 

.  ,  15.  . 

*•  -r\l<n 

;,u  ht  .•! 

.d-y  Ai/J:  1/  T  .5! 

f/ilTOl/l]  A 


AN 


EXPOSITION, 


WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


ACTS  OF  THE  APOSTLES. 


We  have  with  an  abundant  satisfaction  seen  the  foundation  of  our  holy  religion  laid  in  the  history  of  our 
blessed  Saviour,  its  great  Author,  which  was  related  and  left  upon  record  by  four  several  inspired 
writers,  who  all  agree  in  this  sacred  truth,  and  the  incontestable  proofs  of  it,  That  Jesus  is  the  Christ , 
the  Son  of  the  living  God .  Upon  this  rock  the  Christian  church  is  built ;  and  how  it  began  to  be  built 
upon  this  rock,  comes  next  to  be  related  in  this  book  which  we  have  now  before  us.  Of  this  we  have 
the  testimony  only  of  one  witness ;  for  the  matters  of  fact  concerning  Christ,  were  much  more  necessary 
to  be  fully  related  and  attested  than  those  concerning  the  apostles.  Had  Infinite  Wisdom  seen  fit,  we 
might  have  had  as  many  books  of  the  Acts  of  the  Apostles  as  we  have  Gospels,  nay,  as  we  might  have 
had  Gospels  ;  but,  for  tear  of  overburthening  the  world,  (John  21.  25.)  we  nave  sufficient  to  answer  the 
end,  if  we  will  but  make  use  of  it. 

The  history  of  this  book  (which  was  always  received  as  a  part  of  the  sacred  canon)  may  be  considered, 

I.  As  looking  back  to  the  preceding  gospels,  giving  light  to  them,  and  greatly  assisting  our  faith  in  them. 
The  promises  there  made,  we  here  find  made  good ;  particularly  the  great  promise  of  the  descent  of  the 
Holy  Ghost,  and  his  wonderful  operations,  both  on  the  apostles,  (whom  here  in  a  few  days  we  find  quite 
other  men  than  what  the  gospels  left  them  ;  no  longer  weak-headed  and  weak-hearted,  but  able  to  say  that 
which  then  they  were  not  able  to  bear,  (John  16.  12. )  and  bold  as  lions  to  face  those'hardships  which  then 
as  lambs  they  trembled  at  the  thought  of,)  and  also  with  the  apostles,  making  the  word  mighty  to  the 
pulling  down  of  Satan's  strong  holds,  which  had  been  before  comparatively  preached  in  vain.  The 
commission  there  granted  to  the  apostles  we  here  find  executed,  and  the  powers  there  lodged  in  them 
exerted  in  miracles  wrought  on  the  bodies  of  people — miracles  of  mercy,  restoring  sick  bodies  to  health, 
and  dead  bodies  to  life — miracles  of  judgment,  striking  rebels  blind  or  dead  ;  and  much  greater  miracles 
wrought  on  the  minds  of  people,  in  conferring  spiritual  gifts  upon  them,  both  of  understanding  and  ut¬ 
terance  ;  and  this  in  pursuance  of  Christ’s  purposes,  and  in  performance  of  his  promises,  which  we  had 
in  the  gospels.  The  proofs  of  Christ’s  resurrection,  which  the  gospels  closed  with,  are  here  abundantly 
corroborated,  not  only  by  the  constant  and  undaunted  testimony  of  those  that  conversed  with  him  after 
he  rose,  (who  had  all  deserted  him,  and  one  of  them  denied  him,  and  would  not  otherwise  have  been 
rallied  again  but  by  his  resurrection,  but  must  have  been  irretrievably  dispersed,  and  yet  by  that  were 
enabled  to  own  him  more  resolutely  than  ever,  in  defiance  of  bonds  and  deaths,)  but  by  the  working  of 
the  Spirit  with  that  testimony  for  the  conversion  of  multitudes  to  the  faith  of  Christ,  according  to  the 
word  of  Christ,  that  his  resurrection,  the  sign  of  the  prophet  Jonas,  which  was  reserved  to  the  last, 
should  be  the  most  convincing  proof  of  his  divine  mission.  Christ  had  told  his  disciples  that  they  should 
be  his  witnesses,  and  this  book  brings  them  in  witnessing  for  him  ;  that  they  should  be  fshers  of  men, 
and  here  we  have  them  enclosing  multitudes  in  the  gospel-net ;  that  they  should  be  the  lights  of  the 
world,  and  here  we  have  the  world  enlightened  by  them  ;  but  that  day-spring  from  on  high  which  we 
there  discerned  in  the  first  appearing  of,  we  here  find  shining  more  and  more.  The  corn  of  wheat, 
which  there  fell  to  the  ground,  here  springs  up  and  bears  much  fruit ;  the  .gram  of  mustard-seed  there 
is  here  a  great  tree  ;  and  the  kingdom  of  heaven,  which  was  then  at  hand,  is  here  set  up.  Christ’s  pre¬ 
dictions  of  the  virulent  persecutions  which  the  preachers  of  his  gospel  should  be  afflicted  with  (though 
one  could  not  have  imagined  that  a  doctrine  so  well  worthy  of  all  acceptation  should  meet  with  so  much 
opposition)  we  here  find  abundantly  fulfilled,  and  also  the  assurances  he  gave  them  of  extraordinary 
supports  and  comforts  under  their  sufferings.  Thus,  as  the  latter  part  of  the  history  of  the  Old  Testa¬ 
ment  verifies  the  promises  made  to  the  fathers  in  the  former  jiart,  (as  appears  by  that  famous  and  solemn 
acknowledgment  of  Solomon’s,  which  runs  like  a  receipt  in  full,  1  Kings  8.  56.  There  has  not.  faded 
one  word  of  all  his  good  promise  which  he  promised  by  the  hand  of  Moses  his  servant,)  so  the  latter  part 
of  the  history  of  the  New  Testament  exactly  answers  to  the  word  of  Christ  in  the  former  part  of  it  :  and 
thus  they  mutually  confirm  and  illustrate  each  other. 

II.  As  looking  forward  to  the  following  epistles,  which  are  an  explication  of  the  gospels,  which  open  the 
mystery  of  Christ’s  death  and  resurrection,  the  history  whereof  we  had  in  the  gospels.  ^  This  book  in¬ 
troduces  them,  and  is  a  key  to  them,  as  the  history  of  David  is  to  David’s  psalms.  We  are  members 
of  the  Christian  church,  that  tabernacle  of  God  among  men,  and  it  is  our  honour  and  privilege  that  we 
are  so.  Now  this  book  gives  us  an  account  of  the  framing  and  rearing  of  that  tabernacle.  The  four 
gospels  shewed  us  how  the  foundation  of  that  house  was  laid  ;  this  shews  us  how  the  superstructure  be¬ 
gan  to  be  raised.  1.  Among  the  Jews  and  Samaritans,  which  we  have  an  account  of  in  the  former  part 


6 


THE  ACTS. 


of  this  book.  2.  Among  the  Gentiles,  which  we  have  an  account  of  in  the  latter  part :  from  thence, 
and  downward  to  our  own  day,  we  find  the  Christian  church  subsisting  in  a  visible  profession  of  faith  in 
Christ,  as  the  Son  of  God  and  Saviour  of  the  world,  made  by  his  baptized  disciples,  incorporated  into 
religious  societies,  statedly  meeting  in  religious  assemblies,  attending  on  the  apostles’  doctrine,  and  join¬ 
ing  in  prayer  and  breaking  of  bread,  under  the  conduct  and  precedency  of  men  that  gave  themselves  to 
prayer  and  the  ministry  of  the  word,  and  in  a  spiritual  communion  with  all  in  every  place  that  do  like¬ 
wise.  Such  a  body  as  this  there  is  now  in  the  world,  which  we  belong  to :  and,  to  our  great  satisfaction 
and  honour,  in  this  book  we  find  the  rise  and  original  of  it,  vastly  different  from  the  Jewish  church,  and 
erected  upon  its  ruins  ;  but  undeniably  appearing  to  be  of  God,  and  not  of  man.  With  what  confidence 
and  comfort  may  we  proceed  in,  and  adhere  to,  our  Christian  profession,  as  far  as  we  find  it  agrees  wiih 
this  fiattern  in  the  mount ;  to  which  we  ought  religiously  to  conform  and  confine  ourselves. 

Two  things  more  are  to  be  observed  concerning  this  book.  (1.)  The  penman  of  it.  It  was  written  by 
Luke,  who  wrote  the  third  of  the  four  gospels,  which  bears  his  name ;  and  who  (as  the  learned  Ur. 
Whitby  shews)  was,  very  probably,  one  of  the  seventy  disciples,  whose  commission  (Luke  10.  1,  &c.) 
was  little  inferior  to  that  of  the  twelve  apostles.  This  Luke  was  very  much  a  companion  of  Paul  in  his 
services  and  sufferings.  Only  Luke  is  with  me ,  2  Tim.  4.  11.  We  may  know  by  his  style  in  the  latter 
part  of  this  book,  when  and  where  he  was  with  him,  for  then  he  writes,  We  did  so  and  so,  as  ch.  16.  10. 
— 20.  6.  and  from  thenceforward  to  the  end  of  the  book.  He  was  with  Paul  in  his  dangerous  voyage  to 
Rome,  when  he  was  carried  thither  a  prisoner  ;  was  with  him  when  from  his  prison  there  he  wrote  his 
epistles  to  the  Colossians  and  Philemon,  in  both  which  he  is  named.  And  it  should  seem  that  St.  Luke 
wrote  this  history  when  he  was  with  St.  Paul  at  Rome,  during  his  imprisonment  there,  and  was  assistant 
to  him  ;  for  the  history  concludes  with  St.  Paul’s  preaching  there  in  his  own  hired  house.  (2. )  The  title 
of  it ;  The  Acts  of  the  Afiostles  ;  of  the  holy  Afiostles,  so  the  Greek  copies  generally  read  it,  and  so  they 
are  called,  Rev.  18.  20.  Rejoice  over  her,  ye  holy  afiostles.  One  copy  inscribes  it,  The  Acts  of  the 
Afiostles  by  Luke  the  Evangelist.  [1.]  It  is  the  history  of  the  apostles ;  yet  here  is  in  it  the  history  of 
Stephen,  Barnabas,  and  some  other  apostolical  men,  who,  though  not  of  the  twelve,  were  indued  with 
the  same  Spirit,  and  employed  in  the  same  work.  And  of  those  that  were  apostles,  it  is  the  history  of 
Peter  and  Paul  only  that  is  here  recorded  ;  (and  Paul  was  now  of  the  twelve  ;)  Peter  the  apostle  of  the 
circumcision,  and  Paul  the  apostle  of  the  Gentiles,  Gal.  2.  7.  But  this  suffices  as  a  specimen  of  what 
the  rest  did  in  other  places,  pursuant  to  their  commission,  for  they  were  none  of  them  idle.  And  as  we 
are  to  think  what  is  related  in  the  gospels  concerning  Christ  sufficient,  because  Infinite  Wisdom  thought 
so,  the  same  we  are  to  think  here  concerning  what  is  related  of  the  apostles,  and  their  labours ;  for  what 
more  is  told  us  from  tradition  of  the  labours  and  sufferings  of  the  apostles,  and  the  churches  they  planted, 
is  altogether  doubtful  and  uncertain,  and  what  I  think  we  cannot  build  upon  with  any  satisfaction  at  all ; 
this  is  gold,  silver,  and  firecious  stones,  built  upon  the  foundation  ;  that  is  wood,  hay,  and  stubble.  [2.] 
It  is  called  their  acts,  or  doings.  Gesta  afiostolorum.  So  some,  rijd^wc — their  practices  of  the  lessons 
their  Master  had  taught  them.  The  apostles  were  active  men  ;  and  though  the  wonders  they  did  were 
by  the  word,  yet  they  are  fitly  called  their  acts  ;  they  spake,  or  rather  the  Spirit  by  them  sfiake,  and  it 
was  done.  The  history  is  filled  with  their  sermons  and  their  sufferings ;  yet  so  much  did  they  labour  in 
their  preaching,  and  so  voluntarily  did  they  expose  themselves  to  sufferings,  and  such  were  their 
achievements  by  both,  that  they  may  very  well  be  called  their  acts. 


THE  ACTS,  I. 


CHAP.  I. 

The  inspired  historian  begins  his  narrative  of  the  Acts  of  the 
Apostles,  I.  With  a  reference  to,  and  a  brief  recapitula¬ 
tion  of,  his  gospel,  or  history  of  the  life  of  Christ,  inscri¬ 
bing  this,  as"  he  hod  done  that,  to  his  friend  Theophilus,  v. 
1,  2.  II.  With  a  summary  of  the  proofs  of  Christ’s  resur¬ 
rection,  his  conference  with  his  disciples,  and  the  instruc¬ 
tions  he  gave  them  during  the  forty  days  of  his  continuance 
on  earth,  v.  2 . .  5.  III.  With  a  particular  narrative  of 
Christ’s  ascension  into  heaven,  his  disciples’  discourse  with 
him  before  he  ascended,  and  the  angels’  discourse  with 
them  after  he  was  ascended,  v.  6  . .  11.  IV.  With  a  gene¬ 
ral  idea  of  the  embryo  of  the  Christian  church, and  its  state 
from  Christ’s  ascension  to  the  pouring  out  of  the  Spirit,  v. 
12. .  14.  V.  With  a  particular  account  of  the  filling  up  of 
the  vacancy  that  was  made  in  the  sacred  college  by  the 
death  of  Judas,  bv  the  electing  of  Matthias  in  his  room, 
v.  15..  26. 

I .  rpHE  former  treatise  have  I  made,  O 
B  Theophilus,  of  all  that  Jesus  be- 
gan  both  to  do  and  teach,  2.  Until  the  day 
in  which  he  was  taken  up,  after  that  he 
through  the  Holy  Ghost  had  given  com¬ 
mandments  unto  the  apostles  whom  he 
had  chosen:  3.  To  whom  also  he  shewed 
himself  alive  after  his  passion  by  many  in¬ 
fallible  proofs,  being  seen  of  {hem  forty 


days,  and  speaking  of  the  things  pertain¬ 
ing  to  the  kingdom  of  God :  4.  And,  be¬ 

ing  assembled  together  with  them,  com¬ 
manded  them  that  they  should  not  depart 
from  Jerusalem,  but  wait  for  the  promise 
of  the  Father,  which,  saith  he,  ye  have 
heard  of  me.  5.  For  John  truly  baptized 
with  water ;  but  ye  shall  be  baptized  with 
the  Holy  Ghost  not  many  days  hence. 

In  these  verses, 

I.  Theophilus  is  put  in  mind,  and  we  in  him,  of 
St.  Luke’s  gospel,  which  it  will  be  of  use  for  us  to 
cast  an  eye  upon  before  we  enter  upon  the  study  of 
this  book,  that  we  may  see  not  only  how  this  begins 
there  where  that  breaks  off,  but  that,  as  in  water 
face  answers  to  face,  so  do  the  acts  of  the  afiostles  to 
the  acts  of  their  Master,  the  acts  of  his  grace. 

1.  His  patron,  to  whom  he  dedicates  this  book,  (I 
should  rather  say  his  fiufiil,  for  he  designs,  in  dedi¬ 
cating  it  to  him,  to  instruct  and  direct  him,  and  not 
to  crave  his  countenance  or  protection,)  is,  Theophi¬ 
lus,  v.  1.  In  the  epistle  dedicatory  before  his  gos- 
el,  he  had  called  him  most  excellent  Theofihilus, 
ere  he  calls  him  no  more  than  O  Theofihilus,  not 
that  he  had  lost  his  excellency,  or  that  it  was  dimi¬ 
nished  and  become  less  illustrious ;  but  either  hr 


THE  ACTS,  i. 


7 


had  now  quitted  his  place,  whatever  it  was,  for  the  1 
sake  of  which  that  title  was  given  him  ;  or,  he  was 
now  grown  into  years,  and  despised  such  titles  of 
respect  more  than  he  had  done  ;  or  Luke  was  grown 
more  intimate  with  him,  and  therefore  could  address 
him  with  the  more  freedom.  It  was  usual  with  the 
ancients,  both  Christian  and  heathen  writers,  thus  to 
inscribe  their  writings  to  some  particular  persons. 
But  the  directing  some  of  the  books  of  the  scripture 
so,  is  an  intimation  to  each  of  us  to  receive  them  as 
if  directed  to  us  in  particular,  to  us  by  name ;  for 
whatsoever  things  were  written  before  time,  were 
i written  for  our  Learning. 

2.  His  gospel  is  here  called  the  former  treatise 
which  he  had^made,  which  he  had  an  eye  to  in  wri¬ 
ting  this,  intending  this  for  a  continuation  and  con¬ 
firmation  of  that,  -re*  Ti-gi-rov  hoy  tv — the  former  word. 
What  is  written  of  the  gospel,  is  the  word  as  truly 
as  what  was  spoken ;  nay,  we  know  no  unwritten 
word  that  we  are  to  give  credit  to,  but  as  it  agrees 
with  that  which  is  written.  He  made  the  former 
treatise,  and  now  is  divinely  inspired  to  make  this, 
for  Christ’s  scholars  must  "go  on  toward  perfection, 
Heb.  6.  1.  And  therefore  their  guides  must  help 
them  on,  must  still  teach  the  people  knowledge, 
(Eccl.  12.  9.)  and  not  think  that  their  former  la¬ 
bours,  though  ever  so  good,  will  excuse  them  from 
further  labours ;  but  they  should  rather  be  quickened 
and  encouraged  by  them,  as  St.  Luke  here,  who,  be¬ 
cause  he  had  laid  the  foundation  in  a  former  trea¬ 
tise,  will  build  upon  it  in  this.  Let  not  this  there¬ 
fore  drive  out  that ;  let  not  new  sermons  and  new 
books  make  us  forget  old  ones,  but  put  us  in  mind 
of  them,  and  help  us  to  improve  them. 

3.  The  contents  of  his  gospel  were,  that,  all  that , 

which  Jesus  began  both  to  do  and  teach ;  and  the 
same  is  the  subject  of  the  writings  of  the  other  three 
evangelists.  Observe,  (1.)  Christ  both  did  and 
taught.  The  doctrine  he  taught  was  confirmed  by 
the  miraculous  works  he  did,  which  proved  him  a 
teacher  come  from  God,  John  3.  2.  And  the  duties 
he  taught  were  copied  out  in  the  holy  gracious  works 
he  did,  for  he  hath  left  us  an  example,  and  that  such 
as  proves  him  a  teacher  come  from  God  too,  for  by 
their  fruits  ye  shall  know  them.  Those  are  the 
best  ministers,  that  both  do  and  teach,  whose  lives 
are  a  constant  sermon.  (2.)  He  began  both  to  do 
and  teach  ;  he  laid  the  foundation  of  all  that  was  to 
be  taught  and  done  in  the  Christian  church.  His 
apostles  were  to  carry  on  and  continue  what  he  be¬ 
gan,  and  to  do  and  teach  the  same  things.  Christ 
set  them  in,  and  then  left  them  to  go  on,  but  sent  his 
Spirit  to  empower  them  both  to  do  and  teach.  It  is 
a  comfort  to  those  who  are  endeavouring  to  carry  on 
the  work  of  the  gospel,  that  Christ  himself  began 
it.  The  great  salvation  at  the  first  began  to  be  spo¬ 
ken  by  the  Lord,  Heb.  2.  3.  (3.)  The  four  evange¬ 

lists,  and  Luke  particularly,  have  handed  down  to 
us  all  that  Jesus  began  both  to  do  and  teach ;  not 
all  the  particulars,  the  world  could  not  have  con¬ 
tained  them  ;  but  all  the  heads,  samples  of  all,  so 
many,  and  in  such  variety,  that  by  them  you  may 
judge  of  the  rest  We  have  the  beginnings  of  his 
doctrine,  (Matt.  4.  17.)  and  the  beginnings  of  his 
miracles,  John  2.  11.  Luke  had  spoken,  had  treat¬ 
ed,  of  all  Christ’s  sayings  and  doings,  had  given  us 
a  general  idea  of  them,  though  he  had  not  recorded 
each  in  particular. 

4.  The  period  of  the  evangelical  stoiy  is  fixed  to 
the  day  in  which  he  was  taken  up,  v.  2.  Then  it 
was  that  he  left  this  world,  and  his  bodily  presence 
was  no  more  in  it.  St.  Mark’s  gospel  concludes 
with  the  Lord's  being  received  up  into  ■  heaven, 
(Mark  16.  19.)  and  so  does  St.  Luke’s,  Luke  24.  51. 
Christ  continued  doing  and  teaching  to  the  last,  till 
he  was  taken  up  to  the  other  work  he  had  to  do 
within  the  veil. 


!|  II.  The  tru  h  of  Christ’s  resurrection  is  maintain¬ 
ed  and  evidenced,  v.  3.  That  part  of  what  was  re¬ 
lated  in  the  former  treatise,  was  so  material,  that  it 
was  necessary  to  be  upon  all  occasions  repeated. 
The  great  evidence  of  his  resurrection,  was,  that  he 
shewed  himself  alive  to  his  apostles ;  being  alive,  he 
shewed  himself  so,  and  he  was  seen  of  them.  They 
were  honest  men,  and  one  may  depend  upon  their 
testimony  ;  but  the  question  is,  whether  they  were 
not  imposed  upon,  as  many  a  well-meaning  man  is. 
No,  they  were  not ;  for, 

1.  The  proofs  were  infallible,  Ttx^jig/a — plain  in¬ 
dications,  both  that  he  was  alive,  (he  walked  and 
talked  with  them,  he  ate  and  drank  with  them,)  and 
that  it  was  he  himself,  and  not  another,  for  he  shew¬ 
ed  them  again  and  again  the  marks  of  the  wounds  in 
his  hands,  and  feet,  and  side  ;  which  was  the  utmost 
proof  the  thing  was  capable  of,  or  required. 

2.  They  were  many,  and  often  repeated  ;  he  was 
seen  by  them  forty  days;  not  constantly  residing  with 
them,  but  frequently  appearing  to  them,  and  bring¬ 
ing  them  by  degrees  to  be  fully  satisfied  concerning 
it,  so  that  all  their  sorrow  for  his  departure  was  done 
away  by  it.  Christ’s  staying  upon  earth  so  long 
after  he  was  entered  upon  his  state  of  exaltation  and 
glory,  to  confirm  the  faith  of  his  disciples,  and  com¬ 
fort  their  hearts,  was  such  an  instance  of  condescen¬ 
sion  and  compassion  to  believers,  as  may  fully  as¬ 
sure  us,  that  we  have  a  high-priest  that  is  touched 
with  the  feeling  of  our  infirmities. 

III.  A  general  hint  given  of  the  instructions  he 
furnished  his  disciples  with,  now  that  he  was  about 
to  leave  them.  Since  he  breathed  on  them,  and 
opened  their  understandings,  they  were  better  able 
to  receive  them. 

1.  He  instructed  them  concerning  the  work  they 
were  to  do;  He  gave  commandments  to  the  apostles 
whom  he  had  chosen.  Note,  Christ’s  choice  is  al¬ 
ways  attended  with  his  charge.  Those  whom  he 
elected  into  the  apostleship,  expected  he  should  give 
them  preferments,  but,  instead  of  that,  he  gave 
them  commandments.  When  he  took  his  journey, 
and  gave  authority  to  his  servants,  and  to  every  one 
his  work,  (Mark  13.  34.)  he  gave  them ■  command¬ 
ments  through  the  Holy  Ghost,  which  he  was  him¬ 
self  filled  with  as  Mediator,  and  which  he  had 
breathed  into  them.  In  giving  them  the  Holy  Ghost, 
he  gave  them  his  commandments ;  for  the  Comforter 
will  be  a  commander ;  and  his  office  was  to  bring  to 
their  remembrance  what  Christ  had  said.  He  charged 
those  that  were  apostles  by  the  Holy  Ghost ;  so  the 
words  are  placed.  It  was  their  recehung  the  Holy 
Ghost,  that  sealed  their  commission,  John  20.  22. 
He  was  not  taken  up  till  after  he  had  given  them 
their  charge,  and  so  finished  his  work. 

2.  He  instructed  them  concerning  the  doctrine 
they  were  to  preach  ;  He  spake  to  them  of  the  things 
pertaining  to  the  kingdom  of  God.  He  had  given 
them  a  general  idea  oi'  that  kingdom,  and  the  certain 
time  it  should  be  set  up  in  the  world ;  (in  his  para¬ 
ble,  Mark  13.)  but  here  he  let  them  more  into  the 
nature  of  it,  as  a  kingdom  of  grace  in  this  world,  and 
of  glory  in  the  other ;  and  opened  to  them  that  cove 
nant  which  is  the  great  charter  by  which  it  is  incor 
porated.  Now  this  was  intended,  (1.)  To  prepare 
them  to  receive  the  Holy  Ghost,  and  to  go  through 
that  which  they  were  designed  for.  He  tells  them 
in  secret  what  they  must  tell  the  world ;  and  they 
shall  find  that  the  Spirit  of  truth,  when  he  comes,  will 
say  the  same.  (2.)  To  be  one  of  the  proofs  of 
Christ’s  resurrection  ;  so  it  comes  in  here  ;  the  disci¬ 
ples,  to  whom  he  shewed  himself  alive,  knew  that  it 
was  he,  not  only  by  what  he  shelved  them,  but  bv 
what  he  said  to  them.  None  but  he  could  speak 
thus  clearly,  thus  fully,  of  the  things  pertaining  to 
the  kingdom  of  God.  He  did  not  entertain  them 
with  discourses  of  politics  or  the  kingdoms  of  men, 


8 


THE  ACTS,  I. 


of  philosophy  or  the  kingdom  of  nature,  but  pure 
divinity  and  the  kingdom  of  grace  ;  the  things  which 
most  nearly  concerned  them,  and  those  to  whom 
they  were  sent. 

IV.  A  particular  assurance  given  them,  that  they 
should  now  shortly  receive  the  Holy  Ghost,  with 
orders  given  them  to  expect  it;  (n.  4,  5.)  he  being 
assembled  together  with  them,  probably  in  the  in¬ 
terview  at  the  mountain  in  Galilee,  which  he  had 
appointed  before  his  death ;  for  there  is  mention  of 
their  coming  together  again,  {y.  6.)  to  attend  his  as¬ 
cension.  Though  lie  had  now  ordered  them  to  Gali¬ 
lee,  yet  they  must  not  think  to  continue  there ;  no, 
they  must  return  to  Jerusalem,  and  not  depart 
thence.  Observe, 

1.  The  command  he  gives  them  to  wait ;  this  was 

to  raise  their  expectations  of  something  great ;  and 
something  very  great  they  had  reason  to  expect 
from  their  exalted  Redeemer.  ( 1. )  They  must  wait 
till  the  time  appointed,  which  is  now  not  many  days 
hence.  They  that  by  faith  hope  promised  mercies 
will  come,  must  with  patience  wait  till  they  do  come ; 
according  to  the  time,  the  set  time.  And  when  the 
time  draws  nigh,  as  now  it  did,  we  must,  as  Daniel, 
look  earnestly  for  it,  Dan.  9.  3.  (2.)  They  must 

wait  in  the  place  appointed,  in  .Jerusalem,  for  there 
the  Spirit  must  be.  first  poured  out,.be cause  Christ 
was  to  be  as  King  upon  the  holy  hill  of  Zion  ;  and 
because  the  word  of  the  J^ord  must  go  forth  from 
Jerusalem  ;  that  must  be  the  mother-church.  There 
Christ  was  put  to  shame,  and  therefore  there  he  will 
have  this  honour  done  him  ;  and  this  favour  is  done 
to  Jerusalem,  to  teach  us  to  forgive  our  enemies  and 
persecutors.  The  apostles  were  more  exposed  to 
danger  at  Jerusalem  than  they  would  have  been  in 
Galilee ;  but  we  may  cheerfully  trust  God  with  our 
safety,  when  we  keep,  in  the  way  of  our  duty.  The 
apostles  were  now  to  put  on  a  public  character,  and 
therefore  must  venture  in  a  public  station  ;  Jerusa¬ 
lem  was  the  fittest  candlestick  for  those  lights  to  be 
sepupin. 

2.  xThe  assurance  he  gives  them  that  they  shall 

not  wait  in  vain  ;  the  blessing  designed  them  shall 
come,  and  they  shall  find  it  was  worth  waiting  for ; 
You  shall  be  baptized  with  the  Holy  Ghost :  that  is, 
(1,.)  “  The  Holy  Ghost  shall  be  poured  out  upon  you 
more  plentifully- than  ever.;>  They  had  already 
been  breathed  upon  with  the  Holy  Ghost,  (John  20. 
22. )  and  they  had  found  the  benefit  of  it ;  but  now 
they  shall  have  larger  measures  of  his  gifts,  graces, 
and  comforts,  and  be  baptized  with  them;  where 
there  seems  to  be  an  allusion  to  those  Old  Testa¬ 
ment  promises  of  the  pouring  out  of  the  Spirit,  Joel 
2.  28.  Isa.  44.  3. — 32.  15.  (2.)  “  Ye  shall  be  cleansed 
and  purified  by  the  Holy  Ghost,  as  the  priests  were 
baptized  and  washed  with  water,  when  they  were 
consecrated  to  the  sacred  function  ;  They  had  the 
sign,  ye  shall  have  the  thing  signified.  Ye  shall  be 
sanctified  by  the  truth,,  as  the  Spirit  shall  lead  you 
more  and  more  into  it,  and  your  consciences  purged 
by  the  witness  of  the  Spirit,  that  ye  may  serve" the 
living  God  in  the  apostleship. ”  (3.)  “Ye  shall 

hereby  be  more  effectually  than  ever  engaged  to 
your  Master,  and  to  his  conduct,  as  Israel  was  bap¬ 
tized  unto  Moses  in  the  cloud,  and  in  the  sea ;  ye 
shall  be  tied  so  fast  to  Christ,  that  ye  shall  never, 
for  fear  of  any  sufferings,  forsake  him  again,  as  once 
you  did.  ” 

Now  this  gift  of  the  Holy  Ghost  he  speaks  of,  [1.] 
As  the  promise  of  the  Father,  which  they  had  heard 
of  him,  and  might  therefore  depend  upon. 

First,  The  Spirit  was  given  by  promise,  and  it  was 
at  this  time  the  great  promise,  as  that  of  the  Mes¬ 
siah  was  before,  (Luke  1.  72.)  and  that  of  eternal 
life  is  now,  1  John  2.  25.  Temporal  good  things  are 
given  by  Providence,  but  the  Spirit  and  spiritual 
blessings  are  given  by  promise,  Gal.  3.  18.  The 


Spirit  of  God  is  not  given  as  the  spirit  of  men  is  giv»*n 
us,  and  formed  within  us,  by  a  course  of  nature, 
(Zech.  12.  l.)but  by  the  word  of  God.  1.  That 
the  gift  may  be  the  more  valuable,  Christ  thought 
the  promise  of  the  Spirit  a  legacy  worth  leaving  to 
his  church.  2.  That  it  may  be  the  more  sure,  and 
that  the  heirs  of  promise  may  be  confident  of  the  im 
mutability  of  God's  counsel  herein.  3.  That  it  may 
be  of  grace,  peculiar  grace,  and  may  be  received  by 
faith,  laying  hold  on  the  promise,  and  depending 
upon  it.  A"  Christ,  so  the  Spirit  is  received  by  faith. 

Secondly,  It  was  the  promise  of  the  Father,  of 
Christ’s  Father.  Christ,  as  Mediator,  had  an  eye 
to  God  as  his  Father,  fathering  his  design,  and  own¬ 
ing  it  all  along.  Of  our  Father ,  who,  if  he  give  us 
the  adoption  of  sons,  will  certainly  give  us  the  Spirit 
of  adoption.  Gal.  4.  5,  6.  He  will  give  the  Spirit, 
as  the  Father  of  lights,  as  the  Father  of  spirits,  and 
as  the  Father  of  mercies;  it  is  the  promise  of  the 
Father. 

Thirdly,  This  promise  of  the  Father  they  had 
heard  from  Christ  many  a  time,  especially  in  the 
farewell  sermon  he  preached  to  them  a  little  before 
he  died,  wherein  he  assured  them,  again  and  again, 
that  the  Comforter  should  come.  This  confirms  the 
promise  of  God,  and  encourages  us  to  depend  upon 
it,  that  we  have  heard  it  from  Jesus  Christ ;  for  in 
him  all  the  promises  of  God  are  yea,  and  amen. 
“You  have  heard  it  from  me,  and  I  will  make  it 
good.  ” 

[2.]  As  the  prediction  of  John  Baptist ;  for  so  far 
Christ  here  directs  them  to  look ;  ( v .  5.)  “  You  have 
not  only  heard  it  from  me,  but  you  had  it  from  John  ; 
when  he  turned  you  over  to  me,  he  Said,  (Matt.  3. 
11.)  I  indeed  baptize  you  with  water,  but  he  that 
comes  after  me,  shall  baptize  you  with  the  Holy 
Ghost.  ”  It  is  a  great  honour  that  Christ  now  does 
to  John,  not  only  to  quote  his  words,  but  to  make  this 
great  gift  of  the  Spirit,  now  at  hand,  to  be  the  ac¬ 
complishment  of  them.  Thus  he  confirmeth  the 
word  of  his  servants,  his  messengers,  Isa.  44.  26. 
But  Christ  can  do  more  than  any  of  his  ministers. 
It  is  an  honour  to  them  to  be  employed  in  dispensing 
the  means  of  grace,  but  it  is  his  prerogative  to  give 
the  Spirit  of  grace.  He  shall  baptize  you  with  the 
Holy  Ghost ;  shall  teach  you  by  his  Spirit,  and  give 
.  his  Spirit  to  make  intercession  in  you  ;  which  is  more 
than  the  best  ministers  preaching  with  us. 

Now  this  gift  of  the  Holy  Ghost  thus  promised, 
thus  prophesied  of,  thus  waited  for,  is  that  which 
we  find  the  apostles  received  in  the  next  chapter, 
for  in  that  this  promise  had  its  full  accomplishment ; 
that  was  it  that  shall  come,  and  we  look  for  no  other  ; 
for  it  is  here  promised  to  be  given  not  many  days 
hence.  He  does  not  tell  them  how  many,  because 
they  must  keep  every  day  in  a  frame  fit  to  receive  it. 
Other  scriptures  speak  of  the  gift  of  the  Holy  Ghost 
to  ordinary  believers,  this  sneaks  of  that  particular 
power  which,  by  the  Holy  Ghost,  the  first  preachers 
of  the  gospel,  and  planters  of  the  church,  were  en¬ 
dued  with,  enabling  them  infallibly  to  relate  to  that 
age,  and  record  to  posterity,  the  doctrine  of  Christ, 
and  the  proofs  of  it ;  so  that  by  virtue  of  this  pro¬ 
mise,  and  the  performance  of  it,  we  receive  the 
New  Testament  as  of  divine  inspiration,  and  venture 
our  souls  upon  it. 

6.  When  they  therefore  were  come  to¬ 
gether,  they  asked  of  him,  saying,  Lord, 
wilt  thou  at  this  time  restore  again  the 
kingdom  to  Israel  ?  7.  And  he  said  unto 

them,  It  is  not  for  you  to  know  the  times 
or  the  seasons,  which  t he  Father  hath  put 
in  his  own  power.  8.  But  ye  shall  leee  ve 
power,  after  that  the  Holy  Ghosi  is  come 


THE  t 

upon  you  :  and  ye  shall  be  witnesses  unto 
me  both  in  Jerusalem,  and  in  all  Judea, 
and  in  Samaria,  and  unto  the  uttermost 
part  of  the  earth.  9.  And  when  he  had 
spoken  these  things,  while  they  beheld,  he 
was  taken  up ;  and  a  cloud  received  him 
out  of  their  sight.  10.  And  while  they 
looked  stedfastly  toward  heaven  as  he  went 
up,  behold,  two  men  stood  by  them  in  white 
apparel ;  11.  Which  also  said,  Ye  men  of 
Galilee,  why  stand  ye  gazing  up  into  hea¬ 
ven  ?  This  same  Jesus,  which  is  taken  up 
from  you  into  heaven,  shall  so  come  in  Hie 
manner  as  ye  have  see  ft  him  go  into  heaven. 

In  Jerusalem  Christ,  by  his  angel,  had  appointed 
his  disciples  to  meet  him  in  Galilee ;  there  he  ap¬ 
pointed  them  to  meet  him  in  Jerusalem  again,  such 
a  day  ;  thus  he  would  try  their  obedience,  and  it  was 
found  ready  and  cheerful ;  they  came  together,  as  he 
appointed  them,  to  be  the  witnesses  of  his  ascension  ; 
which  here  we  have  an  account  of.  Observe, 

I.  The  question  they  asked  him  at  this  interview. 
They  came  together  to  him,  as  those  that  had  con¬ 
sulted,  one  another  about  it,  and  concurred  in  the 
question,  nemine  contraclicente — unanimously  ;  they 
came  in  a  body,  and  put  it  to  him  as  the  sense  of  the 
bouse Lord,  wilt  thou  at  this  time  restore  again 
the  kingdom  to  Israel?  Two  Ways  this  may  be 
taken. 

1.  “  Surely  thou  wilt  not  at  all  restore  it  to  the 
present  rulers  of  Israel,  the  chief  priests  and  the 
elders,  that  put  thee  to  death,  and,  to  compass  that 
design,  tamely  gave  up  the  kingdom  to  Czesar,  and 
owned  themselves  his  subjects  !  What  !  Shall  those 
that  hate  and  persecute  thee  and  us,  be  trusted  with 
power?  That  be  far  from  thee.”  Or  rather, 

2.  “  Surely  thou  wilt  now  restore  it  to  the  Jewish 
nation,  as  far  as  it  will  submit  to  thee  as  their  king  !” 
Now  two  things  were  amiss  in  this  question  : 

(1.)  Their  expectation  of  the  thing  itself.  They 
thought  Christ  would  restore  the  kingdom  to  Israel, 
that  is,  that  he  would  make  the  nation  of  the  Jews 
as  great  and  considerable  among  the  nations  as  it 
was  in  the  days  of  David  and  Solomon,  of  Asa  and 
Jehoshaphat ;  that,  as  Shiloh,  he  would  restore  the 
sceptre  to  Judah,  and  the  lawgiver  ;  whereas  Christ 
came  to  set  up  his  own  kingdom,  and  that  a  king¬ 
dom  of  heaven,  not  to  restore  the  kingdom  to  Israel, 
an  earthly  kingdom.  See  how  apt  even  good  men 
are  to  place  the  happiness  of  the  church  too  much  in 
external  pomp  and  power  !  As  if  Israel  were  not 
glorious  unless  the  kingdom  were  restored  to  it,  nor 
Christ’s  disciples  honoured  unless  they  were  peers 
of  the  realm  ;  whereas  we  are  bid  to  expect  the  cross 
in  this  world,  and  to  wait  for  the  kingdom  in  the 
other  world.  See  how  apt  we  are  to  retain  what 
we  have  imbibed,  and  how  hard  it  is  to  get  over  the 
prejudices  of  education  !  The  disciples  having  suck¬ 
ed  in  this  notion  with  their  milk,  that  the  Messiah 
was  to  be  a  temporal  prince,  they  were  long  before 
thev  could  be  brought  to  have  any  idea  of  his  king¬ 
dom  as  spiritual.  See  also  how  naturally  we  are 
biassed  in  favour  of  our  own  people  !  They  thought 
God  would  have  no  kingdom  in  the  world,  unless  it 
were  restored  to  Israel ;  whereas  the  kingdoms  of 
this  world  were  to  become  his,  in  whom  he  would 
be  glorihed,  whether  Israel  sink,  or  swim.  See  also 
how  apt  we  are  to  misunderstand  scripture,  and  to 
understand  that  literally,  which  is  spoken  figura- 
th  elv,  and  to  expound  scripture  by  our  schemes, 
whereas  we  ought  to  form  our  schemes  by  the  scrip¬ 
tures.  But  when  the  Spirit  shall  be  poured  out  from 

Vol.  vi. — B 


DTS,  1.  9 

on  high,  our  mistakes  will  be  rectified,  as  the  apos¬ 
tles’  soon  after  were. 

(2.)’ Their  inquiry  concerning  the  time  of  it; 
“Lord,  wilt  thou  do  it  at  this  time?  Now  thai  thou 
hast  called  us  together,  is  it  for  this  purpose,  that 
proper  measures  may  be  concerted  for  the  restoring 
of  the  kingdom  to  Israel?  Surely  there  cannot  be  a 
more  favourable  juncture  than  this.”  Now  herein 
they  missed  it,  [1.]  That  they  were  inquisitive  into 
that  which  their  Master  had  never  directed  or  en¬ 
couraged  them  to  inquire  into.  [2.]  That  they 
were  impatient  for  the  settingup  of  that  kingdom  in 
which  they  promised  themselves  so  great  a  share, 
and  would  anticipate  the  divine  counsels.  Christ 
had  told  them  that  they  should  sit  on  thrones,  (Luke 
22,  30. )  and  now  nothing  will  serve  them  but  they 
must  be  in  the  throne  immediately,  and  cannot  stay 
the  time  ;  whereas  he  that  believeth,  doth  not  make 
haste,  but  is  satisfied  that  God’s  time  is.  the  best 
time. 

II.  The  check  which  Christ  gave  to  this  question, 
like  that  which  he  had  a  little  before  given  to  Peter’s 
inquiry  concerning  John,  What  is  that  to  thee?  v.  7. 
It  is  not  for  you  to  know  the  times  and  seasons.  He 
does  not  contradict  their  expectation  that  the  king¬ 
dom  would  be  restored  to  Israel,  because  that  mfs- 
take  would  soon  be  rectified  by  the  pouring  out  of 
the  Spirit,  after  which  they  never  had  any  more 
thoughts  of  the  temporal  kingdom  ;  and  also  be¬ 
cause  there  is  a  sense  of  the  expectation  which  is 
true,  the  setting  up  of  the  gospel-kingdom  in  the 
world  ;  and  their  mistake  of  the  promise,  shall  not 
make  it  of  no  effect;  but  he  checks  their  inquiry 
after  the  time. 

1.  The  knowledge  of  this  is  not  allowed  to  them  , 
It  is  not  for  you  to  know,  and  therefore  it  is  not  for 
you  to  ask.  (1.)  Christ  is  now  parting  from  them, 
and  parts  in  love  ;  and  yet  he  gives  them  this  re¬ 
buke,  which  is  intended  for  a  caution  to  his  church 
in  all  ages,  to  take  heed  of  splitting  upon  the  rock 
which  was  fatal  to  our  first  parents — an  inordinate 
desire  of  forbidden  knowledge,  and  intruding  into 
things  which  we  have  not  seen,  because  God  has  not 
shewn.  JVescire  velle  quee  magister  maximus  docere 
non  vult,  erudita  inscitia  est — It  is  folly  to  covet  to 
be  wise  above  what  is  written,  and  wisdom  to  be  con¬ 
tent  to  be  no  wiser.  (2.)  Christ  had  given  his  dis¬ 
ciples  a  great  deal  of  knowledge  above  others,  (  To 
you  it  is  given  to  know  the  mysteries  of  the  kingdom 
o  f  God, )  and  had  promised  them  his  Spirit,  to  teach 
them  more  ;  now,  lest  they  should  be  puffed  up  with 
the  abundance  of  the  revelations,  he  here  lets  them 
understand  that  there  were  some  things  which  it 
was  not  for  them  to  know.  We  shall  see  how  little 
reason  we  have  to  be  proud  of  our  knowledge,  when 
we  consider  how  many  things  we  are  ignorant  of. 
(3.)  Christ  had  given  his  disciples  instructions  suf¬ 
ficient  for  the  discharge  of  their  duty,  both  before 
his  death,  and  since  his  resurrection,  and  this  know¬ 
ledge  he  will  have  them  to  be  satisfied  in  ;  for  it  is 
enough  for  a  Christian,  in  whom  vain  curiosity  is  a 
corrupt  humour,  to  be  mortified,  and  not  gratified. 
(4.)  Christ  had  himself  told  his  disciples  the  things 
pertaining  to  the  kingdom  of  God,  and  had  pro¬ 
mised  that  the  Spirit  should  shew  them  things  to 
come  concerning  it,  John  16.  13.  He  had  likewise 
given  them  signs  of  the  times,  which  it  was  their 
duty  to  observe,  and  a  sin  to  overlook,  Matt.  24.  33. 
16.  3.  But  they  must  not  expect  or  desire  to  know, 
either  all  the  particulars  of  future  events,  or  the 
exact  times  of  them.  It  is  good  for  us  to  be  kept  in 
the  dark,  and  left  at  uncertainty  concerning  the  times 
and  moments  (as  Dr.  Hammond  reads  it)  of  future 
events  concerning  the  church,  as  well  as  concerning 
ourselves  ;  concerning  all  the  periods  of  time  and 
the  final  period  of  it,  as  well  as  concerning  the  period 
of  our  own  time. 


10 


THE  ACTS,  1. 


Prudens  futuri  t<  mpnris  exitum 
Caliginosa  nocte  premit  Deus— 

But  Jove,  in  goodness  ever  wise, 

Hath  hid,  in  clouds  of  thickest  night, 

All  that  in  future  prospect  lies 

Beyond  the  ken  of  mortal  sight. — Hor. 

As  to  the  times  and  seasons  of  the  year,  we  know  in 
general,  there  will  be  summer  and  winter  counter- 
changed,  but  we  know  not  particularly  which  day 
will  be  fair  or  which  foul,  either  in  summer  or  in 
winter  ;  so,  as  to  our  affairs  in  this  world,  when  it  is 
a  summer-time  of  prosperity,  that  we  may  not  be 
secure,  we  are  told  there  will  come  a  winter-time 
of  trouble  ;  and  in  that  winter,  that  we  may  not 
despond  and  despair,  we  are  assured  that  summer 
will  return  ;  but  what  this  or  that  particular  day 
•will  bring  forth,  we  cannot  tell,  but  must  accommo¬ 
date  ourselves  to  it,  whatever  it  is,  and  make  the 
best  of  it 

2.  The  knowledge  of  it  is  reserved  to  God  as  his 
prerogative  ;  it  is  what  the  Father  hath  put  in  his 
own  power  ;  it  is  hid  with  him.  None  besides  can 
reveal  the  times  and  seasons  to  come  ;  known  unto 
God  are  all  his  works,  but  not  to  us,  ch.  15.  18.  It 
is  in  his  power,  and  in  his  only,  to  declare  the  end 
from  the  beginning  ;  and  by  this  he  proves  himself 
to  be  God,  Isa.  46.  10.  And  though  he  did  think  fit 
sometimes  to  let  '•he  Old  Testament  prophets  know 
the  times  and  the  seasons,  (as  of  the  Israelites’  bon¬ 
dage  in  Egypt  four  hundred  years,  and  in  Babylon 
seventy  years,)  yet  he  has  not  thought  fit  to  let  you 
know  the  times  and  seasons,  no  not  just  how  long  it 
shall  be  before  Jerusalem  be  destroyed,  though  you 
be  so  xvell  assured  of  the  thing  itseif.  He  hath  not 
said  that  he  will  not  give  you  to  /mow  something 
more  than  you  do  of  the  times  and  seasons ;  he  did  so 
afterward  to  his  servant  John  ;  but  he  has  put  it  in 
his  own  power  to  do  it  or  not,  as  he  thinks  fit ;  and 
what  is  in  that  New  Testament  prophecy  discovered 
concerning  the  times  and  the  seasons,  is  so  dark,  and 
hard  to  be  understood,  that,  when  we  come  to  apply 
it,  it  concerns  us  to  remember  this  word,  that  it  is 
not  for  us  to  be  positive  in  determining  the  times 
and  the  seasons.  Buxtorf  mentions  a  saying  of  the 
Rabbins  concerning  the  coming  of  the  Messiah  ; 
Pumpatur  spiritus  eorum  qui  supputant  tempora — 
Perish  the  men  who  calculate  the  time. 

III.  He  cuts  them  out  their  work,  and  with  au¬ 
thority  assures  them  of  an  ability  to  go  on  with  it, 
and  of  success  in  it ;  **  It  is  not  for  you  to  know  the 
times  and  the  seasons,  that  will  do  you  no  good  ;  but 
know  this,  (i>.  8.)  that  ye  shall  receive  a  spiritual 
power,  by  the  descent  of  the  Holy  Ghost  upon  you, 
and  shall  not  receive  it.  in  vain,  for  ye  shall  be  wit¬ 
nesses  unto  me  and  my  glory,  and  your  testimony 
shall  not  be  in  vain,  for  it  shall  be  received  here  in 
Jerusalem,  in  the  country  about  and  all  the  world 
over,”r.  8.  If  Christ  make  us  serviceable  to  his 
honour  in  our  own  day  and  generation,  let  that  be 
enough  for  us,  and  let  not  us  perplex  ourselves 
about  tunes  and  seasons  to  come.  Christ  here  tells 
them, 

1.  That  their  work  should  be  honourable  and 
glorious;  Ye  shall  be  witnesses  unto  me.  (1.)  They 
shall  proclaim  hint  King,  and  publish  those  truths 
to  the  world,  by  which  his  kingdom  should  be  set 
up,  and  he  would  rule.  They  must  openly  and  so¬ 
lemnly  preach  his  gospel  to  the  world.  (2.)  They 
shall  prove  this,  shall  confirm  their  testimony,  not 
as  witnesses  do,  with  an  oath,  but  with  the  divine 
seal  of  miracles  and  supernatural  gifts  ;  Ye  shall  be 
marti/rs  to  me,  or  mu  martyrs,  as  some  copies  read 
it ;  for  thev  attested  the  truth  of  the  gospel  with 
their  sufferings,  even  unto  death. 

2.  That  their  power  for  this  work  should  be  suf¬ 
ficient.  They  had  not  strength  of  their  own  for  it, 
nor  wisdom  or  courage  enough  ;  they  were  naturally 


of  the  weak  and  foolish  things  of  the  world  ;  they 
durst  not  appear  as  witnesses  for  Christ  upon  his 
trial,  neither  as  yet  were  they  able.  “  But  ye  shall 
receive  the  power  of  the  Holy  Ghost  coming  upon 
you,  (so  it  may  be  read,)  shall  be  animated  and  ac¬ 
tuated  by  a  better  spirit  than  your  own  ;  ye  shall 
have  power  to  preach  the  gospel,  and  to  prove  it 
out  of  the  scriptures  of  the  Old  Testament,”  (which, 
when  they  wer  e.  filled  with  the  Holy  Ghost,  they  did 
to  admiration,  ch.  18.  28.)  “and  to  confirm  it  both 
by  miracles  and  by  sufferings.” 

Note,  Christ’s  witnesses  shall  receive  power  Ccr 
that  work  to  which  he  calls  them  ;  whom  he  em¬ 
ploys  in  his  service,  he  will  qualify  them  for  it,  and 
bear  them  out  in  it. 

3.  That  their  influence  should  be  great  and  very 
extensive  ;  “  Ye  shall  be  witnesses  for  Christ,  and 
shall  carry  his  cause,”  (1.)  “  In  Jerusalem  ;  there 
ye  must  begin,  and  many  there  will  receive  your 
testimony  ;  and  they  that  do  not,  will  be  left  inex¬ 
cusable.”  (2.)  “  Your  light  shall  from  thence  shme 
throughout  all  Judea,  where  before  ye  have  labour¬ 
ed  in  vain.”  (3.)  “  Thence  ye  shall  proceed  to  Sa¬ 
maria,  though  at  your  first  mission  ye  were  forbidden 
to  preach  in  any  of  the  cities  of  ' the  Samaritans.” 
(4.)  “  Your  usefulness  shall  reach  to  the  uttermost 
part  of  the  earth,  and  ye  shall  be  blessings  to  the 
whole  world.” 

IV.  Having  left  these  instructions  with  them,  he 
leaves  them  ;  ( v .  9.)  When  he  had  spoken  these 
things,  and  had  said  all  that  he  had  to  say,  he  blessed 
them  ;  (so  we  were  told,  Luke  24.  50.)  and  while 
they  beheld  him,  and  had  their  eye  fixed  upon  am., 
receiving  his  blessing,  he  was  gradually  taken  tip, 
and  a  cloud  received  him  out  of  their  sight.  We 
have  here  Christ’s  ascending  on  high  ;  not  fetched 
away,  as  Elijah  was,  with  a  chariot  of  fire  and 
horses  of  fire,  but  rising  to  heaven,  as  he  rose  from 
the  grave,  purely  by  his  own  power ;  his  body  being 
now,  as  the  bodies  of  the  saints  will  be  at  the  resur¬ 
rection,  a  spiritual  body,  and  raised  in  power  and 
incorruption.  Observe, 

1.  He  began  his  ascension  in  the  sight  of  his  dis¬ 
ciples,  even  while  they  beheld.  They  did  not  see 
him  come  up  out  of  the  grave,  because  they  might 
see  him  after  he  was  risen,  which  would  be  satis¬ 
faction  enough  ;  but  they  saw  him  go  up  toward 
heaven,  and  had  actually  their  eye  upon  him,  with 
so  much  care  and  attention  of  mind,  that  they  could 
not  be  deceived.  It  is  probable  that  he  did  not  f  v 
swiftly  up,  but  moved  upwards  gently,  for  the  further 
satisfaction  of  his  disciples. 

2.  He  vanished  out  of  their  sight,  in  a  cloud, 
either  a  thick  cloud,  for  God  said  that  he  would 
dwell  in  the  thick  darkness ;  or  a  bright  cloud,  to 
signify  the  splendour  of  his  glorious  body.  It  was  a 
bright  cloud  that  overshadowed  him  in  his  transfigu¬ 
ration,  and  most  probably  this  was  so,  Matt.  17.  5. 
This  cloud  received  him,  it  is  probable,  when  he 
was  gone  about  as  far  from  the  earth  as  the  clouds 
generally  are  ;  yet  it  was  not  such  a  spreading  cloud 
as  we  commonly  see,  but  such  as  just  served  to  on  • 
close  him.  Now  he  made  the  clouds  his  chario ', 
Ps.  104.  3.  God  had  often  come  down  in  a  cloud, 
now  he  went  up  in  one.  Dr.  Hammond  thinks  that 
the  clouds  receiving  him  here,  were  the  an  gels  re¬ 
ceiving  him  ;  for  the  appearance  of  angels  is  ord:- 
narilv  olescribed  by  a  cloud,  comparing  Exod.  15. 
22.  with  Lev.  16.  2.  By  the  clouds  there  is  a  sort 
of  a  communication  kept  up  between  the  upper  and 
lower  world,  in  them  the  vapours  are  sent  up  fre  m 
the  earth,  and  the  dews  sent  down  from  heaven  ; 
fitly  therefore  does  he  ascend  in  a  cloud,  who  is  the 
Mediator  between  God  and  man,  by  whom  G<  d’s 
mercies  come  olown  upon  us,  and  our  prayers  con  e 

i  up  to  him.  This  was  the  last  that  was  seen  of  him, 

|  the  eyes  of  a  great  many  witnesses  followed  him  into 


THE  ACTS,  I. 


the  cloud:  if  we  would  know  what  came  of  him 
then,  we  may  find,  (Dan.  7.  13.)  That  one  like  the 
Son  of  man  came  with  the  clouds  of  heaven ,  and 
came  to  the  Ancient  of  days,  and  they  brought  him 
in  the  clouds  as  he  came  near  before  him 

V.  The  disciples,  when  he  was  gone  out  of  their 
sight,  yet  still  continued  looking  up  steaclfustly  to 
heaven,  (y.  10. )  and  this  longer  than  it  was  fit  they 
should  ;  and  why  so  ? 

1.  Perhaps,  they  hoped  that  Christ  would  pre¬ 
sently  come  back  to  them  again,  to  restore  the  king¬ 
dom  to  Israel,  and  were  loath  to  believe  they  should 
now  part  with  him  for  good  and  all  ;  so  much  did 
they  still  dote  upon  his  bodily  presence,  though  he 
had  told  them  that  it  was  expedient  for  them  that 
he  should  go  away.  Or,  they  look  after  him,  as 
doubting  whether  he  might  not  be  dropped,  as  the 
sons  of  the  prophets  thought  concerning  Elijah,  (2 
Kings  2.  16.)  and  so  they  might  have  him  again. 

2.  Perhaps,  they  expected  to  see  some  change  in 
the  visible  heavens,  now  upon  Christ’s  ascension, 
that  either  the  sun  should  be  ashamed,  or  the  moon 
confounded,  (Isa.  24.  23.)  as  being  out-shone  by  his 
lustre  ;  or  rather,  that  they  should  shew  some  sign 
of  joy  and  triumph  ;  or  perhaps  they  promised  them¬ 
selves  a  sight  or  the  glory  of  the  invisible  heavens,  i 
upon  their  opening  to  receive  him.  Christ  had  told 
them,  that  hereafter  they  should  see  heaven  opened ; 
(John  1.  51.)  and  why  should  not  they  expect  it 
now  ? 

VI.  Two  angels  appeared  to  them,  and  delivered 
them  a  seasonable  message  from  God.  There  was 
a  world  of  angels  ready  to  receive  our  Redeemer, 
now  that  he  made  his  public  entry  into  the  Jerusa¬ 
lem  above:  we  may  suppose  these  two  loath  to  be 
absent  then  ;  yet,  to  shew  how  much  Christ  had  at 
heart  the  concerns  of  his  church  on  earth,  he  sent 
two  of  those  that  came  to  meet  him,  back  to  his 
disciples,  who  appear  as  two  men  in  white  apparel, 
bright  and  glistering  ;  for  they  know,  according  to 
the  duty  of  their  place,  that  they  are  really  serving 
Christ,  when  they  are  ministering  to  his  seri’ants  on 
earth.  Now  we  are  told  what  they  said  to  them, 

1.  To  check  their  curiosity  ;  Ye  men  of  Galilee, 
why  stand  ye  gazing  up  into  heaven  ? '  He  calls 
them  men  of  Galilre,  to  put  them  in  mind  of  the 
rock  out  of  which  they  were  hewn.  Christ  had  put 
a  great  honour  upon  them,  in  making  them  his  am¬ 
bassadors  ;  but  they  must  remember  that  they  are 
men,  earthen  vessels,  and  men  of  Galilee,  illiterate 
men,  looked  upon  with  disdain.  Now,  say  they, 
“  IVhy  stand  ye  here,  like  Galileans,  rude  and  un¬ 
polished  men,  gazing  up  into  heaven?  What  would 
ye  see  ?  You  have  seen  all  that  ye  were  called  to¬ 
gether  to  see,  and  why  do  ve  look  any  further  ?  Why 
stand  ye  gazing,  as  men  frightened  and  perplexed, 
!.j  men  astonished  and  at  their  wits’  end  ?”  Christ’s 
disciples  should  never  stand  at  a  gaze,  because  they 
have  a  sure  rule  to  go  by,  and  a  sure  foundation  to 
build  upon. 

2.  To  confirm  their  faith  concerning  Christ’s  se¬ 
cond  coming.  Their  Master  had  often  told  them 
of  that,  and  the  angels  are  sent  at  this  time  season¬ 
ably  to  put  them  in  mind  of  it ;  “  This  same  Jesus, 
who  is  taken  up  from  you  into  heaven,  and  whom  ve 
are  looking  thus  long  after,  wishing  ye  had  him  with 
you  again,  is  not  gone  for  ever,  for  there  is  a  day 
appointed,  in  which  he  will  come  in  like  manner 
thence,  as  ye  have  seen  him  go  thither,  and  ye  must 
not  expect  him  back  till  that  appointed  day!”  (1.) 

“  This  same  Jesus  shall  come  again  in  his  own  per¬ 
son,  clothed  with  this  glorious  body  ;  this  same  Je¬ 
sus,  who  came  once  to  put  away  sin  bu  the  sacrifice 
of  himse/f  will  appear  a  second  time  without  sin, 
(Heb.  9.  26,  28.)  who  came  once  in  disgrace  to  be 
judged,  will  come  again  in  glory  to  judge.  The  same  \ 
Jesus,  who  has  given  you  your  charge,  will  come  I 


again  to  call  you  to  an  account,  how  you  have  per¬ 
formed  your  trust  ;  he,  and  not  another ,”  Job  19. 
27.  (2.)  “He  shall  come  in  like  manner.  He  is 

gone  away  in  a  cloud,  and  attended  with  angels  ; 
and  behold,  he  comes  in  the  clouds,  and  with  him  an 
innumerable  company  cf  angels?  He  is  gone  up 
with  a  shout  and  with  the  sound  of  a  trumpet,  (Ps. 
47.  5.)  and  he  will  descend  from  heaven  with  a 
shout  and  with  the  trump  of  God,  1  Thess.  4.  16. 
Ye  have  now  lost  the  sight  of  him  in  the  clouds  and 
in  the  air ;  and  whither  he  is  gone,  ye  cannot  follow 
him  now,  but  shall  then,  when  ye  shall  be  caught  up 
in  the  clouds,  to  meet  the  Lord  in  the  air.”  When 
we  stand  gazing  and  trifling,  the  consideration  of 
our  Master’s  second  coming  should  quicken  and 
awaken  us :  and  when  we  stand  gazing  and  trem¬ 
bling,  the  consideration  of  it  should  comfort  and 
encourage  us. 

12.  Then  returned  they  unto  Jerusalem 
from  the  mount  called  Olivet,  which  is  from 
Jerusalem  a  sabbath-days1  journey.  13. 
And  when  they  were  come  in,  they  went 
up  into  an  upper-room,  where  abode  both 
Peter,  and  James,  and  John,  and  Andrew, 
Philip,  and  Thomas,  Bartholomew,  and 
Matthew,  James  the  son  of  Alpheus,  and 
Simon  Zelotes,  and  Judas  the  brother  of 
James.  14.  These  all  continued  with  one 
accord  in  prayer  and  supplication,  with  the 
women,  and  Mary  the  mother  of  Jesus, 
and  with  his  brethren. 

We  are  here  told, 

1.  From  whence  Christ  ascended  ;  from  the  mount 
of  Olives,  (v.  12.)  from  that  part  of  it  where  the 
town  of  Bethany  stood,  Luke  24.  50.  There  he  be¬ 
gan  his  sufferings,  (Luke  22.  39.)  and  therefore  there 
he  rolled  away  the  reproach  of  them  by  his  glorious 
ascension,  and  thus  shewed  that  his  passion  and  his 
ascension  had  the  same  reference  and  tendency. 
Thus  would  he  enter  upon  his  kingdom  in  the  sight 
of  Jerusalem,  and  of  those  undutiful  ungrateful  citi¬ 
zens  of  his,  that  would  not  have  him  to  reign  over 
them.  It  was  prophesied  of  him,  (Zech.  14.  4.) 
That  his  feet  shall  stand  upon  the  mount  of  Olives, 
which  is  before  Jerusalem,  shall  stand  last  there  ; 
and  presently  it  follows,  The  mount  of  Olives  shall 
cleave  in  two.  From  the  mount  of  Olives  he  as¬ 
cended,  who  is  the  good  Olive-tree,  whence  we  re¬ 
ceive  the  unction,  Zech.  4.  12.  Rom.  11.  24.  This 
mount  is  here  said  to  be  near  Jerusalem,  a  sabbath- 
day's  journey  from  it,  that  is,  a  little  way  ;  no  fur¬ 
ther  than  devout  people  used  to  walk  out  on  a  sab¬ 
bath-evening,  after  the  public  worship  was  over,  for 
meditation  ;  some  reckon  it  a  thousand  paces,  others 
two  thousand  cubits  ;  some  seven  furlongs,  others 
eight.  Bethany  indeed  was  fifteen  furlongs  from 
Jerusalem,  (John  11.  18.)  but  that  part  of  the  mount 
of  Olives  which  was  next  to  Jerusalem,  whence 
Christ  began  to  ride  in  triumph,  was  but  seven  or 
eight  furlongs  off.  The  Chaldee  paraphrast  on  Ruth 
1.  says,  We  are  commanded  to  keep  the  sabbaths 
and  the  holy  days,  so  as  not  to  go  above  two  thou¬ 
sand  cubits;  which  they  build  upon  Josh.  3.  4.  where, 
in  their  march  through  Jordan,  the  space  between 
them  and  the  ark  w*as  to  be  two  thousand  cubits. 
God  had  not  then  thus  limited  them,  but  they  limited 
themselves  ;  and  thus  far  it  is  a  rule  to  us,  not  to 
journev  on  the  sabbath  any  more  than  in  order  to 
the  sabbath- work  ;  and  as  far  as  is  necessary  to  that, 
we  are  not  only  allowed,  but  enjoined,  2  Kings  4.  23. 

2.  Whither  the  disciples  returned  ;  They  came  ti 
Jerusalem,  according  to  their  Master’s  appointment, 


THE  ACTS,  1. 


though  there  they  were  in  the  midst  of  enemies  ; 
but  it  should  seem  that  though  immediately  after 
Christ’s  resurrection  they  were  watched,  and  were 
in  fear  of  the  Jews,  yet  alter  it  was  known  that  they 
were  gone  into  Galilee,  no  notice  was  taken  of  their 
return  to  Jerusalem,  nor  any  further  search  made 
for  them.  God  can  find  out  hiding-places  for  his 
people  in  the  midst  of  their  enemies,  and  so  influence 
Saul,  that  he  shall  not  seek  for  David  any  more.  At 
Jerusalem  they  went  up  into  an  upper  room,  and 
there  abode  ;  not  that  they  all  lodged  and  dieted  to¬ 
gether  in  one  room,  but  there  they  assembled  every 
day,  and  spent  time  together  in  religious  exercises, 
in  expectation  of  the  descent  of  thd  Spirit.  Divers 
conjectures  the  learned  have  about  this  upper  room  ; 
some  think  it  was  one  of  the  upper  rooms  in  the 
temple  ;  but  it  cannot  be  thought  that  the  chief  priests, 
who  had  the  letting  of  those  rooms,  would  suffer 
Christ’s  disciples  constantly  to  reside  in  any  of 
them.  It  was  said  indeed,  by  the  same  historian, 
that  they  were  continually  in  the  temple  ;  (Luke  24. 
53.)  but  that  was  in  the  courts  of  the  temple,  at  the 
hours  of  prayer,  where  they  could  not  be  hindered 
from  attending ;  but,  it  should  seem,  this  upper  room 
was  in  a  private  house.  Mr.  Gregory,  of  Oxford, 
is  of  that  mind,  and  quotes  a  Syriac  scholiast  upon 
this  place,  who  says  that  it  was  the  same  upper  room 
in  which  they  had  eaten  the  passovcr  ;  and  though 
that  was  called,  uvkytov,  this,  ilirsgi'.v,  both  may  sig¬ 
nify  the  same.  “Whether,”  says  he,  “it  was  in 
the  house  of  St.  John  the  evangelist,  as  Euodius  de¬ 
livered,  or  that  of  Mary  the  mother  of  John  Mark, 
as  others  have  collected,  cannot  be  certain.”  Notes, 
ch.  13. 

3.  Who  the  disciples  were,  that  kept  together. 
The  eleven  apostles  are  here  named,  ( v .  13.)  so  is 
Mary  the  mother  of  our  Lord,  ( v .  14.)  and  it  is  the 
last  time  that  ever  any  mention  is  made  of  her  in  the 
scriptures.  There  were  others  that  are  here  said 
to  be  the  brethren  of  cur  Lord,  his  kinsmen  according 
to  the  flesh  ;  and,  to  make  up  the  hundred  and  twaity 
spoken  of,  ( v .  15.)  we  may  suppose  that  all  or  most 
of  the  seventy  disciples  were  with  them,  that  were 
associates  with  the  apostles,  and  were  employed  as 
evangelists. 

4.  How  they  spent  their  time  ;  They  all  continued 
with  one  accord  in  prayer  and  supplication.  Ob¬ 
serve, 

(1.)  They  prayed,  and  made  supplication.  All 
God’s  people  are  praying  people,  and  give  themselves 
to  prayer.  It  was  now  a  time  of  trouble  and  danger 
with  the  disciples  of  Christ,  they  were  as  sheep  in 
the  midst  of  wolves  ;  and,  Is  any  afflicted  ?  Let  him 
pray ;  that  will  silence  cares  and  fears.  They  had 
new  work  before  them,  great  work,  and  before  they 
entered  upon  it,  they  were  instant  in  prayer  to  God 
for  his  presence  with  them  in  it.  Before  they  were 
first  sent  forth,  Christ  spent  time  in  prayer  for  them, 
and  now  they  in  prayer  for  themselves.  They  were 
waiting  for  the  descent  of  the  Spirit  upon  them,  and 
therefore  abounded  thus  in  prayer.  The  Spirit  de¬ 
scended  upon  our  Saviour  when  he  was  praying, 
Luke  3.  21.  Those  are  in  the  best  frame  to  receive 
spiritual  blessings,  that  are  in  a  praying  frame. 
Christ  had  promised  now  shortly  to  send  the  Holy 
Ghost ;  now  that  promise  was  not  to  supersede 
prayer,  but  to  quicken  and  encourage  it.  God  will 
be  inquired  of  for  promised  mercies,  and  the  nearer 
the  performance  seems  to  be,  the  more  earnest  we 
should  be  in  prayer  for  it. 

(2.)  They  continued  in  prayer,  spent  much  time 
tn  it  more  than  ordinary,  prayed  frequently,  and 
were  long  in  prayer.  They  never  missed  an  hour 
of  praver  ;  they  resolved  to  persevere  herein  till 
the  Holy  Ghost  came,  according  to  the  promise  ;  to 
pray,  and  not  to  faint.  It  was  said,  (Luke  24.  53.) 
They  were  praising  and  blessing  God  ;  here.  They 


continued  in  prayer  and  supplication  ;  for  as  praise 
for  the  promise  is  a  decent  way  of  begging  for  the 
performance,  and  praise  for  former  mercy  of  begging 
further  mercy  ;  so,  in  seeking  to  God,  we  give  him 
the  glory  of  the  mercy  and  grace  which  we  have 
found  in  him. 

(3.)  They  did  this  with  one  accord  ;  that  intimates 
that  they  were  together  in  holy  love,  and  that  there 
was  no  quarrel  or  discord  among  them  ;  and  those 
who  so  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace,  are  best  prepared  to  receive  the  comforts  of 
the  Holy  Ghost.  It  also  speaks  their  worthy  con¬ 
currence  in  the  supplications  that  were  made ; 
though  but  one  spake,  they  all  prayed,  and  if,  when 
two  agree  to  ask,  it  shall  be  done  for  them,  much 
more  when  many  agree  in  the  same  petition.  See 
Matt.  18.  19. 

15.  And  in  those  days  Peter  stood  up  in 
the  midst,  of  the  disciples,  and  said,  (the 
number  of  the  names  together  were  about 
an  hundred  and  twenty,)  16.  Men  and 
brethren,  This  Scripture  must  needs  have 
been  fulfilled,  which  the  Holy  Ghost  by 
the  mouth  of  David  spake  before  concern¬ 
ing  Judas,  which  was  guide  to  them  that 
took  Jesus.  17.  For  he  was  numbered 
with  us,  and  had  obtained  part  of  this  min¬ 
istry.  18.  Now  this  man  purchased  a  field 
with  the  reward  of  iniquity  ;  and  falling 
headlong,  he  burst  asunder  in  the  midst, 
and  all  his  bowels. gushed  out.  19.  And  it 
was  known  unto  all  the  dwellers  at  Jeru¬ 
salem  ;  insomuch  as  that  field  is  called  in 
their  proper  tongue,  Aceldama,  that  is  to 
say,  The  field  of  blood.  20.  F or  it  is  writ¬ 
ten  in  the  book  of  Psalms,  Let  his  habita¬ 
tion  be  desolate,  and  let  no  man  dwell 
therein  :  and  his  bishopric  let  another  take. 
21.  Wherefore  of  these  men  which  have 
companied  with  us  all  the  time  that  the 
Lord  Jesus  went  in  and  out  among  us,  22. 
Beginning  from  the  baptism  of  John,  unto 
that  same  day  that  he  was  taken  up  from 
us,  must  one  be  ordained  to  be  a  witness 
with  us  of  his  resurrection.  23.  And  they 
appointed  two,  Joseph  called  Barsabas, 
who  was  surnamed  Justus,  and  Matthias. 
24.  And  they  prayed,  and  said,  Thou, 
Lord,  who  knowest  the  hearts  of  all  men , 
shew  whether  of  these  two  thou  hast  cho¬ 
sen,  25.  That  he  may  take  part  of  this 
ministry  and  apostleship,  from  which  Judas 
by  transgression  fell,  that  he  might  go  to 
his  own  place.  26.  And  they  gave  forth 
their  lots;  and  the  lot  fell  upon  Matthias; 
and  he  was  numbered  with  the  eleven 
apostles. 

The  sin  of  Judas  was  not  only  his  shame  and  ruin, 
but  it  made  a  gap  in  the  coliege  of  the  apostles. 
They  were  ordained  twelve,  with  an  eye  to  the 
twelve  tribes  of  Israel,  descended  from  the  twelve 
patriarchs  ;  they  were  the  twelve  rtars  that  make 
up  the  church's  crown,  (Rev.  12.  1.)  and  for  them 
twelve  thrones  were  designed,  Matt.  19.  28.  Now 
being  twelve  when  they  were  learners,  if  they  were 


THE  ACTS,  1. 


but  eleven  when  they  were  to  be  teachers,  it  would 
occasion  every  one  to  inquire  what  was  become  of 
the  twelfth,  and  so  revive  the  remembrance  of  the 
scandal  of  their  society  ;  and  therefore  care  was 
taken,  before  the  descent  of  the  Spirit,  to  fill  up  the 
vacancy,  which  now  we  have  an  account  of  the  doing 
of,  our  Lord  Jesus,  probably,  having  given  direc¬ 
tions  about  it,  among  other  things  which  he  spake 
pertaining  to  the  kingdom  of  God.  Observe, 

I.  The  persons  concerned  in  this  affair. 

1.  The  house  consisted  of  about  an  hundred  and 
twenty.  These  were  the  number  of  the  names,  that 
is,  the  persons ;  some  think,  the  men  only,  distin¬ 
guished  from  the  women.  Dr.  Lightfoot  reckons 
that  the  eleven  apostles,  the  seventy  disciples,  and 
about  thirty-nine  more,  all  of  Christ’s  own  kindred, 
country,  and  concourse,  made  up  this  one  hundred 
and  twenty,  and  that  these  were  a  sort  of  synod,  or 
congregation  of  ministers,  a  standing  presbytery, 
(ch.  4.  23. )  to  whom  none  of  the  rest  durst  join  them¬ 
selves,  ( ch .  5.  13. )  and  that  they  continued  together 
till  the  persecution  at  Stephen’s  death  dispersed 
them  all  but  the  afiostles ;  (ch.  8.  1.)  but  he  thinks 
that  beside  these  there  were  many  hundreds  in  Je¬ 
rusalem,  if  not  thousands,  at  this  time,  that  believed  ; 
and  we  have  indeed  read  of  many  that  believed  on 
him  there ,  but  durst  not  confess  him,  and  therefore  I 
cannot  think,  as  he  does,  that  they  were  now  formed 
into  distinct  congregations,  for  the  preaching  of  the 
word,  and  other  acts  of  worship  ;  nor  that  there  was 
any  thing  of  that  till  after  the  pouring  out  of  the 
Spirit,  and  the  conversions  in  the  following  chapter. 
Here  was  the  beginning  of  the  Christian  church  : 
this  hundred  and  twenty  was  the  grain  of  mustard 
seed  that  grew  into  a  tree ,  the  leaven  that  leavened 
the  whole  lump. 

2.  The  speaker  was  Peter,  who  had  been,  and 
still  was,  the  most  forward  man  ;  and  therefore  no¬ 
tice  is  taken  of  his  forwardness  and  zeal,  to  shew 
that  he  had  perfectly  recovered  the  ground  he  lost 
by  his  denying  his  Master ;  and  Peter  being  de¬ 
signed  to  be  the  apostle  of  the  circumcision,  while 
the  sacred  story  stays  among  the  Jews  he  is  still 
brought  in,  as  afterward,  when  it  comes  to  speak  of 
the  Gentiles,  it  keeps  to  the  story  of  Paul. 

II.  The  proposal  which  Peter  made  for  the  choice 
of  another  apostle.  He  stood  up  in  the  midst  of  the 
disciples,  v.  15.  He  did  not  sit  down,  as  one  that 
gave  laws,  or  had  any  supremacy  over  the  rest,  but 
stood  up,  as  one  that  had  only  a  motion  to  make,  in 
which  he  paid  a  deference  to  his  brethren,  standing 
up  when  he  spake  to  them.  Now  in  his  speech  we 
may  observe, 

1.  The  account  he  gives  of  the  vacancy  made  by 
the  death  of  Judas,  in  which  he  is  very  particular, 
and,  as  became  one  that  Christ  had  breathed  upon, 
takes  notice  of  the  fulfilling  of  the  scriptures  in  it 
Here  is, 

(1.)  The  power  to  which  Judas  had  been  ad¬ 
vanced  ;  (v.  17. )  He  was  numbered  with  us,  and 
had  obtained  part  of  this  ministry  which  we  are  in¬ 
vested  with.  Note,  Many  are  numbered  with  the 
saints  in  this  world,  that  will  not  be  found  among 
them  in  the  day  of  separation  between  the  precious 
and  the  vile.  What  will  it  avail  us  to  be  added  to 
the  number  of  Christians,  if  we  partake  not  of  the 
spirit  and  nature  of  Christians  ?  Judas’s  having  ob¬ 
tained  part  of  this  ministry,  was  but  an  aggravation 
of  his  sin  and  ruin,  as  it  will  be  of  theirs  who  pro¬ 
phesied  in  Christ’s  name,  and  yet  were  workers  of 
iniquity. 

(2.)  The  sin  of  Judas,  notwithstanding  hs  ad¬ 
vancement  to  this  honour ;  he  was  guide  to  them 
that  took  Jesus,  not  only  informed  Christ’s  perse¬ 
cutors  where  they  might  find  him,  (which  they 
m’’gV  have  done  effectuallv,  though  he  had  kept  j 
out  of  sight,)  but  he  had  the  impudence  to  appear  }j 


openly  at  the  head  of  the  party  that  seized  him. 
He  went  before  them  to  the  place,  and,  as  if  he 
had  been  proud  of  the  honour,  gave  the  word  of 
command,  That  same  is  he,  hold  him  past.  Note,  Ring¬ 
leaders  in  sin  are  the  worst  of  sinners  ;  especially  il 
those  that  by  their  office  should  have  been  guides  to 
the  friends  of  Christ,  are  guides  to  his  enemies. 

(3.)  The  ruin  of  Judas  by  this  sin  ;  perceiving 
the  chief  priests  to  seek  the  life  of  Christ  and  his 
disciples,  he  thought  to  save  his  by  going  over  to 
them,  and  not  only  so,  but  to  get  an  estate  under 
them,  of  which  his  wages  for  his  service,  he  hoped, 
would  be  but  an  earnest ;  but  see  what  came  of  it. 

[1.]  He  lost  his  money  shamefully  enough  ;  (t;. 
18.)  He  purchased  a  field  with  the  thirty  pieces  of 
silver,  which  were  the  reward  of  his  iniquity.  He 
did  not  purchase  the  field,  but  the  wages  of  his 
unrighteousness  did  :  and  it  is  very  elegantly  ex- 
ressed  thus,  in  derision  of  his  projects  to  enrich 
imself  by  this  bargain  ;  he  thought  to  have  pur¬ 
chased  a  field  for  himself,  as  Gehazi  did  with  what 
he  got  from  Naaman  by  a  lie,  (see  2  Kings  5.  26.) 
but  it  proved  the  purchase  of  a  field  to  bury  stran¬ 
gers  in  ;  and  what  the  better  was  he  for  that,  or  any 
of  his  ?  It  was  to  him  an  unrighteous  mammon,  it 
deceived  him  ;  and  the  reward  of  his  iniquity  was 
the  stumbling-block  of  his  iniquity. 

[2.]  He  lost  his  life  more  shamefully.  We  were 
told  (Matt.  27.  5. )  that  he  went  away  in  despair, 
and  was  suffocated ;  (so  the  word  signifies  there, 
and  no  more  ;)  here  it  is  added  (as  latter  historians 
add  to  those  who  went  before)  that,  being  strangled, 
or  choked  with  grief  and  horror,  he  fell  headlong, 
fell  on  his  face,  (so  Dr.  Hammond,)  and  partly  with 
the  swelling  of  his  own  breast,  and  partly  with  the 
violence  of  the  fall,  he  burst  asunder  in  the  midst, 
so  that  all  his  bowels  tumbled  out.  If,  when  the 
devil  was  cast  out  of  a  child,  he  tore  him,  threw  him 
down,  and  rent  him,  and  almost  killed  him,  (as  we 
find  Mark  9.  26.  Luke  9.  42.)  no  wonder  if,  when 
he  had  full  possession  of  Judas,  he  threw  him  head¬ 
long,  and  burst  him.  The  suffocating  of  him,  which 
Matthew  relates,  would  make  him  swell  till  he 
burst,  which  Peter  relates.  He  burst  asunder  with 
a  great  noise,  (so  Dr.  Edwards,)  which  was  heard 
by  the  neighbours,  and  so,  as  it  follows,  it  came  to 
be  known,  (r.  19.)  His  bowels  gushed  out;  Luke 
writes  like  a  physician,  understanding  all  the  en¬ 
trails  of  the  middle  and  lower  ventricle.  Bowelling 
is  part  of  the  punishment  of  traitors.  Justly  do 
those  bowels  gush  out,  that  were  shut  up  against 
the  Lord  Jesus.  And  perhaps  Christ  had  an  eye 
to  the  fate  of  Judas,  when  he  said  of  the  wicked 
servant,  that  he  would  cut  him  in  sunder.  Matt. 
24.  51. 

(4.)  The  public  notice  that  was  taken  of  this  ;  It 
was  known  to  all  the  dwellers  in  Jerusalem.  It  was 
(as  it  were)  put  into  the  newspapers,  and  was  all 
the  talk  of  the  town,  as  a  remarkable  judgment  of 
God  upon  him  that  betrayed  his  Master,  v.  19.  It 
was  not  only  discoursed  of  among  the  disciples,  but 
it  was  in  every  body’s  mouth,  and  nobody  disputed 
the  truth  of  the  fact.  It  was  known,  that  is,  it  was 
known  to  be  true,  incontestably  so  ;  now  one  would 
think  this  should  have  awakened  those  to  repent¬ 
ance,  that  had  had  any  hand  in  the  death  of  Christ, 
when  they  saw  him  that  had  the  first  hand,  thus 
made  an  example.  But  their  hearts  were  harden¬ 
ed,  and  as  to  those  of  them  that  were  to  be  softened, 
it  must  be  done  by  the  word,  and  the  Spirit  working 
with  it 

Here  is  one  proof  of  the  notoriety  of  the  thing 
mentioned,  that  the  field  which  was  purchased  with 
Judas’s  monev,  was  called  Hceldama — the  field  of 
blood,  because  it  was  bought  with  the  price  of  blood 
which  perpetuated  the  infamv  not  only  of  him  that 
sold  that  innocent  precious  blocd,  but  of  diem  that 


THE  ACTS,  I. 


bought  it  too.  Look  how  they  will  answer  it,  when 
Goa  shall  make  inquisition  for  blood. 

(5.)  The  fulfilling  of  the  scriptures  in  this,  which 
had  spoken  so  plainly  of  this,  that  it  must  needs  be 
fulfilled,  v.  16.  Let  none  be  surprised  or  stumble 
at  it,  that  this  should  be  the  exit  of  one  of  the 
twelve,  for  David  had  foretold  not  only  his  sin, 
(which  Christ  had  taken  notice  of,  John  13.  18. 
from  Ps.  41.  9.  He  that  eateth  bread  with  me, 
hath  lift  ufi  the  heel  against  me,)  but  had  also  fore¬ 
told, 

[1.]  His  punishment  ;  (Ps.  69.  25.)  Let  his  habi¬ 
tation  be  desolate.  That  Psalm  refers  to  the  Mes¬ 
siah  :  mention  was  made  but  two  or  three  verses 
before,  of  their  giving  him  gall  and  vinegar,  and 
therefore  the  following  predictions  of  the  destruc¬ 
tion  of  David’s  enemies  must  be  applied  to  the 
enemies  of  Christ,  and  particularly  to  Judas.  Per¬ 
haps  he  had  some  habitation  of  his  own  at  Jerusa¬ 
lem,  which,  upon  this,  every  body  was  afraid  to  live 
in,  and  so  it  became  desolate.  This  prediction  sig¬ 
nifies  the  same  with  that  of  Bildad  concerning  the 
wicked  man,  that  his  confidence  shall  be  rooted  out 
of  his  tabernacle,  and  shall  bring  him  to  the  Icing  of 
terrors  :  it  shall  dwell  in  his  tabernacle ,  because  it  is 
none  of  his  ;  brimstone  shall  be  scattered  upon  his 
habitation.  Job  18.  14,  15. 

[2.]  The  substitution  of  another  in  his  room.  His 
bishopric,  or  his  office,  (for  so  the  word  signifies  in 
general,)  shall  another  take,  which  is  quoted  from 
Ps.  109.  8.  With  this  quotation  Peter  very  aptly 
introduces  the  following  proposal.  Note,  We  are 
not  to  think  the  worse  of  any  office  that  God  has 
instituted,  (whether  magistracy  or  ministry,)  either 
for  the  wickedness  of  any  that  are  in  that  office,  or 
for  the  ignominious  punishment  of  that  wickedness  ; 
nor  will  God  suffer  any  purpose  of  his  to  be  frustrated, 
any  commission  of  his  to  be  vacated,  or  any  word  of 
his  to  be  undone,  for  the  miscarriages  of  them  that 
are  intrusted  therewith.  The  unbelief  of  man  shall 
not  make  the  promise  of  God  of  none  effect.  Judas 
is  hanged,  but  his  bishopric  is  not  lost.  It  is  said  of 
his  habitation,  that  no  man  shall  dwell  therein,  there 
he  shall  have  no  heir ;  but  it  is  not  said  so  of  his 
bishopric,  there  he  shall  not  want  a  successor ;  it  is 
with  the  officers  of  the  church  as  with  the  members 
of  it,  if  the  natural  branches  be  broken  off,  others 
shall  be  grafted  in,  Rom.  11.  17.  Christ’s  cause  shall 
never  be  lost  for  want  of  witnesses. 

2.  The  motion  he  makes  for  the  choice  of  another 
apostle,  v.  21,  22.  Here  observe, 

(1.)  How  the  person  must  be  qualified,  that  must 
fill  up  the  vacancy ;  it  must  be  one  of  these  men, 
these  seventy  disciples,  that  have  companied  with 
us,  that  have  constantly  attended  us  all  the  time  that 
the  Lord  Jesus  went  in  and  out  among  us,  preaching 
and  working  miracles  for  three  years  and  a  half, 
beginning  from  the  baptism  of  John,  which  the  gos¬ 
pel  of  Christ  commenced  from,  unto  that  same  day 
that  he  was  taken  up  from  us.  Those  that  have 
been  diligent,  faithful,  and  constant,  in  the  discharge 
of  their  duty  in  a  lower  station,  are  fittest  to  be  pre¬ 
ferred  to  a  higher ;  those  that  have  been  faithful  in 
a  little,  shall  be  intrusted  with  more.  And  none 
should  be  employed  as  ministers  of  Christ,  preachers 
of  his  gospel,  and  rulers  in  his  church,  but  those  that 
are  well  acquainted  with  his  doctrine  and  doings, 
from  first  to  last.  None  shall  be  an  apostle  but  one 
that  has  companied  with  the  apostles,  and  that  con¬ 
tinually  ;  not  that  has  visited  them  now  and  then, 
but  been  intimately  conversant  with  them. 

(2.)  To  what  work  he  is  called,  that  must  fill  up 
the  vacancy  ;  he  must  be  a  witness  with  us  of  his  re¬ 
surrection.  Rv  this  it  appears  that  others  of  the  dis¬ 
ciples  were  with  the  eleven  when  Christ  appeared 
to  them,  else  they  could  not  have  been  witnesses  with 
them,  as  competent  witnesses  as  they  of  his  resur¬ 


rection.  The  great  thing  which  the  apostles  were 
to  attest  to  the  world,  was,  Christ’s  resurrection,  for 
that  was  the  great  proof  of  his  being  the  Messiah, 
and  the  foundation  of  our  hope  in  him.  See  what 
the  apostles  were  ordained  to,  not  to  a  secular  dig¬ 
nity  and  dominion,  but  to  preach  Christ,  and  the 
power  ofi  his  resurrection. 

III.  The  nomination  of  the  person  that  was  to  sue 
ceed  Judas  in  his  office  as  an  apostle. 

1.  Two,  who  were  known  to  have  been  Christ’s 
constant  attendants,  and  men  of  great  integrity,  were 
set  up  as  candidates  for  the  place ;  (v.  23. )  They 
appointed  two ;  not  the  eleven,  they  did  not  take 
upon  them  to  determine  who  should  be  put  up,  but 
the  hundred  and  twenty,  for  to  them  Peter  spake, 
and  not  to  the  eleven.  The  two  they  nominated, 
were,  Joseph  and  Matthias,  of  neither  of  whom  dc 
we  read  elsewhere,  except  this  Joseph  be  the  same 
with  that  Jesus  who  is  called  Justus,  whom  Paul 
speaks  of,  (Col.  4.  11.)  and  who  is  said  to  be  of  the 
circumcision,  a  native  Jew,  as  this  was;  and  who 
was  a  fellow-worker  with  Paul  unto  the  kingdom 
of  God,  and  a  comfort  to  him  ;  and  then  it  is  observ¬ 
able,  that  though  he  came  short  of  being  an  apostle, 
he  did  not  therefore  quit  the  ministry,  but  was  very 
useful  in  a  lower  station  ;  for,  Are  all  apostles?  Are 
all  prophets?  Some  think  this  Joseph  is  he  that  is 
called  Joses,  (Mark  6.  3.)  the  brother  of  James  the 
less,  (Mark  15.  40.)  and  was  called  Joses  the  just,  as 
another  person  was  called  James  the  just.  Some 
confound  this  with  that  Joses  mentioned  Acts  4.  36. 
But  that  was  of  Cyprus,  this  of  Galilee ;  and,  it 
should  seem,  to  distinguish  them,  that  was  called 
Barnabas — a  son  of  consolation  ;  this  Barsabas — a 
son  of  the  oath.  These  two  were  both  of  them  such 
worthy  men,  and  so  well  qualified  for  the  office,  that 
they  could  not  tell  which  of  them  was  fitter,  but  all 
agreed  it  must  be  one  of  these  two.  They  did  not 
propose  themselves  nor  strive  for  the  place,  but 
humbly  sat  still,  and  were  appointed  to  it. 

2.  They  applied  themselves  to  God  by  prayer  for 
direction,  not  which  of  the  seventy,  for  none  of  the 
rest  could  stand  in  competition  with  these  in  the 
opinion  of  all  present,  but  which  of  these  two  ?  v.  24. 
25. 

(1.)  They  appeal  to  God  as  the  searcher  of  hearts; 
“  Thou,  Lord,  who  knowest  the  hearts  of  all  men, 
which  we  do  not,  and  better  than  they  know  their 
own.  ”  Observe,  When  an  apostle  was  to  be  chosen, 
he  must  be  chosen  by  his  heart,  and  the  temper  and 
disposition  of  that.  Yet  Jesus,  who  knew  all  men’s 
hearts,  for  wise  and  holy  ends,  chose  Judas  to  be  one 
of  the  twelve.  It  is  comfortable  to  us,  in  our  prayers 
for  the  welfare  of  the  church  and  its  ministers,  that 
the  God  we  pray  to,  knows  the  hearts  of  all  men,  and 
has  them  not  only  under  his  eye,  but  in  his  hand, 
and  turns  them  which  way  soever  he  will;  can  make 
them  fit  for  his  purpose,  if  he  do  not  find  them  so, 
by  giving  them  another  Spirit. 

(2.)  They  desire  to  know  which  of  these  God  had 
chosen  ;  I.ord,  shew  ns  that,  and  we  are  satisfied.  It 
is  fit  that  God  should  choose  his  own  servants ;  and 
so  far  as  he  any  way,  by  the  disposals  of  his  provi¬ 
dence,  or  the  gifts  of  his  Spirit,  shews  whom  he  hath 
chosen,  or  what  he  hath  chosen,  for  us,  we  ought  to 
comply  with  him. 

(3.)  They  are  ready  to  receive  him  as  a  brother, 
whom  God  hath  chosen  ;  for  they  are  not  contriving 
to  have  so  much  the  more  dignity  themselves,  by 
keeping  out  another,  but  desire  to  have  one  to  take 
part  of  this  ministry  and  apostleship,  to  join  with  us 
in  the  work,  and  share  with  us  in  the  honour,  from 
which  Judas  by  transgression  fell,  threw  himself,  by 
deserting  and  betraying  his  Master,  from  the  place 
of  an  apostle,  which  he  was  unworthy  of,  that  he 
might  go  to  his  own  place,  the  place  of  a  traitor,  the 
fittest  place  for  him,  not  only  to  the  gibbet,  but  to 


16 


THE  ACTS,  II. 


hell;  r hat  was  his  own  place.  Note,  Those  that 
betray  Christ,  as  they  fall  from  the  dignity  of  rela¬ 
tion  to  him,  so  they  fall  into  all  misery.  It  is  said  of 
Balaam,  (Numb.  24.  25.)  that  he  ’went  to  his  own 
place ,  that  is,  says  one  of  the  Rabbins,  he  went  to 
hell.  Dr.  Whitby  quotes  Ignatius  saying,  There  is 
appointed  to  every  man  if  tot  r  ;7r'& — a  proper  place, 
which  speaks  the  same  with  that  of  God’s  rendering 
t">  every  man  according  to  his  works.  And  our  Sa¬ 
viour  has  said,  that  Judas’s  own  place  should  be 
such,  that  it  had  been  better  for  him  that  he  had 
never  been  born ;  (Matt.  26.  24.)  his  misery  was 
such  as  to  be  worse  than  not  being.  Judas  had  been 
a  hypocrite,  and  hell  is  the  proper  place  of  such ; 
other  sinners,  as  inmates,  have  their  portion  with 
them,  Matt.  24.  51. 

(4.)  The  doubt  was  determined  by  lot,  (v.  26.) 
which  is  an  appeal  to  God,  and  lawful  to  be  used  for 
the  determining  matters  not  otherwise  determin¬ 
able,  provided  it  be  done  in  a  solemn  religious  man¬ 
ner,  and  with  prayer,  the  prayer  of  faith  ;  for  the  lot 
is  cast  into  the  lap,  but  the  whole  disposal  thereof  is 
of  the  Lord,  Prov.  16.  33.  Matthias  was  not  or¬ 
dained  by  the  imposition  of  hands,  as  presbyters 
were,  for  he  was  chosen  by  lot,  which  was  the  act 
of  God  ;  and  therefore  as  he  must  be  baptized,  so  he 
must  be  ordained,  by  the  Holy  Ghost,  as  they  were 
all  not  many  days  after.  Thus  the  number  of  the 
apostles  was  made  up,  as  afterwards,  when  James, 
another  of  the  twelve,  was  martyred,  Paul  was  made 
an  apostle. 

CHAP.  II. 

Between  the  promise  of  the  Messiah’s  coming  (even  the  latest 
of  those  promises)  and  his  coming,  many  ages  intervened  ; 
but  between  the  promise  of  the  Spirit  and  his  coming,  there 
were  but  a  few  days  ;  and  during  those  days,  the  apostles, 
though  they  had  received  orders  to  preach  the  gospel  to 
every  creature,  and  to  begin  at  Jerusalem,  yet  lay  perfectly 
wind-bound,  incognito— concealed,  and  not  offering  to 
preach.  But  in  this  chapter  the  north- wind  and  the  south- 
wind  awake,  and  then  they  awake,  and  we  have  them  in 
the  pulpit  presently.  Here  is,  I.  The  descent  of  the  Spirit 
upon  the  apostles,  and  those  that  were  .with  them,  on  the 
day  of  pentecost,  v.  1..4.  II.  The  various  speculations 
which  this  occasioned  among  the  people  that  were  now 
met  in  Jerusalem  from  all  parts,  v.  5..  13.  III.  The  ser¬ 
mon  which  Peter  preached  to  them  hereupon,  wherein  he 
shews  that  this  pouring  out  of  the  Spirit  was  the  accom¬ 
plishment  of  an  Old  Testament  promise,  (v.  14..  21.)  that 
it  was  a  confirmation  of  Christ’s  being  the  Messiah,  which 
was  already  proved  by  his  resurrection,  (v.  22.  32.)  and 
that  it  was  a  fruit  and  evidence  of  his  ascension  into  heaves, 
v.  83  . .  36.  IV.  The  good  effect  of  this  sermon  in  the  con¬ 
version  of  many  to  the  faith  of  Christ,  and  their  addition  to 
the  church,  v.  37  . .  41.  V.  The  eminent  piety  and  charity 
of  those  primitive  Christians,  and  the  manifest  tokens  of 
God’s  presence  with  them,  and  power  in  them,  v.  42. .  47. 

1 .  AND  when  the  day  of  pentecost  was 
1 JL  fully  come,  they  were  all  with  one 
accord  in  one  place.  “2.  And  suddenly 
there  came  a  sound  from  heaven  as  of  a 
rushing  mighty  wind,  and  it  filled  all  the 
house  where  they  were  sitting.  3.  And 
there  appeared  unto  them  cloven  tongues 
like  as  of  fire,  and  it  sat  upon  each  of  them. 
4.  And  they  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other 
tongues,  as  the  Spirit  gave  them  utterance. 

We  have  here  an  account  of  the  descent  of  the 
Holy  Ghost  upon  the  disciples  of  Christ.  Observe, 
I.  When,  and  where,  this  was  done,  which  is 
particularly  noted  for  the  greater  certainty  of  the 
thing. 

1.  It  was  when  the  day  of  pentecost  was  fully  come. 
There  seems  to  be  a  reference  to  the  manner  of  the 


expression  in  the  institution  cf  this  feast,  where  it  is 
said,  (Lev.  23.  15.)  Ye  shall  count  unto  you  seven 
sabbaths  complete,  from  the  day  of  the  offering  of 
the  first-fruits,  which  was  the  next  day  but  one  after  ^ 
the  passover,  the  sixteenth  day  of  the  month  Abib, 
which  was  the  day  that  Christ  rose.  This  day  was 
fully  come,  that  is,  the  night  preceding,  with  a  part 
of  the  day,  was  fully  past. 

(1.)  The  Holy  Ghost  came  down  at  the  time  of  a 
solemn  feast,  because  there  was  then  a  great  con¬ 
course  of  people  to  Jerusalem  from  all  parts  of  the 
country,  and  of  proselytes  from  other  countries, 
which  would  make  it  the  more  public,  and  the  fame 
of  it  to  be  spread  the  sooner  and  further,  which 
would  contribute  much  to  the  propagating  of  the 
gospel  into  all  nations.  Thus  now,  as  before  at  the 
passover,  the  Jewish  feasts  served  to  toll  the  bell  for 
gospel-services  and  entertainments. 

(2.)  This  feast  of  pentecost  was  kept  in  remem¬ 
brance  of  the  giving  of  the  law  upon  mount  Sinai, 
whence  the  incorporating  of  the  Jewish  church  was 
to  be  dated,  which  Dr.  Lightfoot  reckons  to  be  just 
one  thousand  four  hundred  and  forty-seven  years 
before  this.  Fitly,  therefore,  is  the  Holy  Ghost 
given  at  that  feast,  in  fire  and  in  tongues,  for  the 
promulgation  of  the  evangelical  law,  not  as  that  to 
one  nation,  but  to  every  creature. 

(3.)  This  feast  of  pentecost  happened  on  the  first 
day  of  the  week,  which  was  an  additional  honour  put 
on  that  day,  and  a  confirmation  of  it  to  be  the  Chris¬ 
tian  sabbath,  the  day  which  the  Lord  hath  made,  to 
be  a  standing  memorial  in  his  church  of  those  two 
great  blessings — the  resurrection  of  Christ,  and  the 
pouring  out  of  the  Spirit,  both  on  that  day  of  the 
week.  This  serves  not  only  to  justify  us  in  observ¬ 
ing  that  day  under  the  style  and  title  of  the  Lord’s 
day,  but  to  direct  us  in  the  sanctifying  of  it  to  give 
God  praise  particularly  for  those  two  great  blessings; 
every  Lord’s  day  in  the  year,  I  think,  there  should 
be  a  full  and  particular  notice  taken  in  our  prayers 
and  praises  of  these  two,  as  there  is  by  some  churches 
of  the  one,  once  a  year,  upon  Easter-dav,  and  of  the 
other,  once  a  year,  upon  Whit-sundav.  Oh  !  that 
we  may  do  it  with  suitable  affections  ! 

2.  It  was  when  they  were  all  with  one  accord  in 
one  place.  What  place  it  was,  we  are  not  told  par¬ 
ticularly,  whether  in  the  temple,  where  they  attend¬ 
ed  at  public  times,  (Luke  24.  53.)  or  whether  in  their 
own  upper  room,  where  they  met  at  other  times. 
But  it  was  at  Jerusalem,  because  it  had  been  the 
place  which  God  chose  to  put  his  name  there  ;  the 
prophecy  was,  that  from  hence  the  word  of  the  Lord 
should  go  forth  to  all  nations,  (Isa.  2.  3. )  and  it  was 
now  the  place  of  the  general  rendezvous  of  all  de 
vout  people  ;  there  God  had  promised  to  meet  them, 
and  bless  them,  here  therefore  he  meets  them  with 
this  blessing  of  blessings.  Though  Jerusalem  had 
done  the  utmost  dishonour  imaginable  to  Christ,  yet 
he  did  this  honour  to  Jerusalem,  to  teach  us  not  to 
fall  out  with  places,  nor  conceive  prejudices  against 
them  ;  for  God  has  his  remnant  in  all  places,  he  had 
so  in  Jerusalem. 

Here  they  were  in  one  place,  and  they  were  not 
as  yet  so  many,  but  that  one  place,  and  no  large  one, 
would  hold  them  all.  And  here  they  were  with  one 
accord.  We  cannot  forget  how  often,  while  their 
Master  was  with  them,  there  were  strifes  among 
them,  which  should  be  the  greatest ;  but  now  all  these 
strifes  were  at  an  end,  we  hear  no  more  of  them ; 
what  they  had  received  already  of  the  Holy  Ghost, 
when  Christ  breathed  on  them,  had  in  a  good  mea¬ 
sure  rectified  the  mistakes  upon  which  those  co  - 
tests  were  grounded,  and  had  disposed  them  to  holy 
love.  They  had  prayed  more  together  of  late  than 
usual,  (c//.  1.  14.)  and  that  made  them  love  one  an  ¬ 
other  better.  By  his  grace  he  thus  prepared  them 
for  the  erift  of  the  Holy  Ghost ;  for  that  blessed  dove 


16 


THE  ACTS,  II. 


comes  n  t  where  there  is  noise  and  clamour,  but 
moves  upon  the  face  of  the  still  waters,  not  the  rug¬ 
ged  ones.  Would  we  have  the  Spirit  floured  out 
ufion  us  from  on  high  ?  Let  us  be  all  of  one  accord , 
and,  notwithstanding  variety  of  sentiments  and  in¬ 
terests,  as,  no  doubt,  there  was  among  those  disci¬ 
ples,  let  us  agree  to  love  one  another ;  for  where 
brethren  dwell  together  in  unity,  there  it  is  that  the 
Lord  commands  his  blessing. 

II.  How,  and  in  what  manner,  the  Holy  Ghost 
came  upon  them.  We  often  read  in  the  Old  Tes¬ 
tament  of  God’s  coming  down  in  a  cloud ;  as  when 
he  took  possession  of  the  tabernacle  first,  and  after¬ 
ward  ot  the  temple,  which  intimates  the  darkness 
of  that  dispensation.  And  Christ  went  ufi  to  heaven 
in  a  cloud,  to  intimate  how  much  we  are  kept  in  the 
dark  concerning  the  upper  world.  But  the  Holy 
Ghost  did  not  descend  in  a  cloud  ;  for  he  was  to  dis¬ 
pel  and  scatter  the  clouds  that  overspread  men’s 
minds,  and  to  bring  light  into  the  world. 

1.  Here  is  an  audible  summons  given  them  to 
awaken  their  expectations  of  something  great,  v.  1. 
It  is  here  said,  (1.  )  That  it  came  suddenly,  did  not 
rise  gradually,  as  common  winds  do,  but  was  at  the 
height  immediately.  It  came  sooner  than  they  ex¬ 
pected,  and  startled  even  them  that  were  now  to¬ 
gether  waiting,  and,  probably,  employed  in  some 
religious  exercises.  (2.)  It  was  a  so und  from  hea¬ 
ven,  like  a  thunder-clap,  Rev.  6.  1.  God  is  said  to 
bring  the  winds  out  of  his  treasuries,  (Ps.  35.  7. )  and 
to  gather  them  in  his  hands,  Prov.  30.  4.  From  him 
this  sound  came,  like  the  voice  of  one  crying,  Pre¬ 
pare  ye  the  way  of  the  Lord.  (3. )  It  was  the  sound 
oj  a  wind,  for  the  way  of  the  Spirit  is  like  that  of  the 
wind;  (John  3.  8.)  thou  hearest  the  sound  thereof, 
but  const  not  tell  whence  it  comes,  or  whither  it  goes. 
When  the  Spirit  of  life  is  to  enter  into  the  dry  bones, 
the  prophet  is  bid  to  firofihesy  unto  the  wind  ;  Come 
from  the  four  winds,  O  breath,  Ezek.  37.  9.  And 
though  it  was  not  in  the  wind  that  the  Lord  came  to 
Elijah,  yet  that  prepared  him  to  receive  his  disco¬ 
very  of  himself  in  the  still  small  voice,  1  Kings  19. 

1  L  12.  Cod's  way  is  in  the  whirlwind  and  the  storm; 
(Nah.  1.  3.)  and  out  of  the  whirlwind  he  spake  to 
Job.  (4.)  It  was  a  rushing  mighty  wind ;  it  was 
strong  and  violent,  and  came  not  only  with  a  great 
noise,  but  with  a  great  force,  as  if  it  would  bear  down 
all  before  it.  This  was  to  signify  the  powerful  in¬ 
fluences  and  operations  of  the  Spirit  of  God  upon  the 
minds  of  men,  and  thereby  upon  the  world,  that 
they  should  be  mighty  through  God  to  the  casting 
down  of  imaginations.  (5.)  It  filled  not  only  the 
room,  but  all  the  house,  where  they  were  sitting. 
Probably,  it  alarmed  the  whole  citv,  but,  to  shew 
that,  it  was  supernatural,  presently  fixed  upon  that 
particular  house ;  as  some  think  the  wind  that  was 
sent  to  arrest  Jonah,  affected  only  the  ship  that  he 
was  in,  (Jon.  1.  4.)  and  as  the  wise  men’s  star  stood 
over  the  house  where  the  child  was.  This  would 
direct  the  people  who  observed  it,  whither  to  go,  to 
inquire  the  meaning  of  it.  This  wind  filling  the 
house,  would  strike  an  awe  upon  the  disciples,  and 
help  to  put  them  into  a  verv  serious,  reverend,  and 
composed  frame,  for  the  receiving  of  the  Holy 
Ghost.  1  hus  the  convictions  of  the  Spirit  make 
way  for  his  comforts ;  and  the  rough  blasts  of  that 
blessed  wind  prepare  the  soul  for  its  soft  and  gentle 
gales. 

2.  .Here  is  a  x<isible  sign  of  the  gift  they  were  to 
receive.  They  saw  cloven  tongues,  like  as  of  fire ; 
(v.  3.)  and  it  sat — ncaS/p »,  not  they  sat,  those  cloven 
tongues,  but  he,  that  is,  the  Spirit,  (signified  there¬ 
by,)  rested  upon  each  of  them,  as  he  is  said  to  rest 
upon  the  prophets  of  old.  Or,  as  Dr.  Hammond 
describes  it,  «« There  was  an  appearance  of  some¬ 
thing  like  flaming  fire,  lighting  on  every  one  of  them, 
which  divided  asunder,  and  so  formed  the  resem¬ 


blance. of  tongues,  with  that  part  of  them  that  was 
next  their  heads,  divided  or  cloven.”  The  flame  of 
a  candle  is  somewhat  like  a  tongue  :  and  there  is  a 
meteor  which  naturalists  call  ignis  lambens — a  gen¬ 
tle  fame,  not  a  devouring  fire  ;  such  was  this.  Ob¬ 
serve, 

(1.)  There  was  an  outward  sensible  sign,  for  the 
confirming  of  the  faith  of  the  disciples  themselves, 
and  for  the  convincing  of  others.  Thus  the  pro¬ 
phets  of  old  had  frequently  their  first  mission  con¬ 
firmed  by  signs,  that  all  Israel  might  know  them  to 
be  established  prophets. 

(2. )  The  sign  given  was  fire,  that  John  Baptist’s 
saying  concerning  Christ  might  be  fulfilled,  He  shall 
baptize  you  with  the  Holy  Ghost,  and  with  fire: 
with  the  Holy  Ghost,  as  with  fire.  They  were  now, 
in  the  feast  of  pentecost,  celebrating  the  memorial 
of  the  giving  of  the  law  upon  mount  Sinai ;  and  as 
that  was  given  in  fire,  and  therefore  is  called  a  fiery 
law,  so  is  the  gospel.  Ezekiel’s  mission  was  con¬ 
firmed  by  a  vision  of  burning  coals  of  fire,  {ch.  1. 
13.)  and  Isaiah’s  by  a  coal  of  fire  touching  his  lips, 
ch.  6.  7.  The  Spirit,  like  fire,  melts  the  heart, 
separates  and  bums  up  the  dross,  and  kindles  pious 
and  devout  affections  in  the  soul,  in  which,  as  in  the 
fire  upon  the  altar,  the  spiritual  sacrifices  are  offered 
up.  This  is  that  fire  which  Christ  came  to  send 
upon  the  earth.  Luke  12.  49. 

(3.)  This  fire  appeared  in  cloven  tongues.  The 
operations  of  the  Spirit  were  many  ;  that  of  speak¬ 
ing  with  divers  tongues  was  one,  and  was  singled  out 
to  be  the  first  indication  of  the  gift  of  the  Holy  Ghost, 
and  to  that  this  sign  had  a  reference.  [1.  ]  They 
were  tongues ;  for  from  the  Spirit  we  have  the  word 
of  God,  and  by  him  Christ  would  speak  to  the  world, 
and  he  gave  the  Spirit  to  the  disciples,  not  only  to 
endue  them  with  knowledge,  but  to  endue  them  with 
a  power  to  publish  and  proclaim  to  the  world  what 
they  knew  ;  for  the  dispensation  of  the  Spirit  is  given 
to  every  man  to  profit  withal,  (ft.  ]  These  tongues 
were  cloven,  to  signify  that  God  would  hereby 
divide  unto  all  nations  the  knowledge  of  his  grace, 
as  he  is  said  to  have  divided  to  them  by  his  provi¬ 
dence  the  light  of  the  heavenly  bodies,  Deut.  4.  19. 
The  tongues  were  divided,  and  yet  they  still  con¬ 
tinued  all  of  one  accord ;  for  there  may  be  a  sincerity 
of  affections,  where  yet  there  is  a  diversity  of  ex¬ 
pression.  Dr.  Lightfoot  observes,  that  the  dividing 
of  tongues  at  Babel,  was  the  casting  off  of  the  hea¬ 
then  ;  for  when  they  had  lost  the  language  in  which 
alone  God  was  spoken  of  and  preached,  thev  utterly 
lost  the  knowledge  of  God  and  religion,  and  fell  into 
idolatry.  But  now,  after  above  two  thousand  years, 
God,  bv  another  dividing  of  tongues,  restores  the 
knowledge  of  himself  to  the  nations. 

(4.)  This  fire  sat  upon  them  for  some  time,  tj 
show  the  constant  residence  of  the  Holy  Ghost  with 
them.  The  prophetic  gifts  of  old  were  conferred 
sparingly  and  but  at  some  times,' but  the  disciples  of 
Christ  had  the  gifts  of  the  Spirit  always  with  them  ; 
though  the  sign,  we  may  suppose,  soon  disappeared. 
Whether  these  flames  of  fire  passed  from  one  to  an¬ 
other,  or  whether  there  were  as  many  flames  as 
there  were  persons,  is  not  certain.  But  thev  must 
be  strong  and  bright  flames,  that  would  be  visible 
in  the  day-light,  as  it  now  was,  for  the  day  was  fully 
come. 

III.  What  was  the  immediate  effect  of  this  ? 

1.  They  were  all  filled  with  the  Hohj  Ghost,  more 
plentifully  and  powerfully  than  they  were  before. 
They  were  filled  with  the  graces  of  the  Spirit,  and 
were  more  than  ever  under  his  sanctifying  influ¬ 
ences;  were  now  holy,  and  heavenly,  and  spiritual, 
more  weaned  from  this  world,  and  better  acquainted 
with  the  other.  They  were  more  filled  with  the 
comforts  of  the  Spirit,  rejoiced  more  than  ever  in 
the  love  of  Christ  and  the  hope  of  heaven,  and  ir  it 


17 


THE  ACTS,  II. 


all  their  griefs  and  fears  were  swallowed  up.  They 
were  also,  for  the  proof  of  this,  filled  with  the  gifts 
of  the  Holy  Ghost,  which  is  especially  meant  here  ; 
they  were  endued  with  miraculous  powers  for  the 
furtherance  of  the  gospel.  It  seems  evident  to  me, 
that  not  the  twelve  apostles  only,  but  all  the  hundred 
and  twenty  disciples,  were filled  with  the  Holy  Ghost 
alike  at  this  time ;  all  the  seventy  disciples,  who 
were  apostolical  men,  and  employed  in  the  same 
work,  and  all  the  rest  too  that  were  to  preach  the 
gospel;  for  it  is  said  expressly,  (Eph.  4.  8,  11.) 
When  C/frist  ascended  on  high,  (which  refers  to  this, 
v.  33. )  he  gave  gifts  unto  men ,  not  only  some  apos¬ 
tles,  such  were  the  twelve ;  but  some  prophets,  and 
some  evangelists,  such  were  many  of  the  seventy 
disciples,  itinerant  preachers,  and  some  pastors  and 
teachers  settled  in  particular  churches,  as  we  may 
suppose  some  of  these  afterward  were.  The  all 
here,  must  refer  to  the  all  that  were  together,  ch. 
1.  14,  15.— v.  1. 

2.  They  began  to  speak  with  other  tongues,  be¬ 
side  their  native  language,  though  they  had  never 
learned  any  other.  They  spake  not  matters  of 
common  conversation,  but  the  word  of  God,  and  the 
praises  of  his  name,  as  the  Spirit  gave  them  utter¬ 
ance,  or  gave  them  to  speak,  iro<pSi-yyto-Sett — to  speak 
apophthegms,  substantial  and  weighty  sayings,  wor¬ 
thy  to  be  had  in  remembrance.  It  is  probable  that 
it  was  not  only  one  that  was  enabled  to  speak  one 
language,  and  another  another,  (as  it  was  with  the 
several  families  that  were  dispersed  from  Babel,) 
but  that  every  one  was  enabled  to  speak  divers  lan¬ 
guages,  as  he  should  have  occasion  to  use  them. 
And  we  may  suppose  that  they  understood  not  only 
themselves,  but  one  another  too,  which  the  Builders 
of  Babel  did  not,  Gen.  11.  7.  They  did  not  speak 
here  and  there  a  word  of  another  tongue,  or  stam¬ 
mer  out  some  broken  sentences;  but  spake  it  as 
readily,  properly,  and  elegantly,  as  if  it  had  been 
their  mother-tongue ;  for  whatever  was  produced 
by  miracle,  was  the  best  of  the  kind.  They  spake 
not  from  any  previous  thought  or  meditation,  but  as 
the  Spirit  gave  them  utterance  ;  he  furnished  them 
with  the  matter  as  well  as  the  language.  Now  this 
was,  (1.)  A  very  great  miracle,  it  was  a  miracle 
upon  the  mind,  (and  so  had  most  of  the  nature  of  a 
gospel-miracle,)  for  in  the  mind  words  are  framed. 
They  had  not  only  never  learned  these  languages, 
but  had  never  learned  any  foreign  tongue,  which 
might  have  facilitated  these ;  nay,  for  aught  that 
appears,  they  had  never  so  much  as  heard  these 
languages  spoken,  or  had  any  idea  of  them.  They 
were  neither  scholars  nor  travellers ;  nor  had  had 
any  opportunity  of  learning  languages  either  by 
books  or  conversation.  Peter  indeed  was  forward 
enough  to  speak  in  his  own  tongue  ;  but  the  rest  of 
them  were  no  spokesmen,  nor  were  they  quick  of 
apprehension  ;  yet  now  not  only  the  heart  of  the  rash 
understands  knowledge,  but  the  tongue  of  the  stam¬ 
merers  is  ready  to  speak  elegantly,  Isa.  32.  4.  When 
Moses  complained,  I  am  slow  of  speech,  God  said, 
I  will  be  with  thy  mouth,  and  Aaron  shall  be  thy 
spokesman.  But  he  did  more  for  these  messengers 
of  his ;  he  that  made  man’s  mouth,  new  made  theirs. 
(2.)  A  very  proper,  needful,  and  serviceable  mira¬ 
cle.  The  language  the  disciples  spake,  was  Syriac, 
a  dialect  of  the  Hebrew  ;  so  that  it  was  necessary 
that  they  should  be  endued  with  the  gift,  both  for 
the  understanding  of  the  original  Hebrew  of  the  Old 
Testament,  in  which  it  was  written,  and  of  the  origi¬ 
nal  Greek  of  the  New  Testament,  in  which  it  wa'fc 
to  be  written.  But  that  vfas  not  all ;  they  were  com¬ 
missioned  to  preach  the  gospel  to  every' creature,  to 
disciple  all  nations.  But  here  is  an  insuperable 
difficulty  at  the  threshold ;  How  shall  they  master 
the  several  languages  so  as  to  speak  intelligibly  to 
all  nations  ?  It  will  be  the  work  of  a  man’s  life  to 

Vol.  VI. — C 


learn  their  languages.  And  therefore  to  prove  that 
Christ  could  give  authority  to  preach  to  the  nations, 
he  gives  ability  to  preach  to  them  in  their  own  lan¬ 
guage.  And  it  should  seem,  that  this  was  the  ac¬ 
complishment  of  that  promise  which  Christ  made 
to  his  disciples,  (John  14.  12.)  Greater  works  than 
these  shall  ye  do.  For,  this  may  well  be  reckoned, 
all  things  considered,  a  greater  work  than  the  mi¬ 
raculous  cures  Christ  wrought ;  Christ  himself  did 
not  speak  with  other  tongues,  nor  did  he  enable  his 
disciples  to  do  it  while  he  was  with  them  ;  but  it  was 
the  first  effect  of  the  pouring  out  of  the  Spirit  upon 
them.  And  Archbishop  Tillotson  thinks  it  proba¬ 
ble,  that  if  the  conversion  of  infidels  to  Christianity 
were  now  sincerely  and  vigorously  attempted  by 
men  of  honest  minds,  God  would  extraordinarily 
countenance  such  an  attempt  with  all  fitting  assist¬ 
ance,  as  he  did  the  first  publication  of  the  gospel. 

5.  And  there  were  dwelling  at  Jerusalem 
Jews,  devout  men,  out  of  every  nation  un¬ 
derheaven.  6.  Now  when  this  was  noised 
abroad,  the  multitude  came  together,  and 
were  confounded,  because  that  every  man 
heard  them  speak  in  his  own  language.  7. 
And  they  were  all  amazed  and  marvelled, 
saying  one  to  another,  Behold,  are  not  all 
these  which  speak,  Galileans  ?  8.  And 

how  hear  we  every  man  in  our  own  tongue, 
wherein  we  were  born  ?  9.  Parthians,  and 

Medes,  and  Elamites,  and  the  dwellers  in 
Mesopotamia,  and  in  Judea,  and  Cappa¬ 
docia,  in  Pontus,  and  Asia,  10.  Phrygia, 
and  Pamphylia,  in  Egypt,  and  in  the  parts 
of  Libya  about  Cyrene,  and  strangers  of 
Rome,  Jews  and  proselytes,  1 1 .  Cretes  and 
Arabians,  we  do  hear  them  speak  in  our 
tongues  the  wonderful  works  of  God.  12 
And  they  were  all  amazed,  and  were  in 
doubt,  saying  one  to  another,  What  mean- 
eth  this  ?  1 3.  Others  mocking  said,  These 

men  are  full  of  new  wine. 

We  have  here  an  account  of  the  public  notice  that 
was  taken  of  this  extraordinary  gift,  with  which  the 
disciples  were  all  on  a  sudden  endued.  Observe, 

I.  The  great  concourse  of  people  that  there  was 
now  at  Jerusalem  ;  it  should  seem,  more  than  usually 
was  at  the  feast  of  pentecost.  There  were  dwelling 
or  abiding  at  Jerusalem,  Jews  that  were  devout  men, 
disposed  to  religion,  and  that  had  the  fear  of  God 
before  their  eyes,  (so  the  word  properly  signifies, ) 
some  of  them  proselytes  of  righteousness,  that  were 
circumcised,  and  admitted  members  of  the  Jewish 
church,  others  only  proselytes  of  the  gate,  that  for¬ 
sook  idolatry,  and  gave  up  themselves  to  the  wor¬ 
ship  of  the  true  God,  but  not  to  the  ceremonial  law ; 
some  of  those  there  were  at  Jerusalem  now,  out  of 
every  nation  under  heaven,  whither  the  Jews  were 
dispersed,  or  from  whence  proselytes  were  come. 
The  expression  is  hyperbolical,  denoting  that  there 
were  some  from  most  of  the  then  known  parts  of 
the  world ;  as  much  as  ever  Tyre  was,  or  London  is, 
the  rendezvous  of  trading  people  from  all  parts, 
Jerusalem  at  that  time  was  of  religious  people  from 
all  parts.  Now, 

1.  We  may  here  see  what  were  some  of  those 
countries  whence  those  strangers  came;  (v.  9,  11.) 
some  from  the  eastern  countries,  as  the  Parthians, 
Medes,  Elamites,  and  dwellers  in  Mesopotamia,  the 
posterity  of  Shem ;  from  thence  we  come  in  order 
to  Judea,  which  ought  to  be  mentioned,  because* 


18 


THE  ACTS,  II. 


though  the  language  of  them  in  Judea-  was  the  same 
with  that  which  the  disciples  spake,  yet,  before, 
they  spake  it  with  the  north-country  tone  and  dia¬ 
lect,  (  Thou  art  a  Galilean,  and  thy  speech  bewrays 
thee,)  but  now  they  spake  it  as  fine  as  the  inhabi¬ 
tants  of  Judea  themselves  did*.  Next  come  the  in¬ 
habitants  of  Cappadocia,  Pontus,  and  that  countiy 
about  Propontis,  which  was  particularly  called  Asia, 
and  these  were  the  countries  in  which  those  stran- 

?ers  were  scattered,  to  whom  St.  Peter  writes,  1 
et.  1.  1.  Next  come  the  dwellers  in  Phrygia  and 
Pamphylia,  which  lay  westward,  the  posterity  of 
Japhet,  as  were  also  the  strangers  of  Rome ;  there 
were  some  also  that  dwelt  in  the  southern  parts  of 
Egypt,  in  the  parts  of  Libya  about  Cyrene ;  there 
were  also  some  from  the  island  of  Crete,  and  some 
from  the  deserts  of  Arabia ;  but  they  were  all  either 
Jews  originally,  dispersed  into  those  countries ;  or 
proselytes  to  the  Jewish  religion,  but  natives  of  those 
countries.  Dr.  Whitby  observes,  that  the  Jewish 
writers  about  thistime,.as  Philo-and  Josephus,  speak 
of  the  Jews  as  dwelling  every  where  through  the 
whole  earth;  and  that  there  is  not  a  people  upon 
earth  among  whom  some  Jews  do  not  inhabit. 

2.  We  may  inquire,  what  brought  all  those  Jews 
and  proselytes  together  to  Jerusalem  at  this  time? 
not  to  make  a  transient  visit  thither  to  the  feast  of 
pentecost,  for  they  are  said  to  dwell  there;  they 
took  lodgings  there,  because  there  was  at  this  time 
a  general  expectation  of  the  appearing  of  the  Mes¬ 
siah  ;  for  Daniel’s  weeks  were  just  now  expired,  the 
sceptre  was  departed  from  Judah,  it  was  then  gene¬ 
rally  thought  that  the  kingdom  of  God  should  im¬ 
mediately  afifiear,  Luke  19.  11.  This  brought  those 
who  were  most  zealous  and  devout  to  Jerusalem,  to 
sojourn  there,  that  they  might  have  an  early  share 
in  the  kingdom  of  the  Messiah,  and  the  blessings  of 
that  kingdom. 

II.  The  amazement  which  these  strangers  were 
seized  with,  when  they  heard  the  disciples  speak  in 
their  own  tongues.  It  should  seem,  the  disciples 
spake  in  various  languages,  before  the  people  of 
those  languages  came  to  them  ;  for  it  is  intimated, 
( v .  6.)  that  the  spreading  of  the  report  of  this  abroad 
was  it  that  brought  the  multitude  together,  especially 
those  of  different  countries,  who  seem  to  have  been 
more  affected  with  this  work  of  wonder  than  the  in¬ 
habitants  of  Jerusalem  themselves. 

1.  They  observe  that  the  speakers  are  all  Gali¬ 
leans,  that  know  no  other  than  their  mother  tongue  ; 
(y.  7.)  they  are  despicable  men,  from  whom  no¬ 
thing  learned  or  polite  is  to  be  expected.  God 
chose  the  weak  and  foolish  things  of  the  world  to 
confound  the  wise  and  mighty.  Christ  was  thought 
to  be  a  Galilean,  and  his  disciples  really  were  so ; 
unlearned  and  ignorant  men. 

2.  They  acknowledged  that  they  spake  intelligi¬ 
bly  and  readily  their  own  language,  (which  they 
were  the  most  competent  judges  of,)  so  right  and 
exact,  that  none  of  their  own  countrymen  could 
speak  it  better;  IVe  hear  every  man  in  our  own 
tongue  wherein  we  were  born ;  (v.  8. )  that  is,  we 
hear  one  or  other  of  them  speak  our  native  lan¬ 
guage.  The  Parthians  hear  one  of  them  speak  their 
language,  the  Medes  hear  another  of  them  speak 
theirs;  and  so  of  the  rest,  v.  11.  We  do  hear  them 
sjieak  in  our  tongues  the  wonderful  works  of  God. 
Their  respective  languages  were  not  only  unknown 
at  Jerusalem,  but,  probably,  despised  and  under¬ 
valued,  and  therefore  it  was  not  only  a  surprise,  but 
a  pleasing  surprise,  to  them  to  hear  the  language  of 
their  own  country  spoken,  as  it  naturally  is  to  those 
that  are  strangers  in  a  strange  land. 

(1.)  The  things  they  heard  the  apostles  discourse 
of,  were  the  wonderful  works  of  God,  fj.tya.xu*.  t« 

♦  This  is  far  more  ingenious  than  probable.— Ed. 


0t« — Plagnalia  Dei — the  great  things  of  God.  It  is 
probable  that  the  apostles  spake  of  Christ,  and  re 
demption  by  him,  and  the  grace  of  the  gospel ;  these 
are  indeed  the  great  things  of  God,  which  will  be 
for  ever  marvellous  in  our  eyes. 

(2. )  They  heard  them  both  praise  God  for  these 
great  things  and  instruct  the  people  concerning  these 
things,  in  their  own  tongue,  according  as  they  per 
ceived  the  language  of  their  hearers,  or  those  that 
inquired  of  them,  to  be.  Now  though,  perhaps,  by 
dwelling  some  time  at  Jerusalem,  they  were  got  to 
be  so  much  masters  of  the  Jewish  language,  that 
they  could  have  understood  the  meaning  of  the  dis¬ 
ciples,  if  they  had  spoken  that  language,  yet,  [1.] 
This  was  more  strange,  and  helped  to  convince  their 
judgment,  that  this  doctrine  was  of  God ;  for  tongues 
were  for  a  sign  to  them  that  believed  not,  1  Cor. 
14.  22.  [2.1  It  was  more  kind,  and  helped  to  en¬ 

gage  their  affections,  as  it  was  a  plain  indication  of 
the  favour  intended  to  the  Gentiles,  and  that  the 
knowledge  and  worship  of  God  should  no  longer  be 
confined  to  the  Jews,  but  the  partition-wall  should 
be  broken  down  :  and  this  is  to  us  a  plain  intimation 
of  the  mind  and  will  of  God,  that  the  sacred  records 
of  God’s  wonderful  works  should  be  preserved  by 
all  nations  in  their  own  tongue ;  that  the  scriptures 
should  be  read,  and  public  worship  performed,  ir 
the  vulgar  languages  of  the  nations. 

3.  They  wonder  at  it,  and  look  upon  it  as  an  asto 
nishing  thing  ;  (v.  12.)  They  were  all  amazed,  they 
w.ere  in  an  ecstasy,  so  the  word  is  ;  and  they  were 
in  doubt  what  the  meaning  of  it  was,  and  whether  it 
was  to  introduce  the  kingdom  of  the  Messiah,  which 
they  were  big  with  the  expectation  of ;  they  asked 
themselves  and  one  another  t)  civ  btKci  rSro  iiv*i — 
Quid  hoc  sibi  vult? — What  is  the  tendency  of  this  ? 
Surely  it  is  to  dignify,  and  so  to  distinguish,  these 
men  as  messengers  from  heaven  ;  and  therefore, 
like  Moses  at  the  bush,  they  will  turn  aside,  and  see 
this  great  sight. 

III.  The  scorn  which  some  made  of  it,  who  were 
natives  of  Judea  and  Jerusalem,  probably  the  Scribes 
and  Pharisees,  and  chief  priests,  who  always  resist¬ 
ed  the  Holy  Ghost ;  they  said,  These  men  are  full 
of  new  wine,  or  sweet  wine  ;  they  have  drunk  too 
much  this  festival-time,  v.  13.  Not  that  they  were 
so  absurd  as  to  think  that  wine  in  the  head  would 
enable  men  to  speak  languages  which  they  never 
learned  ;  but  these,  being  native  Jews,  knew  not,  as 
the  others  did,  that  these  were  really  the  languages 
of  other  nations,  and  therefore  took  what  they  said 
to  be  gibberish  and  nonsense,  such  as  drunkards, 
those  fools  in  Israel,  sometimes  talk.  As  when  they 
resolved  not  to  believe  the  fnger  of  the  Spirit  in 
Christ’s  miracles,  they  turned  off  with  this,  “  He 
casteth  out  devils  by  compact  with  the  prince  of  the 
devils ;”  so  when  they  resolved  not  to  believe  the 
voice  of  the  Spirit  in  the  apostles’  preaching,  they 
turned  it  off  with  this,  These  men  are  full  of  new 
wine.  And  if  they  called  the  Master  of  the  house 
a  wine-bibber,  no  marvel  if  they  so  call  them  of  his 
household. 

14.  But  Peter,  standing  up  with  the 
eleven,  lifted  up  his  voice,  and  said  unto 
them,  Ye  men  of  Judea,  and  all  ye  that 
dwell  at  Jerusalem,  be  this  known  unto 
you,  and  hearken  to  my  words:  15.  For 
these  are  not  drunken,  as  ye  suppose,  see¬ 
ing  it  is  but  the  third  hour  of  the  day.  16. 
But  this  is  that  which'  was  spoken  by  the 
prophet  Joel ;  1 7.  And  it  shall  come  to 

pass  in  the  last  days,  saith  God,  I  will  pour 
out  of  my  Spirit  upon  all  flesh  :  and  your 


THE  ACTS,  II  19 


sons  and  your  daughters  shall  prophesy,  and 
your  young  men  shall  see  visions,  and  your 
old  men  shall  dream  dreams :  18.  And  on 

my  servants  and  on  my  handmaidens  I  will 
pour  out  in  those  days  of  my  Spirit ;  and 
they  shall  prophesy :  1 9.  And  I  will  shew 
wonders  in  heaven  above,  and  signs  in  the 
earth  beneath  ;  blood,  and  fire,  and  vapour 
of  smoke :  20.  The  sun  shall  be  turned 

into  darkness,  and  the  moon  into  blood,  be¬ 
fore  that  great  and  notable  day  of  the  Lord 
come :  21.  And  it  shall  come  to  pass,  that 
whosoever  shall  call  on  the  name  of  the 
Lord  shall  be  saved.  22.  Ye  men  of  Israel, 
hear  these  words:  Jesus  of  Nazareth,  a 
man  approved  of  God  among  you  by  mira¬ 
cles  and  wonders  and  signs,  which  God  did 
by  him  in  the  midst  of  you,  as  ye  yourselves 
also  know :  23.  Him,  being  delivered  by 
the  determinate  counsel  and  foreknowledge 
of  God,  ye  have  taken,  and  by  wicked , 
hands  have  crucified  and  slaiu :  24.  Whom 
God  hath  raised  up,  having  loosed  the  pains 
of  death :  because  it  was  not  possible  that 
he  should  be  holden  of  it.  25.  For  David 
speaketh  concerning  him,  I  foresaw  the 
Lord  always  before  my  face,  for  he  is  on 
my  right  hand,  that  I  should  not  be  moved  : 
26.  Therefore  did  my  heart  rejoice,  and  my 
tongue  was  glad ;  moreover  also  my  flesh 
shall  rest  in  hope  :  27.  Because  thou  wilt 
not  leave  my  soul  in  hell,  neither  wilt  thou 
suffer  thine  Holy  One  to  see  corruption. 
28.  Thou  hast  made  known  to  me  the  ways 
of  life  ;  thou  shalt  make  me  full  of  joy  with 
thy  countenance.  29.  Men  and  brethren, 
let  me  freely  speak  unto  you  of  the  patri¬ 
arch  David,  that  he  is  both  dead  and  buried, 
and  his  sepulchre  is  with  us  unto  this  day. 
30.  Therefore  being  a  prophet,  and  know¬ 
ing  that  God  had  sworn  with  an  oath  to 
him,  that  of  the  fruit  of  his  loins,  according 
to  the  flesh,  he  would  raise  up  Christ  to  sit 
on  his  throne;  31.  He  seeing  this  before 
spake  of  the  resurrection  of  Christ,  that  his 
soul  was  not  left  in  hell,  neither  his  flesh  did 
see  corruption.  32.  This  Jesus  hath  God 
raised  up,  whereof  we  all  are  witnesses. 
33.  Therefore  being  by  the  right  hand  of 
God  exalted,  and  having  received  of  the 
Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  which  ye  now  see  and 
hear.  34.  For  David  is  not  ascended  into 
the  heavens:  but  he  saith  himself,  The 
Lord  said  unto  my  Lord,  Sit  thou  on  my 
right  hand,  35.  Until  I  make  thy  foes  thy 
footstool.  36.  Therefore  let  all  the  house 
of  Israel  know  assuredly,  that  God  hath 
made  that  same  Jesus,  whom  ye  have  cru¬ 
cified,  both  Lord  and  Christ. 


We  have  here  the  first  fruits  of  the  Spirit  in  the 
sermon  which  Peter  preached  immediately,  direct 
ed,  not  to  those  of  other  nations  in  a  strange  lan¬ 
guage,  (we  are  not  told  what  answer  he  gave  to 
those  that  were  amazed,  and  said,  What  meaneth 
this? )  but  to  the  Jews  in  the  vulgar  language,  even 
to  them  that  mocked,  for  he  begins  with  the  notice 
of  that,  (y.  15.)  and  addresses  his  discourse  (v.  14.) 
to  the  men  of  Judea  and  inhabitants  of  Jerusalem  ; 
but  we  have  reason  enough  to  think  that  the  other 
disciples  continued  to  speak  to  those  who  understood 
them,  (and  therefore  flocked  about  them,)  in  the 
languages  of  their  respective  countries,  the  wonder¬ 
ful  works  of  God.  And  it  was  not  by  Peter’s 
preaching  only,  but  that  of  all,  or  most,  of  the  rest 
of  the  hundred  and  twenty,  that  three  thousand  souls 
were  that  day  converted,  and  added  to  the  church  ; 
but  Peter’s  sermon  only  is  recorded,  to  be  an  evi¬ 
dence  for  him  that  he  was  thoroughly  recovered 
from  his  fall,  and  thoroughly  restored  to  the  divine 
favour ;  he  that  had  sneakingly  denied  Christ,  now 
as  courageously  confesses  him.  Observe, 

I.  His  introduction  or  preface,  wherein  he  craves 
the  attention  of  the  auditory,  or  dfemands  it  rather ; 
Peter  stood  up  (y.  14.)  to  shew  that  he  was  not 
drunk,  with  the  eleven,  who  concurred  with  him  in 
what  he  said,  and,  probably,  in  their  turns  spake 
likewise  to  the  same  purport  ;  they  that  were  of 
greatest  authority,  stood  up  to  speak  to  the  scoffing 
Jews,  and  to  confront  those  who  contradicted  and 
blasphemed,  but  left  the  seventy  disciples  to  speak  to 
the  willing  proselytes  from  other  nations,  who  were 
not  so  prejudiced,  in  their  own  language.  Thus 
among  Christ’s  ministers,  some  of  greater  gifts  are 
called  out  to  instruct  those  that  oppose  themselves, 
to  take  hold  of  sword  and  spear  ;  others  of  meaner 
abilities  are  employed  in  instructing  those  that  re¬ 
sign  themselves,  and  to  be  vine-dressers  and  hus¬ 
bandmen.  Peter  lifted  up  his  voice,  as  one  that  was 
both  well  assured  of,  and  much  affected  with,  what 
he  said,  and  was  neither  afr?.id  nor  ashamed  to  own 
it.  He  applied  himself  to  the  men  of  Judea,  avJW 
ltsioLioi — the  men  that  were  Jews ;  so  it  should  be 
read  ;  “  And  you  especially  that  dwell  at  Jerusalem, 
who  were  accessary  to  the  death  of  Jesus,  be  this 
known  unto  you,  which  you  did  not  know  before, 
and  which  you  are  concerned  to  know  now,  and  to 
hearken  to  my  words,  who  would  draw  you  to  Christ, 
and  not  to  the  words  of  the  Scribes  and  Pharisees, 
that  would  draw  you  from  him.  My  Master  is  gone, 
whose  words  you  have  often  heard  in  vain,  but  shall 
hear  no  more  as  you  have  alone,  but  he  speaks  to 
you  by  us  ;  hearken  now  to  our  words.” 

II.  His  answer  to  their  blasphemous  calumny  ;  (i>. 
15.)  “  These  men  are  not  drunken,  as  you  suppose. 
These  disciples  of  Christ,  that  now  speak  with  other 
tongues,  speak  good  sense,  and  know  what  they  say, 
and  so  do  these  they  speak  to,  who  are  led  by  their 
discourses  into  the  knowledge  of  the  wonderful  works 
of  God,  You  cannot  think  they  are  drunk,  for  it  is 
but  the  third  hour  of  the  day  nine  of  the  clock  in 
the  morning  ;  and  before  that  time,  on  the  sabbaths 
and  solemn  feasts,  the  Jews  did  not  use  to  eat  or 
drink  :  nay,  ordinarily  they  that  are  drunk,  are 
drunk  in  the  night,  and  not  in  the  morning  ;  those 
are  besotted  drunkards  indeed,  who,  when  they  are 
awake,  presently  seek  it  yet  again,  Prov.  23.  35. 

III.  His  account  of  the  miraculous  effusion  of  the 
Spirit,  which  is  designed  to  awaken  them  all  to  em¬ 
brace  the  faith  of  Christ,  and  to  join  themselves  to 
his  church.  T wo  things  he  resolves  it  into — that  it 
was  the  fulfilling  of  the  scripture,  and  the  fruit  of 
Christ’s  resurrection  and  ascension,  and,  conse¬ 
quently,  the  proof  of  both. 

1.  That  it  wras  the  accomplishment  of  the  prophe¬ 
cies  of  the  Old  Testament,  which  related  to  the 
kingdom  of  the  Messiah,  and  therefore  an  evidence 


20 


THE  ACTS,  II. 


that  that  kingdom  is  come,  and  the  other  predictions 
of  it  are  fulfilled.  He  specifies  one,  that  of  the  pro¬ 
phet  Joel,  ch.  2.  28.  It  is  observable,  that  though 
Peter  was  Jilled  with  the  Holy  Ghost,  and  spake  with 
tongues  as  the  Spirit  gave  him  utterance,  yet  he  did 
not  set  aside  the  scriptures,  nor  think  himself  above 
them  ;  nay,  much  of  his  discourse  is  quotation  out  of 
the  Old  Testament,  to  which  he  appeals,  and  with 
which  he  proves  what  he  says.  Christ’s  scholars  ne¬ 
ver  learn  above  their  Bible  ;  and  the  Spirit  is  given 
not  to  supersede  the  scriptures,  but  to  enable  us  to 
understand  and  improve  the  scriptures.  Observe, 

(1.)  The  text  itself  that  Peter  quotes,  v.  17 — 21. 
It  refers  to  the  last  days,  the  times  of  the  gospel, 
which  are  therefore  called  the  last  days,  because  the 
dispensation  of  God’s  kingdom  among  men,  which 
the  gospel  sets  up,  is  the  last  dispensation  of  divine 
grace,  and  we  are  to  look  for  no  other  than  the  con¬ 
tinuation  of  that  to  the  end  of  time.  Or,  in  the  last 
days,  that  is,  a  great  while  after  the  ceasing  of  pro¬ 
phecy  in  the  Old  Testament  church.  Or,  in  the  day 
immediately  preceding  the  destruction  of  the  Jewish 
nation,  in  the  last  days  of  that  people,  just  before 
that  great  and  notable  day  of  the  Lord,  spoken  of, 
x'.  20.  “It  was  prophesied  of  and  promised,  and 
therefore  you  ought  to  expect  it,  and  not  to  be  sur¬ 
prised  at  it ;  to  desire  it,  and  bid  it  welcome,  and 
not  to  dispute  it,  as  not  worth  taking  notice  of.” 
The  apostle  quotes  the  whole  paragraph,  for  it  is 
good  to  take  the  scripture  entire  ;  now  it  was  fore¬ 
told, 

[1.]  That  there  should  be  a  more  plentiful  and 
extensive  effusion  of  the  Spirit  of  grace  from  on  high 
than  had  been  ever  yet.  The  prophets  of  the  Old 
Testament  had  been  filled  with  the  Holy  Ghost,  and 
it  was  said  of  the  people  of  Israel,  that  God  gave 
diem  his  good  Spirit  to  instruct  them,  Neh.  9.  20. 
But  now  the  Spirit  shall  be  poured  out,  not  only  upon 
the  Jews,  but  upon  all  fiesh,  Gentiles  as  well  as 
Jews  ;  though  yet  Peter  himself  did  not  understand 
it  so,  it  appears,  ch.  11.  17.  Or,  upon  all  fiesh,  that 
is,  upon  some  of  all  ranks  and  conditions  of  men. 
The  Jewish  doctors  taught,  that  the  Spirit  came  only 
upon  wise  and  rich  men,  and  such  as  were  of  the  seed 
of  Israel;  but  God  will  not  tie  himself  to  their 
rules. 

[2.  ]  That  the  Spirit  should  be  in  them  a  Spirit  of 
prophesy  ;  by  the  Spirit  they  should  be  enabled  to 
foretell  things  to  come,  and  to  preach  the  gospel  to 
every  creature.  This  power  shall  be  given  without 
distinction  of  sex  ;  not  only  your  sons,  but  your 
daughters  shall  prophesy ;  without  distinction  of 
age,  both  your  young  men  and  your  old  men  shall 
see  visions,  and  dream  dreams,  and  in  them  receive 
divine  revelations,  to  be  communicated  to  the 
church ;  and  without  distinction  of  outward  condi¬ 
tion,  even  the  servants  and  handmaids  shall  receive 
of  the  Spirit,  and  shall  prophesy,  (y.  18.)  or,  in  ge¬ 
neral,  men  and  women,  whom  God  calls  his  servants 
and  his  handmaids.  In  the  beginning  of  the  age  of 
prophesy  in  the  Old  Testament,  there  were  schools 
of  the  prophets,  and,  before  that,  the  Spirit  of  pro¬ 
phecy  came  upon  the  elders  of  Israel  that  were  ap¬ 
pointed  to  the  government  ;  but  now  the  Spirit  shall 
be  poured  out  upon  persons  of  inferior  rank,  and 
such  as  were  not  brought  up  in  the  schools  of  the 
prophets,  for  the  kingdom  of  the  Messiah  is  to  be 
purely  spiritual.  The  mention  of  the  daughters  {v. 
17.)  and  the  handmaidens  (v.  18.)  would  make  one 
think  that  the  women  which  were  taken  notice  of, 

( rh .  1.  14.)  received  the  extraordinary  gifts  of  the 
Holi/  Ghost,  as  well  as  the  men.  Philip,  the  evan¬ 
gelist,  had  four  daughters  who  did  prophesy,  ( ch . 
21.  9.)  and  therefore  St.  Paul,  finding  abundance  of 
the  gifts  both  of  tongues  and  prophesy  in  the  church 
of  Corinth,  saw  it  needful  to  prohibit  women’s  use 
of  those  gifts  in  public,  1  Cor.  14.  26,  34. 


[3.]  That  one  great  thing  which  they  should  pro¬ 
phesy  of  should  be  the  judgments  that  were  coming 
upon  the  Jewish  nation,  for  this  was  the  chief  thing 
that  Christ  himself  had  foretold  (Matt.  24.)  at  his 
entrance  into  Jerusalem,  (Luke  19.  41. )  and  when  he 
was  going  to  die  ;  (Luke  23.  29. )  and  these  judg 
ments  were  to  be  brought  upon  them,  to  punish 
them  for  their  contempt  of  the  gospel,  and  their  op¬ 
position  to  it,  though  it  came  to  them  thus  proved. 
They  that  would  not  submit  to  the  power  of  God’s 
grace  in  this  wonderf  ul  effusion  of  his  Spirit,  should 
fall  and  lie  under  the  pourings  out  of  the  vials  of  his 
wrath.  They  shall  break,  that  will  not  bend. 

First,  The  destruction  of  Jerusalem,  which  was 
about  forty  years  after  Christ’s  death,  is  here  called 
that  great  and  notable  day  of  the  Lord,  because  it 
put  a  final  period  to  the  Mosaic  economy  ;  the  Le- 
vitical  priesthood  and  the  ceremonial  law  were 
thereby  for  ever  abolished  and  done  away.  The 
desolation  itself  was  such  as  was  never  brought  upon 
any  place  or  nation,  either  before  or  since.  It  was 
the  day  of  the  Lord,  for  it  was  the  day  of  his  ven¬ 
geance  upon  that  people  for  crucifying  Christ,  and 
persecuting  his  ministers ;  it  was  the  year  of  recom¬ 
penses  for  that  controversy  ;  yea,  and  for  all  the 
blood  of  the  saints  and  martyrs,  from  the  blood  of 
righteous  Abel,  Matt.  23.  35.  It  was  a  little  day  of 
judgment ;  it  was  a  notable  day :  in  Joel  it  is  called 
a  terrible  day,  for  so  it  was  to  men  on  earth  ;  but 
here  Wtour*,  (after  the  Seventy,  shews)  a  glorious, 
illustrious  day,  for  so  it  was  to  Christ  in  heaven,  it 
was  the  epiphany,  his  appearing,  so  he  himself 
spake  of  it,  Matt.  24.  30.  The  destruction  of  the 
Jews  was  the  deliverance  of  the  Christians,  that  were 
hated  arid  persecuted  by  them  ',  and  therefore  that 
day  was  often  spoken  of  by  the  prophets  of  that  time, 
for  the  encouragement  of  suffering  Christians,  that 
the  Lord  was  at  hand,  the  coming  of  the  Lord  drew 
nigh,  the  Judge  stood  before  the  door,  James  5.  8,  9. 

Secondly,  The  terrible  presages  of  that  destruc¬ 
tion  are  here  foretold ;  There  shall  be  wonders  in 
heaven  above,  the  sun  turned  into  darkness,  and  the 
moon  into  blood;  and  signs  too  in  the  earth  beneath, 
blood  and  fire.  Josephus,  in  his  preface  to  his  his¬ 
tory  of  the  wars  of  the  Jews,  speaks  of  the  signs  and 
prodigies  that  preceded  them,  terrible  thunders, 
lightnings  and  earthquakes  ;  there  was  a  fiery  comet 
that  hung  over  the  city  for  a  year,  and  a  flaming 
sword  was  seen  pointing  down  upon  it ;  a  light  shone 
upon  the  temple  and  the  altar  at  midnight,  as  if  it 
had  been  noon-day.  Dr.  Lightfoot  gives  another 
sense  of  these  presages ;  The  blood  of  the  So?i  of 
God,  the  fire  of  the  Holy  Ghost  now  appearing,  the 
vapour  of  the  smoke  in  which  Christ  ascended,  the 
sun  darkened,  and  the  moon  made  blood,  at  the  time 
of  Christ’s  passion,  were  all  loud  warnings  given  to 
that  unbelieving  people  to  prepare  for  the  judgments 
coming  upon  them.  Or,  it  may  be  applied,  and  very 
fitly,  to  the  previous  judgments  themselves,  by 
which  that  desolation  was  brought  on.  The  blood 
points  at  the  wars  of  the  Jews  with  the  neighbouring 
nations,  with  the  Samaritans,  Syrians,  and  Greeks, 
in  which  abundance  of  blood  was  shed,  as  there  was 
also  in  their  civil  wars,  and  the  struggles  of  the  sedi¬ 
tious,  (as  they  called  them,)  which  were  very  bloodv  ; 
there  was  no  peace  to  him  that  went  out,  or  to  him 
that  came  in.  The  fire  and  vapour  of  smoke,  here 
foretold,  literally  came  to  pass  in  the  burning  of 
their  cities,  and  towns,  and  synagogues,  and  temple 
at  last.  And  this  turning  of  the  sun  into  darkness, 
and  the  moon  into  blood,  speaks  the  dissolution  of 
their  government,  civil  and  sacred,  and  the  extin 
guishing  of  all  their  lights. 

Thirdly,  The  signal  preservation  of  the  Lord’s 
people  is  here  promised;  (v.  21.)  IVhosoever  shall 
call  upon  the  name  of  the  Lord  Jesus,  (which  is  the 
description  of  a  trvie  Christian,  1  Cor.  1.  2.)  shall  be 


21 


THE  ACTS,  II. 


saved,  shall  escape  that  judgment,  which  shall  be  a 
type  and  earnest  of  everlasting  salvation.  In  the 
destruction  of  Jerusalem  by  the  Chaldeans,  there 
was  a  remnant  sealed  to  be  hid  in  the  day  of  the 
Lord’s  anger ;  and  in  the  destruction  by  the  Romans 
not  one  Christian  perished.  They  that  distinguish 
themselves  by  singular  piety,  shall  be  distinguished 
by  special  preservation.  And  observe,  the  saved 
remnant  are  described  by  this,  that  they  are  a  pray¬ 
ing  people  ;  they  call  on  the  name  of  the  Lord ; 
which  intimates  that  they  are  not  saved  by  any  merit 
or  righteousness  of  their  own,  but  purely  by  the  fa¬ 
vour  of  God,  which  must  be  sued  out  by  prayer.  It 
is  the  name  of  the  Lord  which  they  call  ufion,  that 
is  their  strong  tower. 

(2. )  The  application  of  this  prophecy  to  the  pre¬ 
sent  event ;  (z>.  16.)  This  is  that  which  was  sfioken 
by  the  prophet  Joel ;  it  is  the  accomplishment  of 
that,  it  is  the  full  accomplishment  of  it.  This  is  that 
effusion  of  the  Spirit  upon  all  flesh,  which  should 
come,  and  we  are  to  look  for  no  other,  no  more  than 
we  are  to  look  for  another  Messiah  ;  for  as  our  Mes¬ 
siah  ever  lives  in  heaven,  reigning  and  interceding 
for  his  church  on  earth  ;  so  this  Spirit  of  grace,  the 
Advocate,  or  Comforter,  that  was  given  now,  ac¬ 
cording  to  the  promise,  will,  according  to  the  same 
promise,  continue  with  the  church  on  earth  to  the 
end,  and  will  work  all  its  works  in  it  and  for  it,  and 
every  member  of  it,  ordinary  and  extraordinary,  by 
the  means  of  the  scriptures  and  the  ministry. 

2.  That  it  was  the  gift  of  Christ,  and  the  product 
and  proof  of  his  resurrection  and  ascension.  From 
this  gift  of  the  Holy  Ghost,  he  takes  occasion  to 
preach  unto  them  Jesus ;  and  this  part  of  his  ser¬ 
mon  he  introduces  with  another  solemn  preface  ; 
(t>.  22.)  “  Ye  men  of  Israel,  hear  these  words.  It  is 
a  mercy  that  ye  are  within  hearing  of  them,  and  it 
is  your  duty  to  give  heed  to  them.  ”  Words  concern¬ 
ing  Christ  should  be  acceptable  words  to  the  men 
of  Israel.  Here  is, 

(1.)  An  abstract  of  the  history  of  the  life  of  Christ, 
v.  22.  He  calls  him  Jesus  of  JVazareth,  because  by 
that  name  he  was  generally  known,  but  (which  was 
sufficient  to  roll  away  that  reproach)  he  was  a  Alan 
approved  of  God  among  you,  censured  and  con¬ 
demned  by  men,  but  approved  of  God  ;  God  testi¬ 
fied  his  approbation  of  his  doctrine  by  the  power  he 
gave  him  to  work  miracles:  a  man  marked  out  by 
God ;  so  Dr.  Hammond  reads  it ;  “signalized,  and 
made  remarkable  among  you  that  now  hear  me ; 
he  was  sent  to  you,  set  up,  a  glorious  Light  in  your 
land  ;  you  yourselves  are  witnesses,  how  he  became 
famous  by  miracles,  wonders,  and  signs,  works 
above  the  power  of  nature,  out  of  its  ordinary  course, 
and  contrary  to  it,  which  God  did  by  him  ;  that  is, 
which  he  did  by  that  divine  power,  with  which  he 
was  clothed,  and  in  which  God  plainly  went  along 
with  him  ;  for  no  man  could  do  such  works,  unless 
God  were  with  him.”  See  what  a  stress  Peter  lays 
upon  Christ’s  miracles  !  [1.  ]  The  matter  of  fact  was 
not  to  be  denied  ;  “  They  were  done  in  the  midst  of 
you,  in  the  midst  of  your  country,  your  city,  your 
solemn  assemblies,  as  ye  yourselves  also  know.  Ye 
have  been  eye-witnesses  of  his  miracles  ;  I  appeal  to 
yourselves,  whether  ye  have  any  thing  to  object 
against  them,  or  can  offer  any  thing  to  disprove 
them.”  [2.]  The  inference  from  them  cannot  be 
disputed  ;  the  reasoning  is  as  strong  as  the  evidence; 
if  he  did  those  miracles,  certainly  God  approved 
him,  declared  him  to  be,  what  he  declared  himself 
to  be,  the  Son  o  f  God,  and  the  Saviour  of  the  world ; 
for  the  God  of  truth  would  never  set  his  seal  to  a 
lie. 

(2.)  An  account  of  his  death  and  sufferings,  which 
they  were  witnesses  of  also  but  a  few  weeks  ago  ; 
and  this  was  the  greatest  miracle  of  all,  that  a  Alan 
approved  of  God  should  thus  seem  to  be  abandoned 


of  him  ;  and  a  Man  thus  approved  among  the  peo¬ 
ple,  and  in  the  midst  of  them,  should  be  thus  aban¬ 
doned  by  them  too  !  But  both  these  mysteries  are 
here  explained,  (u.  23. )  and  his  death  considered, 

[1.]  As  God’s  act ;  and  in  him  it  was  an  act  of 
wonderful  grace  and  wisdom.  He  delivered  him  to 
death  ;  not  only  permitted  him  to  be  put  to  death, 
but  gave  him  up,  devoted  him  ;  this  is  explained 
Rom.  8.  32.  He  delivered  him  up  for  us  all.  And 
yet  he  was  approved  of  God,  and  there  was  nothing 
in  this  that  signified  the  disapproving  of  him  ;  for  it 
was  done  by  the  determinate  counsel  and  foreknow¬ 
ledge  of  God,  in  infinite  wisdom,  and  for  holy  ends, 
which  Christ  himself  concuri’ed  in,  and  in  the  means 
leading  to  them.  Thus  divine  justice  must  be  satis¬ 
fied,  sinners  saved,  God  and  man  brought  together 
again,  and  Christ  himself  glorified.  It  was  not  only 
according  to  the  will  -of  God,  but  according  to  the 
counsel  of  his  will,  that  he  suffered  and  died  ;  ac¬ 
cording  to  an  eternal  counsel,  which  could  not  be 
altered.  This  reconciled  him  to  the  cross,  Father, 
thy  will  be  done  ;  and  Father,  glorify  thy  name  ;  let 
thy  purpose  take  effect,  and  let  the  great  end  of  it 
be  attained. 

[2.  ]  As  the  people’s  act ;  and  in  them  it  was  an 
act  of  prodigious  sin  and  folly ;  it  was  fighting 
against  God,  to  persecute  one  whom  he  approved 
as  the  Darling  of  heaven  ;  and  fighting  against  their 
own  jnercies,  to  persecute  one  that  was  the  greatest 
Blessing  of  this  earth.  Neither  God’s  designing  it 
from  eternity,  nor  his  bringing  good  out  of  it  to  eter¬ 
nity,  would  m  the  least  excuse  their  sin  ;  for  it  was 
their  voluntary  act  and  deed,  from  a  principle  mo¬ 
rally  evil ;  and  therefore  they  were  wicked  hands 
with  which  ye  have  crucified  and  slain  him.  It  is 
probable  that  some  of  those  were  here  present,  who 
had  cried,  Crucify  him,  crucify  him  ;  or  had  been 
otherwise  aiding  and  abetting  in  the  murder  ;  and 
Peter  knew  it.  However,  it  was  justly  looked  upon 
as  a  national  act,  because  done  both  by  the  vote  of 
the  great  council  and  by  the  voice  of  the  great 
crowd.  It  is  a  rule,  Refertur  ad  universos  quod 
publice  fit  per  majorem  partem — We  attribute  to 
all,  that  which  is  done  publicly  by  the  greater  part. 
He  charges  it  particularly  on  them  as  parts  of  the 
nation  on  which  it  would  be  visited,  the  more  ef¬ 
fectually  to  bring  them  to  faith  and  repentance,  be¬ 
cause  that  was  the  only  way  to  distinguish  them 
selves  from  the  guilty,  and  discharge  themselves 
from  the  guilt. 

(3.)  An  attestation  of  his  resurrection,  which  ef 
fectually  wiped  away  the  reproach  of  his  death  ;  ( v 
24.)  Whom  God  raised  up;  the  same  that  delivered 
him  to  death,  delivered  him  from  death,  and  there¬ 
by  gave  a  higher  approbation  of  him  than  he  had 
done  by  any  other  of  the  signs  and  wonders  wrought 
by  him,  or  by  all  put  together.  This  therefore  he 
insists  most  largely  upon. 

[1.]  He  describes  his  resurrection;  God  loosed 
the  bands  of  death,  because  it  was  impossible,  that  he 
should  be  holden  of  it;  Mime — the  sorrows  of  death  ; 
the  word  is  used  for  travailing  pains ;  and  some 
think  it  signifies  Mr  trouble  and  agony  of  his  soul,  in 
which  it  was  exceeding  sorrovjful,  even  to  the  death  ; 
from  these  pains  and  sorrows  of  soul,  this  travail  of 
soul,  the  Father  loosed  him,  when  at  his  death,  he 
said,  It  is  finished.  Thus  Dr.  Goodwin  understands 
it :  “  Those  terrors  which  made  Hemah*s  soul  lie 
like  the  slain,  (Ps.  88.  15.)  these  had  hold  of  Christ; 
but  he  was  too  strong  for  them,  and  broke  through 
them  ;  this  was  the  resurrection  of  his  soul,  (and  it 
is  a  great  thing  to  bring  a  soul  out  of  the  depths  of 
spiritual  agonies,)  this  was  not  leaving  his  soul  in 
hell;  as  that  which  follows,  that  he  should  not  see 
corruption,  speaks  of  the  resurrection  of  his  body  ; 
and  both  together  make  up  the  great  resurrection .” 
Dr.  Lightfont  gives  another  sense  of  this  :  “  Having 


2  2 


THE  ACTS,  II. 


aissolved  the  pains  of  aeath,  in  reference  to  all  that 
believe  in  him,  God  raised  up  Christ,  and  by  his  re¬ 
surrection  broke  all  the  power  of  death,  and  de¬ 
stroyed  its  pangs  upon  his  own  people.  He  has 
abolished  death,  has  altered  the  property  of  it,  and 
because  it  was  not  possible  that  he  should  be  long 
holden  of  it,  it  is  not  possible  that  they  should  be  for 
ever  holden.  ”  But  most  refer  this  to  the  resurrec¬ 
tion  of  Christ’s  body.  And  death,  (says  Mr.  Bax¬ 
ter,  )  as  a  separation  between  soul  and  body,  is  by 
privation  a  penal  state,  though  not  dolorous  by  po¬ 
sitive  evil.  But  Dr.  Hammond  shews,  that  the 
Septuagint,  and  from  them  the  apostle  here,  uses 
the  word  for  cords  and  bands,  (as  Ps.  18.  4. )  to 
which  the  metaphor  of  loosing  and  being  held  best 
agree.  Christ  was  imprisoned  for  our  debt,  was 
thrown  into  the  bands  of  death ;  but  divine  justice 
being  satisfied,  it  was  not  possible  he  should  be  de¬ 
tained  there,  either  by  right  or  by  force ;  for  he  had 
life  in  himself,  and  in  his  own  power,  and  had  con¬ 
quered  the  prince  of  death. 

[2.  ]  He  attests  the  truth  of  his  resurrection  ;  ( v . 
32. )  God  hath  raised  him  up,  whereof  we  are  all  wit¬ 
nesses  ;  we  apostles,  and  other  our  companions,  that 
were  intimately  acquainted  with  him  before  his 
death,  were  intimately  conversant  with  him  after 
his  resurrection,  did  eat  and  drink  with  him.  They 
received  power,  by  the  descent  of  the  Holy  Ghost 
upon  them,  on  purpose  that  they  might  be  skilful, 
faithful,  and  courageous  witnesses  of  this  thing,  not¬ 
withstanding  their  being  charged  by  his  enemies  as 
having  stolen  him  away. 

[3.]  He  shewed  it  to  be  the  fulfilling  of  the  scrip¬ 
ture,  and,  because  the  scripture  had  said  that  he 
must  rise  again  before  he  saw  corruption,  therefore 
it  was  impossible  that  he  should  be  holden  by  death 
and  the  grave ;  for  David  speaks  of  his  being  raised, 
so  it  comes  in,  v.  25.  The  scripture  he  refers  to,  is 
that  of  David,  (Ps.  16.  8 — 11.)  which,  though  in 
part  applicable  to  David  as  a  saint,  yet  refers  chiefly 
to  Jesus  Christ,  of  whom  David  was  a  type.  Here  is, 

First,  'l'he  text  quoted  at  large,  (v.  25 — 28.)  for 
it  was  all  fulfilled  in  him,  and  shews  us, 

1.  The  constant  regard  that  our  Lord  Jesus  had  to 
his  Father  in  his  whole  undertaking  ;  I  foresaw  the 
Lord  before  me  continually.  He  set  before  him  his 
Father’s  glory  as  his  end  in  all ;  foresaw  that  his 
sufferings  would  redound  abundantly  to  the  honour 
of  God,  and  would  issue  in  his  own  joy  ;  these  were 
set  before  him,  and  these  he  had  an  eye  to,  in  all  he 
did  and  suffered  ;  and  with  the  prospect  of  these  he 
was  borne  up  and  carried  on,  John  13.  31,  32. — 17. 
4,  5. 

2.  The  assurance  he  had  of  his  Father’s  presence 
and  power  going  along  with  him  ;  “  He  is  on  my 
right  hand,  the  hand  of  action,  strengthening,  guid¬ 
ing,  and  upholding  that,  that  I  should  not  be  moved, 
or  driven  off  from  my  undertaking,  notwithstanding 
the  hardships  I  must  undergo this  was  an  article 
of  the  covenant  of  redemption;  (Ps.  89.  21.)  With 
him  my  hand  shall  be  established,  my  arm  also  shall 
strengthen  him  ;  and  therefore  he  is  confident  the 
work  shall  not  miscarry  in  his  hand.  If  God  be  at 
our  right  hand,  we  shall  not  be  moved. 

3.  The  cheerfulness  with  which  our  Lord  Jesus 
went  on  in  his  work,  notwithstanding  the  sorrows  he 
was  to  pass  through  ;  “ Being  satisfied  that  I  shall 
not  be  moved,  but  the  good  pleasure  of  the  Lord 
shall  prosper  in  my  hand,  therefore  doth  my  heart 
rejoice,  and  my  tongue  is  glad,' and  the  thought  of 
my  sorrow  is  as  nothing  to  me.”  Note,  It  was  a 
constant  pleasure  to  our  Lord  Jesus  to  look  to  the  end 
of  his  work,  and  to  be  sure  that  the  issue  would  be 
glorious ;  so  well  pleased  was  he  with  his  undertak¬ 
ing,  that  it  does  his  heart  good  to  think  how  the  is¬ 
sue  would  answer  the  design  !  He  rejoiced  in  spirit, 
Luke  10.  21.  My  tongue  was  glad.  In  the  psalm 


it  is,  My  glory  rejoiceth  ;  which  intimates,  that  our 
tongue  is  our  glory,  the  faculty  of  speaking  is  an 
honour  to  us,  and  never  more  so,  than  when  it  is  em¬ 
ployed  in  praising  God.  Christ’s  tongue  was  glad, 
for  when  he  was  just  entering  upon  his  sufferings,  in 
the  close  of  his  last  supper,  he  sang  a  hymn. 

4.  The  pleasing  prospect  he  had  of  the  happy  is¬ 
sue  of  his  death  and  sufferings ;  this  was  it  that  car¬ 
ried  him,  not  only  with  courage,  but  with  cheerful¬ 
ness,  through  them  ;  he  was  putting  off  the  body, 
but  my  flesh  shall  rest ;  the  grave  shall  be  to  the 
body,  while  it  lies  there,  a  bed  of  repose,  and  hope 
shall  give  it  a  sweet  repose ;  it  shall  rest  in  hope,  on, 
that  thou  wilt  not  leave  my  soul  in  hell;  what  fol¬ 
lows  is  the  matter  of  his  hope,  or  assurance  rather : 

(1.)  That  the  soul  shall  not  continue  in  a  state  of 
separation  from  the  body  ;  for,  beside  that  that  is 
some  uneasiness  to  a  human  soul  made  for  its  body, 
it  would  be  the  continuance  of  death’s  triumph  over 
him  who  was  in  truth  a  Conqueror  over  death  ; 
“  Thou  wilt  not  leave  my  soul  in  hell;”  (in  hades, 
in  the  invisible  state,  so  hades  properly  signifies ;) 
“but,  though  thou  suffer  it  for  a  time  to  remove 
thither,  and  to  remain  there,  yet  thou  wilt  remand 
it ;  thou  wilt  not  leave  it  there,  as  thou  dost  the  souls 
of  other  men.” 

(2.)  That  the  body  shall  lie  but  a  little  while  in  the 
grave ;  Thou  wilt  not  suffer  thy  Holy  One  to  see  cor¬ 
ruption  ;  the  body  shall  not  continue  dead  so  long, 
that  it  should  begin  to  putrefy,  or  become  noisome  ; 
and  therefore  it  must  return  to  life,  on,  or  before,  the 
third  day  after  its  death.  Christ  was  God’s  Holy 
One,  sanctified  and  set  apart  to  his  service  in  the 
work  of  redemption  ;  he  must  die,  for  he  must  be 
consecrated  by  his  own  blood;'  but  he  must  not  see 
corruption,  for  his  death  was  to  be  unto  God  of  a 
sweet  smelling  savour.  This  was  typified  by  the 
law  concerning  the  sacrifices,  that  no  part  of  the 
flesh  of  the  sacrifices  which  was  to  be  eaten,  should 
be  kept  till  the  third  day,  for  fear  it  should  see  cor¬ 
ruption,  and  begin  to  putrefy.  Lev.  7.  15 — 18. 

(3.)  That  his  death  and  sufferings  should  be.  not 
to  him  only,  but  to  all  his,  an  inlet  to  the  blessed  im¬ 
mortality  ;  “  Thou  hast  made  known  to  me  the  ways 
of  life,  and  by  me  made  them  known  to  the  world, 
and  laid  them  open.”  When  the  Father  gave  to  the 
Son  to  have  life  in  himself,  a  power  to  lay  down  his 
life,  and  to  take  it  again,  then  he  shewed  him  the 
ways  of  life,  both  to  and  fro  :  the  gates  of  death 
were  opened  to  him,  and  the  doors  of  the  shadow  of 
death,  (Job  38.  17.)  to  pass  and  repass  through  them, 
as  his  occasions  led  him,  for  man’s  redemption. 

(4.)  That  all  his  sorrows  and  sufferings  should 
end  in  perfect  and  perpetual  felicity  ;  Thou  shall 
make  me  full  of  joy  with  thy  countenance.  The 
reward  set  before  him,  was,  joy,  a  fulness  of  joy, 
and  that  in  God’s  countenance,  in  the  countenance 
he  gave  to  his  undertaking,  and  to  all  those,  for  his 
sake,  that  should  believe  in  him.  The  smiles  with 
which  the  Father  received  him,  when,  at  his  ascen¬ 
sion,  he  was  brought  to  the  Ancient  of  days,  filled 
him  with  joy  unspeakable :  and  that  is  the  joy  of 
our  Lord,  into  which  all  his  shall  enter,  and  in  which 
they  shall  be  for  ever  happy. 

Secondly,  The  comment  upon  this  text,  especially 
so  much  of  it  as  relates  to  the  resurrection  of  Christ. 
He  addresses  himself  to  them  with  a  title  of  respect. 
Men  and  brethren,  v.  29.  “You  are  men,  and 
therefore  should  be  ruled  by  reason  ;  you  are  breth¬ 
ren,  and  therefore  should  take  kindly  what  is  said 
to  you  by  one  who,  being  nearly  related  to  you,  is 
heartily  concerned  for  you,  and  wishes  you  well. 
Now,  give  me  leave  freely  to  speak  to  you  concern¬ 
ing  the  patriarch  David,  and  let  it  be  no  offence  to 
you,  if  I  tell  you,  that  David  cannot  be  understood 
here  as  speaking  of  himself,  but  of  the  Christ  to 
come.”  David  is  here  called  a  patriarch,  because 


23 


THE  ACTS,  II. 


he  wus  the  father  of  the  royal  family,  and  a  man  of 
great  note  and  eminency  in  his  generation,  and 
whose  name  and  memory  were  justly  very  precious. 
Now  when  we  read  that  psalm  of  his,  we  must  con¬ 
sider, 

1.  That  he  could  not  say  that  of  himself,  for  he 
died,  and  was  buried,  and  his  sepulchre  remained  in 
Jerusalem  till  now,  when  Peter  spake  this,  and  his 
bones  and  ashes  in  it;  nobody  ever  pretended  that 
he  had  risen,  and  therefore  he  could  never  say  of 
himself,  that  he  should  not  see  corruption  ;  for  it 
was  plain  he  did  see  corruption.  St.  Paul  urges 
this,  ch.  13.  35 — 37.  Though  he  was  a  man  after 
God’s  own  heart,  yet  he  went  the  way  of  all  the 
earth,  as  he  saith  himself,  ( 1  Kings  2.  2. )  both  in 
death  and  burial. 

2.  Therefore  certainly  he  spake  it  as  a  prophet, 
with  an  eye  to  the  Messiah,  whose  sufferings  the  pro¬ 
phets  testified  beforehand,  and  with  them  the  glory 
that  should  follow ;  so  did  David  in  that  psalm,  as 
Peter  here  plainly  shews. 

(1.)  David  knew  that  the  Messiah  should  descend 
from  his  loins,  ( v .  30.)  that  God  had  sworn  to  him, 
that  of  the  fruit  of  his  loins,  according  to  the  flesh, 
he  would  raise  up  Christ  to  sit  on  his  throne.  He 
promised  him  a  Son,  the  throne  of  whose  kingdom 
should  be  established  for  ever,  2  Sam.  7.  12.  And 
it  is  said,  (Ps.  132.  11.)  God  swore  it  in  truth  unm 
David.  When  our  Lord  Jesus  was  born,  it  was  pro¬ 
mised  that  the  Lord  God  would  give  him  the  throne 
of  his  father  David,  Luke  1.  32.  And  all  Israel 
knew  that  the  Messiah  was  to  be  the  Son  of  David, 
that  is,  that,  according  to  the  flesh,  he  should  be  so 
by  his  human  nature ;  for  otherwise,  according  to 
the  spirit,  and  by  his  divine  nature,  he  was  to  be 
David’s  Lord,  not  his  son.  God  having  sworn  to 
David,  that  the  Messiah,  promised  to  his  fathers, 
should  be  his  Son  and  Successor,  the  Fruit  of  his 
loins,  and  Heir  to  his  throne,  he  kept  this  in  view, 
in  penning  his  psalms. 

(2.)  Christ  being  the  Fruit  of  his  loins,  and,  con¬ 
sequently,  in  his  loins  when  he  penned  that  psalm, 
(as  Levi  is  said  to  be  in  Abraham’s  loins,  when  he 
paid  tithes  to  Melchizedek,)  if  what  he  says,  as  in 
his  own  person,  be  not  applicable  to  himself,  (as  it 
is  plain  that  it  is  not,)  we  must  conclude  it  points  to 
that  Son  of  his  that  was  then  in  his  loins,  in  whom 
his  family  and  kingdom  were  to  have  their  perfec¬ 
tion  and  perpetuity ;  and  therefore,  when  he  says 
that  his  soul  should  not  be  left  in  its  separate  state, 
nor  his  flesh  see  corruption,  without  doubt  he  must 
be  understood  to  speak  of  the  resurrection  of  Christ, 
v.  31.  And  as  Christ  died,  so  he  rose  again,  according 
to  the  scriptures  ;  and  that  he  did  so,  we  are  witnesses. 

3.  Here  is  a  glance  at  his  ascension  too.  As  Da¬ 
vid  did  not  rise  from  the  dead,  so  neither  did  he  as¬ 
cend  into  the  heavens,  bodily,  as  Christ  did,  v.  34. 
And  further,  to  prove  that  when  he  spake  of  the 
resurrection,  he  meant  it  of  Christ,  he  observes  that 
when  in  another  psalm  he  speaks  of  the  next  step 
of  his  exaltation,  he  plainly  shews  that  he  spake  of 
another  person,  and  such  another  as  was  his  Lord  ; 
(Ps.  110.  1.)  The  Lord  said  unto  my  Lord,  when 
he  had  raised  him  from  the  dead,  “  Sit  thou  at  my 
right  hand,  in  the  highest  dignity  and  dominion 
there ;  be  thou  intrusted  with  the  administration  of 
the  kingdom  both  of  providence  and  grace  ;  sit  there 
as  King  until  I  make  thy  foes  either  thv  friends  or 
thy  footstool,” v.  35.  Christ  rose  from  the  grave  to 
rise  higher,  and  therefore  it  must  be  of  his  resur¬ 
rection  that  David  spake,  and  not  his  own,  in  the 
16th  Psalm  ;  for  there  was  no  occasion  for  him  to 
rise  out  of  his  grave,  who  was  not  to  ascend  to  heaven. 

We  now  come  to  the  application  of  this  discourse 
concerning  the  death,  resurrection,  and  ascension  of 
Christ. 

1.)  This  explains  the  meaning  of  the  present 


wonderful  effusion  of  the  Spirit  in  these  extraordi¬ 
nary  gifts.  Some  ot  the  people  had  asked,  (v.  12.) 

:  What  meaneth  this?  I  will  tell  you  the  meaning  of 
it,  says  Peter.  This  Jesus  being  exalted  to  the  right 
hand  of  God ;  so  some  read  it,  to  sit  there  ;  exalted 
by  the  right  hand  of  God ;  so  we  read  it,  by  his 
power  and  authority,  it  comes  all  to  one  ;  and  having 
received  of  the  Father,  to  whom  he  is  ascended,  the 
promise  of  the  Holy  Ghost,  he  hath  given  what  he 
received,  (Ps.  68.  18.)  and  hath  shed  forth  this  which 
you  now  see  and  hear ;  for  the  Holy  Ghost  was  to 
be  given  when  Jesus  was  glorified,  and  not  before, 
John  7.  39.  You  see  and  hear  us  speak  with  tongues 
that  we  never  learned ;  probably,  there  was  an  ob¬ 
servable  change  in  the  air  of  their  countenances, 
which  they  saw,  as  well  as  heard  the  change  of 
their  voice  and  language ;  now  this  is  from  the 
Holy  Ghost,  whose  coming  is  an  evidence  that  Je¬ 
sus  is  exalted,  and  he  has  received  this  gift  from  the 
Father,  to  confer  it  upon  the  church,  which  plainly 
speaks  him  to  be  the  Mediator  or  middle  Person  be¬ 
tween  God  and  the  church.  The  gift  of  the  Holy 
Ghost  was,  [1.]  A  performance  of  divine  promises 
already  made  ;  here  it  is  called  the  promise  of  the 
Holy  Ghost ;  many  exceeding  great  and  precious 
promises  the  divine  power  has  given  us,  but  this  is 
the  promise,  by  way  of  eminency,  as  that  of  the 
Messiah  had  been,  and  this  is  the  promise  that  in¬ 
cludes  all  the  rest;  hence  God’s  giving  the  Holy 
Spirit  to  them  that  ask  him,  (Luke  11.  13.)  is  his 
giving  them  all  good  things.  Matt.  7.  11.  Christ 
received  the  promise  of  the  Holy  Ghost,  that  is,  the 
promised  gift  of  the  Holy  Ghost,  and  has  given  it 
to  us  ;  for  all  the  promises  are  yea  and  amen  in  him. 
[2.]  It  was  a  pledge  of  all  divine  favours  further  in¬ 
tended  ;  what  you  now  see  and  hear,  is  but  an  ear¬ 
nest  of  greater  things. 

(2.)  This  proves  what  you  are  all  bound  to  be¬ 
lieve,  that  Christ  Jesus  is  the  true  Messiah  and  Sa¬ 
viour  of  the  world  ;  this  he  closes  his  sermon  with, 
as  the  conclusion  of  the  whole  matter,  the  quod  erat 
demonstrandum — the  truth  to  be  demonstrated  ,  ( v . 
36.)  Therefore  let  all  the  house  of  Israel  know  as¬ 
suredly,  tliat  this  truth  has  now  received  its  full  con¬ 
firmation,  and  we  our  full  commission  to  publish  it, 
That  God  has  made  that  same  Jesus,  whom  ye  have 
crucified,  both  Lord  and  Christ.  They  were  charged 
to  tell  no  man  that  he  was  Jesus  the  Christ,  till  after 
his  resurrection;  (Matth.  16.  20. — 17.  9.)  but  now 
it  must  be  proclaimed  on  the  house-tops,  to  all  the 
house  of  Israel ;  he  that  has  ears  to  hear,  let  him 
hear  it ;  it  is  not  proposed  as  probable,  but  deposed 
as  certain  ;  Let  them  know  it  assuredly,  and  know 
that  it  is  their  duty  to  receive  it  as  a  faithful  saying, 
[1.]  That  God  has  glorified  him  whom  they  have 
crucified.  This  aggravates  their  wickedness,  that 
they  crucified  one  whom  God  designed  to  glorify  ; 
and  put  him  to  death  as  a  deceiver,  who  had  given 
such  pregnant  proofs  of  his  divine  mission  :  and  it 
magnifies  the  wisdom  and  power  of  God,  that  though 
they  crucified  him,  and  thought  thereby  to  have  put 
him  under  an  indelible  mark  of  infamy,  yet  God  had 
glorified  him,  and  the  indignities  thev  had  done  him, 
served  as  a  foil  to  his  lustre.  [2.  ]  That  he  has  glo¬ 
rified  him  to  that  degree,  as  to  make  him  both  Lord 
and  Christ :  these  signify  the  same  ;  he  is  Lord  of 
all,  and  he  is  not  a  usurper,  but  is  Christ  anointed 
to  be  so.  He  is  one  Lord  to  the  Gentiles,  who  had 
had  lords  many ;  and  to  the  Jews  he  is  Messiah,  which 
j  includes  all  his  offices.  He  is  the  King  Messiah,  as 
I  the  Chaldee-paraphrast  calls  him  ;  or  as  the  angel 
to  Daniel,  Messiah  the  Prince,  Dan.  9.  25.  This  is 
the  great  truth  of  the  gospel  which  we  are  to  be¬ 
lieve,  that  that  same  Jesus,  the  very  same  that  was 
crucified  at  Jerusalem,  is  he  to  whom  we  owe  alle- 
j  giance,  and  from  whom  we  are  to  expect  protec- 
!  tion,  as  Lord  and  Christ. 


THE  ACTS,  II. 


37.  Now  when  they  heard  this  they 
were  pricked  in  their  heart,  and  said  unto 
Peter  and  to  the  rest  of  the  apostles,  Men 
and  brethren,  what  shall  we  do  ?  38.  Then 
Peter  said  unto  them,  Repent,  and  be  bap¬ 
tized  every  one  of  you  in  the  name  of  Je¬ 
sus  Christ  for  the  remission  of  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost. 
39.  For  the  promise  is  unto  you,  and  to 
your  children,  and  to  all  that  are  afar  off, 
even  as  many  as  the  Lord  our  God  shall 
call.  40.  And  with  many  other  words  did 
he  testify  and  exhort,  saying,  Save  your¬ 
selves  from  this  untoward  generation.  41. 
Then  they  that  gladly  received  his  word 
were  baptized:  and  the  same  day  there 
were  added  unto  them  about  three  thousand 
souls. 

We  have  seen  the  wonderful  effect  of  the flouring 
^iit  of  (he  Spirit,  in  its  influence  upon  the  preachers 
of  the  gospel.  Peter,  in  all  his  life,  never  spake  at 
the  rate  that  he  had  done  now,  with  such  fulness, 
perspicuity,  and  power.  We  are  now  to  see  ano¬ 
ther  blessed  fruit  of  the  flouring  out  of  the  Spirit, 
in  its  influence  upon  the  hearers  of  the  gospel ;  from 
the  first  delivery  of  that  divine  message,  it  appeared 
that  there  was  a  divine  power  going  along  with  it, 
and  it  was  mighty,  through  God,  to  do  wonders; 
thousands  were  immediately  brought  by  it  to  the 
obedience  of  faith  ;  it  was  the  rod  of  God’s  strength 
sent  out  "of  Zion,  Ps.  110.  2,  3.  We  have  here  the 
first  fruits  of  that  vast  harvest  of  souls,  which  by  it 
were  gathered  into  Jesus  Christ.  Come  and  see,  in 
these  verses,  the  exalted  Redeemer  riding  forth,  in 
these  chariots  of  salvation,  conquering,  and  to  con¬ 
quer,  Rev.  6.  2. 

In  these  verses  we  find  the  word  of  God,  the 
means  of  beginning  and  carrying  on  a  good  work  of 
grace  in  the  hearts  of  many,  the  Spirit  of  the  Lord 
working  by  it.  Let  us  see 'the  method  of  it. 

I.  They  were  startled,  and  convinced,  and  put 
upon  a  serious  inquiry,  v.  37.  When  they  heard,  or 
having  heard,  having  patiently  heard  Peter  out,  and 
not  given  him  the  interruption  they  had  been  used 
to  give  to  Christ  in  his  discourses,  (this  was  one 
good  point  gained,  that  they  were  become  attentive 
to  the  word,)  they  were  pricked  to  the  heart,  or  in 
the  heart,  and,  under  a  deep  concern  and  perplexity, 
applied  themselves  to  the  preacher  with  this  ques¬ 
tion,  What  shall  we  do?  It  was  very  strange  that 
such  impressions  should  be  made  upon  such  hard 
hearts  all  of  a  sudden  !  They  were  Jews,  bred  up 
m  the  opinion  of  the  sufficiency  of  their  religion  to 
save  them,  had  lately  seen  this  Jesus  crucified  in 
weakness  and  disgrace,  and  were  told  by  their  ru¬ 
lers  that  he  was  a  deceiver;  Peter  had  charged 
them  with  having  a  hand,  a  wicked  hand,  in  his 
death,  which  was  likely  to  have'exasperated  them 
against  him  ;  yet,  when  they  heard  this  plain  scrip- 
tuml  sermon,  they  were  much  affected  with  it. 

(h)  It  put  them  in  pain ;  they  were  pricked  in 
their  hearts-  We  read  of  those  that  were  cut  to  the 
heart  with  indignation  at  the  preacher,  ( ch .  7.  54. ) 
but  these  were  pricked  to  the  heart  with  indigna¬ 
tion  at  themselves  for  having  been  accessary  to  the 
death  of  Christ.  Peter,  charging  it  upon  them, 
awakened  their  consciences,  touched  them  to  the 
quick,  and  the  reflection  they  now  made  upon  it,  was 
as  a  sword  in  their  bones,  it  pierced  them  as  they 
had  pierced  Christ.  Note,  Sinners,  when  their  eyes 
are  opened,  cannot  but  be  pricked  to  the  heart  for 


]  sin,  cannot  but  experience  an  inward  uneasiness; 
this  is  having  the  heart  rent,  (Joel  2.  13.)  a  broken 
and  contrite  heart,  Ps.  51.  17.  Those  that  are  truly 
sorry  for  their  sins,  and  ashamedvoT them,  and  afraid 
oT  tne  consequences  of  them,  are  pricked  to  the 
heart.  A  prick  in  the  heart  is  mortal,  and  under 
those  commotions  (says  Paul)  I  died,  Rom.  7.  9. 
“All  my  good  opinion  of  myself  and  confidence  in 
myself  failed  me.”  j 

(2^  It  put  them  upon  inquiry.  Out  of  the  abund¬ 
ance  of  the  heart,  thus  pricked,  the  mouth  spake. 
Observe, 

(1.)  To  whom  thus  they  addressed  themselves; 
to  Peter  and  to  the  rest  of  the  apostles,  some  to  one 
and  some  to  another,  to  them  they  opened  their 
case ;  by  them  they  had  been  convinced,  and  there¬ 
fore  by  them  they  expect  to  be  counselled  and  com¬ 
forted.  They  do  not  appeal  from  them  to  the  Scribes 
and  Pharisees,  to  justify  them  against  the  apostles’ 
charge,  but  apply  to  them,  as  owning  the  charge, 
and  referring  the  case  to  them.  They  call  them 
men^-ax\(\  bre±hren,  as  Peter  had  called  them  ;  (v. 
29.)  it  is  a  style  of  friendship  and  love,  rather  than 
a  title  of  honour ;  “  You  are  men,  look  upon  us  with 
humanity ;  you  are  brethren,  look  upon  us  with  bro¬ 
therly  love.”  Note,  Ministers  are  spiritual  phy¬ 
sicians,  they  should  be  advised  with  by  those  whose 
consciences  are  wounded ;  and  it  is  good  for  people 
to  be  free  and  familiar  with  those  ministers,  as  men 
and  their  brethren,  who  deal  for  their  souls  as  for 
their  own. 

(2.)  What  the  address  is  ;  What  shall  we  do  ? 

[1.]  They  speak  as  men  at  a  plunge,  that  did  not 
know  what  to  do ;  in  a  perfect  surprise ;  “  Is  that 
Jesus,  whom  we  have  crucified,  both  Lord  and 
Christ?  Then  what  will  become  of  us  who  cruci¬ 
fied  him  ?  We  are  all  undone!”  Note,  No  way. 
of  being  happy,  but  by  seeing  ourselves  miserable. 
When  we  find  ourselves  in  danger  of  being  lost  for 
ever,  there  is  hope  of  our  being  made  for  ever,  and 
not  till  then. 

[2.]  They  speak  as  men  at  a  point,  that  were  re¬ 
solved  to  do  any  thing  they  shall  be  directed  to,  im¬ 
mediately  ;  they  are  not  for  taking  time  to  consider, 
or  for  adjourning  the  prosecution  of  their  convic¬ 
tions  to  a  more  convenient  season,  but  desire  now  to 
be  told  what  they  must  do  to  escape  the  misery  they 
were  liable  to.  Note,  Those  that  are  convinced  of 
sin,  would  gladly  know  the  way  to  peace  and  par¬ 
don,  ch.  9.  6. — i6.  30. 

r  II.  Peter  and  the  apostles  direct  them  in  short 
what  they  must  do,  and  what  in  so  doing  they  might 
expect,  x>.  38,  39.  Sinners  convinced  must  be  en¬ 
couraged  ;  and  that  which  is  broken  must  be  bound 
up;  (Ezek.  34.  16.)  they  must  be  told  that  though 
their  case  is  sad,  it  is  not  desperate,  there  is  hope 
for-them. 

l)  He  here  shews  them  the  course  they  must 
take. 

(1.)  Repent  j  that  is  a  plank  after  shipwreck. 
“Let  tlie  sense  of  this  horrid  guilt  which  you  have 
brought  upon  yourselves  by  putting  Christ  to  death, 
awaken  you  to  a  penitent  reflection  upon  all  your 
other  sins,  as  the  demand  of  some  one  great  debt 
brings  to  light  all  the  debts  of  a  poor  bankrupt,  and 
to  bitter  remorse  and  sorrow  for  them.  ”  This  was 
the  same  duty  that  John  the  Baptist  and  Christ  had 
preached,  and  now  that  the  Spirit  is  poured  out,  it 
is  still  insisted  on;  “  Repent,  repent ;  change  your 
mind,  change  your  way;  admit  an  after-thought.” 

(2.)  Be  baptized  every  one  of  you  in  the  name  of 
Jesus  Christ,  that  is,  “  firmly  believe  the  doctrine  of 
Christ,  and  submit  to  his  grace  and  government ; 
and  make  an  open  solemn  profession  of  this,  and 
come  under  an  engagement  to  abide  by  it,  by  sub¬ 
mitting  to  the  ordinance  of  baptism  ;  be  proselvted 
to  Christ  /nd  to  his  holy  religion,  and  renounce  your 


THE  AC 

infidelity.  ”  They  must  be  baptized  in  the  name  of 
Jesus  Christ.  They  did  believe  in  the  Father  and 
the  Holy  Ghost  sneaking  by  the  prophets  ;  but  they 
must  also  believe  n  the  name  of  Jesus,  that  he  is  the 
Christ,  the  Messias  promised  to  the  F athers ;  “  T ake 
Jesus  for  your  King,  and  by  baptism  swear  allegiance 
to  him  ;  take  Kim  for  your  Prophet,  and  hear  him  ; 
take  him  for  your  Priest,  to  make  atonement  for 
you which  seems  peculiarly  intended  here ;  for 
they  must  be  baptized  in  his  name  for  the  remission 
of  sins  upon  the  score  of  his  righteousness. . 

(3. )  This  is  pressed  upon  each  particular  person, 
every  one  ofysm ;  “Even  those  of  you  that  have 
bemMFTgreatest  sinners,  if  they  repent  and  believe, 
fare  welcome  to'be  baptized;  and  those  that  think 
they  have  been  the  greatest  saints,  have  yet  need  to 
repent,  and  believe,  and  be  baptized.  There  is  grace 

I  enough  in  Christ  for  every  one  of  you,  be  ye  ever  so 
many,  and  grace  suited  to  the  case  of  every  one.  Is¬ 
rael  of  old  were  baptized  unto  Moses  in  the  camp, 
the  whole  body  of  the  Israelites  together,  when  they 
passed  through  the  cloud  and  the  sea,  (1  Cor.  10.  1, 

2. )  for  the  covenant  of  peculiarity  was  national  ;  but 
now  every  one  of  you  distinctly  must  be  baptized  in 
the  name  of  the  Lord  Jesus,  and  transact  for  him- 
sglf  in  this  great  affair.”  See  Col.  1.  28. 

:2?vHe  gives  them  encouragement  to  take  that 

course :  . . 

(1.)  “It  shall  be  for  the  remission  of  sins.  Re¬ 
pent  of  your  sin,  and  it  shall'TTot  be  your  ruin ;  be 
baptized  into  the  faith  of  Christ,  and  in  truth  you 
shall  be  justified,  which  you  could  never  be  by  the 
law  of  Moses.  Aim  at  this,  and  depend  upon  Christ 
for  it,  and  this  you  shall  have.  As  the  cup  of  the 
Lord’s  supper  is  the  New  Testament  in  the  blood  of 
Christ  for  the  remission,  of  sins,  so  baptism  i§  in  the 
name  of  Christ  for  the  remission  of  sins.  Be  washed, 
and  you  shall  be  washed.” 

(2.)  “You  shall  receive  the  gift  of  the  Holy  Ghost 
as  well  as  we;  for  it  is  designed  fora  general  blessing: 
some  of  you  shall  receive  these  external  gifts,  and 
each  of  you,  if  you  be  sincere  in  your  faith  and  re¬ 
pentance,  shall  receive  his  internal  graces  and  com¬ 
forts,  shall  be  sealed  with  the  Holy  Spirit  of  promise.” 
Note,  All  that  receive  the  remission  of  sins,  receive 
the  gift  of  the  Holy  Ghost.  All  that  are  justified, 
are  sanctified. 

(3.)  “  Your  children  shall  still  have,  as  they  have 
had,  an  interest  in  the  covenant,  and  a  title  to  the 
external  seal  of  it.  Come  over  to  Christ,  to  receive 
those  inestimable  benefits ;  for  the  promise  of  the 
remission  of  sins,  and  the  gift  of  the  Holy  Ghost,  is 
to  you  and  to  your  children,”  v.  39.  It  was  very 
express,  (Isa.  44.  3.)  I  will  pour  my  Spirit  upon  thy 
seed.  And,  (Isa.  59.  21.)  My  Spirit  and  my  word 
shall  not  depart  from  thy  seed,  and  thy  seed's  seed. 
When  God  took  Abraham  into  covenant,  he  said, 
I  will  be  a  God  to  thee,  and  to  thy  seed ;  (Gen.  17. 
7.)  and,  accordingly,  every  Israelite  had  his  son  cir¬ 
cumcised  at  eight  days  old.  Now  it  is  proper  for  an 
Israelite,  when  he  is  by  baptism  to  come  into  a  new 
dispensation  of  this  covenant,  to  ask,  “  What  must 
be  done  with  my  children  ?  Must  they  be  thrown 
out,  or  taken  in  with  me?”  “Taken  in,”  (says  Pe¬ 
ter,)  “by  all  means;  for  the  promise,  that  great 
promise,  of  God’s  being  to  you  a  God,  is  as  much 
to  you  and  to  your  children  now  as  ever  it  was.  ” 

(4. )  “Though  the  promise  is  still  extended  to  your 
children  as  it  has  been,  yet  it  is  not,  as  it  has  been, 
confined  to  you  and  them,  but  the  benefit  of  it  is  de¬ 
signed  for  all  that  are  afar  off,”  we  may  add,  and 
\  their  children,  for  the  blessing  of  Abraham  comes 
upon  the  Gentiles,  through  Jesus  Christ,  Gal.  3.  14. 
Th“  promise  had  long  pertained  to  the  Israelites ; 
(Rom.  9.  4.)  but  now  it  is  sent  to  those  that  are  afar 
off,  the  remotest  nations  of  the  Gentiles,  and  every 
one  of  them  too,  all  that  are  afar  off.  To  this  gene- 

Vol.  vi. — D 


;TS,  II.  as 

ral  the  following  limitation  must  refer,  even  as  many 
of  them,  as  many  particular  persons  in  each  nation. 
as  the  Lord  our  God  shall  call  effectually  into  the 
fellowship  of  Jesus  Christ.  Note,  God  can  make 
his  call  to  reach  those  that  are  ever  so  far  off,  and 
none  come  but  whom  he  calls. 

III.  These  directions  are  followed  with  a  needful 
caution ;  (y.  40. )  With  many  other  words  to  the 
same  purport,  did  he  testify  gospel-truths,  and  ex¬ 
hort  to  gospel-  duties  ;  now  that  the  word  began  to 
work  he  followed  it ;  he  had  said  much  in  a  little, 
(y.  38,  39.)  and  that  which,  one  would  think,  in¬ 
cluded  all,  and  yet  he  had  more  to  say.  When  we 
have  heard  those  words  which  have  done  our  souls 
good,  we  cannot  but  wish  to  hear  more,  to  hear  ma¬ 
ny  more  such  words.  Among  other  things  he  said, 
(and  it  should  seem  inculcated  it,)  Save  yourselves 
from  this  untoward  generation.  Be  ye  free  from 
them.  The  unbelieving  Jews  were  an  untoward  ge¬ 
neration,  perverse  and  obstinate,  they  walked  con¬ 
trary  to  God  and  man,  (1  Thess.  2.  15.)  wedded  to 
sin  and  marked  for  ruin.  Now  as  to  them, 

1.  “Give  diligence  to  save  yourselves  from  the 
ruin,  that  you  may  not  be  involved  in  that,  and  may 
escape  all  those  things (as  the  Christians  did ;) 

“  repent ,  and  be  baptized  ;  and  then  you  shall  not 
be  sharers  with  them  in  destruction,  whom  you 
have  been  sharers  with  in  sin.”  O  gather  not  my 
soul  with  sinners. 

2.  “In  order  to  this,  continue  not  with  them  in 
their  sin,  persist  not  with  them  in  infidelity.  Save 
yourselves,  that  is,  separate  yourselves,  distinguish 
yourselves,  from  this  untoward  generation.  Be  not 
rebellious  like  this  rebellious  house ;  partake  not  with 
them  in  their  sins,  that  you  share  not  with  them  in 
their  plagues.”  Note,  To  separate  ourselves  from 
wicked  people,  is  the  only  way  to  save  ourselves 
from  them  ;  though  we  thereby  expose  ourselves  to 
their  rage  and  enmity,  we  really  save  ourselves  from 
them  ;  for  if  we  consider  whither  they  are  hasten¬ 
ing,  we  shall  see  it  is  better  to  have  the  trouble  of 
swimming  against  their  stream  than  the  danger  of 
being  carried  down  their  stream.  Those  that  re¬ 
pent  of  their  sins,  and  give  up  themselves  to  Jesus 
Christ,  must  evidence  their  sincerity  by  breaking 
off  all  intimate  society  with  wicked  people.  De¬ 
part  from  me,  ye  evil  doers,  is  the  language  of  one 
that  determines  to  keep  the  commandments  of  his 
God,  Ps.  119.  115.  We  must  save  ourselves  from 
them  ;  which  denotes  avoiding  them  with  dread  and 
holy  fear,  as  we  would  save  ourselves  from  an  ene¬ 
my’ that  seeks  to  destroy  us,  or  from  a  house  in¬ 
fected  with  the  plague. 

IY.  Here  is  the  happy  success  and  issue  of  this, 
v.  41.  The  Spirit  wrought  with  the  word,  and 
wrought  wonders  by  it.  These  same  persons  that 
had  many  of  them  been  eye  witnesses  of  the  death 
of  Christ,  and  the  prodigies  that  attended  it,  and 
were  not  wrought  upon  by  them,  were  yet  wrought 
upon  by  the  preaching  of  the  word,  for  that  is  it 
that  is  the  power  of  God  unto  salvation. 

1.  They  received  the  word  ;  and  then  onlv  the 
word  does  us  good,  when  we  do  receive  it,  embrace 
it,  and  bid  it  welcome.  They  admitted  the  convic¬ 
tion  of  it,  and  accepted  the  offers  of  it.  - 

2.  Thev  gladly  received  it.  Herod  heard  the 
word  gladlv,  but ’these  gladly  received  it,  were  not 
only  glad  that  they  had  it  to  receive,  but  glad  that 
by  the  grace  of  God  they  were  enabled  to  receive  it, 
though  it  would  be  a  humbling  changing  word  to 
them,  and  would  expose  them  to  the  enmity  of  their 
countrymen. 

3.  They  were  baptized  ;  believing  with  the  heart, 
they  made  confession  with  the  mouth,  and  enroll 
themselves  among  the  disciples  of  Christ  by  m? 
sacred  rite  and  ceremony  which  he  had  instuuted. 
And  though  Peter  had  said,  “  Be  baptized  in  the 


26 


THE  ACTS,  Ii. 


name  of  the  Lord  Jesus,”  (because  the  doctrine  of 
Christ  was  the  present  tnith,)  yet  we  have  reason 
to  think  that,  in  baptizing  them,  the  whole  form 
Christ  prescribed  was  used  in  the  name  of  the  rather, 
the  Son,  and  the  Holy  Ghost .  Note,  Those  that 
receive  the  Christian  covenant,  ought  to  receive  the 
Christian  baptism. 

4.  Hereby  there  were  added  to  the  disciples  to 
the  number  of  about  three  thousand  souls  that  same 
day.  All  those  that  had  received  the  Holy  Ghost, 
had  their  tongues  at  work  to  preach,  and  their  hands 
at  work  to  baptize  ;  for  it  was  time  to  be  busy,  when 
such  a  harvest  was  to  be  gathered  in.  The  con¬ 
version  of  these  three  thousand  with  these  woids, 
was  a  greater  work  than  the  feeding  of  four  or 
five  thousand  with  a  few  loaves.  Now  Israel  began 
to  multiply  after  the  death  of  our  Joseph.  They 
are  said  to  be  three  thousand  souls,  which  word  is 
generally  used  for  persons  when  women  and  chil¬ 
dren  are  included  with  men,  as  Gen.  44.  21.  Give 
me  the  souls,  (Gen.  14.  27.)  seventy  souls,  which 
intimates  that  those  that  were  here  baptized, .  were 
not  so  many  men,  but  so  many  heads  of  families,  as 
with  their' children  and  servants  baptized,  might 
make  up  three  thousand  souls.  These  were  added 
to  them.  Note,  They  who  are  joined  to  Christ,  are 
added  to  the  disciples  of  Christ,  and  join  with  them. 
When  we  take  God  for  our  God,  we  must  take  his 
people  to  be  our  people. 

42.  And  they  continued  steadfastly  in 
the  apostles’  doctrine  and  fellowship,  and 
in  breaking  of  bread,  and  in  prayers.  43. 
And  fear  came  upon  every  soul :  and  many 
wonders  and  signs  were  done  by  the  apos¬ 
tles.  44.  And  all  that  believed  were  to¬ 
gether,  and  had  all  things  common ;  45. 

And  sold  their  possessions  and  goods,  and 
parted  them  to  all  men,  as  every  man  had 
need.  46.  And  they,  continuing  daily  with 
one  accord  in  the  temple,  and  breaking 
bread  from  house  to  house,  did  eat  their 
meat  with  gladness  and  singleness  of  heart, 
47.  Praising  God,  and  having  favour  with 
all  the  people.  And  the  Lord  added  to 
the  church  daily  such  as  should  be  saved. 

We  often  speak  of  the  primitive  church,  and  ap¬ 
peal  to  it,  and  to  the  history  of  it ;  in  these  verses 
we  have  the  history  of  the  truly  primitive  church, 
of  the  first  days  of  it,  its  state  of  infancy  indeed,  but, 
like  that,  the  state  of  its.  greatest  innocence. 

I.  They  kept  close  to  holy  ordinances,  and  abound¬ 
ed  in  all  instances  of  piety  and  devotion,  for  Christi¬ 
anity,  admitted  in  the  power  of  it,  will  dispose  the 
soul  to  communion  with  God  in  all  those  ways  where¬ 
in  he  has  appointed  us  to  meet  him,  and  promised 
to  meet  us. 

1.  They  were  diligent  and  constant  in  their  at¬ 
tendance  upon  the  preaching  of  the  word.  They 
continued  in  the  apostles’  doctrine,  and  never  dis¬ 
owned  or  deserted  it  ;  or,  as  it  may  be  read,  they 
continued  constant  to  the  apostles’  teaching  orinstruc- 
tions  ;  by  baptism  they  were  discipled  to  be  taught, 
and  they  were  willing  to  be  taught.  Note,  I  hose 
who  have  given  up  their  names  to  Christ,  must  make 
conscience  of  hearing  his  word  ;  for  thereby  we  give 
honour  to  him,  and  build  up  ourselves  in  our  most 
holy  faith. 

2.  They  kept  up  the  communion  of  saints.  They 
continued  in  fellowship,  (v.  42.)  and  continued  daily 
with  one  accord  in  the  temple,  v.  46.  They  not 
only  had  a  mutual  affection  to  each  other,  but  a 


great  deal  of  mutual  conversation  with  each  other ; 
they  were  much  together.  When  they  withdrew 
from  the  untoward  generation,  they  did  not  turn 
hermits,  but  were  very  intimate  with  one  another, 
and  took  all  occasions  to  meet ;  wherever  you  saw 
one  disciple,  you  should  see  more,  like  birds  of  a 
feather.  See  how  these  Christians  love  one  another. 
They  were  concerned  for  one  another,  sympathized 
with  one  another,  and  heartily  espoused  one  ano¬ 
ther’s  interests.  They  had  fellowship  with  one 
another  in  religious  worship  ;  they  met  in  the  tem¬ 
ple  ;  there  was  their  rendezvous  ;  for  joint-fellow¬ 
ship  with  God  is  the  best  fellowship  we  can  have 
with  one  another,  1  John  1.  3.  Observe,  (1.)  They 
were  daily  in  the  temple,  not  only  on  the  days  of 
the  sabbaths  and  solemn  feasts,  but  on  other  days, 
every  day.  Worshipping  God  is  to  be  our  daily 
work,  and  where  there  is  opportunity,  the  oftener 
it  is  done  publicly  the  better.  God  loves  the  gates 
of  Zion,  and  so  must  we.  (2.)  They  were  with  one 
accord ;  not  only  no  discord  or  strife,  but  a  great 
deal  of  holy  love  among  them  ;  and  they  heartily 
joined  in  their  public  services.  Though  they  met 
with  the  Jews  in  the  courts  of  the  temple,  yet  the 
Christians  kept  together  by  themselves,  and  were 
unanimous  in  their  separate  devotions. 

3.  They  frequently  joined  in  the  ordinance  of  the 
Lord’s  supper ;  they  continued  in  breaking  of  bread, 
in  celebrating  that  memorial  of  their  Master’s  death, 
as  those  that  were  not  ashamed  to  own  their  relation 
to,  and  their  dependence  upon,  Christ  and  him  cru¬ 
cified.  They  could  not  forget  the  death  of  Christ, 
yet  they  kept  up  this  memorial  of  it,  and  made  it 
their  constant  practice,  because  it  was  an  institution 
of  Christ,  to  be  transmitted  to  the  succeeding  ages 
of  the  church.  They  broke  bread  from  house  to 
house  ;  x.a.r  o/xov — house  by  house  ;  they  did  not 
think  fit  to  celebrate  the  eucharist  in  the  temple,  for 
that*  was  peculiar  to  the  Christian  institutes,  and 
therefore  they  administered  that  ordinance  in  pri¬ 
vate  houses,  choosing  such  houses  of  the  converted 
Christians  as  were  convenient,  to  which  the  neigh¬ 
bours  resorted  :  and  they  went  from  one  to  another 
of  these  little  synagogues  or  domestic  chapels,  houses 
that  had  churches  in  them,  and  there  celebrated 
the  eucharist  with  those  that  usually  met  there  to 
worship  God. 

4.  They  continued  in  prayer.  After  the  Spirit 
was  poured  out,  as  well  as  before,  while  they  were 
waiting  for  him,  they  continued  instant  in  prayer  ; 
for  prayer  will  never  be  superseded  till  it  comes  to 
be  swailowed  up  in  everlasting  praise.  Breaking 
of  bread  comes  in  between  the  word  and  prayer, 
for  it  has  reference  to  both,  and  is  a  help  to  both. 
The  Lord’s  supper  is  a  sermon  to  the  eye,  and  a 
confirmation  of  God’s  word  to  us  ;  and  it  is  an  en¬ 
couragement  to  our  prayers,  and  a  solemn  expres¬ 
sion  of  the  ascent  of  our  souls  to  God. 

5.  They  abounded  in  thanksgiving  ;  were  con¬ 
tinually  praising  God,  v.  47.  That  should  have  a 
part  in  every  prayer,  and  not  be  crowded  into  a 
corner.  They  that  have  received  the  gift  of  the 
Holy  Ghost,  will  be  much  in  praise. 

II.  They  were  loving  one  to  another,  and  very 
kind  ;  their  charity  was  as  eminent  as  their  piety, 
and  their  joining  together  in  holy  ordinances  knit 
their  hearts  to  each  other,  and  very  much  endeared 
them  to  one  another. 

1.  They  had  frequent  meetings  for  Christian  con¬ 
verse  ;  (v.  44.)  All  that  believed,  were  together; 
not  all  those  thousands  in  one  place  ;  (that  was  im¬ 
practicable  ;)  but,  as  Dr.  Lightfoot  explains  it,  they 
kept  together  in  several  companies  or  congregations, 
according  as  their  languages,  nations,  or  other  re 
ferencesj  brought  them  and  kept  them  together. 
And  thus  joining  together,  because  it  was  apart  from 
those  that  believed  not,  and  because  it  was  in  the 


27 


THE  ACTS,  II. 


same  profession  and  practice  of  the  duties  of  religion, 
they  are  said  to  be  together,  Wi  to  a£]o.  They  as¬ 
sociated  together,  and  so  both  expressed  and  in¬ 
creased  their  mutual  love. 

2.  They  had  all  things  common  :  perhaps  they 
had  common  tables,  (as  the  Spartans  of  old,)  for  fa¬ 
miliarity,  temperance,  and  freedom  of  conversation  ; 
they  ate  together,  that  they  who  had  much  might 
have  the  less,  and  so  be  kept  from  the  temptations 
of  abundance  ;  and  they  who  had  little  might  have 
the  more,  and  so  be  kept  from  the  temptations  of 
want  and  poverty.  Or,  there  was  such  a  concern 
for  one  ahother,  and  such  a  readiness  to  help  one 
another,  as  there  was  occasion,  that  it  might  be  said, 
They  had  all  things  common,  according  to  the  law 
of  friendship,  one  wanted  not  what  another  had ;  for 
he  might  have  it  for  the  asking. 

3.  They  were  very  cheerful,  and  very  generous 
in  the  use  of  what  they  had.  Beside  the  religion 
that  was  in  their  sacred  feasts,  (their  breaking  bread 
from  house  to  house,)  a  great  deal  of  it  appeared  in 
their  common  meals  ;  they  did  eat  their  meat  with 
gladness  and  singleness  of  heart.  They  brought  the 
comforts  of  God’s  table  along  with  them  to  their 
own,  which  had  two  good  effects  upon  them  :  (1.) 
It  made  them  very  pleasant,  and  enlarged  their 
hearts  in  holy  joy  ;  they  did  eat  their  bread  with 
joy,  and  drank  their  wine  with  a  merry  heart,  as 
knowing  that  God  now  accented  their  works.  None 
have  such  cause  to  be  cheerful  as  good  Christians 
have  ;  it  is  pity  but  that  they  should  always  have 
hearts  to  be  so.  (2.)  It  made  them  very  liberal  to 
their  poor  brethren,  and  enlarged  their  hearts  in 
charity.  They  did  eat  their  meat  with  singleness  of 
heart,  h  d^iAornh  h.z^Iz( — with  liberality  of  heart ;  so 
some  ;  they  did  not  eat  their  morsels  alone,  but  bid 
the  poor  welcome  to  their  table,  not  grudgingly,  but 
with  all  the  hearty  freedom  imaginable.  Note,  It 
becomes  Christians  to  be  open-hearted  and  open- 
handed,  and  in  every  good  work  to  sow  plentifully, 
as  those  on  whom  God  hath  sowed  plentifully,  and 
who  hope  to  reap  so. 

4.  They  raised  a  fund  for  charity  ;  ( [v .  45.)  They 
sold  their  possessions  and  goods  ;  some  sold  their 
lands  and  houses,  others  their  stocks  and  the  furni¬ 
ture  of  their  houses,  and  parted  the  money  to  their 
brethren,  as  every  man  had  need.  This  was  to  de¬ 
stroy,  not  property,  (as  Mr.  Baxter  says,)  but  self¬ 
ishness.  Herein,  probably,  they  had  an  eye  to  the 
command  which  Christ  gave  to  the  rich  man,  as  a 
test  of  his  sincerity,  Sell  that  thou  hast,  and  give  to 
the  poor.  Not  that  this  was  intended  for  an  exam¬ 
ple  to  be  a  constant  binding  rule,  as  if  all  Christians 
in  all  places  and  ages  were  bound  to  sell  their  estates, 
and  give  away  the  money  in  charity.  For  St.  Paul’s 
epistles,  after  this,  often  speak  of  the  distinction  of 
rich  and  poor,  and  Christ  hath  said,  that  the  poor  we 
have  always  with  us,  and  shall  have,  and  the  rich 
must  be  always  doing  them  good  out  of  the  rents, 
issues,  and  profits,  of  their  estates,  which  they  dis¬ 
able  themselves  to  do,  if  they  sell  them,  and  give 
all  away  at  once.  But  here  the  case  was  extraor¬ 
dinary.  (1.)  They  were  under  no  obligation  of  a 
divine  command  to  do  this,  as  appears  by  what  Peter 
said  to  Ananias  ;  (ch.  5.  4. )  Was  it  not  in  thine  own 
power  ?  But  it  was  a  very  commendable  instance  of 
their  raisedness  above  the  world,  their  contempt  of 
it,  their  assurance  of  another  world,  their  love  to 
their  brethren,  their  compassion  to  the  poor,  and 
their  great  zeal  for  the  encouraging  of  Christianity, 
and  the  nursing  of  it  in  its  infancy.  The  apostles 
left  all  to  follow  Christ,  and  were  to  give  themselves 
wholly  to  the  word  and  prayer,  and  something  must 
be  done  for  their  maintenance  ;  so  that  this  extraor¬ 
dinary  liberality  was  like  that  of  Israel  in  the  wil- 
erness  toward  the  bulding  of  the  tabernacle,  which 
needed  to  be  restrained,  Exod.  36.  5,  6.  Our  rule 


is,  to  give  according  as  God  hath  blessed  us  ;  yet  in 
such  an  extraordinary  case  as  this,  those  are  to  be 
praised,  who  give  beyond  their  power,  2  Cor.  S.  3. 
(2.)  They  were  Jews  that  did  this,  and  they  who 
believed  Christ,  must  believe  that  the  Jewish  nation 
should  shortly  be  destroyed,  and  an  end  put  to  the 
possession  of  estates  and  goods  in  it,  and,  in  the  be¬ 
lief  of  that,  they  sold  them  for  the  present  service 
of  Christ  and  his  church. 

III.  God  owned  them,  and  gave  them  signal  to¬ 
kens  of  his  presence  with  them;  (v.  43.)  Many 
wonders  and  signs  were  done  by  the  apostles  of  divers 
sorts,  which  confirmed  their  doctrine,  and  incontest¬ 
ably  proved  that  it  was  from  God.  They  that  could 
work  miracles,  could  have  maintained  themselves 
and  the  poor  that  w.ere  among  them  miraculously, 
as  Christ  fed  thousands  with  a  little  food ;  but  it  was 
as  much  for  the  glory  of  God  that  it  should  be  done 
by  a  miracle  of  grace  (inclining  people  to  sell  their 
estates  to  do  it)  as  if  it  had  been  done  by  a  miracle 
in  nature. 

But  the  Lord’s  giving  them  power  to  work  mira¬ 
cles,  was  not  all  he  did  for  them  ;  he  added  to  the 
church  daily.  The  word  in  their  mouths  did  won¬ 
ders,  and  God  blessed  their  endeavours  for  the  in¬ 
crease  of  the  number  of  believers.  Note,  It  is 
God’s  work  to  add  souls  to  the  church  ;  and  it  is  a 
great  comfort  both  to  ministers  and  Christians  to 
see  it. 

IV.  The  people  were  influenced  by  it ;  they  that 
were  without,  the  standers  by,  that  were  specta¬ 
tors. 

1.  They  feared  them,  and  had  a  veneration  for 
them  ;  ( v .  43.)  Fear  came  upon  every  soul,  that  is, 
upon  very  many  who  saw  the  wonders  and  signs  done 
by  the  apostles,  and  were  afraid  lest  their  not  being 
respected  as  they  should  be  would  bring  desolation 
upon  their  nation.  The  common  people  stoc  d  in 
awe  of  them,  as  Herod  feared  John.  Though  they 
had  nothing  of  external  pomp  to  command  external 
respect,  as  the  Scribes’  long  robes  gained  them  the 
greetings  in  the  market-places,  yet  they  had  abund¬ 
ance  of  spiritual  gifts  that  were  truly  honourable, 
which  possessed  men  with  an  inward  reverence  for 
them.  Fear  came  upon  every  soul ;  the  souls  of 
people  were  strangely  influenced  by  their  awful 
preaching  and  living. 

2.  They  favoured  them.  Though  we  have  reason 
to  think  there  were  those  that  despised  them  and 
hated  them,  (we  are  sure  the  Pharisees  and  chief 
priests  did,)  yet  far  the  greater  part  of  the  common 
people  had  a  kindness  for  them — they  had  favour 
with  all  the  people.  Christ  was  so  violently  run 
upon,  and  run  down,  by  a packed  mob,  which  cried. 
Crucify  him,  crucify  him  ;  that  one  would  think  his 
doctrine  and  followers  were  never  likely  to  have  an 
interest  in  the  common  people  any  more.  And  yet 
here  we  find  them  in  favour  with  them  all ;  "by 
which  it  appears  that  their  prosecuting  of  Christ, 
was  a  sort  of  a  force  put  upon  them  by  the  artifices 
of  the  priests  ;  now  they  returned  to  their  wits,  to 
their  right  mind.  Note,  Undissembled  piety  and 
charity  will  command  respect  ;  and  cheerfulness  in 
serving  God  will  recommend  religion  to  those  that 
are  without.  Some  read  it,  They  had  charity  to  all 
the  people — s^,ov7sc  orgo?  'ixov  tcii  Azov  ;  they  did 
not  confine  their  charity  to  those  of  their  own  com¬ 
munity,  but  it  was  catholic  and  extensive  ;  and  this 
recommended  them  very  much. 

3.  They  fell  over  to  them.  Some  or  other  were 
daily  coming  in,  though  not  so  many  as  the  first  day ; 
and  they  were  such  as  should  be  saved.  Note, 
Those  that  God  has  designed  for  eternal  salvation, 
shall  one  time  or  other  be  effectually  brought  to 
Christ ;  and  those  that  are  brought  to  Christ,  are 
added  to  the  church  in  a  holy  covenant  by  baptism, 
and  in  holy  communion  by  other  ordinances. 


28 


THE  ACTS,  III. 


CHAP.  III. 

v  this  chapter,  we  have  a  miracle  and  a  sermon  :  the  mira¬ 
cle  wrought  to  make  way  for  the  sermon,  to  confirm  the 
doctrine  that  was  to  be  preached,  and  to  make  way  for  it 
into  the  minds  of  the  people  ;  and  then  the  sermon  to  ex¬ 
plain  the  miracle,  and  to  sow  the  ground  which  by  it  was 
broken  up.  I.  The  miracle  was  the  healing  of  a  man  that 
was  lame  from  his  birth,  with  a  word  speaking,  (v.  1 . .  8.) 
and  the  impression  which  this  made  upon  the  people,  v.  9 . . 
11.  II.  The  scope  of  the  sermon  which  was  preached  here¬ 
upon,  was,  to  bring  people  to  Christ,  to  repent  of  their  sin 
in  crucifying  him;  (v.  12  ..  19.)  to  believe  in  him  now 
that  lie  was  glorified,  and  to  comply  with  the  Father’s  de¬ 
sign  in  glorifying  him,  v.  20  . .  26.  The  former  part  of 
the  discourse  opens  the  wound,  the  latter  applies  the  re¬ 
medy. 

1.  Peter  and  John  went  up  toge- 

ther  into  the  temple  at  the  hour  of 
prayer,  being  the  ninth  hour.  2.  And  a  cer¬ 
tain  man  lame  from  his  mother’s  womb 
was  carried,  whom  they  laid  daily  at  the 
gate  of  the  temple  which  is  called  Beauti¬ 
ful,  to  ask  alms  of  them  that  entered  into 
the  temple;  3.  Who,  seeing  Peter  and 
John  about  to  go  into  the  temple,  asked  an 
alms.  4.  And  Peter,  fastening  his  eyes 
upon  him,  with  John,  said,  Look  on  us.  5. 
And  he  gave  heed  unto  them,  expecting  to 
receive  something  of  them.  6.  Then  Peter 
said,  Silver  and  gold  have  I  none ;  but  such 
as  I  have  give  I  thee.  In  the  name  of  Jesus 
Christ  of  Nazareth  rise  up  and  walk.  7. 
And  he  took  him  by  the  right  hand,  and 
lifted  him  up :  and  immediately  his  feet 
and  ankle-bones  received  strength.  8.  And 
he,  leaping  up,  stood,  and  walked,  and  en¬ 
tered  with  them  into  the  temple,  walking, 
and  leaping,  and  praising  God.  9.  And  all 
the  people  saw  him  walking  and  praising 
God.  1 0.  And  they  knew  that  it  was  he 
which  sat  for  aims  at  the  Beautiful  gate  of 
the  temple  :  and  they  were  filled  with  won¬ 
der  and  amazement  at  that  which  had  hap¬ 
pened  unto  him.  1 1 .  And  as  the  lame  man 
which  was  healed  held  Peter  and  John, 
all  the  people  ran  together  unto  them  in 
the  porch  that  is  called  Solomon’s,  greatly 
wondering. 

We  were  told  in  general,  (ch.  2.  43.)  that  many 
signs  and  wonders  were  done  by  the  apostles,  which 
are  not  written  in  this  book  ;  but  here  we  have  one 
given  us  for  an  instance.  As  they  wrought  miracles, 
not  upon  everv  body,  as  every  body  had  occasion  for 
them,  but  as  the  Holy  Spirit  gave  direction,  so  as  to 
answer  the  end  of  their  commission  ;  so  all  the  mi¬ 
racles  they  did  work,  are  not  written  in  this  book, 
but  such  only  are  recorded  as  the  Holy  Ghost 
thought  fit  to  answer  the  end  of  this  sacred  history. 

I.  The  persons  by  whose  ministry  this  miracle 
was  wrought,  were,  Peter  and  John,  two  principal 
men  among  the  apostles ;  they  were  so  in  Christ’s 
time,  one  speaker  of  the  house  for  the  most  part, 
the  other  favourite  of  the  Master ;  and  they  continue 
so.  When,  upon  the  conversion  of  thousands,  the 
church  was  divided  into  several  societies,  perhaps 
Peter  and  John  presided  in  that  which  Luke  asso¬ 
ciated  with,  and  therefore  he  is  more  particular  in 
recording  what  they  said  and  did,  as  afterward  what 


Paul  said  and  did,  when  he  attended  him  :  both  the 
one  and  the  other  being  designed  for  a  specimen  of 
what  the  other  apostles  did. 

Peter  and  John  had  each  of  them  a  brother  anrmng 
the  twelve,  with  which  they  were  coupled  wnftn 
they  were  sent  out ;  yet  now  they  seem  to  be  knit 
together  more  closely  than  either  of  them  to  his 
brother;  for  the  bond  of  friendship  is  sometimes 
stronger  than  that  of  relation  ;  there  is  a  friend  that 
sticks  closer  than  a  brother.  Peter  and  John  seem 
to  have  had  a  peculiar  intimacy  after  Christ’s  re¬ 
surrection  more  than  before,  John  20.  2.  The  rea¬ 
son  of  which,  (if  I  may  have  liberty  to  conjecture,) 
might  be  this ;  that  John,  a  disciple  made  up  of  love, 
was  more  compassionate  to  Peter  upon  his  fall  and 
repentance,  and  more  tender  of  him  in  his  bitter 
weefling  for  his  sin,  than  any  other  of  the  apostles 
were,  and  more  solicitous  to  restore  him  in  the  sfiirit 
of  meekness;  which  made  him  very  dear  to  Peter 
ever  after :  and  it  was  a  good  evidence  of  Peter’s  ac¬ 
ceptance  with  God,  upon  his  repentance,  that 
Christ’s  favourite  was  made  his  bosom-friend.  Da¬ 
vid  prayed,  after  his  fall,  Let  them  that  fear  thee, 
turn  unto  me,  Ps.  119.  79. 

II.  The  time  and  place  are  here  set  down  : 

1.  It  was  in  the  tem/ile,  whither  Peter  and  John 
went  up  together,  because  it  was  the  place  of  con¬ 
course  ;  there  were  the  shoals  of  fish,  among  whom 
the  net  of  the  gospel  was  to  be  cast,  especially  dur¬ 
ing  the  days  of  pentecost,  within  the  compass  of 
which  we  may  suppose  this  to  have  happened. 
Note,  It  is  good  to  go  up  to  the  temple,  to  attend  on 
public  ordinances ;  and  it  is  comfortable  to  go  up  to¬ 
gether  to  the  temple  ;  I  was  glad  when  they  said 
unto  me,  Let  us  go.  The  best'  society  is  society  in 
worshipping  of  God. 

2.  It  was  at  the  hour  of  prayer,  one  of  the  hours 
of  public  worship,  commonly  appointed  and  observ¬ 
ed  among  the  Jews  :  time  and  place  are  two  neces¬ 
sary  circumstances  of  every  action,  which  must  be 
determined  by  consent,  as  is  most  convenient  for 
edification.  With  reference  to  public  worship,  there 
must  be  a  house  of  prayer,  and  an  hour  of  prayer: 
the  ninth  hour,  that  is,  three  o’clock  in  the  afternoon, 
was  one  of  the  hours  of  prayer  among  the  Jews;  nine 
in  the  morning,  and  twelve  at  noon,  were  the  other 
two.  See  Ps.  55.  17.  Dan.  6.  10.  It  is  of  use  for  pri¬ 
vate  Christians  so  far  to  have  their  hours  of  prayer 
as  may  serve,  though  not  to  bind,  yet  to  remind, 
conscience  ;  every  thing  is  beautiful  in  its  season. 

III.  The  patient  is  here  described,  on  whom  this 
miraculous  cure  was  wrought,  v.  2.  He  was  a  poor 
lame  beggar  at  the  temple-gate. 

1.  He  was  a  cripple,  not  bv  accident  so,  but  born 
so;  he  was  lame  from  his  mother's  womb,  as  it  should 
seem,  by  a  paralytic  distemper,  which  weakened 
his  limbs  ;  for  it  is  said  in  the  description  of  his  cure, 
(v.  7.)  His  feet  and  ankle-bones  received  strength. 
Some  such  piteous  cases  now  and  then  there  are, 
which  we  ought  to  be  affected  with,  and  look  upon 
with  compassion,  and  which  are  designed  to  shew 
us  what  we  all  are  by  nature  spiritually ;  without 
strength,  lame  from  our  birth,  unable  to  work  or 
walk  in  God’s  service. 

2.  He  was  a  beggar ;  being  unable  to  work  for  his 
living,  he  must  live  upon  alms ;  such  are  God's  poor. 
He  was  laid  daily  by  his  friends  at  one  of  the  gates 
of  the  temple,  a  miserable  spectacle,  unable  to  do 
any  thing  else  for  himself  hut  to  ask  alms  of  them 
that  entered  into  the  temple  or  came  out.  There 
was  a  concourse,  and  a  concourse  of  devout  good 
people,  from  whom  charity  might  be  expected,  and 
a  concourse  of  such  people,  when  it  might  be  hoped 
they  were  in  the  best  frame  ;  and  there  he  was  laid. 

|  Those  that  need,  and  cannot  work,  must  not  be 
ashamed  to  beg.  He  would  not  have  been  laid  there, 
and  laid  daily  there,  if  he  had  not  been  used  to  meet 


29 


THE  ACTS,  111. 


with  supplies,  daily  supplies  there.  Note,  Our 
prayers  and  our  alms  should  go  together ;  Corne¬ 
lius’s  did,  c/2.  10.  4.  Objects  of  charity  should  be 
in  a  particular  manner  welcome  to  us  when  we  go 
up  to  the  temple  to  pray ;  it  is  pity  that  common 
beggars  at  church-doors  should  any  of  them  be  of 
such  a  character  as  to  discourage  charity  ;  but  they 
ought  not  always  to  be  over-looked ;  some  there  are 
surely  that  merit  regard,  and  better  feed  ten  drones, 
•yea  and  some  wasps,  than  let  one  bee  starve.  The 
'gale  of  the  temple  at  which  he  was  laid,  is  here 
named,  it  was  called  Beautiful,  for  the  extraordi¬ 
nary  splendour  and  magnificence  of  it.  Dr.  Light- 
foot  observes,  that  this  was  the  gate  that  led  out  of 
the  court  of  the  Gentiles  into  that  of  the  Jews,  and 
supposes  that  the  cripple  would  beg  only  of  the  Jews, 
as  disdaining  to  ask  any  thing  of  the  Gentiles.  But 
Dr.  Whitby  takes  it  to  be  at  the  first  entrance  into 
the  temple,  and  beautified  sumptuously,  as  became 
the  frontispiece  of  that  place  where  the  Divine  Ma¬ 
jesty  vouchsafed  to  dwell ;  and  it  was  no  diminution 
to  the  beauty  of  this  gate,  that  a  poor  man  lay  there 
oegging. 

3.  He  begged  of  Peter  and  John,  (v.  3.)  begged  an 
alms,  that  was  the  utmost  he  expected  from  them 
who  had  the  reputation  of  being  charitable  men,  and 
who,  though  they  had  not  much,  yet  did  good  with 
what  they  had.  It  was  not  many  weeks  ago  that 
the  blind  arid  the  lame  came  to  Christ  in  the  temple, 
and  were  healed  there,  Matt.  21.  14.  And  why 
might  not  he  have  asked  more  than  an  alms,  if  he  j 
knew  that  Peter  and  John  were  Christ’s  messengers,  ( 
and  preached  and  wrought  miracles  in  his  name  ? 
But  he  had  that  done  for  him,  which  he  looked  not 
for ;  asked  an  alms,  and  had  a  cure. 

IV.  We  have  here  the  method  of  the  cure : 

1.  His  expectations  were  raised.  Peter,  instead 
of  turning  his  eyes  from  him,  as  many  do  from  ob¬ 
jects  of  charity,  turned  his  eyes  to  him,  nay  he  fas¬ 
tened  his  eyes  upon  him,  that  his  eye  might  affect 
his  heart  with  compassion  toward  him,  v.  4.  John 
did  so  too,  for  they  were  both  guided  by  one  and  the 
same  Spirit,  and  concurred  in  this  miracle ;  they 
said,  Look  on  us.  Our  eye  must  be  ever  toward  the 
Lord,  (the  eye  of  our  mind,)  and,  in  token  of  that, 
the  eye  of  the  body  may  properly  be  fixed  on  those 
whom  he  employs  as  the  ministers  of  his  grace.  This 
man  needed  not  be  bidden  twice  to  look  on  the  apos¬ 
tles  ;  for  he  justly  thought  this  gave  him  cause  to 
expect  that  he  should  receive  something  from  them, 

_,and  therefore  he  gave  heed  to  them,  v.  5.  Note, 
We  must  come  to  God  both  to  attend  on  his  word, 
and  to  apply  ourselves  to  him  in  prayer,  with  hearts 
fixed  and  expectations  raised.  We  must  look  up  to 
heaven,  and  expect  to  receive  benefit  by  that  which 
God  speaks  from  thence,  and  an  answer  of  peace  to 
the  prayers  sent  up  thither.  I  will  direct  my  prayer 
unto  thee,  and  will  look  up. 

2.  His  expectations  of  an  alms  were  disappointed  ; 
Peter  said,  “  Silver  end  gold  have  I  none,  and  there¬ 
fore  none  to  give  thee  yet  he  intimates  that  if  he 
had  had  any  he  would  give  him  an  alms,  not  brass, 
but  silver  oi  gold.  Note,  (1.)  It  is  not  often  that 
Christ’s  friends  and  favourites  have  abundance  of 
the  wealth  of  this  world.  The  apostles  were  very 
poor,  had  but  just  enough  for  themselves,  and  no 
overplus.  Peter  and  John  had  abundance  of  money 
laid  at  their  feet,  but  that  was  appropriated  to  the 
maintenance  of,  the  poor  of  the  church,  and  they 
would  not  convert  any  of  it  to  their  own  use,  nor  dis¬ 
pose  of  it  otherwise  than  according  to  the  intention 
of  the  donors.  Public  trusts  ought  to  be  strictly  and 
faithfully  observed.  (2.)  Many,  who  are  well  in¬ 
clined  to  works  of  charity,  are  yet  not  in  a  capacity 
of  doing  any  thing  considerable,  while  others,  who 
have  wherewithal  to  do  much,  have  not  a  heart  to 
do  and  thing. 


3.  His  expectations,  notwithstanding,  were  quite 
outdone  ;  Peter  had  no  money  to  give  him  ;  but,  (1.) 
He  had  that  which  was  better,  such  an  interest  in 
heaven,  such  a  power  from  heaven,  as  to  be  able  to 
cure  his  disease.  Note,  Those  who  are  poor  in  the 
world,  may  yet  be  rich,  very  rich,  in  spiritual  gifts, 
graces,  and  comforts ;  certainly  there  is  that  which 
we  are  capable  of  receiving,  which  is  infinitely  bet¬ 
ter  than  silver  and  gold ;  the  merchandise  and  gain 
of  it  better,  Job  28.  12,  8cc.  Prov.  3.  14,  See.  (2.) 
He  gave  him  that  which  was  better — the  cure  of  his 
disease,  which  he  would  gladly  have  given  a  great 
deal  of  silver  and  gold  for,  if  he  had  had  it,  and  it 
could  have  been  so  obtained.  This  would  have  ena¬ 
bled  him  to  work  for  his  living,  so  that  he  should  not 
need  to  beg  any  more  ;  nay,  he  would  have  to  give 
to  them  that  needed,  and  it  is  more  blessed  to  give 
than  to  receive.  A  miraculous  cure  would  be  a 
greater  instance  of  God’s  favour,  and  would  put  a 
greater  honour  upon  him,  than  thousands  of  gold  and 
silver  could.  Observe,  When  Peter  had  no  silver 
and  gold  to  give,  yet  (says  he)  such  as  I  have  I  give 
thee.  Note,  Those  may  be,  and  ought  to  be,  other¬ 
wise  charitable  and  helpful  to  the  poor,  who  have 
not  wherewithal  to  give  in  charity ;  they  who  have 
not  silver  and  gold,  have  their  limbs  and  senses,  and 
with  these  may  be  serviceable  to  the  blind,  and  lame, 
and  sick  ;  which  if  they  be  not,  as  there  is  occasion, 
neither  would  they  give  to  them  if  they  had  silver 
and  gold.  As  every  one  has  received  the  gift,  so  let 
him  minister  it. 

Let  us  now  see  how  the  cure  was  wrought : 

[1.]  Christ  sent  his  word,  and  healed  him;  (Ps. 
107.  20.)  for  healing  grace  is  given  by  the  word  of 
Christ ;  that  is  the  vehicle  of  the  healing  virtue  de¬ 
rived  from  Christ.  Christ  spake  cures  by  himself, 
the  apostles  spake  them  in  his  name.  Peter  bids  a 
lame  man  rise  up  and  walk  ;  which  would  have  been 
a  banter  upon  him,  if  he  had  not  premised  in  the 
name  of  Jesus  of  Nazareth  ;  “  I  say  it  by  warrant 
from  him,  and  it  shall  be  done  by  power  from  him, 
and  all  the  glory  and  praise  of  it  shall  be  ascribed  to 
him.”  He  calls  Christ  Jesus  of  Nazareth,  which 
was  a  name  of  reproach,  to  intimate,  that  the  indig¬ 
nities  done  him  on  earth  served  but  as  a  foil  to  his 
glories  now  that  he  was  in  heaven.  “  Give  him 
what  name  you  will,  call  him  if  you  will  in  scorn 
Jesus  of  Nazareth,  in  that  name  you  shall  see  won¬ 
ders  done ;  for  because  he  humbled  himself,  thus 
highly  was  he  exalted.”  He  bids  the  cripple  rise 
up  and  walk ;  which  does  not  prove  that  he  had 
power  in  himself  to  do  it,  but  proves  (if  he  attempt 
to  rise  and  walk,  and,  in  a  sense  of  his  own  impo- 
tency,  depend  upon  a  divine  power  to  enable  him  to 
do  it)  that  he  shall  be  enabled;  and  by  rising  and 
walking  he  must  evidence  that  that  power  has 
wrought  upon  him  ;  and  then  let  him  take  the  com¬ 
fort,  and  let  God  have  the  praise.  Thus  it  is  in  the 
healing  of  our  souls,  that  are  spiritually  impotent. 

[2.]  Peter  lent  his  hand,  and  helped  him;  [y.  7.) 
He  took  him  by  the  right  hand  in  the  same  name  in 
which  he  had  spoken  to  him  to  arise  and  walk,  and 
lifted  him  up.  Not  that  this  could  contribute  any 
thing  to  his  cure  ;  it  was  but  a  sign,  plainly  intimat¬ 
ing  the  help  he  should  receive  from  God,  if  he  ex¬ 
erted  himself  as  he  was  bidden.  When  God  by  his 
word  commands  us  to  rise,  and  walk  in  the  way  of 
his  commandments,  if  we  mix  faith  with  that  word, 
and  lay  our  souls  under  the  power  of  it,  he  will  give 
his  Spirit  to  take  us  by  the  hand,  and  lift  us  up.  If 
we  set  ourselves  to  do  what  we  can,  God  has  pro¬ 
mised  his  grace  to  enable  us  to  do  what  we  cannot : 
and  by  that  promise  we  partake  of  a  new  nature ; 
and  that  grace  shall  not  be  in  vain  ;  it  was  not  here  ; 
his  feet  and  ankle-bones  received  strength;  which 
they  had  not  done,  if  he  had  not  attempted  to  rise, 

I  and  been  helped  up ;  he  does  his  part,  and  Peter 


1 


30  '  THE  ACTS,  III. 


does  his,  and  yet  it  is  Christ  that  does  all :  it  is  he 
that  puts  strength  into  him .  As  the  bread  multi¬ 
plied  in  the  breaking,  and  the  water  was  turned  into 
wine  in  the  pouring  out,  so  strength  was  given  to  the 
cripple’s  feet  in  his  stirring  them  and  using  them. 

V.  Here  is  the  impression  which  this  cure  made 
upon  the  patient  himself,  which  we  may  best  con¬ 
ceive  of,  it  we  put  our  soul  into  his  soul’s  stead. 

1.  He  leaped  up,  in  obedience  to  the  command, 
Arise.  He  found  in  himself  such  a  degree  of  strength 
in  his  feet  and  ankle-bones,  that  he  did  not  steal  up, 
with  fear  and  trembling,  as  weak  people  do  when 
they  begin  to  recover  strength  ;  but  he  started  up, 
as  one  refreshed  with  sleep,  boldly,  and  with  great 
agility,  and  as  one  that  questioned  not  his  own 
strength.  The  incomes  of  strength  were  sudden, 
and  he  no  less  sudden  in  shewing  them.  He  leaped, 
as  one  glad  to  quit  the  bed  or  pad  of  straw  on  which 
he  had  lain  so  long  lame. 

2.  He  stood,  and  ’walked ;  he  stood  without  either 
leaning  or  trembling,  stood  straight  up,  and  walked 
without  a  staff ;  he  trod  strongly,  and  moved  stea¬ 
dily  ;  and  this  was  to  manifest  the  cure,  and  that  it 
was  a  thorough  cure.  Note,  Those  who  have  had 
experience  of  the  working  of  divine  grace  upon  them, 
should  evidence  what  they  have  experienced.  Has 
God  put  strength  into  us  ?  Let  us  stand  before  him  in 
the  exercises  of  devotion,  let  us  walk  before  him  in 
all  the  instances  of  a  religious  conversation.  Let  us 
stand  up  resolutely  for  him,  and  walk  cheerfully  with 
him,  and  both  in  strength  derived  and  received  from 
him. 

3.  He  held  Peter  and  John,  v.  11.  We  need  not 
ask  whv  he  held  them.  I  believe  he  scarcelv  knew 
himself :  but  it  was  in  \  ‘ransport  of  joy  that  ne  em¬ 
braced  them  as  the  best  benefactors  he  ever  met 
with,  and  hung  upon  them  to  a  degree  of  rudeness ; 
he  would  not  let  them  go  forward,  but  would  have 
them  stay  with  him,  while  he  published  to  all  about 
him  what  God  had  done  for  him  by  them.  Thus 
he  :estified  his  affection  to  them,  he  held  them,  and 
would  not  let  them  go.  Some  suggest  that  he  clung 
to  them  for  fear  lest,  if  they  should  leave  him,  his 
lameness  should  return.  Those  whom  God  hath 
healed,  love  them  whom  he  made  instruments  of 
their  healing,  and  see  the  need  of  their  further  help. 

4.  He  entered  with  them  into  the  temple.  His 
strong  affection  to  them  held  them  ;  but  it  should  not 
hold  them  so  fast  as  to  keep  them  out  of  the  temple, 
whither  they  were  going  to.  preach  Christ.  We 
should  never  suffer  ourselves  to  be  diverted  by  the 
most  affectionate  kindnesses  of  our  friends,  from  go¬ 
ing  in  the  way  of  our  duty.  But  if  they  will  not  stay 
with  him,  he  is  resolved  to  go  with  them,  and  the 
rather  because  they  are  going  into  the  temple, 
whence  he  had  been  so  long  kept  by  his  weakness 
and  his  begging.  The  Impotent  man  whom  Christ 
cured,  was  presently  found  in  the  temple,  John  5. 
14.  He  went  into  the  temple,  not  only  to  offer  up 
his  praises  and  thanksgivings  to  God,  but  to  hear 
more  from  the  apostles  of  that  Jesus  in  whose  name 
he  had  been  healed.  Those  that  have  experienced 
the  power  of  Christ,  should  earnestly  desire  to  grow 
in  their  acquaintance  with  Christ. 

5.  He  was  there  walking,  and  leaping,  and  prais- 
ing  God.'  Note,  The  strength  God  has  given  us 
both  in  mind  and  body,  should  be  made  use  of  to  his 
praise,  and  we  should  study  how  to  honour  him  with 
it.  1  hose  that  are  healed  in  his  name,  must  walk 
up  and  down  in  his  name,  and  in  his  strength,  Zech. 
10.  12.  Tills  man,  as  soon  as  he  could  leap,  leaped 
for  joy  in  God,  and  praised  him.  Here  was  that 
scripture  fulfilled,  (Isa.  35.  6.)  Then  shall  the  lame 
man  leap  as  a  hart.  Now  that  this  man  was  newly 
cured,  he  was  in  this  excess  of  joy  and  thankfulness. 
All  true  converts  walk,  and  praise  God ;  but  per¬ 
haps  young  converts  leap  more  in  his  praises. 


VI.  How  the  people  that  were  eye-witnesses  of  this 
miracle,  were  influenced  by  it,  we  are  next  told. 

1.  They  were  entirely  satisfied  in  the  truth  of  the 
miracle,  and  had  nothing  to  object  against  it.  They 
knew  it  was  he  that  sat  begging  at  the  Beautiful  gaze 
of  the  temple,  v.  10.  He  had  sat  there  so  long,  that 
they  all  knew  him ;  and  for  that  reason  he  was  chosen 
to  be  the  vessel  of  this  mercy.  Now  they  were  not 
so  perverse  as  to  make  any  doubt  whether  he  was 
the  same  man,  as  the  Pharisees  had  questioned  con¬ 
cerning  the  blind  man  that  Christ  cured,  John  9.  11. 
They  now  saw  him  walking,  and  praising  God,  (y. 
9.)  and  perhaps  took  notice  of  a  change  in  his  mind  : 
for  he  was  now  as  loud  in  praising  God  as  he  had 
used  to  be  in  begging  relief.  The  best  evidence  that 
it  was  a  complete  cure,  was,  that  he  praised  God 
for  it.  Mercies  are  then  perfected,  when  they  are 
sanctified. 

2.  They  admired  at  it ;  they  were  filed  with  won 
der  and  amazement,  (y.  10.)  greatly  wondering,  v 
11.  They  were  in  an  ecstasy.  There  seems  to  be 
this  effect  of  the  pouring  out  of  the  Spirit,  that  the 
people,  at  least  those  in  Jerusalem,  were  more  af¬ 
fected  with  the'miracles  the  apostles  wrought  than 
they  had  been  with  those  of  the  same  kind  that  had 
been  wrought  by  Christ  himself ;  and  this  was  in 
order  to  the  miracles  answering  their  end. 

3.  They  gathered  about  Peter  and  John  ;  All  the 
people  ran  together  unto  them  in  Solomon’s  porch : 
some,  only  to  gratify  their  curiosity  with  the  sight 
of  men  that  had  such  power ;  others,  with  a  desire 
to  hear  them  preach,  concluding  that  their  doctrine 
must  needs  be  of  divine  original,  which  thus  had  a 
divine  ratification.  They  flocked  to  them  in  Solo¬ 
mon’s  porch,  a  part  of  the  court  of  the  Gentiles, 
where  Solomon  had  built  the  outer  porch  of  the 
temple.  Or,  it  was  some  cloisters  or  piazzas  which 
Herod  had  erected  upon  the  same  foundation  which 
Solomon  had  built  that  stately  porch  upon,  that  bore 
his  name  ;  Herod  being  ambitious  herein  to  be  a  se¬ 
cond  Solomon.  Here  the  people  met,  to  see  this 
great  sight. 

12.  And  when  Peter  saw  it,  he  answered 
unto  the  people,  Ye  men  of  Israel,  why 
marvel  ye  at  this  ?  Or  why  look  ye  so  ear¬ 
nestly  on  us,  as  though  by  our  own  power 
or  holiness  we  had  made  this  man  to  walk  ? 
13.  The  God  of  Abraham,  and  of  Isaac, 
and  of  Jacob,  the  God  of  our  fathers,  hath 
glorified  his  Son  Jesus ;  whom  ye  delivered 
up,  and  denied  him  in  the  presence  of  Pi¬ 
late,  when  he  was  determined  to  let  him 
go.  14.  But  ye  denied  the  Holy  One  and 
the  Just,  and  desired  a  murderer  to  be 
granted  unto  you;  15.  And  killed  the 
Prince  of  life,  whom  God  hath  raised  from 
the  dead;  whereof  we  are  witnesses.  16. 
And  his  name  through  faith  in  his  name 
hath  made  this  man  strong,  whom  ye  see 
and  know :  yea,  the  faith  which  is  by  him 
hath  given  him  this  perfect  soundness  in 
the  presence  of  you  all.  17.  And  now, 
brethren,  I  wot  that  through  ignorance  ye 
did  it,  as  did  also  your  rulers.  1 8.  But  those 
things,  which  God  before  had  shewed  by 
the  mouth  of  all  his  prophets,  that  Christ 
should  suffer,  he  hath  so  fulfilled.  19.  Re¬ 
pent  ye  therefore,  and  be  converted,  that 
your  sins  may  be  blotted  out,  when  the 


31 


THE  ACTS,  III. 


times  of  refreshing  shall  come  from  the 
presence  of  the  Lord ;  20.  And  he  shall 
send  Jesus  Christ,  which  before  was 
preached  unto  you:  21.  Whom  the  hea¬ 
ven  must  receive  until  the  times  of  restitu¬ 
tion  of  all  things,  which  God  hath  spoken 
by  the  mouth  of  all  his  holy  prophets  since 
the  world  began.  22.  For  Moses  truly 
said  unto  the  fathers,  A  prophet  shall  the 
Lord  your  God  raise  up  unto  you  of  your 
brethren,  like  unto  me-;  him  shall  ye  hear 
in  all  things  whatsoever  he  shall  say  unto 
you.  23.  And  it  shall  come  to  pass,  that 
every  soul,  which  will  not  hear  that  pro¬ 
phet,  shall  be  destroyed  from  among  the 
people.  24.  Yea,  and  all  the  prophets  from 
Samuel  and  those  that  follow  after,  as  ma¬ 
ny  as  have  spoken,  have  likewise  foretold 
of  these  days.  25.  Ye  are  the  children  of 
the  prophets,  and  of  the  covenant  which 
God  made  with  our  fathers,  saying  unto 
Abraham,  And  in  thy  seed  shall  all  the 
kindreds  of  the  earth  be  blessed.  26.  Unto 
you  first  God,  having  raised  up  his  Son  Je¬ 
sus,  sent  him  to  bless  you,  in  turning  away 
every  one  of  you  from  his  iniquities. 

We  have  here  the  sermon  which  Peter  preached 
after  he  had  cured  the  lame  man.  When  Peter  saw 
it.  1.  When  he  saiv  the  people  got  together  in  a 
crowd,  he  took  that  opportunity  to  preach  Christ  to 
them,  especially  the  temple  being  the  place  of  their 
concourse,  and  Solomon's  porch  there,  let  them 
come  and  hear  a  more  excellent  wisdom  than  Solo¬ 
mon’s,  for  behold,  a  greater  than  Solomon  is  here 
preached.  2.  When  he  saw  the  people  affected  with 
the  miracle,  and  filled  with  admiration,  then  he 
sowed  the  gospel-seed  in  the  ground,  which  was 
thus  broken  up,  and  prepared  to  receive  it.  3. 
When  he  saw  the  people  ready  to  adore  him  and 
John,  he  stepped  in  immediately,  and  diverted  their 
respect  from  them,  that  they  might  be  directed  to 
Christ  onlv ;  to  this  he  answered  presently,  as  Paul 
and  Barnabas  at  Lystra.  See  ch.  14.  14,  15.  In  the 
sermon, 

I.  He  humbly  disclaims  the  honour  of  the  mira¬ 
cle  as  not  due  to  them,  who  were  only  the  ministers 
of  Christ,  or  instruments  in  his  hand  for  the  doing 
of  it.  The  doctrines  they  preached  were  not  of 
their  own  invention,  nor  were  the  seals  of  it  their 
own,  hut  his  whose  the  doctrines  were.  He  ad¬ 
dresses  himself  to  them  as  men  of  Israel,  men,  to 
whom  pertained,  not  only  the  law  and  the  promises, 
but  the  gospel  and  the  performances,  and  who  were 
nearly  interested  in  the  present  dispensation.  Two 
things  he  asks  them  : 

1.  Why  they  were  so  surprised  at  the  miracle  it¬ 
self;  Why  marvel  ye  at  this?  It  was  indeed  mar¬ 
vellous,  and  they  justly  wondered  at  it,  but  it  was 
no  more  than  what  Christ  had  done  many  a  time, 
and  they  had  not  duly  regarded  it,  or  been  affected 
with  it.  It  was  but  a  little  before,  that  Christ  had 
raised  Lazarus  from  the  dead ;  and  why  should 
this  then  seem  so  strange?  Note,  Stupid  people 
think  that  strange  now,  which  might  have  been  fa¬ 
miliar  to  them,  if  it  had  not  been  their  own  fault. 
Christ  had  lately  risen  from  the  dead  himself ;  why 
did  they  not  marvel  at  that  ?  Why  were  they  not 
convinced  at  that  ? 

2.  Why  they  gave  so  much  of  the  praise  of  it  to 


them  that  were  only  the  instruments  of  it ;  Why  look 
ye  so  earnestly  on  us?  (1.)  It  was  certain  that  they 
had  made  this  man  to  walk,  by  which  it  appeared 
that  the  apostles  not  only  were  sent  of  God,  but  were 
sent  to  be  blessings  to  the  world,  benefactors  to  man¬ 
kind,  and  were  sent  to  heal  sick  and  distempered 
souls,  that  were  spiritually  lame  and  impotent,  to 
set  broken  bones,  and  make  them  rejoice.  (2.)  Yet 
they  did  not  do  it  by  any  power  or  holiness  of  their 
own  ;  it  was  not  done  by  any  might  of  their  own, 
any  skill  they  had  in  physic  or  surgery,  or  any  vir¬ 
tue  in  their  word;  the  power  they  did  it  by,  was 
wholly  derived  from  Christ ;  nor  was  it  done  by  any 
merit  of  their  own  ;  the  power  which  Christ  gave 
them  to  do  it  they  had  not  deserved,  it  was  not  by 
their  own  holiness ;  for  as  they  were  weak  things, 
so  they  were  foolish  things,  that  Christ  chose  to  em¬ 
ploy  ;  Peter  was  a  sinful  man.  What  holiness  had 
Judas  ?  Yet  he  wrought  miracles  in  Christ's  name. 
What  holiness  any  of  them  had,  it  was  wrought  in 
them,  and  they  could  not  pretend,  to  merit  by  it. 
(3.)  It  was  the' people’s  fault  that  they  attributed  it 
to  their  power  and  holiness,  and  accordingly  looked 
at  them.  Note,  The  instruments  of  God’s  favour 
to  us,  though  they  must  be  respected,  must  not  be 
idolized  ;  we  must  take  heed  of  reckoning  that  to  be 
done  by  the  instrument,  which  God  is  the  Author 
of.  (4.)  It  was  the  praise  of  Peter  and  John,  that 
they  would  not  take  the  honour  of  this  miracle  to 
themselves,  but  carefully  transmitted  it  to  Christ. 
Useful  men  must  see  to  it  that  they  be  very  hum¬ 
ble.  Not  unto  us,  O  Lord,  not  unto  us,  but  to  thy 
name,  give  glory.  Every  crown  must  be  cast  at  the 
feet  of  Christ ;  ' not  I,  but  the  grace  of  God  with  me. 

II.  He  preaches  Christ  to  them,  that  was  his  bu¬ 
siness,  that  he  might  lead  them  into  obedience  to 
Christ. 

1.  He  preaches  Christ,  as  the  true  Messiah  pro¬ 
mised  to  the  fathers,  v.  13.  for,  (1.)  He  is  Jesus  the 
Son  of  God ;  though  they  had  lately  condemned 
Chi-ist  as  a  blasphemer,  for  saying  that  he  was  the 
Son  of  God,  yet  Peter  avows  it ;  he  is  his  Son  Jesus; 
to  him,  dear  as  a  Son  ;  to  us,  Jesus,  a  Saviour.  (2.) 
God  hath  glorified  him,  in  raising  him  up  to  be 
King,  Priest,  and  Prophet,  of  his  church  ;  he  glori¬ 
fied  him  in  his  life,  and  in  his  death,  as  well  as  in  his 
resurrection  and  ascension.  (3.)  He  hath  glorified 
him  as  the  God  of  our  fathers,  whom  he  names  with 
respect,  for  they  were  great  names  with  the  men  of 
Israel,  and  justly,  the,  God  of  Abraham,  of  Isaac, 
and  of  Jacob.  God  sent  him  into  the  world,  pur¬ 
suant  to  the  promises  made  to  those  patriarchs,  that 
in  their  seed  the  families  of  the  earth  should  be  blessed, 
and  the  covenant  made  with  them,  that  God  would 
be  a  God  to  them,  and  their  seed.  The  apostles  call 
the  patriarchs,  their  fathers,  and  God,  the  God  of 
those  patriarchs,  from  whom  the  Jews  were  de¬ 
scended  ;  to  intimate  to  them,  that  they  had  no  evil 
design  upon  the  Jewish  nation,  (that  they  should 
look  upon  them  with  a  jealous  eye,)  but  had  a  value 
and  concern  for  it,  and  were  hereby  well-wishers  to 
it;  and  the  gospel  they  preached,  was  the  revela¬ 
tion  of  the  mind  and  will  of  the  God  of  Abraham. 
See  ch.  26.  7,  22.  Luke  1.  72,  73. 

2.  He  charges  them  flat  and  plain  with  the  mur¬ 
der  of  this  Jesus,  as  he  had  done  before.  (1.)  “  You 
delivered  him  up  to  your  chief  priests  and  elders,  the 
representative  body  of  the  nation  ;  and  you  of  the 
common  people  were  influenced  by  them,  to  cla¬ 
mour  against  him,  as  if  he  had  been  a  public  griev¬ 
ance.”  (2.)  “  You  denied  him,  and  you  disowned 
him,  would  not  have  him  then  to  be  your  King, 
could  not  look  upon  him  as  the  Messiah,  because  he 
came  not  in  external  pomp  and  power ;  you  denied 
him  in  the  presence  of  Pilate,  renounced  all  the  ex- 

Sectations  of  your  church,  in  the  presence  of  the 
oman  governor,  who  justly  laughed  at  you  for  it ; 


32 


THE  ACTS,  III. 


you  denied  him  against  the  face  of  Pilate ,”  (so  Dr. 
Hammond,)  “in  defiance  of  his  reasonings  with 
you.”  ( Pilate  had  determined  to  let  him  go,  but  the 
people  opposed  it,  and  over-ruled  him. )  “  You  were 
worse  than  Pilate,  for  he  would  have  released  him, 
if  you  had  let  him  follow  his  own  judgment.  You 
denied  the  Holy  One,  and  the  Just,  who  had  ap¬ 
proved  himself  so,  and  all  the  malice  of  his  perse¬ 
cutors  could  not  disprove  it.”  The  holiness  and  jus¬ 
tice  of  the  Lord  Jesus,  which  are  something  more 
than  his  innocency,  were  a  great  aggravation  of  the 
sin  of  those  that  put  him  to  death.  (3.)  “  You  de¬ 
sired  a  murderer  to  be  released,  and  Christ  crucified ; 
as  if  Barabbas  had  deserved  better  at  your  hands, 
than  the  Lord  Jesus;  than  which  a  greater  affront 
could  not  be  put  upon  him.”  (4.)  You  killed  the 
Prince  of  life.  Observe  the  antithesis :  “  You  pre¬ 
served  a  murderer,  a  destroyer  of  life  ;  and  de¬ 
stroyed  the  Saviour,  the  Author  of  life.  You  killed 
him  who  was  sent  to  be  to  you  the  Prince  of  life,  and 
so  not  only  forsook,  but  rebelled  against,  your  own 
mercies.  You  did  an  ungrateful  thing,  in  taking 
away  his  life,  who  would  have  been  your  Life.  You 
did  a  foolish  thing,  to  think  you  could  conquer  the 
Prince  of  life,  who  has  life  in  himself,  and  would 
soon  resume  the  life  he  resigned.  ” 

3.  He  attests  his  resurrection  as  before,  ch.  2.  32. 
“  You  thought  the  Prince  of  life  might  be  deprived 
of  his  life,  as  any  other  prince  might  be  deprived  of 
his  dignity  and  dominion,  but  you  found  yourselves 
mistaken,  for  God  raised  him  from  the  dead ;  so 
that  in  putting  him  to  death,  you  fought  against 
God,  and  were  baffled.  God  raised  him  from  the 
dead,  and  thereby  ratified  his  demands,  and  con¬ 
firmed  his  doctrine,  and  rolled  away  all  the  reproach 
of  his  sufferings,  and  for  the  truth  of  his  resurrection, 
•we  are  all  witnesses.  ” 

4.  He  ascribes  the  cure  of  this  impotent  man  to 
the  power  of  Christ;  (x\  16.)  His  name,  through 
faith  in  his  name,  in  that  discovery  which  he  hath 
made  of  himself,  has  made  this  man  strong.  He  re¬ 
peats  it  again,  The  faith  which  is  by  him  hath  given 
him  this  soundness.  Here,  (1.)  He  appeals  to  them¬ 
selves  concerning  the  truth  of  the  miracle  ;  the  man, 
on  whom  it  was  wrought,  is  one  whom  ye  see,  and 
know,  and  have  known  ;  he  was  not  acquainted  with 
Peter  and  John  before,  so  that  there  was  no  room  to 
suspect  a  compact  between  them  ;  “You  know  him 
to  be  a  cripple  from  a  child.  The  miracle  was 
wrought  publicly,  in  the  presence  of  you  all ;  not  in 
a  corner,  but  in  the  gate  of  the  temple  ;  you  see  in 
what  manner  it  was  done,  so  that  there  could  be  no 
juggle  in  it ;  you  had  liberty  to  examine  it  imme¬ 
diately,  and  may  yet.  The  cure  is  complete,  it  is  a 
perfect  soundness  ;  you  see  the  man  walks  and  leaps, 
as  one  that  has  no  remainder  either  of  weakness  or 
pain.”  (2.)  He  acquaints  them  with  the  power  by 
which  it  was  wrought.  [1.]  It  is  done  by  the  name 
of  Christ,  not  merely  by  naming  it  as  a  spell  or 
charm,  but  it  is  done  t>y  us  as  professors  and  preach¬ 
ers  of  his  name,  by  virtue  of  a  commission  and  in¬ 
structions  we  have  received  from  him,  and  a  power 
which  he  has  invested  us  with  ;  that  name  which 
Christ  has  above  ex<ery  name;  his  authority,  his 
command,  has  done  it ;  as  writs  run  in  the  king’s 
name,  though  it  is  an  inferior  officer  that  executes 
them.  [2.]  The  power  of  Christ  is  fetched  in, 
through  faith  in  his  name,  a  confidence  in  him,  a  de¬ 
pendence  on  him,  a  believing  application  to  him, 
and  expectation  from  him,  even  that  faith  which  is 
J'i  duri — by  him,  which  is  of  his  working ;  it  is  not 
of  ourselves,  it  is  the  gift  of  Christ ;  and  it  is  for  his 
sake,  that  he  may  have  the  glory  of  it;  for  he  is 
both  the  Author  and  Finisher  of  our  faith.  Dr. 
Lightfoot  suggests,  that  faith  is  twice  named  in  this 
verse,  because  of  the  apostles’  faith  in  doing  this 
miracle,  and  the  cripple’s  faith  in  receiving  it;  but 


I  suppose  it  relates  chiefly,  if  not  only,  to  the  for¬ 
mer.  They  that  wrought  this  miracle  by  faith,  de¬ 
rived  power  from  Christ  to  work  it,  and  therefore 
returned  all  the  glory  to  him.  By  this  time  and  just 
account  of  the  miracle,  Peter  both  confirmed  the 
great  gospel-truth  they  were  to  preach  to  the  world 
— that  Jesus  Christ  is  the  Fountain  of  all  power  and 
grace,  and  the  great  Healer  and  Saviour ;  and  re¬ 
commended  the  great  gospel  duty  of  faith  in  him, 
as  the  only  way  of  receiving  benefit  by  him.  It  ex-- 
plains  likewise  the  great  gospel-mystery  of  our  sal¬ 
vation  by  Christ ;  it  is  his  name  that  justifies  us,  that 
glorious  name  of  his,  The  Lord,  our  Righteousness; 
but  we,  in  particular,  are  justified  by  that  name 
through  faith  in  it,  applying  it  to  ourselves.  Thus 
does  Peter  preach  unto  them  Jesus,  and  him  cruci¬ 
fied,  as  a  faithful  friend  of  the  Bridegroom,  to  whose 
service  and  honour  he  devoted  all  his  interest. 

III.  He  encourages  them  to  hope  that,  though 
they  had  been  guilty  of  putting  Christ  to  death,  yet 
they  might  find  mercy ;  he  does  all  lie  can  to'con- 
vince  them,  yet  is  careful  not  to  drive  them  to  des¬ 
pair.  The  guilt  was  very  great,  but, 

1.  He  mollifies  their  crime  by  a  candid  imputation 
of  it  to  their  ignorance.  Perhaps,  he  perceived  bv 
the  countenance  of  his  hearers,  that  they  were  struck 
with  an  exceeding  horror,  when  he  told  them  that 
they  had  killed  the  Prince  of  life,  and  were  ready 
either  to  sink  down,  or  to  fly  ofr,  and  therefore  he 
saw  it  needful  to  mitigate  the  rigour  of  the  charge, 
by  calling  them  brethren;  and  well  might  he  call 
them  so,  for  he  had  been  himself  a  brother  with 
them  in  this  iniquity  ;  he  had  denied  the  Holy  One, 
and  the  Just,  and  sworn  that  he  did  not  know  him  ; 
he  did  it  by  surprise  ;  and  for  your  parts,  I  know 
that  through  ignorance  ye  did  it,  as  did  also  your 
rulers,  v.  17.  This  was  the  language  of  Peter’s 
charity,  and  teaches  us  to  make  the  best  of  those 
whom  we  desire  to  make  better.  Peter  had  search¬ 
ed  the  wound  to  the  bottom,  and  now  he  begins  to 
think  of  healing  it  up,  in  order  to  which  it  is  neces¬ 
sary  to  beget  in  them  a  good  opinion  of  their  phy¬ 
sician  ;  and  could  any  thing  be  more  winning  than 
this  ?  That  which  bears  him  out  in  it,  is,  that  he 
has  the  example  of  his  Master’s  praying  for  his  cru¬ 
cifers,  and  pleading  in  their  behalf,  that  they  knew 
not  what  they  did.  And  it  is  said  of  the  rulers,  that 
if  they  had  known,  they  would  not  have  crucified 
the  Lord  of  glory.  See  1  Cor.  2.  8.  Perhaps  some 
of  the  rulers,  and  of  the  people,  did  therein  rebel 
against  the  light  and  the  convictions  of  their  own 
consciences,  and  did  it  through  malice  ;  but  the  ge¬ 
nerality  went  down  the  stream,  and  did  it  through 
ignorance ;  as  Paul  persecuted  the  church,  igno¬ 
rantly,  and  in  unbelief,  1  Tim.  1.  13. 

2.  He  mollifies  the  effect  of  their  crime — the 
death  of  the  l3rince  o  f  life  ;  this  sounds  very  dread¬ 
ful,  but  it  was  according  to  the  scriptures,  (v.  18.) 
the  predictions  of  which,  though  they  did  not  neces¬ 
sitate  their  sin,  vet  did  necessitate  his  sufferings  ;  so 
he  himself  saith,  Thus  it  is  written,  and  tints  it  be¬ 
hoved  Christ  to  suffer.  You  did  it  through  igno¬ 
rance,  may  be  taken  in  this  sense  ;  “  You  fulfilled 
the  scripture,  and  did  not  know  it ;  God,  by  your 
hands,  hath  fulfilled  what  he  shewed  by  the  mouth 
of  all  his  prophets,  that  Christ  should  suffer  ;  that 
was  his  design  in  delivering  him  up  to  you,  but  you 
had  views  of  your  own,  and  were  altogether  igno¬ 
rant  of  that  design  ;  you  meant  not  so,  neither  did 
your  heart  think  so.  God  was  fulfilling  the  scrip¬ 
ture,  when  you  were  gratifying  vour  own  passions.” 
Observe,  It  was  not  only  determined  in  the  secret 
counsel  of  God,  but  declared  to  the  world  many 
ages  before,  by  the  mouth  and  pen  of  the  prophets, 
that  Christ  should  su  ffer,  in  order  to  the  accomplish¬ 
ment  of  his  undertaking ;  and  it  was  God  himself 
that  shewed  it  by  them,  who  will  see  that  his  words 


33 


THE  ACTS,  III. 


be  made  good  ;  what  he  shewed,  he  fulfilled  ;  he  so 
fulfilled,  so  as  he  had  shewed,  punctually  and  ex¬ 
actly,  without  any  variation.  Now,  though  this  is 
no  extenuation  at  all  of  their  sin  in  hating  and  per¬ 
secuting  Christ  to  the  death,  (that  still  appears  ex¬ 
ceeding  sinful,)  yet  it  was  an  encouragement  to  them 
to  repent,  and  hope  for  mercy  upon  their  repent¬ 
ance  ;  not  only  because  in  general  God’s  gracious 
designs  were  carried  on  by  it,  (and  thus  it  agrees 
with  the  encouragement  Joseph  gave  to  his  brethren, 
when  they  thought  their  offence  against  him  almost 
unpardonable  ;  Fear  not,  saith  he,  you  thought  evil 
against  me,  but  God  meant  it  unto  good,  Gen.  50. 
15,  20. )  but  because  in  particular  the  death  and  suf¬ 
ferings  of  Christ  were  for  the  remission  of  sins,  and 
the  ground  of  that  display  of  mercy  which  he  now 
encouraged  them  to  hope  for. 

IV.  He  exhorts  them  all  to  turn  Christians,  and 
assures  them  it  would  be  unspeakably  for  their  ad¬ 
vantage  to  do  so ;  it  would  be  the  making  of  them 
for  ever.  This  is  the  application  of  his  sermon. 

1.  He  tells  them  what  they  must  believe. 

(1.)  They  must  believe  that  Jesus  Christ  is  the 
promised  Seed,  that  Seed  in  which,  God  had  told 
Abraham,  all  the  kindreds  of  the  earth  should  be 
blessed,  v.  25.  This  refers  to'  that  promise  made  to 
Abraham,  (Gen.  12.  3.)  which  promise  was  long  ere 
it  was  fulfilled,  but  now  at  length  had  its  accom¬ 
plishment  in  this  Jesus,  who  was  of  the  seed  of 
Abraham,  according  to  the  flesh,  and  in  him  all  the 
families  of  the  earth  are  blessed,  and  not  the  families 
of  Israel  only ;  all  have  some  benefits  by  him,  and 
some  have  ail  benefits. 

(2.)  They  must  believe  that  Jesus  Christ  is  a 
Prophet,  that  Prophet  like  unto  Moses,  which  God 
had  promised  to  raise  up  to  them  from  among  their 
brethren,  v.  22.  This  refers  to  that  promise,  Deut. 
IS.  Christ  is  a  Prophet,  for  by  him  God  speaks 
unto  us  ;  in  him  all  divine  revelation  centres,  and 
by  him  it  is  handed  to  us ;  he  is  a  Prophet,  like  unto 
Moses,  a  Favourite  of  Heaven  ;  more  intimately  ac¬ 
quainted  with  the  divine  counsel,  and  more  fami-  | 
liarly  conversed  with,  than  any  other  prophets.  He 
was  a  Deliverer  of  his  people  out  of  bondage,  and 
their  Guide  through  the  wilderness,  like  Moses  ;  a 
Prince  and  a  Lawgiver,  like  Moses ;  the  Builder 
of  the  true  tabernacle,  as  Moses  was  of  the  typi¬ 
cal  one.  Moses  Avas  faithful  as  a  servant,  Christ 
as  a  Son.  Moses  was  murmured  against  by  Israel, 
defied  by  Pharaoh,  yet  God  owned  him,  and  rati¬ 
fied  his  commission.  Moses  Avas  a  pattern  of  meek¬ 
ness  and  patience,  so  is  Christ.  Moses  died  by  the 
word  of  the  Lord,  so  did  Christ.  There  was  no  pro¬ 
phet  like  unto  Moses,  (Numb.  12.  6,  7.  Deut.  34. 
10.)  but  a  greater  than  Moses  is  here  Avhere  Christ 

is.  He  is  a  Prophet  of  God’s  raising  up,  for  he  took 
not  this  honour  of  himself,  but  Avas  called  of  God  to 

it.  He  Avas  raised  up  unto  Israel  in  the  first  place  ; 
he  executed  this  office  in  his  OAvn  person,  among 
them  only  ;  they  had  the  first  offer  of  divine  grace 
made  to  them  ;  and  therefore  he  Avas  raised  up  from 
among  them  ;  of  them,  as  concerning  the  flesh,  Christ 
came  ;  Avhich,  as  it  Avas  a  great  honour  done  to  them, 
so  it  Avas  both  an  obligation  upon  them,  and  an  en¬ 
couragement  to  them,  to  embrace  him.  If  he  come 
to  his  own,  one  Avould  think,  they  should  receive  him. 
The  Old  Testament  church  Avas  blessed  Avith  many 
prophets,  Avith  schools  of  prophets,  for  many  ages 
Avith  a  constant  succession  of  prophets  ;  (Avhich  is 
here  taken  notice  of,  from  Samuel,  and  those  that 
follow  after,  v.  24.  for  from  him  the  prophetic  xra 
did  commence  ;)  but  those  serArants  being  abused, 
last  of  all  God  sent  them  his  Son  Avho  had  been  in  his 
bosom. 

(3.)  They  must  believe  that  times  of  refreshing 
will  come  from  the  presence  of  the  Lord,  (y.  19.) 
and  that  they  will  be  the  times  of  the  restitution  of 

Vol.  VI.— E  • 


all  things,  v.  21.  There  is  a  future  state,  another 
life  after  this  ;  those  times  will  come  from  the  pre¬ 
sence  of  the  Lord,  from  his  glorious  appearance  at 
that  day,  his  coming  at  the  end  of  time.  The  ab¬ 
sence  of  the  I.ord  occasions  many  of  the  securities 
of  sinners,  and  the  distrusts  of  saints  ;  but  his  pre¬ 
sence  is  hastening  on,  Avhich  will  for  ever  silence 
both.  Behold,  the  Judge  standeth  before  the  door. 
The  presence  of  the  Lord  Avill  introduce,  [1.]  The 
restitution  of  all  things,  (v.  21.)  the  new  heavens, 
and  the  new  earth,  which  Avill  be  the  product  of  the 
dissolution  of  all  things,  (Rev.  21.  1.)  the  renovation 
of  the  Avhole  creation,  which  is  that  Avhich  it  grieves 
after,  as  its  present  burthen  under  the  sin  of  man  is 
that  Avhich  it  groans  under.  Some  understand  this 
of  a  state  on  this  side  the  end  of  time  ;  but  it  is  ra¬ 
ther  to  be  understood  of  that  end  of  all  th  ings,  which 
God  hath  spoken  of  by  the  mouth  of  all  his  holy 
prophets  since  the  world  began  ;  for  this  is  that 
Avhich  Enoch,  the  serventh  from  Adam,  prophesied 
of,  (Jude  14.)  and  the  temporal  judgments,  Avhich 
the  other  prophets  foi’etold,  were  typical  of  that 
which  the  apostle  calls  the  eternal  judgment.  This 
is  more  clearly  and  plainly  revealed  in  the  NeAv  Tes¬ 
tament  than  it  had  been  before,  and  all  that  receive 
the  gospel  have  an  expectation  of  it.  [2.]  With 
this  Avill  come  the  times  of  refreshing,  \v.  19.)  of 
consolation  to  the  Lord’s  people,  like  a  cool  shade  to 
those  that  have  borne  the  burthen  and  heat  of  the 
day.  All  Christians  look  for  a  rest  that  remains  for 
the  people  of  God,  after  the  travels  and  toils  of  their 
present  state,  and,  Avith  the  prospect  of  that,  they 
are  borne  up  under  their  present  sufferings,  and  car¬ 
ried  on  in  their  present  services.  The  refreshing 
that  then  comes  from  the  presence  of  the  Lord,  Avill 
continue  eternally  in  the  presence  of  the  Lord. 

2.  He  tells  them  Avhat  they  must  do. 

(1.)  They  must  repent,  must  bethink  themselves 
of  what  they  have  done  amiss,  must  return  to  their 
right  mind,  admit  a  second  thought,  and  submit  to 
the  convictions  of  it ;  they  must  begin  aneAv.  Peter, 
Avho  had  himself  denied  Christ,  repented,  and  he 
Avould  have  them  to  do  so  too. 

(2.)  They  must  be  converted,  must  face  about, 
and  direct  both  their  faces  and  steps  the  contrary 
Avay  to  Avhat  they  had  been  ;  they  must  return  to  the 
Lord  their  God,  from  Avhom  they  had  revolted.  It 
is  not  enough  to  repent  of  sin,  but  Ave  must  be  con¬ 
verted  from  it,  and  not  return  to  it  again.  They 
must  not  only  exchange  the  profession  of  Judaism  for 
that  of  Christianity,  but  the  poAver  and  dominion  of 
a  carnal,  Avorldly,  sensual,  mind,  for  that  of  holy, 
heavenly,  and  divine,  principles  and  affections. 

(3.)  They  must  hear  Christ,  the  great  Prophet  ; 
“ Him  shall  ye  hear  in  all  things  whatsoex’er  he  shall 
say  unto  you.  Attend  his  dictates,  receive  his  doc¬ 
trine,  submit  to  his  government.  Hear  him  Avith  a 
divine  faith,  as  prophets  should  be  heard,  that  come 
Avith  a  divine  commission.  Him  shall  ye  hear,  and 
to  him  you  shall  subscribe  Avith  an  implicit  faith  and 
obedience.  Hear  him  in  all  things ;  let  his  laws 
gOArern  all  your  actions,  and  his  counsels  determine 
all  your  submissions.  Whenever  he  has  a  mouth  to 
speak,  you  must  have  an  ear  to  hear.”  Whatever 
he  saith  to  us,  though  ever  so  displeasing  to  flesh 
and  blood,  bid  it  AA’elcome.  Speak,  Lord,  for  thy 
sei~vant  hears. 

A  good  reason  is  here  given  why  Ave  should  be 
observant  of,  and  obedient  to,  the  Avord  of  Christ ; 
for  it  is  at  our  peril  if  Ave  turn  a  deaf  ear  to  his  call, 
and  a  stiff  neck  to  his  yoke;  (r.  23.)  Every  soul 
which  will  not  hear  that  Prophet,  and  be  directed 
bv  Avhat  he  saith,  shall  be  destroyed  from  among 
the  people.  The  destruction  of  the  city  and  nation, 
by  war  and  famine,  Avas  threatened  for  slighting  the 
prophets  of  the  Old  Testament ;  but  the  destruction 
of  the  soul,  a  spiritual  and  eternal  destruction,  is 


34 


THE  ACTS,  111. 


threatened  for  slighting  Christ,  this  great  Prophet. 
They  that  will  not  be  advised  by  the  Saviour,  can 
expect  no  other  than  to  fall  into  the  hands  of  the 
destroyer . 

3.  He  tells  them  what  they  might  expect. 

(1.)  That  they  should  have  the  pardon  of  their 
sins  ;  this  is  always  spoken  of  as  the  great  privilege 
of  all  those  that  embrace  the  gospel ;  (v.  19. )  Re¬ 
pent,  and  be  converted,  that  your  sins  may  be  blotted 
out.  This  implies,  [1.]  That  the  remission  of  sin 
is  the  blotting  of  it  out,  as  a  cloud  is  blotted  out  by 
the  beams  of  the  sun,  (Isa.  44.  22. )  as  a  debt  is  crossed 
and  blotted  out ,  when  it  is  remitted.  It  intimates, 
that  when  God  forgives  sin,  he  remembers  it  no  more 
against  the  sinner ;  it  is  forgotten,  as  that  which  is 
blotted  out ;  all  the  bitter  things  written  against  the 
sinner,  (Job  13.  26.)  are  wiped  out  as  it  were  with 
a  spunge ;  it  is  the  cancelling  of  a  bond,  the  vacating 
of  a  judgment.  [2.]  We  cannot  expect  that  our 
sins  should  be  pardoned,  unless  we  repent  of  them, 
and  turn  from  them  to  God.  Though  Christ  has 
died  to  purchase  the  remission  of  sin,  yet,  that  we 
may  have  the  benefit  of  that  purchase  in  the  for¬ 
giveness  of  our  sins,  we  must  repent,  and  be  con¬ 
verted:  if  no  repentance,  no  remission.  [3.]  Hopes 
of  the  pardon  of  sin  upon  repentance  should  be  a 
powerful  inducement  to  us  to  repent.  Repent,  that 
your  sins  may  be  blotted  out :  and  that  repentance 
is  evangelical,  which  flows  from  an  apprehension  of 
the  mercy  of  God  in  Christ,  and  the  hopes  of  par¬ 
don.  This  was  the  first  and  great  argument,  Repent, 
for  the  kingdom •  of  heaven  is  at  hand.  [4.]  The 
most  comfortable  fruit  of  the  forgiveness  of  our  sins 
will  be  when  the  times  of  refreshing  shall  come  ;  if 
our  sins  be  forgiven  us,  we  have  now  reason  to  be 
of  good  cheer ;  but  the  comfort  will  be  complete, 
when  the  pardon  shall  be  allowed  in  open  court,  and 
our  justification  published  before  angels  and  men; 
when,  whom  he  justified,  them  he  glorifies,  Rom.  8. 
30.  As  now  we  are  the  sons  of  God,  (1  John  3.  2.) 
so  now  we  have  our  sins  blotted  out ;  but  it  doth  not 
yet  appear  what  are  the  blessed  fruits  of  it,  till  the 
times  of  refreshing  shall  come.  During  these  times 
of  toil  and  conflict,  (doubts  and  fears  within,  trou¬ 
bles  and  dangers  without,)  we  cannot  have  that  full 
satisfaction  of  our  pardon,  and  in  it,  that  we  shall 
have  when  the  refreshing  times  come,  which  shall 
wipe  away  all  tears. 

(2. )  That  they  should  have  the  comfort  of  Christ’s 
coming,  (v.  20,  21. )  “  He  shall  send  Jesus  Christ,  the 
same  Jesus,  the  very  same  which  before  was  preached 
unto  you  ;  for  you  must  not  expect  another  dispen¬ 
sation,  another  gospel,  but  the  continuance  and  com¬ 
pletion  of  this ;  you  must  not  expect  another  pro¬ 
phet  like  unto  Jesus,  as  Moses  bid  you  expect  another 
like  unto  him  ;  for  though  the  heavens  must  receive 
him  till  the  times  of  the  restitution  of  all  things,  yet, 
if  you  repent  and  be  converted,  you  shall  find  no  want 
of  him  ;  some  way  or  other  he  shall  be  seen  to  you.” 

[1.]  We  must  not  expect  Christ’s  personal  pre¬ 
sence  with  us  in  this  world  ;  for  the  heavens,  which 
received  him  out  of  the  sight  of  the  disciples,  must 
retain  him  till  the  end  of  time.  To  that  seat  of  the 
blessed  his  bodily  presence  is  confined,  and  will  be  to 
the  end  of  time,  the  accomplishment  of  all  things  ; 
so  it  may  be  read  :  and  therefore  those  dishonour 
him,  and  deceive  themselves,  who  dream  of  his  cor¬ 
poral  presence  in  the  eucharist.  It  is  agreeable  to 
a  state  of  trial  and  probation,  that  the  glorified  Re¬ 
deemer  should  be  out  of  sight,  because  we  must  live 
by  that  faith  in  him,  which  is  the  evidence  of  things 
not  seen  ;  because  he  must  be  believed  on  in  the 
world,  he  must  be  received  up  into  glory.  Dr.  Ham¬ 
mond  reads  it,  Who  must  receive  the  heavens,  that 
is,  who  must  receive  the  glory  and  power  of  the 
upper  world ;  he  must  reiyn  till  all  be  made  subject 
.to  him,  1  Cor.  15.  25.  Ps.  75.  2. 


[2.]  Yet  it  is  promised  that  he  shall  be  sent  to  all 
that  repent,  and  are  converted  ;  ( v .  20.)  “He  shall 
send  Jesus  Christ,  who  was  preached  to  you  by  his 
disciples,  both  before  and  since  his  resurrection,  and 
is,  and  will  be,  all  in  all  to  them.”  First,  “You 
shall  have  his  spiritual  presence ;  he  that  is  sent 
into  the  world,  shall  be  sent  to  you  ;  you  shall  have 
the  comfort  of  his  being  sent ;  he  shall  be  sent  among 
you  in  his  gospel,  which  shall  be  his  tabernacle,  his 
chariot  of  war.”  Secondly,  “He  shall  send  Jesus 
Christ  to  destroy  Jerusalem,  and  the  nation  of  unbe¬ 
lieving  Jews,  that  are  enemies  to  Christ  and  Christi¬ 
anity,  and  to  deliver  his  ministers  and  people  from 
them,  and  give  them  a  quiet  profession  of  the  gos¬ 
pel,  and  that  shall  be  a  time  of  refreshing,  which 
you  shall  share  in.”  Then  had  the  churches  rest ; 
so  Dr.  Hammond.  Thirdly,  “The  sending  of  Christ 
to  judge  the  world,  at  the  end  of  time,  will  be  a 
blessing  to  you  ;  you  shall  then  lift  up  your  heads 
with  joy,  knowing  that  your  redemption  draws 
nigh.  It  seems  to  refer  to  this,  for  till  then  the 
heavens  must  receive  him,  v.  21.  As  God’s  counsels 
from  eternity,  so  his  predictions  from  the  beginning 
of  time,  had  a  reference  to  the  transactions  of  the 
last  day,  when  the  mystery  of  God  shall  be  finished, 
as  he  had  declared  to  his  seri’ants  the  prophets,  Rev. 
10.  7.  The  institution  of  all  things  in  the  church, 
had  an  eye  to  the  restitution  of  all  things  at  the  end 
of  time. 

4.  He  tells  them  what  ground  they  had  to  ex¬ 
pect  these  things,  if  they  were  converted  to  Christ. 
Though  they  had  denied  him,  and  put  him  to 
death,  yet  they  might  hope  to  find  favour  through 
him,  upon  the  account  of  their  being  Israelites. 
For, 

(1.)  As  Israelites,  they  had  the  monopoly  of  the 
grace  of  the  Old  Testament,  they  were,  above  any 
other,  God’s  favourite  nation,  and  the  favours  God 
bestow'ed  upon  them  were  such  as  had  a  reference 
to  the  Messiah,  and  his  kingdom  ;  Ye  are  the  chil¬ 
dren  of  the  prophets,  and  of  the  covenant.  A  double 
privilege  ! 

[1.]  They  were  the  children,  that  is,  the  disciples, 
of  the  prophets,  as  children  at  school ;  not  sons  of 
the  prophets,  in  the  sense  that  we  read  of  such  in  the 
Old  Testament,  from  Samuel  and  downward,  who 
were,  or  are,  trained  up  to  be  endued  with  the  spirit 
of  prophecy ;  but  you  are  of  that  people,  from  among 
whom  prophets  were  raised  up,  and  to  whom  pro¬ 
phets  were  sent.  It  is  spoken  of  as  a  great  favour 
to  Israel,  that  God  raised  up  of  their  sons  for  pro¬ 
phets,  Amos  2.  11.  All  the  inspired  writers,  both 
of  the  Old  and  New  Testament,  were  of  the  seed  of 
Abraham  ;  and  it  was  their  honour  and  advantage, 
that  unto  them  were  committed  the  oracles  of  God, 
Rom.  3.  2.  Their  government  was  constituted  by 
prophecy,  that  is,  by  divine  revelation  :  and  by  it  their 
affairs  were  for  many  ages  very  much  managed.  See 
Hos.  12.  13.  By  a  prophet  the  Lord  brought  Israel 
out  of  Egypt,  and  by  a  prophet  was  he  preserved. 
Those  of  the  latter  ages  of  the  church,  when  pro¬ 
phecy  had  ceased,  might  yet  be  fitly  called  the  chil¬ 
dren  of  the  prophets,  because  they  heard,  though  they 
did  not  know,  the  voices  of  the  prophets,  which  were 
read  in  their  synagogues  ex’eru  sabbath-day ,  Acts  13. 
27.  Now  this  should  quicken  them  to  embrace  Christ, 
and  they  might  hope  to  be  accepted  of  him  ;  for  their 
own  prophets  had  foretold,  that  this  grace  should  be 
brought  unto  them  at  the  revelation  of  Jesus  Christ, 
(1  Pet.  1.  13.)  and  therefore  ought  not  to  be  neglect¬ 
ed  by  them,  nor  should  be  denied  to  them.  Those 
that  are  blessed  with  prophets  and  prophecy,  (as  all 
are,  that  have  the  scriptures, )  are  concerned  not  to 
receive  the  grace  of  God  therein  in  vain.  We  mav 
apply  it  particularly  to  ministers’  children,  who,  if 
they  plead  that  effectually  with  themselves,  as  an 
inducement  to  be  faithful  and  forward  in  religion, 


35 


THE  ACTS,  IV. 


may  comfortably  plead  it  with  God,  and  hope  that 
the  children  of  God's  serx’ants  shall  continue. 

[2.]  They  were  the  children,  that  is,  the  heirs, 
of  the  covenant  which  God  made  with  our  fathers , 
as  children  in  the  family.  God’s  covenant  was  made 
with  Abraham  and  his  seed,  and  they  were  that  seed 
with  whom  the  covenant  was  made,  and  on  whom 
the  blessings  of  the  covenant  were  entailed;  “The 
promise  of  the  Messiah  was  made  to  you,  and  there¬ 
fore  if  you  forsake  not  your  own  mercies,  and  do  not 
by  an  obstinate  infidelity  put  a  bar  in  your  own  door, 
you  may  hope  it  shall  be  made  good  to  you.”  That 
promise  here  mentioned,  as  the  principal  article  of 
the  covenant.  In  thy  seed  shall  all  the  kindreds  of 
the  earth  be  blessed,  though  referring  principally  to 
Christ,  (Gal.  3.  16.)  yet  may  include  the  church 
also,  which  is  his  body,  all  believers,  that  are  the 
spiritual  seed  of  Abraham.  All  the  kindreds  of  the 
earth  were  blessed  in  having  a  church  for  Christ 
among  them  ;  and  those  that  were  the  seed  of  Abra¬ 
ham  according  to  the  flesh,  stood  fairest  for  this  pri¬ 
vilege.  If  all  the  kindreds  of  the  earth  were  to  be 
blessed  in  Christ,  much  more  that  kindred,  his  kins¬ 
men  according  to  the  flesh. 

(2.)  As  Israelites,  they  had  the  first  offer  of  the 
grace  of  the  New  Testament  Because  they  were 
the  children  of  the  prophets  and  the  covenant,  there¬ 
fore  to  them  the  Redeemer  was  first  sent;  which 
was  an  encouragement  to  them  to  hope  that  if  they 
did  repent,  and  were  converted,  he  should  be  yet 
further  sent  for  their  comfort;  (y.  20.)  “  He  shall 
send  Jesus  Christ,  for  to  you  first  he  hath  sent  him, 
v.  26.  Unto  you  first,  you  Jew’s,  though  not  to  you 
only,  God,  having  raised  up  his  Son  Jesus,  appointed 
and  authorized  him  to  be  a  Prince  and  a  Saviour, 
and,  in  confirmation  of  that,  raised  him  from  the 
dead,  sent  him  to  bless  you,  to  make  a  tender  of  his 
blessing  to  you,  especially  that  great  blessing  of 
turning  every  one  of  you  from  his  iniquities ;  and 
therefore  it  concerns  you  to  receive  this  blessing,  and 
turn  from  your  iniquities,  and  you  may  be  encour¬ 
aged  to  hope  that  you  shall.” 

.[!•]  We  are  here  told  whence  Christ  had  his  mis¬ 
sion  ;  God  raised  up  his  son  Jesus,  and  sent  him. 
God  raised  him  up,  when  he  constituted  him  a  Pro¬ 
phet,  owaied  him  hy  a  voice  from  heaven  ;  and  filled 
him  with  his  Spirit  without  measure,  and  then  sent 
him  ;  for  to  that  end  he  raised  him  up,  that  he  might 
be  his  Commissioner  to  treat  of  peace.  He  sent  him 
to  bear  witness  of  the  truth,  sent  him  to  seek  and  save 
lost  souls,  sent  him  against  his  enemies,  to  conquer 
them.  Some  refer  the  raising  of  him  up,  to  the  re¬ 
surrection,  which  was  the  first  step  toward  his  ex¬ 
altation  ;  that  was,  as  it  were,  the  renewing  of  his 
commission  ;  and  though,  having  raised  him  up,  he 
seemed  presently  to  take  him  from  us,  yet  he  did 
really  send  him  afresh  to  us  in  his  gospel  and  Spirit. 

[2.]  To  whom  he  was  sent;  “  Unto  you  first. 
You  of  the  seed  of  Abraham,  you  that  are  the  chil¬ 
dren  of  the  prophets,  and  of  the  covenant,  to  you  is 
the  tender  made  of  gospei-grace.  ”  The  personal 
ministry  of  Christ,  as  that  of  the  prophets,  was  con¬ 
fined  to  the  Jews;  he  was  not  then  sent,  but  to  the 
lost  sheep  of  the  house  of  Israel,  and  he  forbade  the 
disciples  he  then  sent  forth,  to  go  any  further.  After 
his  resurrection,  he  was  to  be  preached  indeed  to 
all  nations,  but  they  must  begin  at  Jerusalem,  Luke 
24.  47.  And  when  they  went  to  other  nations,  they 
first  preached  to  the  Jews  they  found  therein. 
They  were  the  first-born,  and,  as  such,  had  the 
privilege  of  the  first  offer.  So  far  were  they  from 
being  excluded  for  their  putting  of  Christ  to  death, 
that,  when  he  is  risen,  he  is  first  sent  to  them,  and 
they  are  primarily  intended  to  have  benefit  by  his 
death. 

[3.]  On  what  errand  he  was  sent ;  “  He  is  sent  to 
you  first  to  bless  you,  that  is  his  primary  errand,  not 


to  condemn  you,  as  you  deserve,  but  to  justify  you, 
if  you  will  accept  of  the  justification  offered  you,  in 
the  way  wherein  it  is  offered;  but  he  that  sends  him 
first  to  bless  you,  if  you  refuse  and  reject  that  bless¬ 
ing,  will  send  him  to  curse  you  with  a  curse."  Mai. 
4.  6.  Note,  First,  Christ’s  errand  into  the  world 
was  to  bless  us,  to  bring  a  blessing  with  him,  for  the 
Sun  of  righteousness  rose  with  healing  under  his 
wings  ;  and  when  He  left  the  world,  he  left  a  blessing 
behind  him,  for  he  was  parted  from  the  disciples  as 
he  blessed  them,  Luke  24.  51.  He  sent  his  Spirit  to 
be  the  great  Blessing,  the  Blessing  of  blessings, 
Isa.  44.  3.  It  is  by  Christ  that  God  sends  blessings 
to  us,  and  through  him  only  we  can  expect  to  re¬ 
ceive  them.  Secondly,  The  great  blessing  where¬ 
with  Christ  came  to  bless  us,  was,  the  turning  of 
us  away  from  our  iniquities,  the  saving  of  us  from 
our  sins,  (Matt.  1.  21.)  to  turn  us  from  sin,  that  we 
may  be  qualified  to  receive  all  other  blessings ;  sin 
is  that  which  naturally  we  cleave  to,  the  desigi)  of 
divine  grace  is  to  turn  us  from  it,  nay,  to  turn  us 
against  it,  that  we  may  not  only  forsake  it,  but  hate 
it ;  the  gospel  has  a  direct  tendency  to  it,  not  only  as 
it  requires  us,  every  one  of  us,  to  turn  from  our 
iniquities,  but  as  it  promises  us  grace  to  enable  us 
to  do  so.  “  Therefore,  do  your  part  ;  repent,  and 
be  converted,  because  Christ  is  ready  to  do  his,  in 
turning  you  from  your  iniquities,  and  so  blessing 
you.  ” 

CHAP.  IV. 

in  going  over  the  two  last  chapters,  where  we  met  with  so 
many  good  things  that  the  apostles  did,  I  wondered  what 
was  become  of  the  Scribes  and  Pharisees,  and  chief  priests, 
that  they  did  not  appear  to  contradict  and  oppose  them,  as 
they  had  used  to  treat  Christ  himself ;  surely  they  were  so 
confounded  at  first  with  the  pouring  out  of  the  Spirit,  that 
they  were  for  a  time  struck  dumb  !  But  I  find  we  have  not 
lost  them,  their  forces  rally  again,  and  here  we  have  an 
encounter  -between  them  and  the  apostles ;  for  from  the 
beginning  the  gospel  met  with  opposition.  Here,  I.  Peter 
and  John  are  taken  up,  upon  a  warrant  from  the  priests, 
and  committed  to  jail,  v.  1 . .  4.  II.  They  are  examined  by 
a  committee  of  the  great  Sanhedrim,  v.  5  . .  7.  III.  They 
bravely  avow  what  they  have  done,  and  preach  Christ  to 
their  persecutors,  v.  8  . .  12.  IV.  Their  persecutors,  being 
unable  to  answer  them,  enjoin  them  silence,  threaten  them 
if  they  go  on  to  preach  the  gospel,  and  so  dismiss  them,  v. 
13. .  22.  V.  They  applv  themselves  to  God  by  prayer,  for 
the  further  operations  of  that  grace  which  they"  had  already 
experienced,  v.  23  . .  30.  VI.  God  owns  them,  both  out¬ 
wardly  and  inwardly,  bv  manifest  tokens  of  his  presence 
with  them,  v.  31 . .  33.  Vll.  The  believers  had  their  hearts 
knit  together  in  holy  love,  and  enlarged  their  charity  to  the 
poor,  and  the  church  flourished  more  than  ever,  to  the  glory 
of  Christ,  v.  33 . .  S7. 

1.  A  ND  as  they  spake  unto  the  people, 
the  priests,  and  the  captain  of  the 
temple,  and  the  Sadducees,  came  upon 
them  ;  2.  Being  grieved  that  they  taught 

the  people,  and  preached  through  Jesus  the 
resurrection  from  the  dead.  3.  And  they 
laid  hands  on  them,  and  put  them  in  hold 
unto  the  next  day :  for  it  was  now  even¬ 
tide.  4.  Howbeit  many  of  them  which 
heard  the  word  believed  ;  and  the  number 
of  the  men  was  about  five  thousand. 

We  have  here  the  interests  of  the  kingdom  of 
heaven  successfully  carried  on,  and  the  powers  ff 
darkness  appearing  against  them  to  put  a  stop  to 
them.  Let  Christ’s  servants  be  ever  so  resolute, 
Satan’s  agents  will  be  spiteful ;  and  therefore,  let 
Satan’s  agents  be  ever  so  spiteful,  Christ’s  servants 
ought  to  be  resolute. 

I.  The  apostles,  Peter  and  John,  went  on  in  their 
work,  and  did  not  labour  in  vain.  The  Spirit  ena- 


THE  ACTS,  IV. 


bled  the  ministers  to  do  their  part,  and  the  people 
their’s. 

1.  The  preachers  faithfully  delivered  the  doctrine 
of  Christ ;  They  sfiake  unto  the  people,  to  all  that 
were  within  hearing,  v.  1.  What  they  said,  con¬ 
cerned  them  all,  and  they  spake  it  openly  and  pub¬ 
licly.  They  taught  the  people,  still  taught  the  peo- 
filc  knowledge  ;  taught  those  that  as  yet  did  not  be¬ 
lieve,  for  their  conviction  and  conversion  ;  and 
taught  those  that  did  believe,  for  their  comfort  and 
establishment.  They  preached  through  Jesus  the 
resurrection  from  the  dead.  This  doctrine  of  the 
resurrection  of  the  2. ad,  (1.)  Was  verified  in  Jesus; 
this  they  proved,  that  Jesus  Christ  was  risen  from 
the  deaf  was  the  First,  the  Chief,  that  should  rise 
from  the  dead,  ch.  26.  23.  They  preached  the  re¬ 
surrection  of  Christ,  as  their  warrant  for  what  they 
did.  Or,  (2.)  It  is  secured  by  him  to  all  believers. 
The  resurrection  of  the  dead  includes  all  the  happi¬ 
ness  of  the  future  state  ;  this  they  preached  through 
Jesus  Christ,  attainable  through  him,  (Phil.  3.  10, 
11.)  and  through  him  only.  They  meddled  not  with 
matters  of  state,  but  kept  to  their  business,  and 
preached  to  people  heaven  as  their  end,  and  Christ 
as  their  Way.  See  ch.  17.  18. 

2.  The  hearers  cheerfully  receive  it;  ( v .  4.) 
Many  of  them  which  heard  the  word,  believed ;  not 
all,  perhaps  not  the  most,  yet  many,  to  the  number 
of  about  Jive  thousand,  over  and  above  the  three 
thousand  we  read  of  before.  See  how  the  gospel 
got  ground,  and  it  was  the  effect  of  the  pouring  out 
of  the  Spirit !  Though  the  preachers  were  persecut¬ 
ed,  the  word  prevailed  ;  for  sometimes  the  church’s 
suffering  days  have  been  her  growing  days ;  the 
days  of  her  infancy  were  so. 

II.  The  chief  priests  and  their  party  now  made 
head  against  them,  and  did  what  they  could  to 
crush  them  ;  their  hands  were  tied  a  while,  but  their 
hearts  were  not  in  the  least  changed.  Now  here 
observe,  * 

1.  Who  they  were,  that  appeared  against  the 
apostles;  they  "were  Me  priests ;  you  may  be  sure, 
in  the  first  place,  they  were  always  sworn  enemies 
to  Christ  and  his  gospel  ;  they  were  as  jealous  for 
their  priesthood  as  Caesar  for  his  monarchy,  and 
would  not  bear  one  they  thought  their  rival,  now 
when  he  was  preached  as  a  Priest,  as  much  as  when 
he  did  preach  as  a  Prophet.  With  them  joined  the 
captain  of  the  temple,  who,  it  is  supposed,  was  a 
Roman  officer,  governor  of  the  garrison  that  was 
placed  in  the  tower  of  Antonia,  for  the  guard  of  the 
temple:  so  that  still  here  were  both  Jews  and  Gen¬ 
tiles  confederate  against  Christ.  The  Sadducees 
also  were  zealous  against  them,  who  denied  the  being 
of  spirits  and  the  future  state.  “  One  would  wonder 
(saith  Mr.  Baxter)  what  should  make  such  brutists, 
as  the  Sadducees  were,  to  be  such  furious  silencers 
and  persecutors.  If  there  is  no  life  to  come,  what 
harm  can  other  men’s  hopes  of  it  do  them  ?  But  in 
depraved  souls  all  faculties  axe  vitiated.  A  blind 
mind  has  a  malignant  heart  and  a  cruel  hand,  to  this 
day.” 

2.  How  they  stood  affected  to  the  apostles’ preach¬ 
ing  ;  They  were  grieved  that  they  taught  the  people, 
x>.  2.  It  grieved  them,  both  that  the  gospel-doc¬ 
trine  was  preached,  (was  so  preached,  so  publicly, 
so  boldly,)  and  that  the  people  were  so  ready  to  hear 
it.  They  thought,  when  they  had  put  Christ  to  such 
an  ignominious  death,  his  disciples  would  ever  after 
be  ashamed  and  afraid  to  own  him,  and  the  people 
would  have  invincible  prejudices  against  his  doc¬ 
trine  ;  and  now  it  vexed  them  to  see  themselves  dis¬ 
appointed,  and  that  his  gospel  gets  ground,  instead 
of  losing  it.  The  wicked  shall  see  it,  and  be  grieved, 
Ps.  112.  10.  They  were  grieved  at  that  which 
they  should  have  rejoiced  in,  at  that  which  an¬ 
gels  reioice  in.  Miserable  is  their  case,  to  whom 


the  glory  of  Christ’s  kingdom  is  a  grief ;  for  since 
the  glory  of  that  kingdom  is  everlasting,  it  follows 
of  course,  that  their  grief  will  be  everlasting  too.  It 
grieved  them  that  the  apostles  preached  through 
Jesus  the  resurrection  from  the  dead.  The  Saclau- 
cees  were  grieved  that  the  resurrection  from  the 
dead  was  preached  ;  for  they  opposed  that  doctrine, 
and  could  not  bear  to  hear  of  a.  future  state,  to  hear 
it  so  well  attested.  The  chief  priests  were  grieved 
that  they  preached  the  resurrection  of  the  dead 
through  Jesus,  that  he  should  have  the  honour  of 
it ;  and  though  they  professed  to  believe  the  resur¬ 
rection  of  the  dead  against  the  Sadducees,  yet  they 
would  rather  give  up  that  important  article  than 
have  it  preached  and  proved  to  be  through  Jesus. 

3.  How  far  they  proceeded  against  the  apostles ; 
(v.  3. )  They  laid  hands  on  them,  (that  is,  their  ser¬ 
vants  and  officers  did  at  their  command,)  and  put 
them  in  hold,  committed  them  to  the  custody  of  the 
proper  officer  until  the  next  day  ;  they  could  not 
examine  them  now,  for  it  was  even-tide,  and  yet 
would  defer  it  no  longer  than  till  next  day.  See  how 
God  trains  up  his  servants  for  sufferings  by  degrees, 
and  by  lesser  trials  prepares  them  for  greater  ;  now 
they  resist  unto  bonds  only,  but  afterward  to  blood. 

5.  And  it  came  to  pass  on  the  monpw, 
that  their  rulers,  and  elders,  and  scribes, 
6.  And  Annas  the  High-Priest,  and  Caia- 
phas,  and  John,  and  Alexander,  and  as 
many  as  were  of  the  kindred  of  the  High- 
Priest,  were  gathered  together  at  Jerusa¬ 
lem.  7.  And  when  they  .had  set  them  in 
the  midst,  they  asked,  By  what  power,  or 
by  what  name,  have  ye  done  this  ?  8.  Then 
Peter,  filled  with  the  Holy  Ghost,  said  unto 
them,  Ye  rulers  of  the  people,  and  elders 
of  Israel,  9.  If  we  this  day  be  examined 
of  the  good  deed  done  to  the  impotent  man, 
by  what  means  he  is  made  whole  ;  1 0.  Be 
it  known  unto  you  all,  and  to  all  the  peo¬ 
ple  of  Israel,  that  by  the  name  of  Jesus 
Christ  of  Nazareth,  whom  ye  crucified, 
whom  God  raised  from  the  dead,  even  by 
him  doth  this  man  stand  here  before  you 
whole.  1 1 .  This  is  the  stone  which  was 
set  at  nought  of  you  builders,  which  is  be¬ 
come  the  head  of  the  corner.  12.  Neither 
is  there  salvation  in  any  other  :  for  there  is 
no  other  name  under  heaven  given  among 
men  whereby  we  must  be  saved.  13.  Now 
when  they  saw  the  boldness  of  Peter  and 
John,  and  perceived  that  they  were  un¬ 
learned  and  ignorant  men,  t hey  marvelled  ; 
and  they  took  knowledge  of  them,  that  they 
had  been  with  Jesus.  14.  And  beholding 
the  man  which  was  healed  standing  with 
them,  they  could  say  nothing  against  it. 

We  have  here  the  trial  of  Peter  and  John  before 
the  judges  of  the  ecclesiastical  court,  for  preaching 
a  sermon  concerning  Jesus  Christ,  and  working  a 
miracle  in  his  name.  This  is  charged  upon  them  as 
a  crime,  which  was  the  best  service  they  could  do 
to  God  or  men. 

I.  Here  is  the  court  set ;  an  extraordinary  court, 
it  should  seem,  was  called  on  purpose  upon  this  oc¬ 
casion.  Observe, 

i  1.  The  time  when  the  court  sat,  (x».  5.)  on  the 


3? 


THE  ACTS,  IV. 


morrow  ;  not  in  the  night,  as  when  Christ  was  to 
be  tried  before  them,  for  they  seem  not  to  have 
been  so  hot  upon  this  prosecution  as  they  were  upon 
that ;  it  was  well  if  they  began  to  relent.  But  they 
adjourned  it  to  the  morrow,  and  no  longer ;  for  they 
were  impatient  to  get  them  silenced,  and  would  lose 
no  time. 

2.  The  place  where — in  Jerusalem  ;  (v.  6.)  there 
it  was  that  he  told  his  disciples  they  must  expect  to 
suffer  hard  things,  as  he  had  done  before  them  in 
that  place.  This  seems  to  come  in  here  as  an  ag¬ 
gravation  of  their  sin,  that  in  Jerusalem,  where 
there  were  so  many  that  looked  for  redemption  be¬ 
fore  it  came,  yet  there  were  more  that  would  not 
look  upon  it  when  it  did  come.  How  is  that  faith¬ 
ful  city  become  a  harlot  !  See  Matt.  23.  37.  It  was 
in  the  foresight  of  Jerusalem’s  standing  in  her  own 
light,  that  Christ  beheld  the  city,  and  wept  over  it. 

3.  The  judges  of  the  court.  (1.)  Their  general 
character  ;  they  were  rulers,  elders,  and  Scribes,  v. 
5.  The  Scribes  were  men  of  learning,  who  came  to 
dispute  with  the  apostles,  and  hoped  to  confute 
them.  The  rulers  and  elders  were  men  in  power, 
who,  if  they  could  not  answer  them,  thought  they 
could  find  some  cause  or  other  to  silence  them.  If 
the  gospel  of  Christ  had  not  been  of  God,  it  could 
not  have  made  its  wTay,  for  it  had  both  the  learning 
and  power  of  the  world  against  it,  both  the  colleges 
of  the  Scribes  and  the  courts  of  the  elders.  (2.) 
The  names  of  some  of  them  who  were  most  consi¬ 
derable.  Here  were  Annas  and  Caiaphas,  ring¬ 
leaders  in  this  persecution  ;  Annas,  the  president  of 
the  Sanhedrim,  and  Caiaphas,  the  High-Priest, 
(though  Annas  is  here  called  so,)  and  father  of  the 
house  of  judgment.  It  should  seem  that  Annas  and 
Caiaphas  executed  the  High-Priest’s  office  alter¬ 
nately,  year  for  year  ;  they  two  were  most  active 
against  Christ ;  then  Caiaphas  was  High-Priest,  now 
Annas  was  ;  however,  they  were  both  equally  ma¬ 
lignant  against  Christ  and  his  gospel.  John  is  sup¬ 
posed  to  be  the  son  of  Annas  ;  and  Alexander  is 
mentioned  by  Josephus,  as  a  man  that  made  a  figure 
at  that  time.  There  were  others  likewise  that  were 
of  the  kindred  of  the  High-Priest,  who,  having  de- 

endence  on  him,  and  expectations  from  him,  would 

e  sure  to  say  as  he  said,  and  vote  with  him  against 
the  apostles.  Great  relations,  and  not  good,  have 
been  a  snare  to  many. 

II.  The  prisoners  are  arraigned,  v.  7. 

1.  They  are  brought  to  the  bar;  they  set  them  in 
the  midst,  for  the  Sanhedrim  sat  in  a  circle,  and  they 
who  had  anv  thing  to  do  in  the  court,  stood  or  sat  in 
the  midst  of  them  ;  (Luke  2.  46.)  so  Dr.  Lightfoot. 
Thus  the  scripture  was  fulfilled,  The  assembly  of 
the  wicked  has  enclosed  me,  Ps.  22.  16.  They  com¬ 
passed  me  about  like  bees,  Ps.  118.  12.  They  were 
seated  on  every  side. 

2.  The  question  they  asked  them,  was,  “  By  what 
power ,  or  by  what  name,  have  ye  done  this?  By 
what  authority  do  ye  these  things  ?”  (The  same 
question  that  they  had  asked  their  Master,  Matt. 
21.  23.)  “Who  commissioned  you  to  preach  such 
a  doctrine  as  this,  and  empowered  you  to  work  such 
a  miracle  as  this  ?  You  have  no  warrant  or  license 
from  us,  and  therefore  are  accountable  to  us  whence 
you  have  your  warrant.”  Some  think  this  question 
was  grounded  upon  a  fond  conceit  that  the  very 
naming  of  some  names  might  do  wonders,  as  ch.  19. 
13.  The  Jewish  exorcists  made  use  of  the  name  of 
Jesus.  Now  they  would  know  what  name  they  made 
use  of  in  their  cure,  and  consequently,  what  name 
they  set  themselves  to  advance  in  their  preaching. 
They  knew  very  well  that  they  preached  Jesus,  and 
the  resurrection  of  the  dead,  and  the  healing  of  the 
sick,  through  Jesus  ;  (v.  2.)  yet  they  ask  them,  to 
tease  them,  and  try  if  they  could  get  any  thing  out  of 
them  that  looked  criminal. 


III.  The  plea  they  put  in,  the  design  of  which  was 
not  so  much  to  clear  and  secure  themselves  as  to  ad¬ 
vance  the  name  and  honour  of  their  Master,  who 
had  told  them  that  their  being  brought  before  go¬ 
vernors  and  kings  would  give  them  an  opportunity 
of  preaching  the  gospel  to  those  whom  otherwise 
they  could  not  have  had  access  to,  and  it  should  be 
a  testimony  against  them.  Mark  13.  9.  Observe, 

1.  By  whom  this  plea  was  drawn  up  ;  it  was  dic¬ 
tated  by  the  Holy  Ghost,  who  fitted  Peter  more  than 
before  for  this  occasion.  The  apostles,  with  a  holy 
negligence  of  their  own  preservation,  set  themselves 
to  preach  Christ,  as  he  had  directed  them  to  do  in 
such  a  case,  and  then  Christ  made  good  to  them  his 
promise,  that  the  Holy  Ghost  should  give  them  in 
that  same  hour  what  they  should  speak.  Christ’s 
faithful  advocates  shall  never  want  instructions, 
Mark  13.  11. 

2.  To  whom  it  was  given  in  ;  Peter,  who  is  still 
the  chief  speaker,  addresses  himself  to  the  judges 
of  the  court,  as  the  rulers  of  the  people  and  elders 
of  Israel ;  for  the  wickedness  of  those  in  power  dees 
not  divest  them  of  their  power,  but  the  consideration 
of  the  pov'er  they  are  intrusted  with,  should  prevail 
to  divest  them  of  their  wickedness.  “You  are  rulers 
and  elders,  and  should  know  more  than  others  of 
the  signs  of  the  times,  and  not  oppose  that  which 
you  are  bound  by  the  duty  of  your  place  to  embrace 
and  advance,  that  is,  the  kingdom  of  the  Messiah  ; 
you  are  rulers  and  elders  of  Israel,  God’s  people, 
and  if  you  mislead  them,  and  cause  them  to  err,  you 
will  have  a  great  deal  to  answer  for.” 

3.  What  the  plea  is  ;  it  is  a  solemn  declaration. 

(1.)  That  what  they  did  was  in  the  name  of  Jesus 

Christ,  which  was  a  direct  answer  to  the  question 
the  court  asked  them  ;  (v.  9,  10.)  “  If  we  this  day 
be  examined,  be  called  to  an  account  as  criminals, 
so  the  word  signifies,  for  a  good  deed  (as  any  one 
will  own  it  to  be)  done  to  the  impotent  man,  if  this 
be  the  ground  of  the  commitment,  this  the  matter 
of  the  indictment,  if  we  are  put  to  the  question,  by 
what  means,  or  by  whom,  he  is  made  whole ;  we 
have  an  answer  ready,  and  it  is  the  same  we  gave  to 
the  people,  (ch.  3.  16.)  we  will  repeat  it  to  you,  as 
that  which  we  will  stand  by,  Be  it  known  to  you  all 
who  pretend  to  be  ignorant  of  this  matter,  and  not 
to  you  only,  but  to  all  the  people  of  Israel,  for  thev 
are  all  concerned  to  know  it,  that  by  the  name  of 
Jesus  Christ,  that  precious,  powerful,  prevailing 
name,  that  name  above  every  name,  even  by  him 
whom  you  in  contempt  called  Jesus  of  Aazareth, 
whom  vou  crucified,  both  rulers  and  people,  and 
whom  God  hath  raised  from  the  dead,  and  advanced 
to  the  highest  dignity  and  dominion,  even  by  him 
doth  this  man  stand  here  before  you  whole  ;  a  mo¬ 
nument  of  the  power  of  the  Lord  Jesus.”  Here, 

[1.]  He  justifies  what  he  and  his  colleague  had 
done  in  curing  the  lame  man  ;  it  was  a  good  deed  ; 
it  was  a  kindness  to  the  man  that  had  begged,  but 
could  not  work  for  his  living ;  a  kindness  to  the 
temple,  and  to  them  that  went  in  to  worship,  who 
were  now  freed  from  the  noise  and  clamour  of  that 
common  beggar.  “Now  if  we  be  reckoned  with 
for  this  good  deed,  we  have  no  reason  to  be  asham¬ 
ed,  1  Pet.  2.  20.  ch.  4.  14,  16.  Let  them  be  ashamed, 
who  bring  us  into  trouble  for  it.  ”  Note,  It  is  no  new 
thing  for  good  men  to  suffer  ill  for  doing  well.  Bene 
agere  &  male  pafi  vere  christianum  est — To  do  well 
and  to  suffer  punishment  is  the  Christian's  lot. 

[2.]  He  transfers  all  the  praise  and  glory  of  that 
good  deed  to  Jesus  Christ.  “  It  is  by  him,  and  not  by 
any  power  of  our’s,  that  this  man  is  cured.”  He 
seeks  not  to  raise  an  interest  for  themselves,  or  to 
recommend  themselves  by  it  to  the  good  opinion  of 
the  court  ;  but,  “  Let  the  Lord  alone  be  exalted,  no 
matter  what  comes  of  us.” 

[3.]  He  charges  it  upon  the  judges  themselves, 


38 


THE  ACTS,  IV. 


that  they  had  been  the  ihurderers  of  this  Jesus ;  “It 
is  he  whom  ye  crucified, ,  look  how  you  will  answer 
it in  order  to  the  bringing  of  them  to  believe  in 
Christ,  (for  he  aims  at  no  less  than  that, )  he  en¬ 
deavours  to  convince  them  of  sin,  of  that  sin  which, 
one  would  think,  of  all  others,  was  most  likely  to 
startle  conscience — their  putting  Christ  to  death. 
Let  them  take  it  how  they  will,  Peter  will  miss  no 
occasion  to  tell  them  of  it. 

[4.  ]  He  attests  the  resurrection  of  Christ  as  the 
strongest  testimony  for  him,  and  against  his  perse¬ 
cutors  ;  “  They  crucified  him,  but  God  raised  him 
from  the  dead.,  they  took  away  his  life,  but  God 
gave  it  him  again,  and  your  further  opposition  to  his 
interest  will  speed  no  better.  ”  He  tells  them  that 
God  raised  him  from  the  dead,  and  they  could  not 
for  shame  answer  him  with  that  foolish  suggestion, 
that  they  palmed  upon  the  people,  that  his  disciples 
came  by  night  and  stole  him  away . 

[5.]  He  preaches  this  to  all  the  by-standers,  to  be 
by  them  repeated  to  all  their  neighbours,  and  com¬ 
mands  all  manner  of  persons,  from  the  highest  to  the 
lowest,  to  take  notice  of  it  at  their  peril;  “ Be  it 
known  to  you  all,  that  are  here  present,  and  it  shall 
be  made  known  to  all  the  people  of  Israel,  wherever 
they  are  dispersed,  in  spite  of  all  vour  endeavours 
to  stifle  and  suppress  the  notice  of  it ;  as  the  Lord 
God  of  gods  knows,  so  Israel  shall  know,  all  Israel 
shall  know,  that  wonders  are  wrought  in  the  name 
of  Jesus,  not  by  repeating  it  as  a  charm,  but  believ¬ 
ing  in  it  as  a  divine  revelation  of  grace  and  good  will 
to  men. 

(2.)  That  the  name  of  this  Jesus,  by  the  authority 
of  which  they  acted,  is  that  name  alone  by  which 
men  can  be  saved.  He  passes  from  this  particular 
instance  to  shew  that  it  is  not  a  particular  sect,  a 
party,  that  is  designed  to  be  set  up  by  the  doctrine 
they  preached,  and  the  miracle  they  wrought,  which 
people  might  either  join  with,  or  keep  off  from,  at 
their  pleasure,  as  it  was  with  the  sects  of  the  philo¬ 
sophers,  and  those  among  the  Jews ;  but  it  is  a  sa¬ 
cred  and  divine  institution  that  is  hereby  ratified  and 
confirmed,  and  which  all  people  are  highly  con¬ 
cerned  to  submit  to,  and  come  into  the  measures  of. 
It  is  not  an  indifferent  thing,  but  of  an  absolute  ne¬ 
cessity,  that  people  believe  in  this  name,  and  call 
upon  it. 

[1.]  We  are  obliged  to  it,  in  duty  to  God,  and  in 
compliance  with  his  designs;  (v.  11.)  “  This  is  the 
Stone  which  was  set  at  nought  of  you  builders,  you 
that  are  the  rulers  of  the  people,  and  the  elders  of 
Israel,  that  should  be  the  builders  of  the  church, 
that  pretend  to  be  so ;  for  the  church  is  God’s  build¬ 
ing.  Here  was  a  Stone  offered  you,  to  be  put  in  the 
chief  place  of  the  building,  to  be  the  main  Pillar  on 
which  the  fabric  might  entirely  rest ;  but  you  set  it 
at  nought,  rejected  it,  would  not  make  use  of  it,  but 
threw  it  by  as  good  for  nothing  but  to  make  a  step¬ 
ping-stone  of ;  but  this  Stone  is  now  become  the  Head 
of  the  corner ;  God  has  raised  up  this  Jesus,  whom 
you  rejected,  and,  by  setting  him  at  his  right  hand, 
has  made  him  both  the  Comer- Stone  and  the  Head- 
Stone,  the  Centre  of  unity  and  the  Fountain  of  pow¬ 
er.”  Probably,  St.  Peter  here  chose  to  make  use 
of  this  quotation,  because  Christ  had  himself  made 
use  of  it  in  answer  to  the  demand  of  the  chief  priests 
and  the  elders  concerning  his  authority,  not  long 
oefore  this,  Matt.  21.  42.  Scripture  is  a  tried 
weapon  in  our  spiritual  conflicts;  let  us  therefore 
stick  to  it. 

[2.  ]  We  are  obliged  to  it  for  our  own  interest.  We 
are  undone  if  we  do  not  take  shelter  in  this  name, 
and  make  it  our  refuge  and  strong  tower ;  for  we 
cannot  be  saved  but  by  Jesus  Christ,  and  if  we  be 
not  eternally  saved,  we  are  eternally  undone ;  (v. 
12. )  jYeither  is  there  salvation  in  any  other.  As  there 
is  no  other  name  bv  which  diseased  bodies  can  be 


cured,  so  there  is  no  other  by  which  sinful  souls  can 
be  saved.  “  By  him,  and  him  only,  by  receiving 
and  embracing  his  doctrine,  salvation  must  now  be 
hoped  for  by  all.  For  there  is  no  other  religion  in 
the  world,  no  not  that  delivered  by  Moses,  by  which 
salvation  can  be  had  for  those  that  do  not  now  come 
into  this,  at  the  preaching  of  it.  ”  So  Dr.  Hammond. 
Observe  here.  First,  Our  salvation  is  our  chief  con¬ 
cern,  and  that  which  ought  to  lie  nearest  our  hearts ; 
our  rescue  from  wrath  and  the  curse,  and  our  resto¬ 
ration  to  God’s  favour  and  blessing.  Secondly,  Our 
salvation  is  not  in  ourselves,  nor  can  be  obtained  by 
any  merit  or  strength  of  our  own  ;  we  can  destroy 
ourselves,  but  we  cannot  save  ourselves.  Thirdly, 
There  are  among  men  many  names  that  pretend  to 
be  saving  names,  but  really  are  not  so ;  many  insti¬ 
tutions  in  religion  that  pretend  to  settle  a  reconcilia¬ 
tion  and  correspondence  between  God  and  man,  but 
cannot  do  it.  Fourthly,  It  is  only  by  Christ  and  his 
name  that  those  favours  can  be  expected  from  God, 
which  are  necessary  to  our  salvation,  and  that  our 
services  can  be  accepted  with  God.  This  is  the  ho¬ 
nour  of  Christ’s  name,  that  it  is  the  only  name 
whereby  we  must  be  saved;  the  only  name  we  have 
to  plead  in  all  our  addresses  to  God.  This  name  is 
given,  God  has  appointed  it,  and  it  is  an  inestimable 
benefit  freely  conferred  upon  us.  It  is  given  under 
heaven  ;  Christ  has  not  only  a  great  name  in  heaven, 
but  a  great  name  under  heaven;  for  he  has  all 
power  both  in  the  upper  and  in  the  lower  world.  It 
is  given  among  men,  who  need  salvation,  men  who 
are  ready  to  perish.  We  may  be  saved  by  his  name, 
that  name  of  his.  The  Lord  our  Righteousness ;  and 
we  cannot  be  saved  by  any  other.  How  far  those 
who  have  not  the  knowledge  of  Christ,  nor  any  ac¬ 
tual  faith  in  him,  yet  live  up  to  the  light  they  have, 
may  find  favour  with  God,  it  is  not  our  business  to 
determine.  But  this  we  know,  that,  whatever  sav¬ 
ing  favour  such  may  receive,  it  is  upon  the  account 
of  Christ,  and  for  his  sake  only  ;  so  that  still  there  is 
no  salvation  in  any  other.  I  have  sumamed  thee, 
though  thou  hast  not  known  me,  Isa.  45.  4. 

IV.  The  stand  that  the  court  was  put  to,  in  the 
prosecution  by  this  plea,  v.  13,  14.  Now  was  ful¬ 
filled  that  promise  Christ  made,  that  he  would  give 
them  a  mouth  and  wisdom,  such  as  all  their  adver¬ 
saries  should  not  be  able  to  gainsay  or  resist. 

1.  They  could  not  deny  the  cure  of  the  lame  man 
to  be  both  a  good  deed  find  a  miracle  ;  he  was  there 
standing  with  Peter  and  John,  ready  to  attest  the 
cure,  if  there  was  occasion,  and  they  had  nothing  to 
say  against  it,  ( v .  14. )  either  to  disprove  it,  or  to 
disparage  it.  It  was  well  that  it  was  not  on  the  sab¬ 
bath-clay,  else  they  would  have  had  that  to  say 
against  it. 

2.  They  could  not,  with  all  their  pomp  and  power, 
face  down  Peter  and  John  ;  this  was  a  miracle  not 
inferior  to  the  cure  of  the  lame  man,  considering 
both  what  cruel  bloody  enemies  these  priests  had 
been  to  the  name  of  Christ,  (enough  to  make  any 
one  tremble  that  appeared  for  him,)  and  considering 
what  cowardly  faint-hearted  advocates  those  disci¬ 
ples  had  lately  been  for  him  ;  Peter  particularly, 
who  denied  him  for  fear  of  a  silly  maul ;  yet  now 
they  see  the  boldness  of  Peter  and  John,  7>.  13. 
Probably,  there  was  something  extraordinary  and 
very  surprising  in  their  looks,  they  appeared  not 
only  undaunted  by  the  rulers,  but  daring  and  daunt¬ 
ing  to  them  ;  they  had  something  majestic  in  their 
foreheads,  sparkling  in  their  eyes,  and  commanding, 
if  not  terrifying,  in  their  voice.  They  set  their  faces 
like  a  flint,  as  the  prophet,  Isa.  50.  7.  Ezek.  3.  8. 
The  courage  of  Christ’s  faithful  confessors  has  often 
been  the  confusion  of  their  cruel  persecutors.  Now, 

(1.)  We  are  here  told  what  increased  their  won¬ 
der  ;  They  perceived  that  they  were  unlearned  and 
ignorant  men :  they  inquired  either  of  themselves 


39 


THE  ACTS,  IV. 


or  others,  and  found  that  they  were  of  mean  extrac¬ 
tion,  bom  in  Galilee,  that  they  were  bred  fishermen, 
and  had  no  learned  education,  had  never  been  at  any 
university,  were  not  brought  up  at  the  feet  of  any  of 
the  Rabbins,  had  never  been  conversant  in  courts, 
camps,  or  colleges;  nay,  perhaps  talk  to  them  at 
this  time  upon  any  point  in  natural  philosophy,  ma¬ 
thematics,  or  politics,  and  you  will  find  they  know 
nothing  of  the  matter  ;  and  yet  speak  to  them  of  the 
Messiah  and  his  kingdom,  and  they  speak  with  so 
much  clearness,  evidence,  and  assurance,  so  perti¬ 
nently,  and  so  fluently,  and  are  so  ready  in  the  scrip¬ 
tures  of  the  Old  Testament  relating  to  it,  that  the 
leamedest  judge  upon  the  bench  is  not  able  to  an¬ 
swer  them,  or  to  enter  the  lists  with  them.  They 
were  ignorant  men — iSiZrtu,  firivate  men,  men  that 
had  not  any  public  character  or  employment ;  and 
therefore  they  wondered  they  should  have  such  high 
pretensions.  They  were  inflows;  (so  the  word  signi¬ 
fies  ;)  they  looked  upon  them  with  as  much  con¬ 
tempt  as  if  they  had  been  mere  naturals,  and  ex¬ 
pected  no  more  from  them,  which  made  them  won¬ 
der  to  see  what  freedom  they  took. 

(2.)  We  are  told  what  made  their  wonder  in  a 
great  measure  to  cease;  they  took  knowledge  of 
them  that  they  had  been  with  Jesus  ;  they  them¬ 
selves,  it  is  probable,  had  seen  them  with  him  in  the 
temple,  and  now  recollected  that  they  had  seen 
them,  or  some  of  their  servants  or  those  about  them 
informed  them  of  it,  for  they  would  not  be  thought 
themselves  to  have  taken  notice  of  such  inferior  peo¬ 
ple.  But  when  they  understood  that  they  had  been 
with  Jesus,  had  been  conversant  with  him,  attendant 
on  him,  and  trained  up  under  him,  they  knew  what 
to  impute  their  boldness  to  ;  nay,  their  boldness  in 
divine  things  was  enough  to  shew  with  whom  they 
had  had  their  education.  Note,  Those  that  have 
been  with  Jesus,  in  converse  and  communion  with 
him,  have  been  attending  on  his  word,  praying  in 
his  name,  and  celebrating  the  memorials  of  his 
death  and  resurrection,  should  conduct  themselves, 
in  every  thing,  so  that  those  who  converse  with 
them,  may  take  knowledge  of  them  that  they  have 
been  with  Jesus.  And  that  makes  them  so  holy, 
and  heavenly,  and  spiritual,  and  cheerful ;  that  has 
raised  them  so  much  above  this  world,  and  filled 
them  with  another.  One  may  know  that  they  have 
been  in  the  mount  by  the  shining  of  their  faces. 

15.  But  when  they  had  commanded 
them  to  go  aside  out  of  the  council,  they 
conferred  among  themselves,  16.  Saying, 
What  shall  we  do  to  these  men  ?  F or  that 
indeed  a  notable  miracle  hath  been  done 
by  them,  is  manifest  to  all  them  that  dwell 
in  Jerusalem;  and  we  cannot  deny?A  17. 
But  that  it  spread  no  further  among  the 
people,  let  us  straitly  threaten  them,  that 
they  speak  henceforth  to  no  man  in  this 
name.  18.  And  they  called  them,  and 
commanded  them  not  to  speak  at  all  nor 
teach  in  the  name  of  Jesus.  19.  But  Peter 
and  John  answered  and  said  unto  them, 
Whether  it  be  right  in  the  sight  of  God  to 
hearken  unto  you  more  than  unto  God, 
judge  ye.  20.  For  we  cannot  but  speak 
the  things  which  we  have  seen  and  heard. 
21.  So  when  they  had  further  threatened 
them,  they  let  them  go,  finding  nothing 
how  they  might  punish  them,  because  of 
the  people:  for  all  men  glorified  God  for 


that  which  was  done.  22.  For  the  mail 
was  above  forty  years  old,  on  whom  this 
miracle  of  healing  was  shewed. 

We  have  here  the  issue  of  the  trial  of  Peter  and 
John  before  the  council  ;  they  came  off  now  with 
flying  colours,  because  they  must  be  trained  up  to 
sufferings  by  degrees ;  and  by  lesser  trials  be  pre¬ 
pared  for  greater  ;  they  now  but  run  with  the  foot 
men,  hereafter  we  shall  have  them  contending  with 
horses,  Jer.  12.  5. 

I.  Here  is  the  consultation  and  resolution  of  the 
court  about  this  matter,  and  their  proceeding  there¬ 
upon. 

1.  The  prisoners  were  ordered  to  withdraw ;  ( v . 
15.)  They  commanded  them  to  go  aside  out  of  the 
council;  willing  enough  to  get  clear  of  them,  (they 
spake  so  home  to  their  consciences,)  and  not  willing 
they  should  hear  the  acknowledgments  that  were 
extorted  from  them  :  but  though  they  might  not 
hear  them,  we  have  them  here  upon  record.  The 
designs  of  Christ’s  enemies  are  carried  on  in  close 
cabals,  and  they  dig  deep,  as  if  they  would  hide  their 
councils  from  the  Lord. 

2.  A  debate  arose  upon  this  matter  ;  they  confer  ■ 
red  among  themselves  ;  every  one  is  desired  to  speak 
his  mind  freely,  and  to  give  advice  upon  this  im¬ 
portant  affair."  Now  the  scri/iture  was  fulfilled, 
that  the  rulers  would  take  counsel  together  against 
the  Lord,  and  against  his  anointed,  Ps.  2.  2.  The 
question  proposed,  was,  What  shall  we  do  to  these 
men?  v.  16.  If  they  would  have  yielded  to  the 
convincing  commanding  power  of  truth,  it  had  been 
easy  to  say  what  they  should  do  to  these  men.  They 
should  have  placed  them  at  the  head  of  their  coun¬ 
cil,  and  receive  their  doctrine,  and  been  baptized 
by  them  in  the  name  of  the  Lord  Jesus,  and  joined 
in  fellowship  with  them.  But  when  men  will  not  be 
persuaded  to  do  what  they  should  do,  it  is  no  marvel 
that  they  are  ever  and  anon  at  a  loss  what  to  do. 
The  truths  of  Christ,  if  men  would  but  entertain 
them  as  they  should,  would  give  them  no  manner 
of  trouble  or  uneasiness  ;  but  if  they  hold  them  or 
imprison  them  in  unrighteousness,  (Rom.  1.  18.) 
they  will  find  them  a  burthensome  stone  that  they 
will  not  know  what  to  do  with,  Zech.  12.  3. 

3.  They  came  at  last  to  a  resolution,  in  two  things. 

(1.)  That  it  was  not  safe  to  punish  the  apostles 

for  what  they  had  done  ;  very  willingly  they  would 
have  done  it,  but  they  had  not  courage  to  do  it,  be¬ 
cause  the  people  espoused  their  cause,  and  cried  up 
the  miracle  ;  and  they  stood  now  in  as  much  awe  of 
them  as  they  had  done  formerly,  when  they  durst 
not  lay  hands  on  Christ  for  fear  of  the  people.  By 
which  it  appears  that  the  outcry  of  the  mob  against 
our  Saviour,  was  a  forced  or  managed  thing,  the 
stream  soon  returned  to  its  former  channel.  Now 
they  could  not  find  how  they  might  punish  Peter 
and  John,  what  colour  they  might  have  for  it,  be¬ 
cause  of  the  people.  They  knew  it  would  be  an  un¬ 
righteous  thing  to  punish  them,  and  therefore  should 
have  been  restrained  from  it  by  the  fear  of  God ; 
but  they  considered  it  only  as  a  dangerous  thing,  and 
therefore  were  held  in  from  it.  only  by  the  fear  of 
the  people.  For, 

[1.]  The  people  were  convinced  of  the  truth  of 
the  miracle  ;  it  was  a  notable  miracle,  yturlr  <r»g»ior 
— a  known  miracle ;  it  was  known  that  they  did  it  in 
Christ’s  name,  and  that  Christ  himsell  had  often 
done  the  like  before ;  this  was  a  known  instance  of 
the  power  of  Christ  and  a  proof  of  his  doctrine ;  that 
it  was  a  great  miracle,  and  wrought  for  the  con 
firmation  of  the  doctrine  they  preached,  (for  it  was 
a  sign,)  was  manifest  to  all  that  dwelt  in  Jerusalem  ; 
it  was  an  opinion  universally  received,  and  the  mira 
cle  being  wrought  at  the  gate  of  the  temple,  univer¬ 
sal  notice  was  taken  of  it ;  and  they  themselves,  with 


40 


THE  ACTS,  IV. 


all  the  craft  and  all  the  front  they  had,  could  not 
deny  it  to  be  a  true  miracle ;  every  body  would  have 
hooted  at  them  if  they  had.  They  could  easily  deny 
it  to  their  own  consciences,  but  not  to  the  world. 
The  proofs  of  the  gospel  were  undeniable. 

[2.]  They  went  further,  and  were  not  only  con¬ 
vinced  of  the  truth  of  the  miracle,  but  all  men  glo¬ 
rified  God  for  that  which  was  done  ;  even  those  that 
were  not  persuaded  by  it  to  believe  in  Christ,  were 
yet  so  affected  with  it  as  a  mercy  to  a  poor  man,  and 
an  honour  to  their  country,  that  they  could  not  but 
give  praise  to  God  for  it ;  even  natural  religion  taught 
them  to  do  that.  And  if  the  priests  had  punished 
Ft  ter  and  John  for  that  for  which  all  men  glorified 
God,  they  would  have  lost  all  their  interest  in  the 
people,  and  been  abandoned  as  enemies  both  to  God 
and  man.  Thus  therefore  their  wrath  shall  be 
made  to  praise  God,  and  the  remainder  thereof  shall 
be  restrained. 

(2.)  They  yet  resolve,  that  it  is  necessary  to 
silence  them  for  the  future,  v.  17,  18.  They  could 
not  prove  that  they  had  said  or  done  any  thing  amiss, 
and  yet  they  must  no  more  say  or  do  what  they  have 
done.  All  their  care  is,  that  the  doctrine  of  Christ 
spread  no  further  among  the  people  ;  as  if  that  heal¬ 
ing  institution  were  a  plague  begun,  the  contagion 
of  which  must  be  stopped.  See  how  the  malice  of 
hell  fights  against  the  counsels  of  heaven  ;  God  will 
have  the  knowledge  of  Christ  to  spread  all  the  world 
over,  but  the  chief  priests  tvould  have  it  spread  no 
further,  which  he  that  sits  in  heaven  laughs  at. 

Now,  to  prevent  the  further  spreading  of  this  doc¬ 
trine, 

[1.]  They  charge  the  apostles  never  to  preach  it 
any  more.  Be  it  enacted  by  their  authority,  (which 
they  think  every  Israelite  is  bound  in  conscience  to 
submit  to,)  That  no  man  speak  at  all  or  teach  in  the 
name  of  Jesus,  v.  18.  We  do  not  find  that  they  give 
them  any  reason  why  the  doctrine  of  Christ  must  be 
suppressed  ;  they  cannot  say  it  is  either  false  or  dan¬ 
gerous,  or  of  any  ill  tendency,  and  they  are  ashamed 
to  own  the  true  reason,  that  it  testifies  against  their 
hypocrisy  and  wickedness,  and  shocks  their  tyranny. 
But,  Stat  pro  ratione  voluntas — They  can  assign  no 
reason  but  their  will.  “We  straitly  charge  and 
command  you,  not  only  that  you  do  not  preach  this 
doctrine  publicly,  but  that  ye  'speak  henceforth  to  no 
man,  not  to  any  particular  person  privately,  in  this 
name,"  v.  17.  There  is  not  a  greater  service  done 
to  the  Devil’s  kingdom  than  the  silencing  of  faithful 
ministers,  and  the  putting  them  under  a  bushel  that 
are  the  lights  of  the  world. 

[2.]  They  threaten  them  if  they  do,  straitly 
threaten  them  :  it  is  at  their  peril.  This  court  will 
reckon  itself  highly  affronted  if  they  do,  and  they 
shall  fall  under  its  displeasure.  Christ  had  not  only 
charged  them  to  preach  the  gospel  to  every  creature, 
but  had  promised  to  bear  them  out  in  it,  and  re¬ 
ward  them  for  it.  Now  these  priests  not  only  for¬ 
bid  them  to  preach  the  gospel,  but  threaten  to  pun¬ 
ish  it  as  a  heinous  crime  ;  but  those  who  know  how 
to  put  a  Just  value  upon  Christ’s  promises,  know 
how  to  put  a.  just  contempt  upon  the  world’s  threaten- 
ings,  though  they  be  threatenings  of  slaughter  that 
it  breathes  out,  ch.  9.  1. 

II.  Here  is  the  courageous  resolution  of  the  pri¬ 
soners  to  go  on  in  their  work,  notwithstanding  the 
resolutions  of  this  court,  and  their  declaration  of  this 
resolution,  v.  19,  20.  Peter  and  John  needed  not 
confer  together,  to  know  one  another’s  minds,  (for 
they  were  both  actuated  by  one  and  the  same  Spirit,) 
but  agree  presently  in  the  same  sentiments,  and 
jointly  put  in  the  answer,  “  Whether  it  be  right  in 
the  right  of  God,  to  whom  both  you  and  we  are  ac¬ 
countable,  to  hearken  unto  you  more  than  unto  God, 
we  appeal  to  yourselves,  judge  ve ;  for  we  cannot 
forbear  speaking  to  every  body  the  things  which  we 


have  seen  and  heard,  and  are  oursleves  full  of,  and 
are  charged  to  publish.”  The  prudence  of  the  ser¬ 
pent  would  have  directed  them  to  be  silent,  and 
though  they  could  not  with  a  good  conscience  pro¬ 
mise  that  they  would  not  preach  the  gospel  any 
more,  yet  they  needed  not  tell  them  that  they  would. 
But  the  boldness  of  the  lion  directed  them  thus  to 
set  both  the  authority  and  the  malignity  of  their  per¬ 
secutors  at  defiance. 

They  do,  in  effect,  tell  them  that  they  are  resolved 
to  go  on  in  preaching,  and  justify  themselves  in  it 
with  two  things. 

1.  The  command  of  God  ;  “You  charge  us  not  to 
preach  the  gospel,  he  has  charged  us  to  preach  it, 
has  committed  it  to  us  as  a  trust,  requiring  us  upon 
our  allegiance  faithfully  to  dispense  it ;  now  whom 
must  we  obey ;  God  or  you  ?”  There  they  appeal 
to  one  of  the  communes  notilix — to  a  settled  and  ac¬ 
knowledged  maxim  in  the  law  of  nature,  that  if 
men’s  commands  and  God’s  interfere,  God’s  com¬ 
mands  must  take  place.  It  is  a  rule  in  the  common- 
law  of  England,  that  if  any  statute  be  made  con¬ 
trary  to  the  law  of  God,  it  is  null  and  void.  Nothing 
can  be  more  absurd  than  to  hearken  unto  weak  and 
fallible  men  that  are  fellow-creatures  and  fellow- 
subjects,  more  than  unto  a  God  that  is  infinitely  wise 
and  holy,  our  Creator  and  sovereign  Lord,  and  the 
Judge  to  whom  we  are  all  accountable.  The  case  is 
so  plain,  so  uncontroverted  and  self-evident,  that  we 
will  venture  to  leave  it  to  yourselves  to  judge  of  it, 
though  you  are  biassed  and  prejudiced.  Can  you 
think  it  right  in  the  sight  of  God  to  break  a  divine 
command  in  obedience  to  a  human  injunction  ? 
That  is  right  indeed,  which  is  right  in  the  sight  of 
God  ;  for  his  judgment,  we  are  sure,  is  according  to 
truth,  and  therefore  by  that  we  ought  to  govern  our¬ 
selves. 

2.  The  convictions  of  their  consciences ;  though 

they  had  not  had  such  an  express  command  from 
heaven  to  preach  the  doctrine  of  Christ,  yet  they 
could  not  but  speak,  and  speak  publicly,  those  things 
which  they  had  seen  and  heard.  Like  Elihu,  they 
were  full  of  this  matter,  and  the  Spirit  within  them 
constrained  them,  they  must  speak,  that  they  might 
be  refreshed,  Job  32.  18,  20.  (1.)  They  felt  the  in¬ 

fluence  of  it  upon  themselves,  what  a  blessed  change 
it  has  wrought  upon  them,  has  brought  them  into  a 
new  world,  and  therefore  they  cannot  but  speak  of 
it :  and  those  speak  the  doctrine  of  Christ  best,  that 
have  felt  the  power  of  it,  and  tasted  the  sweetness 
of  it,  and  have  themselves  been  deeply  affected  with 
it ;  it  is  as  a  fire  in  their  bones,  Jer.  20.  9.  (2.)  They 
know  the  importance  of  it  to  others  ;  they  look  with 
concern  upon  perishing  souls,  and  know  they  cannot 
escape  eternal  ruin  but  by  Jesus  Christ,  and  there¬ 
fore  will  be  faithful  to  them  in  giving  them  warning 
and  shewing  them  the  right  way.  They  are  things 
which  we  have  seen  and  heard,  and  therefore  are 
fully  assured  of  ourselves ;  and  things  which  we  only 
have  seen  and  heard  :  and  therefore,  if  we  do  not 
publish  them,  who  will  ?  Who  can  ?  Knowing  the 
favour,  as  well  as  the  terror,  of  the  Lord,  we  per¬ 
suade  men  ;  for  the  love  of  Christ  and  the  love  of 
souls  constrain  us,  2  Cor.  5.  11,  14. 

III.  There  is  the  discharge  of  the  prisoners;  (v. 
21.)  They  further  threatened  them,  and  thought 
that  they  frightened  them,  and  then  let  them  go. 
There  were  many  whom  they  terrified  into  an 
obedience  to  their  unrighteous  decrees  ;  they  knew 
how  to  keep  men  in  awe  with  their  excommunica¬ 
tions,  (John  9.  22.)  and  thought  they  could  have  the 
same  influence  upon  the  apostles  that  they  had  upon 
other  men ;  but  thev  were  deceived,  for  they  had 
been  with  Jesus.  They  threatened  them,  and  that 
was  all  they  did  now ;  when  they  had  done  that, 
they  let  them  go. 

1.  Because  they  durst  not  contradict  the  people, 


41 


THE  ACTS,  IV. 


who  glorified  God  for  that  which  was  done,  and 
would  have  been  ready  (at  least  they  thought  so)  to 
pull  them  out  of  their  seats,  if  they  had  punished  the 
apostles  for  doing  it.  As  rulers  by  the  ordinance  of 
God  are  made  a  ten'or  and  restraint  to  wicked  peo¬ 
ple,  so  people  are  sometimes  by  the  providence  of 
God  made  a  terror  and  restraint  to  wicked  rulers. 

2.  Because  they  could  not  contradict  the  miracle  ; 
For  {y.  22.)  the  man  was  above  forty  years  old,  on 
whom  this ,  miracle  of  healing  was  shewed.  And 
therefore,  ( 1. )  The  miracle  was  so  much  the  greater; 
he  having  been  lame  from  his  mother's  womb,  ch.  3. 
2.  The  older  he  grew,  the  more  inveterate  the  dis¬ 
ease  was,  and  the  more  hardly  cured.  If  those  that 
are  grown  into  years,  and  have  been  long  accustom¬ 
ed  to  evil,  are  cured  of  their  spiritual  impotency  to 
good,  and  thereby  of  their  evil  customs,  the  power 
of  divine  grace  is  therein  so  much  the  more  magnifi¬ 
ed.  (2. )  The  truth  of  it  was  so  much  the  better  at¬ 
tested  ;  for  the  man  being  above  forty  years  old,  he 
was  able,  like  the  blind  man  whom  Christ  healed, 
when  he  was  asked,  to  speak  for  himself,  John  9.  21. 

23.  And  being  let  go,  they  went  to  their 
own  company,  and  reported  all  that  the 
chief  priests  and  elders  had  said  unto  them. 
24.  And  when  they  heard  that,  they  lifted 
up  their  voice  to  God  with  one  accord,  and 
said,  Lord,  thou  art  God,  which  hast  made 
heaven,  and  earth,  and  the  sea,  and  all  that 
in  them  is :  25.  Who  by  the  mouth  of  thy 
servant  David  hast  said,  Why  did  the  hea¬ 
then  rage,  and  the  people  imagine  vain 
things  ?  26.  The  kings  of  the  earth  stood 

up,  and  the  rulers  were  gathered  together 
against  the  Lord,  and  against  his  Christ. 
27.  For  of  a  truth  against  thy  holy  child 
Jesus,  whom  thou  hast  anointed,  both  He¬ 
rod,  and  Pontius  Pilate,  with  the  Gentiles, 
and  the  people  of  Israel,  were  gathered  to¬ 
gether,  28.  For  to  do  whatsoever  thy  hand 
and  thy  counsel  determined  before  to  be 
done.  29.  And  now,  Lord,  behold  their 
threatenings  :  and  grant  unto  thy  servants, 
that  with  all  boldness  they  may  speak  thy 
word,  30.  By  stretching  forth  thine  hand  to 
heal ;  and  that  signs  and  wonders  may  be 
done  by  the  name  of  thy  holy  child  Jesus. 
31.  And  when  they  had  prayed,  the  place 
was  shaken  where  they  were  assembled  to¬ 
gether  ;  and  they  were  all  filled  with  the 
Holy  Ghost,  and  they  spake  the  word  of 
God  with  boldness. 

We  hear  no  more  at  present  of  the  chief  priests, 
what  they  did  when  they  had  dismissed  Peter  and 
John,  but  are  to  attend  those  two  witnesses.  And 
here  we  have, 

I.  Their  return  to  their  brethren,  the  apostles  and 
ministers,  and  perhaps  some  private  Christians ;  (v. 
23.)  Being  let  go,  they  went  to  their  own  company, 
who  perhaps  were  at  this  time  met  together  in  pain 
for  them,  and  praying  for  them  ;  as  ch.  12.  12.  As 
soon  as  ever  they  were  at  liberty,  they  went  to  their 
old  friends,  and  returned  to  their  church-fellowship. 

1.  Though  God  had  highly  honoured  them,  in 
calling  them  out  to  be  his  witnesses,  and  enabling 
them  to  acquit  themselves  so  well,  yet  they  were  not 
puffed  up  with  the  honour  done  them,  nor  thought 
themselves  thereby  exalted  above  their  brethren, 

Vol.  vi. — F 


but  went  to  their  own  company.  No  advancement 
in  gifts  or  usefulness  «hould  make  us  think  ourselves 
above  either  the  duties  or  the  privileges  of  the  com¬ 
munion  of  saints. 

2.  Though  their  enemies  had  seveiely  threatened 
them,  and  endeavoured  to  break  their  knot,  and 
frighten  them  from  the  work  they  were  jointly  en¬ 
gaged  in,  yet  they  went  to  their  own  company,  and 
feared  not  the  wrath  of  their  rulers.  They  night 
have  had  comfort,  if,  being  let  go,  they  had  retired 
to  their  closets,  and  spent  some  time  in  devotion 
there.  But  they  were  men  in  a  public  station,  and 
must  seek  not  so  much  their  own  personal  satisfac¬ 
tion,  as  the  public  good.  Christ’s  followers  do  best 
in  cornpany,  provided  it  be  in  their  own  company. 

II.  The  account  they  gave  them  of  what  had  pass¬ 
ed  ;  they  reported  all  that  the  chief  priests  and  elders 
had  said  unto  them,  adding,  no  doubt,  what  they 
were  enabled  by  the  grace  of  God  to  reply  to  them, 
and  how  their  trial  issued.  They  related  it  to  them, 

1.  That  they  might  know  what  to  expect  both 
from  men  and  from  God  in  the  progress  of  their 
work ;  from  men  they  might  expect  every  thing 
that  was  terrifying,  but  from  God  every  thing  that 
was  encouraging ;  men  would  do  their  utmost  to  run 
them  down,  but  God  would  take  effectual  care  to 
bear  them  up.  Thus  the  brethren  in  the  Lord 
would  wax  confident  through  their  bonds,  and  their 
experiences,  as  Phil.  1.  14. 

2.  That  they  might  have  it  recorded  in  the  his¬ 
tory  of  the  church,  for  the  benefit  of  posterity,  par¬ 
ticularly  for  the  confirmation  of  our  faith  touching 
the  resurrection  of  Christ.  The  silence  of  an  adver¬ 
sary,  in  some  cases,  is  next  door  to  the  consent  and 
testimony  of  an  adversary.  These  apostles  told  the 
chief  priests  to  their  faces,  that  God  had  raised  zip 
Jesus  from  the  dead,  and  though  they  were  a  body 
of  them  together,  they  had  not  the  confidence  to 
deny  it,  but  in  the  silliest  and  most  sneaking  man¬ 
ner  imaginable,  bid  the  apostles  not  tell  any  body 
of  it. 

3.  That  they  might  now  join  with  them  in  prayers 
and  praises  ;  and  by  such  a  concert  as  this  God  would 
be  the  more  glorified,  and  the  church  the  more 
edified.  We  should  therefore  communicate  to  our 
brethren  the  providences  of  God  that  relate  to  us, 
and  our  experience  of  his  presence  with  us,  that 
they  may  assist  us  in  our  acknowledgment  of  God 
therein. 

III.  Their  address  to  God  upon  this  occasion ; 
When  they  heard  of  the  impotent  malice  of  the 
priests,  and  the  potent  courage  of  the  sufferers,  they 
called  their  company  together,  and  went  to  prayer ; 
they  lifted  up  their  voice  to  God  with  one  accord,  v. 
24.  Not  that  it  can  be  supposed  that  they  all  said 
the  same  words  at  the  same  time,  (though  it  was 
possible  they  might,  being  all  inspired  by  one  and 
the  same  Spii-it, )  but  one  in  the  name  of  the  rest 
lifted  up  his  voice  to  God,  and  the  rest  joined  with 
him,  o/jLc,Bvy.s.iov — with  one  mind ;  (so  the  word  sig¬ 
nifies  ;)  their  hearts  went  along  with  him,  and  so 
though  but  one  spake,  they  all  prayed  ;  one  lifted 
up  his  voice,  and,  in  concurrence  with  him,  thev  all 
lifted  up  their  hearts,  which  was,  in  effect,  lifting 
up  their  voice  to  God ;  for  thoughts  are  words  to 
God.  Moses  cried  unto  God,  when  we  find  not  a 
word  said. 

Now  in  this  solemn  address  to  God,  we  have, 

1.  Their  adoration  of  God  as  the  Creator  of  the 
world ;  (v.  24. )  With  one  mind,  and  so,  in  effect, 
with  one  mouth,  they  glorified  God,  Rom.  15.  6. 
They  said,  “  O  Lord,  thou  art  God ,  God  alone ; 
Aitrirorct,  thou  art  our  Master  and  sovereign  Ruler," 
(so  the  word  signifies,)  “thou  art  God;  God,  and 
not  man ;  God,  and  not  the  work  of  men’s  hands ; 
the  Creator  of  all,  and  not  the  creature  of  men’s 
fancies.  Thou  art  the  God  which  hast  made  hea- 


12  THE  ACTS,  IV. 


ven  and  earth ,  and  the  sea ,  the  upper  and  lower 
world,  and  all  the  creatures  that  are  in  both.” 
Thus  we  Christians  distinguish  ourselves  from  the 
heathen,  that,  while  they  worship  gods  which  they 
have  made,  we  are  worshipping  the  God  that  made 
us  and  all  the  world.  And  it  is  very  proper  to  begin 
our  prayers,  as  well  as  our  creed,  with  the  acknow¬ 
ledgment  of  this,  that  God  is  the  Father  almighty , 
Maker  of  heaven  and  earth,  and  of  all  things  visi¬ 
ble  and  invisible.  Though  the  apostles  were  at  this 
time  full  of  the  mystery  of  the  world’s  redemption, 
yet  they  do  not  forget  or  overlook  the  history  of  the 
world’s  creation ;  tor  the  Christian  religion  was  in¬ 
tended  to  confirm  and  improve,  not  to  eclipse  or 
justle  out,  the  truths  and  dictates  of  natural  religion. 
It  is  a  great  encouragement  to  God’s  servants,  both 
in  doing  work,  and  suffering  work,  that  they  serve 
the  God  that  made  all  things,  and  therefore  has  the 
disposal  of  their  times,  and  all  events  concerning 
them,  and  is  able  to  strengthen  them  under  all  their 
difficulties.  And  if  we  give  him  the  glory  of  this, 
we  may  take  the  comfort  of  it. 

2.  Their  reconciling  themselves  to  the  present  dis¬ 
pensations  of  Providence,  by  reflecting  upon  those 
scriptures  in  the  Old  Testament  which  foretold  that 
the  kingdom  of  the  Messiah  would  meet  with  such 
opposition  as  this  at  the  first  setting  of  it  up  in  the 
world,  v.  25,  26.  God,  who  made  heaven  and  earth, 
cannot  meet  with  any  [effectual]  opposition  to  his 
designs,  since  none  dare  [at  least,  can  prevailingly] 
dispute  or  contest  with  him.  Yea,  thus  it  was  writ¬ 
ten,  Thus  he  spake  by  the  mouth,  thus  he  wrote  by 
the  pen,  of  his  servant  David,  who,  as  appears  by 
this,  was  the  penman  of  the  second  psalm,  and  there¬ 
fore,  most  probably,  of  the  first,  and  other  psalms 
that  are  not  ascribed  to  any  other,  though  they  have 
not  his  name  in  the  title.  Let  it  not  therefore  be  a 
surprise  to  them,  or  any  discouragement  to  any  in 
embracing  their  doctrine,  for  the  scri/iture  must  be 
fulfilled.  It  was  foretold,  Ps.  2.  1,  2.  (1.)  That 
the  heathen  would  rage  at  Christ  and  his  kingdom, 
and  be  angry  at  the  attempts  to  set  it  up,  because 
that  would  be  the  pulling  down  of  the  gods  of  the 
heathen,  and  giving  check  to  the  wickedness  of  the 
heathen.  (2.)  That  the  people  would  imagine  all 
the  things  that  could  be  against  it,  to  silence  the 
teachers  of  it,  to  discountenance  the  subjects  of  it, 
and  to  crush  all  the  interests  of  it  If  they  prove 
vain  things  in  the  issue,  no  thanks  to  them  who  ima¬ 
gined  them.  (3.)  That  the  kings  of  the  earth,  par¬ 
ticularly,  would  stand  up  in  opposition  to  the  king¬ 
dom  of  Christ,  as  if  they  were  jealous  (though  there 
is  no  occasion  for  their  being  so)  that  it  would  inter¬ 
fere  with  their  powers,  and  intrench  upon  their  pre¬ 
rogatives.  The  kings  of  the  earth,  that  are  most 
favoured  and  honoured  by  Divine  Providence,  and 
should  do  most  for  God,  are  strangers  and  enemies 
to  divine  grace,  and  do  most  against  God.  (4. )  That 
the  rulers  would  gather  together  against  God  and 
Christ ;  not  only  monarchs,  that  have  the  power  in 
their  single  persons,  but  there  where  the  power  is 
m  many  rulers,  councils,  and  senates,  thev  gather 
together,  to  consult  and  decree  against  the  Lord,  and 
against  his  Christ — against  both  natural  and  revealed 
religion.  What  is  done  against  Christ,  God  takes 
as  done  against  himself.  Christianity  was  not  only 
destitute  of  the  advantage  of  the  countenance  and 
support  of  kings  and  rulers,  (it  had  neither  their 
power  nor  their  purses,)  but  it  was  opposed  and 
fought  against  by  them,  and  they  combined  to  run 
it  down,  and  yet  it  made  its  way. 

3.  Their  representation  of  the  present  accomplish¬ 
ment  of  those  predictions  in  the  enmity  and  malice 
of  the  rulers  against  Christ.  What  was  foretold  we 
see  fulfilled,  v.  27,  28.  It  is  of  a  truth,  it  is  cer¬ 
tainly  so,  it  is  too  plain  to  be  denied,  and  in  it  ap¬ 
pears  the  truth  of  the  prediction,  that  Herod  and 


Pilate,  the  two  Roman  governors,  with  the  Gentiles, 
(the  Roman  soldiers  under  their  command,)  and 
with  the  fieo/ile  of  Israel,  (the  rulers  of  the  Jews  and 
the  mob  that  is  under  their  influence, )  were  gathered 
together  in  a  confederacy  against  the  Holy  Child 
Jesus  whom  thou  hast  anointed.  Some  copies  add 
another  circumstance,  ev  tS  -etoas/  <r»  <raiul*-\-in  this 
thy  holy  city,  where,  above  any  place,  he  Should 
have  been  welcomed.  But  herein  they  do  that  which 
thy  hand  and  thy  counsel  determined  before  to  be 
done.  See  here,  (1. )  The  wise  and  holy  designs  God 
had  concerning  Christ.  He  is  here  called  the  Child 
Jesus,  as  he  was  called  (Luke  2.  27,  43. )  in  his  in¬ 
fancy,  to  intimate  that  even  in  his  exalted  state  he 
is  not  ashamed  of  his  condescensions  for  us,  and  that 
he  continues  meek  and  lowly  in  heart.  In  the  height 
of  his  glory  he  is  the  Lamb  of  God,  and  the  Child 
Jesus.  But  he  is  the  Holy  Child  Jesus,  (so  he  was 
called,  Luke  1.  35.  that  Holy  Thing,)  and  thy  holy 
Child ;  the  word  signifies  both  a  son  and  a  servant, 
7rai<tcL  an ;  he  was  the  Son  of  God ;  and  yet  in  the  work 
of  redemption  he  acted  as  his  Father’s  Servant,  (Isa. 
42.  1.)  My  Servant  whom  I  uphold.  It  was  he 
whom  God  anointed,  both  qualified  for  the  under¬ 
taking,  and  called  to  it ;  and  thence  he  was  called 
the  Lord’s  Christ,  v.  26.  And  this  comes  in  as  a 
reason  why  they  set  themselves  with  so  much  rage 
and  violence  against  him,  because  God  had  anointed 
him,  and  they  were  resolved  not  to  resign,  much  less 
to  submit  to  him.  David  was  envied  by  Saul,  be¬ 
cause  he  was  the  Lord’s  anointed.  And  the  Philis¬ 
tines  came  up  to  seek  David  when  they  heard  he 
was  anointed,  2  Sam.  5.  17.  Now  the  God  that 
anointed  Christ,  determined  what  should  be  done  to 
him,  pursuant  to  that  anointing ;  he  was  anointed  to 
be  a  Saviour,  and  therefore  it  was  determined  he 
should  be  a  Sacrifice,  to  make  atonement  for  sin  ;  he 
must  die  therefore,  he  must  be  slain,  yet  not  by  his 
own  hands;  therefore  God  wisely  determined  before 
by  what  hands  it  should  be  done,  it  must  be  by  the 
hands  of  those  who  will  treat  him  as  a  criminal  and 
malefactor,  and  therefore  it  cannot  be  done  by  the 
hands  either  of  angels  or  good  men  ;  he  must  there¬ 
fore  be  delivered  into  the  hands  of  sinners,  as  Job 
was,  ch.  16.  11.  And  as  David  was  delivered  to 
Shimei  to  be  made  a  curse;  (2  Sam.  16.  11.)  The 
Lord  has  bidden  him.  God’s  hand  and  his  counsel 
determined  it,  his  will,  and  his  wisdom.  God’s  hand, 
which  properly  denotes  his  executive  power,  is  here 
put  for  his  purpose  and  decree,  because  with  him 
saying  and  doing  are  not  two  things,  as  they  are  with 
us.  His  hand  and  his  counsel  always  agree  ;  for 
whatsoever  the  Lord  pleased  that  did  he.  Dr.  Ham¬ 
mond  makes  this  phrase  of  God’s  hand  determining 
it,  to  be  an  allusion  to  the  High-Priest’s  casting  lots 
upon  the  two  goats  on  the  day  of  atonement,  (Lev. 
16.  8.)  in  which  he  lifted  up  the  hand  that  he  hap¬ 
pened  to  have  the  lot  for  the  Lord  in,  and  that  goat 
on  which  it  fell  was  immediately  sacrificed  ;  and  the 
disposal  of  this  lot  was  from  the  Lord,  Prov.  16.  33. 
Thus  God’s  hand  determined  what  should  be  done, 
that  Christ  should  be  the  Sacrifice  slain.  Or,  (if  I 
may  offer  a  conjecture,)  when  God’s  hand  is  here 
said  to  determine,  it  may  be  meant,  not  of  God’s  act¬ 
ing  hand,  but  his  writing  hand,  as,  (Job  13.  26.) 
Thou  writest  bitter  things  against  us  ;  and  God’s  de¬ 
cree  is  said  to  be  that  which  is  written  in  the  scrip¬ 
tures  of  truth,  (Dan.  10.  31.)  and  in  the  volume  of 
the  book  it  was  written  of  Christ,  Ps.  40.  7.  It  was 
God’s  hand  that  wrote  it,  his  hand  according  to  his 
counsel.  The  commission  was  given  under  his  hand. 
(2.)  The  wicked  and  unholy  instruments  that  were 
employed  in  the  executing  of  this  design,  though 
they  meant  not  so,  neither  did  their  hearts  think  so. 
Herod  and  Pilate,  Gentiles  and  Jews,  who  had  been 
at  variance  with  each  other,  united  against  Christ. 
And  God’s  serving  his  own  purposes  by  what  they 


43 


THE  ACTS,  IV. 


<lid,  was  no  excuse  at  all  for  their  malice  and  wick-  j 
edness  in  the  doing  of  it,  any  more  than  God’s  mak¬ 
ing  the  blood  of  the  martyrs  the  seed  of  the  church 
extenuated  the  guilt  of  their  bloody  persecutors.  Sin 
is  not  the  less  evil  for  God’s  bringing  good  out  of  it, 
but  he  is  by  that  the  more  glorified,  and  will  be  so, 
when  the  mystery  of  God  shall  be  finished. 

4.  Their  petition  with  reference  to  the  case  at  this 
time.  The  enemies  were  gathered  together  against 
Christ,  and  then  no  wonder  that  they  were  so  against 
his  ministers ;  the  disciple  is  not  better  than  his  Mas¬ 
ter,  nor  must  expect  better  treatment;  but,  being 
thus  insulted,  they  pray, 

(1.)  That  God  would  take  cognizance  of  the  ma¬ 
lice  of  their  enemies;  Now,  Lord,  behold  their 
threatenings,  v.  29.  Behold  them ,  as  thou  art  said 
to  behold  them  in  the  psalm  before  quoted,  (Ps.  2.  4. ) 
when  they  thought  to  break  his  bands  asunder,  ana 
cast  away  his  cords  from  them;  he  that  sits  in  heaven, 
laughs  at  them,  and  has  them  in  derision ;  and  then 
the  virgin,  the  daughter  of  Zion,  may  despise  the 
impotent  menaces  even  of  the  great  king,  the  king 
of  Assyria,  Isa.  37.  22.  And  now,  Lord ;  ra  vvv ; 
there  is  an  emphasis  upon  the  now,  to  intimate  that 
then  is  God’s  time  to  appear  for  his  people,  when  the 
power  of  their  enemies  is  most  daring  and  threaten¬ 
ing.  They  do  not  dictate  to  God  what  he  shall  do, 
but  refer  themselves  to  him,  like  Hezekiah;  (Isa.  37. 
17. )  “  Open  thine  eyes,  0  Lord,  and  see ;  thou  know- 
est  what  they  say,  thou  behc/dest  mischief  and  spite, 
(Ps.  10.  14.)  to  thee  we  appeal,  behold  their  threat¬ 
enings,  and  either  tie  their  hands,  or  turn  their 
hearts ;  make  their  wrath,  as  far  as  it  is  let  loose,  to 
praise  thee,  and  the  remainder  thereof  do  thou  re¬ 
strain ,”  Ps.  76.  10.  It  is  a  comfort  to  us,  that  if  we 
are  unjustly  threatened,  and  bear  it  patiently,  we 
may  make  ourselves  easy  by  spreading  the  case  be¬ 
fore  the  Lord,  and  leaving  it  with  him. 

(2.)  That  God,  by  his  grace,  would  keep  up  their 
spirits,  and  animate  them  to  go  on  cheerfully  with 
their  work  ;  Grant  unto  thy  servants,  that  with  all 
boldness  they  may  speak  thy  word,  though  the  priests 
and  rulers  have  enjoined  them  silence.  Note,  In 
threatening  times,  our  care  should  not  be  so  much 
that  troubles  may  be  prevented,  as  that  we  may  be 
enabled  to  go  on  with  cheerfulness  and  resolution  in 
our  work  and  duty,  whatever  troubles  we  may  meet 
with.  Their  prayer  is  not,  “  Lord,  behold  their 
threatenings,  and"  frighten  them,  and  stop  their 
mouths,  and  fill  their  faces  with  shame  ;”  but,  “  Be¬ 
hold  their  threatenings,  and  animate  us,  open  our 
mouths  and  fill  our  hearts  with  courage.  ”  They  do 
not  pray,  “  Lord,  give  us  a  fair  opportunity  to  retire 
from  our  work,  now  that  it  is  become  dangerous ;” 
but,  “  Lord,  give  us  grace  to  go  on  in  our  work,  and 
not  to  be  afraid  of  the  face  of  man.”  Observe,  [1.] 
Those  that  are  sent  on  God’s  errands,  ought  to  de¬ 
liver  their  message  with  boldness,  with  all  boldness, 
with  all  liberty  of  speech,  not  shunning  to  declare 
the  whole  counsel  of  God,  whoever  is  offended  ;  not 
doubting  of  what  they  say,  or  of  being  borne  out  in 
saying  it.  [2.]  God  is  to  be  sought  unto  for  an  abi¬ 
lity  to  speak  his  word  with  boldness,  and  those  that 
desire  divine  aids  and  encouragements,  may  depend 
upon  them,  and  ought  to  go  forth,  and  go  on,  in  the 
strength  of  the  Lord  God.  [3.]  The  threatenings 
of  our  enemies,  that  are  designed  to  weaken  our 
hands,  and  drive  us  off  from  our  work,  should  rather 
stir  us  up  to  so  much  the  more  courage  and  resolu¬ 
tion  in  our  work.  Are  they  daring,  that  fight  against 
Christ  ?  For  shame,  let  not  us  be  sneaking,  that  are 
for  him. 

(3.)  That  God  would  still  give  them  power  to 
work  miracles  for  the  confirmation  of  the  doctrine 
they  preached,  which,  by  the  cure  of  the  lame  man, 
they  found  to  contribute  very  much  to  their  success, 
and  would  contribute  abundantly  to  their  further 


progress.  Lord,  grant  us  boldness,  by  stretching 
forth  thine  hand  to  heal.  Note,  Nothing  imboldens 
faithful  ministers  more  in  their  work,  than  the  tokens 
of  God’s  presence  with  them,  and  a  divine  powert 
going  along  with  them.  They  pray,  [1.  ]  That  God 
would  stretch  forth  his  hand  to  heal,  both  the  bodies 
and  souls  of  men ;  else  in  vain  do  they  stretch  forth 
their  hands,  either  in  preaching,  (Isa.  65.  2.)  or  in 
curing.  [2.]  That  signs  and  wonders  might  be  done 
by  the  name  of  the  holy  Child  Jesus,  which  would 
be  convincing  to  the  people,  and  confounding  to  the 
enemies.  Christ  had  promised  them  a  power  to 
work  miracles,  for  the  proof  of  their  commission  ; 
(Mark  16.  17,  18.)  yet  they  must  pray  for  it ;  and, 
though  they  had  it,  must  pray  for  the  continuance 
of  it.  Christ  himself  must  ask,  and  it  shall  be  given 
him.  Observe,  It  is  the  honour  of  Christ  that  they 
aim  at  in  this  request,  that  the  wonder  might  be  done 
by  the  name  of  Jesus,  the  holy  Child  Jesus,  and  his 
name  shall  have  all  the  glory. 

IV.  The  gracious  answer  God  gave  to  this  address, 
not  in  word,  but  in  power. 

1.  God  gave  them  a  sign  of  the  acceptance  of  their 
prayers;  (v.  31.)  When  they  had  prayed,  (perhaps 
many  of  them  prayed  successively,  one  by  one,  ac¬ 
cording  to  the  rule,  (1  Cor.  14.  31.)  and  when  they 
had  concluded  the  work  of  the  day,)  the  place  was 
shaken  where  they  were  assembled  together,  there 
was  a  strong  mighty  wind,  such  as  that  when  the 
Spirit  was  poured  out  upon  them,  ( ch .  2.  1,  2. )  which 
shook  the  house,  which  was  now  their  house  of  prayer. 
This  shaking  of  the  place  was  designed  to  strike  an 
awe  upon  them,  and  to  awaken  and  raise  their  ex¬ 
pectations,  and  to  give  them  a  sensible  token  that 
God  was  with  them  of  a  truth  :  and  perhaps  it  was 
to  put  them  in  mind  of  that  prophecy,  (Hag.  2.  7.) 
I  will  shake  all  nations,  and  will  fill  this  house  with 
glory.  This  was  to  shew  them  what  reason  they 
had  to  fear  God  more,  and  then  they  would  fear  man 
less.  He  that  shook  this  place,  could  make  the 
hearts  of  those  who  threatened  his  servants  thus,  to 
tremble,  for  he  cuts  off.  the  spirit  of  princes,  and  is 
terrible  to  the  kings  of  the  earth.  The  place  was 
shaken,  that  their  faith  might  be  established  and  un¬ 
shaken. 

2.  God  gave  them  greater  degrees  of  his  Spirit, 
which  was  the  thing  they  prayed  for ;  their  prayer, 
without  doubt,  was  accepted,  for  it  was  answered, 
they  were  all  filled  with  the  Holy  Ghost,  more  than 
ever ;  by  which  they  were  not  only  encouraged,  but 
enabled,  to  speak  the  word  of  God  with  boldness, 
and  not  to  be  afraid  of  the  proud  and  haughty  looks 
of  men.  The  Holy  Ghost  taught  them  not  only  what 
to  speak,  but  how  to  speak.  Those  that  were  en¬ 
dued  habitually  with  the  powers  of  the  Holy  Ghost, 
had  yet  occasion  for  fresh  supplies  of  the  Spirit,  ac¬ 
cording  as  the  various  occurrences  of  their  service 
were.  They  were  filled  with  the  Holy  Ghost  at  the 
bar,  (i\  8.)  and  now  filled  with  the  Holy  Ghost  in 
the  pulpit ;  which  teaches  us  to  live  in  an  actual  de¬ 
pendence  upon  the  grace  of  God,  according  as  the 
duty  of  every  day  requires  ;  we  need  to  be  anointed 
with  fresh  oil  upon  every  fresh  occasion.  As  in  the 
providence  of  God,  so  in  the  grace  of  God,  we  not 
only  in  general  live,  and  have  our  being,  but  move 
in  every  particular  action,  ch.  17.  28.  M  e  have 
here  an  instance  of  the  performance  of  that  promise, 
that  God  will  give  the  Holy  Spirit  to  them  that  ask 
him  ;  (Luke  11.  13.)  for  it  was  in  answer  to  prayer 
that  they  were  filled  with  the  Holy  Ghost ;  and  we 
have  also  an  example  of  the  improvement  of  that 
gift,  which  is  required  of  all  on  whom  it  is  bestowed; 
have  it  and  use  it,  use  it,  and  have  more  of  it.  When 
they  were  filled  with  the  Holy  Ghost,  they  spake  the 
word  with  all  boldness;  for  the  ministration  of  the 
Spirit  is  given  to  every  man,  to  profit  withal.  Ta¬ 
lents  must  be  traded  with,  not  buried.  When  they 


44 


THE  ACTS,  IV. 


find  the  Lord  God  helfi  them  by  his  Spirit,  they  know 
they  shall  not  be  confounded,  Isa.  50.  7. 

32.  And  the  multitude  of  them  that  be¬ 
lieved  were  of  one  heart  and  of  one  soul : 
neither  said  any  of  them  that  aught  of  the 
things  which  he  possessed  was  his  own ; 
but  they  had  all  things  common.  33.  And 
with  great  power  gave  the  apostles  witness 
of  the  resurrection  of  the  Lord  Jesus  :  and 
great  grace  was  upon  them  all.  34.  Nei¬ 
ther  was  there  any  among  them  that  lack¬ 
ed  :  for  as  many  as  were  possessors  of  lands 
or  houses  sold  them,  and  brought  the  prices 
of  the  things  that  were  sold,  35.  And  laid 
them  down  at  the  apostles’  feet :  and  dis¬ 
tribution  was  made  unto  every  man  ac¬ 
cording  as  he  had  need.  36.  And  Joses, 
who  by  the  apostles  was  surn anted  Barna¬ 
bas,  (which  is,  being  interpreted,  The  son 
of  consolation,)  a  Levite,  and  of  the  coun¬ 
try  of  Cyprus,  37.  Having  land,  sold  it , 
and  brought  the  money,  and  laid  it  at  the 
apostles’  feet. 

We  have  a  general  idea  given  us  in  these  verses, 
and  it  is  a  very  beautiful  one,  of  the  spirit  and  state 
of  this  truly  primitive  church  ;  it  is  conspectus  sceculi 
— a  view  of  that  age  of  infancy  and  innocence. 

I.  The  disciples  loved  one  another  dearly.  Be¬ 
hold,  how  good  and  how  pleasant  it  was  to  see  how 
the  multitude  o  them  that  believed,  were  of  one 
heart,  and  of  one  soul,  ( v .  32.)  and  there  was  no 
such  thing  as  discord  or  division  among  them.  Ob¬ 
serve  here, 

1.  There  were  multitudes  that  believed;  even  in 
Jerusalem,  where  the  malignant  influence  of  the 
chief  priests  was  most  strong,  there  were  three  thou¬ 
sand  converted  on  one  day,  and  five  thousand  on 
another,  and,  beside  those,  there  were  added  to  the 
church  daily  ;  and,  no  doubt,  they  were  all  baptized, 
and  made  profession  of  the  faith  ;  for  the  same  Spirit 
that  endued  the  apostles  with  courage  to  preach  the 
faith  of  Christ,  endued  them  with  courage  to  confess 
it.  Note,  The  increase  ot  the  church  is  the  glory 
of  it,  and  the  multitude  of  them  that  believe,  more 
than  their  quality.  Now  the  church  shines,  and 
her  light  is  come,  when  souls  thus  fly  like  a  cloud 
into  her  bosom,  and  like  doves  to  their  windows,  Isa. 
60.  1,  8. 

2.  They  were  all  of  one  heart,  and  of  one  soul. 
Though  there  were  many,  very  many,  of  different 
ages,  tempers,  and  conditions,  in  the  world,  who, 
perhaps,  before  they  believed,  were  perfect  stran¬ 
gers  to  one  another,  yet,  when  they  met  in  Christ, 
they  were  as  intimately  acquainted  as  if  they  had 
known  one  another  many  years.  Perhaps,  they  had 
been  of  different  sects  among  the  Jews,  before  their 
conversion,  or  had  had  discords  upon  civil  accounts ; 
but  now  those  were  all  forgotten,  and  laid  aside,  and 
they  were  unanimous  in  the  faith  of  Christ,  and,  be¬ 
ing  all  joined  to  the  Lord,  they  were  joined  to  one 
another  in  holy  love.  This  was  the  blessed  fruit  of 
Christ’s  dying  precept  to  his  disciples,  to  love  one 
another,  and  his  dving  prayer  for  them,  that  they  all 
might  be  one.  We  have  reason  to  think  they  di¬ 
vided  themselves  into  several  congregations,  or  wor¬ 
shipping  assemblies,  according  as  their  dwellings 
were,  under  their  respective  ministers ;  and  yet  that 
occasioned  no  jealousy  or  uneasiness ;  for  they  were 
all  of  one  heart,  and  one  soul,  notwithstanding ;  and 
loved  those  of  other  congregations,  as  truly  as  those 


of  their  own.  Thus  it  was  then,  and  we  may  not 
despair  of  seeing  it  so  again,  when  the  Spirit  shall  be 
poured  out  upon  us  from  on  high. 

II.  The  ministers  went  on  in  their  work  with 
great  vigour  and  success  ;  ( v .  33.)  With  great  power 
gave  the  apostles  witness  of  the  resurrection  of  the 
Lord  Jesus.  The  doctrine  they  preached,  was,  the 
resurrection  of  Christ :  a  matter  of  fact,  which 
served  not  only  for  the  confirmation  of  the  truth  of 
Christ’s  holy  religion,  but,  being  duly  explained 
and  illustrated,  with  the  proper  inferences  from  it, 
served  for  a  summary  of  all  the  duties,  privileges, 
and  comforts,  of  Christians.  The  resurrection  of 
Christ,  rightly  understood  and  improved,  will  let  us 
into  the  great  mysteries  of  religion. 

By  the  great  power,  wherewith  the  apostles  attested 
the  resurrection,  may  be  meant, 

1.  The  great  vigour,  spirit,  and  courage,  with 
which  they  published  and  avowed  this  doctrine  ; 
they  do  it  not  softly  and  diffidently,  but  with  liveli¬ 
ness  and  resolution,  as  those  that  were  themselves 
abundantly  satisfied  of  the  truth  of  it,  and  earnestly- 
desired  that  others  should  be  so  too.  Or, 

2.  The  miracles  which  they  wrought  to  confirm 
their  doctrine  ;  With  works  of  great  power,  they 
gave  witness  to  the  resurrection  of  Christ,  God  him¬ 
self,  in  them,  bearing  witness  too. 

III.  The  beauty  of  the  Lord  our  God  shone  upon 
them,  and  all  their  performances  ;  Great  grace  was 
upon  them  all,  not  only  all  the  apostles,  but  all  the 
believers,  wk  /utyd\n  ;  grace  that  had  something 
great  in  it,  (magnificent  and  very  extraordinary,) 
was  upon  them  all. 

1.  Christ  poured  out  abundance  of  grace  upon 
them,  such  as  qualified  them  for  great  services,  by 
enduing  them  with  great  power  ;  it  came  upon  them 
from  on  high,  from  above. 

2.  There  were  evident  fruits  of  this  grace  in  all 
they  said  and  did,  such  as  put  an  honour  upon  them, 
and  recommended  them  to  the  favour  of  God,  as 
being  in  his  sight  of  great  price. 

3.  Some  think  it  includes  the  favour  they  were  in 
with  the  people.  Every  one  saw  a  beauty  and  ex- 
cellencv  in  them,  and  respected  them. 

IV.  They  were  very  liberal  to  the  poor,  and  dead 
to  this  world.  This  was  as  great  an  evidence  of  the 
grace  of  God  in  them  as  any  other,  and  recom¬ 
mended  them  as  much  to  the  esteem  of  the  people. 

1.  They  insisted  not  upon  property,  which  even 
children  seem  to  have  a  sense  of,  and  a  jealousy  for, 
and  which  worldly  people  triumph  in,  as  Laban, 
(Gen.  31.  43.)  All  that  thou  seestis  mine ;  and  Na- 
bal,  (1  Sam.  25.  11.)  My  bread  and  my  water. 
These  believers  were  so  taken  up  with  the  hopes  of 
an  inheritance  in  the  other  world,  that  this  was  as 
nothing  to  them.  jVo  man  said  that  aught  of  the 
things  which  he  possessed,  was  his  own,  v.  32.  They 
did  not  take  away  property,  but  they  were  indiffer¬ 
ent  to  it.  They  did  not  call  what  they  had,  their 
own,  in  a  way  of  pride  and  vain-glorv,  boasting  of 
it,  or  trusting  in  it.  Thev  did  not  call  it  their  own, 
because  they  had,  in  affection,  forsaken  all  for 
Christ,  and  were  continually  expecting  to  be 
stripped  of  all  for  their  adherence  to  him.  They 
did  not  say,  that  aught  was  their  own  ;  for  we  can 
call  nothing  our  own  but  sin  ;  what  we  have  in  the 
world,  is  more  God’s  than  our  own  ;  we  have  if 
from  him,  must  use  it  for  him,  and  are  accountable 
for  it  to  him.  No  man  said  what  he  had  nvas  his 
own,  tSiov — his  peculiar ;  for  he  was  ready  to  distri¬ 
bute,  willing  to  communicate,  and  desired  not  to  eat 
his  morsel  alone,  but  what  he  had  to  spare  from 
himself  and  family,  his  poor  neighbours  were  wel¬ 
come  to.  They  that  had  estates,  were  not  solici¬ 
tous  to  lay  up,  but  very  willing  to  lay  out,  and  would 
straiten  themselves  to  help  their  brethren.  No  mar¬ 
vel  that  they  were  of  one  heart  and  soul ,  when  they 


45 


THE  ACTS,  V. 


sat  so  loose  to  the  wealth  of  this  world  ;  for  meum — 
mine  and  tnum — thine  are  the  great  make-baits. 
Men’s  holding  their  own,  and  grasping  at  more  than 
their  own,  are  the  rise  of  wars  and  fightings. 

2.  They  abounded  in  charity,  so  that,  in  effect, 
they  had  ' all  things  common  ;  for,  (v.  34. )  there  was 
not  any  among  them  that  lacked,  but  care  wras  ta¬ 
ken  for  their  supply.  Those  that  had  been  main¬ 
tained  upon  the  public  charity,  when  they  turned 
Christians,  probably  were  excluded,  and  therefore 
it  was  fit  that  the  church  should  take  care  of  them. 
As  there  were  many  poor  that  received  the  gospel, 
so  there  were  some  rich  that  were  able  to  maintain 
them,  and  the  grace  of  God  made  them  willing. 
Therefore  those  that  gather  much,  have  nothing 
over,  because  what  they  have  over,  they  have  for 
them  who  gather  little,  that  they  may  have  no  lack, 

2  Cor.  8.  14,  15.  The  gospel  hath  laid  all  things 
common,  not  so  that  the  poor  are  allowed  to  rob  the 
rich,  but  so  that  the  rich  are  appointed  to  relieve 
the  poor. 

3.  They  did  many  of  them  sell  their  estates,  to 
raise  a  fund  for  charity  ;  As  many  as  had  possession 
of  lands  or  houses,  sold  them,  v.  34.  Dr.  Lightfoot 
computes  that  this  was  the  year  of  jubilee  in  the 
Jewish  nation,  the  fiftieth  year,  (the  twenty-eighth 
since  they  settled  in  Canaan  fourteen  hundred  years 
ago,)  so  that  what  was  sold  that  year  being  not  to 
return  till  the  next  jubilee,  lands  then  took  a  good 
price,  and  so  the  sale  of  those  lands  would  raise  the 
more  money. 

Now,  (1.)  We  are  here  told  what  they  did  w'ith 
the  money  that  was  so  raised ;  they  laid  it  at  the 
apostles'  feet,  they  left  it  to  them  to  be  disposed  of 
as  they  thought  fit ;  probably,  they  had  their  sup¬ 
port  from  it ;  from  whence  else  could  they  have  it  ? 
Observe,  The  apostles  would  have  it  laid  at  their 
feet,  in  token  of  their  holy  contempt  of  the  wealth 
of  the  world  ;  they  thought  it  fitter  they  should  be 
laid  at  their  feet  than  lodged  in  their  hands  or  in 
their  bosoms.  Being  laid  there,  it  was  not  hoarded 
up,  but  distribution  was  made,  bv  proper  persons, 
unto  every  man  according  as  he  had  need.  Great 
care  ought  to  be  taken  in  the  distribution  of  public 
charity,  [1.]  That  it  be  given  to  such  as  have  need, 
such  as  are  not  able  to  procure  a  competent  main¬ 
tenance  for  themselv.es,  through  age,  infancy,  sick¬ 
ness,  or  bodily  disability,  or  incapacity  of  mind,  want 
either  of  ingenuity  or  activity,  cross  providences, 
losses,  oppressions,  a  numerous  charge  ;  those  that 
upon  any  of  these  accounts,  or  any  other,  have  real 
need,  and  have  not  relations  of  their  own  to  help 
them  ;  but,  above  all,  those  that  are  reduced  to 
want  for  well  doing,  and  for  the  testimony  of  a  good 
conscience,  ought  to  be  taken  care  of,  and  provided 
for,  and,  with  a  prudent  application  of  what  is  given, 
so  as  may  be  most  for  their  benefit.  [2.]  That  it 
be  given  to  every  man,  for  whom  it  is  intended,  ac¬ 
cording  as  he  had  need,  without  partiality  or  respect 
of  persons.  It  is  a  rule,  in  dispensing  "charity,  as 
well  as  in  administering  justice,  ut  parium  par  sit 
ratio — that  those  who  are  equally  needing  and 
equally  deserving,  should  be  equally  helped,  and 
that  the  charity  should  be  suited  and  adapted  to  the 
necessity,  as  the  word  is. 

(2.)  Here  is  one  particular  person  mentioned,  that 
was  remarkable  for  this  generous  charity ;  it  -was 
Bamiabas,  afterward  Paul’s  colleague.  Observe, 

[1.1  The  account  here  given  concerning  him,  v. 
35.  His  name  was  Joses  ;  he  was  of  the  tribe  of 
J.rvi,  for  there  were  Levites  among  the  Jews  of  the 
dispersion,  who,  it  is  probable,  presided  in  their  sy¬ 
nagogue-worship,  and,  according  to  the  duty  of  that 
tribe,  taught  them  the  good  knowledge  of  the  J.ord. 
He  was  bom  in  Cyprus,  a  great  way  off  from  Jeru¬ 
salem,  his  parents,  though  Jews,  having  a  settle¬ 
ment  there.  Notice  is  taken  of  the  apostles’  chang¬ 


ing  his  name  after  he  associated  with  them.  It  is 
probable  that  he  was  one  of  the  seventy  disciples, 
and,  as  he  increased  in  gifts  and  graces,  grew  emi¬ 
nent,  and  was  respected  by  the  apostles,  who,  in  to¬ 
ken  of  their  value  for  him,  gave  him  a  name,  Bar¬ 
nabas — the  son  of  prophecy,  (so  it  properly  signifies,) 
he  being  endued  with  extraordinary  gifts  of  prophe 
cy.  But  the  Hellenist  Jews  (saith  Grotius)  called 
praying,  T*ga#x»cr/c,  and  therefore  by  that  word  it 
is  rendered  here  ;  A  son  of  exhortation  ;  (so  some  ;) 
one  that  had  an  excellent  faculty  of  healing  and  pur- 
suading ;  we  have  an  instance  of  it,  ch.  11.  22,  24. 
A  son  of  consolation  ;  (so  we  read  it ;)  one  that  did 
himself  walk  very  much  in  the  comforts  of  the  Holy 
Ghost,  a  cheerful  Christian,  and  this  enlarged  his 
heart  in  charity  to  the  poor  ;  or  one  that  was  emi¬ 
nent  for  comforting  the  Lord's  people,  and  speaking 
peace  to  wounded  troubled  consciences  ;  he  had  an 
admirable  felicity  that  way.  There  were  two  among 
the  apostles  that  were  called  Boanerges — Sons  of 
thunder ;  (Mark  3.  17.)  but  here  was  a  son  of  con¬ 
solation  with  them.  Each  had  his  several  gift,  nei¬ 
ther  must  censure  the  other,  but  both  ease  one  ano¬ 
ther  ;  let  the  one  search  the  wound,  and  then  let  the 
other  heal  it  and  bind  it  up. 

[2.]  Here  is  an  account  of  his  charity,  and  great 
generosity  to  the  public  fund.  His  is  particularly 
taken  notice  of,  because  of  the  eminency  of  his  ser¬ 
vices  afterward  in  the  church  of  God,  especially  in 
carrying  the  gospel  to  the  Gentiles  ;  that  this  might 
not  appear  to  come  from  any  ill  will  to  his  own  na¬ 
tion,  we  have  here  his  benevolence  to  the  Jewish 
converts ;  or  perhaps  this  is  mentioned,  because  it 
was  a  leading  card,  and  an  example  to  others  ;  he 
having  land,  whether  in  Cyprus,  where  he  was 
bom,  or  in  Judea,  where  he  now  lived,  or  elsewhere, 
is  not  certain,  but  he  sold  it,  not  to  buy  elsewhere  to 
advantage,  but,  as  a  Levite  indeed,  who  knew  he 
had  the  Lord  God  of  Israel  for  his  inheritance,  he 
despised  earthly  inheritances,  would  be  cumbered 
no  more  with  them,  but  brought  the  mohey,  and 
laid  it  at  the  apostles'  feet,  to  be  given  in  charity. 
Thus,  as  one  that  was  designed  to  be  a  preacher  of 
the  gospel,  he  disentangled  himself  from  the  affairs 
of  this  life  ;  and  he  lest  nothing  upon  the  balance  of 
the  account,  by  laying  the  purchase-wo^et/  at  the 
apostles'  feet,  when  he  himself  was,  in  effect,  num¬ 
bered  among  the  apostles,  by  that  word  of  the  Holy 
Ghost,  Separate  me  Barnabas  and  Saul  for  the 
work  whereunto  I  have  called  them,  ch.  13.  2.  Thus, 
for  the  respect  he  shewed  to  the  apostles  as  apostles, 
he  had  an  apostle's  reward. 

CHAP.  V. 

In  this  chapter,  we  have,  I.  The  sin  and  punishment  of  Ana¬ 
nias  and  Sapphira,  who,  for  lying  to  the  Holy  Ghost,  were 
struck  dead  at  the  word  of  Peter,  v.  1  ..11.  IT.  The 
flourishing  state  of  the  church,  in  the  power  that  went 
along  with  the  preaching  of  the  gospel,  v.  12..  16.  III. 
The  imprisonment  of  the  apostles,  and  their  miraculous 
discharge  out  of  prison,  with  fresh  orders  to  go  on  to  preach 
the  gospel,  which  they  did,  to  the  great  vexation  of  their 
persecutors,  v.  17..  26.  TV.  Their  arraignment  before 
the  great  Sanhedrim,  and  their  justification  of  themselves 
in  what  they  did,  v.  27  . .  33.  V.  Gamaliel’s  counsel  con¬ 
cerning  them,  that  they  should  not  persecute  them,  but  let 
them  alone,  and  see  what  would  come  of  :t,  and  their  con¬ 
currence,  for  the  present,  with  this  advice,  in  the  dismission 
of  the  apostles  with  no  more  than  a  scourging,  v.  34  . .  40. 
VI.  The  apostles’  cheerful  progress  in  their  work,  notwith¬ 
standing  the  prohibition  laid  upon  them,  and  the  indignity 
done  them,  v.  41,  42. 

1.  XJiUT  a  certain  man  named  Ananias, 
JO  with  Sapphira  his  wife,  sold  a 
possession,  2.  And  kept  back  part  of  the 
price,  his  wife  also  being  privy  to  it,  and 
brought  a  certain  part,  and  laid  it  at  the 


40 


THE  ACTS,  V. 


apostles1  feet.  3.  But  Peter  said,  Ananias* 
why  hath  Satan  filled  thine  heart  to  lie  to 
the  Holy  Ghost,  and  to  keep  back  part  of 
the  price  of  the  land  ?  4.  While  it  remain¬ 
ed,  was  it  not  thine  own  ?  And  after  it 
was  sold,  was  it  not  in  thine  own  power  ? 
Why  hast  thou  conceived  this  thing  in  thine 
heart  ?  Thou  hast  not  lied  unto  men,  but 
unto  God.  5.  And  Ananias,  hearing  these 
words,  fell  down,  and  gave  up  the  ghost : 
and  great  fear  came  on  all  them  that  heard 
these  things.  6.  And  the  young  men  arose, 
wound  him  up,  and  carried  him  out,  and 
buried  him.  7.  And  it  was  about  the  space 
of  three  hours  after,  when  his  wife,  not 
knowing  what  was  done,  came  in.  8.  And 
Peter  answered  unto  her,  Tell  me  whether 
ye  sold  the  land  for  so  much  ?  And  she 
said,  Yea,  for  so  much.  9.  Then  Peter 
said  unto  her,  How  is  it  that  ye  have 
agreed  together  to  tempt  the  Spirit  of  the 
Lord  ?  Behold,  the  feet  of  them  which  have 
buried  thy  husband,  are  at  the  door,  and 
shall  carry  thee  out.  10.  Then  fell  she 
down  straightway  at  his  feet,  and  yielded 
up  the  ghost :  and  the  young  men  came  in, 
and  found  her  dead,  and  carrying  her  forth, 
buried  her  by  her  husband.  1 1.  And  great 
fear  came  upon  all  the  church,  and  upon 
as  many  as  heard  these  things. 

The  chapter  begins  with  a  melancholy  but ,  which 
puts  a  stop  to  the  pleasant  and  agreeable  prospect 
of  things  which  we  had  in  the  foregoing  chapters  ; 
as  every  man,  so  every  church,  in  its  best  state,  has 
its  but . "  1.  The  disciples  were  very  holy,  and  hea¬ 
venly,  and  seemed  to  be  all  exceeding  good ;  but 
thei’e  were  hypocrites  among  them,  whose  hearts 
were  not  right  in  the  sight  of  God,  who,  when  they 
were  baptized,  and  took  upon  them  the  form  of  god¬ 
liness,  denied  the  power  of  godliness,  and  stopped 
short  of  that  There  is  a  mixture  of  bad  with  good 
in  the  best  societies  on  this  side  heaven  ;  tares  will 
grow  among  the  wheat  until  the  harvest.  2.  It  was 
the  praise  of  the  disciples,  that  they  came  up  to  that 
perfection  which  Christ  recommended  to  the  rich 
young  man — they  sold  what  they  had,  and  gave  to 
the  poor ;  b  ut  even  that  proved  a  cloak  and  cover  of 
hypocrisy,  which  was  thought  the  greatest  proof 
and  evidence  of  sincerity.  3.  The  signs  and  won¬ 
ders  which  the  apostles  wrought,  were  hitherto  mi¬ 
racles  of  mercy  ;  but  now  comes  in  a  miracle  of 
judgment,  and  here  is  an  instance  of  severity,  fol¬ 
lowing  the  instances  of  goodness,  that  God  may  be 
both  loved  and  feared.  Observe  here, 

I.  The  sin  of  Ananias,  and  Sapphira  his  wife.  It 
is  good  to  see  husband  and  wife  joining  together  in 
that  which  is  good,  but  to  be  confederate  in  evil,  is 
to  be  like  Adam  and  Eve,  when  they  agreed  to  eat 
the  forbidden  fruit,  and  were  one  in  their  disobe¬ 
dience. 

Now  their  sin  was, 

1.  That  they  were  ambitious  of  being  thought  emi¬ 
nent  disciples,  and  of  the  first  rank,  when  really 
they  were  not  true  disciples  ;  they  would  pass  for 
some  of  the  most  fruitful  trees  in  Christ’s  vineyard, 
when  really  the  root  of  the  matter  was  not  found  in 
them.  They  sold  a  possession,  and  brought  the 
money  (as  Barnabas  did1)  to  the  apostles'  feet ,  that 


they  might  not  seem  to  be  behind  the  very  chief  of 
believers,  but  might  be  applauded  and  cried  up,  and 
stand  so  much  the  fairer  for  preferment  in  the 
church,  which  perhaps  they  thought  would  shortly 
shine  in  secular  pomp  and*  grandeur.  Note,  It  is 
possible  that  hypocrites  may  deny  themselves  in 
one  thing,  but  then  it  is  to  serve  themselves  in  ano¬ 
ther;  may  forego  their  secular  advantage  in  one  in¬ 
stance,  with  a  prospect  of  finding  their  account  in 
something  else.  Ananias  and  Sapphira  would  take 
upon  them  a  profession  of  Christianity,  and  make  a 
fair  shew  in  the  flesh  with  it,  and  so  would  mock 
God,  and  deceive  others,  when  they  knew  they 
could  not  go  through  with  the  Christian  profession. 
It  was  commendable,  and  so  far  it  was  right,  in  that 
rich  young  man,  that  he  would  not  pretend  to  follow 
Christ,  when,  if  it  should  come  to  a  pinch,  he  knew 
he  could  not  come  up  to  his  terms,  but  he  went  away 
sorrowful.  Ananias  and  Sapphira  pretended  they 
could  come  up  to  the  terms,  that  they  might  have 
the  credit  of  being  disciples,  when  really  they  could 
not,  and  so  were  a  discredit  to  discipleship.  Note, 
It  is  often  of  fatal  consequence  for  people  to  go  a 
greater  length  in  profession  than  their  inward  prin¬ 
ciple  will  admit  of. 

2.  That  they  were  covetous  of  the  wealth  of  the 
world,  and  distrustful  of  God,  and  his  providence  ; 
They  sold  the  land,  and,  perhaps,  then,  in  a  pang 
of  zeal,  designed  no  other  than  to  dedicate  the  whole 
of  the  purchase-money  to  pious  uses,  and  made  a 
vow,  or  at  least  conceived  a  full  purpose,  to  do  so  ; 
but  when  the  money  was  received,  their  heart  failed 
them,  and  they  kept  back  part  of  the  price,  (v.  2.) 
because  they  loved  the  money,  and  thought  it  was 
too  much  to  part  with  at  once,  and  to  trust  in  the 
apostles’  hands,  and  because  they  knew  not  but  they 
might  want  it  themselves  ;  and  though  now  all 
things  were  common,  yet  it  would  not  be  so  long ; 
and  what  should  they  do  in  a  time  of  need,  if  they 
should  leave  themselves  nothing  to  take  to  ?  They 
could  not  take  God’s  word  that  they  should  be  pro¬ 
vided  for,  but  thought  they  would  play  a  wiser  part 
than  the  rest  had  done,  and  lay  up  for  a  rainy  day. 
Thus  they  thought  to  serve  both  God  a?id  mammon 
— God,  by  bringing  part  of  the  money  to  the  apos¬ 
tles'  feet — and  mammon,  by  keeping  the  other  part 
in  their  own  pockets  ;  as  if  there  were  not  an  all- 
sufficiency  in  God  to  make  up  the  whole  to  them, 
except  they  retained  some  in  their  own  hands  by 
way  of  caution-money.  Their  hearts  were  divided, 
so  were  they  found  faulty ,  Hos.  10.  2.  They  halted 
between  two ;  if  they  had  been  thorough-paced 
worldlings,  they  would  not  have  sold  their  posses- 
sion ;  and  if  they  had  been  thorough-paced  Chris¬ 
tians,  they  would  not  have  detained  part  of  the 
price. 

3.  That  they  thought  to  deceive  the  apostles,  and 
make  them  believe  they  brought  the  whole  purchase 
money,  when  really  it  was  but  a  part.  They  came 
with  as  good  an  assurance,  and  as  great  a  shew  of 
piety  and  devotion,  as  any  of  them,  and  laid  the  money 
at  the  apostles'  feet,  as  if  it  were  their  all.  They 
dissembled  with  God  and  his  Spirit,  with  Christ 
and  his  church  and  ministers  ;  and  this  was  their 
sin. 

II.  The  indictment  of  Ananias,  which  proved  both 
his  condemnation  and  execution  for  this  sin.  When 
he  brought  the  money,  and  expected  to  be  com¬ 
mended  and  encouraged,  as  others  were,  Peter  took 
him  to  task  about  it.  He,  without  any  inquiry  or 
examination  of  witnesses  concerning  it,  charges  him 
peremptorily  with  the  crime,  and  aggravates  it,  and 
lays  load  upon  him  for  it,  shewing  it  him  in  its  own 
colour,  v.  3,  4.  The  Spirit  of  God  in  Peter,  not 
only  discovered  the  fact  without  any  information, 
(when  perhaps  no  man  in  the  world  knew  it  but  the 
man  and  his  wife  themselves,)  but  likewise  discern- 


47 


THE  ACTS,  V. 


ed  the  principle  of  reigning  infidelity  in  the  heart  of 
Ananias ,  which  was  at  the  bottom  of  it,  and  there¬ 
fore  proceeded  against  him  so  suddenly.  Had  it 
been  a  sin  of  infirmity,  through  the  surprise  of  a 
temptation,  Peter  would  have  taken  Ananias  aside, 
and  have  bid  him  go  home,  and  fetch  the  rest  of  the 
money ,  and  repent  of  his  folly  in  attempting  to  put 
this  cheat  upon  them  ;  but  he  knew  that  his  heart 
was  fully  set  in  him  to  do  this  evil,  and  therefore 
allowed  him  not  space  to  repent.  He  here  shewed 
him, 

1.  The  original  of  the  sin.  Satan  filled  his  heart ; 
he  not  only  suggested  it  to  him,  and  put  it  into  his 
head,  but  hurried  him  on  with  resolution  to  do  it. 
Whatever  is  contrary  to  the  good  Spirit,  proceeds 
from  the  evil  spirit ;  and  those  hearts  are  filled  by 
Satan,  in  which  worldliness  reigns,  and  has  the  as¬ 
cendant.  Some  think  that  Ananias  was  one  of  those 
that  had  received  the  Holy  Ghost,  and  was  filled 
with  his  gifts,  but,  having  provoked  the  Spirit  to 
withdraw  from  him,  now  Satan  filled  his  heart ;  as 
when  the  Spirit  of  the  Lord  departed  from  Saul,  an 
evil  spirit  from  God  troubled  him.  Satan  is  a.  lying 
spirit ;  he  was  so  in  the  mouth  of  Ahab's  prophets, 
and  so  lie  was  in  the  mouth  of  Ananias,  and  by  that 
made  it  appear  that  he  filled  his  heart. 

2.  The  sin  itself.  He  lied- to  the  Holy  Ghost;  a 

sin  of  such  a  heinous  nature,  that  he  could  not  have 
been  guilty  of  it  if  Satan  had  not  filled  his  heart. 
The  phrase  which  we  render  lying  to  the  Holy  Ghost, 
is  ■J.ft/tra.ird-A  crt  to  to  ctyiov,  which  some  read, 

to  belie  the  Holy  Ghost ;  which  may  be  taken  two 
ways:  (1.)  That  he  belied  the  Holy  Ghost  in  him¬ 
self;  so  Dr.  Lightfoot  takes  it,  and  supposes  that 
Ananias  was  not  an  ordinary  believer,  but  a  minis¬ 
ter,  and  one  that  had  received  the  gift  of  the  Holy 
Ghost  with  the  hundred  and  twenty  ;  (for  mention 
is  made  of  him  immediately  after  Barnabas  ;)  yet  he 
durst  thus,  by  dissembling,  belie  and  shame  that 
gift.  Or  thus,  They  who  had  sold  their  estates,  and 
laid  the  money  at  the  apostles'  feet,  did  it  by  the  spe¬ 
cial  impulse  of  the  Holy  Ghost,  enabling  them  to  do 
an  act  so  very  great  and  generous  ;  and  Ananias  pre¬ 
tended  that  he  was  moved  by  the  Holy  Ghost  to  do 
what  he  did,  as  others  were  ;  whereas  it  appeared 
by  his  baseness,  that  he  was  not  under  the  influence 
of  the  good  Spirit  at  all  ;  for  had  it  been  his  work,  it 
would  have  been  perfect.  (2.)  That  he  belied  the 
Holy  Ghost  in  the  apostles,  to  whom  he  brought  the 
money ;  he  misrepresented  the  Spirit  they  were  ac¬ 
tuated  by,  either  by  a  suspicion  that  they  would  not 
faithfully  distribute  what  they  were  intrusted  with, 
(which  was  a  base  suggestion,  as  if  they  were  false  to 
the  trust  reposed  in  them,)  or  by  an  assurance  that 
they  could  not  discover  the  fraud.  He  belied  the 
Holy  Ghost,  when  by  what  he  did  he  would  have 
it  thought  that  those  who  are  endued  with  the  gifts 
of  the  Holy  Ghost,  might  as  easily  be  imposed  upon 
as  other  men  ;  like  Gehazi,  whom  his  master  con¬ 
victed  of  his  error  by  that  word,  Went  not  my  heart 
with  thee  ?  2  Kings  5.  26.  It  is  charged  upon  the 
house  of  Israel  and  Judah,  when,  like  Ananias  here, 
they  dealt  very  treacherously,  that  they  belied  the 
Lord,  saying,  It  is  not  he,  Jer.  5.  11,  12.  Thus 
Ananias  thought  the  apostles  were  altogether  such  as 
himself,  and  this  was  belying  the  Holy  Ghost  in 
them,  as  if  he  were  not  in  them  a  Discemer  of  spi¬ 
rits,  whereas  they  had  all  the  gifts  of  the  Spirit  in 
them,  which  to  others  were  divided  severally.  See 
1  Cor.  12.  8,  10.  They  that  pretend  to  an  inspira¬ 
tion  of  the  Spirit,  in  imposing  upon  the  church  their 
own  fancies,  either  in  opinion  or  practice,  that  say, 
they  are  moved  from  above,  when  they  are  carried 
on  by  their  pride,  covetousness,  or  affectation  of 
dominion,  belie  the  Holy  Ghost. 

But  we  read  it,  to  lie  unto  the  Holy  Ghost ;  which 
reading  is  countenanced  by  v.  4.  Thou  hast  not  lied 


unto  men,  but  unto  God.  [1.]  Ananias  told  a  lie  a 
deliberate  lie,  and  with  a  purpose  to  deceive ;  he 
told  Peter  that  he  had  sold  a  possession,  (house  or 
lands,)  and  this  was  the  purchase-money.  Perhaps 
he  expressed  himself  in  words  that  were  capable  of 
a  double  meaning,  used  some  equivocations  about  it, 
which  he  thought  might  palliate  the  matter  a  little, 
and  save  him  from  the  guilt  of  a  downright  he  ;  or 
perhaps  he  said  nothing  ;  but  it  was  all  one,  he  did 
as  the  rest  did,  who  brought  the  whole  price,  and 
would  be  thought  to  do  so,  and  expected  the  praise 
they  had,  that  did  so,  and  the  same  privilege 'Und 
access  to  the  common  stock  as  they  had  ;  and  there¬ 
fore  it  was  an  implicit  protestation  that  he  brought 
the  whole  price,  as  they  did  ;  and  this  was  a  lie,  for 
he  kept  back  fart.  Note,  Many  are  brought  to  gross 
lying,  by  reigning  pride,  and  affectation  of  the  ap¬ 
plause  of  men  ;  particularly  in  works  of  charity  to 
the  poor.  That  therefore  we  may  not  be  found 
boasting  of  a  false  gift  given  to  us,  or  given  by  us, 
(Prov.  25.  14.)  we  must  not  boast  even  of  a  true  gift ; 
which  is  the  meaning  of  our  Saviours  caution  in 
works  of  charity,  Let  not  thy  left  hand  know  what 
thy  right  hand  doetli.  Those  that  boast  of  good 
works  they  never  did,  or  promise  good  works  they 
never  do,  or  make  the  good  works  they  do,  more  or 
better  than  really  they  are,  come  under  the  guilt  of 
Ananias’s  lie  ;  which  it  concerns  us  all  to  dread  the 
thought  of.  [2.]  He  told  this  lie  to  the  Holy  Ghost. 
It  was  not  so  much  to  the  apostles,  as  to  the  Holy 
Ghost  in  them,  that  the  money  was  brought,  and 
that  was  said,  which  was  said,  v.  4.  Thou  hast  not 
lied  unto  men,  not  to  men  only,  not  to  men  chiefly, 
though  the  q. postles  be  but  men  ;  but  thou  hast  lied 
unto  God.  From  hence  it  is  justly  inferred,  that  the 
Holy  Ghost  is  God ;  for  he  that  lieth  to  the  Holy 
Ghost,  lieth  to  God.  “They  that  lied  to  the  apos¬ 
tles,  acted  and  acting  by  the  Spirit  of  God,  are  said 
to  lie  to  God,  because  the  apostles  acted  by  the 
power  and  authority  of  God.  From  whence  it  fol¬ 
lows,  (as  Dr.  Whitby  well  observes,)  that  the  power 
and  authority  of  the  Spirit  must  be  the  power  and 
authority  of  God.”  And,  as  he  further  argues, 
“Ananias  is  said  to  lie  to  God,  because  he  lied  to 
that  Spirit  in  the  apostles,  which  enabled  them  to 
discern  the  secrets  of  men's  hearts  and  actions,  which 
being  the  property  of  God  alone,  he  that  lies  to  him, 
must  therefore  lie  to  God,  because  he  lies  to  one  who 
has  the  incommunicable  property  of  God,  and  con¬ 
sequently  the  divine  essence.  ” 

3.  The  aggravations  of  the  sin;  (y.  4.)  While  it 
remained,  was  it  not  thine  own  ?  And  after  it  was 
sold,  was  it  not  in  thine  own  power?  Which  may 
be  understood  two  ways  :  (1.)  “Thou  wast  under  no 
temptation  to  keep  back  the  price ;  before  it  was 
sold,  it  was  thy  own,  and  not  mortgaged,  ncr  en¬ 
cumbered,  or  any  way  engaged  for  debt ;  and  when 
it  was  sold,  it  was  in  thy  own  power  to  dispose  of  the 
money  at  thy  pleasure;  so  that  thou  mightest  as 
well  have  brought  the  whole  as  a  part.  Thou  hadst 
no  debts  to  pay,  perhaps  no  children  to  provide  for  ; 
so  that  thou  wast  not  under  the  influence  of  any  par¬ 
ticular  inducement  to  keep  back  part  of  the  price. 
Thou  wast  a  transgressor  without  a  cause.  ”  Or, 
(2.)  “Thou  wast  under  no  necessity  of  selling  thy 
land  at  all,  orbringing  any  of  the  money  to  the  apos¬ 
tles'  feet.  Thou  mightest  have  kept  the  money,  if 
thou  hadst  pleased,  and  the  land  too,  and  never  have 
pretended  to  this  piece  of  perfection.”  This  rule 
of  charity  the  apostle  gives,  that  people  be  not 
pressed,  and  that  it  be  not  urged  as  o  f  necessity,  be¬ 
cause  God  loves  a  cheerful  giver,  (2  Cor.  9.  7. )  and 
Philemon  must  do  a  good  work,  not  as  it  were  of  ne¬ 
cessity,  but  willingly,  Phil.  14  As  it  is  better  not  to 
vow  than  to  vow  and  not  to  pay  ;  so  better  had  it 
been  for  him  not  to  have  sold  his  land  at  all  than 
thus  to  keep  back  part  of  the  price  not  to  have  pre- 


48 


THE  ACTS,  V. 


tended  to  do  the  good  work  than  thus  to  do  it  by 
halves.  “  When  it  was  sold,  it  was  in  thine  own 
fiower ;  but  it  was  not  so  when  it  was  vowed,  thou 
hadst  then  opened  thy  mouth  to  the  Lord,  and 
couldest  not  go  back.”  Thus,  in  giving  our  hearts 
to  God,  we  are  not  permitted  to  divide  them.  Satan, 
like  the  mother,  whose  own  the  child  was  not,  would 
take  up  with  a  half ;  but  God  will  have  all  or  none. 

4.  All  this  guilt,  thus  aggravated,  is  charged  upon 
him  ;  Why  hast  thou  conceived  this  thine’  in  thine 
heart  ?  Observe,  Though  Satan  filled  his  heart  to  do 
it,  yet  he  is  said  to  have  conceived  it  in  his  own  heart ; 
which  shews  that  we  cannot  extenuate  our  sins,  by 
laying  the  fault  of  them  upon  the  Devil ;  he  tempts, 
but  he  cannot  force  ;  it  is  of  our  own  lusts  that  we 
are  drawn  away  and  enticed.  The  evil  thing,  what¬ 
ever  it  is,  that  is  said  or  done,  the  sinner  has  con¬ 
ceived  it  in  his  own  heart ;  and  therefore,  if  thou 
scornest,  thou  alone  shall  bear  it.  The  close  of  the 
charge  is  very  high,  but  very  just ;  Thou  hast  not 
lied  unto  men,  but  unto  God.  What  emphasis  does 
the  prophet  lay  upon  that  of  Ahaz  ;  not  wearying 
men  only,  but  wearying  my  God  also  !  Isa.  7.  13. 
And  Moses  upon  that  of  Israel ;  Your  murmurings 
are  not  against  us,  but  against  the  Lord  !  Exod.  16. 
8.  So  here,  Thou  mightest  have  imposed  upon  us, 
who  are  men  like  thyself ;  but,  be  not  deceived,  God 
is  not  mocked.  If  we  think  to  put  a  cheat  upon  God, 
we  shall  prove  in  the  end  to  have  put  a  fatal  cheat 
upon  our  own  souls. 

III.  The  death  and  burial  of  Ananias,  v.  5,  6. 

1.  He  died  upon  the  spot ;  Ananias,  hearing  these 
words,  was  sfeechless,  in  the  same  sense  that  he 
was,  who  was  charged  with  intruding  i,nto  the  wed¬ 
ding  feast  without  a  wedding  garment,  he  had  no¬ 
thing  to  say  for  himself,  but  that  was  not  all,  he  was 
struck  speechless  with  a  witness,  for  he  was  struck 
dead  ;  he  fell  down,  and  gave  uf  the  ghost.  It  does 
not  appear  whether  Peter  designed  and  expected 
that  this  would  follow  upon  what  he  said  to  him  ;  it 
it  probable  that  he  did,  for  to  Suffhira  his  wife,  Pe¬ 
ter  particularly  spake  death,  v.  9.  Some  think  that 
an  angel  struck  him,  that  he  died,  as  Herod,  ch.  12. 
23.  Or,  his  own  conscience  smote  him  with  such 
horror  and  amazement  at  the  sense  of  his  guilt,  that 
he  sunk  and  died  away  under  the  load  of  it.  And 
perhaps,  when  he  was  convinced  of  lying  to  the 
Holy  Ghost,  he  remembered  the  unpardonableness 
of  the  blusfhemy  against  the  Holy  Ghost,  which 
struck  him  like  a  dagger  to  the  heart.  See  the 
power  of  the  word  of  God  in  the  mouth  of  the  apos¬ 
tles  !  As  it  was  to  some  a  savour  of  life  unto  life, 
so  it  was  to  others  a  savour  of  death  unto  death. 
As  there  are  those  whom  the  gospel  justifies,  so 
there  are  those  whom  it  condemns. 

1  bis  punishment  of  Ananias  may  seem  severe, 
but  we  are  sure  it  was  just.  (1.)  It  was  designed  to 
maintain  the  honour  of  the  Holy  Ghost  as  now  lately 
] ioured  out  ufon  the  afostles,  in  order  to  the  setting 
up  of  the  gospel-kingdom.  It  was  a  great  affront 
which  Ananias  put  upon  the  Holy  Ghost,  as  if  he 
could  be  imposed  upon  :  and  it  had  a  direct  tenden¬ 
cy  to  invalidate  the  apostles’  testimony  ;  for  if  they 
could  not  by  the  Spirit  discover  this  fraud,  how  could 
they  by  the  Sfirit  discover  the  deef  things  of  God, 
which  they  were  to  reveal  to  the  children  of  men  ? 
It  was  therefore  necessary  that  the  credit  of  the 
apostles’  gifts  and  powers  be  supported,  though  it 
was  at  this  expense.  (2.)  It  was  designed  to  deter 
others  from  the  like  presumptions,  now  at  the  be¬ 
ginning  of  this  dispensation.  Simon  Magus  after¬ 
ward  was  not  thus  punished,  nor  Elymas  ;  but  Ana¬ 
nias  was  made  an  example  now  at  first,  that  with 
the  sensible  proofs  given  what  a  comfortable  tiling 
it  is  to  receive  the  Sfirit,  there  might  be  also  sensible 
proofs  given  what  a  dangerous  thing  it  i-s  to  resist  the 
Sfirit,  and  do  desfite  to  him.  How  severelv  was 


the  worshiffing  of  the  golden  calf  punished,  and  the 
gathering  of  the  sticks  on  the  sabbath-day,  when  the 
laws  of  the  second  and  fourth  commandment  were 
now  newly  given  !  So  was  the  offering  of  strange 
fre  by  jYadab  and  Abiliu,  and  the  mutiny  ofKorah 
and  his  comfany,  when  the  fire  from  heaven  was 
now  newly  given,  and  the  authority  of  Moses  and 
Aaron  now  newly  established. 

The  doing  of  this  by  the  ministry  of  Peter,  who 
himself  with  a  lie  denied  his  Master  but  a  while 
ago,  intimates  that  it  was  not  the  resentment  of  a 
wrong  done  to  himself,  for  then  he,  who  had  him¬ 
self  been  faulty,  would  have  had  charity  for  them 
that  offended  ;  and  he,  who  himself  had  repented 
and  been  forgiven,  would  have  forgiven  this  affront, 
and  endeavoured  to  bring  this  offender  to  repent- 
'ance ;  but  it  was  the  act  of  the  Sf  irit  of  God  in  Pe¬ 
ter,  to  him  the  indignity  was  done,  and  by  him  the 
punishment  was  inflicted. 

2.  He  was  buried  immediately,  for  that  was  the 
manner  of  the  Jews  ;  (v.  6.)  The  young  men,  who, 
it  is  probable,  were  appointed  to  that  office  in  the 
church  of  burying  the  dead,  as  among  the  Romans 
the  libitinarii  and  follinctorcs ;  or  the  young  men 
that  attended  the  apostles,  and  waited  on  them,  they 
wound  uf  the  dead  body  in  grave-clothes,  carried 
it  out  of  the  city,  and.buried  it  decently,  though  he 
died  in  sin,  and  by  an  immediate  stroke  of  divine 
vengeance. 

IV.  The  reckoning  with  Saffhira,  the  wife  of 
Ananias,  who  perhaps  was  first  in  the  transgression, 
and  tempted  her  husband  to  eat  this  forbidden  fruit. 
She  came  in  to  the  place  where  the  apostles  were, 
which,  as  it  should  seem,  was  Solomon’s  forch,  for 
there  we  find  them,  (i’-  12.)  a  part  of  the  temple 
where  Christ  used  to  walk,  John  10.  23.  She  came 
in  about  three  hours  after,  expecting  to  share  in  the 
thanks  of  the  house,  tor  her  coming  in,  and  consent¬ 
ing  to  the  sale  of  the  land,  of  which  perhaps  she 
was  entitled  to  her  dower  or  thirds  ;  for  she  knew 
not  what  was  done.  It  was  strange  that  nobod)-  ran 
to  tell  her  of  the  sudden  death  of  her  husband,  that 
she  might  keep  away  ;  perhaps  they  did,  and  she 
was  not  at  home  ;  and  so  when  she  came  to  present 
herself  before  the  apostles  as  a  benefactor  to  the 
fund,  she  met  with  a  breach  instead  of  a  blessing. 

1.  She  was  found  guilty  of  sharing  with  her  hus¬ 
band  in  his  sin,  by  a  question  that  Peter  asked  her  ; 
(x>.  8.)  Tell  me  whether  ye  sold  the  land  for  so 
much?  Namingthesum  which  Ananias  had  brought 
and  laid  at  the  afostles’  feet.  “Was  that  all  you  re¬ 
ceived  for  the  sale  of  the  land,  and  had  you  no  more 
for  it  ?”  “No,”  saith  she,  “  we  had  no  more,  but 
that  was  every  farthing  we  received.”  Ananias  and 

I  his  wife  agreed  to  tell  the  same  story,  and,  the  bar¬ 
gain  being  private,  and  by  consent  kept  to  them¬ 
selves,  nobody  could  disprove  them,  and  therefore 
they  thought  they  might  safely  stand  in  the  lie,  and 
should  gain  credit  to  it.  It  is  sad  to  see  those  rela¬ 
tions  who  should  quicken  one  another  to  that  which 
is  good,  harden  one  another  in  that  which  is  evil. 

2.  Sentence  is  past  upon  her,  that  she  should  par¬ 
take  in  her  husband’s  doom,  v.  9. 

(1.)  Her  sin  is  opened;  How  is  it  that  ye  have 
agreed  together  to  tern  ft  the  Sfirit  of  the  Lord  ? 
Before  he  passes  sentence,  he  makes  her  to  know 
her  abominations,  and  shews  her  the  evil  of  her  sin. 

[1.]  That  they  tern f  fed  the  Sfirit  of  the  Lord ; 
as  Israel  tempted  God  in  the  desert,  when  they  said, 
Is  the  Lord  among  us?  Or  is  he  not?  After  they 
had  seen  so  many  miraculous  proofs  of  his  power, 
and  not  onlv  his  presence,  but  his  presidency,  when 
they  said.  Can  God  furnish  a  table?  So  here,  “Can 
the  Spirit  in  the  apostles  discover  this  fraud  ?  Can 
they  discern  that  this  is  but  a  fart  of  the  f  rice,  wdien 
we  tell  them  it  is  the  whole?  Can  he  judge  through 
this  dark  cloud?”  Job  22.  13.  They  saw  they  had 


THE  ACTS,  V. 


49 


the  gift  of  tongues  ;  but  had  they  the  gift  oi discern¬ 
ing  spirits  ?  Those  that  presume  upon  security  and  , 
impunity  in  sin,  tempt  the  Spirit  of  God  ;  they  tempt  j 
God  as  if  he  were  altogether  such  a  one  as  them- 
selves. 

[2.]  That  they  agreed  together  to  do  it ;  making 
the  bond  of  their  relation  to  each  other  (which  by  J 
the  divine  institution  is  a  sacred  tie)  to  become  a 
bond  of  iniquity.  It  is  hard  to  say  which  is  worse 
between  yoke-fellows  and  other  relations — a  discord 
in  good,  or  concord  in  evil.  It  seems  to  intimate 
that  their  agreeing  together  to  do  it,  was  a  further  j 
tempting  of  the  Spirit ;  as  if  when  they  had  engaged 
to  keep  one  another’s  counsel  in  this  matter,  even  t 
the  Spirit  of  the  Lord  himself  could  not  discover  i 
them.  Thus  they  digged  deep  to  hide  their  counsel 
from  the  Lord,  but  were  made  to  know  it  is  in  vain. 

“  How  is  it  that  you  are  thus  infatuated  !  What 
strange  stupidity  has  seized  you,  that  you  would  ven¬ 
ture  to  make  trial  of  that'  which  is"  past  dispute  ? 
How  is  it  that  you,  who  are  baptized  Christians,  do 
not  understand  yourselves  better  ?  How  durst  you 
run  so  great  a  risk  ?” 

(2.)  Her  doom  is  read;  Behold,  the  feet  of  them 
which  have  buried  thy  husband,  are  at  the  door  ; 
(perhaps  he  heard  them  coming,  or  knew  that  they 
could  not  be  long  ;)  and  they  shall  carry  thee  out. 
As  Adam  and  Eve,  who  agreed  to  eat  the  forbidden 
fruit,  were  turned  together  out  of  paradise  ;  so 
Ananias  and  Sapphira,  who  agreed  to  tempt  the 
Spirit  of  the  Lord,  were  together  chased  out  of  the 
world. 

The  sentence  executed  itself ;  there  needed  no 
executioner,  a  killing  power  went  along  with  Pe¬ 
ter’s  word,  as  sometimes  a  healing  power  did  ;  for 
the  God  in  whose  name  he  spake,  kills  and  makes 
alive  ;  and  out  o  f  his  mouth  (and  Peter  was  now  his 
mouth)  both  evil  and  good  proceed  ;  (v.  10.)  Then 
fell  she  down  straightway  at  his  feet.  Some  sinners 
God  makes  quick  work  with,  while  others  he  bears 
long  with  ;  for  which  difference,  doubtless,  there 
are  good  reasons  ;  but  he  is  not  accountable  to  us 
for  them.  She  heard  not  till  now  that  her  husband 
was  dead,  the  notice  of  which,  with  the  discovery 
of  her  sin,  and  the  sentence  of  death  passed  upon 
her,  struck  her  as  a  thunderbolt,  and  took  her  away 
as  with  a  whirlwind.  And  many  instances  there 
are  of  sudden  deaths,  which  are  not  to  be  looked 
upon  as  the  punishment  of  some  gross  sin,  like  this  ; 
we  must  not  think  that  all  who  die  suddenly,  are 
sinners  above  others  ;  perhaps  it  is  in  favour  to 
them,  that  they  have  a  quick  passage,  however,  it 
is  forewarning  to  all  to  be  always  ready.  But  here 
it  is  plain  that  it  was  in  judgment.  Some  put  the 
question  concerning  the  eternal  state  of  Ananias  and 
Sapphira,  and  incline  to  think  that  the  destruction 
of  the  flesh  was,  that  the  spirit  might  be  saved  in 
the  day  of  the  Lord  Jesus.  And  I  should  go  in  with 
that  charitable  opinion,  if  there  had  been  any  space 
given  them  to  repent,  as  there  was  to  that  incestu¬ 
ous  Corinthian.  But  secret  things  belong  not  to  us. 
It  is  said,  She  fell  down  at  Peter’s  feet ;  there  where 
she  should  have  laid  the  whole  price,  and  did  not, 
she  was  herself  laid,  as  it  were  to  make  up  the  de¬ 
ficiency.  The  young  men  that  had  the  care  of  fu¬ 
nerals,  coming  in,  found  her  dead;  and  it  is  not 
said,  They  wound  her  up,  as  they  did  Ananias,  but, 
They  carried  her  out  as  she  was,  and  buried  her  by 
her  husband ;  probably  an  inscription  was  set  over 
their  graves,  intimating  that  they  were  joint-monu¬ 
ments  of  divine  wrath  against  those  that  lie  to  the 
Holy  Ghost.  Some  ask  whether  the  apostles  kept 
the  money  which  they  did  bring,  and  concerning 
which  they  lied  ?  I  am  apt  to  think  they  did  ;  they 
had  not  the  superstition  of  those  who  said,  It  is  not 
lawful  for  us  to  put  it  into  the  treasury  :  for  unto 
the  pure  all  things  are  pure.  What  they  brought, 

Vol.  vi. — G 


was  not  polluted  to  them  that  they  brought  it  to  ; 
but  what  they  kept  back,  was  polluted  to  them  that 
kept  it  back.  Use  was  made  of  the  censers  of  Ko¬ 
ran’s  mutineers. 

V.  The  impression  that  this  made  upon  the  peo 
pie  ;  notice  is  taken  of  this  in  the  midst  of  the  story 
(y.  5.)  Great  fear  came  upon  all  that  heard  thes> 
things  ;  that  heard  what  Peter  said,  and  saw  what 
followed  ;  or  upon  all  that  heard  the  story  of  it ;  for, 
no  doubt,  it  was  all  the  talk  of  the  city.  And  again, 
(y.  ll.)  Great  fear  came  upon  all  the  church,  and 
upon  as  many  as  heard  these  things. 

1.  They  that  had  joined  themselves  to  the  church, 
were  hereby  struck  with  an  awe  of  God,  and  of  his 
judgments,  and  with  a  greater  veneration  of  this 
dispensation  of  the  Spirit  which  they  were  now  un¬ 
der.  It  was  not  a  damp  or  check  to  their  holy  joy, 
but  it  taught  them  to  be  serious  in  it,  and  to  rejoice 

!  with  trembling.  All  that  laid  their  money  at  the 
apostles’  feet  after  this,  were  afraid  of  keeping  back 
any  part  of  the  price. 

2.  All  that  heard  it,  were  put  into  a  consternation 
by  it,  and  were  ready  to  say,  Who  is  able  to  stand 
before  this  holy  Lord  God,  and  his  Spirit  in  the 
apostles?  As  1  Sam.  6.  20. 

12.  And  by  the  hands  of  the  apostles 
were  many  signs  and  wonders  wrought 
among  the  people  ;  (and  they  were  all  with 
one  accord  in  Solomon's  porch.  1 3.  And 
of  the  rest  durst  no  man  join  himself  to 
them  :  but  the  people  magnified  them.  14. 
And  believers  were  the  more  added  to  the 
Lord,  multitudes  both  of  men  and  women.) 
15.  Insomuch  that  they  brought  forth  the 
sick  into  the  streets,  and  laid  them  on  beds 
and  couches,  that  at  the  least,  the  shadow 
of  Peter  passing  by  might  overshadow  some 
of  them.  16.  There  came  also  a  multitude 
out  of  the  cities  round  about  unto  Jerusa¬ 
lem,  bringing  sick  folks,  and  them  which 
were  vexed  with  unclean  spirits :  and  they 
were  healed  every  one. 

We  have  here  an  account  of  the  progress  of  the 
gospel,  notwithstanding  this  terrible  judgment  in¬ 
flicted  upon  two  hypocrites. 

I.  Here  is  a  general  account  of  the  miracles  which 
the  apostles  wrought ;  (x\  12.)  By  the  hands  of  the 
apostles  were  many  signs  and  wonders  wrought 
among  the  people  ;  many  miracles  of  mercy  for  one 
of  judgment.  Now  the  gospel-power  returned  to 
its  proper  channel,  which  is  that  of  mercy  and 
grace.  God  had  come  out  of  his  place  to  punish, 
but  now  returns  to  his  place,  to  his  mercy-seat 
again.  The  miracles  they  wrought  proved  their 
divine  mission  ;  thev  were  not  a  few,  but  many,  of 
divers  kinds  and  often  repeated ;  they  were  signs 
and  wonders,  such  wonders  as  were  confessedly 
signs  of  a  divine  presence  and  power ;  they  were 
not  done  in  a  corner,  but  among  the  people,  who 
were  at  liberty  to  inquire  into  them,  and,  if  there 
had  been  any  fraud  or  collusion  in  them,  would  have 
discovered  it. 

II.  We  are  here  told  what  were  the  effects  of 
these  miracles  which  the  apostles  wrought. 

1.  The  church  was  hereby  kept  together,  and 
confirmed  in  its  adherence  both  to  the  apostles,  and 
to  one  another  ;  They  of-  the  church  were  all  with 
one  accord  in  Solomon’s  porch. 

(1.)  They  met  in  the  temple,  in  the  open  place 
that  was  called  Solomon’s  porch.  It  was  strange 
that  the  rulers  of  the  temple  suffered  them  to  keep 


oO 


THE  ACTS,  V. 


their  meeting  there.  But  God  inclined  their  hearts 
to  tolerate  them  there  a  while,  for  the  more  conve¬ 
nient  spreading  of  the  gospel  ;  and  they  who  per¬ 
mitted  buyers  and  sellers,  could  not  for  shame  pro¬ 
hibit  such  preachers  and  healers  there.  They  all 
met  in  public-worship  ;  so  early  is  the  institution  of 
religious  assemblies  observed  in  the  church,  which 
must  by  no  means  be  forsaken  or  let  fall,  for  in  them 
a  profession  of  religion  is  kept  up. 

(2. )  They  were  there  with  one  accord ,  unanimous 
in  their  doctrine,  worship,  and  discipline  ;  and  there 
w'as  no  discontent  or  murmuring  about  the  death  of 
Ananias  and  Sapphira,  as  there  was  against  Moses 
and  Aaron,  about  the  death  of  Ivorah  and  his  com¬ 
pany  ;  Ye  have  killed  the  people  of  the  Lord,  Numb. 
16.  41.  The  separation  of  hypocrites  by  distinguish¬ 
ing  judgments,  should  make  the  sincere  cleave  so 
much  the  closer  to  each  other  and  to  the  gospel- 
ministry. 

2.  It  gained  the  apostles  very  great  respect,  who 
were  the  prime  ministers  of  state  in  Christ’s  king¬ 
dom. 

(1.)  The  other  ministers  kept  their  distance  ;  Of 
the  rest  of  their  company  durst  no  man  join  himself 
to  them,  as  their  equal  or  an  associate  with  them  ; 
though  others  of  them  were  endued  with  the  Holy 
Ghost,  and  spake  with  tongues,  yet  none  of  them  at 
this  time  did  such  signs  and  wonders  as  the  apostles 
did :  and  therefore  they  acknowledged  their  supe¬ 
riority,  and  in  every  thing  yielded  to  them. 

(2. )  All  the  people  magnified  them,  and  had  them 
in  great  veneration  ;  spake  of  them  with  respect, 
and  represented  them  as  the  favourites  of  Heaven, 
and  unspeakable  blessings  to  this  earth.  Though 
the  chief  priests  vilified  them,  and  did  all  they  could 
to  make  them  contemptible,  that  did  not  hinder  the 
people  from  magnifying  them,  who  saw  the  thing 
in  a  true  light.  Observe,  The  apostles  were  far 
from  magnifying  themselves,  they  transmitted  the 
glory  of  all  they  did  very  carefully  and  faithfully  to 
Christ,  and  yet  the  people  magnified  them  ;  for  they 
that  humble  themselves  shall  be  exalted,  and  those 
honoured,  that  honour  God  only. 

3.  The  church  increased  in  number  ;  (i\  14.)  Be¬ 
lievers  were  the  more  added  to  the  Lord,  and,  no 
doubt,  joined  themselves  to  the  church,  when  they 
saw  that  God  was  in  it  of  a  truth,  even  multitudes 
both  of  men  and  women.  They  were  so  far  from 
being  deterred  by  the  example  that  was  made  of 
Ananias  and  Sapphira,  that  they  were  rather  invited 
by  it  into  a  society  that  kept  such  a  strict  discipline. 
Observe, 

(1.)  Bcliex'ers  are  added  to  the  Lord  Jesus,  joined 
to  him,  and  so  joined  in  his  mystical  body,  from 
which  nothing  can  separate  us  and  cut  us  off,  but 
that  which  separates  us  and  cuts  us  off  from  Christ. 
Many  have  been  brought  to  the  Lord,  and  yet  there 
is  room  for  others  to  be  added  to  him,  added  to  the 
number  of  those  that  are  united  to  him  ;  and  addi¬ 
tions  will  still  be  making  till  the  mystery  of  God 
shall  be  finished,  and  the  number  of  the  elect  ac¬ 
complished. 

(2.)  Notice  is  taken  of  the  conversion  of  women  as 
well  as  men  ;  more  notice  than  generally  was  in  the 
Jewish  church,  in  which  they  neither  received  the 
sign  of  circumcision,  nor  were  obliged  to  attend  the 
solemn  feasts  ;  and  the  court  of  the  women  was  one 
of  the  outer  courts  of  the  temple.  But,  as  among 
those  that  followed  Christ  while  he  was  upon  earth, 
so  among  those  that  believed  on  him  after  he  went 
to  heaven,  great  notice  was  taken  of  the  good  wo¬ 
men. 

4.  The  apostles  had  abundance  of  patients,  and 
gained  abundance  of  reputation  both  to  them  and 
their  doctrine,  by  the  cure  of  them  all,  v.  15,  16. 
So  many  signs  and  wonders  were  wrought  by  the 
apostles,  that  all  manner  of  people  put  in  for  the 


benefit  of  them,  both  in  city  and  country,  and 
had  it. 

(1.)  In  the  city:  They  brought  forth  their  sick 
into  the  streets,  for  it  is  probable  that  the  priesis 
would  not  suffer  them  to  bring  them  into  the  tern 
pie  to  Solomon’s  porch,  and  the  apostles  had  not 
leisure  to  come  to  the  houses  of  them  all.  And  they 
laid  them  on  beds  and  couches,  because  they  were 
so  weak,  that  they  could  neither  go  nor  stand,  that 
at  the  least  the  shadow  of  Peter,  passing  by,  mitrht 
overshadow  sojneof  them,  though  it  could  not  reach 
them  all  ;  and,  it  should  seem,  it  had  the  desired 
effect,  as  the  woman’s  touch  of  the  hem  of  Christ’s 
garment  had  ;  and  in  this,  among  other  things,  that 
word  of  Christ  was  fulfilled,  Greater  works  than 
these  shall  ye  do.  God  expresses  his  care  of  his 
people,  by  his  being  their  shade  on  their  right  hand; 
and  the  benign  influences  of  Christ  as  a  King,  are 
compared  to  the  shadow  of  a  great  rock.  Peter 
comes  between  them  and  the  sun,  and  so  heals  them, 
cuts  them  off  from  a  dependence  upon  creature  suf¬ 
ficiency  as  insufficient,  that  they  may  expect  help 
only  from  that  Spirit  of  grace  with  whom  he  was 
filled.  And  if  such  miracles  were  wrought  by  Pe¬ 
ter’s  shadow,  we  have  reason  to  think  they  were  so 
by  the  other  apostles,  as  by  the  handkerchiefs  from 
Paul’s  body  ;  (c/2.  19.  12.)  no  doubt,  both  being  with 
an  actual  intention  in  the  minds  of  the  apostles  thus 
to  heal  ;  so  that  it  is  absurd  hence  to  infer  a  healing 
virtue  in  the  relics  of  saints  that  are  dead  and  gone  ; 
we  read  not  of  any  cured  by  the  relics  of  Christ  him¬ 
self,  after  he  was  gone,  as  certainly  we  should,  if 
there  had  been  any  such  thing. 

(2.)  In  the  country-towns  ;  multitudes  came  to 
Jerusalem  from  the  cities  round  about,  bringing  sick 
folks  that  were  afflicted  in  body,  and  them  that  were 
vexed  with  unclean  spirits,  that  were  troubled  in 
mind,  and  they  were  healed  every  one  ;  distempered 
bodies  and  distempered  minds  were  set  to  rights. 
Thus  opportunity  was  given  to  the  apostles,  both  to 
convince  people’s  judgments  by  these  miracles,  of 
the  heavenly  original  of  the  doctrine  they  preached; 
and  also  to  engage  people’s  affections  both  to  them 
and  it,  by  giving  them  a  specimen  of  its  beneficial 
tendency  to  the  welfare  of  this  lower  world. 

17.  Then  the  High-Priest  rose  up,  and 
all  they  that  were  with  him,  (which  is  the 
sect  of  the  Sadducees,)  and  were  filled  with 
indignation,  18.  And  laid  their  hands  on 
the  apostles,  and  put  them  in  the  common 
prison.  19.  But  the  angel  of  the  Lord  by 
night  opened  the  prison-doors,  and  brought 
them  forth,  and  said,  20.  Go,  stand  and 
speak  in  the  temple  to  the  people,  all  the 
words  of  this  life.  21.  And  when  they 
heard  that ,  they  entered  into  the  temple 
early  in  the  morning,  and  taught.  But  the 
High-Priest  came,  and  they  that  were  with 
him,  and  called  the  council  together,  and 
all  the  senate  of  the  children  of  Israel,  and 
sent  to  the  prison  to  have  them  brought. 
22.  But  when  the  officers  came,  and  found 
them  not  in  the  prison,  they  returned,  and 
told,  23.  Saying,  The  prison  truly  found 
we  shut  with  all  safety,  and  the  keepers 
standing  without  before  the  doors:  but 
when  we  had  opened,  we  found  no  man 
within.  24.  Now  when  the  High-Priest, 
and  the  captain  of  the  temple,  and  the 


THE  ACTS,  V 


Chief  Priests,  heard  these  things,  they 
doubted  of  them  whereunto  this  would 
grow.  25.  Then  came  one  and  told  them, 
saying,  Behold,  the  men  whom  ye  put  in 
prison  are  standing  in  the  temple,  and 
teaching  the  people. 

Never  did  any  good  work  go  on  with  any  hope  of 
success,  but  it  met  with  opposition  ;  they  that  are 
bent  to  do  mischief,  cannot  be  reconciled  to  them 
who  make  it  their  business  to  do  good.  Satan,  the 
destroyer  of  mankind,  ever  was,  and  will  be,  an  ad¬ 
versary  to  those  who  are  the  benefactors  of  man¬ 
kind  ;  and  it  would  have  been  strange,  if  the  apos¬ 
tles  had  gone  on  thus  teaching  and  healing,  and  had 
had  no  check.  In  these  verses  we  have  the  malice 
of  hell  and  the  grace  of  heaven  struggling  about 
them  ;  the  one  to  drive  them  off  from  this  good 
work,  the  other  to  animate  them  in  it. 

I.  The  priests  were  enraged  at  them,  and  clapt 
them  up  in  prison,  v.  17,  18.  Observe, 

1.  Who  their  enemies  and  persecutors  were.  The 
High-Priest  was  the  ringleader,  Annas  or  Caiaphas, 
who  saw  their  wealth  and  dignity,  their  power  and 
tyranny,  that  is,  their  all,  at  stake,  and  inevitably 
lost,  if  the  spiritual  and  heavenly  doctrine  of  Christ 
get  ground  and  prevail  among  the  people.  Those 
that  were  most  forward  to  join  with  the  High-Priest 
herein,  were  the  sect  of  the  Sadclucees,  who  had  a 
particular  enmity  to  the  gospel  of  Christ,  because  it 
confirmed  and  established  the  doctrine  of  the  invisi¬ 
ble  world,  the  resurrection  of  the  dead,  and  the  fu¬ 
ture  state,  which  they  denied.  It  is  not  strange  if 
men  of  no  religion  be  bigoted  in  their  opposition  to 
true  and  pure  religion. 

2.  How  they  were  affected  toward  them ;  ill  af¬ 
fected,  and  exasperated  to  the  last  degree  ;  when 
they  heard  and  saw  what  flocking  there  was  to  the 
apostles,  and  how  considerable  they  were  become, 
they  rose  up  in  a  passion,  as  men  that  could  no 
longer  bear  it,  and  were  resolved  to  make  head 
against  it,  bdm^JUlcd  with  indignation  at  the  apos¬ 
tles  for  preaching  the  doctrine  of  Christ,  and  curing 
the  sick  ;  at  the  people  for  hearing  them,  and  bring¬ 
ing  the  sick  to  them  to  be  cured  ;  and  at  themselves 
and  their  own  party,  for  suffering  this  matter  to  go 
so  far,  and  not  knocking  it  on  the  head  at  first.  Thus 
are  the  enemies  of  Christ  and  his  gospel  a  torment 
to  themselves.  Envy  slays  the  silly  one. 

3.  How  they  proceeded  against  them  ;  (v.  18.) 
They  laid  their  hands  on  them,  perhaps  their  own 
hands,  (so  low  did  their  malice  make  them  stoop,) 
or,  rather,  the  hands  of  their  officers,  and  fiat  them 
in  the  common  firison,  among  the  worst  of  malefac¬ 
tors.  Hereby  they  designed,  (1.)  To  put  a  restraint 
upon  them  ;  though  they  could  not  lay  any  thing 
criminal  to  their  charge,  worthy  of  death  or  of 
bonds,  yet  while  they  had  them  in  prison,  they  kept 
them  from  going  on  in  their  work,  and  that  they 
reckoned  a  good  point  gained.  Thus  early  were  the 
ambassadors  of  Christ  in  bonds.  (2.)  To  put  a  ter¬ 
ror  upon  them,  and  so  to  drive  them  off  from  their 
work ;  the  last  time  they  had  them  before  them, 
they  had  onlv  threatened  them;  (ch.  4.  21.)  but 
now,  finding  that  did  not  do,  they  imprisoned  them, 
to  make  them  afraid  of  them.  (3.)  To  put  a  dis¬ 
grace  upon  them,  and  therefore  they  chose  to  clap 
them  up  in  the  common  prison,  that,  being  thus 
vilified,  the  people  might  not,  as  they  had  done, 
magnify  them.  Satan  has  carried  on  his  design 
against  the  gospel  very  much  by  making  the 
preachers  and  professors  of  it  despicable. 

II.  God  sent  his  angel  to  release  them  out  of  pri¬ 
son,  and  to  renew  their  commission  to  preach  the 
gospel ;  the  powers  of  darkness  fight  against  them, 
but  the  Father  of  lights  fights  for  them  and  sends 


an  angel  of  light  to  plead  their  cause.  The  Lord 
will  never  desert  his  witnesses,  his  advocates,  but 
will  certainly  stand  by  them,  and  bear  them  out. 

1.  The  apostles  are  discharged,  legally  discharged, 
from  their  imprisonment ;  (v.  19.)  The  angel  of  the 
Lord  by  night,  in  spite  of  all  the  locks  and  bars  that 
were  upon  them,  opened  the  prison-doors,  and,  in 
spite  of  all  the  vigilance  and  resolution  of  the  keepei  s 
that  stood  without  before  the  doors,  brought  forth 
the  prisoners,  (see  v.  23.)  gave  them  authority  to  go 
out  without  crime,  and  led  them  through  all  opposi¬ 
tion.  This  deliverance  is  not  so  particularly  related 
as  that  of  Peter;  (ch.  12.  7,  itfc.)  but  the  miracle 
here  was  the  very  same.  Note,  There  is  no  prison 
so  dark,  so  strong,  but  God  can  both  visit  his  people 
in  it,  and,  if  he  pleases,  fetch  them  out  of  it.  The 
discharge  of  the  apostles  out  of  prison  by  an  angel, 
was  a  resemblance  cf  Christ’s  resurrection,  and 
his  discharge  cut  of  the  prison  cf  the  grave,  and 
would  help  to  confirm  the  apostles’  preaching  of  it. 

2.  They  are  charged,  and  legally  charged,  to  go 
on  with  their  work,  s«  as  thereby  to  be  discharged 
from  the  prohibition  which  the  High-Priest  laid 
them  under;  the  angel  bid  them,  Go,  stand,  and 
speak  in  the  temple  to  the  people  all  the  words  of  this 
life,  v.  20.  When  they  were  miraculously  set  at 
liberty,  they  must  not  think  it  was  that  they  might 
save  their  lives  by  making  their  escape  out  of  the 
hands  of  their  enemies.  No ;  it  was  that  they 
might  go  on  with  their  work  with  so  much  the  more 
boldness.  Recoveries  from  sickness,  releases  out 
of  trouble,  are  granted  us,  and  are  to  be  looked  upon 
by  us  as  granted,  not  that  we  may  enjoy  the  comforts 
of  our  life,  but  that  God  may  be  honoured  with  the 
services  of  our  life.  Let  my  soul  live,  and  it  shall 
praise  thee,  Ps.  119.  175.  Bring  my  soul  out  of 
prison,  (as  the  apostle  here,)  that  I  may  praise  thy 
name,  Ps.  142.  7.  See  Isa.  38.  22. 

Now  in  this  charge  given  them,  observe,  (1.) 
Where  they  must  preach  ;  Speak  in  the  temple. 
One  would  think,  though  they  might  not  quit  their 
work,  yet  it  had  been  prudence  to  go  on  with  it  in 
a  more  private  place,  where  it  would  give  less  of¬ 
fence  to  the  priests  than  in  the  temple,  and  so  would 
the  less  expose  them.  No  ;  “  Speak  in  the  temple, 
for  that  is  the  place  of  concourse,  that  is  your  Fa¬ 
ther’s  house,  and  is  not  to  be  as  yet  quite  left  deso¬ 
late .”  It  is  not  for  the  preachers  of  Christ’s  gospel 
to  retire  into  corners,  as  long  as  they  can  have  any 
opportunity  of  preaching  in  the  great  congregation. 
(2.)  To  whom  they  must  preach;  “  Speak  to  the 
people  ;  not  to  the  princes  and  rulers,  for  they  will 
not  hearken  ;  but  to  the  people,  who  are  willing  and 
desirous  to  be  taught,  and  whose  souls  are  as  precious 
to  Christ,  and  ought  to  be  so  to  you,  as  the  souls  of 
the  greatest.  Speak  to  the  people,  to  all  in  general, 
for  all  are  concerned.”  (3.)  How  they  must  preach  ; 
Go,  stand,  and  speak :  which  intimates,  not  only 
that  they  must  speak  publicly,  Stand  up,  and  speak, 
that  all  may  hear  ;  but  that  they  must  speak  boldlv 
and  resolutely,  Stand,  and  speak  ;  that  is,  “  Speak 
it  as  those  that  resolve  to  stand  to  it,  to  live  and  die 
by  it.”  (4.)  What  they  must  speak  ;  all  the  words 
of  this  life.  This  life  which  you  have  been  speaking 
of  among  yourselves  ;  referring  perhaps  to  the  con¬ 
ferences  concerning  heaven,  which  they  had  among 
themselves  for  their  own  and  one  another’s  encour¬ 
agement  in  prison  ;  “  Go,  and  preach  the  same  to 
the  world,  that  others  may  be  comforted  with  the 
same  comforts  with  which  you  yourselves  are  com 
forted  of  God.”  Or,  “of  this  life  which  the  Saddu 
cees  deny,  and  therefore  persecute  you ;  preach 
that,  though  you  know  that  is  it  which  they  have 
indignation  at.”  Or,  “of  this  life  emphatically; 
this  heavenly,  divine  life,  in  comparison  with  which 
the  present  earthly  life  does  not  deserve  the  name.” 
Or,  “  these  words  of  life,  the  very  same  you  have 


52 


THE  ACTS,  V. 


preached,  these  words  which  the  Holy  Ghost  puts 
into  your  mouth.”  Note,  The  words  of  the  gos¬ 
pel  are  the  words  of  life  ;  quickening  words  ;  they 
are  spirit,  and  they  are  life  ;  words  whereby  we 
may  be  saved  ;  that  is  the  same  with  this  here,  ch. 

11.  14.  The  gospel  is  the  word  of  this  life  ;  for 
it  secures  to  us  the  privileges  of  our  way  as  well  as 
those  of  our  home,  and  the  promises  of  the  life  that 
now  is  as  well  as  of  that  to  come.  And  yet  even 
spiritual  and  eternal  life  are  brought  so  much  to 
light  in  the  gospel,  that  they  may  be  called  this  life  ; 
for  the  word  is  nigh  thee.  Note,  The  gospel  .s  con¬ 
cerning  matters  of  life  and  death,  and  ministers  must 
preach  it,  and  people  hear  it  accordingly.  They 
must  speak  all  the  words  of  this  life,  and  not  conceal 
any  for  fear  of  offending,  or  in  hope  of  ingratiating 
themselves  with,  their  rulers.  Christ’s  witnesses 
are  sworn  to  speak  the  whole  truth. 

III.  They  went  on  with  their  work  ;  (v.  21.) 
When  they  heard  that ;  when  they  heard  that  it  was 
the  will  of  God  that  they  should  continue  to  preach 
m  the  temple,  they  returned  to  Solomon’s  porch 
there,  v.  12. 

1.  It  was  a  great  satisfaction  to  them  to  have  these 
fresh  orders.  *  Perhaps,  they  began  to  question  whe¬ 
ther,  if  they  had  their  liberty,  they  should  preach 
as  publicly  in  the  temple  as  they  had  done,  because 
they  had  'been  bid,  when  they  were  persecuted  in 
one  city,  to  fee  to  another.  But  now  that  the  angel 
ordered  them  to  go  preach  in  the  temple,  their  way 
was  plain,  and  they  ventured  without  any  difficulty, 
entered  into  the  temple,  and  feared  not  the  face  of 
man.  Note,  If  we  may  but  be  satisfied  concerning 
our  duty,  our  business  is  to  keep  close  to  that,  and 
then  we  may  cheerfully  trust  God  with  our  safety. 

2.  They  set  themselves  immediately  to  execute 
them,  without  dispute  or  delay.  They  entered  into 
the  temple  early  in  the  morning,  (as  soon  as  the 
gates  were  opened,  and  people  began  to  come  to¬ 
gether  there,)  and  taught  them  the  gospel  of  the 
kingdom  ;  and  did  not  at  all  fear  what  man  could  do 
unto  them.  The  case  here  was  extraordinary,  the 
whole  treasure  of  the  gospel  is  lodged  in  their  hands  ; 
if  they  be  silent  now,  the  springs  are  shut  up,  and 
the  whole  work  falls  to  the  ground,  and  is  made  to 
cease  ;  which  is  not  the  case  of  ordinary  ministers, 
who  therefore  are  not  by  this  example  bound  to 
throw  themselves  into  the  mouth  of  danger  ;  and 
vet  when  God  gives  opportunity  of  doing  good, 
though  we  be  under  the  restraint  and  terror  of  hu¬ 
man  powers,  we  should  venture  far,  rather  than  let 
go  such  an  opportunity. 

IV.  The  High-Priest  and  his  party  went  on  with 
their  prosecution,  v.  21.  They,  suppposing  they 
had  the  apostles  sure  enough,  called  the  council  to¬ 
gether,  a  great  and  extraordinary  council,  for  they 
summoned  all  the  senate  of  the  children  of  Israel. 
See  here, 

1.  How  they  were  prepared,  and  how  big  with 
expectation,  to  crush  the  gospel  of  Christ  and  the 
preachers  of  it,  for  they  raised  the  whole  posse. 
The  last  time  they  had  the  apostles  in  custody,  they 
convened  them  only  before  a  committee  of  those 
that  were  of  the  kindred  of  the  High-Priest,  who 
were  obliged  to  act  cautiously  ;  but  now,  that  they 
might  proceed  further  and  with  more  assurance, 
they  called  together,  tromv  t«v  ytpuo-io.y — all  the  el¬ 
dership,  that  is,  (savs  Dr.  Lightfoot,)  all  the  three 
courts  or  benches  of  judges  in  Jerusalem,  not  only 
the  great  Sanhedrim,  consisting  of  seventy  elders, 
but  the  other  two  judicatories  that  were  erected  one 
in  the  outer  court  gate  of  the  temple,  the  other  in 
the  inner  or  beautiful  gate,  consisting  of  twenty- 
three  judges  each.  So  that  if  there  were  a  full  ap¬ 
pearance,  here  were  one  hundred  and  sixteen  judges. 
Thus  God  ordered  it,  that  the  confusion  of  the  ene¬ 
mies  might  be  more  public,  and  the  apostles’  testi¬ 


mony  against  them,  and  that  these  might  hear  the 
gospel,  who  would  not  hear  it  otherwise  than  fr<  m 
the  bar.  Howbeit,  the  High-Priest  meant  not  so, 
neither  did  his  heart  think  so  ;  but  it  was  in  his  heart 
to  rally  all  his  forces  against  the  apostles,  and  by  a 
universal  consent  to  cut  them  all  off  at  once. 

2.  How  they  were  disappointed,  and  had  their 
faces  filled  with  shame  ;  He  that  sits  in  heaven, 
laughs  at  them,  and  so  may  we  too,  to  see  how 
gravely  the  court  is  set ;  and  we  may  suppose  the 
High-Priest  makes  a  solemn  speech  to  them,  setting 
forth  the  occasion  of  their  coming  together  ;  that  a 
very  dangerous  faction  was  now  lately  raised  at  Je¬ 
rusalem,  by  the  preaching  of  the  doctrine  of  Jesus, 
which  it  was  needful,  for  the  preservation  of  their 
church,  (which  never  was  in  such  danger  as  now,) 
speedily  and  effectually  to  suppress  ;  that  it  was 
now  in  the  power  of  their  hands  to  do  it,  for  he  had 
the  ringleaders  of  the  faction  now  in  the  common 
prison,  to  be  proceeded  against,  if  they  would  but 
agree  to  it,  with  the  utmost  severity.  An  officer 
is,  in  order  hereunto,  dispatched  immediately  to 
fetch  the  prisoners  to  the  bar.  But  see  how  they 
are  baffled ; 

(1.)  The  officers  come,  and  tell  them  that  they  are 
not  to  be  found  in  the  prison,  v.  22,  23.  The  last 
time  they  were  forthcoming,  when  they  were  called 
for,  ch.  4.  7.  But  now  they  were  gone,  and  the  re¬ 
port  which  the  officers  make,  is,  “  The  prison-doors 
truly  found  we  sh  ut  with  all  sa  fety  (nothing  had 
been  done  to  weaken  them  ;)  ,(the  keepers  had  not 
been  wanting  to  their  duty  ;  we  found  them  standing 
without  before  the  doors,  and  knowing  nothing  to  the 
contrary7,  but  that  the  prisoners  were  all  safe  :  but 
when  we  went  in,  we  found  no  man  therein,  none 
of  the  men  we  were  sent  to  fetch.”  It  is  probable 
that  they  found  the  common  prisoners  there.  Which 
way  the  angel  fetched  them,  whether  by  some  back 
way,  or  opening  the  door,  and  fastening  it  close 
again,  (the  keepers  all  the  while  asleep,)  we  are  net 
told ;  however  it  was,  they  were  gone.  The  Lord 
knows,  though  we  do  not,  how  to  deliver  the  godly 
out  of  temptation,  and  how  to  loose  those  that  are  in 
bonds  for  his  name’s  sake,  and  he  will  do  it,  as  here, 
when  he  has  occasion  for  them. 

Now  think  how  blank  the  court  looked,  when  the 
officers  made  this  return  upon  their  order  ;  (v.  24.) 
JITien  the  High-Priest.,  and  the  captain  of  the  tem¬ 
ple,  and  the  chief  priests,  heard  those  things ,  they 
were  all  at  a  plunge,  and  looked  upon  one  another, 
doubting  what  this  thing  should  be.  They  were  ex¬ 
tremely  perplexed,  were  at  their  wit's- end,  having 
never  been  so  disappointed  in  all  their  lives,  of  a 
thing  they  were  so  sure  of.  It  occasioned  various 
speculations  ;  some  suggesting  that  they  were  con¬ 
jured  out  of  the  prison,  and  made  their  escape  by 
magic  arts  ;  others,  that  the  keepers  had  played 
tricks  with  them,  not  knowing  how  many  friends 
these  prisoners  had,  that  were  so  much  the  darlings 
of  the  people.  Some  feared  that,  having  made  such 
a  wonderful  escape,  they  would  be  the  more  fol¬ 
lowed  ;  others,  that  though  perhaps  they  had  fright¬ 
ened  them  from  Jerusalem,  they  should  hear  of 
them  again  in  some  part  or  other  of  the  country, 
where  they  would  do  yet  more  mischief,  and  it 
would  be  yet  more  out  of  their  power  to  stop  the 
spreading  of  the  infection  :  and  now  they  begin  to 
fear  that  instead  of  curing  the  ill,  they  have  made  it 
worse.  Note,  Those  often  distress  and  embarrass 
themselves,  that  think  to  distress  and  embarrass  the 
cause  o  f  Christ. 

(2.)  Their  doubt  is,  in  part,  determined  ;  and  yet 
their  vexation  is  increased  by  another  messenger, 
who  brings  them  word  that  their  prisoners  are 
preaching  in  the  temple  ;  (v.  25.)  “  Peho/d,  the  men 
whom  ye  put  in  prison,  and  have  sent  for  to  your  bar, 

;  are  now  hard  by  you  here,  standing  in  the  ti  tuple, 


53 


THE  ACTS,  V. 


under  your  nose,  and  in  defiance  of  you,  teaching  the 
people.  ”  Prisoners,  that  have  broken  prison,  ab¬ 
scond,  for  fear  of  being  retaken  :  but  these  prison¬ 
ers,  that  here  made  their  escape,  dare  to  shew  their 
faces  even  there  where  their  persecutors  have  the 
greatest  influence.  Now  this  confounded  them  more 
than  any  thing.  Common  malefactors  may  have 
art  enough  to  break  prison  ;  but  they  are  uncom¬ 
mon  ones,  that  have  courage  enough  to  avow  it  when 
they  have  done. 

26.  Then  went  the  captain  with  the  offi¬ 
cers,  and  brought  them  without  violence : 
for  they  feared  the  people,  lest  they  should 
have  been  stoned.  27.  And  when  they 
had  brought  them,  they  set  them  before  the 
council :  and  the  High-Priest  asked  them, 
28.  Saying,  Did  not  we  straitly  command 
you  that  ye  should  not  teach  in  this  name  ? 
And,  behold,  ye  have  filled  Jerusalem  with 
your  doctrine,  and  intend  to  bring  this 
man’s  blood  upon  us.  29.  Then  Peter  and 
the  other  apostles  answered  and  said,  We 
ought  to  obey  God  rather  than  men.  30. 
The  God  of  our  fathers  raised  up  Jesus, 
whom  ye  slew  and  hanged  on  a  tree.  31. 

/Him  hath  God  exalted  with  his  right  hand 
to  be  a  Prince  and  a  Saviour,  for  to  give 
repentance  to  Israel,  and  forgiveness  of 
sins.  32.  And  we  are  his  witnesses  of 
these  things  ;  and  so  is  also  the  Holy 
Ghost,  whom  God  hath  given  to  them  that 
obey  him.  33.  When  they  heard  that,  they 
were  cut  to  the  heart ,  and  took  council  to 
slay  them.  34.  Then  stood  there  one  up 
in  the  council,  a  Pharisee,  named  Gama¬ 
liel,  a  doctor  of  the  law,  had  in  reputation 
among  all  the  people,  and  commanded  to 
put  the  apostles  forth  a  little  space ;  35. 

And  said  unto  them,  Ye  men  of  Israel,  take 
heed  to  yourselves,  what  ye  intend  to  do  as 
touching  these  men.  36.  For  before  these 
days  stood  up  Theudas,  boasting  himself  to 
be  somebody ;  to  whom  a  number  of  men, 
about  four  hundred,  joined  themselves : 
who  was  slain  ;  and  all,  as  many  as  obey¬ 
ed  him,  were  scattered,  and  brought  to 
nought.  37.  After  this  man  rose  up  Judas 
of  Galilee  in  the  days  of  the  taxing,  and 
drew  away  much  people  after  him  :  he  also 
perished  ;  and  all,  even  as  many  as  obeyed 
him,  were  dispersed.  38.  And  now  I  say 
unto  you,  Refrain  from  these  men,  and  let 
them  alone  :  for  if  this  counsel  or  this  work 
be  of  men,  it  will  come  to  nought :  39. 

But  if  it  be  of  God,  ye  cannot  overthrow 
it;  lest  haply  ye  be  found  even  to  fight 
against  God.  40.  And  to  him  they  agreed  : ! 
and  when  they  had  called  the  apostles, ; 
and  beaten  them ,  they  commanded  that 
they  should  not  speak  in  the  name  of  Jesus,  jj 
arid  let  them  go.  41.  And  they  departed 
horn  ihe  presence  of  the  council,  rejoicing  !! 


that  they  were  counted  worthy  to  suffer 
shame  for  his  name.  42.  And  daily  in  the 
temple,  and  in  every  house,  they  ceased 
not  to  teach  and  preach  Jesus  Christ. 

We  are  not  told  what  it  was  that  the  apostles 
preached  to  the  people  ;  no  doubt,  it  was,  according 
to  the  direction  of  the  angel,  the  words  of  this  life  ; 
but  what  passed  between  them  and  the  council,  we 
have  here  an  account  of  ;  for  in  their  sufferings  there 
appeared  more  of  a  divine  power  and  energy  than 
even  in  their  preaching.  Now  here  we  have, 

I.  The  seizing  of  the  apostles  a  second  time.  We 
may  think,  if  God  designed  this,  “Why  were  they 
rescued  from  their  first  imprisonment  ?”  But  that 
was  designed  to  humble  the  pride,  and  check  the 
fury,  of  their  persecutors  ;  and  now  he  would  shew 
that  they  were  discharged  ;  not  because  they  feared 
a  trial,  for  they  were  ready  to  surrender  themselves, 
and  make  their  appearance  before  the  greatest  of 
their  enemies. 

1.  They  brought  them  without  violence,  with  all 
the  respect  and  tenderness  that  could  be  :  did  not 
pull  them  out  of  the  pulpit,  nor  bind  them,  or  drag 
them  along,  but  accosted  them  respectfully.  One 
would  think  they  had  reason  to  do  so,  in  reverence 
to  the  temple,  that  holy  place,  and  for  fear  of  the 
apostles,  lest  they  should  strike  them,  as  they  did 
Ananias,  or  call  for  fire  from  heaven  upon  them,  as 
Elias  did  ;  but  all  that  restrained  their  violence, 
was,  their  fear  of  the  people ,  who  had  such  a  vene¬ 
ration  for  the  apostles,  that  they  would  stone  them 
if  they  offered  them  any  abuse. 

2.  Yet  they  brought  them  to  those  who,  they  knew, 
were  violent  against  them,  and  were  resolved  to  take 
violent  courses  with  them;  ( v .  27.)  They  brought 
them,  to  set  them  before  the  council,  as  delinquents. 
Thus  the  powers  that  should  have  been  a  terror  to 
evil  works  and  workers,  became  so  to  the  good. 

II.  Their  examination  ;  being  brought  before  this 
august  assembly,  the  High-Priest,  as  the  mouth  of 
the  court,  told  them  what  it  was  they  had  to  lay  to 
their  charge,  v.  28. 

1.  That  they  had  disobeyed  the  commands  of  au¬ 
thority,  and  would  not  submit  to  the  injunctions  and 
prohibitions  given  them  ;  ( v .  28.)  “  Did  not  we,  by 
virtue  of  our  authority,  straitly  charge  and  command 
you,  upon  pain  of  our  highest  displeasure,  that  you 
should  not  teach  in  this  name?  But  you  have  dis¬ 
obeyed  our  commands,  and  go  on  to  preach  not  only 
without  our  licence,  but  against  our  express  order.” 
Thus  they  who  make  void  the  commandments  of 
God,  are  commonly  very  strict  in  binding  on  their 
own  commandments,  and  insisting  upon  their  own 
power;  Did  7iot  we  command  you?  Yes,  they  did  ; 
but  did  not  Peter  at  the  same  time  tell  them,  that 
God’s  authority  was  superior  to  their’s,  and  his  com¬ 
mands  must  take  place  of  their’s  l  And  they  had 
forgotten  that. 

2.  That  they  spread  false  doctrine  among  the  peo¬ 
ple,  or  at  least  a  singular  doctrine,  which  was  not 
allowed  by  the  Jewish  church,  nor  agreed  with  what 
was  delivered  from  Moses’s  chair ;  “  Ye  have  filled 
Jerusalem  with  your  doctrine,  and  thereby  have  dis¬ 
turbed  the  public  peace,  and  drawn  people  from  the 
public  establishment.  ”  Some  take  this  for  a  haughty 
scornful  word;  “This  silly  senseless  doctrine  of 
your’s,  that  is  not  worth  taking  notice  of,  you  have 
made  such  a  noise  with,  that  even  Jerusalem,  the 
great  and  holy  city,  is  become  full  of  it,  and  it  is  all 
the  talk  of  the  town.”  They  are  angry  that  men, 
whom  they  looked  upon  as  despicable,  should  make 
themselves  thus  considerable. 

o.  That  they  had  a  malicious  design  against  the 
government,  and  aimed  to  stir  up  the  people  against 
ir,  by  representing  it  as  wicked  and  tvranivcal,  and 
that  had  made  itself  justly  odious  both  to  God  and 


34 


THE  ACTS,  V 


man ;  “  Ye  intend  to  bring  this  man’s  blood,  the  guilt  [! 
of  it  before  God,  the  shame  of  it  before  men,  uJioji  ! 
us.”  Thus  they  charge  them  not  only  with  contu¬ 
macy  and  contempt  of  the  court,  but  with  sedition 
and  faction,  and  a  plot  to  set  not  only  the  people  ; 
against  them,  for  having  persecuted  even  to  death 
not  only  so  innocent  but  so  good  and  great  a  man  as 
this  Jesus,  but  the  Romans  too,  for  having  drawn 
them  into  it.  See- here  how  those  that  with  a  great 
deal  of  presumption  will  do  an  evil  thing,  yet  cannot 
bear  to  hear  of  it  afterward,  or  to  have  it  charged 
upon  them.  When  they  were  in  the  heart  of  the 
persecution,  they  could  cry  daringly  enough,  “  His 
blood  be  upon  us,  and  upon  our  children ;  let  us  bear 
the  blame  for  ever.”  But  now  that  they  have  time 
for  a  cooler  thought,  they  take  it  as  a  heinous  affront 
to  have  his  blood  laid  at  their  door.  Thus  are  they 
convicted  and  condemned  by  their  own  consciences, 
and  dread  lying  under  that  guilt  which  they  were 
not  afraid  to  involve  themselves  in. 

III.  Their  answer  to  the  charge  exhibited  against 
them  ;  Peter  and  the  other  apostles  all  spake  to  the, 
same  purport ;  whether  severally  examined,  or  an¬ 
swering  jointly,  they  spake  as  one  and  the  same 
Spirit  gave  them  utterance,  depending  upon  the 
promise  their  Master  had  made  them,  that,  when 
they  were  brought  before  councils,  it  should  be  given 
them  in  that  same  hour  what  they  should  speak,  and 
courage  to  speak  it. 

1.  They  justified  themselves  in  their  disobedience 
to  the  commands  of  the  great  Sanhedrim,  great  as 
it  was;  (v.  29.)  We  ought  to  obey  God  rather  than 
men.  They  do  not  plead  the  power  they  had  to 
work  miracles,  (that  spake  sufficiently  for  them,  and 
therefore  they  humbly  decline  mentioning  it  them¬ 
selves,)  but  they  appeal  to  a  maxim  universally 
owned,  and  which  even  natural  conscience  subscribes 
to,  and  which  conies  home  to  their  case.  God  had 
commanded  them  to  teach  in  the  name  of  Christ, 
and  therefore  they  ought  to  do  it,  though  the  chief 
priests  forbade  them.  Those  rulers  set  up  in  oppo¬ 
sition  to  God,  and  have  a  great  deal  to  answer  for, 
who  punish  men  for  disobedience  to  them,  in  that 
which  was  their  duty  to  God. 

2.  They  justify  themselves  in  doing  what  they 
could  to  fill  Jerusalem  with  the  doctrine  of  Christ, 
though,  in  preaching  him  up,  they  did  indeed  reflect 
upon  those  that  maliciously  ran  him  down  ;  and  if 
they  thereby  bring  his  blood  upon  them,  they  may 
thank  themselves.  It  is  charged  upon  them  as  a 
crime,  that  they  preached  Christ  and  his  gospel ; 
“Now,”  say  they,  “  we  will  tell  you  who  this  Christ 
is,  and  what  his  gospel  is,  and  then  do  you  judge 
whether  we  ought  not  to  preach  it ;  nay,  and  we  shall 
take  this  opportunity  to  preach  it  to  you,  whether 
you  will  hear,  or  whether  you  will  forbear.” 

(1.)  The  chief  priests  are  told  to  their  faces  the 
indignities  they  did  to  this  Jesus  ;  “  Ye  slew  him  and 
hanged  him  on  a  tree,  ye  cannot  deny  it.”  The 
apostles,  instead  of  making  an  excuse,  or  begging 
their  pardon,  for  bringing'  the  guilt  of  this  man’s 
blood  upon  them,  repeat  the  charge,  and  stand  to  it ; 
“It  was  you  that  slew  him;  it  was  your  act  and 
deed.”  Note,  People’s  being  unwilling  to  hear  of 
their  faults,  is  no  good  reason  why  they  should  not 
be  faithfully  told  of  them.  It  is  a  common  excuse 
made  for  not  reproving  sin,  that  the  times  will  not 
bear  it.  But  they  whose  office  it  is  to  reprove,  must 
not  be  awed  bv  that ;  the  times  must  bear  it,  and 
shall  bear  it ;  Cry  aloud ,  and  spare  not ;  cry  aloud 
and  tear  not. 

(2.)  They  are  told  also  what  honours  God  put 
upon  this  Jesus,  and  then  let  them  jlidge  who  was 
in  the  right,  the  persecutors  of  his  doctrine,  or  the 
preachers  of  it.  He  calls  God  the  God  of  our  fa¬ 
thers,  not  only  ours,  but  yours,  to  shew  that  in 
preaching  Christ  they  did  not  preach  a  new  god,  nor 


fj  entice  people  to  come  and  worship  ether  gods;  nor 
I  did  they  set  up  an  institution  contrary  o  that  of 
Moses  and  the  prophets,  but  they  adhered  to  the 
i  God  of  the  Jewish  fathers ;  and  that  name  of  Christ 
!  which  they  preached,  answered  the  promises  made 
to  the  fathers,  and  the  covenant  God  entered  into 
with  them,  and  the  types  and  figures  of  the  law  he 
gave  them.  The  God  of  Abraham,  Isaac,  and  Ja 
cob,  is  the  God  and  Father  of  our  Lord  Jesus  Christ ; 
see  what  honour  he  did  him. 

[1.]  H e  raised  him  up  ;  that  is,  he  qualified  him 
for,  and  called  him  to,  his  great  undertaking.  It 
seems  to  refer  to  the  promise  God  made  by  Moses, 
A  Prophet  shall  the  Lord  your. God  raise  up  unto 
you.  God  raised  him  up  out  of  obscurity,  and  made 
him  great.  Or,  it  may  be  meant  of  his  raising  him 
up  from  the  grave  ;  “  You  put  him  to  death,  but  God 
has  restored  him  to  life,  so  that  God  and  you  are 
manifestly  contesting  about  this  Jesus ;  and  which 
must  we  side  with  ?” 

[2.]  He  exalted  him  with  his  right  hand,  l/^axre — 
hath  lifted  him  up.  “  You  loaded  him  with  disgrace, 
but  God  has  crowned  him  with  honour ;  and  ought 
we  not  to  honour  him  whom  God  honours  ?”  God 
has  exalted  him,  t«  ttwJ — with  his  right  hand, 

that  is,  by  his  power  put  forth  ;  Christ  is  said  to  live 
by  the  power  of  Goa.  Or,  to  his  right  hand,  to  sit 
there,  to  rest  there,  to  rule  there  ;  “  He  has  invested 
him  with  the  highest  dignity,  and  intrusted  him  with 
the  highest  authority,  and  therefore  we  must  teach 
in  his  name,  for  God  has  given  him  a  name  above 
every  name.” 

J3.]  “  He  has  appointed  him  to  be  a  Prince  ana 
'aviour,  and  therefore  we  ought  to  preach  in  his 
name,  and  to  publish  the  laws  of  his  government  as 
he  is  a  Prince,  and  the  offers  of  his  grace  as  he  is  a 
Saviour.”  Observe,  there  is  no  having  Christ  to 
be  our  Saviour,  unless  we  be  willing  to  take  him  for 
our  Prince.  We  cannot  expect  to  be  redeemed  and 
healed  by  him,  unless  we  give  up  ourselves  to  be 
ruled  by  him.  The  judges  of  old  were  saviours. 
Christ’s  ruling  is  in  order  to  his  saving,  and  faith 
takes  an  entire  Christ,  that  came,  not  to  save  us  in 
our  sins,  but  to  save  us  from  our  sins. 

V  [4.]  He  is  appointed,  as  a  Prince  and  a  Saviour, 
to  give  repentance  to  Israel  and  remission  of  sins. 
Therefore  they  must  preach  in  his  name  to  the  peo¬ 
ple  of  Israel,  for  his  favours  were  designed,  prima¬ 
rily  and  principally  for  them  ;  and  none  that  truly 
loved  their  country,  could  be  against  that.  Why 
should  the  rulers  and  elders  of  Israel  oppose  one  who 
came  with  no  less  a  blessing  to  Israel  than  repen¬ 
tance  and  pardon  ?  Had  he  been  exalted  to  give 
deliverance  to  Israel  from  the  Roman  yoke,  an*:!  do¬ 
minion  over  the  neighbouring  nations,  the  chief 
priests  would  have  welcomed  him  with  all  their 
hearts.  But  repentance  and  remission  of  sins  are 
blessings  they  neither  value  nor  see  their  need  of, 
and  therefore  they  can  bv  no  means  admit  his  doc¬ 
trine.  Observe  here,  First,  Repentance  and  remis¬ 
sion  go  together ;  wherever  repentance  is  wrought, 
remission  is  without  fail  granted,  and  the  favour 
given  to  all  those  to  whom  is  given  the  qualification 
for  it.  On  the  other  hand,  no  remission  without  re¬ 
pentance  ;  none  are  freed  from  the  guilt  and  punish¬ 
ment  of  sin  but  those  that  are  freed  from  the  power 
and  dominion  of  sin  ;  that  are  turned  from  it,  and 
turned  against  it.  Secondly,  It  is  Jesus  Christ  that 
gives,  and  is  authorized  to  give,  both  repentance  and 
remission.  Whatsoever  is  required  in  the  gospel- 
covenant,  is  promised.  Arc  we  appointed  to  repent  ’ 
Christ  is  appointed  to  give  repentance,  by  his  Spirit 
working  with  the  word,  to  awaken  the  conscience, 
to  work  contrition  for  sin,  and  an  effectual  change  in 
the  heart  and  life.  The  new  heart  is  his  work,  and 
the  broken  spirit  a  sacrifice  of  his  providing ;  and 
when  he  has  given  repentance,  if  he  should  not  give 


55 


THE  ACTS,  V. 


remission,  he  would  forsake  the  work  of  his  own  ! 
hands.  See  how  necessary  it  is  that  we  repent,  and  | 
that  we  apply  ourselves- to  Christ  by  faith  for  his 
grace  to  work  repentance  in  us. 

.  [5.]  All  this  is  well  attested,  First,  By  the  apos- 
tles  themselves  ;  they  are  ready  to  testify  upon  oath, 
if  required,  that  they  saw  him  alive  after  his  resur¬ 
rection,  and  saw  him  ascend  into  heaven  ;  and  also 
that  they  experienced  the  power  of  his  grace  upon 
their  hearts,  raising  them  up  to  that  which  was  far 
above  their  natural  capacities.  “  He  are  his  wit¬ 
nesses,  appointed  by  him  to  publish  this  to  the  world, 
and  if  we  should  be  silent,  as  you  would  have  us,  we 
should  betray  a  trust,  and  be  false  to  it.”  When  a 
cause  is  trying,  witnesses,  of  all  men,  ought  not  to 
be  silenced,  for  the  issue  of  the  cause  depends  on 
their  testimony.  Secondly,  By  the  Sfiirit  of  God ; 
“  We  are  witnesses,  competent  ones,  and  whose 
testimony  is  sufficient  before  any  human  judicature.  ” 
But  that  is  not  all,  The  Holy  Ghost  is  witness,  a  wit¬ 
ness  from  heaven ;  for  God  hath  given  his  gifts  and 
graces  to  them  that  obey  Christ.  Therefore  we  must 
preach  in  his  name,  because  for  this  end  the  Holy 
Ghost  is  given  us,  whose  operations  we  cannot  stifle. 

Note,  The  giving  of  the  Holy  Ghost  to  obedient 
believers,  not  only  to  bring  them  to  the  obedience  of 
faith,  but  to  make  them  eminently  useful  therein,  is 
a  very  strong  proof  of  the  truth  of  Christianity.  God 
gave  the  Holy  Ghost  by  his  Son  and  in  his  name, 
(John  14.  26.)  and  in  answer  to  his  prayer;  (John  14. 
16.)  nay,  it  was  Christ  that  sent  him  from  the  Fa¬ 
ther;  (John  15.  26. — 16.  17.)  and  this  proves  the 
glory  to  which  the  Father  has  exalted  him.  The 
great  work  of  the  Spirit  being  not  only  to  justify 
Christ,  (1  Tim.  3.  16.)  but  to  glorify  him,  and  all 
his  gifts  having  a  direct  tendency  to  exalt  his  name, 
proves  that  his  doctrine  is  divine,  else  it  would  not 
bt  carried  on  thus  by  a  divine  power.  And,  Lastly, 
The  giving  of  the  Holy  Ghost  to  them  that  obey 
Christ,  both  tor  their  assistance  in  their  obedience, 
and  as  a  present  recompense  for  their  obedience,  is 
a  plain  evidence  that  it  is  the  will  of  God  that  Christ 
should  be  obeyed;  “and  then  judge  whether  we 
ought  to  obey  you  in  opposition  to  him.” 

IV.  The  impression  which  the  apostles’  defence 
of  themselves  made  upon  the  court ;  it  was  contrary 
to  what  one  would  have  expected  from  men  that 
pretended  to  reason,  learning,  and  sanctity ;  surely 
such  fair  reasoning  could  not  but  clear  the  prisoners, 
and  convert  the  judges ;  no,  instead  of  yielding  to  it, 
they  raged  against  it,  and  were  filled, 

1.  With  indignation  at  what  the  apostles  said; 
they  were  cut  to  the  heart,  angry  to  see  their  own 
sin  set  in  order  before  them  ;  stark  mad  to  find  that 
the  gospel  of  Christ  had  so  much  to  say  for  itself, 
and,  consequently,  was  likely  to  get  ground.  When 
a  sermon  was  preached  to  the  people  to  this  purport, 
they  were  pricked  to  the  heart,  in  remorse  and  godly 
sorrow,  ch.  2.  37.  These  here  were  cut  to  the  heart 
with  rage  and  indignation.  Thus  the  same  gospel 
is  to  some  a  savour  of  life  unto  life,  to  others  of  death 
unto  death.  The  enemies  of  the  gospel  not  only  de¬ 
prive  themselves  of  its  comforts,  but  fill  themselves 
with  terrors,  and  are  their  own  tormentors. 

2.  With  malice  against  the  apostles  themselves; 
since  they  see  they  cannot  stop  their  mouths  any 
other  way  than  by  stopping  their  breath,  they  take 
counsel  to  slay  them,  hoping  that  so  they  should 
cause  the  work  to  cease.  While  the  apostles  went 
on  in  the  service  of  Christ,  with  a  holy  security  and 
serenity  of  mind,  perfectly  composed,  and  in  a  sweet 
enjoyment  of  themselves,  their  persecutors  went  on 
in  their  opposition  to  Christ,  with  a  continualper- 
plexity  and  perturbation  of  mind,  and  vexation  to 
themselves. 

V.  The  grave  advice  which  Gamaliel,  a  leading 
man  in  the  council,  gave  upon  this  occasion,  the 


scope  of  which  was  to  moderate  the  fury  of  these 
bigots,  and  check  the  violence  of  the  prosecution. 
This  Gamaliel  is  here  said  to  be  a  Pharisee  by  his 
profession  and  sect,  and  by  office  a  doctor  of  the  law, 
one  that  studied  the  scriptures  of  the  Old  1  estament, 
read  lectures  upon  the  sacred  authors,  and  trained 
up  pupils  in  the  knowledge  of  them ;  Paul  was  brought 
up  at  his  feet;  ( ch .  22.  3.)  and  tradition  says,  that 
so  were  Stephen  and  Barnabas.  Some  say  that  he 
was  the  son  of  that  Simeon  that  took  up  Christ  in  his 
arms,  when  he  was  presented  in  the  temple ;  and 
grandson  of  the  famous  Hillel.  He  is  here  said  to 
be  in  reputation  among  all  the  people  for  his  wisdom 
and  conduct ;  it  appearing  by  this  passage  that  he 
was  a  moderate  man,  and  not  apt  to  go  in  with  fu¬ 
rious  measures.  Men  of  temper  and  charity  are 
justly  had  in  reputatiqn,  for  checking  the  incendia¬ 
ries  that  otherwise  would  set  the  earth  on  fire.  Now 
observe  here, 

1.  The  necessary  caution  he  gives  to  the  council, 
with  reference  to  the  case  before  them  ;  he  com¬ 
manded  to  put  the  apostles  forth  a  little  while,  that 
he  might  speak  the  more  freely,  and  be  the  more 
freely  answered ;  (it  was  fit  that  the  prisoners  should 
withdraw  when  their  cause  was  to  be  debated  ;)  and 
then  put  the  house  in  mind  of  the  importance  of  this 
matter,  which  in  their  heat  they  were  not  capable 
of  considering  as  they  ought ;  “  Ye  men  of  Israel, 
saith  he,  take  heed  to  yourselves,  consider  what  you 
do,  or  intend  to  do,  as  touching  these  men,  v.  35.  It 
is  not  a  common  case,  and  therefore  should  not  be 
hastily  determined.”  He  calls  them  men  of  Israel, 
to  enforce  this  caution ;  “You  are  men,  that  should 
be  governed  by  reason,  be  not  then  as  the  horse  and 
the  mule  that  have  no  understanding ;  you  are  men 
of  Israel,  that  should  be  governed  by  revelation,  be 
not  then  as  strangers  and  heathens,  that  have  no  re¬ 
gard  to  God  and  his  word.  Take  heed  to  yourselves, 
now  that  you  are  angry  at  these  men,  lest  you  mid¬ 
dle  to  your  own  hurt.”  Note,  The  persecutors  of 
God’s  people  had  best  look  to  themselves,  lest  they 
fall  into  the  pit  which  they  dig.  We  have  need  to 
be  cautious  whom  we  give  trouble  to,  lest  we  be 
found  making  the  hearts  of  the  righteous  sad. 

2.  The  cases  he  cites,  to  pave  the  way  to  his  opi¬ 
nion  ;  two  instances  he  gives  of  factious  seditious 
men,  (such  as  they  would  have  the  apostles  thought 
to  be,)  whose  attempts  came  to  nothing  of  them¬ 
selves;  whence  he  infers,  that  if  these  men  were  in¬ 
deed  such  as  they  represented  them,  their  cause 
would  sink  with  its  own  weight,  and  Providence 
would  infatuate  and  defeat  them,  and  then  they 
needed  not  persecute  them. 

(1.)  There  was  one  Theudas,  that  made  a  mighty 
noise  for  a  while,  as  one  sent  of  God,  boasting  him 
self  to  be  somebody,  some  great  one,  (so  the  word  is,) 
either  a  teacher  or  a  prince,  with  a  divine  commis¬ 
sion  to  effect  some  great  revolution  either  in  the 
church  or  in  the  state ;  and  he  observes  here,  ( v . 
36.)  concerning  him,  [1.]  How  far  he  prevailed; 
“ H  number  of  men,  about  four  hundred  in  all,  joined 
themselves  to  him,  that  knew  not  what  to  do  with 
themselves,  or  hoped  to  mend  themselves  ;  and  they 
seemed  then  a  formidable  body.”  [2.]  How  soon 
his  pretensions  were  all  dashed ;  “  When  he  was 
slain,”  (probably  in  war,)  “there  needed  no  more 
ado,  all,  as  many  as  obeyed  him,  were  scattered,  and 
I  melted  away  like  snow  before  the  sun.  Now  com¬ 
pare  that  case  with  this;  you  have  slain  Jesus,  the 
ringleader  of  this  faction,  you  have  taken  him  off. 
i  Now  if  he  was,  as  veu  say  he  was,  an  impostor  and 
pretender,  his  death,  like  that  of  TheujJas,  will  be 
the  death  of  his  cause,  and  the  final  dispersion  of  Ins 
followers.”  From  what  has  been,  we  may  infer 
what  will  be  in  a  like  case  ;  the  smiting  of  the  shep¬ 
herd  will  be  the  scattering  of  the  sheep  ;  and  if  the 
God  of  peace  had  not  brought  again  from  the  dead. 


56 


THE  ACTS,  V. 


*hat  great  Shepherd,  the  dispersion  of  the  sheep,  at 
his  death,  had  been  total  and  final. 

(2. )  The  case  was  the  same  with  Judas  of  Galilee, 
v.  37.  Observe,  [1.]  The  attempt  he  made.  It  is 
said  to  be  after  this ;  which  some  read,  beside  this, 
or,  Let  me  mention,  after  thus ;  supposing  that  Ju¬ 
das’s  insurrection  was  long  before  that  of  Theudas ; 
for  it  was  in  the  time  of  the  taxation,  that  at  our  Sa¬ 
viour’s  birth,  (Luke  2.  1.)  and  that  of  Theudas, 
whom  Josephus  speaks  of,  that  mutinied,  in  the  time 
of  Cus/iius  Fadus  ;  but  that  was  in  the  days  of  Clau¬ 
dius  Caesar,  some  years  after  Gamaliel  spake  this, 
and  therefore  could  not  be  the  same.  It  is  not  easy 
to  determine  particularly  when  these  events  hap¬ 
pened,  nor  whether  this  taxing  was  the  same  with 
that  at  our  Saviour’s  birth,  or  one  of  a  later  date. 
Some  think  this  Judas  of  Galilee  was  the  same  with 
Judas  Gaulonites,  whom  Josephus  speaks  of,  others 
not.  It  is  probable  that  they  were  cases  which  lately 
happened,  and  were  fresh  in  memory ;  this  Judas 
drew  away  much  people  after  him,  who  gave  credit 
to  his  pretensions.  But,  [2.]  Here  is  the  defeat  of 
his  attempt,  and  that  without  any  interposal  of  the 
great  Sanhedrim,  or  any  decree  of  theirs  against 
him  ;  (it  did  not  need  it ;)  he  also  fierished,  and  all 
even  as  many  as  obeyed  him,  or  were  persuaded  by 
him,  were  dispersed.  Many  have  foolishly  thrown 
away  their  lives,  and  brought  others  into  the  same 
snares,  by  a  jealousy  for  their  liberties,  in  the  days 
of  the  taxing,  who  had  better  have  been  content, 
when  Providence  had  so  determined,  to  serve  the 
king  of  Babylon. 

3.  His  opinion  upon  the  whole  matter. 

(1.)  That  they  should  not  persecute  the  apostles  ; 

( v .  38.)  Now  I  say  unto  you,  rti  vDv — for  the  pre¬ 
sent,  as  the  matter  now  stands,  my  advice  is,  “  Re¬ 
frain  from  these  men ;  neither  punish  them  for 
what  they  have  done,  nor  restrain  them  for  the  fu¬ 
ture.  Connive  at  them,  let  them  take  their  course ; 
let  not  our  hand  be  upon  them.”  It  is  uncertain 
whether  he  spake  this  out  of  policy,  for  fear  of  of¬ 
fending  either  the  people  or  the  Romans,  and  making 
further  mischief.  The  apostles  did  not  attempt  any 
thing  by  outward  force,  the  weapons  of  their  war¬ 
fare  were  not  carnal ;  and  therefore  whv  should  any 
outward  force  be  used  against  them  ?  Or,  whether 
he  was  under  some  present  convictions,  at  least  of 
the  probability  of  the  truth  of  the  Christian  doctrine, 
and  thought  it  deserved  better  treatment,  at  least  a 
fair  trial  ;  or,  whether  it  was  only  the  language  of 
a  mild  quiet  spirit,  that  was  against  persecution  for 
conscience-sake  ;  or,  whether  God  put  this  word 
into  his  mouth  beyond  his  own  intention,  for  the  de¬ 
liverance  of  the  apostles  at  this  time  ;  we  are  sure 
there  was  an  over-ruling  Providence  in  it,  that  the 
servants  of  Christ  might  not  only  come  off,  but  come 
off  honourably. 

(2. )  That  they  should  refer  this  matter  to  Provi¬ 
dence  ;  “  Wait  the  issue,  and  see  what  it  will  come 
to.  Tf  it  be  of  men,  it  will  come  to  nought  of  itself, 
if  of  God,  it  will  stand,  in  spite  of  all  your  powers 
and  policies.”  That  which  is  apparently  wicked 
and  immoral  must  be  suppressed,  else  the  magis¬ 
trate  bears  the  sword  in  vain  ;  but  that  which  has  a 
shew  of  good,  and  it  is  doubtful  whether  it  be  of 
God  or  men,  it  is  best  to  let  it  alone,  and  let  it  take 
its  fate,  not  to  use  any  external  force  for  the  sup¬ 
pressing  of  it.  Christ  rules  by  the  power  of  truth, 
not  of  the  sword. 

What  Christ  asked  concerning  John’s  baptism, 
lias  it  from  heaven,  or  of  men  ?  was  a  question 
proper  to  be  asked  concerning  the  apostles’  doctrine 
and  baptism,  which  followed  Christ,  as  John  Bap¬ 
tist’s  went  before  him  ;  now  they,  having  owned 
concerning  the  former,  that  they  could  not  tell  whe¬ 
ther  it  was  from  heaven  or  of  men,  ought  not  to  be  j 
too  confident  concerning  the  latter ;  but  take  it  I 


which  way  you  will,  it  is  a  reason  why  they  should 
not  be  persecuted. 

[1.]  “If  this  counsel,  and  this  work,  this  forming 
of  a  society,  and  incorporating  it  in  the  name  of  Je 
sus,  be  of  men,  it  will  come  to  nothing.  If  it  be  the 
counsel  and  work  of  foolish  men,  that  know  not 
what  they  do,  let  them  alone  a  while,  and  they  will 
run  themselves  out  of  breath,  and  their  folly  will  be 
manifest  before  all  men,  and  they  will  make  them¬ 
selves  ridiculous.  If  it  be  the  counsel  and  work  of 
politic  and  designing  men,  who,  under  colour  of  re¬ 
ligion,  are  setting  up  a  secular  interest,  let  them 
alone  a  while,  and  tney  will  throw  off  the  mask, 
and  their  knavery  will  be  manifest  to  all  men,  and 
they  will  make  themselves  odious  ;  Providence  will 
never  countenance  it ;  it  will  come  to  nothing  in  a 
little  time  ;  and,  if  so,  your  persecuting  and  opposing 
it  is  very  needless  ;  there  is  no  occasion  for  giving 
yourselves  so  much  trouble,  and  bringing  such  an 
odium  upon  yourselves,  to  kill  that,  which,  if  you 
give  it  a  little  time,  will  die  of  itself.  The  unneces¬ 
sary  use  of  power  is  an  abuse  of  it.  But,” 

[2.]  “If  it  should  prove,  (and  as  wise  men  as  you 
have  been  mistaken,)  that  this  counsel  and  this  work 
is  of  God,  that  these  preachers  have  their  commis¬ 
sions  and  instructions  from  him,  that  they  are  as 
truly  his  messengers  to  the  world  as  the  Old  Testa¬ 
ment  prophets  were  ;  then  what  do  you  think  oi 
persecuting  them,  of  this  attempt  of  your’s  ( v .  33.) 
to  slay  them?  You  must  conclude  it  to  be,”  First, 
“A  fruitless  attempt  against  them  ;  if  it  be  of  God, 
you  cannot  overthow  it  ;  for  there  is  no  wisdom  nor 
counsel  against  the  Lord ;  he  that  sits  in  heaven, 
laughs  at  you.”  It  may  be  the  comfort  of  all  who 
are  sincerely  on  God’s  side,  who  have  a  single  eye 
to  his  will  as  their  rule,  and  his'  glory  as  their  end, 
that,  whatsoever  is  of  God,  cannot  be  overthrown 
totally  and  finally,  though  it  may  be  very  vigorously 
opposed  ;  it  may  be  run  upon,  but  cannot  be  run 
down.  Secondly,  “A  dangerous  attempt  to  vour- 
selves.  Pray  let  it  alone,  lest  haply  ye  be  found 
even  to  fight  against  God ;  and  I  need  not  tell  you 
who  will  come  off  by  the  worse  in  that  contest.” 
Woe  unto  him  that  strives  with  /us  Maker,  for  he 
will  not  only  be  overcome  as  an  impotent  enemy, 
but  severely  reckoned  with  as  a  rebel  and  traitor 
against  his  rightful  Prince.  They  that  hate  and 
abuse  God’s  faithful  people,  that  restrain  and  silence 
his  faithful  ministers,  fight  against  God ;  for  he 
takes  what  is  done  against  them  as  done  against 
himself ;  whoso  touches  them,  touches  the  apple  of 
his  eye. 

Well,  this  was  the  advice  of  Gamaliel ;  we  wish 
it  were  duly  considered  by  those  that  persecute  for 
conscience-sake,  for  it  was  a  good  thought,  and  na¬ 
tural  enough,  though  we  are  uncertain  what  the 
man  was.  The  tradition  of  the  Jewish  writers  is, 
that,  for  all  this,  he  lived  and  died  an  inveterate 
enemy  to  Christ  and  his  gospel ;  and  though  (now 
at  least)  he  was  not  for  persecuting  the  followers  of 
Christ,  yet  he  was  the  man  who  composed  that 
prayer  which  the  Jews  use  to  this  day,  for  the  ex¬ 
tirpating  of  Christians  and  Christianity.  On  the 
contrary,  the  traditions  of  the  Papists  is,  that  he 
turned  Christian,  and  became  an  eminent  patron  of 
Christianity,  and  a  follower  of  Paul,  who  had  sat 
at  his  feet.  If  that  had  been  so,  it  is  very  probable 
that  we  should  have  heard  of  him  somewhere  in  the 
Acts  or  Fp  is  ties. 

VI.  The  determination  of  the  council  upon  the 
whole  matter,  v.  40. 

1.  Thus  far  thev  agreed  with  Gamaliel,  that  they 
let  fall  the  design  of  putting  the  apostles  to  death. 
Thev  saw  a  great  deal  of  reason  in  what  Gamaliel 
said,  and,  for  the  present,  it  gave  some  check  to 
their  furv,  and  a  remainder  of  their  wrath  was  re 
strained  by  it. 


57 


THE  AC 

2.  Yet  they  could  not  forbear  giving  some  vent 
to  their  rage,  (so  outrageous  was  it,)  contrary  to  the 
convictions  of  their  judgments  and  consciences  ;  for, 
though  they  were  advised  to  let  them  alone ,  yet, 
(1.)  They  beat  them,  scourged  them  as  malefactors, 
stripped  them,  and  whipped  them,  as  they  used  to 
do  in  the  synagogues,  and  notice  is  taken  (v.  41.)  of 
the  ignomy  of  it ;  thus  they  thought  to  make  them 
ashamed  of  preaching,  and  the  people  ashamed  of 
hearing  them  ;  as  Pilate  scourged  our  Saviour,  to 
■expose  him,  when  yet  he  declared  he  found  no  fault 
in  him.  (2. )  They  commanded  them  that  they  mould 
not  speak  any  more  in  the  name  of  Jesus  ;  that,  if 
they  could  find  no  other  fault  with  their  preaching 
they  might  have  this  ground  to  reproach  it,  that  it 
was  against  law,  and  not  only  without  the  permission, 
but  against  the  express  order  of  their  superiors. 

VII.  The  wonderful  courage  and  constancy  of  the 
apostles  in  the  midst  of  all  these  injuries  and  indig¬ 
nities  done  them  ;  when  they  were  dismissed,  they 
departed  from  the  council,  and  we  do  not  find  one 
word  they  said  by  way  of  reflection  upon  the  court, 
and  the  unjust  treatment  given  them  ;  when  they 
were  reviled,  they  reviled  not  again ;  and  when 
they  suffered,  they  threatened  not,  but  committed 
their  cause  to  him,  to  whom  Gamaliel  had  referred 
it,  even  to  a  God  who  judgeth  righteously .  All 
their  business  was  to  preserve  the  possession  of  their 
own  sails,  and  to  make  full  proof  of  their  ministry, 
notwithstanding  the  opposition  given  them  ;  and  both 
these  they  did  to  admiration. 

1.  They  bore  their  sufferings  with  an  invincible 
cheerfulness;  (z>.  41.)  When  they  went  out,  per¬ 
haps,  with  the  marks  of  the  lashes,  given  them  on 
their  arms  and  hands,  appearing,  hissed  at  by  the 
servants  and  rabble,  it  may  be,  or  public  notice  given 
of  the  infamous  punishment  they  had  undergone, 
instead  of  being  ashamed  of  Christ,  and  their  rela¬ 
tion  to  him,  they  rejoiced  that  they  were  counted 
worthy  to  suffer  shame  for  his  name.  They  were 
men,  and  men  in  reputation,  that  had  never  done 
any  thing  to  make  themselves  vile,  and  therefore 
could  not  but  have  a  sense  of  the  shame  they  suffered, 
which,  it  should  seem,  was  more  grievous  to  them 
than  the  smart,  as  it  is  to  ingenuous  minds;  but 
they  considered  that  it  was  for  the  name  of  Christ 
that  they  were  thus  abused,  because  they  belonged 
to  him,  and  served  his  interest,  and  their  sufferings 
should  be  made  to  contribute  to  the  further  advance¬ 
ment  of  his  name  ;  and  therefore,  (1.)  They  reckon¬ 
ed  it  an  honour,  looked  upon  it  that  they  were  counted 
worthy  to  suffer  shame,  x.xTs^Mna-sLv  iTi/xa.<rtiy\\icu — 
that  they  were  honoured,  to  be  dishonoured  for 
Christ.  Reproach  for  Christ  is  true  preferment,  as 
it  makes  us  conformable  to  his  pattern  and  service¬ 
able  to  his  interest.  (2.)  They  rejoiced  in  it,  remem¬ 
bering  what  their  Master  had  said  to  them  at  their 
first  setting  out ;  (Matt.  5.  11,  12.)  When  men  shall 
revile  you,  and  persecute  you,  rejoice  and  be  exceed¬ 
ing  glad.  -They  rejoiced,  not  only  though  they  suf¬ 
fered  shame,  (their  troubles  did  not  diminish  their 
jov,)  but  that  they  suffered  shame;  their  troubles 
increased  their  joy,  and  added  to  it.  If  we  suffer  ill 
for  doing  well,  provided  we  suffer  it  well,  and  as  we 
should,  we  ought  to  rejoice  in  that  grace  which  en¬ 
abled  us  so  to  do. 

2.  They  went  on  in  their  work  with  indefatigable 
diligence  ;  (v.  42.)  They  were  punished  for  preach¬ 
ing,  and  were  commanded  not  to  preach,  and  yet 
they  ceased  not  to  teach  and  preach  ;  they  omitted 
no  opportunity,  nor  abated  any  thing  of  their  zeal  or 
forwardness.  Observe,  (1.)  When  they  preached — 
daily  ;  not  only  on  sabbath-davs,  or  on  Lord’s  days, 
but  every  day,  as  duly  as  the  day  came,  without  in¬ 
termitting  any  day,  as  their  M  ister  did,  (Luke  19. 
47.  Matt.  26.  55. )  not  fearing  that  they  should  either 
till  themselves,  or  cloy  their  hearers’.  (2.)  Where 

Vol.  vi. — H 


;ts,  vi. 

they  preached — both  publicly  in  the  temple,  and 
privately  in  every  house ;  in  promiscuous  assem¬ 
blies,  to  which  all  resorted  ;  and  in  the  select  assem¬ 
blies  of  Christians  for  special  ordinances.  They  did 
not  think  that  either  one  would  excuse  them  from 
the  other,  for  the  word  must  be  preached  in  season 
and  out  of  season.  Though  in  the  temple  they  were 
more  exposed,  and  under  the  eye  of  their  enemies, 
yet  they  did  not  confine  themselves  to  their  little 
oratories  in  their  own  houses,  but  ventured  into  the 
post  of  danger  ;  and  though  they  had  the  liberty  of 
the  temple,  a  consecrated  place,  yet  they  made  no 
difficulty  of  preaching  in  houses,  in  every  house, 
even  the  poorest  cottage.  They  visited  the  families 
of  those  that  were  under  their  charge,  and  gave 
particular  instructions  to  them,  according  as  their 
case  required  ;  even  to  the  children  and  servants. 
(3.)  What  was  the  subject  matter  of  their  preach¬ 
ing  ;  They  preached  Jesus  Christ;  they  preached 
concerning  him  ;  that  was  not  all,  they  preached 
him  up,  they  proposed  him  to  those  who  heard 
them,  to  be  their  Prince  and  Saviour.  They  did 
not  preach  themselves,  but  Christ,  as  faithful  friends 
to  the  Bridegroom,  making  it  their  business  to  ad¬ 
vance  his  interest.  This  was  the  preaching  that 
gave  most  offence  to  the  priests  ;  they  were  willing 
that  they  should  preach  any  thing  but  Christ ;  but 
they  would  not  alter  their  subject  to  please  them. 
It  ought  to  be  the  constant  business  of  gospel-minis¬ 
ters  to  preach  Christ;  Christ,  and  him  crucified ; 
Christ,  and  him  glorified  ;  nothing  beside  this,  biri 
what  is  reducible  to  it. 

CHAP.  VI. 

In  this  chapter,  we  have,  I.  The  discontent  that  was  among 
the  disciples  about  the  distribution  of  the  public  charity, 
v.  1.  II.  The  election  and  ordination  of  seven  men,  who 
should  take  care  of  that  matter,  and  ease  the  apostles  of 
the  burthen,  v.  2.  .6.  III.  The  increase  of  the  church, 
by  the  addition  of  many  to  it,  v.  7.  IV.  A  particular  ac¬ 
count  of  Stephen,  one  of  the  seven.  1.  His  great  activity 
for  Christ,  v.  8.  2.  The  opposition  he  met  with  from  the 

enemies  of  Christianity,  and  his  disputes  with  them,  v.  9, 
10.  3.  The  convening  of  him  before  the  great  Sanhedrim, 
and  the  crimes  laid  to  his  charge,  v.  li  . .  14.  4.  God’s 
owning  him  upon  his  trial,  v.  15. 

1.  A  ND  in  those  days,  when  the  num- 

her  of  the  disciples  was  multiplied, 
there  arose  a  murmuring  of  the  Grecians 
against  the  Hebrews,  because  their  widows 
were  neglected  in  the  daily  ministration. 

2.  Then  the  twelve  called  the  multitude 

of  the  disciples  unto  them ,  and  said,  It  is 
not  reason  that  we  should  leave  the  word 
of  God,  and  serve  tables.  3.  Wherelore, 
brethren,  look  ye  out  among  you  seven 
men  of  honest  report,  full  of  the  Holy 
Ghost  and  wisdom,  whom  we  may  appoint 
over  this  business.  4.  But  we  will  give 
ourselves  continually  to  prayer,  and  to  the 
ministry  of  the  word.  5.  And  the  saying 
pleased  the  whole  multitude  :  and  they 
chose  Stephen,  a  man  full  of  faith  and  of 
the  Holy  Ghost,  and  Philip,  and  Prochorus, 
and  Nicanor,  and  Timon,  and  Parmenas, 
and  Nicolas  a  proselyte  of  Antioch  :  6. 

Whom  they  set  before  the  apostles:  and 
when  they  had  prayed,  they  laid  tlirir  bands 
on  them.  7.  And  the  word  of  God  in¬ 
creased  ;  and  the  number  of  the  disciples 


58 


THE  ACTS,  VI. 


multiplied  in  Jerusalem  greatly ;  and  a 
great  company  of  the  priests  were  obedient 
to  the  faith. 

Having  seen  the  church’s  struggles  with  its  ene¬ 
mies,  and  triumphed  with  her  in  her  victories,  we 
now  come  to  take  a  view  of  the  administration  of  its 
affairs  at  home  ;  and  here  we  have, 

I.  An  unhappy  disagreement  among  some  of  the 
church  members,  which  might  have  been  of  ill  con¬ 
sequence,  but  was  prudently  accommodated  and 
taken  up  in  time  ;  (v.  1.)  When  the  number  of  the 
disci/iles  (for  so  Christians  were  at  first  calfed,  learn¬ 
ers  of  Christ t  was  multiplied  to  many  thousands  in 
Jerusalem,  then  arose  a  murmuring. 

1.  It  does  our  hearts  good  to  find  that  the  number 
of  the  disciples  is  multiplied,  as,  no  doubt,  it  vexed 
the  priests  and  Saclducees  to  the  heart  to  see  it.  The 
opposition  that  the  preaching  of  the  gospel  met  with, 
instead  of  checking  its  progress,  contributed  to  the 
success  of  it ;  and  this  infant  Christian  church,  like 
the  infant  Jewish  church  in  Egypt,  the  more  it  was 
afflicted,  the  more  it  multiplied.  The  preachers 
were  beaten,  threatened,  and  abused,  and  yet  the 
people  received  their  doctrine,  invited,  no  doubt, 
thereto,  by  their  wonderful  patience  and  cheerful¬ 
ness  under  their  trials,  which  convinced  men  that 
they  were  borne  up  and  carried  on  by  a  better  spirit 
than  their  own. 

2.  Yet  it  casts  a  damp  upon  us  to  find  that  the 
multiplying  of  the  disciples  proves  an  occasion  of 
discord.  Hitherto  they  were  all  with  one  accord  ; 
this  had  been  often  taken  notice  of  to  their  honour  ; 
but  now  that  they  were  multiplied,  they  began  to 
murmur ;  as  in  the  old  world,  when  men  began  to 
multiply,  they  corrupted  themselves.  Thou  hast 
multiplied  the  nation,  and  not  increased  their  joy, 
Isa.  9.  3.  When  Abraham  and  Lot  increased  their 
families,  there  was  a  strife  between  their  herdmen  ; 
so  it  was  here ;  there  arose  a  murmuring,  not  an 
open  falling  out,  but  a  secret  heart-burning. 

(1.)  The  complainants  were  the  Grecians,  or  Hel¬ 
lenists,  against  the  Hebrews.  The  Jews  that  were 
scattered  in  Greece,  and  other  parts,  who  ordinarily 
spake  the  Greek  tongue,  and  read  the  Old  Testa¬ 
ment  in  the  Greek  version,  and  not  the  original  He¬ 
brew,  many  of  which,  being  at  Jerusalem  at  the 
feast,  embraced  the  faith  of  Christ,  and  were  added 
to  the  church,  and  so  continued  there  ;  these  com¬ 
plained  against  the  Hebrews,  the  native  Jews,  that 
used  the  original  Hebrew  of  the  Old  Testament. 
Some  of  each  of  these  became  Christians,  and,  it 
seems,  their  joint-embracing  of  the  faith  of  Christ 
did  not  prevail,  as  it  ought  to  have  done,  to  extin¬ 
guish  the  little  jealousies  they  had  had  one  of  ano¬ 
ther  before  their  conversion,  but  they  retained  some¬ 
what  of  that  old  leaven  ;  not  understanding,  or  not 
remembering,  that  in  Christ  Jesus  there  is  neither 
Greek  nor  Jew,  no  distinction  of  Hebrew  and  Hel¬ 
lenist,  but  all  are  alike  welcome  to  Christ,  and  should 
be,  for  his  sake,  dear  to  one  another. 

(2.)  The  complaint  of  these  Grecians,  was,  that 
their  widows  were  neglected  in  the  daily  administra¬ 
tion,  that  is,  in  the  distribution  of  the  public  charity, 
and  the  Hebrew  widows  had  more  care  taken  of 
them.  Observe,  The  first  contention  in  the  Chris¬ 
tian  church  was  about  a  money-matter ;  but  it  is  pity 
that  the  little  things  of  this  world  should  be  make- 
baits  among  those  that  profess  to  be  taken  up  with 
the  great  things  of  another  world.  A  great  deal  of 
money  was  gathered  for  the  relief  of  the  poor,  but, 
as  often  happens  in  such  cases,  it  was  impossible  to 
please  every  body  in  the  laying  of  it  out.  The  apos¬ 
tles,  at  whose  feet  it  was  laid,  did  their  best  to  dis¬ 
pose  of  it  so  as  to  answer  the  intentions  of  the  donors, 
and,  no  doubt,  designed  to  do  it  with  the  utmost  im¬ 
partiality,  and  were  far  from  respecting  the  He¬ 


brews  more  than  the  Grecians ;  and  yet  here  they 
are  complained  to,  and  implicitly  complained  of, 
that  the  Grecian  widows  were  neglected;  though 
they  were  as  real  objects  of  charity,  yet  they  had 
not  so  much  allowed  them,  or  not  to  so  many,  or  not 
so  duly  paid  them,  as  the  Hebrews.  How,  [1.] 
Perhaps  this  complaint  was  groundless  and  unjust, 
and  there  was  no  cause  for  it ;  but  those  who,  upon 
any  account,  lie  under  disadvantages,  (as  the  Gre¬ 
cian  Jews  did,  in  comparison  with  them  that  were 
Hebrews  of  the  Hebrews, )  are  apt  to  be  jealous  that 
they  are  slighted,  when  really  they  are  not  so;  and 
it  is  the  common  fault  of  poor  people,  that,  instead 
of  being  thankful  for  what  is  given  them,  they  are 
querulous  and  clamorous,  and  apt  to  find  fault  that 
more  is  not  given  them,  or  that  more  is  given  to 
others  than  to  them  ;  and  there  are  envy  and  covet¬ 
ousness,  those  roots  of  bitterness,  to  be  found  among 
the  poor  as  well  as  among  the  rich,  notwithstanding 
the  humbling  providences  they  are  under,  and  should 
accommodate  themselves  to"  But,  [2.]  We  will 
suppose  there  might  be  some  occasion  for  their  com¬ 
plaint.  First,  Some  suggest,  that  though  their  other 
poor  were  well  provided  for,  yet  their  widows  were 
neglected,  because  the  managers  governed  them¬ 
selves  by  an  ancient  rule  which  the  Hebrews  ob¬ 
served,  that  a  widow  was  to  be  maintained  by  her 
husband's  children.  See  1  Tim.  5.  4.  But,  Se¬ 
condly,  I  take  it,  that  the  widows  are  here  put  for 
all  the  poor,  because  many  of  them  that  were  in  the 
church-book,  and  received  alms,  were  widows,  who 
were  well  provided  for  by  the  industry  of  their  hus¬ 
bands  while  they  lived,  but  were  reduced  to  straits 
when  they  were  gone.  As  those  that  have  the  ad¬ 
ministration  of  public  justice.ought  in  a  particular 
manner  to  protect  widows  from  injury,  (Isa.  1.  17. 
Luke  18.  3.)  so  those  that  have  the  administration 
of  public  charity  ought  in  a  particular  manner  tc 
provide  for  widows  what  is  necessary.  See  1  Tim. 
5.  3.  And  observe,  the  widows  here,  and  the  other 
poor,  had  a  daily  ministration  ;  perhaps  they  wanted 
forecast,  and  could  not  save  for  hereafter,  and  there¬ 
fore  the  managers  of  the  fund,  in  kindness  to  them, 
gave  them  day  by  day  their  daily  bread ;  they  lived 
from  hand  to  mouth.  Now,  it  seems,  the  Grecian 
ividows  were,  comparatively,  neglected ;  perhaps 
those  that  disposed  of  the  money  considered  that 
there  was  more  brought  into  the  fund  by  the  rich 
Hebrews  than  was  by  the  rich  Grecians,  who  had 
not  estates  to  sell,  as  the  Hebrews  had,  and  there¬ 
fore  the  poor  Grecians  should  have  less  out  of  the 
fund ;  this,  though  there  was  some  tolerable  reason 
for  it,  they  thought  hard  and  unfair.  Note,  In  the 
best  ordered  church  in  the  world  there  will  be  some¬ 
thing  amiss,  some  mal-administration  or  other,  some 
grievances,  or  at  least  some  complaints ;  they  are 
the  best,  that  have  the  least  and  fewest. 

II.  The  happy  accommodating  of  this  matter,  and 
the  expedient  pitched  upon  for  the  taking  away  of 
the  cause  of  this  murmuring.  The  apostles  had 
hitherto  the  directing  of  the  matter,  applications 
were  made  to  them,  and  appeals  in  case  of  griev¬ 
ances  ;  they  were  obliged  to  employ  persons  under 
them,  who  did  not  take  all  the  care  they  might  have 
taken,  nor  were  so  well  fortified  as  they  should  have 
been  against  temptations  to  partiality  ;  and  therefore 
some  persons  must  be  chosen  to  manage  this  mat¬ 
ter,  wno  have  more  leisure  to  attend  it  than  the 
apostles  had,  and  were  better  qualified  for  the  trust 
than  those  whom  the  apostles  employed  were.  Now 
observe, 

1.  How  the  method  was  proposed  by  the  apos¬ 
tles  ;  They  called  the  multitude  of  the  disciples  unto 
them,  the  heads  of  the  congregations  of  Christians  in 
Jerusalem,  the  principal  leading  men.  The  twelve 
themselves  would  not  determine  any  thing  without 
them,  for  in  multitude  of  counsellors  there  is  safety  ; 


59 


THE  ACTS,  VI. 


and  in  an  affair  of  this  nature  they  might  be  best 
able  to  advise,  who  were  more  conversant  in  the 
affairs  of  this  life  than  the  apostles  were. 

(1.)  The  apostles  urge,  that  they  could  by  no 
means  admit  so  great  a  diversion,  as  this  would  be, 
from  their  great  work  ;  ( v .  2.)  It  is  not  reasonable 
that  we  should  leave  the  word  of  God,  and  serve 
tables.  Receiving  and  paying  money  was  serving 
tables,  too  like  the  tables  of  the  money-changers  in 
the  temple ;  this  was  foreign  to  the  business  which 
the  apostles  were  called  to,  they  were  to  preach  the 
word  of  God ;  and  though  they  had  not  such  oc¬ 
casion  to  study  for  what  they  preached  as  we  have, 
(it  being  given  in  that  same  hour  what  they  should 
speak,)  yet  they  thought  that  was  work  enough  for 
a  whole  man,  and  to  employ  all  their  thoughts,  and 
cares,  and  time,  though  one  man  of  them  was  more 
than  ten  of  us,  than  ten  thousand.  If  they  serve 
tables,  they  must,  in  some  measure,  leave  the  word 
of  God ;  they  could  not  attend  their  preaching  work 
so  closely  as  they  ought.  Pectora  nostra  cluas  non 
admittentia  curas — These  minds  of  ours  admit  not 
of  two  distinct  anxious  employments.  Though  this 
serving  tables  was  for  pious  uses,  and  serving  the 
charity  of  rich  Christians,  and  the  necessity  of  poor 
Christians,  and  in  both  serving  Christ,  yet  the  apos¬ 
tles  would  not  take  so  much  time  from  their  preach¬ 
ing  as  this  would  require.  They  will  no  more  be 
drawn  from  their  preaching  by  the  money  laid  at 
their  feet,  than  they  will  be  driven  from  it  by  the 
stripes  laid  on  their  backs.  While  the  number  of 
the  disciples  was  few,  the  apostles  might  manage 
this  matter  without  making  it  any  considerable 
avocation  from  their  main  business ;  but  now  that 
their  number  was  increased,  they  could  not  do  it. 
It  is  not  reason,  sk  ag*rcv  «r/ — it  is  not  fit  or  com¬ 
mendable,  that  we  should  neglect  the  business  of 
feeding  souls  with  the  bread  of  life,  to  attend  the 
business  of  relieving  the  bodies  of  the  poor.  Note, 
Preaching  the  gospel  is  the  best  work,  and  the  most 
proper  and  needful  that  a  minister  can  be  employed 
in,  and  that  which  he  must  give  himself  wholly  to, 
(1  Tim.  4.  15.)  which  that  he  may  do,  he  must  not 
entangle  himself  in  the  affairs  of  this  life,  (2  Tim.  2. 
4.)  no,  not  in  the  outward  business  of  the  house  of 
God,  Neh.  11.  16. 

(2.)  They  therefore  desire  that  seven  men  might 
be  chosen,  well  qualified  for  the  purpose,  whose 
business  it  should  be  to  serve  tables,  Sinxovih  t 

— to  be  deacons  to  the  tables,  v.  2.  The  busi¬ 
ness  must  be  minded,  must  be  better  minded  than 
it  had  been,  and  than  the  apostles  could  mind  it ;  and 
therefore  proper  persons  must  be  chosen,  who, 
though  they  might  be  occasionally  employed  in  the 
word,  and  prayer,  were  not  so  devoted  entirely  to 
it  as  the  apostles  were  ;  and  these  must  take  care  of 
the  church’s  stock,  must  review,  and  pay,  and  keep 
accounts;  must  buy  those  things  which  they  had 
need  of  against  the  feast,  (John  13.  29.)  and  attend 
to  all  those  things  which  are  necessary,  in  ordine  ad 
spiritualia — in  order  to  spiritual  exercises,  that  every 
thing  might  be  done  decently  and  in  order,  and  no 
person  or  thing  neglected.  Now, 

[1.]  The  persons  must  be  duly  qualified.  The 
people  are  to  choose,  and  the  apostles  to  ordain  ;  but 
the  people  have  no  authority  to  choose,  nor  the 
apostles  to  ordain  men  utterly  unfit  for  the  office ; 
Look  out  seven  men ;  so  many  they  thought  might 
suffice  for  the  present,  more  might  be  added  after¬ 
ward  if  there  were  occasion  ;  these  must  be,  First, 
Of  honest  report,  men  free  from  scandal,  that  were 
looked  upon  by  their  neighbours  as  men  of  integrity 
and  faithful  men,  well  attested,  as  men  that  might 
be  trusted ;  not  under  a  blemish  for  any  vice,  but, 
on  the  contrary,  well  spoken  of  for  every  thing  that 
is  virtuous  and  praiseworthy  ;  /un^vpa/uivHt — men  that 
can  produce  good  testimonials  concerning  their  con¬ 


versation.  Note,  Those  that  are  employed  in  any 
office  in  the  church,  ought  to  be  men  of  honest  re¬ 
port  ;  of  a  blameless,  nay,  of  a  beautiful  character, 
which  is  requisite  not  only  to  the  credit  of  their 
office,  but  to  the  due  discharge  of  it.  Secondly, 
They  must  be  full  of  the  Holy  Ghost,  must  be  filled 
with  those  gifts  and  graces  of  the  Holy  Ghost,  which 
were  necessary  to  the  right  management  of  this 
trust ;  they  must  not  only  be  honest  men,  but  they 
must  be  men  of  parts  and  men  of  courage ;  such  as 
were  to  be  made  judges  in  Israel,  (Exod.  18.  21.) 
able  men,  fearing  God;  men  of  truth,  and  hating 
covetousness  ;  and  hereby  appearing  to  be  full  of  the 
Holy  Ghost.  Thirdly,  They  must  be  pull  of  wis¬ 
dom.  It  was  not  enough  that  they  were  honest, 
good  men,  but  they  must  be  discreet,  judicious  men, 
that  could  not  be  imposed  upon,  and  would  order 
things  for  the  best,  and'  with  consideration  :  full  of 
the  Holy  Ghost,  and  wisdom,  that  is,  of  the  Holy 
Ghost  as  a  Spirit  of  wisdom.  We  find  the  word  of 
wisdom  given  by  the  Spirit,  as  distinct  from  the  word 
of  knowledge  by  the  same  Spirit,  1  Cor.  12.  8.  They 
must  be  full  of  wisdom,  who  are  entrusted  with 
public  money,  that  it  may  be  disposed  of,  not  only 
with  fidelity,  but  with  frugality. 

[2.]  The  people  must  nominate  the  persons; 
“ Look  ye  out  among  you  seven  men,  consider 
among  yourselves  who  are  the  fittest  for  such  a  trust, 
and  whom  you  can  with  the  most  satisfaction  con¬ 
fide  in.”  They  might  be  presumed  to  know  better, 
or  at  least  were  fitter  to  inquire,  what  character 
men  had,  than  the  apostles ;  and  therefore  they  are 
entrusted  with  the  choice. 

[3.]  The  apostles  will  ordain  them  to  the  service, 
will  give  them  their  charge,  that  they  may  know 
what  they  have  to  do,  and  make  conscience  of  doing 
it ;  and  give  them  their  authority,  that  the  persons 
concerned  may  know  whom  they  are  to  apply  to, 
and  submit  to, 'in  affairs  of  that  nature  ;  men,  whom 
we  may  appoint.  In  many  editions  of  our  English 
Bibles,  there  has  been  an  error  of  the  press  here, 
for  they  have  read  it,  whom  ye  may  appoint ;  as  if 
the  power  were  in  the  people ;  whereas  it  was  cer¬ 
tainly  in  the  apostles  ;  whom  we  may  appoint  over 
this  business;  to  take  care  of  it,  and  to  see  that  there 
be  neither  waste  nor  want. 

(3.)  The  apostles  engage  to  addict  themselves 
wholly  to  their  work  as  ministers,  and  the  more 
closely,  if  they  can  but  get  fairly  quit  of  this  trouble¬ 
some  office ;  \v.  4.)  We  will  gwe  ourselves  con¬ 
tinually  to  prayer,  and  to  the  ministry  of  the  word. 
See  here,  [1.]  What  are  the  two  great  gospel-or¬ 
dinances— Me  word,  and  prayer;  by  these  two  com¬ 
munion  between  God  and  his  people  is  kept  up  and 
maintained ;  by  the  word  he  speaks  to  them,  and  by 
prayer  they  speak  to  him  ;  and  these  have  a  mutual 
reference  to  each  other.  By  these  two  the  king¬ 
dom  of  Christ  must  be  advanced,  and  additions  made 
to  it ;  we  must  prophesy  upon  the  dry  bones,  and 
then  pray  for  a  spirit  of  life  from  God  to  enter  into 
them.  B  v  the  word  and  'prayer  other  ordinances 
are  sanctified  to  us,  and  sacraments  have  their  effi¬ 
cacy.  [2.]  What  is  the  great  business  of  gospel- 
ministers  ;  to  give  themselves  continually  to  prayer, 
and  to  the  ministry  of  the  word ;  they  must  still  be 
either  fitting  and  furnishing  themselves  for  those 
services,  or  employing  themselves  in  them  ;  either 
publicly  or  privately  ;  in  the  stated  times,  or  out  of 
them.  They  must  be  God’s  mouth  to  the  people  in 
the  ministry  of  the  word,  and  the  people’s  mouth  to 
God  in  prayer.  In  order  to  the  conviction  and  con 
version  of  sinners,  and  the  edification  and  consolation 
of  saints,  we  must  not  only  offer  up  our  prayers  for 
them,  but  we  must  minister  the  word  to  them,  se 
conding  our  prayers  with  our  endeavours,  in  the  use 
of  appointed  means ;  nor  must  we  only  minister  the 
|  word  to  them,  but  we  must  pray  for  them,  that  it 


GO 


THE  ACTS,  VI. 


may  be  effectual ;  for  God’s  grace  can  do  all  without  1 
our  preaching,  but  our  preaching  can  do  nothing  j 
without  God’s  grace.  The  apostles  were  endued 
with  extraordinary  gifts  of  the  Holy  Ghost,  tongues 
and  miracles ;  and  yet  that  which  they  gave  them¬ 
selves  continually  to,  was,  preaching  and  praying, 
by  which  they  might  edify  the  church :  and  those 
ministers,  without  doubt,  are  the  successors  of  the 
apostles,  (not  in  the  plenitude  of  the  apostolical 
power,  those  are  daring  usurpers  who  pretend  to 
that,  but  in  the  best  and  most  excellent  of  the 
apostolical  works,)  whogroe  themselves  continually 
to  prayer,  and  to  the  ministry  oj  the  word;  and  such 
Christ  will  always  be  with,  even  to  the  end  of  the 
world. 

2.  How  this  proposal  was  agreed  to,  and  presently 
put  in  execution,  by  the  disciples ;  it  was  not  im¬ 
posed  upon  them  by  an  absolute  power,  though  they 
might  have  been  bold  in  Christ  to  do  that,  (Philem. 

8. )  but  proposed,  as  that  which  was  highly  conve¬ 
nient,  and  then  the  saying  pleased  the  whole  multi¬ 
tude,  v.  5.  It  pleased  them  to  see  the  apostles  so 
willing  to  discharge  themselves  from  intermeddling 
in  secular  affairs,  and  so  to  transmit  them  to  others; 
it  pleased  them  to  hear  that  they  would  give  them¬ 
selves  to  the  word  and  prayer;  and  therefore  they 
neither  disputed  the  matter,  nor  deferred  the  exe¬ 
cution  of  it. 

(1.)  They  pitched  upon  the  persons;  it  is  not 
probable  that  they  all  cast  their  eye  upon  the  same 
men  ;  every  one  had  his  friend,  whom  he  thought 
well  of ;  but  the  majority  of  votes  fell  upon  the  per¬ 
sons  here  named ;  and  the  rest  both  of  the  candidates 
and  electors  acquiesced,  and  made  no  disturbance, 
as  the  members  of  societies  in  such  cases  ought  to 
do.  An  apostle,  who  was  an  extraordinary  officer, 
"as  chosen  by  lot,  which  is  more  immediately  the 
act  of  God ;  but  the  overseers  of  the  poor  were 
chosen  by  the  suffrage  of  the  people;  in  which 
yet  a  regard  is  to  be  had  to  the  providence  of  God, 
who  has  all  men’s  hearts  and  tongues  in  his 
hand. 

We  have  a  list  of  the  persons  chosen  ;  some  think, 
that  they  were  such  as  were  before  of  the  seventy 
disciples;  but  that  is  not  likely;  for  they  were  or¬ 
dained  by  Christ  himself,  long  since,  to  preach  the 
gospel ;  and  there  was  no  more  reason  that  they 
should  leave  the  word  of  God  to  serve  tables  than 
that  the  apostles  should  ;  it  is  therefore  more  proba¬ 
ble  that  they  were  of  those  that  were  converted 
since  the  pouring  cut  of  the  Spirit ;  for  it  was  pro¬ 
mised  to  all  that  would  be  baptized,  that  they  should 
receive  the  gift  of  the  Holy  Ghost ;  and  the  gift,  ac¬ 
cording  to  that  promise,  is  that  fulness  of  the  Holy 
Ghost,  which  was  required  in  those  that'were  to  be 
chosen  to  this  service.  We  mav  further  conjecture, 
concerning  these  seven,  [I.]  That  they  were  such 
as  had  sold  their  estates,  and  brought  the  money 
into  the  common  stock  ;  for,  cteteris  paribus — other 
things  being  equal,  those  were  fittest  to  be  entrusted 
with  the  distribution  of  it,  who  had  been  most  gener¬ 
ous  in  the  contribution  to  it.  [2.]  That  these  seven 
were  all  of  the  Grecian  or  Hellenist  Jews,  for  they 
have  all  Greek  names,  and  this  would  be  most  likely 
to  silence  the  murmurings  of  the  Grecians,  (which 
occasioned  this  institution,)  to  have  the  trust  lodged 
in  those  that  were  foreigners,  like  themselves,  who  I 
would  be  sure  not  to  neglect  them.  Nicolas,  it  is  * 
plain,  was  one  of  them,  for  he  was  a  proselyte  of 
Antioch ;  and  some  think  that  the  manner  of  ex¬ 
pression  intimates,  that  they  were  all  proselytes  of 
Jerusalem,  as  he  was  of  Antioch. 

The  first  named  is  Stephen,  the  glorv  of  these 
s  eptem-viri;  a  man  full  of  faith  and  of  the  Holy 
Ghost ;  he  had  a  strong  fai’h  in  the  doctrine  of 
Christ,  and  was  full  of  it  above  most ;  full  of  fidelity, 
full  of  courage ;  (so  some ;)  for  he  was  full  of  the  1 


Holy  Ghost,  of  his  gifts  and  graces ;  he  was  an  ex¬ 
traordinary  man,  and  excelled  in  every  thing  that 
was  good ;  his  name  signifies  a  crown.  Philip  is 
put  next,  because  he,  having  used  this  offee  of  a  dea¬ 
con  well,  thereby  obtained  a  good  degree,  and.  was 
afterward  ordained  to  the  office  of  an  evangelist,  a 
companion  and  assistant  to  the  apostles,  for  so  he  is 
expressly  called,  ch.  21.  8.  Compare  Eph.  4.  11. 
And  his  preaching  and  baptizing  (which  we  read  of 
ch.  8.  12.)  were  certainly  not  as  a  deacon,  (for  it  is 
plain  that  that  office  was  serving  tables,  in  opposi¬ 
tion  to  the  ministry  of  the  word,)  but  as  an  evange¬ 
list  ;  and  when  he  was  preferred  to  that  office,  we 
have  reason  to  think  he  quitted  this  office,  as  incom¬ 
patible  with  that.  As  for  Stephen,  nothing  we  find 
done  by  him  proves  him  to  be  a  preacher  of  the  gos¬ 
pel ;  for  he  only  disputes  in  the  schools,  and  pleads 
for  his  life  at  the  bar,  v.  9.  and  ch.  7.  2. 

The  last  named  is  Nicolas,  who,  some  say,  after¬ 
ward  degenerated,  (as  the  Judas  among  these  seve?i,) 
and  was  the  founder  of  the  sect  of  the  Arico/aitans, 
which  we  read  of,  (Rev.  2.  6,  15.)  and  which  Christ 
there  says,  once  and  again,  was  a  thing  he  hated. 
But  some  of  the  ancients  clear  him  from  that  charge, 
and  tell  us,  that  though  that  vile  impure  sect  de¬ 
nominated  themselves  from  him,  yet  it  was  unjustly, 
and  because  he  only  insisted  much  upon  it,  that  they 
that  had  wives,  should  be  as  though  they  had  none, 
thence  they  wickedly  inferred,  that  they  that  had 
wives ,  should  have  them  in  common;  which  there¬ 
fore  Tertullian,  when  he  speaks  of  the  community 
of  goods,  particularly  excepts,  Omnia  indiscreta 
apud  nos,  preeter  uxores — All  things  are  common 
among  us,  except  our  wives.  Apol.  cap.  39. 

(2.)  The  apostles  appointed-them  to  this  work  of 
serving  tables  for  the  present,  v.  6.  The  people 
presented  them  to  the  apostles,  who  approved  their 
choice,  and  ordained  them.  [1.]  They  prayed  with 
them,  and  for  them,  that  God  would  give  them  more 
and  more  of  the  Holy  Ghost,  and  of  wisdom ;  that 
he  would  qualify  them  for  the  service  to  which  they 
were  called,  and  own  them  in  it,  and  make  them 
thereby  a  blessing  to  the  church,  and  particularly  to 
the  poor  of  the  flock.  All  that  are  employed  in  the 
service  of*  the  church,  ought  to  be  committed  to  the 
conduct  of  the  divine  grace  by  the  prayers  of  the 
church.  [2.]  They  laid  their  hands  on  them,  that 
is,  they  blessed  them  in  the  name  of  the  Lord,  for 
laying  on  hands  was  used  in  blessing ;  so  Jacob  bless¬ 
ed  both  the  sons  of  Joseph  ;  and,  without  controversy, 
the  less  is  blessed  of  the  greater ;  (Heb.  7.  7.)  the 
deacons  are  blessed  by  the  apostles,  and  the  over¬ 
seers  of  the  poor  by  the  pastors  of  the  congregation. 
Having  by  prayer  implored  a  blessing  upon  them, 
they  did  by  the  laying  on  of  hands  assure  them  that 
the  blessing  was  conferred  in  answer  to  the  prayer ; 
and  this  was  giving  them  authority  to  execute  that 
office,  and  laying  an  obligation  upon  the  people  to 
be  observant  of  them  therein. 

III.  The  advancement  of  the  church  hereupon  ; 
when  things  were  thus  put  into  good  order  in  the 
church,  (grievances  were  redressed  and  discontents 
silenced,)  then  religion  got  ground,  v.  7. 

1.  The  word  of  God  inn-eased;  now  that  the 
apostles  resolved  to  stick  more  closely  than  ever  to 
their  preaching,  it  spread  the  gospel  further,  and 
brought  it  home  with  the  more  power.  Ministers, 
disentangling  themselves  from  secular  employments, 
and  addicting  themselves  entirely  and  vigorously  to 
their  work,  will  contribute  very  much,  as  a  means, 
to  the  success  of  the  gospel.  The  word  of  God  is 
said  to  increase,  as  the  seed  sown  increases,  when  it 
comes  up  again  thirty ,  sixty,  a  hundred  fold. 

2.  Christians  grow  numerous  ;  The  number  of  the 
disciples  multiplied  in  .//  rusalem  greatly.  \Vhcn 
Christ  was  upon  earth,  his  ministry  had  least  sue 
cess  in  Jerusalem  ;  yet  now  that  city  affords  most 


THL  ACTS,  VI. 


61 


converts.  God  has  his  remnant  even  in  the  worst 
of  places. 

3.  A  great  company  of  the  priests  were  obedient  to 
the  faith.  Then  is  the  word  and  grace  of  God  great¬ 
ly  magnified,  when  those  are  wrought  upon  by  it, 
that  were  least  likely,  as  the  priests  here,  who 
either  had  opposed  it,  or  at  least  were  linked  in 
with  those  that  had.  The  priests,  whose  prefer¬ 
ments  arose  from  the  law  of  Moses,  were  yet  wil¬ 
ling  to  let  them  go  for  the  gospel  of  Christ ;  and,  it 
should  seem,  they  came  in  in  a  body  ;  many  of 
them  agreed  together ,  for  the  keeping  up  of  one 
another’s  credit,  and  the  strengthening  of  one  ano¬ 
ther’s  hands,  to  join  at  once  in  giving  up  their  names 
to  Christ :  vox v(_  — a  great  crowd  of  priests 

were  by  the  grace  of  God  helped  over  their  preju¬ 
dices,  and  were  obedient  to  the  faith,  so  their  con¬ 
version  is  described.  (1.)  They  embraced  the  doc¬ 
trine  of  the  gospel ;  their  understandings  were  cap¬ 
tivated  to  the  power  of  the  truths  of  Christ,  and 
every  opposing,  objecting  thought,  brought  into  obe¬ 
dience  to  him,  2  Cor.  10.  4,  5.  The  gospel  is  said  to 
be  made  known  for  the  obedience  of  faith,  Rom.  16. 
26.  Faith  is  an  act  of  obedience,  lor  this  is  God’s 
commandment,  that  we  believe,  1  John  3.  23.  (2.) 

They  evidenced  the  sincerity  of  their  believing  the 
gospel  of  Christ  by  a  cheerful  compliance  with  all 
the  rules  and  precepts  of  the  gospel.  The  design 
of  the  gospel  is  to  refine  and  reform  our  hearts  and 
lives  ;  faith  gives  law  to  us,  and  we  must  be  obedi¬ 
ent  to  it. 

8.  And  Stephen,  full  of  faith  and  power, 
did  great  wonders  and  miracles  among  the 
people.  9.  Then  there  arose  certain  of  the 
synagogue,  which  is  called  the  synagogue 
of  the  Libertines,  and  Cyrenians,  and 
Alexandrians,  and  of  them  of  Cilicia  and 
of  Asia,  disputing  with  Stephen.  10.  And 
they  were  not  able  to  resist  the  wisdom 
and  the  spirit  by  which  he  spake.  1 1 . 
Then  they  suborned  men,  which  said,  We 
have  heard  him  speak  blasphemous  words 
against  Moses,  and  against  God.  12.  And 
they  stirred  up  the  people,  and  the  elders, 
and  the  Scribes,  and  came  upon  him,  and 
caught  him,  and  brought  him  to  the  coun¬ 
cil,  1 3.  And  set  up  false  witnesses,  which 
said,  This  man  ceaseth  not  to  speak  blas¬ 
phemous  words  against  this  holy  place,  and 
the  law  :  1 4.  For  we  have  heard  him  say, 
that  this  Jesus  of  Nazareth  shall  destroy 
this  place,  and  shall  change  the  customs 
which  Moses  delivered  us.  15.  And  all 
that  sat  in  the  council,  looking  stedfastly 
on  him,  saw  his  face  as  it  had  been  the  face 
of  an  angel. 

Stephen,  no  doubt,  was  diligent  and  faithful  in  the 
discharge  of  his  office  as  distributor  of  the  church’s 
charity,  and  laid  out  himself  to  put  that  affair  in  a 
good  method,  and  did  it  to  universal  satisfaction  ; 
and  though  it  appears  here  that  he  was  a  man  of  un¬ 
common  gifts,  and  fitted  for  a  higher  station,  yet, 
being  called  to  that  office,  he  did  not  think  it  below 
him  to  do  the  duty  of  it.  And  being  faithful  in  a 
little,  he  was  intrusted  with  more ;  and  though  we 
do  not  find  him  propagating  the  gospel  by  preaching 
and  baptizing,  yet  we  find  him  here  called  out  to 
very  honourable  services,  and  owned  in  them. 


I.  He  proved  the  truth  of  the  gospel,  by  working 
miracles  in  Christ’s  name,  v.  8. 

1.  He  was  full  of  faith  and  power,  that  is,  of  a 
strong  faith,  by  which  he  was  enabled  to  do  great 
things.  They  that  are  full  of  faith,  are  full  of  pow 
er,  because  by  faith  the  power  of  God  is  engaged 
for  us.  His  faith  did  so  fill  him,  that  it  left  no  room 
for  unbelief,  and  made  room  for  the  influences  <  f 
divine  grace,  so  that,  as  the  prophet  speaks,  he  was 
full  of  power  by  the  S/iirit  of  the  Lord  of  hosts,  Mic. 
3.  8.  By  faith  we  are  emptied  of  self,  and  so  are 
filled  with  Christ,  who  is  the  wisdom  of  God,  and 
the  power  of  God. 

2.  Being  so,  he  did  great  wonders  and  miracles 
among  the  people,  openly,  and  in  the  sight  of  all  ; 
for  Christ’s  miracles  feared  not  the  strictest  scruti¬ 
ny.  It  is  not  strange  that  Stephen,  though  he  was 
not  a  preacher  by  office',  did  these  great  wonders, 
for  we  find  that  these  were  distinct  gifts  of  the 
Spirit,  and  divided  severally,  for  to  one  was  given 
the  working  of  miracles,  and  to  another  prophecy, 
1  Cor.  12.  10,  11.  And  those  signs  followed  not  only 
them  that  preached,  but  them  that  believed,  Mark 
16.  17. 

II.  He  pleaded  the  cause  of  Christianity  against 
those  that  opposed  it,  and  argued  against  it  ;  ( v .  9, 
10.)  he  served  the  interests  of  religion  as  a  dispu¬ 
tant,  in  the  high  places  of  the  field,  while  others 
were  serving  them  as  vinedressers  and  husband¬ 
men. 

1.  We  are  here  told  who  were  his  opponents,  v. 
9.  They  were  Jews,  but  Hellenist  Jews,  Jews  of 
the  dispersion,  who  seem  to  have  been  more  zealous 
for  their  religion  than  the  native  Jews  ;  it  was  with 
difficulty  that  they  retained  the  practice  and  profes¬ 
sion  of  it  in  the  country  where  they  lived,  where 
they  were  as  speckled  birds,  and  not  without  great 
expense  and  toil  that  they  kept  up  their  attendance 
at  Jerusalem,  and  this  made  them  more  active 
sticklers  for  Judaism  than  they  were,  whose  pro¬ 
fession  of  their  religion  was  cheap  and  easy.  They 
were  of  the  synagogue  which  is  called  the  syna¬ 
gogue  of  the  Libertines ;  the  Romans  called  those 
Liberti  or  Libertini,  who,  either  being  foreigners, 
were  naturalized,  or,  being  slaves  by  birth,  were 
manumised,  or  made  freemen.  Some  think  that 
these  Libertines  were  such  of  the  Jews  as  had  ob¬ 
tained  the  Roman  freedom,  as  Paul  had  ;  ( ch .  22. 
27,  28. )  and  it  is  probable  that  he  was  the  most  for¬ 
ward  man  of  this  synagogue  of  the  Libertines  in  dis¬ 
puting  with  Stephen,  and  engaged  others  in  the  dis¬ 
pute  ;  for  we  find  him  busy  in  the  stoning  of  Ste¬ 
phen,  and  consenting  to  his  death.  There  were 
others  that  belonged  to  the  synagogue  of  the  Cyre¬ 
nians  and  Alexandrians,  of  which  synagogue  the 
Jewish  writers  speak  ;  and  others  that  belonged  to 
their  synagogue,  who  were  of  Cilicia  and  Asia  ;  and 
if  Paul,  as  a  freeman  of  Rome,  did  not  belong  to  the 
synagogue  of  the  Libertines,  he  belonged  to  this,  as 
a  native  of  Tarsus,  a  city  of  Cilicia  ;  it  is  probable 
that  he  might  be  a  member  of  both.  The  Jews  that 
were  born  in  other  countries,  and  had  concerns  in 
them,  had  frequent  occasion,  not  only  to  resort  to, 
but  to  reside  in,  Jerusalem.  Each  nation  had  its 
synagogue,  as  in  London  there  are  French,  and 
Dutch,  and  Danish  churches  :  and  those  synagogues 
were  the  schools  to  which  the  Jews  ol  those  nations 
sent  their  youth  to  be  educated  in  the  Jewish  learn¬ 
ing.  Now  those  that  were  tutors  and  professors  in 
these  svnagogues,  seeing  the  gospel  grow,  and  the 
rulers  conniving  at  the  growth  of  it,  and  fearing 
what  would  be  the  consequence  of  it  to  the  Jewish 
religion,  which  they  were  jealous  for,  being  confi¬ 
dent  of  the  goodness  of  their  cause,  and  their  own 
sufficiency  to  manage  it,  would  undertake  to  run 
down  Christianity  by  force  of  argument ;  it  was  a 
fair  and  rational  way.  of  dealing  with  it,  and  what 


62 


THE  ACTS,  VI. 


religion  is  always  ready  to  admit ;  Produce  your  i] 
cause,  saith  the  Lord,  bring  forth  your  strong  rea¬ 
sons,  Isa.  41.  21.  But  why  did  they  dispute  with 
Stephen  ?  And  why  not  with  the  apostles  them¬ 
selves?  (1.)  Some  think,  because  they  despised  the 
apostles  as  unlearned  and  ignorant  men,  whom  they 
thought  it  below  them  to  engage  with  ;  but  Stephen 
was  bred  a  scholar,  and  they  thought  it  their  honour 
to  meddle  with  their  match.  (2.)  Others  think,  it 
was  because  they  stood  in  awe  of  the  apostles,  and 
could  not  be  so  free  and  familiar  with  them,  as  they 
could  be  with  Stephen,  who  was  in  an  inferior  of¬ 
fice.  (3.)  Perhaps  they  having  given  a  public  chal¬ 
lenge,  Stephen  was  chosen  and  appointed  by  the 
disciples  to  be  their  champion  ;  for  it  was  not  meet 
that  the  apostles  should  leave  the  preaching  of  the 
word  of  God,  to  engage  in  controversy.  Stephen, 
who  was  only  a  deacon  in  the  church,  and  a  very 
sharp  young  man,  and  of  bright  parts,  and  better 
qualified  to  deal  with  wrangling  disputants  than  the 
apostles  themselves,  is  appointed  to  this  service. 
Some  historians  say,  that  Stephen  had  been  bred  up 
at  the  feet  of  Gamaliel,  and  that  Saul  and  the  rest 
of  them  set  upon  him  as  a  deserter,  and  with  a  par¬ 
ticular  fury  made  him  their  mark.  (4.)  It  is  proba¬ 
ble  that  they  disputed  with  Stephen,  because  he  was 
zealous  to  argue  with  them,  and  convince  them.  And 
this  was  the  service  which  God  had  called  him  to. 

2.  We  are  here  told  how  he  carried  the  point  in 
this  dispute ;  ( v .  10.)  They  were  not  able  to  resist 
the  wisdom  and  the  Spirit  by  which  he  spake.  They 
could  not  either  support  their  own  arguments,  or 
answer  his.  He  proved  by  such  irresistible  argu¬ 
ments,  that  Jesus  is  the  Christ,  and  delivered  him¬ 
self  with  so  much  clearness  and  fulness,  that  they  had 
nothing  to  object  against  what  he  said  ;  though  they 
were  not  convinced,  yet  they  were  confounded.  It 
is  not  said,  They  were  not  able  to  resist  him,  but, 
They  were  not  able  to  resist  the  wisdom  and  the 
Spirit  by  which  he  spake,  that  Spirit  of  wisdom 
which  spake  by  him.  Now  was  fulfilled  that  pro¬ 
mise,  Twill  give  you  a  mouth  and  wisdom  which  all 
your  adversaries  shall  not  be  able  to  gainsay  or  re¬ 
sist,  Luke  21.  15.  They  thought  they  only  dis¬ 
puted  with  Stephen,  and  could  make  their  part 
good  with  him  ;  but  they  were  disputing  with  the 
Spirit  of  God  in  him,  for  whom  they  were  an  un¬ 
equal  match. 

III.  At  length,  he  sealed  it  with  his  blood ;  so  we 
shall  find  he  did  in  the  next  chapter,  here  we  have 
some  steps  taken  by  his  enemies  towards  it.  When 
they  could  not  answer  his  arguments  as  a  disputant, 
they  prosecuted  him  as  a  criminal,  and  suborned 
witnesses  against  him,  to  swear  blasphemy  upon 
him.  "  On  such  terms  (saith  Mr.  Baxter  here)  do 
we  dispute  with  malignant  men.  And  it  is  next  to 
a  miracle  of  providence,  that  no  greater  number  of 
religious  persons  have  been  murdered  in  the  world, 
by  the  way  of  perjury  and  pretence  of  law,  when  so 
many  thousands  hate  them,  who  make  no  conscience 
of  false  oaths.”  Thev  suborned  men,  instructed 
them  what  to  say,  and  then  hired  them  to  swear  it. 
They  were  the  more  enraged  against  him,  because 
be  had  proved  them  to  be  in  the  wrong,  and  shewed 
them  the  right  wav  ;  for  which  thev  ought  to  have 
given  him  their  best  thanks;  was  he  therefore  be¬ 
come  their  enema,  because  he  told  them  the  truth, 
and  proved  it  to  be  so  ?  Now  let  us  observe  here, 

1.  How  with  all  possible  art  and  industry  they  in¬ 
censed  both  the  government  and  the  mob  against 
him,  that,  if  they  could  not  prevail  by  the  onej  thev 
might  bv  the  other ;  (v.  12.)  Thru  stirred  up  the  peo¬ 
ple  against  him.  that,  if  the  Sanhedrim  should  still 
think  fit  (according  to  Gamaliel’s  advice)  to  let  him 
alone,  vet  thev  might  run  him  down  by  a  popular 
rage  and  tumult  ;  they  also  find  means  to  stir  up  the 
°ldcrs  and  the  scribes  against  him.  that,  if  the  peo¬ 


ple  should  countenance  and  protect  him,  they  might 
prevail  by  authority.  Thus  they  doubted  not  but  to 
gain  their  point,  when  they  had  two  strings  to  their 
bow. 

2.  How  they  got  him  to  the  bar  ;  They  came  upon 
him,  when  he  little  thought  of  it,  and  caught  him, 
and  brought  him  to  the  council.  They  came  upon 
him  in  a  body,  and  flew  upon  him  as  a  lion  on  his 
prey  ;  so  the  word  signifies.  By  their  rude  and  vio¬ 
lent  treatment  of  him,  they  would  represent  him, 
both  to  the  people  and  to  the  government,  as  a  dan¬ 
gerous  man,  that  would  either  flee  from  justice  if  he 
were  not  watched,  or  fight  with  it  if  he  were  not 
put  under  a  force.  Having  caught  him,  they  brought 
him  triumphantly  into  the  council,  and,  as  it  should 
seem,  so  hastily,  that  he  had  none  of  his  friends 
with  him.  They  had  found,  when  they  brought 
many  together,  that  they  emboldened  one  another, 
and  strengthened  one  another’s  hands :  and  there¬ 
fore  they  will  try  how  to  deal  with  them  singly. 

3.  How  they  were  prepared  with  evidence  ready 
to  produce  against  him  ;  they  were  resolved  that 
they  would  not  be  run  aground,  as  they  were  when 
they  brought  our  Saviour  upon  his  trial,  and  then 
were  to  seek  for  witnesses.  These  were  got  ready 
beforehand,  and  were  instructed  to  make  oath,  that 
they  had  heard  him  speak  blasphemous  words 
against  Moses,  and  against  God,  (v.  11.)  against 
this  holy  place  and  the  law  ;  (y.  13.)  for  they  heard 
him  say,  what  Jesus  would  do  to  their  place  and 
their  customs,  v.  14.  It  is  probable  that  he  had 
said  something  to  that  purport  ;  and  yet  they  who 
swore  it  against  him  are  called  false  witnesses,  be¬ 
cause,  though  there  was  something  of  truth  in  their 
testimony,  yet  they  put  a  wrong  and  malicious  con¬ 
struction  upon  what  he  had  said,  and  perverted  it. 
Observe, 

(1.)  What  was  the  general  charge  exhibited 
against  him — that  he  spake  blasphemous  words; 
and,  to  aggravate  the  matter,  "  He  ceases  not  to 
speak  blasphemous  words  ;  it  is  his  common  talk, 
his  discourse  in  all  companies ;  wheresoever  he 
comes,  he  makes  it  his  business  to  instil  his  notions 
into  all  he  converses  with.”  It  intimates  likewise 
something  of  contumacy  and  contempt  of  admoni¬ 
tion.  “He  has  been  warned  against  it,  and  yet 
ceases  not  to  talk  at  this  rate.  ”  Blasphemy  is  justly 
reckoned  a  heinous  crime,  (to  speak  contemptibly 
and  reproachfully  of  God  our  Maker,)  and  therefore 
Stephen’s  persecutors  would  be  thought  to  have  a 
deep  concern  upon  them  for  the  honour  of  God’s 
name,  and  to  do  this  in  a  jealousy  for  that.  As  it 
was  with  the  confessors  and  martyrs  of  the  Old 
Testament,  so  it  was  with  those  of  the  New — their 
brethren  that  haled  them,  and  cast  them  out,  said. 
Let  the  Lord  be  glorified ;  and  pretended  they  did 
him  service  in  it. 

He  is  said  to  have  spoken  blasphemous  words 
against  Moses  and  against  God.  Thus  far  they 
were  right,  that  thev  who  blaspheme  Moses,  (if 
thev  mean  the  writings  of  Moses,  which  were  given 
bv  inspiration  of  God,)  blaspheme  God  himself. 
They  that  speak  reproachfully  of  the  scriptures, 
and  ridicule  them,  reflect  upon  God  himself,  and  do 
despite  to  him.  His  great  intention  is  to  magnify 
the  late,  and  make  it  honourable ;  those  therefore 
that  vilifv  the  law,  and  make  it  contemptible,  blas¬ 
pheme  his  name  ;  for  he  has  magnified  his  word- 
above  all  his  name. 

But  did  Stephen  blaspheme  Moses  ?  Bv  no  means, 
he  was  far  from  it.  Christ,  and  the  preachers  of 
his  gospel,  never  said  any  thing  that  looked  like 
blaspheming  Moses;  thev  always  quoted  his  writ¬ 
ings  with  respect,  appealed  to  them,  and  sai  l  no 
other  things  than  what  Moses  said  should  c  >mr ; 
very  unjustlv  therefore  is  Stephen  indicted  for  h'as- 
pheming  Moses.  But, 


THE  ACTS,  V1J. 


63 


(2.)  Let  us  see  how  this  charge  is  supported  and 
made  out ;  why,  truly,  when  the  thing  was  to  be 
roved,  all  they  can  charge  him  with,  is,  that  he 
ath  spoke?t  blasphemous  words  against  the  holy 
place  and  the  law  ;  and  this  must  be  deemed  and 
taken  as  blasphemy  against  Moses  and  against  God 
himself.  Thus  does  the  charge  dwindle  when  it 
comes  to  the  evidence.  [1.]  He  is  charged  with 
blaspheming  this  holy  place.  Some  understand  that 
of  the  city  of  Jerusalem,  which  was  the  holy  city , 
and  which  they  had  a  mighty  jealousy  for.  But  it  is 
rather  meant  of  the  temple,  that  holy  house.  Christ 
was  condemned  as  a  blasphemer,  for  words  which 
were  thought  to  reflect  upon  the  temple,  which  they 
seemed  concerned  for  the  honour  of,  then  when  they 
by  their  wickedness  had  profaned  it.  [2.]  He  is 
charged  with  blaspheming  the  law  ;  of  which  they 
made  their  boast ,  and  in  which  they  put  their  trust, 
then,  when  through  breaking  of  the  law  they  disho¬ 
noured  God,  Rom.  2.  23. 

Well,  but  how  can  they  make  this  out  ?  Why 
here  the  charge  dwindles  again ;  for  all  they  can  ac¬ 
cuse  him  of,  is,  that  they  had  themselves  heard  him 
say  (but  how  it  came  in,  or  what  explication  he  gave 
of  it,  they  think  not  themselves  bound  to  give  ac¬ 
count,)  that  this  Jesus  of  Nazareth,  who  was  so 
much  talked  of,  shall  destroy  this  place,  and  change 
the  customs  which  Moses  delivered  us.  He  could 
not  be  charged  with  having  said  any  thing  to  the 
disparagement  either  of  the  temple  or  of  the  law. 
The  priests  had  themselves  profaned  the  temple,  by 
making  it  not  only  a  house  of  merchandise,  but  a 
den  of  thieves ;  yet  they  would  be  thought  zealous 
for  the  honour  of  it,  against  one  that  had  never  said 
any  thing  amiss  of  it,  but  had  attended  it  more  as  a 
house  of  prayer,  according  to  the  true  intention  of 
it,  than  they  had.  Nor  had  he  ever  reproached  the 
law,  as  they  had. 

But,  First,  He  had  said,  Jesus  of  Nazareth  shall 
destroy  this  place ;  destroy  the  temple,  destroy  Je¬ 
rusalem,  it  is  probable  that  he  might  say  so ;  and 
what  blasphemy  is  it  against  the  holy  place,  to  say, 
that  it  should  not  be  perpetual  any  more  than  Shiloh 
was,  and  that  the  just  and  holy  God  would  not  con¬ 
tinue  the  privileges  of  his  sanctuary  to  those  that 
abuse  them  ?  Had  not  the  prophets  given  the  same 
warning  to  their  fathers,  of  the  destruction  of  that 
holy  place  by  the  Chaldeans  ?  Nay,  when  the  tem¬ 
ple  was  first  built,  had  not  God  himself  given  the 
same  warning  ;  This  house,  which  is  high,  shall  be  an 
astonishment,  2  Chron.  7.  21.  And  is  he  a  blasphe¬ 
mer  then,  who  tells  them  that  Jesus  of  Nazareth,  if 
they  continue  their  opposition  to  him,  will  bring  a 
just  destruction  upon  their  place  and  nation,  and 
they  may  thank  themselves  ?  Those  wickedly  abuse 
their  profession  of  religion,  who,  under  colour  of 
that,  call  the  reproofs  given  them  for  their  disagree¬ 
able  conversations,  blasphemous  reflections  upon 
their  religion. 

Secondly,  He  had  said,  This  Jesus  shall  change 
the  customs  which  Moses  delivered  us.  And  it  was 
expected  that  in  the  days  of  the  Messiah  they 
should  be  changed,  and  that  the  shadows  should  be 
done  away  when  the  substance  was  come  ;  yet  this 
was  no  essential  change  of  the  law,  but  the  perfect¬ 
ing  of  it ;  Christ  came,  not  to  destroy,  but  to  fulfil, 
the  law  ;  and  if  he  changed  some  customs  that  Mo¬ 
ses  delivered,  it  was  to  introduce  and  establish  those 
that  were  much  better ;  and  if  the  Jewish  church 
had  not  obstinately  refused  to  come  into  this  new  es¬ 
tablishment,  and  adhered  to  the  ceremonial  law,  for 
aught  I  know,  their  place  had  not  been  destroyed ; 
so  that  for  putting  them  into  a  certain  way  to  pre¬ 
vent  their  destruction,  and  for  giving  them  certain 
notice  of  their  destruction  if  they  did  not  take  that 
way,  he  is  accused  as  a  blasphemer. 

Lastly,  We  are  here  told  how  God  owned  him 


when  he  was  brought  before  the  council,  and  made 
it  to  appear  that  he  stood  by  him  ;  (v.  15.)  All  that 
i  sat  in  the  council,  the  priests,  scribes,  and  elders, 
looking  stedfastly  on  him,  being  a  stranger,  and  one 
they  bad  not  yet  had  before  them,  they  saw  his  face  as 
:  fit  had  been  the  face  of  an  angel.  It  is  usual  forjudges 
to  observe  the  countenance  of  the  prisoner,  which 
i  sometimes  is  an  indication  either  of  guilt  or  inno¬ 
cence.  Now  Stephen  appeared  at  the  bar  with  the 
countenance  as  of  an  angel. 

1.  Perhaps  it  intimates  no  more  than  that  he  had 
an  extraordinarily  pleasant,  cheerful  countenance, 
and  there  was  not  in  it  the  least  sign  either  of  fear 
for  himself  or  anger  at  his  persecutors  ;  he  looked 
as  if  he  had  never  been  better  pleased  in  his  life 
than  he  was  now  when-  he  was  called  out  to  bear  his 
testimony  to  the  gospel  of  Christ  thus  publicly,  and 
stood  fair  for  the  crown  of  martyrdom.  Such  an 
undisturbed  serenity,  such  an  undaunted  courage, 
and  such  an  unaccountable  mixture  of  mildness  and 
majesty,  there  was  in  his  countenance,  that  every 
one  said,  he  looked  like  an  angel ;  enough  surely  to 
convince  the  Sadducees  that  there  are  angels,  when 
they  saw  before  their  eyes  an  incarnate  angel. 

2.  It  should  rather  seem  that  there  was  a  miracu¬ 
lous  splendour  and  brightness  upon  his  countenance, 
like  that  of  our  Saviour,  when  he  was  transfigured  ; 
or,  at  least,  that  of  Moses,  when  he  came  down 
from  the  mount ;  God  designing  thereby  to  put 
honour  upon  his  faithful  witness,  and  confusion  upon 
his  persecutors  and  judges,  whose  sin  would  be  high¬ 
ly  aggravated,  and  would  be  indeed  a  rebellion 
against  the  light,  if,  notwithstanding  this,  they  pro¬ 
ceeded  against  him.  Whether  he  himself  wist  that 
the  skin  of  his  face. shone  or  no,  we  are  not  told; 
but  all  that  sat  in  the  council  saw  it,  and,  probably, 
took  notice  of  it  to  one  another,  and  an  arrant  shame 
it  was,  that,  when  they  sawr,  and  could  not  but  see 
by  it  that  he  was  owned  of  God,  they  did  not  call 
him  from  standing  at  the  bar  to  sit  in  the  chief  seat 
upon  the  bench.  Wisdom  and  holiness  make  a 
man’s  face  to  shine,  and  yet  these  will  not  secure 
men  from  the  greatest  indignities  ;  and  no  wonder, 
when  the  shining  of  Stephen’s  face  would  not  be  his 
protection  ;  though  it  had  been  easy  to  prove  that  if 
he  had  been  guilty  of  putting  any  dishonour  upon 
Moses,  God  would  not  thus  have  put  Moses’s  honour 
upon  him 

CHAP.  VII. 

When  our  Lord  Jesus  called  his  apostles  out  >-o  be  employed 
in  services  and  sufferings  for  him,  he  told  them,  that  yet 
the  last  shall  be  first,  and  the  first  last ;  which  was  remark¬ 
ably  fulfilled  in  St.  Stephen  and  St.  Paul,  who  were  both 
of  them  late  converts,  in  comparison  of  the  apostles,  and 
yet  got  the  start  of  them,  both  in  services  and  sufferings  ; 
fur  God,  in  conferring  honours  and  favours,  often  crosses 
hands.  In  this  chapter,  we  have  the  martyrdom  of  Ste¬ 
phen,  the  first  martyr  of  the  Christian  church,  who  led  the 
van  in  that  noble  army.  And  therefore  his  sufferings  and 
death  are  more  largely  related  than  of  any  other,  for  direc¬ 
tion  and  encouragement  to  all  those  who  are  called  out  to 
resist  unto  blood,  as  he  did.  Here  is,  I.  His  defence  of 
himself  before  the  council,  in  answer  to  the  matters  and 
things  he  stood  charged  with,  the  scope  of  which  is  to  shew 
that  it  was  no  blasphemy  against  God,  nor  any  injury  at 
all  to  the  glory  of  his  name,  to  say,  that  the  temple  should 
be  destroyed,  and  the  customs  of  the  ceremonial  law 
changed.  And,  1.  He  shews  this  by  going  over  the  history  of 
the  Old  Testament,  and  observing,  that  God  never  intended 
to  confine  his  favours  to  that  place,  or  that  ceremonial  law  ; 
and  that  they  had  no  reason  to  expect  he  ^  lould for  the 
people  of  the  Jews  had  always  been  a  provoking  people, 
and  had  forfeited  the  privileges  of  their  peculiarity  :  nay, 
that  that  holy  place  and  that  law  were  but  figures  of  good 
things  to  come,  and  it  was  no  disparagement  at  all  to  them 
to  say  that  thev  must  give  place  to  belter  things,  v.  1  .  .  50. 
And  then,  2.  He  applies  this  to  them  that  prosecuted  him, 
and  sat  in  judgment  upon  him,  sharplv  reproving  them  for 
their  wickedness  by  which  they  had  brought  upon  them 
selves  the  ruin  of  their  place  and  nation,  and  then  could  not 


64 


THE  ACTS,  VII. 


bear  to  hear  of  it,  v.  51 . .  53.  II.  The  putting  of  him  to 
death  by  stoning  of  him,  and  his  pa  ient,  cheerful,  pious 
submission  to  it,  v.  54  . .  60. 

1 .  r  §  MJEN  said  the  High  Priest,  are  these 
JL  things  so  ?  2.  And  he  said,  Men, 
brethren,  and  fathers,  hearken ;  Tiie  God 
of  glory  appeared  unto  our  father  Abra¬ 
ham,  when  he  was  in  Mesopotamia,  before 
he  dwelt  in  Charran,  3.  And  said  unto 
him,  Get  thee  out  of  thy  country,  and  from 
thv  kindred,  and  come  into  the  land  which 
I  shall  shew  thee.  4.  Then  came  he  out 
of  the  land  of  the  Chaldeans,  and  dwelt  in 
Charran  :  and  from  thence,  when  his  father 
was  dead,  he  removed  him  into  this  land, 
wherein  ye  now  dwell.  5.  And  he  gave 
him  none  inheritance  in  it,  no  not  so  much 
as  to  set  his  foot  on  :  yet  he  promised  that 
he  would  give  it  to  him  for  a  possession, 
and  to  his  seed  after  him,  when  as  yet  he 
had  no  child.  6.  And  God  spake  on  this 
wise,  that  his  seed  should  sojourn  in  a 
strange  land ;  and  that  they  should  bring 
them  into  bondage,  and  entreat  thevi  evil 
four  hundred  years.  7.  And  the  nation  to 
whom  they  shall  be  in  bondage  will  I 
judge,  said  God  :  and  after  that  shall  they 
come  forth,  and  serve  me  in  this  place.  8. 
And  he  gave  him  the  covenant  of  circum¬ 
cision  :  and  so  Abraham  begat  Isaac,  and 
circumcised  him  the  eighth  day  ;  and  Isaac 
begat  Jacob;  and  Jacob  begat  the  twelve 
patriarchs.  9.  And  the  patriarchs,  moved 
with  envy,  sold  Joseph  into  Egypt :  but  God 
was  with  him,  10.  And  delivered  him  out 
of  all  his  afflictions,  and  gave  him  favour 
and  wisdom  in  the  sight  of  Pharaoh  king 
of  Egypt ;  and  he  made  him  governor  over 
Egypt  and  all  his  house.  11.  Now  there 
came  a  dearth  over  all  the  land  of  Egypt 
and  Canaan,  and  great  affliction  :  and  our 
fathers  found  no  sustenance.  1 2.  But  when 
Jacob  heard  that  there  was  corn  in  Egypt, 
he  sent  out  our  fathers  first.  1 3.  And  at  the 
second  time  Joseph  was  made  known  to 
his  brethren ;  and  Joseph’s  kindred  was 
made  known  unto  Pharoah.  1 4.  Then  sent 
Joseph,  and  called  his  father  Jacob  to  him, 
and  all  his  kindred,  threescore  and  fifteen 
souls.  I  5.  So  Jacob  went  down  into  Egypt, 
and  died,  he,  and  our  fathers,  1 6.  And  were 
carried  over  into  Sychem,  and  laid  in  the 
sepulchre  that  Abraham  bought  for  a  sum 
of  money  of  the  sons  of  Emmor  the  father 
of  Sychem. 

Stephen  is  now  qt  the  bar  before  the  great  council 
of  the  nation,  indicted  for  blasphemy  :  what  the 
witnesses  swore  against  him  we  had  an  account  of  in 
the  foregoing  chapter,  that  he  spake  blasphemous 
words  against  Moses  and  God  ;  for  he  spake  against 
this  holy  place  and  the  laiv.  Now,  here, 

T.  The  High  Priest  calls  upon  him  to  answer  for 


himself,  v.  1.  He  was  president,  and,  as  such,  the 
mouth  of  the  court,  and  therefore  he  saith,  “You, 
the  prisoner  at  the  bar,  you  hear  what  is  sworn 
against  you  ;  what  do  you  say  to  it  ?  Are  these  things 
so  ?  Have  you  ever  spoken  any  words  to  this  pur¬ 
port  ?  If  you  have,  will  you  recant  ^hem,  or  will  you 
stand  to  them  ?  Guilty  or  not  guilty  ?”  This  carried 
a  shew  of  fairness,  and  yet  seems  to  have  been  spo¬ 
ken  with  an  air  of  haughtiness;  and  thus  far  he  seems 
to  have  prejudged  the  cause,  that,  if  it  were  so,  that 
he  had  spoken  such  and  such  words,  he  shall  cer¬ 
tainly  be  adjudged  a  blasphemer,  whatever  he  may 
offer  in  justification  or  explanation  of  them. 

II.  He  begins  his  defence,  and  it  is  long  ;  but  it 
should  seem  by  his  breaking  off  abruptly,  just  when 
he  came  to  the  main  point,  (in  50. )  that  it  would 
have  been  much  longer,  if  his  enemies  would  have 
given  him  leave  to  say  all  he  had  to  say.  In  general 
we  may  observe, 

1.  That  in  this  discourse  he  appears  to  be  a  man 
ready  and  mighty  in  the  scriptures,  and  thereby 
thoroughly  furnished  for  every  good  word  and  work. 
He  can  relate  scripture-stories,  and  such  as  were 
very  pertinent  to  his  purpose,  off  hand,  without 
looking  in  his  Bible.  He  was  filled  ’with  the  Holy 
Ghost,  not  so  much  to  reveal  to  him  new  things,  or 
open  to  him  the  secret  counsels  and  decrees  of  God 
concerning  the  Jewish  nation,  with  them  to  convict 
these  gainsayers ;  no,  but  to  bring  to  his  remem¬ 
brance  the  scriptures  of  the  Old  Testament,  and  to 
teach  him  how  to  make  use  of  them  for  their  con¬ 
viction.  They  that  are  full  of  the  Holy  Ghost,  will 
be  full  of  the  scripture,  as  Stephen  was. 

2.  That  he  quotes  the  scriptures,  according  to  the 
Septuagint  translation,  by  which  it  appears  that  he 
was  one  of  the  Hellenist  Jews,  who  used  that  ver¬ 
sion  in  their  synagogues.  His  following  that,  occa¬ 
sions  divers  variations  from  the  Hebrew  original  in 
this  discourse,  which  the  judges  of  the  court  did  not 
correct,  because  they  knew  how  he  was  led  into 
them  ;  nor  is  it  any  derogation  to  the  authority  of 
that  Spirit  by  which  he  spake,  for  the  variations  are 
not  material.  We  have  a  maxim,  Apices  juris  non 
sunt  jura — Mere  points  of  law  are  not  law  itself. 

These  verses  carry  on  this  his  compendium  of 
church-history  to  the  end  of  the  book  of  Genesis. 
Observe, 

(1.)  His  preface;  Men,  brethren,  and  fathers, 
hearken.  He  gives  them,  though  not  flattering  titles, 
yet  civil  and  respectful  ones,  signifying  his  expectation 
of  fair  treatment  with  them  ;  from  men  he  hopes  to 
be  treated  with  humanity,  and  he  hopes  that  bre¬ 
thren  and  fathers  will  use  him  in  a  fatherly  brotherly 
way.  They  are  ready  to  look  upon  him  as  an  apos¬ 
tate  from  the  Jewish  church,  and  an  enemv  to  them. 
But  to  make  way  for  their  conviction  .to  the  contra¬ 
ry,  he  addresses  himself  to  them  as  men,  brethren, 
and  fathers  ;  resolving  to  look  on  himself  as  one  of 
them,  though  they  would  not  so  look  on  him.  He 
craves  their  attention;  Hearken;  though  he  was 
about  to  tell  them  what  they  already  knew,  yet  he 
begs  them  to  hearken  to  it,  because,  though  they 
knew  it  all,  yet  they  would  not  without  a  very  close 
application  of  mind  know  how  to  apply  it  to  the  case 
before  them. 

(2.)  His  entrance  upon  the  discourse  ;  which  (how¬ 
ever  it  may  seem  to  those  that  read  it  carelessly)  is 
far  from  being  a  long  ramble  only  to  amuse  the 
hearers,  and  give  them  a  diversion  by  telling  them 
an  old  story.  No  ;  it  is  all  pertinent  and  ad  retn — 
to  the  purpose,  to  shew  them  that  God  had  not  his 
heart  so  much  upon  that  holy  place  and  the  law  as 
they  had  ;  but,  as  he  had  a  church  in  the  world 
many  ages  before  that  holy  place  was  founded,  and 
the  ceremonial  law  given,  so  he  would  have,  when 
thev  should  both  have  had  their  period. 

[1.]  He  begins  with  the  call  ct  Abraham  out  of 


65 


THE  AC 

Ur  of  the  Chaldees ,  by  which  he  was  set  apart  for 
God  to  be  the  trustee  of  the  promise,  and  the  father 
of  the  Old  Testament  church.  This  we  had  an  ac¬ 
count  of,  (Gen.  12. 1,  &c. )  and  it  is  referred  to,  Neh. 

9.  7,  8.  His  native  country  was  an  idolatrous  coun¬ 
try,  it  was  Mesopotamia,  ( v .  2.)  the  land  of  the 
Chaldeans  ;  (v.  4. )  thence  God  brought  him  at  two 
removes,  not  too  far  at  once,  dealing  tenderly  with 
him  ;  he  first  brought  him  out  of  the' land  of  the 
Chaldeans  to  Charran,  or  Haran,  a  place  midway 
between  that  and  Canaan,  (Gen.  11.  31.)  and  from 
•thence,  five  years  after,  when  his  father  was  dead, 
he  removed  him  into  the  land  of  Canaan ,  ’wherein  ye 
now  dwell.  It  should  seem,  the  first  time  that  God 
spake  to  Abraham,  he  appeared  in  some  visible  dis¬ 
play  of  the  divine  presence,  as  the  God  of  glory, 
(r;."3. )  to  settle  a  correspondence  with  him:  and 
then  afterward  he  kept  up  that  correspondence,  and 
spake  to  him  from  time  to  time  as  there  was  occa¬ 
sion,  without  repeating  his  visible  appearances  as 
the  God  of  glory. 

From  this  call  of  Abraham  we  may  observe,  First, 
That  in  all  our  ways  we  must  acknowledge  God,  and 
attend  the  conduct  of  his  providence,  as  of  the  pillar 
of  cloud  and  fire.  It  is  not  said,  Abraham  removed, 
but,  God  removed  him  into  this  land  wherein  ye  now 
dwell,  and  he  did  but  follow  his  Leader.  Secondly, 
Those  whom  God  takes  into  covenant  with  himself, 
he  distinguishes  from  the  children  of  this  world  ; 
they  are  effectually  called  out  of  the  state,  out  of 
the  land,  of  their  nativity  ;  they  must  sit  loose  to 
the  world,  and  live  above  it,  and  every  thing  in  it, 
even  that  in  it  which  is  most  dear  to  them,  and  must 
trust  God  to  make  it  up  to  them  in  another  and  bet¬ 
ter  country,  that  is  the  heavenly,  which  he  will 
shew  them.  God’s  chosen  must  follow  him  with  an 
implicit  faith  and  obedience. 

But  let  us  see  what  this  is  to  Stephen’s  case. 

1.  They  had  charged  him  as  a  blasphemer  of 
God,  and  an  apostate  from  the  church  ;  therefore 
he  shews  that  he  is  a  son  of  Abraham,  and  values 
himself  upon  his  being  able  to  say,  Our  father  Abra¬ 
ham,  and  that  he  is  a  faithful  worshipper  of  the  God 
of  Abraham,  whom  therefore  he  here  calls  the  God 
of  glory.  He  also  shews  that  he  owns  divine  revela¬ 
tion,  and  that  particularly  by  which  the  Jewish 
church  was  founded  and  incorporated. 

2.  They  were  proud  of  their  being  circumcised  ; 
and  therefore  he  shews  that  Abraham  was  taken 
under  God’s  conduct,  and  into  communion  with  him, 
before  he  was  circumcised,  for  that  was  not  till  v.  8. 
With  this  argument  Paul  pro\^fe  that  Abraham  was 
justified  by  faith,  because  he  was  justified  when  he 
was  in  uncircumcision  :  and  so  here, 

3.  They  had  a  mighty  jealousy  for  this  holy  place : 
which  may  be  meant  of  the  whole  land  of  Canaan  ; 
for  it  was  called  the  holy  land,  Immanuel's  land; 
and  the  destruction  of  the  holy  house,  inferred  that 
of  the  holy  land.  “Now,”  says  Stephen,  “you 
need  not  be  so  proud  of  it;  for,”  (1.)  “You  came 
originally  out  of  Ur  of  the  Chaldees,  where  your  fa¬ 
thers  served  other  gods,  (Josh.  24.  2.)  and  you  were 
not  the  first  planters  of  this  country.  Look  therefore 
unto  he  rock  whence  ye  were  hewn,  and  the  hole  of 
the  pit  out  of  which  ye  were  digged;  (that  is,  as  it 
follows  there ;)  “look  unto  Abraham  your  father, 
for  I  called  him  alone ;  (Isa.  51.  1,  2.)  think  of  the 
meanness  of  your  beginnings,  and  how  you  are  en¬ 
tirely  indebted  to  divine  grace,  and  then  you  will  see 
boasting  to  be  for  ever  excluded.  It  was  God  that 
raised  up  the  righteous  man  from  the  east,  and  called 
him  to  his  foot,  Isa.  41.  2.  But  if  his  seed  degenerate, 
let  them  know,  God  can  destroy  this  holy  place,  and 
raise  up  to  himself  another  people,  for  he  is  not  a 
Debtor  to  them.”  (2.)  God  appeared  in  his  glory  to 
Abraham  a  great  way  off  in  Mesopotamia,  before 
he  came  near  Canaan,  nav,  before  he  dwelt  in  Char- 

VOL.  VI. — I 


TS,  VII. 

ran  ;  so  that  you  must  not  think  God’s  visits  are  to 
this  land :  no ;  he  that  brought  the  seed  of  the 
church  from  a  country  so  far  east,  can,  if  he  pleases, 
carry  the  fruit  of  it  to  another  country  as  far  west.” 
(3. )  “  God  made  no  haste  to  bring  him  into  this  land, 
but  let  him  linger  some  years  by  the  way  :  which 
shews  that  God  has  not  his  heart  so  much'upon  this 
land  as  you  have,  neither  is  his  honour,  nor  the  hap¬ 
piness  of  his  people,  bound  up  in  it.  It  is  therefore 
neither  blasphemy  nor  treason  to  say,  It  shall  be  de¬ 
stroyed.  ” 

[2.]  The  unsettled  state  of  Abraham  and  his  seed 
for  many  ages  after  he  was  called  out  of  Ur  of  the 
Chaldees.  God  did  indeed  promise  that  he  would 
give  it  to  him  for  a  possession,  and  to  his  seed  after 
him,  v.  5.  But,  First,  As  yet  he  had  no  child,  nor 
any  by  Sarah  for  many  years  after.  Secondly,  He 
himself  was  but  a  stranger  and  a  sojourner  in  that 
land,  and  God  gave  him  no  inheritance  in  it,  no  not 
so  much  as  to  set  his  foot  on  ;  but  there  he  was  as  in 
a  strange  country,  where  he  was  always  upon  the 
remove,  and  could  call  nothing  his  own.  Thirdly, 
His  posterity  did  not  come  to  the  possession  of  it  of 
a  long  time  ;  After  four  hundred  years  they  shall 
come  and  serve  me  in  this  place,  and  not  till  then, 
v.  7.  Nay,  Fourthly,  They  must  undergo  a  great 
deal  of  hardship  and  difficulty  before  they  shall  be 
put  into  the  possession  of  that  land  ;  they  shall  be 
brought  into  bondage,  and  ill  treated  in  a  strange 
land:  and  this,  not  as  the  punishment  of  any  par¬ 
ticular  sin,  as  their  wandering  in  the  wilderness  was, 
for  we  never  find  any  such  account  given  of  their 
bondage  in  Egypt ;  but  so  God  had  appointed,  and 
it  must  be.  And  at  the  end  of  four  hundred  years, 
reckoning  from  the  birth  of  Isaac,  that  nation  to 
whom  they  shall  be  in  bondage,  will  I  judge,  said 
God.  Now  this  teaches  us,  1.  That  known  unto 
God  are  all  his  works  beforehand.  When  Abraham 
had  neither  inheritance  nor  heir,  yet  he  was  told  he 
should  have  both,  the  one  a  land  of  promise,  and 
the  other  a  child  o  f  promise ;  and  therefore  both 
had,  and  received,  by  faith.  2.  That  God’s  pro¬ 
mises,  though  they  are  slow,  are  sure,  in  the  opera¬ 
tion  of  them  ;  they  will  be  fulfilled  in  the  season  of 
them,  though  perhaps  not  so  soon  as  we  expect. 
3.  That  though  the  people  of  God  may  be  in  distress 
and  trouble  for  a  time,  yet  God  will  at  length  both 
rescue  them,  and  reckon  with  those  that  do  oppress 
them  :  for,  verily  there  is  a  God  that  judgeth  in  the 
earth. 

But  let  us  see  how  this  serves  Stephen’s  purpose. 

(1.)  The  Jewish  nation,  which  they  wrere  so  jea¬ 
lous  for  the  honour  of,  was  very  inconsiderable  in  its 
beginnings  ;  as  their  common  father  Abraham  was 
fetched  out  of  obscurity  in  Ur  of  the  Chaldees,  so 
their  tribes,  and  the  heads  of  them,  were  fetched  out 
of  servitude  in  Egypt,  when  they  were  the  fewest  of 
all  people,  Deut.  7.  7.  And  what  need  is  there  of 
so  much  ado,  as  if  their  ruin,  when  they  bring  it 
upon  themselves  by  sin,  must  be  the  ruin  of  the 
world,  and  of  all  God’s  interest  in  it  ?  No;  he  that 
brought  them  out  of  Egypt,  can  bring  them  into  it 
again,  as  he  threatened,  (Deut.  28.  68.)  and  yet  be 
no  loser,  while  he  can  out  of  stones  raise  up  children 
unto  Abraham. 

(2.)  The  slow  steps  by  which  th<  promise  made 
to  Abraham  advanced  toward  the  performance,  and 
the  many  seeming  contradictions  here  taken  notice 
of,  plainly  shew  that  it  had  a  spiritual  meaning,  and 
that  the  land  principally  intended  to  be  conveyed 
and  secured  by  it,  was,  the  better  country,  that  is, 
the  heavenly  :  as  the  apostle  shews  from  this  very 
argument,  that  the  patriarchs  sojourned  in  the  land 
o  f  promise,  as  in  a  strange  country  ;  thence  infer¬ 
ring,  that  they  looked  for  a  city  that  had  founda¬ 
tions,  Heb.  11.  9,  10.  It  was  therefore  no  blas¬ 
phemy  to  say,  Jesus  shall  destroy  this  place ,  when 


G6  THE  ACTS,  VII. 


at  the  same  time  we  say,  “  He  shall  lead  us  to  the 
heavenly  Canaan,  and  put  us  in  possession  of  that, 
of  which  the  earthly  Canaan  was  but  a  type  and 
figure.” 

[3.]  The  building  up  of  the  family  of  Abraham, 
with  the  entail  of  divine  grace  upon  it,  and  the  dis¬ 
posals  of  Divine  Providence  concerning  it,  which  take 
up  the  book  of  Genesis. 

First,  God  engaged  to  be  a  God  to  Abraham  and 
to  his  seed  ;  and,  in  token  of  that,  appointed  that  he 
and  his  male  seed  should  be  circumcised,  Gen.  17. 

9,  10.  He  gave  him  the  covenant  of  circumcision, 
that  covenant  which  circumcision  was  the  seal  of  ; 
and  accordingly,  when  Abraham  had  a  son  born,  he 
circumcised  him  the  eighth  day,  (v.  8.)  by  which  he 
was  both  obliged  by  the  divine  law,  and  interested 
in  the  divine  promise  ;  for  circumcision  had  refer¬ 
ence  to  both,  being  a  seal  of  the  covenant  both  on 
God’s  pai-t,  I  wili  be  to  thee  a  God  all-sufficient, 
and  on  man’s  part,  Walk  before  me,  and  be  thou 
perfect.  And  then  when  effectual  care  was  thus 
taken  for  the  securing  of  Abraham’s  seed,  to  be  a 
seed  to  serve  the  Lord,  they  began  to  multiply ;  Isaac 
begat  Jacob,  and  Jacob  the  twelve  patriarchs,  or 
roots  of  the  respective  tribes. 

Secondly,  Joseph,  the  darling  and  blessing  of  his 
father’s  house,  was  abused  by  his  brethren,  they 
envied  him  because  of  his  dreams  and  sold  him  into 
Egypt ;  thus  early  did  the  children  of  Israel  begin 
to  grudge  those  among  them  that  were  eminent  and 
outshone  others  ;  of  which  their  enmity  to  Christ, 
who,  like  Joseph,  was  a  JYazarite  among  his  bre¬ 
thren,  was  a  great  instance. 

Thirdly,  God  owned  Joseph  in  his  troubles,  and 
was  with  him,  (Gen.  39.  2,  21.)  by  the  influence  of 
his  Spirit,  both  on  his  mind,  giving  him  comfort, 
and  on  the  minds  of  those  he  was  concerned  with, 
giving  him  favour  in  their  eyes.  And  thus  at  length 
he  delivered  him  out  of  his  afflictions,  and  Pharaoh 
made  him  the  second  man  in  the  kingdom,  Ps.  105. 
20 — 22.  And  thus  he  not  only  arrived  at  great  pre¬ 
ferment  among  the  Egyptians,  but  became  the  shep¬ 
herd  and  stone  of  Israel,  Gen.  49.  24. 

Fourthly,  Jacob  was  compelled  to  go  down  into 
Egypt,  by  a  famine  which  forced  him  out  of  Canaan, 
a  dearth,  (which  was  a  great  affliction, )  to  that  de¬ 
gree,  that  our  fathers  found  no  sustenance,  in  Ca¬ 
naan,  v.  11.  That  fruitful  land  was  turned  into 
barrenness.  But,  hearing  that  there  was  com  in 
Egypt,  (treasured  up  by  the  wisdom  of  his  own  son,) 
he  sent  out  our  fathers  first  to  fetch  corn,  v.  12. 
And  the  second  time  that  they  went,  Joseph,  who  at 
first  made  himself  strange  to  them,  made  himself 
known  to  them  ;  and  it  was  notified  to  Pharaoh  that 
they  were  Joseph’s  kindred  and  had  a  dependence 
upon  him  ;  (v.  13.)  whereupon,  with  Pharaoh’s 
leave,  Joseph  sent  for  his  father  Jacob  to  him  into 
Egypt,  with  all  his  kindred  and  family,  to  the  num¬ 
ber  of  seventy-five  souls,  to  be  subsisted  there,  v. 
14.  In  Genesis  they  are  said, to  be  seventy  souls, 
Gen.  46.  27.  But  the  Septuagint  there  make  them 
seventy -five,  and  Stephen  or  Luke  follows  that  ver¬ 
sion,  as  Luke  3.  36.  where  Cainan  is  inserted,  that 
is  not  in  the  Hebrew  text,  but  in  the  Septuagint. 
Some,  by  excluding  Joseph  and  his  sons,  who  were 
in  Egypt  before,  which  reduces  the  number  to  sixty- 
four,  and  adding  the  sons  of  the  eleven  patriarchs, 
make  the  number  seventy-five. 

Fifthly,  Jacob  and  his  sons  died  in  Egypt,  (y.  16.) 
but  were  carried  over  to  be  buried  in  Canaan,  v.  17. 
A  very  considerable  difficulty  occurs  here  :  it  is 
said,  They  were  carried  over  into  Sychem,  whereas 
Jacob  was  buried  not  in  Sychem,  but  near  Hebron, 
in  the  cave  of  Machpelah,  where  Abraham  and 
Isaac  were  buried,  Gen.  50.  13.  Joseph’s  bones  in¬ 
deed  were  buried  in  Sychem  ;  (Josh.  24.  32. )  and  it 
seems  by  this,  (though  it  is  not  mentioned  in  the 


story,)  that  the  bones  of  all  the  other  patriarchs 
were  can-ied  with  his,  each  of  them  giving  the  same 
commandment  concerning  them  that  he  had  done  ; 
and  of  them  this  must  be  understood,  not  of  Jacob 
himself.  But  then  the  sepulchre  in  Sychem  was 
bought  by  Jacob,  (Gen.  33.  19. )  and  by  that  it  is 
described,  Josh.  24.  32.  How  then  is  it  here  said  to 
be  bought  by  Abraham  ?  Dr.  Whitby’s  solution  of 
this  is  very  sufficient.  He  supplies  it  thus  ;  Jacob 
went  down  into  Egypt  and  died,  he  and  our  fathers  ; 
and  ( our  fathers )  were  carried  over  into  Sychem  ; 
and  he,  that  is,  Jacob,  was  laid  in  the  sepulchre  that 
Abraham  bought  for  a  sum  of  money,  Gen.  23. 
(Or,  they  were  laid  there,  that  is,  Abraham,  Isaac, 
and  Jacob.)  And  they,  namely,  the  other  patriarchs, 
were  buried  in  the  sepulchre  bought  of  the  sons  of 
Emmor,  the  father  of  Sychetn. 

Let  us  now  see  what  this  is  to  Stephen’s  purpose. 

1.  He  still  reminds  them  of  the  mean  beginning 
of  the  Jewish  nation,  as  a  check  to  their  priding 
themselves  in  the  glories  of  that  nation  ;  and  that  it 
was  by  a  miracle  of  mercy,  that  they  were  raised 
up  out  of  nothing  to  what  they  were,  from  so  small 
a  number  to  be  so  great  a  nation ;  but  if  they  answer 
not  the  intention  of  their  being  so  raised,  they  can 
expect  no  other  than  to  be  destroyed.  The  prophets 
frequently  put  them  in  mind  of  the  bringing  of  them 
out  of  Egypt,  as  an  aggravation  of  their  contempt 
of  the  law  of  God  ;  and  here  it  is  urged  upon  them 
as  an  aggravation  of  their  contempt  of  the  gospel  of 
Christ. 

2.  He  reminds  them  likewise  of  the  wickedness  of 
those  that  were  the  patriarchs  of  their  tribes,  in  en¬ 
vying  their  brother  Joseph,  and  selling  him  into 
Egypt ;  and  the  same  spirit  was  still  working  in  them 
toward  Christ  and  his  ministers. 

3.  Their  holy  land,  which  they  doted  so  much 
upon,  their  fathers  were  long  kept  out  of  the  pos¬ 
session  of,  and  met  with  dearth  and  great  affliction 
in  it  ;  and  therefore  let  them  not  think  it  strange,  if, 
after  it  has  been  so  long  polluted  with  sin,  it  be  at 
length  destroyed. 

4.  The  faith  of  the  patriarchs  in  desiring  to  be 
buried  in  the  land  of  Canaan,  plainly  shewed  that 
they  had  an  eye  to  the  heavenly  country,  which  it 
was  the  design  of  this  Jesus  to  lead  them  to. 

17.  But  when  the  time  of  the  promise 
drew  nigh,  which  God  had  sworn  to  Abra¬ 
ham,  the  people  grew  and  multiplied  in 
Egypt,  1 8.  Till  another  king  arose,  which 
knew  not  Joseph.  19.  The  same  dealt 
subtly  with  our  kindred,  and  evil  entreated 
our  fathers,  so  that  they  cast  out  their 
young  children,  to  the  end  they  might  not 
live.  20.  In  which  time  Moses  was  born, 
and  was  exceeding  fair,  and  nourished  up 
in  his  father’s  house  three  months  :  21 .  And 
when  he  was  cast  out,  Pharaoh’s  daughter 
took  him  up,  and  nourished  him  for  her  own 
son.  22.  And  Moses  was  learned  in  all 
the  wisdom  of  the  Egyptians,  and  was 
mighty  in  words  and  in  deeds.  23.  And 
when  he  was  full  forty  years  old,  it  came 
into  his  heart  to  visit  his  brethren  the  chil¬ 
dren  of  Israel.  24.  And  seeing  one  of  them 
suffer  wrong, he  defended  /m»,  and  avenged 
him  that  was  oppressed,  and  smote  the 
Egyptian  :  25.  For  he  supposed  his  breth¬ 

ren  would  have  understood  how  that  God 


67 


THE  ACTS,  VJ1. 


by  his  hand  would  deliver  them :  but  they 
understood  not.  26.  And  the  next  day  he 
shewed  himself  unto  them  as  they  strove, 
and  would  have  set  them  at  one  again, 
saying,  Sirs,  ye-are  brethren ;  why  do  ye 
wrong  one  to  another  ?  27.  But  he  that 

did  his  neighbour  wrong  thrust  him  away, 
saying,  Who  made  thee  a  ruler  and  a  judge 
over  us?  28.  Wilt  thou  kill  me,  as  thou 
didst  the  Egyptian  yesterday  ?  29.  Then 

fled  Moses  at  this  saying,  and  was  a  stran¬ 
ger  in  the  land  of  lVIidian,  where  he  begat 
two  sons. 

Stephen  here  goes  on  to  relate, 

I.  The  wonderful  increase  of  the  people  of  Israel 
m  Egypt ;  it  was  by  a  wonder  of  providence,  that 
in  a  little  time  they  advanced  from  a  family  into  a 
nation. 

1.  It  was  when  the  time  of  the  firomise  drew  nigh  ; 
the  time  when  they  were  to  be  formed  into  a  people. 
During  the  first  two  hundred  and  fifteen  years  after 
the  firomise  made  to  Abraham ,  the  children  of  the 
covenant  were  increased  but  to  seventy  ;  but  in  the 
latter  two  hundred  and  fifteen  years  they  increased 
to  six  hundred  thousand  fighting  men  ;  the  motion 
of  providence  is  sometimes  quickest,  when  it  comes 
nearest  the  centre.  Let  us  not  be  discouraged  at  the 
slowness  of  the  proceedings  toward  the  accomplish¬ 
ment  of  God’s  promises  ;  God  knows  how  to  redeem 
the  time  that  seems  to  have  been  lost,  and,  when  the 
year  of  the  redeemed  is  at  hand,  can  do  double  .work 
in  a  single  day. 

2.  It  was  in  Egyfit,  where  they  were  oppressed, 
and  ruled  with  rigour  ;  when  their  Ih'es  were  made 
so  bitter  to  them,  that,  one  would  think,  they  should 
have  wished  to  be  written  childless,  yet  they  mar¬ 
ried,  in  faith  that  God  in  due  time  would  visit  them  ; 
and  God  blessed  them,  who  thus  honoured  him,  say¬ 
ing,  Be  fruitful,  and  multiply.  Suffering  times  have 
often  been  growing  times  with  the  church. 

II.  The  extreme  hardships  which  they  underwent 
there,  v.  18,  19.  When  the  Egyptians  observed 
them  to  increase  in  number,  they  increased  their 
burthens  ;  in  which  Stephen  observes  three  things : 

1.  Their  base  ingratitude.  They  were  oppressed 
by  another  king  that  knew  not  Joseph,  that  is,  did 
not  consider  the  good  service  that  Joseph  had  done 
to  that  nation  ;  for,  if  he  had,  he  would  not  have 
made  so  ill  a  requital  to  his  relations  and  family. 
Those  that  injure  good  people  are  very  ungrateful, 
for  they  are  the  blessings  of  the  age  and  place  they 
live  in. 

2.  Their  hellish  craft  and  policy.  They  dealt 
subtly  with  our  kindred.  Come  on,  said  they,  let 
us  deal  wisely,  thinking  thereby  to  secure  them¬ 
selves,  but  it  proved  dealing  foolishly,  for  they  did 
but  treasure  up  wrath  by  it.  Those  are  in  a  great 
mistake,  who  think  they  deal subtily  for  themselves, 
when  they  deal  deceitfully  or  unmercifully  with 
their  brethren. 

3.  Their  barbarous  and  inhuman  cruelty.  That 
they  might  effectually  extirpate  them,  they  cast  out 
their  young  children,  to  the  end  they  might  not  live. 
The  killing  of  their  inf  ant-seed  seemed  a  very  likely 
wav  to  crush  an  infant-nation. 

Now  Stephen  seems  to  observe  this  tc  them,  not 
only  that  they  might  further  see  how  mean  their 
beginnings  were,  fitly  represented  (perhaps  with  an 
eye  to  the  exposing  of  the  young  children  in  Egypt ) 
by  the  forlorn  state  of  a  helpless,  out-cast  infant, 
(Ezek.  15.  4.)  and  how  much  they  were  indebted  to 
God  for  his  care  of  them,  which  they  had  forfeited, 
and  made  themselves  unworthy  of-  but  also  that 


they  might  consider  that  what  they  were  now  doing 
against  the  Christian  church  in  its  infancy,  was  as 
impious  and  unjust,  and  would  be  in  the  issue  as 
fruitless  and  ineffectual,  as  that  was  which  the 
Egyptians  did  against  the  Jewish  church  in  its  in¬ 
fancy.  “  You  think  you  deal  subtly  in  your  evil 
entreating  us,  and  in  persecuting  young  converts, 
you  do  as  they  did  in  castingout  the  young  children  ; 
but  you  will  find  it  is  to  no  purpose,  in  spite  of  your 
malice,  Christ’s  disciples  will  increase  and  multiply. 

III.  The  raising  up  of  Moses  to  be  their  deliverer. 
Stephen  was  charged  with  having  spoken  blasphe 
mous  words  against  Moses,  in  answer  to  which 
charge,  he  here  speaks  very  honourably  of  him. 

1.  'Moses  was  born  when  the  persecution  of  Israel 
was  at  the  hottest,  especially  in  that  most  cruel  in¬ 
stance  of  it,  the  murdering  of  the  new-born  children  ; 
At  that  time,  Moses  was  born,  (v.  20.  )  and  was  him¬ 
self  in  danger,  as  soon  as  he  came  into  the  world, 
(as  our  Saviour  also  was  at  Bethlehem,)  of  falling  a 
sacrifice  to  that  bloody  edict.  God  is  preparing  for 
his  people’s  deliverance,  then  when  their  day  is 
darkest,  and  their  distress  deepest. 

2.  He  was  exceeding  fair  ;  his  face  began  to  shine 
as  soon  as  he  was  born,  as  a  happy  presage  of  the 
honour  God  designed  to  put  upon  him  ;  he  was,  <2r»<oc 
-r?  ©«? — fair  toward  God ;  he  was  sanctified  from 
the  womb,  and  that  made  him  beautiful  in  God’s 
eyes  ;  for  it  is  the  beauty  of  holiness  that  is  in  God’s 
sight  of  great  price. 

"3.  Be  was  wonderfully  preserved  in  his  infancy, 
first,  by  the  care  of  his  tender  parents,  who  nourish¬ 
ed  him  three  months  in  their  own  house,  as  long  as 
they  durst  ;  and  then  by  a  favourable  providence 
that  threw  him  into  the  arms  of  Pharaoh’s  daugh¬ 
ter,  who  took  him  up,  and  nourished  him  for  her  own 
son  ;  (v.  21.)  for  those  whom  God  designs  to  make 
special  use  of,  he  will  take  special  care  of.  And  did 
he  thus  protect  the.  child  Moses  ?  Much  more  will  he 
secure  the  interests  of  his  holy  child  Jesus  (as  he  is 
called,  ch.  4.  27.)  from  the  enemies  that  are  gathered 
together  against  him. 

4.  He  became  a  great  scholar;  ( v .  22.)  He  was 
learned  in  all  the  wisdom  of  the  Egyptians,  who  were 
then  famed  for  all  manner  of  polite  literature,  par¬ 
ticularly  philosophy,  astronomy,  and  (which  perhaps 
helped  to  lead  them  to  idolatry)  hieroglyphics. 
Moses,  having  his  education  at  court,  had  opportu¬ 
nity  of  improving  himself  by  the  btest  books,  tutors, 
and  conversation,  in  all  the  arts  and  sciences,  and 
had  a  genius  for  them.  Only  we  have  reason  to 
think,  that  he  had  not  so  far'forgotten  the  God  of 
his  fathers,  as  to  acquaint  himself  with  the  unlawful 
studies  and  practices  of  the  magicians  of  Egypt, 
any  further  than  was  necessary  to  the  confuting  of 
them. 

5.  He  became  a  prime  minister  of  state  in  Egypt ; 
that  seems  to  be  meant  by  his  being  mighty  in  words 
and  deeds.  Though  he  had  not  a  ready  way  of  ex¬ 
pressing  himself,  but  stammered,  yet  he  spake  ad¬ 
mirable  good  sense,  and  every-  thing  he  said  com¬ 
manded  assent,  and  carried  its  own  evidence  and 
force  of  reason  along  with  it.  And  in  business, 
none  went  on  with  such  courage,  and  conduct,  and 
success.  Thus  was  he  prepared,  by  human  helps, 
for  those  services,  which,  after  all,  lie  could  not  be 
thoroughly  furnished  for  without  divine  illumina¬ 
tion.  Now,’  by  all  this,  Stephen  will  make  it  ap¬ 
pear  that  notwithstanding  the  malicious  insinuations 
of  his  persecutors,  he  had  as  high  and  honourable 
thoughts  of  Moses  as  they  had. 

IV.  The  attempts  which  Moses  made  to  deliver 
Israel,  which  thev  spurned,  and  would  not  close  in 
with.  This  Stephen  insists  much  upon,  and  it  serves 
for  a  key  to  this  story,  (Exod.  2.  11 — 15.)  as  does 
also  that  other  construction  which  is  put  upon  it  by 
the  apostle,  Heb.  11.  24—26.  There  it  is  repre- 


68 


THE  ACTS,  VII. 


sented  as  an  act  of  holy  self-denial,  here  as  a  de¬ 
signed  preludium  to,  or  entrance  upon,  the  public 
service  he  was  to  be  called  out  to ;  (y.  23.)  When  he 
•was  full  forty  years  old,  in  the  prime  of  his  time  for 
preferment  in  the  court  of  Egypt,  it  came  into  his 
heart  (for  God  put  it  there)  to  visit  his  brethren  the 
children  of  Israel,  and  to  see  which  way  he  might 
do  them  any  service  ;  and  he  shewed  himself  as  a 
public  person,  with  a  public  character  : 

1.  As  Israel’s  saviour.  This  he  gave  a  specimen 
of  in  avenging  an  o/i/iressed  Israelite,  and  killing 
the  Egyfitian  that  abused  him  ;  (v.  24.)  Seeing  one 
of  his  brethren  suffer  wrong,  he  was  moved  with 
compassion  toward  the  sufferer,  and  a  just  indigna¬ 
tion  at  the  wrong-doer,  as  men  in  public  stations 
should  be,  and  he  avenged  him  that  was  ofi/iressecl, 
and  smote  the  Egyfitian ;  which,  if  he  had  been 
only  a  private  person,  he  could  not  lawfully  have 
done  ;  but  he  knew  that  his  commission  from  hea¬ 
ven  would  bear  him  out ;  and  he  sufifiosed  that  his 
brethren  (who  could  not  but  have  some  knowledge 
of  the  promise  made  to  Abraham,  that  the  nation 
that  should  oppress  them  God  would  judge )  would 
have  understood  that  God  by  his  hand  would  deli¬ 
ver  them  ;  for  he  could  not  have  had,  either  pre¬ 
sence  of  mind  or  strength  of  body,  to  do  what  he 
did,  if  he  had  not  been  clothed  with  such  a  divine 
power  as  evidenced  a  divine  authority.  If  they  had 
but  understood  the  signs  of  the  times,  they  might 
have  taken  this  for  the  dawning  of  the  day  of  their 
deliverance  ;  but  they  understood  not,  they  did  not 
take  this,  as  it  was  designed,  for  the  setting  up  of  a 
standard,  and  sounding  of  a  trumpet,  to  proclaim 
Moses  their  deliverer. 

2.  As  Israel’s  judge.  This  he  gave  a  specimen 
of,  the  very  next  day,  in  offering  to  accommodate 
matters  between  two  contending  Hebrews,  wherein 
he  plainly  assumed  a  public  character ;  (y.  26. )  He 
shewed  himself  to  them  as  they  strove,  and,  putting 
on  an  air  of  majesty  and  authority,  he  would  have 
set  them  at  one  again,  and  as  their  prince  have  de¬ 
termined  the  controversy  between  them,  saying, 
Sirs,  ye  are  brethren,  by  birth  and  profession  of  re¬ 
ligion  ;  why  do  ye  wrong  one  to  another?  For  he 
observed  that  (as  in  most  strifes)  there  was  a  fault 
on  both  sides  ;  and  therefore,  in  order  to  peace  and 
friendship,  there  must  be  a  mutual  remission  and 
condescension.  When  Moses  was  to  be  Israels  de¬ 
liverer  out  of  Egypt,  he  slew  the  Egyptians,  and  so 
delivered  Israel  out  of  their  hands;  but  when  he 
was  to  be  Israel’s  judge,  and  lawgiver,  he  ruled 
them  with  the  golden  sceptre,  not  the  iron  rod  ;  he 
did  not  kill  and  slay  them  when  they  strove,  but 
gave  them  excellent  laws  and  statutes,  and  deter¬ 
mined  upon  their  complaints  and  appeals  made  to 
him,  Exod.  18.  16. 

But  the  contending  Israelite,  that  was  most  in  the 
wrong,  thrust  him  away,  ( v .  27.)  would  not  bear 
the  reproof,  though  a  just  and  gentle  one,  but  was 
ready  to  fly  in  his  face,  with,  Who  made  thee  a  ruler 
and  a  judge  over  us?  Proud  and  litigious  spirits  are 
impatient  of  check  and  control.  Rather  would  these 
Israelites  have  their  bodies  ruled  with  rigour  by  their 
task-masters  than  be  delivered,  and  have  their  minds 
ruled  with  reason,  by  their  deliverer.  The  wrong¬ 
doer  was  so  enraged  at  the  reproof  given  him,  that 
he  upbraided  Moses  with  the  service  he  had  done 
to  their  nation  in  killing  the  Egyptian,  which,  if 
they  had  pleased,  would  have  been  the  earnest  of 
further  and  greater  service  ;  Wilt  thou  kill  me  as  \ 
thou  didst  the  Egyptian  yesterday?  v.  28.  Charging 
that  upon  him  as  his  crime,  and  threatening  to  ac¬ 
cuse  him  for  it,  w'hich  was  the  hanging  out  of  the 
flag  of  defiance  to  the  Egyptians,  and  the  banner  of 
love  and  deliverance  to  Israel.  Hereupon  Mosaf 
fled  into  the  land  of  Midian,  and  made  no  more  at¬ 
tempt  to  delivet  Israel  till  forty  years  after ;  he  set¬ 


tled  as  a  stranger  in  Midian,  married,  and  had  twe 
sons,  by  Jethro’s  daughter,  v.  29. 

Now  let  us  see  how  this  serves  Stephen’s  pur¬ 
pose, 

(1.)  They  charged  him  with  blaspheming  Moses, 
in  answer  to  which  lr:  retorts  upon  them  the  indig¬ 
nities  which  their  fathers  did  to  Moses,  which  they 
ought  to  be  ashamed  of,  and  humbled  for,  instead 
of  picking  quarrels  thus,  under  pretence  of  zeal  for 
the  honour  of  Moses,  with  one  that  had  as  great  a 
veneration  for  him  as  any  of  them  had. 

(2.)  They  persecuted  him  for  disputing  in  defence 
of  Christ,  and  his  gospel,  in  opposition  to  which  they 
set  up  Moses  and  his  law  ;  “But”  (saith  he)  “you 
had  best  take  heed,”  [1.]  “Lest  you  hereby  do  as 
your  fathers  did,  refuse  and  reject  one  whom  God 
has  raised  up  to  be  to  you  a  Prince,  and  a  Saviour ; 
you  may  understand,  if  you  will  not  wilfully  shut 
your  eyes  against  the  light,  that  God  will,  by  this 
Jesus,  deliver  you  out  of  a  worse  slavery  than  that 
in  Egypt ;  take  heed  then  of  thrusting  him  away, 
but  receive  him  as  a  Ruler  and  a  Judge  over  you.” 
[2.]  “Lest  you  hereby  fare  as  your  fathers  fared, 
who  for  this  were  justly  left  to  die  in  their  slavery, 
for  the  deliverance  came  not  till  forty  years  after  ; 
this  will  come  of  it,  you  put  away  the  gospel  from 
you,  and  it  will  be  sent  to  the  Gentiles  ;  you  will  not 
have  Christ,  and  you  shall  not  have  him,  so  shall 
your  doom  be,”  Matt.  23.  38,  39. 

30.  And  when  forty  3rears  were  expired, 
there  appeared  to  him  in  the  wilderness  of 
mount  Sina,  an  angel  of  the  Lord  in  a 
flame  of  fire  in  a  bush.  31.  When  Moses 
saw  it,  he  wondered  at  the  sight :  and  as 
he  drew  near  to  behold  it,  the  voice  of  the 
Lord  came  unto  him,  32.  Saying ,  I  am 
the  God  of  thy  fathers,  the  God  of  Abra¬ 
ham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob.  Then  Moses  trembled,  and  durst 
not  behold.  33.  Then  said  the  Lord  to  him, 
Put  off  thy  shoes  from  thy  feet :  for  the 
place  where  thou  standest  is  holy  ground. 
34.  I  have  seen,  I  have  seen,  the  affliction 
of  my  people  which  is  in  Egypt,  and  ] 
have  heard  their  groaning,  and  am  come 
down  to  deliver  them.  And  now  come,  ] 
will  send  thee  into  Egypt.  35.  This  Moses 
whom  they  refused,  (saying,  Who  made 
thee  a  ruler  and  a  judge  ?)  the  same  did 
God  send  to  be  a  ruler,  and  a  deliverer,  by 
the  hands  of  the  angel  which  appeared  to 
him  in  the  bush.  36.  He  brought  them 
out,  after  that  he  had  shewed  wonders  and 
signs  in  the  land  of  Egypt,  and  in  the  Red 
sea,  and  in  the  wilderness,  forty  jrears. 

37.  This  is  that  Moses  which  said  unto  the 
children  of  Israel,  A  prophet  shall  the  Lord 
your  God  raise  up  unto  you  of  your  bre¬ 
thren,  like  unto  me  :  him  shall  ye  hear. 

38.  This  is  he  that  was  in  the  church  in 
the  wilderness,  with  the  angel  which  spake 
to  him  in  the  mount  Sina,  and  with  our 
fathers :  who  received  the  lively  oracles  to 
give  unto  us.  39.  Whom  our  fathers  would 
not  obey,  but  thrust  him  from  them,  and  in 
their  hearts  turned  back  again  into  Egypt, 


69 


THE  ACTS,  VII. 


40.  Saying  unto  Aaron,  Make  us  gods  to 
go  before  us  :  for  as  for  this  Moses,  which 
brought  us  out  of  the  land  of  Egypt,  we 
wot  not  what  is  become  of  him.  41.  And 
they  made  a  calf  in  those  days,  and  offered 
sacrifice  unto  the  idol,  and  rejoiced  in  the 
works  of  their  own  hands. 

Stephen  here  proceeds  in  his  story  of  Moses ;  and 
let  any  one  judge,  whether  these  be  the  words  of 
one  that  was  a  blasphemer  of  Moses  ;  no  ;  nothing 
could  be  spoken  more  honourably  of  him.  Here  is, 

I.  The  vision  which  he  saw  of  the  glory  of  God 
at  the  bush  ;  (x>.  30. )  When  forty  years  were  ex¬ 
pired,  during  all  which  time  Moses  was  buried  alive 
in  Midian,  and  was  now  grown  old,  and,  one  would 
think,  past  service,  that  it  might  appear  that  all  his 
performances  were  products  of  a  divine  power  and 
promise,  as  it  appeared  that  Isaac  was  a  child  of 
promise,  by  his  being  born  of  parents  stricken  in 
years  ;  now,  at  eighty  years  old,  he  enters  upon  that 
post  of  honour  to  which  he  was  born,  in  recompense 
for  his  self-denial  at  forty  years  old.  Observe, 

1.  Where  God  appeared  to  him  ;  In  the  wilder¬ 
ness  of  mount  Sinai,  v.  30.  And  when  he  appeared 
to  him  there,  that  was  holy  ground,  (v.  33. )  which 
Stephen  takes  notice  of,  as  a  check  to  those  who 
prided  themselves  in  the  temple,  that  holy  place,  as 
if  there  were  no  communion  to  be  had  with  God  but 
there  ;  whereas  God  met  Moses,  and  manifested 
himself  to  him,  in  a  remote  obscure  place  in  the  wil¬ 
derness  of  Sinai.  They  deceive  themselves,  if  they 
think  God  is  tied  to  places ;  he  can  bring  his  people 
into  a  wilderness,  and  there  speak  comfortably  to 
them. 

2.  How  he  appeared  to  him  ;  In  a  flame  of  fire  ; 
for  our  God  is  a  consuming  Fire  ;  and  yet  the  bush, 
in  which  this  fire  was,  though  combustible  matter, 
was  not  consumed ;  which,  as  it  represented  the 
state  of  Israel  in  Egypt,  where,  though  they  were 
in  the  fire  of  affliction,  yet  they  were  not  consumed, 
so  perhaps  may  be  looked  upon  as  a  type  of  Christ’s 
incarnation,  and  the  union  between  the  divine  and 
human  nature  ;  God,  manifested  in  the  flesh,  was  as 
the  flame  of  fire,  manifested  in  the  bush. 

3.  How  Moses  was  affected  with  this;  (1.)  He 
wondered  at  the  sight,  v.  31.  It  was  a  phenomenon 
which  all  his  Egyptian  learning  could  not  furnish 
him  with  the  solution  of.  He  had  the  curiosity  at 
first  to  pry  into  it ;  I  will  turn  aside  now,  and  see 
this  great  sight ;  but  the  nearer  he  drew,  the  more 
he  was  struck  with  amazement ;  and,  (2. )  He  trem¬ 
bled,  and  durst  not  behold,  durst  not  look  wistly 
upon  it ;  for  he  was  soon  aware  that  it  was  not  a 
fiery  meteor,  but  the  angel  of  the  Lord ;  and  no 
other  than  the  Angel  of  the  covenant,  the  Son  of 
God  himself.  This  set  him  a  trembling.  Stephen 
was  accused  for  blaspheming  Moses  and  God,  (ch. 
6.  11.)  as  if  Moses  had  been  a  little  god  ;  but,  by 
this  it  appears  that  he  was  a  man  subject  to  like 
passions  as  we  are  ;  and  particularly  that  of  fear, 
upon  any  appearance  of  the  divine  Majesty  and 
Glory. 

II.  The  declaration  which  he  heard  of  the  co¬ 
venant  of  God;  (v.  32.)  The  voice  of  the  Lord 
came  to  him;  for  faith  comes  by  hearing  ;  and  this 
was  it ;  I  am  the  God  of  thy  fathers,  the  God  of 
Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob  ; 
and  therefore,  1.  “I  am  the  same  that  I  was.”  The 
covenant  God  made  with  Abraham  some  ages  ago, 
was,  I  will  be  to  thee  a  God,  a  God  all-sufficient. 
“Now,”  saitli  God,  “that  covenant  is  still  in  full 
force ;  it  is  not  cancelled  or  forgotten,  but  I  am,  as 
I  was,  the  God  of  Abraham,  and  now  I  will  make  it 
c  appear  so ;”  for  all  the  favours,  all  the  honours 


God  put  upon  Israel,  were  founded  upon  this  cove¬ 
nant  with  Abraham,  and  flowed  from  it.  2.  “I  will 
be  the  same  that  I  am.”  For  if  tfie  death  of  Abra¬ 
ham,  Isaac,  and  Jacob,  cannot  break  the  covenant- 
relation  between  God  and  them,  (as  by  this  it  ap¬ 
pears  it  could  not,)  then  nothing  else  can  :  and  then 
he  will  be  a  God, 

(1.)  To  their  souls,  which  are  now  separated  from 
their  bodies.  Our  Saviour  by  this  proves  the  future 
state,  Matt.  22.  31.  Abraham  is  dead,  and  yet  God 
is  still  his  God,  therefore  Abraham  is  still  alive. 
God  never  did  that  for  him  in  this  world,  which 
would  answer  the  true  intent  and  full  extent  of  that 
promise,  that  he  would  be  the  God  of  Abraham  ; 
and  therefore  it  must  be  done  for  him  in  the  other 
world.  Now  this  is  that  life  and  immortality  which 
are  brought  to  light  by  the  gospel,  for  the  full  con¬ 
viction  of  the  Sadducees,  who  denied  it.  Those 
therefore  who  stood  up  in  defence  of  the  gospel, 
and  endeavoured  to  propagate  that,  were  so  far  from 
blaspheming  Moses,  that  they  did  the  greatest  ho¬ 
nour  imaginable  to  Moses,  and  that  glorious  disco¬ 
very  which  God  made  of  himself  to  him  at  the  bush. 

(2.)  To  their  seed.  God,  in  declaring  himself 
thus  the  God  oj  their  fathers,  intimated  his  kindness 
to  their  seed,  that  they  should  be  loved  for  the  fa¬ 
thers’  sakes,  Rom.  li.  28.  Deut.  7.  8.'  Now  the 
preachers  of  the  gospel  preached  up  this  covenant, 
the  promise  made  of  God  unto  the  fathers ;  unto 
which  promise,  those  of  the  twelve  tribes,  that  did 
continue  serving  God,  hoped  to  come,  ch.  26.  6,  7. 
And  shall  they,  under  colour  of  supporting  the  holy 
place,  and  the  law,  oppose  the  covenant  which  was 
made  with  Abraham  and  his  seed,  his  spiritual  seed, 
before  the  law  was  given,  and  long  before  the  holy 
place  was  built?  Since  God’s  glory  must  be  for  ever 
advanced,  and  our  glorying  for  ever  silenced,  God 
will  have  our  salvation  to  be  by  promise',  and  not  by 
the  law  ;  the  Jews  therefore  who  persecuted  the 
Christians,  under  pretence  that  they  blasphemed  the 
law,  did  themselves  blaspheme  the  promise,  and  for¬ 
sook  all  their  own  mercies  that  were  contained  in  it. 

III.  The  commission  which  God  gave  him  to  de¬ 
liver  Israel  out  of  Egypt.  The  Jews  set  up  Moses 
in  competition  with  Christ,  and  accused  Stephen  as 
a  blasphemer,  because  he  did  not  do  so  too.  But 
Stephen  here  shews  that  Moses  was  an  eminent 
type  of  Christ,  as  he  was  Israel’s  deliverer.  When 
God  had  declared  himself  the  God  of  Abraham,  he 
proceeded, 

1.  To  order  Moses  into  a  reverent  posture  ;  “  Put 
off  thy  shoes  from  thy  feet.  Enter  not  upon  sacred 
things  with  low,  and  cold,  and  common  thoughts. 
Keep  thy  foot,  Eccl.  5.  1.  Be  not  hasty  and  rash  in 
thy  approaches  to  God  ;  tread  softly.” 

2.  To  order  Moses  into  a  very  eminent  service. 
When  he  is  ready  to  receive  commands,  he  shall 
have  commission.  He  is  commissioned  to  demand 
leave  from  Pharaoh  for  Israel  to  go  out  of  his  land, 
and  to  enforce  that  demand,  v.  34.  Observe,  (1.) 
The  notice  God  took  both  of  their  sufferings,  and 
of  their  sense  of  their  sufferings  ;  I  have  seen,  I 
have  seen,  their  affliction,  and  have  heard  their 
groaning.  God  has  a  compassionate  regard  to  the 
troubles  of  his  church,  and  the  groans  of  his  perse¬ 
cuted  people  ;  and  their  deliverance  takes  rise  from 
his  pity.  (2. )  The  determination  he  fixed  to  redeem 
them  by  the  ha?id  of  Moses  ;  I  am  come  down  to 
deliver  them.  It  should  seem,  though  God  is  pre¬ 
sent  in  all  places,  yet  he  uses  that  expression  here, 
of  coming  down  to  deliver  them,  because  that  deli¬ 
verance  was  typical  of  what  Christ  did,  when,  for 
us  men,  and.  for  our  salvation,  he  came  down  from 
heaven  ;  he  that  ascended,  first  descended.  Moses 
is  the  man  that  must  be  employed  ;  Come,  and  I  will 
send  thee  into  Egypt ;  and  if  God  send  him,  he  will 
own  him,  and  give  him  success. 


70 


THE  ACTS,  VII 


IV.  His  acting  in  pursuance  of  this  commission,  I 
■wherein  he  was  a  figure  of  the  Messiah.  And  Ste¬ 
phen  takes  notice  here  again  of  the  slights  they  had 
put  upon  him,  the  affronts  they  had  given  him,  and 
their  refusal  to  have  him  to  reign  over  them,  as 
tending  very  much  to  magnify  his  agency  in  their 
deliverance. 

1.  God  put  honour  upon  him,  whom  they  put 
contempt  upon;  (v.  35.)  This  Moses  whom  they 
refused,  whose  kind  offers,  and  good  offices  they 
rejected  with  scorn,  saying,  Who  made  thee  a  ruler 
and  a  judge ?  Thou  takest  too  much  upon  thee,  thou 
son  of  Levi ;  (Numb.  16.  3.)  that  same  Moses,  did 
God  send  to  be  a  ruler,  and  a  deliverer,  by  the  hands 
of  the  angel  which  appeared  to  him  in  the  bush.  It 
may  be  understood,  either  that  God  sent  to  him  by 
the  hand  of  the  angel ;  or,  that  by  the  hand  of  the 
angel  going  along  with  him,  he  became  a  complete 
deliverer.  Now,  by  this  example,  Stephen  would 
intimate  to  the  council.  That  this  Jesus  whom  they 
now  refused,  as  their  fathers  did  Moses,  saying, 
Who  made  thee  a  Prophet  and  a  King?  Who  gave 
thee  this  authority  ?  Even  this  same  has  God  ad¬ 
vanced  to  be  a  Prince  and  a  Saviour,  a  Ruler  and  a 
Deliverer ;  as  the  apostles  had  told  them  a  while 
ago,  (ch.  5.  30.)  that  the  Stone  which  the  builders 
refused,  was  become  the  head-stone  in  the  corner, 
ch.  4.  11. 

2.  God  shewed  favour  to  them  by  him,  and  he 
was  very  forward  to  serve  them,  though  they  had 
thrust  him  away.  God  might  justly  have  refused 
them  his  service,  and  he  might  justly  have  declined 
it ;  but  it  is  all  forgotten,  they  are  not  so  much  as 
upbraided  with  it,  v.  36.  He  brought  them  out, 
notwithstanding,  after  that  he  had  shewed  wonders 
and  signs  in  the  land  of  Egypt ;  which  were  after¬ 
ward  continued  for  the  completing  their  deliver¬ 
ance,  according  as  the  case  called  for  it,  in  the  Red 
sea,  and  in  the  wilderness  forty  years.  So  far  is  he 
from  blaspheming  Moses,  that  he  admires  him  as  a 
glorious  instrument  in  the  hand  of  God,  for  the  form¬ 
ing  of  the  Old  Testament  church.  But  it  does  not 
at  all  derogate  from  his  just  honour  to  say,  that  he 
was  but  an  instrument,  and  that  he  is  outshone  by 
this  Jesus,  whom  he  encourages  these  Jews  yet  to 
close  with,  and  to  come  into  his  interest,  not  fearing 
but  that  then  they  should  be  received  into  his  fa¬ 
vour,  and  receive  benefit  by  him,  as  the  people  of 
Israel  were  delivered  by  Moses,  though  they  had 
once  refused  him. 

V.  His  prophecy  of  Christ  and  his  grace,  v.  37. 
He  not  only  was  a  type  of  Christ,  (many  were  so, 
that  perhaps  had  not  an  actual  foresight  of  his  day,) 
but  Moses  spake  of  him  ;  (v.  37.)  This  is  that  Mo¬ 
ses,  which  said  unto  the  children  of  Israel,  A  prophet 
shall  the  Lord  your  God  raise  up  unto  you  of  your 
brethren.  This  is  spoken  of  as  one  of  the  greatest 
honours  God  put  upon  him,  (nay  as  that  which  ex¬ 
ceeded  all  the  rest,)  that  by  him  he  gave  notice 
to  the  children  of  Israel  of  the  great  Prophet  that 
should  come  into  the  world,  raised  their  expectation 
of  him,  and  obliged  them  to  receive  him.  When 
his  bringing  of  them  out  of  Egypt  is  spoken  of,  it  is 
with  an  emphasis  of  honour,  This  is  that  Moses! 
(Exod.  6.  26.)  And  so  it  is  here,  This  is  that  Moses  ! 
Now  this  is  very  full  to  Stephen’s  purpose  ;  in  as¬ 
serting  that  Jesus  should  change  the  customs  of 
the  ceremonial  lgw,  he  was  so  far  from  blasphem¬ 
ing  Moses,  that  really  he  did  him  the  greatest  ho¬ 
nour  imaginable,  by.  shewing  how  the  prophecy  of 
Moses  was  accomplished,  which  was  so  clear,  that, 
as  Christ  told  them  himself,  If  they  had  believed 
Moses ,  they  would  have  belitrved  him,  John  5.  46. 

1.  Moses,  in  God’s  name,  told  them,  that,  in  the 
fulness  of  time,  they  should  have  a  Prophet  raised 
up  among  them,  one  of  their  own  nation,  that  should 
be  like  unto  him,  (ch.  18.  15,  18.)  a  Ruler  and  a 


Deliverer,  a  Judge  and  a  Lawgiver,  like  him  ;  who 
should  therefore  have  authority  to  change  the  cus¬ 
toms  that  he  had  delivered,  and  to  bring  in  a  better 
hope,  as  the  Mediator  of  a  better  testament. 

2.  He  charged  them  to  hear  that  Prophet,  to  re¬ 
ceive  his  dictates,  to  admit  the  change  he  \yould 
make  in  their  customs,  and  to  submit  to  him  in  every 
thing  ;  and  this  will  be  the  greatest  honour  you  can 
do  to  Moses  and  to  his  law,  who  said,  Hear  ye  him  ; 
and  came  to  be  a  witness  to  the  repetition  of  this 
charge  by  a  voice  from  heaven,  at  the  transfgura- 
tion  of  Christ,  and  by  his  silence  he  gave  consent  to 
it,  Matt.  17.  5. 

VI.  The  eminent  services  which  Moses  continued 
to  do  to  the  people  of  Israel,  after  he  had  been  in¬ 
strumental  to  bring  them  out  of  Egypt,  v.  38.  And 
herein  also  he  was  a  type  of  Christ,  who  yet  so  far 
exceeds  him,  that  it  is  no  blasphemy  to  sav,  “  He  has 
authority  to  change  the  customs  "that  Moses  deli¬ 
vered.”  It  was  the  honour  of  Moses, 

1.  That  he  was  in  the  church  hi  the  wilderness ; 
he  presided  in  all  the  affairs  of  it  for  forty  years ; 
was  king  in  Jeshurun,  Deut.  33.  5.  The  camp  of 
Israel  is  here  called  the  church  in  the  wilderness  ; 
for  it  was  a  sacred  society,  incorporated  by  a  divine 
charter  under  a  divine  government,  and  blessed  with 
divine  revelation.  The  church  in  the  wilderness 
was  a  church,  though  it  was  not  yet  perfectly  form¬ 
ed,  as  it  was  to  be  when  they  came  to  Canaan,  but 
every  man  did  that  which  was  right  in  his  own  eyes, 
Deut.  12.  8,  9.  It  was  the  honour  of  Moses,  that  he 
was  in  that  church,  and  many  a  time  it  had  been 
destroyed  if  Moses  had  not  been  in  it  to  intercede  for 
it.  But  Christ  is  the  President  and  Guide  of  a  more 
excellent  and  glorious  church  than  that  in  the  wil¬ 
derness  was,  and  is  more  in  it,  a^'the  life  and  soul 
of  it,  than  Moses  could  be  in  that. 

2.  That  he  was  with  the  angel  that  spake  to  him  in 
the  mount  Sinai,  and  with  our  fathers  ;  was  with 
him  in  the  holy  mount  twice  forty  days,  with  the 
angel  of  the  covenant,  Michael,  our  Prince.  Moses 
was  immediately  conversant  with  God,  but  never 
lay  in  his  bosom  as  Christ  did  from  eternity.  Or, 
these  words  may  be  taken  thus  ;  Moses  was  in  the 
church  in  the  wilderness,  but  it  was  with  the  angel 
that  spake  to  him  in  mount  Sinai,  that  is,  at  the  burn¬ 
ing  bush  ;  for  that  was  said  to  be  at  mount  Sinai,  (v. 
30.)  that  angel  went  before  him,  and  was  guide  to 
him,  else  he  could  not  have  been  a  guide  to  Israel ; 
of  this  God  speaks,  (Exod.  23.  20.)  I  send  an  angel 
before  thee,  and  Exod.  33.  2.  And  see  Numb.  20.  16. 
He  was  in  the  church  with  the  angel,  without  whom 
he  could  have  done  no  service  to  the  church  ;  but 
Christ  is  himself  that  angel,  which  was  with  the 
church  in  the  wilderness,  and  therefore  has  an  au¬ 
thority  above  Moses. 

3.  That  he  received  the  lively  oracles  to  gix'e  unto 
them ;  not  only  the  ten  commandments,  but  the 
other  instructions  which  the  Lord  spake  unto  Clo¬ 
ses,  saying,  Speak  them  to  the  children  of  Israel. 
(1.)  The  words  of  God  are  oracles,  certain  and  in¬ 
fallible,  and  of  unquestionable  authority  and  obliga¬ 
tion  ;  they  are  to  be  consulted  as  oracles,  and  by 
them  all  controversies  must  be  determined.  (2.) 
They  are  lively  oracles,  for  they  are  the  oracles  of 
the  living  God,  not  of  the  dumb  and  dead  idols  of  the 
heathens  ;  the  word  that  God  speaks,  is  spirit  and 
life  ;  not  that  the  law  of  Moses  could  give  life,  but 
it  shewed  the  way  to  life  ;  If  thou  wilt  enter  into 
life,  keep  the  commandments.  (3.)  Moses  received 
them  from  God,  and  delivered  nothing  as  an  oracle 
to  the  people  but  what  he  had  first  received  from 
God.  (4.)  The  lively  oracles  which  he  received 
from  God,  he  faithfully  gave  to  the  people,  to  be 
observed  and  preserved.  It  was  the  principal  pri¬ 
vilege  of  the  Jews,  that  to  them  were  committed  the 

|  oracles  of  God:  and  it  was  bv  the  hand  of  Moses 


71 


THE  ACTS,  Vll. 


that  they  were  committed.  As  Moses  gave  them 
not  that  bread,  so  neither  did  he  give  them  that  law 
from  heaven,  (John  6.  32.)  but  God  gave  it  them  ; 
and  he  that  gave  them  those  customs  by  his  servant 
Moses,  might,  no  doubt,  when  he  pleased,  change 
the  customs  by  his  Son  Jesus,  who  has  received 
more  lively  oracles  to  give  unto  us,  than  Moses  did. 

VII.  The  contempt  that  was,  after  this,  and  not¬ 
withstanding  this,  put  upon  him  by  the  people. 
They  that  charged  Stephen  with  speaking  against 
Moses,  would  do  well  to  answer  what  their  own  an¬ 
cestors  had  done,  and  they  tread  in  their  steps. 

1.  They  would  not  obey  him,  but  thrust  him  from 
them,  v.  35.  They  murmured  at  him,  mutinied 
against  him,  refused  to  obey  his  orders,  and  some¬ 
times  were  ready  to  stone  him.  Moses  did  indeed 
give  them  an  excellent  law,  but  by  this  it  appeared 
that  it  could  not  make  the  comers  thereunto  perfect, 
(Heb.  10.  1.)  for  in  their  hearts  they  turned  back 
again  into  Egypt,  and  preferred  their  garlick  and 
onions  there,  before  the  manna  they  had  under  the 
conduct  of  Moses,  or  the  milk  and  honey  they  hoped 
for  in  Canaan.  Observe,  Their  secret  disaffection  to 
Moses,  and  inclination  to  Egyptianism,  (if  I  may  so 
call  it,)  were,  in  effect,  turning  back  to  Egypt,  it 
was  doing  it  in  heart ;  many  that  pretend  to  be  go¬ 
ing  forwards  toward  Canaan,  by  keeping  up  a  shew 
and  profession  of  religion,  are,  at  the  same  time,  in 
their  hearts  turning  back  to  Egypt,  like  Lot’s  wife 
to  Sodom,  and  will  be  dealt  with  as  deserters,  for  it 
is  the  heart  that  God  looks  at.  Now  if  the  customs 
that  Moses  delivered  to  them  could  not  prevail  to 
change  them,  wonder  not  that  Christ  comes  to 
change  the  customs,  and  to  introduce  a  more  spiri¬ 
tual  way  of  worship. 

2.  They  made  a  golden  ca// instead  of  him,  which, 
beside  the  affront  that  was  thereby  done  to  God, 
was  a  great  indignity  to  Moses  :  for  it  was  upon  this 
consideration  that  they  made  the  calf  :  because,  as 
for  this  Moses,  who  brought  us  out  of  tM  land  of 
Egypt,  we  wot  not  what  is  become  of  him ;  there¬ 
fore  make  us  gods  of  gold  ;  as  if  a  calf  were  suffici¬ 
ent  to  supply  the  want  of  Moses,  and  as  capable  of 
going  before  them  into  the  promised  land.  So  they 
made  a  calf  in  those  days  when  the  law  was  given 
them,  and  offered  sacrifices  unto  the  idol,  and  re¬ 
joiced  in  the  work  of  their  own  hands.  So  proud 
were  they  of  their  new  god,  that  when  they  had 
sitten  down  to  eat  and  drink,  they  rose  up  to  play  ! 
By  all  this  it  appears  that  there  was  a  great  deal 
which  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh  ;  it  was  therefore  necessary  that 
this  law  should  be  perfected  by  a  better  hand,  and 
he  was  no  blasphemer  against  Moses,  who  said 
Christ  had  done  it. 

42.  Then  God  turned,  and  gave  them 
up  to  worship  the  host  oC  heaven  ;  as  it  is 
written  in  the  book  of  the  prophets,  O  ye 
house  of  Israel,  have  ye  offered  to  me  slain 
beasts,  and  sacrifices,  by  the  space  of  forty 
years  in  the  wilderness  ?  43.  Yea,  ye  took 
up  the  tabernacle  of  Moloch,  and  the  star 
of  your  god  Remphan,  figures  which  ye 
made,  to  worship  them :  and  I  will  carry 
you  away  beyond  Babylon.  44.  Our  fa¬ 
thers  had  the  tabernacle  of  witness  in  the 
wilderness,  as  he  had  appointed,  speaking 
unto  Moses,  that  he  should  make  it  ac¬ 
cording  to  the  fashion  that  he  had  seen. 
45.  Which  also  our  fathers  that  came  after, 
brought  in  with  Jesus  into  the  possession 
of  the  Gentiles,  whom  God  drave  out  be- 


[  fore  the  face  of  our  fathers,  unto  the  days 
ol  David.  4G.  Who  found  favour  before 
God,  and  desired  to  find  a  tabernacle  for 
the  God  of  Jacob.  47.  But  Solomon  built 
him  a  house.  48.  Howbeit  the  most  High 
dwelleth  not  in  temples  made  with  hands ; 
as  saith  the  prophet,  49.  Heaven  is  my 
throne,  and  earth  is  my  footstool:  what 
house  will  ye  build  me  ?  saith  the  Lord : 
or  what  is  the  place  of  my  rest  ?  50.  Hath 
not  my  hand  made  all  these  things  ? 

Two  things  we  have  in  these  verses  : 

I.  Stephen  upbraids  them  with  the  idolatry  of 
their  fathers,  which-  God  gave  them  up  to,  as  a  pu¬ 
nishment  for  their  early  forsaking  him  in  worship¬ 
ping  the  golden  calf ;  and  this  was  the  saddest  pu¬ 
nishment  of  all  for  that  sin,  "as  it  was  of  the  idolatry 
of  the  Gentile  world,  that  God  gave  them  up  to  a 
reprobate  sense.  When  Israel  was  joined  to  idols, 
joined  to  the  golden  calf,  and,  not  long  after,  to 
Baal-peor,  God  said,  Let  them  alone ;  let  them  go 
on,  v.  42.  Then  God  turned,  and  gave  them  up  to 
worship  the  host  of  heaven.  He  particularly  cau¬ 
tioned  them  not  to  do  it,  at  their  peril,  and  gave  them 
reasons  why  they  should  not ;  but  when  they  were 
bent  upon  it  he  gave  them  up  to  their  own  hearts 
lust,  withdrew  his  restraining  grace,  and  then  they 
walked  in  their  own  counsels,  and  were  so  scanda¬ 
lously  mad  upon  their  idols,  as  never  any  people 
were.  Compare  Deut.  4.  19.  with  Jer.  8.  2. 

For  this  he  quotes  a  passage  out  of  Amos  5.  25.  For 
it  would  be  less  invidious  to  tell  them  their  own  from 
an  Old  Testament  prophet,  who  upbraids  them, 

1.  For  not  sacrificing  to  their  own  God  in  the  wil¬ 
derness  ;  (v.  42.)  Have  ye  offered  to  me  slain  beasts, 
and  sacrifices,  by  the  space  of  forty  years  in  the  wil¬ 
derness  ?  No ;  during  all  that  time  it  was  intermit¬ 
ted  ;  they  did  not  so  much  as  keep  the  passover  after 
the  second  year.  It  was  God’s  condescension  to 
them,  that  he  did  not  insist  upon  it  during  their  un¬ 
settled  state;  but  then  let  them  consider  how  ill  they 
requited  him,  in  offering  sacrifices  to  idols,  when 
God  dispensed  with  their  offering  to  him.  This  is 
also  a  check  to  their  zeal  for  the  customs  that  Mo¬ 
ses  delivered  to  them,  and  their  fear  of  having  them 
changed  by  this  Jesus,  that  immediately  after  they 
were  delivered,  they  were  for  forty  years  together 
disused  as  needless  things. 

2.  For  sacrificing  to  other  gods  after  they  came  to 
Canaan  ;  ( v .  43.)  Ye  took  up  the  tabernacle  of  Mo¬ 
loch.  Moloch  was  the  idol  of  the  children  of  Am¬ 
mon,  to  which  they  barbarously  offered  their  own 
children  in  sacrifice,  which  they  could  not  do  with¬ 
out  great  terror  and  grief  to  themselves  and  their 
families ;  yet  this  unnatural  idolatry  they  arrived  at, 
when  God  gave  them  up  to  worship  the  host  of  hea¬ 
ven.  See  2  Chron.  28.  3.  It  was  surely  the  strong¬ 
est  delusion  that  ever  people  were  given  up  to,  and 
the  greatest  instance  of  the  power  of  Satan  in  the 
children  of  disobedience,  and  therefore  it  is  here  spo¬ 
ken  of  emphatically,  Yea,  you  took  uh  the  taberna¬ 
cle  of  Moloch ,  you,  submitted  even  to  that,  and  to 
the  worship  of  the  star  of  your  god  Remphan  ;  some 
think,  it  signifies  the  moon,  as  Moloch  does  the  sun  ; 
others  take  it  for  Saturn,  for  that  planet  is  called 
Rejnphan,  in  the  Syriac  and  Persian  languages. 
The  Septuagint.  puts’ it  for  Chiun,  as  being  a  name 
more  commonly  known.  They  had  images  repre¬ 
senting  the  star,  like  the  silver  shrines  for  Diana, 
here  called  the  figures  which  they  made  to  worship. 
Dr.  Lightfoot  thinks  they  had  figures  representing 
the  whole  starry  firmament,  with  all  the  constella¬ 
tions,  and  the  planets>  and  these  are  called  Rem¬ 
phan,  “the  high  representation,”  like  the  celestial 


72 


THE  ACTS,  VII. 


globe.  A  poor  thing  to  make  an  idol  of,  and  yet  ; 
better  than  a  golden  calf  ! 

Now  for  this  it  is  threatened,  I  will  carry  you  away 
beyond  Babylon.  In  Amos  it  is  beyond  Damascus, 
meaning  to  Babylon,  the  land  of  the  north.  But 
Stephen  changes  it,  with  an  eye  to  the  captivity  of 
the  ten  tribes,  who  were  carried  away  beyond  Ba¬ 
bylon,  by  the  river  of  Gozan,  and  in  the  cities  of  the 
Medes,  2  Kings  17.  6.  Let  it  not  therefore  seem 
strange  to  them,  to  hear  of  the  destruction  of  this 
place,  for  they  had  heard  of  it  many  a  time  from  the 
prophets  of  the  Old  Testament,  who  were  not  there¬ 
fore  accused  as  blasphemers  by  any  but  the  wicked 
rulers.  It  was  observed,  in  the  debate  on  Jeremi¬ 
ah’s  case,  that  Micah  was  not  called  to  an  account, 
though  he  prophesied,  saying,  Zion  shall  be  ploughed 
as  a  field,  Jer.  26.  18,  19. 

II.  He  gives  an  answer  particularly  to  the  charge 
exhibited  against  him  relating  to  the  temple,  that 
he  spake  blasphemous  words  against  that  holy 
place,  v.  44 — 50.  He  was  accused  for  saying  that 
Jesus  would  destroy  this  holy  place  ;  “And  what  if 
I  did  say  so  ?”  (saith  Stephen  ;)  “the  glory  of  the 
holy  God  is  not  bound  up  in  the  glory  of  this  holy 
place,  but  that  may  be  preserved  untouched,  though 
this  be  laid  in  the  dust for, 

1.  It  was  not  till  our  fathers  came  into  the  wilder¬ 
ness,  in  their  way  to  Canaan,  that  they  had  any  fixed 
place  of  worship  ;  and  yet  the  patriarchs,  many  ages 
before,  worshipped  God  acceptably  at  the  altars 
they  had  adjoining  to  their  own  tents  in  the  open  air 
— sub  dio ;  and  he  that  was  worshipped  without  a 
holy  place,  in  the  first,  and  best,  and  purest  ages  of 
the  Old  Testament  church,  may  and  will  be  so  when 
this  holy  place  is  destroyed,  without  any  diminution 
to  his  giory. 

2.  The  holy  place  was  at  first  but  a  tabernacle, 
mean  and  moveable,  speaking  itself  to  be  short¬ 
lived,  and  not  designed  to  continue  always.  Why 
might  not  this  holy  place,  though  built  of  stones,  be 
decently  brought  to  its  end,  and  give  place  to  its 
betters,  as  well  as  that  though  framed  of  curtains  ? 
As  it  was  no  dishonour,  but  an  honour,  to  God,  that 
the  tabernacle  gave  way  to  the  temple,  so  it  is  now 
that  the  material  temple  gives  way  to  the  spiritual 
one,  and  so  it  will  be  when,  at  last,  the  spiritual 
temple  shall  give  way  to  the  eternal  one. 

3.  That  tabernacle  was  a  tabernacle  of  witness,  or 
of  testimony,  a  figure  for  the  time  then  present, 
(Heb.  9.  9.)  a  figure  of  good  things  to  come,  of  the 
true  tabernacle  which  the  Lord  pitched,  and  not 
men,  Heb.  8.  2.  This  was  the  glory  both  of  the  ta¬ 
bernacle  and  temple,  that  they  were  erected  for  a 
testimony  of  that  temple  of  God,  which  in  the  latter 
days  should  be  opened  in  heaven,  (Rev.  11.  19.)  and 
of  Christ's  tabernacling  it  on  earth,  (as  the  word  is, 
John  1.  14.)  and  of  the  temple  of  his  body. 

4.  That  tabernacle  was  framed  just  as  God  ap¬ 
pointed,  and  according  to  the  fashion  which  Moses 
saw  in  the  mount;  which  plainly  intimates  that  it 
had  reference  to  good  things  to  come  ;  its  rise  being 
heavenly,  its  meaning  and  tendency  were  so ;  and 
therefore  it  was  no  diminution  at  all  to  its  glory,  to 
say,  that  this  temple  made  with  hands  should  be  des¬ 
troyed,  in  order  to  the  building  of  another  made 
without  hands ;  which  was  Christ’s  crime,  (Mark 
14.  58.)  and  Stephen’s. 

5.  That  tabernacle  was  pitched  first  in  the  wil¬ 
derness  ;  it  was  not  a  native  of  this  land  of  yours, 
(to  which  you  think  it  must  for  ever  be  confined,) 
but  was  brought  in  in  the  next  age,  by  our  fathers, 
who  came  after  those  who  first  erected  it,  into  the 
possession  of  the  Gentiles,  into  the  land  of  Canaan, 
which  had  long  been  in  the  possession  of  the  de¬ 
voted  nations,  whom  God  drove  out  before  the  face 
/of  our  fathers.  And  why  may  not  God  set  up  his 
spiritual  temple,  as  he  had  done  the  material  taber¬ 


nacle,  in  those  countries  that  were  now  the  posses¬ 
sion  of  the  Gentiles?  That  tabernacle  was  brought 
in  by  those  who  came  with  Jesus,  that  is,  Joshua. 
And  I  think,  for  distinction-sake,  and  to  prevent 
mistakes,  it  ought  to  be  so  read,  both  here  and  Heb. 

4.  8.  Yet,  in  naming  Joshua  here,  which,  in  Greek, 
is  Jesus,  there  may  be  a  tacit  intimation,  that  as  the 
Old  Testament  Joshua  brought  in  that  typical  taber¬ 
nacle,  so  the  New  Testament  Joshua  should  bring 
in  the  true  tabernacle  into  the  possession  of  the 
Gentiles. 

6.  That  tabernacle  continued  for  many  ages,  even 
to  the  days  of  David,  above  four  hundred  years,  be¬ 
fore  there  was  any  thought  of  building  a  temple,  v. 
45.  David,  having  found  favour  before  God,  did 
indeed  desire  this  further  favour,  to  have  leave  to 
build  God  a  house,  to  be  a  constant,  settled  taberna¬ 
cle  or  dwelling-place,  for  the  Shechinah,  or  the  to¬ 
kens  of  the  presence  of  the  God  of  Jacob,  v.  46. 
Those  who  have  found  favour  with  God,  should 
shew  themselves  forward  to  advance  the  interests 
of  his  kingdom  among  men. 

7.  God  had  his  heart  so  little  upon  a  temple,  or 
such  a  holy  place  as  they  were  so  jealous  for,  that, 
when  Davfd  desired  to  build  one,  he  was  forbidden 
to  do  it ;  God  was  in  no  haste  for  one,  as  he  told  Da¬ 
vid  ;  (2  Sam.  7.  7. )  and  therefore  it  was  not  he,  but 
his  son  Solomon,  some  years  after,  that  built  him  a 
house.  David  had  all  that  sweet  communion  with 
God  in  public  worship,  which  we  read  of  in  his 
psalms,  before  there  was  any  temple  built. 

8.  God  often  declared,  that  temples,  made  with 
hands,  were  not  his  delight,  nor  could  add  any 
thing  to  the  perfection  of  his  rest  and  joy.  Solo¬ 
mon,  when  he  dedicated  the  temple,  acknowledged 
that  God  dwelleth  not  in  temples  made  with  hands  ; 
he  has  not  need  of  them,  is  not  benefited  by  them, 
cannot  be  confined  to  them.  The  whole  world  is  his 
temple,  in  which  he  is  every  where  present,  and  fills 
it  with  his  glory ;  and  what  occasion  has  he  for  a 
temple  then  to  manifest  himself  in  ?  Indeed  the  pre¬ 
tended  deities  of  the  heathen  needed  temples  made 
with  hands,  for  they  were  gods  made  with  hands, 
( v .  41.)  and  had  no  other  place  to  manifest  them¬ 
selves  in  than  in  their  own  temples ;  but  the  one 
only  true  and  living  God  needs  no  temple,  for  the 
heaven  is  his  throne,  in  which  he  rests,  and  the  earth 
is  his  footstool,  over  which  he  rules  ;  (v.  49,  50.)  and 
therefore,  What  house  will  ye  build  me,  comparable 
to  this  which  I  have  already  ?  Or,  what  is  the  place 
of  my  rest  ?  What  need  have  I  of  a  house,  either  to 
repose  myself  in,  or  to  shew  myself?  Hath  not  my 
hand  made  all  these  things  ?  And  these  shew  his  eter¬ 
nal  power  and  Godhead;  (Rom.  1.  20.)  they  shew 
themselves  so  to  all  mankind,  that  they  are  without 
excuse,  who  worship  other  gods.  And  as  the  world 
is  thus  God’s  temple,  wherein  he  is  manifested,  so 
it  is  God’s  temple  in  which  he  will  be  worshipped. 
As  the  earth  is  full  of  his  glory,  and  is  therefore  his 
temple,  (Isa.  6.  3.)  so  the  earth  is,  or  shall  be,  full 
of  his  p raise ,  (Hab.  2.  3.)  and  all  the  ends  of  the 
earth  shall  fear  him;  (Ps.  67.  7.)  upon  that  ac¬ 
count  it  is  his  temple.  It  was  therefore  no  reflection 
at  all  upon  this  holy  place,  however  they  might  take 
it,  to  say  that  Jesus  shall  destroy  this  temple  and  set 
up  another,  into  which  all  nations  shall  be  admitted, 
ch.  15.  16,  17.  And  it  would  not  seem  strange  to 
them  who  considered  that  scripture  which  Stephen 
here  quotes,  (Isa.  66.  1 — 3.)  which,  as  it  spake  God’s 
comparative  contempt  of  the  external  part  of  his 
service,  so  it  plainly  foretold  the  rejection  of  the  un¬ 
believing  Jews,  and  the  welcome  of  the  Gentiles 
into  the  church,  that  were  of  a  contrite  spirit. 

51.  Ye  stiff-necked,  and  uncircumcised 
in  heart  and  cars,  ye  do  always  resist  the 
|  Holy  Ghost  ’  as  your  fathers  did,  so  do  ye 


73 


THE  ACTS,  VII. 


52.  Which  of  the  prophets  have  not  your 
fathers  persecuted  ?  And  they  have  slain 
them  which  shewed  before  of  the  coming 
of  the  just  One,  of  whom  ye  have  been 
now  the  betrayers  and  murderers:  53. 
Who  have  received  the  law  by  the  dispo¬ 
sition  of  angels,  and  have  not  kept  it. 

Stephen  was  going  on  in  his  discourse,  (as  it  should 
seem  by  the  thread  of  it,)  to  shew  that,  as  the  tem¬ 
ple,  so  the  temple-service  must  come  to  an  end,  and 
it  would  lie  the  glory  of  both  to  give  way  to  that 
worship  of  the  Father  in  spirit  and  in  truth ,  which 
was  to  be  established  in  the  kingdom  of  the  Messiah, 
stripped  of  the  pompous  ceremonies  of  the  old  law  ; 
and  so  he  was  going  to  apply  all  this  which  he  had 
said,  more  closely  to  his  present  purpose ;  but  lie 
perceived  they  could  not  bear  it;  they  could  pa¬ 
tiently  hear  the  history  of  the  Old  Testament  told ; 
(it  was  a  piece  of  learning  which  they  themselves 
dealt  much  in  ;)  but  if  Stephen  go  about  to  tell 
them  that  their  power  and  tyranny  must  come 
down,  and  that  the  church  must  be  governed  by  a 
spirit  of  holiness  and  love,  and  heavenly-mlnded- 
ness,  they  will  not  so  much  as  give  him  the  hearing. 
It  is  probable  that  he  perceived  this,  and  that  they 
were  going  to  silence  him  ;  and  therefore  he  breaks 
off  abruptly  in  the  midst  of  his  discourse,  and  by 
that  spirit  of  wisdom,  courage  and  power  where¬ 
with  he  was  filled,  he  sharply  rebuked  his  persecu¬ 
tors,  and  gave  them  their  own  ;  for  if  they  will  not 
admit  the  testimony  of  the  gospel  to  them,  it  shall 
become  a  testimony  against  them. 

I.  They,  like  their  fathers,  were  stubborn  and 
wilful,  and  would  not  be  wrought  upon  by  the  va¬ 
rious  methods  God  took  to  reclaim  and  reform 
them  ;  they  were  like  their  fathers,  inflexible  both 
to  the  word  of  God  and  to  his  providences. 

1.  They  were  stiff-necked,  (y.  51.)  and  would  not 
submit  their  necks  to  the  sweet  and  easy  yoke  of 
God’s  government,  nor  draw  in  it,  but  were  like  a 
bullock,  unaccustomed  to  the  yoke  ;  or  they  would  not 
bow  their  heads,  no  not  to  God  himself,  would  not 
do  obeisance  to  him,  would  not  humble  themselves 
before  him  ;  the  stiff  neck  is  the  same  with  the  hard 
heart,  obstinate  and  contumacious,  and  that  will  not 
yield — the  general  character  of  the  Jewish  natibn, 
Exod.  32.  9.-33.  3,  5.-34.  9.  Deut.  9.  6,  13.— 
31.  27.  Ezek.  2.  4. 

2.  They  were  uncircumcised  in  heart  and  ears ; 
their  hearts  and  ears  were  not  devoted  and  given  up 
to  God,  as  the  body  of  the  people  were  in  profes¬ 
sion  by  the  sign  of  circumcision;  “In  name  and 
shew  you  are  circumcised  Jews,  but  in  heart  and 
ears  you  are  still  uncircumcised  heathens,  and  pay 
no  more  deference  to  the  authority  of  your  (jod 
than  they  do,  Jer.  9.  26.  You  are  under  the  power 
of  unmortified  lusts  and  corruptions,  which  stop 
your  ears  to  the  voice  of  God,  and  harden  your 
hearts  to  that  which  is  both  most  commanding  and 
most  affecting.”  4' hey  had  not  that  circumcision 
made  without  hands,  in  putting  off  the  body  of  the 

i  sins  of  the  flesh,  Col.  2.  11. 

I  II.  They,  like  their  fathers,  were  not  only  not  in- 
|  fluenced  by  the  methods  God  took  to  reform  them, 
I  but  they  were  enraged  and  incensed  against  them  ; 
I  Ye  do  always  resist  the  Holy  Ghost. 

1.  They  resisted  the  Holy  Ghost  speaking  to  them 
1  by  the  prophets,  whom  they  opposed  ancl  contra- 
|  dieted,  hated  and  ridiculed ;  this  seems  especially 
meant  here,  by  the  following  explication,  Which  of 
the  prophets  Have  not  your  fathers  persecuted?  In 
persecuting  and  silencing  them  that  spake  by  the 
inspiration  of  the  Holy  Ghost,  they  resisted  the  Holy 
Ghost.  Their  fathers  resisted  the  Holy  Ghost  in 
the  prophets  that  God  raised  up  to  them,  and  so  did 
Vol.  VI.— K 


they  in  Christ’s  apostles  and  ministers,  who  spake 
by  the  same  Spirit,  and  had  greater  measures  of  his 
gifts  than  the  prophets  of  the  Old  Testament  had, 
and  yet  were  more  resisted. 

2.  They  resisted  the  Holy  Ghost  striving  with 
them  by  their  own  consciences,  and  would  not  com¬ 
ply  with  the  convictions  and  dictates  of  them.  God’s 
Spirit  strove  with  them  as  with  the  old  world,  but 
in  vain ;  they  resisted  him,  took  ’part  with  then- 
corruptions  against  their  convictions,  and  rebelled 
against  the  light.  There  is  that  in  our  sinful  hearts, 
that  always  resists  the  Holy  Ghost,  a  flesh  that  lusts 
against  the  Spirit,  and  wars  against  his  motions; 
but  in  the  hearts  of  God’s  elect,  when  the  fulness 
of  time  comes,  this  resistance  is  overcome  and  over¬ 
powered,  and  after  a  struggle  the  throne  of  Christ 
is  set  up  in  the  soul,  and  every  thought  that  had  ex¬ 
alted  itself  against  it,  is  brought  into  captivity  to  it, 
2  Cor.  10.  4,  5.  That  grace  therefore  which  effects 
this  change,  might  more  fitly  be  called  victorious 
grace,  than  irresistible. 

III.  They,  like  their  fathers,  persecuted  and  slew 
those  whom  God  sent  unto  them  to  call  them  to  duty, 
and  make  them  offers  of  mercy. 

1.  Their  fathers  had  been  the  cruel  and  constant 
persecutors  of  the  Old  Testament  prophets  \v. 
57.)  Which  of  the  prophets  have  not  your  fathers 
persecuted  ?  More  or  less,  one  time  or  other,  they 
had  a  blow  at  them  all.  With  regard  even  to  those 
that  lived  in  the  best  reigns,  when  the  princes  did 
not  persecute  them,  there  was  a  malignant  party  in 
the  nation  that  mocked  at  them  and  abused  them, 
and  most  of  them  were  at  last,  either  by  colour  of 
law,  or  popular  fury,  put  to  death  ;  and  that  which 
aggravated  the  sin  of  persecuting  the  prophets,  was, 
that  the  business  of  the  prophets  they  were  so  spite¬ 
ful  at,  was,  to  shew  before  of  the  coming  of  the  Just 
One  ;  to  give  notice  of  God’s  kind  intentions  toward 
that  people,  to  send  the  Messiah  among  them  in  the 
fulness  of  time.  They  that  were  the  messengers  of 
such  glad  tidings,  should  have  been  courted  and  ca¬ 
ressed,  and  have  had  the  preferments  of  the  best  of 
benefactors ;  but,  instead  of  that,  they  had  the  treat¬ 
ment  of  the  worst  of  malefactors. 

2.  They  had  been  the  betrayers  and  murderers 
of  the  Just  One  himself,  as  Peter  had  told  them,  ch. 

3.  24. — 5.  30.  They  had  hired  Judas  to  betrav  him, 
and  had  in  a  manner  forced  Pilate  to  condemn  him  ; 
and  therefore  it  is  charged  upon  them,  that  they 
were  his  betrayers  and  murderers.  Thus  they  were 
the  genuine  seed  of  those  who  slew  them  that  fore¬ 
told  his  coming,  which  by  slaying  him,  they  shewed 
they  would  have  done  if  they  had  lived  then  ;  and 
thus,  our  Saviour  had  told  them,  they  brought  upon 
themselves  the  guilt  of  the  blood  of  all  the  pro¬ 
phets.  Which  of  the  prophets  would  they  have 
shewed  any  respect  to,  who  had  no  regard  to  the 
Son  of  God  himself? 

IV.  They,  like  their  fathers,  put  contempt  upon 
divine  revelation,  and  would  not  be  guided  and  go¬ 
verned  by  it ;  and  this  was  the  aggravation  of  their 
sin,  that  God  had  given,  as  to  their  fathers  his  law, 
so  to  them  his  gospel,  in  vain. 

1.  Their  fathers  received  the  law,  and  have  not 
kept  it,  v.  53.  God  wrote  to  them  the  great  things 
of  his  law,  after  he  had  first  spoken  to  them  ;  and 
yet  they  were  counted  by  them  as  a  strange  or 
foreign  thing,  which  they  were  no  way  concerned 
in.  The  law  is  said  to  be  received  by  the  disposition 
of  angels,  because  angels  were  employed  in  the  so¬ 
lemnity  of  giving  the  law ;  in  the  thunderings  and 
lightnings,  and  the  sound  of  the  trumpet.  It  is  said 
to  be  ordained  by  angels  ;  (Gal.  3.  19.)  God  is  said 
|  to  come  with  ten  thousand  of  his  saints,  to  give  the 
i  law  ;  (Deut.  33.  2.)  and  it  was  a  word  spoken  by  an- 
j  gels,  Heb.  2.  2.  This  put  an  honour  both  upon  the 
I  law  and  the  Lawgiver,  and  should  increase  our  vc 


74 


THE  ACTS,  VII. 


neratlon  for  both.  But  they  that  thus  received  the  I 
law,  yet  kept  it  not,  but  by  making  the  golden  calf 
broke  it  immediately  in  a  capital  instance. 

2.  They  received  the  gospel  now,  by  the  disposi-  | 
tion,  not  of  angels,  but  of  the  Holy  Ghost ;  not  with 
the  sound  of  a  trumpet,  but,  which  was  more  strange, 
in  the  gift  of  tongues,  and  yet  they  did  not  embrace 
it.  They  would  not  yield  to  the  plainest  demonstra¬ 
tions,  any  more  than  their  fathers  before  them  did, 
for  they  were  resolved  not  to  comply  with  God 
either  in  his  law  or  in  his  gospel. 

We  have  reason  to  think  Stephen  had  a  great 
deal  more  to  say,  and  would  have  said  it,  if  they 
would  have  suffered  him  ;  but  they  were  wicked 
and  unreasonable  men  with  whom  he  had  to  do,  that 
could  no  more  hear  reason  than  they  could  speak  it. 

54.  When  they  heard  these  things,  they 
were  cut  to  the  heart,  and  they  gnashed 
on  him  with  their  teeth.  55.  But  he,  being 
full  of  the  Holy  Ghost,  looked  up  stead¬ 
fastly  into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the  right  hand 
of  God.  56.  And  said,  Behold,  I  see  the 
heavens  opened,  and  the  Son  of  man  stand¬ 
ing  on  the  right  hand  of  God.  57.  Then 
they  cried  out  with  a  loud  voice,  and 
stopped  their  ears,  and  ran  upon  him  with 
one  accord,  58.  And  cast  him  out  of  the 
city,  and  stoned  him:  and  the  witnesses 
laid  down  their  clothes  at  a  young  man’s 
feet,  whose  name  was  Saul.  59.  And  they 
stoned  Stephen,  calling  upon  God ,  and  say¬ 
ing,  Lord  Jesus,  receive  my  spirit.  60. 
And  he  kneeled  down,  and  cried  with  a 
loud  voice,  Lord,  lay  not  this  sin  to  their 
charge.  And  when  he  had  said  this,  he 
fell  asleep. 

We  have  here  the  death  of  the  first  martyr  of  the 
Christian  church,  and  there  is  in  this  story  a  lively 
instance  of  the  outrage  and  fuiy  of  the  persecutors, 
(such  as  we  may  expect  to  meet  with  if  we  are 
called  out  to  suffer  for  Christ,)  and  of  the  courage 
and  comfort  of  the  persecuted,  that  are  thus  called 
out.  Here  is  hell  in  its  fire  and  darkness,  and  hea¬ 
ven  in  its  light  and  brightness ;  and  these  here  serve 
as  foils  to  set  off  each  other.  It  is  not  here  said, 
that  the  votes  of  the  council  were  taken  upon  his 
case,  and  that  by  the  majority  he  was  found  guilty, 
and  then  condemned  and  ordered  to  be  stoned  to 
death,  according  to  the  law,  as  a  blasphemer ;  but, 
it  is  likely,  so  it  was,  and  that  it  was  not  by  the  vio¬ 
lence  of  the  people,  without  order  of  the  council, 
that  he  was  put  to  death  ;  fol-  here  is  the  usual  cere¬ 
mony  of  regular  executions — he  was  cast  out  of  the 
city,  and  the  hands  of  the  witnesses  were  first  upon 
him. 

Let  us  observe  here  the  wonderful  discomposure 
of  the  spirits  of  his  enemies  and  persecutors,  and 
the  wonderful  composure  of  his  spirit. 

I.  See  the  strength  of  corruption  in  the  persecu¬ 
tors  of  Stephen  ;  malice  in  perfection,  hell  itself 
broken  loose,  men  become  incarnate  devils,  and  the 
serpent’s  seed  spitting  their  venom ! 

].  When  they  heard  these  things,  they  were  cut  to 
the  heart,  (v.  54.)  Jirrptovro,  the  same  word  that  is 
used  Heb.  11.  37.  and  translated,  they  were  sawn 
asunder.  They  were  put  to  as  much  torture  in  their 
minds  as  ever  the  martyrs  were  put  to  in  their  bo¬ 
dies.  They  were  filled  with  indignation  at  the  un¬ 
answerable  arguments  that  Stephen  urged  for  their 


conviction,  and  that  they  could  find  nothing  to  say 
against  them.  They  were  not  pricked  to  the  heart 
with  sorrow,  as  those  were  ch.  2.  37.  but  cut  to  the 
heart  with  rage  and  fury,  as  they  themselves  were, 
ch.  5.  33.  Stephen  rebuked  them  sharply,  as  Paul 
expresses  it,  (Tit.  1.  13.)  <wro7s,uac — cuttingly ,  for 
they  were  cut  to  the  heart  by  the  reproof.  Note, 
Rejecters  of  the  gospel  and  opposers  of  it  are  really 
tormentors  to  themselves.  Enmity  to  God  is  a  heart¬ 
cutting  thing;  faith  and  love  are  heart-healing.  When 
they  heard  how  he  that  looked  like  an  angel  before 
he  began  his  discourse,  talked  like  an  angel,  like  a 
messenger  from  heaven,  before  he  had  done  it,  they 
were  like  a  wild  bull  in  a  net,  full  of  the  fury  of  the 
Lord,  (Isa.  51.  20.)  despairing  to  run  down  a  cause 
so  bravely  pleaded,  and  yet  resolved  not  to  yield 
to  it. 

2.  They  gnashed  upon  him  with  their  teeth  ;  this 
speaks,  (l.)  Great  malice  and  rage  against  him. 
Job  complained  of  his  enemy,  that  he  gnashed  upon 
him  with  his  teeth,  Job  16.  9.  The  language  of  this 
was,  0  that  we  had  of  his  flesh  to  eat  l  Job  31.  31. 
They  grinned  at  him,  as  dogs  at  those  they  are  en¬ 
raged  at;  and  therefore  Paul,  cautioning  against 
those  of  the  circumcision,  says,  Beware  of  dogs, 
Phil.  3.  2.  Enmity  at  the  saints  turns  men  into 
brute  beasts.  (2.)  Great  vexation  within  them¬ 
selves  ;  they  fretted  to  see  in  him  such  manifest  to¬ 
kens  of  a  divine  power  and  presence,  and  it  vexed 
them  to  the  heart.  The  wicked  shall  see  it,  and  be 

rieved,  he  shall  gnash  with  his  teeth  and  melt  away, 
s.  112.  10.  Gnashing  with  the  teeth  is  often  used 
to  express  the  horror  and  torments  of  the  damned. 
Those  that  have  the  malice  of  hell,  cannot  but  have 
with  it  some  of  the  pains  of  hell. 

3.  They  cried  out  with  a  loud  voice;  (v.  50.)  to 
irritate  and  excite  one  another,  and  to  drown  the 
noise  of  the  clamours  of  their  own  and  one  another’s 
consciences  :  when  he  said,  I  see  heaven  opened, 
they  cried  with  a  loud  voice,  that  he  might  not  be 
heard  to  speak.  Note,  It  is  very  common  for  a 
righteous  cause,  particularly  the  righteous  cause  of 
Christ’s  religion,  to  be  endeavoured  to  be  run  down 
by  noise  and  clamour ;  what  is  wanting  in  reason  is 
made  up  in  tumult,  and  the  cry  of  him  that  ruleth 
among  fools,  while  the  words  of  the  wise  are  heard 
in  c/uiet.  They  cried  with  a  loud  voice,  as  soldiers 
when  they  are  going  to  engage  in  battle,  mustering 
up  all  their  spirit  and  vigour  for  this  desperate  en¬ 
counter. 

4.  They  stop/ied  their  ears,  that  they  might  not 
hear  their  own  noisiness;  or  perhaps,  under  pre¬ 
tence  that  thev  could  not  bear  to  hear  his  blasphe¬ 
mies.  As  Caiaphas  rent  his  clothes  when  Christ 
said,  Hereafter  ye  shall  see  the  Son  of  man  coming 
in  glory,  (Matth.  26.  64,  65.)  so  these  here  stopped 
their  ears  when  Stephen  said,  I  now  see  the  Son  of 
man  standing  in  gloi~y  ;  both  pretending  that  what 
was  spoken  was  not  to  be  heard  with  patience. 
Their  stopping  their  ears  was,  (1.)  A  manifest  spe¬ 
cimen  of  their  wilful  obstinacy  ;  they  were  resolved 
they  would  not  hear  what  had  a  tendency  to  con¬ 
vince  them,  which  was  what  the  prophets  often 
complained  of ;  they  were  like  the  deaf  adder,  that 
will  not  hear  the  voice  of  the  charmer,  Ps.  58.  4,  5. 
(2.)  It  was  a  fatal  omen  of  that  judicial  hardness  to 
which  God  would  give  them  up.  They  stopped  their 
ears,  and  then  God,  in  a  wav  of  righteous  judgment, 
stopped  them.  That  was  the  work  that  was  now  in 
doing  with  the  unbelieving  Jews ;  Make  the  heart  of 
this  people  fat,  and  their  ears  heavy  ;  thus  was  Ste¬ 
phen’s  character  of  them  answered,  Ye  uncircum¬ 
cised  in  heart  and  ears. 

5.  They  ran  upon  him  with  one  accord ;  the  peo¬ 
ple  and  the  elders  of  the  people,  judges,  prosecu¬ 
tors,  witnesses,  and  spectators,  they  all  flew  upon 
him,  as  beasts  upon  their  prey.  See  how  violen* 


75 


THE  ACTS,  VII. 


they  were,  and  in  what  haste  ;  they  ran  upon  him, 
though  there  was  no  danger  of  his  out-running  them : 
and  see  how  unanimous  they  were  in  this  evil  thing ; 
they  ran  upon  him  with  one  accord ,  one  and  all, 
hoping  thereby  to  terrify  him,  and  put  him  into 
confusion  ;  envying  him  his  composure  and  comfort 
in  soul,  with  which  he  wonderfully  enjoyed  himself 
in  the  midst  of  this  hurry  ;  they  did  all  they  could 
to  ruffle  him. 

6.  They  cast  him  out  of  the  city,  and  stoned  him; 
as  if  he  were  not  worthy  to  live  in  Jerusalem  ;  nay 
not  worthy  to  live  in  this  world  ;  pretending  herein 
to  execute  the  law  of  Moses,  (Lev.  24.  16.)  He  that 
blasphemeth  the  name,  of  the  Lord,  shall  surely  be 
put  to  death,  all  the  congregation  shall  certainly 
stone  him.  And  thus  they  had  put  Christ  to  death, 
when  this  same  court  had  found  him  guilty  of  blas¬ 
phemy,  but  that,  for  his  greater  ignominy,  they 
were  desirous  that  he  should  be  crucified,  and  God 
over-ruled  it  for  the  fulfilling  of  the  scripture.  The 
fury  with  which  they  managed  the  execution,  is  in¬ 
timated  in  that  they  cast  him  out  of  the  city,  as  if 
they  could  not  bear  the  sight  of  him  ;  they  treated 
him  as  an  anathema,  as  the  off-scouring  of  all  things. 
The  witnesses  against  him  were  the  leaders  in  the 
execution,  according  to  the  law,  (Dent.  17.  7.)  The 
hands  of  the  witnesses  shall  be first  upon  him,  to  put 
him  to  death,  and  particularly  in  the  case  of  blas¬ 
phemy,  Lev.  24.  14.  Deut.  13.  9.  Thus  they  were 
to  confirm  their  testimony.  Now  the  stoning  of  a 
man  being  a  laborious  piece  of  work,  the  witnesses 
put  off  their  upper  garments,  that  they  might  not 
hang  in  their  way,  and  they  laid  them  down  at  a 
young  man’s  feet,  whose  name  was  Saul,  now  a 
pleased  spectator  of  this  tragedy  ;  it  is  the  first  time 
we  find  mention  of  his  name,  we  shall  know  it  and 
love  it  better  when  we  find  it  changed  to  Paul,  and 
him  changed  from  a  persecutor  into  a  preacher. 
This  little  instance  of  his  agency  in  Stephen’s  death 
he  afterward  reflected  upon  with  regret ;  {cli.  22. 
20.)  I  kep  t  the  raiment  of  them  that  slew  him. 

II.  See  the  strength  of  grace  in  Stephen,  and  the 
wonderful  instances  of  God’s  favour  to  him,  and 
working  in  him.  As  his  persecutors  were  full  of 
Satan,  so  was  he  full  of  the  Holy  Ghost,  fuller  than 
ordinary,  anointed  with  fresh  oil  for  the  combat, 
that,  as  the  day,  so  might  the  strength  be.  Upon 
this  account  they  are  blessed,  who  are  persecuted  for 
righteousness-sake ,  that  the  Spirit  of  God  and  of 
glory  rests  upon  them,  2  Pet.  4.  14.  When  he  was 
chosen  to  public  service,  he  was  described  to  be  a 
man  full  of  the  Holy  Ghost,  ( ch .  6.  5.)  and  now  that 
he  is  called  out  to  martyrdom,  he  has  still  the  same 
character.  Note,  They  that  are  full  of  the  Holy 
Ghost  are  fit  for  any  thing,  either  to  do  for  Christ, 
or  to  suffer  for  him.  And  those  whom  God  calls  out 
to  hard  services  for  his  name,  he  will  qualify  for 
those  services,  and  carry  comfortably  through  them, 
by  filling  them  with  the  Holy  Ghost  ;  that  as  their 
afflictions  for  Christ  do  abound,  their  consolation  in 
him  may  yet  more  abound,  and  then  none  of  these 
things  move  them. 

Now  here  we  have  a  remarkable  communion  be¬ 
tween  this  blessed  martyr  and  the  blessed  Jesus  in 
this  critical  moment.  When  the  followers  of  Christ 
are  for  his  sake  killed  all  the  day  long,  and  account¬ 
ed  as  sheep  for  the  slaughter;  does  that  separate 
them  from  the  love  of  Christ  ?  Does  he  love  them 
the  less  ?  Do  they  love  him  the  less  ?  No,  by  no 
means ;  and  so  it  appears  by  this  story  :  in  which 
we  may  observe, 

1.  Christ’s  gracious  manifestation  of  himself  to 
Stephen,  both  for  his  comfort  and  for  his  honour,  in 
the  midst  of  his  sufferings  ;  when  they  were  cut  to 
the  heart,  and  gnashed  upon  him  with  their  teeth, 
ready  to  eat  him  up,  then  he  had  a  view  of  the  glo¬ 
ry  of  Christ,  sufficient  to  fill  him  with  joy  unspeaka¬ 


ble  ;  which  was  intended  not  only  for  his  encourage¬ 
ment,  but  for  the  support  and  comfort  of  all  God’s 
suffering  servants  in  all  ages. 

(1.)  He,  being  full  of  the  Holy  Ghost,  looked  up 
steadfastly  into  heaven,  v.  55.  [1.]  Thus  he  looked 

above  the  power  and  fury  of  his  persecutors,  and 
did  as  it  were  despise  them,  and  laugh  them  to  scorn, 
as  the  daughter  of  Zion,  Isa.  37.  22.  They  had 
their  eyes  fixed  upon  him,  full  of  malice  and  cruel¬ 
ty  ;  but  he  looked  up  to  heaven,  and  never  minded 
them  ;  was  so  taken  up  with  the  eternal  life  now  in 
prospect,  that  he  seemed  to  have  no  manner  of  con¬ 
cern  for  the  natural  life  now  at  stake.  Instead  of 
looking  about  him,  to  see  either  which  way  he  was 
in  danger,  or  which  way  he  might  make  his  escape, 
he  looks  up  to  heaven  ,;  thence  only  comes  his  help, 
and  thitherward  his  way  is  still  open  :  though  they 
compass  him  about  on  every  side,  they  cannot  inter¬ 
rupt  his  intercourse  with  heaven.  Note,  A  believ¬ 
ing  regard  to  God  and  the  upper  world,  will  be  of 
great  use  to  us,  to  set  us  above  the  fear  of  man  ;  for 
as  far  as  we  are  under  the  influence  of  that  fear  we 
forget  the  Lord  our  Maker,  Isa.  51.  13.  [2.]  Thus 
he  directed  his  sufferings  to  the  glory  of  God,  to  the 
honour  of  Christ,  and  did  as  it  were  appeal  to  hea¬ 
ven  concerning  them  ;  Lord,  for  thy  sake  I  suffer 
this ;  and  express  his  earnest  expectation  that 
Christ  should  be  magnified  in  his  body.  Now  that 
he  was  ready  to  be  offered,  he  looks  up  steadfastly 
to  heaven,  as  one  willing  to  offer  himself.  [3.  ]  Thus 
he  lifted  up  his  soul  with  his  eyes  to  God  in  the  hea¬ 
vens,  in  pious  ejaculations,  calling  upon  God  for 
wisdom  and  grace  to  carry  him  through  this  trial  in 
a  right  manner.  God  has  promised  that  he  will  be 
with  his  servants  whom  he  calls  out  to  suffer  for 
him  ;  but  he  will  for  this  be  sought  unto.  He  is 
nigh  unto  them,  but  it  is  in  that  which  they  call  upon 
him  for.  Is  any  afflicted?  Let  him  pray .  [4.]  Thus 
he  breathed  after  the  heavenly  country,  to  which 
he  saw  the  fury  of  his  persecutors  would  presently 
send  him.  It  is  good  for  dying  saints  to  look  up 
steadfastly  to  heaven  ;  “Yonder  is  the  place  whither 
death  will  carry  my  better  part,  and  then,  0  death, 
where  is  thy  sting!”  [5.]  Thus  he  made  it  to  ap¬ 
pear  that  he  was  full  of  the  Holy  Ghost ;  for, 
wherever  the  Spirit  of  grace  dwells  and  works  and 
reigns,  he  directs  the  eye  of  the  soul  upward.  Those 
that  are  full  of  the  Holy  Ghost  will  look  up  stead¬ 
fastly  to  heaven,  for  there  their  heart  is.  [6.  ]  Thus 
he  put  himself  into  a  posture  to  receive  the  following 
manifestation  of  the  divine  glory  and  grace.  If  we 
expect  to  hear  from  heaven,  we  must  look  up  stead¬ 
fastly  to  heaven. 

(2.)  He  saw  the  glory  of  God  ;  ( v .  55.)  for  he  saw, 
in  order  to  that,  the  heavens  opened,  v.  50.  Some 
think  his  eyes  were  strengthened  and  the  sight  of 
them  so  raised  above  its  natural  pitch,  by  a  super¬ 
natural  power,  that  he  saw  into  the  third  heavens, 
though  at  so  vast  a  distance  ;  as  Moses’s  sight  was 
enlarged  to  see  the  whole  land  of  Canaan.  Others 
think  it  was  a  representation  of  the  glory  of  God  set 
before  his  eyes,  as  before  Isaiah  and  Ezekiel ;  hea¬ 
ven  did  as  it  were  come  down  to  him,  as  Rev.  21.  2. 
The  heavens  were  opened,  to  give  him  a  view  of 
the  happiness  he  was  going  to,  that  he  might,  in 
prospect  of  that,  go  cheerfully  through  death,  so 
great  a  death.  Would  we  by  faith  look  up  stead¬ 
fastly,  we  might  see  the  heavens  opened  by  the  me¬ 
diation  of  Christ,  the  vail  being  rent,  and  a  new  and 
living  way  laid  open  for  us  into  the  holiest.  The 
heaven  is  opened  for  the  settling  of  a  correspondence 
between  God  and  men,  that  his  favours  and  bless¬ 
ings  may  come  down  to  us,  and  our  prayers  and 
praises  may  go  up  to  him.  We  may  also  see  the 
glory  of  God,  as  far  as  he  has  revealed  it  in  his 
word  ;  and  the  sight  of  this  will  carry  us  through 
all  the  terrors  of  sufferings  and  death. 


70  THE  ACTS,  VI 1. 


(5.)  He  saw  Jesus  standing  on  the  right  hand  of 
God  ;  (v.  55.)  the  Son  of  man,  so  it  is,  v.  56.  Je¬ 
sus,  being  the  Son  of  man,  having  taken  our  nature 
with  him  to  heaven,  and  being  there  clothed  with  a 
body,  might  be  seen  with  bodilv  eyes,  and  so  Ste¬ 
phen  saw  him.  When  the  Old  Testament  prophets 
saw  the  glory  of  God,  it  was  attended  with  angels. 
The  Shechinah  or  divine  presence  in  Isaiah’s  vision 
^as  attended  with  Seraphim  ;  in  Ezekiel’s  vision 
with  Cherubim  ;  both  signifying  the  angels,  the 
ministers  of  God’s  providence.  But  here  no  men¬ 
tion  is  made  of  the  angels,  though  they  surround  the 
throne  and  the  Lamb  ;  instead  of  them  Stephen  sees 
Jesus  at  the  right  hand  of  God,  the  great  Mediator 
of  God’s  grace,  from  whom  more  glory  redounds  to 
God  than  from  all  the  ministration  of  the  holy  an¬ 
gels.  The  glory  of  God  shines  brightest  in  the  face 
of  Jesus  Christ ;  for  there  shines  the  glory  of  his 
grace,  which  is  the  most  illustrious  instance  of  his 
glory.  God  appears  more  glorious  with  Jesus  stand¬ 
ing  at  his  right  hand,  than  with  millions  of  angels 
about  him.  Now,  [1.]  Here  is  a  proof  of  the  exal¬ 
tation  of  Christ  to  the  Father’s  right  hand  ;  the 
apostles  saw  him  ascend,  but  they  did  not  see  him 
sit  down,  a  cloud  received  him  out  of  their  sight.  We 
are  told  that  he  sat  down  on  the  right  hand  of  God  ; 
but  was  he  ever  seen  there  ?  Yes,  Stephen  saw  him 
there,  and  was  abundantly  satisfied  with  the  sight. 
He  saw  Jesus  at  the  right  hand  of  God,  noting  both 
his  transcendent  dignity,  and  his  sovereign  dominion, 
his  uncontrollable  ability,  and  his  universal  agency; 
whatever  God’s  right  hand  either  gives  to  us,  or  re¬ 
ceives  from  us,  or  does  concerning  us,  it  is  by  him  ; 
for  he  is  his  right  Hand.  [2.]  He  is  usually  said  to 
sit  there  ;  but  Stephen  sees  him  standing  there,  as 
one  more  than  ordinarily  concerned  at  present  for 
his  suffering  servant  ;  he  stood  up  as  a  Judge  to 
plead  his  cause  against  his  persecutors  ;  he  is  raised 
up.  nut  of  his  holy  habitation,  (Zech.  2.  13.)  comes 
out'  of  his  place  to  punish,  Isa.  26.  21.  He  stands 
ready  to  receive  him  and  crown  him,  and  in  the 
mean  time  to  give  him  a  prospect  of  the  joy  set  be¬ 
fore  him.  [3.]  This  was  intended  for  the  encou¬ 
ragement  of  Stephen  ;  he  sees  Christ  is  for  him,  and 
then  no  matter  who  is  against  him.  When  our  Lord 
Jesus  was  in  his  agony,  an  angel  appeared  to  him, 
strengthening  him  ;  but  Stephen  had  Christ  himself 
appearing  to  him.  Note,  Nothing  so  comfortable 
to  dying  saints,  nor  so  animating  to  suffering  saints, 
as  to  see  Jesus  at  the  right  hand  of  God  ;  and,  bless¬ 
ed  be  God,  by  faith  we  may  see  him  there. 

(4. )  He  told  those  about  him  what  he  saw  ;  (v. 
56.)  Behold,  I  see  the  heavens  opened.  That  which 
was  a  cordial  to  him,  ought  to  have  been  a  convic¬ 
tion  to  them,  and  a  caution  to  them  to  take  heed  of 
proceeding  against  one  whom  Heaven  thus  smiled 
upon  ;  and  therefore  what  he  saw  he  declared,  let 
them  make  what  use  they  pleased  of  it.  If  some 
were  exasperated  by  it,  others  perhaps  might  be 
wrought  upon  to  consider  this  Jesus  whom  they  per¬ 
secuted,  and  to  believe  in  him. 

2.  His  pious  addresses  to  Jesus  Christ ;  the  mani¬ 
festation  of  God’s  glory  to  him  did  not  set  him  above 
praying,  but  rather  set  him  upon  it ;  They  stoned 
Stephen,  calling  upon  God,  v.  59.  Though  he 
called  upon  God,  and  by  that  shewed  himself  to  be 
a  true-born  Israelite,  yet  they  proceeded  to  stone 
him,  not  considering  how  dangerous  it  is  to  fight 
against  those  that  have  an  interest  in  Heaven. 
Though  they  stoned  him,  yet  he  called  upon  God  ; 
nay,  therefore  he  called  upon  him.  Note,  It  is  the 
comfort  of  those  who  are  unjustly  hated  and  perse¬ 
cuted  by  men,  that  they  have  a  God  to  go  to,  a  God 
all-sufficient  to  call  upon.  Men  stop  their  ears,  as 
they  did  here  ;  (v.  57. )  but  God  does  not.  Stephen 
was  now  cast  out  of  the  city,  but  he  was  not  cast  out 
from  his  God.  He  was  now  taking  his  leave  of  the 


world,  and  therefore  calls  upon  God  ;  for  we  must 
do  that  as  long  as  we  live.  Note,  It  is  good  to  die 
praying  ;  then  we  need  help — strength  we  never 
|  had,  to  do  a  work  we  never  did  ;  and  how  must  we 
fetch  in  that  help  and  strength  but  by  prayer  ? 

Two  short  prayers  Stephen  offered  up  to  God  in 
his  dying  moments,  and  in  them  as  it  were  breathed 
out  his  soul. 

(1.)  Here  is  a  prayer  for  himself;  Lord  Jesus, 
receive  my  spirit.  Thus  Christ  had  himself  resigned 
his  Spirit  immediately  into  the  hand  of  the  Father. 
We  are  here  taught  to  resign  ours  into  the  hands  of 
Christ  as  Mediator,  by  him  to  be  recommended  to 
the  Father.  Stephen  saw  Jesus  standing  at  the  Fa¬ 
ther’s  right  hand,  and  he  thus  calls  to  him,  “  Blessed 
Jesus,  do  that  for  me  now,  which  thou  standest  there 
to  do  for  all  thine,  receive  my  departing  spirit  into 
thy  hand.”  Observe, 

[1.]  The  soul  is  the  man,  and  our  great  concern, 
living  and  dying,  must  be  about  our  souls.  Stephen’s 
body  was  to  be  miserably  broken,  and  shattered, 
and  overwhelmed  with  a  shower  of  stones,  the 
earthly  house  of  this  tabernacle  violently  beaten 
down  and  abused  ;  but,  however  it  goes  with  that, 
“  Lord,”  saith  he,  “  let  my  spirit  be  safe  ;  let  it  go 
well  with  my  poor  soul.”  Thus  while  we  live,  our 
care  should  be,  that  though  the  body  be  starved  or 
stripped,  the  soul  may  be  fed  and  clothed  ;  though 
the  body  lie  in  pain,  the  soul  may  dwell  at  ease  ;  and 
when  we  die,  that  though  the  body  be  thrown  by  as 
a  despised  broken  vessel,  and  a  vessel  in  which 
there  is  no  pleasure,  yet  the  soul  may  be  presented 
a  vessel  of  honour  ;  that  God  may  be  the  strength 
of  the  heart  and  its  Portion,  though  the  flesh  fail. 

[2.  ]  Our  Lord  Jesus  is  God,  to  whom  we  are  to 
seek,  and  in  whom  we  are  to'  confide  and  comfort 
ourselves  living  and  dying.  Stephen  here  prays  to 
Christ,  and  so  must  we  ;  for  it  is  the  will  of  God 
that  all  men  should  thus  honour  the  Son,  even  as 
they  honour  the  Father.  It  is  Christ  we  are  to  com¬ 
mit  ourselves  to,  who  alone  is  able  to  keep  what  we 
commit  to  him  against  that  day  :  it  is  necessary  that 
we  have  an  eye  to  Christ  when  we  come  to  die,  for 
there  is  no  venturing  into  another  world  but  under 
his  conduct ;  no  living  comforts  in  dying  moments, 
but  what  are  fetched  from  him. 

[3.]  Christ’s  receiving  our  spirits  at  death,  is  the 
great  thing  we  are  to  be  careful  about,  and  to  com¬ 
fort  ourselves  with.  We  ought  to  be  in  care  about 
this  while  we  live,  that  Christ  may  receive  our  spi¬ 
rits  when  we  die  ;  for  if  he  reject  and  disown  them, 
whither  will  they  betake  themselves?  How  car. 
they  escape  being  a  prey  to  the  roaring  lion  ?  To 
him  therefore  we  must  commit  them  daily,  to  be 
ruled  and  sanctified,  and  made  meet  for  heaven,  and 
then,  and  not  otherwise,  he  will  receive  them.  And 
if  this  has  been  our  care  while  we  live,  it  may  be  our 
comfort  when  we  come  to  die,  that  we  shall  be  re¬ 
ceived  into  everlasting  habitations. 

(2.)  Here  is  a  prayer  for  his  persecutors,  v.  60. 

[1.]  The  circumstances  of  this  prayer  are  ob¬ 
servable,  for  it  seems  to  have  been  offered  up  with 
something  more  of  solemnity  than  the  former.  First, 
He  kneeled  down  ;  which  was  an  expression  of  his 
humility  in  prayer.  Secondly,  He  cried  with  a  loud 
voice  ;  which  was  an  expression  of  his  importunity. 
But  why  should  he  thus  shew  more  humility  and  im¬ 
portunity  in  this  request  than  in  the  former  ?  The 
answer  is  this,  None  could  doubt  of  his  being  in  good 
earnest  in  his  prayers  for  himself,  and  therefore 
there  he  needed  not  to  use  such  outward  expressions 
of  it ;  but  in  his  prayer  for  his  enemies,  because  that 
is  so  much  against  the  grain  of  corrupt  nature,  it 
was  requisite  he  should  give  proofs  of  his  being  in 
earnest. 

[2.]  The  prayer 'itself ;  J.ord,  lay  not  this  sin  to 
their  charge ;  therein  he  followed  the  example  of 


77 


THE  ACTS,  VIII. 


his  dying  Master,  who  prayed  thus  for  his  persecu¬ 
tors,  Father ,  forgive  them ;  and  set  an  example  to 
all  following  sufferers  in  the  cause  of  Christ,  thus  to 
pray  for  those  that  persecute  them.  Prayer  may 
preach  ;  this  did  so  to  those  who  stoned  Stephen  ; 
and  therefore  he  kneeled  down,  that  they  might  take  j 
notice  he  was  going  to  pray,  and  cried  with  a  loud 
voice,  that  they  might  take  notice  of  what  he  said, 
and  might  learn,  First,  That  what  they  did  was  a 
sin,  a  great  sin,  which,  if  divine  mercy  and  grace 
did  not  prevent,  would  be  laid  to  their  charge,  to 
their  everlasting  confusion.  Secondly,  That,  not¬ 
withstanding  their  malice  and  fury  against  him,  he 
was  in  chanty  with  them,  and  was  so  far  from  de¬ 
siring  that  God  would  avenge  his  death  upon  them, 
that  it  was  his  hearty  prayer  to  God,  that  it  might 
not  in  any  degree  be  laid  to  their  charge.  A  sad 
reckoning  there  would  be  for  it ;  if  they  did  not  re¬ 
pent,  it  would  certainly  be  laid  to  their  charge  ;  but 
he,  for  his  part,  did  not  desire  the  woful  day.  Let 
them  take  notice  of  this,  and  when  their  thoughts 
were  cool,  surely  they  would  not  easily  forgive  them¬ 
selves  putting  him  to  death,  who  could  so  easily  for¬ 
give  them.  The  blood-thirsty  hate  the  upright,  but 
the  just  seek  his  soul,  Prov.  29.  10.  Thirdly,  That, 
though  the  sin  was  very  heinous,  yet  they  must  not 
despair  of  the  pardon  of  it,  upon  their  repentance. 
If  they  would  lay  it  to  their  hearts,  God  would  not 
lay  it  to  their  charge.  “Do  you  think,  saith  St.' 
Austin,  that  Paul  heard  Stephen  pray  this  prayer  ? 
It  is  likely  he  did,  saith  he,  and  ridiculed  it  then  ; 

( audivit  subsannans,  sed  irrisit — he  heard  with 
scorn  ;)  but  afterward  he  had  the  benefit  of  it,  and 
fared  the  better  for  it.” 

3.  His  expiring  with  this  ;  When  he  had  said  this, 
he  fell  asleep  ;  or,  as  he  was  saying  this,  the  blow 
came,  that  was  mortal.  Note,  Death  is  but  a  sleep 
to  good  people  ;  not  the  sleep  of  the  soul,  (Stephen 
had  given  that  up  into  Christ’s  hand,)  but  the  sleep 
of  the  body ;  it  is  its  rest  from  all  its  griefs  and  toils, 
it  is  perfect  ease  and  indolence.  Stephen  died  as 
much  in  a  hurry  as  ever  any  man  did,  and  yet,  when 
he  died,  he  fell  asleep  ;  he  applied  himself  to  his 
dying  work  with  as  much  composure  of  mind  as  if  he 
had  been  going  to  sleep  ;  it  was  but  closing  his  eyes, 
and  dying.  Observe,  He  fell  asleep  when  he  was 
praying  for  his  persecutors  ;  it  is  expressed  as  if  he 
thought  he  could  not  die  in  peace  till  he  had  done 
that.  It  contributes  very  much  to  our  dying  com¬ 
fortably,  to  die  in  charity  with  all  men  ;  we  are  then 
found  of  Christ  in  peace  ;  let  not  the  sun  of  life  go 
down  upon  our  wrath.  He  fell  asleep  ;  the  vulgar 
Latin  adds,  in  the  Lord;  in  the  embraces  of  his 
love.  If  he  thus  sleep,  he  shall  do  well ;  he  shall 
awake  again  in  the  morning  of  the  resurrection. 

CHAP.  VIII. 

In  this  chapter,  we  have  an  account  ofthe  persecutions  of  the 
Christians,  and  the  propagating  of  Christianity  thereby.  It 
was  strange,  but  very  true,  that  the  disciples  of  Christ,  the 
more  they  were  afflicted  the  more  they  multiplied.  I.  Here 
is  the  church  suffering ;  upon  the  occasion  of  putting  Ste¬ 
phen  to  death,  a  very  sharp  storm  arose,  which  forced  many 
from  Jerusalem,  v.  1  . .  3.  II.  Here  is  the  church  spreading 
by  the  ministry  of  Philip  and  others,  that  were  dispersed 
upon  that  occasion.  We  have  here,  1.  The  gospel  brought 
to  Samaria;  preached  there;  (v.  4,  5.)  embraced  there, 
(v.  6. .  8.)  even  by  Simon  Magus;  (v.  9. .  13.)  the  gift  of 
the  Holy  Ghost  conferred  upon  some  of  the  believing  Sa¬ 
maritans  by  the  imposition  of  the  hands  of  Peter  and  John ; 
(v.  14  . .  17!)  and  the  severe  rebuke  given  bv  Peter  to  Simon 
Magus  for  bidding  money  for  a  power  to  bestow  that  gift, 
v.  18. .  25.  2.  The  gospel  sent  to  Ethiopia,  by  the  Eunuch, 

a  person  of  quality  of  that  country  ;  he  is  returning  home 
in  his  chariot  from  Jerusalem,  v.  26 .  .  28.  Philip  is  sent  to 
him,  and  in  his  chariot  preaches  Christ  to  him,  (v.  29  . .  35. ) 
baptizes  him  upon  his  profession  of  the  Christian  faith,  (v. 
36  . .  38.)  and  then  leaves  him,  v.  39,  40.  Thus  in  different 
ways  and  methods  the  gospel  Was  dispersed  among  the 
nations,  and,  one  way  or  other,  Have  they  not  all  heard  ? 


1.  A  ND  Saul  was  consenting  unto  his 
death.  And  at  that  time  there 
was  a  great  persecution  against  the  church 
which  was  at  Jerusalem ;  and  they  were 
all  scattered  abroad  throughout  the  regions 
of  Judea  and  Samaria,  except  the  apos¬ 
tles.  2.  And  devout  men  carried  Stephen 
to  his  burial,  and  made  great  lamentation 
over  him.  3.  As  for  Saul,  he  made  havock 
of  the  church,  entering  into  every  house, 
and  haling  men  and  women,  committed 
them  to  prison. 

In  these  verses,  we  have, 

I.  Something  more  concerning  Stephen  and  his 
death ;  how  people  stood  affected  to  it  ;  variously, 
as  generally  in  such  cases,  according  to  men’s  differ¬ 
ent  sentiments  of  things.  Christ  had  told  his  dis¬ 
ciples,  when  he  was  parting  with  them,  (John  16. 
20.)  Ye  shall  weep  and  lament,  but  the  world  shall 
rejoice.  Accordingly  here  is, 

1.  Stephen’s  death  rejoiced  in  by  one  ;  by  many, 
no  doubt,  but  by  one  in  particular,  and  that  was 
Saul,  who  was  afterward  called  Paul ;  he  was  con¬ 
senting  to  his  death,  cvnuScx.lv — he  consented  to  it 
with  delight  ;  so  the  word  signifies  ;  he  was  pleased 
with  it,  he  fed  his  eyes  with  this  bloody  spectacle, 
in  hopes  it  would  put  a  stop  to  the  growth  of  Chris¬ 
tianity.  We  have  reason  to  think  that  Paul  ordered 
Luke  to  insert  this,  for  shame  to  himself,  and  glory 
to  free  grace.  Thus  he  owns  himself  guilty  of  the 
blood  of  Stephen,  and  aggravates  it  with  this,  that 
he  did  not  do  it  with  regret  and  reluctancy,  but  with 
delight  and  a  full  satisfaction  ;  like  those  who  not 
only  do  such  things,  but  have  pleasure  in  them  that 
do  them. 

2.  Stephen’s  death  bewailed  by  others;  (v.  2.) 
Devout  men,  which  some  understand  of  those  that 
were  properly  so  called,  proselytes,  one  of  whom 
Stephen  himself,  probably,  was.  Or,  it  may  be 
taken  more  largely  ;  some  of  the  church  that  were 
more  devout  and  zealous  than  the  rest,  went,  and 
gathered  up  the  poor  crushed  and  broken  remains, 
to  which  they  gave  a  decent  interment ;  probably 
in  the  field  of  blood,  which  was  bought  some  time 
ago  to  bury  strangers  in.  They  buried  him  solemnly, 
and  made  great  lamentation  over  him.  Though  his 
death  was  of  great  advantage  to  himself,  and  great 
service  to  the  church,  yet  they  bewailed  it  as  a  ge¬ 
neral  loss,  so  well  qualified  was  he  for  the  service, 
and  so  likely  to  be  useful  both  as  a  deacon  and  as  a 
disputant.  It  is  an  ill  symptom,  if,  when  such  men 
are  taken  away,  it  is  net  laid  to  heart.  Those  de¬ 
vout  men  paid  these  their  last  respects  to  Stephen, 
(1.)  To  shew  that  they  were  not  ashamed  of  the 
cause  for  which  he  suffered,  nor  ashamed  of  the 
wrath  of  those  that  were  enemies  to  it ;  for,  though 
they  now  triumph,  the  cause  is  a  righteous  cause, 
and  will  be  at  last  a  victorious  one.  (2.)  To  shew 
the  great  value  and  esteem  they  had  for  this  faithful 
servant  of  Jesus  Christ,  this  first  martyr  for  the  gos¬ 
pel,  whose  memory  shall  always  be  precious  to  them, 
notwithstanding  the  ignominy  of  his  death.  They 
study  to  do  honour  to  him,  whom  God  put  honour 
upon.  (3.)  To  testify  their  belief  and  hope  of  the 
resurrection  of  the  dead,  and  the  life  of  the  world  to 
come. 

II.  An  account  of  this  persecution  of  the  church, 
which  begins  upon  the  martyrdom  of  Stephen. 
When  the  fury  of  the  Jews  ran  with  such  violence, 
and  to  such  a  height,  against  Stephen,  it  could  not 
quickly  either  stop  itself,  or  spend  itself.  The 
bloodv  are  often  in  scripture  called  blood-thirsty ; 
for  when  they  have  tasted  blood  they  thirst  for 


78 


THE  ACTS,  VIII. 


more.  One  would  have  thought  Stephen’s  dying 
prayers  and  dying  comforts  should  have  overcome 
them,  and  melted  them  into  a  better  opinion  of  Chris¬ 
tians  and  Christianity ;  but  it  seems  it  did  not,  the 
persecution  goes  on  ;  for,  1.  They  were  more  ex¬ 
asperated,  when  they  saw  they  could  prevail  no¬ 
thing  ;  and,  as  if  they  hoped  to  be  too  hard  for  God 
himself,  they  resolve  to  follow  their  blow  ;  and  per¬ 
haps,  because  they  were  none  of  them  struck  dead 
upon  the  place  for  stoning  Stephen,  their  hearts 
were  the  more  fully  set  in  them  to  do  evil.  2.  Per¬ 
haps  the  disciples  were  the  more  imboldened  to  dis¬ 
pute  against  them  as  Stephen  did,  seeing  how  trium¬ 
phantly  he  finished  his  course,  which  would  provoke 
them  so  much  the  more.  Observe, 

(1.)  Against  whom  this  persecution  was  raised  ; 
it  was  against  the  church  in  Jerusalem,  which  is  no 
sooner  planted  than  it  is  persecuted  ;  as  Christ  often 
intimated  that  tribulation  and  persecution  would 
arise  because  of  the  word.  And  Christ  had  parti¬ 
cularly  foretold  that  Jerusalem  would  soon  be  made 
too  hot  for  his  followers,  for  that  city  had  been  fa¬ 
mous  for  killing  the  prophets,  and  stoning  them  that 
were  sent  to  it,  Matt.  23.  37.  It  should  seem  that 
in  this  persecution  many  were  put  to  death,  for  Paul 
owns  that  at  this  time  he  persecuted  this  way  unto 
the  death,  {ch.  22.  4.)  and  {ch.  26.  10.)  that  when 
they  were  put  to  death  he  gave  his  voice  against 
them. 

(2. )  Who  was  an  active  man  in  it ;  none  so  zealous, 
so  busy,  as  Saul,  a  young  Pharisee,  v.  3.  As  for 
Saul,  (who  had  been  twice  mentioned  before,  and 
now  again  for  a  notorious  persecutor,)  he  made  ha¬ 
voc k  of  the  church  ;  he  did  all  he  could  to  lay  it 
waste  and  ruin  it ;  he  cared  not  what  mischief  he 
did  to  the  disciples  of  Christ,  nor  knew  when  to  take 
up.  He  aimed  at  no  less  than  the  cutting  off  the 
Gospel-Israel,  that  the  name  of  it  should  be  no  more 
in  remembrance,  Ps.  83.  4.  He  was  the  fittest  tool 
the  chief  priests  could  find  out  to  serve  their  pur¬ 
poses  ;  he  was  informer-general  against  the  disciples, 
a  messenger  of  the  great  council  to  be  employed  in 
searching  for  meetings,  and  seizing  all  that  were 
suspected  to  favour  that  way.  Saul  was  bred  a 
scholar,  a  gentleman,  and  yet  did  not  think  it  below 
him  to  be  employed  in  the  vilest  work  of  that  kind. 
[1.]  He  entered  into  every  house,  making  no  diffi¬ 
culty  of  breaking  open  doors,  night  or  day,  and  hav¬ 
ing  a  force  attending  him  for  that  purpose.  He 
entered  into  every  house  wherej  they  used  to  keep 
their  meetings,  or  every  house  that  had  any  Christians 
in  it,  or  was  thought  to  have.  No  man  could  be  se¬ 
cure  in  his  own  house,  though  it  is  his  castle.  [2.] 
He  haled,  with  the  utmost  contempt  and  cruelty, 
both  men  and  women,  dragged  them  along  the 
streets,  without  any  regard  to  the  tenderness  of  the 
weaker  sex  ;  he  stooped  so  low  as  to  take  cognizance 
of  the  meanest  that  were  leavened  with  the  gospel, 
so  extremely  bigoted  was  he.  [3.]  He  committed 
them  to  prison,  in  order  to  their  being  tried  and  put 
to  death,  unless  they  would  renounce  Christ ;  and 
some,  we  find,  were  compelled  bv  him  to  blaspheme, 
ch.  26.  11. 

(3.)  What  was  the  effect  of  this  persecution. 

Thev  were  all  scattered  abroad;  { v .  1.)  not  all 
the  believers,  but  all  the  preachers  ;  who  were  prin¬ 
cipally  struck  at,  and  against  whom  warrants  were 
issued  out  to  take  them  up.  They,  remembering 
our  Master’s  rule,  (  IVhen  they  persecute  you  in  one 
city,  Jlce  to  another, )  dispersed  themselves  by  agree¬ 
ment  throughout  the  regions  of  Judea,  and  of  Sama¬ 
ria  ;  not  so  much  for  fear  of  sufferings,  (for  Judea 
and  Samaria  were  not  so  far  off  from  Jerusalem  but 
that,  if  they  made  a  public  appearance  there,  as 
they  determined  to  do,  their  persecutors’  power 
would  soon  reach  them  there,)  but  because  they 
looked  upon  this  as  an  intimation  of  Providence  to 


them  to  scatter ;  their  work  was  pretty  well  done 
in  Jerusalem,  and  now  it  was  time  to  think  of  the 
necessities  of  other  places  :  for  their  Master  had 
told  them  that  they  must  be  his  witnesses  in  Jeru¬ 
salem  first,  and  then  in  all  Judea  and  in  Samaria, 
and  then  to  the  uttermost  parts  of  the  earth,  ( ch . 
1.  8.)  and  that  method  they  observe.  Though  per¬ 
secution  may  not  drive  us  off  from  our  work,  yet  it 
may  send  us,  as  a  hint  of  Providence,  to  work  "else¬ 
where. 

The  preachers  were  all  scattered  except  the  apos¬ 
tles,  who,  probably,  were  directed  by  the  Spirit  to 
continue  at  Jerusalem  yet  for  some  time,  they  being, 
by  the  special  providence  of  God,  screened  from 
the  storm,  and  by  the  special  grace  of  God  enabled 
to  face  the  storm.  They  tarried  at  Jerusalem,  that 
they  might  be  ready  to  go  where  their  assistance 
was  most  needed  by  the  other  preachers  that  were 
sent  to  break  the  ice  ;  as  Christ  ordered  his  disciples 
to  go  to  those  places  where  he  himself  designed  to 
come,  Luke  10.  1.  The  apostles  continued  longer 
together  at  Jerusalem  than  one  would  have  thought, 
considering  the  command  and  commission  given 
them,  to  go  into  all  the  world,  and  to  disciple  all  na¬ 
tions  ;  see  ch.  15.  6.  Gal.  1.  17.  But  what  was  done 
by  the  evangelists  whom  they  sent  forth,  was  reck¬ 
oned  as  done  by  them. 

4.  Therefore  they  that  were  scattered 
abroad,  went  every  where  preaching  the 
word.  5.  Then  Philip  went  down  to  the 
city  of  Samaria,  and  preached  Christ  unto 
them.  6.  And  the  people  with  one  accord 
gave  heed  unto  those  things  which  Philip 
spake,  hearing  and  seeing  the  miracles 
which  he  did.  7.  For  unclean  spirits,  cry¬ 
ing  with  a  loud  voice,  came  out  of  many 
that  were  possessed  with  them :  and  many 
taken  with  palsies,  and  that  were  lame, 
were  healed.  8.  And  there  was  great  joy 
in  that  city.  9.  But  there  was  a  certain 
man  called  Simon,  which  before-time  in 
the  same  city  used  sorcery,  and  bewitched 
the  people  of  Samaria,  giving  out  that  him¬ 
self  was  some  great  one.  10.  To  whom 
they  all  gave  heed  from  the  least  to  the 
greatest,  saying,  This  man  is  the  great 
power  of  God.  1 1.  And  to  him  they  had 
regard,  because  that  of  long  time  he  had 
bewitched  them  with  sorceries.  12.  But 
when  they  believed  Philip,  preaching  the 
things  concerning  the  kingdom  of  God,  and 
the  name  of  Jesus  Christ,  they  were  bap¬ 
tized  both  men  and  women.  13.  Then 
Simon  himself  believed  also;  and  when  he 
was  baptized,  he  continued  with  Philip,  and 
wondered,  beholding  the  miracles  and  signs 
which  were  done.  . 

Samson’s  riddle  is  here  again  unriddled  ;  Out  of  the 
eater  comes  forth  meat,  and  out  of  the  strong  sweet¬ 
ness.  The  persecution  that  was  designed  to  extirpate 
the  church,  was  by  the  overruling  providence  of  God 
made  an  occasion  of  the  enlargement  of  it.  Christ 
had  said,  I  am  come  to  send  fire  on  the  earth  ;  and 
they  thought,  by  scattering  those  who  were  kindled 
with  that  fire,  to  have  put  it  out,  but  instead  of  that 
they  did  but  help  to  spread  it. 

I.  Here  is  a  general  account  of  what  was  done  bv 


79 


THE  ACTS,  VIII. 


them  all ;  (v,  4.)  They  went  every  where ,  preach¬ 
ing  the  word.  1  hey  did  not  go  to  hide  themselves 
for  fear  of  suffering,  no  nor  to  shew  themselves  as 
proud  of  their  sufferings  ;  but  they  went  up  and 
down,  to  scatter  the  knowledge  of  Christ  in  every 
place  where  they  were  scattered.  They  went  every 
where,  into  the  way  of  the  Gentiles ,  and  the  cities 
of  the  Samaritans,  which  before  they  were  forbidden 
to  go  into,  ch.  10.  5.  They  did  not  keep  together  in 
a  body,  though  that  might  have  been  a  strength  to 
them,  but  they  scattered  into  all  parts  ;  not  to  take 
their  ease,  but  to  find  out  work.  They  went  evan¬ 
gelizing  the  world,  preaching  the  word  of  the  gospel; 
that  was  it  which  filled  them,  and  which  they  en¬ 
deavoured  to  fill  the  country  with,  those  of  them 
that  were  preachers,  in  their  preaching,  and  others 
in  their  common  converse.  They  were  now  in  a 
country  where  they  were  no  strangers,  for  Christ 
and  his  disciples  had  conversed  much  in  the  regions 
of  Judea ;  so  that  they  had  a  foundation  laid  there 
for  them  to  build  upon  ;  and  it  would  be  requisite  to 
let  the  people  there  know  what  that  doctrine  which 
Jesus  had  preached  there  some  time  ago  was  come 
to,  and  that  it  was  not  lost  and  forgotten,  as  perhaps 
they  were  made  to  believe. 

II.  A  particular  account  of  what  was  done  by  Phi¬ 
lip.  We  shall  hear  of  the -progress  and  success  of 
others  of  them  afterward,  (ch.  11.  19.)  but  here 
must  attend  the  motions  of  Philip,  not  Philip  the 
apostle,  but  Philip  the  deacon,  who  was  chosen  and 
ordained  to  serve  tables,  but  having  used  the  office 
of  a  deacon  well,  he  purchased  to  himself  a  good  de¬ 
gree,  and  great  boldness  in  the  faith,  1  Tim.  3.  13. 
Stephen  was  advanced  to  the  degree  of  a  martyr, 
Philip  to  the  degree  of  an  evangelist,  which  when 
he  entered  upon,  being  obliged  by  it  to  give  himself 
to  the  word  and  prayer,  he  was,  no  doubt,  discharg¬ 
ed  from  the  office  of  a  deacon ;  for  how  could  he  serve 
tables  at  Jerusalem,  which  by  that  office  he  was 
obliged  to  do,  when  he  was  preaching  in  Samaria  ? 
And  it  is  probable  that  two  others  were  chosen  in 
the  room  of  Stephen  and  Philip.  Now  observe, 

1.  What  wonderful  success  Philip  had  in  his 
preaching,  and  what  reception  he  met  with. 

(1.)  The  place  he  chose,  was,  the  city  of  Samaria; 
the  head-city  of  Samaria,  the  metropolis  of  that 
country,  which  stood  there  where  the  city  of  Sama¬ 
ria  had  formerly  stood,  which  we  read  of  the  build¬ 
ing  of,  1  Kings  16.  24.  now  called  Sebaste.  Some 
think  it  was  the  same  with  Sychem  or  Sychar,  that 
city  of  Samaria  where  Christ  was,  John  4.  5.  Many 
of  that  city  then  believed,  in  Christ,  though  he  did 
no  miracles  among  them  ;  (v.  39,  41.)  and  now  Phi¬ 
lip,  three  years  after,  can'ies  on  the  work  then  be¬ 
gun.  The  Jews  would  have  no  dealings  with  the 
Samaritans;  but  Christ  sent  his  gospel  to  slav  all 
enmities,  and  particularly  that  between  the  Jews 
and  the  Samaritans,  by  making  them  one  in  his 
church. 

(2.)  The  doctrine  he  preached,  was,  Christ;  for 
he  determined  to  know  nothing  else.  He  preached 
Christ  to  them,  he  proclaimed  Christ  to  them,  so 
the  word  signifies ;  as  a  king,  when  he  comes  to  the 
crown,  is  proclaimed  throughout  his  dominions.  The 
Samaritans  had  an  expectation  of  the  Messiah’s 
coming,  as  appears  by  John  4.  25.  Now  Philip  tells 
them  that  he  is  come,  and  that  the  Samaritans  are 
welcome  to  him.  Ministers’  business  is  to  preach 
Christ ;  Christ,  and  him  crucified ;  Christ,  and  him 
glorified. 

(3.)  The  proofs  he  produced  for  the  confirmation 
of  his  doctrine,  were,  miracles,  v.  6.  To  convince 
them  that  he  had  his  commission  from  heaven,  (and 
therefore  not  only  they  might  venture  upon  what  he 
said,  but  they  were  bound  to  yield  to  it,)  he  shews 
them  this  broad  seal  of  heaven  annexed  to  it,  which 
the  God  of  truth  would  never  put  to  a  lie.  The  mi¬ 


racles  were  undeniable,  they  heard  and  saw  the 
miracles  which  he  did ;  they  heard  the  commanding 
words  he  spake,  and  saw  the  amazing  effect  of  them 
immediately  ;  that  he  spake,  and  it  was  done.  And 
the  nature  of  the  miracles  was  such  as  suited  the 
intention  of  his  commission,  and  gave  light  and  lus¬ 
tre  to  it. 

[1.]  He  was  sent  to  break  the  power  of  Satan; 
and,  in  token  of  that,  unclean  spirits,  being  charged 
in  the  name  of  the  Lord  Jesus  to  remove,  came  out 
of  many  that  were  possessed  with  them,  v.  7.  As 
far  as  the  gospel  prevails,  Satan  is  forced  to  quit  his 
hold  of  men  and  his  interest  in  them,  and  then  those 
are  restored  to  themselves  and  to  their  right  mind 
again,  who,  while  he  kept  possession,  were  distract¬ 
ed.  Wherever  the  gospel  gains  the  a  c/mission  and 
mission  it  ought  to  have,  evil  spirits  are  dislodged, 
and  particularly  unclean  spirits,  all  inclinations  to 
the  lusts  of  the  flesh,  which  war  against  the  soul ;  for 
God  has  called  us  from  uncleanness  to  holiness,  1 
Thess.  4.  7.  This  was  signified  by  the  casting  of 
these  unclean  spirits  out  of  the  bodies  of  people,  who, 
it  is  here  said,  came  out  crying  with  a  loud  voice, 
which  signifies  that  they  came  out  with  great  reluc- 
tancy,  and  sore  against  their  wills,  but  were  forced 
to  acknowledge  themselves  overcome  by  a  superior 
power,  Mark  1.  26. — 3.  11. — 9.  26. 

[2.  ]  He  was  sent  to  heal  the  minds  of  men,  to  cure 
a  distempered  world,  and  to  put  it  into  a  good  state 
of  health ;  in  token  of  that,  many  that  were  taken 
with  palsies,  and  that  were  lame,  were  healed.  Those 
distempers  are  specified,  .that  were  most  difficult  to 
be  cured  by  the  course  of  nature,  (that  the  miracu¬ 
lous  cure  might  be  the  more  illustrious,)  and  those 
that  were  most  expressive  of  the  disease  of  sin,  and 
that  moral  impotency  which  the  souls  of  men  labour 
under  as  to  the  service  of  God.  The  grace  of  God 
in  the  gospel  is  designed  for  the  healing  of  those  that 
are  spiritually  lame  and  paralytic,  and  cannot  help, 
themselves,  Rom.  5.  6. 

(4.)  The  acceptance  which  Philip’s  doctrine,  thus 
proved,  met  with  in  Samaria;  (v.  6.)  The  people 
with  one  accord  gave  heed  to  those  things  which 
Philip  shake  ;  induced  thereto  by  the  miracles  which 
served  at  first  to  gain  attention,  and  so  by  degrees  to 
gain  assent.  There  then  begins  to  be  some  hopes 
of  people,  when  they  begin  to  take  notice  of  what  is 
said  to  them  concerning  the  things  of  their  souls  and 
eternity ;  when  they  begin  to  give  heed  to  the  word 
of  God,  as  those  that  are  well  pleased  to  hear  it,  de¬ 
sirous  to  understand  and  remember  it,  and  that  look 
upon  themselves  as  concerned  in  it.  The  common 
people  gave  heed  to  Philip,  li  o %\oi — a  multitude  of 
them,  not  here  and  there  one,  but  with  one  accord ; 
they  were  all  of  a  mind,  that  the  doctrine  of  the  gos¬ 
pel  was  fit  to  be  inquired  into,  and  an  impartial  hear 
ing  given  to  it. 

(5.)  The  satisfaction  they  had  in  attending  on,  and 
attending  to,  Philip’s  preaching,  and  the  success  it 
had  with  many  of  them;  (v.  8.)  There  was  great 
joy  in  that  city,  for,  (v.  12.)  They  believed  Philip, 
and  were  baptized,  into  the  faith  of  Christ,  the  ge¬ 
nerality  of  them,  both  men  and  women.  Observe, 

[1.]  Philip  preached  the  things  concerning  the  king¬ 
dom  of  Goa,  the  constitution  of  that  kingdom,  the 
laws  and  ordinances  of  it,  the  liberties  and  privileges 
of  it,  and  the  obligations  we  are  all  under  to  be  the 
loyal  subjects  of  that  kingdom  ;  and  he  preached  the 
name  of  Jesus  Christ,  as  King  of  that  kingdom  ;  his 
name,  which  is  above  every  name,  he  preached  it 
up  in  its  commanding  power  and  influence  ;  all  that 
by  which  he  has  made  himself  known.  (2.]  The 
people  not  only  gave  heed  to  what  he  said,  but  at 
length  believed  it ;  were  fully  convinced  that  it  was 
of  God,  and  not  of  men,  and  gave  up  themselves  to 
the  conduct  and  government  of  it.  As  to  this  moun¬ 
tain,  on  which  they  had  hitherto  worshipped  God,  4 


80 


THE  ACTS,  VIII. 


and  placed  a  great  deal  of  religion  in  it,  they  were 
now  as  much  weaned  from  it  as  ever  they  had  been 
wedded  to  it,  and  become  the  true  worshippers,  who 
worship  the  Father  in  spirit  and  in  truth,  and  in  the 
name  of  Christ,  the  true  Temple,  John  4.  20,  23. 
[3.]  W  hen  they  believed,  without  scruple  (though 
they  were  Samaritans)  and  without  delay  they  were 
baptized,  openly  professed  the  Christian  faith,  pro¬ 
mised  to  adhere  to  it,  and  then,  by  washing  them 
with  water,  were  solemnly  admitted  into  the  com¬ 
munion  of  the  Christian  church,  and  owned  as  bre¬ 
thren  by  the  disciples.  Men  only  were  capable  of 
being  admitted  into  the  Jewish  church  by  circumci¬ 
sion  ;  but,  to  shew  that  in  Jesus  Christ  there  is  nei¬ 
ther  male  nor  female,  (Gal.  3.  28. )  but  both  are  alike 
welcome  to  him,  the  initiating  ordinance  is  such  as 
women  are  capable  of,  for  they  are  numbered  with 
God’s  spiritual  Israel,  though  not  with  Israel  ac¬ 
cording  to  the  flesh.  Numb.  1.  2.  And  from  hence 
it  is  easily  gathered,  that  women  are  to  be  admitted 
to  the  Lord’s  supper,  though  it  does  not  appear  that 
there  were  any  among  those  to  whom  it  was  first 
administered.  [4.  ]  This  occasioned  great  joy;  each 
one  rejoiced  for  himself,  as  he  in  the  parable,  who 
found  the  treasure  hid  in  the  field ;  and  they  all  re¬ 
joiced  for  the  benefit  hereby  brought  to  their  city, 
and  that  it  came  without  opposition  ;  which  it  would 
scarcely  have  done,  if  Samaria  had  been  within  the 
jurisdiction  of  the  chief  priests.  Note,  The  bring¬ 
ing  of  the  gospel  to  any  place  is  just  matter  of  joy, 
of  great  joy,  to  that  place.  Hence  the  spreading  of 
the  gospel  in  the  world,  is  often  prophesied  of  in  the 
Old  Testament,  as  the  diffusing  of  joy  among  the 
nations  ;  Ps.  67.  4.  Let  the  nations  be  glad,  ana  sing 
for  joy,  1  Thess.  1.  6.  The  gospel  of  Christ  does 
not  make  men  melancholy,  but  fills  them  with  joy, 
if  it  be  received  as  it  should  be  ;  for  it  is  glad  tidings 
of  great  joy  to  all  people,  Luke  2.  10. 

2.  What  there  was  in  particular  at  this  city  of  Sa¬ 
maria,  that  made,  the  success  of  the  gospel  there 
more  than  ordinary  wonderful. 

(1.)  That  Simon  Magus  had  been  busy  there,  and 
had  gained  a  great  interest  among  the  people,  and 
yet  they  believed  the  things  that  Philip  spake.  To 
unlearn  that  which  is  bad,  proves  many  times  a 
harder  task  than  to  learn  that  which  is  good.  These 
Samaritans,  though  they  were  not  idolaters  as  the 
Gentiles,  nor  prejudiced  against  the  gospel  by  tra¬ 
ditions  received  from  their  fathers,  yet  they  had  of 
late  been  drawn  to  follow  Simon  a  conjurer,  (for  so 
Magus  signifies,)  who  made  a  mighty  noise  among 
them,  and  had  strangely  bewitched  them. 

We  are  here  told, 

[1.]  How  strong  the  delusion  of  Satan  was,  by 
which  they  were  brought  into  the  interests  of  this 
great  deceiver ;  he  had  been  for  some  time,  nay  for 
a  long  time,  in  this  city,  using  sorceries  ;  perhaps  he 
came  thither  by  the  instigation  of  the  Devil,  soon 
after  our  Saviour  had  been  there,  to  undo  what  he 
had  been  doing  there  ;  for  it  was  always  Satan’s  way 
to  crush  a  good  work  in  its  bud  and  infancy,  1  Cor. 
11.  3.  1  Thess.  3.  5.  Now, 

First,  Simon  assumed  to  himself  that  which  was 
considerable;  he  gave  out  that  himself  was  some 
great  one,  and  would  have  all  people  to  believe  so, 
and  to  pay  him  respect  accordingly  ;  and  then,  as  to 
every  tiling  else,  they  might  do  as  they  pleased  ;  he 
had  no  design  to  reform  their  lives,  or  improve  their 
worship  and  devotion,  only  to  make  them  believe 
that  he  was,  vie  — some  divine  person.  Justin 

Martin  says  that  he  would  be  worshipped  as,  rr^Zror 
9-icv — the  chief  god.  He  gave  out  himself  to  be  the 
Son  of  God,  the  Messiah,  so  some  think  ;  or  to  be  an 
angel,  or  a  prophet ;  perhaps  he  was  uncertain  with¬ 
in  himself  what  title  of  honour  to  pretend  to ;  but  he 
would  be  thought  some  great  one.  Pride,  ambition, 
and  an  affectation  of  grandeur,  have  always  been  the 


cause  of  abundance  of  mischief,  both  to  the  world 
and  to  the  church. 

Secondly,  The  people  ascribed  to  him  what  he 
pleased.  1.  They  all  gave  heed  to  him,  from  the 
least  to  the  greatest ;  both  young  and  old,  both  poor 
and  rich,  both  governors  and  governed ;  to  him  they 
had  regard,  [y.  10,  11.)  and  perhaps  the  more,  be¬ 
cause  the  time  fixed  for  the  coming  of  the  Messiah 
was  now  expired ;  which  had  raised  a  general  ex¬ 
pectation  of  the  appearing  of  some  great  one  about 
this  time.  Probably,  he  was  a  native  of  their  coun¬ 
try,  and  therefore  they  embraced  him  the  more 
cheerfully,  that  by  giving  honour  to  him  they  might 
reflect  it  upon  themselves.  2.  They  said  "of  him. 
This  man  is  the  great  power  of  God  ;  the  power  of 
God,  that  great  power ;  (so  it  might  be  read ;)  that 
power  which  made  the  world.  See  how  ignorant 
inconsiderate  people  mistake  that  which  is  done  by 
the  power  of  Satan,  as  if  it  were  done  by  the  power 
of  God  !  Thus,  in  the  Gentile  world,  devils  pass  for 
deities;  and  in  the  antichristian  kingdom  all  the 
world  wonders  after  a  beast,  to  whom  the  dragon 
gives  his  power,  and  who  opens  his  mouth  in  blas¬ 
phemy  against  God,  Rev.  13.  2,  3.  3.  They  were 

brought  to  it  by  his  sorceries  ;  he  bewitched  the  people 
of  Samaria,  (y.  9.)  bewitched  them  with  sorceries,  (v. 
11.)  that  is,  either,  (1.)  By  his  magic  arts  he  be¬ 
witched  the  minds  of  the  people,  at  least  some  of 
them,  who  drew  in  others.  Satan,  by  God’s  per¬ 
mission,  filled  their  hearts  to  follow  Simon.  O  fool¬ 
ish  Galatians,  saith  Paul,  who  hath  bewitched  you  ? 
Gal.  3.  1.  These  people  are  said  to  be  bewitched 
by  Simon,  because  they  were  so  strangely  infatuated 
to  believe  a  lie.  Or,  (2.)  By  his  magic  arts  he  did 
many  signs  and  lying  wonders ,  which  seemed  to  be 
miracles,  but  really  were  not  so ;  like  those  of  the 
magicians  of  Egypt,  and  those  of  the  man  of  sin,  2 
Thess.  2.  9.  When  they  knew  no  better,  they  were 
influenced  by  his  sorceries  ;  but  when  they  were  ac¬ 
quainted  with  Philip’s  real  miracles,  they  saw  plainly 
that  the  one  was  real  and  the  other  a  sham,  and  that 
there  was  as  much  difference  as  between  Aaron’s 
rod  and  those  of  the  magicians  :  What  is  the  chaff  to 
the  wheat?  Jer.  23.  28. 

Thus,  notwithstanding  the  influence  Simon  Magus 
had  had  upon  them,  and  the  loathness  there  gene¬ 
rally  is  in  people  to  own  themselves  in  an  error,  and 
to  retract  it,  yet,  when  they  saw  the  difference  be¬ 
tween  Simon  and  Philip,  they  quitted  Simon,  gave 
heed  no  longer  to  him,  but  to  Philip  :  and  thus  you 
see, 

[2.]  How  strong  the  power  of  divine  grace  is,  by 
which  they  were  brought  to  Christ,  who  is  'I' ruth 
itself,  and  was,  as  I  may  say,  the  great  Undeceiver. 
By  that  grace  working  with  the  word,  they  that  had 
been  led  captive  by  Satan,  were  brought  into  obedi¬ 
ence  to  Christ.  Where  Satan,  as  a  strong  man 
armed,  kept  possession  of  the  palace,  and  thought 
himself  safe,  Christ,  as  a  stronger  than  he,  dispos¬ 
sessed  him,  and  divided  the  spoil ;  led  captivity  cap¬ 
tive,  and  made  those  the  trophies  of  his  victory, 
whom  the  Devil  had  triumphed  over.  Let  us  not 
despair  of  the  worst,  when  even  those  whom  Simon 
Magus  had  bewitched  were  brought  to  believe. 

(2.)  Here  is  another  thing  yet  more  wonderful, 
that  Simon  Magus  himself  became  a  convert  to  the 
faith  of  Christ,  in  shew  and  profession,  for  a  time. 
Is  Saul  also  among  the  prophets?  Yes,  (y.  13.)  Si¬ 
mon  himself  believed  also;  he  was  convinced  that 
Philip  preached  a  tnie  doctrine,  because  he  saw  it 
confirmed  by  real  miracles,  which  lie  was  the  better 
able  to  judge  of,  because  he  was  conscious  to  him¬ 
self  of  the  trick  of  his  own  pretended  ones.  [1.] 
The  present  conviction  went  so  far,  that  he  was  bap¬ 
tized,  was  admitted,  as  other  believers  were,  into 
the  church,  bv  baptism  ;  and  we  have  no  reason  to 
think  that  Philip  did  amiss  in  baptizing  him  ;  no,  nor 


81 


THE  ACTS,  VIII. 


in  baptizing  him  quickly.  Though  he  had  been  a  | 
very  wicked  man,  a  sorcerer,  a  pretender  to  divine 
honours,  yet,  upon  his  solemn  profession  of  repen¬ 
tance  for  his  sin  and  faith  in  Jesus  Christ,  he  was 
baptized.  For,  as  great  wickedness  before  conver¬ 
sion  keeps  not  true  penitents  from  the  benefit  of 
God’s  grace,  so  neither  should  it  keep  professing 
ones  from  church-fellowship.  Prodigals,  when  they 
return,  must  be  joyfully  welcomed  home,  though  we 
cannot  be  sure  but  that  they  will  play  the  prodigal 
again.  Nay,  though  he  was  now  but  a  hypocrite, 
and  really  in  the  gall  of  bitterness  and  bond  of  ini¬ 
quity  all  this  while,  and  would  soon  have  been  found 
to  be  so  if  he  had  been  tried  a  while,  yet  Philip  bap¬ 
tized  him ;  for  it  is  God’s  prerogative  to  know  the 
heart :  the  church  and  its  ministers  must  go  by  a 
judgment  of  charity,  as  far  as  there  is  room  for  it. 

It  is  a  maxim  in  the  law,  Donee  contrarium  patet, 
semper  prdesumitur  meliori parti —  We  must  hope  the 
best  as  long  as  we  can.  And  it  is  a  maxim  of  the  , 
discipline  of  the  church,  De  secretis  non  judicat  ec- 
clesia — The  secrets  of  the  heart  God  only  judges. 
[2.]  The  present  conviction  lasted  so  long,  that  he 
continued  with  Philip  ;  though  afterward  he  aposta¬ 
tized  from  Christianity,  yet  not  quickly.  He  courted 
Philip’s  acquaintance  ;  and  now  he  that  had  given 
out  himself  to  be  some  great  one,  is  content  to  sit  at 
the  feet  of  a  preacher  oi  the  gospel.  Even  bad  men, 
very  bad,  may  sometimes  be  in  a  good  frame,  very 
good ;  and  they  whose  hearts  still  go  after  their  co¬ 
vetousness,  may  possibly  not  only  come  before  God 
as  his  people  come,  but  continue  with  them.  [3.] 
The  present  conviction  was  wrought  and  kept  up 
by  the  miracles ;  he  wondered  to  see  himself  so  fat- 
outdone  in  signs  and  miracles.  Many  wonder  at  the 
proofs  of  divine  truths,  who  never  experience  the 
power  of  them. 

14.  Now  when  the  apostles  which  were 
at  Jerusalem,  heard  that  Samaria  had  re¬ 
ceived  the  word  of  God,  they  sent  unto  them 
Peter  and  John.  1 5.  Who,  when  they  were 
come  down,  prayed  for  them  that  they 
might  receive  the  Holy  Ghost.  16.  (For 
as  yet  he  was  fallen  upon  none  of  them : 
only  they  were  baptized  in  the  name  of  the 
Lord  Jesus :)  1 7.  Then  laid  they  their 

hands  on  them,  and  they  received  the  Holy 
Ghost.  18.  And  when  Simon  saw  that 
through  laying  on  of  the  apostles’  hands  the 
Holy  Ghost  was  given,  he  offered  them 
money,  19.  Saying,  Give  me  also  this 
power,  that  on  whomsoever  T  lay  hands,  he 
may  receive  the  Holy  Ghost.  20.  But  Pe¬ 
ter  said  unto  him,  Thy  money  perish  with 
thee,  because  thou  hast  thought  that  the 
gift  of  God  may  be  purchased  with  money. 
21.  Thou  hast  neither  part  nor  lot  in  this 
matter :  for  thy  heart  is  not  right  in  the  sight 
of  God.  22.  Repent  therefore  of  this  thy 
wickedness,  and  pray  God,  if  perhaps  the 
thought  of  thine  heart  may  be  forgiven  thee. 

23.  For  I  perceive  that  thou  art  in  the  gall 
of  bitterness,  and  in  the  bond  of  iniquity. 

24.  Then  answered  Simon,  and  said,  Pray 
ye  to  the  Lord  for  me,  that  none  of  these 
things  which  ye  have  spoken  come  upon 
me.  25.  And  they,  when  they  had  testi 

Vol.  vi. — L 


I  tied  and  preached  the  word  of  the  Lord,  re¬ 
turned  to  Jerusalem,  and  preached  the  gos¬ 
pel  in  many  villages  of  the  Samaritans. 

God  had  wonderfully  owned  Philip  in  his  work  as 
an  evangelist  at  Samaria,  but  he  could  do  no  more 
than  an  evangelist;  there  were  some  peculiar  powers 
reserved  to  the  apostles,  for  the  keeping  up  of  the 
dignity  of  their  office,  and  here  we  have  an  account 
of  what  was  done  by  two  of  them  there — Peter  and 
John.  The  twelve  kept  together  at  Jerusalem,  (v. 
1.)  and  thither  these  good  tidings  were  brought 
them,  that  Samaria  had  received  the  word  of  God, 
(v.  14.)  that  a  great  harvest  of  souls  was  gathered, 
and  was  likely  to  be  gathered  in  to  Christ  there. 
The  word  of  God  was' not  only  preached  to  them, 
but  received  by  them ;  they  bid  it  welcome,  admitted 
the  light  of  it,  and  submitted  to  the  power  of  it. 
When  they  heard  it,  they  sent  unto  them  Peter  and 
John.  If  Peter  had  been,  as  some  say  he  was,  the 
prince  of  the  apostles,  he  would  have  sent  some  ol 
them,  or,  if  he  had  seen  cause,  would  have  gone 
himself  of  his  own  accord  ;  but  he  was  so  far  from 
that,  that  he  submitted  to  an  order  of  the  house,  and, 
as  a  servant  to  the  body,  went  whither  they  sent 
him.  Two  apostles  were  sent,  the  two  most  emi¬ 
nent,  to  Samaria,  1.  To  encourage  Philip,  to  assist 
him,  and  strengthen  his  hands.  Ministers  in  a  higher 
station,  and  that  excel  in  gifts  and  graces,  should 
contrive  how  they  may  be  helpful  to  those  in  a  lower 
sphere,  and  contribute  to  their  comfort  and  useful¬ 
ness.  2.  To  carry  on  the  good  work  that  was  begun 
among  the  people,  and,  with  those  heavenly  graces 
that  had  enriched  them,  to  confer  upon  them  spi¬ 
ritual  gifts.  Now  observe, 

T.  How  they  advanced  and  improved  those  of  them 
that  were  sincere;  it  is  said,  (v.  16.)  The  Holy 
Ghost  was  as  yet  fallen  upon  none  of  them,  in  those 
extraordinary  powers  which  were  conveyed  by  the 
descent  of  the  Spirit  upon  the  day  of  pentecost ;  they 
were  none  of  them  endued  with  the  gift  of  tongues, 
which  seems  then  to  have  been  the  most  usual,  im¬ 
mediate  effect  of  the  pouring  out  of  the  Spirit.  See 
ch.  10.  45,  46.  This  was  both  an  eminent  sign  to 
them  which  believed  not,  and  of  excellent  service 
to  them  that  did.  This,  and  other  such  gifts,  they 
had  not,  only  they  were  baptized  in  the  name  of  the 
Lord  Jesus,  and  so  engaged  to  him  and  interested 
in  him,  which  was  necessary  to  salvation,  and  in  that 
they  had  joy  and  satisfaction,  (y.  8.)  though  they 
could  not  speak  with  tongues.  They  that  are  in¬ 
deed  given  up  to  Christ,  and  have  experienced  the 
sanctifving  influences  and  operations  of  the  Spirit  of 
grace,  have  great  reason  to  be  thankful,  and  no  rea¬ 
son  to  complain,  though  they  have  not  those  gifts 
that  are  for  oniament,  and  would  make  them  bright. 

But  it  is  intended  that  they  should  go  on  to  the 
perfection  of  the  present  dispensation,  for  the  greater 
honour  of  the  gospel.  We  have  reason  to  think  that 
Philip  had  received  these  gifts  of  the  Holy  Ghost 
himself,  but  had  not  a  power  to  confer  them,  the 
apostles  must  come  to  do  that ;  and  they  did  it  not 
upon  all  that  were  baptized,  but  upon  some  of  them, 
and  it  should  seem,  such  as  were  designed  for  some 
office  in  the  church,  or  at  least  to  be  eminent  active 
members  of  it ;  and  upon  some  of  them,  one  gift  of 
the  Holy  Ghost,  and  upon  others,  another.  See  1 
Cor.  12.' 4,  8.— 14.  26. 

Now,  in  order  to  this, 

1.  The  apostles  prayed  for  them,  v.  15.  The 
Spirit  is  given,  not  to  ourselves  only ;  (Luke  11.  13.) 
but  to  others  also,  in  answer  to  prayer;  I  will  put 
my  Spirit  within  you,  (Ezek.^  36.  27.)  but  I  will  for 
this  be  inquired  of,  v.  37.  We  mav  take  encourage 
ment  from  this  example,  in  praying  to  God  to  grve 
the  renewing  graces  of  the  Holy  Ghost  to  them  v  hose 


82 


TH  fo  ACTS,  VIII. 


spiritual  welfare  we  are  concerned  for ;  for  cur  chil¬ 
dren,  for  our  friends,  for  our  ministers ;  we  should 
pray,  and  pray  earnestly,  that  they  may  receive  the 
Holy  Ghost ;  for  that  includes  all  blessings. 

2.  They  laid  their  hands  on  them,  to  signify  that 
their  prayers  were  answered,  and  that  the  gift  of 
the  Iioly  Ghost  was  conferred  upon  them;  for,  upon 
the  use  of  this  sign,  they  received  the  Holy  Ghost , 
and  sjiake  with  tongues.  The  laying  on  of  hands 
was  anciently  used  in  blessing,  by  those  who  blessed 
with  authority.  Thus  the  apostles  blessed  these 
new  converts,  ordained  some  to  be  ministers,  and 
confirmed  others  in  their  Christianity.  We  cannot 
now,  nor  can  any  thus  give  the  Holy  Ghost  by  the 
laying  on  of  hands ;  but  this  mat-  intimate  to  us,  that 
those  whom  we  pray  for  we  should  use  our  endea¬ 
vours  with. 

II.  How  they  discovered  and  discarded  him  that 
was  a  hypocrite  among  them,  and  that  was  Simon 
Magus;  for  they  knew  how  to  separate  between  the 
precious  and  the  vile.  Now  observe  here, 

1.  The  wicked  proposal  that  Simon  made,  by 

which  his  hypocrisy  was  discovered  ;  ( v .  18,  19. ) 
When  he  saw  that  through  laying  on  of  the  apostles' 
hands,  the  Holy  Ghost  was  given,  (which  should 
have  confirmed  his  faith  in  the  doctrine  of  Christ, 
and  increased  his  veneration  for  the  apostles,)  it 
gave  him  a  notion  of  Christianity  as  no  other  than  an 
exalted  piece  of  sorcery,  in  which  he  thought  him¬ 
self  capable  of  being  equal  to  the  apostles,  and  there¬ 
fore  offered  them  money,  saying,  Give  me  also  this 
power.  He  does  not  desire  them  to  lay  their  hands 
on  him,  that  he  might  receive  the  Holy  Ghost  him¬ 
self,  (for  he  did  not  foresee  that  any  thing  was  to  be 
got  by  that,)  but  that  they  would  convey  to  him  a 
power  to  bestow  the  gift  upon  others.  He  was  am¬ 
bitious  to  have  the  honour  of  an  apostle,  but  not  at 
all  solicitous  to  have  the  spirit  and  disposition  of  a 
Christian.  He  was  more  desirous  to  gain  honour  to 
himself  than  to  do  good  to  others.  Now,  in  making 
tl  is  motion,  (1.)  He  put  a  great  affront  upon  the 
apostles,  as  if  they  were  mercenary  men,  would  do 
any  thing  for  money,  and  loved  it  as  well  as  he  did  ; 
whereas  they  had  left  what  they  had,  for  Christ,  so 
far  were  they  from  aiming  to  make  it  more  !  (2. ) 

He  put  a  great  affront  upon  Christianity,  as  if  the 
miracles  that  were  wrought  for  the  proof  of  it,  were 
done  by  magic  art,  only  of  a  different  nature  from 
what  he  himself  had  practised  formerly.  (3. )  He 
shewed  that,  like  Balaam,  he  aimed  at  the  rewards 
of  divination ;  for  he  would  not  have  bid  money  for 
this  power,  if  he  had  not  hoped  to  get  money  by  it. 
(4. )  He  shewed  that  he  had  a  very  high  conceit  of 
himself,  and  that  he  had  never  his  heart  truly  hum¬ 
bled.  Such  a  wretch  as  he  had  been  before  his  bap¬ 
tism  should  have  asked,  like  the  prodigal,  to  be  made 
as  one  of  the  hired  servants.  But  as  soon  as  he  is 
admitted  into  the  family,  no  less  a  place  will  serve 
him  than  to  be  one  of  the  stewards  of  the  household, 
and  to  be  intrusted  with  a  power  which  Philip  him¬ 
self  had  not,  but  the  apostles  only. 

2.  The  just  rejection  of  his  proposal,  and  the  cut¬ 
ting  reproof  Peter  gave  him  for  it,  v.  20 — 23. 

(1.)  Peter  shews  him  his  crime;  ( v .  20.)  Thou 
hast  thought  that  the  gif t  of  God  may  be  purchased 
with  money ;  and  thus,  [1.]  He  had  overvalued  the 
wealth  of  this  world,  as  if  it  were  an  equivalent  for 
any  thing,  and  as  if,  because,  as  Solomon  saith,  it  an¬ 
swers  all  things  relating  to  the  life  that  now  is,  it 
would  answer  all  things  relating  to  the  other  life, 
and  would  purchase  the  pardon  of  sin,  the  gift  of  the 
Holy  Ghost,  and  eternal  life.  [2.]  He  had  under¬ 
valued  the  gift  of  the  Holy  Ghost,  and  put  it  upon  a 
level  with  the  common  gifts  of  nature  and  provi¬ 
dence.  He  thought  the  power  of  an  apostle  might 
as  well  be  had  for  a  good  fee  as  the  advice  of  a  phy¬ 
sician  or  a  lawyer;  which  was  the  greatest  despite 


that  could  be  done  to  the  Spirit  of  grace.  All  the 
buying  and  selling  of  pardons  and  indulgencies  in  the 
church  of  Rome  is  the  product  of  this  same  wicked 
thought,  that  the  gift  of  God  may  be  purchased  with 
money,  when  the  offer  of  divine  grace  so  expressly 
runs,  without  moiiey  and  without  price. 

(2.)  He  shews  him  his  character,  which  is  in¬ 
ferred  from  his  crime.  Fron  everything  that  a 
man  says  or  does  amiss,  we  caivmt  infer  that  he  is  a 
hypocrite  in  the  profession  he  makes  of  religion  ;  but 
this  of  Simon’s  was  such  a  fundamental  error,  as 
could  by  no  means  consist  with  a  state  of  grace  ;  his 
bidding  money  (and  that  got  by  sorcery  too)  was  an 
incontestable  evidence  that  he  was  yet  under  the 
power  of  a  worldly  and  carnal  mind,  and  was  yet 
that  natural  man  which  receiveth  not  the  things  oj 
the  Spirit  of  God,  neither  can  he  know  them.  And 
therefore  Peter  tells  him  plainly,  [1.]  That  his 
heart  was  not  right  in  the  sight  of  God,  v.  21. 
“Though  thou  professest  to  believe,  and  art  bap¬ 
tized,  yet  thou  art  not  sincere.”  We  are  as  our 
hearts  are  ;  if  they  be  not  right,  we  are  wrong ;  and 
they  are  open  in  the  sight  of  God,  who  knows  them, 
judges  them,  and  judges  of  us  by  them.  Our  hearts 
are  that  which  they  are  in  the  sight  of  God,  who 
cannot  be  deceived ;  and  if  they  be  not  right  in  his 
sight,  whatever  our  pretensions  be,  our  religion  is 
vain,  and  will  stand  us  in  no  stead  :  our  great  con¬ 
cern  is  to  approve  ourselves  to  him  in  our  integrity, 
for  otherwise  we  cheat  ourselves  into  our  own  ruin. 
Some  refer  this  particularly  to  the  proposal  he 
made ;  what  he  asked  is  denied  him,  because  his 
heart  is  not  right  in  the  sight  of  God  in  asking  it ;  he 
does  not  aim  at  the  glory  of  God  or  the  honour  of 
Christ  in  it,  but  to  make  a  hand  of  it  for  himself; 
he  asks,  and  has  not,  because-he  asks  amiss,  that  he 
may  consume  it  upon  his  lusts,  and  be  still  thought 
some  great  one.  [2.]  That  he  is  in  the  gall  of  bit¬ 
terness,  and  in  the  bond  of  iniquity  ;  I  perceive  that 
thou  art  so,  v.  23.  This  is  plain  dealing,  and  plain 
dealing  is  best  when  we  are  dealing  about  souls  and 
eternity.  Simon  had  got  a  great  name  among  the 
people,  and  of  late  'a  good  name  too  among  food’s 
people,  and  yet  Peter  here  gives  him  a  black  cha¬ 
racter.  Note,  It  is  possible  for  a  man  to  continue 
under  the  power  of  sin,  and  yet  to  put  on  a  form  of 
godliness.  I perceive  it,  saith  Peter.  It  was  not  so 
much  by  the  Spirit  of  discerning,  with  which  Peter 
was  endued,  that  he  perceived  this,  as  by  Simon’s 
discovery  of  it  in  the  proposal  he  made.  Note, 
The  disi^iises  of  hypocrites  many  times  are  soon 
seen  through  ;  the  nature  of  the  wolf  shews  itself 
notwithstanding  the  cover  of  the  sheep’s  clothing. 
Now  the  character  here  given  of  Simon  is  really  the 
character  of  all  wicked  people.  First,  They  are  in 
the  gall  of  bitterness ;  odious  to  God,  as  that  which 
is  bitter  as  gall  is  to  us.  Sin  is  an  abominable  thing 
which  the  Lord  hates,  and  sinners  are  by  it  made 
abominable  to  him  ;  they  are  vicious  in  their  own 
nature ;  indwelling  sin  is  a  root  of  bitterness,  that 
bears  gall  and  wormwood,  Deut.  29.  18.  The 
faculties  are  corrupted,  and  the  mind  imbittered 
against  all  good,  Heb.  12.  15.  It  speaks  likewise 
the  pernicious  consequences  of  sin  ;  the  end  is  bitter 
as  wormwood.  Secondly,  They  are  in  the  bond 
iniquity ;  bound  over  to  the  judgment  of  God  by  the 
guilt  of  sin,  and  bound  under  the  dominion  of  Satan 
by  the  power  of  sin  ;  led  captive  by  him  at  his  will, 
and  it  is  a  sore  bondage,  like  that  in  Egypt,  making 
the  life  bitter. 

(3.)  He  reads  him  his  doom  in  two  things: 

[1.]  He  shall  sink  with  his  worldly  wealth  which 
he  overvalued  ;  Thy  money  perish  with  thee.  First, 
Hereby  Peter  rejects  his  offer  with  the  utmost  dis¬ 
dain  and  indignation  ;  “  Dost  thou  think  thou  canst 
bribe  us  to  betray  our  trust,  and  to  put  the  power 
we  are  intrusted  with,  into  such  unworthy  hands  ? 


THE  ACTS,  VIII. 


83 


•Away  with  thee  and  thy  money  too ;  we  will  have  | 
nothing  to  do  with  either.  Get  thee  behind  me ,  ■ 
Satan.”  When  we  are  tempted  with  money  to  do  j 
an  evil  tiling,  we  should  see  what  a  perishing  thing  J 
money  is,  and  scorn  to  be  biassed  with  it.  It  is  the  j 
character  of  the  upright  man,  that  he  shakes  his  \ 
hands  from  holding,  from  touching  of  bribes,  Isa.  ! 
33.  15.'  Secondly,  He  warns  him  of  his  danger  of  j 
utter  destruction  if  he  continued  in  this  mind  ;  “  Thy  jj 
money  will  perish,  and  thou  wilt  lose  it,  and  all  that  [ 
thou  canst  purchase  with  it.  As  meats  for  the  belly,  j 
and  the  belly  for  meats,  (1  Cor.  6.  13.)  so  goods  for' 
money,  and  money  for  goods,  but  God  shall  destroy  !  ■ 
both  it  and  them,  they. perish  in  the  using ;  but  that 
is  not  the  worst  of  it,  thou  \ wilt  perish  with  it.,  and  it 
•with  thee ;  and  it  will  lie  an  aggravation  of  thy  ruin, 
and  a  heavy  load  upon  thy  perishing  soul,  that  thou 
hadst  money,  which  might  have  been  made  to  turn 
to  a  good  account,  (Luke  16.  9.)  which  might  have 
been  laid  at  the  apostles*  feet,  as  a  charity,  and 
would  have  been  accepted,  but  was  thrust  into  their 
hands  as  a  bribe,  and  was  rejected.  Son,  remember 
this” 

[2.]  He  shall  come  short  of  the  spiritual  blessings 
which  he  undervalued  ;  ( y .  21.)  “  Thou  hast  neither  j 
part  nor  lot  in  this  matter ;  thou  hast  nothing  to  do 
with  the  gifts  of  the  Holy -Ghost,  thou  dost  not  un¬ 
derstand  them,  thou  art  excluded  from  them,  hast 
put  a  bar  in  thine  own  door,  thou  canst  not  receive 
the  Holy  Ghost  thyself,  nor  power  to  confer  the 
Holy  Ghost  upon  others,  for  thy  heart  is  not  right  in 
the  sight  of  God,  if  thou  thinkest  that  Christianity  is 
a  trade  to  live  by  in  this  world,  and  therefore  thou 
hast  no  part  nor  lot  in  the  eternal  life  in  the  other 
world  which  the  gospel  offers.”  Note,  First,  There 
are  many  win)  profess  the  Christian  religion,  and  yet 
have  no  part  nor  lot  in  the  matter  ;  no  part  in  Christ, 
(John  13.  8.)  no  lot  in  the  heavenly  Canaan.  Se¬ 
condly,  They  are  those  whose  hearts  are  not  right 
in  the  sight  of  God,  are  not  "animated  by  a  right 
spirit,  nor  guided  by  a  right  rule,  nor  directed  to  the 
right  end. 

(4.)  He  gives  him  good  counsel,  notwithstanding, 
n.  22.  Though  he  was  angry  with  him,  yet  he  did 
not  abandon  him  ;  and  though  he  would  have  him 
see  his  case  to  be  very  bad,  yet  he  would  not  have 
him  think  it  desperate;  yet  now  there  is  hope  in 
Israel.  Observe, 

[1.]  What  it  is  that  he  advises  him  to;  he  must 
do  his  first  works  ;  First,  He  must  repent ;  must  see 
his  error,  and  retract  it ;  must  change  his  mind  and 
way  ;  must  be  humbled  and  ashamed  for  what  he  has 
done  ;  his  repentance  must  be  particular ;  “  Repent 
of  tills,  own  thyself  guilty  in  this,  and  be  sorry  for 
it.”  He  must  lay  load  upon  himself  for  it,  must  not 
extenuate  it,  by  calling  it  a  mistake,  or  misguided 
zeal,  but  must  aggravate  it,  by  calling  it  wickedness, 
his  wickedness,  the  fruit  of  his  own  corruption. 
Those  that  have  said  and  done  amiss,  must,  as  far. 
as  they  can,  unsay  it  and  undo  it  again  by  repent¬ 
ance.  Secondly,  He  must  pray  to  God,  must  pray 
that  God  would  give  him  repentance,  and  pardon 
upon  repentance.  Penitents  must  pray,  which  im¬ 
plies  a  desire  toward  God,  and  a  confidence  in 
Christ.  Simon  Magus,  great  a  man  as  he  thinks 
himself,  shall  not  be  courted  into  the  apostles’  com¬ 
munion,  (how  much  soever  some  would  think  it  a 
reputation  to  them,)  upon  any  other  terms  than 
those  upon  which  other  sinners  are  admitted — re¬ 
pentance  and  prayer. 

[2.]  What  encouragement  he  gives  him  to  do 
this  ;  if  perhaps  the  thought  of  thy  heart,  this  wicked 
thought  of  thine,  may  be  forgiven  thee.  Note,  First, 
There  may  be  a  great  deal  of  wickedness  in  the 
thought  of  the  heart,  its  false  notions,  and  corrupt 
affections,  and  wicked  projects,  which  must  be  re¬ 
pented  of,  or  we  are  undone.  Secondly,  The 


thought  of  the  heart,  though  ever  so  wicked,  shall 
be  forgiven,  upon  our  repentance,  an*d  not  laid  to  our 
charge.  When  Peter  here  puts  a  perhaps  upon  it, 
the  doubt  is  of  the  sincerity  of  his  repentance,  net 
of  his  pardon,  if  his  repentance  be  sincere.  If  in¬ 
deed  the  thought  of  thy  heart  may  be  forgiven,  so  it 
may  be  read.  Or  it  intimates,  that  the  greatness 
of  his  sin  might  justly  make  the  pardon  doubtful, 

I  though  the  promise  of  the  gospel  had  put  tlie  mat¬ 
ter  out  of  doubt,  in  case  he  did  truly  repent ;  like 
that,  (Lam.  3.  29. )  If  so  be  there  may  be  hope. 

[3.1  Simon’s  request  to  them  to  pray  for  him,  v. 

■  24.  He  was  startled  and  put  into  contusion  bv  that 
which  Peter  said,  finding  that  resented  thus,  which 
he  thought  would  have  been  embraced  with  both 
arms ;  and  he  cries  out,  Pray  ye  to  the  Lord  for  me, 
that  none  of  the  things  which  ye  have  spoken  come 
upon  me.  Here  was,  First,  Something  well ;  that 
he  was  affected  with  the  reproof  given  him,  and  ter¬ 
rified  by  the  character  given  of  him,  enough  to  make 
the  stoutest- heart  to  tremble  ;  and  that  being  so,  he 
begged  the  prayers  of  the  apostles  for  him,  wishing 
to  have  an  interest  in  them,  who,  he  believed,  had 
a  good  interest  in  Heaven.  Secondly,  Something 
wanting;  he  begged  of  them  to  pray  for  him,  but 
did  not  pray  for  himself,  as  he  ought  to  have  done ; 
and,  in  desiring  them  to  pray  for  him,  his  concern  is 
more  that  the  judgments  he  had  made  himself  liable 
to  might  be  prevented,  than  that  his  corruptions 
might  be  mortified,  and  his  heart  by  divine  grace, 
be  made  right  in  the  sight  of  God:  like  Phaiaoh, 
who  would  have  Moses  entreat  the  Lord  for  him, 
that  he  would  take  away  this  death  only,  not  that  he 
would  take  away  this  sin,  this  hardness  of  heart, 
Exod.  8.  8. — 10.  17.  Some  think  that  Peter  had 
denounced  some  particular  judgments  against  him, 
as  against  Ananias  and  Sapphira,  which,  upon  this 
submission  of  his,  at  the  apostle’s  intercession,  were 
prevented  :  or,  from  what  is  related,  he  might  infer, 
that  some  token  of  God’s  wrath  would  fall  upon 
him,  which  he  thus  dreaded  and  deprecated. 

Lastly,  Here  is  the  return  of  the  apostles  to  Jeru¬ 
salem,  when  they  had  finished  the  business  they 
came  about ;  for  as  yet  they  were  not  to  disperse  : 
but  though  they  came  hither  to  do  that  work  which 
was  peculiar  to  them  as  apostles,  yet,  opportunity 
offering  itself,  they  applied  themselves  to  that  which 
was  common  to  all  gospel-ministers.  1.  There  in 
the  city  of  Samaria  they  were  preachers,  they  testi¬ 
fied  the  word  of  the  Lord,  solemnly  attested  the 
truth  of  the  gospel,  and  confirmed  what  the  other 
ministers  preached :  they  did  not  pretend  to  bring 
them  any  thing  new,  though  they  were  apostles, 
but  bore  their  testimony  to  the  word  of  the  Lord  as 
they  had  received  it.  2.  In  their  road  home  they 
were  itinerant  preachers ;  as  they  passed  through 
many  villages  of  the  Samaritans  they  preached  the 
gospel.  Though  the  congregations  there  were  no¬ 
thing  so  considerable  as  in  the  cities,  either  for  num¬ 
ber  or  figure,  yet  their  souls  were  as  precious,  and 
the  apostles  did  not  think  it  below  them  to  preach, 
the  gospel  to  them.  God  has  a  regard  to  the  in¬ 
habitants  of  his  villages  in  Israel,  (Judg.  5.  11.)  and 
so  should  we. 

26.  And  the  angel  of  the  Lord  spake  unto 
Philip,  saying,  Arise  and  go  toward  the 
south,  unto  the  way  that  goeth  down  from 
Jerusalem  unto  Gaza,  which  is  desert.  27. 
And  he  arose  and  went :  and  behold,  a  man 
of  Ethiopia,  an  eunuch  of  great  authority 
under  Candace,  queen  of  the  Ethiopians, 
who  had  the  charge  of  all  her  treasure,  and 
had  come  to  Jerusalem  for  to  worship,  28. 
Was  returning,  and  sitting  in  his  chariot, 


84 


THE  ACTS,  VIII. 


read  Esaias  the  prophet.  29.  Then  the 
Spirit  said  unto  Philip,  Go  near,  and  join 
thyself  to  this  chariot.  30.  And  Philip  ran 
thither  to  him,  and  heard  him  read  the  pro¬ 
phet  Esaias,  and  said,  Understandest  thou 
what  thou  readest  ?  31.  And  he  said,  How 
can  I,  except  some  man  should  guide  me  ? 
And  he  desired  Philip  that  he  would  come 
up  and  sit  with  him.  32.  The  place  of  the 
scripture  which  he  read,  was  this,  He  was 
led  as  a  sheep  to  the  slaughter,  and  like  a 
lamb  dumb  before  his  shearer,  so  opened 
he  not  his  mouth  :  33.  In  his  humiliation 
his  judgment  was  taken  away:  and  who 
shall  declare  his  generation  ?  For  his  life 
is  taken  from  the  earth.  34.  And  the 
eunuch  answered  Philip,  and  said,  1  pray 
thee,  of  whom  speaketh  the  prophet  this  ? 
Of  himself,  or  of  some  other  man  ?  35. 

Then  Philip  opened  his  mouth,  and  began 
at  the  same  scripture,  and  preached  unto 
him  Jesus.  36.  And  as  they  went  on  their 
way,  they  came  unto  a  certain  water :  and 
the  eunuch  said,  See,  here  is  water ;  what 
doth  hinder  me  to  be  baptized  ?  37.  And 

Philip  said,  If  thou  believest  with  all  thine 
heart,  thou  mayest.  And  he  answered  and 
said,  I  believe  that  Jesus  Christ  is  the  Son 
of  God.  38.  And  he  commanded  the  cha¬ 
riot  to  stand  still :  and  they  went  down  both 
into  the  water,  both  Philip  and  the  eunuch  ; 
and  he  baptized  him.  39.  And  when  they 
were  come  up  out  of  the  water,  the  Spirit 
)f  the  Lord  caught  away  Philip,  that  the 
eunuch  saw  him  no  more  :  and  he  went  on 
his  way  rejoicing.  40.  But  Philip  was 
found  at  Azotus :  and  passing  through,  he 
preached  in  all  the  cities  till  he  came  to 
Caesarea. 

We  have  here  the  story  of  the  conversion  of  an 
Ethiopian  eunuch  to  the  faith  of  Christ ;  by  whom, 
we  have  reason  to  think,  the  knowledge  of  Christ 
was  sent  into  that  country  where  he  lived,  and  that 
scripture  fulfilled,  Ethiopia  shall  soon  stretch  out  her 
hands,  one  of  the  first  of  the  nations,  unto  God,  Ps. 
68.  31. 

I.  Philip  the  evangelist  is  directed  into  the  road 
where  he  would  meet  with  this  Ethiopian,  v.  26. 
When  the  churches  in  Samaria  were  settled,  and 
had  ministers  appointed  them,  the  apostles  went 
back  to  Jerusalem  ;  but  Philip  stays,  expecting  to 
be  employed  in  breaking  up  fresh  ground  in  the 
country.  And  here  we  have, 

1.  Direction  given  him  by  an  angel,  (probably,  in 
a  dream,  or  vision  of  the  night,)  what  course  to 
steer:  Arise  and  go  toward  the  south.  Though  an¬ 
gels  were  not  employed  to  preach  the  gospel,  they 
were  often  employed  in  carrying  messages  to  minis¬ 
ters  for  advice  and  encouragement,  as  ch.  5.  19.  We 
cannot  now  expect  such  guides  in  our  way  ;  but 
doubtless  there  is  a  special  providence  of  God  con¬ 
versant  about  the  removes  and  settlements  of  minis¬ 
ters,  and  one  way  or  other  he  will  direct  those  who 
sincerely  desire  to  follow  him,  into  that  way  in  which 
be  will  own  them  ;  he  will  guide  them  with  his  eye. 


He  must  go  southward ,  to  the  way  that  leads  from 
Jerusalem  to  Gaza,  through  the  desert  or  wilderness 
of  Judah.  Philip  would  never  have  thought  of  going 
thither,  into  a  desert,  into  a  common  road  through 
the  desert ;  small  probability  of  finding  work  there! 
Yet  thither  he  is  sent,  according  to  our  Saviour’s  pa¬ 
rable,  foretelling  the  call  of  the  Gentiles,  G’o  ye  into 
the  high-ways,  and  the  hedges.  Matt.  22.  9.  Some¬ 
times  God  opens  a  door  of  opportunity  to  his  minis¬ 
ters  in  places  very  unlikely. 

2.  His  obedience  to  this  direction;  (v.  27.)  He 
arose  and  went;  without  objecting,  or  so  much  as 
asking,  “  What  business  have  1  there  ?”  Or,  “What 
likelihood  is  there  of  doing  good  there  ?”  He  went 
out,  not  knowing  whither  he  went,  or  whom  he  was 
to  meet. 

II.  An  account  is  given  of  this  eunuch,  (v.  27.) 
who,  and  what,  he  was,  on  whom  this  distinguishing 
favour  was  bestowed. 

1.  He  was  a  foreigner,  a  man  of  Ethiopia  ;  there 
were  two  Ethiopias,  one  in  Arabia,  but  that  lay  east 
from  Canaan  ;  it  should  seem,  this  was  of  Ethiopia 
in  Africa,  which  lay  south,  beyond  Egypt,  a  great 
way  off  from  Jerusalem  ;  for  in  Christ,  they  that 
were  afar  off  were  made  nigh,  according  to  the  pro¬ 
mise,  that  the  ends  of  the  earth  should  see  the  great 
salvation.  The  Ethiopians  were  looked  upon  as  the 
meanest  and  most  despicable  of  the  nations,  black- 
moors,  as  if  nature  had  stigmatized  them  ;  yet  the 
gospel  is  sent  to  them,  and  divine  grace  looks  upon 
them,  though  they  are  black,  though  the  sun  has 
looked  upon  them. 

2.  He  was  a  person  of  quality,  a  great  man  in  his 
own  country,  an  eunuch  ;  not  in  body,  but  in  office  ; 
lord  chamberlain  or  steward  of. the  household  ;  and, 
either  by  the  dignity  of  his  place  or  by  his  personal 
character,  which  commanded  respect,  he  was  of 
great  authority,  and  bore  a  mighty  sway  under  C'an- 
clace  queen  of  the  Ethiopians,  who  probabl  y  was  suc¬ 
cessor  to  the  queen"  of  Sheba,  who  is  called  the 
queen  of  the  south  ;  that  country  being  governed  by 
queens,  to  whom  Candace  was  a  common  name,  as 
Pharaoh  to  the  kings  of  Egypt ;  he  had  the  charge 
of  all  her  treasure  ;  so  great  a  trust  did  she  repose 
in  him  !  Not  many  mighty,  riot  many  noble,  are 
called  ;  but  some  are. 

3.  He  was  a  proselyte  to  the  Jewish  religion,  for 
he  came  to  Jerusalem  for  to  worship.  Some  think 
that  he  was  a  proselyte  of  righteousness,  who  was 
circumcised,  and  kept  the  feasts  ;  others,  that  he 
was  only  a  proselyte  of  the  gate,  a  Gentile,  but  who 
had  renounced  idolatry,  and  worshipped  the  God  of 
Israel  occasionally  in  the  court  of  the  Gentiles  :  but, 
if  so,  then  Peter  was  not  the  first  that  preached  the 
gospel  to  the  Gentiles,  as  he  says  he  was.  Some 
think  that  there  were  remains  of  the  knowledge  of 
the  true  God  in  this  country,  ever  since  the  queen  of 
Sheba’s  time  ;  and  probably  the  ancestor  of  this  eu¬ 
nuch  was  one  of  her  attendants,  who  transmitted  to 
his  posterity  what  he  learned  at  Jerusalem. 

III.  Philip  and  the  eunuch  are  In-ought  together 
into  a  close  conversation  ;  and  now  Philip  shall  know 
the  meaning  of  his  being  sent  into  a  desert,  for  there 
he  meets  with  a  chariot,  that  shall  serve  for  a  syna¬ 
gogue,  and  one  man,  the  conversion  of  whom  shall 
be  in  effect,  for  aught  lie  knows,  the  conversion  of  a 
whole  nation. 

1.  Philip  is  ordered  to  fall  into  company  with  this 
traveller  that  is  going  home  from  Jerusalem  toward 
Gaza,  thinking  he  has  done  all  the  business  of  his 
journey,  when  the  great  business  which  the  over¬ 
ruling  providence  of  God  designed  in  it,  was  yet  un- 
|  done.  He  had  been  at  Jerusalem,  where  the 'apos¬ 
tles  were  preaching  the  Christian  faith,  and  multi¬ 
tudes  professing  it,  and  yet  there  he  had  taken  no 
notice  of  it,  and  made  no  inquiries  after  it ;  nay,  it 
should  seem,  had  slighted  it,  and  turned  his  hack 


THE  ACTS,  VIII. 


85 


upon  it ;  yet  the  grace  of  God  pursues  him,  over¬ 
takes  him  in  the  desert,  and  there  overcomes  him. 
Thus  God  is  often  found  of  those  that  sought  him 
not,  I-sa.  65.  1.  Philip  has  this  order,  not  by  an  an¬ 
gel,  as  before,  but  by  the  Sjiifit  whispering  it  in  his 
ear,  (v.  29.)  “  Go  near,  and  join  thyself  to  this  cha¬ 
riot ;  go  so  near  as  that  the  gentleman  may  take  no¬ 
tice  of  thee.  ”  We  should  study  to  do  good  to  those 
we  light  in  company  with  upon  the  road :  thus  the 
lijis  of  the  righteous  may  feed  many.  We  should 
not  be  so  shy  of  all  strangers  as  some  affect  to  be. 
Those  we  know  nothing  else,  we  know  this  of,  that 
they  have  souls. 

2.  He  finds  him  reading  in  his  Bible,  as  he  sat  in 
his  chariot ;  (v.  28. )  He  ran  to  him,  and  heard  him 
read ;  lie  read  out,  for  the  benefit  of  those  that  were 
with  him,  v.  30.  He  not  only  relieved  the  tedious¬ 
ness  of  the  journey,  but  redeemed  time  by  reading, 
not  philosophy,  history,  or  politics,  much  less  a  ro¬ 
mance,  or  a  play,  but  the  scriptures,  the  book  of 
Esaias  ;  that  book  Christ  read  in,  (Luke  4.  17.)  and 
the  eunuch  here,  which  should  recommend  it  parti¬ 
cularly  to  our  reading.  Perhaps  the  eunuch  was  now 
reading  over  again  those  portions  of  scripture  which 
he  had  heard  read  and  expounded  at  Jerusalem,  that 
he  might  recollect  what  he  had  heard.  Note,  ( 1 .)  It 
is  the  duty  of  every  one  of  us  to  converse  much  with 
the  holy  scriptures.  (2.)  Persons  of  quality  should 
abound  more  than  others  in  the  exercises  of  piety, 
because  their  example  will  influence  many,  and  they 
have  their  time  more  at  command.  (3.)  It  is  wis¬ 
dom  for  men  of  business  to  redeem  time  for  holy  du¬ 
ties  ;  time  is  precious,  and  it  is  the  best  husbandry 
in  the  world  to  gather  u/i  the  fragments  of  time,  that 
none  be  lost ;  to  fill  up  every  minute  with  something  [ 
that  will  turn  to  a  good  account.  (4.)  When  we  are 
returning  from  public  worship,  we  should  use  means 
in  private  for  the  keeping  up  of  the  good  affections 
there  kindled,  and  the  preserving  of  the  good  im¬ 
pressions  there  made,  1  Chron.  29.  18.  (5.)  Those 
that  are  diligent  in  searching  the  scriptures,  are  in  a 
fair  way  to  improve  in  knowledge  ;  for  to  him  that 
hath  shall  be  given. 

3.  He  puts  a  fair  question  to  him  ;  Understanclest 
thou  what  thou  readest?  Not  by  way  of  reproach, 
but  with  design  to  offer  him  his  service.  Note, 
What  we  read  and  hear  of  the  word  of  God,  it  highly 
concerns  us  to  understand,  especially  what  we  read 
and  hear  concerning  Christ ;  and  therefore  we 
should  often  ask  ourselves,  whether  we  understand 
it  or  no  ?  Have  ye  understood  all  these  things  ? 
Matt.  13.  51.  And  have  ye  understood  them 
aright  ?  We  cannot  profit  by  the  scriptures  unless 
we  do  in  some  measure  understand  them,  1  Cor.  14. 
16,  17.  And,  blessed  be  God,  what  is  necessary  to 
salvation,  is  easy  to  be  understood. 

4.  He,  in  a  sense  of  his  need  of  assistance,  desires 
Philip’s  company;  (u.  31.)  “  How  can  I  under¬ 
stand,  said  he,  excefit  some  one  guide  me?  There¬ 
fore  pray  come  up,  and  sit  with  me.”  (1.)  He 
speaks  as  one  that  had  very  low  thoughts  of  himself 
and  his  own  capacity  and  attainments.  He  was  so 
far  from  taking  it  as  an  affront,  to  be  asked,  whether 
he  understood  what  he  read,  though  Philip  was  a 
stranger,  on  foot,  and  probably  looked  mean,  (which 
many  a  less  man  would  have  done,  and  have  called 
him  an  impertinent  fellow,  and  bid  him  go  about  his 
business,  what  was  it  to  him  ?)  that  he  takes  the 
question  kindly  ;  makes  a  very  modest  reply,  How 
can  I?  We  have  reason  to  think  he  was  an  intelli¬ 
gent  man,  and  as  well  acquainted  with  the  meaning 
of  scripture  as  most  were,  and  yet  he  modestly  con¬ 
fesses  his  weakness.  Note,  Those  that  would  learn, 
must  see  their  need  to  be  taught.  The  prophet  must 
first  own  that  he  knows  not  what  these  are,  and  then 
the  angel  Will  tell  him,  Zech.  4.  13.  (2.)  He  speaks 
as  one  very  desirous  to  be  taught,  to  have  some  one 


to  guide  him.  Observe,  He  read  the  scripture, 
though  there  were  many  things  in  it  which  he  did 
not  understand ;  though  there  are  many  things  in 
the  scriptures,  which  are  dark  and  hard  to  be  under¬ 
stood,  nay,  which  are  often  misunderstood,  yet  we 
must  not  therefore  throw  them  by,  but  study  them 
for  the  sake  of  those  things  that  are  easy,  which  is 
the  likeliest  way  to  come  by  degrees  to 'the  under¬ 
standing  of  those  things  that  are  difficult ;  for  know¬ 
ledge  and  grace  grow  gradually.  (3.)  He  invited 
Philip  to  come  up  and  sit  with  him  ;  not  as  Jehu 
took  Jonadab  into  his  chariot,  to  come  see  his  zeal  for 
the  Lord  of  hosts,  (2  Kings  10.  16.)  but  rather, 
“Come,  see  my  ignorance,  and  instruct  me.”  He 
will  gladly  do  Philip  the  honour  to  take  him  into  the 
coach  with  him,  if  Philip  will  do  him  the  favour  to 
expound  a  portion  of  scripture  to  him.  Note,  In  or¬ 
der  to  our  right  understanding  of  the  scripture,  it  is 
requisite  we  should  have  some  one  to  guide  us ; 
some  good  books,  and  some  good  men,  but  above  all, 
the  Spirit  of  grace,  to  lead  us  into  all  truth. 

IV.  The  portion  of  scripture  which  the  eunuch 
recited,  with  some  hints  of  Philip’s  discourse  upon 
it.  'Phe  preachers  of  the  gospel  had  a  very'  good 
handle  to  take  hold  of  those  by,  who  were  conver¬ 
sant  with  the  scriptures  of  the  Old  Testament,  and 
received  them,  especially  when  they  found  them  ac¬ 
tually  engaged  in  the  study  of  them,  as  the  eunuch 
was  here. 

1.  The  chapter  he  was  reading,  was,  the  fifty- 
third  of  Isaiah,  two  verses  of  which  are  here  quoted, 
(v.  32,  33.)  part  of  the  seventh  and  eighth  verses ; 
they  are  set  down  according  to  the  Septuagint  ver¬ 
sion,  which  in  some  things  differs  from  the  original 
Hebrew.  Grotius  thinks  the  eunuch  read  it  in  the 
Hebrew,  but  Luke  takes  the  Septuagint  translation, 
as  readier  to  the  language  in  which  he  wrote  ;  and 
he  supposes  that  the  eunuch  had  learned  from  the 
many  Jews  that  were  in  Ethiopia,  both  their  reli¬ 
gion  and  language.  But,  considering  that  the  Sep¬ 
tuagint  version  was  made  in  Egypt,  which  was  the 
next  country'  adjoining  to  Ethiopia,  and  lay  betwixt 
them  and  Jerusalem,  I  rather  think  that  translation 
was  most  familiar  to  him.  It  appears  by  Isa.  20.  4. 
that  there  was  much  communication  between  those 
two  nations — Egypt  and  Ethiopia.  The  greatest 
variation  from  the  Hebrew,  is,  that  what  in  the  ori¬ 
ginal  is,  He  was  taken  from  prison  and  from  judg¬ 
ment,  (hurried  with  the  utmost  violence  and  preci¬ 
pitation  from  one  judgment-seat  to  another ;  or 
From  force  and  from  judgment  he  was  taken  away  ; 
that  is,  It  was  from  the  fury  of  the  people,  and  their 
continual  clamours,  and  the  judgment  of  Pilate 
thereupon,  that  he  was  taken  away,)  is  here  read. 
In  his  humiliation  his  judgment  was  taken  away. 
He  appeared  so  mean  and  despicable  in  their  eyes, 
that  they  denied  him  common  justice,  and,  against 
all  the  rules  of  equity',  which  every  man  is  entitled 
to  the  benefit  of,  they'  declared  him  innocent,  and 
yet  condemned  him  to  die  ;  nothing  criminal  can  be 
proved  upon  him,  but  he  is  down,  and  down  with 
him.  Thus  in  his  humiliation  his  judgment  was 
taken  away ;  so,  the  sense  is  much  the  same  with 
that  of  the  Hebrew. 

So  that  these  verses  foretold  concerning  the  Mes¬ 
siah, 

(1.)  That  he  should  die;  should  be  led  to  the 
slaughter,  as  sheep  that  were  offered  in  sacrifice  ; 
that  his  life  should  be  taken  from  among  men,  taken 
from  the  earth.  With  what  little  reason  then  was 
!  the  death  of  Christ  a  stumbling-block  to  the  unbe- 
[  lieving  Jews,  when  it  was  so  plainly  foretold  by’  their 
own  prophets,  and  was  so  necessary  to  the  accom- 
I  plishment  of  his  undertaking  !  Then  is  the  offence 
of  the  cross  ceased. 

(2.)  That  he  should  die  wrongfullv  ;  should  die  by 
violence,  should  be  hurried  out  of  his  life,  and  his 


36 


THE  ACTS,  VIII. 


judgment  shall  be  taken  away ;  no  justice  done 
him  ;  for  he  must  be  cut  off,  but  not  for  himself. 

(3.)  That  lie  should  die  patiently  ;  like  a  lamb 
dumb  before  the  shearer,  nay,  and  before  the  butcher 
too,  so  he  opened  not  his  mouth  ;  never  was  such  an 
example  ol  patience  as  our  Lord  Jesus  was  in  his 
sufferings ;  when  he  was  accused,  when  he  was 
abused,  he  was  silent,  reviled  not  again,  threatened 
not. 

(4.)  That  yet  he  should  live  for  ever,  to  ages 
which  cannot  be  numbered  ;  for  so  I  understand 
those  words,  Who  shall  declare  his  generation?  The 
Hebrew  word  properly  signifies,  the  duration  of  one 
life,  Eccl.  1.  4.  Now  who  can  conceive  or  express 
how  long  he  shall  continue,  notwithstanding  this ; 
for  his  life  is  only  taken  from  the  earth  ?  in  heaven 
he  shall  live  to  endless  and  innumerable  ages,  as  it 
follows  in  Isa.  53.  10.  He  shall  prolong  his  days. 

2.  The  eunuch’s  question  upon  this,  is,  Of  whom 
speaketh  the  prophet  this?  v.  34.  He  does  not  desire 
Philip  to  give  some  critical  remarks  upon  the  words 
and  phrases,  and  the  idioms  of  the  language,  but  to 
acquaint  him  with  the  general  scope  and  design  of 
the  prophecy,  to  furnish  him  with  a  key,  in  the  use 
of  which  he  might,  by  comparing  one  thing  with 
another,  be  let  into  the  meaning  of  the  particular 
passages.  Prophecies  had  usually  in  them  something 
of  obscurity,  till  they  were  explained  by  the  accom¬ 
plishment  of  them,  as  this  now  was.  It  is  a  material 
question  he  asks,  and  a  very  sensible  one  ;  “  Does 
the  prophet  speak  this  of  himself,  in  expectation  of 
being  used,  being  ?m'$used,  as  the  other  prophets 
were;  or  does  he  speak  it  of  some  other  man,  in  his 
own  age,  or  in  some  age  to  come  ?”  Though  the 
modern  Jews  will  not  allow  it  to  be  spoken  of  the 
Messiah,  yet  their  ancient  doctors  did  so  interpret 
it ;  and  perhaps  the  eunuch  knew  it,  and  did  partly 
understand  it  so  himself,  only  he  proposed  this  ques¬ 
tion,  to  draw  on  discourse  with  Philip  ;  for  the  way 
to  improve  in  learning,  is,  to  consult  the  learned  ;  as 
they  must  inquire  the  law  at  the  mouth  of  the  priests, 
(Mai.  2.  7.)  so  they  must  inquire  the  gospel,  especi¬ 
ally  that  part  of  the  treasure  which  is  hid  in  the 
field  of  the  Old  Testament,  at  the  mouth  of  the  mi¬ 
nisters  of  Christ.  The  way  to  receive  good  instruc¬ 
tions,  is,  to  ask  good  questions. 

3.  Philip  takes  this  fair  occasion  given  him,  to 
open  to  him  the  great  mystery  of  the  gospel  con¬ 
cerning  Jesus  Christ  and  him  crucified.  He  began 
at  this  scripture,  took  that  for  his  text,  (as  Christ 
did  another  passage  of  the  same  prophecy,  Luke  4. 
21.)  and  preached  unto  him  Jesus,  v.  35.  That  is 
all  the  account  given  us  of  Philip’s  sermon,  because 
it  was  the  same  in  effect  with  Peter’s  sermons, 
which  we  have  had  before.  The  business  of  gospel- 
ministers  is  to  preach  Jesus,  and  that  is  the  preach¬ 
ing  that  is  likely  to  do  good.  It  is  probable  that 
Philip  had  now  occasion  for  his  gift  of  tongues,  that 
he  might  preach  Christ  to  this  Ethiopian  in  the  lan¬ 
guage  of  his  own  country.  And  here  we  have  an 
instance  of  speaking  of  the  things  of  God,  and  speak¬ 
ing  of  them  to  good  purpose,  not  only  as  we  sit  in  the 
house,  but  as  we  walk  by  the  way,  according  to  that 
rule,  Dent.  6.  7. 

V.  The  eunuch  is  baptized  in  the  name  of  Christ, 
v.  36 — 38.  It  is  probable  that  the  eunuch  had  heard 
at  Jerusalem  of  the  doctrine  of  Christ,  so  that  it  was 
not  altogether  new  to  him.  But,  if  he  had,  what 
could  that  do  toward  this  speedy  conquest  that  was 
made  of  his  heart  for  Christ  ?  It  was  a  powerful 
working  of  the  Spirit  with  and  by  Philip’s  preaching 
that  gained  the  point.  Now  here  we  have, 

1.  The  modest  proposal  which  the  eunuch  made 
of  himself  to  baptism  ;  (v.  36. )  As  then  went  on  their 
way,  discoursing  of  Christ,  the  eunuch  asking  more 
questions,  and  Philip  answering  them  to  his  satis- 
‘action,  they  came  unto  a  certain  water,  a  well, 


river,  or  pond,  the  sight  of  which  made  the  eunuch 
think  of  being  baptized.  Thus  God,  by  hints  of 
providence  which  seem  casual,  sometimes  puts  his 
people  in  mind  of  their  duty,  which  otherwise  per¬ 
haps  they  would  not  have  thought  of.  The  eunuch 
knew  not  how  little  a  while  Philip  might  be  with 
him,  nor  where  he  might  afterwards  inquire  for  him ; 
he  could  not  expect  his  travelling  with  him  to  his 
next  stage,  and  therefore  if  Philip  think  fit,  lie  will 
take  the  present  convenience  which  offers  itself,  of 
being  baptized  ;  “  See,  here  is  water,  which  perhaps 
we  may  not  meet  with  a  great  while  again  ;  what 
doth  hinder  me  to  be  baptized?  Canst  thou  shew 
any  cause  why  I  should  not  be  admitted  a  disciple 
and  follower  of  Christ  by  baptism  ?”  Observe,  (1.) 
He  does  not  demand  baptism,  does  not  say,  “  Here 
is  water,  and  here  I  am  resolved  I  will  be  baptized;” 
for  if  Philip  have  any  thing  to  offer  to  the  contrary, 
he  is  willing  to  wave  it  for  the  present.  If  he  think 
him  not  fit  to  be  baptized,  or  if  there  be  any  thing 
in  the  institution  of  the  ordinance,  which  will  not 
admit  such* a  speedy  administration  of  it,  he  will 
not  insist  upon  it.  The  most  forward  zeal  must 
submit  to  order  and  rule.  But,  (2.)  He  does  desire 
it,  and  unless  Philip  can  shew  cause  why  not,  he  de¬ 
sires  it  now,  and  is  not  willing  to  defer  it.  Note,  In 
the  solemn  dedicating  and  devoting  of  ourselves  to 
God,  it  is  good  to  make  haste,  and  not  to  delay  ;  for 
the  present  time  is  the  best  time,  Ps.  119.  60.  They 
who  have  received  the  thing  signified  by  baptism, 
should  not  put  off  receiving  the  sign.  The  eunuch 
feared  lest  the  good  affections  now  working  in  him 
should  cool  and  abate,  and  therefore  was  willing 
immediately  to  bind  his  soul  with  the  baptismal 
bonds  unto  the  Lord,  that  he  .might  bring  the  mat¬ 
ter  to  an  issue. 

2.  The  fair  declaration  which  Philip  made  him  of 
the  terms  upon  which  he  might  have  the  privilege 
of  baptism  ;  (y.  37.)  If  thou  believest  with  all  thine 
heart,  thou  mayest ;  that  is,  “If  thou  believest  this 
doctrine  which  I  have  preached  to  thee  concerning 
Jesus,  if  thou  receivest  the  record  God  has  given 
concerning  him,  and  set  to  thy  seal  that  it  is  true.” 
He  must  believe  with  all  his  heart,  for  with  the 
heart  man  believeth,  not  with  the  head  only,  by  an  as¬ 
sent  to  gospel-truths,  in  the  understanding ;  but  with 
the  heart,  by  a  consent  of  the  will  to  gospel-terms. 
“  If  thou  do  indeed  believe  with  all  thy  heart,  thou 
art  by  that  united  to  Christ,  and  if  thou  give  proofs 
and  evidences  that  thou  dost  so,  thou  mayest  by 
baptism  be  joined  to  the  church.” 

3.  The  confession  of  faith  which  the  eunuch  made 
in  order  to  his  being  baptized  ;  it  is  very  short,  but 
it  is  comprehensive  and  much  to  the  purpose,  and 
what  was  sufficient ;  I  believe  that  Jesus  Christ  is 
the  Son  of  God.  He  was  before  a  worshipper  of  the 
true  God,  so  that  all  he  had  to  do  now,  was,  to  re¬ 
ceive  Christ  Jesus  the  Lord.  (1.)  He  believes  that 
Jesus  is  the  Christ,  the  true  Messiah  promised,  the 
Anointed  One.  (2.)  That  Christ  is  Jesus — a  Sa¬ 
viour,  the  only  Saviour  of  his  people  from  their  sins. 
And,  (3.)  That  this  Jesus  Christ  is  the  Son  of  God, 
that  he  has  a  divine  nature,  as  the  Son  is  of  the  same 
nature  with  the  Father  ;  and  that,  being  the  Son  of 
God,  he  is  the  Heir  of  all  things.  This  is  the  prin¬ 
cipal,  peculiar  doctrine  of  Christianity,  and  whoso¬ 
ever  believe  this  with  all  their  heart,  and  confess  it, 
they  and  their  seed  are  to  be  baptized. 

4.  The  baptizing  of  him  hereupon.  The  eunuch 
ordered  his  coachman  to  stop,  commanding  the  cha¬ 
riot  to  stand  still ;  it  was  the  best  baiting  place  he 
ever  met  with  in  any  of  his  journeys ;  they  went 
down  both  into  the  water,  for  they  had  no  conveni¬ 
ent  vessels  with  them,  being  upon  a  journey,  where¬ 
with  to  take  up  water,  and  must  therefore  go  down 
into  it ;  not  that  they  stript  off  tneir  clothes,  ana 
went  naked  into  the  water,  but,  going  barefoot,  ac- 


THE  ACTS,  IX. 


87 


rording  to  the  custom,  they  went  perhaps  up  to  the 
ancles  or  mid-leg  into  the  water,  and  Philip  sprin¬ 
kled  water  upon  him,  according  to  the  prophecy 
which  this  eunuch  had  probably  but  just  now  read, 
for  it  was  but  a  few  verses  before  those  which  Philip 
found  him  upon,  and  was  very  apposite  to  his  case  ; 
(Isa.  52.  15.)  So  shall  he  sprinkle  many  nations, 
kings  and  great  men  shall  shut  their  mouths  at  him, 
shall  submit  to  him,  and  acquiesce  in  him,  for  that 
which  had  not  before  been  told  them  shall  they  see, 
and  that  which  they  had  not  heard  shall  they  con¬ 
sider.  Observe,  Though  Philip  had  very  lately 
been  deceived  in  Simon  Magus,  and  had  admitted 
him  to  baptism,  though  he  afterward  appeared  to 
be  no  true  convert,  yet  he  did  not  therefore  scruple 
to  baptize  the  eunuch  upon  his  profession  of  faith 
immediately,  without  putting  him  upon  a  longer 
trial  than  usual.  If  some  hypocrites  crowd  into  the 
church,  that  afterward  prove  a  grief  and  scandal  to 
us,  yet  we  must  not  therefore  make  the  door  of  ad¬ 
mission  any  straiter  than  Christ  has  made  it  ;  they 
shall  answer  for  their  apostacy,  and  not  we. 

VI.  Philip  and  the  eunuch  are  parted  presently  ; 
and  this  is  as  surprising  as  the  other  parts  of  the 
story.  One  would  have  expected  that  the  eunuch 
should  either  have  stayed  with  Philip,  or  have  taken 
him  along  with  him  into  his  own  country,  and,  there 
being  so  many  ministers  in  those  parts,  he  might  be 
spared,  and  it  would  be  worth  while  :  but  God  or¬ 
dered  otherwise  ;  as  soon  as  they  were  come  u/i  out 
of  the  water,  before  the  eunuch  went  into  his  chariot 
again,  the  Spirit  of  the  Lord  caught  away  Philip, 
( v .  39. )  and  did  not  give  him  time  to  make  an  ex¬ 
hortation  to  the  eunuch,  as  usual  after  baptism, 
which  it  is  probable  the  one  intended,  and  the  other 
expected  ;  but  his  sudden  departure  was  sufficient 
to  make  up  the  want  of  that  exhortation,  for  it  seems 
to  have  been  miraculous,  and  that  he  was  caught 
up  in  the  air  in  the  eunuch’s  sight,  and  so  carried 
out  of  his  sight ;  and  the  working  of  this  miracle 
upon  Philip,  was  a  confirmation  of  his  doctrine,  as 
much  as  the  working  of  a  miracle  by  him  would  have 
been.  He  was  caught  away,  and  the  eunuch  saw 
him  no  more,  but,  having  lost  his  minister,  returned 
to  the  use  of  his  Bible  again.  Now  here  we  are 
told, 

1.  How  the  eunuch  was  disposed  ;  he  went  on  his 
way  rejoicing  ;  he  pursued  his  journey,  business 
called  him  home,  and  he  must  hasten  to  it ;  for  it 
was  no  way  inconsistent  with  his  Christianity,  which 
places  no  sanctity  or  perfection  in  men’s  being  her¬ 
mits  or  recluses,  but  is  a  religion  which  men  may 
and  ought  to  carry  about  with  them  into  the  affairs 
of  this  life.  But  he  went  cn,  rejoicing  ;  so  far  was 
he  from  reflecting  upon  this  sudden  resolution  and 
change,  or  advancement  rather  in  his  religion,  with 
any  regret,  that  his  second  thoughts  confirmed  him 
abundantlv  in  it,  and  he  went  on,  rejoicing  with  joy 
unspeakable  and  full  of  glory  ;  he  was  never  better 
pleased  in  all  his  life.  (1.)  He  rejoiced  that  he  him¬ 
self  was  joined  to  Christ,  and  had  an  interest  in 
him.  And,  (2.)  That  he  had  these  good  tidings 
to  bring  to  his  countrymen,  and  a  prospect  of  bring¬ 
ing  them  also,  bv  virtue  of  his  interest  among  them, 
into  fellowship  with  Christ ;  for  he  returned,  not 
only  a  Christian,  but  a  minister.  Some  copies  read 
this  verse  thus  :  And  when  they  were  come  up  out 
of  the  water,  the  Idoly  Spirit  fell  upon  the  eunuch, 
(without  the  ceremony  of  the  apostle’s  imposition  of 
hands,)  but  the  angel  of  the  Lord  caught  away 
Philip. 

2.  How  Philip  was  disposed  of ;  (z».  40.)  He  was 
found  at  Azotus  or  Ashdocl,  formerly  a  city  of  the 
Philistines ;  there  the  angel  or  Spirit  of  the  Lord 
dropped  him,  which  was  above  thirty  miles  from 
Gaza,  whither  the  eunuch  wTas  going,  and  where 
Dr.  Lightfoot  thinks  he  took  ship,  and  went  by  sea 


into  his  own  country.  But  Philip,  wherever  he  was, 
would  not  be  idle  ;  jiassing  through,  he  preached  in 
all  the  cities  till  he  came  to  Caesarea,  and  there  he 
settled,  and,  lor  aught  that  appears,  had  his  princi¬ 
pal  residence  ever  after  ;  for  at  Caesarea  we  find  him 
in  a  house  of  his  own,  ch.  21.  8.  He  that  had  been 
faithful  in  working  for  Christ  as  an  itinerant,  at 
length  gains  a  settlement. 

CHAP.  IX. 

In  this  chapter,  we  have,  I.  T'he  famous  story  of  St.  Paul’s 
conversion  from  being  an  outrageous  persecutor  of  the 
gospel  of  Christ,  to  be  an  illustrious  professor  and  preacher 
of  it.  1.  How  he  was  first  awakened  and  wrought  upon  bv 
an  appearance  of  Christ  himself  to  him  as  he  was  goin®’ 
upon  an  errand  of  persecution  to  Damascus  :  and  what  a 
condition  he  was  in  while  lie  lay  under  the  power  of  those 
convictions  and  terrors,  v.  1  . .  9.  2.  How  he  was  baptized 
by  Ananias,  by  immediate-direction  from  heaven,  v.  10. .  19. 

3.  How  he  immediately  commenced  doctor,  and  preached 
the  faith  of  Christ,  and  proved  what  he  preached,  v.  20 . .  22. 

4.  How  he  was  persecuted,  and  narrowly  escaped  with  his 

life,  v.  23 .  .  25.  5.  How  he  was  admitted  among  the  bre¬ 

thren  at  Jerusalem  :  how  he  preached,  and  was  persecuted 
there,  v.  26 . .  30.  6.  The  rest  and  quietness  which  the 

churches  enjoyed  for  some  time  after  this,  v.  31.  II.  The 
cure  wfought  by  Peter  on  /Eneas,  who  had  long  been  laid 
up  of  a  palsy,  v.  32  . .  35.  III.  The  raising  of  Tabitha  from 
death  to  life,  at  the  prayer  of  Peter,  v.  36 . .  44. 

1.  A  ND  Saul,  yet  breathing  out  threat- 
LaL  enings  and  slaughter  against  the 
disciples  of  the  Lord,  went  unto  the  High- 
Priest,  2.  And  desired  of  him  letters  to  Da¬ 
mascus  to  the  synagogues,  that  if  he  found 
any  of  this  way,  whether  they  were  men  or 
women,  he  might  bring  them  bound  unto 
Jerusalem.  3.  And  as  he  journeyed,  he 
came  near  Damascus  :  and  suddenly  there 
shined  round  about  him  a  light  from  hea¬ 
ven  :  4.  And  he  fell  to  the  earth,  and  heard 
a  voice  saying  unto  him,  Saul,  Saul,  why 
persecutest  thou  me  ?  5.  And  he  said,  Who 
art  thou,  Lord  ?  And  the  Lord  said,  I  am 
Jesus  whom  thou  persecutest :  It  is  hard 
for  thee  to  kick  against  the  pricks.  6.  And 
he,  trembling  and  astonished,  said,  Lord, 
what  wilt  thou  have  me  to  do  ?  And  the 
Lord  said  unto  him,  Arise,  and  go  into  the 
city,  and  it  shall  be  told  thee  what  thou 
must  do.  7.  And  the  men  which  journeyed 
with  him  stood  speechless,  hearing  a  voice, 
but  seeing  no  man.  8.  And  Saul  arose 
from  the  earth ;  and  when  his  eyes  were 
opened,  he  saw  no  man  :  but  they  led  him 
by  the  hand,  and  brought  him  into  Damas¬ 
cus.  9.  And  he  was  three  days  without 
sight,  and  neither  did  eat  nor  drink. 

We  found  mention  made  of  Saul  twice  or  thrice 
in  the  story  of  Stephen,  for  the  sacred  penman  even 
longed  to  come  to  his  story  ;  and  now  we  are  come 
to  it,  not  quite  taking  leave  of  Peter ;  but  from 
henceforward  being  mostly  taken  up  with  Paul  the 
apostle  of  the  Gentiles,  as  Peter  was  of  the  circum¬ 
cision.  His  name  in  Hebrew,  was,  Saul — desired, 
though  as  remarkably  little  in  stature  as  his  name¬ 
sake  king  Saul  was  tall  and  stately  ;  one  of  the  an¬ 
cients  calls  him,  Homo  tricubitalis — but  four  foot 
and  a  half  in  height ;  his  Roman  name  which  he 
went  by  among  the  citizens  of  Rome,  was,  Paul — 
little.  He  was  born  in  Tarsus,  a  city  of  Cilicia,  a 
free  city  of  the  Romans,  and  himself  a  freeman  of 


83 


THE  ACTS,  IX. 


that  city.  His  father  and  mother  were  both  native 
Jews,  therefore  he  calls  himself  a  Hebrew  of  the 
Hebrews;  he  was  of  the  tribe  of  Benjamin,  which 
adhered  to  Judah.  His  education  was  in  the  schools 
of  Tarsus  first,  which  was  a  little  Athens  for  learn¬ 
ing  ;  there  he  acquainted  himself  with  the  philoso¬ 
phy  and  poetry  ot  the  Greeks.  Thence  he  was  sent 
to  the  university  at  Jerusalem,  to  study  divinity  and 
the  Jewish  law  ;  his  tutor  was  Gamaliel  an  eminent 
Pharisee  ;  he  had  extraordinary  natural  parts,  and 
improved  mightily  in  learning ;  he  had  likewise  a 
handicraft  trade,  was  bred  to  tent-making  ;  which 
was  common  with  those  among  the  Jews  that  were 
bred  scholars,  (as  Dr.  Lightfoot  saith,)  for  the  earn¬ 
ing  of  their  maintenance,  and  the  avoiding  of  idle¬ 
ness. 

This  is  the  young  man  on  whom  the  grace  of  God 
wrought  this  mighty  change  here  recorded,  about  a 
year  after  the  ascension  of  Christ,  or  little  more.  ! 
We  are  here  told, 

I.  How  bad  he  was,  how  very  bad,  before  his  con¬ 
version  ;  just  before  he  was  an  inveterate  enemy  to 
Christianity,  did  his  utmost  to  root  it  out,  by  perse¬ 
cuting  all  that  embraced  it.  In  other  respects  he 
was  well  enough,  as  touching  the  righteousness  which 
is  of  the  law,  blameless,  a  man  of  no  ill  morals,  but 
a  blasphemer  of  Christ,  a  persecutor  of  Christians, 
and  injurious  to  both,  1  Tim.  1.  13.  And  so  ill  in¬ 
formed  was  his  conscience,  that  he  thought  he  ought 
to  do  what  he  did  against  the  name  of  Christ,  ( ch . 
26.  9.)  and  that  he  did  God  service  in  it,  as  was 
foretold,  John  16.  2.  Here  we  have, 

1.  His  general  enmity  and  rage  against  the  Chris¬ 
tian  religion  ;  (v.  1.)  He  yet  breathed  out  threaten- 
ings  and  slaughter  against  the  disci/iles  of  the  Lord. 
The  persons  persecuted  were  the  disciples  of  the 
Lord  ;  because  they  were  so,  under  that  character 
he  hated  and  persecuted  them  ;  the  matter  of  the 
persecution,  was,  threatenings  and  slaughter.  There 
is  persecution  in  threatenings  ;  (ch.  4.  17,  21.)  they 
terrify  and  break  the  spirit :  and  though  we  say, 

I  hreatened  folks  live  long ;  yet  those  whom  Saul 
threatened,  if  he  prevailed  not  thereby  to  frighten 
them  from  Christ,  he  slew  them,  he  persecuted 
them  to  death,  ch.  22.  4.  His  breathing  out  threat¬ 
enings  and  slaughter  intimates  that  it  was  natural  to 
him,  and  his  constant  business  ;  he  even  breathed 
in  this  as  in  his  element ;  he  breathed  it  out  with 
heat  and  vehemence  ;  his  very  breath,  like  that  of 
some  venomous  creature,  was  pestilential,  he 
breathed  death  to  the  Christians,  wherever  he  came; 
he  puffed  at  them  in  his  pride,  (Ps.  12.  4,  5.)  spit 
his  venom  at  them  in  his  rage.  Saul  yet  breathing 
thus  ;  it  intimates,  (1.)  That  he  still  persisted  in  it ; 
not  satisfied  with  the  blood  of  those  he  had  slain,  he 
still  cries,  Give,  give.  (2.)  That  he  shall  shortly 
be  of  another  mind  ;  as  yet  he  breathes  out  threat¬ 
enings  and  slaughter,  but  he  has  not  long  to  live  such 
a  life  as  this,  that  breath  will  be  stopped  shortly. 

2.  His  particular  design  upon  the  Christians  at 
Damascus ;  thither  was  the  gospel  now  lately  ear¬ 
ned  by  those  that  fled  from  the  persecution  of  Ste¬ 
phen’s  death,  and  thought  to  be  safe  and  quiet  there, 
and  were  connived  at  by  those  in  power  there  :  but 
Saul  cannot  lie  easy  if  he  knows  a  Christian  is  quiet ; 
and  therefore  hearing  that  the  Christians  in  Damas¬ 
cus  were  so,  he  resolves  to  give  them  disturbance. 
In  order  to  this,  he  applies  himself  to  the  High- 
Priest  for  a  commission  (v.  1.)  to  goto  Damascus, 
v.  2.  The  High-Priest  needed  not' to  be  stirred  up 
to  persecute  the  Christians,  he  was  forward  enough 
of  himself  to  do  it ;  but  it  seems  the  young  persecu¬ 
tor  drove  more  furiously  than  the  old  one.  Leaders 
in  sin  'are  the  worst  of  sinners  :  and  the  proselytes 
which  the  Scribes  and  Pharisees  make,  often  prove 
seven  times  more  the  children  of  hell  than  them¬ 
selves.  He  saith  (ch.  22.  5.)  that  this  commission  li 


j  was  had  from  the  whole  estate  of  the  elders  •  and 
]  proud  enough  this  furious  bigot  was,  to  have  a  com¬ 
mission  to  him  directed,  with  the  seal  of  the  great 
Sanhedrim  affixed  to  it. 

Now  the  commission  was  to  empower  him  to  in¬ 
quire  among  the  synagogues,  or  congregations,  of  the 
Jews  that  were  at  Damascus,  whether  there  were 
any  that  belonged  to  them,  that  inclined  to  favour 
this  new  sect  or  heresy,  that  believed  in  Christ ;  and 
if  he  found  any  such,  whether  men  or  women,  to 
bring  them  up  prisoners  to  Jerusalem,  to  be  pro 
ceeded  against  according  to  law  by  the  great  coun 
cil  there.  Observe,  (1.)  The  Christians  are  here 
said  to  be  those  of  this  way  ;  those  of  the  way :  so  it 
is  in  the  original.  Perhaps  the  Christians  some¬ 
times  called  themselves  so,  from  Christ  the  Way ; 
or,  because  they  looked  on  themselves  as  but  in  the 
way,  and  not  yet  at  home  ;  or,  the  enemies  thus  re¬ 
presented  it  as  a  way  by  itself,  a  by-way,  a  party, 
a  faction.  (2.)  The  High-Priest  and  Sanhedrim 
claimed  a  power  over  the  Jews  in  all  countries,  and 
had  a  deference  paid  to  their  authority  in  matters 
of  religion,  by  all  their  synagogues,  even  those  that 
were  not  of  the  jurisdiction  of  the  civil  government 
of  the  Jewish  nation. — And  such  a  sovereignty  the 
Roman  pontiff  now  claims,  as  the  Jewish  pontiff 
then  did,  though  he  has  not  so  much  to  shew  for  it. 
(2.)  By  this  commission,  all  that  worshipped  God 
in  the  way  that  they  called  heresy,  though  agreeing 
exactly  with  the  original  institutes,  even  of  the  Jew¬ 
ish  church,  whether  they  were  men  or  women,  were 
to  be  persecuted.  Even  the  weaker  sex,  who  in  a 
case  of  this  nature  might  deserve  excuse,  or  at  least 
compassion,  shall  find  neither  with  Saul,  any  more 
than  they  do  with  the  Popish  persecutors.  (4.)  He 
was  ordered  to  bring  them  all  bound  to  Jerusalem, 
as  criminals  of  the  first  magnitude  ;  which,  as  it 
would  be  the  more  likely  to  terrify  them,  so  it  would 
be  to  magnify  Saul,  as  having  the  command  of  the 
forces  that  were  to  carry  them  up,  and  opportunity 
of  breathing  out  threatenings  and  slaughter.  Thus 
was  Saul  employed  when  the  grace  of  God  wrought 
that  great  change  in  him.  Let  not  us  then  despair 
of  renewing  grace  for  the  conversion  of  the  greatest 
sinners,  nor  let  such  despair  of  the  pardoning  mercy 
of  God  for  the  greatest  sin  ;  for  Paul  himself  obtain¬ 
ed  merev,  that  he  might  be  a  monument,  1  Tim.  1. 
13. 

II.  How  suddenly  and  strangely  a  blessed  change 
was  wrought  in  him,  not  in  the  use  of  any  ordinary 
means,  but  by  miracles.  The  conversion  of  Paul  is 
one  of  the  wonders  of  the  church. 

Here  is,  1.  The  place  and  time  of  it ;  as  he  jour¬ 
neyed,  he  came  near  to  Damascus ;  and  there  Christ 
met  with  him. 

(1.)  He  was  in  the  way,  travelling  upon  his  jour¬ 
ney  ;  not  in  the  templer  or  in  the  synagogue,  or  in 
the  meeting  of  Christians,  but  by  the  way.  The 
work  of  conversion  is  not  tied  to  the  church,  though 
ordinarily  public  administrations  are  made  use  of. 
Some  are  reclaimed  in  slumberings  on  the  bed, 
(Job  33.  15,  17.)  and  some  in  travelling  upon  the 
road  alone  ;  thoughts  are  as  free,  and  there  is  as 
good  an  opportunity  of  communing  with  our  own 
hearts  there,  as  upon  the  bed  ;  and  there  the  Spirit 
may  set  in  with  us  ;  for  that  wind  blows  where  it 
listeth.  Some  observe,  that  Saul  was  spoken  to 
abroad  in  the  open  air,  that  there  might  be  no  sus¬ 
picion  of  imposture,  or  a  trick  put  upon  him  in  it. 

(2.)  He  was  near  Damascus,  almost  at  his  jour¬ 
ney’s  end,  ready  to  enter  the  city,  the  chief  city  of 
Syria.  Some  observe,  that  he  who  was  to  be  the 
apostle  of  the  Gentiles,  was  converted  to  the  faith 
of  Christ  in  a  Gentile  country.  Damascus  had  been 
infamous  for  persecuting  God’s  people  formerly, 
thev  threshed  Gilead  with  threshing  instruments  of 
iron,  (Amos  1.3.)  and  now  it  w'as  likely  to  be  so  again. 


JTHE  ACTS,  IX. 


(3.)  He  was  in  a  wicked  way;  pursuing  his  de¬ 
sign  against  the  Christians  at  Damascus,  and  pleas¬ 
ing  himself  with  the  thought  that  he  should  devour 
this  new-born  child  of  Christianity  there.  Note, 
Sometimes  the  grace  of  God  works  upon  sinners, 
when  they  are  at  the  worst,  and  hotly  engaged  in 
the  most  desperate  sinful  pursuits ;  which  is  much 
for  the  glory  both  of  God’s  pity,  and  of  his  power. 

(4.)  The  cruel  edict  and  decree  he  had  with  him 
drew  near  to  be  put  in  execution  ;  and  now  it  was 
happily  prevented. — Which  may  be  considered,  [  1.  ] 
As  a  great  kindness  to  the  poor  saints  at  Damascus, 
who  had  notice  of  his  coming,  as  appears  by  what 
Ananias  said,  (x\  13,  14.)  and  were  apprehensive  of 
their  danger  from  him,  and  trembled  as  poor  lambs 
at  the  approach  of  a  ravening  wolf ;  Saul’s  conver¬ 
sion  was  their  security  for  the  present.  Christ  has 
many  ways  of  delivering  the  godly  out  of  tempta¬ 
tion,  and  sometimes  does  it  by  a  change  wrought  in 
their  persecutors,  either  restraining  their  wrathful 
spirits,  (Ps.  76.  10.)  and  mollifying  them  for  a  time, 
as  the  Old  Testament  Saul,  who  relented  toward 
David  more  than  once;  (1  Sam.  24.  16. — 26.  21.) 
or,  renewing  their  spirits,  and  fixing  upon  them  du¬ 
rable  impressions,  as  upon  the  New  Testament  Saul 
here.  [2.]  It  was  also  a  very  great  mercy  to  Saul 
himself  to  be  hindered  from  executing  his  wicked 
design,  in  which  if  he  had  now  proceeded,  perhaps 
it  had  been  the  filling  up  of  the  measure  of  his  ini¬ 
quity.  Note,  It  is  to  be  valued  as  a  signal  token  of 
the  divine  favour,  if  God,  either  by  the  inward  ope¬ 
rations  of  his  grace,  or  the  outward  occurrences  of 
his  providence,  prevent  us  from  prosecuting  and  ex¬ 
ecuting  a  sinful  purpose,  1  Sam.  25.  32. 

2.  The  appearance  of  Christ  to  him  in  his  glory  ; 
here  it  is  only  said,  that  there  shined  round  about 
him  a  light  from  heaven ;  but  it  appears  by  what 
follows,  (v.  17. )  that  the  Lord  Jesus  was  in  this  light, 
and  appeared  to  him  by  the  way.  He  saw  that  Just 
One,  (c/2.  22.  14.)  and  see  ch.  26.  13.  Whether  he 
saw  him  at  a  distance,  as  Stephen  saw  him,  in  the 
heavens,  or  nearer  in  the  air,  is  not  certain.  It  is 
not  inconsistent  with  what  is  said  of  the  heavens  re¬ 
ceiving  Christ  till  the  end  of  time,  (ch.  3.  21.)  to 
suppose  that  he  did,  upon  such  an  extraordinary 
occasion  as  this,  make  a  personal  visit,  but  a  very 
short  one,  to  this  lower  world  ;  it  was  necessary  to 
Paul’s  being  an  apostle,  that  he  should  have  seen 
the  Lord,  and  so  he  did,  1  Cor.  9.  1. — 15.  8. 

(1.)  This  light  shined  upon  him  suddenly — 
i gcu'<*>y>i(,  when  Paul  never  thought  of  any  such 
thing,  and  without  any  previous  warning.  Christ’s 
manifestations  of  himself  to  poor  souls,  are  many 
times  sudden  and  very  surprising,  and  he  prevents 
them  with  the  blessings  ot  his  goodness.  This  the 
disciples  that  Christ  called  to  himself,  found.  Or 
ever  I  was  aware,  Cant.  6.  12. 

(2.)  It  was  a  light  from  heaven,  the  fountain  of 
light,  from  the  God  of  heaven,  the  Father  of  lights. 
It  was  a  light  above  the  brightness  of  the  sun,  (ch. 
26.  13.)  for  it  was  visible  at  mid-day,  and  outshone 
the  sun  in  his  meridian  strength  and  lustre,  Isa. 
24.  23. 

(3.)  It  shone  round  about  him,  not  in  his  face 
only,  but  on  everv  side  of  him  ;  let  him  turn  which 
way  he  will,  he  finds  himself  surrounded  with  the 
discoveries  of  it.  And  this  was  designed  not  only  to 
startle  him,  and  awaken  his  attention,  for  well  may 
he  expect  to  hear,  when  he  is  thus  made  to  see 
something  very  extraordinary,  but  to  signify  the  en¬ 
lightening  of  his  understanding  with  the  knowledge 
of  Christ.  The  devil  comes  to  the  soul  in  darkness, 
by  it  he  gets  and  keeps  possession  of  it.  But  Christ 
comes  to  the  soul  in  light,  for  he  is  himself  the  light 
of  the  world,  bright  and  glorious  in  himself,  benefi¬ 
cial  and  gracious  to  us,  as  light.  The  first  thing  in 
this  new  creation,  as  in  that  of  the  world,  is,  light, 

Vol  vi. — M 


89 

I  2  Cor.  4.  6.  Hence  all  Christians  are  said  to  be 
!  children  of  the  light  and  of  the  day,  Eph.  5.  8. 

3.  The  arresting  of  Saul,  and  his  detachment ; 

|  He  fell  to  the  earth,  v.  4.  Some  think  that  he  was 
on  foot,  and  that  this  light,  which  perhaps  was  ac- 
l  companied  with  a  thunder-clap,  so  terrified  him, 
that  he  could  not  keep  his  feet,  but  fell  upon  his 
j  face,  usually  a  posture  of  adoration,  but  here  of  as- 
!  tonishment.  It  is  probable  that  he  was  mounted,  as 
I  Balaam,  when  he  went  to  curse  Israel,  and  perhaps 
j  better  mounted  than  he  ;  for  Saul  was  now  in  a  pub- 
I  lie  post,  was  in  haste,  and  the  journey  was  long,  so 
I  that  it  is  not  likely  he  should  travel  on  foot.  The 
[  sudden  light  would  frighten  the  beasi  he  rode  on, 
and  make  it  throw  him  :  and  it  was  God’s  good  pro¬ 
vidence  that  his  body  got  no  hurt  by  the  fall :  but 
angels  had  a  particular  charge  concerning  him  to 
keep  all  his  bones,  so  th.at  not  one  of  them  was  bro¬ 
ken.  It  appears,  (ch.  26.  14.)  that  all  that  were 
with  him  fell  to  the  earth  as  well  as  he,  but  the  de¬ 
sign  was  upon  him.  This  may  be  considered, 

(1.)  As  the  effect  of  Christ’s  appearing  to  him, 
and  of  the  light  which  shone  round  about  him. 
Note,  Christ’s  manifestations  of  himself  to  poor 
souls  are  humbling ;  they  lay  them  very  low,  in 
mean  thoughts  of  themselves,  and  an  humble  sub¬ 
mission  to  the  will  of  God.  Now  mine  eyes  ste  thee, 
saith  Job,  I  abhor  myself.  I  saw  the  Lord,  saith 
Isaiah,  sitting  upon  a  throne,  and  I  said,  Woe  is  me, 
for  I  am  undone. 

(2.)  As  a  step  toward  his  intended  advancement. 
He  is  designed  not  only  to  be  a  Christian,  but  to  be  a 
minister,  an  apostle,  a  great  apostle,  and  therefore 
he  must  thus  be  cast  down.  Note,  Those  w’hom 
Christ  designs  for  the  greatest  honours,  are  com¬ 
monly  first  laid  low.  Those  who  are  designed  to 
excel  in  knowledge  and  grace,  are  commonly  laid 
low  first,  in  a  sense  of  their  own  ignorance  and  sin¬ 
fulness.  Those  whom  God  will  employ,  are  first 
struck  with  a  sense  of  their  unworthiness  to  be  em¬ 
ployed. 

(4.)  The  arraigning  of  Saul.  Being  by  the  fall 
taken  into  custody,  and  as  it  were  set  to  the  bar,  he 
heard  a  voice  saying  to  him,  (and  it  was  distinguish¬ 
ing  to  him  only,  for  though  they  that  were  with  him 
heard  a  sound,  (v.  7.)  yet  they  knew  not  the  words, 
ch.  22.  9,)  Saul,  Saul,  why  persecutest  thou  me? 
Observe  here, 

(1.)  Saul  not  only  saw  a  light  from  heaven,  but 
heard  a  voice  from  heaven  ;  wherever  the  glory  of 
God  was  seen,  the  word  of  God  was  heard  ;  God’s 
manifestations  of  himself  were  never  dumb  shews, 
for  he  magnifies  his  word  above  all  his  name,  and 
what  was  seen  was  always  designed  to  make  way 
for  what  was  said  ;  Saul  heard  a  voice.  Note,  Faith 
comes  by  hearing  ;  hence  the  Spirit  is  said  to  be  re¬ 
ceived  by  the  hearing  of  faith,  Gal.  3.  2.  The  voice 
he  heard  was  the  voice  of  Christ  :  when  he  saw  that 
just  One  ;  he  heard  the  voice  of  his  mouth,  ch.  22. 
14.  Note,  Then  the  word  we  hear  is  likely  toprefit 
us,  when  we  hear  it  as  the  voice  of  Christ,  1  Thess. 
2.  13.  It  is  the  voice  of  my  beloved  ;  no  voice  but 
his  can  reach  the  heart.  Seeing  and  hearing  are  the 
two  learning  senses  ;  Christ  here,  by  both  those 
doors,  entered  into  Saul’s  heart. 

(2.)  What  he  heard  was  very  awakening. 

[1.]  He  was-  called  by  his  name,  and  that  dou¬ 
bled  ;  Saul,  Saul.  Some  think,  in  calling  him  Saul, 
he  hints  at  that  great  persecutor  of  David,  whose 
name  he  bore.  He  was  indeed  a  second  Saul,  and 
such  an  enemy  to  the  Son  of  David  as  he  was  to  Da¬ 
vid.  Calling  him  by  his  name  intimates  the  parti¬ 
cular  regard  that  Christ  had  to  him  ;  I  have  sur- 
named  thee,  though  thou  hast  not  known  me,  Isa. 
45.  4.  See  Exod.  33.  12.  His  calling  him  by  name 
brought  the  conviction  home  to  his  conscience,  and 
put  it  past  dispute  to  whom  the  voice  spake  this. 


90 


THE  ACTS,  IX. 


Note,  What  God  speaks  in  general,  is  then  likely  to 
do  us  good,  when  we  apply  it  to  ourselves,  and  insert 
our  own  names  into  the  precepts  and  promises  which 
are  expressed  generally  ;  as  if  God  spake  to  us  by 
name,  and  when  he  saith,  Ho,  every  one,  he  had 
said,  Ho,  such  a  one :  Samuel,  Samuel ;  Saul,  Saul. 

The  doubling  of  it,  Saul,  Saul,  intimates,  First, 
The  deep  sleep  that  Saul  was  in  ;  he  needed  to  be 
called  again  and  again,  as  Jer.  22.  29.  0  earth, 
earth,  earth .  Secondly,  The  tender  concern  that 
the  blessed  Jesus  had  for  him,  and  for  his  recovery  ; 
he  speaks  as  one  in  earnest ;  it  is  like  Martha,  Mar¬ 
tha,  (Luke  10.  41.)  or  Simon,  Simon,  (Luke  22.  31.) 
or  0  Jerusalem,  Jerusalem,  Matt.  23.  37.  He  speaks 
to  him  as  to  one  in  imminent  danger,  at  the  pit’s 
brink,  and  just  ready  to  drop  in  ;  “  Saul,  Saul,  dost 
thou  know  whither  thou  art  going,  and  what  thou 
art  doing  ?” 

[2.]  The  charge  exhibited  against  him,  is,  Why 
fiersecvtest  thou  me?  Observe  here,  First,  Before 
Saul  was  made  a  saint,  he  is  made  to  see  himself  a 
sinner,  a  great  sinner,  a  sinner  against  Christ.  Now 
he  was  made  to  see  that  evil  by  himself  which  he 
never  saw  before  ;  sin  revived  and  he  died.  Note, 
A  humbling  conviction  of  sin  is  the  first  step  to¬ 
wards  a  saving  conversion  from  sin.  Secondly,  He 
is  convinced  of  one  particular  sin,  which  he  was 
most  notoriously  guilty  of,  and  had  justified  himself 
in,  and  thereby  way  is  made  for  his  conviction  of  all 
the  rest.  Thirdly,  The  sin  he  is  convinced  of,  is, 
persecution  ;  Why  fiersecutest  thou  me  ?  It  is  a  very 
affectionate  expostulation,  enough  to  melt  a  heart  of 
stone.  Observe,  1.  The  person  sinning ;  “  It  is  thou  ; 
thou,  that  art  not  one  of  the  ignorant,  rude,  unthink¬ 
ing  crowd,  that  will  run  down  any  thing  they  hear 
put  into  an  ill  name,  but  thou  that  hast  had  a  libe¬ 
ral,  learned  education,  hast  good  parts  and  accom¬ 
plishments,  hast  the  knowledge  of  the  scriptures, 
which,  if  duly  considered,  would  shew  thee  the 
folly  of  it.  It  is  worse  in  thee  than  in  another.”  2. 
The  person  sinned  against  ;  “  It  is  I,  who  never  did 
thee  any  harm,  who  came  from  heaven  to  earth  to 
do  thee  good  ;  who  was  not  long  since  crucified  for 
thee  ;  and  was  that  not  enough,  but  must  I  afresh 
be  crucified  by  thee  ?”  3.  The  kind  and  continu¬ 
ance  of  the  sin.  It  was  persecution,  and  he  was  at 
this  time  engaged  in  it ;  “Not  only  thou  hast  per¬ 
secuted,  but  thou  persecutest,  thou  persistest  in  it.” 
He  was  not  at  this  time  haling  any  to  prison,  or  kill¬ 
ing  them  :  but  that  was  the  errand  he  came  upon  to 
Damascus  ;  he  was  now  projecting  it,  and  pleasing 
himself  with  the  thought  of  it.  Note,  They  that 
are  designing  mischief,  are,  in  God’s  account,  doing 
mischief.  4.  The  question  put  to  him  upon  it ; 
“  Why  dost  thou  do  it  ?”  ( 1. )  It  is  complaining  lan¬ 
guage.  “  Why  dealest  thou  unjustly,  thus  unkindly, 
with  my  disciples  ?”  Christ  never  complained  so 
much  of  those  who  persecuted  him  in  his  own  per¬ 
son  as  he  did  here  of  those  who  persecuted  him  in 
his  followers.  He  complains  of  it  as  it  was  Saul’s 
sin;  “Why  art  thou  such  an  enemy  to  thyself,  to 
thy  God  ?”  Note,  The  sins  of  sinners  are  a  very 
grievous  burthen  to  the  Lord  Jesus.  He  is  grieved 
for  them,  (Mark  3.  5. )  he  is  pressed  under  them, 
Amos  2.  13.  (2.)  It  is  convincing  language,  “Why 

dost  thou  thus  ?  Canst  thou  give  any  good  reason 
for  it  ?”  Note,  Tt  is  good  for  us  often  to  ask  our¬ 
selves  why  we  do  so  and  so,  that  we  may  discern 
what  an  unreasonable  thing  sin  is :  and  of  all  sins 
none  so  unreasonable,  so  unaccountable,  as  the  sin 
of  persecuting  the  disciples  of  Christ,  especially 
when  it  is  discovered  to  be,  as  certainly  it  is,  perse¬ 
cuting  Christ.  Those  have  no  knowledge,  who  eat 
up  God’s  people,  Ps.  14.  4.  J17iy  fiersecutest  thou 
me?  He  thought  he  was  persecuting  only  a  com¬ 
pany  of  poor,  weak,  silly  people,  that  were  an  of¬ 
fence  and  eye-sore  to  the  Pharisees,  little  imagining 


that  it  was  one  in  heaven  that  he  was  all  this  while 
insulting  ;  for  surely  if  he  had  known,  he  would  not 
have  persecuted  the  Lord  of  glory.  Note,  Those 
who  persecute  the  saints,  persecute  Christ  himself, 
and  he  takes  what  is  done  against  them  as  done 
against  himself,  and  accordingly  will  be  the  judg¬ 
ment  in  the  great  day,  Matt.  25.  45. 

5.  Saul’s  question  upon  his  indictment,  and  the  re¬ 
ply  to  it,  v.  5. 

(1.)  He  makes  inquiry  concerning  Christ ;  Who 
art  thou.  Lord  ?  He  gives  no  direct  answer  to  the 
charge  preferred  against  him,  being  convicted  by 
his  own  conscience,  and  self-condemned.  If  God 
contend  with  us  for  our  sins,  we  are  not  able  to  an¬ 
swer  for  one  of  a  thousand,  especially  such  a  one  as 
the  sin  of  persecution.  Convictions  of  sin,  when 
tbey  are  set  home  with  power  upon  the  conscience, 
will  silence  all  excuses  and  self-justifications. 
Though  I  were  righteous,  yet  would  I  not  answer. 
But  he  desires  to  know  who  is  his  judge  ;  the  com- 
pellation  is  respectful ;  Lord.  He  who  had  been  a 
blasphemer  of  Christ’s  name,  now  speaks  to  him  as 
his  Lord.  The  question  is  proper,  Who  art  thou  ? 
This  implies  his  present  unacquaintedness  with 
Christ  ;  he  knew  not  his  voice  as  his  own  sheep  do, 
but  he  desires  to  be  acquainted  with  him  ;  he  is  con¬ 
vinced  by  this  light  which  incloses  him,  that  it  is 
one  from  heaven  that  speaks  to  him,  and  he  has  a 
veneration  for  every  thing  that  appears  to  him  to 
come  from  heaven  ;  and  therefore,  Lord,  who  art 
thou?  What  is  thy  name ?  Judg.  13.  17.  Gen.  32. 
29.  Note,  There  is  then  some  hope  of  people,  when 
they  begin  to  inquire  after  Jesus  Christ. 

(2.)  He  has  an  answer  immediately,  in  which  we 
have, 

[1.]  Christ’s  gracious  revelation  of  himself  to  him. 
He  is  always  ready  to  answer  the  serious  inquiries 
of  those  who  covet  an  acquaintance  with  him.  I  am 
Jesus  whom  thou  persecutest.  The  name  of  Jesus 
was  not  unknown  to  him,  his  heart  had  risen  against 
it  many  a  time,  and  gladly  would  he  bury  it  in  obli¬ 
vion  ;  he  knew  it  was  the  name  that  he  persecuted, 
but  little  did  he  think  to  hear  it  from  heaven,  or 
from  the  midst  of  such  a  glory  as  now  shone  round 
about  him.  Note,  Christ  brings  souls  into  fellow¬ 
ship  with  himself,  by  manifesting  himself  to  them. 
He  said,  First,  I  am  Jesus,  a  Saviour,  I  am  Jesus 
of  Nazareth,  so  it  is,  ch.  22.  8.  Saul  used  to  call 
him  so  when  he  blasphemed  him  ;  “  I  am  that  very 
Jesus  whom  thou  usedst  to  call  in  scorn  Jesus 
Nazareth.  And  he  would  shew  that  now  that  he 
is  in  glory,  he  is  not  ashamed  of  his  humiliation.  Se¬ 
condly,  “  lam  that  Jesus  whom  thou  persecutest, 
and  therefore  it  is  at  thy  peril  if  thou  persist  in 
this  wicked  course.”  There  is  nothing  more  effec¬ 
tual  to  awaken  and  humble  the  soul  than  to  see  sin 
to  be  against  Christ,  an  affront  to  him,  and  a  con¬ 
tradiction  to  his  designs. 

[2.]  His  gentle  reproof  of  him  ;  It  is  hard  for  thee 
to  kick  against  the  pricks,  or  goads  ;  to  spurn  at  the 
spur.  It  is  hard,  it  is  in  itself  an  absurd  and  evil 
thing,  and  will  be  of  fatal  consequence  to  him  that 
does  it.  Those  kick  at  the  goad,  that  stifle  and 
smother  the  convictions  of  conscience,  that  rebel 
against  God’s  truths  and  laws,  that  quarrel  with  his 
providences,  and  that  persecute  and  oppose  hismin- 
isters,  because  they  reprove  (hem,  and  their  words 
are  as  goads  and  as  nails.  They  that  revolt  more 
and  more,  when  they  are  stricken  by  the  word  or 
rod  of  God,  that  are  enraged  at  reproofs,  and  fly  in 
the  face  of  their  reprovers,  they  kick  against  the 
pricks,  and  will  have  a  deal  to  answer  for. 

6.  His  surrender  of  himself  to  the  Lord  Jesus  at 
length,  v.  6.  See  here, 

(1.)  The  frame  and  temper  he  was  in,  when 
Christ  had  been  dealing  with  him.  [1.]  He  trem¬ 
bled,  as  one  in  a  great  fright.  Note,  Strong  convic- 


91 


THE  AC 

tions,  set  home  by  the  blessed  Spirit,  will  make  an 
awakened  soul  to  tremble.  How  can  those  choose 
but  tremble,  that  are  made  to  see  the  eternal  God 
provoked  against  them,  the  whole  creation  at  war 
with  them,  and  their  own  souls  upon  the  brink  of 
ruin  !  [2.]  He  was  astonished,  was  filled  with 

amazement,  as  one  brought  into  a  new  world,  that 
knew  not  where  he  was.  Note,  The  convincing, 
converting,  work  of  Christ  is  astonishing  to  the 
awakened  soul,  and  fills  it  with  admiration.  “  What 
is  this  that  God  has  done  with  me,  and  what  will 
he  do  ?” 

(2. )  His  address  to  Jesus  Christ,  when  he  was  in 
this  frame ;  Lord,  what  wilt  thou  have  me  to  do  ? 
Which  may  be  taken,  [1.]  As  a  serious  request  for 
Christ’s  teachings;  “Lord,  I  see  I  have  hitherto 
been  out  of  the  way  ;  thou  that  hast  shewed  me  my 
error,  set  me  to  rights  ;  thou  hast  discovered  s*in  to 
me,  discover  to  me  the  way  to  pardon  and  peace.  ”  It 
is  like  that,  Men  and  brethren,  what  must  we  do  ? 
Note,  A  serious  desire  to  be  instructed  by  Christ  in 
the  way  of  salvation  is  an  evidence  of  a  good  work 
began  in  the  soul.  Or,  [2.]  As  a  sincere  resignation 
of  himself  to  the  conduct  and  government  of  the 
Lord  Jesus.  This  was  the  first  word  that  grace 
spake  in.  Paul,  and  with  this  began  a  spiritual  life  ; 
Lord  Jesus,  What  wilt  thou  have  me  to  do  ?  Did  not 
he  know  what  he  had  to  do  ?  Had  he  not  his  com¬ 
mission  in  his  pocket  ?  And  what  hacj  he  to  do  but 
to  execute  it  ?  No,  he  had  done  enough  of  this  work 
already,  and  resolves  now  to  change  his  master, 
and  employ  himself  better.  Now  it  is  not,  What 
will  the  High-Priest  and  the  elders  have  me  to  do  ? 
What  will  my  own  wicked  appetites  and  passions 
have  me  to  do  ?  But,  What  wilt  thou  have  me  to  do  ? 
The  great  change  in  conversion  is  wrought  upon  the 
will,  and  consists  in  the  resignation  of  that  to  the 
will  of  Christ. 

(3.)  The  general  direction  Christ  gave  him,  in 
answer  to  this  ;  Arise,  go  into  the  city  of  Damascus, 
which  thou  art  now  near  to,  and  it  shall  be  told  thee 
what  thou  must  do.  It  is  encouragement  enough  to 
have  further  instruction  promised  him  ;  but,  [1.] 
He  must  not  have  it  yet ;  it  shall  be  told  him  shortly 
what  he  must  do,  but,  for  the  present,  he  must  pause 
upon  what  has  been  said  to  him,  and  improve  that. 
Let  him  consider  a  while  what  he  has  done  in  per¬ 
secuting  Christ,  and  be  deeply  humbled  for  that, 
and  then  he  shall  be  told  what  he  has  further  to  uo. 

J2.]  He  must  not  have  it  in  this  way,  by  a  voice 
rom  heaven,  for  it  is  plain  he  cannot  bear  it ;  he 
trembles,  and  is  astonished ;  he  shall  be  told  there¬ 
fore  what  he  must  do,  by  a  man  like  himself,  whose 
terror  shall  not  make  him  afraid,  nor  his  hand  be 
heavy  upon  him  ;  which  Israel  desired  at  mount 
Sinai.  Or,  it  is  an  intimation  that  Christ  would  take 
some  other  time  to  manifest  himself  further  to  him, 
when  he  was  more  composed,  and  this  fright  pretty 
well  over.  Christ  manifests  himself  to  his  people 
by  degrees  ;  and  both  what  he  does,  and  would  have 
them  to  do,  though  they  know  not  now,  they  shall 
know  hereafter. 

7.  How  far  his  fellow-travellers  were  affected 
with  this,  and  what  impression  it  made  upon  them. 
They  fell  to  the  earth,  as  he  did,  but  rose  without 
oeing  bidden,  which  he  did  not,  but  lay  still  till  it 
was  said  to  him,  Arise  ;  for  he  lav  under  a  heavier 
load  than  any  of  them  did  ;  but  when  they  were  up, 
(1.)  They  stood  speechless,  as  men  in  confusion, 
and  that  was  all,  v.  7.  They  were  going  on  the 
same  wicked  errand  that  Paul  was,  and  perhaps, 
to  the  best  of  their  power,  were  as  spiteful  as  he  ; 
yet  we  do  not  find  that  any  of  them  were  converted, 
though  they  saw  the  light,  and  were  struck  down, 
and  struck  dumb  by  it.  No  external  means  will, 
jf  themselves,  work  a  change  in  the  soul,  without 
the  Spirit  and  grace  of  God,  which  distinguishes 


TS,  IX. 

between  some  and  others :  among  these  that  jour¬ 
neyed  together,  one  is  taken,  and  the  others  left. 
They  stood  speechless ;  none  of  them  said,  Who 
art  thou,  Lord?  or,  What  wilt  thou  have  me  to 
do  ?  as  Paul  did  :  but  none  of  God’s  children  are 
born  dumb. 

(2.)  They  heard  a  voice,  but  saw  no  man  ;  they 
heard  Paul  speak,  but  saw  not  him  to  whom  he 
spake,  nor  heard  distinctly  what  was  said  to  him  ; 
which  reconciles  it  with  what  is  said  of  this  matter, 
(ch.  22.  9.)  where  it  is  said,  They  saw  the  light  and 
were  afraid ;  which  they  might  do,  and  yet  see  no 
man  in  the  light,  as  Paul  did  ;  and  that  they  heard 
not  the  voice  of  him  that  spake  to  Paul,  so  as  to  un¬ 
derstand  what  he  said,  though  they  did  hear  a  con¬ 
fused  noise.  Thus  they  who  came  hither  to  be  the 
instruments  of  Paul’s  rage  against  the  church,  serve 
for  witnesses  of  the  power  of  God  over  him. 

8.  What  condition  Saul  was  in  after  this,  v.  8,  9. 
(1.)  He  arose  from  the  earth,  when  Christ  bid 
him,  but,  probably,  not  without  help,  the  vision  had 
made  him  so  fainty  and  weak,  I  will  not  say  like 
Belshazzar,  when  the  joints  of  his  loins  were  loosed, 
and  his  knees  smote  one  against  another,  but  like 
Daniel,  when  upon  the  sight  of  a  vision,  no  strength 
remained  in  him,  Dan.  10.  16,  17. 

(2.)  When  his  eyes  were  opened,  he  found  that  his 
sight  was  gone,  and  he  saw  no  man,  none  of  the  men 
that  were  with  him,  and  began  now  to  be  busy 
about  him.  It  was  not  so  much  this  glaring  light, 
that,  by  dazzling  his  eyes,  had  dimmed  them — Ni- 
mium  sensibile  leedit  sensum  ;  for  then  those  with 
him  would  have  lost  their  sight  too  ;  but  it  was  a 
sight  of  Christ,  whom  the  rest  saw  not,  that  had 
this  effect  upon  him.  Thus  a  believing  sight  of  the 
glory  of  God  in  the  face  of  Christ,  dazzles  the  eves 
to  all  things  here  below.  Christ,  in  order  to  fur¬ 
ther  the  discovery  of  himself  and  his  gospel  to  Paul, 
took  him  off  from  the  sight  of  other  things,  which 
he  must  look  off,  that  he  may  look  unto  Jesus,  and  to 
him  only. 

(3.)  They  led  him  by  the  hand  into  Damascus ; 
whether  to  a  public  house,  or  to  some  friend’s  house, 
is  not  certain  :  but  thus  he  who  thought  to  have  led 
the  disciples  of  Christ  prisoners  and  captives  to 
Jerusalem,  was  himself  led  a  prisoner  and  a  captive 
to  Christ  into  Damascus.  He  was  thus  taught  what 
need  he  had  of  the  grace  of  Christ  to  lead  his  soul 
(being  naturally  blind  and  apt  to  mistake)  into  all 
truth. 

(4. )  He  lay  without  sight,  and  without  food,  nei¬ 
ther  did  eat  nor  drink  for  three  days,  v.  9.  I  do  not 
think,  as  some  do,  that  now  he  had  his  rapture  into 
the  third  heavens,  which  he  speaks  of,  2  Cor.  12. 
So  far  from  that,  that  we  have  reason  to  think  he 
was  all  this  time  rather  in  the  belly  of  hell,  suffering 
God’s  terrors  for  his  sins,  which  were  now  set  in 
order  before  him  :  he  was  in  the  dark  concerning 
his  own  spiritual  state,  and  was  so  wounded  in  spi¬ 
rit  for  sin,  that  he  could  relish  neither  meat  nor 
drink. 

10.  And  there  was  a  certain  disciple  at 
Damascus,  named  Ananias ;  and  to  him 
said  the  Lord  in  a  vision,  Ananias.  And 
he  said,  Behold,  I  am  here. ,  Lord.  1 1.  And 
the  Lord  said  unto  him,  Arise,  and  go  into 
the  street  which  is  called  Straight,  and  en¬ 
quire  in  the  house  of  Judas  for  one  called 
Saul  of  Tarsus:  for,  behold  he  praveth, 
12.  And  hath  seen  in  a  vision  a  man  named 
Ananias  coming  in,  and  putting  his  hand 
CMi  him,  that  he  might  receive  his  sight.  13. 
Then  Ananias  answered,  Lord,  I  have 


92 


THE  ACTS,  IX. 


heard  by  many  of  this  man,  how  much  evil 
lie  hath  done  to  th^  saints  at  Jerusalem  : 
14.  And  here  he  hath  authority  from  the 
Chief  Priests  to  bind  all  that  call  on  thy 
name.  15.  But  the  Lord  said  unto  him, 
Go  thy  way  :  for  he  is  a  chosen  vessel  unto 
me,  to  bear  my  name  before  the  Gentiles, 
and  kings,  and  the  children  of  Israel :  16. 

For  1  will  shew  him  how  great  things  he 
must  suffer  for  my  name’s  sake.  1 7.  And 
Ananias  went  his  way,  and  entered  into 
the  house ;  and  putting  his  hands  on  him 
said,  Brother  Saul,  the  Lord,  even  Jesus, 
that  appeared  unto  thee  in  the  way  as  thou 
earnest,  hath  sent  me,  that  thou  mightest 
receive  thy  sight,  and  be  filled  with  the 
Holy  Ghost.  1 8.  And  immediately  there 
fell  from  his  eyes  as  it  had  been  scales  :  and 
he  received  sight  forthwith,  and  arose,  and 
was  baptized.  19.  And  when  he  had  re¬ 
ceived  meat  he  was  strengthened.  Then 
was  Saul  certain  days  with  the  disciples 
\Vhich  were  at  Damascus.  20.  And  straight¬ 
way  he  preached  Christ  in  the  synagogues, 
that  he  is  the  Son  of  God.  21.  But  all 
that  heard  him  were  amazed,  and  said;  Is 
not  this  he  that  destroyed  them  which  call¬ 
ed  on  this  name  in  Jerusalem,  and  came 
hither  for  that  intent,  that  he  might  bring 
them  bound  unto  the  Chief  Priests  ?  22. 

But  Saul  increased  the  more  in  strength, 
and  confounded  the  Jews  which  dwelt  at 
Damascus,  proving  that  this  is  very  Christ. 

As  for  God,  his  work  is  perfect ;  if  he  begin,  he 
will  make  an  end  ;  a  good  work  was  begun  in  Saul, 
when  he  was  brought  to  Christ’s  feet,  in  that  word, 
Lord,  what  wilt  thou  have  me  to  do  ?  And  never  did 
Christ  leave  any  that  were  brought  to  that.  Though 
Saul  was  sadly  mortified  when  he  lay  three  days 
blind,  yet  he  was  not  abandoned  ;  Christ  here  takes 
care  of  the  work  of  his  own  hands ;  he  that  hath 
torn,  will  heal  ;  that  hath  smitten,  will  bind  up  ;  that 
hath  convinced,  will  comfort. 

I.  Ananias  is  here  ordered  to  go  and  look  after 
him,  to  heal  and  help  him  ;  for  he  that  causeth  grief, 
will  have  compassion. 

1.  The  person  employed  is  Ananias,  a  certain  dis- 
cifile  at  Damascus,  not  lately  driven  thither  from  Je¬ 
rusalem,  but  a  native  of  Damascus ;  for  it  is  said,  (ch. 
22.  12.)  that  he  had  a  good  report  of  all  the  Jews  which 
dwelt  there,  as  a  devout  man  according  to  the  law  ; 
he  had  lately  embraced  the  gospel,  and  given  up  his 
name  to  Christ,  and,  as  it  should  seem,  officiated  as 
a  minister,  at  least  pro  hac  vice — on  this  occasion, 
though  it  does  not  appear  he  was  apostolically  ordain¬ 
ed.  But  why  were  not  some  of  the  apostles  from  Je¬ 
rusalem  sent  for  upon  this  great  occasion,  or  Philip 
the  evangelist,  who  had  lately  baptized  the  eunuch, 
and  might  have  been  fetched  hither  by  the  Spirit  in 
a  little  time  ?  Surely,  because  Christ  would  employ 
variety  of  hands  in  eminent  services,  that  the  ho¬ 
nours  might  not  be  monopolized,  or  engrossed  by  a 
few  ;  because  he  would  put  work  into  the  hands, 
and  therfebv  put  honour  upon  the  heads,  of  those 
that  were  mean  and  obscure,  to  encourage  them  ; 
and  because  he  would  direct  us  to  make  much  of  the 
ministers  that  are  where  our  lot  is  cast,  if  they  have 


obtained  mercy  to  be  faithful,  though  they  are  not 
of  the  most  eminent.  ' 

2.  The  direction  given  him,  is,  to  go  and  inquire 
at  such  a  house,  probably  an  inn,  for  one  Saul  of 
Tarsus.  Christ,  in  a  vision,  called  to  Ananias  by 
name,  v.  10.  It  is  likely,  it  was  not  the  first  time 
that  he  had  heard  the  words  of  God,  and  seen  the 
visions  of  the  Almighty  ;  for,  without  terror  or  con¬ 
fusion,  he  readily  answers,  “  Behold,  I  am  here , 
Lord,  ready  to  go  wherever  thou  sendest  me,  and 
to  do  whatever  thou  biddest  me.  ”  Go  then,  saith 
Christ,  into  the  street  which  is  culled  Straight,  and 
inquire  in  the  house  of  Judas ,  wh’efe  strangers  used 
to  lodge,  for  one  called  Saul  of  Tarsus.  Note, 
Christ  very  well  knows  where  to  find  out  those  that 
are  his,  in  their  distresses-:  when  their  relations, 
it  may  be,  know  not  what  is  become  of  them,  they 
have  a  friend  in  heaven,  that  knows  in  what  street, 
in  what  house,  nay,  and  which  is  more,  in  what 
frame,  they  are  :  he  knows  their  souls  in  adversity. 

3.  Two  reasons  are  given  him  why  he  must  go 
and  inquire  for  this  stranger,  and  offer  him  his  ser¬ 
vice  : 

(1.)  Because  he  prays,  and  his  coming  to  him  must 
answer  his  prayer.  This  is  a  reason,  [1.]  Why 
Ananias  needed  not  to  be  afraid  of  him,  as  we  find 
he  was,  v.  13,  14.  There  is  no  question,  saith  Christ, 
but  he  is  a  true  convert,  for  behold,  he  prayeth. 
Behold,  notes. the  certainty  of  it ;  “  Assure  thyself 
it  is  so  ;  go,  and  see.”  Christ  was  so  pleased  to  find 
Paul  praying,  that  he  must  have  others  to  take  notice 
of  it  ?  Rejoice  with  me,  for  I  have  found  the  sheep 
which  I  had  lost.  It  notes  also  the  strangeness  of  it ; 
“  Behold,  and  wonder,  that  he  who  but  the  other 
day  breathed  nothing  but  threatenings  and  slaughter, 
now  breathes  nothing  but  prayer.”-  But  was  it  such 
a  strange  thing  for  Saul  to  pray  ?  Was  he  not  a  Pha¬ 
risee,  and  have  we  not  reason  to  think  he  did,  as  the 
rest  of  them  did,  make  long  prayers  in  the  syna¬ 
gogues  and  in  the  corners  of  the  streets  ?  Yes  ;  but 
now  he  began  to  pray  after  another  manner  than  he 
had  done  ;  then  he  said  his  prayers,  now  he  prayed 
them.  Note,  Regenerating  grace  evermore  sets 
people  on  praying  ;  you  may  as  well  find  a  living 
man  without  breath  as  a  living  Christian  without 
prayer  ;  if  breathless,  lifeless  ;  and  so  if  prayerless, 
graceless.  [2.]  As  a  reason  why  Ananias  must  go 
to  him  with  all  speed  ;  it  is  no  time  to  linger,  for 
behold,  he  prayeth  :  if  the  child  cry,  the  tender 
nurse  hastens  to  it  with  the  breast.  Saul  here,  like 
Ephraim,  is  bemoaning  himself,  reproaching  him¬ 
self,  as  a  bullock  unaccustomed  to  the  yoke,  and 
kicking  against  the  goad.  “  Oh  !  go  to  him  quickly, 
and  tell  him  he  is  a  dear  son,  a  pleasant  child,  and 
since  I  spake  against  him,  for  persecuting  me,  I  do 
earnestly  remember  him  still,”  Jer.  31.  18 — 20. 
Observe  what  condition  Saul  was  now  in.  He  was 
under  conviction  of  sin,  trembling,  and  astonished  ; 
the  setting  of  sin  in  order  before  us  should  drive  us 
to  prayer.  He  was  under  a  bodily  affliction,  blind 
and  sick;  and,  Is  any  afflicted?  Let  him  pray. 
Christ  had  promised  him,  that  it  should  be  further 
told  him  what  he  shoukf  do,  (i>.  6.)  and  he  prays 
that  one  may  be  sent  to  him  to  instruct  him.  Note, 
What  God  has  promised,  we  must  pray  for  ;  he  will 
for  this  be  inquired  of,  and  particularly  for  divine 
instruction. 

(2.)  Because  he  hath  seen  in  a  vision  such  a  man 
coming  to  him,  to  restore  him  to  his  sight ;  and  Ana¬ 
nias’s  coming  to  him  must  answer  his  dream,  for  it 
was  of  God,  v.  12.  He  hath  seen  in  a  vision  a  jnan 
named  Ananias,  and  just  such  a  man  as  thou  art, 
coming  in  seasonably  for  his  relief,  and  putting  his 
hand  on  him,  that  he  might  receive  his  sight.  Now 
this  vision  which  Paul  had,  may  be  considered,  [1.] 
As  an  immediate  answer  to  his  prayer,  and  the 
keeping  up  of  that  communion  with  God,  which  he 


93 


THE  ACTS,  IX. 


had  entered  into  by  prayer.  He  had,  in  prayer, 
spread  the  misery  of  his  own  case  before  God  ;  and 
God  presently  manifests  himself,  and  the  kind  in¬ 
tentions  of  his  grace  to  him  ;  and  it  is  very  encour¬ 
aging  to  know  God’s  thoughts  to  usward.  [2.]  As 
designed  to  raise  his  expectations,  and  to  make  Ana¬ 
nias’s  coming  more  welcome  to  him.  He  would 
readily  receive  him  as  a  messenger  from  God,  when 
he  was  told  beforehand,  in  vision,  that  one  of  that 
name  would  come  to  him.  See  what  a  great  thing 
it  is  to  bring  a  spiritual  physician  and  his  patient  to¬ 
gether  :  here  are  two  visions  in  order  to  it  !  When 
God,  in  his  providence,  does  it  without  visions,  brings 
a  messenger  to  the  afflicted  soul,  an  interpreter,  one 
among  a  thousand,  to  shew  unto  man  his  uprightness, 
it  must  be  acknowledged  with  thankfulness  to  his 
praise. 

II.  Ananias  objects  against  going  to  him,  and  the 
Lord  answers  the  objection.  See  how  condescend¬ 
ingly  the  Lord  admits  his  servant  to  reason  with  him. 

1.  Ananias  pleads,  that  this  Saul  was  a  notorious 
persecutor  of  the  disciples  of  Christ,  v.  13,  14.  (1.) 
He  had  been  so  at  Jerusalem  ;  “  Lord,  I  have  heard 
by  many  of  this  man,  what  a  malicious  enemy  he  is 
to  the  gospel  of  Christ :  all  those  that  were  scattered 
upon  the  late  persecution,  many  of  whom  are  come 
to  Damascus,  tell  how  ?nuch  evil  he  hath  done  to  thy 
saints  in  Jerusalem  ;  that  he  was  the  most  virulent, 
violent  persecutor  of  all  the  rest,  and  a  ringleader  in 
the  mischief;  what  havoc  he  has  made  of  the  church  : 
there  was  no  man  they  were  more  afraid  of,  no,  not 
the  High-Priest  himself,  than  of  Saul  ;  nay,”  (2.) 
“  His  errand  to  Damascus  at  this  time  is  to  perse¬ 
cute  us  Christians ;  here  he  has  authority  from  the 
chief  /iriests  to  bind  all  that  call  on  thy  name ;  to 
treat  the  worshippers  of  Christ  as  the  worst  of  cri¬ 
minals.”  Now,  why  docs  Ananias  object  this  ?  Not, 
“Therefore  I  do  not  owe  him  so  much  service. 
Why  should  I  do  him  a  kindness,  who  has  done  and 
designed  us  so  much  unkindness?”  No,  Christ  has 
taught  us  another  lesson,  to  render  good  for  evil,  and 
pray  for  our  persecutors ;  but,  if  he  be  Such  a  per¬ 
secutor  of  Christians,  [1.]  Will  it  be  safe  for  Ananias 
to  go  to  him  ?  Will  he  not  throw  himself  like  a  lamb 
into  the  mouth  of  a  lion  ?  And  if  he  thus  bring  him¬ 
self  into  trouble,  he  will  be  blamed  for  his  indiscre¬ 
tion.  [2.]  Will  it  be  to  any  purpose  to  go  to  him  ? 
Can  such  a  hard  heart  ever  be  softened,  or  such  an 
Ethiopian  ever  change  his  skin  ? 

2.  Christ  overrules  the  objection  ;  ( v .  15,  16.) 
**  Do  not  tell  me  how  bad  he  has  been,  I  know  it  very 
well  ;  but  go  thy  way  with  all  speed,  and  give  him 
all  the  help  thou  canst,  for  he  is  a  chosen  x>essel,  or 
instrument,  unto  me  ;  1  design  to  put  confidence 
in  him,  and  then  thou  needest  not  fear  him.”  He 
was  a  vessel  in  which  the  gospel-treasure  should  be 
lodged,  in  order  to  the  conveyance  of  it  to  many  ;  an 
earthen  vessel,  (2  Cor.  4.  7.)  but  a  chosen  vesse-l. 
The  vessel  God  uses,  he  himself  chooses  ;  and  it  is 
fit  he  should  himself  have  the  choosing  of  the  instru¬ 
ments  he  employs  ;  (John  15.  16.)  Ye  have  not  cho¬ 
sen  me,  but  I  have  chosen  you.  He  is  a  vessel  of 
honour,  and  must  not  be  neglected  in  his  present 
forlorn  condition,  or  thrown  away  as  a  despised  bro¬ 
ken  vessel,  or  a  vessel  in  which  there  is  no  pleasure  : 
he  is  designed,  (1.)  For  eminent  services  :  He  is  to 
bear  my  name  before  the  Gentiles,  is  to  be  the  apos¬ 
tle  of  the  Gentiles,  and  to  carry  the  gospel  to  heathen 
nations.  Christ’s  name  is  the  standard  to  which 
souls  must  be  gathered,  and  under  which  they  must 
be  listed,  and  Saul  must  be  a  standard-bearer,  he 
must  bear  Christ’s  name,  must  bear  witness  to  it 
before  kings,  king  Agrippa  and  Cxsarhimself ;  nay, 
he  must  bear  it  before  the  children  of  Israel,  though 
there  were  so  many  hands  already  at  work  about 
them.  (2.)  For  eminent  sufferings;  (t».  16.)  I  will 
shew  him  how  great  things  he  must  suffer  for  my 


name’s  sake.  He  that  has  been  a  persecutor,  shall 
be  himself  persecuted.  Christ’s  shewing  him  this, 
intimates  either  his  bringing  him  to  these  trials,  (as 
Ps.  60.  3.)  Thou  hast  shewed  thy  people  hard  things, 
or  his  giving  notice  of  them  beforehand,  that  they 
might  be  no  surprise  to  him.  Note,  Those  that  bear 
Christ’s  name,  must  expect  to  bear  the  cross  for  his 
name  ;  and  those  that  do  most  for  Christ,  are  often 
called  out  to  suffer  most  for  him.  Saul  must  suffer 
great  things.  This,  one  would  think,  was  cold  com¬ 
fort  for  a  young  convert ;  but  is  is  only  like  telling  a 
soldier  of  a  bold  and  brave  spirit,  when  he  is  enlisted, 
that  he  shall  take  the  field,  and  enter  upon  action, 
shortly.  Saul’s  sufferings  for  Christ  shall  redound 
so  much  to  the  honour  of  Christ  and  the  service  of 
the  church,  shall  be  so  balanced  with  spiritual  com¬ 
forts,  and  recompensed  with  eternal  glories,  that  it 
is  no  discouragement  to  him  to  be  told  how  great 
things  he  must  suffer  for  Christ’s  name’s  sake. 

111.  Ananias  presently  goes  on  Christ’s  errand  to 
Saul,  and  with  good  effect ;  he  had  started  an  objec¬ 
tion  against  going  to  him,  but  when  an  answer  was 
given  to  it,  he  dropped  it,  and  did  not  insist  upon  it. 
When  difficulties  are  removed,  what  have  we  to  do, 
but  to  go  on  with  our  work,  and  not  hang  upon  an 
objection  ? 

1.  Ananias  delivered  his  message  to  Saul,  v.  17. 
Probably,  he  found  him  in  bed,  and  applied  to  him 
as  a  patient.  (1.)  He  put  his  hands  on  him.  It  was 
promised,  as  one  of  the  signs  that  shall  follow  them 
that  believe,  that  they  should  lay  hands  on  the  sick, 
and  they  should  recover,  (Mark  16.  18.)  and  it  was 
for  that  intent  that  he  put  his  hands  on  him.  Saul 
came  to  lay  violent  hands  upon  the  disciples  at  Da¬ 
mascus,  but  here  a  disciple  lays  a  helping,  healing 
hand  upon  him.  The  blood-thirsty  hate  the  upright, 
but  the  just  seek  his  soul.  (2.)  He  called  him  \ bro¬ 
ther -,  because  he  was  made  a  partaker  of  the  grace 
of  God,  though  not  yet  baptized  ;  and  his  readiness 
to  own  him  as  a  brother,  intimated  to  him  God’s 
readiness  to  own  him  as  a  son,  though  he  had  been 
a  blasphemer  of  God,  and  a  persecutor  of  his  chil¬ 
dren.  (3.)  He  produces  his  commission  from  the 
same  hand  that  had  laid  hold  on  him  bv  the  way, 
and  now  had  him  in  custody.  “That  same  Jesus 
that  appeared  unto  thee  in  the  way  as  thou  earnest, 
and  convinced  thee  of  thy  sin  in  persecuting  him, 
has  now  sent  me  to  thee  to  comfort  thee.”  Una 
eademque  manus  vulnus  opemque  tulit — The  hand 
that  wounded,  heals.  “  His  light  struck  thee  blind, 
but  he  hath  sent  me  to  thee  that  thou  mightest  receive 
thy  sight ;  for  the  design  was  not  to  blind  thine  eyes, 
but  to  dazzle  them,  that  thou  mightest  see  things  by 
another  light :  he  that  then  put  clay  upon  thine 
eyes,  hath  sent  me  to  wash  them  that  they  mav  be 
cured.”  Ananias  might  deliver  his  message  to  Saul 
very  appositely  in  the  prophet’s  words  ;  (Hos.  6.  1, 
2.)  Come  and  turn  to  the  Lord,  for  he  hath  torn, 
and  he  will  heal  thee ;  he  hath  smitten,  and  he  will 
bind  thee  up  ;  now  after  two  days  he  will  revive 
thee,  and  the  third  day  he  will  raise  thee  up,  and 
thou  shalt  live  in  his  sight.  Corrosives  shall  be  no 
more  applied,  but  lenitives.  (4.)  He  assures  him 
that  he  shall  not  only  have  his  sight  restored,  but 
be  filled  with  the  Hoiv  Ghost :  he  must  himself  be 
an  apostle,  and  must  in  nothing  come  behind  the 
chief  of  the  apostles,  and  therefore  must  receive 
the  Holy  Ghost  immediately,  and  not,  as  others  did, 
by  the  interposition  of  the  apostles  ;  and  Ananias’s 
putting  his  hands  upon  him  before  he  was  baptized, 
was  for  the  conferring  of  the  Holy  Ghost. 

2.  Ananias  saw'  the  good  issue  of  his  mission, 

(1.)  In  Christ’s  favour  to  Saul.  At  the  word  of 

Ananias,  Saul  was  discharged  from  his  confinement 
by  the  restoring  of  his  sight ;  for  Christ’s  commis¬ 
sion  to  open  the  prison  to  them  that  were  bound, 
(Isa.  61.  1.)  is  explained  by  the  giving  of  sight  to 


94 


THE  ACTS,  IX. 


the  blind,  Luke  4.  18.  Christ’s  commission  is  to 
open  the  blind  eyes,  and  to  bring  out  the  prisoners 
from  the  prison.  Saul  is  delivered  from  the  spirit 
of  bondage,  by  his  receiving  sight,  (v.  18.)  which 
was  signified  by  the  falling  of  scales  from  his  eyes  ; 
and  this  immediately,  and  forthwith  :  the  cure  was 
sudden,  to  shew  that  it  was  miraculous.  This  sig¬ 
nified  the  recovering  of  him,  [1.]  From  the  dark¬ 
ness  of  his  unconverted  state  :  when  he  persecuted 
the  church  of  God,  and  walked  in  the  spirit  and  way 
of  the  Pharisees,  he  was  blind,  he  saw  not  the  mean¬ 
ing  either  of  the  law,  or  of  the  gospel,  Rom.  7.  9. 
Christ  often  told  the  Pharisees  that  they  were  blind, 
and  could  not  make  them  sensible  of  it ;  they  said, 
We  see,  John  9.  41.  Saul  is  saved  from  his  Phari¬ 
saical  blindness,  by  being  made  sensible  of  it.  Note, 
Converting  grace  opens  the  eyes  of  the  soul,  and 
makes  the  scales  to  fall  from  them,  (ch.  26.  18.^  to 
open  men’s  eyes,  and  turn  them  from  darkness  to 
light :  this  was  it  that  Saul  was  sent  among  the  Gen¬ 
tiles  to  do,  by  the  preaching  of  the  gospel,  and  there¬ 
fore  must  first  experience  it  in  himself.  [2.]  From 
the  darkness  of  his  present  terrors,  under  the  ap¬ 
prehension  of  guilt  upon  his  conscience,  and  the 
wrath  of  God  against  him  ;  this  filled  him  with  con¬ 
fusion,  during  those  three  days  he  sat  in  darkness, 
like  Jonah  for  three  days  in  the  belly  of  hell ;  but 
now  the  scales  fell  from  his  eves,  the  cloud  was 
scattered,  and  the  Sun  of  righteousness  rose  upon  his 
soul,  with  healing  under  his  wings. 

(2.)  In  Saul’s  subjection  to  Christ ;  he  was  bap¬ 
tized,  and  thereby  submitted  himself  to  the  govern¬ 
ment  of  Christ,  and  cast  himself  upon  the  grace  of 
Christ.  Thus  he  was  entered  into  Christ’s  school, 
hired  into  his  family,  listed  under  his  banner,  and 
joined  himself  to  him  for  better  for  worse.  The 
point  was  gained,  it  is  settled  ;  Saul  is  now  a  disciple 
of  Christ,  not  only  ceases  to  oppose  him,  but  devotes 
himself  entirely  to  his  service  and  honour. 

IV.  The  good  work  that  was  begun  in  Saul,  is 
carried  on  wonderfully  ;  this  new-born  Christian, 
though  he  seemed  as  one  bom  out  of  due  time,  yet 
presently  comes  to  maturity. 

1.  He  received  his  bodily  strength,  v.  19.  He 
had  continued  three  days  fasting,  which  with  the 
nighty  weight  that  was  all  that  time  upon  his  spirits, 
had  made  him  very  weak  ;  but  when  he  had  re¬ 
ceived  meat,  he  was  strengthened,  v.  19.  The  Lord 
is  for  the  body,  and  therefore  care  must  be  taken  of 
that,  to  keep  it  in  good  plight,  that  it  may  be  fit  to 
serve  the  soul  in  God’s  service,  and  that  Christ  may 
be  magnified  in  it,  Phil.  1.  20. 

2.  He  associated  with  the  disciples  that  were  at 
Damascus,  fell  in  with  them,  conversed  with  them, 
went  to  their  meetings,  and  joined  in  communion 
with  them.  He  had  lately  breathed  out  threatenings 
and  slaughter  against  them,  but  now  breathes  love 
and  affection  to  them.  Now  the  wolf  dwells  with 
the  lamb,  and  the  leofiard  lies  down  with  the  kid,  Isa. 
11.  6.  Note,  Those  that  take  God  for  their  God, 
take  his  people  for  their  people.  Saul  associated 
with  the  disciples,  because  now  he  saw  an  amiable¬ 
ness  and  excellency  in  them,  because  he  loved  them, 
and  found  that  he  improved  in  knowledge  and  grace 
by  conversing  with  them  ;  and  thus  he  made  profes¬ 
sion  of  his  Christian  faith,  and  openly  declared  him¬ 
self  a  disciple  of  Christ,  by  herding  with  those  that 
were  his  disciples. 

3.  He  fireached  Christ  in  the  synagogues,  v.  20. 
To  this  he  had  an  extraordinary  call,  and  for  it  an 
extraordinary  qualification,  God  having  immediately 
revealed  his  Son  to  him  and  in  him,  that  he  might 
preach  him,  Gal.  1.  15,  16.  He  was  so  full  of  Christ 
himself,  that  the  Spirit  within  him  constrained  him 
to  preach  him  to  others,  and,  like  Elihu,  to  speak 
that  he  might  be  refreshed,  Job  32.  20.  Observe, 
( 1. )  Where  he  preached  ;  in  the  synagogues  of  the 


Jews ;  for  they  were  to  have  the  first  offer  made 
them  ;  the  synagogues  were  their  places  of  con¬ 
course,  there  he  met  with  them  together,  and  there 
they  used  to  preach  against  Christ,  and  to  punish 
his  disciples  ;  by  the  same  token  that  Paul  himself 
had  punished  them  oft  in  every  synagogue,  ( ch .  26. 
11.)  and  therefore  there  he  would  face  the  enemies 
of  Christ,  where  they  were  most  daring ;  and  openly 
profess  Christianity  there,  where  he  had  most  op¬ 
posed  it.  (2. )  What  he  preached  ;  He  preached 
Christ.  When  he  began  to  be  a  preacher,  he  fixed 
that  for  his  principle,  which  he  stuck  to  ever  after ; 
We  preach  not  ourselves,  but  Christ  Jesus  our  Lord; 
nothing  but  Christ,  and  him  crucified.  He  preached 
concerning  Christ,  that  he  is  the  Son  of  Cod,  his  be¬ 
loved  Son,  in  whom  he  is  well  ] deased ,  and  with  us 
in  him,  and  not  otherwise.  (3.)  How  people  were 
affected  with  it;  (z/.  21.)  All  that  heard  him  were 
amazed,  and  said,  “  Is  not  this  he  that  destroyed 
them  which  called  on  this  name  in  Jerusalem,  and 
now  does  he  call  on  this  name  himself,  and  persuade 
others  to  call  upon  it,  and  strengthen  the  hands  of 
those  that  do  !”  Quantum  mutatus  ab  illo — Oh  how 
changed!  “Is  Saul  also  among  the  prophets'!  Nay, 
did  he  not  come  hither  for  that  intent,  to  seize  all 
the  Christians  he  could  find,  and  bring  them  bound 
to  the  chief  priests  ?  Yes,  he  did.  Who  would  have 
thought  then,  that  he  should  preach  Christ  as  he 
does  ?”  Doubtless,  this  was  looked  upon  by  many 
as  a  great  confirmation  of  the  truth  of  Christianity, 
that  one  who  had  been  such  a  notorious  persecutor 
of  it,  came,  on  a  sudden,  to  be  such  an  intelligent, 
strenuous,  and  capacious  preacher  of  it.  This  mira¬ 
cle  upon  the  mind  of  such  a  man,  outshone  the  mi¬ 
racles  upon  men’s  bodies ;  and  giving  a  man  such 
another  heart  was  more  than  giving  men  to  speak 
with  other  tongues. 

4.  He  confuted  and  confounded  those  that  op¬ 
posed  the  doctrine  of  Christ,  v.  22.  He  signalized 
himself,  not  only  in  the  pulpit,  but  in  the  schools, 
and  shewed  himself  supernaturally  enabled,  not  only 
to  preach  tffe  truth,  but  to  maintain  and  defend  it 
when  he  had  preached  it.  (1.)  He  increased  in 
strength  ;  he  became  more  intimately  acquainted 
with  the  gospel  of  Christ,  and  his  pious  affections 
grew  more  strong  ;  he  grew  more  bold  and  daring 
and  resolute  in  the  defence  of  the  gospel ;  he  increas¬ 
ed  the  more,  for  the  reflections  that  were  cast  upon 
him,  (t>.  21.)  in  which  his  new  friends  upbraided 
him  as  having  been  a  persecutor,  and  his  old  friends 
upbraided  him  as  being  now  a  turncoat  ;  but  Saul, 
instead  of  being  discouraged  by  tht  various  remarks 
made  upon  his  conversion,  was  thereby  so  much  the 
more  imboldened,  finding  he  had  enough  at  hand 
wherewith  to  answer  the  worst  they  could  say  of 
him.  (2.)  He  ran  down  his  antagonists,  and  con¬ 
founded  the  Jews  which  dwelt  in  Damascus ;  he 
silenced  them,  and  shamed  them  ;  answered  their 
objections  to  the  satisfaction  of  all  indifferent  per¬ 
sons,  and  pressed  them  with  arguments  which  they 
could  make  no  reply  to.  In  all  his  discourses  with 
the  Jews,  he  was  still  proving  that  this  Jesus  is  very 
Christ,  is  the  Christ,  the  Anointed  of  God,  the  true 
Messiah  promised  to  the  fathers.  He  was  proving 
it,  truyAtCd^cev — affirming  it  and  confirming  it ;  teach¬ 
ing  with  persuasion.  And  we  have  reason  to  think 
he  was  instrumental  to  convert  many  to  the  faith  of 
Christ,  and  to  build  up  the  church  at  Damascus, 
which  he  came  thither  to  make  havoc  of.  Thus, 
out  of  the  eater  came  forth  meat,  and  out  of  the 
strong  sweetness. 

23.  And  after  that  many  days  were  ful¬ 
filled,  the  Jews  took  counsel  to  kill  him : 
24.  But  their  laying  await  was  known  of 
Saul.  And  they  watched  the  gates  day 


95 


THE  ACTS,  lA . 


and  night,  to  kill  him.  25.  Then  the  dis-  ' 
ciples  took  him  by  night,  and  let  him  down 
by  the  wall,  in  a  basket.  26.  And  when 
Saul  was  come  to  Jerusalem,  he  assayed 
to  join  himself  to  the  disciples  :  but  they 
were  all  afraid  of  him,  and  believed  not 
that  he  was  a  disciple.  27.  But  Barnabas 
took  him,  and  brought  him  to  the  apostles, 
and  declared  unto  them  how  he  had  seen 
the  Lord  in  the  way,  and  that  he  had 
spoken  to  him,  and  how  he  had  preached 
boldly  at  Damascus  in  the  name  of  Jesus. 
28.  And  he  was  with  them  coming  in  and 
going  out  at  Jerusalem.  29.  And  he  spake 
boldly  in  the  name  of  the  Lord  Jesus,  and 
disputed  against  the  Grecians  :  but  they 
went  about  to  slay  him.  30.  Which  when 
the  brethren  knew,  they  brought  him  down 
to  Cesarea,  and  sent  him  forth  to  Tarsus. 
31.  Then  had  the  churches  rest  throughout 
all  Judrea,  and  Galilee,  and  Samaria,  and 
were  edified  ;  and  walking  in  the  fear  of 
the  Lord,  and  in  the  comfort  of  the  Holy 
Ghost,  were  multiplied. 

Luke  here  makes  no  mention  of  Paul’s  journey 
into  Arabia,  which  he  tells  us  himself  was  immedi¬ 
ately  after  his  conversion,  Gal.  1.  16,  17.  As  soon 
as  God  had  revealed  his  Son  in  him,  that  he  might 
preach  him,  he  went  not  up  to  Jerusalem,  to  receive 
instructions  from  the  apostles,  (as  any  other  convex! 
would  have  done,  that  was  designed  for  the  minis¬ 
try,)  but  he  went  to  Arabia,  whei*e  thei’e  was  new 
gi'ound  to  bi’eak  up,  and  where  he  would  have  op¬ 
portunity  of  teaching,  but  not  of  learning ;  thence 
he  returned  to  Damascus,  and  there,  three  years 
after  his  conversion,  this  happened,  which  is  hei'e 
recoixled. 

I.  He  met  with  difficulties  at  Damascus,  and  had 
a  narrow  escape  of  being  killed  thei'e.  Observe, 

1.  What  his  danger  was  ;  (x.  23. )  The  Jews  took 
counsel  to  kill  him,  being  more  enraged  at  him  than 
at  any  other  of  the  preachers  of  the  gospel ;  not 
only  because  he  was  more  lively  and  zealous  in  his 
preaching  than  any  of  them,  and  more  successful, 
but  because  he  had  been  such  a  remarkable  desert- 
ex*,  and  his  being  a  chinstian  was  a  testimony  against 
them.  It  is  said,  (x.  24.)  The  Jews  watched  the 
gates  day  and  night  to  kill  him  ;  they  incensed  the 
governor  against  him,  as  a  dangerous  man,  who 
therefore  kept  the  city  with  a  guard  to  apprehend 
film,  at  his  going  out  or  coming  in,  2  Cor.  11.  32. 
Now  Christ  shewed  Paul  what  great  things  he  must 
suffer  for  his  name,  (x.  16.)  when  hei*e  is  pi’esently 
the  government  in  arms  against  him,  which  was  a 
great  thing,  and,  as  all  his  other  sufferings  after¬ 
ward,  helped  to  make  him  considerable.  Saul  was 
no  °ooner  a  chi’istian  than  a  preacher  ;  no  sooner  a 
preacher  than  a  suffei’er  ;  so  quick  did  he  rise  to  the 
top  of  pi*ei -rment  !  Note,  Whei*e  God  gives 
gi*eat  grace,  he  commonly  exeixises  it  with  great 
trials. 

2.  How  he  was  delivered.  (1.)  The  design  against 
him  was  discovei’ed  ,  Their  lying  in  wait  was  known 
of  Saul,  by  some  int^ligence,  whether  from  heaven 
or  from  men,  we  arc  not  told.  (2.)  The  disciples 
contrived  to  help  hh*,,  away,  hid  him,  it  is  likely, 
by  day,  and  in  the  night,  the  gates  being  watched, 
that  he  could  not  get  away  thi-ough  them,  they  let 
him  down  by  the  wall,  in  a  basket,  as  he  himself 


relates  it ;  (2  Cor.  11.  33.)  so  he  escaped  tut  of  then 
hands .  This  story,  as  it  shews  us  that  when  we 
enter  into  the  way  of  God  we  must  look  for  tempta 
tion,  and  pi*epai*e  accordingly  ;  so  it  shews  us,  that 
the  Lord  knows  how  to  deliver  the  godly  out  oj 
temptation,  and  will  with  the  temptation  also  maki 
a  way  to  escape,  that  we  may  not  be  by  it  detei'm 
or  driven  from  the  way  of  God. 

II.  He  met  with  difficulties  at  Jei*usalem  the  first 
time  he  went  thithex*,  v.  26.  He  came  to  Jerusalem. 
This  is  thought  to  be  that  journey  to  Jei*usalem, 
which  he  himself  speaks  of;  (Gal.  1.  18.)  After 
three  years  I  went  up  to  Jerusalem,  saith  he,  to  see 
Peter,  and  abode  with  him  fifteen  days.  But  I  ra¬ 
ther  incline  to  think  that  this  was  a  journey  before 
that,  because  his  coming  in  and  going  out,  his 
preaching  and  disputing,  (x.  28,  29.)  seem  to  be 
moi*e  than  would  consist  with  his  fifteen  days’  stay, 
(for  that  was  no  more,)  and  to  require  a  longer  time ; 
and  besides,  now  he  came  a  stranger,  but  then  he 
came,  Wo^o-xt  nG/iov — to  confer  with  Peter,  as  one 
he  was  intimate  with  ;  howevei*,  it  might  possibly 
be  the  same.  Now  obsei-ve, 

1.  How  shy  his  fi'iends  were  of  him  ;  (v.  26.) 
When  he  came  to  Jerusalem,  he  did  not  go  to  the  chief 
priests  and  the  Pharisees,  (he  had  taken  his  leave 
of  them  long  since,)  but  he  assayed  to  join  himself 
to  the  disciples  ;  whei*ever  he  came,  he  owntd  him¬ 
self  one  of  that  despised  pei'secuted  people,  and  as¬ 
sociated  with  them  ;  they  were  now  in  his  eyes  the 
excellent  ones  of  the  earth,  in  whom  was  all  his  de¬ 
light  ;  he  desiixd  to  be  acquainted  with  them,  and 
to  be  admitted  into  communion  with  them  ;  but  thev 
looked  strange  upon  him,  shut  the  door  against  him, 
and  would  not  go  about  any  of  their  religious  exei*- 
cises  if  he  wei*e  by;  for  they  were  afraid  of  him. 
Now  might  Paul  be  tempted  to  think  himself  in  an 
ill  case,  when  the  Jews  had  abandoned  and  perse¬ 
cuted  him,  and  the  chi’istians  would  not  ixceive  and 
entertain  him.  Thus  does  he  fall  into  divex’S  tempta¬ 
tions,  and  needs  the  armour  of  righteousness,  as  we 
all  do,  both  on  the  right  hand  and  on  the  left,  that 
we  may  not  be  discouraged,  either  by  the  unjust 
treatment  of  our  enemies,  or  the  unkind  treatment 
of  our  fi’iends. 

(1.)  See  what  was  the  cause  of  their  jealousy  of 
him  ;  They  believed  not  that  he  was  a  disciple,  but 
that  he  only  pretended  to  be  so,  and  came  among 
them  as  a  spy  or  an  informei*.  They  knew  what  a 
bitter  pex*secutor  he  had  been,  with  what  fuiy  he 
went  to  Damascus  some  time  ago ;  they  had  heard 
nothing  of  him  since,  and  therefore  thought  he  was 
but  a  wolf  in  sheep’s  clothing.  The  disciples  of 
Chi'ist  need  to  be  cautious  whom  they  admit  into 
communion  with  them.  Believe  not  every  spirit. 
Thei'e  is  need  of  the  wisdom  of  the  serpent,  to  keep 
the  mean  between  the  extremes  of  suspicion  on  the 
one  hand  and  credulity  on  the  other  ;  yet  methinis 
it  is  safer  to  err  on  the  chai'itable  side,  because  it  is 
an  adjudged  case,  that  it  is  better  the  tai’es  should 
be  found  among  the  wheat  than  that  the  wheat 
should  any  of  it  be  rooted  up,  and  thrown  out  of  the 
field. 

(2.)  See  how  it  was  removed;  (x.  27.)  Barnabas 
took  him  to  the  apostles  themselves,  who  were  not  so 
scrupulous  as  the  inferior  disciples,  to  whom  he  first, 
assayed  to  join  himself,  and  he  declared  to  them,  [  1.  *] 
What  Christ  had  done  for  him — he  had  shewed  him¬ 
self  to  him  in  the  way,  and  spoken  to  him  ;  and  what 
he  said.  [2.]  What  he  had  since  done  for  Chi-'st; 
he  had  preached  boldly  at  Damascus  in  the  name  of 
Jesus.  How  Baniabas  came  to  know  this,  more 
than  the  i*est  of  them,  we  are  not  told  ;  whether  he 
had  himself  been  at  Damascus,  or  had  had  letters 
from  tnence,  or  discoursed  with  some  of  that  city, 

I  by  which  he  came  to  the  knowledge  of  this ;  or 
|  whether  he  had  formerly  been  acquainted  with  Paul 


96 


THE  ACTS,  IX. 


in  the  Grecian  synagogues,  or  at  the  feet  of  Gama¬ 
liel,  and  had  such  an  account  of  his  conversion  from 
himself  as  he  saw  cause  enough  to  give  credit  to ;  so 
it  was,  that,  being  satisfied  himself,  he  gave  satisfac¬ 
tion  to  the  apostles  concerning  him,  he  having 
brought  no  testimonials  from  the  disciples  at  Da¬ 
mascus,  thinking  he  needed  not ,  as  some  others, 
epistles  of  commendation,  2  Cor.  3.  1.  Note,  The 
introducing  of  a  young  convert  into  the  communion 
of  the  faithful,  is  a  very  good  work,  and  which,  as 
we  have  opportunity,  we  should  be  ready  to. 

2.  How  sharp  his  enemies  were  upon  him  : 

(1.)  He  was  admitted  into  the  communion  of  the 
disciples,  which  was  no  little  provocation  to  his  ene¬ 
mies.  It  vexed  the  unbelieving  Jews,  to  see  Saul  a 
trophy  of  Christ’s  victory,  and  a  captive  to  his  grace, 
who  had  been  such  a  champion  for  their  cause  ;  to 
see  him  coming  in,  and  going  out,  with  the  a/iostles, 
(v.  28. )  and  to  hear  them  glorying  in  him,  or  rather 
glorifying  God  in  him. 

(2.)  He  appeared  vigorous  in  the  cause  of  Christ, 
and  this  was  yet  more  provoking  to  them  ;  ( v .  29.) 
He  s/iake  boldly  in  the  name  of  the  Lord  Jesus. 
Note,  Those  that  speak  for  Christ,  have  reason  to 
speak  boldly ;  for  they  have  a  good  cause,  and  speak 
for  one  who  will  at  least  speak  for  himself  and  them 
too.  The  Grecians,  or  Hellenist  Jews,  were  most 
offended  at  him,  because  he  had  been  one  of  them  ; 
and  they  drew  him  into  a  dispute,  in  which,  no 
doubt,  he  was  too  hard  for  them,  as  he  had  been  for 
the  Jews  at  Damascus.  One  of  the  martyrs  said, 
Though  she  could  not  dispute  for  Christ,  she  could 
cie  for  Christ ;  but  Paul  could  do  both.  Now  the 
Lord  Jesus  divided  the  spoils  of  the  strong  man  armed 
in  Saul.  For  that  same  natural  quickness  and  fer¬ 
vour  of  spirit,  which,  while  he  was  in  ignorance  and 
unbelief,  made  him  a  furious  bigoted  persecutor  of 
the  faith,  made  him  a  most  zealous  courageous  de¬ 
fender  of  the  faith. 

(3.)  This  brought  him  into  peril  of  his  life,  with 
which  he  narrowly  escaped ;  The  Grecians,  when 
they  found  they  could  not  deal  with  him  in  disputa¬ 
tion,  contrived  to  silence  him  another  way ;  they 
•went  about  to  slay  him,  as  they  did  Stephen,  when 
they  could  not  resist  the  Spirit  by  which  he  spake,  ch. 
6.  10.  That  is  a  bad  cause,  that  has  recourse  to 
persecution  for  its  last  argument.  But  notice  was 
given  of  this  conspiracy  too,  and  effectual  care  taken 
to  secure  this  young  champion ;  (u.  30. )  When  the 
brethren  knew  what  wasdesigned  against  him,  they 
brought  him  down  to  Cesarea.  They  remembered 
how  the  putting  of  Stephen  to  death,  upon  his  dis¬ 
puting  with  the  Grecians,  had  been  the  beginning 
of  a  sore  persecution  ;  and  therefore  were  afraid  of 
having  such  a  vein  opened  again,  and  hastened  Paul 
out  of  the  way.  He  that  flies,  may  fight  again  ;  he 
that  fled  from  Jerusalem,  might  do  service  at  Tar¬ 
sus,  the  place  of  his  nativity  ;  and  thither  they  de¬ 
sired  him  by  all  means  to  go,  in  hopes  he  might  go 
on  in  his  work  with  more  safety  than  at  Jerusalem. 
Yet  it  was  also  by  direction  from  heaven  that  he  left 
Jerusalem  at  this  time,  as  he  tells  us  himself,  (ch. 
22.  17,  18.)  that  Christ  now  appeared  to  him,  and 
ordered  him  to  go  quickly  out  of  Jerusalem,  for  he 
must  be  sent  to  the  Gentiles,  v.  21.  Those  by  whom 
God  has  work  to  do,  shall  be  protected  from  all  the 
designs  of  their  enemies  against  them  till  it  is  done. 
Christ’s  witnesses  cannot  be  slain  till  they  have 
finished  their  testimony. 

III.  The  churches  had  now  a  comfortable  gleam 
of  libertv  and  peace  ;  (v.  31.)  Then  had  the  churches  ' 
rest.  Then,  when  Saul  was  converted,  so  some; 
when  that  persecutor  was  taken  off,  those  were 
quiet,  whom  he  used  to  irritate ;  and  then  those 
were  quiet  whom  he  used  to  molest.  Or,  the?i, 
when  he  was  gone  from  Jerusalem,  the  fury  of  the 
Grecian  Jews  was  a  little  abated,  and  they  were  the 


more  willing  to  bear  with  the  other  preachers  now 
that  Saul  was  gone  out  of  the  way.  Observe, 

1.  The  churches  had  rest.  .  After  a  storm  comes 
a  calm.  Though  we  are  always  to  expect  trouble¬ 
some  times,  yet  we  may  expect  that  they  shall  not 
last  always.  This  was  a  breathing-time  allowed 

'  them,  to  prepare  them  for  the  next  encounter, 
j  The  churches  that  were  already  planted,  were 
mostly  in  Judea,  Galilee,  and  Samaria,  within  the 
limits  of  the  Holy  Land.  There  were  the  first 
|  Christian  churches,  where  Christ  had  himself  laid 
the  foundation. 

2.  They  made  a  good  use  of  this  lucid  interval. 

|  Instead  of  growing  secure  and  wanton  in  the  day  of 

their  prosperity,  they  abounded  more  in  their  duty, 
and  made  a  good  use  of  their  tranquillity.  ( 1. )  They 
were  edified,  were  built  up  in  their  most  holy  faith; 
the  more  free  and  constant  enjoyment  they  had  of 
the  means  of  knowledge  and  grace,  the  more  they 
increased  in  knowledge  and  grace.  (2. )  They  walk  - 
ed  in  the  fear  of  the  Lord;  were  more  exemplary 
themselves  for  a  holy  heavenly  conversation.  They 
lived  so  as  that  all  who  conversed  with  them  might 
say,  Surely  the  fear  of  God  reigns  in  those  people. 
(3.)  They  walked  in  the  comfort  of  the  Holy  Ghost ; 
they  were  not  only  faithful,  but  cheerful,  in  religion; 
they  stuck  to  the  ways  of  the  Lord,  and  sang  in  those 
ways.  The  comfort  of  the  Holy  Ghost  was  then- 
consolation,  and  that  which  they  made  their  chief 
joy.  They  had  recourse  to  the  comfort  of  the  Holy 
Ghost,  and  lived  upon  that,  not  only  in  days  of  trou¬ 
ble  and  affliction,  but  in  days  of  rest  and  prosperity. 
The  comforts  of  the  earth,  when  they  had  the  most 
free  and  full  enjoyment  of  them,  could  not  content 
them  without  the  comfort  of  the  Holy  Ghost.  Ob¬ 
serve  the  connection  of  these  two  ;  when  they  walked 
in  the  fear  of  the  Lord,  then  they  walked  in  the 
comfort  of  the  Holy  Ghost.  Those  are  most  likely 
to  walk  cheerfully,  that  walk  circumspectly. 

3.  God  blessed  it  to  them  for  their  increase  in 
number;  They  were  multiplied.  Sometimes  the 
church  multiplies  the  more  for  its  being  afflicted,  as 
Israel  in  Egypt ;  yet  if  it  were  always  so,  the  saints 
of  the  Most  High  w'ould  be  worn  out ;  at  other  times 
its  rest  contributes  to  its  growth,  as  it  enlarges  the 
opportunity  of  ministers,  and  invites  those  in,  who 
at  first  are  afraid  of  suffering.  Or,  then,  when  they 
walked  in  the  fear  of  God  and  his  com  forts,  then  they 
were  multiplied.  Thus  they  that  will  not  be  won  by 
the  word,  may  be  won  by  the  conversation  of  pro¬ 
fessors. 

32.  And  it  came  to  pass,  as  Peter  passed 
throughout  all  quarters,  he  came  down  also 
to  the  saints  which  dwelt  at  Lydda.  33. 
And  there  he  found  a  certain  man  named 
Eneas,  which  had  kept  his  bed  eight  years, 
and  was  sick  of  the  palsy.  34.  And  Peter 
said  unto  him,  Eneas,  Jesus  Christ  maketh 
thee  whole  :  arise,  and  make  thy  bed.  And 
he  arose  immediately.  35.  And  all  that 
dwelt  in  Lydda  and  Saron  saw  him,  and 
turned  to  the  Lord. 

Here  we  have, 

I.  The  visit  Peter  made  to  the  churches  that  were 
newlv  planted  by  the  dispersed  preachers,  v.  32. 

1.  He  passed  through  all  quarters ;  as  an  apostle, 
he  w’as  not  to  be  the  resident  pastor  of  any  one 
church,  but  the  itinerant  visitor  of  many  churches; 
to  confirm  the  doctrine  of  inferior  preachers,  to  con¬ 
fer  the  Holy  Ghost  on  them  that  believed,  and  to  or¬ 
dain  ministers.  He  passed  Sia  urdvruv — among  them 
all,  who  pertained  to  the  churches  of  Judea,  Gali¬ 
lee,  and  Samaria,  mentioned  in  the  foregoing  chap- 


97 


THE  ACTS,  IX. 


ter.  He  was,  like  his  Master,  always  upon  the  re¬ 
move,  and  went  about  doing  good ;  but  still  his  head¬ 
quarters  were  at  Jerusalem,  for  there  we  shall  find 
him  imprisoned,  ch.  12. 

2.  He  came  to  the  saints  at  Lydda  ;  this  seems  to 
be  the  same  with  Lod,  a  city  in  the  tribe  of  Benja¬ 
min,  mentioned  1  Chron.  8.  12.  Ezra  2.  33.  The 
Christians  are  called  saints,  not  only  some  particular 
eminent  ones,  as  saint  Peter,  and  saint  Paul,  but 
every  sincere  professor  of  the  faith  of  Christ.  These 
are  the  saints  on  the  earth ,  Ps.  16.  3. 

II.  The  cure  Peter  wrought  on  Eneas,  a  man  that 
had  been  bedrid  eight  years,  v.  33. 

1.  His  case  was  very  deplorable ;  he  was  sick  of 
the  palsy,  a  dumb  palsy,  perhaps  a  dead  palsy  ;  the 
disease  was  extreme,  for  he  kept  his  bed ;  it  was  in¬ 
veterate,  for  he  kept  his  bed  eight  years;  and  we 
may  suppose  that  both  he  himself  and  all  about  him 
despaired  of  relief  for  him,  and  concluded  upon  no 
other  than  that  he  must  still  keep  his  bed  till  he  re¬ 
moved  to  his  grave.  Christ  chose  such  patients  as 
those,  whose  diseases  were  incurable  in  a  course  of 
nature,  to  shew  how  desperate  the  case  of  fallen 
mankind  w;as  when  he  undertook  their  cure.  When 
we  were  without  strength,  as  this  poor  man,  he  sent 
his  word  to  heal  us. 

2.  His  cure  was  very  admirable,  v.  34.  (1.)  Peter 
interested  Christ  in  his  case,  and  engaged  him  for 
his  relief ;  Eneas,  Jesus  Christ  maketh  thee  whole. 
Peter  does  not  pretend  to  do  it  himself  by  any  power 
of  his  own,  but  declares  it  to  be  Christ’s  act  and 
deed,  and  directs  him  to  look  up  to  Christ  for  help, 
and  assures  him  of  an  immediate  cure  ;  not,  “He 
will  make  thee,”  but,  “He  does  make  thee,  whole 
he  assures  him  also  of  a  perfect  cure;  not,  “He 
makes  thee  easy, ’’but,  “He  makes  thee  whole.” 
He  does  not  express  himself  by  way  of  prayer  to 
Christ  that  he  would  make  him  whole,  but  as  one 
having  authority  from  Christ,  and  that  knew  his 
mind,  he  declares  him  made  whole.  (2.)  He  or¬ 
dered  him  to  bestir  himself,  to  exert  himself,  “Arise 
and  mak thy  bed,  that  all  may  see  thou  art  tho¬ 
roughly  cured.  ”  Let  none  say,  that  because  it  is 
Christ  that  by  the  power  of  his  grace  works  all  our 
works  in  us,  therefore  we  have  no  work,  no  duty,  to 
do ;  for  though  Jesus  Christ  makes  thee  whole,  yet 
thou  must  arise,  and  make  use  of  the  power  he  gives 
thee.  Arise,  and  make  thy  bed,  for  another  use 
than  it  has  been,  to  be  a  bed  of  rest  to  thee,  no 
longer  a  bed  of  sickness.  (3.)  Power  went  along 
with  this  word :  he  arose  immediately,  and,  no 
doubt,  very  willingly  made  his  own  bed. 

III.  The  good  influence  this  had  upon  many;  ( v . 
35.)  All  that  dwelt  at  Lydda  and  Saron  saw  him, 
and  turned  to  the  Lord.  We  can  scarcely  think 
that  every  individual  person  in  those  countries  took 
cognizance  of  the  miracle,  and  was  wrought  upon  by 
it,  but  many,  the  generality  of  the  people  in  the 
town  of  Lydda  and  in  the  country  of  Saron,  or  Sha¬ 
ron,  a  fruitful  plain  or  valley,  of  which  it  was  fore¬ 
told,  Sharon  shall  be  a  fold  of  flocks,  Isa.  65.  10. 

1.  They  all  made  inquiry  into  the  truth  of  the 
miracle,  did  not  overlook  it,  but  saw  him  that  was 
healed,  and  saw  that  it  was  a  miraculous  cure  that 
was  w  rought  upon  him  by  the  power  of  Christ,  in 
his  name,  and  with  a  design  to  confirm  and  ratify 
that  doctrine  of  Christ  which  was  now  preached  to 
the  world. 

2.  They  all  submitted  to  the  convincing  proof  and 
evidence  there  was  in  this  of  the  divine  original  of 
the  Christian  doctrine,  and  turned  to  the  Lord,  to 
the  Lord  Jesus  ;  they  turned  from  Judaism  to  Chris¬ 
tianity  ;  they  embraced  the  doctrine  of  Christ,  and 
submitted  to  his  ordinances  ;  and  turned  themselves 
over  to  him  to  be  ruled  and  taught  and  saved  by  him. 

36.  Now  there  was  at  Joppa  a  certain 
Vor..  vi.- -N 


disciple  named  Tabitha,  which  by  inter¬ 
pretation  is  called  Dorcas  :  this  woman  was 
full  of  good  works  and  alms-deeds  which 
she  did.  37.  And  it  came  to  pass  in  those 
days,  that  she  was  sick,  and  died :  whom 
when  they  had  washed,  they  laid  her  in  an 
upper  chamber.  38.  And  forasmuch  as 
Lydda  was  nigh  to  Joppa,  and  the  disciples 
had  heard  that  Peter  was  there,  they  sent 
unto  him  two  men,  desiring,  him  that  he 
would  not  delay  to  come  to  them.  39. 
Then  Peter  arose,  and  went  with  them. 
When  he  was  come,  they  brought  him  into 
the  upper  chamber:  and  all  the  widows 
stood  by  him  weeping,  and  shewing  the 
coats  and  garments  which  Dorcas  made, 
while  she  was  with  them.  40.  But  Peter 
put  them  all  forth,  and  kneeled  down,  and 
prayed ;  and  turning  him  to  the  body,  said, 
Tabitha,  arise.  And  she  opened  her  eyes : 
and  when  she  saw  Peter,  she  sat  up.  41. 
And  he  gave  her  his  hand,  and  lifted  her 
up,  and  when  he  had  called  the  saints  and 
widows,  he  presented  her  alive.  42.  And 
it  was  known  throughout  all  Joppa;  and 
many  believed  in  the  Lord.  43.  And  it 
came  to  pass,  that  he  tarried  many  days  in 
Joppa  with  one  Simon  a  tanner. 

Here  we  have  a  greater  miracle  wrought  by  Peter, 
for  the  confirming  of  the  gospel,  and  which  ex¬ 
ceeded  the  former — the  raising  of  Tabitha  to  life 
when  she  had  been  for  seme  time  dead.  Here  is, 

I.  The  life  and  death  and  character  of  Tabitha, 
on  whom  this  miracle  was  wrought,  v.  36,  37. 

1.  She  lived  at  Joppa,  a  sea-port  town  in  the  tribe 
of  Dan,  where  Jonah  took  shipping  to  go  to  Tar- 
shisli,  now  called  Japho. 

2.  Her  name  was  Tabitha,  a  Hebrew  name,  the 
Greek  for  which  is  Dorcas,  both  signifying  a  doe,  or 
hind,  or  deer,  a  pleasant  creature.  Kaphtali  is  com¬ 
pared  to  a  hind  let  loose,  giving  goodly  words  ;  and 
the  wife  to  the  kind  and  tender  husband,  is  as  the 
loving  hind,  and  as  the  pleasant  roe,  Prov.  5.  19. 

3.  She  was  a  disciple,  one  that  had  embraced  the 
faith  of  Christ  and  was  baptized ;  and  not  only  so, 
but  was  eminent  above  many  for  works  of  charity  ; 
she  shewed  her  faith  by  her  works,  her  good  works, 
which  she  was  full  of,  that  is,  which  she  abounded 
in  ;  her  head  was  full  of  cares  and  contrivances  which 
way  she  could  do  good.  She  devised  liberal  things, 
Isa.  32.  8.  Her  hands  were  full  of  good  employ 
ment,  she  made  a  business  of  doing  good,  was  never 
idle,  having  learned  to  maintain  good  works,  (Tit. 

3.  8.)  to  keep  up  a  constant  course  and  method  of 
them.  She  was  full  of  good  works,  as  a  tree  that 
is  full  of  fruit.  Many  are  full  of  good  words,  who 
are  empty  and  barren  in  good  works ;  but  Tabitha 
was  a  great  doer,  no  great  talker;  JVon  magna 
loquimur,  sed  vivimus —  We  do  not  talk  greu.  .kings, 
we  live  them.  Among  other  good  works,  she  w  as 
remarkable  for  her  alms-deeds  which  she  did,  not 
only  her  works  of  piety,  which  are  good  works  and 
the  fruits  of  faith,  but  works  of  charity  and  benefi¬ 
cence,  flowing  from  love  to  our  neighbour  and  a  holy 
contempt  of  this  world.  Observe,  She  is  praised 
not  only  for  the  alms  which  she  g.i»e,  but  for  the 
alms-deeds  which  she  did.  Those  that  have  not 
estates  wherewith  to  give  in  charity,  may  yet  V 


THE  ACTS,  JX. 


able  to  do  in  charity,  working  with  their  hands,  or 
walking  with  their  feet,  for  the  benefit  of  the  poor. 
And  they  who  will  not  do  a  charitable  deed,  what¬ 
ever  they  may  pretend,  if  they  were  rich  would  not 
bestow  a  charitable  gift.  She  was  full  of  alms-deeds, 
a>v  v rolu — which  she  made  ;  there  is  an  emphasis  upon 
her  doing  them,  because  what  her  hand  found  to  do  of 
this  kind  she  did  with  all  her  might,  and  persevered 
in.  They  were  alms-deeds,  not  which  she  proposed 
and  designed  and  said  she  would  do,  but  which  she 
did  ;  not  which  she  began  to  do,  but  which  she  did, 
which  she  went  through  with,  which  she  performed 
the  doing  of ,  2  Cor.  8.  11. — 9.  7.  T.  his  is  the  life 
and  character  of  a  certain  disciple,  and  should  agree 
to  all  the  disciples  of  Christ ;  for  if  thus  we  bear 
much  fruit,  then  are  we  his  disciples  indeed,  John 
15.  8. 

4.  She  was  removed  in  the  midst  of  her  useful¬ 
ness  ;  (v.  37.)  In  those  days  she  fell  sick,  and  died. 

It  is  promised  to  those  who  consider  the  poor,  not 
that  they  shall  never  be  sick,  but  that  the  Lord  will 
strengthen  them  upon  the  bed  of  languishing,  at 
least  with  strength  in  their  soul,  and  so  will  make 
all  their  bed  in  their  sickness,  will  make  it  easy,  Ps. 
41.  1,  3.  They  cannot  hope  that  they  shall  never 
die,  (merciful  men  are  taken  away,  and  merciful 
women  too,  witness  Tabitha,)  but  they  may  hope 
that  they  shall  find  mercy  of  the  Lord  in  that  day, 

2  Tim.  1.  18. 

5.  Her  friends  and  those  about  her  did  not  pre¬ 
sently  bury  her,  as  usual,  because  they  were  in  hopes 
Peter  would  come  and  raise  her  to  life  again  ;  but 
they  washed  the  dead  body,  according  to  the  cus¬ 
tom,  which,  they  say,  was  with  warm  water,  which, 
if  there  were  any  life  remaining  in  the  body,  would 
recover  it ;  so  that  this  was  done  to  shew  that  she 
was  really  and  truly  dead ;  they  tried  all  the  usual 
methods  to  bring  her  to  life,  and  could  not.  Con- 
clamatum  est — the  last  cry  was  uttered.  They  laid 
her  out  in  her  grave-clothes  in  an  upper  chamber  ; 
which  Dr.  Lightfoot  thinks  was,  probably,  the  pub¬ 
lic  meeting-room  for  the  believers  of  that  town  ; 
and  they  laid  the  body  there,  that  Peter,  if  he  would 
come,  might  raise  her  to  life  the  more  solemnly  in 
that  place. 

II.  The  request  which  her  Christian  friends  sent 
to  Peter  to  come  to  them  with  all  speed,  not  to  at¬ 
tend  the  funeral,  but,  if  it  might  be,  to  prevent  it, 
v.  38.  Lydda,  where  Peter  now  was,  was  nigh  to 
Joppa,  and  the  disciples  at  Joppa  had  heard  that 
Peter  was  there,  and  that  he  had  raised  Eneas 
from  a  bed  of  languishing  ;  and  therefore  they  sent 
to  him  two  men,  to  make  the  message  the  more  so¬ 
lemn  and  respectful,  desiring  him  that  he  would  not 
delay  to  come  to  them  ;  not  telling  him  the  occasion, 
lest  he  should  modestly  decline  coming  upon  so 
great  an  errand  as  to  raise  the  dead  ;  if  they  can  but 
get  him  to  them,  they  will  leave  it  to  him.  Their 
friend  was  dead,  and  it  was  too  late  to  send  for  a 
physician,  but  not  too  late  to  send  for  Peter.  Post 
mortem  medicus — a  physician  after  death  is  an  ab¬ 
surdity,  but  not  Post  mortem  apostolus — an  apostle 
after  death. 

III.  The  posture  in  which  he  found  the  surviving, 
when  he  came  to  them  ;  (v.  39. )  Peter  arose,  and 
went  with  them.  Though  they  did  not  tell  him 
what  they  wanted  him  for,  yet  he  was  willing  to  go 
along  with  them,  believing  it  was  upon  some  good 
account  or  other  that  he  was  sent  for.  Let  not 
faithful  ministers  grudge  to  be  at  every  body’s  beck, 
as  far  as  they  have  ability,  when  the  great  apostle 
made  himself  the  servant  of  all,  1  Cor.  9.  19.  He 
found  the  corpse  laid  in  the  upper  chamber,  and  at¬ 
tended  by  widows ;  probably  such  as  were  in  the 
communion  of  the  church,  poor  widows ;  there  they 
were, 

1.  Commending  the  deceased ;  a  good  work, 


when  there  was  that  in  them  which  was  truly  com  • 
mendable,  and  recommendable  to  imitation,  and  it 
is  done  modestly  and  soberly,  and  without  flattery 
of  the  survivors  or  any  sinister  intention,  but  purely 
for  the  glory  of  God,  and  the  exciting  of  others  to 
that  which  is  virtuous  and  praise-worthy.  The 
commendation  of  Tabitha  was  like  her  own  virtues, 
not  in  word,  but  in  deed.  Here  were  no  encomiums 
of  her  in  orations,  or  poems  inscribed  to  her  memo¬ 
ry  ;  but  the  widows  shewed  the  coats  and  garments 
which  she  made  for  them,  and  bestowed  upon  them 
while  she  was  with  them.  It  was  the  comfort  of  Job, 
while  he  lived,  that  the  loins  of  the  poor  blessed  him, 
because  they  were  warmed  with  the  fleece  of  his 
sheep,  Job  31.  20.  And  here  it  was  the  credit  of 
Tabitha,  when  she  was  dead,  that  the  backs  of  the 
widows  praised  her  for  the  garments  which  she 
made  them.  And  those  are  certainly  best  praised, 
whose  own  works  praise  them  in  the  gates,  whether 
the  words  of  others  do  or  no.  And  it  is  much  more 
honourable  to  clothe  a  company  of  decrepit  widows 
with  needful  clothing  for  night  and  day,  who  will 
pray  for  their  benefactors  when  they  do  not  see  • 
them,  than  to  clothe  a  company  of  lazy  footmen 
with  rich  liveries,  who  perhaps  behind  their  backs 
will  curse  them  that  clothe  them  ;  (Eccl.  7.  21.) 
and  it  is  what  all  that  are  wise  and  good  will  take  a 
greater  pleasure  in  ;  for  goodness  is  true  greatness, 
and  will  pass  better  in  the  account  shortly.  Ob¬ 
serve,  (1.)  Into  what  channel  Tabitha  turned  much 
of  her  charity  ;  doubtless  there  were  other  instances 
of  her  alms-deeds  which  she  did,  but  this  was  now 
produced  ;  she  did,  as  it  should  seem,  with  her  own 
hands,  make  coats  and  garments  for  poor  widows, 
who  perhaps  with  their  own  labour  could  make  a 
shift  to  get  their  bread,  but  could  not  earn  enough 
to  buy  clothes.  And  this  is  an  excellent  piece  of 
charity,  If  thou  seest  the  naked,  that  thou  cover  him, 
(Isa.  58.  7.)  and  not  to  think  it  enough  to  say,  Be  ye 
warmed,  James  2.  15,  16.  (2.)  What  a  grateful 

sense  the  poor  had  of  her  kindness  ;  They  shewed 
the  coats,  not  ashamed  to  own  that  they  were  in¬ 
debted  to  her  for  the  clothes  on  their  backs.  Those 
are  horribly  ungrateful  indeed,  who  have  kindness 
shewn  them,  and  will  not  make  at  least  an  acknow¬ 
ledgment  of  it,  by  shewing  the  kindness  that  is  done 
them,  as  these  widows  here  did.  Those  who  re¬ 
ceive  alms,  are  not  obliged  so  industriously  to  con¬ 
ceal  it,  as  those  are  who  give  alms.  When  the 
poor  reflect  upon  the  rich  as  uncharitable  and  un¬ 
merciful,  they  ought  to  reflect  upon  themselves,  and 
consider  whether  they  are  not  unthankful  and  un¬ 
grateful.  Their  shewing  the  coats  and  garments 
which  Dorcas  made,  tended  to  the  praise  not  only 
of  her  charity,  but  of  her  industry,  according  to  the 
character  of  the  virtuous  woman,  that  she  lays  her 
hands  to  the  spindle,  or  at  least  to  the  needle,  and 
then  stretches  out  her  hand  to  the  poor,  and  reaches 
forth  her  hands  to  the  needy,  of  what  she  l>as  work-, 
ed  ;  and  w'hen  God  and  the  poor  have  thus  had 
their  due  she  makes  herself  coverings  of  tapestry, 
and  her  own  clothing  is  silk  and  purple,  Prov.  31. 
19—22. 

2.  They  were  here  lamenting  the  loss  of  her ;  the 
widows  stood  by  Peter,  weeping.  When  the  mer¬ 
ciful  are  taken  away,  it  should  be  laid  to  heart,  es¬ 
pecially  by  those  to  whom  they  have  been  in  a  par¬ 
ticular  manner  merciful.  They  needed  not  to  weep 
for  her  ;  she  was  taken  from  the  evil  to  come,  she 
rests  from  her  labours,  and  her  works  follow  her, 
beside  those  she  leaves  behind  her :  but  they  weep 
for  themselves  and  for  their  children,  who  will  soon 
find  the  want  of  such  a  good  woman,  that  had  not  left 
her  fellow'.  Observe,  They  take  notice  of  what  good 
Dorcas  did  while  she  was  with  them  ;  but  now  she 
is  gone  from  them,  and  that  is  the  grief.  Those 
that  are  charitable  will  find  that  the  poor  they  have 


99 


THE  ACTS,  X. 


always  with  them ;  but  it  is  well  if  those  that  are 
poor  find  that  the  charitable  they  have  always  with 
them.  We  must  make  a  good  use  of  the  lights  that 
yet  a  little  while  are  with  us,  because  they  will  not 
be  always  with  us,  will  not  be  long  with  us :  and 
when  they  are  gone,  we  shall  think  what  they  did 
when  they  were  with  us.  It  should  seem,  the  wi¬ 
dows  wept  before  Peter,  as  an  inducement  to  him, 
if  he  could  do  any  thing,  to  have  compassion  on 
them  and  help  them,  and  restore  one  to  them  that 
used  to  have  compassion  on  them.  When  charita¬ 
ble  people  are  dead,  there  is  no  praying  them  to  life 
again  ;  but  when  they  are  sick,  that  piece  of  grati¬ 
tude  is  owing  them,  to  pray  for  their  recovery,  that, 
if  it  be  the  will  of  God,  those  may  be  spared  to  live, 
who  can  ill  be  spared  to  die. 

IV.  The  manner  how  she  was  raised  to  life. 

1.  Privately  ;  she  was  laid  in  the  upper  room, 
where  they  used  to  have  their  public  meetings,  and, 
it  should  seem,  there  was  great  crowding  about  the 
dead  body,  in  expectation  of  what  would  be  done  ; 
but  Peter  put  them  all  forth,  all  the  weeping  wi¬ 
dows,  all  but  some  few  relations  of  the  family,  or 
perhaps  the  heads  of  the  church,  to  join  with  him  in 
prayer ;  as  Christ  did,  Matt.  9.  25.  Thus  Peter  de¬ 
clined  every  thing  that  looked  like  vainglory  and 
ostentation  ;  they  came  to  see,  but  he  did  not  come 
to  be  seen.  He  put  them  all  forth,  that  he  might 
with  the  more  freedom  pour  out  his  soul  before  God 
in  prayer  upon  this  occasion,  and  not  be  disturbed 
with  their  noisy  and  clamourous  lamentations. 

2.  By  prayer ;  in  his  healing  Eneas  there  was  an 
implicit  prayer,  but  in  this  greater  work  he  address¬ 
ed  himself  to  God  by  solemn  prayer,  as  Christ  when 
he  raised  Lazarus  :  but  Christ’s  prayer  was  with 
the  authority  of  a  Son,  who  quickens  whom  he  will; 
Peter’s,  with  the  submission  of  a  servant,  who  is 
under  direction,  and  therefore  he  kneeled  down  and 
prayed. 

3.  By  the  word,  a  quickening  word,  a  word  which 
is  spirit  and  life  ;  he  turned  to  the  body ,  which  inti¬ 
mates  that  when  he  prayed  he  turned/row?  it ;  lest 
the  sight  of  it  should  discourage  his  faith,  he  looked 
another  way,  to  teach  us,  like  Abraham,  against 
hope,  to  believe  in  hope,  and  overlook  the  difficulties 
that  lie  in  the  way,  not  considering  the  body  as  now 
dead,  lest  he  should  stoker  the  promise,  Rom.  4. 
19,  20.  But  when  he  had  prayed,  he  turned  to  the 
body,  and  spake  in  his  Master’s  name,  and  accord¬ 
ing  to  his  example,  “  Tabitha,  arise  ;  return  to  life 
again.”  Power  went  along  with  this  word,  and  she 
came  to  life,  opened  her  eyes  which  death  had  clos¬ 
ed.  Thus  in  the  raising  of  dead  souls  to  spiritual 
life,  the  first  sign  of  life  is  the  opening  of  the  eyes  of 
the  mind,  ch.  26.  18.  When  she  saw  Peter,  she  sat 
up,  to  shew  that  she  was  really  and  truly  alive  ;  and 
(z>.  41.)  he  gave  her  his  hand  and  lift  her  up;  not 
as  if  she  laboured  under  any  remaining  weakness  ; 
but  thus  he  would  as  it  were  welcome  her  to  life 
again,  and  give  her  the  right  hand  of  fellowship 
among  the  living,  from  whom  she  had  been  cut  off. 
And  lastly,  he  called  the  saints  and  widows,  who 
were  all  in  sorrow  for  her  death,  and  presented  her 
alive  to  them,  to  their  great  comfort ;  particularly 
of  the  widows,  who  laid  her  death  much  to  heart, 
(?>.  41.)  to  them  he  presented  her,  as  Elijah,  (1 
Kings  17.  23.)  and  Elisha,  (2  Kings  4.  36.)  and 
Christ,  (Luke  7.  15A  presented  the  dead  sons  alive 
to  their  mothers.  The  greatest  joy  and  satisfaction 
are  expressed  by  life  from  the  dead. 

V.  The  good  effect  of  this  miracle. 

1.  Many  were  by  it  convinced  of  the  truth  of  the 
gospel,  that  it  was  from  heaven,  and  not  of  men, 
and  believed  in  the  Lord,  v.  42.  The  thing  was 
known  .  hroughout  all  Joppa ;  it  would  be  in  every 
body’s  mouth  quickly,  and  it  being  a  town  of  seafar¬ 
ing  men,  the  notice  of  it  would  be  the  sooner  carried 


from  thence  to  other  countries ;  and  though  some 
never  minded  it,  many  were  wrought  upon  by  it. 
This  was  the  end  of  miracles,  to  confirm  a  divine 
revelation. 

2.  Peter  was  hereby  induced  to  continue  some 
time  in  this  city,  v.  43.  Finding  that  a  door  of  op¬ 
portunity  was  opened  for  him  there,  he  tarried 
there  many  days,  till  he  was  sent  thence,  and  sent 
for  from  thence  upon  business  to  another  place.  He 
tarried  not  in  the  house  of  Tabitha,  though  she  was 
rich,  lest  he  should  seem  to  seek  his  own  glory  ;  but 
he  took  up  his  lodgings  with  one  Simon  a  tanner,  an 
ordinary  tradesman,  which  is  an  instance  of  his  con¬ 
descension  and  humility  :  and  hereby  he  has  taught 
us  not  to  mind  high  things,  but  to  condescend  to 
them  of  low  estate,  Rom.  12.  16.  And  though  Peter 
might  seem  to  be  buried  in  obscurity  here  in  the 
house  of  a  poor  tanner  by  the  sea-side,  yet  hence 
God  fetched  him  to  a  noble  piece  of  service  in  the 
next  chapter;  for  those  that  humble  themselves 
shall  be  exalted. 

CHAP.  X. 

It  is  a  turn  very  new  and  remarkable,  which  the  story  of  this 
chapter  gives  to  the  Acts  of  the  apostles  ;  hitherto,  both  at 
Jerusalem  and  every  where  else  where  the  ministers  of 
Christ  came,  they  preached  the  gospel  only  to  the  Jews,  or 
those  Greeks  that  were  circumcised  and  proselyted  to  the 
Jews’ religion  ;  but  now,  Lo,  we  turn  to  the  Gentiles  ;  and 
to  them  the  door  of  faith  is  here  opened :  good  news  indeed 
to  us  sinners  of  the  Gentiles.  The  apostle  Peter  is  the 
man  that  is  first  employed  to  admit  uncircumcised  Gen¬ 
tiles  into  the  Christian  church ;  and  Cornelius,  a  Roman 
centurion  or  colonel,  is  the  first  that  with  his  family  and 
friends  is  so  admitted.  Now  here  we  are  told,  I.  How 
Cornelius  was  directed  by  a  vision  to  send  for  Peter,  and 
did  send  for  him  accordingly,  v.  1..8.  II.  How  Peter 
was  directed  by  a  vision  to  go  to  Cornelius,  though  he  was 
a  Gentile,  without  making  any  scruple  of  it;  and  did  go 
accordingly,  v.  9  . .  23.  III.  The  happy  interview  between 
Peter  and  Cornelius  at  Cesarea,  v.  24 . .  33.  IV.  The  ser¬ 
mon  Peter  preached  in  the  house  of  Cornelius  to  him  and 
to  his  friends,  v.  34.. 43.  V.  The  baptizing  of  Cornelius 
and  his  friends  with  the  Holy  Ghost  first,  and  then  with 
water,  v.  44 . .  48. 

1.  rpHERE  was  a  certain  man  in  Ce- 
JL  sarea,  called  Cornelius,  a  centurion 
of  the  band  called  the  Italian  band,  2.  A 
devout  man,  and  one  that  feared  God  with 
all  his  house,  which  gave  much  alms  to  the 
people,  and  prayed  to  God  alway.  3.  He 
saw  in  a  vision  evidently,  about  the  ninth 
hour  of  the  day,  an  angel  of  God  coming 
in  to  him,  and  saying  unto  him,  Cornelius. 
4.  And  when  he  looked  on  him,  he  was 
afraid,  and  said,  What  is  it,  Lord  ?  And 
he  said  unto  him,  Thy  prayers  and  thine 
alms  are  come  up  for  a  memorial  before 
God.  5.  And  now  send  men  to  Joppa, 
and  call  for  one  Simon,  whose  surname  is 
Peter:  6.  He  lodgeth  with  one  Simon  a 
tanner,  whose  house  is  by  the  sea-side  :  he 
shall  tell  thee  what  thou  oughtest  to  do. 
7.  And  when  the  angel  which  spake  unto 
Cornelius  was  departed,  he  called  two  of 
his  household  servants,  and  a  devout  sol¬ 
dier  of  them  that  waited  on  him  continu¬ 
ally  ;  8.  And  when  he  had  declared  all 
these  things  unto  them,  he  sent  them  to 
Joppa. 

The  bringing  of  the  gospel  to  the  Gentiles,  and 
the  bringing  of  them  who  had  been  strangers  and 


100 


THE  ACTS,  X. 


foreigners  to  be  fellow-citizens  with  the  saints,  and 
of  the  household  of  God,  were  such  a  mystery  to  the 
apostles  themselves,  and  such  a  surprise,  (Eph.  3. 
3,  6. )  that  it  concerns  us  carefully  to  observe  all  the 
circumstances  of  the  beginning  of  this  great  work, 
this  part  of  the  mystery  of  Godliness — Christ  / treach- 
ed  to  the  Gentiles,  and  believed  on  in  the  world,  1 
Tim.  3.  16.  It  is  not  unlikely  that  some  Gentiles 
might  before  now  have  stepped  into  a  synagogue  of 
the  Jews,  and  heard  the  gospel  preached  ;  but  the 
gospel  was  never  yet  designedly  preached  to  the 
Gentiles,  nor  any  of  them  baptized,  Cornelius  was 
the  first.  And  here  we  have, 

I.  An  account  given  us  of  this  Cornelius,  who  and 
what  he  was,  that  was  the  first-born  of  the  Gentiles 
to  Christ.  We  are  here  told  that  he  was  a  great 
man  and  a  good  man  ;  two  characters  that  seldom 
meet,  but  here  they  did  :  and  where  they  do  meet, 
they  put  a  lustre  upon  each  other  ;  goodness  makes 
greatness  truly  valuable,  and  greatness  makes  good¬ 
ness  much  more  serviceable. 

1.  Cornelius  was  an  officer  of  the  army,  v.  1.  He 
was  at  present  quartered  in  Cesarea,  a  strong  city, 
lately  re-edified  and  fortified  by  Herod  the  Great, 
and  called  Cesarea  in  honour  of  Augustus  Caesar. 
It  lay  upon  the  sea-shore,  very  convenient  for  the 
keeping  up  of  a  correspondence  between  Rome  and 
its  conquests  in  those  parts.  The  Roman  governor 
or  proconsul  ordinarily  resided  here,  ch.  23.  23,  24. 
— 25.  6.  Here  was  a  band,  or  cohort,  or  regiment, 
of  the  Roman  army,  which  probably  was  the  go¬ 
vernor’s  life-guard,  and  is  here  called  the  Italian 
band  ;  because,  that  they  might  be  the  more  sure 
of  their  fidelity,  they  were  all  native  Romans,  or 
Italians  ;  Cornelius  had  a  command  in  this  part  of 
the  army.  His  name,  Cornelius,  was  much  used 
among  the  Romans,  among  some  of  the  most  ancient 
and  noble  families.  He  was  an  officer  of  considera¬ 
ble  rank  and  figure,  a  centurion.  We  read  of  one 
in  our  Saviour’s  time  of  that  rank,  whom  he  gave  a 
great  commendation  of,  Matt.  8.  10.  When  a  Gen¬ 
tile  must  be  pitched  upon  to  receive  the  gospel  first, 
it  is  not  a  Gentile  philosopher,  much  less  a  Gentile 
priest,  (who  are  bigoted  to  their  notions  and  worship, 
and  prejudiced  against  the  gospel  of  Christ,)  but  a 
Gentile  soldier,  who  is  a  man  of  more  free  thought; 
and  he  that  truly  is  so,  when  the  Christian  doctrine 
is  fairly  set  before  him,  cannot  but  receive  it,  and 
bid  it  welcome.  Fishermen,  unlearned  and  igno¬ 
rant  men,  were  the  first  of  the  Jewish  converts,  but 
not  so  of  the  Gentiles  ;  for  the  world  shall  know  that 
the  gospel  has  that  in  it  which  may  recommend  it 
to  men  of  polite  learning  and  a  liberal  education,  as 
we  have  reason  to  think  this  centurion  was.  Let 
not  soldiers  and  officers  of  the  army  plead  that  their 
employment  frees  them  from  the  restraints  which 
some  others  are  under,  and  giving  them  an  oppor¬ 
tunity  of  living  more  at  large,  may  excuse  them  if 
they  be  not  religious  ;  for  here  was  an  officer  of  the 
army  that  embraced  Christianity,  and  yet  was  neither 
turned  put  of  his  place,  nor  turned  himself  out.  And 
lastly,  it  was  a  mortification  to  the  Jews,  that  not 
only  the  Gentiles  were  taken  into  the  church,  but 
that  the  first  who  was  taken  in,  was  an  officer  of  the 
Roman  army,  which  was  to  them  the  abomination 
of  desolation. 

2.  He  was,  according  to  the  measure  of  the  light 
he  had,  a  religious  man  ;  it  is  a  very  good  charac¬ 
ter  that  is  given  of  him,  v.  2.  He  was  no  idolater, 
no  worshipper  of  false  gods  or  images,  nor  allowed 
himself  in  anv  of  those  immoralities  which  the 
greater  part  of  the  Gentile  world  were  given  up  to, 
to  punish  them  for  their  idolatry.  (1.)  He  was  pos¬ 
sessed  with  a  principle  of  regard  to  the  true  and  liv¬ 
ing  God  ;  he  was  a  devout  man,  and  one  that  feared 
God ;  he  believed  in  one  God,  the  Creator  of  hea¬ 
ven  and  earth,  and  had  a  reverence  for  h  s  glory  and 


authority,  and  a  dread  of  offending  him  by  sin  ;  and 
though  he  was  a  soldier,  it  was  no  diminution  to  the 
credit  of  his  valour  to  tremble  before  God.  (2. )  He 
kept  up  religion  in  his  family  ;  he  feared  God  with 
all  his  house.  He  would  not  admit  any  idolaters  un¬ 
der  his  roof  ;  but  took  care  that  not  himself  only, 
but  all  his,  should  serve  the  Lord.  Every  good  man 
will  do  what  he  can  that  those  about  him  may  be 
good  too.  (3.)  He  was  a  very  charitable  man  ;  he 

f'ave  much  alms  to  the  people,  the  people  of  the 
ews,  notwithstanding  the  singularities  ot  their  reli¬ 
gion.  Though  he  was  a  Gentile,  he  was  willing  to 
contribute  to  the  relief  of  one  that  was  a  real  ob¬ 
ject  of  charity,  without  asking  what  religion  he  was 
of.  (4.)  He  was  much  in  prayer ;  he  prayed  to  God 
always.  He  kept  up  stated  times  for  prayer,  and 
was  constant  to  them.  Note,  Wherever  the  fear 
of  God  rules  in  the  heart,  it  will  appear  both  in 
works  of  charity  and  of  piety,  and  neither  will  ex 
cuse  us  from  the  other. 

II.  The  orders  given  him  from  heaven  by  the  min¬ 
istry  of  an  angel,  to  send  for  Peter  to  come  to  him  ; 
which  he  would  never  have  done,  if  he  had  net  been 
thus  directed  to  do  it.  Observe, 

1.  How,  and  in  what  way,  these  orders  were  given 
him  ;  he  had  a  vision,  in  which  an  angel  delivered 
them  to  him.  It  was  about  the  ninth  hour  of  the 
day,  at  three  of  the  clock  in  the  afternoon,  which  is 
with  us  an  hour  of  business  and  conversation  ;  but 
then,  because  it  was  in  the  temple  the  time  of  the 
offering  of  the  evening  sacrifice,  it  was  made  by  de¬ 
vout  people  an  hour  of  prayer,  to  intimate  that  all 
our  prayers  are  to  be  offered  up  in  the  virtue  of  the 
great  Sacrifice.  Cornelius  was  now  at  prayer  ;  so 
he  tells  us  himself,  v.  30.  Now  .here  we  are  told, 
(1.)  That  an  angel  of  God  came  in  to  him.  By  the 
brightness  of  his  countenance,  and  the  manner  of 
his  coming  in,  he  knew  him  to  be  something  more 
than  man,  and  therefore  nothing  less  than  an  angel, 
an  express  from  heaven.  (2.)  That  he  saw  him 
evidently  with  his  bodily  eyes,  not  in  a  dream  pre¬ 
sented  to  his  imagination,  but  in  a  vision,  presented 
to  his  sight ;  for  his  greater  satisfaction,  it  carried 
its  own  evidence  along  with  it.  (3.)  That  he  called 
him  by  his  name,  Cornelius,  to  intimate  the  particu¬ 
lar  notice  God  took  of  him.  (4.)  That  this  put  Cor¬ 
nelius  for  the  present  into  some  confusion;  {y.  4.) 
When  he  looked  on  him,  he  was  afraid ;  the  wisest 
and  best  men  have  been  struck  with  fear  upon  the 
appearance  of  any  extraordinary  messenger  from 
heaven  ;  and  justly,  for  sinful  man  knows  he  has  no 
reason  to  expect  any  good  tidings  from  thence.  And 
therefore  Cornelius  cries,  “  What  is  it,  Lord?  What 
is  the  matter  ?”  This  he  speaks  as  one  afraid  of 
something  amiss,  and  longing  to  be  eased  of  that 
fear,  bv  knowing  the  truth  ;  or,  as  one  desirous  to 
know  the  mind  of  God,  and  rdacly  to  comply  with 
it,  as  Joshua  ;  What  saith  my  Lord  unto  his  ser¬ 
vant?  And  Samuel,  Speak,  for  thy  servant  heareth. 

2.  What  the  message  was,  that  was  delivered 
him. 

(1.)  He  is  assured  that  God  accepts  of  him  in 
walking  according  to  the  light  he  had  ;  (y.  4.)  Thy 
prayers  and  thine  alms  are  come  up  for  a  memorial 
before  God.  Observe,  Prayers  and  alms  must  go 
together.  We  must  follow  our  prayers  with  alms  ; 
for  the  fast  that  God  hath  chosen,  is  to  draw  out  the 
soul  to  the  hungry,  Isa.  58.  6,  7.  It  is  not  enough 
to  prav  that  what  we  have  may  be  sanctified  to  us, 
but  we  must  give  alms  of  such  things  as  we  have  ; 
and  then,  behold,  all  things  are  clean  to  us,  Luke  11. 
41.  And  we  must  follow  our  alms  with  our  prayers 
that  God  would  graciously  accept  them,  and  that 
they  may  be  blessed  to  those  to  whom  they  are 
given.  Cornelius  prayed,  and  gave  alms,  not  as  the 
Pharisees,  to  be  sent  rf  men,  but  in  sincerity,  ns  unto 
God  ;  and  he  is  here  told,  that  they  were  come  up 


0 


THE  ACTS,  X. 


for  a  memona .  before  God ;  they  were  upon  record 
m  beaven,  in  the  book  of  remembrance  that  is  writ¬ 
ten  there  for  all  that  fear  God,  and  shall  be  remem- 
beied  to  his  advantage  ;  “  Thy  prayers  shall  be  an¬ 
swered,  and  thine  alms  recompensed.”  The  sacri¬ 
fices  under  the  law  are  said  to  be  for  a  memorial. 
See  Lev.  2.  9,  16. — 5.  12. — 6.  15.  And  prayers  and 
alms  are  our  spiritual  offerings,  which  God  is  pleased 
to  take  cognizance  of,  and  have  regard  to.  The  di¬ 
vine  revelation  communicated  to  the  Jews,  as  far  as 
the  Gentiles  were  concerned  in  it,  not  only  as  it  di¬ 
rected  and  improved  the  light  and  law  of  nature, 
but  as  it  promised  a  Messiah  to  come,  Cornelius  be¬ 
lieved  and  submitted  to  ;  what  he  did  he  did  in  that 
faith,  and  was  accepted  of  God  in  it ;  for  the  Gen¬ 
tiles,  to  whom  the  law  of  Moses  came,  were  not 
obliged  to  become  circumcised  Jews,  as  those  to 
whom  the  gospel  of  Christ  comes,  are  to  become 
baptized  Christians. 

(2.)  He  is  appointed  to  inquire  after  a  further  dis¬ 
covery  of  divine  grace,  now  lately  made  to,  the 
world,  v.  5,  6.  He  must  send  forthwith  to  Jofi/ia, 
-  and  inquire  for  one  Simon  Peter  ;  he  lodgeth  at  the 
house  of  one  Simon  a  tanner ;  his  house  is  by  the  sea¬ 
side,  and  if  he  be  sent  for,  he  will  come  ;  and  whe?i 
he  comes ,  he  shall  tell  thee  what  thou  o  ugh  test  to  do, 
in  answer  to  thy  question,  What  is  it,  Lord?  Now 
here  are  two  things  very  surprising,  and  worthy  our 
consideration. 

[1.  ]  Cornelius  prays  and  gives  alms  in  the  fear  of 
God  ;  is  religious  himself,  and  keeps  up  religion  in 
his  family,  and  all  this  so  as  to  be  accepted  of  God 
in  it ;  and  yet  there  is  something  further,  that  he 
ought  to  do  ;  he  ought  to  embrace  the  Christian  re¬ 
ligion,  now  that  God  has  established  it  among  men. 
Not,  He  may  do  it  if  he  pleases,  it  will  be  an  im¬ 
provement  and  entertainment  to  him  ;  but,  He  must 
do  it,  it  is  indispensably  necessary  to  his  acceptance 
with  God  for  the  future,  though  he  has  been  ac¬ 
cepted  in  his  services  hitherto.  He  that  believed 
the  promise  of  the  Messiah,  must  now  believe  the 
performance  of  that  promise.  Now  that  God  had 
given  a  further  record  concerning  his  Son  than  what 
had  been  given  in  the  Old  Testament  prophecies, 
he  requires  that  we  receive  that  when  it  is  brought 
to  us.  And  now  neither  our  prayers  nor  our  alms 
come  u/i  for  a  memorial  before  God  unless  we  be¬ 
lieve  in  Jesus  Christ ;  for  it  is  that  further  which  we 
ought  to  do.  This  is  his  commandment,  that  we  be-\ 
lieve ;  prayers  and  alms  are  accepted  from  those 
that  believe  that  the  Lord  is  God,  and  have  not  op¬ 
portunity  of  knowing  more.  But  from  those  to  whom 
it  is  preached,  that  Jesus  is  Christ,  it  is  necessary  to 
the  acceptance  of  their  persons,  prayers,  and  alms, 
that  they  believe  that,  and  rest  upon  him  alone  for 
acceptance. 

[2.]  Cornelius  has  now  an  angel  from  heaven 
talking  to  him,  and  yet  he  must  not  receive  the  gos¬ 
pel  of  Christ  from  this  angel,  nor  be  told  by  him 
what  he  ought  to  do,  but  all  that  the  angel  has  to 
say,  is,  “Send  for  Peter,  and  he  shall  tell  thee.”  As 
the  former  observation  puts  a  mighty  honour  upon 
the  gospel,  so  does  this  upon  the  gospel-ministry  :  it 
was  not  to  the  highest  of  angels,  but  to  them  who 
were  less  than  the  least  of  all  saints,  that  this  grace 
was  given,  to  preach  among  the  Gentiles  the  un¬ 
searchable  riches  of  Christ,  (Eph.  3.  8.)  that  the  ex¬ 
cellency  of  the  power  might  be  of  God,  and  the  dig¬ 
nity  of  an  institution  of  Christ  supported  ;  for  unto 
the  angels  hath  he  not  put  in  subjection  the  world  to 
come ,  (Heb.  2.  5.)  but  to  the  Son  of  man  as  the  So¬ 
vereign,  and  the  sons  of  men  as  his  agents  and  minis¬ 
ters  of  state,  whose  terror  shall  not  make  us  afraid, 
?ior  their  hand  be  heavy  upon  us,  as  this  angel’s  now 
was  to  Cornelius.  And  as  it  was  an  honour  to  the 
apostle,  that  he  must  preach  that  which  an  angel 
might  not,  so  it  was  a  further  honour,  that  an  angel 


was  dispatched  on  purpose  from  heaven  to  order 
him  to  be  sent  for.  To  bring  a  faithful  minister  and 
a  willing  people  together,  is  a  work  worthy  of  an 
angel,  and  what  therefore  the  greatest  of  men  should 
be  glad  to  be  employed  in. 

III.  His  immediate  obedience  to  these  orders,  v. 
7,  8.  He  sent  with  all  speed  to  Joppa,  to  fetch  Pe 
ter  to  him.  Had  he  himself  only  been  concerned, 
he  would  have  gone  to  Joppa  to  him.  But  he  had  a 
family,  and  kinsmen,  and  friends,  ( v .  24.)  a  little 
congregation  of  them,  that  could  not  go  with  him  to 
Joppa,  and  therefore  he  sends  for  Peter.  Observe, 

1.  When  he  sent  ;  as  soon  as  ever  the  angel  which 
spake  unto  him,  was  departed.  Without  dispute  or 
delay  he  was  obedient  to  the  heavenly  vision.  He 
perceived,  by  what  the  angel  said,  he  was  to  have 
some  further  work  prescribed  him,  and  he  longed 
to  have  it  told  him.  He  made  haste,  and  delayed 
not,  to  do  this  commandment.  In  anv  affair  where¬ 
in  our  souls  are  concerned,  it  is  goed  for  us  not  to 
lose  time. 

2.  Whom  he  sent  ;  two  of  his  household  scri'ants, 
who  all  feared  God,  and  a  devout  sold  er,  cne  of  them 
that  waited  on  him  continually.  Observe,  A  devout 
centurion  had  devout  soldiers';  a  little  devotion  ccm- 
monly  goes  a  great  way  with  soldiers,  but  there 
would  be  more  of  it  in  the  soldiers,  if  there  were  but 
more  of  it  in  the  commanders.  Officers  in  an  army, 
that  have  such  a  great  power  over  the  soldiers,  as 
we  find  the  centurion  had,  (Matt.  8.  9. )  have  a  great 
opportunity  of  promoting  religion,  at  least  of  re¬ 
straining  vice  and  profaneness,  in  those  under  their 
command,  if  they  would  but  improve  it.  Observe, 
When  this  centurion  was  to  choose  some  of  his  sol¬ 
diers  to  attend  his  person,  and  to  be  always  about 
him,  he  pitched  upon  such  of  them  as  were  devout ; 
they  shall  be  preferred  and  countenanced,  to  encou¬ 
rage  others  to  be  so  ;  he  went  by  David’s  rule,  (Ps. 
101.  6.)  Mine  eye  shall  be  upon  the  faithful  in  the 
land,  that  they  may  dwell  with  me. 

3.  What  instructions  he  gave  them  ;  ( v .  S.)  he  de¬ 
clared  all  these  things  unto-  them,  told  them  of  the 
vision  he  had,  and  the  orders  given  him  to  send  for 
Peter,  because  Peter’s  coming  was  a  thing  in  which 
they  were  concerned,  for  they  had  souls  to  save  as 
well  as  he.  Therefore  he  does  not  only  tell  them 
where  to  find  Peter,  (which  he  might  have  thought 
it  enough  to  do,  the  servant  knows  not  what  his  Lord 
doetli ,)  but  he  tells  them  on  what  errand  he  was  to 
come,  that  they  might  importune  him. 

9.  On  the  morrow,  as  they  went  on  their 
journey,  and  drew  nigh  unto  the  city,  Peter 
went  up  upon  the  house-top  to  pray  about 
the  sixth  hour  :  10.  And  he  became  very 

hungry,  and  would  have  eaten  :  but  while 
they  made  ready,  he  fell  into  a  trance,  1 1. 
And  saw  heaven  opened,  and  a  certain  ves¬ 
sel  descending  unto  him,  as  it  had  been  a 
great  sheet  knit  at  the  four  corners,  and  let 
down  to  the  earth :  12.  Wherein  were  all 
manner  of  four-footed  beasts  of  the  earth, 
and  wild  beasts,  and  creeping  things,  and 
fowls  of  the  air.  13.  And  there  came  a 
voice  to  him,  Rise,  Peter;  kill,  and  eat. 
14.  But  Peter  said,  Not  so,  Lord;  for  I 
have  never  eaten  any  thing  that  is  com¬ 
mon  or  unclean.  15.  And  the  voice  spake 
unto  him  again  the  second  time,  What 
God  hath  cleansed,  that  call  not  thou  com¬ 
mon.  1 6.  This  was  done  thrice  :  and  the 


102 


THE  ACTS,  X.. 


vessel  was  received  up  again  into  heaven. 

17.  Now  while  Peter  doubted  in  himself 
what  this  vision  which  he  had  seen  should 
mean,  behold,  the  men  which  were  sent 
from  Cornelius  had  made  inquiry  for  Si¬ 
mon’s  house,  and  stood  before  the  gate, 

18.  And  called,  and  asked  whether  Simon, 
which  was  surnamed  Peter,  were  lodged 
there. 

Cornelius  had  received  positive  orders  from  hea¬ 
ven  to  send  for  Peter,  whom  otherwise  he  had  not 
heard  of,  or  at  least  not  heeded  ;  but  here  is  another 
difficulty  that  lies  in  the  way  of  bringing  them  to¬ 
gether — the  question  is,  whether  Peter  will  come  to 
Cornelius  when  he  is  sent  for ;  not  as  if  he  thinks  it 
below  him  to  come  at  a  beck,  or  as  if  he  is  afraid  to 

reach  his  doctrine  to  a  polite  man  as  Cornelius  was: 

ut  it  sticks  at  a  point  of  conscience.  Cornelius  is  a 
very  worthy  man,  and  has  many  good  qualities,  but 
he  is  a  Gentile,  he  is  not  circumcised  ;  and  because 
God  in  his  law  had  forbidden  his  people  to  associate 
with  idolatrous  nations,  they  would  not  keep  com¬ 
pany  with  any  but  those  of  their  own  religion,  though 
they  were  ever  so  deserving  ;  and  they  carried  the 
matter  so  far,  that  they  made  even  the  involuntary 
touch  of  a  Gentile  to  contract  a  ceremonial  pollu¬ 
tion,  John  18.  28.  Peter  had  not  got  over  this  stin¬ 
gy  bigoted  notion  of  his  countrymen,  and  therefore 
will  be  shy  of  coming  to  Cornelius.  Now,  to  re¬ 
move  this  difficulty  he  has  a  vision  here,  to  prepare 
him  to  receive  the  message  sent  him  by  Cornelius, 
as  Ananias  had  to  prepare  him  to  go  to  Paul.  The 
scriptures  of  the  Old  Testament  had  spoken  plainly 
of  the  bringing  in  of  the  Gentiles  into  the  church  ; 
Christ  had  given  plain  intimations  of  it,  when  he  or¬ 
dered  them  to  teach  all  nations  ;  and  yet  even  Peter 
himself,  who  knew  so  much  of  his  Master’s  mind, 
cannot  understand  it,  till  it  was  here  revealed  by 
vision,  that  the  Gentiles  should  he  fellow  heirs ,  Eph.  3. 
6.  Now  here  observe, 

I.  The  circumstances  of  this  vision. 

1.  It  was  when  the  messengers  sent  from  Corne¬ 
lius  were  now  nigh  the  city,  v.  9.  Peter  knew  nothing 
of  their  approach,  and  they  knew  nothing  of  his 
praying  ;  but  he  that  knew  both  him  and  them,  was 
preparing  things  for  the  interview,  and  facilitating 
the  end  of  their  negotiation.  To  all  God’s  purposes 
there  is  a  time,  a  proper  time  ;  and  he  is  pleased 
often  to  bring  things  to  the  minds  of  his  ministers, 
which  they  had  not  thought  of,  just  then  when  they 
have  occasion  to  use  them. 

2.  It  was  when  Peter  went  up.  upon  the  house-top 
to  pray,  about  noon.  (1.)  Peter  was  much  in  prayer, 
much  in  secret  prayer,  though  he  had  a  great  deal 
of  public  work  upon  his  hands.  (2.)  He  prayed 
about  the  sixth  hour,  according  to  David’s  example, 
who,  not  only  morning  and  evening,  but  at  noon, 
addressed  himself  to  God  by  prayer,  Ps.  55.  17. 
From  morning  to  night  we  should  think  to  be  too 
long  to  be  without  meat  ;  yet  who  thinks  it  is  too 
long  to  be  without  prayer  ?  (3. )  He  prayed  upon  the 
house-top  ;  thither  he  retired  for  privacy,  where  he 
could  neither  hear  nor  be  heard,  and  so  might  avoid 
both  distraction  and  ostentation.  There,  upon  the 
roof  of  the  house,  he  had  a  full  view  of  the  heavens, 
which  might  assist  his  pious  adoration' of  the  God  he 
prayed  to  ;  and  there  he  had  also  a  full  view  of  the 
city  and  country,  which  might  assist  his  pious  com¬ 
passion  of  the  people  he  prayed  for.  (4.)  He  had 
this  vision  immediately  after  he  had  prayed,  as  an 
answer  to  his  prayer  for  the  spreading  of  the  gos¬ 
pel  ;  and  because  the  ascent  of  the  heart  to  God  in 
prayer  is  an  excellent  preparative  to  receive  the  dis¬ 
coveries  of  the  divine  grace  and  favour. 


3.  It  was  when  he  became  very  hungry,  and  was 
waiting  for  his  dinner ;  (n.  10. )  probably,  he  had 
not  eaten  before  that  day,  though  doubtless  he  had 
prayed  before  ;  and  now  he  would  have  eaten,  Z6t\i 
ytva-surhii — he  would  have  tasted,  which  intimates 
his  great  moderation  and  temperance  in  eating ; 
when  he  was  very  hungry,  yet  he  would  be  content 
with  a  little,  with  a  taste,  and  would  not  fly  upon 
the  spoil.  Now  this  hunger  was  a  proper  inlet  to 
the  vision  about  meats,  as  Christ’s  hunger  in  the 
wilderness  was  to  Satan’s  temptation  to  turn  stones 
into  bread. 

II.  The  vision  itself,  which  was  not  so  plain  as  that 
to  Cornelius,  but  more  figurative  and  enigmatical, 
to  make  the  deeper  impression. 

1.  He  fell  into  a  trance  or  ecstasy,  not  of  terror, 
but  of  contemplation,  with  which  he  was  so  entirely 
swallowed  up  as  not  only  not  to  be  regardful,  but  not 
to  be  sensible,,  of  external  things  ;  he  quite  lost  him¬ 
self  to  this  world,  and  so- had  his  mind  entirely  free 
for  converse  with  divine  things  ;  as  Adam  in  inno- 
cency,  when  the  deep  sleep  fell  upon  him.  The 
more  clear  we  get  of  the  world,  the  more  near  we 
get  to  heaven  :  whether  Peter  was  now  in  the  body 
or  out  of  the  body,  he  could  not  himself  tell,  much 
less  can  we,  2  Cor.  12.  2,  3.  See  Gen.  15.  12.  Acts 
22.  17. 

2.  He  saw  heaven  opened  ;  that  he  might  be  sure 
that  his  authority  to  go  to  Cornelius  was  indeed  from 
heaven  ;  that  it  was  a  divine  light  which  altered  his 
sentiments,  and  a  divine  power  which  gave  him  his 
commission.  The  opening  of  the  heavens  signified 
the  opening  of  a  mystery  that  had  been  hid,  Rom. 
16.  25. 

3.  He  saw  a  great  sheet  full  of  all  manner  of  liv¬ 
ing  creatures,  which  descended  from  heaven,  and 
was  let  down  to  him,  to  the  earth,  that  is,  to  the  roof 
of  the  house  where  he  now  was.  Here  were  not 
only  beasts  of  the  earth,  but  fowls  ol  the  air,  which 
might  have  flown  away,  laid  at  his  feet ;  and  not  only 
tame  beasts,  but  wild.  Here  were  no  fishes  of  the 
sea,  because  there  were  none  of  them  in  particular 
unclean,  but  whatever  had  fins  and  scales  were  al- 
lov’ed  to  be  eaten.  Some  make  this  sheet,  thus 
filled,  to  represent  the  church  of  Christ.  It  comes 
down  from  heaven,  from  heaven  opened,  not  only  to 
send  it  down,  (Rev.  21.  2.)  but  to  receive  souls  sent 
up  from  it ;  it  is  knit  at  the  four  corners,  to  receive 
those  from  all  parts  of  the  world,  that  are  willing  to 
be  added  to  it ;  and  to  retain  and  keep  those  safe, 
that  are  taken  into  it,  that  they  may  not  fall  cut ; 
and  in  this  we  find  some  of  ali  countries,  nations, 
and  languages,  without  any  distinction  of  Greek  or 
Jew,  or  any  disadvantage  put  upon  Barbarian  or 
Scythian,  Col.  3.  11.  The  net  of  the  gospel  incloses 
all,  both  bad  and  good  ;  thc.se  that  before  were 
clean,  and  unclean.  Or,  it  may  be  applied  to  the 
bounty  of  the  Divine  Providence,  which,  antece¬ 
dently  to  the  prohibitions  of  the  ceremonial  law, 
had  given  to  man  a  liberty  to  use  all  the  creatures, 
to  which  bv  the  cancelling  of  that  law  we  are  now 
restored.  By  this  vision  we  are  taught  to  see  all  the 
benefit  and  service  we  have  from  the  inferior  crea 
tures  coming  down  to  us  from  heaven  ;  it  is  the  gift 
of  God  who  made  them,  made  them  fit  for  us,  and 
then  gave  to  man  a  right  to  them,  and  dominion  over 
them.  Lord,  what  is  man  that  he  should  be  thus 
magnified  !  Ps.  8.  4 — 8.  How  should  it  double  our 
comfort  in  the  creatures,  and  our  obligations  to  serve 
God  in  the  use  of  them,  to  see  them  thus  let  down 
to  us  out  of  heaven  ! 

4.  Peter  was  ordered  by  a  voice  from  heaven  to 
make  use  of  this  pleptv  and  variety  which  God 
had  sent  him  ;  (v.  13.)  “  Pise ,  Peter,  kill,  and  eat ; 
without  putting  any  difference  between  clean  and 
unclean,  take  which  thou  hast  most  mind  to.”  The 
distinction  of  meats  which  the  law  made,  was  in 


103 


THE  ACTS,  X. 


tended  to  put  a  difference  between  Jew  and  Gentile, 
that  it  might  be  difficult  to  them  to  dine  and  sup 
with  a  Gentile,  because  they  would  have  that  set 
before  them,  which  they  were  not  allowed  to  eat ; 
and  now  the  taking  off  of  that  prohibition  was  a 
plain  allowance  to  converse  with  the  Gentiles,  and 
to  be  free  and  familiar  with  them  ;  now  th?y  might 
fare  as  they  fared,  and  therefore  might  cat  with 
them,  and  be  fellow-commoners  with  them. 

5.  Peter  stuck  to  his  principles,  and  would  by  no 
means  hearken  to  the  motion,  though  he  was  hun¬ 
gry  ;  {y.  14 .)  JVot  so,  Lord.  Though  hunger  will 
break  through  stone-walls,  God’s  laws  should  be  to 
us  a  stronger  fence  than  stone- walls,  and  not  so  easily 
broken  through.  And  he  will  adhere  to  God’s  laws, 
though  he  had  a  countermand  by  a  voice  from  hea- 
\  en,  not  knowing  at  first  but  that  Kill,  and  eat,  was 
a  command  of  trial  whether  he  would  adhere  to 
,tne  more  sure  word,  the  written  law  ;  and  if  so  his 
answer  had  been  very  good,  Not  so,  Lord.  Temp¬ 
tations  to  eat  forbidden  fruit  must  not  be  parleyed 
with,  but  peremptorily  rejected  ;  we  must  startle  at 
the  thought  of  it.  Not  so,  Lord.  The  reason  he 
gives,  is,  “  For  I  have  never  eaten  any  thing  that 
is  common  or  unclean  ;  hitherto  I  have  kept  my  in¬ 
tegrity  in  tais  matter,  and  will  still  keep  it.”  If  God, 
by  his  grace,  has  preserved  us  from  gross  sin  unto 
this  day,  we  should  use  that  as  an  argument  with 
ourselves  to  abstain  from  all  appearance  of  evil. 
So  strict  were  the  pious  Jews  in  this  matter,  that 
the  seven  brethren,  those  glorious  martyrs  under 
Antiochus,  chose  rather  to  be  tortured  to  death  in 
the  most  cruel  manner  that  ever  was,  than  to  eat 
swine’s  flesh,  because  it  was  forbidden  by  the  law. 
No  wonder  then  that  Peter  says  it  with  so  much 
pleasure,  that  his  conscience  could  witness  for  him, 
that  he  had  never  gratified  his  appetite  with  any 
forbidden  food. 

6.  God,  by  a  second  voice  from  heaven,  pro¬ 
claimed  the  repeal  of  the  law  in  this  case ;  (v.  16.) 
What  God  hath  cleansed,  that  call  not  thou  com¬ 
mon.  He  that  made  the  law,  might  alter  it  when 
he  pleased,  and  reduce  the  matter  to  its  first  state. 
God  had,  for  reasons  suited  to  the  Old  Testament 
dispensation,  restrained  the  Jews  from  eating  such 
and  such  meats,  which,  while  that  dispensation 
lasted,  they  were  obliged  in  conscience  to  submit 
to  ;  but  he  has  now,  for  reasons  suited  to  the  New 
Testament  dispensation,  taken  off  that  restraint, 
and  set  the  matter  at  large,  has  cleansed  that  which 
was  before  polluted  to  us,  and  we  ought  to  make  use 
of,  and  stand  fast  in,  the  liberty  wherewith  Christ 
has  made  us  free,  and  not  call  that  common  or  un¬ 
clean,  which'God  has  now  declared  clean.  Note, 
We  ought  to  welcome  it  as  a  great  mercy,  that  by 
the.  gospel  of  Christ  we  are  freed  from  the  distinc¬ 
tion  of  meats,  which  was  made  by  the  law  of  Moses, 
and  that  now  every  creature  of  God  is  good,  and 
nothing  to  be  refused ;  not  so  much  because  hereby 
we  gain  the  use  of  swine’s  flesh,  hares,  rabbits,  and 
other  pleasant  and  wholesome  food  for  our  bodies, 
but  chiefly  because  conscience  is  hereby  freed  from 
a  yoke  in  things  of  this  nature,  that  we  might  serve 
God  without  fear.  Though  the  gospel  has  made 
duties  which  were  not  so  bv  the  law  of  nature,  yet 
it  has  not,  like  the  law  of  Moses,  made  sins  that 
were  not  so.  Those  who  command  to  abstain  from 
some  kinds  of  meat,  at  some  times  of  the  year,  and 
place  religion  in  it,  call  that  common  which  God 
hath  cleansed,  and,  in  that  error,  more  than  in  any 
truth,  are  the  successors  of  Peter. 

7.  This  was  done  thrice,  v.  16.  The  sheet  was 
drawn  up  a  little  way,  and  let  down  again  the  se¬ 
cond  time,  and  so  the  third  time,  with  the  same  call 
to  him,  to  kill,  and  eat,  and  the  same  reason,  that 
what  God  hath  cleansed,  we  must  not  call  common ; 
but,  whether  Peter’s  refusal  was  repeated  the  se¬ 


cond  and  third  time,  is  not  certain ;  surely  it  was 
not,  when  his  objection  had  the  first  time  received 
such  a  satisfactory  answer.  The  doubling  of  Pha 
raoh’s  dream,  and  so  the  trebling  of  Peter’s  vision, 
were  to  shew  that  the  thing  was  certain,  and  engage 
him  to  take  so  much  the  more  notice  of  it.  The  in¬ 
structions  given  us  in  the  things  of  God,  whether  by 
the  ear  in  the  preaching  of  the  word,  or  by  the  eye 
in  sacraments,  need  to  be  often  repeated;  precept 
must  be  upon  precept,  and  line  upon  line.  But  at 
last  the  vessel  was  received  up  into  heaven.  Those 
who  make  this  vessel  to  represent  the  church,  in¬ 
cluding  both  Jews  and  Gentiles,  as  this  did  both 
clean  and  unclean  creatures,  make  this  very  aptly 
to  signify  the  admission  of  the  believing  Gentiles 
into  the  church,  and  into  heaven  too,  into  the  Jeru¬ 
salem  above.  Christ  has  opened  the  kingdom  of 
heaven  to  all  beliex>ers,  and  there  we  shall  find,  be¬ 
side  those  that  are  sealed  out  of  all  the  tribes  of  Is¬ 
rael,  an  innumerable  company  out  of  every  nation  ; 
(Rev.  7.  9.)  but  they  are  such  as  God  has  cleansed. 

III.  The  providence  which  very  opportunely  ex¬ 
plained  this  vision,  and  gave  Peter  to  understand  the 
intention  of  it,  v.  17,  18. 

1.  What  Christ  did,  Peter  knew  not  just  then ; 
(John  13.  7. )  he  doubted  within  himself  what  this  vi¬ 
sion  which  he  had  seen  should  mean  ;  lie  had  no  rea¬ 
son  to  doubt  the  truth  of  it,  that  it  was  a  heavenly 
vision,  all  his  doubt  was  concerning  the  meaning  of 
it.  Note,  Christ  reveals  himself  to  his  people  by 
degrees,  and  not  all  at  once ;  and  leaves  them  to 
doubt  a  while,  to  ruminate  upon  a  thing,  and  debate 
it  to  and  fro  in  their  own  minds,  before  he  clears  it 
up  to  them. 

2.  Yet  he  was  made  to  know  presently,  for  the 
men  which  were  sent  from  Cornelius  were  just  now 
come  to  the  house,  and  were  at  the  gate  inquiring 
whether  Peter  lodged  there  ;  and  by  their  errand  it 
will  appear  what  was  the  meaning  of  this  vision. 
Note,  God  knows  what  services'  are  before  us,  and 
therefore  how  to  prepare  us ;  and  we  then  better 
know  the  meaning  of  what  he- has  taught  us,  when 
we  find  what  occasion  we  have  to  make  use  of  it. 

19.  While  Peter  thought  on  the  vision, 
the  Spirit  said  unto  him,  Behold,  three  men 
seek  thee.  20.  Arise  therefore,  and  get 
thee  down,  and  go  with  them,  doubting 
nothing:  for  I  have  sent  them.  21.  Then 
Peter  went  down  to  the  men  which  were 
sent  unto  him  from  Cornelius;  and  said, 
Behold,  I  am  he  whom  ye  seek:  what  is 
the  cause  wherefore  ye  are  come?  22. 
And  they  said,  Cornelius  the  centurion,  a 
just  man,  and  one  that  feareth  God,  and 
of  good  report  among  all  the  nation  ol  the 
Jews,  was  warned  from  God  by  an  holy 
angel  to  send  fot  thee  into  his  house,  and 
to  hear  words  of  thee.  23.  Then  called 
he  them  in,  and  lodged  them.  And  on  the 
morrow  Peter  went  away  with  them,  and 
certain  brethren  from  Joppa  accompanied 
him.  24.  And  the  morrow  after  they  en¬ 
tered  into  Cesarea  :  and  Cornelius  waited 
for  them,  and  had  called  together  his  kins¬ 
men  and  near  friends.  25.  And  as  Peter 
was  coming  in,  Cornelius  met  him,  and  fell 
down  at  his  feet,  and  worshipped  him.  26. 
But  Peter  took  him  up,  saying,  Stand  up ; 
I  myself  also  am  a  man.  27.  And  as  he 


THE  ACTS,  X. 


I  v>4 

talked  with  him,  he  went  in,  and  found  j 
many  that  were  come  together.  28.  And 
he  said  unto  them,  Ye  know  how  that  it  is 
an  unlawful  thing  for  a  man  that  is  a  Jew 
to  keep  company,  or  come  unto  one  of 
another  nation ;  but  God  hath  shewed  me 
that  I  should  not  call  any  man  common  or 
unclean.  29.  Therefore  came  I  unto  you 
without  gainsaying,  as  soon  as  I  was  sent 
for :  I  ask  therefore  for  what  intent  ye  have 
sent  for  me  ?  30.  And  Cornelius  said,  Four 
days  ago  I  was  fasting  until  this  hour ;  and 
at  the  ninth  hour  I  prayed  in  my  house, 
and,  behold,  a  man  stood  before  me  in 
bright  clothing,  31.  And  said,  Cornelius, 
thy  prayer  is  heard,  and  thine  alms  are  had 
in  remembrance  in  the  sight  of  God.  32. 
Send  therefore  to  Joppa,  and  call  hither 
Simon,  whose  surname  is  Peter ;  he  is 
lodged  in  the  house  of  one  Simon  a  tanner 
by  the  sea-side :  who,  when  he  cometh, 
shall  speak  unto  thee.  33.  Immediately 
therefore  I  sent  to  thee ;  and  thou  hast 
well  done  that  thou  art  come.  Now  there¬ 
fore  are  we  all  here  present  before  God, 
to  hear  all  things  that  are  commanded 
thee  of  God. 

We  have  here  the  meeting  between  Peter  the 
apostle,  and  Cornelius  the  centurion.  Though  Paul 
was  designed  to  be  the  apostle  of  the  Gentiles,  and 
to  gather  in  the  harvest  among  them,  and  Peter  to 
be  the  afiostle  of  the  circumcision,  yet  it  is  ordered 
.that  Peter  shall  break  the  ice,  and  reap  the  first- 
fruits  of  the  Gentiles,  that  the  believing  Jews,  who  1 
retained  too  much  of  the  old  leaven  of  ill-will  to  the 
Gentiles,  might  be  the  better  reconciled  to  their  ad¬ 
mission  into  the  church,  when  they  were  first  brought 
in  by  their  own  apostle,  which  Peter  urgeth  against 
those  that  would  have  imposed  circumcision  upon 
the  Gentile  converts,  ch.  15.  7.  Ye  know  that  God  ! 
made  choice  among  us,  that  the  Gentiles  by  my 
mouth  should  hear  the  word  of  the  gospel.  Now 
here, 

I.  Peter  is  directed  by  the  Spirit  to  go  along  with 
Cornelius’s  messengers,  ( v .  19,  20.)  and  this  is  the 
exposition  of  the  vision ;  now  the  riddle  is  unriddled. 
While  Peter  thought  on  the  vision  ;  he  was  musing 
upon  it,  and  then  it  was  opened  to  him.  Note,  Those 
that  would  be  taught  the  things  of  God,  must  think 
on  those  things ;  those  that  would  understand  the 
scriptures,  must  meditate  in  them  day  and  night. 
He  was  at  a  loss  about  it,  and  then  had  it  ex¬ 
plained  ;  which  encourages  us,  when  we  know  not 
what  to  do,  to  have  our  eyes  up  unto  God  for  direc¬ 
tion.  Observe, 

1.  Whence  he  had  the  direction.  The  Spirit 
said^to  him  what  he  should  do.  It  was  not  spoken 
to  him  by  an  angel,  but  spoken  in  him  by  the  Spirit, 
secretly  whispering  it  in  his  ear  as  it  were,  as  God 
spake  to  Samuel,  (1  Sam.  9.  15.)  or  impressing  it 
powerfully  upon  his  mind,  so  that  he  knew  it  to  be 
a  divine  afflatus  or  inspiration,  according  to  the  pro¬ 
mise,  John  16.  13. 

2.  What  the  direction  was.  (1.)  He  is  told,  be¬ 
fore  any  of  the  servants  could  come  up  to  tell  him, 
that  three  mm  below  wanted  to  speak  with  him,  ( v . 
19.)  and  he  must  arise  from  his  musings,  leave  off 
thinking  of  the  vision,  and  go  down  to  them,  v.  20. 
Those  that  are  searching  into  the  meaning  of  the 


j  words  of  God,  and  the  visions  of  the  Almighty,  snould 
j  not  be  always  poring,  no,  nor  always  praying,  but 
should  sometimes  look  abroad,  look  about  them,  and 
they  may  meet  with  that  which  will  be  of  use  to  them 
in  their  inquiries ;  for  the  scripture  is  in  the  fulfilling 
every  day. 

(2.)  He  is  ordered  to  go  along  with  the  messengers 
to  Cornelius,  though  he  was  a  Gentile,  doubting 
nothing.  He  must  not  only  go,  but  go  cheerfully, 
without  reluctancy  or  hesitation,  or  any  scruple  con¬ 
cerning  the  lawfulness  of  it ;  not  doubting  whether 
he  might  go,  no,  nor  whether  he  ought  to  go ;  for  it 
was  his  duty  ;  “  Go  with  them,  for  I  have  sent  them  ; 
and  I  will  bear  thee  out  in  going  along  with  them, 
however  thou  mayest  be  censured  for  it.”  Note, 
When  we  see  our  call  clear  to  any  service,  we  should 
not  suffer  ourselves  to  be  perplexed  with  doubts  and 
scruples  concerning  it,  arising  from  former  preju¬ 
dices  or  prepossessions,  or  a  fear  of  men’s  censure. 
Let  every  man  be  fully  persuaded  in  his  own  mind, 
and  prove  his  own  work. 

II.  He  receives  both  them  and  their  message  ;  he 
went  down  to  them,  v.  21.  So  far  was  he  from  go¬ 
ing  out  of  the  way,  or  refusing  to  be  spoken  with,  as 
one  that  was  shy  of  them,  or  making  them  tarry,  as 
one  that  took  state  upon  him,  that  he  went  to  them 
himself,  told  them  he  was  the  person  they  were  in¬ 
quiring  for !  And, 

1.  He  favourably  receives  their  message ;  with 

abundance  of  openness  and  condescension  he  asks, 
what  their  business  is,  what  they  have  to  say  to  him, 
What  is  the  cause  wherefore  ije  are  come?  and  they 
tell  him  their  errand  ;  (v.  22.)  “  Cornelius,  an  offi¬ 
cer  of  the  Roman  army,  a  very  honest  gentleman, 
and  one  who  has  more  religion  than  most  of  his 
neighbours,  who  fears  God  above  many,  (Neh.  7. 
2.)  who,  though  he  is  not  a  Jew  himself,  has  carried 
it  so  well,  that  he  is  of  good  report  among  all  the 
people  of  the  Jews,  they  will  all  give  him  a  good 
word,  for  a  conscientious,  sober,  charitable  man,  so 
that  it  will  be  no  discredit  to  thee  to'be  seen  in  his 
company  ;  he  was  warned  from  God,”  — 

“  he  had  an  oracle  from  God,  sent  him  by  an  angel,” 
(and  the  lively  oracles  of  the  lava  of  Moses  were  given 
by  the  disposition  of  angels,)  “by  which  he  was  or¬ 
dered  to  send  for  thee  to  his  house,  (where  he  is  ex¬ 
pecting  thee,  and  ready  to  bid  thee  welcome,)  and 
to  hear  words  of  thee :  they  know  not  what  words, 
but  they  are  such  as  he  may  hear  from  thee,  and  not 
from  any  one  else  so  well.  ”  Faith  comes  by  heai  mg. 
When  Peter  repeats  this,  he  tells  us  more  fully, 
they  are  words  whereby  thou  and  all  thy  house  shall 
be  saved,  ch.  11.  14.  “Come  to  him,  for  an  angel 
bid  him  send  for  thee  :  come  to  him,  for  he  is  ready 
to  hear  and  receive  the  saving  words  thou  hast  to 
bring  him.” 

2.  He  kindly  entertained  the  messengers ;  ( v .  23.) 
He  called  them  in,  and  lodged  them.  He  did  not  bid 
them  go  and  refresh,  and  repose  themselves  in  an 
inn  at  their  own  charge,  but  was  himself  at  the 
charge  of  entertaining  them  in  his  own  quarters. 
What  was  getting  ready  for  him,  (v.  10.)  they 
should  be  welcome  to  share  in  ;  he  little  thought 
what  company  he  should  have  when  he  bespoke  his 
dinner,  but  God  foresaw  it.  Note,  It  becomes  Chris¬ 
tians  and  ministers  to  be  hospitable,  and  ready,  ac¬ 
cording  as  their  ability  is,  and  there  is  occasion  for 
it,  to  entertain  strangers.  Peter  lodged  them,  though 
they  were  Gentiles,  to  shew  how  readily  he  com¬ 
plied  with  the  design  of  the  vision  in  eating  with 
Gentiles  ;  for  he  immediately  took  them  to  eat  with 
him.  Though  they  were  two  of  them  servants,  and 
the  other  a  common  soldier,  yet  Peter  thought  it  not 
below  him  to  take  them  into  his  house.  Probably, 
he  did  it,  that  he  might  have  some  talk  with  them 
about  Cornelius  and  his  familv ;  for  the  apostles, 
though  they  had  instructions  from  the  Spirit,  yet 


105 


THE  ACTS.  X. 


made  use  of  other  informations,  as  they  had  occasion 
for  them. 

III.  He  went  with  them  to  Cornelius,  whom  he 
found  ready  to  receive  and  entertain  him. 

1.  Peter,  when  he  went  with  them,  was  accom¬ 
panied  by  certain  brethren  from  Joppa ,  where  he 
now  was,  v.  23.  Six  of  them  went  along  with  him, 
as  we  find,  ch.  11.  12.  Either  Peter  desired  their 
company,  that  they  might  be  witnesses  of  his  pro¬ 
ceeding  cautiously  with  reference  to  the  Gentiles, 
and  of  the  good  ground  on  which  he  went,  and  there¬ 
fore  he  vouches  them  ;  (ch.  11.  12.)  or  they  offered 
their  service  to  attend  him,  and  desired  they  might 
have  the  honour  and  happiness  of  being  his  fellow- 
travellers.  This  was  one  way  in  which  the  primi¬ 
tive  Christians  very  much  shewed  their  respect  to 
their  ministers,  they  accompanied  them  in  their 
journeys,  to  keep  them  in  countenance,  to  be  their 
guard,"  and,  as  there  was  occasion,  to  minister  to 
them  ;  with  a  further  prospect  not  only  of  doing  them 
service,  but  of  being  edified  by  their  converse.  It  is 
pity  that  those  who  have  skill  and  will  to  do  good  to 
others  by  their  discourse,  should  want  an  opportunity 
for  it  by  ti-avelling  alone. 

2.  Cornelius,  when  he  was  ready  to  receive  him, 
had  got  some  friends  together  of  Cesarea.  It  seems, 
it  was  above  a  day’s  journey,  near  two,  fi-om  Joppa 
to  Cesarea ;  for  it  was  the  day  after  they  set  out 
that  they  entered  into  Cesarea, -(y.  24.)  and  the  af¬ 
ternoon  of  that  day,  v.  30.  It  is  probaole  that  they 
travelled  on  foot ;  the  apostles  generally  did  so. 
How  when  they  came  into  the  house  of  Cornelius, 
Peter  found,  (1.)  That  he  was  expected,  and  that 
was  an  encouragement  to  him.  Cornelius  waited 
for  them,  and  such  a  guest  was  worth  waiting  for  ; 
nor  can  I  blame  him  if  he  waited  with  some  impa¬ 
tience,  longing  to  know  what  that  mighty  thing  was, 
which  an  angel  bid  him  expect  to  hear  from  Peter. 
(2.)  That  he  was  expected  by  many,  and  that  was 
a  further  encouragement  to  him.  As  Peter  brought 
some  with  him  to  partake  of  the  spiritual  gift  he 
had  now  to  dispense,  so  Cornelius  had  called  toge¬ 
ther,  not  only  his  own  family,  but  his  kinsmen,  and 
near  friends,  to  partake  with  him  of  the  heavenly 
instructions  he  expected  from  Peter,  which  would 
give  Peter  a  larger  opportunity  of  doing  good.  Note, 
We  should  not  covet  to  eat  our  spiritual  morsels 
alone,  Job  31.  17.  It  ought  to  be  both  given  and 
taken  as  a  piece  of  kindness  and  respect  to  our  kin¬ 
dred  and  friends,  to  invite  them  to  join  with  us  in 
religious  exercises,  to  go  with  us  to  hear  a  good 
sermon.  What  Cornelius  ought  to  do,  he  thought 
his  kinsmen  and  friends  ought  to  do  too  ;  and  there¬ 
fore  let  them  come  and  hear  it  at  the  first  hand, 
that  it  maybe  no  surprise  to  them  to  see  him  change 
upon  it. 

IV.  Here  is  the  first  interview  between  Peter  and 
Cornelius  ;  in  which  we  have, 

1.  The  profound,  and  indeed  undue  respect  and 
honour  which  Cornelius  paid  to  Peter  ;  (v.  25.)  He 
met  him  as  he  was  coining  in,  and,  instead  of  taking 
him  in  his  arms,  and  embracing  him  as  a  friend, 
which  would  have  been  very  acceptable  to  Peter, 
he  fell  down  at  his  feet,  and  worshipped  him  ;  some 
think,  as  a  prince  and  a  great  man,  according  to  the 
usage  of  the  eastern  countries  ;  others  think,  as  an 
incarnate  deity,  or  as  if  he  took  him  to  be  the  Mes¬ 
siah  himself.  His  worshipping  a  man  was  indeed 
culpable  ;  but,  considering  his  present  ignorance,  it 
was  excusable,  nay,  and  it  was  an  evidence  of  some¬ 
thing  in  him  that  was  very  commendable — and  that 
was  a  great  veneration  for  divine  and  heavenly 
things  :  no  wonder  if,  till  he  was  better  informed,  he 
took  him  to  be  the  Messiah,  and  therefore  worship¬ 
ped  him,  whom  he  was  ordered  to  send  for  by  an 
angel  from  heaven.  But  the  worshipping  of  his 
pretended  successor,  who  is  not  only  a  man,  but  a 
Vol.  VI. — O 


sinful  man,  the  man  of  sin  himself,  is  altogether  in 
excusable,  and  such  an  absurdity  as  would  be  in 
credible,  if  we  were  not  told  before,  that  all  the 
world  would  worship  the  beast,  Rev.  13.  4. 

2.  Peter’s  modest,  and  indeed  just  and  pious  re¬ 
fusal  of  this  honour  that  was  done  him  ;  ( v .  26.)  He 
took  him  up  into  his  arms,  with  his  own  hands, 
(though  time  was  when  he  little  thought  he  should 
ever  either  receive  so  much  respect  irom,  or  shew 
so  much  affection  to,  an  uncircumcised  Gentile,) 
saying,  “  Stand  up,  I  myself  also  am  a  man,  and 
therefore  not  to  be  worshipped  thus.”  The  good 
angels  of  the  churches,  like  the  good  angels  of  hea¬ 
ven,  cannot .  bear  to  have  the  least  of  that  honour 
shewn  to  them,  which  is  due  to  God  only.  See  thou 
do  it  not,  saith  the  angel  to  John,  (Rev.  19.  10. — 
22.  9.)  and  in  like  manner  the  apostle  to  Cornelius. 
How  careful  was  Paul  that  no  man  should  think  of 
him  above  what  he  saw  in  him  !  2  Cor.  12.  6.  Christ’s 
faithful  servants  could  better  bear  to  be  vilified  than 
to  be  deified.  Peter  did  not  entertain  a  surmise  that 
his  great  respect  for  him,  though  excessive,  might 
contribute  to  the  success  of  his  preaching,  and  there¬ 
fore,  if  he  will  be  deceived  let  him  be  deceived  ;  no, 
let  him  know  that  Peter  is  a  man,  that  the  treasure 
is  in  earthen  vessels,  that  he  may  value  the  treasure 
for  its  own  sake. 

V.  The  account  which  Peter  and  Cornelius  give 
to  each  other,  and  to  the  company,  of  the  hand  of 
Heaven  in'  bringing  them  togethef  ;  As  he  talked 
with  him — <ruvofAi\Zv  &ur^,  he  went  in,  v.  27.  Peter 
went  in,  talking  familiarly  with  Cornelius-;  endea¬ 
vouring,  by  the  freedom  of  his  converse  with  him, 
to  take  off  something  of  that  dread  which  he  seemed 
to  have  of  him  ;  and  when  he  came  in  he  found  many 
that  were  come  together,  more  than  he  expected  ; 
which  added  solemnity,  as  well  as  opportunity  of 
doing  good  to  this  service.  Now, 

1.  Peter  declares  the  direction  God  gave  to  him  to 
come  to  those  Gentiles,  v.  28,  29.  They  knew  it 
had  never  been  allowed  by  the  Jews,  but  always 
looked  upon  as  an  unlawful  thing — <5 (li/uirev — “an 
abomination, "for  a  man  that  is  a  Jew,  a  native  Jew 
as  I  am,  to  keep  company  ;  or  come  unto  one  of  ano¬ 
ther  nation,  a  stranger,  an  uncircumcised  Gentile. 
It  was  not  made  so  by  the  law  of  God,  but  by  the 
decree  of  their  wise  men,  which  they  looked  upon 
to  be  no  less  obliging.  They  did  not  forbid  them  to 
converse  or  traffic  with  Gentiles  in  the  street  or 
shop,  or  upon  the  exchange,  but  to  eat  with  them. 
Even  in  Joseph’s  time,  the  Egyptians  and  Hebrews 
could  not  eat  together,  Gen.  43.  32.  The  three  chil¬ 
dren  would  not  defile  themselves  with  the  king’s  meat, 
Dan.  I.  8.  They  might  not  come  into  the  house  of 
a  Gentile,  for  they  looked  upon  it  to  be  ceremonially 
polluted.  Thus  scornfully  did  the  Jews  look  upon 
the  Gentiles,  who  were  not  behindhand  with  them  in 
contempt,  as  appears  by  many  passages  in  the  Latin 
poets.  “  But  now,”  saith  Peter,  “  God  hath  shewed 
me,  by  a  vision,  that  I  should  not  call  any  man  com¬ 
mon  or  unclean,  nor  refuse  to  converse  with  any 
man  for  the  sake  of  his  country.  ”  Peter,  who  had 
taught  his  new  converts  to  save  themselves  from  ihe 
untoward  generation  of  wicked  men,  ( ch .  2.  40.)  is 
now  himself  taught  tojoin  himself  with  the  towardlv 
generation  of  devout  Gentiles.  Ceremonial  charac¬ 
ters  were  abolished,  that  more  regard  might  be  had 
to  moral  ones.  Peter  thought  it  necessary  to  let 
them  know  how  he  came  to  change  his  mind  in  this 
matter,  and  that  it  was  by  a  divine  revelation,  lest 
he  should  be  upbraided  with  it  as  having  used  light¬ 
ness. 

God  having  thus  taken  down  the  partition-wall, 

(1.)  He  assures  them  of  his  readiness  to  do  them 
all  the  good  offices  he  could  ;  that,  when  he  kept  at 
a  distance,  it  was  not  out  of  any  personal  disgust  to 
them,  but  only  because  he  wanted  leave  from  Hea 


106 


THE  ACTS,  X. 


ven,  which  now  that  ,  he  had  received,  he  was  at 
their  service  ;  “  Therefore  came  I  unto  you  without 
gainsaying,  as  soon  as  I  was  sent  for ;  ready  to 
preach  the  same  gospel  to  yon  that  I  have  preached 
to  the  Jews.”  The  disciples  of  Christ  could  not  but 
have  some  notion  of  the  p reaching  of  the  gospel  to 
the  Gentiles,  but  they  imagined  it  must  be  only  to 
those  Gentiles  that  were  first  proselyted  to  the  Jew¬ 
ish  religion  ;  which  mistake  Peter  acknowledges 
was  now  rectified. 

(2. )  He  inquires  wherein  he  might  be  serviceable 
to  them  ;  “  I  ask  therefore,  for  what  intent  ye  have 
sent  for  me?  What  do  ye  expect  from  me,  or  what 
business  have  ye  with  me  ?”  Note,  Thbse  that  desire 
the  help  of  God’s  ministers,  ought  to  look  well  to  it 
that  they  propose  right  ends  to  themselves  in  it,  and 
do  it  with  a  good  intent. 

2.  Cornelius  declares  the  directions  God  gave  to 
him  to  send  for  Peter,  and  that  it  was  pui-ely  in  obe¬ 
dience  to  those  directions  that  he  had  sent,  for  him. 
Then  we  are  right  in  our  aims  in  sending  for,  and 
attending  on  a  gospel-ministry,  when  we  do  if  with 
a  regard  to  the  divine  appointment  instituting  that 
ordinance,  and  requiring  us  to  make  use  of  it.  Now, 

(1.)  Cornelius  gives  an  account  of  the  angel’s  ap¬ 
pearing  to  him,  and  ordering  him  to  send  for  Peter ; 
not  as  glorying  in  it,  but  as  that  which  warranted 
hjs  expectation  of  a  message  from  heaven  by  Peter. 

[1.  ]  He  tells.how  this  vision  found  him  employed  ; 
(y.  30.)  Four  days  ago  I  was  fasting  until  this  hour, 
this  hour  of  the  day  that  it  is  now  when  Peter  came, 
about  t,he  middle  of  the  afternoon.  By  this  it  appears 
that  religions  fasting,  in  order  to  the  greater  serious¬ 
ness  and  solemnity  of  praying,  was  used  by  devout 
people  that  were  not  Jews ;  the  king  of  A/ineveh 
proclaimed,  a  fast,  Jonah  3.  5.  Some  give  these 
words  another  sense.  From  four  days  ago  I  have 
been  fasting  until  this  hour  ;  as  if  he  had  eaten  no 
meat,  or  at  least  no  meal,  from  that  time  to  this. 
But  it  comes  in  as. an  introduction  to  the  story  of  the 
vision  ;  aiftl  therefore  the  former  must  be  the  mean¬ 
ing..  He  was  at  the  ninth  hour  praying  in  his  house, 
not  in  the  synagogue,  but  at  home.  Iwill  that  men 
pray,  wherever  they  dwell.  His  praying  in  his 
house  intimates  that  it  was  not  a  secret  prayer  in  his 
closet,  but  in  a  more  public  room  of  his  house,  with 
'  his  family  about  him  ;  and  perhaps  after  prayer  he 
retired,,  and  had  this  vision.  Observe,  At  the  ninth 
hour  of  the  day,  three  of  the  clock  in  the  afternoon, 
most  people  were  travelling  or  trading,  working  in 
the  fields,  visiting  their  friends,  taking  their  plea¬ 
sure,  or  taking  a  nap  after  dinner  ;  yet  then  Corne¬ 
lius  was  at  his  devotions ;  which  shews  how  much 
he  made  religion  his  business  ;  and  then  it  was  that 
he  had  this  message  from  heaven.  Those  that  would 
hear  comfortably  from  God,  must  be  much  in  speak¬ 
ing  to  him. 

'[2.]  He  describes  the  messenger  that  brought  him 
this  message  from  heaven  ;  There  stood  a  man  before 
me  in  bright  clothing;  such  as  Christ’s  was  when 
he  was  transfigured,  and  that  of  the  two  angels  who 
appeared  at  Christ’s  resurrection,  (Luke  24.  4.)  and 
at  his  ascension,  ( ch .  1.  10.)  shewing  their  relation 
to  the  world  of  light. 

[3.]  He  repeats  the  message  that  was  sent  him, 
(v.  31,  32.)  just  as  we  had  it,  v.  4 — 6.  Only  here 
it  is  said,  Thy  firayer  is  heard.  We  are  not  told 
what  his  prayer  was  ;  but  if  this  message  was  an 
answer  to  it,  and  it  should  seem  it  was,  we  may  sup¬ 
pose  that  finding  the  deficiency  of  natural  light,  and 
that  it  left  him  at  a  loss  how  to  obtain  the  pardon  of 
his  sin,  and  the  favour  of  God,  he  prayed  that  God 
would  make  some  further  discoveries  of  himself  to 
him,  and  of  the  way  of  salvation.  **  Well,”  saith 
the  angel,  “  send  for  Peter,  and  he  shall  give  thee 
such  a  discovery.” 

(2. )  He  declares  his  own  and  his  friends’  readi¬ 


ness  to  receive  the  message  he  had  to  deliver ;  (v 
33.)  Immediately  therefore  I  sent  to  thee,  as  I  was 
directed,  and  thou  hast  well  done  that  thou  hast 
come  to  us,  though  we  are  Gentiles.  Note,  Faithful 
ministers  do  well  to  come  to  people  that  are  willing 
and  desirous  to  receive  instruction  from  them  ;  to 
come  when  they  are  sent  for  ;  it  is  as  good  a  deed 
as  they  can  do. 

Well,  Peter  is  come  to  do  his  part ;  but  will  they 
do  their’s  ?  Yes.  Thou  art  here  prepared  to  speak, 
and  we  are  here  prepared  to  hear,  1  Sam.  3;  9,  10. 
Observe, 

[1.]  Their  religious  attendance  upon  the  word  ; 
“  We  are  all  here  present  before  God ;  we  are  here 
in  a  religious  manner,  are  here 'as  worshippers;” 
(they  thus  compose  themselves  into  a. serious,  awful 
frame  of  spirit ;)  “  therefore,  because  thou  art  come 
to  us  by  such  A  warrant,  on  such  an  errand,  because 
we  have  such  a  price  in  our  hand  as  we  never  had 
before,  and  perhaps  may  never  have  again,  we  are 
ready  now  at  this  time  of  worship,  here  in  this  place 
of  worship (though  it  was  in  a  private  house  ;) 
“we  are  present,  ■■ztrdftvy.tv — we  are  at  the  business, 
and  are  ready  to  come  at  a  call.”  If  we  would  have 
God’s  special  presence  at  an  ordinance,  we  must  be 
there  with  a  special  presence,  an  ordinance  presence ; 
Here  lam.  “  We  are  all  present,  all  that  Were  in¬ 
vited  ;  we,  and  all  that  belong  to  us  ;  we,  and  all 
that  is  within  us.”'  The  .whole  of  the  man  must  be 
present ;  not  the  body  here,  and  the  heart,  with  the 
fool’s  eyes,  in  the  ends  of  the  earth.  But  that  which 
makes  it  indeed  a  religious  attendance,  is,  We  are 
present  before  God.  In  holy  ordinances  we  present 
ourselves  unto  the  Lord,  and  we  -must  be  as  before 
him,  as  those  that  see  his  ey.e  upon  us. 

[2.]  The'intention  of  this  attendance  ;  “  We  are 
present  to  hear  all  things  that  are  commanded  thee 
of  God,  and  given  thee  in  charge  to  be  delivered  to 
us.  ”  Observe,  First,  Peter  was  there  to  preach  all 
things  that  were  commanded  him  of  God ;  for  as  he 
had  an  ample  commission  to  preach  the  gospel,  so 
he  had  full  instructions  what  to  preach.  Secondly, 
They  were  ready  to  hear,  not  whatever  he  pleased 
to  say,  but  what  he  was  commanded  of  God  to  say. 
The  truths  of  Christ  were  not  communicated  to  the 
apostles  to  be  published  or  stifled  as  they  thought  fit, 
but  intrusted  with  them  to  be  published  to  the  world. 
“  We  are  ready  to  hear  all,  to  come  at  the  begin¬ 
ning  of  the  service,  and  stay  to  the  end,  and  be  at¬ 
tentive  all  the  while,  else  how  can  we  hear  all?  We 
are  desirous  to  hear  all  that  thou  art  commissioned 
to  preach,  though  it  be  ever  so  displeasing  to  flesh 
and  blood,  and  ever  so  contrary  to  our  former  no¬ 
tions  or  present  secular  interests.  We  are  ready  to 
hear  all,  and  therefore  let  nothing  be  kept  back,  that 
is  profitable  for  us.  ” 

34.  Then  Peter  opened  his  mouth,  and 
said,  Of  a  truth  I  perceive  that  God  is  no 
respecter  of  persons :  35.  But  in  every 

nation  he  that  feareth  him,  and  worketh 
righteousness,  is  accepted  with  him.  36. 
The  word  which  God  sent  unto  the  children 
of  Israel,  preaching  peace  by  Jesus  Christ : 
(he  is  Lord  of  all :)  37.  That  word,  I scty, 

ye  know,  which  was  published  throughout 
all  Judea,  and  began  from  Galilee,  after 
the  baptism  which  John  preached;  38. 
How  God  anointed  Jesus  of  Nazareth  with 
the  Holy  Ghost,  and  with  power:  who 
went  about  doing  good,  and  healing  all  that 
were  oppressed  of  the  devil ;  for  God  was 
with  him.  39.  And  we  are  witnesses  of 


107 


THE  ACTS,  X. 


all  things  which  he  did,  both  in  the  land 
of  the  Jews,  and  in  Jerusalem ;  whom  they 
slew  and  hanged  on  a  tree  :  40.  Him  God 
raised  up  the  third  day,  and  shewed  him 
openly;  41.  Not  to  all  the  peQple,  but 
unto  witnesses  chosen  before  of  God,  even 
to  us,  who  did  eat  and  drink  with  him  after 
he  rose  from  the  dead.  42.  And  he  com¬ 
manded  us  to  preach  unto  the  people,  and 
to  testify  that  it  is  he  which  was  ordained 
of  God  to  be  the  Judge  of  quick  and  dead. 
43.  To  him  give  all  the  prophets  witness, 
that  through  his  name  whosoever  believeth 
in  him  shall  receive  remission  of  sins. 

We  have  here  Peter’s  sermon  preached  to  Cor¬ 
nelius  and  his  friends  :  that  is,  an  abstract  or  sum¬ 
mary  of  it ;  for  we  have  reason  to  think  that  he  did 
with  many  other  words  testify  and  exhort  to  this 
purport.  It  is  intimated,  that  he  delivered  himself 
with  a  great  deal  of  solemnity  and  gravity,  but  with 
freedom  and  copiousness,  in  that  phrase,  that  he 
ofiened  his  mouth  and  s/iake,  v.  34.  0  ye  Corin¬ 

thians,  our  mouth  is  open  to  you,  saith  Paul,  2  Cor. 
6.  11.  *#  You  shall  find  us  communicative,  if  we  but 
find  you  inquisitive.”  Hitherto  the  mouths  of  the 
apostles  had  been  shut  to  the  uncircumised  Gentiles, 
they  had  nothing  to  say  to  them  ;  but  now  God  gave 
unto  them,  as  he  did  to  Ezekiel,  the  opening  of  the 
mouth. 

This  excellent  sermon  of  Peter’s  is  admirably 
suited  to  the  circumstances  of  those  to  whom  he 
preached  it ;  for  it  was  a  new  sermon. 

I.  Because  they  were  Gentiles  to  whom  he  preach¬ 
ed  ;  he  shews  that,  notwithstanding  that,  they  were 
interested  in  the  gospel  of  Christ,  which  he  had  to 
preach,  and  entitled  to  the  benefit  of  it,  upon  an 
equal  foot  with  the  Jews.  It  was  necessary  that  this 
should  be  cleared,  or  else  with  what  comfort  could 
either  he  preach  or  they  hear  ?  He  therefore  lays 
down  this  as  an  undoubted  principle,  that  God  is  no 
respecter  of persons  ;  doth  not  know  favour  in  judg¬ 
ment,  as  the  Hebrew  phrase  is  ;  which  magistrates 
are  forbidden  to  do,  (Deut.  1.  17. — 16.  19.  Prov.  24. 
23. )  and  are  blamed  for  doing,  Ps.  82.  2.  And  it  is 
often  said  of  God,  that  he  doth  not  respect  persons, 
Deut.  10.  17.  2  Chron.  19.  7.  Job  34.  19.  Rom.  2, 
11.  Col.  3.  25.  1  Pet.  1.  17.  He  doth  not  give  judg¬ 
ment  in  favour  of  a  man,  for  the  sake  of  any  external 
advantage  foreign  to  the  merits  of  the  cause.  God 
never  perverts  judgment  upon  personal  regards  ahd 
considerations,  nor  countenances  a  wicked  man  in 
a  wicked  thing,  for  the  sake  of  his  beauty,  or  stature, 
his  country,  parentage,  relations,  wealth  or  honour 
in  the  world.  God,  as  a  Benefactor,  gives  favours 
arbitrarily  and  by  sovereignty,  (Deut.  7.  7,  8. — 9.  5, 
6.  Matt.  20.  10.)  but  he  does  not,  as  a  Judge,  so 
give  sentence ;  but  in  every  nation,  and  under  every 
denomination,  he  that  fears  God,  and  works  righte¬ 
ousness  is  accepted  of  him,  v.  35. 

The  case  is  plainly  thus  : 

1.  God  never  did,  nor  ever  will,  justify  and  save  a 
wicked  Jew  that  lived  and  died  impenitent,  though 
he  was  of  the  seed  of  Abraham,  and  a  Hebrew  of  the 
Hebrews,  and  had  all  the  honour  and  advantages 
attended  circumcision.  He  does  and  will  ren¬ 
der  indignation  and  wrath,  tribulation  and  anguish, 
upon  eatery  soul  of  man  that  doeth  evil ;  and  of  the 
Jew  first ;  whose  privileges  and  professions,  instead 
of  screening  him  from  the  judgment  of  God,  will 
but  aggravate  his  guilt  and  condemnation.  See  Rom. 
2.  3,  8,  9,  17.  Though  God  has  favoured  the  Jews, 
above  other  nations,  with  the  dignities  of  visible 


church-membership,  yet  he  will  not  therefore  ac¬ 
cept  of  any  particular  persons  of  that  dignity,  if  they 
allow  themselves  in  immoralities  contradictory  to 
their  profession  ;  and  particularly  in  persecution, 
which  was  now,  more  than  any  other,  the  national 
sin  of  the  Jews. 

2.  He  never  did,  nor  ever  will,  reject  or  refuse  an 
honest  Gentile,  who,  though  Tie  has  not  the  privi¬ 
leges  and  advantages  that  the  Jews  have,  yet,  like 
Cornelius,  fears  God,  and  worships  him,  and  works 
righteousness,  is  just  and  charitable  towards  all  men, 
who  lives  up  to  the  light  he  has,  both  in  a  sincere 
devotion,  and  in  a  regular  conversation,  whatever 
nation  he  is  of,  though  ever  so  far  remote  from  kin¬ 
dred  to  the  seed  of  Abraham  ;  though  ever  so  despi¬ 
cable,  nay  though  in  ever  so  ill  a  name,  that  shall 
be  no  prejudice  to  him.  God  judges  of  men  by  their 
hearts,  not  bv  th«ir  country  or  parentage  ;  and 
wherever  he  finds  an  upright  man,  he  will  be  found 
an  upright  God;  Ps.  18.  25.  Observe,  Fearing  God, 
and  working  righteousness,  must  go  together ;  for 
as  righteousness  toward  men  is  a  branch  of  true  re¬ 
ligion,  so  religion  toward  God  is  a  branch  of  univer¬ 
sal  righteousness.  Godliness  and  honesty  must  go 
together,  and  neither  will  excuse  for  the  want  of  the 
other.  But  where  these  are  predominant,  no  doubt 
is  to  be  macle  of  acceptance  with  God.  Not  that 
any  man,  since  the  fall,  can  obtain  the  favour  of 
God,  otherwise  than  through  the  mediation  of  Jesus 
Christ,  and  by  the  grace  of  God  in  him  ;  but  those 
that  have  not  the  knowledge  of  him,  and  therefore 
cannot  have  an  explicit  regard  to  him,  may  yet  re¬ 
ceive  grace  from  God  for  his  sake,  to  fear  God,  and 
to  work  righteousness ;  and  wherever  God  gives 
grace  to  do  so,  as  he  did  to  Cornelius,  he  will, 
through  Christ  accept  the  work  of  his  own  hands. 

Now,  (1.)  This  was  always  a  truth,  before  Peter 
perceived  it,  that  God  respecteth  no  man's  person  ; 
it  was  the  fixed  rule  of  judgment  from  the  beginning ; 
If  thou  doest  well,  shalt  thou  not  be  accepted  ?  And 
if  not  well,  sin,  and  the  punishment  of  it,  lies  at  the 
door,  Gen.  4.  7.  God  will  not  ask  in  the  great  day 
what  country  men  were  of,  but  what  they  were, 
what  they  did,  and  how  they  stood  .affected  toward 
him  and  toward  their  neighbours  ;  and  if  men’s 
personal  characters  received  neither  advantage  nor 
disadvantage  from  the  great  difference  that  was  be¬ 
tween  Jews  and  Gentiles,  much  less  from  any  lesser 
difference  of  sentiments  and  practices  that  may  hap  ¬ 
pen  to  be  among  Christians  themselves,  as  those 
about  meats  and  days,  Rom.- 14.  It  is  certain,  the 
kingdom  of  God  is  not  meat  and  drink,  but  righte¬ 
ousness  and  peace,  and  joy  in  the  Holy  Ghost ;  and 
he  that  in  these  things  serveth  Christ,  is  accepted 
of  God,  and  ought  to  be  approved  of  men ;  for  dare 
we  reject  those  whom  God  doth  not  ? 

(2.)  Yet  now  it  was  made  more  clear  than  it  had 
been  ;  this  great  truth  had  been  darkened  by  the 
covenant  of  peculiarity  made  with  Israel,  and  the 
badges  of  distinction  put  upon  them  ;  the  ceremo¬ 
nial  law  was  a  wall  of  partition  between  them  and 
other  nations  ;  in  it,  it  was  true  that  God  favoured 
that  nation,  (Rom.  3.  1,  2. — 9.  4.)  and  from  thence 
particular  persons  among  them  were  ready  to  infer, 
that  they  were  sure  of  God’s  acceptance,  though 
they  lived  as  they  listed  ;  and  that  no  Gentile  could 
possibly  be  accepted  of  God.  God  had  said  a  gieat 
deal  by  the  prophets  to  prevent  and  rectify  this  mis¬ 
take,  but  now  at  length  he  doth  it  effectually,  by 
abolishing  the  covenant  of  peculiarity,  and  repeal¬ 
ing  the  ceremonial  law,  and  so  setting  the  matter  at 
large,  and  both  Jew^ind  Gentile  upon  the  same  level 
before  God  ;  and  Peter  is  here  made  to  perceive  it, 
by  comparing  the  vision  which  he  had  with  that 
which  Cornelius  had.  Now  in  Christ  Jesus,  it  is 
plain,  neither  circumcision  availeth  any  thing,  nor 
uncircumcision.  Gal.  5.  6.  Col.  3.  11. 


108 


THE  ACTS,  X. 


II.  Because  they  were  Gentiles  inhabiting  a  place 
within  the  confines  of  the  land  of  Israel,  he  refers 
them  to  what  they  themselves  could  not  but  know 
concerning  the  life  and  doctrine,  the  preaching  and 
miracles,  the  death  and  sufferings  of  our  Lord  Jesus ; 
for  these  were  things  the  report  of  which  spread 
into  every  corner  of  the  nation,  v.  37,  & c.  It  facili¬ 
tates  the  work  of  ministers,  when  they  deal  with 
such  as  have  some  knowledge  of  the  things  of  God, 
to  which  they  may  appeal,  and  on  which  they  may 
build. 

1.  They  knew  in  general  the  word,  that  is,  the 
gospel,  which  God  sent  to  the  children  of  Israel. 
That  word,  I  say,  ye  know,  v.  37.  Though  the 
Gentiles  were  not  admitted  to  hear  it,  (Christ  and 

•  his  disciples  were  not  sent  but  to  the  lost  sheefi  of  the 
hottse  of  Israel , )  yet  they  could  not  but  hear  of  it,  it 
was  all  the  talk  both  of  city  ai^d  country.  We  are 
often  told  in  the  gospels,  how  the  fame  of  Christ 
went  into  all  parts  of  Canaan,  when  he  was  on 
earth,  as  afterward  the  fame  of  his  gospel  went  into 
all  parts  of  the  world,  Rom.  10.  18.  That  word, 
that  divine  word,  that  word  of  power  and  grace, 
you  know.  (1. )  What  the  purport  of  this  word  was. 
God  by  it  published  the  good  tidings  of  peace  by  Je¬ 
sus  Christ,  so  it  should  be  read  ;  tua.yyt\t^i>y.tv®j 
itpwHv.  It  is  God  himself  that  proclaims  peace,  who 
justly  might  have  proclaimed  war ;  he  lets  the  world 
of  mankind  know  that  he  is  willing  to  be  at  peace 
with  them  through  Jesus  Christ ;  in  him  he  was  re¬ 
conciling  the  world  to  himself.  (2. )  To  whom  it  was 
sent ;  to  the  children  of  Israel,  in  the  first  place, 
the  prime  offer  is  made  to  them  ;  this  all  their 
neighbours  heard  of,  and  were  ready  to  envy  them 
those  advantages  of  the  gospel,  more  than  thev  ever 
envied  them  those  of  their  law.  Then  said  they 
among  the  heathen.  The  Lord  hath  done  great  things 
for  them,  Ps.  126.  3. 

2.  They  knew  the  several  matters  of  fact  relating 
to  this  word  of  the  gospel  sent  to  Israel. 

(1.)  They  knew  the  baptism  of  repentance  which 
John  preached  by  way  of  introduction  to  it,  and  in 
which  the  gospel  first  began,  Mark  1.  1.  They 
knew  what  an  extraordinary  man  John  was,  and 
what  a  direct  tendency  his  preaching  had  to  prepare 
the  way  of  the  Lord.  They  knew  what  great  flock¬ 
ing  there  was  to  his  baptism,  what  an  interest  he 
had,  and  what  he  did. 

(2.)  They  knew  that  immediately  after  John’s 
baptism  the  gospel  of  Christ,  that  word  of  peace, 
was  published  throughout  all  Judea,  and  that  it 
took  rise  from  Galilee.  The  twelve  apostles,  and 
seventy  disciples,  and  our  Master  himself,  published 
these  glad  tidings  in  all  parts  of  the  land  ;  so  that 
we  may  suppose  there  was  not  a  town  or  village  in 
all  the  land  of  Canaan,  but  had  had  the  gospel 
preached  in  it. 

(3.)  They  knew  that  Jesus  of  JVazareth,  when  he 
was  here  upon  earth,  went  about  doing  good.  They 
knew  what  a  Benefactor  he  was  to  that  nation,  both 
to  the  souls  and  the  bodies  of  men  ;  how  he  made  it 
his  business  to  do  good  to  all,  and  never  did  hurt  to 
any.  He  was  not  idle,  but  still  doing  ;  not  selfish, 
but  doing  good  ;  did  not  confine  himself  to  one  place  ; 
nor  wait  till  people  came  to  him  to  seek  his  help  ; 
but  he  went  to  them,  went  about  from  place  to  place, 
and  wherever  he  came  he  was  doing  good.  Hereby 
he  shewed  that  he  was  sent  of  God,  who  is  good 
and  doeth  good ;  and  therefore  doeth  good,  because 
he  is  good  :  and  who  hereby  left  not  himself  without 
witness  to  the  world,  in  that  he  did  good,  ch.  14.  17. 
And  in  this  he  hath  set  us  an  ^cample  of  indefatiga¬ 
ble  industry  in  serving  God  and  our  generation  ;  for 
therefore  we  came  into  the  world,  that  we  may  do 
all  the  good  we  can  in  it ;  and  therein,  like  Christ, 
we  must  always  abide  and  abound. 

(4. )  They  knew  more  particularly  that  he  healed 


all  that  were  oppressed  of  the  devil,  and  helped  them 
from  under  his  oppressing  power  :  by  this  it  ap¬ 
peared  not  only  that  he  was  sent  of  God,  as  it  was  a 
kindness  to  men  ;  but  that  he  was  sent  to  destroy  the 
works  of  the  devil ;  for  thus  he  obtained  many  a 
victory  over  him. 

(3.)  They  knew  that  the  Jews  put  him  to  death  ; 
they  slew  him  by  hanging  him  on  a  tree.  When 
Peter  preached  to  the  Jews,  he  said,  whom  ye  slew  ; 
but  now  that  he  preached  to  the  Gentiles,  it  is  whom 
they  slew  ;  they  to  whom  he  had  done  and  designed 
so  much  good. 

All  this  they  knew  ;  but  lest  they  should  think  it 
was  only  a  report,  and  was  magnified,  as  reports 
usually  are,  more  than  the  truth  ;  Peter,  for  him¬ 
self  and  the  rest  of  the  apostles,  attests  it ;  (v.  39.) 
We  are  witnesses,  eye-witnesses,  of  all  things  which 
he  did  ;  and  ear-witnesses  of  the  doctrine  which  he 
preached,  both  in  the  land  of  the  Jews  and  in  Jeru¬ 
salem,  in  city  and  country. 

3.  They  did  know,  or  might  know,  by  all  this, 
that  he  had  a  commission  from  heaven  to  preach 
and  act  as  he  did.  This  he  still  harps  upon  in  his 
discourse,  and  takes  all  occasions  to  hint  it  to  them. 
Let  them  know, 

(1.)  That  this  Jesus  is  Lord  of  all ;  it  comes  in 
in  a  parenthesis,  but  is  the  principal  proposition  in¬ 
tended  to  be  proved,  that  Jesus  Christ,  by  whom 
peace  is  made  between  God  and  man,  is  Lord  of  all ; 
not  only  as  God  over  all  blessed  for  evermore,  but 
as  Mediator,  all  power  both  in  heaven  and  in  earth 
is  put  into  his  hand,  and  all  judgment  committed  to 
him.  He  is  Lord  of  angels,  they  are  all  his  humble 
servants.  He  is  Lord  of  the  powers  of  darkness, 
for  he  hath  triumphed  over  them.  He  is  King  of 
nations,  has  a  power  over  all  flesh  ;  he  is  King  of 
saints,  all  the  children  of  God  are  his  scholars,  his 
subjects,  his  soldiers. 

(2.)  That  God  anointed  him  with  the  Holy  Ghost 
and  with  power ,  he  was  both  authorized  and  enabled 
to  do  what  he  did  by  a  divine  anointing  ;  whence  he 
was  called  Christ — the  Messiah — the  Anointed  One. 
The  Holy  Ghost  descended  upon  him  at  his  bap¬ 
tism,  and  he  was  full  of  power  both  in  preaching 
and  working  miracles,  which  was  the  seal  of  a  di¬ 
vine  mission. 

(3.)  That  God  was  with  him,  v.  38.  His  works 
were  wrought  in  God  ;  God  not  only  sent  him,  but 
was  present  with  him  all  along,  owned  him,  stood 
by  him,  and  carried  him  on  in  all  his  services  and 
sufferings.  Note,  Those  whom  God  anoints  he  will 
accompany  ;  he  will  himself  be  with  those  to  whom 
he  has  given  his  Spirit. 

III.  Because  they  had  heard  no  more  for  certain 
concerning  this  Jesus,  Peter  declares  to  them  his 
resurrection  from  the  dead,  and  the  proofs  of  it,  that 
they  might  not  think  that  when  he  was  slain  tnere 
was  an  end  of  him. 

Probably,  they  had  heard  at  Cesarea  some  talk 
of  his  being  risen  from  the  dead  ;  but  the  talk  of  it 
was  soon  silenced  by  that  vile  suggestion  of  the  Jews, 
that  his  disciples  came  by  night  and  stole  him  away. 
And  therefore  Peter  insists  upon  this  as  the  main 
support  of  that  word  which  preacheth  peace  by 
Jesus  Christ. 

1.  The  power  by  which  he  rose,  is  incontestably 
divine,  (x>.  40.)  Him  God  raised  up  the  third  day  ; 
which  not  only  disproved  all  the  calumnies  and  ac¬ 
cusations  he  was  laid  under  by  men,  but  effectually 
proved  God’s  acceptance  of  the  satisfaction  he  made 
for  the  sin  of  man  by  the  blood  of  his  cross.  He  did 
not  break  prison,  but  had  a  legal  discharge.  God 
raised  him  up. 

2.  The  proofs  of  his  resurrection  were  incontesta¬ 

bly  clear ;  for  God  shewed  him  openly.  He  gave 
him  to  be  made  manifest — tJccKtv  eu^stvii  }«vfV8*/, 

to  be  visible,  evidently  so  ;  so  he  appears,  as  that  it 


THE  AC 

appears  beyond  contradiction  to  be  He,  and  not  ano¬ 
ther.  Tt  was  such  a  shewing  of  him  as  amounted 
to  a  demonstration  of  the  truth  of  his  resurrection. 
He  shewed  him  not  publicly  indeed,  (it  was  not 
open  in  that  sense,)  but  evidently  ;  not  to  all  the 
people,  who  had  been  the  witnesses  of  his  death  ; 
by  resisting  all  the  evidences  he  had  given  them  of 
his  divine  mission  in  his  miracles,  they  had  forfeited 
the  favour  of  being  eye-witnesses  of  this  great  proof 
of  it ;  they  who  immediately  forged  and  promoted 
that  lie  of  his  being  stolen  away,  were  justly  given 
up  to  strong  delusions  to  believe  it,  and  not  suf¬ 
fered  to  be  undeceived  by  his  being  shewn  to  all  the 
people  ;  and  so  much  the  greater  shall  be  the  bless¬ 
edness  of  those  who  have  not  seen,  and  yet  have 
believed.  JVec  ille  se  in  vulgus  edixit,  ne  impii  er- 
rore,  liberarentur  ;  Jit  et  Jides  non  prxmio  mediocri 
destinato  diffcultate  constaret — He  shewed  not  him¬ 
self  to  the  people  at  large,  lest  the  impious  among 
them  should  have  been  forthwith  loosed  from  their 
error,  and  that  faith,  the  reward  of  which  is  so  am¬ 
ple,  might  be  exercised  with  a  degree  of  difficulty. 
Tertulhani  Apologia,  cap.  11.  But  though  all  the 
people  did  not  see  him,  a  sufficient  number  saw  him, 
to  attest  the  truth  of  his  resurrection  ;  the  testator’s 
declaring  his  last  will  and  testament  needs  not  to  be 
before  all  the  people,  it  is  enough  that  it  be  done 
before  a  competent  number  of  credible  witnesses  ; 
so  the  resurrection  of  Christ  was  proved  before  suf¬ 
ficient  witnesses.  (1.)  They  were  not  so  by  chance, 
but  they  were  chosen  before  of  God  to  be  witnesses 
of  it,  and,  in  order  to  that,  had  their  education  under 
the  Lord  Jesus,  and  intimate  converse  with  him; 
that,  having  known  him  so  intimately  before,  they 
might  the  better  be  assured  it  was  he.  (2.)  They 
had  not  a  sudden  and  transient  view  of  him,  but  a 
great  deal  of  free  conversation  with  him  ;  they  did 
eat  and  drink  with  him  after  he  rose  from  the  dead. 
This  implies  that  they  saw  him  eat  and  drink,  wit¬ 
ness  their  dining  with  him  at  the  sea  of  Tiberias, 
and  the  two  disciples  supping  with  him  at  Emmaus ; 
and  this  proved  that  he  had  a  true  and  real  body. 
But  this  was  not  all,  they  saw  him  without  any  ter¬ 
ror  or  consternation,  which  might  have  rendered 
them  incompetent  witnesses,  for  they  saw  him  so 
frequently,  and  he  conversed  with  them  so  fami¬ 
liarly,  that  they  did  eat  and  drink  with  him.  It  is 
brought  as  a  proof  of  the  clear  view  which  the  no¬ 
bles  of  Israel  had  of  the  glory  of  God,  (Exod.  24. 
11.)  that  they  saw  God,  and  did  eat  and  drink. 

IV.  He  concludes  with  an  inference  from  all  this, 
that  therefore  that  which  they  all  ought  to  do,  was, 
to  believe  in  this  Jesus  :  he  was  sent  to  tell  Cornelius 
what  he  must  do,  and  this  is  it ;  his  praying  and  his 
giving  alms  were  very  well,  but  one  thing  he  lacked, 
he  must  believe  in  Christ.  Observe, 

1.  Why  he  must  believe  in  him  ;  faith  has  refer¬ 
ence  to  a  testimony,  and  the  Christian  faith  is  built 
upon  the  foundation  of  the  apostles  and  prophets,  it 
is  built  upon  the  testimony  given  by  them. 

(1.)  By  the  apostles.  Peter  as  foreman  speaks 
for  the  rest,  that  God  commanded  them,  and  gave 
them  in  charge  to  preach  to  the  people,  and  to  testify 
concerning  Christ ;  so  that  their  testimony  was  not 
only  credible,  but  authentic,  and  what  we  may  ven¬ 
ture  upon.  Their  testimony  is  God’s  testimony  ; 
and  they  are  his  witnesses  to  the  world  ;  they  do  not 
only  say  it  as  matter  of  news,  but  testify  it  as  matter 
of  record,  by  which  men  must  be  judged. 

(2.)  By  the  prophets  of  the  Old  Testament ; 
whose  testimony  beforehand,  not  only  concerning 
his  sufferings,  but  concerning  the  design  and  inten¬ 
tion  of  them,  very  much  corroborates  the  apostles’ 
testimony  concerning  them  ;  (x'.  43.)  To  him  give 
all  the  prophets  witness.  We  have  reason  to  think 
that  Cornelius  and  his  friends  were  no  strangers  to 
the  writings  of  the  prophets.  Out  of  the  mouth  of 


TS,  X.  109 

these  two  clouds  of  witnesses,  so  exactly  agreeing, 
this  word  is  established. 

2.  What  they  must  believe  concerning  him, 

(1.)  That  we  are  all  accountable  to  Christ  as  our 
Judge  ;  this  the  apostles  were  commanded  to  testify 
to  the  world  ;  that  this  Jesus  is  ordained  of  God  to 
be  the  Judge  of  the  quick  and  dead,  v.  42.  He  is 
empowered  to  prescribe  the  terms  of  salvation,  that 
rule  by  which  we  must  be  judged  ;  to  give  laws  both 
to  quick  and  dead,  both  to  Jew  and  Gentile ;  and  he 
is  appointed  to  determine  the  everlasting  condition 
of  all  the  children  of  men  at  the  great  day  ;  of  those 
that  shall  be  found  alive,  and  of  those  that  shall  be 
raised  from  the  dead.  He  hath  assured  us  of  this, 
in  that  he  hath  raised  him  from  the  dead,  ( ch .  17.  31. ) 
so  that  it  is  the  great  concern  of  every  one  of  us,  in 
the  belief  of  this,  to  seek  his  favour,  and  to  make 
him  our  Friend. 

(2.)  That  if  we  believe  in  him,  we  shall  all  be 
justified  by  him  as  our  Righteousness,  v.  43.  The 
prophets,  when  they  spake  of  the  death  of  Christ, 
did  witness  this,  that  through  his  name,  for  his  sake, 
and  upon  the  account  of  his  merit,  whosoever  be- 
lieveth  in  him,  Jew  or  Gentile,  shall  receive  remission 
of  sins.  That  is  the  great  thing  we  need,  without 
which  we  are  undone,  and  which  the  convinced 
conscience  is  most  inquisitive  after,  which  the  carnal 
Jews  promised  themselves  from  their  ceremonial 
sacrifices  and  purifications,  yea,  and  the  heathen 
too  from  their  atonements,  but  all  in  vain  ;  it  is  to 
be  had  only  through  the  name  of  Christ,  and  only  by 
those  that  believe  in  his  name  ;  and  they  that  do  so, 
may  be  assured  of  it ;  their  sins  shall  be  pardoned, 
and  there  shall  be  no  condemnation  to  them.  And 
the  remission  of  sins  lays  a  foundation  for  all  other 
favours  and  blessings,  by  taking  that  out  of  the  way, 
that  hinders  them.  If  sin  be  pardoned,  all  is  well, 
and  shall  end  everlastingly  well. 

44.  While  Peter  yet  spake  these  words, 
the  Holy  Ghost  fell  on  all  them  which 
heard  the  word.  45,  And  they  of  the  cir¬ 
cumcision  which  believed  were  astonished, 
as  many  as  came  with  Peter,  because  that 
on  the  Gentiles  also  was  poured  out  the 
gift  of  the  Holy  Ghost.  46.  F or  they  heard 
them  speak  with  tongues,  and  magnify  God. 
Then  answered  Peter,  47.  Can  any  man 
forbid  water,  that  these  should  not  be  bap¬ 
tized,  which  have  received  the  Holy  Ghost 
as  well  as  we  ?  48.  And  he  commanded 
them  to  be  baptized  in  the  name  ot  the 
Lord.  Then  prayed  they  him  to  tarry  cer¬ 
tain  days. 

We  have  here  the  issue  and  effect  of  Peter’s  ser¬ 
mon  to  Cornelius  and  his  friends.  He  did  not  labour 
in  vain  among  them,  but  they  were  all  brought  home 
to  Christ.  Here  we  have, 

I.  God’s  owning  of  Peter’s  word,  by  conferring 
the  Holy  Ghost  upon  the  hearers  of  it,  and  im¬ 
mediately  upon  the  hearing  of  it ;  (v.  44. )  While 
Peter  was  yet  speaking  these  words,  and  perhaps 
designed  to  say  more,  he  was  happily  superseded  by 
visible  indications  that  the  Holy  Ghost,  even  in  his 
miraculous  gifts  and  powers,  fell  on  all  them  which 
heard  the  word,  even  as  he  did  on  the  apostles  at 
first;  so  Peter  saith,  ch.  11.  15.  Therefore  some 
think  it  was  with  a  rushing  mighty  wind,  and  in 
cloven  tongues,  as  that  was.  Observe, 

1.  When  the  Holy  Ghost  fell  upon  them  ;  while 
Peter  was  preaching.  Thus  God  bare  witness  to 
what  he  said,  and  accompanied  it  with  a  divine 
power.  Thus  were  the  signs  of  an  apostle  wrought 


no 


THE  ACTS,  XI. 


among  them ,  2  Cor.  12.  12.  Though  Peter  could 
not  give  the  Holy  Ghost,  yet  the  Holy  Ghost  being 
given  along  with  the  word  of  Peter,  by  that  it  ap¬ 
peared  he  was  sent  of  God.  The  Holy  Ghost  fell 
upon  others  after  they  were  baptized,  for  their  con¬ 
firmation  ;  but  upon  these  Gentiles  before  they  were 
■  baptized  :  as  Abraham  was  justified  by  faith,  being 
yet  in  uncircumcision  ;  to  shew  that  God  is  not  tied 
to  a  method,  nor  confines  himself  to  external  signs. 
The  Holy  Ghost  fell  upon  those  that  were  neither 
circumcised  nor  baptized ;  for  it  is  the  Spirit  that 
quickeneth,  the  Jlesh  profiteth  nothing . 

2.  How  it  appeared  that  the  Holy  Ghost  was 
fallen  upon  them  ;  (v.  46. )  They  spake  with  tongues 
which  they  never  learned,  perhaps  the  Hebrew, 
the  holy  tongue ;  as  the  preachers  were  enabled  to 
speak  the  vulgar  tongues,  that  they  might  com¬ 
municate  the  doctrine  of  Christ  to  the  hearers,  so, 
probably,  the  hearers  were  immediately  taught  the 
sacred  tongue,  that  they  might  examine  the  proofs 
which  the  preachers  produced  out  of  the  Old  T esta- 
ment  in  the  original.  Or,  their  being  enabled  to 
speak  with  tongues,  intimated  that  they  were  all 
designed  for  ministers,  and  by  this  first  descent  of 
the  Spirit  upon  them  were  qualified  to  preach  the 
gospel  to  others,  which  they  did  but  now  receive 
themselves.  But  observe,  when  they  spake  with 
tongues,  they  magnified  God,  they  spake  of  Christ 
and  the  benefits  of  redemption,  which  Peter  had 
been  preaching  of  to  the  glory  of  God.  Thus  did 
they  on  whom  the  Holy  Ghost  first  descended,  ch. 

2.  11.  Note,  Whatever  gift  we  are  endued  with, 
we  ought  to  honour  God  with  it,  and  particularly  the 
gift  of  speaking,  and  all  the  improvements  of  it. 

3.  What  impression  it  made  upon  the  believing 
Jews  that  were  present;  (v.  45.)  They  of  the  cir¬ 
cumcision  which  believed,  were  astonished  ;  those  six 
that  came  along  with  Peter ;  it  surprised  them  ex¬ 
ceedingly,  and  perhaps  gave  them  some  uneasiness, 
because  that  upon  the  Gentiles  also  was  poured  out 
the  gift  of  the  Holy  Ghost,  -which  they  thought  had 
been  appropriated  to  their  own  nation.  Had  they 
understood  the  scriptures  of  the  Old  Testament, 
which  pointed  at  this,  it  would  not  have  been  such 
an  astonishment  to  them  ;  but  by  our  mistaken  no¬ 
tions  of  things,  we  create  difficulties  to  ourselves  in 
the  methods  of  divine  providence  and  grace. 

II.  Peter’s  owning  God’s  work  in  baptizing  those 
on  whom  the  Holy  Ghost  fell.  Observe, 

1.  Though  they  had  received  the  Holy  Ghost,  yet 
it  was  requisite  they  should  be  baptized ;  though 
God  is  not  tied  to  instituted  ordinances,  we  are ;  and 
no  extraordinary  gifts  set  us  above  them,  but  rather 
oblige  us  so  much  the  more  to  conform  to  them. 
Some  in  our  days  would  have  argued,  “These  are 
baptized  with  the  Holy  Ghost,  and  therefore  what 
need  have  they  to  be  baptized  with  water  ?  It  is  be¬ 
low  them.  ”  No ;  it  is  not  below  them,  while  water- 
baptism  is  an  ordinance  of  Christ,  and  the  door  of 
admission  into  the  visible  church,  and  a  seal  of  the 
new  covenant. 

2.  Though  they  were  Gentiles,  yet,  having  re¬ 
ceived  the  Holy  Ghost,  they  might  be  admitted  to 
baptism  ;  ( v .  47. )  Can  any  man,  though  ever  so 
rigid  a  Jew ,  forbid  water,  that  these  should  not  be 
bafitized,  who  have  received  the  Holy  Ghost  as  well 
as  we  ?  The  argument  is  conclusive ;  can  we  deny 
the  sign  to  those  who  have  received  the  thing  signi¬ 
fied  ?  Are  not  those  on  whom  God  has  bestowed 
the  grace  of  the  covenant,  plainly  entitled  to  the 
seals  of  the  covenant  ?  Surely,  they  that  have  re¬ 
ceived  the  Spirit  as  well  as  we,  ought  to  receive  bap¬ 
tism  as  well  as  we  ;  for  it  becomes  us  to  follow  God’s 
indications,  and  to  take  those  into  communion  with 
ns,  whom  he  hath  taken  into  communion  with  him¬ 
self.  God  hath  promised  to  pour  his  Spirit  upon  the 
'iced  of  the  faithful,  upon  their  offspring ;  and  who 


then  can  forbid  water,  that  they  should  not  be  bap 
tized,  who  have  received  the  promise  of  the  Holy 
Ghost  as  well  as  we  ?  Now  it  appears  why  the 
Spirit  was  given  them  before  they  were  baptized — 
because  otherwise  Peter  could  not  have  persuaded 
himself  to  baptize  them,  any  more  than  to  have 
preached  to  them,  if  he  had  not  been  ordered  tp  do 
it  by  a  vision  ;  at  least,  he  could  not  have  avoided 
the  censure  of  those  of  the  circumcision  that  believed. 
Thus  is  there  one  unusual  step  of  divine  grace  taken 
after  another  to  bring  the  Gentiles  into  the  church. 
How  well  is  it  for  us  that  the  grace  of  a  good  God  is 
so  much  more  extensive  than  the  charity  even  of 
some  good  men  ! 

3.  Peter  did  not  baptize  them  himself,  but  com¬ 
manded  them  to  be  baptized,  v.  48.  It  is  probable 
that  some  of  the  brethren  who  came  with  him,  did 
it  by  his  order,  and  that  he  declined  it  for  the  same 
reason  that  Paul  did — lest  those  that  were  baptized 
by  him  should  think  the  better  of  themselves  for  it ; 
or  he  should  seem  to  have  baptized  in  his  own  name, 

1  Cor.  1.  15.  The  apostles  received  the  commis¬ 
sion  to  go  and  disciple  all  nations  by  baptism.  But 
it  was  prayer  and  the  ministry  of  the  word  that  they 
were  to  give  themselves  to.  And  Paul  says,  that 
he  was  sent,  not  to  baptize,  but  to  preach  ;  which 
was  the  more  noble  and  excellent  work.  The  busi¬ 
ness  of  baptizing  was  therefore  ordinarily  devolved 
upon  the  inferior  ministers ;  these  acted  by  the  or¬ 
ders  of  the  apostles,  who  might  therefore  be  said  to 
do  it.  Qui  per  alterum  facit,  per  seipsum  facere 
dicitur — What  a  man  does  by  another,  he  may  be 
said  to  do  by  himself 

Lastly,  Their  owning  both  Peter’s  word  and 
God’s  work  in  their  desire  of  further  advantage  by 
Peter’s  ministry  ;  They  prayed  him  to  tarry  certain 
days.  They  could  not  pre  s  him  to  reside  constantly 
among  them,  they  knew  that  he  had  work  to  do  in 
other  places,  and  that  for  the  present  he  was  ex¬ 
pected  at  Jerusalem  ;  yet  they  were  not  willing  he 
should  go  away  immeiliately,  but  earnestly  begged 
he  would  stay  for  some  time  among  them,  that  they 
might  be  further  instructed  by  him  in  the  things 
pertaining  to  the  kingdom  of  God.'  Note,  1.  Those 
who  have  some  acquaintance  with  Christ,  cannot 
but  covet  more.  2.  Even  those  that  have  received 
the  Holy  Ghost,  must  see  their  need  of  the  ministry 
of  the  word. 

CHAP.  XI. 

In  this  chapter,  we  have,  I.  Peter’s  necessary  vindication  of 
what  he  did  in  receiving  Cornelius  and  his  friends  into  the 
church,  from  the  censure  he  lay  under  for  it  among  the 
brethren,  and  their  acquiescence  in  it,  v.  1  .  .  18.  II.  The 
good  success  of  the  gospel  at  Antioch,  and  the  parts  adja¬ 
cent,  v.  19..  21.  III.  The  carrying  on  of  the  good  work 
that  was  begun  at  Antioch,  by  the  ministry  of  Barnabas 
first,  and  afterward  of  Paul  in  conjunction  with  him,  and 
the  lasting  name  of  Christian  first  given  to  the  disciples 
there,  v.  22  . .  26.  IV.  A  prediction  of  an  approaching  fa¬ 
mine,  and  the  contribution  that  was  made  among  the  Gen¬ 
tile  converts  for  the  relief  of  the  poor  saints  in  Judea,  upon 
that  occasion,  v.  27  . .  SO. 

1.  A  ND  the  apostles  and  brethren  that 
ilL  were  in  Judea  heard  that  the  Gen¬ 
tiles  had  also  received  the  word  of  God.  2. 
And  when  Peter  was  come  up  to  Jerusa¬ 
lem,  they  that  were  of  the  circumcision 
contended  with  him,  3.  Saying,  Thou 
wentest  in  to  men  uncircumcised,  and  didst 
eat  with  them.  4.  But  Peter  rehearsed 
the  matter  from  the  beginning,  and  ex¬ 
pounded  it  by  order  unto  them,  saying,  5. 
I  was  in  the  city  of  Joppa  praying:  and  in 
a  trance  I  saw  a  vision,  A  certain  vessel 


Ill 


THE  ACTS,  Xi. 


descend,  as  it  had  been  a  great  sheet,  let 
down  from  heaven  by  four  corners ;  and  it 
came  even  to  me :  6.  Upon  the  which 

when  I  had  fastened  mine  eyes,  I  consider¬ 
ed,  and  saw  four-footed  beasts  of  the  earth, 
and  wild  beasts,  and  creeping  things,  and 
fowls  of  the  air.  7.  And  I  heard  a  voice 
saying  unto  me,  Arise,  Peter ;  slay  and  eat. 
8.  But  I  said,  Not  so,  Lord :  for  nothing 
common  or  unclean  hath  at  any  time  en¬ 
tered  into  my  mouth.  9.  But  the  Voice  an¬ 
swered  me  again  from  heaven,  What  God 
hath  cleansed,  that  call  not  thou  common. 

1 0.  And  this  was  done  three  times :  and.  all 
vvere  drawn  up  again  into  heaven.  11. 
And,  behold,  immediately  there  were  three 
men  already  come  unto  the  house  where  I 
was,  sent  from  Cesarea  unto  me.  12.  And 
the  Spirit  bade  me  go  with  them,  nothing 
doubting.  Moreover,  these  six  brethren 
accompanied  me,  and  we  entered  into  the 
man’s  house :  1 3.  And  he  shewed  us  how 
he  had  seen  an  angel  in  his  house,  which 
stood  and  said  unto  him,  Send  men  to 
Joppa,  and  call  for  Simon,  whose  surname 
is  Peter;  14.  Who  shall  tell  thee  words, 
whereby  thou  and  all  thy  house  shall  be 
saved.  1 5.  And  as  I  began  to  speak,  the 
Holy  Ghost  fell  on  them,  as  on  us  at  the 
beginning.  16.  Then  remembered  I  the 
word  of  the  Lord,  how  that  he  said,  John 
indeed  baptized  with  water ;  but  ye  shall 
be  baptized  with  the  Holy  Ghost.  17. 
Forasmuch  then  as  God  gave  them  the  like 
gift  as  he  did  unto  us,  who  believed  on  the 
Lord  Jesus  Christ;  what  was  I,  that  I 
could  withstand  God  ?  18.  When  they 

heai'd  these  things,  they  held  their  peace, 
and  glorified  God,  saying,  Then  hath  God 
also  to  the  Gentiles  granted  repentance 
unto  life. 

The  preaching  of  the  gospel  to  Cornelius,  was  a 
thing  which  we  poor  sinners  of  the  Gentiles  have 
reason  to  reflect  upon  with  a  great  deal  of  joy  and 
thankfulness ;  for  it  was  the  bringing  of  light  to  us 
who  sat  in  darkness.  Now  it  being  so  great  a  sur- 

Jrise  to  the  believing  as  well  as  the  unbelieving 
ews,  it  is  worth  while  to  inquire  how  it  took ;  and 
what  comments  were  made  upon  it  ?  And  here  we 
find, 

I.  Intelligence  was  presently  brought  of  it  to  the 
church  in  Jerusalem,  and  thereabouts;  for  Cesarea 
was  not  so  far  from  Jerusalem  but  that  they  might 
presently  hear  of  it.  Some  for  good-will,  and  some 
for  ill-will,  would  spread  the  report  of  it ;  so  that  be¬ 
fore  he  was  himself  returned  to  Jerusalem,  the  apos¬ 
tles  and  the  brethren  there,  and  in  Judea ,  heard  that 
the  Gentiles  also  had  received  the  ivord  of  God,  that 
is,  the  gospel  of  Christ ;  which  is  not  only  a  word  of 
God,  but  the  word  of  God ;  for  it  is  the  summary 
and  centre  of  all  divine  revelation.  They  received 
Christ ;  for  his  name  is  called,  the  Word  of  God, 
Rev.  19.  13.  Not  only  that  the  Jews  who  were  dis¬ 
persed  into  the  Gentile  countries,  and  the  Gentiles 
who  were  proselyted  to  the  Jewish  religion,  but  that 


the  Gentiles  also  themselves,  with  whom  it  had 
hitherto  been  thought  unlawful  to  hold  common  corl- 
versation,  were  taken  into  church-communion,  thal 
they  had  received  the  word  of  God.  That  is, 

1.  That  the  word  of  God  was  preached  to  them  ; 
which  was  a  greater  honour  put  upon  them  than 
they  expected.  Yet  I  wonder  this  should  seem 
strange  to  those  who  were  themselves  commissioned 
to  preach  the  gospel  to  every  creature.  But  thus 
often  are  the  prejudices  of  pride  and  bigotry  held 
fast  against  the  clearest  discoveries  of  divine  truth. 

2.  That  it  was  entertained  and  submitted  to  by 
them,  which  was  a  better  work  wrought  upon  them 
than  they  expected.  It  is  likely  they  had  got  a  no¬ 
tion,  that  if  the  gospel  were  preached  to  the  Gen- 

|  tiles,  it  would  be  to  no  purpose,  because  the  proofs 
j  of  the  gospel  were  fetched  so  much  out  of  the  Old 
Testament,  which  the  Gentiles  did  not  receive  ; 
they  looked  upon  them  as  not  inclined  to  religion, 
nor  likely  to  receive  the  impressions  of  it ;  and  there¬ 
fore  were  surprised  to  hear  that  they  had  received 
the  word  of  the  Lord.  Note,  We  are  too  apt  to  des¬ 
pair  of  doing  good  to  those  who  yet,  when  they  are 
tried,  prove  very  tractable. 

II.  That  offence  was  taken  at  it  by  the  believing 
Jews ;  ( v .  2,  3.)  When  Peter  was  himself  come  up  to 
Jerusalem,  they  that  were  of  the  circumcision,  those 
Jewish  converts  that  still  retained  a  veneration  for 
circumcision,  contended  with  him,  they  charged  it 
upon  him  as  a  crime,  that  he  went  in  to  men  uncir¬ 
cumcised,  and  did  eat  with  them  ;  and  thereby  they 
think  he  has  stained,  if  not  forfeited,  the  honour  of 
his  apostleship,  and  ought  to  come  under  the  cen¬ 
sure  of  the  church  :  so  far  were  they  from  looking 
upon  him  as  infallible,  or  as  the  supreme  head  of  the 
church  that  all  were  accountable  to,  and  he  to  none. 
See  here, 

1.  How  much  it  is  the  bane  and  damage  of  the 
church,  to  monopolize  it,  and  to  exclude  those  from 
it,  and  from  the  benefit  of  the  means  of  grace,  that 
are  not  in  every  thing  as  we  are.  There  are  nar¬ 
row  souls  that  are  for  engrossing  the  riches  of  the 
church,  as  there  are  that  would  engross  the  riches 
of  the  world,  and  would  be  placed  alone  in  the  midst 
of  the  earth.  These  men  were  of  Jonah’s  mind, 
who,  in  a  jealousyfor  his  people,  was  angry  that  the 
JVinevites  received  the  word  of  God,  and  justified 
himself  in  it. 

2.  Christ’s  ministers  must  not  think  it  strange  if 
they  be  censured  and  quarrelled  with,  not  only  by 
their  professed  enemies,  but  by  their  professing 
friends ;  and  not  only  for  their  follies  and  infirmities, 
but  for  their  good  actions  seasonably  and  well  done  ; 
but  if  we  have  proved  our  own  work,  we  may  have 
rejoicing  in  ourselves,  as  Peter  had,  whatever  re¬ 
flections  we  may  have  from  our  brethren.  ”1  hose 
that  are  zealous  and  courageous  in  the  sendee  of 
Christ,  must  expect  to  be  censured  by  those  who, 
under  pretence  of  being  cautious,  are  cold  and  indif¬ 
ferent.  Those  who  are  of  catholic,  generous,  cha¬ 
ritable  principles,  must  expect  to  be  censured  by 
such  as  are  conceited  and  strait-laced;  who  say, 
Stand  by  thyself,  I  am- holier  than  thou, 

III.  Peter  gave  such  a  full  and  fair  account  of  the 
matter  of  fact,  as  was  sufficient,  without  any  further 
argument  or  apology,  both  to  justify  him,  and  to  sa¬ 
tisfy  them  :  (v.  4. )  He  rehearsed  the  matter  from  the 
beginning,  and  laid  it  before  them  in  order  ;  and 
then  could  appeal  to  themselves  whether  he  had 
done  amiss  :  for  it  appeared  all  along  God’s  own 
work,  and  not  his. 

1.  He  takes  it  for  granted,  that  if  they  had  rightly 
understood  how  the  matter  was,  they  would  not 
have  contended  with  him,  but  rather  have  concurred 
j  with  him,  and  commended  him.  And  it  is  a  good 
j  reason  why  we  should  be  moderate  in  our  censures, 
I!  and  sparing  of  them,  because  if  we  rightly  under 


112 


THE  ACTS,  XI. 


stood  that  which  we  are  so  forward  to  run  down, 
perhaps  we  should  see  cause  to  run  in  with  it. 
When  we  see  others  do  that  which  looks  suspicious, 
instead  of  contending  with  them,  we  should  inquire 
of  them  what  ground  they  went  upon  ;  and  it  we 
have  not  an  opportunity  to  do  that,  should  ourselves 
put  the  best  construction  upon  it  that  it  will  bear, 
and  judge  nothing  before  the  time. 

2.  He  is  very  willing  to  stand  right  in  their  opinion, 
and  takes  pains  to  give  them  satisfaction ;  he  does 
not  insist  upon  his  being  the  chief  of  the  apostles, 
for  he  was  far  from  the  thought  of  that  supremacy 
which  his  pretended  successors  claim.  Nor  did  he 
think  it  enough  to  tell  them  that  he  was  satisfied 
himself  in  the  grounds  he  went  upon,  and  then  they 
needed  not  trouble  themselves  about  it ;  but  he  is 
ready  to  give  a  reason  of  the  ho/ie  that  is  in  him  con¬ 
cerning  the  Gentiles,  and  why  he  had  receded  from 
his  former  sentiments,  which  were  the  same  with 
their’s.  It  is  a  debt  we  owe  both  to  ourselves  and  to 
our  brethren,  to  set  those  actions  of  ours  in  a  true 
light,  which  at  first  looked  ill,  and  gave  offence  ; 
that  we  may  remove  stumbling-blocks  out  of  our 
brethren’s  way. 

Let  us  now  see  what  Peter  pleads  in  his  own  de¬ 
fence. 

(1.)  That  he  was  instructed  by  a  vision  no  longer 
to  keep  up  the  distinctions  which  were  made  by  the 
ceremonial  law  ;  he  relates  the  vision,  (to  5,  6. )  as 
we  had  it  before,  ch.  10.  9,  &c.  The  sheet  which 
was  there  said  to  be  let  down  to  the  earth ,  he  here 
says,  came  even  to  him,  which  circumstance  inti¬ 
mates  that  it  was  particularly  designed  for  instruc¬ 
tion  to  him.  We  should  thus  see  all  God’s  disco¬ 
veries  of  himself,  which  he  has  made  to  the  children 
of  men,  coming  even  to  us,  applying  them  by  faith 
to  ourselves.  Another  circumstance  here  added,  is, 
that  when  the  sheet  came  to  him,  he  fastened  his 
eyes  upon  it,  and  considered  it,  v.  6.  If  we  would 
be  led  into  the  knowledge  of  divine  things,  we  must 
fix  our  minds  upon  them,  and  consider  them.  He 
tells  them  what  orders  he  had  to  eat  of  all  sorts  of 
meat,  without  distinction,  asking  no  questions  for 
conscience-sake,  v.  7.  It  was  not  till  after  the  flood, 
(as  it  should  seem,)  that  man  was  allowed  to  eat 
flesh  at  all,  Gen.  9.  3.  That  allowance  was  after¬ 
ward  limited  by  the  ceremonial  law  ;  but  now  the 
restrictions  were  taken  off,  and  the  matter  set  at 
large  again.  It  was  not  the  design  of  Christ  to 
abridge  us  in  the  use  of  our  creature-comforts  by  any 
other  law  than  that  of  sobriety  and  temperance,  and 
preferring  the  meat  that  endures  to  eternal  life  be¬ 
fore  that  which  perishes. 

He  pleads,  that  he  was  as  averse  to  the  thoughts 
of  conversing  with  Gentiles,  or  eating  of  their  dain¬ 
ties,  as  they  could  be,  and  therefore*  refused  the 
liberty  given  him  ;  JVot  so,  Lord  ;  for  nothing  com¬ 
mon  or  unclean  has  at  any  time  entered  into  my 
mouth,  v.  8.  But.  he  was  told  from  heaven,  that 
the  cas^  was  now  altered  ;  that  God  had  cleansed 
those  persons  and  things  which  were  before  polluted; 
and  therefore  that  he  must  no  longer  call  them  com¬ 
mon,  nor  look  upon  them  as  unfit  to  be  meddled 
with  by  the  peculiar  people  :  (f.  9.)  so  that  he  was 
not  to  be  blamed  for  changing  his  thoughts,  when 
God  had  changed  the  thing.  In  things  of  this  na¬ 
ture,  we  must  act  according  to  our  present  light ; 
yet  must  not  be  so  wedded  to  our  opinion  concerning 
them,  as  to  be  prejudiced  against  further  discoveries, 
when  the  matter  may  cither  be  otherwise,  or  appear 
otherwise  ;  and  God  may  reveal  even  this  unto  us, 
Phil.  3.  15. 

And  that  they  might  be  sure  he  was  not  deceived 
in  it,  he  tells  them,  it  was  done  three  times ;  (x>.  10.) 
the  same  command  given,  to  kill  and  eat,  and  the 
same  reason,  because  that  which  God  hath  cleansed 
is  not  to  be  called  common,  repeated  a  second  and 


third  time.  And  further  to  confirm  him  that  it  was 
a  divine  vision,  the  things  he  saw  did  not  vanish 
away  into  the  air,  but  were  drawn  up  again  into 
heaven,  whence  they  were  let  down. 

(2.)  That  he  was  particularly  directed  by  the 
Spirit  to  go  along  with  the  messengers  that  Corne¬ 
lius  sent.  And  that  it  might  appear  that  that  vision 
was  designed  to  satisfy  him  in  that  matter,  he  ob¬ 
serves  to  them  the  time  when  the  messengers  came 
— immediately  after  he  had  that  vision  ;  yet  lest 
that  should  not  be  sufficient  to  clear  his  way,  the 
Spirit  bid  him  go  with  the  men  that  were  then  sent 
from  Cesareato  him,  nothing  doubting ;  (v.  11,  12.) 
though  they  were  Gentiles  he  went  to,  and  went 
with,  yet  he  must  make  no  scruple  of  going  along 
with  them. 

(3. )  That  he  took  some  of  his  brethren  along  with 
him,  who  were  of  the  circumcision,  that  they  might 
be  satisfied  as  well  as  he  ;  and  these  he  had  brought 
up  from  Joppa,  to  witness  for  him  with  what  cau¬ 
tion  he  proceeded,  foreseeing  the  offence  that  would 
be  taken  at  it.  He  did  not  act  separately,  but  with 
advice  ;  not  rashly,  but  upon  due  deliberation. 

(4. )  That  Cornelius  had  a  vision  too,  by  which  he 
was  directed  to  send  for  Peter  ;  (x>.  13.)  He  shewed 
us  how  he  had  seen  an  angel  in  his  house,  that  bade 
him  send  to  Joppa  for  one  Simon,  whose  surname 
is  Peter.  See  how  good  it  is  for  those  that  have 
communion  with  God,  and  keep  up  a  correspon¬ 
dence  with  heaven,  to  compare  notes,  and  commu¬ 
nicate  their  experiences  to  each  other  ;  for  hereby 
they  may  strengthen  one  another’s  faith  :  Peter  is 
the  more  confirmed  in  the  truth  of  his  vision  by  Cor¬ 
nelius’s,  and  Cornelius  by  Peter’s.  Here  is  some¬ 
thing  added  in  what  the  angel  said  to  Cornelius  ;  be¬ 
fore  it  was,  Send  for  Peter,  and  he  shall  speak  to 
thee,  he  shall  tell  thee  what  thou  oughtest  to  do ; 
(ch.  10.  6,  32.)  but  here  it  is,  “He  shall  tell  thee 
words  whereby  thou  and  thy  house  shall  be  saved, 
( v .  14.)  and  therefore  it  is  of  vast  concern  to  thee, 
and  will  be  of  unspeakable  advantage,  to  send  for 
him.”  Note,  [1.]  The  words  of  the  gospel  are 
words  whereby  we  may  be  saved,  eternally  saved  ; 
not  merely  by  hearing  them  and  reading  them,  but 
by  believing  and  obeying  them.  They  set  the  sal¬ 
vation  before  us,  and  shew  us  what  it  is  ;  they  open 
the  way  of  salvation  to  us,  and  if  we  follow  the  me¬ 
thod  prescribed  us  by  them,  we  shall  certainly  be 
saved  from  wrath  and  the  curse,  and  be  for  ever 
happy.  [2.]  They  that  embrace  the  gospel  of 
Christ,  will  have  salvation  brought  by  it  to  their  fa¬ 
milies  :  “  Thou  and  all  thy  house  shall  be  saved; 
thou  and  thy  children  shall  be  taken  into  covenant, 
and  have  the  means  of  salvation  ;  thy  house  shall  be 
as  welcome  to  the  benefit  of  the  salvation,  upon  their 
believing,  as  thou  thyself,  even  the  meanest  servant 
thou  hast.  This  day  is  salvation  come  to  this  house,” 
Luke  19.9.  Hitherto  salvation  was  of  the  Jews , 
(John  4.  22.)  but  now  salvation  is  brought  to  the 
Gentiles  as  much  as  ever  it  was  with  the  Jews  ;  th- 
promises,  privileges,  and  means  of  it  are  conveyeo 
to  all  nations  as  amply  and  fully  to  all  intents  and 
purposes,  as  ever  it  had  been  appropriated  to  the 
Jewish  nation. 

(5.)  That  which  put  the  matter  past  all  dispute, 
was,  the  descent  of  the  Holy  Ghost  upon  the  Gentile 
hearers ;  this  completed  the  evidence,  that  it  was 
the  will  of  God  that  he  should  take  the  Gentiles  into 
communion. 

[1.]  The  fact  was  plain  and  undeniable;  (x».  15.) 
“ As  I  began  to  speak,”  (and  perhaps  he  felt  seme 
secret  reiuctancy  in  his  own  breast,  doubting  whe¬ 
ther  he  was  in  the  right  to  preach  to  the  uncircum¬ 
cised,)  “presently  the  Holy  Ghost  fell  on  them  in  as 
visible  signs  as  on  us  at  the  beginning,  in  which 
there  could  be  no  fallacy.”  Thus  God  attested 
what  was  done,  arc!  declared  his  approbation  of  it 


113 


THE  ACTS,  XI. 


that  preaching  is  certainly  right,  with  which  the 
Holy  Ghost  is  given.  The  apostle  supposes  that, 
when  he  thus  argues  with  the  Galatians,  Received 
lie  the  Spirit  by  the  works  of  the  law,  or  by  the  hear¬ 
ing  of  faith  ?  Gal.  3.  2.  _ 

[2.1  Peter  was  hereby  put  in  mind  of  a  saying  of 
his  Master’s,  when  he  was  leaving  them  ;  ( ch .  1.  5. ) 
John  ba/itized  with  water ;  but  ye  shall  be  baptized 
with  the  Holy  Ghost,  v.  16.  This  plainly  intimated, 
First,  That  the  Holy  Ghost  was  the  gift  of  Christ, 
and  the  Product  and  Performance  of  his  promise, 
that  great  promise  which  he  left  with  them  when  he 
went  to  heaven.  It  was  therefore  without  doubt 
from  him  that  this  gift  came  ;  and  the  filling  of  them 
with  the  Holy  Ghost  was  his  act  and  deed.  As  it 
was  promised  by  his  mouth,  so  it  was  performed  by 
his  hand,  and  was  a  token  of  his  favour.  Secondly, 
That  the  gift  of  the  Holy  Ghost  was  a  kind  of  bap¬ 
tism.  They  that  received  it  were  baptized  with  it 
in  a  more  excellent  manner,  than  any  of  those  that 
even  the  Baptist  himself  baptized  with  water. 

[3.]  Comparing  that  promise,  so  worded,  with 
this  gift  just  now  conferred,  when  the  question  was 
started,  whether  these  persons  should  be  baptized 
or  no,  he  concluded,  that  the  question  was  deter¬ 
mined  by  Christ  himself;  (v.  17.)  “ Forasmuch 
then  as  God  gave  them  the  like  gift  as  he  did  to  us ; 
gave  it  to  us  as  believing  in  the  Lord  Jesus  Christ, 
and  to  them  upon  their  believing  in  him,  What  was , 
I,  that  I  could  withstand  God?  Could  I  refuse  to 
baptize  them  with  water,  whom  God  had  baptized 
with  the  Holy  Ghost  ?  Could  I  deny  the  sign  to 
those  on  whom  he  had  conferred  the  thing  signified? 
But  as  for  me,  who  was  I?  What,  able  to  forbid 
God  ?  Hid  it  become  me  to  control  the  divine  will, 
or  to  oppose  the  counsels  of  Heaven  ?”  Note,  Those 
who  hinder  the  conversion  of  souls,  withstand  God  ; 
and  those  take  too  much  upon  them,  who  contrive 
how  to  exclude  those  from  their  communion,  whom 
God  has  taken  into  communion  with  himself. 

IV.  This  account  which  Peter  gave  of  the  matter 
satisfied  them  ;  and  all  was  well.  Thus  when  the 
two  tribes  and  a  half  gave  an  account  to  Phinehas 
and  the  princes  of  Israel  of  the  true  intent  and  mean¬ 
ing  of  their  building  them  an  altar  on  the  banks  of 
Jordan,  the  controversy  was  dropped,  and  it  pleased 
them  that  it  was  so,  josh.  22.  30.  Some  people, 
when  they  have  fastened  a  censure  upon  a  person, 
will  stick  to  it,  though  afterward  it  appear  ever  so 
plainly  to  be  unjust  and  groundless.  It  was  not  so 
here  ;  for  these  brethren,  though  they  were  of  the 
circumcision,  and  their  bias  went  the  other  way,  yet, 
when  they  heard  this, 

1.  They  let  fall  their  censures  :  they  held  their 
peac  %  and  said  no  more  against  what  Peter  had 
done  ;  they  laid  their  hand  upon  their  mouth,  be¬ 
cause  now  they  perceived  that  God  did  it.  Now 
they  who  prided  themselves  in  their  dignities  as 
Jews,  began  to  see  that  God  was  staining  that  pride, 
by  letting  in  the  Gentiles  to  share,  and  to  share 
alike,  with  them.  And  now  that  prophecy  is  ful¬ 
filled,  Thou  shalt  no  more  be  haughty  because  of  my 
holy  mountain,  Zeph.  3.  11. 

2.  They  turned  them  into  praises  ;  they  not  only 
held  their  peace  from  quarrelling  with  Peter,  but 
opened  their  mouths  to  glorify  God  for  what  he  had 
done  by  and  with  Peter’s  ministry ;  they  were 
thankful  that  their  mistake  was  rectified,  and  that 
God  had  shewed  more  mercy  to  the  poor  Gentiles 
than  they  were  inclined  to  shew  them,  saying,  Then 
hath  God  also  to  the  Gentiles  granted  repentance 
unto  life  !  He  hath  granted  them  not  only  the  means 
of  repentance,  in  opening  a  door  of  entrance  for  his 
ministers  among  them,  but  the  grace  of  repentance, 
in  having  given  them  his  Holy  Spirit,  who,  wherever 
he  comes  to  be  a  Comforter,  first  convinces,  and 
gives  a  sight  of  sin,  and  sorrow  for  it ;  and  then  a 

VOL.  VI. — P 


sight  of  Christ,  and  joy  in  him.  Note,  (1.)  Repen¬ 
tance,  if  it  be  true,  is  unto  life  ;  it  is  to  spiritual  life  ; 
all  that  truly  repent  of  their  sins,  evidence  it  by 
living  a  new  life,  a  holy,  heavenly,  and  divine  life. 
Those  that  by  repentance  die  unto  sin,  from  thence¬ 
forward  live  unto  God  ;  and  then,  and  not  till  then, 
we  begin  to  live  indeed  ;  and  it  shall  be  to  eternal 
life.  All  true  penitents  shall  live,  that  is,  they  shall 
be  restored  to  the  favour  of  God,  which  is  life, 
which  is  better  than  life  ;  they  shall  be  comforted 
with  the  assurance  of  the  pardon  of  their  sins,  and 
shall  have  the  earnest  of  eternal  life  ;  and  at  length 
the  fruition  of  it.  (2.)  Repentance  is  God’s  gift ;  it 
is  not  only  his  free  grace  that  accepts  it,  but  his 
mighty  grace  that  works  it  in  us  ;  that  takes  away 
the  heart  of  stone,  and  gives  us  a  heart  of flesh.  The 
sacrifice  of  God  is  a  broken  spirit ;  it  is  he  that  pro¬ 
vides  himself  that  lamb.  (3. )  Wherever  God  de¬ 
signs  to  give  life,  he  gives  repentance  ;  for  that  is  a 
necessary  preparative  for  the  comforts  of  a  sealed 
pardon  and  a  settled  peace  in  this  world,  and  for  the 
seeing  and  enjoying  of  God  in  the  other  world.  (4.) 
It  is  a  great  comfort  to  us,  that  God  hath  exalted 
his  Son  jesus,  not  only  to  give  repentance  to  Israel, 
and  the  remission  of  sins,  (ch.  5.  31.)  but  to  the  Gen¬ 
tiles  also. 

19.  Now  they  which  were  scattered 
abroad  upon  the  persecution  that  arose 
about  Stephen  travelled  as  far  as  Phenice, 
and  Cyprus,  and  Antioch,  preaching  the 
word  to  none  but  unto  the  Jews  only.  20. 
And  some  of  them  were  men  of  Cyprus  and 
Cyrene,  which,  when  they  were  come  tn 
Antioch,  spake  unto  the  Grecians,  preach¬ 
ing  the  Lord  Jesus.  21.  And  the  hand  of 
the  Lord  was  with  them :  and  a  great 
number  believed,  and  turned  unto  the  Lord. 
22.  Then  tidings  of  these  things  came  unto 
the  ears  of  the  church  which  was  in  Jeru¬ 
salem  :  and  they  sent  forth  Barnabas,  that, 
he  should  go  as  far  as  Antioch.  23.  Who, 
when  he  came,  and  had  seen  the  grace  of 
God,  was  glad,  and  exhorted  them  all,  that 
with  purpose  of  heart  they  would  cleave 
unto  the  Lord.  24.  For  he  was  a  good 
man,  and  full  of  the  Holy  Ghost,  and  of 
faith :  and  much  people  was  added  unto 
the  Lord.  25.  Then  departed  Barnabas  to 
Tarsus,  for  to  seek  Saul :  26.  And  when  he 
had  found  him,  he  brought  him  unto  An¬ 
tioch.  And  it  came  to  pass,  that  a  whole 
year  they  assembled  themselves  with  the 
church,  and  taught  much  people.  And  the 
disciples  were  called  Christians  first  in  An¬ 
tioch. 

We  have  here  an  account  of  the  planting  and 
watering  of  a  church  at  Antioch,  the  chief  city  of 
Syria,  reckoned  afterward  the  third  most  consider¬ 
able  city  of  the  empire,  only  Rome  and  Alexandria 
being  preferred  before  it ;  next  to  whose  patriarch 
that  of  Antioch  took  place.  It  stood  where  Hamath 
or  Riblah  did,  which  we  read  of  in  the  Old  Testa¬ 
ment.  It  is  suggested  that  Luke,  the  penman  of 
this  history,  and  Theophilus,  to  whom  he  dedicates 
it,  were  of  Antioch  ;  which  might  be  the  reason  why 
he  takes  more  particular  notice  of  the  success  of  the 
gospel  at  Antioch  ;  as  also  because  there  it  was  that 


114 


THE  ACTS,  XI. 


Paul  began  to  be  famous,  toward  the  story  of  whom 
he  is  hastening. 

Now  concerning  the  church  at  Antioch,  observe, 

I.  The  first  preachers  of  the  gospel  there,  were 
such  as  were  dispersed  from  Jerusalem  by  persecu¬ 
tion,  that  persecution  which  arose  five  or  six  years 
ago,  (as  some  compute,)  at  the  time  of  Stephen’s 
death  ;  (v.  19.)  They  travelled  as  far  as  Phenice 
and  other  places,  preaching  the  word.  Therefore 
God  suffered  them  to  be  persecuted,  that  thereby 
they  might  be  dispersed  in  the  world,  sown  as  seed 
to  God,  in  order  to  their  bringing  forth  much  fruit. 
Thus  what  was  intended  for  the  hurt  of  the  church, 
was  made  to  work  for  its  good  ;  as  Jacob’s  curse  of 
the  tribe  of  Levi,  ( I  will  divide  them  in  Jacob,  and 
scatter  them  in  Israel, )  was  turned  into  a  blessing. 
The  enemies  designed  to  scatter  and  lose  them, 
Christ  designed  to  scatter  and  use  them.  Thus  the 
wrath  of  man  is  made  to  praise  God.  Observe, 

1.  Those  that  fled  from  persecution,  did  not  flee 
from  their  work  ;  though  for  the  time  they  declined 
suffering,  yet  they  did  not  decline  service  ;  nay,  they 
threw  themselves  into  a  larger  field  of  opportunity 
than  before.  Those  that  persecuted  the  preachers 
of  the  gospel,  hoped  thereby  to  prevent  their  carry¬ 
ing  it  to  the  Gentile  world  ;  but  it  proved  that  they 
did  but  hasten  it  the  sooner.  Howbeit,  they  meant 
not  so,  neither  did  their  heart  think  so.  They  that 
were  persecuted  in  one  city,  fled  to  another  ;  but 
they  carried  their  religion  along  with  them,  not  only 
that  they  might  take  the  comfort  of  it  themselves, 
but  that  they  might  communicate  it  to  others  ;  thus 
shewing  that  when  they  got  out  of  the  way,  it  was 
not  because  they  were  afraid  of  suffering,  but  be¬ 
cause  they  were  willing  to  reserve  themselves  for 
further  service. 

2.  They  pressed  forward  in  their  work,  finding 
that  the  good  pleasure  of  the  Lord  prospered  in  their 
hands.  When  they  had  preached  successfully  in 
Judea,  Samaria,  and  Galilee,  they  got  out  of  the 
borders  of  the  land  of  Canaan,  and  travelled  into 
Phenicia,  into  the  island  of  Cyprus,  and  into  Syria. 
Though  the  further  they  travelled,  the  more  they 
exposed  themselves,  yet  they  travelled  on ;  plus 
ultra,  was  their  motto,  further  still ;  grudging  no 
pains,  and  dreading  no  perils,  in  carrying  on  so  good 
a  work,  and  serving  so  good  a  Master. 

3.  They  preached  the  word  to  none  but  the  Jews 
only,  who  were  dispersed  in  all  those  parts,  and  had 
synagogues  of  their  own,  in  which  they  met  with 
them  by  themselves,  and  preached  to  them.  They 
did  not  yet  understand  that  the  Gentiles  were  to  be 
fellow-heirs,  and  of  the  same  body  ;  but  left  the 
Gentiles  either  to  turn  Jews,  and  so  come  into  the 
church,  or  else  remain  as  they  were. 

4.  They  particularly  applied  themselves  to  the 
Hellenist  Jews,  here  called  the  Grecians,  that  were 
at  Antioch.  Many  of  the  preachers  were  natives 
of  Judea  and  Jerusalem  ;  some  of  them  were  by 
birth  of  Cyprus  and  Cyrene,  as  Barnabas  himself, 
( ch .  4.  36.)  and  Simon,  (Mark  15.  21.)  but  they  had 
had  their  education  in  Jerusalem  ;  and  these  being 
themselves  Grecian  Jews,  had  a  particular  concern 
for  those  of  their  own  denomination  and  distinction, 
and  applied  themselves  closely  to  them  at  Antioch. 
Dr.  Lightfoot  says  that  they  were  there  called  Hel¬ 
lenists,  or  Grecians,  because  they  were  Jews  of  the 
corporation  or  enfranchisement  of  the  city  ;  for  An¬ 
tioch  was  a  Syrogrecian  city.  To  them  they 
preached  the  Lord  Jesus.  That  was  the  constant 
subject  of  their  preaching;  what  else  should  the 
ministers  of  Christ  preach,  but  Christ,  Christ  and 
him  crucified  ;  Christ,  and  him  glorified  ? 

5.  They  had  wonderful  success  in  their  preach¬ 
ing,  v.  21. 

(1.)  Their  preaching  was  accompanied  with  a  di¬ 
vine  power ;  The  hand  of  the  Lord  was  with  them  ; 


which  some  understand  of  the  power  they  were  en 
dued  with  to  work  miracles  for  the  confirming  ol 
their  doctrine  ;  in  those  the  Lord  was  working  with 
them,  he  confirmed  the  word  with  sigjis  following  ; 
(Mark  16.  20.)  in  these  God  bare  them  witness,  Heb. 
2.  4.  But  I  rather  understand  it  of  the  power  of  di 
vine  grace  working  on  the  hearts  of  the  hearers, 
and  opening  them,  as  Lydia’s  heart  was  opened,  be¬ 
cause  many  saw  the  miracles,  who  were  not  con¬ 
verted  ;  but  when  by  the  Spirit  the  understanding 
was  enlightened,  and  the  will  bowed  to  the  gospel 
of  Christ,  that  was  a  day  of  power,  in  which  volun¬ 
teers  were  enlisted  under  the  banner  of  the  Lord 
Jesus,  Ps.  110.  3.  The  hand  of  the  Lord  was  with 
them,  to  bring  that  home  to  the  hearts  and  con¬ 
sciences  of  men,  which  they  cculd  but  speak  to  the 
outward  ear.  Then  the  word  of  the  Lord  gains  its 
end,  when  the  hand  of  the  Lord  goes  along  with  it, 
to  write  it  in  their  heart.  Then  people  are  brought 
to  believe  the  report  of  the  gw?  pel,  when  with  it 
the  arm  of  the  Lord  is  revealed,  (Isa.  53.  1.)  when 
God  teaches  with  a  strong  hand,  Isa.  8.  11.  These 
were  not  apostles,  but  ordinary  ministers,  yet  they 
had  the  hand  of  the  Lord  with  them,  and  did  won¬ 
ders. 

(2. )  Abundance  of  good  was  done  ;  A  great  num 
ber  believed,  and  turned  unto  the  Lord ;  many  more 
than  could  have  been  expected,  considering  the  out¬ 
ward  disadvantages  they  laboured  under :  some  of 
all  sorts  of  people  were  wrought  upon,  and  brought 
into  obedience  to  Christ.  Observe,  What  the  change 
was.  [1.]  They  believed ;  they  were  convinced  of 
the  truth  of  the  gospel,  and  subscribed  to  the  record 
God  had  given  in  it  concerning  his  Son.  [2.]  The 
effect  and  evidence  of  this  was,  that  they  turned 
unto  the  Lord ;  they  could  not  -be  said  to  turn  from 
the  service  of  idols,  for  they  were  Jews,  worship¬ 
pers  of  the  true  God  only ;  but  they  turned  from  a 
confidence  in  the  righteousness  of  the  law,  to  rely 
only  upon  the  righteousness  of  Christ ;  the  righteous¬ 
ness  which  is  by  faith  :  they  turned  from  a  loose,  care¬ 
less,  carnal  way  of  living,  to  live  a  holy,  heavenly, 
spiritual,  and  divine  life  ;  they  turned  from  worship¬ 
ping  God  in  shew  and  ceremony,  to  worship  him  in 
the  spirit,  and  in  truth.  They  turned  to  the  Lord 
Jesus,  and  he  became  all  in  all  with  them.  This 
was  the  work  of  conversion  wrought  upon  them, 
and  it  must  be  wrought  upon  every  one  of  us.  It 
was  the  fruit  of  their  faith  ;  all  that  sincerely  be¬ 
lieve,  will  turn  to  the  Lord  ;  for  whatever  we  pro¬ 
fess  or  pretend,  we  do  not  really  believe  the  gospel, 
if  we  do  not  cordially  embrace  Christ  offered  to  us 
in  the  gospel. 

II.  The  good  work  thus  begun  at  Antioch,  was 
carried  on  to  a  great  perfection ;  and  this  church, 
thus  founded,  grew  to  be  a  flourishing  one,  by  the 
ministry  of  Barnabas  and  Saul ;  who  built  upon  the 
foundation  which  the  other  preachers  had  laid,  and 
entered  into  their  labours,  John  4.  37,  38. 

1.  The  church  at  Jerusalem  sent  Barnabas  thither, 
to  nurse  this  new-born  church,  and  to  strengthen  the 
hands  both  of  preachers  and  people,  and  put  a  re¬ 
putation  upon  the  cause  of  Christ  there. 

(1.)  They  heard  the  good  news,  that  the  gospel 
was  received  at  Antioch,  v.  22.  The  apostles  there 
were  inquisitive  how  the  work  went  on  in  the  coun¬ 
tries  about ;  and,  it  is  likely,  kept  up  a  correspon¬ 
dence  with  all  parts  where  preachers  were,  so  that 
tidings  of  these  things,  of  the  great  numbers  that 
were  converted  at  Antioch,  soon  came  to  the  ears  of 
the  church  that  was  in  Jerusalem.  Those  that  are 
in  the  most  eminent  stations  in  the  church,  ought  to 
concern  themselves  for  those  in  a  lower  sphere. 

(2.)  They  dispatched  Barnabas  to  them  with  all 
speed  ;  they  desired  him  to  go,  and  assist  and  en¬ 
courage  these  hopeful  beginnings.  They  sent  him 
forth  as  an  envoy  from  them,  and  a  representative 


THE  ACTS,  XI. 


of  their  whole  body,  to  congratulate  them  upon  the 
success  of  the  gospel  among  them,  as  matter  of  re¬ 
joicing  both  to  preachers  and  hearers,  and  with  both 
they  rejoiced.  He  must  go  as  far  as  Antioch.  It 
was  a  great  way,  but,  far  as  it  was,  he  was  willing 
to  undertake  the  journey  for  a  public  service.  It  is 
probable  that  Barnabas  had  a  particular  genius  for 
work  of  this  kind,  was  active  and  conversable,  and 
loved  to  be  in  motion,  delighted  in  doing  good  abroad 
as  much  as  others  in  doing  good  at  home,  was  as 
much  of  Zebulun’s  spirit,  who  rejoiced  in  his  going 
out,  as  others  are  of  Issachar’s,  who  rejoiced  in  his 
tent ;  and  his  talent  lying  this  way,  he  was  fittest  to 
be  employed  in  this  work.  God  gives  various  gifts 
for  various  services. 

(3. )  Barnabas  was  wonderfully  pleased  to  find  that 
the  gospel  got  ground,  and  that  some  of  his  country¬ 
men,  men  of  Cyprus,  (of  which  country  he  was,  ch. 
4.  36. )  were  instrumental  in  it ;  ( v .  23. )  When  he 
came,  and  had  seen  the  grace  of  God,  the  tokens  of 
God’s,  good-will  to  the  people  of  Antioch,  and  the 
evidences  of  his  good  work  among  them,  he  was  glad. 
He  took  time  to  make  his  observations,  and  both  in 
their  public  worship,  in  their  common  conversations, 
and  in  their  families,  he  saw  the  grace  of  God  among 
them  ;  where  the  grace  of  God  is,  it  will  be  seen,  as 
the  tree  is  known  by  its  fruits:  and  where  it  is  seen, 
it  ought  to  be  owned ;  what  we  see  which  is  good 
in  any,  we  must  call  God’s  grace  in  them,  and  give 
that  grace  the  glory  of  it ;  and  we  ought  ourselves 
to  take  the  comfort  of  it,  and  make  it  the  matter  of 
our  rejoicing.  We  must  be  glad  to  see  the  grace  of 
God  in  others,  and  the  more  when  we  see  it  there 
where  we  did  not  expect  it. 

(4. )  He  did  what  he  could  to  fix  them  ;  to  confirm 
them  in  the  faith,  who  were  converted  to  the  faith. 
He  exhorted  them — ‘w-a.ptxdhu.  It  is  thfe  same  word 
with  that  by  which  the  name  of  Barnabas  is  inter¬ 
preted,  ( ch .  4.  36.)  tio;  GrapaxhiiTtasi; — a  son  of  exhor¬ 
tation  ;  his  talent  lay  that  way,  and  he  traded  with 
it ;  let  him  that  exhorteth,  attend  to  exhortation, 
Rom.  12.  8.  Or,  being  a  son  of  consolation,  (for  so 
we  render  the  word,)  he  comforted,  or  encouraged 
them  with  purpose  of  heart  to  cleave  to  the  Lord. 
The  more  he  rejoiced  in  the  beginning  of  the  good 
work  among  them,  the  more  earnest  he  was  with 
them  to  proceed  according  to  these  good  beginnings. 
Those  we  have  comfort  in  we  should  exhort.  Bar¬ 
nabas  was  glad  for  what  he  saw  of  the  grace  of  God 
among  them,  and  therefore  was  the  more  earnest 
with  them  to  persevere.  [1.  ]  To  cleave  to  the  Lord. 
Note,  Those  that  have  turned  to  the  Lord,  are  con¬ 
cerned  to  cleave  unto  the  Lord,  not  to  fall  off  from 
following  him,  not  to  flag  and  tire  in  following  him. 
To  cleave  to  the  Lord  Jesus,  is  to  live  a  life  of  de¬ 
pendence  upon  him,  and  devotedness  to  him  ;  not 
only  to  hold  him  fast,  but  to  hold  fast  by  him,  to  be 
strong  in  the  Lord,  and  in  the  power  of  his  might. 
£2.  ]  To  cleave  to  him  with  purpose  of  heart,  with  an 
intelligent,  firm,  and  deliberate  resolution,  founded 
upon  good  grounds,  and  fixed  upon  that  foundation, 
Ps.  108.  1.  It  is  to  bind  our  souls  with  a  bond  to  be 
the  Lora’s,  and  to  say  as  Ruth,  Entreat  me  not  to 
leave  him,  or  to  return  from  following  after  him. 

(5. )  Herein  he  gave  a  proof  of  his  good  character  ; 
(v.  24.)  He  was  a  good  man,  and  full  of  the  Holy 
Ghost,  and  of  faith,  and  approved  himself  so  upon 
this  occasion.  [1.]  He  shewed  himself  to  be  a  man 
of  a  very  sweet,  affable,  courteous  disposition,  that 
had  himself,  and  could  teach  others,  the  art  of 
obliging.  He  was  not  only  a  righteous  man,  but  a 
good  man,  a  good-tempered  man.  Ministers  that 
are  so,  recommend  themselves  and  their  doctrine 
very  much  to  the  good  opinion  of  those  that  are 
without.  He  was  a  good  man,  that  is,  a  charitable 
man  ;  so  he  had  approved  himself,  when  he  sold  an 
estate,  and  gave  the  money  to  the  poor,  ch.  4.  37. 


[2.1  By  this  it  appeared  that  he  was  richly  endued 
with  the  gifts  and  graces  of  the  Spirit.  The  good¬ 
ness  of  his  natural  disposition  would  not  have  quali¬ 
fied  him  tor  this  service,  if  he  had  not  been  full  of 
the  Holy  Ghost,  and  so  full  of  power,  by  the  Spirit 
of  the  Lord.  [3.]  He  was  full  of  faith,  full  of  the 
Christian  faith  himself,  and  therefore  desirous  to 
propagate  it  among  others  ;  full  of  the  grace  of 
faith,  and  full  of  the  fruits  of  that  faith  that  works 
by  love.  He  was  sound  in  the  faith,  and  therefore 
pressed  them  to  be  so. 

(6.)  He  was  instrumental  to  do  good,  by  bringing 

in  those  that  were  without,  as  well  as  by  building  up 
those  that  were  within  ;  much  people  were  added  to 
the  Lord,  and  thereby  added  to  the  church,  man u 
were  turned  to  the  Lord  before,  yet  more  are  to  be 
turned  ;  it  is  done  as  thou  hast,  commanded,  and  net 
there  is  room. 

2.  Barnabas  went  to  fetch  Saul,  to  join  with  him 
in  the  work  of  the  gospel  at  Antioch.  The  last 
news  we  heard  of  him,  was,  that  when  his  life  was 
sought  at  Jerusalem,  he  was  sent  away  to  Tarsus, 
the  city  where  he  was  born,  and,  it  should  seerrv,  he 
continued  there  ever  since,  doing  good,  no  doubt. 
But  now  Barnabas  takes  a  journey  on  purpose  to 
Tarsus,  to  see  what  was  become  of  him,  to  tell  him 
what  a  door  of  opportunity  was  opened  at  Antioch, 
and  to  desire  him  to  come  and  spend  some  time  with 
him  there,  t;.  25,  26.  And  here  also  it  appears, 
that  Barnabas  was  a  good  sort  of  a  man,  in  two 
things : 

(1.)  That  he  would  take  so  much  pains  to  bring 
an  active  useful  man  out  of  obscurity  ;  it  was  he  that 
introduced  Saul  to  the  disciples  at  Jerusalem,  when 
they  were  shy  of  him  ;  and  it  was  he  that  brought 
him  out  of  the  corner  into  which  he  was  driven, 
into  a  more  public  station.  It  is  a  very  good  work  to 
fetch  a  candle  from  under  a  bushel,  and  to  set  it  in 
a  candlestick. 

(2.)  That  he  would  bring  in  Saul  at  Antioch,  who, 
being  a  chief  speaker,  ( ch .  14.  12.)  and,  probably,  a 
more  popular  preacher,  would  be  likely  to  eclipse 
him  there,  by  outshining  him  ;  but  Barnabas  is  very 
willing  to  be  so  when  it  is  for  the  public  service.  If 
God  by  his  grace  enables  us  to  do  what  good  we  can, 
according  to  the  ability  we  have,  we  ought  to  rejoice 
if  others  that  have  also  larger  capacities,  have  larger 
opportunities,  and  do  more  good  than  we  can  do. 
Barnabas  brought  Saul  to  Antioch,  though  it  might 
be  the  lessening  of  himself,  to  teach  us  to  seek  the 
things  of  Christ  more  than  our  own  things. 

Now  here  we  are  further  told, 

[1.]  What  service  was  now  done  to  the  church 
at  Antioch.  Paul  and  Barnabas  continued  there  a 
whole  year,  presiding  in  their  religious  assemblies, 
and  preaching  the  gospel,  v.  26.  Observe,  First, 
The  church  frequently  assembled.  The  religious 
assemblies  of  Christians  are  appointed  by  Christ  for 
his  honour,  and  the  comfort  and  benefit  of  his  disci¬ 
ples.  God’s  people  of  old  frequently  came  together, 
at  the  door  of  the  tabernacle  of  the  congregation  ; 
places  of  meeting  are  now  multiplied,  but  they  must 
come  together,  though  it  be  with  difficulty  and  peril. 
Secondly,  Ministers  were  the  masters  of  those  as¬ 
semblies,  and  held  those  courts  in  Christ’s  name,  to 
which  all  that  hold  by,  from,  and  under,  him,  owe 
suit  and  service.  Thirdly,  Teaching  the  people  is 
one  part  of  the  worjt  of  ministers,  when  they  pre¬ 
side  in  religious  assemblies.  They  are  not  only  to 
be  the  people’s  mouth  to  God  in  prayer  and  praise, 
but  God’s  mouth  to  the  people  in  opening  the  scrip¬ 
tures,  and  teaching  out  of  them  the  good  knowledge 
of  the  Lord.  Fourthly,  It  is  a  great  encouragement 
to  ministers,  when  they  have  opportunity  of  teaching 
much  people,  of  casting  the  net  of  the  gospel  where 
there  is  a  large  shoal  of  fish,  in  hopes  that  the  more 
may  be  inclosed.  Fifthly,  Preaching  is  not  only  for 


116 


THE  ACTS,  XI. 


the  conviction  and  conversion  of  those  that  are  with¬ 
out,  but  for  the  instruction  and  edification  of  those 
that  are  within.  A  constituted  church  must  have  its 
teachers. 

[2.]  What  honour  was  now  put  upon  the  church 
at  Antioch;  There  the  disciples  were  Jirst  called 
Christians ;  it  is  probable  that  they  called  them¬ 
selves  so,  incorporated  themselves  by  that  title, 
whether  by  some  solemn  act  of  the  church  or  mi¬ 
nisters,  or  whether  this  name  insensibly  obtained 
there  by  its  being  frequently  used  in  their  praying 
and  preaching,  we  are  not  told  ;  but  it  should  seem 
that  two  such  great  men  as  Paul  and  Barnabas  con¬ 
tinuing  there  so  long,  being  exceedingly  followed, 
and  meeting  with  no  opposition,  Christian  assemblies 
made  a  greater  figure  there  than  any  where,  and  be¬ 
came  more  considerable,  which  was  the  reason  of 
their  being  called  Christians  first  there  ;  which,  if 
there  were  to  be  a  mother-church  to  rule  over  all 
other  churches,  would  give  Antioch  a  better  title  to 
the  honour  than  Rome  can  pretend  to.  Hitherto 
they  who  gave  up  their  names  to  Christ,  were 
called  disciples,  learners,  scholars,  trained  up  under 
him,  in  order  to  their  being  employed  by  him  ;  but 
from  henceforward  they  were  called  Christians. 
First,  Thus  the  reproachful  names  which  their  ene¬ 
mies  had  hitherto  branded  them  with,  would,  per¬ 
haps,  be  wiped  away,  and  disused.  They  called 
them  Afazarenes,  ( ch .  24.  5.)  the  men  of  that  way, 
that  by-way,  which  had  no  name ;  and  thus  they 
prejudiced  people  against  them  ;  to  remove  which 
prejudices  they  gave  themselves  a  name,  which 
their  enemies  could  not  but  say  was  proper.  Se¬ 
condly,  Thus  they,  who  before  their  conversion  had 
been  distinguished  by  the  names  of  Jews  and  Gen¬ 
tiles,  might  after  their  conversion  be  called  by  one 
and  the  same  name  ;  which  would  help  them  to  for¬ 
get  their  former  dividing  names,  and  prevent  their 
bringing  their  former  marks  of  distinction,  and  with 
them  the  seeds  of  contention,  into  the  church.  Let 
not  one  say,  “  I  was  a  Jew  nor  the  other,  “  I  was 
a  Gentile when  both  the  one  and  the  other  must 
now  say,  “  I  am  a  Christian .”  Thirdly,  Thus  they 
studied  to  do  honour  to  their  Master,  and  shewed 
that  they  were  not  ashamed  to  own  their  relation  to 
him,  but  gloried  in  it ;  as  the  scholars  of  Plato  called 
themselves  Flatonists,  and  so  the  scholars  of  other 
great  men.  They  took,  their  denomination  not  from 
the  name  of  his  person,  Jesus,  but  of  his  office,  Christ 
— Anointed  ;  so  putting  their  creed  into  their  name, 
that  Jesus  is  the  Christ ;  and  they  are  willing  all  the 
world  should  know  that  this  is  the  truth  they  will 
live  and  die  by.  Their  enemies  will  turn  this  name 
to  their  reproach,  and  impute  it  to  them  as  their 
crime,  but  they  will  glory  in  it ;  If  this  be  to  be  vile, 
I  will  yet  be  more  vile.  Fourthly,  Thus  they  now 
owned  their  dependance  upon  Christ,  and  their  re¬ 
ceivings  from  him  ;  not  only  that  they  believed  in 
him  who  is  the  Anointed,  but  that  through  him  they 
themselves  had  the  anointing,  1  John  2.  20,  27.  And 
God  is  said  to  have  anointed  us  in  Christ,  2  Cor.  1. 
21.  Fifthly,  Thus  they  laid  upon  themselves,  and 
all  that  should  ever  profess  that  name,  a  strong 
and  lasting  obligation  to  submit  to  the  laws  of  Christ, 
to  follow  the  example  of  Christ,  and  to  devote  them¬ 
selves  entirely  to  the  honour  of  Christ ;  to  be  to  him 
for  a  name,  and  a  praise.  Are  we  Christians  ? 
Then  we  ought  to  think,  and  speak,  and  act,  in 
every  thing  as  becomes  Christians,  and  to  do  nothing 
to  the  reproach  of  that  worthy  name  by  which  we 
are  called  ;  that  that  mav  not  be  said  to  us,  which 
Alexander  said  to  a  soldier  of  his  own  name  that 
was  noted  for  a  coward,  Aut  nomen,  aut  mores  muta 
— Father  change  thy  name,  or  mend  thy  manners. 
And  as  we  must  look  upon  ourselves  as  Christians, 
and  carry  ourselves  accordingly,  so  we  must  look 
upon  others  as  Christians,  and  carry  ourselves  to¬ 


ward  them  accordingly.  A  Christian,  though  not  in 
every  thing  of  our  mind,  should  be  loved  and  re¬ 
spected  for  his  sake  whose  name  he  bears,  because  he 
belongs  to  Christ.  Sixthly,  Thus  the  scripture  was 
fulfilled,  for  so  it  was  written  (Isa.  62.  2.)  concern¬ 
ing  the  gospel-church,  Thou  shalt  be  called  by  a  new 
name,  which  the  mouth  of  the  Lord  shall  name. 
And  (Isa.  65.  15.)  it  is  said  to  the  corrupt  and  dege¬ 
nerate  church  of  the  Jews,  The  Lord  God  shall  slay 
thee,  and  call  his  servants  by  another  name. 

27.  And  in  these  days  came  prophets 
from  Jerusalem  unto  Antioch.  28.  And 
there  stood  up  one  of  them  named  Aga- 
bus,  and  signified  by  the  Spirit,  that  there 
should  be  great  dearth  throughout  all  the 
world  :  which  came  to  pass  in  the  days  ot 
Claudius  Caesar.  29.  Then  the  disciples, 
every  man  according  to  his  ability,  deter¬ 
mined  to  send  relief  unto  the  brethren 
which  dwelt  in  Judea  :  30.  Which  also 

they  did,  and  sent  it  to  the  elders  by  the 
hands  of  Barnabas  and  Saul. 

When  our  Lord  Jesus  ascended  on  high,  he  gave 
gifts  unto  men,  not  only  apostles  and  evangelists, 
but  prophets,  who  were  enabled  by  the  Spirit  to  fore¬ 
see  and  foretell  things  to  come ;  which  not  only 
served  for  a  confirmation  of  the  truth  of  Christianity, 
(for  all  that  these  prophets  foretold  came  to  pass ; 
which  proved  that  they  were  sent  of  God,  Deut.  18. 
22.  Jer.  28.  9.)  but  was  also  of  great  use  to  the 
church,  and  served  very  much  for  its  conduct.  How 
here  we  have, 

I.  A  visit  which  some  of  these  prophets  made  to 
Antioch  ;  (v.  27.)  In  these  days,  during  that  year 
that  Barnabas  and  Saul  lived  at  Antioch,  there  came 
prophets  from  Jerusalem  to  Antioch ;  we  are  not 
told  how  many,  nor  is  it  certain  whether  these  were 
any  of  those  prophets  that  we  afterward  find  in  the 
church  at  Antioch,  ch.  13.  1. 

1.  They  came  from  Jerusalem,  probably  because 
they  were  not  now  so  much  regarded  there  as  they 
had  been  ;  they  saw  their  work  in  a  manner  done 
there,  and  therefore  thought  it  time  to  be  gone. 
Jerusalem  had  been  infamous  for  killing  the  prophets 
and  abusing  them,  and  therefore  is  now  justly  de¬ 
prived  of  these  prophets. 

2.  They  came  to  Antioch,  because  they  heard  of 
the  flourishing  state  of  that  church,  and  there  they 
hoped  they  might  Ire  of  some  service.  Thus  should 
every  one,  as  he  hath  received  the  gift,  minister  the 
same.  Barnabas  came  to  exhort  them,  and  they, 
having  received  the  exhortation  well,  now  have  pro¬ 
phets  sent  them  to  shew  them  things  to  come,  as 
Christ  had  promised,  John  16.  13.  They  that  are 
faithful  in  their  little,  shall  be  intrusted  with  more. 
The  best  understanding  of  scripture-predictions  is 
to  be  got  in  the  way  of  obedience  to  scripture-in¬ 
structions. 

II.  A  particular  prediction  of  a  famine  approach¬ 
ing,  delivered  ,  by  one  of  these  prophets,  his  name 
Agabus ;  we  read  of  him  again,  prophesying  Paul’s 
imprisonment,  ch.  21.  10.  Here  he  stood  up,  pro¬ 
bably  in  one  of  their  public  assemblies,  and  prophe¬ 
sied,  v.  28.  Observe, 

1.  Whence  he  had  his  prophecy.  What  he  said 
was  not  of  himself,  nor  a  fancy  of  his  own,  nor  an  as¬ 
tronomical  prediction,  or  a  conjecture  upon  the  pre¬ 
sent  workings  of  second  causes,  but  he  signified  it  by 
the  Spirit,  the  Spirit  of  prophecy,  that  there  should 
be  a  famine  ;  as  Joseph,  by  the  Spirit  enabling 
him,  understood  Pharaoh’s  dreams,  foretold  the 
famine  in  Egypt,  and  Elijah  the  famine  in  Israel  in 


117 


THE  ACTS,  XII. 


Ahab’s  time.  Thus  God  revealed  his  secrets  to  his 
servants  the  prophets. 

2.  What  the  prophecy  was  ;  There  should  be  great 
dearth  throughout  all  the  world,  by  unseasonable 
weather,  that  corn  should  be  scarce  and  dear,  so 
that  many  of  the  poor  should  perish  for  want  of 
bread.  This  should  be  not  in  one  particular  coun¬ 
try,  but  through  all  the  world,  all  the  Roman  em¬ 
pire,  which  they  in  their  pride,  like  Alexander  be¬ 
fore  them,  called  the  world.  Christ  had  foretold  in 
general,  that  there  should  be  famines,  (Matt.  24.  7. 
Mark  13.  8.  Luke  21.  11.)  but  Agabus  foretels  one 
very  remarkable  famine  now  at  hand. 

3.  The  accomplishment  of  it ;  It  came  to  fiass  m 
the  days  of  Claudius  Cesar ;  it  began  in  the  second 
year  of  his  reign,  and  continued  to  the  fourth,  if  not 
longer ;  several  of  the  Roman  historians  make  men¬ 
tion  of  it,  as  does  also  Josephus.  God  sent  them  the 
bread  of  life,  and  they  rejected  it,  loathed  the  plenty 
of  that  manna  ;  and  therefore  God  justly  broke  the 
staff  of  bread,  and  punished  them  with  famine  ;  and 
herein  he  was  righteous.  They  were  barren,  and 
did  not  bring  forth  to  God,  and  therefore  God  made 
the  earth  barren  to  them. 

III.  The  good  use  they  made  of  this  prediction. 
When  they  were  told  of  a  famine  at  hand,  they  did 
not  do  as  the  Egyptians,  hoard  up  corn  for  them¬ 
selves  ;  but,  as  became  Christians,  laid  by  for  charity 
to  relieve  others,  which  is  the  best  preparative  for 
our  own  sufferings  and  want.  It  is  promised  to  those 
that  consider  the  floor,  that  God  will  preserve  them, 
and  kee/i  them  alive,  and  they  shall  be  blessed  ufion 
the  earth,  Ps.  41.  1,  2.  And  those  who  shew  mercy, 
and  give  to  the  floor,  shall  not  be  ashamed  in  the  evil 
time,  but  in  the  days  of  famine  they  shall  be  satisfied, 
Ps.  37.  19,  21.  The  best  provision  we  tan  lay  up 
against  a  dear  time,  is  to  lay  up  an  interest  in  those 
promises,  by  doing  good,  and  communicating,  Luke 
12.  33.  Many  give  it  for  a  reason  why  they  should 
be  sparing,  but  the  scripture  gives  it  as  a  reason  why 
we  should  be  liberal,  to  seven,  and  also  to  eight,  be¬ 
cause  we  know  not  what  evil  shall  be  ufion  the  earth, 
Eccl.  11.  2.  Observe, 

1.  What  they  determined  ;  that  every  man,  ac¬ 
cording  to  his  ability,  should  send  relief  to  the  bre¬ 
thren  that  dwelt  in  Judea,  v.  29.  (1.)  The  persons 

that  were  recommended  to  them  as  objects  of  cha¬ 
rity,  were,  the  brethren  that  dwelt  in  Judea.  Though 
we  must,  as  we  have  opportunity,  do  good  to  all  men, 
yet  we  must  have  a  special  regard  to  the  household 
of  faith.  Gal.  6.  10.  No  poor  must  be  neglected,  but  God’s 
poor  must  be  most  particularly  regarded.  The  care 
which  every  particular  church  ought  to  take  of  their 
own  poor,  we  were  taught  by  the  early  instance  of 
that  in  the  church  at  Jerusalem,  where  the  minis¬ 
tration  was  so  constant,  that  none  lacked,  ch.  4.  34. 
But  the  communion  of  saints,  in  that  instance,  is 
here  extended  farther,  and  provision  is  made  by  the 
church  at  Antioch  for  the  relief  of  the  poor  in  Ju¬ 
dea,  whom  they  call  their  brethren.  It  seems  it  was 
the  custom  of  the  Jews  of  the  dispersion,  to  send 
money  to  those  Jews  which  dwelt  in  Judea,  for  the 
relief  of  the  poor  that  were  among  them,  and  to 
make  collections  for  that  purpose.  Tully  speaks  of 
such  a  thing  in  his  time  (  Orat.  firo  Flacco J  which 
supposes  there  were  many  poor  in  Judea,  more  than 
in  other  countries,  so  that  the  rich  among  them  were 
not  able  to  bear  the  charge  of  keeping  them  from 
starving ;  either,  because  their  land  was  grown  bar¬ 
ren,  though  it  had  been  a  fruitful  land,  for  the  in¬ 
iquity  of  them  that  dwelt  therein ,  or  because  they  had 
no  traffic  with  other  nations.  Now  we  may  suppose 
that  the  greatest  part  of  those  who  turned  Christians 
in  that  country,  were  the  poor  (Matt.  11.  5.  The 
poor  are  evangelized )  and  also  that  when  the  poor 
turned  Christians,  they  were  put  out  of  the  poor’s 
book,  and  cut  off  from  their  shares  in  the  public 


charity  ;  and  it  were  easy  to  foresee  that  if  there 
came  a  famine,  it  would  go  very  hard  with  them  ; 
and  if  any  of  them  should  perish  for  want,  it  would 
be  a  great  reproach  to  the  Christian  profession  ;  and 
therefore  this  early  care  was  taken,  upon  notice  of 
this  famine  coming,  to  send  them  a  stock  beforehand, 
lest,  if  it  should  be  deferred  till  the  famine  came,  it 
should  be  too  late.  (2.)  The  agreement  that  was 
among  the  disciples  about  it  ;  that  every  man  should 
contribute,  according  to  his  ability,  to  this  good  work. 
The  Jews  abroad,  in  other  countries,  grew  rich  by 
trade,  and  many  of  the  rich  Jews  became  Christians, 
whose  abundance  ought  to  be  a  sufifily  to  the  want 
of  their  poor  brethren  that  were  at  a  great  distance; 
for  the  case  of  such  ought  to  be  considered,  and  not 
only  theirs  that  live  among  us.  Charitable  people 
are  traders  with  what  God  has  given  them,  and  the 
merchants  find  their  account  in  sending  effects  to 
countries  that  lie  very  remote  ;  and  so  should  we  in 
giving  alms  to  those  afar  off,  that  need  them,  which 
therefore  we  should  be  forward  to  do  when  we  are 
called  to  it.  Every  man  determined  to  send  some¬ 
thing,  more  or  less,  according  to  his  ability,  what  he 
could  spare  from  the  support  of  himself  and  his  fa¬ 
mily,  and  according  as  God  had  prospered  him. 
Wliat  may  be  said  to  be  according  to  our  ability  we 
must  judge  for  ourselves,  but  must  be  careful  that 
we  judge  righteous  judgment. 

2.  What  they  did;  they  did  as  they  determined ; 
(y.  30. )  Which  also  they  did.  They  not  only  talked 
of  it,  but  they  did  it.  Many  a  good  motion  of  that 
kind  is  made  and  commended,  but  is  not  prosecuted, 
and  so  comes  to  nothing.  But  this  was  pursued,  the 
collection  was  made,  and  was  so  considerable,  that 
they  thought  it  worth  while  to  send  Barnabas  and 
Saul  to  Jerusalem,  to  carry  it  to  the  elders  there, 
though  they  should  want  their  labours  in  the  mean 
time  at  Antioch.  They  sent  it,  (1.)  To  the  elders, 
the  presbyters,  the  ministers  or  pastors  of  the 
churches  in  Judea,  to  be  by  them  distributed  ac¬ 
cording  to  the  necessity  of  the  receivers,  as  it  had 
been  contributed  according  to  the  ability  of  the 
givers.  (2.)  It  was  sent  by  Barnabas  and  Saul, 
who  perhaps  wanted  an  occasion  to  go  to  Jerusa¬ 
lem,  and  therefore  were  willing  to  take  this.  Jose¬ 
phus  tells  us,  that  at  this  time  King  hates  sent  his 
charity  to  the  chief  men  of  Jerusalem,  for  the  poor 
of  that  country ;  and  Helena,  queen  of  the  Adia- 
beni,  being  now  at  Jerusalem,  and  hearing  of  many 
that  died  of  famine  there,  and  in  the  country  about, 
sent  for  provisions  from  Cyprus  and  Alexandria,  and 
distributed  them  among 'the  people;  so  savs  Dr. 
Lightfoot,  who  also  computes,  by  the  date  of  Paul’s 
rapture,  “  fourteen  vears  before  he  wrote  the  se¬ 
cond  Epistle  to  the  Corinthians,”  (2  Cor.  12.  1,2.) 
that  it  was  in  this  journey  of  his  to  Jerusalem,  with 
these  alms  and  offerings,  that  he  had  his  trance  in 
the  temple,  (which  he  speaks  of,  ch.  22.  17.)  and  in 
that  trance  was  rapt  up  into  the  third  heaven  ;  and 
then  it  was  that  Christ  told  him  he  would  send  him 
from  thence  unto  the  Gentiles ;  which  accordnigly 
he  did  as  soon  as  ever  he  came  back  to  Antioch.  It 
is  no  disparagement,  in  an  extraordinary  case,  for 
ministers  of  the  gospel  to  be  messengers  of  the 
church’s  charity  ;  though,  to  undertake  the  con¬ 
stant  care  of  that  matter,  would  ordinarily  be  too 
great  a  diversion  from  more  needful  work  to  those 
who  have  given  themselves  to  prayer ,  and  the  mi¬ 
nistry  of  the  word. 

CHAP.  XII. 

In  this  chapter,  we  have  the  storv,  I.  Of  the  m  arty  room  oi 
James  the  apostle,  and  the  imprisonment  of  Peter,  by  He¬ 
rod  Atrrippa,  who  now  reigned  as  kina;  in  Judea,  v.  1  . .  4. 
U.  The  miraculous  deliverance  of  Peter  out  of  prison  by 
the  ministry  of  an  angel,  in  answer  to  the  pravers  of  the 
church  for  him,  v.  5..  19.  III.  The  cutting  off  of  Herod 
in  the  height  of  his  pride  by  the  stroke  of  an  angel,  the  mi 


118 


THE  ACTS,  XII. 


nister  of  God’s  justice,  (v.  20..  23.)  and  this  was  done  I 
while  Barnabas  and  Saul  were  at  Jerusalem,  upon  the  er¬ 
rand  that  the  church  of  Antioch  sent  them  on,  to  carry 
their  charity  ;  and  therefore  in  the  close  we  have  an  account 
of  their  return  to  Antioch,  v.  24,  25. 

l.JVTOW  about  that  time,  Herod  the 
king  stretched  forth  his  hands  to 
vex  certain  of  the  church.  2.  And  he 
killed  James  the  brother  of  John  with  the 
sword.  3.  And  because  he  saw  it  pleased 
the  Jews,  he  proceeded  further  to  take  Peter 
also.  (Then  were  the  days  of  unleavened 
bread.)  4.  And  when  he  had  apprehended 
him,  he  put  him  in  prison,  and  delivered 
him  to  four  quaternions  of  soldiers,  to  keep 
him ;  intending  after  Easter  to  bring  him 
forth  to  the  people. 

Ever  since  the  conversion  of  Paul,  we  have  heard 
no  more  of  the  agency  of  the  priests  in  persecuting 
the  saints  at  Jerusalem  ;  perhaps  that  wonderful 
change  wrought  upon  him,  and  the  disappointment 
it  gave  to  their  design  upon  the  Christians  at  Damas¬ 
cus,  had  somewhat  mollified  them,  and  brought 
them  under  the  check  of  Gamaliel’s  advice — to  let 
those  men  alone,  and  see  what  would  be  the  issue ; 
but  here  the.  storm  arises  from  another  point ;  the 
civil  power,  not  now,  as  usual,  (for  aught  that  ap¬ 
pears,)  stirred  up  by  the  ecclesiastics,  acts  by  itself 
in  the  persecution.  But  Herod,  though  originally 
of  an  Edomite  family,  yet  seems  to  have  been  a  pro¬ 
selyte  to  the  Jewish  religion  ;  for  Josephus  says,  he 
was  zealous  for  the  Mosaic  rites,  a  bigot  for  the  ce¬ 
remonies.  He  was  not  only  (as  Herod  Antipas  was) 
tetrarch  of  Galilee,  but  had  also  the  government  of 
Judea  committed  to  him  by  Claudius  the  empe¬ 
ror,  and  resided  most  at  Jerusalem,  where  he  was 
at  this  time. 

Three  things  we  are  here  told  he  did : 

I.  He  stretched  forth  his  hands  to  vex  certain  of 
the  church,  v.  1.  His  stretching  forth  his  hands  to 
it,  intimates  that  his  hands  had  been  tied  up  by  the 
restraints  which  perhaps  his  own  conscience  held 
him  under  in  this  matter ;  but  now  he  broke  through 
them,  and  stretched  forth  his  hands  deliberately 
and  of  malice  prepense.  Herod  laid  hands  upon 
some  of  the  church  to  afflict  them,  so  some  read  it ; 
he  employed  his  officers  to  seize  them,  and  take 
them  into  custody,  in  order  to  their  being  prosecuted. 
See  how  he  advances  gradually ! 

1.  He  began  with  some  of  the  members  of  the 
church,  certain  of  them  that  were  of  less  note  and 
figure ;  plaved  first  at  small  game,  but  afterward 
flew  at  the  afiostles  themselves.  His  spite  was  at 
the  church,  and  with  regard  to  those  he  gave  trou¬ 
ble  to,  it  was  not  upon  any  other  account,  but  be¬ 
cause  they  belonged  to  the  church,  and  so  belonged 
to  Christ. 

2.  He  began  with  vexing  them  only,  or  afflicting 
them,  imprisoning  them,  fining  them,  spoiling  their 
houses  and  goods,  and  other  ways  molesting  them  ; 
but  afterward  he  proceeded  to  greater  instances  of 
cruelty.  Christ’s  suffering  servants  are  thus  trained 
up  by  lesser  troubles  for  greater,  that  tribulation  may 
work  patience ,  and  patience  experience. 

II.  He  killed.  James  the  brother  of  John  with  the 
.word,  v.  2.  We  are  here  to  consider, 

1.  Who  the  martyr  was ;  it  was  James  the  bro¬ 
ther  of  John  ;  so  called,  to  distinguish  him  from  the 
other  James,  the  brother  of  Joses.  This  was  called 
Jacobus  major — James  the  greater ;  that,  minor — 
the  less.  This  that  was  here  crowned  with  martyr¬ 
dom,  was  one  of  the  first  three  of  Christ’s  disciples, 
one  of  those  that  were  the  witnesses  of  his  transfigu¬ 


ration  and  agony,  whereby  he  was  prepared  for  mar 
tyrdom  ;  he  was  one  of  those  whom  Christ  called  Bod- 
nerges — Sons  of  thunder  ;  and  perhaps  by  his  power¬ 
ful  awakening  preaching  he  had  provoked  Herod,  or 
those  about  him,  as  John  Baptist  did  the  other  He¬ 
rod,  and  that  was  the  occasion  of  his  coming  into 
this  trouble.  He  was  one  of  those  sons  of  Zebedee, 
whom  Christ  told,  that  they  should  drink  of  the  cup. 
that  he  was  to  drink  of,  and  be  baptized  with  the  bap¬ 
tism  that  he  was  to  be  baptized  with,  Matt.  20.  23. 
And  now  those  words  of  Christ  were  made  good  in 
him  ;  but  it  was  in  order  to  his  sitting  at  Christ’s 
right  hand ;  for,  if  we  suffer  with  him,  we  shall  reign 
with  him.  He  was  one  of  the  twelve,  who  were  com 
missioned  to  disciple  all  nations  ;  and  to  take  him  off 
now,  before  he  was  removed  from  Jerusalem,  was 
like  Cain’s  killing  Abel  then  when  the  world  was  to 
be  peopled  ;  and  one  man  was  then  more  than  many 
at  another  time.  To  kill  an  apostle  now,  was  kill¬ 
ing  he  knew  not  how  many.  But  why  would  God 
ermit  it  ?  If  the  blood  of  his  saints,  much  more  the 
lood  of  apostles,  is  precious  in  his  eyes,  and  there¬ 
fore,  we  may  be  sure,  is  not  shed  but  upon  a  valuable 
consideration.  Perhaps,  God  intended  hereby  to 
awaken  the  rest  of  the  apostles  to  disperse  them¬ 
selves  among  the  nations,  and  not  to  nestle  any  lon¬ 
ger  at  Jerusalem.  Or  it  was  to  shew,  that  though 
the  apostles  were  appointed  to  plant  the  gospel  in  the 
world,  yet  if  they  were  taken  off',  God  could  do  his 
work  without  them,  and  would  do  it.  This  apostle 
died  a  martyr,  to  shew  the  rest  of  them  what  they 
must  expect,  that  they  might  prepare  accordingly. 
The  tradition  that  they  have  in  the  Romish  church, 
that  this  James  had  been  before  this  in  Spain,  and 
had  planted  the  gospel  there,  is  altogether  ground¬ 
less  ;  nor  is  there  any  certainty  of  it,  or  good  autho¬ 
rity  for  it. 

2.  What  kind  of  death  he  suffered  ;  he  was  slain 
with  the  sword,  his  head  was  cut  off  with  a  sword, 
which  was  looked  upon  by  the  Romans  to  be  a  more 
disgraceful  way  of  being  beheaded  than  with  an 
axe;  so  Lorinus.  Beheading  was  not  ordinarily 
used  among  the  Jews  ;  but  when  kings  gave  verbal 
orders  for  private  and  sudden  executions,  this  man¬ 
ner  of  death  was  used,  as  most  expeditious ;  and  it 
is  probable  that  this  Herod  killed  James,  as  the 
other  Herod  killed  John  Baptist,  privately  in  the 
prison.  It  is  strange  that  we  have  not  a  more  full 
and  particular  account  of  the  martyrdom  of  this 
great  apostle,  as  we  had  of  Stephen.  But  even  this 
short  mention  of  the  thing  is  sufficient  to  let  us  know, 
that  the  first  preachers  of  the  gospel  were  so  well 
assured  of  the  truth  of  it,  that  they  sealed  it  with 
their  blood,  and  thereby  have  encouraged  us,  if  at 
any  time  we  are  called  to  it,  to  resist  unto  blood  too. 
The  Old  Testament  martvrs  were  slain  with  the 
sword,  (Heb.  11.  37.)  and  Christ  came  not  to  send 
peace,  but  a  sword;  (Matt.  10.  34.)  in  preparation 
for  which  we  must  arm  ourselves  with  the  sword  of 
the  Spirit,  which  is  the  word  of  God,  and  then  we 
need  not  fear  what  the  sword  of  men  can  do  unto  ns. 

III.  He  imprisoned  Peter,  whom  he  had  heard 
most  of,  as  making  the  greatest  figure  among  the 
apostles,  and  whom  therefore  he  would  be  proud  of 
the  honour  of  taking  off.  Observe  here, 

1.  When  he  had  beheaded  James,  he  proceeded 
further,  he  added,  to  take  Peter  also.  Note,  Blood 
to  the  blood-thirsty  does  but  make  them  more  so  ; 
and  the  way  of  persecution,  as  of  other  sins,  is  down¬ 
hill  ;  when  men  are  in  it,  they  cannot  easily  stop 
themselves  ;  when  they  are  in,  they  find  they  must 
on  ;  Male  facta  male  factis  tegrre  ne  perpluant— 
One  evil  deed  is  covered  with  another,  so  that  there 
is  no  passage  through  them.  They  that  take  one 
bold  step  in  a  sinful  way,  give  Satan  advantage 
against  them  to  tempt  them  to  take  another,  and 
provoke  God  to  leave  them  to  themselves,  to  go 


119 


THE  ACTS,  XII. 


Irom  bad  to  worse.  It  is  therefore  our  wisdom  to 
take  heed  of  the  beginnings  of  sin. 

2.  He  did  this  because  he  saw  it  fileased  the  Jews. 
Observe,  The  Jews  made  themsevles  guilty  of  the 
Dlood  of  James  by  shewing  themselves  well  pleased 
with  it  afterward,  though  they  had  not  excited  He¬ 
rod  to  it.  There  are  accessaries  ex  post  facto — af¬ 
ter  the  fact ;  and  they  will  be  reckoned  with  as  per¬ 
secutors,  who  take  pleasure  in  others’  persecuting, 
who  delight  to  see  good  men  ill  used,  and  cry,  Aha , 
■so  would  we  have  it ;  or  at  least  secretly  approve  of 
it.  For,  bloody  persecutors,  when  they  perceive 
themselves  applauded  for  that  which  every  one 
ought  to  cry  shame  upon  them  for,  are  encouraged 
to  ' go  on,  and  have  their  hands  strengthened  and 
their  hearts  hardened,  and  the  checks  of  their  own 
consciences  smothered ;  nay,  it  is  as  strong  a  temp¬ 
tation  to  them  to  do  the  like  as  it  was  here  to  He¬ 
rod,  because  he  saw  it  pleased  the  Jews.  Though 
he  had  no  reason  to  fear  displeasing  them  if  he  did 
not,  as  Pilate  condemned  Christ,  yet  he  hoped  to 
please  them  by  doing  it,  and  so  to  make  an  interest 
among  them,  and  make  amends  for  displeasing  them 
in  something  else.  Note,  Those  make  themselves 
an  easy  prey  to  Satan,  who  make  it  their  business 
to  please  men. 

3.  Notice  is  taken  of  the  time  when  Herod  laid 
hold  on  Peter  ;  Then  were  the  days  of  unleavened 
bread.  It  was  at  the  feast  of  the  passover,  when 
their  celebrating  the  memorial  of  their  typical  de¬ 
liverance  should  have  led  them  to  the  acceptance 
of  their  spiritual  deliverance  ;  instead  of  that,  they, 
under  pretence  of  zeal  for  the  law,  were  most  vio¬ 
lently  fighting  against  it,  and,  in  the  days  of  unlea¬ 
vened  bread ,  were  most  soured  and  embittered  with 
the  old  leaven  of  malice  and  wickedness.  At  the 
passover,  when  the  Jews  came  from  all  parts  to  Je¬ 
rusalem  to  keep  the  feast,  they  irritated  one  another 
against  the  Christians  and  Christianity,  and  were 
then  more  violent  than  at  other  times. 

4.  Here  is  an  account  of  Peter’s  imprisonment ; 
( v .  4.)  When  he  had  laid  hands  on  him,  and,  it  is 
likely,  examined  him,  he  put  him  in  prison,  into  the 
inner  prison ;  some  say,  into  the  same  prison  into 
which  he  and  the  other  apostles  were  cast  some 
years  before,  and  were  then  rescued  out  of  it  by  an 
angel,  ch.  5.  18.  He  was  delivered  to  four  quater¬ 
nions  of  soldiers,  that  is,  to  sixteen,  who  were  to  be 
a  guard  upon  him,  four  at  a  time,  that  he  should  not 
make  his  escape,  or  be  rescued  by  his  friends. 
Thus  they  thought  they  had  him  fast. 

5.  Herod’s  design  was,  after  Easter,  to  bring' him 
forth  unto  the  people.  (1.)  He  would  make  a  spec¬ 
tacle  of  him.  Probably,  he  had  put  James  to  death 
privately  ;  which  the  people  had  complained  of,  not 
Decause  it  was  an  unjust  thing  to  put  a  man  to  death, 
without  giving  him  a  public  hearing,  but  because  it 
deprived  them  of  the  satisfaction  of  seeing  him  exe¬ 
cuted;  and  therefore  Herod,  now  that  he  knows 
their  minds,  will  gratify  them  with  the  sight  of  Pe¬ 
ter  in  bonds,  of  Peter  upon  the  block,  that  they  may 
feed  their  eyes  with  such  a  pleasing  spectacle.  And 
very  ambitious  surely  he  was  to  please  the  people, 
who  was  willing  thus  to  please  them!  (2.)  He 
would  do  this  after  Easter,  /utra  re  ^dtr^a — after 
the  passover,  certainly  so  it  ought  to  be  read,  for  it 
is  the  same  word  that  is  always  so  rendered  ;  and  to 
insinuate  the  introducing  of  a  gospel-feast,  instead 
of  the  passover,  when  we  have  nothing  in  the  New 
Testament  of  such  a  thing,  is  to  mingle.  Judaism 
with  our  Christianity.  Herod  would  not  condemn 
him  till  the  passover  was  over,  some  think,  for  fear 
lest  he  should  have  such  an  interest  among  the  peo¬ 
ple,  that  they  should  demand  the  release  of  him, 
according  to  the  custom  of  the  feast :  or,  after  the 
hurry  of  the  feast  was  over,  and  the  town  was  emp¬ 
ty,  he  would  entertain  them  with  Peter’s  public 


trial  and  execution.  Thus  was  the  plot  laid,  and 
both  Herod  and  the  people  long  to  have  the  feast 
over,  that  they  may  gratify  themselves  with  this 
barbarous  entertainment. 

5.  Peter  therefore  was  kept  in  prison : 
but  prayer  was  made  without  ceasing  of 
the  church  unto  God  for  him.  G.  And 
when  Herod  would  have  brought  him  forth, 
the  same  night  Peter  was  sleeping  between 
two  soldiers,  bound  with  two  chains :  and 
the  keepers  before  the  door  kept  the  pri¬ 
son.  7.  And,  behold,  the  angel  of  the  Lord 
came  upon  him,  and  a  light  shined  in  the 
prison :  and  he  smote  Peter  oh  the  side, 
and  raised  him  up,  saying,  Arise  up  quick¬ 
ly.  And  his  chains  fell  off  from  his  hands. 
8.  And  the  angel  said  unto  him,  Gird  thy¬ 
self,  and  bind  on  thy  sandals.  And  so  he 
did.  And  he  saith  unto  him,  Cast  thy  gar¬ 
ment  about  thee,  and  follow  me.  9.  And 
he  went  out,  and  followed  him ,  and  wist 
not  that  it  was  true  which  was  done  by  the 
angel;  but  thought  he  saw  a  vision.  10. 
When  they  were  past  the  first  and  the  se¬ 
cond  ward,  they  came  unto  the  iron  gate 
that  leadeth  unto  the  city ;  which  opened 
to  them  of  his  own  accord  :  and  they  went 
out,  and  passed  on  through  one  street ;  and 
forthwith  the  angel  departed  from  him. 
11.  And  when  Peter  was  come  to  himself, 
he  said,  Now  I  know  of  a  surety,  that  the 
Lord  hath  sent  his  angel,  and  hath  deli¬ 
vered  me  out  of  the  hand  of  Herod,  and 
from  all  the  expectation  of  the  people  of 
the  Jews.  1 2.  And  when  he  had  consider¬ 
ed  the  thing ,  he  came  to  the  house  of  JVJary 
the  mother  of  John,  whose  surname  was 
Mark ;  where  many  were  gathered  toge¬ 
ther  praying.  1 3.  And  as  Peter  knocked 
at  the  door  of  the  gate,  a  damsel  came  to 
hearken,  named  llhoda.  14.  And  when 
she  knew  Peter’s  voice,  she  opened  not  the 
gate  for  gladness,  but  ran  in,  and  told  how 
Peter  stood  before  the  gate.  15.  And  they 
said  unto  her,  Thou  art  mad.  But  she 
constantly  affirmed  that  it  was  even  so. 
Then  said  they,  It  is  his  angel.  1G.  But 
Peter  continued  knocking :  and  when  they 
had  opened  the  door ,  and  saw  him,  they 
were  astonished.  17.  But  he  beckoning 
unto  them  with  the  hand  to  hold  their 
peace,  declared  unto  them  how  the  Lord 
had  brought  him  out  of  the  prison.  And 
he  said,  Go  shew  these  things  unto  James, 
and  to  the  brethren.  And  he  departed,  and 
went  into  another  place.  1 S.  Now  as  soon 
as  it  was  day,  there  was  no  small  stir 
among  the  soldiers,  what  was  become  of 
Peter.  19.  And  when  Herod  had  sought 
for  him,  and  found  him  not,  he  examined 


120 


THE  ACTS,  XII. 


the  keepers,  and  commanded  that  they 
should  be  put  to  death.  And  he  went 
down  from  Judea  to  Cesarea,  and  there 
abode. 

We  have  here  an  account  of  Peter’s  deliverance 
out  of  prison,  by  which  the  design  of  Herod  against 
him  was  defeated,  and  his  life  preserved  for  further 
service,  and  a  stop  given  to  this  bloody  torrent. 
Now, 

1.  One  thing  that  magnified  his  deliverance,  was, 
that  it  was  a  signal  answer  to  prayer  ;  ( v .  5.)  Peter 
Wus  kept  in  prison  with  a  great  deal  of  care,  so  that 
it  was  altogether  impossible,  either  by  force  or  by 
stealth,  to  get  him  out ;  but  prayer  was  made  with¬ 
out  ceasing  of  the  church  unto  God  for  him  ;  for 
prayers  and  tears  are  the  church’s  arms ;  there¬ 
with  she  lights,  not  only  against  her  enemies,  but 
for  her  friends  :  and  to  those  means  they  have  re¬ 
course. 

1.  The  delay  of  Peter’s  trial  gave  them  time  for 
prayer.  It  is  probable  that  James  was  hurried  off, 
so  suddenly,  and  so  privately,  that  they  had  not 
time  to  pray  for  him  ;  God  so  ordering  it,  that  they 
should  not  have  space  to  pray,  when  he  designed 
they  should  not  have  the  thing  they  prayed  for. 
James  must  be  offered  upon  the  sacrifice  and  service 
of  their  faith,  and  therefore  prayer  for  him  is  res¬ 
trained  and  prevented  ;  but  Peter  must  be  continued 
to  them,  and  therefore  prayer  for  him  is  stirred  up, 
and  time  is  given  them  for  it,  by  Herod’s  putting 
off  the  prosecution.  Howbeit,  he'  meant  not  so,  nei¬ 
ther  did  his  heart  think  so. 

2.  They  were  very  particular  in  their  prayers  for 
him,  that  it  would  please  God,  some  way  or  other, 
to  defeat  Herod’s  purpose,  and  to  snatch  the  lamb 
out  of  the  jaws  of  the  lion.  The  death  of  James 
alarmed  them  to  a  greater  fervency  in  their  prayers 
for  Peter ;  for  if  they  be  broken  thus  with  breach 
upon  breach,  they  fear  that  the  enemy  will  jnake  a 
full  end.  Stephen  is  not,  and  James  is  not,  and  will 
they  take  Peter  also  ?  All  these  things  are  against 
them  ;  this  will  be  sorrow  upon  sorrow,  Phil.  2. 
27.  Note,  Though  the  death  and  sufferings  of 
Christ’s  ministers  may  be  made  greatly  to  serve  the 
interests  of  Christ’s  kingdom,  yet  it  is  the  duty  and 
concern  of  the  church,  earnestly  to  pray  for  their 
life,  liberty,  and  tranquillity  ;  and  sometimes  Pro¬ 
vidence  orders  it,  that  they  are  brought  into  immi¬ 
nent  danger,  to  stir  up  prayer  for  them. 

3.  Prayer  was  made  without  ceasing;  it  was, 
<ar^<Tto^>i  Ixtiw — fervent  prayer ;  it  is  the  word  that 
is  used  concerning  Christ’s  praying  in  his  agony 
more  earnestly ;  it  is  the  fervent  prayer  of  the 
righteous  man  that  is  effectual,  and  availeth  much. 
Some  think,  it  denotes  the  constancy  and  continu¬ 
ance  of  their  prayers  ;  so  we  take  it ;  they  prayed 
without  ceasing :  it  was  an  extended  prayer;  they 
prayed  for  his  release  in  their  public  assemblies, 
private  '>nes,  perhaps,  for  fear  of  the  Jews ;  then 
they  wen.  home,  and  prayed  for  it  in  their  families  ; 
then  retired  into  their  closets,  and  prayed  for  it 
there  ;  so  they  prayed  without  ceasing:  or  first  one 
knot  of  them,  and  then  another,  and  then  a  third, 
kept  a  day  of  prayer,  or  rather  a  night  of  prayer, 
for  him,  v.  12.  Kote,  Times  of  public  distress  and 
danger  should  be  praying  times  with  the  church  ; 
we  must  pray  always,  but  then  especially. 

II.  Another  thing  that  magnified  his  deliverance, 
was,  thatw//erc  the  king's  commandment  and  decree 
drew  near  to  be  put  in  execution,  then  his  deliver¬ 
ance  was  wrought,  as  Esth.  9.  1,  2.  Let  us  observe 
when  his  deliverance  came. 

1.  It  was  the  very  night  before  Herod  designed 
to  bring  him  forth,  which  made  it  to  be  so  much  the 
greater  consolation  to  his  friends,  and  confusion  to 


his  enemies.  It  is  probable  that  some  who  had  an 
interest  in  Herod,  or  those  about  him,  had  been  im¬ 
proving  it  to  get  a  discharge  for  Perer,  but  in  vain  ; 
Herod  resolves  he  shall  die  ;  and  now  they  despair 
of  prevailing  that  way,  for  to-morrow  is  the  day  set 
for  the  bringing  him  forth;  and,  it  is  likely,  they 
will  make  as  quick  work  with  him  as  with  his  Mas¬ 
ter;  and  now  God  opened  a  door  of  escape  for  him. 
Note,  God’s  time  to  help  is  when  things  are  brought 
to  the  last  extremity,  when  there  is  none  shut  up  or 
left;  (Ueut.  32.  36.)  and  for  that  reason  it  has  been 
said,  “The  worse  the  better.”  When  Isaac  is 
bound  upon  the  altar,  and  the  knife  in  the  hand,  and 
the  hand  stretched  out  to  slay  him,  then  Jehovah- 
jireh,  the  Lord  will  provide. 

2.  It  was  when  he  was  fast  bound  with  two  chains, 
between  two  soldiers;  so  that  if  he  offer  to  stir,  he 
wakes  them  ;  and  beside  this,  though  the  prison- 
doors,  no  doubt,  were  locked  and  bolted,  yet,  to 
make  sure  work,  the  keepers  before  the  cloor  kept 
the  prison,  that  no  one  might  so  much  as  attempt  to 
rescue  him.  Never  could  the  art  of  man  do  more 
to  secure  a  prisoner  !  Herod,  no  doubt,  said,  as  Pi¬ 
late,  (Matt.  27.  65.)  Make  it  as  sure  as  ye  can. 
When  men  will  think  it  too  hard  for  God,  God  will 
make  it  appear  that  he  is  too  hard  for  them. 

3.  It  was  when  he  was  sleeping  between  the  sol¬ 
diers ;  fast  asleep  ;  (1.)  Not  terrified  with  his  dan¬ 
ger,  though  it  was  very  imminent,  and  there  was 
no  visible  way  for  his  escape.  There  was  but  a  step 
between  him  and  death,  and  yet  he  could  lay  him 
down  in  peace,  and  sleep  ;  sleep  in  the  midst  of  his 
enemies,  sleep  when,  it  may  be,  they  were  awake  ; 
having  a  good  cause  that  he  suffered  for,  and  a  good 
conscience  that  he  suffered  with,  and  being  assured 
that  God  would  issue  his  trial  that  way  that  should 
be  most  for  his  glory,  having  committed  his  cause  to 
him  that  judgeth  righteously,  his  soul  dwells  at  ease  ; 
and  even  in  prison,  between  two  soldiers,  God  gives 
him  sleep,  as  he  doth  to  his  beloved.  (2.)  Not  ex¬ 
pecting  his  deliverance.  He  did  not  keep  awake, 
looking  to  the  right  hand ,  or  to  the  left,  for  relief, 
but  lay  asleep,  and  was  perfectly  surprised  with  his 
deliverance.  Thus  the  church;  (Ps.  126.  1.)  We 
were  like  them  that  dream. 

III.  It  also  magnified  his  deliverance  very  much, 
that  an  angel  was  sent  from  heaven  on  purpose  to 
rescue  him  ;  which  made  his  escape  both  practica¬ 
ble  and  warrantable.  This  angel  brought  him  a 
legal  discharge,  and  enabled  him  to  make  use  of  it. 

1.  The  angel  of  the  Lord  came  upon  him  ;  Wtrs — 
stood  over  him;  he  seemed  as  one  abandoned  by 
men,  yet  not  forgotten  of  his  God  ;  the  Lord  think- 
eth  upon  him.  Gates  and  guards  keep  all  his  friends 
from  him,  but  cannot  keep  the  angels  of  God  from 
him  :  and  they  invisibly  encamp  round  about  them 
that  fear  God,  to  deliver  them,  (Ps.  34.  7.)  and 
therefore  they  need  not  fear,  though  an  host  of  ene 
mies  encamp  against  them,  Ps.  27.  3.  Wherever 
the  people  of  God  are,  and  however  surrounded, 
they  have  a  way  open  heavenward,  nor  can  any 
thing  intercept  their  intercourse  with  God. 

2.  A  light  shined  in  the  prison  ;  though  it  was  a 
dark  place,  and  in  the  night,  Peter  shall  see  his  waj 
clear.  Some  observe,  that  we  do  not  find  in  the 
Old  Testament,  that  where  angels  appeared,  the 
light  shone  round  about  them  ;  for  that  was  a  dark 
dispensation,  and  the  glory  of  angels  was  then  veil¬ 
ed ;  but  in  the  New  Testament,  when  mention  is 
made  of  the  appearing  of  angels,  notice  is  taken  of 
the  light  that  they  appeared  in  ;  for  it  is  by  the  gos¬ 
pel  that  the  upper  world  is  brought  to  light.  The 
soldiers,  to  whom  Peter  was  chained,  were  either 
struck  into  a  deep  sleep  for  the  present,  (as  Saul 
and  his  soldiers  were  when  David  carried  off  his 
spear  and  cruse  of  water,)  or  if  they  were  awake, 

I  the  appearance  of  the  angel  made  them  to  shake. 


THE  ACTS,  XII. 


12  J 


and  to  become  as  dead  men,  as  it  was  with  the  guard 
set  on  Christ’s  sepulchre. 

3.  The  angel  awaked  Peter,  by  giving  him  a  blow 
on  his  side,  a  gentle  touch,  enough  to  rouse  him  out 
of  his  sleep,  though  so  fast  asleep,  that  the  light  that 
shone  upon  him  did  not  awake  him.  When  good 
people  slumber  in  the  time  of  danger,  and  are  not 
awaked  by  the  light  of  the  word,  and  the  discove¬ 
ries  it  gives  them,  let  them  expect  to  be  Smitten  on 
the  side  by  some  sharp  affliction  ;  better  be  raised 
Up  so,  than  left  asleep.  The  language  of  this 
stroke,  was,  Arise  u/i  quickly  ;  not  as  if  the  angel 
feared  coming  short  by  his  delay,  but  Peter  must 
not  be  indulged  in  it.  When  David  hears  the  sound 
of  the  going  on  the.  tbps  of  the  mulberry  trees,  then 
he  must  rise  up  quickly,  and  bestir  himself 

4.  His  chains  fell  off  from  his  hands.  It  seems, 
they  had  handcuffed  him,  to  make  him  sure,  but 
God  loosed  his  bands  ;  and  if  they  fall  off  from  his 
hands,  it  is  as  well  as  if  he  had  the  strength  of  Sam¬ 
son  to  break  them  like  threads  of  tow.  Tradition 
makes  a  mighty  rout  about  these  chains,  and  tells  a 
formal  story  that  one  of  the  soldiers  kept  them  for 
a  sacred  relic,  and  they  were  long  after  presented 
to  Eudoxia  the  empress,  and  I  know  not  what  mi¬ 
racles  are  said  to  be  wrought  by  them  ;  and  the  Ro¬ 
mish  church  keep  a  feast  on  the  first  of  August 
yearly  in  remembrance  of  Peter’s  chains,  Festum 
vinculorum  Petri — The  feast  of  Peter’s  chains; 
whereas  this  was  at  the  passover.  Surely  they  are 
thus  fond  of  Peter’s  chains,  in  hopes  with  them  to 
enslave  the  world  ! 

5.  He  was  ordered  to  dress  himself  presently,  and 
follow  the  angel  ;  and  he  did  so,  v.  8,  9.  When  Pe¬ 
ter  was  awake,  he  knew  not  what  to  do  but  as  the 
angel  directed  him.  (1.)  He  must  gird  himself; 
for  those  that  slept  in  their  clothes,  ungirt  them¬ 
selves,  so  that  they  had  nothing  to  do,  when  they 
got  up,  but  to  fasten  their  girdles.  (2.)  He  must 
bind  on  his  sandals,  that  he  might  be  fit  to  walk. 
Those  whose  bonds  are  loosed  by  the  power  of  di¬ 
vine  grace,  must  have  their  feet  shod  with  the  pre¬ 
paration  of  the  gospel  of  peace.  (3.)  He  must  cast 
his  garments  about  him,  and  come  away  as  he  was, 
and  follow  the  angel  ;  and  he  might  go  with  a  great 
deal  of  courage  and  cheerfulness,  who  had  a  mes¬ 
senger  from  heaven  for  his  guide  and  guard  ;  he 
went  out,  and  followed  him.  Those  who  are  deli¬ 
vered  out  of  a  spiritual  imprisonment,  must  follow 
their  Deliverer,  as  Israel  when  they  went  out  of  the 
house  of  bondage  did  ;  they  went  out,  not  knowing 
whither  they  went,  but  whom  they  followed. 

Now  it  is  said,  when  Peter  went  out  after  the  an¬ 
gel,  he  wist  not  that  it  was  true  which  was  done  by 
the  angel,  that  it  was  really  matter  of  fact,  but 
thought  he  saw  a  vision ;  and  if  he  did,  it  was  not 
the  first  that  he  had  seen  :  but  by  this  it  appears 
that  a  heavenly  visi<*n  was  so  plain,  and  carried  so 
much  of  its  own  evidence  along  with  it,  that  it  was 
hard  to  distinguish  between  what  was  done  in  fact 
and  what  was  done  in  vision.  When  the  Lord 
brought  back  the  captivity  of  his  people,  we  were 
like  them  that  dream,  Ps.  126.  1.  Peter  was  so,  he 
thought  the  news  was  too  good  to  be  true. 

6.  He  was  led  safe  by  the  angel  out  of  danger,  v. 
10.  Guards  were  kept  at  one  pass  and  at  another, 
which  thev  were  to  make  their  way  through,  when 
they  were  out  of  the  prison,  and  they  did  so  without 
anv  opposition  ;  nay,  for  aught  that  appears,  with¬ 
out  any  discovery,  either  their  eyes  were  closed,  or 
their  hands  were  tied,  or  their  hearts  failed  them  ; 
so  it  was,  that  the  angel  and  Peter  safely  passed  the 
first  and  second  ward.  Those  watchmen  repre¬ 
sented  the  watchmen  of  the  Jewish  church,  on 
whom  God  had  poured  out  a  spirit  of  slumber,  eyes 
that  they  should  not  see,  and  ears  that  they  should 
not  hear,  Rom.  11.  8.  His  watchmen  are  blind, 

V  ol.  vi. — Q 


sleeping,  lying  down,  and  loving  to  slumber.  But 
stil!  there  is  an  iron  gate,  after  all,  that  will  stop 
them,  and  if  the  guards  can  but  recover  themselves, 
there  they  may  recover  their  prisoners,  as  Pharaoh 
hoped  to  take  Israel  at  the  Red  Sea;  however,  up 
to  that  gate  they  march,  and,  like  the  Red  Sea  be¬ 
fore  Israel,  it  opened  to  them  ;  they  did  not  so  much 
as  put  a  hand  to  it,  but  it  opened  of  its  own  accord, 
by  an  invisible  power ;  and  thus  was  fulfilled  in  the 
letter  what  was  figuratively  promised  to  Cyrus* 
(Isa.  45.  1,  2.)  I  will  open  before  him  the  two-leaved 
gates,  will  break  in  pieces  the  gates  of  brass,  and  cut 
in  sunder  thnbars  of  iron.  And  probably,  the  iron 
gate  shut  again  of  itself,  that  none  of  the  guards 
might  pursue  Peter.  Note,  When  God  will  work 
salvation  for  his  people,  no  difficulties  in  their  way 
are  insuperable  :  but  even  gates  of  iron  aie  made  to 
open  of  their  own  accord.  T  his  iron  gate  led  into 
the  city  out  of  the  castle  or  tower  ;  whether  w>thin 
the  gates  of  the  city  or  without,  is  not  certain,  so 
that  when  they  were  through  this,  they  were  got 
into  the  street. 

This  deliverance  of  Peter  represents  to  us  our  re¬ 
demption  by  Christ,  which  is  often  spoken  of  as  the 
setting  of  prisoners  free,  not  only  the  proclaiming  of 
liberty  to  the  captives,  but  the  bringing  them  out  of 
the  prison-house.  The  application  of  the  redemp¬ 
tion  in  the  conversion  of  souls,  is  the  sending  forth 
of  the  prisoners,  by  the  blood  of  the  covenant,  out  of 
the  pit  wherein  is  no  water,  Zech.  9.  11.  The  grace 
of  God,  like  this  angel  of  the  Lord,  brings  light  first 
into  the  prison,  by  tlue  opening  of  the  understand¬ 
ing  ;  smites  the  sleeping  sinner  on  the  side,  bv  the 
awakening  of  the  conscience  ;  causes  the  chains  to 
fall  off  from  the  hands,  by  the  renewing  of  the  will ; 
and  then  gives  the  word  of  command.  Gird  thyself, 
and  follow  me.  Difficulties  are  to  be  passed  through, 
and  the  opposition  of  Satan  and  his  instruments,  a 
first  and  second  ward,  .  hn  untoward  generation, 
from  which  we  are  concerned  tc  save  ourselves ; 
and  we  shall  be  saved  by  the  grace  of  Gcd,  if  we 
put  ourselves  under  the  divine  conduct.  And  at 
length  the  iron  gate  shall  be  opened  to  us,  to  enter 
into  the  New  Jerusalem,  where  we  shall  be  per¬ 
fectly  freed  from  all  the  marks  of  our  captivity, 
and  brought  into  the  glorious  liberty  of  the  children 
of  God. 

7.  When  this  was  done,  the  angel  departed  from 
him,  and  left  him  to  himself ;  he  was  out  of  danger 
from  his  enemies,  and  needed  no  guard  ;  he  knew 
wh^re  he  was,  and  how  to  find  out  his  friends,  and 
needed  no  guide,  and  therefore  his  heavenly  guard 
and  guide  bids  him  farewell.  Note,  Miracles  are 
not  to  be  expected,  when  ordinary  means  are  to  be 
used.  When  Peter  has  now  no  more  wards  to  pass, 
or  iron  gates  to  get  through,  he  needs  only  the  or¬ 
dinary  invisib’e  ministration  of  the  angels,  who  en¬ 
camp  round  about  them  that  fear  God,  and  deliver 
them. 

IV.  Having  seen  how  his  deliverance  was  mag 
nified,  we  are  next  to  see  how  it  was  manifested 
both  to  himself  and  others,  and  how,  being  made 
great,  it  was  made  known.  We  are  here  told, 

1.  How  Peter  came  to  himself,  and  so  came  him¬ 
self  to  the  knowledge  of  it,  v.  1 1.  So  many  strange 
and  surprising  things  coming  together  upon  a  man 
just  waked  out  of  sleep,  put  him  for  the  present  into 
some  confusion  ;  so  that  he  knew  not  where  he  was, 
nor  what  he  did,  nor  whether  it  was  fancy  or  fact  ; 
but  at  length  Peter  came  to  himself,  was  thoroughly 
awake,  and  found  that  it  was  not  a  dream,  but  a  real 
thing  ;  “  Mw  T  know  of  a  surety,  now  I  know  drsSZe 
— truly,  now  I  know  that  it  is  truth,  and  not  an 
illusion  of  the  fancy.  Now  I  am  well  satisfied  con 
cerning  it,  that  the  Lord  Jesus  hath  sent  his  angel, 
for  angels  are  subject  to  him  and  go  on  his  errands, 
and  by  him  hath  delivered  me  out  of  the  hands  oj 


122 


THE  ACTS,  XII. 


Herod,  who  thought  he  had  me  fast,  and  so  hath  1 
disappointed  all  the  expectation  o  f  the  people  of  the 
Jews,  who  doubted  not  to  see  Peter  cut  off  the  next 
day,  and  hoped  it  was  the  one  neck  of  Christianity, 
in  which  it  would  all  be  struck  off  at  one  blow.” 
For  which  reason  it  was  a  cause  of  great  expecta¬ 
tion,  among  not  only  the  common  people,  but  the 
great  people  of  the  Jews.  Peter,  when  he  recol-  ■ 
lected  himself,  perceived  of  a  truth  what  great  things  j 
God  had  done  for  him,  which  at  first  he  could  not 
believe  for  joy.  Thus  souls  who  are  delivered  out 
of  a  spiritual  bondage,  are  not  at  first  aware  what 
God  has  wrought  in  them  ;  many  have  the  truth  of 
grace,  that  want  the  evidence  of  it.  They  are  ques-  ; 
tioning,  whether  there  be  indeed  this  change  wrought  j 
in  them,  or  whether  they  have  not  been  all  this 
while  in  a  dream.  But  when  the  Comforter  comes, 
whom  the  Father  will  send,  sooner  or  later  he  will 
let  them  know  of  a  surety  what  a  blessed  change  is 
wrought  in  them,  and  what  a  happy  state  they  are 
brought  into. 

2.  How  Peter  came  to  his  friends,  and  brought  the 
knowledge  of  it  to  them.  Here  is  a  particular  ac¬ 
count  of  this,  and  it  is  very  entertaining. 

(1.)  He  considered  the  thing,  ( v .  12.)  considered 
how  imminent  his  danger  was,  how  great  his  deli¬ 
verance  ;  and  now  what  has  he  to  do,  what  im¬ 
provement  must  he  make  of  this  deliverance  ? 
What  must  he  do  next  ?  God’s  providence  leaves 
room  for  the  use  of  our  prudence  ;  and  what  he  has 
begun,  though  he  has  undertaken  to  perform  and 
perfect  it,  he  expects  we  should  consider  the  thing. 

(2.)  He  went  directly  to  a  friend’s  house,  which, 
it  is  likely,  lay  near  to  the  place  where  he  was  ;  it 
wa3  the  house  of  Mary,  a  sister  of  Barnabas,  and 
mother  of  John  Mark,  whose  house,  it  should  seem, 
was  frequently  made  use  of  for  the  private  meeting 
of  the  disciples  ;  either,  because  it  was  large,  and 
would  hold  many,  or  befcause  it  lay  obscure,  or  be¬ 
cause  she  was  more  forward  than  others  were  to  open 
her  doors  to  them  ;  and,  no  doubt,  it  was,  like  the 
house  of  Obededom,  blessed  for  the  ark’s  sake.  A 
church  in  the  house  makes  it  a  little  sanctuary. 

(3.)  There  he  found  many  that  were  gathered  to¬ 
gether  praying,  at  the  dead  time  of  the  night,  pray¬ 
ing  for  Peter,  who  was  the  next  day  to  come  upon 
his  trial,  that  God  would  find  out  some  way  or  other 
for  his  deliverance.  Observe,  [1.]  They  continued 
in  prayer,  in  token  of  their  importunity  ;  they  did 
not  think  it  enough  once  to  have  presented  his  case 
to  God,  but  they  did  it  again  and  again’.  Thus'THerz 
ought  always  to  pray,  and  not  to  faint.  As  long  as 
we  are  kept  waiting  for  a  mercy,  we  must  continue 
praying  for  it.  [2.]  It  should  seem  that  now  when 
the  affair  came  near  to  a  crisis,  and  the  very  next 
day  was  fixed  for  the  determining  of  it,  they  wTere 
more  fervent  in  prayer  than  before  ;  and  it  was  a 
good  sign  that  God  intended  to  deliver  Peter,  when 
he  thus  stirred  up  a  spirit  of  prayer  for  his  deliver¬ 
ance,  for  he  never  said  to  the  seed  of  Jacob,  Seek  ye 
my  face  in  vain.  [3.]  They  gathered  together  for 
prayer  on  this  occasion  ;  though  that  would  make 
them  obnoxious  to  the  government  if  they  were  dis¬ 
covered,  yet  they  know  what  an  encouragement 
Christ  gave  to  joint-prayer,  Matt.  18.  19,  20.  And 
it  was  always  the  practice  of  God’s  praying  people 
to  unite  their  forces  in  prayer,  as  Esth.  4.  16.  2 
Chron.  20.  4.  [4.  ]  They  were  many  that  were  got 

together  for  this  work,  as  many  perhaps  as  the  room 
would  hold  ;  and  first  one  prayed,  and  then  another 
of  those  who  gave  themselves  to  the  word  and  pray¬ 
er,  the  rest  joining  with  them  ;  or  if  they  had  not 
ministers  among  them,  no  doubt  but  there  were 
manv  private  Christians  that  knew  how  to  pray,  and 
to  pray  pertinently,  and  to  continue  long  in  prayer, 
when  the  affections  of  those  who  joined  were  so  stir- 

*xl  as  to  keep  pace  with  them  upon  such  an  occa¬ 


sion.  This  was  in  the  night,  when  others  were 
asleep,  which  was  an  instance  both  of  their  prudence 
and  of  their  zeal.  Note,  It  is  good  for  Christians  to 
have  private  meetings  for  prayer,  especiallv  in  times 
of  distress,  and  not  to  let  fall  or  forsake  such  assem¬ 
blies.  [5.]  Peter  came  to  them  when  they  were 
thus  employed  :  which  was  an  immediate  present 
answer  to  their  prayer.  It  was  as  if  God  should  say, 
“You  are  praying  that  Peter  may  be  restored  to 
you  ;  now  here  he  is.”  While  they  are  yet  speaking, 
I  will  hear,  Isa.  65.  24.  Thus  the  angel  was  sent 
with  an  answer  of  peace  to  Daniel’s  prayer,  while 
he  was  praying,  Dan.  9.  20,  21.  Ask,  and  it  shall 
be  given. 

(4.)  He  knocked  at  the  gate,  and  had  much  ado  to 
get  them  to  let  him  in  ;  (U  13 — 16.)  Peter  knocked 
at  the  door  of  the  gate,  designing  bv  it  to  awaken 
them  out  of  their  sleep,  and,  for  aught  that  appears, 
not  knowing  that  he  disturbed  them  in  their  devo¬ 
tions.  Yet  if  his  friends  were  permitted  to  speak 
with  him  in  private  in  the  prison,  it  is  possible  he 
might  know  of  this  appointment,  and  this  was  it 
which  he  recollected  and  considered  when  he  deter¬ 
mined  to  go  to  that  house,  where  he  knew  he  should 
find  many  of  his  friends  together.  Now  when  he 
knocked  there,  [1.]  A  damsel  came  to  hearken  ;  not 
to  open  the  door  till  she  knew  who  was  there,  a 
friend  or  a  foe,  and  what  their  business  was,  fearing 
informers.  Whether  this  damsel  was  one  of  the 
family  or  one  of  the  church,  whether  a  servant  or  a 
daughter,  does  not  appear  ;  it  should  seem  by  her 
being  named,  that  she  was  of  note  among  the  Chris¬ 
tians,  and  more  zealouslv  affected  to  the  better  part 
than  most  of  her  age.  [2.  ]  She  knew  Peter’s  voice, 
having  often  heard  him  pray,  and  preach,  and  dis¬ 
course,  with  a  great  ut-ai  oi  pleasure.  But  instead 
of  letting  him  in  immediately  out  of  the  cold,  she 
opened  riot  the  gate  for  gladness.  Thus  sometimes, 
in  a  transport  of  affection  to  our  friends,  we  do  that 
which  is  unkind.  In  an  ecstasy  of  joy  she  forgets 
herself,  and  opened  not  the  gate.  [3.]  She  ran  in, 
and  probably  went  up  to  an  upper  room  where  they 
were  together,  and  told  them  that  Peter  was  cer¬ 
tainly  at  the  gate,  though  she  had  not  courage  enough 
to  open  the  gate,  for  fear  she  should  be  deceived, 
and  it  should  be  the  enemy.  But  when  she  spake  of 
Peter’s  being  there,  they  said,  “  7 nou  art  mad  ;  it 
is  impossible  it  should  be  he,  for  he  is  in  prison.” 
Sometimes  that  which  we  most  earnestly  wish  for 
we  are  most  backward  to  believe,  because  we  are 
afraid  of  imposing  upon  ourselves,  as  the  disciples, 
who,  when  Christ  was  risen,  believed  riot  for  joy. 
However,  she  stood  to  it,  that  it  was  he.  Then  said 
they,  It  is  his  angel,  v.  15.  First,  “  It  is  a  messen¬ 
ger  from  him,  that  makes  use  of  his  name  so  some 
take  it ;  ayytk(®r  often  signifies  no  more  than  a  mes¬ 
senger.  It  is  used  of  John’s  messengers,  (Luke  7. 
24,  27.)  of  Christ’s, — 9.  52.  When  the  damsel  was 
confident  it  was  Peter)  because  she  knew  his  voice, 
they  thought  it  was  because  he  that  stood  at  the 
door,  had  called  himself  Peter,  and  therefore  offer 
this  solution  of  the  difficulty,  •'  It  is  one  that  comes 
with  an  errand  from  him,  and  thou  didst  mistake  as 
if  it  had  been  he  himself.”  Dr.  Hammond  thinks 
this  the  easiest  way  of  understanding  it.  Secondly, 
“It  is  his  guardian  angel,  or  some  other  angel,  that 
has  assumed  his  shape  and  voice,  and  stands  at  the 
gate  in  his  resemblance  some  think,  that  they 
supposed  his  angel  to  appear  as  a  presage  of  his 
death  approaching ;  and  this  agrees  with  a  notion 
which  the  vulgar  have,  that  sometimes  before  per¬ 
sons  have  died,  their  ward  has  been  seen,  that  is, 
some  spirit  exactly  in  their  likeness  for  countenance 
and  dress,  when  they  themselves  have  been  at  the 
same  time  in  some  other  place  :  thev  call  it  tho:r 
ward,  that  is  their  angel,  who  is  their  gnawl.  It  so, 
they  concluded  this  an  ill  omen,  that  their  praver. 


123 


THE  ACTS,  XII. 


•were  denied,  and  that  the  language  of  the  apparition 
was,  “  Let  it  suffice  you,  Veter  roust  die,  say  no  more 
of  that  matter.  ”  And  if  we  understand  it  so,  it  only 
proves  that  they  had  then  such  an ».  pinion  of  a  man’s 
ward  being  seen  a  little  before  hi:  death,  but  does 
not  prove  that  there  is  such  a  thing  Others  think, 
they  took  this  to  be  an  angel  from  heaven,  sent  to 
oring  them  a  grant  to  their  prayers.  But  why  should 
they  imagine  that  angel  to  assume  the  voice  and 
ohape  of  Peter,  when  we  find  not  any  thing  like  it  in 
the  appearance  of  angels  ?  Perhaps,  they  herein 
spake  the  language  of  the  Jews,  who  had  a  fond  con¬ 
ceit,  that  every  good  man  has  a  particular  tutelar 
angel,  that  has  the  charge  of  him,  and  sometimes 
personates  him.  The  heathen  called  it  a  good 
genius  that  attended  a  man  ;  but  since  no  other 
scripture  speaks  of  such  a  thing,  this  •  alone  is  too 
weak  to  bear  the  weight  of  such  a  doctrine.  We 
are  sure  that  the  angels  are  ministering  spirits  for 
the  good  of  the  heirs  of  salvation  ;  that  they  have  a 
charge  concerning  them,  and  pitch  their  tents  round 
about  them  ;  and  we  need  not  be  solicitous  that 
every  particular  saint  should  have  his  guardian  an¬ 
gel,  when  we  are  assured  he  has  a  guard  of  angels. 

(5.)  At  length  they  let  him  in  ;  (u.  16.)  He  con¬ 
tinued  knocking  though  they  delayed  to  open  to  him, 
and  at  last  they  admitted  him.  The  iron  gate, 
which  opposed  his  enlargement,  opened  of  itself, 
without  so  much  as  once  knocking  at  it ;  but  the  door 
of  his  friend’s  house  that  was  to  welcome  him,  does 
not  open  of  its  own  accord,  but  must  be  knocked  at, 
long  knocked  at ;  lest  Peter  should  be  puffed  up  by 
the  honours  which  the  angel  did  him,  he  meets  with 
this  mortification,  by  a  seeming  slight  which  his 
friends  put  upon  him.  But  when  they  saw  him,  they 
were  astonished,  were  filled  with  wonder  and  joy  in* 
him,  as  much  as  they  were  but  just  now  with  sorrow 
and  fear  concerning  him.  It  was  both  surprising 
and  pleasing  to  them  in  the  highest  degree. 

(6.)  Peter  gave  them  an  account  of  his  deliver¬ 
ance  ;  when  he  came  to  the  company  that  were 
gathered  together  with  so  much  zeal  to  pray  for 
him,  they  gathered  about  him  with  no  less  zeal  to 
congratulate  him  on  his  deliverance  ;  and  herein 
they  were  so  noisy,  that  when  Peter  himself  begged 
them  to  consider  what  peril  he  was  yet  in,  if  they 
should  be  overheard,  he  could  not  make  them  hear 
him,  but  was  forced  to  beckon  to  them  with  the  hand 
to  hold  their  peace,  and  had  much  ado  thereby  to 
command  silence,  while  he  declared  unto  them  how 
the  Lord  Jesus  had  by  an  angel  brought  him  out  of 
prison  ;  and,  it  is  very  likely,  having  found  them 
praying  for  his  deliverance,  he  did  not  part  with 
them  till  he  and  they  had  together  solemnly  given 
thanks  to  God  for  his  enlargement ;  or  if  h& could 
not  stay  to  do  it,  it  is  likely,  they  stayed  together  to 
do  it ;  for  what  is  won  by  prayer  must  be  worn  with 
praise  ;  and  God  must  always  have  the  glory  of  that 
which  we  have  the  comfort  of.  When  David  de¬ 
clares  what  God  had  done  for  his  soul,  he  blesses 
God  who  had  not  turned  away  his  prayer,  Ps.  66. 
16,  20. 

(7. )  Peter  sent  the  account  to  others  of  his  friends ; 
Go,  shew  these  things  to  James,  and  to  the  brethren 
with  him  ;  who  perhaps  were  met  together  in  ano¬ 
ther  place  at  the  same  time,  upon  the  same  errand 
to  the  throne  of  grace  ;  which  is  one  way  of  keeping 
up  the  communion  of  saints,  and  wrestling  with  God 
in  praver,  acting  in  concert,  though  at  a  distance  ; 
like  Esther  and  Mordecai.  He  would  have  James 
and  his  company  to  know  of  his  deliverance,  not 
only  that  they  might  be  eased  of  their  pain,  and 
delivered  from  their  fears  concerning  Peter,  but 
that  they  might  return  thanks  to  God  with  him  and 
for  him.  Observe,  Though  Herod  had  slain  one 
James  with  the  sword,  yet  here  was  another  James, 
and  that  in  Jerusalem  too,  that  stood  up  in  his  room 


to  preside  among  the  brethren  there  ;  for  when  God 
has  work  to  do,  he  will  never  want  instruments  to 
do  it  with. 

(8.)  Peter  had  nothing  more  to  do  for  the  present 
than  to  shift  for  his  own  safety,  which  he  did  ac¬ 
cordingly  ;  he  departed,  and  went  into  another  place 
more  obscure,  and  therefore  more  safe.  He  knew 
the  town  very  well,  and  knew  where  to  find  a  place 
that  would  be  a  shelter  to  him.  Note,  Even  the  Chris¬ 
tian  law  of  self-denial  and  suffering  for  Christ,  has 
not  abrogated  and  repealed  the  natural  law  of  self- 
preservation,  and  care  for  our  own  safety,  as  far  as 
God  gives  an  opportunity  of  providing  for  it  by  law¬ 
ful  means. 

V.  Having  seen  the  triumph  of  Peter’s  friends  in 
his  deliverance,  let  us  next  observe  the  confusion  of 
his  enemies  thereupon  ;  which  was  so  much  the 
greater,  because  peoples  expectation  was  so  much 
raised  of  the  putting  of  him  to  death. 

1. .  The  guards  were  in  the  utmost  consternation 
upon  it,  for  they  knew  how  highly  penal  it  was  to 
them  to  let  a  prisoner  escape,  that  they  had  charge 
of ;  (v.  18. )  As  soon  as  it  was  day,  and  they  found 
their  prisoner  gone,  there  was  no  small  stir  or  strife, 
as  some  read  it,  among  the  soldiers,  what  was  become 
of  Peter ;  he  is  gone,  and  nobody  knows  how  or 
which  way.  They  thought  themselves  as  sure  as 
could  be  of  him  but  last  night ;  yet  now  the  bird  is 
flown,  and  they  can  hear  no  tale  or  tidings  of  him. 
This  set  them  together  by  the  ears  ;  one  says,  “  It 
was  your  fault the  other,  “Nay,  but  it  was  yours 
having  no  other  way  to  clear  themselves,  but  by  ac¬ 
cusing  one  another.  With  us,  if  but  a  prisoner  for 
debt  escape,  the  sheriff  must  answer  for  the  debt. 
Thus  have  the  persecutors  of  the  gospel  of  Christ 
been  often  filled  with  vexation  to  see  its  cause  con¬ 
quering,  notwithstanding  the  opposition  they  have 
given  to  it. 

2.  Houses  were  searched  in  vain  for  the  rescued 
prisoner  ;  (y.  19.)  Herod  sought  for  him,  and  found 
him  not.  Who  can  find  whom  God  hath  hidden  ? 
Baruch  and  Jeremiah  are  safe,  though  searched  for, 
because  the  Lord  has  hid  them,  Jer.  36.  26.  In  times 
of  public  danger,  all  believers  have  God  for  their 
Hiding-place ;  which  is  such  a  secret,  that  there 
the  ignorant  world  cannot  find  them  ;  such  a  strength, 
that  the  impotent  world  cannot  reach  them. 

3.  The  keepers  were  reckoned  with  for  a  permis¬ 
sive  escape  ;  Herod  examined  the  keepers,  and  find¬ 
ing  that  they  could  give  no  satisfactory  account  how 
Peter  got  away,  hecommanded  that  they  should  be 
put  to  death,  according  to  the  Roman  law,  and  that. 
(1  Kings  20.  39.)  If  by  any  means  he  be  missing, 
then  shall  thy  life  go  for  his  life.  It  is  probable  that 
these  keepers  had  been  more  severe  with  Peter  than 
they  needed  to  be,  (as  the  jailor,  ch.  16.  24.)  and 
had  been  abusive  to  him,  and  to  others  that  had  been 
their  prisoners  upon  the  like  account ;  and  now  justly 
are  they  put  to  death  for  that  which  was  not  their 
fault,  and  by  him  too  that  had  set  them  to  work  to 
vex  the  church.  When  the  wicked  are  thus  snared 
in  the  work  of  their  own  hands,  the  Lord  is  known 
by  the  judgments  which  he  executes.  Or,  if  they 
had  not  thus  made  themselves  obnoxious  to  the  jus¬ 
tice  of  God,  and  it  be  thought  hard  that  innocent 
men  should  suffer  thus  for  that  which  was  purely 
the  act  of  God  ;  we  may  easily  admit  the  conjecture 
of  some,  that  though  they  were  commanded  to  be  pu 
to  death,  to  please  the  Jews,  who  were  sadly  disap¬ 
pointed  by  Peter’s  escape,  vet  they  were  not  exe¬ 
cuted  ;  but  Herod’s  death,  immediately  after,  pr<  - 
vented  it. 

4.  Herod  himself  retired  upon  it ;  He  went  dowi 
from  Judea  to  Cesarea,  and  there  abode.  He  was 
vexed  to  the  heart,  as  a  lion  disappointed  of  his 
prey  ;  and  the  more  because  he  had  so  much  raised 
the  expectation  of  the  people  of  the  Jews  concerning 


124  •  THE  ACTS,  XII. 


Peter,  had  told  them  how  he  would  very  shortly  j 
gratify  them  with  the  sight  of  Peter’s  head  in  a 
charger,  which  would  oblige  them  as  much  as  John 
Baptist’s  did  Herodias  ;  it  made  him  ashamed  to  be  ' 
robbed  of  this  boasting,  and  to  see  himself,  notwith¬ 
standing  his  confidence,  disabled  to  make  his  words 
good.  This  is  such  a  mortification  to  his  proud  spirit, 
that  he  cannot  bear  to  stay  in  Judea,  but  away  he 
goes  to  Cesarea.  Josephus  mentions  this  coming  of 
Herod  to  Cesarea,  at  the  end  of  the  third  year  of  his 
reign  over  all  Judea;  ( Antiquit .  19.  7.)  and  says,  he 
came  thither  to  solemnize  the  plays  that  were  kept 
there,  by  a  vast  concourse  of  the  nobility  and  gentry 
of  the  kingdom,  for  the  health  of  Cxsar,  and  in 
honour  of  him. 

20.  And  Herod  was  highly  displeased 
with  them  of  Tyre  and  Sidon  :  but  they 
came  with  one  accord  to  him,  and,  having 
made  Blastus  the  king’s  chamberlain  their 
friend,  desired  peace  ;  because  their  coun- ! 
try  was  nourished  by  the  king’s  country. 
21.  And  upon  a  set  day  Herod,  arrayed  in 
royal  apparel,  sat  upon  his  throne,  and 
made  an  oration  unto  them.  22.  And  the 
people  gave  a  shout,  saying ,  It  is  the  voice 
of  a  god,  and  not  of  a  man.  23.  And  im¬ 
mediately  the  angel  of  the  Lord  smote  him, 
because  he  gave  not  God  the  glory :  and 
he  was  eaten  of  worms,  and  gave  up  the 
ghost.  24.  But  the  word  of  God  grew  and 
multiplied.  25.  And  Barnabas  and  Saul 
returned  from  Jerusalem,  when  they  had 
fulfilled  their  ministry,  and  took  with  them 
John,  whose  surname  was  Mark. 

In  these  verses,  we  have, 

I.  The  death  of  Herod.  God  reckoned  with  him, 
m>t  only  for  his  putting  James  to  death,  but  for  his 
design  and  endeavour  to  put  Peter  to  death  ;  for  sin- 
n<  rs  will  lie  called  to  an  account,  not  only  for  the 
w  ckedness  of  their  deeds,  but  for  the  wickedness 
of  their  endeavours  ;  (Ps.  28.  4.)  for  the  mischief 
they  have  done,  and  the  mischef  they  would  have 
done.  It  was  but  a  little  while  that  Herod  lived 
after  this.  Some  sinners  God  makes  quick  work 
with.  Ooserve, 

1.  How  the  measure  of  his  iniquity  was  filled  up  ; 
it  was  pride  that  did  it ;  that  is  it  that  commonly  goes 
more  immediately  before  destruction,  and  -a  haughty 
spirit  before  a  fall.  Ncbuchadnezzer  had  been  a 
very  blood}’  man,  and  a  great  persecutor  ;  but  the  1 
word  that  was  in  the  king’s  mouth  when  the  judg¬ 
ments  of  God  fell  upon  him,  was  a  proud  word  ;  Is 
not  this  great  Babylon  that  I  have  built  ?  Dan.  4. 
30,  31.  It  is  the  glory  of  God  to  look  on  every  one 
that  is  firoud,  and  bring  him  low,  Job  40.  11.  The 
instance  of  it  here  is  very  remarkable,  and  shews 
how  God  resists  the  proud. 

(1.)  The  men  of  Tyre  and  Sidon  had,  it  seems, 
offended  Herod  ;  those  cities  were  now  under  the 
Roman  yoke,  and  some  misdemeanors  they  had  been 
guilty  of,  which  Herod  highly  resented,  and  was  re¬ 
solved  they  should  feel  his  resentment.  Some  very  j 
small  matter  would  serve  such  a  proud  imperious 
man  as  Herod  was  for  a  provocation,  where  he  was 
minded  to  pick  a  quarrel.  He  was  highly  displeased 
with  this  people,  and  they  must  be  made  to  know 
that  his  wrath  was  as  the  roaring  of  a  lion,  as  mes¬ 
sengers  of  death. 

(2.)  The  offenders  truckled,  being  convinced,  if  | 
not  that  they  had  done  amiss,  yet  that  it  was  in  vain  j 
o  contend  with  such  a  potent  adversary,  who,  right  | 


or  wrong,  would  be  voo  hard  for  tnem  ;  they  sub 
mitted,  and  were  willing  upon  any  terms  to  make 
peace  with  him.  Observe,  [1.]  The  reason  why 
they  were  desirous  to  have  the  matter  accommo¬ 
dated  ;  because  their  country  was  nourished  by  the 
king’s  country.  Tyre  and  Sidon  were  trading  cities, 
and  had  little  land  belonging  to  them,  but  were  al¬ 
ways  supplied  with  corn  from  the  land  of  Canaan  ; 
Judah  and  Israel  traded  in  their  market,  wheat , 
and  honey,  and  oil.  Ezek.  27.  17.  Now  if  Herod 
should  make  a  law  to  prohibit  the  exportation  of 
corn  to  Tyre  and  Sidon,  (which  they  knew  not  but 
a  man  so  revengeful  as  he  might  soon  do,  not  caring 
how  many  were  famished  by  it,)  their  country  would 
be  undone  ;  so  that  it  was  their  interest  to  keep  in 
with  him.  And  is  it  not  then  our  wisdom  to  make 
our  peace  with  God,  and  humble  ourselves  before 
him,  who  have  a  much  more  constant  and'necessary 
dependence  upon  him,  than  one  country  can  have 
upon  another  r  for  in  him  we  live,  and  move,  and 
have  our  being.  [2.]  The  method  they  took  to  pre¬ 
vent  a  rupture  ;  They  made  Blastus  the  king’s  cham¬ 
berlain  their  friend  ;  it  is  very  likely,  with  bribes 
and  good  presents  ;  that  is  usually  the  way  for  men 
to  make  courtiers  their  friends.  And  it  is  the  hard 
fate  of  princes,  that  they  must  have  not  only  their 
affairs,  but  their  affections  too,  governed  by  such 
mercenary  tools  :  yet  such  men  as  Herod,  that  will 
not  be  governed  by  reason,  had  better  be  so  govern¬ 
ed  than  bv  pride  and  passion.  Blastus  had  Herod’s 
ear,  and  has  the  art  of  mollifying  his  resentments ; 
and  a  time  is  fixed  for  the  ambassadors  of  Tyre  and 
Sidon  to  come  and  make  a  public  submission,  to  beg 
his  majesty’s  pardon,  throw  themselves  upon  his 
clemency,  and  promise  never  again  to  offend  in  the 
like  kind  ;  and  that  which  will  thus  feed  his  pride, 
shall  serve  to  cool  his  passion. 

(3.)  Herod  appeared  in  all  the  pomp  and  grandeur 
he  had  ;  he  was  arrayed  in  his  royal  apparel,  (v.  21. ) 
and  sat  upon  his  throne.  Josephus  gives  an  account 
of  this  splendid  appearance  which  Herod  made  upon 
this  occasion.  Antiquit.  lib.  19.  cap.  7.  He  says, 
that  Herod  at  this  time  wore  a  robe  of  cloth  of  sil¬ 
ver,  so  richly  woven,  and  framed  with  such  art, 
that  when  the  sun  shone,  it  reflected  the  light  with 
such  a  lustre  as  dazzled  the  eyes  of  the  spectators, 
and  struck  an  awe  upon  them.  Foolish  people  value 
men  by  their  outward  appearance  ;  and  no  better 
are  they  who  value  themselves  by  the  esteem  of 
such  ;  who  court  it,  and  recommend  themselves  to 
it,  as  Herod  did,  who  thought  to  make  up  the  want 
of  a  royal  heart,  with  his  royal  apparel;  and  sat 
upon  his  throne,  as  if  that  gave  him  a  privilege  to 
trample  upon  all  about  him  as  his  footstool. 

(4.)  He  made  a  speech  to  the  men  of  Tyre  and 
Sidon,  a  fine  oration,  in  which,  probably,  after  he 
had  aggravated  their  fault,  and  commended  their 
submission,  he  concluded  with  an  assurance  that  he 
would  pass  by  their  offence,  and  receive  them  into 
his  favour  again  ;  proud  enough  that  he  had  it  in 
his  power,  whom  he  would  to  keep  alrre,  as  well  as 
whom  he  would  to  slay  ;  and,  probably,  he  kept 
them  in  suspense  as  to  what  their  doom  should  be, 
till  he  made  this  oration  to  them,  that  the  act  of 
grace  might  come  to  them  with  the  more  pleasing 
surprise. 

(5.)  The  people  applauded  him,  the  people  that 
had  a  dependence  upon  him,  and  had  benefit  by  his 
favour,  they  gave  a  shout ;  and  this  was  it  they 
shouted,  It  is  the  voice  of  a  god,  and  not  of  a  ma?i, 
v.  22.  God  is  great  and  good,  and  they  thought 
such  was  Herod’s  greatness  in  his  apparel  and 
throne,  and  such  his  goodness  in  forgiving  them, 
that  he  was  worthy  to  be  called  no  less  than  a  god  : 
and  perhaps  his  speech  was  delivered  with  such  an 
air  of  majesty,  and  a  mixture  of  clemency  with  it, 
as  affected  the  auditors  thus.  Or,  it  may  be,  it  was 


195 


THE  ACTS,  XII. 


not  from  :uiv  real  impression  made  upon  their  minds, 
or  anv  '\  ^ti  or  good  thoughts  they  had  indeed  con¬ 
ceived  of  him  ;  but  how  meanly  soever  they  thought 
of  him,  they  were  resolved  thus  to  curry  favour  with 
him,  and  strengthen  the  new-made  peace  between 
him  and  them.  Thus  great  men  are  made  an  easy 
prey  to  flatterers,  if  they  lend  an  ear  to  them,  and 
encourage  them.  Grotius  here  observes,  that  though 
magistrates  are  called  gods,  (Ps.  82.  1.)  yet  kings 
or  monarc/is,  that  is,  single  persons,  are  not,  lest 
countenance  should  thereby  be  given  to  the  Gentiles, 
who  give  divine  honours  to  their  kings  alive  and 
dead,  as  here ;  but  they  are  a  college  of  senators,  or 
a  bench  of  judges,  that  are  called  gods.  In  col¬ 
legia  toto  senatorum  non  idem  erat  fiericuli ;  itaque 
eos,  non  autem  reges,  invenimus  dictos  elohim. 
Those  that  live  by  sense,  vilify  God,  as  if  he  were 
altogether  such  a  one  as  themselves  ;  and  deify  men, 
as  if  they  were  gods  ;  having  their  persons  in  admi¬ 
ration,  because  of  advantage.  This  is  not  only  a 
great  affront  to  God,  giving  that  glory  to  others,  ; 
which  is  due  to  him  alone,  but  a  great  injury  to 
those  who  are  thus  flattered,  as  it  makes  them  for¬ 
get  themselves,  and  so  puffs  them  up  with  pride, 
that  they  are  in  the  utmost  danger  possible  of  falling 
into  the  condemnation  of  the  devil. 

(6.)  These  undue  praises  he  took  to  himself, 
pleased  himself  with  them,  and  prided  himself  in 
them  ;  and  that  was  his  sin.  We  do  not  find  that 
he  had  given  any  private  orders  to  his  confidents  to  ; 
begin  such  a  shout,  or  to  put  those  words  into  the 
mouths  of  the  people,  or  that  he  returned  them 
thanks  for  the  compliment,  and  undertook  to  answer  i 
their  opinion  of  him.  But  his  fault  was,  that  he 
said  nothing,  did  not  rebuke  their  flattery,  nor  dis¬ 
own  the  title  thevliad  given  him,  nor  give  God  the 
glory,  ( v .  23.)  but  he  took  it  to  himself,  was  very 
willing  it  should  terminate  in  himself,  and  that  he 
should  be  thought  a  god  and  have  divine  honours 
paid  him.  Si  populus  vult  decipi,  decipiatiir — If 
the  people  will  be  deceived,  let  them.  And  it  was 
worse  in  him  who  was  a  Jew,  and  professed  to  be¬ 
lieve  one  God  only,  than  it  was  in  the  heathen  em¬ 
perors,  who  had  gods  many  and  lords  many. 

2.  Observe,  How  his  iniquity  was  punished  ;  Im¬ 
mediately  (v.  23.)  the  angel  of  the  Lord  smote  him, 
(by  the  order  of  Christ,  for  to  him  all  judgment  is 
committed,)  because  he  gave  not  God  the  glory  ; 
(for  God  is  jealous  for  his  own  honour,  and  will  be 
glorified  upon  those  whom  he  is  not  glorified  by  ;) 
and  he  was  eaten  of  worms,  above  ground,  and  gave 
up  the  ghost.  Now  he  was  reckoned  with  for  vex¬ 
ing  the  church  of  Christ,  killing  James,  imprisoning 
Peter,  and  all  the  other  mischiefs  he  had  done. 
Observe  in  the  destruction  of  Herod, 

(1.)  It  was  no  less  than  an  angel  that  was  the 
agent ;  the  angel  of  the  Lord,  that  angel  that  was 
ordered  and  commissioned  to  do  it,  or  that  angel 
that  used  to  be  employed  in  works  of  this  nature, 
the  destroying  angel  :  or  the  angel,  that  is,  that  an¬ 
gel  that  delivered  Peter  in  the  former  part  of  the 
chapter — that  angel  smote  Herod.  For,  those  mi¬ 
nistering  spirits  are  the  ministers  either  of  divine 
justice  or  of  divine  mercy,  as  God  is  pleased  to  em-  ; 
ploy  them.  The  angel  smote  him  with  a  sore  dis¬ 
ease  just  at  that  instant  when  he  was  strutting  at  the  | 
applauses  of  the  people,  and  adoring  his  own  sha-  , 
dow.  Thus  the  king  of  Tyre  said  in  his  pride,  I  am 
a  god,  I  sit  in  the  seat  of  God  ;  and  set  his  heart  as 
the  heart  of  God ;  but  he  shall  be  a  man,  and  no 
god,  a  weak  mortal  man,  in  the  hand  of  him  that 
siayeth  him  ;  (Ezek.  28.  2,  9.)  so  Herod  here.  Po-  1 
tent  princes  must  know,  not  only  that  God  is  omni¬ 
potent,  but  that  angels  too  are  greater  in  power  and 
might  than  they.  The  angel  smote  him,  because  he 
gave  not  the  glory  to  God ;  angels  are  jealous  for 
God’s  honour,  and  as  soon  as  ever  they  have  com-  i 


mission,  are  ready  to  smite  those  that  usurp  his  y  tv  • 
rogatives,  and  rob  God  of  his  honour. 

(2.)  It  was  no  more  than  a  worm  that  was  the 
instrument  of  Herod’s  destruction  ;  he  was  eaten  of 
worms,  cntto*.»ito@£al®j — he  became  worm- 

eaten,  so  it  must  be  read  ;  rotten  he  was,  and  he  be¬ 
came  like  a  piece  of  rotten  wood.  The  body  in  the 
grave  is  destroyed  by  worms  ;  but  Herod’s  body 
putrefied  while  he  was  yet  alive,  and  bred  the 
worms  that  began  to  feed  upon  it  betimes  ;  so  Anti- 
ochus,  that  great  persecutor,  died.  See  here,  [1.] 
What  vile  bodies  those  are  which  we  carry  about 
with  us  ;  they  carry  about  with  them  the  seeds  of 
their  own  dissolution,  by  which  they  will  soon  be 
destroyed  whenever  God  does  but  speak  the  word. 
Surprising  discoveries  have  of  late  been  made  by 
microscopes  of  the  multitude  of  worms  that  there 
are  in  human  bodies,  and  how  much  they  contribute 
to  the  diseases  of  them  ;  which  is  a  good  reason  why 
we  should  not  be  proud  of  our  bodies,  or  of  any  of 
their  accomplishments;  and  why  we  should  not  pam¬ 
per  our  bodies,  for  that  is  but  feeding  the  worms, 
and  feeding  them  for  the  worms.  [2.]  See  what 
weak  and  contemptible  creatures  God  can  make 
the  instruments  of  his  justice,  when  he  pleases. 
Pharaoh  is  plagued  with  lice  and  flies,  Ephraim 
consumed  as  with  a  moth,  and  Herod  eaten  of  worms. 
[3.]  See  how  God  delights  not  only  to  bring  down 
proud  men,  but  to  bring  them  down  in  such  a  way 
as  is  most  mortifying,  and  pours  most  contempt  upon 
them.  Herod  is  not  only  destroyed,  but  destroved 
by  worms,  that  the  pride  of  his  glory  may  be  efiec- 
tualy  stained. 

This  story  of  the  death  of  Herod  is  particularly 
related  by  Josephus,  a  Jew,  Antiquit.  lib.  19.  cap.  7. 
thus  :  “That  Herod  came  down  to  Cesarea,  to  cele¬ 
brate  a  festival  in  honour  of  Cxsar;  that  the  second 
day  of  the  festival,  he  went  in  the  morning  to  the 
theatre,  clothed  with  that  splendid  robe  mentioned 
before  ;  that  his  flatterers  saluted  him  as  a  god, 
begged  that  he  would  be  propitious  to  them  ;  that 
hitherto  they  had  reverenced  him  as  a  man,  but 
now  they  would  confess  to  be  in  him  something 
more  excellent  than  a  mortal  nature.  That  he  did 
not  refuse  or  correct  this  impious  flattery  ;  (so  the 
historian  expresses  it ;)  but,  presently  after,  looking 
up,  he  saw  an  owl  perched  over  his  head,  and  was 
at  the  same  instant  seized  with  a  most  violent  pain 
in  his  bowels,  and  gripes  in  his  belly,  which  were 
exquisite  from  the  very  first ;  that  he  turned  his 
eyes  upon  his  friends,  and  said  to  this  purpose  ;  Now 
I,  whom  you  called  a  god,  and  therefore  immortal, 
must  be  proved  a  man,  and  mortal.  That  his  tor¬ 
ture  continued  without  intermission,  or  the  least 
abatement,  and  then  he  died  in  the  fifty-fourth  year 
of  his  age,  when  he  had  been  king  seven  years. 

II.  The  progress  of  the  gospel  after  this. 

1.  The  word  of  God  grew  and  multiplied ;  as 
seed  sown,  which  comes  up  with  a  great  increase 
thirty,  sixtv,  a  hundred-fold  ;  wherever  the  gospel 
was  preached,  multitudes  embraced  it,  and  were 
added  to  the  church  bv  it,  v.  24.  After  the  death 
of  James,  the  word  of  God  grew  ;  for  the  church, 
the  more  it  was  afflicted,  the  more  it  multiplied, 
like  Israel  in  Egvpt.  The  courage  and  com  foil  of 
the  martyrs,  and  God’s  owning  them,  did  more  to 
invite  them  to  Christianity,  than  their  sufferings  did 
to  deter  them  from  it.  After  the  death  of  Herod 
the  word  of  God  got  ground.  When  such  a  perse¬ 
cutor  was  taken  off  by  a  dreadful  judgment,  many 
were  thereby  convinced,  that  the  cause  of  Christi¬ 
anity  was  doubtless  the  cause  of  Christ,  and  there¬ 
fore  ernbmced  it. 

2.  Barnabas  and  Saul  returned  to  Antioch  as 
soon  as  they  had  dispatched  the  business  they  were 
sent  upon  ;  JiTien  they  had  fulfilled  their  ministry, 
had  paid  in  their  money  to  the  proper  persons. 


1-26 


THE  ACTS,  XIII. 


and  taken  care  about  the  due  distribution  of  it  to 
those  for  whom  it  was  collected,  they  returned  from 
Jerusalem.  Though  they  had  a  great  many  friends 
there,  yet  at  present  their  work  lay  at  Antioch  ;  and 
where  our  business  is,  there  we  should  be  ;  and  no 
longer  from  it  than  is  requisite.  When  a  minister 
is  called  abroad  upon  any  service,  when  he  has  ful¬ 
filled  that  ministry,  he  ought  to  remember  that  he 
has  work  to  do  at  home,  which  wants  him  there, 
and  calls  him  thither.  Barnabas  and  Saul,  when 
they  went  to  Antioch,  took  with  them  John,  whose 
surname  was  Mark,  at  whose  mother’s  house  they 
had  that  meeting  for  prayer  which  we  read  of  v.  12. 
She  was  sister  to  Barnabas.  It  is  probable  that  Bar¬ 
nabas  lodged  there,  and  perhaps  Paul  with  him, 
while  they  were  at  Jerusalem,  and  that  was  it  that 
occasii^ied  the  meeting  there  at  that  time  ;  for 
wherever  Paul  was,  he  would  have  some  good  work 
a  doing  ;  and  their  intimacy  in  that  family  while 
they  were  at  Jerusalem,  occasioned  their  taking  a 
son  of  that  family  with  them  when  they  returned, 
to  be  trained  up  under  them,  and  employed  by  them, 
in  the  service  of  the  gospel.  Educating  young  men 
for  the  ministry,  and  entering  them  into  it,  is  a  very 
good  work  for  elder  ministers  to  take  care  of,  and  of 
good  service  to  the  rising  generation. 

CHAP.  XIII. 

We  have  not  yet  met  with  any  thing  concerning  the  spreading 
of  the  gospel  to  the  Gentiles,  which  bears  any  proportion 
to  the  largeness  of  that  commission,  Go,  and  disciple  all 
nations.  The  door  was  opened  in  the  baptizing  of  Corne¬ 
lius  and  his  friends;  but  since  then  we  had  the  gospel 
preached  to  the  Jews  only,  ch.  11..  19.  It  should  seem  as 
if  the  light  which  began  to  shine  upon  the  Gentile  world, 
had  withdrawn  itself.  But  here  in  this  chapter  that  work, 
that  great  good  work,  is  revived  in  the  midst  of  the  years  ; 
and  though  the  Jews  shall  still  have  the  first  offer  of  the 
gospel  made  to  them,  yet,  upon  their  refusal,  the  Gentiles 
shall  have  their  share  of  the  offer  of  it.  Here  is,  I.  The 
solemn  ordination  of  Barnabas  and  Saul,  by  divine  direc¬ 
tion,  to  the  ministry,  to  the  great  work  of  spreading  the  gos¬ 
pel  among  tne  nations  about,  (and  it  is  probable  that  other 
apostles  or  apostolical  men  dispersed  themselves  by  order 
from  Christ,  upon  the  same  errand,  v.  1  ..3.)  II.  Their 
preaching  the  gospel  in  Cyprus,  and  the  opposition  they 
met  with  there  from  Elymas  the  sorcerer,  v. '4.  .  13.  III. 
The  heads  of  a  sermon  which  Paul  preached  to  the  Jews 
at  Antioch  in  Pisidia,  in  their  synagogue,  which  is  given 
us  as  a  specimen  of  what  they  usually  preached  to  the 
Jews,  and  the  method  they  took  with  them,  v.  14  .  .  41.  IV. 
The  preaching  of  the  gospel  to  the  Gentiles  at  their  request, 
and  upon  the  Jews’  refusal  of  it,  wherein  the  apostles  jus¬ 
tified  themselves  against  the  displeasure  which  the  Jews 
conceived  at  it,  and  God  owned  them,  v.  42  . .  49.  V.  The 
trouble  which  the  infidel  Jews  gave  to  the  apostles,  which 
obliged  them  to  remove  to  another  place,  (v.  50.  .  52.)  so 
that  the  design  of  this  chapter  is  to  shew  how  cautiously, 
how  gradually,  and  with  what  good  reason,  the  apostles 
carried  the  gospel  into  the  Gentile  world,  and  admitted 
the  Gentiles  into  the  church,  which  was  so  great  an  offence 
to  the  Jews,  and  which  Paul  is  so  industrious  to  justify  in 
his  epistles. 

l.  VOW  there  were  in  the  church  that 
was  at  Antioch,  certain  prophets 
and  teachers  ;  as  Barnabas,  and  Simeon 
that  was  called  Niger,  and  Lucius  of  Cy- 
rene,  and  Manaen,  which  had  been  brought 
up  with  Herod  the  tetrarch,  and  Saul.  2. 
As  they  ministered  to  the  Lord,  and  fast¬ 
ed,  the  Holy  Ghost  said,  Separate  me  Bar¬ 
nabas  and  Saul  for  the  work  whereunto  I 
have  called  them.  3.  And  when  they  had 
fasted  and  prayed,  and  laid  their  Hinds  on 
them,  they  sent  them  away. 

We  have  here  a  divine  warrant  and  commission 
to  Barnabas  and  Saul,  to  go  and  preach  the  gospel 


among  the  Gentiles,  and  their  ordination  to  that 
service  by  the  imposition  of  hands,  with  fasting  ami 
prayer. 

I.  Here  is  an  account  of  the  present  state  of  the 
church  at  Antioch,  which  was  planted  ch.  11.  20. 

1.  How  well  furnished  it  was  with  good  ministers  ; 
there  were  there  certain  J iro/ihets  and  teachers,  (x>. 
1.)  men  that  were  eminent  for  gifts,  graces,  and  use¬ 
fulness.  Christ,  when  he  ascended  on  high,  gave 
some  pro/ihets,  and  some  teachers;  fEph.  4.  11.) 
these  were  both.  Agabus  seems  to  have  been  a 
prophet,  and  not  a  teacher  ;  and  many  were  teach¬ 
ers,  who  were  not  prophets  ;  but  those  were  at  times 
divinely  inspired,  and  nad  instructions  immediately 
from  heaven  upon  special  occasions,  which  gave 
them  the  title  of  prophets  ;  and  withal  they  were 
stated  teachers  of  the  church  in  their  religious  as¬ 
semblies,  expounded  the  scriptures,  and  opened 
the  doctrine  of  Christ  with  suitable  applications. 
These  were  the  prophets,  and  scribes,  or  teachers, 
which  Christ  promised  to  send,  (Matt.  23.  34.)  such 
as  were  every  way  qualified  for  the  service  of  the 
Christian  church.  Antioch  was  a  great  city,  and 
the  Christians  there  were  many,  so  that  they  could 
not  all  meet  in  one  place  ;  it  was  therefore  requisite 
they  should  have  many  teachers,  to  preside  in  their 
respective  assemblies,  and  to  deliver  God’s  mind  to 
them.  Barnabas  is  first  named,  probably  because 
he  was  the  eldest,  and  Saul  last,  probably  because  he 
was  the  youngest ;  but  afterward  the  last  became 
first,  and  Saul  more  eminent  in  the  church. 

Three  others  are  mentioned.  (1.)  Simeon,  or 
Simon,  who  for  distinction-sake  was  called  Ariger, 
Simon  the  Black,  from  the  colour  of  his  hair;  like 
him  that  with  us  was  surnamed  the  Black  Prince. 
2.)  Luciits  of  Cvrene,  who,  some  think,  (and  Dr. 
jightfoot  inclines  to  it,)  was  the  same  with  this 
Luke  that  wrote  the  Acts  ;  originally  a  Cyrenian, 
and  educated  in  the  Cyrenian  college  or  synagogue 
at  Jerusalem,  and  there  first  receiving  the  gospel. 
(3.)  Manaen,  a  person  of  some  quality,  as  it  should 
seem,  for  he  was  brought  u/i  with  Herocl  the  te¬ 
trarch  ;  either  nursed  ot  the  same  milk,  or  bred  at 
the  same  school,  or  pupil  to  the  same  tutor,  or  ra¬ 
ther  one  that  was  his  constant  colleague  and  com¬ 
panion  ;  that  in  every  part  of  his  education  was  his 
comrade  and  intimate,  which  gave  him  a  fair  pros¬ 
pect  of  preferment  at  court,  and  yet  for  Christ’s 
sake  he  quitted  all  the  hopes  of  it ;  like  Moses,  who, 
when  he  was  come  to  years,  refused  to  be  called  the 
son  of  Pharaoh’s  daughter.  Had  he  joined  in  with 
Herod,  with  whom  he  was  brought  up,  he  might 
have  had  Blastus’s  place,  and  have  been  his  cham¬ 
berlain  ;  but  it  is  better  to  be  fellow-sufferer  with  a 
saint  than  fellow-persecutor  with  a  tetrarch. 

2.  How  well  employed  they  were  ;  ( v .  2.)  They 

ministered  to  the  Lord,  and  fasted.  Observe,  (1.) 
Diligent  faithful  teachers  do  truly  minister  unto  the 
Lord.  They  that  instruct  Christians,  serve  Christ ; 
they  really  do  him  honour,  and  carry  on  the  interest 
of  his  kingdom.  They  that  minister  to  the  church 
in  praying  and  preaching,  (both  which  are  included 
here,)  minister  unto  the  Lord,  for  they  are  the 
church’s  servants  for  Christ’s  sake  ;  to  him  they 
musthave  an  eyein  their  ministrations,  and  from  him 
they  shall  have  their  recompense.  (2.)  Ministering 
unto  the  Lord,  in  one  way  or  other,  ought  to  he  the 
stated  business  of  churches  and  their  teachers  ;  to 
this  work  time  ought  to  be  set  apart,  nay  it  is  set 
apart,  and  in  this  work  we  ought  to  spend  some  part 
of  every  day.  What  have  we  to  do  as  Christians  and 
ministers  but  to  se?~ae  the  Lord  Christ  ?  Col.  3.  24. 
Rom.  14.  1<8.  (3.)  Religious  fasting  is  of  use  in  our 

ministering  to  the  Lord,  both  as  a  sign  of  our  hu¬ 
miliation  and  a  means  of  our  mortification.  Though 
it  was  not  so  much  practised  by  the  disciples  of 
Christ  while  the  Bridegroom  was  with  them,  as  it 


127 


THE  ACTS,  XJII. 


tv  as  by  the  disciples  of  John,  and  of  the  Pharisees  ;  I 
yet  alter  the  Bridegroom  was  taken  away,  they 
abounded  in  it,  as  those  that  had  well  learned  to  deny 
themselves,  and  to  endure  hardness. 

II.  The  orders  given  by  the  Holy  Ghost  for  the  ' 
setting  apart  of  Barnabas  and  Saul,  while  they  were  | 
engaged  in  public  exercises  ;  the  ministers  of  the  j 
several  congregations  in  the  city  joining  in  one  solemn  j 
fast  or  day  of  prayer,  the  Holy  Ghost  said,  either  by 
a  voice  from  heaven,  or  by  a  strong  impulse  on  the 
minds  of  those  of  them  that  were  prophets,  Sefiarate 
me  Barnabas  and  Saul  for  the  work  whereunto  I 
have  called  them.  He  does  no  specify  the  work, 
but  refers  to  a  former  call  which  they  themselves 
knew  the  meaning  of,  whether  others  did  or  no  ;  as 
for  Saul,  he  was  particularly  told  that  he  must  bear 
Christ’s  name  to  the  Gentiles,  ( ch .  9.  15.)  that  he 
must  be  sent  to  the  Gentiles,  ( ch .  22.  21.)  the  matter 
was  settled  between  them  at  Jerusalem  before  this, 
that  as  Peter,  James  and  John,  laid  out  themselves 
among  them  of  the  circumcision,  so  Paul  and  Bar¬ 
nabas  should  go  to  the  heathen.  Gal.  2.  7 — 9.  Bar¬ 
nabas,  it  is  likely,  knew  himself  designed  for  that 
service  as  well  as  Paul.  Yet  they  would  not  thrust 
themselves  into  this  harvest,  though  it  appeared 

Elenteous,  till  they  received  their  orders  from  the 
nrd  of  the  harvest  ;  Thrust  in  thy  sickle,  for  the 
harvest  is  rifle,  Rev.  14.  15.  The  orders  were,  Se¬ 
parate  me  Barnabas  and  Saul.  Observe  here, 

1.  Christ  by  his  Spirit  has  the  nomination  of  his 
ministers  ;  for  it  is  by  the  Spirit  of  Christ  that  they 
are  both  qualified  in  some  measure  for  his  service, 
inclined  to  it,  and  taken  off  from  other  cares  incon¬ 
sistent  with  it.  There  are  some  whom  the  Holy 
Ghost  lias  separated  for  the  service  of  Christ,  has 
distinguished  from  others  as  men  that  are  offered, 
and  that  willingly  offer  themselves  to  the  temple- 
service  ;  and  concerning  them,  directions  are  given  to 
those  who  are  competent  judges  of  the  sufficiency  of 
the  abilities,  and  the  sincerity  of  the  inclination,  to 
separate  them. 

2.  Christ’s  ministers  are  separated  to  him  and  to 
the  Holy  Ghost ;  Separate  them  to  me  ;  they  are  to 
be  employed  in  Christ’s  work,  and  under  the  Spirit’s 
guidance,  to  the  glory  of  God  the  Father. 

3.  All  that  are  separated  to  Christ  as  his  min¬ 
isters,  are  separated  to  work  ;  Christ  keeps  no 
servants  to  be  idle.  If  any  man  desires  the  office 
of  a  bishop,  he  desires  a  good  work  ;  that  is  it  which 
he  is  separated  to,  to  labour  in  the  word  and  doc¬ 
trine.  They  are  separated  to  take  pains,  not  to  take 
state. 

4.  The  work  of  Christ’s  ministers,  to  which  they 
are  to  be  separated,  is  work  that  is  already  set¬ 
tled,  and  that  which  all  Christ’s  ministers  hitherto 
have  been  called  to,  and  which  they  themselves 
have  first  been,  by  an  external  call,  directed  to,  and 
have  chosen. 

III.  Their  ordination,  pursuant  to  these  orders  : 
not  to  the  ministry  in  general,  (Barnabas  and  Saul 
had  both  of  them  been  ministers  long  before  this,) 
but  to  a  particular  service  in  the  ministry,  which 
had  something  peculiar  in  it,  and  which  required  jj 
a  fresh  commission  ;  which  commission  God  saw  fit 
at  this  time  to  transmit  by  the  hands  of  these  prophets 
and  teachers,  for  the  giving  of  this  direction  to  the 
church,  that  teachers  should  ordain  teachers,  (for 
prophets  we  are  not  now  any  longer  to  expect,)  and 
that  those  who  have  the  dispensing  of  the  oracles  of  i 
Christ  committed  to  them,  should,  for  the  benefit  of 
posterity,  commit  the  same  to  faithful  men,  who  shall 
be  able  also  to  teach  others,  2  Tim.  2.  2.  So  here, 
Simeon,  and  Lucius,  and  Manaen.  faithful  teachers 
at  this  time  in  the  church  of  Antioch,  when  they  had 
fasted  and  prayed,  laid  their  hands  on  Barnabas 
and  Saul,  and  sent  them  away,  (i/.  3.)  according  to 
the  directions  received.  Observe, 


1.  They  prayed  for  them.  When  good  men  are 
going  fon.li  about  good  work,  thev  ought  to  be  so¬ 
lemnly  and  particularly  prayed  for,  especially  by 
their  brethren  that  are  their  fellow-labourers  and 
fellow-soldiers. 

2.  They  joined  fasting  with  their  prayers,  as 
they  did  in  their  other  ministrations,  v.  3.  Christ 
has  taught  tis  this  by  his  abstaining  from  sleep,  (a 
night-fast,  if  I  may  so  call  it,)  the  night  before  he 
sent  forth  his  apostles,  that  he  might  spend  it  in 
prayer. 

3.  They  laid  their  hands  on  them.  Hereby,  (1.) 
They  gave  them  their  manumission,  dismission,  or 
discharge,  from  the  present  service  they  were  en¬ 
gaged  in,  in  the  church  of  Antioch  ;  acknowledging 
not  only  that  they  went  off  fairly  and  with  consent, 
but  honourably  and  with  a  good  report.  (2.)  They 
implored  a  blessing  upon  them  in  their  present  un¬ 
dertaking,  begged  that  God  would  be  with  them, 
and  give  them  success;  and  in  order  to  this,  that 
they  might  be  filled  with  the  Holy  Ghost  in  their 
work.  This  Very  thing  is  explained  ch.  14.  26.  where 
it  is  said,  concerning  Paul  and  Barnabas,  that  from 
Antioch  they  had  been  recommended  to  the  grace  of 
God  for  the  work  which  they  fulfilled.  As  it  was  an 
instance  of  the  humility  of  Barnabas  and  Saul,  that 
they  submitted  to  the  imposition  of  the  hands  of  those 
that  were  their  equals,  or  rather  their  inferiors  ;  so 
it  was  of  the  good  disposition  of  the  other  teachers, 
that  they  did  not  envy  Barnabas  and  Saul  the  honour 
to  which  they  were  preferred,  but  cheerfully  com¬ 
mitted  it  to  them,  with  hearty  prayers  for  them  ; 
and  they  sent  them  away  with  all  expedition,  out  of 
a  concern  for  those  countries  where  they  were  to 
break  up  fallow  ground. 

4.  So  they,  being  sent  forth  by  1  he  Holy 
Ghost,  departed  unto  Seleucia ;  and  from 
thence  they  sailed  to  Cyprus.  5.  And  when 
they  were  at  Salamis,  they  preached  the 
word  of  God  in  the  synagogues  of  the  Jews : 
and  they  had  also  John  to  their  minister. 
6.  And  when  they  had  gone  through  the 
isle  unto  Paphos,  they  found  a  certain  •sor¬ 
cerer,  a  false  prophet,  a  Jew,  whose  name 
was  Bar-jesus :  7.  Which  was  with  the 
deputy  of  the  country,  Sergius  Pa  ulus,  a 
prudent  man  ;  who  called  for  Barnabas  and 
Saul,  and  desired  to  hear  the  word  of  God. 
8.  But  Elymas  the  sorcerer,  (for  so  is  his 
name  by  interpretation,)  withstood  them, 
seeking  to  turn  away  the  deputy  from  the 
faith.  9.  Then  Saul,  (who  also  is  called 
Paul,)  filled  with  the  Holy  Ghost,  set.  his 
eyes  on  him;  10.  And  said,  O  full  of  all 
subtlety  and  all  mischief,  thou  child  of  the 
devil,  thou  enemy  of  all  righteousness,  w  ilt 
thou  not  cease  to  pervert  the  right  ways  of 
the  Lord  ?  1 1.  And  now,  behold,  the  hand 
of  the  Lord  is  upon  thee,  and  thou  shalt  be 
blind,  not  seeing  the  sun  for  a  season.  And 
immediately  there  fell  on  him  a  mist  and  a 
darkness;  and  he  went  about  seeking  some 
to  lead  him  by  the  hand.  12.  Then  the 
deputy,  when  he  sawT  what  was  done,  be¬ 
lieved,  being  astonished  at  the  doctrine  of 
the  Lord.  13.  Now  when  Paul  and  his 
company  loosed  from  Paphos,  they  came 


123 


THE  ACTS,  XIII. 


to  Perga  in  Pamphylia :  and  John  depart¬ 
ing  from  them  returned  to  Jerusalem. 

In  these  verses,  we  have, 

I.  A  general  account  of  the  coming  of  Barnabas 
and  Saul  to  the  famous  island  of  Cyprus  ;  and  per¬ 
haps  thitherward  they  steered  their  course,  because 
Barnabas  was  a  native  of  that  country,  (ch.  4.  36.) 
and  he  was  willing  they  should  have  the  first  fruits 
of  his  labours,  pursuant  to  his  new  commission.  Ob¬ 
serve, 

1.  Their  being  sent  forth  by  the  Holy  Ghost  was 
the  great  thing  that  encouraged  them  in  this  under¬ 
taking,  v.  4.  If  the  Holy  Ghost  send  them  forth, 
he  will  go  along  with  them,  strengthen  them,  carry 
them  on  in  their  work,  and  give  them  success  ;  and 
then  they  fear  no  colours,  but  can  cheerfully  venture 
upon  a  stormy  sea  from  Antioch,  which  was  now  to 
them  a  quiet  harbour. 

2.  They  came  to  Seleucia,  the  sea-port  town  op¬ 
posite  to  Cyprus,  from  thence  crossed  the  sea  to 
Cyprus ;  and  in  that  island  the  first  city  they  came 
to,  was,  Salamis,  a  city  on  the  east  side  of  the  island, 
(t>.  5.)  and  when  they  had  sown  good  seed  there, 
thence  they  went  onward  through  the  isle,  (v.  6.) 
till  they  came  to  Paphos,  which  lay  on  the  western 
coast. 

3.  They  fireached  the  word  of  God,  wherever 
they  came,  in  the  synagogues  of  the  Jews ;  so  far 
were  they  from  excluding  them,  that  they  gave 
them  the  preference,  and  so  left  those  among  them, 
who  believed  not,  inexcusable  ;  they  would  have 
gathered  them,  but  they  would  not.  They  did  not 
act  clandestinely,  nor  preach  the  Messiah  to  others 
unknown  to  them,  but  laid  their  doctrine  open  to  the 
censure  of  the  rulers  of  their  synagogues,  who  might, 
if  they  had  any  thing  to  say,  object  against  it.  Nor 
would  they  have  acted  separately,  but  in  concert 
with  them,  if  they  had  not  driven  them  out  from 
them,  and  from  their  synagogues. 

4.  They  had  John  to  their  minister  ;  not  their  ser¬ 
vant  in  common  things,  but  their  assistant,  in  the 
things  of  God  ;  either  to  prepare  their  way  in  places 
where  they  designed  to  come,  or  to  carry  on  their 
work  in  places  where  they  had  begun  it,  or  to  con¬ 
verse  familiarly  with  those  to  whom  they  preached 
publicly,  and  explain  things  to  them  ;  and  such  a 
one  might  be  many  ways  of  use  to  them,  especially 
in  a  strange  country. 

II.  A  particular  account  of  their  encounter  with 
Ely  mas  the  sorcerer,  whom  they  met  with  at  Pa/ihos, 
where  the  governor  resided  ;  a  place  famous  for  a 
temple  built  to  Venus  there,  thence  called  Pa/ihia 
Venus ;  and  therefore  there  was  more  than  ordinary 
need  that  the  Son  of  God  should  be  manifested  to  de¬ 
stroy  the  works  of  the  devil. 

1.  There  the  defiuly,  a  Gentile,  Sergius  Paulus 
by  name,  encouraged  the  apostles,  and  was  willing 
to  hear  their  message.  He  was  governor  of  the  coun¬ 
try,  under  the  Roman  emperor  ;  proconsul  or  pro¬ 
praetor,  such  a  one  as  we  should  call  lord  lieutenant 
of  the  island ;  he  had  the  character  of  a  prudent 
man,  an  intelligent,  considerate  man,  that  was  ruled 
by  reason,  not  passion  or  prejudice  ;  which  appeared 
by  this,  that,  having  a  character  of  Barnabas  and 
Saul,  he  sent  for  them,  and  desired  to  hear  the  word 
of  God.  Note,  That  which  we  hear  has  a  tendency 
to  lead  us  to  God,  it  is  prudence  to  desire  to  hear 
more  of  it.  Those  are  wise  people,  however  they 
may  be  ranked  among  the  foolish  of  this  world,  who 
are  inquisitive  after  the  mind  and  will  of  God.  Though 
he  was  a  great  man,  and  a  man  in  authority,  and  the 
preachers  of  the  gospel  were  men  that  made  no  figure, 
yet,  if  they  have  a  message  from  God,  let  him  know 
what  it  is,  and  if  it  appear  fo  be  so,  he  is  ready  to 
receive  it. 

2.  There  Elvmas,  a  Jew,  a  sorcerer,  opposed  them, 


and  did  all  he  could  to  obstruct  their  progress.  This 
justified  the  apostles  in  turning  to  the  Gentiles,  that 
this  Jew  was  so  malignant  against  them. 

(1.)  This  Elymas  was  a  pretender  to  the  gift  oj 
prophecy ,  a  sorcerer,  a  false-prophet ;  one  that 
would  be  taken  for  a  divine,  because  he  was  skilled 
in  the  arts  of  divination  ;  was  a  conjurer,  and  took  on 
him  to  tell  people  their  fortune,  and  to  discover 
things  lost,  and  probably  was  in  league  with  the 
devil  for  that  purpose  ;  his  name  was  Bar-jesus — 
the  son  of  Joshua  ;  it  signifies  the  son  of  salvation  ; 
but  the  Syriac  calls  him,  Bar-shoma — the  son  oj 
pride ;  filius  inflationis — the  son  of  inf  am  motion. 

(2.)  He  was  hanging  on  at  court,  was  with  the  de¬ 
puty  of  the  country ;  it  does  not  appear  that  the 
deputy  called  for  him,  as  he  did  for  Barnabas  and 
Saul ;  but  he  thrust  himself  upon  him,  aiming,  no 
doubt,  to  make  a  hand  of  him,  and  get  money  by 
him. 

(3.)  He  made  it  his  business  to  withstand  Barna¬ 
bas  and  Saul,  as  the  magicians  of  Egypt,  in  Pha¬ 
raoh’s  court,  withstood  Moses  and  Jar  on,  2  Tim.  3. 
8.  He  set  up  himself  to  be  a  messenger  from  hea¬ 
ven,  and  denied  that  they  were.  And  thus  he  sought 
to  turn ,  away  the  deputy  from  the  faith,  (y.  8.)  to 
keep  him  from  receiving  the  gospel,  which  he  saw 
him  inclined  to  do.  Note,  Satan  is  in  a  special  man¬ 
ner  busy  with  great  men  and  men  in  power,  to  keep 
them  from  being  religious;  because  he  knows  that 
their  example,  whether  good  or  bad,  will  have  an 
influence  upon  many.  And  those  who  are  any  way 
instrumental  to  prejudice  people  against  the  truths 
and  ways  of  Christ,  are  doing  the  devil’s  work. 

(4.)  Saul  ( who  is  here  for  the  first  time  called 
Paul,  and  never  after  Saul )  fell  upon  him  for  this 
with  a  holy  indignation.  Saul, -who  also  is  called 
Paul,  v.  9.  Saul  was  his  name  as  he  was  a  Hebrew, 
and  of  the  tribe  of  Bmjamin  ;  Paul  was  his  name  as 
he  was  a  citizen  of  Rome.  Hitherto  we  have  had 
him  mostly  conversant  among  the  Jews,  and  there¬ 
fore  called  by  his  Jewish  name  ;  hut  now  when  he  is 
sent  forth  among  the  Gentiles,  he  is  cadled  by  his 
Roman  name,  to  put  somewhat  of  a  reputation  upon 
him. in  the  Roman  cities  ;  Paulus  being  a  very  com- 
mon  name  among  them.  But,  some  think,  he  was 
never  called  Paul  till  now  that  he  was  instrumental 
in  the  conversion  of  Sergius  Paulus  to  the  faith  cf 
Christ,  and  that  he  took  that  name  Paulus  as  a 
memorial  of  that  victory  obtained  by  the  gospel  of 
Christ ;  as  among  the  Remans  he  that  had  conquer¬ 
ed  a  country,  took  his  denomination  from  it,  as  Ger- 
manicus,  Britannicus,  Hfricanus  ;  or  rather,  Ser¬ 
gius  Paulus  himself  gave  him  the  name  Paulus,  in 
token  of  his  favour  and  respect  to  him,  as  Vespasian 
gave  his  name  Flavius  to  Josephus  the  Jew.  Now 
of  Paul  it  is  said, 

[1.]  That  he  was  filled  with  the  Holy  Ghost  upon 
this  occasion,  filled  with  the  holy  zeal  against  a  pro¬ 
fessed  enemy  of  Christ,  which  was  one  of  the  graces 
of  the  Holy  Ghost;  a  spirit  of  burning ;  filled  with 
power  to  denounce  the  wrath  of  God  against  him, 
which  was  one  of  the  gifts  of  the  Holy  Ghost :  a  spi¬ 
rit  of  judgment.  He  felt  a  more  than  ordinary  fer¬ 
vour  m  his  mind,  as  the  prophet  did  when  he  was 
full  of  fiower  by  the  Spirit  of  the  Lord  ;  (Mic.  3.  8.) 
and  another  prophet  when  his  /ore  was  made  harder 
than  flint;  (Ezek.  3.  9.)  and  another  when  his  mouth 
was  made  like  a  sharp  sword,  Isa.  49.  2.  W  hat 
Paul  said,  did  not  come  from  any  personal  resent¬ 
ment,  but  from  the  strong  impressions  which  the 
Holy  Ghost  made  upon  his  spirit. 

[2. ]  He  set  his  eyes  upon  him,  to  face  him  down, 
and  to  shew  a  holy  boldness,  in  opposition  to  hi  5 
j  wicked  impudence.  He  set  his  eyes  upon  him,  as 
1  an  indication  that  the  eye  of  the  heart-searching  God 
was  upon  him,  and  saw  through  and  through  lfim  ; 

I  ay,  that  the  face  of  the  lord  was  against  him,  P'- 


THE  ACTS,  XIII.  129 


34.  16.  He  fixed  his  eyes  upon  him,  to  see  if  he 
could  discern  in  his  countenance  any  marks  of  re¬ 
morse  for  what  he  had  done;  which,  if  he  could  have 
discerned  the  least  sign  of,  it  had  prevented  the  en¬ 
suing  doom. 

[3.]  He  gave  him  his  true  character,  not  in  pas¬ 
sion,  but  by  the  Holy  Ghost,  who  knows  men  better 
than  they  know  themselves,  v.  10.  He  describes 
him  to  be, 

First,  An  agent  for  hell;  and  such  there  have  been 
upon  this  earth  (the  seat  of  the  war  between  the  seed 
of  the  woman  and  of  the  serpent J  ever  since  Cain, 
who  was  of  that  wicked  one,  an  incarnate  devil,  slew 
his  brother,  for  no  other  reason  than  because  his  own 
works  were  evil,  and  his  brother's  righteous.  This 
Elymas,  though  called  Bar-jesus — a  son  of  Jesus, 
was  really  a  child  of  the  devil,  bore  his  image,  did 
his  lusts,  and  served  his  interests,  John  8.  44.  In 
two  things  he  resembled  the  devil,  as  a  child  does 
his  father.  1.  In  craft ;  the  serpent  was  more  subtle 
than  any  beast  of  the  field;  (Gen.  3.  1.)  and  Elymas, 
though  void  of  all  wisdom,  was  full  of  subtlety,  ex¬ 
pert  in  all  the  arts  of  deceiving  men,  and  imposing 
upon  them.  2.  In  malice ;  he  was  full  of  all  mis¬ 
chief;  a  spiteful,  ill-conditioned  man  ;  and  a  sworn 
implacable  enemy  to  God  and  goodness.  Note,  A 
fulness  of  subtlety  and  mischief  together,  make  a 
man  indeed  a  child  of  the  devil. 

Secondly,  An  adversary  to  heaven ;  if  he  be  a  child 
of  the  devil,  it  follows  of  course  that  he  is  an  enemy 
to  all  righteousness,  for  the  devil  is  so.  Note,  Those 
that  are  enemies  to  the  doctrine  of  Christ,  are  ene¬ 
mies  to  all  righteousness,  for  in  it  all  righteousness 
is  summed  up  and  fulfilled. 

[4.  ]  He  charged  upon  him  his  present  crime,,  and 
expostulated  with  him  upon  it ;  “  IVilt  thou  not  cease 
to  pervert  the  right  ways  of  the  Lord,  to  misrepre¬ 
sent  them,  to  put  false  colours  upon  them,  and  so  to 
discourage  people  from  entering  into  them,  and 
walking  in  them  ?”  Note,  First,  The  ways  of  the 
Lord  are  right :  they  are  all  so,  they  are  perfectly 
so.  The  ways  of  the  Lord  Jesus  are  right,  the  only 
right  ways  to  heaven  and  happiness.  Secondly, 
There  are  those  who  pervert  these  right  ways,  who 
not  only  wander  out  of  these  ways  themselves,  (as 
Elihu’s  penitent,  who  owns,  I  have  perverted  that 
which  was  right,  and  it  profited  me  not,)  but  mis¬ 
lead  others,  and  suggest  to  them  unjust  prejudices 
against  these  ways  :  as  if  the  doctrine  of  Christ  were 
uncertain  and  precarious,  the  laws  of  Christ  unrea¬ 
sonable  and  impracticable,  and  the  service  of  Christ 
unpleasant  and  unprofitable  ;  which  is  an  unjust  per¬ 
verting  of  the  right  ways  of  the  Lord,  and  making 
them  to  seem  crooked  ways.  Thirdly,  Those  who 
pervert  the  right  ways  of  the  Lord,  are  commonly 
so  hardened  in  it,  that  though  the  equity  of  those 
ways  be  set  before  them  by  the  most  powerful  and 
commanding  evidence,  yet  they  will  not  cease  to  do 
it.  Ftsi  suaseris,  non  persuaseris — You  jnay  advise, 
but  you  will  never  persuade  ;  they  will  have  it  their 
own  way,  they  have  loved  strangers,  and  after  them 
they  will  go. 

[5.]  He  denounced  the  judgment  of  God  upon 
him,  in  a  pi-esent  blindness  ;  ( v .  11.)  “  And  now  be¬ 
hold,  the  hand  of  the  Lord  is  upon  thee,  a  righteous 
hand.  God  is  now  about  to  lay  hands  on  thee,  and 
make  thee  his  prisoner,  for  thou  art  taken  in  arms 
against  him  ;  thou  shall  be  blind,  not  seeing  the  sun 
for  a  season .”  This  was  designed  both  for  the 
proof  of  his  crime,  as  it  was  a  miracle  wrought  to 
confirm  the  right  ways  of  the  Lord,  and  consequently 
to  shew  the  wickedness  of  him  who  would  not  cease 
to  pervert  them  ;  as  also  for  the  punishment  of  his 
crime.  It  was  a  suitable  punishment ;  he  shut  his 
eyes,  the  eyes  of  his  mind,  against  the  light  of  the 
gospel,  and  therefore  justly  were  the  eyes  of  his 
'jodv  shut  against  the  light  of  the  sun ;  he  sought  to 

Vol.  vi  -R 


blind  the  deputy,  as  an  agent  for  the  god  of  this 
world,  ( who  blindeth  the  minds  of  them  that  believe 
not,  lest  the  light  of  the  gospel  should  shine  unto  them, 
2  Cor.  4.  4.)  and  therefore  is  himself  struck  blind  • 

et  it  was  a  moderate  punishment,  he  was  only  struck 

lind,  when  he  might  most  justly  have  been  struck 
dead ;  and  that  it  was  only  for  a  season  ;  if  he  will 
repent,  and  give  glory  to  Cod,  by  making  confes¬ 
sion,  his  sight  shall  be  restored  ;  nay,  it  should  seem, 
though  he  do  not,  yet  his  sight  shall  be  restored,  to 
try  if  he  will  be  led  to  repentance,  either  by  the 
judgments  of  God  or  by  his  mercies. 

[6.]  This  judgment  was  immediately  executed ; 
there  fell  on  him  a  mist  and  a  darkness,  as  on  the 
Sodomites  when  they  persecuted  Lot,  and  on  the 
Syrians  when  they  persecuted  Elisha ;  this  silenced 
him  presently,  filled  him  with  confusion,  and  was 
an  effectual  confutation  of  all  he  said  against  the 
doctrine  of  Christ.  Let  not  him  any  more  pretend 
to  be  a  guide  to  the  deputy’s  conscience,  who  is  him 
self  struck  blind.  It  was  also  an  earnest  to  him  of  a 
much  sorer  punishment  if  he  repent  not ;  for  he  is 
one  of  those  wandering  stars  to  whom  is  reserved  the 
blackness  of  darkness  for  ever,  Jude  13.  Elymas  did 
himself  proclaim  the  truth  of  the  miracle,  when  he 
went  about  seeking  some  to  lead  him  by  the  hand; 
and  where  now  is  all  his  skill  in  sorcery,  upon  which 
he  had  so  much  valued  himself,  when  he  can  neither 
find  his  way  himself,  nor  find  a  friend  that  will  be 
so  kind  as  to  lead  him  ! 

3.  Notwithstanding  all  the  endeavours  of  Elymas 
to  turn  away  the  deputy  from  the  faith,  he  was 
brought  to  believe,  and  this  miracle,  wrought  upon 
the  magician  himself,  (like  the  boils  of  Egypt,  which 
were  upon  the  magicians,  so  that  they  could  not  stand 
before  Moses,  Exod.  9.  11.)  contributed  to  it.  The 
deputy  was  a  very  sensible  man,  and  observed  some¬ 
thing  uncommon,  and  which  spake  its  divine  origi¬ 
nal, 

(1.)  In  Paul’s  preaching ;  he  was  astonished  at  the 
doctrine  of  the  Lord,  the  Lord  Christ,  the  doctrine 
that  is  from  him,  the  discoveries  he  has  made  of  the 
Father ;  the  doctrine  that  is  concerning  him,  his  per¬ 
son,  natures,  offices,  undertaking.  Note,  The  doc¬ 
trine  of  Christ  has  a  great  deal  in  it  that  is  astonish¬ 
ing  ;  and  the  more  we  know  of  it,  the  more  reason 
we  shall  see  to  wonder  and  stand  amazed  at  it. 

(2. )  In  this  miracle  ;  when  he  saw  what  was  done, 
and  how  much  Paul’s  power  transcended  that  of  the 
magician,  and  how  plainly  Elymas  was  baffled  and 
confounded,  he  believed.  It  is  not  said  that  he  was 
baptized,  and  so  made  a  complete  convert,  but  it  is 
probable  that  he  was.  Paul  would  not  do  his  busi¬ 
ness  by  the  halves ;  as  for  God,  his  work  is  perfect. 
When  he  became  a  Christian,  he  neither  laid  down 
his  government,  nor  was  turned  out  of  it,  but  we 
may  suppose,  as  a  Christian  magistrate,  by  his  influ 
ence  helped  very  much  to  propagate  Christianity  in 
that  island.  The  tradition  of  the  Roman  church, 
which  has  taken  care  to  find  bishopricks  for  all  the 
eminent  converts  we  read  of  in  the  j4cts,  has  made 
this  Sergius  Paulus  Bishop  of  Narbon  in  France,  left 
there  bv  Paul  in  his  journey  to  Spain. 

III.  Their  departure  from  the  island  of  Cyprus. 
It  is  probable  that  they  did  a  great  deal  more  there 
than  is  recorded,  where  an  account  is  given  only  of 
that  which  was  extraordinary — the  conversion  of  the 
deputv.  When  thev  had  done  what  they  had  to  do, 

1.  They  quitted  the  country,  and  went  to  Perga. 
Those  that  went,  were  Paul,  and  his  company, 
which,  it  is  probable,  was  increased  in  Cyprus,  many 
being  desirous  to  accompany  him.  A  a  n-igi 

i-cy  riat/xov — 77 iey  that  were  about  Paul,  loosed  from 
Paphos  ;  which  supposes  that  he  went  too ;  but  such 
an  affection  had  his  new  friends  for  him,  that  they 
were  always  about  him,  and  by  their  good  will  would 
be  never  from  him. 


130 


THE  ACTS,  XIII. 


2.  Then  John  Mark  quitted  them ,  and  returned 
to  Jerusalem ,  without  the  consent  of  Paul  and  Bar¬ 
nabas  ;  either  he  did  not  like  the  work,  or  he  wanted 
to  go  see  his  mother.  It  was  his  fault,  and  we  shall 
hear  of  it  again. 

1 4.  But  when  they  departed  from  Perga, 
they  came  to  Antioch  in  Pisidia,  and  went 
into  the  synagogue  on  the  sabbath-day,  and 
sat  down.  1 5.  And  after  the  reading  of  the 
law  and  the  prophets,  the  rulers  of  the  sy¬ 
nagogue  sent  unto  them,  saying,  Ye  men 
and  brethren,  if  ye  have  any  word  of  ex¬ 
hortation  for  the  people,  say  on.  1 6.  Then 
Paul  stood  up,  and  beckoning  with  his  hand 
said,  Men  of  Israel,  and  ye  that  fear  Cod, 
give  audience.  17.  The  God  of  this  peo¬ 
ple  of  Israel  chose  our  fathers,  and  exalted 
the  people  when  they  dwelt  as  strangers  in 
the  land  of  Egypt,  and  with  an  high  arm 
brought  he  them  out  of  it.  18.  And  about 
the  time  of  forty  years  suffered  he  their 
manners  in  the  wilderness.  1 9.  And  when 
he  had  destroyed  seven  nations  in  the  land 
of  Canaan,  he  divided  their  land  to  them 
by  lot.  20.  And  after  that  he  gave  unto 
them  judges  about  the  space  of  four  hun¬ 
dred  and  fifty  years,  until  Samuel  the  pro¬ 
phet.  21.  And  afterward  they  desired  a 
king :  and  God  gave  unto  them  Saul  the 
son  of  Cis,  a  man  of  the  tribe  of  Benjamin, 
by  the  space  of  forty  years.  22.  And  when 
he  had  removed  him,  he  raised  up  unto 
them  David  to  be  their  king ;  to  whom  also 
he  gave  testimony,  and  said,  I  have  found 
David  the  son  of  Jesse,  a  man  after  mine 
own  heart,  which  shall  fulfil  all  my  will. 
23.  Of  this  man’s  seed  hath  God,  according 
to  his  promise,  raised  unto  Israel  a  Saviour, 
Jesus :  24.  When  John  had  first  preached 

before  his  coming  the  baptism  of  repen¬ 
tance  to  all  the  people  of  Israel.  25.  And 
as  John  fulfilled  his  course,  he  said,  Who 
think  ye  that  I  am  ?  I  am  not  he.  But, 
behold,  there  cometh  one  after  me,  whose 
shoes  of  his  feet  I  am  not  worthy  to  loose. 
26.  Men  and  brethren,  children  of  the  stock 
ol  Abraham,  and  whosoever  among  you 
feareth  God,  to  you  is  the  word  of  this  sal¬ 
vation  sent.  27.  For  they  that  dwell  at 
Jerusalem,  and  their  rulers,  because  they 
knew  him  not,  nor  yet  the  voices  of  the 
prophets  which  are  read  every  sabbath-day, 
they  have  fulfilled  them  in  condemning  him. 
28.  And  though  they  found  no  cause  of 
death  in  him ,  yet  desired  they  Pilate  that  he 
should  be  slain.  29.  And  when  they  had 
fulfilled  all  that  was  written  of  him,  they 
took  him  down  from  the  tree,  and  laid  him 
in  a  sepulchre.  30.  But  God  raised  him 
from  the  dead :  31.  And  he  was  seen  many 


days  of  them  which  came  up  with  him  from 
Galilee  to  Jerusalem,  who  are  his  witnesses 
unto  the  people.  32.  And  we  declare  unto 
you  glad  tidings,  how  that  the  promise 
which  was  made  unto  the  fathers,  33.  God 
hath  fulfilled  the  same  unto  us  their  chil¬ 
dren,  in  that  he  hath  raised  up  Jesus  again  ; 
as  it  is  also  written  in  the  second  psalm, 
Thou  art  my  Son,  this  day  have  I  begotten 
thee.  34.  And  as  concerning  that  he  raised 
him  up  from  the  dead,  now  no  more  to  re 
turn  to  corruption,  he  said  on  this  wise,  1 
will  give  you  the  sure  mercies  of  David. 
35.  Wherefore  he  saith  also  in  another 
psalm,  Thou  shaft  not  suffer  thine  Holy 
One  to  see  corruption.  36.  For  David, 
after  he  had  served  his  own  generation  by 
the  will  of  God,  fell  on  sleep,  and  was  laid 
unto  his  fathers,  and  saw  corruption :  37. 

But  he,  whom  God  raised  again,  saw  no 
corruption.  38.  Be  it  known  unto  you 
therefore,  men  and  brethren,  that  through 
this  man  is  preached  unto  you  the  forgive¬ 
ness  of  sins :  39.  And  by  him  all  that  be¬ 

lieve  are  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the  law 
of  Moses.  40.  Beware  therefore,  lest  that 
come  upon  you,  which  is  spoken  of  in  the 
prophets;  41.  Behold,  ye  despisers,  and 
wonder,  and  perish  :  for  I  work  a  work  in 
your  days,  a  work  which  ye  shall  in  no 
wise  believe,  though  a  man  declare  it  unto 
you. 

Perga  in  Pamphylia  was  a  noted  place,  especially 
for  a  temple  there  erected  to  the  goddess  Diana,  yet 
nothing  at  all  is  related  of  what  Paul  and  Barnabas 
did  there,  only  that  thither  they  came,  (x\  13.)  and 
thence  they  departed,  v.  14.  But  the  history  of  the 
apostles’  travels,  as  that  of  Christ’s,  passes  by  many 
things  worthy  to  have  been  recorded,  because  if  all 
should  have  been  written,  the  world  could  not  nave 
contained  the  books. 

But  the  next  place  we  find  them  in,  is,  another 
Antioch,  said  to  be  in  Pisidia,  to  distinguish  it  from 
that  Antioch  in  Syria,  from  whence  they  were  sent 
out.  Pisidia  was  a  province  of  the  Lesser  Asia,  bor¬ 
dering  upon  Pamphylia  ;  this  Antioch,  it  is  likely, 
was  the  metropolis  of  it  ;  abundance  of  Jews  lived 
there,  and  to  them  the  gospel  was  to  be  first  preach¬ 
ed  ;  and  Paul’s  sermon  to  them  is  what  we  have  in 
these  verses,  which,  it  is  likely,  is  the  substance  of 
what  was  preached  by  the  apostles  generally  to  the 
Jews  in  all  places  ;  for  in  dealing  with  them,  the 
proper  way  was  to  shew  them  how  the  New  Testa¬ 
ment,  which  they  would  have  them  to  receive,  ex¬ 
actly  agreed  with  the  Old  Testament,  which  they 
not  only  received,  but  were  zealous  for. 

We  have  here, 

I.  The  appearance  which  Paul  and  Barnabas 
made  in  a  religious  assembly  of  the  Jews  at  Antioch , 
v.  14.  Though  they  had  lately  had  such  good  sue 
cess  with  a  Roman  deputy,  yet,  when  they  came  to 
Antioch,  they  did  not  inquire  for  the  chief  magis¬ 
trate,  or  make  their  court  to  him,  but  they  applied 
themselves  to  the  Jews ;  which  is  a  further  proof  of 
their  good  affection  to  them,  and  their  desire  of  their 
welfare. 


131 


THE  ACTS,  XIII. 


1.  They  observed  their  time  of  worship,  on  the 
sabbath-day ,  the  Jewish  sabbath.  The  first  day  of 
the  week  they  observed  among  themselves  as  a 
Christian  sabbath  ;  but  if  they  will  meet  the  Jews, 
it  must  be  on  the  seventh-day  sabbath  ;  which 
therefore,  upon  such  occasions,  they  did  as  yet 
sometimes  observe.  For  though  it  was  by  the  death 
of  Christ  that  the  ceremonial  law  died,  yet  it  was 
in  the  ruins  of  Jerusalem  that  it  was  to  be  buried ; 
and  therefore,  though  the  morality  of  the  fourth 
commandment  was  entirely  transferred  to  the  Chris¬ 
tian  sabbath,  yet  it  was  not  incongruous  to  join  with 
the  Jews  in  their  sabbath-sanctification. 

2.  They  met  them  in  their  place  of  worship,  in 
the  synagogue.  Note,  Sabbath-days  should  be  kept 
holy  in  solemn  assemblies,  they  are  instituted  chiefly 
for  public  worship ;  the  sabbath-day  is  a  holy  con¬ 
vocation,  and  for  that  reason  no  servile  work  must 
be  done  therein.  Paul  and  Barnabas  were  stran¬ 
gers  ;  but  wherever  we  come,  we  must  inquire  out 
God’s  faithful  worshippers,  and  join  with  them,  (as 
these  apostles  here  did, )  as  those  that  desire  to  keep 
up  a  communion  with  all  saints ;  though  they  were 
strangers,  yet  they  were  admitted  into  the  syna¬ 
gogue,  and  to  sit  down  there.  Care  should  be  taken 
in  places  of  public  worship,  that  strangers  be  ac¬ 
commodated,  even  the  poorest ;  for  those  we  know 
nothing  else  of,  we  know  this,  that  they  have  pre¬ 
cious  souls,  which  our  charity  binds  us  to  be  con¬ 
cerned  for. 

II.  The  invitation  given  them  to  preach. 

1.  The  usual  service  of  the  synagogue  was  per¬ 
formed  ;  \v.  15. )  The  law  and  the  prophets  were 
read,  a  portion  of  each,  the  lessons  for  the  jday. 
Note,  When  we  come  together  to  worship  God,  we 
must  do  it  not  only  by  prayer  and  praise,  but  by  the 
reading  and  hearing  of  the  word  of  God  ;  hereby  we 

ive  him  the  glory  due  to  his  name,  as  our  Lord  and 
awgiver. 

2.  When  that  was  done,  they  were  asked,  by  the 
rulers  of  the  synagogue,  to  give  them  a  sermon  ; 
(y.  15.)  they  sent  a  messenger  to  them  with  this 
respectful  message,  Men  and.  brethren,  if  ye  have 
any  word  of  exhortation  for  the  people,  say  on.  It 
is  probable  that  the  rulers  of  the  synagogue  had 
met  with  them,  and  been  in  private  conversation 
with  them  before  ;  and  if  they  had  not  an  affection 
to  the  gospel,  yet  they  had  at  least  the  curiosity  to 
hear  Paul  preach  ;  and  therefore,  not  only  gave  him 
permission,  but  begged  the  favour  of  him,  that  he 
would  speak  a  word  of  exhortation  to  the  people. 
Note,  (1.)  The  bare  reading  of  the  scriptures  in  the 

ublic  assemblies  is  not  sufficient,  but  they  should 
e  expounded,  and  the  people  exhorted  out  of  them. 
This  is  spreading  the  net,  and  assisting  people  in 
doing  that  which  is  necessary  to  the  making  of  the 
word  profitable  to  them — that  is,  the  applying  of  it 
to  themselves.  (2.)  Those  that  preside,  and  have 
power,  in  public  assemblies,  should  provide  for  a 
word  of  exhortation  to  the  people,  whenever  they 
come  together.  (3.)  Sometimes  a  word  of  exhorta¬ 
tion  from  a  strange  minister  may  be  of  great  use  to 
the  people,  provided  he  be  well  approved.  It  is 
likely,  Paul  did  often  preach  in  the  synagogue,  when 
he  was  no!  thus  invited  to  it  by  the  rulers  of  the 
synagogues  ;  for  he  often  preached  with  much  con¬ 
tention,  1  Thess.  2.  2.  But  these  were  more  noble, 
more  generous,  than  the  rulers  of  the  synagogues 
commonly  were. 

III.  The  sermon  Paul  preached  in  the  synagogue 
of  the  Jews,  at  the  invitation  of  the  rulers  of  the 
synagogue.  He  gladly  embraced  the  opportunity 
given  him  tc  preach  Christ  to  his  countrymen  the 
Jews ;  he  did  not  object  to  them,  that  he  was  a 
stranger,  and  that  it  was  none  of  his  business  ;  nor 
object  to  himself,  that  he  may  get  ill-will  by  preach¬ 
ing  Christ  among  the  Jews ;  but  stood  up,  as  one  pre- 


ared  and  determined  to  speak,  and  beckoned  with 
is  hand,  to  excite  and  prepare  them  to  hear ;  he 
waved  his  hand  as.au  orator,  not  only  desiring  silence 
and  attention,  but  endeavouring  to  move  affection, 
and  to  shew  himself  in  earnest.  Perhaps,  upon  the 
moving  of  them  to  give  an  exhortation  to  the  people, 
there  were  those  in  the  synagogue,  that  were  ready 
to  mutiny  against  the  rulers,  and  opposed  the  tolera¬ 
tion  of  Paul’s  preaching,  and  that  occasioned  some 
tumult  and  commotion,  which  Paul  endeavoured  to 
quiet  by  that  decent  motion  of  his  hand  ;  as  also  by 
his  modest  desire  of  a  patient  impartial  hearing; 

“  Men  of  Israel,  that  are  Jews  by  birth,  and  ye  that 
fear  God,  that  are  proselyted  to  the  Jewish  religion, 

five  audience  ;  let  me  beg  your  attention  a  little,  for 
have  something  to  say  to  you,  which  concerns  your 
everlasting  peace,  and  would  not  say  it  in  vain.  ” 

Now  this  excellent  sermon  is  recorded,  to  shew 
that  those  who  preached  the  gospel  to  the  Gentiles, 
did  it  not  till  they  had  first  used  their  utmost  endea¬ 
vours  with  the  Jews,  to  persuade  them  to  come  in, 
and  take  the  benefit  of  it ;  and  that  they  had  no  pre¬ 
judice  at  all  against  the  Jewish  nation,  nor  any  de¬ 
sire  that  they  should  perish,  but  rather  that  they 
should  turn  and  live.  Every  thing  is  touched  in 
this  sermon,  that  might  be  proper,  either  to  con¬ 
vince  the  judgment  or  insinuate  into  the  affections 
of  the  Jews,  to  prevail  with  them  to  receive  and  em¬ 
brace  Christ  as  the  promised  Messiah. 

1.  He  owns  them  to  be  God’s  favourite  people, 
whom  he  had  taken  into  special  relation  to  himself, 
and  for  whom  he  had  done  great  things.  Probably, 
the  Jews  of  the  dispersion,  that  lived  in  other  coun¬ 
tries,  being  more  in  danger  of  mingling  with  the  na¬ 
tions,  were  more  jealous  of  their  peculiarity  than 
those  that  lived  in  their  own  land  were  ;  and  there¬ 
fore  Paul  is  here  very  careful  to  take  notice  of  it,  to 
their  honour. 

(1.)  That  the  God  of  the  whole  earth  was,  in  a 
particular  manner,  the  God  of  this  people  Israel,  a 
God  in  covenant  with  them,  and  that  he  had  given 
them  a  revelation  of  his  mind  and  will,  such  as  he 
had  not  given  to  any  other  nation  or  people  ;  so  that 
hereby  they  were  distinguished  from,  and  dignified 
above,  all  their  neighbours,  having  peculiar  pre¬ 
cepts  to  be  governed  by,  and  peculiar  promises  to 
depend  upon. 

(2.)  That  he  had  chosen  their  fathers  to  be  his 
friends  :  Abraham  was  called  the  friend  of  God  ;  to 
be  his  prophets,  by  whom  he  would  reveal  his  mind 
to  his  church,  and  to  be  the  trustees  of  his  covenant 
with  the  church.  He  puts  them  in  mind  of  this,  to 
let  them  know  that  the  reason  why  God  favoured 
them,  though  undeserving  and  ill  deserving,  was, 
because  he  would  adhere  to  the  choice  he  had  made 
of  their  fathers,  Deut.  7.  7,  8.  They  were  beloved 
purely  for  the  fathers'  sake,  Rom.  11.  28. 

(3.)  That  he  had  exalted  that  people,  and  put  a 
great  deal  of  honour  upon  them,  had  advanced  them 
into  a  people,  and  raised  them  from  nothing,  then, 
when  they  dwelt  as  strangers  in  the  land  of  Egypt, 
and  had  nothing  in  them  to  recommend  them  to  the 
divine  favour.  They  ought  to  remember  this,  and 
to  infer  from  hence,  that  God  was  no  debtor  to 
them  ;  for  it  was  ex  mero  motu — out  of  his  mere 
good  pleasure,  and  not  upon  a  valuable  considera¬ 
tion,  that  they  had  the  grant  of  the  divine  favour ; 
and  therefore  it  was  revocable  at  pleasure  ;  and  God 
did  them  no  wrong,  if  he  at  length  plucked  up  the 
hedge  of  their  peculiarity.  But  they  were  debtors 
to  him,  and  obliged  to  receive  such  further  discove¬ 
ries  as  he  should  make  of  his  will,  and  to  admit  such 
further  additions  as  he  should  make  to  his  church. 

(4.)  That  he  had  with  a  high  hand  brought  them 
out  of  Egypt,  where  they  were  not  only  strangers, 
but  captives ;  had  delivered  them  at  the  expense  of 
a  great  many  miracles,  both  of  mercy  to  them  and 


132 


THE  ACTS,  XIII. 


judgment  on  their  oppressors ;  ( signs,  and  wonders, 
Deut.  4.  34. )  and  at  the  expense  of  a  great  many 
lives,  all  the  first-born  of  Egypt,  Pharaoh,  and  all 
his  host,  in  the  Red  Sea  ;  I  gave  Egypt  for  thy  ran¬ 
som,  gave  men  for  thee,  Isa.  43.  3,  4. 

(5. )  That  he  had  suffered  their  manners  forty 
years  in  the  wilderness,  v.  18.  Some 

think  it  should  be  read,  tTgoocxpigiis -fv — he  educated 
them,  because  that  is  the  word  the  Septuagint  use 
concerning  the  fatherly  care  God  took  ot  that  peo¬ 
ple,  Deut.  1.  31.  Both  may  be  included  ;  for,  [1.] 
God  made  a  great  deal  of  provision  for  them  for 
forty  years  in  the  wilderness:  miracles  were  their 
daily  bread,  and  kept  them  from  starving ;  they  lack¬ 
ed  not  any  thing.  [2.]  He  exercised  a  great  deal  of 
patience  with  them  ;  they  were  a  provoking,  mur¬ 
muring,  unbelieving  people  ;  and  yet  he  bore  with 
them,  did  not  deal  with  them  as  they  deserved,  but 
suffered  his  anger  many  a  time  to  be  turned  away  by 
the  prayer  and  intercession  of  Moses.  So  many  years 
as  we  have  each  of  us  lived  in  this  world,  we  must  own 
that  God  has  thus  been  as  a  tender  Father  to  us,  has 
supplied  our  wants,  has  fed  us  all  our  life  long  unto 
this  day,  has  been  indulgent  to  us,  a  God  of  pardons, 
(as  he  was  to  Israel,  Neh.  9.  17.)  and  not  extreme 
to  mark  what  we  have  done  amiss  ;  we  have  tried 
his  patience,  and  yet  not  tired  it.  Let  not  the  Jews 
insist  too  much  upon  the  privileges  of  their  peculia¬ 
rity,  for  they  had  forfeited  them  a  thousand  times. 

(6.)  That  he  had  put  them  in  possession  of  the 
land  of  Canaan  ;  (v.  19.)  When  he  had  destroyed  se¬ 
ven  nations  in  the  land  of  Canaan,  that  were  doom¬ 
ed  to  be  rooted  out  to  make  room  for  them,  he  di¬ 
vided  their  land  to  them  by  lot,  and  put  them  in 
possession  of  it.  This  was  a  signal  favour  of  God  to 
them,  and  he  owns  that  hereby  a  great  honour  was 
put  upon  them,  which  he  would  not  in  the  least  de¬ 
rogate  from. 

(7.)  That  he  had  raised  up  men,  spirited  from 
heaven,  to  deliver  them  out  of  the  hands  of  those 
that  invaded  their  rights,  and  oppressed  them  after 
their  settlement  in  Canaan,  v.  20,  21.  [1.]  He.  gave 
them  judges,  men  qualified  for  public  service,  and, 
oy  an  immediate  impulse  upon  their  spirits,  called 
to  it,  pro  re  nata — as  the  occasion  required.  Though 
they  were  a  provoking  people,  and  were  never  in 
servitude  but  their  sin  brought  them  to  it,  yet  upon 
their  petition,  a  deliverer  was  raised  up.  The  cri¬ 
tics  find  some  difficulty  in  computing  these  four  hun¬ 
dred  and  fifty  years.  From  the  deliverance  out  of 
Egypt,  to  David’s  expulsion  of  the  Jebusites  from 
the  strong-hold  of  Zion,  which  completed  the  cast¬ 
ing  out  of  the  heathen  nations,  was  four  hundred 
and  fifty  years  ;  and  most  of  that  time  they  were 
under  judges.  Others  thus  ;  The  government  of 
the  judges,  from  the  death  of  Joshua  to  the  death 
of  Eli,  was  just  three  hundred  thirty-nine  years,  but 
it  is  said  to  be  [£?]  as  it  -were  four  hundred  and  fifty 
years ;  because  the  years  of  their  servitude  to  the 
several  nations  that  oppressed  them,  though  really 
they  were  included  in  the  years  of  the  judges,  are 
yet  mentioned  in  the  history  as  if  they  had  been  dis¬ 
tinct  from  them.  Now  these,  all  put  together,  make 
one  hundred  and  eleven  years,  and  those  added  to 
the  three  hundred  thirty-nine,  make  them  fimr  hun¬ 
dred  and  fifty ;  as  so  many,  though  not  really  so 
many.  [2.]  He  governed  them  by  a  prophet,  Sa¬ 
muel,  a  man  divinely  inspired  to  preside  in  their  af¬ 
fairs.  [3.]  He  afterward,  at  their  request,  set  a  king 
over  them,  (y.  21.)  Saul,  the  son  of  Cis.  Samuel’s 
government  and  his  lasted  forty  years  ;  which  was 
a  kind  of  transition  from  the  theocracy  to  the  kingly 
government.  [4.]  At  last,  he  made  David  their 
king,  v.  22.  When  God  had  removed  Saul,  for  his 
maladministration,  he  raised  up  unto  them  David 
to  be  their  king,  and  made  a  covenant  of  royalty 
with  him,  and  with  his  seed.  Then,  when  he  had 


removed  one  king,  he  did  not  leave  them  as  sheep 
without  a  shepherd,  but  soon  raised  up  another  ; 
raised  him  up  from  a  mean  and  low  estate,  raised 
him  up  on  high,  2  Sam.  23.  1.  He  quotes  the  testi 
mony  God  gave  concerning  him,  First,  that  his 
choice  was  divine  ;  I  have  found  David,  Ps.  89.  20. 
God  himself  pitched  upon  him.  Finding  implies 
seeking  ;  as  if  God  had  ransacked  all  the  families 
of  Isi-ael  to  find  a  man  fit  for  his  purpose,  and  this 
was  he.  Secondly,  That  his  character  was  divine  ; 
a  man  after  my  own  heart ;  such  a  one  as  I  would 
have  ;  one  on  whom  the  image  of  God  is  stamped, 
and  therefore  one  in  whom  God  is  well  pleased,  and 
whom  he  approves.  This  character  was  given  of 
him  before  he  was  first  anointed,  1  Sam.  13.  14. 
The  Lord  hath  sought  him  out  a  man  after  his  own- 
heart,  such  a  one  as  he  would  have.  Inirclly,  That 
his  conduct  was  divine,  and  under  a  divine  direction  ; 
He  shall  fulfil  all  my  will.  He  shall  desire  and  en¬ 
deavour  to  do  the  will  of  God,  and  shall  be  enabled 
to  do  it,  and  employed  in  the  doing  of  it,  and  go 
through  with  it. 

Now  all  this  seems  to  shew  not  only  the  special 
favour  of  God  to  the  people  of  Israel,  (which  the 
apostle  is  very  willing  to  oblige  them  with  the  ac¬ 
knowledgment  of,)  but  the  further  favours  of  ano¬ 
ther  nature,  which  he  designed  them,  and  which 
were  now,  by  the  preaching  of  the  gospel,  offered  to 
them.  Their  deliverance  out  of  Egypt,  and  settle¬ 
ment  in  Canaan,  were  types  and  figures  of  good 
things  to  come  ;  the  changes  of  their  government 
shewed  that  it  made  nothing  perfect,  and  therefore 
must  give  way  to  the  spiritual  kingdom  of  the  Mes¬ 
siah,  which  was  now  in  the  setting  up,  and  which, 
if  they  would  admit  it,  and  submit  to  it,  would  be 
the  glory  of  their  people  Israel ;  and  therefore  they 
needed  not  conceive  any  jealousy  at  all  of  the  preach¬ 
ing  of  the  gospel,  as  if  it  tended  in  the  least  to  damage 
the  true  excellencies  of  the  Jewish  church. 

2.  He  gives  them  a  full  account  of  our  Lord  Jesus, 
passing  from  David  to  the  Son  of  David,  and  shews 
that  this  Jesus  is  his  promised  seed  ;  ( y .  23.)  Of  this 
man's  seed,  from  that  root  of  Jesse,  from  that  man 
after  God's  own  heart,  hath  God,  according  to  his 
promise,  raised  unto  Israel  a  Saviour,  Jesus,  who 
carries  salvation  in  his  name.  How  welcome  should 
the  preaching  of  the  gospel  of  Christ  be  to  the  Jews, 
and  how  should  they  embrace  it,  as  well  worthy  of 
all  acceptation  when  it  brought  them  the  tidings, 
(1. )  Of  a  Saviour,  to  deliver  them  out  of  the  hands 
of  their  enemies,  as  the  judges  cf  old,  who  were 
therefore  called  saviours ;  but  this  a  Saviour  to  do 
that  for  them,  which,  it  appears  by  the  history, 
those  could  not  do — to  save  them  from  their  sins, 
their  worst  enemies.  (2.)  A  Saviour  of  God’s  rais 
ing  up,  that  has  his  commission  from  heaven.  (3.1 
Raised  up  to  be  a  Saviour  unto  Israel,  to  them  in 
the  first  place ;  he  was  sent  to  bless  them  ;  so  far  was 
the  gospel  from  designing  the  rejection  of  Israel, 
that  it  designed  the  gathering  of  them  !  (4. )  Raised 
up  of  the  seed  of  David,  that  ancient,  royal  family, 
which  the  people  of  Israel  gloried  so  much  in,  and 
which  at  this  time,  to  the  great  disgrace  of  the  whole 
nation,  was  buried  in  obscurity.  It  ought  to  be  a 
great  satisfaction  to  them,  that  God  hucl  raised  up 
this  horn  of  salvation  for  them  in  the  house  of  his  ser¬ 
vant  David,  Luke  1.  69.  (5.)  Raised  up  according 
to  his  promise,  the  promise  to  David,  (Ps.  132.  11.) 
the  promise  to  the  Old  Testament  church,  in  the 
latter  times  of  it ;  I  will  raise  unto  David  a  righte¬ 
ous  branch,  Jer.  23.  5.  This  promise  was  it  to 
which  the  twelve  tribes  hoped  to  come ;  {ch.  26.  7.) 
why  then  should  they  entertain  it  so  coldly,  now 
that  it  was  brought  to  them  ? 

Now,  concerning  this  Jesus,  he  tells  them, 

[1.]  That  John  the  Baptist  was  his  harbinger  and 
forerunner;  that  great  man,  whom  all  acknowledg 


153 


THE  ACTS,  XIII. 


cd  to  be  a  prophet.  Let  them  not  say  that  the  Mes¬ 
siah’s  coming  was  a  surprise  upon  them,  and  that 
that  might  excuse  them  if  they  took  time  to  consi¬ 
der  whether  they  should  entertain  him  or  no  ;  for 
they  had  sufficient  warning  by  John,  who  preached 
before  his  coming,  v.  24.  Two  things  he  did, 

First,  He  made  way  for  his  entrance,  by  preach¬ 
ing  the  baptism  of  repentance,  not  to  a  few  select 
disciples,  but  to  all  the  people  of  Israel ;  he  shewed 
them  their  sins,  warned  them  of  the  wrath  to  come, 
called  them  to  repentance,  and  to  bring  forth  fruits 
meet  for  repentance,  and  bound  those  to  this,  who 
were  willing  to  be  bound  by  the  solemn  rite  or  sign 
of  baptism  ;  and  by  this  he  made  ready  a  people 
prepared  for  the  Lord  Jesus,  to  whom  his  grace 
would  be  acceptable,  when  they  were  thus  brought 
to  know  themselves. 

Secondly,  He  gave  notice  of  his  approach  ;  (i>.  25. ) 
jis  he  fulfilled  his  course,  when  he  was  going  on  vi¬ 
gorously  in  his  work,  and  had  had  powerful  suc¬ 
cess  in  it,  and  an  established  interest;  “Now,” 
saith  he  to  those  that  attended  his  ministry,  “  Who 
think  ye  that  lam  ?  What  notions  have  you  of  me, 
what  expectations  from  me  ?  You  may  be  thinking 
that  I  am  the  Messiah,  whom  you  expect ;  but  you 
are  mistaken,  lam  not  he:  (see  John  1.  20.)  but  he 
is  at  the  door ;  behold,  there  cometh  one  immediately 
after  me,  who  will  so  far  exceed  me  upon  all  ac¬ 
counts,  that  lam  not  worthy  to  be  employed  in  the 
meanest  office  about  him,  no,  not  to  help  him  on 
and  off  with  his  shoes ;  whose  shoes  of  his  feet  lam 
not  worthy  to  unloose  ;  and  you  may  guess  who  that 
must  be.” 

[2.  ]  That  the  rulers  and  people  of  the  Jews,  who 
should  have  welcomed  him,  and  been  his  willing, 
forward,  faithful  subjects,  were  his  persecutors  and 
murderers.  When  the  apostles  preach  Christ  as 
the  Saviour,  they  are  so  far  from  concealing  his 
ignominious  death,  and  drawing  a  veil  over  it,  that 
they  always  preach  Christ  crucified,  yea,  and  (though 
that  added  much  to  the  reproach  of  his  sufferings) 
crucified  by  his  own  people,  by  them  that  dwelt  in 
Jerusalem,  the  holy  city :  the  royal  city,  and  their 
rulers,  v.  27. 

First,  Their  sin  was,  that  though  they  found  no 
cause  of  death  in  him,  could  not  prove  him,  no,  nor 
had  any  colour  to  suspect  him,  guilty  of  any  crime, 
(the  judge  himself  that  tried  him,  when  he  had 
heard  all  they  could  say  against  him,  declared  he 
found  no  fault  in  him,)  yet  they  desired  Pilate  that 
he  might  be  slain,  ( v .  28. )  and  presented  their  ad¬ 
dress  against  Christ  with  such  fury  and  outrage, 
that  they  compelled  Pilate  to  crucify  him,  not  only 
contrary  to  his  inclination,  but  contrary  to  his  con¬ 
science  ;  they  condemned  him  to  so  great  a  death, 
though  they  could  not  convict  him  of  the  least  sin. 
Paul  cannot  charge  this  upon  his  hearers,  as  Peter 
did  ;  (c/i.  2.  23.)  You  have  with  wicked  hands  cruci¬ 
fied  and  slain  him  ;  for  these,  though  Jews,  were  far 
enough  off ;  but  he  charges  it  upon  the  Jews  at  Jeru¬ 
salem,  and  the  rulers,  to  shew  what  little  reason 
those  Jews  of  the  dispersion  had  to  be  so  jealous  for 
the  honour  of  their  nation  as  they  were,  when  it  had 
brought  upon  itself  such  a  load  and  stain  of  guilt  as 
this,  and  how  justly  they  might  have  been  cut  off 
from  all  benefit  by  the  Messiah,  who  had  thus 
abused  him,  and  yet  they  were  not;  but,  notwith¬ 
standing  all  this,  the  preaching  of  this  gospel  shall 
begin  at  Jerusalem. 

Secondly,  The  reason  of  this  was,  because  they 
knew  him  not,  v.  27.  They  knew  not  who  he  was, 
nor  what  errand  he  came  into  the  world  upon  ;  for 
if  they  had  known,  they  would  not  have  crucified  the 
Lord  of  glory.  Christ  owned  this  in  extenuation  of 
their  crime  ;  They  know  not  what  they  do :  and  so 
did  Peter ;  I  wot,  that  through  ignorance  ye  did  this, 
ch  3.  17.  It  was  also  because  they  knew  not  the 


voice  of  the  prophets,  though  they  heard  them  read 
every  sabbath-day ;  they  did  not  understand  nor 
consider  that  it  was  foretold  that  the  Messiah  should 
suffer,  or  else  they  would  never  have  been  the  in¬ 
struments  of  his  suffering.  Note,  Many  that  read 
the  prophets,  do  not  know  the  voice  of  the  prophets, 
do  not  understand  the  meaning  of  the  scriptures ; 
they  have  the  sound  of  the  gospel  in  their  ears,  but 
not  the  sense  of  them  in  their  heads,  or  savour  of 
them  in  their  hearts.  And  therefore  men  do  not 
know  Christ,  nor  know  how  to  carry  it  toward  him, 
because  they  do  not  know  the  voice  of  the  prophets, 
who  testified  beforehand  concerning  Christ. 

Thirdly,  God  overruled  them  for  the  accomplish¬ 
ment  of  the  prophecies  of  the  Old  Testament ;  Be¬ 
cause  they  knew  not  the  voice  of  the  prophets,  which 
wai’ned  them  not  to  touch  God’s  Anointed,  they  ful¬ 
filled  them  in  condemning  him ;  for  so  it  was  writ¬ 
ten,  that  Messiah  the  Prince  shall  be  cut  off ;  but  not 
for  himself.  Note,  It  is  possible  that  men  may  be 
fulfilling  scripture-prophecies,  even  when  they  are 
breaking  scripture-precepts ;  particularly  in  the  per¬ 
secution  of  the  church,  as  in  the  persecution  of 
Christ.  And  this  justifies  the  reason  which  is  some¬ 
times  given  for  the  obscurity  of  scripture-prophecies, 
that  if  they  were  too  plain  and  obvious,  the  accom¬ 
plishment  of  them  would  thereby  be  prevented. 
So  Paul  saith  here,  Because  they  knew  not  the  voice 
of  the  prophets,  therefore  they  have  fulfilled  them  ; 
which  implies  that  if  they  had  understood  them, 
they  would  not  have  fulfilled  them. 

Fourthly,  All  that  was  foretold  concerning  the 
sufferings  of  the  Messiah,  was  fulfilled  in  Christ: 
(v.  29.)  When  they  had  fulfilled  all  the  rest  that 
was  written  of  him,  even  to  the  giving  of  him  vine¬ 
gar  to  drink  in  his  thirst,  then  they  fulfilled  what 
was  foretold  concerning  his  being  buried — they  took 
him  down  from  the  tree,  and  laid  him  in  a  sepulchre. 
This  is  taken  notice  of  here,  as  that  which  made  his 
resurrection  the  more  illustrious.  Christ  was  sepa¬ 
rated  from  this  world,  as  those  that  are  buried  have 
nothing  more  to  do  with  this  world,  nor  this  world 
with  them.  And  therefore  our  complete  separation 
from  sin  is  represented  by  our  being  burned  with 
Christ.  And  a  good  Christian  will  be  willing  to  be 
buried  alive  with  Christ.  They  laid  him  in  a  se¬ 
pulchre,  and  thought  they  had  him  fast. 

[3.]  That  he  rose  again  from  the  dead,  and  saw 
no  corruption  ;  this  was  the  great  truth  that  was  to 
be  preached  ;  for  it  is  the  main  pillar  by  which  the 
whole  fabric  of  the  gospel  is  supported,  and  there¬ 
fore  he  insists  largely  upon  this,  and  shews, 

First,  That  he  rose  by  consent ;  when  he  was  im¬ 
prisoned  in  the  grave  for  our  debt,  he  did  not  bi’eak 
prison,  but  had  a  fair  and  legal  discharge  from  the 
arrest  he  was  under ;  (v.  30.)  God  raised  him  from 
the  dead ;  sent  an  angel  on  purpose  to  roll  away  the 
stone  from  the  prison-door,  returned  him  the  spirit 
which  at  his  death  he  had  committed  into  the  hands 
of  his  Father,  and  quickened  him  by  the  Holy  Ghost. 
His  enemies  laid  him  in  a  sepulchre,  with  design  he 
should  always  lie  there;  but  God  said,  Mo  ;  and  it 
was  soon  seen  whose  words  should  stand,  his  or 
their’s. 

Secondly,  That  there  was  sufficient  proof  of  his 
being  risen;  (t>.  31.)  Fie  was  seen  many  days,  in 
divers  places,  upon  divers  occasions,  by  them  that 
were  most  intimately  acquainted  with  him  ;  for  they 
came  up  with  him  from  Galilee  to  Jerusalem,  were 
his  constant  attendants,  and  they  are  his  witnesses 
unto  the  people  ;  they  were  appointed  to  be  so,  have 
attested  the  thing  many  a  time,  and  are  ready  to  at¬ 
test  it  though  they  were  to  die  for  the  same.  Paul 
says  nothing  of  his  own  seeing  him,  (which  he  men¬ 
tions  1  Cor.  15.  8.)  because  it  was  in  a  vision,  which 
was  more  convincing  to  himself  than  it  could  be 
when  produced  to  others. 


134 


THE  ACTS,  XIII. 


Thirdly,  That  the  resurrection  of  Christ  was  the 
performance  of  the  promise  made  to  the  patriarchs ; 
it  was  not  only  true  news,  but  good  news;  “ In  de¬ 
claring  this,  we  declare  unto  you  glad  tidings,  (v. 
32,  33. )  which  should  be  in  a  particular  manner  ac¬ 
ceptable  to  you  Jews ;  so  far  are  we  from  designing 
to  put  any  slur  upon  you,  or  do  you  any  wrong,  that 
the  doctrine  we  preach,  if  you  receive  it  aright,  and 
understand  it,  brings  you  the  greatest  honour  and 
satisfaction  imaginable ;  for  it  is  in  the  resurrection 
of  Christ,  that  the  promise  which  was  made  to  your 
fathers,  is  fulfilled  to  you.”  He  acknowledges  it  to 
be  the  dignity  of  the  Jewish  nation,  that  to  them  per¬ 
tained  the  promises,  (Rom.  9.  4.)  that  they  were  the 
heirs  of  the  promise,  as  they  were  the  children  of 
the  patriarchs  to  whom  the  promises  were  first 
made.  The  great  promise  of  the  Old  Testament 
was  that  of  the  Messiah,  in  whom  all  the  families  of 
the  earth  should  be  blessed,  and  not  the  family  of 
Abraham  only ;  though  it  was  to  be  the  peculiar 
honour  of  that  family,  that  he  should  be  raised  up 
of  it,  yet  it  was  to  be  the  common  benefit  of  all  fami¬ 
lies,  that  he  should  be  raised  up  to  them.  Note,  1. 
God  hath  raised  up  Jesus,  advanced  him,  and  ex¬ 
alted  him  ;  raised  him  again  ;  so  we  read  it,  meaning 
from  the  dead.  We  may  take  in  both  senses.  God 
raised  up  Jesus  to  be  a  Prophet,  at  his  baptism  ;  to 
be  a  Priest  to  make  atonement,  at  his  death  ;  and  to 
be  a  King  to  rule  over  all,  at  his  ascension  ;  and  his 
raising  him  up  from  the  dead  was  the  confirmation 
and  ratification  of  all  these  commissions,  and  proved 
him  raised  of  God  to  these  offices.  2.  This  is  the 
fulfilling  of  the  promises  made  to  the  fathers,  the 
romise  of  sending  the  Messiah,  and  of  all  those 
enefits  and  blessings  which  were  to  be  had  with 
him  and  by  him  ;  “  This  is  he  that  should  come ; 
and  in  him  you  have  all  that  God  promised  in  the 
Messiah,  though  not  all  that  you  promised  your¬ 
selves.”  Paul  puts  himself  into  the  number  of  the 
Jews,  to  whom  the  promise  was  fulfilled,  to  us  their 
children.  Now  if  they  who  preached  the  gospel, 
brought  them  these  glad  tidings,  instead  of  looking 
upon  them  as  enemies  to  their  nation,  they  ought  to 
caress  them  as  their  best  friends,  and  embrace  their 
doctrine  with  both  arms ;  for  if  they  valued  the  pro¬ 
mise  so  much,  and  themselves  by  it,  much  more  the 
performance.  And  the  preaching  of  the  gospel  to 
the  Gentiles,  which  was  the  great  thing  that  the 
Jews  found  themselves  aggrieved  at,  was  so  far  from 
infringing  the  promise  made  to  them,  that  the  pro¬ 
mise  itself,  that  all  the  families  of  the  earth  should 
be  blessed  in  the  Messiah,  could  not  otherwise  be 
accomplished. 

Fourthly,  That  the  resurrection  of  Christ  was  the 
reat  proof  of  his  being  the  Son  of  God ;  and  con- 
rms  what  was  written  in  the  second  Psalm  ;  (thus 
ancient  was  the  order  in  which  the  Psalms  are  now 
placed;)  Thou  art  my  Son,  this  day  have  I  begotten 
thee.  That  the  resurrection  of  Christ  from  the  dead 
was  designed  to  evidence  and  evince  this,  is  plain 
from  that  of  the  apostle;  (Rom.  1.  4.)  He  was  de¬ 
clared  to  be  the  Son  of  God  with  power,  by  the  re¬ 
surrection  from  the  dead.  When  he  was  first  raised 
up  out  of  obscurity,  God  declared  concerning  him 
by  a  voice  from  heaven,  This  is  my  beloved  Son, 
(Matt.  3.  17.)  which  has  a  plain  reference  to  that  in 
the  second  Psalm,  Thou  art  my  Son.  Abundance 
of  truth  there  is  couched  in  those  words ;  that  this 
Jesus  was  begotten  of  the  Father  before  all  worlds  ; 
was  the  Brightness  of  his  glory,  and  the  express 
image  of  his  person,  as  the  son  is  of  the  father’s : 
that  he  was  the  >.oy&,  the  eternal  Thought  of  the 
eternal  Mind ;  that  he  was  conceived  by  the  power 
of  the  Holy  Ghost  in  the  womo  of  the  virgin ;  for 
upon  that  account  also,  that  Holy  Thing  was  called 
the  Son  of  God ;  (Luke  1.  35.)  that  he  was  God’s 
Agent  in  creating  and  governing  the  world,  and  in 


redeeming  it  and  reconciling  it  to  himst.  f,  and  faith¬ 
ful  as  a  son  in  his  own  house  ;  and  as  such  was  Heii 
of  all  things.  Now  all  this  which  was  declared  at 
Christ’s  baptism,  and  again  at  his  transfiguration, 
was  undeniably  proved  by  his  resurrection.  The 
decree  which  was  so  long  before  declared,  was  then 
confirmed ;  and  the  reason  why  it  was  impossible  he 
should  be  held  by  the  bands  of  death,  was,  because 
he  was  the  Son  of  God,  and  consequently  had  life  in 
himself,  which  he  could  not  lay  down  but  with  a  de¬ 
sign  to  resume  it.  When  his"  eternal  generation  is 
spoken  of,  it  is  not  improper  to  say,  This  day  have 
I  begotten  thee ;  for  from  everlasting  to  everlasting , 
is  with  God  as  it  were  one  and  the  same  eternal  day. 
Yet  it  may  also  be  accommodated  to  his  resurrec¬ 
tion,  in  a  subordinate  sense,  “  This  day  have  I  made 
it  to  appear  that  I  have  begotten  thee  ;  and  this  day 
have  1  begotten  all  that  are  given  to  thee  for  it  is 
said,  (1  Pet.  1.  3.)  that  the  God  and  Father  of  our 
Lord  Jesus  Christ,  as  our  God  and  Father,  hath  be¬ 
gotten  its  again  to  a  lively  hope,  by  the  resurrection 
of  Jesus  Christ  from  the  dead. 

Fifthly,  That  his  being  raised  the  third  day,  so  as 
not  to  see  corruption,  and  to  a  heavenly  life,  so  as  no 
more  to  return  to  corruption,  to  the  state  of  the  dead, 
as  others  did  who  were  raised  to  life,  further  con¬ 
firms  his  being  the  Messiah  promised. 

1.  He  rose  to  die  no  more  ;  so  it  is  expressed  Rom. 
6.  9.  As  concerning  that  he  raised  him  up  from  the 
dead,  now  no  more  to  return  to  corruption,  that  is, 
to  the  grave,  which  is  called  corruption,  Job  17.  14. 
Lazarus  came  out  of  the  grave  with  his  grave 
clothes  on,  because  he  was  to  use  them  again  ;  but 
Christ,  having  no  more  occasion  for  them,  left  them 
behind.  Now  this  was  the  fulfilling  of  that  scrip¬ 
ture,  (Isa.  55.  3.)  I  will  give  you  the  sure  mercies 
of  David  ;  t<x  win.  C\clQ'iS  ramis-a — the  holy  things  of 
David,  the  faithful  things ;  for  in  the  promise  made 
to  David,  and  in  him  to  Christ,  great  stress  is  laid 
upon  the  faithfulness  of  God,  (Ps.  89.  1,  2,  5,  24, 
33.)  and  upon  the  oath  God  had  sworn  by  his  holi¬ 
ness,  v.  35.  Now  this  makes  them  sure  mercies  in¬ 
deed,  that  he  who  is  intrusted  with  the  dispensing 
of  them,  is  risen,  to  die  no  more ;  so  that  lie  ever 
lives  to  see  his  own  will  executed,  and  the  blessings 
he  hath  purchased  for  us,  given  out  to  us.  As  if 
Christ  had  died,  and  had  not  risen  again,  so  if  he 
had  risen  to  die  again,  we  had  come  short  of  the 
sure  mercies,  or  at  least  could  not  have  been  sure  oi 
them. 

2.  He  rose  so  soon  after  he  was  dead,  that  his 
body  did  not  see  corruption  ;  for  it  is  not  till  the  third 
day  that  the  body  begins  to  change.  Now  this  was 
promised  to  David,  it  was  one  of  the  sure  mercies  oj 
David ;  for  it  was  said  to  him  in  Ps.  16.  10.  jVeithe? 
wilt  thou  suffer  thy  Holy  One  to  see  corruption,  v. 
35.  God  had  promised  to  David,  that  he  would 
raise  up  the  Messiah  of  his  seed,  who  should  there¬ 
fore  be  a  Man,  but  should  not  like  other  men  see 
corruption.  This  promise  could  not  have  its  ac¬ 
complishment  in  David,  but  looked  forward  to 
Christ. 

(1.)  It  could  not  be  accomplished  in  David  him 
self,  (v.  36.)  for  David,  after  he  had  sn~ved  his  own 
generation,  by  the  will  of  God,  who  raised  him  up 
to  be  what  he  was ,  fell  asleep,  and  was  laid  to  hit 
fathers,  and  saw  corruption.  Here  we  have  a  short 
account  of  the  life,  death,  and  burial,  of  the  patri¬ 
arch  David,  and  his  continuance  under  the  power 
of  death.  [1.]  His  life  ;  He  served  his  own  genera¬ 
tion  by  the  will  of  God,  before  he  slept  the  sleep  of 
death.  David  was  a  useful  good  man  ;  he  did  good 
in  the  world  by  the  will  of  God,  he  made  God’s  pre¬ 
cepts  his  rule  ;  he  served  his  own  generation,  so  as 
therein  to  serve  God  ;  he  so  served  and  pleased  men, 
[  as  whatever  the  king  did,  pleased  the  people,  2  Sam. 
3.  36. )  as  still  to  keep  himself  the  faithful  servant  of 


THE  AC 

God.  See  Gal.  1.  10.  He  served  the  good  of  men  ; 
but  did  not  serve  the  will  of  men.  Or,  by  the  will 
of  God’s  providence  so  ordering  it,  qualifying  him 
for,  and  calling  him  to,  a  public  station,  he  served 
his  own  generation;  for  every'  creature  is  that  to  us, 
that  Goa  makes  it  to  be.  David  was  a  great  bless¬ 
ing  to  the  age  wherein  he  lived,  he  was  the  servant 
of  his  generation ;  many  are  the  curse,  and  plague, 
and  burthen,  of  their  generation.  Even  those  that 
are  in  a  lower  and  narrower  sphere,  must  look  upon 
it,  that  therefore  they  live,  to  sen<e  their  generation  ; 
and  those  that  will  do  good  in  the  world,  must  make 
themselves  servants  of  all,  1  Cor.  9.  19.  We  were 
not  bom  for  ourselves,  but  are  members  of  com¬ 
munities,  to  which  we  must  study  to  be  serviceable. 
Yet  here  is  the  difference  between  David  and  Christ, 
that  David  was  to  serve  only  his  own  generation, 
that  generation  in  which  he  lived ;  and  therefore 
when  he  had  done  what  he  had  to  do,  and  written 
what  he  had  to  write,  he  died,  and  continued  in  the 
grave  ;  but  Christ  (not  by  his  writings  or  words  upon 
record  only  as  David,  but  by  his  personal  agency) 
was  to  serve  all  generations,  must  ever  live  to  reign 
over  the  house  of  Jacob,  not  as  David,  for  forty 
years,  but  for  all  ages,  as  long  as  the  su?i  and  ?noon 
endured,  Ps.  89.  29.  His  throne  must  be  as  the 
days  of  heaven,  and  all  generations  must  be  blessed 
in  him,  Ps.  72.  17.  [2.]  His  death  ;  He  fell  asleep. 

Death  is  a  sleep,  a  quiet  rest,  to  those  who,  while 
they  lived,  laboured  in  the  service  of  God  and  their 
generation.  Observe,  He  did  not  fall  asleep  till  he 
had  served  his  generation,  till  he  had  done  the  work 
for  which  God  raised  him  up.  God’s  servants  have 
their  work  assigned  them  ;  and  when  they  have 'ac¬ 
complished  as  a  hireling  their  day,  then,  and  not  till 
then,  they  are  called  to  rest.  God’s  witnesses  never 
die  till  they  have  finished  their  testimony  ;  and  then 
the  sleep,  the  death,  of  the  labouring  man  will  be 
sweet.  David  was  not  permitted  to  build  the  tem¬ 
ple,  and  therefore  when  he  had  made  preparation 
for  it,  which  was  the  service  he  was  designed  to,  he 
fell  asleep,  and  left  the  work  to  Solomon.  [3.]  His 
burial ;  He  was  laid  to  his  fathers.  Though  he  was 
buried  in  the  city  of  David,  (1  Kings  2.  10.)  and  not 
in  the  sepulchre  of  Jesse  his  father  at  Bethlehem, 
yet  he  might  be  said  to  be  laid  to  his  fathers  ;  for  the 
grave,  in  general,  is  the  habitation  of  our  fathers,  of 
those  that  are  gone  befoi’e  us,  Ps.  49.  19.  [4.]  His 

continuance  in  the  grave ;  He  saw  corruption.  W e 
are  sure  he  did  not  rise  again  ;  this  St.  Peter  insists 
upon,  when  he  freely  speaks  of  the  patriarch  David ; 
(cA.  2.  29.)  He  is  both  dead  and  buried,  and  his  se¬ 
pulchre  is  with  us  unto  this  day.  He  saw  corrup¬ 
tion,  and  therefore  that  promise  could  not  have  its 
accomplishment  in  him.  But, 

(2.)  It  was  accomplished  in  the  Lcrd  Jesus;  (v. 
37. )  He  whom  God  raised  again,  saw  no  corruption  ; 
for  it  was  in  him  that  the  sure  mercies  were  to  be 
reserved  for  us.  He  rose  the  third  day,  and  there¬ 
fore  did  not  see  corruption  then  ;  and  he  rose  to  die 
no  more,  and  therefore  never  did.  Of  him  there¬ 
fore  the  promise  must  be  understood,  and  no  other. 

3.  Having  given  them  this  account  of  the  Lord 
Jesus,  he  comes  to  make  application  of  it. 

(1.)  In  the  midst  of  his  discourse,  to  engage  their 
attention,  he  had  told  his  hearers,  that  they  were 
concerned  in  all  this ;  (i>.  26.)  “  To  you  is  the  word 
of  this  salvation  sent ;  to  you  first.  If  you  by  your 
unbelief  make  it  a  word  of  rejection  to  you,  you  may 
thank  yourselves ;  but  it  is  sent  to  you  for  a  word  of 
salvation  ;  if  it  be  not  so,  it  is  your  own  fault.”  Let 
them  not  peevishly  argue,  that  because  it  was  sent 
to  the  Gentiles,  who  had  no  communion  with  them, 
therefore  it  was  not  sent  to  them  ;  for  to  them  it  was 
sent  in  the  first  place.  “  To  you  men  this  is  sent, 
and  not  to  the  angels  that  sinned.  To  you  living 
men,  and  not  to  the  congregation  of  the  dead  and 


rs,  xiii.  ,  i3.s 

damned,  whose  day  of  grace  is  over.  ”  He  there 
fore  speaks  to  them  with  tenderness  and  respect ; 
You  are  men  and  brethren  ;  and  so  we  are  to  look 
upon  all  those  that  stand  fair  with  us  for  the  great 
salvation,  as  having  the  word  of  salvation  sent  to 
them.  Those  to  whom  he  does  by  warrant  from 
heaven  here  bring  the  word  of  salvation,  are,  [1.] 
The  native  Jews,  Hebrews  of  the  Hebrews,  as  Paul 
himself  was  ;  “  Children  of  the  stock  of  Abraham, 
though  a  degenerate  race,  yet  to  you  is  this  word  of 
salvation  sent ;  nay,  it  is  therefore  sent  to  you,  to 
save  you  from  your  sins.”  It  is  an  advantage  to  be 
of  a  good  stock  ;  for  though  salvation  does  not  al¬ 
ways  follow  the  children  of  godly  parents,  yet  the 
word  of  salvation  does  ;  Abraham  will  command  his 
children  and  his  household  after  him.  [2.]  The  pro¬ 
selytes,  the  Gentiles  by  birth,  that  were  in  some  de¬ 
gree  brought  over  to  the  Jews’  religion  ;  “  Whoso¬ 
ever  among  you  that  feareth  God.  You  that  have 
a  sense  of  natural  religion,  and  have  subjected  your¬ 
selves  to  the  laws  of  that,  and  taken  hold  of  the 
comforts  of  that,  to  you  is  the  word  of  this  salvation 
sent ;  you  need  the  further  discoveries  and  direc¬ 
tions  of  revealed  religion,  are  prepared  for  them, 
and  will  bid  them  welcome,  and  therefore  shall  cer¬ 
tainly  be  welcome  to  take  the  benefit  of  them.” 

(2.)  In  the  close  of  his  discourse,  he  applies  what 
he  had  said  concerning  Christ,  to  his  hearers. 
He  had  told  them  a  long  story  concerning  this  Jesus; 
now  they  would  be  ready  to  ask.  What  is  all  this  to 
us  ?  And  he  tells  them  plainly,  it  is  to  them. 

[1.  ]  It  will  be  their  unspeakable  advantage  if  they 
embrace  Jesus  Christ,  and  believe  this  word  of  sal¬ 
vation  ;  it  will  relieve  them  there  where  their 
greatest  danger  lies ;  and  that  is  from  the  guilt  of 
their  sins;  “Be  it  known  unto  you  therefore,  men 
and  brethren  ;  we  are  warranted  to  proclaim  it  to 
you,  and  you  are  called  to  take  notice  of  it.”  He 
did  not  stand  up  to  preach  before  them,  but  to  preach 
to  them,  and  not  without  hopes  of  prevailing  with 
them  ;  for  they  are  men,  reasonable  creatures,  and 
capable  of  being  argued  with  ;  they  are  brethren, 
spoken  to,  and  dealt  with,  by  men  like  themselves; 
not  only  of  the  same  nature,  but  of  the  same  nation. 
It  is  proper  for  the  preachers  of  the  gospel  to  call 
their  hearers  brethren ;  as  speaking  familiarly  to 
them,  and  with  an  affectionate  concern  for  their 
welfare,  and  as  being  equally  interested  with  them 
in  the  gospel  they  preach.  Let  all  that  hear  the 
gospel  of  Christ,  know  these  two  things  : 

First,  That  it  is  an  act  of  indemnity  granted  by 
the  King  of  kings  to  the  children  of  men,  who  stand 
attainted  at  his  bar  of  treason  against  his  crown  and 
dignity  ;  and  it  is  for  and  in  consideration  of  the  me¬ 
diation  of  Christ  between  God  and  man,  that  this 
act  of  grace  is  passed  and  proclaimed  ;  ( v .  38.) 
“  Through  this  Man,  who  died  and  rose  again,  is 
preached  unto  you  the  forgiveness  of  sins.  We  are 
to  tell  you,  in  God’s  name,  that  your  sins,  though 
many  and  great,  may  be  forgiven,  and  how  it  is  come 
about  that  they  may  be  so,  without  any  injury  to 
God’s  honour  ;  and  how  you  may  obtain  the  forgive¬ 
ness  of  your  sins.  We  are  to  preach  repentance  for 
the  remission  of  sins,  and  divine  grace  giving  both 
repentance  and  remission  of  sins.  The  remission  of 
sins  is  through  this  Plan,  by  his  merit  it  was  pur¬ 
chased,  in  his  name  it  is  offered,  and  by  his  authori¬ 
ty  it  is  bestowed  ;  and  therefore  you  are  concerned 
to  be  acquainted  with  him,  and  interested  in  him. 
We  preach  to  you  the  forgiveness  of  sins  ;  that  is  the 
salvation  we  bring  you,  the  word  of  God  ;  and  there¬ 
fore  you  ought  to  bid  us  welcome  and  look  upon  us 
as  your  friends,  and  messengers  of  good  tidings.” 

Secondly,  That  it  does  that  for  us,  which  the  law 
of  Moses  could  not  do.  The  Jews  were  jealous  for 
the  law,  and  because  it  prescribed  expiatory  and 
pacificatory  sacrifices,  and  a  great  variety  of  purifi- 


136 


THE  ACTS,  XIII. 


cations,  fancied  they  might  be  justified  by  it  before  j 
God.  “  No,”  saith  Paul,  “  be  it  known  to  you,  that 
it  is  by  Christ  only  that  they  •who  believe  in  him,  and 
none  else,  are  justified  from  all  things,  from  all  the 
guilt  and  stain  of  sin,  from  •which  ye  could  not  be 
justified  by  the  law  of  Moses (v.  39.)  therefore 
they  ought  to  entertain  and  embrace  the  gospel,  and 
not  to  adhere  to  the  law  in  opposition  to  it,  because 
the  gospel  is  perfective,  not  destructive,  of  the  law. 
Note,  1.  The  great  concern  of  sinners,  is,  to  be  jus¬ 
tified,  to  be  acquitted  from  guilt,  and  accepted  as 
righteous  in  God’s  sight.  2.  Those  who  are  truly 
justified  are  acquitted  from  all  their  guilt ;  for  if  any 
oe  left  charged  upon  the  sinner,  he  is  undone.  3. 
It  was  impossible  for  a  sinner  to  be  justified  by  the 
law  of  Moses  ;  not  by  his  moral  law,  for  we  have  all 
broken  it,  and  are  transgressing  it  daily,  so  that  in¬ 
stead  of  justifying  us,  it  condemns  us :  not  by  his 
remedial  law,  for  it  was  not  possible  that  the  blood 
of  bulls  and  goats  should  take  away  sin,  should  sa¬ 
tisfy  God’s  offended  justice,  or  pacify  the  sinner’s 
wounded  conscience.  It  was  but  a  ritual  and  typical 
institution.  See  Heb.  9.  9. — 10.  1,  4.  4.  By  Jesus 

Christ  we  obtain  a  complete  justification  ;  for  by 
him  a  complete  atonement  was  made  for  sin.  We 
are  justified,  not  only  by  him  as  our  Judge,  but  by 
him  as  our  Righteousness,  the  Lord  our  Righteous¬ 
ness.  5.  All  that  believe  in  Christ,  that  rely  upon 
him,  and  give  up  themselves  to  be  ruled  by  him, 
are  justified  by  him,  and  none  but  they.  6.  What 
the  law  could  not  do  for  us,  in  that  it  was  weak,  that 
the  gospel  of  Christ  does  ;  and  therefore  it  was  folly, 
out  of  a  jealousy  for  the  law  of  Moses  and  the  ho¬ 
nour  of  that  institution,  to  conceive  a  jealousy  of  the 
gospel  of  Christ  and  the  designs  of  that  more  per¬ 
fect  institution. 

f2.1  It  is  at  their  utmost  peril  if  they  reject  the 
gospel  of  Christ,  and  turn  their  backs  upon  the  offer 
now  made  them;  ( v .  40,  41.)  “ Beware  therefore  ; 
you  have  a  fair  invitation  given  you,  look  to  your¬ 
selves,  lest  you  either  neglect  or  oppose  it.”  Note, 
Those  to  whom  the  gospel  is  preached,  must  see 
themselves  upon  their  trial  and  good  behaviour,  and 
are  concerned  to  beware  lest  they  be  found  refusers 
of  the  grace  olfered.  “  Beware,  lest  you  not  only 
come  short  of  the  blessings  and  benefits  spoken  of 
in  the  prophets,  as  coming  upon  those  that  believe, 
but  fall  under  the  doom  spoken  of  in  the  prophets, 
as  coming  upon  those  that  persist  in  unbelief ;  lest 
that  come  ujion  you,  which  is  sfioken  of"  Note, 
The  thrcatenings  are  warnings  ;  what  we  are  told 
will  come  upon  impenitent  sinners,  is  designed  to 
awaken  us  to  beware  lest  it  do  come  upon  us.  Now 
the  prophecy  referred  to,  we  have  Hab.  1.  5.  where 
the  destruction  of  the  Jewish  nation  by  the  Chal¬ 
deans  is  foretold  as  an  incredible  unparalleled  des¬ 
truction  ;  and  that  is  here  applied  to  the  destruction 
that  was  coming  upon  that  nation  by  the  Romans, 
for  their  rejecting  of  the  gospel  of  Christ.  The 
apostle  follows  the  Septuagint  translation,  which 
reads,  Behold,  ye  des/iisers:  (for,  Behold,  ye  among 
the  heathen  ; )  because  it  made  the  text  more  appo¬ 
site  to  his  purpose. 

First,  “  'Fake  heed  lest  the  guilt  come  upon  vou, 
which  was  spoken  of  in  the  prophets — the  guilt  of 
despising  the  gospel  and  the  tenders  of  it,  and  des¬ 
pising  the  Gentiles  that  were  advanced  to  partake 
of  it.  Beware,  lest  it  be  said  to  you,  Behold,  y« 
des fibers.  ”  Note,  It  is  the  ruin  of  many,  that  they 
despise  religion,  thev  look  upon  it  as  a  thing  below 
them,  and  are  not  willing  to  stoop  to  it. 

Secondly,  ‘‘Take  heed  lest  the  judgment  come 
upon  you,  which  was  spoken  of  in  the  prophets  ; 
that  ye  shall  wonder  and  fierish,  wonderfully  perish; 
your  perdition  shall  be  amazing  to  yourselves  and 
all  about  vou.”  They  that  will  not  wonder  and  be 
saved,  shall  wonder  and  perish.  They  that  enjoyed 


the  privileges  of  the  church,  and  flattered  them¬ 
selves  with  a  conceit  that  those  would  save  them, 
will  wonder  when  they  find  their  vain  presumption 
overruled,  and  that  their  privileges  do  but  make 
their  condemnation  the  more  intolerable.  Let  the 
unbelieving  Jews  expect  that  God  will  work  a  work 
in  their  days,  which  you  shall  in  no  wise  believe, 
though  a  man  declare  it  unto  you.  This  may  be 
understood  as  a  prediction,  either,  1.  Of  their  sin  ; 
that  they  should  be  incredulous,  that  that  great 
work  of  God,  the  redemption  of  the  world  by 
Christ,  though  it  should  be  in  the  most  solemn  man¬ 
ner  declared  unto  them,  yet  they  would  in  no  wise 
believe  it,  Isa.  53.  1.  Who  hath  believed  our  refiort? 
Though  it  was  of  God’s  working,  to  whom  nothing 
is  impossible,  and  of  his  declaring,  who  cannot  lie, 
yet  they  would  not  give  credit  to  it.  They  that  had 
the  honour  and  advantage  to  have  this  work  wrought 
in  their  days,  had  not  the  grace  to  believe  it.  Or, 
2.  Of  their  destruction  ;  the  dissolving  of  the  Jewish 
polity,  the  taking  of  the  kingdom  of  God  from  them 
and  giving  it  to  the  Gentiles,  the  destruction  of  their 
holy  house  and  city,  and  the  dispersion  of  their  peo¬ 
ple,  was  a  work  which  one  would  not  have  believed 
should  ever  have  been  done,  considering  how  much 
they  had  been  the  favourites  of  Heaven.  The  ca¬ 
lamities  that  were  brought  upon  them,  were  such 
as  were  never  before  brought  upon  any  people. 
Matt.  24.  21.  It  was  said  of  their  destruction  by  the 
Chaldeans,  and  it  was  true  of  their  last  destruction, 
All  the  inhabitants  of  the  world  would  not  have  be¬ 
lieved  that  the  enemy  should  have  entered  into  the 
gates  of  Jerusalem  as  they  did,  Lam.  4.  12.  Thus  is 
there  a  strange  fiunishment  to  the  workers  of  iniqui¬ 
ty,  especially  to  the  despisers  of  Christ,  Job  31.  3. 

42.  And  when  the  Jews  were  gone  out 
of  the  synagogue,  the  Gentiles  besought 
that  these  words  might  be  preached  to  them 
the  next  sabbath.  43.  Now  when  the  con¬ 
gregation  was  broken  up,  many  of  the  Jews 
and  religious  proselytes  followed  Paul  and 
Barnabas ;  who,  speaking  to  them,  per¬ 
suaded  them  to  continue  in  the  grace  of 
God.  44.  And  the  next  sabbath-day  came 
almost  the  whole  city  together  to  hear  the 
word  of  God.  45.  But  when  the  Jews  saw 
the  multitudes,  they  were  filled  with  envy, 
and  spake  against  those  things  which  were 
spoken  by  Paul,  contradicting  and  blas¬ 
pheming.  46.  Then  Paul  and  Barnabas 
waxed  bold,  and  said,  It  was  necessary 
that  the  word  of  God  should  first  have  been 
spoken  to  you :  but  seeing  ye  put  it  from 
you,  and  judge  j-ourselves  unworthy  of 
eyerlasting  life,  lo,  we  turn  to  the  Gentiles. 
47.  For  so  hath  the  Lord  commanded  us, 
snyinp,  I  have  set  thee  to  be  a  light  of  the 
Gentiles,  that  thou  shouldest  be  for  salva¬ 
tion  unto  the  ends  of  the  earth.  48.  And 
when  the  Gentiles  heard  this,  they  were 
glad,  and  glorified  the  word  of  the  Lord: 
and  as  many  as  were  ordained  to  eternal 
life  believed.  49.  And  the  word  of  the  Lord 
was  published  throughout  all  the  region. 
50.  But  the  Jews  stirred  up  the  devout  and 
honourable  women,  and  the  chief  men  of 
the  city,  and  raised  persecution  against 


1  37 


THE  ACTS,  XIII. 


Paul  and  Barnabas,  and  expelled  them  out 
of  their  coasts.  51.  But  they  shook  off  the 
dust  of  their  feet  against  them,  and  came 
unto  Iconium.  52.  And  the  disciples  were 
filled  with  joy,  and  with  the  Holy  Ghost. 

The  design  of  this  story  being  to  vindicate  the 
apostles,  especially  Paul,  (as  he  doth  himself  at 
large,  Horn.  11.)  from  the  reflections  of  the  Jews 
upon  him  for  preaching  the  gospel  to  the  Gentiles, 
it  is  here  observed,  that  he  proceeded  therein  with 
all  the  caution  imaginable,  and  upon  due  considera¬ 
tion,  which  here  there  is  an  instance  of. 

I.  There  were  some  of  the  Jews  that  were  so  in¬ 
censed  against  the  preaching  of  the  gospel,  not  to 
the  Gentiles,  but  to  themselves,  that  they  would  not 
bear  to  hear  it,  but  went  out  of  the  synagogue  while 
Paul  was  preaching,  (i>.  42.)  in  contempt  of  him 
and  his  doctrine,  and  to  the  disturbance  of  the  con¬ 
gregation.  It  is  likely,  they  whispered  among  them¬ 
selves,  exciting  one  another  to  it,  and  did  it  by  con¬ 
sent.  Now  this  spoke, 

1.  An  open  infidelity  ;  as  plain  a  profession  of  un¬ 
belief,  as  coming  to  hear  the  gospel  is  of  faith.  They 
thus  publicly  avowed  their  contempt  of  Christ  and 
of  his  doctrine  and  law  ;  were  not  ashamed,  neither 
could  they  blush  :  and  they  thus  endeavoured  to  be¬ 
get  prejudices  in  the  minds  of  others  against  the  gos¬ 
pel  ;  they  went  out  to  draw  others  to  follow  their 
pernicious  ways. 

2.  An  obstinate  infidelity  ;  they  went  out  of  the 
synagogue,  not  only  to  shew  that  they  did  not  be¬ 
lieve  the  gospel,  but  because  they  were  resolved 
they  would  not,  and  therefore  got  out  of  the  hearing 
of  those  things  that  had  a  tendency  to  convince  them. 
They  stopped  their  ears,  like  the  deaf  adder.  Justly 
therefore  was  the  gospel  taken  from  them,  when 
they  first  took  themselves  from  it ;  and  turned  them¬ 
selves  out  of  the  church,  before  they  were  turned 
out  of  it.  For  it  is  certainly  true,  God  never  leaves 
any  till  they  first  leave  him. 

II.  The  Gentiles  were  as  willing  to  hear  the  gos¬ 
pel  as  those  rude  and  ill-conditioned  Jews  were  to 
get  out  of  the  hearing  of  it  ;  They  besought  that 
these  words,  or  words  to  this  effect,  might  be  preach¬ 
ed  to  them  the  next  sabbath  ;  in  the  week  between, 
so  some  take  it ;  on  the  second  and  fifth  day  of  the 
week,  which  in  some  synagogues  were  their  lecture 
days.  But  it  appears,  (y.  44.)  that  it  was  the  next 
sat>bath-day  that  they  came  together.  They  begged, 

1.  That  the  same  offer  might  be  made  to  them, 
that  was  made  to  the  Jews.  Paul  in  this  sermon  had 
brought  the  word  of  salvation  to  the  Jews  and  prose¬ 
lytes,  but  had  taken  no  notice  of  the  Gentiles  ;  and 
therefore  they  begged,  that  forgiveness  of  sins 
through  Christ  might  be  preached  to  them,  as  it 
was  to  the  Jews.  The  Jews’  leavings,  nay  loathings, 
were  their  longings.  This  justifies  Paul  in  his 
preaching  to  them,  that  he  was  invited  to  it,  as  Pe¬ 
ter  was  sent  for  to  Cornelius.  Who  could  refuse  to 
break  the  bread  of  life  to  those  who  begged  so  hard 
for  it ;  and  to  give  that  to  the  poor  at  the  door,  which 
the  children  at  the  table  threw  under  their  feet  ? 

2.  That  the  same  instructions  might  be  given  to 
them.  They  had  heard  the  doctrine  of  Christ,  but 
did  not  understand  it  at  the  first  hearing,  nor  could 
they  remember  all  that  they  had  heard,  and  there¬ 
fore  they  begged  it  might  be  preached  to  them  again. 
Note,  It  is  good  to  have'the  word  of  Christ  repeated 
to  us.  What  we  have  heard  we  should  desire  to 
hear  again,  that  it  may  take  deep  root  in  us,  and  the 
nail  that  is  driven  may  be  clenched,  and  be  as  a 
nail  in  a  sure  place.  To  hear  the  same  things  should 
not  be  grievous,  because  it  is  safe,  Phil.  3.  1.  It  ag¬ 
gravates  the  ill  disposition  of  the  Jews,  that  the  Gen¬ 
tiles  desired  to  hear  that  often,  which  they  were 

Vol.  VI. — S 


not  willing  to  hear  once  ;  and  commends  the  good 
disposition  of  the  Gentiles,  that  they  did  not  follow 
the  ill  example  which  the  Jews  set  them. 

III.  There  were  some,  nay,  there  were  many, 
both  of  Jews  and  proselytes,  that  were  wrought 
upon  by  the  preaching  of  the  gospel ;  they  who  ag¬ 
gravated  the  matter  of  the  Jews’  rejection  by  the 
preaching  of  the  gospel,  cried  out,  as  is  usual  in  such 

I  cases,  “  They  have  cast  away,  and  cast  off,  all  the 
!  people  of  God.”  “  Nay,”  says  Paul,  “that  is  not 
j  so ;  for  abundance  of  the  Jews  have  embraced 
;  Christ,  and  are  taken  in  himself  for  one,  Rom. 

1 1.  1,  5.  So  it  was  here  ;  many  of  the  Jews  and  re¬ 
ligious  proselytes  followed  Paul  and  Barnabas,  and 
received  further  instructions  and  encouragement 
from  them. 

1.  They  submitted  to  the  grace  of  God,  and  were 
admitted  to  the  benefit -and  comfort  of  it;  that  is 
implied  in  their  being  exhorted  to  continue  in  it. 

j  They  followed  Paul  and  Barnabas ;  they  became 
their  disciples,  or  rather  the  disciples  of  Christ, 
whose  agents  they  were.  Those  that  join  them¬ 
selves  to  Christ,  will  join  themselves  to  his  ministers, 
and  follow  them.  And  Paul  and  Barnabas,  though 
they  were  sent  to  the  Gentiles,  yet  bid  those  of  the 
Jews  welcome,  that  were  willing  to  come  under  their 
instructions ;  such  neartv  well-wishers  were  they  to 
all  the  Jews  and  their  friends,  if  they  pleased. 

2.  They  were  exhorted  and  encouraged  to  perse¬ 
vere  herein  ;  Paul  and  Barnabas,  speaking  to  them 
with  all  the  freedom  and  friendship  imaginable,  per¬ 
suaded  them  to  continue  in  the  grace  of  God ;  to 
hold  fast  that  which  they  had  received  ;  to  continue 
in  their  belief  of  the  gospel  of  grace  ;  to  continue  in 
their  dependence  upon  the  Spirit  of  grace,  and  at¬ 
tendance  upon  the  means  of  grace.  And  the  grace 
of  God  shall  not  be  wanting  to  those  who  thus  con¬ 
tinue  in  it. 

IV.  There  was  a  cheerful  attendance  upon  the 
preaching  of  the  gospel  the  next  sabbath  day  ;  (v. 
44.)  Almost  the  whole  city  (the  generality  of  which 
were  Gentiles)  came  together  to  hear  the  word  of 
God. 

1.  It  is  probable  that  Paul  and  Barnabas  were  not 
idle  in  the  week-days,  but  took  all  opportunities  in 
the  week  between,  (as  some  think  the  Gentiles  de¬ 
sired,)  to  bring  them  acquainted  with  Christ,  and  to 
raise  their  expectations  from  him.  They  did  a 
great  deal  of  service  to  the  gospel  in  private  dis¬ 
course  and  conversation,  as  well  as  in  their  public 
sermons.  Wisdom  cried  in  the  chief  places  of  con¬ 
course,  and  the  opening  of  the  gates,  as  well  as  in 
the  synagogues,  Prov.  1.  20,  21. 

2.  This  brought  a  vast  concourse  of  people  to  the 
synagogue  on  the  sabbath-day  ;  some  came  out  of 
curiosity,  the  thing  being  new ;  others,  longing  to 
see  what  the  Jews  would  do  upon  the  second  tender 
of  the  gospel  to  them  ;  and  many  who  had  heard 
something  of  the  word  of  God,  came  to  hear  more ; 

j  and  to  hear  it,  not  as  the  word  of  men,  but  as  the 
|  word  of  God,  by  which  we  must  be  ruled  and  judged. 
Now  this  justified  Paul  in  preaching  to  the  Gentiles, 
that  he  met  with  the  most  encouraging  auditories 
among  them.  There  the  fields  were  white  to  the 
hari'est,  and  therefore  why  should  he  not  there  put 
in  his  sickle  ? 

V.  The  Jews  were  enraged  at  this ;  and  not  only 
j  would  not  receive  the  gospel  themselves,  but  were 

filled  with  indignation  at  them  that  crowded  after 
j  it ;  (y.  45.)  When  the  Jews  saw  the  multitudes,  and 
j  considered  what  an  encouragement  it  was  to  Paul 
to  go  on  in  his  work  ;  when  they  saw  people  thus 
flying  like  doves  to  their  windows,  and  what  proba- 
|  bility  there  was  that  among  these  multitudes,  some 
would  be,  without  doubt,  wrought  upon,  and,  it  is 
likely,  the  greater  part,  to  embrace  Christ — this 
I  filled  them  with  envy. 


138 


THE  ACTS,  Xlll. 


1.  They  grudged  the  interest  the  apostles  had  in 
the  people ;  were  vexed  to  see  the  synagogue  so  full 
when  they  were  to  preach.  This  was  the  same  spi¬ 
rit  that  worked  in  the  Pharisees  toward  Christ,  they 
were  cut  to  the  heart  when  they  saw  the  whole  world, 
go  after  him.  When  the  kingdom  of  heaven  was 
opened,  they  not  only  would  not  go  in  themselves, 
but  were  angry  with  them  that  did. 

2.  They  opposed  the  doctrine  the  apostles  preach¬ 
ed  ;  They  spake  against  those  things  that  were  spoken 
by  Paul,  cavilled  at  them,  started  objections  against 
them,  finding  some  fault  or  other  with  every  thing 
he  said,  contradicting,  and  blaspheming ;  dvrext^ov 
avT/A^ovTif — contradicting,  they  contradicted.  They 
did  it  with  the  utmost  spite  and  rage  imaginable  ; 
they  persisted  in  their  contradiction,  and  nothing 
would  silence  them.  They  contradicted  for  con¬ 
tradiction-sake,  and  denied  that  which  was  most 
evident.  And  when  they  could  find  no  colour  of 
objection,  they  broke  out  into  ill  language  against 
Christ  and  his  gospel,  blaspheming  him  and  it. 
From  the  language  of  the  carnal  man  that  receives 
not  the  things  of  the  Spirit  of  God,  and  therefore 
contradicts  them,  they  proceeded  to  the  language 
of  incarnate  devils,  and  blasphemed  them.  Com¬ 
monly  those  who  begin  with  contradicting,  end  with 
blaspheming. 

VI.  The  apostles  hereupon  solemnly  and  openly 
declare  themselves  discharged  from  their  obliga¬ 
tion  to  the  Jews,  and  at  liberty  to  bring  the  word  of 
salvation  to  the  Gentiles,  even  by  the  implicit  con¬ 
sent  of  the  Jews  themselves.  Never  let  the  Jew  lay 
the  fault  of  the  cairying  of  the  kingdom  of  God  to 
the  Gentiles  upon  the  apostles,  for  that  complaint 
of  their’s  is  for  ever  silenced  by  their  own  act  and 
deed,  for  what  they  did  here,  is  for  ever  an  estop¬ 
pel*  to  it.  “Tender  and  refusal  (we  say)  are  good 
payment  in  law.”  The  Jews  had  the  tender  of  the 
gospel,  and  did  refuse  it,  and  therefore  ought  not  to 
say  any  thing  against  the  Gentiles  having  it.  In  de¬ 
claring  this,  it  is  said,  (v.  46.)  Paul  and  Barnabas 
waxed  bold,  more  bold  than  they  had  been,  while 
they  were  shy  of  looking  favourably  upon  the  Gen¬ 
tiles,  for  fear  of  giving  offence  to  the  Jews,  and  lay¬ 
ing  a  stumbling-block  in  their  way.  Note,  There 
is  a  time  for  the  preachers  of  the  gospel  to  shew  as 
much  ol  the  boldness  of  the  lion,  as  of  the  wisdom 
of  the  serpent  and  the  harmlessness  of  the  dove. 
When  thf  adversaries  of  Christ’s  cause  begin  to  be 
daring,  it  «s  not  for  its  advocates  to  be  retired  and 
cowardly.  While  there  is  any  hope  of  working 
upon  those  that  oppose  themselves,  they  must  be 
instructed  with  meekness ;  (2  Tim.  2.  25.)  but  when 
that  method  has  long  been  tried  in  vain,  we  must 
wax  bold,  and  tell  them  what  will  come  of  their  op¬ 
position.  The  impudence  of  the  enemies  of  the  gos¬ 
pel,  instead  of  frightening,  should  rather  imbolden, 
the  friends  of  its  cause  ;  for  they  are  sure  that  they 
have  a  good  cause,  and  they  know  whom  they  have 
trusted  to  bear  them  out. 

Now  Paul  and  Barnabas,  having  made  them  a  fair 
offer  of  gospel  grace,  here  give  them  fair  notice  of 
their  bringing  it  to  the  Gentiles  ;  if  by  any  means 
(as  Paul  says,  Rom.  11.  14.)  they  might  provoke  them 
to  emulation. 

1.  They  own  that  the  Jews  were  entitled  to  the 
first  offer ;  “  It  was  necessary  that  the  word  of  God 
should  first  have  been  spoken  to  you,  to  whom  the 
promise  was  made  ;  to  you  of  the  lost  sheep  of  the 
house  of  Israel,  whom  Christ  reckoned  himself  first 
sent  to.”  And  his  charge  to  the  preachers  of  his 
gospel  to  begin  at  Jerusalem,  (Luke  24.  47.)  was  an 
implicit  direction  to  all  that  went  into  other  coun¬ 
tries,  to  begin  with  the  Jews,  to  whom  pertained  the 
"ruing  of  the  law,  and  therefore  the  preaching  of 

*  Legal  bar. — Ed. 


the  gospel.  Let  the  children  first  be  st  rved,  Mari 
7.  27. 

2.  They  charge  them  with  the  refusal  of  it ;  “  Yt 
put  it  from  you;  ye  will  not  accept  of  it ;  nay,  yt 
will  not  so  much  as  bear  the  offer  of  it,  but  take  it  a» 
an  affront  to  you.”  If  men  put  the  gospel  from  them, 
God  justly  takes  it  from  them  ;  why  should  manna 
be  given  to  them  that  loathe  it,  and  call  it  light  bread, 
or  the  privileges  of  the  gospel  forced  on  them  that 
put  them  away,  and  say,  We  have  no  part  in  Da 
vid  ;  Herein  ye  judge  yourselves  unworthy  of  ever 
lasting  life.  In  one  sense,  we  must  all  judge  our 
selves  unworthy  of  everlasting  life,  for  there  is  no¬ 
thing  in  us,  or  done  by  us,  by  which  we  can  pretend 
to  merit  it,  and  we  must  be  made  sensible  of  this ; 
but  here  the  meaning  is,  “Ye  discover,  or  make  it 
to  appear,  that  ye  are  not  meet  for  eternal  life  ;  ye 
thi’ow  away  all  your  claims  and  hopes,  and  give  up 

our  pretensions  to  it ;  since  ye  will  not  take  it  from 
is  hands,  into  whose  hand  the  Father  has  given  it, 
s.pivi'rt,  ye  do,  in  effect,  pass  this  judgment  upon  your¬ 
selves,  and  out  of  your  own  mouth  ye  shall  be  judg¬ 
ed  ;  ye  will  not  have  it  by  Christ,  by  whom  alone  it 
is  to  be  had,  and  so  shall  your  doom  be,  ye  shall  not 
have  it  at  all.” 

3.  Upon  this  they  ground  their  preaching  the  gos¬ 

pel  to  the  uncircumcised  ;  “  Since  ye  will  not  accept 
eternal  life  as  it  is  offered,  our  way  is  plain,  Lo,  we 
turn  to  the  Gentiles.  If  one  will  not,  another  will. 
If  those  that  were  first  invited  to  the  wedding-feast 
will  not  come,  we  must  invite  out  of  the  highways 
and  hedges  those  that  will,  for  the  wedding  must  be 
furnished  with  guests.  If  he  that  is  next  of  kin  will 
not  do  the  kinsman’s  part,  he  must  not  complain  that 
another  will,”  Ruth  4.  4.  •  ■ 

4.  They  justify  themselves  in  this  by  a  divine  -war¬ 
rant  ;  (-u.  47.)  “  For  so  hath  the  Lord  commanded 
us  ;  the  Lord  Jesus  gave  us  directions  to  witness  to 
him  in  Jerusalem  and  Judea,  first,  and  after  that,  to 
the  utmost  part  of  the  earth,  to  preach  the  gospel  to 
every  creature,  to  disciple  all  nations .”  This  is  ac¬ 
cording  to  what  was  foretold  in  the  Old  Testament; 
when  the  Messiah,  in  the  prospect  of  the  Jews’  infi¬ 
delity,  was  ready  to  say,  I  have  laboured  in  vain,  he 
was  told,  to  his  satisfaction,  that  though  Israel  was 
not  gathered  yet  he  should  be  glorious ;  that  his 
blood  should  not  be  shed  in  vain,  nor  his  purchase 
made  in  vain,  nor  his  doctrine  preached  in  vain,  nor 
his  Spirit  sent  in  vain;  “For  I  have  set  thee,  not 
only  raised  thee  up,  but  established  thee,  to  be  a 
Light  of  the  Gentiles ,  not  only  a  shining  Light  for  a 
time,  but  a  standing  Light,  set  thee  for  a  Light,  that 
thou  shou/dest  be  for  salvation  unto  the  ends  of  the 
earth.”  Note,  (i.)  Christ  is  not  only  the  Saviour, 
but  the  Salvation,  is  himself  our  Righteousness,  and 
Life,  and  Strength.  (2.)  Wherever  Christ  is  de¬ 
signed  to  be  Salvation,  he  is  set  up  to  be  a  Light ;  he 
enlightens  the  understanding,  and  so  saves  the  soul. 
(3.)  He  is,  and  is  to  be,  Light  and  Salvation  to  the 
Gentiles,  to  the  ends  of  the  earth.  Those  of  any  na¬ 
tion  should  be  welcome  to  him,  some  of  every  nation 
have  heard  of  him,  (Rom.  10.  18. )  and  all  nations 
shall  at  length  become  his  kingdom.  This  prophecy 
has  had  its  accomplishment  in  part,  in  the  setting 
up  of  the  kingdom  of  Christ  in  this  island  of  our’s, 
which  lies,  as  it  were,  in  the  ends  of  the  earth,  a 
corner  of  the  world,  and  shall  be  accomplished  more 
and  more,  when  the  time  comes  for  the  bringing  in 
of  the  fulness  of  the  Gentiles. 

VII.  The  Gentiles  cheerfully  embraced  that 
which  the  Jews  scornfully  rejected,  v.  48,  49. 
Never  was  land  lost  for  want  of  heirs ;  through  the 
fall  of  the  Jews,  salvation  is  come  to  the  Gentiles: 
the  casting  off  of  them  was  the  reconciling  of  the 
world,  and  the  diminishing  of  them  the  riches  of  the 
Gentiles;  so  the  apostle  shews  at  large,  Rom.  11. 
11,  12,  15.  The  Jews,  the  natural  branches,  were 


139 


THE  ACTS,  XIII. 


broken  off,  and  the  Gentiles,  that  were  branches  of 
the  wild  olive,  were  thereupon  grafted  in,  v.  17, 19. 
Now  here  we  are  told  how  the  Gentiles  welcomed 
this  happy  turn  in  their  favour. 

1.  They  took  the  comfort  of  it ;  When  they  heard 
this,  they  were  glad.  It  was  good  news  to  them,  that 
they  might  have  admission  into  covenant  and  com¬ 
munion  with  God,  by  a  clearer,  nearer,  and  better 
way  than  submittingto  the  ceremonial  law,  and  be¬ 
ing  proselyted  to  the  Jewish  religion  ;  that  the  par¬ 
tition-wall  was  taken  down  and  they  were  as  wel¬ 
come  to  the  benefits  of  the  Messiah’s  kingdom  as  the 
Jews  themselves,  and  might  share  in  their  promise, 
without  coming  under  their  yoke.  This  was  indeed 
glad  tidings  of  great  joy  to  all  people.  Note,  Our 
"being  put  into  a  possibility  of  salvation,  and  a  capa¬ 
city  for  it,  ought  to  be  the  matter  of  our  rejoicing  ; 
when  the  Gentiles  did  but  hear  that  the  offers  of 
grace  should  be  made  them,  the  word  of  grace 
preached  to  them,  and  the  means  of  grace  afforded 
them,  they  were  glad ;  “Now  there  is  some  hope 
for  us.”  Many  grieve  under  doubts,  whether  they 
have  an  interest  in  Christ  or  no,  when  they  should 
be  rejoicing  that  they  may  have  an  interest  in  him  ; 
the  golden  sceptre  is'held  out  to  them,  and  they  are 
invited  to  come,  and  touch  the  top  of  it. 

2.  They  gave  God  the  praise  of  it ;  They  glorified 
the  word  of  the  Lord  ;  that  is,  Christ,  (so  some,)  the 
essential  Word  ;  they  conceived  a  mighty  venera¬ 
tion  for  him,  and  expressed  the  high  thoughts  they 
had  of  him.  Or  rather,  the  gospel ;  the  more  they 
knew  of  it,  the  more  they  admired  it.  Oh  !  what  a 
light,  what  a  power,  what  a  treasure,  does  this  gos¬ 
pel  bring  along  with  it !  How  excellent  are  its 
truths,  its  precepts,  its  promises !  How  far  ’tran¬ 
scending  all  other  institutions  !  How  plainly  divine 
and  heavenly  is  its  original  !  Thus  they  glorified  the 
word  of  the  Lord,  and  that  is  it  which  he  has  him¬ 
self  magnified  above  all  his  name,  (Ps.  138.  2.)  and 
will  magnify  and  make  honourable,  Isa.  42.  21. 
They  glorified  the  word  of  the  Lord,  (1.)  Because 
now  the  knowledge  of  it  was  diffused,  and  not  con¬ 
fined  to  the  Jews  only.  Note,  It  is  the  glory  of  the 
word  of  the  Lord,  that  the  further  it  spreads,  the  , 
brighter  it  shines  ;  which  shews  it  to  be  not  like  the 
light  of  a  candle,  but  like  that  of  the  sun  when  he 

oes  forth  in  his  strength.  (2.)  Because  now  the 
nowledge  of  it  was  brought  to  them.  Note,  Those 
speak  best  of  the  honour  of  the  word  of  the  Lord, 
that  speak  experimentally,  that  have  themselves 
been  captivated  by  its  power,  and  comforted  by  its 
sweetness. 

3.  Many  of  them  became,  not  only  professors  of 
the  Christian  faith,  but  sincerely  obedient  to  the 
faith  :  As  many  as  voere  ordained  to  eternal  life, 
believed.  God  by  his  Spirit  wrought  true  faith  in 
them  for  whom  he  had  in  his  councils  from  ever¬ 
lasting  designed  a  happiness  to  everlasting.  (1.) 
Those  believed,  to  whom  God  gave  grace  to  be¬ 
lieve  ;  whom,  bv  a  secret  but  mighty  operation,  he 
brought  into  subjection  to  the  gospel  of  Christ,  and 
made  willing  in  the  day  of  his  power.  Those  came 
to  Christ,  whom  the  Father  drew,  and  to  whom  the 
Spirit  made  the  gospel-call  effectual.  It  is  called 
the  faith  of  the  operation  of  God,  (Col.  2.  12.)  and 
is  said  to  be  wrought  by  the  sa?ne  power  that  raised 
up  Christ,  Eph.  1.  19,  20.  (2.)  God  gave  this  grace 
to  believe,  to  all  those  among  them,  who  were  or¬ 
dained  to  eternal  life ;  (for  whom  he  had  predesti¬ 
nated,  them  he  also  called,  Rom.  8.  30.)  or  as  many 
as  were  disposed  to  eternal  life,  as  many  as  had  a 
concern  about  their  eternal  state,  and  aimed  to  make 
sure  of  eternal  life,  believed  in  Christ,  in  whom  God 
hath  treasured  up  that  life,  (1  John  5.  11.)  and  who 
is  the  only  Way  to  it ;  and  it  was  the  grace  of  God 
that  wrought  it  in  them.  Thus  all  those  captives, 
and  those  only,  took  the  benefit  of  Cyrus’s  procla- 


|  mation,  whose  spirit  God  had  raised  to  go  up  to 
build  the  house  of  the  Lord  which  is  in  Jerusalem , 
Ezra  1.  5.  Those  will  be  brought  to  believe  in 
Christ,  that  by  his  grace  are  well  disposed  to  eternal 
life,  and  make  that  their  aim. 

4.  When  they  believed,  they  did  what  they  could 
to  spread  the  knowledge  of  Christ  and  his  gospel 
among  their  neighbours  ;  ( v .  49.)  And  the  word  of 
the  Lord  was  published  throughout  all  the  region  ; 
when  it  was  received  with  so  much  satisfaction  in 
the  chief  city,  it  soon  spread  itself  into  all  parts  of 
the  country.  Those  new  converts  were  themselves 
ready  to  communicate  to  others  that  which  they 
were  so  full  of  themselves.  The  Lord  gave  the 
word,  and  then  great  was  the  company  of  them  that 
published  it,  Ps.  68.  11.  Those  that  have  got  ac- 

Siaintance  with  Christ  themselves,  will  do  what 
ey  can  to  bring  others  acquainted  with  him.  Those 
in  great  and  rich  cities,  that  have  received  the  gos¬ 
pel,  should  not  think  to  engross  it,  as  if,  like  learn¬ 
ing  and  philosophy,  it  were  only  to  be  the  entertain¬ 
ment  of  the  more  polite  and  elevated  part  of  man¬ 
kind,  but  should  do  what  they  can  to  get  it  published 
in  the  country  among  the  ordinary  sort  of  people, 
the  poor  and  unlearned,  who  have  souls  to  be  saved 
as  well  as  they. 

VIII.  Paul  and  Barnabas,  having  sowed  the  seeds 
of  a  Christian  church  there,  quitted  the  place,  and 
went  to  do  the  like  elsewhere.  We  read  not  any 
thing  of  their  working  miracles  here,  to  confirm 
their  doctrine,  and  to  convince  people  of  the  truth 
of  it ;  for  though  God  then  did  ordinarily  make  use 
of  that  method  of  conviction,  yet  he  could,  when  he 
pleased,  do  his  work  without  it  ;  and  begetting  faith 
by  the  immediate  influence  of  his  Spirit,  was  itself 
the  greatest  miracle  to  those  in  whom  it  was  wrought; 
yet,  it  is  probable  that  they  did  work  miracles,  for 
we  find  they  did  in  the  next  place  they  came  to,  ch. 
14.  3.  Now  here  we  are  told, 

1.  How  the  unbeliez’ing  Jews  expelled  the  apos¬ 
tles  out  of  that  country.  They  first  turned  their 
back  upon  them,  and  then  lifted  up  the  heel  against 
them,  v.  50.  They  raised  persecution  against  Paul 
and  Barnabas  ;  excited  the  mob  to  persecute  them 
in  their  way,  by  insulting  their  persons  as  they  went 
along  the  streets;  excited  the  magistrates  to  "perse 
cute  them  in  their  way,  by  imprisoning  and  punish¬ 
ing  them  ;  when  they  could  not  resist  the  wisdom  and 
spirit  wherewith  they  spake,  they  had  recourse  to 
these  brutish  methods,  the  last  refuge  of  an  obsti¬ 
nate  infidelity.  Satan  and  his  agents  are  most  ex¬ 
asperated  against  the  preachers  of  the  gospel  when 
they  see  them  go  on  successfully,  and  therefore  then 
will  be  sure  to  raise  persecution  against  them.  Thus 
it  has  been  the  common  lot  of  the  best  men  in  the 
world,  to  suffer  ill  for  doing  well ;  to  be  persecuted 
instead  of  being  preferred,  for  the  good  services 
they  have  done  to  mankind.  Observe, 

(1.)  What  method  they  took  to  give  them  trou¬ 
ble  ;  They  stirred  up  the  devout  and  honourable 
women  against  them.  The  Jews  could  not  make 
any  considerable  interest  themselves,  but  they  ap¬ 
plied  themselves  to  some  ladies  of  quality  in  the  city, 
that  were  well  affected  to  the  Jewish  religion,  and 
were  proselytes  of  the  gate,  therefore  called  devout 
women.  These,  according  to  the  genius  of  their 
sex,  were  zealous  in  their  way,  and  bigoted  ;  and  it 
was  easy,  by  false  stories  and  misrepresentations,  to 
incense  them  against  the  gospel  of  Christ,  as  if  it  had 
been  destructive  of  all  religion,  of  which  really  it  is 
perfective.  It  is  good  to  see  honourable  women  de¬ 
vout,  and  well  affected  to  religious  worship  ;  the  less 
they  have  to  do  in  the  world,  the  more  they  should 
do  for  their  souls,  and  the  more  time  they  should 
spend  in  communion  with  God  ;  but  it  is  sad,  when, 
under  colour  of  devotion  to  God,  they  conceive  an 
enmity  to  Christ,  as  those  here  did.  What ! 


140 


THE  ACTS,  XIV. 


men  persecutors !  Can  they  forget  the  tenderness 
and  compassion  of  their  sex?  What!  honourable 
women  !  Can  they  thus  stain  their  honour,  and  dis¬ 
grace  themselves,  and  do  so  mean  a  thing?  But, 
which  is  strangest  of  all,  devout  women  !  Will  they 
kill  Christ’s  servants,  and  think  therein  they  do  God 
service?  Let  those  therefore  that  have  zeal,  see  that 
it  be  according  to  knowledge.  By  these  devout  and 
honourable  women  they  stirred  up  likewise  the  chief 
men  of  the  city,  the  magistrates  and  the  rulers,  who 
had  power  in  their  hands,  and  set  them  against  the 
apostles,  and  who  had  so  little  consideration  as  to 
suffer  themselves  to  be  made  the  tools  of  this  ill-na¬ 
tured  party,  who  neither  would  go  into  the  kingdom 
oj  heaven  themselves,  nor  suffer  those  that  were  en¬ 
tering,  to  go  in. 

(2.)  How  far  they  carried  it ;  so  far,  that  they  ex¬ 
celled.  them  out  of  their  coasts  ;  they  banished  them, 
ordered  them  to  be  carried,  as  we  say,  from  consta¬ 
ble  to  constable,  till  they  were  forced  out  of  their 
jurisdiction  ;  so  that  it  was  not  by  fear,  but  down¬ 
right  violence,  that  they  were  driven  out.  This 
was  one  method  which  the  overruling  providence 
of  God  took,  to  keep  the  first  planters  of  the  church 
from  staying  too  long  at  a  place  ;  as,  Matt.  10.  23. 
When  they  persecute  you  in  one  city,  flee  to  another, 
that  thus  you  may  the  sooner  go  over  the  cities  of 
Israel.  This  was  likewise  a  method  God  took,  to 
make  those  that  were  well  disposed  the  more  warm¬ 
ly  affected  toward  the  apostles  ;  for  it  is  natural  to 
us  to  pity  those  that  are  persecuted,  and  to  think  the 
better  of  those  that  suffer,  when  we  know  they  suf¬ 
fer  unjustly,  and  to  be  the  more  ready  to  help  them. 
The  expelling  of  the  apostles  out  of  their  coasts 
made  people  inquisitive  what  evil  they  had  done,  and, 
perhaps,  raised  them  more  friends  than  conniving 
at  them  in  their  coasts  would  have  done. 

2.  How  the  apostles  abandoned  and  rejected  the 
unbelieving  Jews;  ( v .  51.)  They  shook  off  the  dust 
of  their  feet  against  them.  When  they  went  out  of 
the  city,  they  used  this  ceremony  in  the  sight  of  them 
that  sat  in  the  gate  ;  or  when  they  went  out  of  the 
borders  of  their  country,  in  the  sight  of  them  that 
were  sent  to  see  the  country  rid  of  them.  Hereby, 
(1.)  1  hey  declared  that  they  would  have  no  more 
to  do  with  them,  would  take  nothing  that  was  their’s; 
for  they  sought  not  t heir's,  but  them;  dust  they  are, 
and  let  them  keep  their  dust  to  themselves,  it  shall 
not  cleave  to  them.  (2. )  They  expressed  their  de¬ 
testation  of  their  infidelity,  and  that,  though  they 
were  Jews  by  birth,  yet,  having  rejected  the  gospel 
of  Christ,  they  were  in  their  eyes  no  better  than 
heathen  and  profane.  As  Jews  and  Gentiles,  if  they 
believe,  are  equally  acceptable  to  God  and  good 
men;  so,  if  they  do  not,  they  are  equally  abominable. 
(3.)  Thus  they  set  them  at  defiance,  and  expressed 
their  contempt  of  them  and  their  malice,  which  they 
looked  upon  as  impotent.  It  was  as  much  as  to  say, 

“  Ho  your  worst,  we  do  not  fear  you;  we  know  whom 
we  serve,  and  whom  we  have  trusted.”  (4.)  Thus 
they  left  a  testimony  behind  them,  that  they  had  had 
a  fair  offer  made  them  of  the  grace  of  the  gospel, 
which  shall  be  proved  against  them  in  the'dav  of 
judgment.  This  dust  will  prove  that  the  preachers 
of  the  gospel  had  been  among  them,  but  were  ex¬ 
pelled  by  them.  Thus  Christ  had  ordered  them  to 
do,  and  for  this  reason,  Matt.  10.  14.  Luke  9.  5. 
When  they  left  them,  they  came  to  Iconium,  not  so 
much  for  safety,  as  for  work. 

3.  What  frame  they  left  the  new  converts  in  at 
Antioch  ;  (v.  52.)  The  disciples,  when  they  saw  with 
what  courage  and  cheerfulness  Paul  and  Barnabas 
not  only  bore  the  indignities  that  were  done  them, 
but  went  on  with  their  work  notwithstanding,  they 
were  in  like  manner  spirited.  ( 1. )  They  were  verv 
cheerful ;  one  would  have  expected  that  when  Paul 
and  Barnabas  were  expelled  out  of  their  coasts,  and 


perhaps  forbidden  to  return  upon  pain  of  death,  the 
disciples  should  have  been  full  of  grief  and  full  of 
fear,  looking  for  no  other  than  that,  if  the  planters 
of  Christianity  go,  the  plantation  would  soon  come  to 
nothing ;  or  that  it  would  be  their  turn  next  to  be 
banished  the  country,  and  to  them  it  would  be  more 
grievous,  for  it  was  their  own  ;  no,  they  were  filled 
with  joy  in  Christ,  had  such  a  satisfactory  assurance 
of  Christ’s  carrying  on  and  perfecting  his  own  work 
in  them,  and  among  them,  and  that  either  he  would 
screen  them  from  trouble,  or  bear  them  up  under  it, 
that  all  their  fears  were  swallowed  up  in  their  be¬ 
lieving  joys.  (2.)  They  were  very  courageous; 
wonderfully  animated  with  a  holy  resolution  to  cleave 
to  Christ,  whatever  difficulties  they  met  with  ;  that 
seems  especially  to  be  meant  by  their  beiny  filled 
with  the  Holy  Ghost;  for  that  is  used  of  Peter’s 
boldness,  (ch.  4.  8. )  and  Stephen’s,  (ch.  7.  55. )  and 
Paul’s,  ch.  13.  9.  The  more  we  relish  the  comforts 
and  encouragements  we  meet  with  in  the  power  of 
godliness,  and  the  fuller  our  hearts  are  of  them,  the 
better  prepared  we  are  to  face  the  difficulties  we 
meet  with  in  the  profession  of  godliness. 

CHAR  XIV. 

We  have,  in  this  chapter,  a  further  account  of  the  progress 
of  the  gospel,  by  the  ministry  of  Paul  and  Barnabas  among 
the  Gentiles  ;  it  goes  on  conquering  and  to  conquer  ;  yet 
meeting  with  opposition,  as  before,  among  the  unbelieving 
Jews.  Here  is,  I.  Their  successful  preaching  of  the  gospel 
for  some  time  at  Iconium,  and  their  being  driven  thence 
by  the  violence  of  their  persecutors,  both  Jews  and  Gentiles, 
and  forced  into  the  neighbouring  countries,  v.  1 . .  7.  II. 
Their  healing  of  a  lame  man  at  Lvstra,  and  the  profound 
veneration  which  the  people  conceived  of  them  thereupon, 
which  they  had  much  ado  to  keep  from  running  into  an 
extreme,  v.  8. .  18.  III.  The  outrage  of  the  people  against 
Paul,  at  the  instigation  of  the  Jews,  the  effect  of  which  was, 
that  they  stoned  him,  as  they  thought,  to  death  ;  but  he  was 
wonderfully  restored  to  life  again,  v.  19,  20.  IV.  The  visit 
which  Paul  and  Barnabas  made  to  the  churches  which  they 
had  planted,  to  confirm  them,  and  put  them  into  order,  v. 

21..  23.  V.  Their  return  to  Antioch,  whence  they  were 
sent  forth ;  the  good  they  did  by  the  way,  and  the  report 
they  made  to  the  church  of  Antioch  of  their  expedition, 
and,  if  I  may  so  say,  of  the  campaign  thev  had  made,  v. 

24..  28. 

1.  A  ND  it  came  to  pass  in  Iconium,  that 
-ZjL  they  went  both  together  into  the 
synagogue  of  the  .Tews,  and  so  spake,  that 
a  great  multitude  both  of  the  Jews  and  also 
of  the  Greeks  believed.  2.  But  the  unbe¬ 
lieving  Jews  stirred  up  the  Gentiles,  and 
made  their  minds  evil  affected  against  the 
brethren.  3.  Long  time  therefore  abode 
they,  speaking  boldly  in  the  Lord,  which 
gave  testimony  unto  the  word  of  his  grace, 
and  granted  signs  and  wonders  to  be  done 
by  their  hands.  4.  But  the  multitude  of  the 
city  was  divided  ;  and  part  held  with  the 
Jews,  and  part  with  the  apostles.  5.  And 
when  there  was  an  assault  made  both  of  the 
Gentiles,  and  also  of  the  Jews,  with  their 
rulers,  to  use  them  despitefully,  and  to  stone 
them,  6.  They  were  ware  of  it,  and  fled 
unto  Lystra  and  Derbe,  cities  of  Lycaonia, 
and  unto  the  region  that  lieth  round  about : 
7.  And  there  they  preached  the  gospel. 

In  these  verses,  we  have, 

I.  The  preaching  of  the  gospel  in  Iconium,  whither 
j  the  aposties  were  forced  to  retire  from  Antioch.  As 
“the  blood  ot  the  martyrs  has  been  the  seed  of  the 


141 


THE  ACTS,  XIV. 


church,”  so  the  banishment  of  the  confessors  has 
helped  to  scatter  that  seed.  Observe, 

1.  How  they  made  the  first  offer  of  the  gospel,  to 
the  Jews,  in  their  synagogues;  thither  they  went,  not 
only  as  to  a  place  of  meeting,  but  as  to  a  place  of 
meeting  with  them,  to  whom,  wherever  they  came, 
they  were  to  apply  themselves  in  the  first  place. 
Though  the  Jews  at  Antioch  had  used  them  barba¬ 
rously,  yet  they  did  not  therefore  decline  preaching 
the  gospel  to  the  Jews  at  Iconium,  who  perhaps 
might  be  better  disposed.  Let  not  those  of  any  de¬ 
nomination  be  condemned  in  the  gross,  nor  some 
suffer  for  others’  faults ;  but  let  us  do  good  to  those 
who  have  done  evil  to  us.  Though  the  blood-thirsty 
hate  the  upright,  yet  the  just  seek  their  soul,  (Prov. 
29.  10.)  seek  the  salvation  of  it. 

2.  How  the  apostles  concurred  herein ;  notice  is 
taken  of  this,  that  they  went  both  together  into  the 
synagogue,  to  testify  their  unanimity  and  mutual 
affection  ;  that  people  might  say,  See  how  they  love 
one  another,  and  might  think  the  better  of  Chris¬ 
tianity,  and  that  they  might  strengthen  one  another’s 
hands,  and  confirm  one  another’s  testimony,  and  out 
o  f  the  mouth  of  two  witnesses  every  word  might  be 
established.  They  did  not  go  one  one  day,  and  an¬ 
other  another ;  or  one  go  at  the  beginning,  and  the 
other  some  time  after ;  but  they  went  in  both  toge¬ 
ther. 

IJ.  The  success  of  their  preaching  there ;  They  so 
spake,  that  a  great  multitude,  some  hundreds  per¬ 
haps,  if  not  thousands,  both  of  the  Jews,  and  also  of 
the  Greeks,  that  is,  the  Gentiles,  believed.  Observe 
here, 

1.  That  the  gospel  was  now  preached  to  Jews  and 
Gentiles  together,  and  those  of  each  denomination, 
that  believed,  came  together  into  the  church.  In 
the  close  of  the  foregoing  chapter  it  was  preached 
first  to  the  Jews,  and  some  of  them  believed,  then  to 
the  Gentiles,  and  some  of  them  believed ;  but  here 
they  are  put  together,  being  put  upon  the  same  level. 
The  Jews  have  not  so  lost  their  preference  as  to  be 
thrown  behind,  only  the  Gentiles  are  brought  to 
stand  upon  even  terms  with  them,  both  are  reconciled 
to  God  in  one  body,  (Ephes.  2.  16.)  and  both  to¬ 
gether  admitted  into  the  church  without  distinction. 

2.  There  seems  to  have  been  something  remark¬ 
able  in  the  manner  of  the  apostles’  preaching  here, 
which  contributed  to  their  success ;  They  so  spake, 
that  a  great  multitude  believed  ;  so  plainly,  so  con¬ 
vincingly,  with  such  an  evidence  and  demonstration 
of  the  Spirit,  and  with  such  power ;  they  so  spake, 
so  warmly,  so  affectionately,  and  with  such  a  mani¬ 
fest  concern  for  the  souls' of  men;  they  so  spake, 
that  one  might  perceive  they  were  not  onlv  con¬ 
vinced,  but  filled,  with  the  things  they  spake  of ;  and 
that  what  they  spake  came  from  the  heart,  and 
therefore  was  likely  to  reach  to  the  heart ;  they  so 
spake,  so  earnestly  and  seriously,  so  boldly  and  cou¬ 
rageously,  that  they  who  heard  them  could  not  but 
say,  God  was  with  them  of  a  truth.  Yet  the  suc¬ 
cess  was  not  to  be  attributed  to  the  manner  of  their 
preaching,  but  to  the  Spirit  of  God,  who  made  use 
of  that  means. 

III.  The  opposition  that  their  preaching  met  with 
there,  and  the  trouble  that  was  created  them  ;  lest 
they  should  be  puffed  up  with  the  multitude  of  their 
converts,  there  was  given  them  this  thorn  in  the 
flesh, 

1.  Unbelieving  Jews  were  the  first  spring  of  their 
trouble,  here,  as  elsewhere;  (v.  2.)  they  stirred  up 
the  Gentiles.  The  influence  which  the  gospel  had 
upon  many  of  the  Gentiles,  and  their  embracing  of 
it,  as  it  provoked  some  of  the  Jews  to  a  holy  jealousy, 
and  stirred  them  up  to  receive  the  gospel  too,  (Rom. 
11.  14.)  so  it  provoked  others  of  them  to  a  wicked 
jealousy,  and  exasperated  them  against  the  gospel. 
Thus  as  good  instructions,  so  good  examples,  which 


to  some  are  a  savour  of  life  unto  life,  to  others  are 
a  savour  of  death  unto  death.  See  2  Cor.  2.  15,  16. 

2.  Disaffected  Gentiles,  irritated  by  the  unbeliev¬ 
ing  Jews,  were  likely  to  be  the  instruments  of  their 
trouble;  the  Jews,  by  false  suggestions,  which  they 
were  continually  buzzing  in  the  ears  of  the  Gentiles, 
made  their  ?ninds  evil  affected  against  the  brethren, 
whom  of  themselves  they  were  inclined  to  think 
favourably  of.  1  hey  not  only  took  occasion  in  all 
companies,  as  it  came  in  their  wav,  but  made  it  their 
business  to  go  purposely  to  such  as  they  had  any  ac¬ 
quaintance  with,  and  sa'id  all  that  their  wit  or  malice 
could  invent,  to  beget  in  them  not  only  a  mean  but 
an  ill  opinion  of  Christianity,  telling  them  how  de¬ 
structive  it  would  certainly  be  to  their  pagan  the¬ 
ology  and  worship,  and  for  their  parts,  they  would 
rather  be  Gentiles  than  Christians.  Thus  they 
soured  and  imbittered  their  spirits  against  both  the 
converters  and  the  converted.  The  old  serpent  did, 
bv  their  poisonous  tongues,  infuse  his  venom  against 
the  seed  of  the  woman  into  the  minds  of  these  Gen¬ 
tiles,  and  this  was  a  root  of  bitterness  in  them,  bear¬ 
ing  gall  and  wormwood.  It  is  no  wonder  if  those 
who  are  ill  affected  toward  good  people,  wish  ill  to 
them,  speak  ill  of  them,  and  contrive  ill  against 
them ;  it  is  all  owing  to  ill  will.  ’Exduaruv,  they 
molested  and  vexed  the  minds  of  the  Gentiles;  so 
some  of  the  critics  take  it ;  they  were  continually 
teasing  them  with  their  impertinent  solicitations. 
The  tools  of  persecutors  have  a  dog’s  life,  set  on  con¬ 
tinually. 

IV.  Their  continuance  in  their  work  there,  not 
withstanding  this  opposition,  and  God’s  owning  them 
in  it,  v.  3.  We  have  here, 

1.  The  apostles  working  for  Christ,  faithfully  and 

diligently  according  to  the  trust  committed  to  them  ; 
because  the  minds  of  the  Gentiles  were  evil  affected 
against,  them,  one  would  think  that  therefore  they 
should  have  withdrawn  and  hastened  out  of  the  way, 
or,  if  they  had  preached,  should  have  preached 
cautiously,  for  fear  of  giving  further  provocation  to 
those  who  were  already  enough  enraged ;  no,  on  the 
contrary,  therefore  they  abode  there  a  long  time, 
speaking  boldly  m  the  Lord.  The  more  they  per¬ 
ceived  the  spite  and  rancour  of  the  town  against  the 
new  converts,  the  more  they  were  animated  to  go 
on  in  their  work,  and  the  more  needful  they  saw  it 
to  continue  among  them,  to  confirm  them  in  the  faith, 
and  to  comfort  them.  They  spake  boldly,  and  were 
not  afraid  of  giving  offence  to  the  unbelieving  Jews. 
What  God  said  to  the  prophet,  with  reference  to  the 
unbelieving  Jews  in  his  day,  was  now  made  good  to 
the  apostles  ;  I  have  made  thy  face  strong  against 
their  faces,  Ezek.  3.  7 — 9.  But  observe  what  it  was 
that  animated  them  ;  They  spake  boldly  in  the  Lord, 
in  his  strength,  and  trusting  in  him  to  bear  them  out ; 
not  depending  upon  any  thing  in  themselves.  They 
were  strong  in  the  J^ord,  and  in  the  flower  of  his 
might.  '  ■ 

2.  Christ  working  with  the  apostles,  according  to 
his  promise,  Lo ,  I  am  with  you  always.  When 
they  went  on  in  his  name  and  strength,  he  failed  not 
to  give  testimony  to  the  word  of  his  grace.  Note, 
(1. )  The  gospel  is  a  word  of  grace,  the  assurance  of 
God’s  good-will  to  us,  and  the  means  of  his  good 
work  in  us.  It  is  the  word  of  Christ’s  grace,  for  it 
is  in  him  alone  that  we  find  favour  with  God.  (2.) 
Christ  himself  has  attested  this  word  of  grace,  who 
is  the  Amen,  the  faith  fid  Witness  ;  he  has  assured  us 
that  it  is  the  word  of  God,  and  that  we  may  venture 
our  souls  upon  it.  As  it  was  said  in  general  con¬ 
cerning  the  first  preachers  of  the  gospel,  that  they 
had  the  Lord  working  with  them,  and  confirming 
the  word  by  signs  following,  (Mark  16.  20.)  so  it  is 
said  particularly  concerning  the  apostles  here,  that 
the  Lord  confirmed  their  testimony,  in  granting 
signs  and  wonders  to  be  done  by  their  hands  ;  in  the 


142 


THE  ACTS,  XIV. 


miracles  they  wrought  in  the  kingdom  of  nature,  as 
well  as  the  wonders  done  by  their  word,  in  the 
greater  miracles  wrought  on  men’s  minds  by  the 
power  of  divine  grace.  The  Lord  was  with  them, 
while  they  were  with  him,  and  abundance  of  good 
was  done. 

V.  The  division  which  this  occasioned  in  the  city  ; 
(d.  4.)  The  multitude  of  the  city  was  divided  into 
two  parties,  and  both  active  and  vigorous ;  among 
the  rulers  and  persons  of  rank,  and  among  the  com¬ 
mon  people,  there  were  some  that  held  with  the 
unbelieving  Jews,  and  others  that  held  with  the 
apostles.  Barnabas  is  here  reckoned  an  apostle, 
though  not  one  of  the  twelve,  nor  called  in  the  ex¬ 
traordinary  manner  that  Paul  was,  because  set  apart 
by  special  designation  of  the  Holy  Ghost  to  the  ser¬ 
vice  of  the  Gentiles.  It  seems,  this  business  of  the 
preaching  of  the  gospel  was  so  universally  taken 
notice  of  with  concern,  that  every  person,  even  of 
the  multitude  of  the  city,  was  either  for  it  or  against 
it ;  none  stood  neuter.  “  Either  for  us  or  for  our 
adversaries;  for  God  or  Baal ;  for  Christ  or  Beelze¬ 
bub.” 

1.  We  may  here  see  the  meaning  of  Christ’s  pre¬ 
diction,  that  he  came  not  to  send  peace  ufion  earth, 
but  rather  division,  Luke  12.  51 — 53.  If  all  would 
have  given  in  unanimously  into  his  measures,  there 
had  been  universal  concord ;  and  could  men  have 
agreed  in  that,  there  would  have  been  no  dangerous 
discord  or  disagreement  in  other  things;  but  disagree¬ 
ing  here,  the  breach  was  wide  as  the  sea.  Yet  the 
apostles  must  not  be  blamed  for  coming  to  Iconium, 
because  before  they  came  the  city  was  united,  but 
now  it  was  divided  ;  for  it  is  better  that  part  of  the 
city  go  to  heaven  than  all  to  hell. 

2.  We  may  here  take  the  measures  of  our  expec¬ 
tations  ;  let  us  not  think  it  strange,  if  the  preaching 
of  the  gospel  occasion  division,  nor  be  offended  at  it ; 
it  is  better  to  be  reproached  and  persecuted  as  di¬ 
viders  for  swimming  against  the  stream,  than  yield 
ourselves  to  be  carried  down  the  stream  that  leads 
to  destruction.  Let  us  hold  with  the  apostles,  and 
not  fear  them  that  hold  with  the  Jews. 

VI.  The  attempt  made  upon  the  apostles  by  their 
enemies ;  their  evil  affection  against  them  broke  out 
at  length  into  violent  outrages,  v.  5.  Observe, 

1.  Who  the  plotters  were ;  both  the  Gentiles,  and 
the  Jews,  with  their  rulers.  The  Gentiles  and  Jews 
were  at  enmity  witli  one  another,  and  yet  united 
against  Christians,  like  Herod  and  Pilate,  Saddu- 
cees  and  Pharisees,  against  Christ ;  and  like  Gebal 
and  Ammon,  and  Amalek,  of  old,  against  Israel. 
If  the  church’s  enemies  can  thus  unite  for  its  de¬ 
struction,  shall  not  its  friends,  laying  aside  all  per¬ 
sonal  feuds,  unite  for  its  preservation  ? 

2.  What  the  plot  was ;  having  now  got  the  rulers 
on  their  side,  they  doubted  not  but  to  carry  their 
point,  and  their  design  was  to  use  the  apostles  de- 
s/iitefully,  to  expose  them  to  disgrace,  and  then  to 
sto?ie  them,  to  put  them  to  death ;  and  thus  they 
hoped  to  sink  their  cause  ;  they  aimed  to  take  away 
both  their  reputation  and  their  life,  and  that  was  all 
they  had  to  lose  which  they  could  take  from  them, 
for  they  had  neither  lands  nor  goods. 

VII.  The  deliverance  of  the  apostles  out  of  the 
hands  of  those  wicked  and  unreasonable  men,  v.  6, 
7.  They  got  away,  upon  notice  given  them  of  the 
design  against  them,  or  the  beginning  of  the  attempt 
upon  them,  which  they  were  soon  aware  of,  and  they 
made  an  honourable  retreat  (for  it  was  not  an  inglo¬ 
rious  flight)  to  Lystra  and  Derbe  ;  and  there, 

1.  They  found  safety ;  their  persecutors  in  Iconium 
were  for  the  present  satisfied  that  they  were  thrust 
out  of  their  borders,  and  pursued  them  no  further. 
God  has  shelters  for  his  people  in  a  storm  ;  nay,  he 
is,  and  will  be,  himself  their  Hiding-place. 

2.  They  found  work,  and  that  was  it  they  went 


for  ;  when  the  door  of  opportunity  was  shut  against 
them  at  Iconium,  it  was  opened  at  Lystra  and  Der¬ 
be  ;  to  those  cities  they  went,  and  there,  and  in  the 
region  that  lieth  round  about,  they  preached  the 
gospel.  In  times  of  persecution  ministers  may  see 
cause  to  quit  the  spot,  when  yet  they  do  not  quit  the 
work. 

8.  And  there  sat  a  certain  man  at  Lys¬ 
tra,  impotent  in  his  feet,  being  a  cripple 
from  his  mother’s  womb,  who  never  had 
walked  :  9.  The  same  heard  Paul  speak  : 
who  steadfastly  beholding  him,  and  per¬ 
ceiving  that  he  had  faith  to  be  healed,  10. 
Said  with  a  loud  voice,  Stand  upright  on 
thy  feet.  And  he  leaped  and  walked.  1 1 . 
And  when  the  people  saw  what  Paul  had 
done,  they  lifted  up  their  voices,  saying  in 
the  speech  of  Lycaonia,  The  gods  are  come 
down  to  us  in  the  likeness  of  men.  12. 
And  they  called  Barnabas,  Jupiter;  and 
Paul,  Mercurius,  because  he  was  the  chief 
speaker.  13.  Then  the  priest  of  Jupiter, 
which  was  before  their  city,  brought  oxen 
and  garlands  unto  the  gates,  and  would 
have  done  sacrifice  with  the  people.  14. 
Which  when  the  apostles,  Barnabas  and 
Paul,  heard  of,  they  rent  their  clothes,  and 
ran  in  among  the  people,  crying  out,  1 5. 
And  saying,  Sirs,  why  do  ye  these  things  ? 
We  also  are  men  of  like  passions  with  you, 
and  preach  unto  you  that  ye  should  turn 
from  these  vanities  unto  the  living  God, 
which  made  heaven  and  earth,  and  the  sea, 
and  all  things  that  are  therein  :  16.  Who 
in  times  past  suffered  all  nations  to  walk  in 
their  own  ways.  17.  Nevertheless  he  left 
not  himself  without  witness,  in  that  he  did 
good,  and  gave  us  rain  from  heaven,  and 
fruitful  seasons,  filling  our  hearts  with  food 
and  gladness.  18.  And  with  these  sayings 
scarce  restrained  they  the  people,  that  they 
had  not  done  sacrifice  unto  them. 

In  these  verses  we  have, 

I.  A  miraculous  cure  wrought  by  Paul  at  Lystra 
upon  a  cripple  that  had  been  lame  from  his  birth, 
such  a  one  as  was  miraculously  cured  by  Peter  and 
John,  chi  3.  2.  That  introduced  the  gospel  among 
the  Jews,  this  among  the  Gentiles ;  both  that  and 
this  were  designed  to  represent  the  itnpotency  of  all 
the  children  of  men  in  spiritual  things ;  they  are 
lame  from  their  birth,  till  the  grace  of  God  puts 
strength  into  them  ;  for  it  was  when  we  were  yet 
without  strength,  that  Christ  died  for  the  ungodly, 
Rom.  5.  6.  Observe  here, 

1.  The  deplorable  case  of  the  poor  cripple  ;  (v 
8.)  He  was  impotent  in  his  feet,  disabled,  (so  the 
word  is,)  to  that  degree,  that  it  was  impossible  he 
should  set  his  foot  to  the  ground,  to  lay  anv  stress 
upon  it.  It  was  well  known  that  he  had  been  so 
from  his  mother's  womb,  and  that  he  never  had 
walked,  or  could  stand  up.  We  should  take  occa¬ 
sion  from  hence,  to  thank  God  for  the  use  of  our 
limbs  ;  and  those  who  are  deprived  of  it,  may  ob¬ 
serve  that  their  case  is  not  singular. 

2.  The  expectation  that  was  raised  in  him  of  a 
cure ;  (v.  9.)  He  heard  Paul  preach,  and,  it  is  likely, 


143 


THE  ACTS,  XIV. 


•was  much  affected  with  what  he  heard,  believed  the 
message  was  from  heaven,  and  that  the  messengers, 
having  their  commission  thence,  had  a  divine  power 
going  along  with  them,  and  were  therefore  able  to 
cure  him  of  his  lameness.  This  Paul  was  aware  of, 
by  the  spirit  of  discerning  that  he  had,  and  perhaps 
the  shew  of  his  countenance  did  in  part  witness  for 
him  ;  Paul  perceived  (hat  he  had  faith  to  be  healed  ; 
desired  it,  hoped  for  it,  had  such  a  thing  in  his 
thoughts  ;  which  it  does  not  appear  that  the  lame 
man  Peter  healed,  had,  for  he  expected  no  more 
than  an  aims.  There  was  not  found  such  great 
faith  in  Israel,  as  was  among  the  Gentiles,  Matt. 
8.  10. 

3.  The  cure  wrought ;  Paul,  perceiving  that  he 
had  faith  to  be  healed,  brought  the  word,  and  healed 
him,  Ps.  107.  20.  Note,  God  will  not  disappoint  the 
desires  that  are  of  his  own  kindling,  nor  the  hopes 
of  his  own  raising.  Paul  spake  to  him  with  a  loud 
voice,  either  because  he  was  at  some  distance,  or  to 
shew  that  the  true  miracles,  wrought  by  the  power 
of  Christ,  were  far  unlike  the  lying  wonders  wrought 
by  deceivers,  that  peeped,  and  muttered,  and  whis¬ 
kered,  Isa.  8.  19.  God  saith,  I  have  not  spoken  in 
secret,  in  a  dark  place  of  the  earth,  Isa.  45.  19.  Paul 
spake  to  him  with  a  loud  voice,  that  the  people  about 
might  take  notice,  and  have  their  expectations  raised 
of  the  effect.  It  does  not  appear  that  this  cripple 
was  a  beggar  ;  it  is  said,  (v.  8.)  that  he  sat,  not  that 
he  sat  begging.  But  we  may  imagine  how  melan¬ 
choly  it  was  to  him  to  see  other  people  walking 
about  him,  and  himself  disabled ;  and  therefore  how 
welcome  Paul’s  word  was  to  him,  “  Stand  upright 
on  thy  feet ;  help  thyself,  and  God  shall  help  thee  ; 
try  whether  thou  hast  strength,  and  thou  shalt  find 
that  thou  hast.”  Some  copies  read  it,  I  say  unto 
thee,  in  the  name  of  the  Lord  Jesus  Christ,  Stand 
upright  on  thy  feet.  It  is  certain  that  that  is  im¬ 
plied,  and,  very  probably,  was  expressed,  by  Paul, 
and  power  went  along  with  this  word ;  for  presently, 
he  leaped  and  walked;  leaped  up  from  the  place 
where  he  sat,  and  not  only  stood  upright,  but,  to 
shew  that  he  was  perfectly  cured,  and  that  imme¬ 
diately,  he  walked  to  and  fro  before  them  all. 
Herein  the  scripture  was  fulfilled,  that  when  the 
wilderness  of  the  Gentile  world  is  made  to  blossom 
as  the  rose,  then  shall  the  lame  man  leap  as  a  hart, 
Isa.  35.  1,  6.  Those  that  by  the  grace  of  God  are 
cured  of  their  spiritual  lameness,  must  shew  it  by 
leaping  with  a  holy  exultation,  and  walking  in  a 
holy  conversation. 

II.  The  impression  which  this  cure  made  upon 
the  people  ;  they  were  amazed  at  it,  had  never  seen 
or  heard  the  like,  and  fell  into  an  ecstasy  of  wonder. 
Paid  and  Barnabas  were  strangers,  exiles,  refugees, 
in  their  country  ;  every  thing  concurred  to  make 
them  mean  and  despicable  ;  yet  the  working  of  this 
one  miracle  was  enough  to  make  them  in  the  eyes 
of  this  people  truly  great  and  honourable,  though 
the  multitude  of  Christ’s  miracles  could  not  screen 
him  from  the  utmost  contempt  among  the  Jews. 
We  find  here, 

1.  The  people  take  them  for  gods  ;  (r.  11.)  They 
'•J  lifted  up  their  voices  with  an  air  of  triumph,  saying 
in  their  own  language,  (for  it  was  the  common  peo¬ 
ple  that  said  it,')  in  the  speech  of  Lycaonia,  which 
was  a  dialect  of  the  Greek,  The  gods  are  come  down 
to  us  in  the  likeness  of  men.  They  imagined  that 
they  were  dropped  down  to  them  out  of  the  clouds, 
and  that  they  were  some  divine  powers,  no  less  than 
gods,  though  in  the  likeness  of  men.  This  notion 
of  the  thing  agreed  well  enough  with  the  pagan 
theology,  and  the  fabulous  account  they  had  of  the 
visits  which  their  gods  made  to  this  lower  world  ; 
and  proud  enough  they  were  to  think  that  they 
should  have  a  visit  made  to  them.  They  carriecl 
this  notion"  so  far  here,  that  they  pretended  to  tell 


which  of  their  gods  they  were,  according  to  the 
ideas  their  poets  had  given  them  of  the  gods ;  (i>.  12. ) 
They  called  Barnabas,  Jupiter:  for  if  they  will 
have  him  to  be  a  god,  it  is  as  easy  to  make  him  the 
prince  of  their  gods  as  not.  It  is  probable  that  he 
was  the  senior,  and  the  more  portly  comely  man, 
that  had  something  of  majesty  in  his  countenance. 
And  Paul  they  called  Mercury ,  who  was  the  mes¬ 
senger  of  the  gods,  that  was  sent  on  their  errands  , 
for  Paul,  though  he  had  not  the  presence  that  Bar¬ 
nabas  had,  was  the  chief  speaker,  and  had  a  greater 
1  command  of  language,  and  perhaps  appeared  to  have 
something  mercurial  in  his  temper  and  genius.  Ju¬ 
piter  used  to  take  Mercury  along  with  him,  they 
said,  and  if  he  make  a  visit  to  their  city,  they  will 
suppose  he  does  so  now. 

2.  The  priest  thereupon  prepares  to  do  sacrifice 
j  to  them,  v.  13.  The  temple  of  Jupiter  was,  it  seems, 
before  the  gate  of  their  city,  as  its  protector  and 
!  guardian  ;  and  the  priest  of  that  idol  and  temple, 
hearing  the  people  cry  out  thus,  took  the  hint  pre¬ 
sently,  and  thought  it  was  time  for  him  to  bestir 
himself  to  do  his  duty  :  many  a  costly  sacrifice  he 
had  offered  to  the  image  of  Jupiter,  but  if  Jupiter  be 
among  them  himself — in  profiria  persona,  it  con¬ 
cerns  him  to  do  him  the  utmost  honours  imaginable  ; 
and  the  people  are  ready  to  join  with  him  in  it.  See 
how  easily  vain  minds  are  carried  away  with  a  popu¬ 
lar  outcry  !  If  the  crowd  give  a  shout,  Here  is  Ju¬ 
piter  ;  the  priest  of  Jupiter  takes  the  first  hint,  and 
offers  his  service  presently  !  When  Christ,  the  Son 
of  God,  came  down,  and  appeared  in  the  likeness  of 
men,  and  did  many,  very  many  miracles,  yet  they 
were  so  far  from  doing  sacrifice  to  him,  that  they 
made  him  a  sacrifice  to  their  pride  and  malice  ;  He 
was  in  the  world,  and  the  world  kneiv  him  not ;  he 
came  to  his  own,  and  his  own  received  him  not ;  but 
Paul  and  Barnabas,  upon  their  working  of  one  mira¬ 
cle,  are  deified  presently.  The  same  power  of  the 
god.  of  this  world,  which  prejudices  the  carnal  mind 
against  truth,  makes  errors  and  mistakes  to  find 
easy  admission  ;  and  both  ways  his  turn  is  served. 
They  brought  oxen,  to  be  sacrificed  to  them,  and 
garlands,  with  which  to  crown  the  sacrifices.  These 
garlands  were  made  up  of  flowers  and  ribbons;  and 
they  gilded  the  horns  of  the  oxen  they  sacrificed. 

Victim®  ad  supplicium  saginantur,  hostiae  ad  poenam  coro- 
nantur. 

So  beasts  for  sacrifice  do  feed, 

First  to  be  crown’d,  and  then  to  bleed. 

So  Octavius  in  Minutius  Felix. 

III.  Paul  and  Barnabas  protest  against  this  undue 
respect  paid  them,  and  with  much  ado  prevent  it. 
Many  of  the  heathem  emperors  called  themselves 
gods,  and  took  a  pride  in  having  divine  honours  paid 
them  ;  but  Christ’s  ministers,  though  real  benefac¬ 
tors  to  mankind,  while  they  onlv  pretended  to  be  so, 

|  refused  those  honours  when  they  were  rendered. 

I  Whose  successor  therefore  he  is,  who  sits  in  the 
temple  of  God,  and  shews  that  he  is  god,  (2  Thess. 
2,  4.)  and  who  is  adored  as  our  lord  god,  the  Pope, 
it  is  easy  to  say.  Observe, 

1.  The  holy  indignation  which  Paul  and  Barnabas 
conceived  at  this ;  UTien  they  heard  this,  they  rent 
their  clothes.  We  do  not  find  that  they  rent  their 

;  clothes  when  the  people  vilified  them,  and  spake  of 
stoning  them  ;  they  could  bear  that  without  distur¬ 
bance  ;  but  when  they  deified  them,  and  spake  of 
worshipping  them,  they  could  not  bear  it,  but  rent 
their  clothes,  as  being  more  concerned  for  God’s 
honour  than  their  own. 

2.  The  pains  they  took  to  prevent  it.  They  did 
not  connive  at  it,  nor  sav,  “If  people  will  be  de¬ 
ceived,  let  them  be  deceived  much  less  suggest 
to  themselves  and  one  another,  that  it  might  contri¬ 
bute  both  to  the  safety  of  their  persons  and  the  sue- 


144 


THE  ACTS,  XIV. 


cess  of  their  ministry,  if  they  suffered  the  people  to 
continue  in  this  mistake,  and  so  they  might  make 
a  good  hand  of  an  ill  thing.  No",  God’s  truth 
needs  not  the  service  of  man’s  lie  ;  Christ  had  put 
honour  enough  upon  them  in  making  them  apostles, 
they  needed  not  assume  either  the  honour  of  princes 
or  the  honour  of  gods  ;  they  appeared  with  much 
more  magnificent  titles  when  they  were  called  the 
ambassadors  of  Christ,  and  the  stewards  of  the  mys¬ 
teries  of  God,  than  when  they  were  called  Jupiter 
and  Plercury. 

Let  us  see  how  they  prevented  it  : 

(1.)  They  ran  in  among  the  people,  as  soon  as  they 
heard  of  it,  and  would  not  so  much  as  stay  awhile 
to  see  what  the  people  would  do.  Their  running  in, 
like  servants,  among  the  people,  shewed  that  they 
were  far  from  looking  upon  themselves  as  gods,  or 
taking  state  upon  them  ;  they  did  not  stand  still, 
expecting  honours  to  be  done  them,  but  plainly  de¬ 
clined  them  by  thrusting  themselves  into  the  crowd. 
They  ran  in,  as  men  in  earnest,  with  as  much  con¬ 
cern  as  Aaron  ran  in  between  the  living  and  the 
dead,  when  the  plague  was  begun. 

(2.)  They  reasoned  with  them,  crying  out,  that 
all  might  hear,  “  Sirs,  why  do  ye  these  things?  Why 
Jo  ye  go  about  to  make  gods  of  us  ?  It  is  the  most 
absurd  thing  ye  can  do ;  for,” 

[1.]  “Our  nature  will  not  admit  it ;  We  also  are 
men  of  like  passions  with  you ” — o^o/oarafle/f ;  it  is  the 
same  word  that  is  used  concerning  Elias,  Jam.  5.  17. 
where  we  render  it,  subject  to  like  passions  as  we 
are.  “  We  are  men,  and  therefore  you  wrong  your¬ 
selves  if  you  expect  that  from  us  which  is  to  be  had 
in  God  only  ;  and  you  wrong  God  if  you  give  that 
honour  to  us,  or  to  any  other  man,  which  is  to  be 
given  to  God  only.  We  not  only  have  such  bodies 
as  you  see,  but  are  of  like  passions  with  you,  have 
hearts  fashioned  like  as  other  men  ;  (Ps.  33.  15. )  for, 
as  in  water  face  answers  to  face,  so  doth  the  heart  of 
man  to  man,  Prov.  27.  19.  We  are  naturally  sub¬ 
ject  to  the  same  infirmities  of  the  human  nature, 
and  liable  to  the  same  calamities  of  the  human  life  ; 
not  only  men,  but  sinful  men  and  suffering  men,  and 
therefore  will  not  be  deified. 

[2.]  “  Our  doctrine  is  directly  against  it.  Must 
we  be  added  to  the  number  of  your  gods,  whose 
business  it  is  to  abolish  the  gods  you  have  ?  We 
preach  unto  you,  that  ye  should  turn  from  these 
vanities  unto  the  living  God.  If  we  should  suffer 
this,  we  should  confirm  you  in  that  which  it  is  our 
business  to  convert  you  from  and  so  they  take  this 
occasion  to  shew  them  how  just  and  necessary  it  was 
that  they  should  turn  to  God  from  idols,  1  Thess. 
1.  9.  When  they  preached  to  the  Jews,  who  hated 
idolatry,  they  had  nothing  to  do  but  to  preach  the 
grace  of  God  in  Christ,  and  needed  not,  as  the  pro¬ 
phets  in  dealing  with  their  fathers,  to  preach  against 
idolatry  ;  but  when  they  had  to  do  with  the  Gen¬ 
tiles,  they  must  rectify  their  mistakes  in  natural 
religion,  and  bring  them  off  from  the  gross  corrup¬ 
tion  of  that. 

See  here  what  they  preached  to  the  Gentiles  : 

First,  That  the  gods  which  they  and  their  fathers 
worshipped,  and  all  the  ceremonies  of  their  worship 
of  them,  were  vanities,  idle  things,  unreasonable, 
unprofitable,  which  no  rational  account  could  be 
given  of,  nor  any  real  advantage  gained  from.  Idols 
are  often  called  vanities  in  the  Old  Testament,  Deut. 
32.  21.  1  Kings  16.  13.  Jer.  14.  22.  din  idol  is  no¬ 
thing  in  the  world ;  (1  Cor.  8.  4.)  it  is  not  at  all 
what  it  is  pretended  to  be,  it  is  a  cheat,  it  is  a  coun¬ 
terfeit  ;  it  deceives  those  that  trust  to  it  and  expect 
relief  from  it.  Therefore  turn  from  these  vanities, 
turn  from  them  with  abhoirence  and  detestation,  as 
Ephraim  did  ;  (Hos.  14.  8  '  “  U'hat  have  I  to  do 
any  more  with  idols?  I  will  never  again  be  thus  im¬ 
posed  upon.” 


Secondly,  That  the  God  whom  they  would  have 
:  them  turn  to,  is  the  living  God.  They  had  hitherto 
worshipped  dead  images,  that  were  utterly  unable 
to  help  them,  (Isa.  44.  9. )  or  (as  they  now  attempted) 
dying  men,  that  would  soon  be  disabled  to  help  them ; 

|  but  now  they  are  persuaded  to  worship  a  living  God, 
who  has  life  in  himself,  and  life  for  us,  and  lives  for 
evermore. 

Thirdly,  That  this  God  is  the  Creator  of  the 
world,  the  Fountain  of  all  being  and  power  ;  “He 
made  heaven  and  earth,  and  the  sea,  and  all  things 
therein  ;  even  those  things  which  you  worship  as 
gods,  so  that  he  is  the  God  of  your  gods  ;  you  wor¬ 
ship  gods  which  you  made,  the  creatures"  o.f  your 
own  fancy,  and  the  work  of  your  own  hands  ;  we 
call  you  to  worship  the  God  that  made  you  and  ah 
the  world ;  worship  the  true  God,  and  cheat  not 
yourselves  with  pretenders  ;  worship  the  sovereign 
Lord  of  all,  and  disparage  not  yourselves  in  bowing 
down  to  his  creatures  and  subjects.” 

Fourthly,  That  the  world  owed  it  to  his  patience, 
that  he  had  not  destroyed  them  long  ere  this  for 
their  idolatry  ;  (7;.  16.)  In  times  past,  for  many  ages, 
unto  this  day,  he  suff  red  all  nations  to  walk  in  their 
own  ways.  These  idolaters,  that  were  called  from 
the  service  of  other  gods,  might  think,  “  Have  we 
not  served  these  gods  hitherto,  and  our  fathers  be  ¬ 
fore  us,  time  out  of  mind  ;  and  why  may  we  not  as 
well  go  on  to  serve  them  still  ?” — “No,  your  serving 
of  them  was  a  trial  of  God’s  patience,  and  it  was  a 
miracle  of  mercy  that  you  were  not  cut  oft'  for  it. 
But  though  he  did  not  destroy  you  for  it,  while  you 
were  in  ignorance,  and  knew  no  better,  ( ch .  17.  30. 
yet  now  that  he  has  sent  his  gospel  into  the  world, 
and  by  it  has  made  a  clear  discovery  of  himself  and 
his  will  to  all  nations,  and  not  to  the  Jews  only,  if 
yet  you  continue  in  your  idolatry,  he  will  not  bear 
with  you  as  he  has  done.”  All  the  nations  that  had 
not  the  benefit  of  divine  revelation,  that  is,  all  but 
the  Jews,  he  suffered  to  walk  in  their  own  ways,  for 
they  had  nothing  to  check  them,  or  control  them, 
but  their  own  consciences,  their  own  thoughts;  (Rom. 
2.  15.)  no  scriptures,  no  prophets ;  and  then  they 
were  the  more  excusable  if  they  mistook  their  way  : 
but  now  that  God  has  sent  a  revelation  into  the 
world,  which  is  to  be  published  to  all  nations,  the 
case  is  altered.  We  may  understand  it  as  a  judg¬ 
ment  upon  all  nations,  that  God  suffered  them  to 
walk  in  their  own  ways,  gave  them  up  to  their  own 
hearts’  lusts ;  but  nowr  the  time  is  come  when  the 
veil  of  the  covering  spread  over  all  nations  should 
be  taken  off,  (Isa.  25.  7.)  and  now  you  will  no  longer 
be  excused  in  these  vanities,  but  must  turn  from 
them.  Note,  1.  God’s  patience  with  us  hitherto 
should  lead  us  to  repentance,  and  not  encourage  us 
to  presume  upon  the  continuance  of  it,  while  we 
continue  to  provoke  him.  2.  Our  having  done  ill 
while  we  were  in  ignorance,  will  not  bear  11s  out  in 
doing  ill  when  we  are  better  taught. 

Fifthly,  That  even  then  when  they  were  not  under 
the  direction  and  correction  of  the  word  of  God,  yet 
they  might  have  known,  and  should  have  known,  to 
do  better  by  the  works  of  God,  v.  17.  Though  the 
Gentiles  had  not  the  statutes  and  judgments  that 
the  Jews  had,  to  witness  for  God  against  all  pre¬ 
tenders,  notables  of  testimony,  or  tabernacle  of  tes¬ 
timony,  yet  he  left  not  himself  without  witness  ;  be¬ 
side  the  witJiess  for  God  within  them — the  dictates 
of  natural  conscience,  they  had  witnesses  for  God 
round  about  them — the  bounty  of  common  provi¬ 
dence,  Their  having  no  scriptures  did  in  part  ex¬ 
cuse  them,  and  therefore  God  did  not  destroy  them 
for  their  idolatry,  as  he  did  the  Jewish  nation  ;  but 
that  did  not  wholly  excuse  them,  but  that,  notwith 
standing  that,  they  were  highly  criminal,  and  deepl) 

I  guilty,  before  God  ;  for  there  were  otl»-r  witnesses 
for  God,  sufficient  to  inform  them  that  he,  and  he 


145 


THE  AC 

only,  is  to  be  worshipped  ;  and  that  to  him  they 
nwed  all  their  services,  from  whom  they  received 
all  their  comforts,  and  therefore  that  they  were 
guilty  of  the  highest  injustice  and  ingratitude  ima¬ 
ginable,  in  alienating  them  from  him.  God,  having 
not  left  himself  without  witness ,  has  not  left  us  with¬ 
out  a'guide,  and  so  has  left  us  without  excuse  ;  for 
whatever  is  a  witness  for  God,  is  a  witness  against 
us,  if  we  give  that  glory  to  any  other  which  is  due 
to  him  only. 

1.  The  bounties  of  common  providence  witness  to 
us,  that  there  is  a  God,  for  they  are  all  dispensed 
wisely  and  with  design.  The  rain  and  fruitjul  sea¬ 
sons  could  not  come  by  chance  ;  nor  are  there  any 
of  the  vanities  of  the  heathen  that  can  give  rain  ;  nor 
can  the  heavens  of  themselves  give  showers,  Jer.  14. 
22.  All  the  powers  of  nature  witness  to  us  a  sove¬ 
reign  power  in  the  God  of  nature,  from  whom  they 
are  derived,  and  on  whom  they  depend.  It  is  not 
the  heaven  that  gives  us  rain,  but  God  that  gives  us 
rain  from  heaven  ;  he  is  the  Father  of  the  rain,  Job 
38.  28. 

2.  The  benefits  we  have  by  these  bounties,  wit¬ 
ness  to  us,  that  we  ought  to  make  our  acknowledg¬ 
ments  not  to  the  creatures  who  are  made  serviceable 
to  us,  but  to  the  Creator  who  makes  them  so  ;  He 
left  not  himself  without  witness,  in  that  he  did  good. 
God  seems  to  reckon  the  instances  of  his  goodness 
to  be  more  pregnant,  cogent  proofs  of  his  title  to  our 
homage  and  adoration,  than  the  evidences  of  his 
greatness  ;  for  his  goodness  is  his  glory.  The  earth 
is  full  o  f  his  goodness ;  his  tender  mercies  are  over 
all  his  works  ;  and  therefore  they  praise  him,  Ps. 
145.  9,  10.  God  does  us  good,  in  preserving  to  us 
his  air  to  breathe  in,  his  ground  to  go  upon,  the  light 
of  his  sun  to  see  by  ;  but,  because  the  most  sensible 
instance  of  the  goodness  of  Providence  to  each  of  us 
in  particular,  is  that  of  the  daily  provision  made  by 
it  of  meat  and  drink  for  us,  the  apostle  chooses  to 
insist  upon  that,  and  shews  how  God  does  us  good  ; 
(1  )  In  preparing  it  for  us,  and  that  by  a  long  train 
of  causes  which  depend  upon  him  as  the  first  Cause  ; 
The  heavens  hear  the  earth  ;  the  earth  hears  the 
corn,  and  wine,  and  oil ;  and  they  hear  Jezreel, 
Hos.  2.  21,  22.  He  does  us  good  in  giving  us  rain 
from  heaven  ;  rain  for  us  to  drink  ;  for  if  there 
were  no  rain,  there  would  be  no  springs  of  water, 
and  we  should  soon  die  for  thirst ;  rain  for  our  land 
to  drink,  for  our  meat  as  well  as  drink  we  have 
from  the  rain  ;  in  giving  us  that,  he  gives  us  fruit¬ 
ful  seasons.  If  the  heavens  be  as  iron,  the  earth 
will  soon  be  as  brass,  Lev.  26.  19.  That  is  the  river 
of  God  which  greatly  enriches  the  earth,  and  by  it 
God  firefiares  us  corn,  Ps.  65.  9 — 11.  Of  all  the 
common  operations  of  providence,  the  heathen  chose 
to  form  their  notion  of  the  supreme  God  by  that 
which  speaks  terror,  and  is  proper  to  strike  an  awe 
of  him  upon  us,  and  that  was  the  thunder ;  and 
therefore  they  called  Jupiter  the  thunderer,  and  re¬ 
presented  him  with  a  thuoderbolt  in  his  hand  ;  and 
it  appears  by  Ps.  29.  3.  chat  that  ought  not  to  be 
overlooked ;  but  the  r.postle  here,  to  engage  us  to 
worship  God,  sets  before  us  his  beneficence,  that 
we  may  have  good  thoughts  of  him  in  every  thing 
wherein  we  have  to  do  with  him  ;  may  love  him  and 
delight  in  him,  as  one  that  doeth  good,  doeth  good 
to  us,  doeth  good  to  all,  in  giving  rain  from  heaven',- 
and  fruitful  seasons  ;  and  if  at  any  time  rain  be 
withheld,  or  the  seasons  unfruitful,  we  may  thank 
ourselves,  it  is  our  sin  that  turns  away  these  good 
things  from  us  which  were  coming  to  us,  and  stops 
the  current  of  God’s  favours.  (2. )  In  giving  us  the 
comforts  of  it ;  it  is  he  that  fils  our  hearts  with  food 
and  gladness.  God  is  rich  in  mercy  to  all,  (Rom.  10. 
12.)  he  gives  us  richly  all  things  to  enjoy  ;  (1  Tim. 
6.  17. )  is  not  only  a  Benefactor,  but  a  bountiful  one  : 
not  only  gives  us  the  things  wt  need ,  but  gives  us  to 

Vol.  vi. — T 


rs,  xiv. 

enjoy  them  ;  (Eccl.  2.  24.)  he  fills  our  hearts  with 
food,  he  gives  us  food  to  our  hearts’  content,  or  ac¬ 
cording  to  our  hearts’  desire  ;  not  merely  for  neces¬ 
sity,  but  plenty,  dainty,  and  variety.  Even  those 
nations  that  had  lost  the  knowledge  oi’  him,  and  wor¬ 
shipped  other  gods,  \et  he  filled  their  houses,  filed 
their  mouths,  filed  their  bellies,  (Job  22.  18.  Ps.  17. 
14.)  with  good  things.  The  Gentiles  that  lived  with¬ 
out  God  in  the  world,  yet  lived  upon  God  ;  which 
Christ  urges  as  a  reason  why  we  should  do  good  to 
those  that  hate  us,  Matt.  5.  44,  45.  Those  heathen 
had  their  hearts  filled  with  food,  that  was  their  fe¬ 
licity  and  satisfaction,  they  desired  no  more  ;  but 
these  things  will  not  fll  the  soul,  (Ezek.  7.  19.)  nor 
will  those  that  know  how  to  value  their  own  souls, 
be  satisfied  with  them  ;  but  the  apostles  put  them¬ 
selves  in  as  sharers  in'  the  divine  beneficence  ;  we 
must  all  own  that  God  fills  our  hearts  with  food  and 
gladness  ;  not  only  food,  that  we  may  live,  butgVac/- 
ness,  that  we  may  live  cheerfully  ;  to  him  we  owe  it 
that  we  do  not  all  our  days  eat  in  sorrow.  Note,  We 
must  thank  God,  not  only  for  our  food,  but  for  our 
gladness  ;  that  he  gives  us  leave  to  be  cheerful,  cause 
to  be  cheerful,  and  hearts  to  be  cheerful  :  And  if 
our  hearts  be  filed  with  food  and  gladness,  they 
ought  to  be  filled  with  love  and  thankfulness,  and 
enlarged  in  duty  and  obedience,  Deut.  8.  10. — 
28.  47. 

Lastly,  The  success  of  this  prohibition  which  the 
apostles  gave  to  the  people ;  (to  18.)  By  these  say¬ 
ings,  with  much  ado,  they  restrained  the  people  from 
doing  sacrifice  to  them  ;  so  strongly  were  idolaters 
set  upon  their  idolatry  !  It  was  not  enough  for  the 
apostles  to  refuse  to  he  deified,  (that  would  be  con¬ 
strued  only  a  pang  of  modesty,)  but  they  resent  it, 
they  shew  them  the  evil  of  it,  and  all  little  enough, 
for  they  scarce  restrained  them  from  it  ;  and  some 
of  them  were  ready  to  blame  the  priest,  that  lie  did 
not  go  on  with  his  business  notwithstanding.  We 
may  see  here,  what  gave  rise  to  the  pagan  idolatry  ; 
it  was,  terminating  those  regards  in  the  instruments 
of  our  comfort,  which  should  have  passed  through 
them  to  the  Author.  Paul  and  Barnabas  have  cured 
a  cripple,  and  therefore  they  deified  them,  instead 
of  glorifying  God  for  giving  them  such  power ;  which 
should  make  us  very  cautious  that  we  do  not  cither 
give  that  honour  to  another,  or  take  it  to  ourselves, 
which  is  due  to  God  only. 

19.  And  there  came  thither  certain  Jews 
from  Antioch  and  Iconium,  who  persuaded 
the  people,  and,  having  stoned  Paul,  drew 
him  out  of  the  city,  supposing  he  had  been 
dead.  20.  Hovvbeit,  as  the  disciples  stood 
round  about  him,  he  rose  up,  and  came 
into  the  city :  and  the  next  day  he  depart¬ 
ed  with  Barnabas  to  Derbe.  21.  And  when 
they  had  preached  the  gospel  to  that  city, 
and  had  taught  many,  they  returned  again 
to  Lystra,  and  to  Iconium,  and  Antioch, 

22.  Confirming  the  souls  of  the  disciples, 
and  exhorting  them  to  continue  in  the 
faith,  and  that  we  must  through  much  tri¬ 
bulation  enter  into  the  kingdom  of  God. 

23.  And  when  they  had  ordained  them 
elders  in  every  church,  and  had  prayed  with 
fasting,  they  commended  them  to  the  Lord, 
on  whom  they  believed.  24.  And  aftei 
they  had  passed  throughout  Pisidia,  they 
came  to  Pamphylia.  25.  And  when  they 
had  preached  the  word  in  Perga,  they  wen* 


146 


THE  ACTS,  XIV. 


flown  into  Attalia:  26.  And  thence  sailed 
to  Antioch,  from  whence  they  had  been 
recommended  to  the  grace  of  God  for  the 
work  which  they  fulfilled.  27.  And  when 
the}'-  were  come,  and  had  gathered  the 
church  together,  they  rehearsed  all  that 
God  had  done  with  them,  and  how  he  had 
opened  the  door  of  faith  unto  the  Gentiles. 
23.  And  there  they  abode  long  time  with 
the  disciples. 

We  have  here  a  further  account  of  the  services 
and  sufferings  of  Paul  and  Barnabas. 

I.  How  Paul  was  stoned  and  left  for  dead,  but 
miraculously  came  to  himself  again,  v.  19,  20.  They 
fell  upon  Paul  rather  than  Barnabas,  because  Paul, 
being  the  chief  speaker,  galled  and  vexed  them  more 
than  Barnabas  did.  Now  observe  here, 

1.  How  the  people  were  incensed  against  Paul  ; 
not  by  any  injury  they  pretended  he  had  done  them  ; 
if  they  took  it  for  an  affront  that  he  would  not  let 
them  misplace  divine  honours  upon  him,  when  they 
considered  themselves  they  would  easily  forgive  him 
that  wrong.  But  there  came  certain  Jews  from  An¬ 
tioch,  hearing,  it  is  likely,  and  vexed  to  hear,  what 
respect  was  shewed  to  Paul  and  Barnabas  at  Lystra  ; 
and  they  incensed  the  people  against  them,  as  fac¬ 
tious,  seditious,  dangerous  persons,  not  fit  to  be  har¬ 
boured.  See  how  restless  the  rage  of  the  Jews  was 
against  the  gospel  of  Christ  ;  they  could  not  bear 
that  it  should  have  footing  any  where. 

2.  To  what  degree  they  were  incensed  by  these 
barbarous  Jews  ;  they  irritated  them  to  that  degree, 
that  the  mob  rose  and  stoned  Paul,  not  by  a  judicial 
sentence,  but  in  a  popular  tumult ;  they  threw  stones 
at  him,  with  which  they  knocked  him  down,  and 
then  drew  him. out  of  the  city,  as  one  not  fit  to  live 
in  it,  or  drew  him  out  upon  a  sledge,  or  in  a  cart,  to 
burv  him,  supposing  he  had  been  dead.  So  strong 
is  the  bent  of  the  corrupt  and  carnal  heart  to  that 
which  is  evil,  even  in  contrary  extremes,  that  as  it 
is  with  great  difficulty  that  men  are  restrained  from 
evil  on  one  side,  so  it  is  with  great  ease  that  they  are 
persuaded  to  evil  on  the  other  side.  See  how  fickle 
and  mutable  the  minds  of  carnal  worldly  people  are, 
that  do  not  know  and  consider  things  !  Those  that 
but  the  other  day  would  have  treated  the  apostles  as 
more  than  men,  now  treat  them  as  worse  than  brutes, 
as  the  worst  of  men,  as  the  worst  of  malefactors. 
To-day  Hosanna,  to-morrow  Crucify ;  to-day  sac¬ 
rificed  to,  to-morrow  sacrificed.  We  have  an  in¬ 
stance  of  a  change  the  other  way,  ch.  28.  This  man 
is  a  murderer ;  v.  4  ;  no  doubt,  he  is  a  god,  v.  6. 
Popular  breath  turns  like  the  wind.  If  Paul  would 
have  been  Mercury,  he  might  have  been  enthroned, 
nay,  he  might  have  been  enshrined  ;  but  if  he  will 
be  a  faithful  minister  of  Christ,  he  shall  be  stoned, 
and  thrown  out  of  the  city.  Thus  they  who  easily 
submit  to  strong  delusions,  hate  to  receive  the  truth 
in  the  love  of  it. 

3.  How  he  was  delivered  by  the  power  of  God  ; 
When  he  was  drawn  out.  of  the  city,  the  discifiles 
stood  round  about  him,  v.  20.  It  seems,  there  were 
some  here  at  Lvstra  that  became  disciples,  that 
found  the  mean  between  deifying  the  apostles  and 
rejecting  them  ;  and  even  these  new  converts  had 
courage  to  own  Paul  when  he  was  thus  run  down, 
though  they  had  reason  enough  to  fear  that  the 
same  that  stoned  him  would  stone  them  for  owning 
him.  They  stood  round  about  him,  as  a  guard  to 
him  against  the  further  outrage  of  the  people  ;  stood 
about  him,  to  see  whether  he  were  alive  or  dead  ; 
and  all  of  a  sudden  he  rose  ufi ;  though  he  was  not 
dead,  yet  he  was  ill  crushed  and  bruised,  no  doubt, 


and  fainted  away  ;  he  was  in  a  deity  uium,  so  that  if 
was  not  without  a  miracle  that  he  came  so  soon  to 
himself,  and  was  so  well  as  to  be  able  to  go  into  the 
city.  Note,  God’s  faithful  servants,  though  they 
may  be  brought  within  a  step  of  death,  and  may  be 
looked  upon  as  dead  both  by  friends  and  enemies, 
shall  not  die  as  long  as  he  has  work  for  them  to  do. 
They  are  cast  down,  but  not  destroyed,  2  Cor.  4.  9. 

II.  How  they  went  on  with  their  work,  notwith¬ 
standing  the  opposition  they  met  with  ;  all  the  stones 
they  threw  at  Paul,  will  not  beat  him  off  from  his 
work  ;  They  drew  him  out  of  the  city,  (t>.  19.)  but, 
as  one  that  set  them  at  defiance,  he  came  into  the 
city  again,  to  shew  that  he  did  not  fear  them  ;  none 
even  of  these  things  move  him.  However,  their 
being  persecuted  here  is  a  known  indication  to  them 
to  seek  for  opportunities  of  usefulness  elsewhere,  and 
therefore  for  the  present  they  quit  Lystra. 

And,  1.  They  went  to  break  up  and  sow  fresh 
ground  at  Derbe;  thither  the  next  day  Paul  and 
Barnabas  departed,  a  city  not  far  off there  they 
preached  the  gospel,  there  they  taught  many,  v. 
21.  And  it  should  seem  that  Timothy  was  of  that 
city,  and  was  one  of  the  disciples  that  now  attended 
Paul,  had  met  him  at  Antioch,  and  accompanied 
him  in  all  this  circuit ;  for,  with  reference  to  this 
story,  Paul  tells  him  how  fully  he  had  known  the  af¬ 
flictions  he  endured  at  Antioch,  Iconium,  and  Lystra, 

2  Tim.  3.  10,  11.  Nothing  is  recorded  that  happened 
at  Derbe. 

2.  They  returned,  and  went  over  their  work  again, 
watering  what  they  had  sown  ;  and  having  staid  as 
long  as  they  thought  fit  at  Derbe,  they  came  back 
to  Lystra,  to  Iconium,  and  Antioch,  the  cities  where 
they  had  preached,  v.  21.  Now,  as  we  have  had  a 
very  instructive  account  of  the  methods  they  took  in 
laying  the  foundation,  and  beginning  the  good  work, 
so  here  we  have  the  like  of  their  building  upon  that 
foundation,  and  carrying  on  that  good  work.  Let  us 
see  what  they  did. 

(1.)  They  confirmed  the  souls  of  the  disciples ; 
they  inculcated  that  upon  them  which  was  proper  to 
confirm  them,  v.  22.  Young  converts  are  apt  ta 
waver,  and  a  little  thing  shocks  them  ;  their  old  ac 
quaintance  beg  they  will  not  leave  them  ;  those  that 
they  look  upon  to  be  wiser  than  they,  set  before 
them  the  absurdity,  indecency,  and  danger,  of  a 
change  ;  they  are  allured,  by  the  prospect  of  pre¬ 
ferment,  to  stick  to  the  traditions  of  their  fathers  ; 
they  are  frightened  with  the  danger  of  swimming 
against  the  stream.  All  this  tempts  them  to  think 
of  making  a  retreat  in  time  ;  but  the  apostles  come 
and  tell  them  that  this  is  the  true  grace  of  God  where¬ 
in  they  stand,  and  therefore  they  must  stand  to  it, 
that  there  is  no  danger  like  that  of  losing  their  part 
in  Christ,  no  advantage  like  that  of  keeping  their 
hold  of  him  ;  that,  whatever  their  trials  may  be, 
they  shall  have  strength  from  Christ  to  pass  through 
them;  and,  whatever  their  losses  may  be,  they  shall 
be  abundantly  recompensed.  And  this  confirms  the 
souls  of  the  disciples,  it  fortifies  their  pious  resolu 
tions  in  the  strength  of  Christ,  to  adhere  to  Christ 
whatever  it  cost  them.  Note,  [1.]  Those  that  are 
converted  need  to  be  confirmed;  those  that  are 
planted  need  to  be  rooted.  Ministers’  work  is  to 
establish  saints  as  well  as  to  awaken  sinners.  .Yon 
minor  est  virtus  quam  queerere  parta  tueri — To  re¬ 
tain  is  sometimes  as  difficult  as  to  acquire.  Those 
that  were  instructed  in  the  truth  must  know  the  cer¬ 
tainty  of  the  things  in  which  they  have  been  instruct¬ 
ed  ;  and  those  that  are  resolved  must  be  fixed  in  j 
their  resolutions.  [2.]  True  confirmation  is  confir-  ! 
mation  of  the  soul  ;  it  is  not  binding  the  body  by 
severe  penalties  on  apostates,  but  binding  the  soul ;  , 

the  best  ministei’s  can  do  that  only  by  pressingthose  | 
things  which  are  proper  to  bind  the  soul  ;  it  is  the  1 
grace  of  God,  and  nothing  less,  that  can  effectually  1 


THE  ACTS,  XIV. 


hi 


confirm  the  souls  of  the  disciples,  and  prevent  their 
apostacy. 

(2.)  They  exhorted  them  to  continue  in  the  faith  ; 
or,  as  it  may  be  read,  they  encouraged  them.  They 
told  them  it  was  both  their  duty  and  interest  to  per¬ 
severe  ;  to  abide  in  the  belief  of  Christ’s  being  the 
Son  of  God,  and  the  Saviour  of  the  world.  Note, 
Those  that  are  in  the  faith  are  concerned  to  continue 
in  the  faith,  notwithstanding  all  the  temptations  they 
may  be  under  to  desert  it,  from  the  smiles  or  frowns 
of  this  world.  And  it  is  requisite  that  they  should 
often  be  exhorted  to  do  so.  They  that  are  continually 
surrounded  with  temptations  to  apostacy,  have  need 
to  be  continually  attended  with  pressing  exhortations 
to  perseverance. 

(3.)  That  which  they  insisted  most  upon,  was,  that 
we  must  through  much  tribulation  enter  into  the  king¬ 
dom  of  God.  "Not  only  they  must,  but  we  must ;  it 
must  be  counted  upon,  that  all  that  will  go  to  heaven 
must  expect  tribulation  and  persecution  in  their  way 
thither.  But  is  this  the  way  to  confirm  the  souls  of 
the  discifiles,  and  to  engage  them  to  continue  in  the 
faith  ?  One  would  think  it  should  rather  shock  them, 
and  make  them  weary.  No,  as  the  matter  is  fairly 
stated  and  taken  entire,  it  would  help  to  confirm 
them,  and  fix  them  for  Christ  It  is  true,  they  will 
meet  with  tribulation,  with  much  tribulation,  that  is 
the  worst  of  it :  but  then,  [1.]  It  is  so  appointed, 
they  must  undergo  it,  there  is  no  remedy,  the  mat¬ 
ter  is  already  fixed,  and  cannot  be  altered.  He  that 
has  the  sovereign  disposal  of  us,  has  determined  it 
to  be  our  lot,  that  all  that  will  live  godly  in  Christ, 
Jesus  shall  suffer  persecution  ;  and  he  that  has  the 
sovereign  command  over  us,  has  determined  this  to 
be  our  duty,  that  all  that  will  be  Christ’s  disciples 
must  take  u/i  the  cross  ;  so  that  when  we  gave  up 
our  names  to  Jesus  Christ,  it  was  what  we  agreed 
to  ;  when  we  sat  down  and  counted  the  cost,  if  we 
reckoned  right,  it  was  what  we  counted  upon  :  so 
that  if  tribulation  and  fiersecution  arose  because  of 
the  word,  it  is  but  what  we  had  notice  of  before,  it 
must  be  so,  he  performeth  the  thing  that  is  appointed 
for  us.  The  matter  is  fixed  unalterably  ;  and  shall 
the  rock  be  for  us  removed  out  of  its  place  ?  [2.  ]  It 
is  the  lot  of  the  leaders  in  Christ’s  army  as  well  as 
of  the  soldiers.  It  is  not  only  you,  but  we,  that  (if 
it  lie  thought  a  hardship)  are  subject  to  it ;  therefore 
as  your  own  sufferings  must  not  be  a  stumbling-block 
to  you,  so  neither  must  ours;  see  1  Thess.  3.  3.  Let 
none  be  moved  by  our  afflictions,  for  yourselves 
know  that  we  are  appointed  thereunto.  As  Christ 
did  not  put  the  apostles  upon  any  harder  service  than 
what  he  underwent  before  them,  so  neither  did  the 
apostles  put  the  ordinary  Christians.  [3.]  It  is  true, 
we  must  count  upon  much  tribulation,  but  this  is  en¬ 
couraging,  that  we  shall  get  through  it  ;  we  shall 
not  be  lost  and  perisli  in  it.  It  is  a  Red  Sea,  but  the 
Lord  has  opened  a  way  through  it,  for  the  redeemed 
of  the  Lord  to  pass  over.  We  must  go  down  to 
trouble,  but  we  shall  come  up  again.  [4.]  We  shall 
not  only  get  through  it,  but  get  through  it  into  the 
kingdom  of  God ;  and  the  joy  and  glory  of  the  end 
will  make  abundant  amends  for  all  the  difficulties 
and  hardships  we  may  meet  with  in  the  way.  It  is 
true,  we  must  go  by  the  cross,  but  it  is  as  true,  that 
if  we  keep  in  the  way,  and  do  not  turn  aside  or  turn 
back,  we  shall  go  to  the  crown,  and  the  believing 
prospect  of  that  will  make  the  tribulation  easy  and 
pleasant. 

(4.)  They  ordained  them  elders,  or  presbvters,  in 
every  church.  Now  at  this  second  visit  thev  set¬ 
tled  them  in  some  order,  formed  them  into  religious 
societies  under  the  conduct  of  a  settled  ministry, 
and  settled  that  distinction  between  them  that  are 
taught  in  the  word  and  them  that  leach.  [1.]  Every 
church  had  its  governors  or  presidents,  whose  office 
>t  was  to  pray  with  the  members  of  the  church,  and 


to  preach  to  them  in  their  solemn  assemblies,  toad- 
minister  all  gospel-ordinances  to  them,  and  to  take 
the  oversight  of  them,  to  instruct  the  ignorant,  warn 
the  unruly,  comfort  the  feeble-minded,  and  to  con¬ 
vince  gainsayers.  It  is  requisite  that  every  parti 
cular  church  should  have  one  or  more  such  to  pre¬ 
side  in  it.  [2.]  Those  governors  were  then  elders, 
that  had  in  their  qualification  the  wisdom  and  gra¬ 
vity  of  seniors,  and  had  in  their  commission  the 
authority  and  command  of  seniors  :  not  to  make  new 
laws ;  that  is  the  prerogative  of  the  Prince,  the 
great  Lawgiver,  (the  government  of  the  church  is 
an  absolute  monarchy,  and  the  legislative  power  en 
tirely  in  Christ,)  but  to  see  to  the  observation  and 
execution  of  the  laws  Christ  has  made  ;  and  so  far 
they  are  to  be  obeyed  and  submitted  to.  [3.]  These 
elders  were  ordained.  The  qualifications  of  such  as 
were  proposed,  or  proposed  themselves,  (whether 
the  apostles  or  the  people  put  them  up,)  were  judg¬ 
ed  of  by  the  apostles,  as  most  fit  to  judge  ;  and  they 
themselves,  having  devoted  themselves,  were  so¬ 
lemnly  set  apart  to  the  work  of  the  ministry,  and 
bound  to  it.  [4.]  These  elders  were  ordained  to 
them,  to  the  disciples,  to  their  service,  for  their 
ood.  Those  that  are  in  the  faith  have  need  to  be 
uilt  up  in  it,  and  have  need  of  the  elders’  help 
therein  ;  the  pastors  and  teachers,  who  are  to  edify 
the  body  of  Christ. 

(5.)  By  prayer,  joined  with  fasting  they  com¬ 
mended  them  to  the  Lord,  to  the  Lord  Jesus,  on 
whom  they  believed.  Note,  [1.]  When  persons  are 
brought  to  believe,  and  that  sincerely,  yet  ministers’ 
care  concerning  them  is  not  then  over ;  there  is 
need  of  watching  over  them  still,  instructing  and 
admonishing  them  still,  there  is  still  that  lacking  in 
their  faith,  which  needs  to  be  perfected.  [2.]  The 
ministers  that  take  most  care  of  them  that  believe, 
must  after  all  commend  them  to  the  Lord,  and  put 
them  under  the  protection  and  conduct  of  his  grace  ; 
Lord,  keep  them  through  thine  own  name.  To  his 
custody  they  must  commit  themselves,  and  their 
ministers  must  commit  them.  [3.]  It  is  by  praver 
that  they  must  be  commended  to  the  Lord.  Christ, 
in  his  prayer,  (John  17. )  commended  his  disciples  to 
his  Father  ;  Thine  they  were,  and  thou  gavest  them 
me.  Father,  keep  them.  [4. )  It  is  a  great  encou¬ 
ragement  to  us,  in  commending  the  disciples  to  the 
Lord,  that  we  can  say,  “It  is  he  in  whom  they  be¬ 
lieved,  we  commit  them  to  him,  who  have  commit¬ 
ted  themselves  to  him,  and  who  know  they  have 
believed  in  one  who  is  able  to  keep  what  they  and  we 
have  committed  to  him  against  that  day,”  2  Tim.  1. 
12.  [5.]  It  is  good  to  join  fasting  with  prayer,  in 

token  of  our  humiliation  for  sin,  and  in  order  to  the 
adding  of  vigour  to  our  prayers.  [6.  ]  When  we  are 
parting  with  our  friends,  the  best  farewell  is  to  com¬ 
mend  them  to  the  Lord,  and  to  leave  them  with 
him. 

3.  They  went  on  preaching  the  gospel  in  other 
places  where  they  had  been,  but,  as  it  should  seem, 
had  not  made  so  many  converts  as  that  now  at  their 
return  they  could  form  them  into  churches  ;  there¬ 
fore  thither  they  came  to  pursue  and  carry  on  con- 
version-work.  From  Antioch  they  passed  through 
Pisidia,  the  province  in  which  that  Antioch  stood, 
thence  they  came  into  the  province  of  Pamphylia, 
the  head  city  of  which  was  Perga,  where  they  had 
been  before,  ( ch .  13.  13.)  and  came  thither  again  to 
preach  the  word,  (t*.  25.)  making  a  second  offer,  to 
see  if  they  were  now  better  disposed  than  they  were 
before  to  receive  the  gospel.  What  success  they 
had  there,  we  are  not  told,  but  that  from  thence 
they  went  down  to  Attalia,  a  city  of  Pamphylia,  on 
the  sea-coast.  They  stayed  not  long  at  a  place,  but 
wherever  they  came  endeavoured  to  lay  a  founda¬ 
tion  which  might  afterward  be  built  upon,  and  to 
sow  the  seeds  which  would  in  time  produce  a  great 


148 


THE  ACTS,  XV. 


increase.  Now  Christ’s  parables  were  explained ; 
in  which  he  resembled  the  kingdom  of  heaven  to  a 
little  leaven,  which  in  time  leavened  the  whole 
lump. ;  to  a  grain  of  mustard-seed,  which,  though 
very  inconsiderable  at  first,  grew  to  a  great  tree  ; 
and  to  the  seed  which  a  man  sowed  in  his  ground, 
and  it  sprang  up  he  knew  not  how. 

III.  How  they  at  length  came  back  to  Antioch  in 
Syria,  from  whence  they  were  sent  forth  upon  this 
expedition.  From  Attalia  they  came  by  sea  to  An¬ 
tioch,  v.  26.  And  we  are  here  told, 

1.  Why  they  came  thither  ;  because  from  thence 
they  had  been  recommended  to  the  grace  of  God, 
and  such  a  value  did  they  put  upon  a  solemn  recom¬ 
mendation  to  the  grace  of  God,  though  they  had 
themselves  a  great  interest  in  heaven,  that  they 
never  thought  they  could  shew  respect  enough  to 
those  who  had  so  recommended  them.  They  hav¬ 
ing  recommended  them  to  the  grace  of  God,  for  the 
work  which  they  fulfilled  ;  now  that  they  had  ful¬ 
filled  it,  they  thought  they  owed  them  an  account 
of  it,  that  they  might  help  them  by  tfieir  praises,  as 
they  had  done  by  their  prayers. 

2.  What  account  they  gave  them  of  their  negoci- 
ation  ;  (v.  27.)  They  gathered  the  church  together. 
It  is  probable  that  the  Christians  at  Antioch  were 
more  than  ordinarily  met,  or  could  meet,  in  one 
place,  but  on  this  occasion  they  called  together  the 
leading  men  of  them  ;  as  the  heads  of  the  tribes  are 
often  called  the  congregation  of  Israel,  so  the  mi¬ 
nisters  and  principal  members  of  the  church  at  An¬ 
tioch  are  called  the  chtirch  ;  or  perhaps  as  many  of 
the  people  as  the  place  would  hold  came  together 
on  that  occasion.  Or,  some  met  at  onetime,  or  in 
one  place,  and  others  at  another.  But  when  they 
had  them  together,  they  gave  them  an  account  of 
two  things  : 

(1.)  Of  the  tokens  they  had  had  of  the  divine  pre¬ 
sence  with  them  in  their  labours  ;  They  rehearsed 
all  that  God  had  done  with  them.  They  did  not 
tell  what  they  had  done,  (that  would  have  savoured 
of  vain-glory,)  but  of  what  God  had  done  with  them 
and  by  them.  Note,  The  praise  of  all  the  little 
good  we  do  at  any  time  must  be  ascribed  to  God  ; 
for  it  is  he  that  not  only  worketh  in  us  both  to  will 
and  to  do,  but  then  worketh  with  us  to  make  what 
we  do  successful.  God’s  grace  can  do  any  thing 
without  ministers’  preaching  :  but  ministers’  preach¬ 
ing,  even  Paul’s,  can  do  nothing  without  God’s 
grace  ;  and  the  operations  of  that  grace  must  be  ac¬ 
knowledged  in  the  efficacy  of  the  word. 

(2.)  Ot  the  fruit  of  their  labours  among  the  hea¬ 
then.  They  told  how  God  had  opened  the  door  of 
faith  unto  the  Gentiles ;  had  not  only  ordered  them 
to  be  invited  to  the  gospel-feast,  but  had  inclined 
the  hearts  of  many  of  them  to  accept  the  invitation. 
Note.  [1.]  There  is  no  entering  into  the  kingdom 
of  Christ  but  by  the  door  of  faith  ;  we  must  firmly 
believe  in  Christ,  or  we  have  no  part  in  him.  [2.  ] 
It  is  God  that  opens  the  door  of  faith,  that  opens  to 
us  the  truths  we  are  to  believe,  opens  our  hearts  to 
receive  them,  and  makes  this  a  wide  door,  and  an 
effectual,  into  the  church  of  Christ.  [3.]  We  have 
reason  to  be  thankful  that  God  has  opened  the  door 
of  faith  to  the  Gentiles,  has  both  sent  them  his  gos¬ 
pel,  which  is  made  known  to  all  nations  for  the  obe¬ 
dience  of  faith,  (Rom.  16.  26.)  and  has  also  given 
them  hearts  to  entertain  the  gospel.  Thus  the  gos¬ 
pel  was  spread,  and  it  shined  more  and  more,  and 
none  was  able  to  shut  this  door  which  God  had  open¬ 
ed  ;  not  all  the  powers  of  hell  and  earth. 

3.  How  they  disposed  of  themselves  for  the  pre¬ 
sent  ;  There  they  abode  long  time  with  the  disciples, 
( v .  28.)  longer  than  perhaps  at  first  they  intended  ; 
not  because  they  feared  their  enemies,  but  because 
they  loved  their  friends,  and  were  loath  to  part  from 
them. 


CHAP.  XV. 

Hitherto  >ve  have,  with  a  great  deal  of  pleasure,  attended  'he 
apostles  in  their  glorious  travels  for  the  propagating  of  the 
gospel  in  foreign  parts:  have  seen  the  bounds  ofthechurch 
enlarged  by  the  accession  both  of  Jews  and  Gentiles  to  it ; 
and  thanks  be  to  that  God  who  always  caused  ‘.hem  to 
triumph  !  We  left  them,  in  the  close  of  the  foregoing 
chapter,  reposing  themselves  at  Antioch,  and  edifying  the 
church  there  with  the  rehearsal  of  their  experiences,  and  it 
is  pity  they  should  ever  he  otherwise  employed  ;  but  in  this 
chapter  we  find  other  work  (nothing  so  pleasant)  cut  oi.t 
for  them.  The  Christians  and  ministers  are  engaged  in 
controversy,  and  they  that  should  have  been  now  busied  in 
enlarging  the  dominions  of  the  church,  have  as  much  ns 
they  can  do  to  compose  tie  divisions  of  it:  when  they 
should  have  been  making  war  upon  the  devil’s  kingdom": 
they  have  much  ado  to  keep  the  peace  in  Christ’s  kingdom.’ 
Yet  that  occurrence  and  the  rt  cord  of  it  are  of  great  use  to 
the  church,  both  for  w  anting  to  us  'o  expect  such  unhappy 
discords  among  Christians,  and  direction  to  us  what  me¬ 
thod  to  take  for  the  accommodating  of  them.  Here  is, 

I.  A  controversy  raised  at  Antioch  by  the  judaizing  teach¬ 
ers,  who  would  have  the  believing  Gentiles  brought  unfit  r 
the  yoke  of  circumcision  and  the  ceremonial  law,  v.  1,2. 

II.  A  consultation  had  with  the  church  at  Jerusalem  about 
this  matter,  and  the  sending  of  delegates  thither  for  that 
purpose,  which  occasional  ihe  starting  of  the  same  ques¬ 
tion  there,  v.  2 ..  5.  III.  An  account  of  what  passed  in  the 
synod  that  was  convened  upon  this  occasion,  v.  6.  Y\  hat 
Peter  said,  v.  7  . .  11.  What  Paul  and  Barnabas  discourse  d 
of,  v.  12.  And  lastly,  what  James  proposed  for  the  settling 
of  this  matter,  v.  13.  .21.  IV.  The  result  of  this  debate, 
and  the  circular  letter  that  was  written  to  the  Gentile  con¬ 
verts,  directing  them  how  to  govern  themselves  with  respect 
to  the  Jews,  v.  22 . .  29.  V .  The  delivering  of  this  determi¬ 
nation  to  the  church  at  Antioch,  and  the  satisfaction  it  gave 
them,  v.  30..  35.  VI.  A  second  expedition  designed  by 
Paul  and  Barnabas  to  preach  to  the  Gentiles,  in  which  they 
quarrelled  about  their  assistant,  and  parted  upon  it,  one 
steering  one  course,  and  the  other  another,  v.  36..  41. 

1.  4  ND  certain  men  which  came  down 
^  \  from  Judea  taught  the  brethren, 

and  said ,  Except  ye  be  circumcised  after 
the  manner  of  Moses,  ye  cannot  be  saved. 

2.  When  therefore  Paul  and  Barnabas  had 
no  small  dissension  and  disputation  with 
them,  they  determined  that  Paul  and  Bar¬ 
nabas,  and  certain  other  of  them,  should 
go  up  to  Jerusalem  unto  the  apostles  and 
elders  about  this  question.  3.  And  being 
brought  on  their  way  by  the  church,  they 
passed  through  Pheuice  and  Samaria,  de¬ 
claring  the  conversion  of  the  Gentiles:  and 
they  caused  great  joy  unto  all  the  brethren. 
4.  And  when  t hey  were  come  to  Jerusa¬ 
lem,  they  were  received  of  the  church,  and 
of  the  apostles  and  elders,  and  they  de¬ 
clared  all  things  that  God  had  done  with 
them.  5.  But  there  rose  up  certain  of  the 
sect  of  the  Pharisees  which  believed,  say¬ 
ing,  That  it  was  needful  to  circumcise 
them,  and  to  command  them  to  keep  the 
law  of  Moses. 

Even  when  things  go  on  very  smoothly  and  plea¬ 
santly  in  a  state  or  in  a  church,  it  is  folly  to  be  se¬ 
cure,  and  to  think  the  mountain  stands  strong,  and 
cannot  be  moved ;  some  uneasiness  or  other  will 
arise,  which  is  not  foreseen,  cannot  be  prevented, 
but  must  be  prepared  for.  If  ever  there  was  a  hea¬ 
ven  upon  earth,  surely  it  was  in  the  church  at  An 
tioch  at  this  time,  when  there  were  so  many  excel¬ 
lent  ministers  there,  and  blessed  Paul  among  them, 
building  up  that  church  in  their  most  holy  faith.  B’fi 


THE  ACTS,  XV. 


149 


here  we  have  their  peace  dist  rnbed,  and  differences 
arising.  Here  is, 

1.  A  new  doctrine  started  among  them,  which  oc¬ 
casioned  this  division,  obliging  the  Gentile  converts 
to  submit  to  circumcision  and  the  ceremonial  law,  v. 

1.  Many  that  had  been  proselytes  to  the  Jewish 
religion  became  Christians ;  and  they  would  have 
such  as  were  proselyted  to  the  Christian  religion  to 
become  Jews. 

1.  1'he  persons  that  urged  this,  were,  certain  men 
which  came  clown  from  Judea  ;  some  think,  such  as 
had  been  of  the  Pharisees,  (x>.  5.)  or  perhaps  of 
those  priests  which  were  obedient  to  the  faith ,  ch. 
6,  7.  They  came  from  Judea,  pretending  perhaps 
to  be  sent  by  the  apostles  at  Jerusalem,  at  least  to  be 
countenanced  by  them.  Having  a  design  to  spread 
their  notions,  they  came  to  Antioch,  because  that 
was  the  head-quarters  of  those  that  preached  to  the 
Gentiles,  and  the  rendezvous  of  the  Gentile  con¬ 
verts  ;  and  if  they  could  but  make  an  interest  there, 
this  leaven  would  soon  be  diffused  to  all  the  churches 
of  the  Gentiles.  They  insinuated  themselves  into 
an  acquaintance  with  the  brethren,  pretending  to  be 
very  glad  that  they  had  embraced  the  Christian 
faith,  and  congratulated  them  on  their  conversion  ; 
but  tell  them,  that  yet  one  thing  they  lack ,  they 
must  be  circumcised.  Note,  Those  that  are  ever  so 
well  taught,  have  need  to  stand  upon  their  guard, 
that  they  be  not  untaught  again,  or  ill  taught. 

2.  The  position  they  laid  down,  the  thesis  they 
gave,  was  this,  that  except  the  Gentiles,  who  turned 
Christians,  were  circumcised  after  the  manner  of 
Moses,  and  thereby  obliged  themselves  to  all  the  ob¬ 
servances  of  the  ceremonial  law,  they  could  not  be 
savrd.  As  to  this, 

(1.)  Many  of  the  Jews  who  embraced  the  faith  of 
Christ,  yet  continued  very  zealous  for  the  law,  ch. 
21.  20.  They  knew  it  was  from  God,  and  its  au¬ 
thority  was  sacred  ;  valued  it  for  its  antiquity,  had 
been  bred  up  in  the  observance  of  it,  and,  it  is  pro¬ 
bable,  had  been  often  devoutly  affected  in  their  at¬ 
tendance  on  those  observances  *;  they  therefore  kept 
them  up  after  they  were  by  baptism  admitted  into 
the  Christian  church  ;  kept  up  the  distinction  of 
meats,  and  used  the  ceremonial  purifyings  from  ce¬ 
remonial  pollutions,  attended  the  temple-service, 
and  celebrated  the  feasts  of  the  Jews.  Herein  they 
were  connived  at,  because  the  prejudices  of  educa¬ 
tion  are  not  to  be  got  over  all  at  once,  and  in  a  few 
years  the  mistake  would  be  effectually  rectified  by 
the  destruction  of  the  temple,  and  the  total  dissolu¬ 
tion  of  the  Jewish  church  ;  by  which  the  observa¬ 
tion  of  the  Mosaic  ritual  would  become  utterly  im¬ 
practicable.  But  this  did  not  suffice  them,  that  they 
were  herein  indulged  themselves,  they  must  have 
the  Gentile  converts  brought  under  the  same  obli¬ 
gations  which  they  continued  under.  Note,  There 
is  a  strange  proneness  in  us  to  make  our  own  opinion 
and  practice  a  rule  and  a  law  to  every  body  else  ; 
to  judge  of  all  about  us  by  our  standard,  and  to  con¬ 
clude,  that  because  we  do  well,  all  do  wrong,  that 
do  not  just  as  we  do. 

(2.)  Those  Jews  who  believed  that  Christ  was 
the  Messiah,  as  they  could  not  get  clear  of  their  af¬ 
fection  to  the  law,  so  they  could  not  get  clear  of  the 
notions  they  had  of  the  Messiah,  that  he  should  set  up 
a  temporal  kingdom  in  favour  of  the  Jewish  nation, 
should  make  that  illustrious  and  victorious ;  it  was 
a  disappointment  to  them  that  there  was  as  yet  no¬ 
thing  done  toward  this  in  the  way  they  expected. 
But  now  that  they  hear  the  doctrine  of  Christ  is  re¬ 
ceived  among  the  Gentiles,  and  his  kingdom  begins  | 
to  be  set  up  in  the  midst  of  them,  if  they  can  but 
persuade  those  that  embrace  Christ,  to  embrace  the  ! 
I  iw  of  Moses  too,  they  hope  their  point  will  be  j 
gained,  the  Jewish  nation  will  be  made  as  consider-  ! 
able  as  they  can  wish,  though  in  another  way  ;  and  II 


“Therefore  by  all  means  let  tne  orethren  oe  pres¬ 
sed  to  be  circumcised,  and  keep  the  law ;  and  then 
with  our  religion  our  dominion  will  be  extended, 
and  we  shall  in  a  little  time  be  able  to  shake  off  the 
Roman  yoke  ;  and  not  only  so,  but  to  put  it  on  the 
necks  of  our  neighbours,  and  so  shall  nave  such  a 
kingdom  of  the  Messiah  as  we  promised  ourselves.” 
Note,  It  is  no  wonder  if  those  who  have  wrong  no¬ 
tions  of  the  kingdom  of  Christ,  take  wrong  mea¬ 
sures  for  the  advancement  of  it,  and  such  as  really 
tend  to  the  destruction  of  it,  as  these  do. 

(3.)  The  controversy  about  the  circumcising  of 
the  Gentile  proselytes  had  been  on  foot  among  the 
Jews  long  before  this.  This  is  observed  by  Ur. 
Whitby  out  of  Josephus,  Antiquit.  lib.  20.  cap.  2. 
“That  when  Izates,  the  son  of  Helen  queen  of  Adi- 
abene,  embraced  the  Jews’  religion,  Ananias  de¬ 
clared  he  might  do  it  without  circumcision;  but 
Eleazar  maintained,  that  it  was  a  great  impiety  to 
remain  uncircumcised.”  And  when  two  eminent 
Gentiles  fled  to  Josephus,  (as  he  relates  in  the  his¬ 
tory  of  his  own  life,)  “the  zealots  among  the  Jews 
were  urgent  for  their  circumcision ;  but  Josephus 
dissuaded  them  from  insisting  upon  it.  ”  Such  has 
been  the  difference  in  all  ages  between  bigotry  and 
moderation. 

(4.)  It  is  observable  what  a  migh tv  stress  they 
laid  upon  it ;  they  do  not  only  say,  “  You  ought  to 
be  circumcised  after  the  manner  of  Moses,  and  it 
will  be  good  service  to  the  kingdom  of  the  Messiah 
if  you  be ;  and  will  best  accommodate  matters  be¬ 
tween  you  and  the  Jewish  converts,  and  we  shall 
take  it  very  kindly  if  you  will,  and  shall  converse 
the  more  familiarly  with  you;”  but,  “ Except  you 
be  circumcised,  you  cannot  be  saved.  If  you  be  not 
herein  of  our  mind  and  way,  you  will  never  go  to 
heaven,  and  therefore  of  course  must  go  to  hell." 
Note,  It  is  common  for  proud  imposers  to  enforce 
their  own  inventions,  under  pain  ot  damnation  ;  and 
to  tell  people,  unless  they  believe  just  as  they  would 
have  them  believe,  and  do  just  as  they  would  have 
them  do,  they  cannot  be  saved,  it  is  impossible  they 
should  ;  not  only  their  case  is  hazardous,  but  it  is 
desperate.  Thus  the  Jews  tell  the  brethren,  that 
except  they  be  of  their  church,  and  come  into  their 
communion,  and  conform  to  the  ceremonies  of  their 
worship,  though  otherwise  good  men,  and  believers 
in  Christ,  yet  they  cannot  be  saved ;  salvation  itself 
cannot  .save  them.  None  are  in  Christ,  but  they 
that  are  within  their  pale.  We  ought  to  see  our¬ 
selves  well  warranted  by  the  word  of  God,  before 
we  say,  •*  Except  you  do  so  and  so,  you  cannot  be 
saved. ” 

II.  The  opposition  which  Paul  and  Barnabas  gave 
to  this  schismatical  notion,  which  engrossed  salva¬ 
tion  to  the  Jews,  now  that  Christ  had  opened  the 
door  of  salvation  to  the  Gentiles,  v.  2.  T7iey  had  no 
small  dissension,  and  disputation  with  them.  They 
would  by  no  means  yield  to  this  doctrine,  but  appear¬ 
ed  and  argued  publicly  against  it. 

1.  As  faithful  servants  of  Christ,  they  would  not 
see  his  truths  betrayed  ;  they  knew  that  Christ 
came  to  free  us  from  the  yoke  of  the  ceremonial 
law,  and  to  take  down  that  wall  of  partition  between 
Jews  and  Gentiles,  and  unite  them  both  in  himself ; 
and  therefore  cannot  bear  to  hear  of  circumcising 
the  Gentile  converts,  when  their  instructions  were 
only  to  baptize  them.  The  Jews  would  unite  with 
the  Gentiles,  that  is,  they  wmuld  have  them  to  con¬ 
form  in  every  thing  to  their  rites,  and  then,  and  not 
till  then,  they  will  look  upon  them  as  their  brethren  ; 
and  no  thanks  to  them.  But  this  not  being  the  way 
in  which  Christ  designed  to  unite  them,  it  is  not  to 
be  admitted. 

3.  As  spiritual  fathers  to  the  Gentile  converts, 
they  would  not  see  their  liberties  encroached  upon  ; 
they  had  told  them,  that  if  they  believed  in  Jesus 


150 


THE  ACTS,  XV. 


Christ,  they  should  be  saved ;  and  now  to  be  told, 
that  that  was  not  enough  to  save  them,  except  they 
were  circumcised,  and  kept  the  law  of  Moses — this 
was  such  a  discouragement  to  them  at  setting  out, 
and  would  be  such  a  stumbling-block  in  their  way, 
as  might  almost  tempt  them  to  think  of  returning 
into  Egypt  again  ;  and  therefore  they  set  them¬ 
selves  against  it. 

III.  The  expedient  pitched  upon  for  the  prevent¬ 
ing  of  the  mischief  of  this  dangerous  notion,  and  the 
silencing  of  those  that  vented  it,  and  the  quieting  of 
the  minds  of  the  people  with  reference  to  it.  They 
determined  that  Paul  and  Barnabas,  and  some 
others  of  their  number,  should  go  to  Jerusalem  to 
the  apostles  and  elders,  concerning  this  doubt.  Not 
that  the  church  at  Antioch  had  any  doubt  concern¬ 
ing  it,  they  knew  the  liberty  wherewith  Christ  had 
made  them  free  ;  but  they  sent  the  case  to  Jeru¬ 
salem, 

1.  Because  those  who  taught  this  doctrine  came 
from  Jerusalem,  and  pretended  to  have  directions 
from  the  apostles  there,  to  urge  circumcision  upon 
the  Gentile  converts  ;  it  was  therefore  very  proper 
to  send  to  Jerusalem  about  it,  to  know  if  they  had 
any  such  direction  from  the  church  there.  And  it 
was  soon  found  to  be  all  wrong,  which  yet  pretended 
to  be  of  apostolical  right.  It  was  true  that  these 
•went  out  from  them,  ( v .  24.)  but  they  never  went 
out  with  any  such  orders  from  them. 

2.  Because  those  who  were  taught  this  doctrine, 
would  be  the  better  confirmed  in  their  opposition  to 
it,  and  in  the  less  danger  of  being  shocked  and  dis¬ 
turbed  by  it,  if  they  were  sure  that. Me  a/iostles  and 
elders  at  Jerusalem  (which  was  that  Christian 
church  that  of  all  other  retained  the  most  affection 
to  the  law  of  Moses)  were  against  it and  if  they 
could  but  have  that  under  their  hands,  it  would  be 
the  likeliest  means  to  silence  and  shame  these  in-  ! 
cendiaries  who  had  pretended  to  have  it  from  them.  ] 

3.  Because  the  apostles  at  Jerusalem  were  fittest 
to  be  consulted  in  a  point  yet  not  fully  settled  ;  and 
being  most  eminent  for  an  infallible  Spirit,  peculiar 
to  them  as  apostles,  their  decision  would  be  likely  to 
end  the  controversy.  It  was  owing  to  the  subtlety 
and  malice  of  the  great  enemy  of  the  church’s  peace, 
(as  it  appears  by  Paul’s  frequent  complaints  of  these 
judaizing  teachers,  these  false  apostles,  these  de¬ 
ceitful  workers,  these  enemies  of  the  cross  of  Christ,  J 
that  it  had  not  that  effect. 

IV.  Their  journey  to  Jerusalem  upon  this  errand, 
v.  3.  Where  we  find, 

1.  That  they  were  honoured  at  parting  ;  They 
were  brought  on  their  way  by  the  church  ;  which 
was  then  much  used  as  a  token  of  respect  to  useful 
men,  and  is  directed  to  be  done  after  a  godly  sort, 

3  John  6.  Thus  the  church  shewed  their  favour  to 
them  who  witnessed  against  these  encroachments 
on  the  liberties  of  the  Gentile  converts,  and  stood 
up  for  them. 

2.  That  they  did  good  as  they  went  along  ;  they 
were  men  that  would  not  lose  time,  and  therefore 
visited  the  churches  by  the  way;  they  passed 
through  Phenice  and  Samaria,  and  as  they  went  de¬ 
clared  the  conversion  of  the  Gentiles,  and  what  won¬ 
derful  success  the  gospel  had  had  among  them  ; 
which  caused  great  joy  to  all  the  brethren.  Note, 
The  progress  of  the  gospel  is  and  ought  to  be  a  mat¬ 
ter  of  great  joy.  Jill  the  brethren,  the  faithful  bre¬ 
thren  in  Christ’s  family,  rejoice  when  more  are 
born  into  the  family  ;  for  the  family  will  be  never 
the  poorer  for  the  multitude  of  its  children.  In 
Christ  and  heaven  there  is  portion  enough,  and  in¬ 
heritance  enough  for  them  all. 

V.  Their  hearty  welcome  at  Jerusalem,  v.  4. 

1.  The  good  entertainment  their  friends  gave 
them  ;  They  were  received  of  the  church,  and  of 
the  apostles  and  elders;  were  embraced  as  bre¬ 


thren,  and  had  audience  as  messengers  of  the 
church  at  Antioch  ;  they  received  them  with  all 
possible  expressions  of  love  and  friendship. 

2.  The  good  entertainment  they  gave  their 
friends  ;  They  declared  all  things  that  God  had 
done  with  them  ;  gave  them  an  account  of  the  suc¬ 
cess  of  their  ministry  among  the  Gentiles,  net  what 
they  had  done,  but  what  God  had  done  with  them  ; 
what  he  had  by  his  grace  in  them  enabled  them  to 
do ;  and  what  he  had  by  his  grace  in  their  hearers 
enabled  them  to  receive.  As  they  went  they  had 
planted,  as  they  came  back  they  had  watered  ;  but 
in  both  they  were  ready  to  own  it  was  God  that 
gave  the  increase.  Note,  It  is  a  great  honour  to  be 
employed  for  God,  to  be  workers  for  him  ;  for  those 
that  are  so,  have  him  a  Worker  with  them,  and  he 
must  have  all  the  glory. 

VI.  The  opposition  they  met  with  from  the  same 
party  at  Jerusalem,  v.  5.  When  Barnabas  and  Paul 
gave  an  account  of  the  multitude  of  the  Gentiles, 
and  of  the  great  harvest  of  souls  gathered  in  to 
Christ  there,  and  all  about  them  congratulated 
them  upon  it,  there  rose  up  certain  of  the  sect  of  the 
Pharisees,  who  received  the  tidings  very  coldly, 
and,  though  they  believed  in  Christ,  yet  were  not 
satisfied  in  the  admission  of  those  converts,  but 
thought  it  was  needful  to  circumcise  them.  Ob¬ 
serve  here, 

1.  That  those  who  have  been  most  prejudiced  . 
against  the  gospel,  yet  have  been  captivated  by  it ; 
so  mighty  has  it  been  through  God  to  the  pulling 
down  of  strong-holds.  When  Christ  was  here  upon 
earth,  few  or  none  of  the  rulers  and  of  the  Pharisees 
believed  on  him,  but  now  there  are  those  of  the  sect 
of  the  Pharisees  which  believed,  and  many  of  them, 
we  hope,  in  sincerity. 

2.  That  it  is  very  hard  for  men  suddenly  to  get 
clear  of  their  prejudices  ;  those  that  had  been  Pha¬ 
risees,  even  after  they  became  Christians,  retained 
some  of  the  old  leaven.  All  did  not  so,  witness  Paul, 
but  some  did  ;  and  had  such  a  jealousy  for  the  cere¬ 
monial  law,  and  such  a  dislike  of  the  Gentiles,  that 
they  could  not  admit  the  Gentiles  into  communion 
with  them,  unless  they  would  be  circumcised,  and 
thereby  engage  themselves  to  keep  the  law  of  Moses. 
This  was,  in  their  opinion,  needful  ;  and  for  then- 
parts,  they  would  not  converse  with  them  unless 
they  submitted  to  it. 

6.  And  the  apostles  and  elders  came. to¬ 
gether  for  to  consider  of  this  matter.  7.  And 
when  there  had  been  much  disputing,  Peter 
rose  up,  and  said  unto  them,  Men  and  bre¬ 
thren,  ye  know  how  that  a  good  while  ago 
God  made  choice  among  us,  that  the  Gen¬ 
tiles  by  my  mouth  should  hear  the  word  of 
the  gospel,  and  believe.  8.  And  God,  which 
knoweth  the  hearts,  bare  them  witness, 
giving  them  the  Holy  Ghost,  even  as  he  did 
unto  us  ;  9.  And  put  no  difference  between 
us  and  them,  purifying  their  hearts  by  faith. 
10.  Now  therefore  why  tempt  ye  God,  to 
put  a  yoke  upon  the  neck  of  the  disciples, 
which  neither  our  fathers  nor  we  were  able 
to  bear  ?  11.  But  we  believe  that  through 

the  grace  of  the  Lord  Jesus  Christ  we  shall 
be  saved,  even  as  they.  12.  Then  all  the 
multitude  kept  silence,  and  gave  audience 
to  Barnabas  and  Paul,  declaring  what  mi¬ 
racles  and  wonders  God  had  wrought 
among  the  Gentiles  by  them.  13.  And 


151 


THE  ACTS,  XV. 


after  they  had  held  their  peace,  James  an¬ 
swered,  saying,  Men  and  brethren,  hearken 
unto  me  :  14.  Simeon  hath  declared  how 

God  at  the  first  did  visit  the  Gentiles,  to 
take  out  of  them  a  people  for  his  name. 
1 5.  And  to  this  agree  the  words  of  the  pro¬ 
phets  ;  as  it  is  written,  16.  After  this  1 
will  return,  and  will  build  again  the  taber¬ 
nacle  of  David,  which  is  fallen  down  ;  and 
I  will  build  again  the  ruins  thereof,  and 
t  will  set  it  up  :  17.  That  the  residue  of 

men  might  seek  after  the  Lord,  and  all  the 
Gentiles,  upon  whom  my  name  is  called, 
saith  the  Lord,  who  doeth  all  these  things. 
1 8.  Known  unto  God  are  all  his  works  from 
the  beginning  of  the  world.  19.  Where¬ 
fore  my  sentence  is,  that  we  trouble  not 
them,  which  from  among  the  Gentiles  are 
turned  to  God  :  20.  But  that  we  w'rite  unto 
them,  that  they  abstain  from  pollutions  of 
idols,  and  from  fornication,  and  from  things 
strangled,  and  from  blood.  21.  For  Moses 
of  old  time  hath  in  every  city  them  that 
preach  him,  being  read  in  the  synagogues 
every  sabbath-day. 

We  have  here  a  council  called,  not  by  writ,  but 
bv  consent,  on  this  occasion;  (v.  6.)  The  a/iostles 
and  presbyters  came  together,  to  consider  of  this  mat¬ 
ter.  They  did  not  give  their  judgment  separately , 
but  came  together  to  do  it,  that  they  might  hear  one 
another’s  sense  in  this  matter  ;  for  in  the  multitude 
of  counsellors  there  is  safety  and  satisfaction.  They 
did  not  give  their  judgment  rashly,  but  considered 
of  this  matter.  Though  they  were  clear  concerning 
it  in  their  own  minds,  yet  they  would  take  time  to 
consider  of  it,  and  to  hear  what  was  to  be  said  by 
the  adverse  party.  Nor  did  the  apostles  give  their 
judgment  concerning  it  without  the  elders,  the  in¬ 
ferior  ministers,  to  whom  they  thus  condescended, 
and  on  whom  they  thus  put  an  honour.  Those  that 
are  most  eminent  in  gifts  and  graces,  and  are  in  the 
most  exalted  stations  in  the  church,  ought  to  shew 
respect  to  their  juniors  and  inferiors  ;  for  though 
days  should  speak ,  yet  there  is  a  spirit  in  man,  Job  32. 
7,  8.  Here  is  a  direction  to  the  pastors  of  the 
churches,  when  difficulties  arise,  to  come  together 
in  solemn  meetings  for  mutual  advice  and  encour¬ 
agement,  that  they  may  know  one  another’s  mind, 
and  strengthen  one  another’s  hand,  and  may  act  in 
concert 

Now  here  we  have, 

I.  Peter’s  speech  in  this  synod.  He  did  not  in 
the  least  pretend  to  any  primacy  or  headship  in  this 
synod  ;  he  was  not  master  of  this  assembly,  nor  so 
much  as  chairman,  or  moderator  pro  hac  vice — on 
this  occasion ;  for  we  do  not  find  that  either  he  spake 
first,  to  open  the  synod,  ( there  having  been  much 
disputing  before  he  rose  up, )  nor  that  he  spake 
last,  to  sum  up  the  cause  and  collect  the  suffrages  ; 
but  he  was  a  faithful,  prudent,  zealous  member  of 
this  assembly,  and  offered  that  which  was  very 
much  to  the  purpose,  and  which  would  come  better 
from  him  than  from  another,  because  he  had  him¬ 
self  been  the  first  that  preached  the  gospel  to  the 
Gentiles.  There  had  been  much  disputing,  pro  and 
con,  upon  this  question,  and  liberty  of  speech  allow¬ 
ed,  as  ought  to  be  in  such  cases  ;  those  of  the  sect  of 
the  Pharisees  were  some  of  them  present,  and  al¬ 
lowed  to  say  what  they  could  in  defence  of  those  of 


their  opinion  at  Antioch,  which  probably  was  an¬ 
swered  by  some  of  the  elders  :  such  questions  ought 
to  be  fairly  disputed  before  they  are  decided.  When 
both  sides  had  been  heard,  Peter  rose  up,  arid  ad¬ 
dressed  himself  to  the  assembly.  Men  and  brethren , 
as  did  James  afterward,  v.  13.  And  here, 

1.  He  put  them  in  mind  ot  the  call  and  commis¬ 

sion  he  had  some  time  ago  to  preach  the  gospel  to 
the  Gentiles  ;  he  wondered  there  should  be  anv  dif¬ 
ficulty  made  of  a  matter  already  settled  :  “  Ye  know 
that  u<?'  A  lav— from  the  beginning  of  the 

days  ot  the  gospel,  many  years  ago,  God  made  choice 
among  us  apostles  of  one  to  preach  the  gospel  to  the 
Gentiles,  and  I  was  the  person  chosen,  that  the  Gen¬ 
tiles  by  my  mouth  should  hear  the  word,  and  be¬ 
lieve,  v.  7.  Ye  know.  1  was  questioned  about  it,  and 
cleared  myself  to  universal  satisfaction  ;  every  body 
rejoiced  that  God  had- granted  to  the  Gentiles  re¬ 
pentance  unto  life,  and  nobody  said  a  word  of  cir¬ 
cumcising  them,  nor  was  there  any  thought  of  such 
a  thing.  (See  ch.  11.  18.)  Why  should  the  Gentiles 
who  hear  the  word  of  the  gospel  by  Paul’s  mouth, 
be  compelled  to  submit  to  circumcision,  any  more 
than  those  that  heard  it  by  my  mouth  ?  Or  why 
should  the  terms  of  their  admission  now  be  made 
harder  than  they  were  then  ?” 

2.  He  puts  them  in  mind  how  remarkably  God 
owned  him  in  preaching  to  the  Gentiles,  and  gave 
testimony  to  their  sincerity  in  embracing  the  chris 
tian  faith;  (v.  8.)  “  God,  who  knows  the  hearts, 
and  therefore  is  able  to  judge  infallibly  of  men,  he 
bore  them  witness  that  they  were  his  indeed,  by  giv¬ 
ing  them  the  Holy  Ghost ;  not  only  the  graces  and 
comforts,  but  the  extraordinary  miraculous  gifts,  ot 
the  Holy  Ghost,  even  as  he  did  unto  us  apostles.” 
See  ch.  11.  15 — 17.  Note,  (1.)  The  Lord  knows 
them  that  are  his,  for  he  knows  men’s  hearts  ;  and 
we  are  as  our  hearts  are.  (2. )  Those  to  whom  God 
gives  the  Holy  Ghost,  he  thereby  bears  witness  to 
that  they  are  his  ;  hence  we  are  said  to  be  sealed 
with  that  Holy  Spirit  of  promise,  marked  for  God. 

God  had  bid  the  Gentiles  welcome  to  the  privilege 
of  communion  with  him,  without  requiring  them  to 
be  circumcised,  and  to  keep  the  law  ;  and  therefore 
shall  not  we  admit  them  into  communion  with  us  but 
upon  those  terms  ?  v.  9.  God  has  put  no  difference 
between  us  and  them  :  they,  though  Gentiles,  are  as 
welcome  to  the  grace  of  Christ  and  the  throne  ot 
grace  as  we  Jesus  are  ;  why  then  should  we  set  them 
at  a  distance,  as  if  we  were  holier  than  they  ?  Isa. 
65.  5.  Note,  We  ought  not  to  make  anv  conditions 
of  our  brethren’s  acceptance  with  us,  but  such  as 
God  has  made  the  conditions  of  their  acceptance 
with  him,  Rom.  14.  3.  Now  the  Gentiles  were  fitted 
for  communion  with  God,  in  having  their  hearts  pu¬ 
rified  by  faith,  and  that  faith  God’s  own  work  in 
them  ;  and  therefore  why  should  we  think  them 
unfit  for  communion  with  us,  unless  they  will  submit 
to  the  ceremonial  purifying  enjoined  by  the  law  to 
us?  Note,  [1.]  Bu  faith  the  heart  is  purified  ;  we 
are  not  only  justified,  and  conscience  purified,  but 
the  work  of  sanctification  is  begun  and  carried  on. 
[2.]  Those  that  have  their  hearts  purified  by  faith, 
therein  are  made  so  nearly  to  resemble  one  another* 
that,  whatever  other  difference  there  may  be  be-  • 
tween  them,  no  account  is  to  be  made  of  it ;  for  the 
faith  of  all  the  saints  is  alike  precious,  and  has  life 
precious  effects;  (2  Pet.  1.  1.)  and  they  that  bv  it 
are  united  to  Christ,  are  so  to  look  upon  themselves 
as  joined  to  one  another,  as  that  all  distinctions,  even 
that  between  Jew  and  Gentile,  are  immerged  and 
swallowed  up  in  it. 

3.  He  sharply  reproves  those  teachers  (some  of 
whom,  it  is  likely,  were  present)  who  went  about  to 
bring  the  Gentiles  under  the  obligation  of  the  law 
of  Moses,  v .  10.  The  thing  is  so  plain,  that  he 
cannot  forbear  speaking  of  it  with  some  warmth 


THE  ACTS,  XV. 


“./Vow  thuejore,  since  God  has  owned  them  for 
his,  why  ton  fit  ye  God,  to  put  a  yoke  upon  the  neck 
of  the  discifiles,  of  the  believing  Gentiles  and  their 
children  ;”  (for  circumcision  was  a  yoke  upon  their 
infant  seed,  who  are  here  reckoned  among  the  dis¬ 
ciples  ;)  “a  yoke  which  neither  our  fathers  nor  we 
were  able  to  bear  ?”  Here  he  shews  that  in  this  at¬ 
tempt,  (1.)  They  offered  a  very  great  affront  to 
God;  “  You  temjit  him,  by  calling  that  in  question 
which  he  has  already  settled  and  determined  by  no 
less  an  indication  than  that  of  the  gift  of  the  Holy 
Ghost;  you  do,  in  effect,  ask,  ‘Did  he  know  what 
he  did  ?  Or  was  he  in  earnest  in  it  ?  Or  will  he  abide 
by  his  own  act?’  Will  you  try  whether  0<->d,  who 
designed  the  ceremonial  law  for  the  people  01  the 
Jews  only,  will  now,  in  its  last  ages,  bring  the  Gen 
t’les  too  under  the  obligation  of  it ;  to  gratify  you  ?” 
Those  temfit  God,  who  prescribe  to  him,  and  say 
that  people  cannot  be  saved  but  upon  such  and  such 
*erms,  which  God  never  appointed ;  as  if  the  God 
of  salvation  must  come  into  their  measures.  (2. ) 
They  offered  a  very  great  wrong  to  the  disciples  ; 
Christ  came  to  proclaim  liberty  to  the  captives,  and 
they  go  about  to  enslave  those  whom  he  has  niade 
free.  See  Neh.  5.  8.  The  ceremonial  law  was  a 
heavy  yoke ;  they  and  their  fathers  found  it  diffi¬ 
cult  to  be  borne,  so  numerous,  so  various,  so  pom¬ 
pous,  were  the  institutions  of  it  !  The  distinction  of 
meats  was  a  heavy  yoke,  not  only  as  it  rendered  con¬ 
versation  less  pleasant,  but  as  it  embarrassed  con¬ 
science  with  endless  scruples.  The  ado  that  was 
made  about  even  the  unavoidable  touch  of  a  grave 
or  a  dead  body,  the  pollution  contracted  by  it,  and 
the  many  rules  about  purifying  from  that  pollution, 
were  a  heavy  burthen.  This  yoke  Christ  came  to 
ease  us  of,  and  called  those  that  were  weary  and 
heavy  laden  under  it,  to  come  and  take  his  yoke 
upon  them,  his  easy  yoke.  Now  for  these  teachers 
to  go  about  to  lay  that  yoke  upon  the  neck  of  the 
Gentiles,  which  he  came  to  free  even  the  Jews  from, 
was  the  greatest  injury  imaginable  to  them. 

4.  Whereas  the  Jewish  teachers  had  urged  that 
circumcision  was  necessary  to  salvation,  Peter  shews 
it  was  so  far  from  being  so,  that  both  Jews  and  Gen¬ 
tiles  were  to  be  saved  purely  through  the  grace  of 
our  Lord  Jesus  Christ,  and  no  other  way  ;  (v.  11.) 
JVe  believe  to  be  saved  through  that  grace  only  ; 
-or/ret/c^sv  tMvcu — We  hope  to  be  saved  ;  or,  We  be¬ 
lieve  unto  salvation  in  the  same  manner  as  they — 
kxS’  ov  rpo7nv  x$Kiivo/.  “  We  that  are  circumcised, 
believe  to  salvation,  and  so  do  they  that  are  uncir¬ 
cumcised  ;  and  as  our  circumcision  will  be  no  advan¬ 
tage  to  us,  so  their  uncircumcision  will  be  no  disad¬ 
vantage  to  them  ;  for  we  must  depend  upon  the 
grace  of  Christ  for  salvation,  and  must  apply  that 
grace  by  faith,  as  well  as  they.  There  is  not  one 
way  of  salvation  for  the  Jews  and  another  for  the 
Gentiles  ;  neither  circumcision  avails  any  thing,  nor 
uncircumcision,  (that  is  neither  here  nor  there,)  but 
faith  which  works  by  love.  Gal.  5.  6.  Why  should 
we  burthen  them  with  the  law  of  Moses,  as  neces¬ 
sary  to  their  salvation,  when  it  is  not  that,  but  the 
gospel  of  Christ,  that  is  necessary  both  to  our  salva¬ 
tion  and  their’s?” 

II.  An  account  of  what  Barnabas  and  Paul  said 
in  this  syqod,  which  did  not  need  to  be  related,  for 
they  only  gave  in  a  narrative  of  what  was  recorded 
>n  the  foregoing  chapters,  what  miracles  and  won¬ 
ders  God  had  wrought  among  the  Gentiles  by  them, 
v.  12.  This  they  had  given  in  to  the  church  at  An¬ 
tioch,  ( ch .  14.  27.)  to  their  brethren  by  the  way,  ( ch . 
15.  3.)  and  now  again  to  the  synod ;  and  it  was  very 
proper  to  be  given  in  here  :  that  which  was  con¬ 
tended  for,  was,  that  the  Gentiles  ought  to  submit 
co  the  law  of  Moses  ;  now,  in  opposition  to  this, 
Paul  and  Barnabas  undertake  to  shew,  by  a  plain 
relation  of  matters  of  fact,  that  God  owned  the 


preaching  of  the  pure  gospel  to  them  v.  thout  tne 
law,  and  therefore  to  press  the  law  upon  them  now 
was  to  undo  what  God  had  done.  Observe, 

1.  What  account  they  gave  ;  they  declared,  or 
opened  in  order,  and  with  all  the  magnifying  and  af¬ 
fecting  circumstances,  what  glorious  mifades,  what 
signs  and  wonders,  God  had  wrought  among  the 
Gentiles  by  them  ;  what  confirmation  he  had  given 
to  their  preaching  by  miracles  wrought  in  the  king¬ 
dom  of  nature,  and  what  success  he  had  given  to  it 
by  miracles  wrought  in  the  kingdom  of  grace.  Thus 
God  had  honoured  these  apostles  whom  the  Jewish 
teachers  condemned,  and  had  thus  honoured  the 
Gentiles  whom  they  contemned.  What  need  had 
they  of  any  other  advocate,  when  God  himself 
pleaded  their  cause  ?  The  conversion  of  the  Gen¬ 
tiles  was  itself  a  wonder,  all  things  considered,  no 
less  than  a  miracle.  Now  if  they  ~ ~ceived  the  Holy 
Ghost  by  the  hearing  of  faith,  why  should  they  be 
embarrassed  with  the  works  of  the  law?  See  Gal.  3.  2. 

2.  What  attention  was  given  to  them  ;  ylll  the  mul¬ 
titude  (who,  though  they  had  not  votes,  yet  came 
together  to  hear  what  was  said)  kept  silence,  and 
gave  audience  to  Paul  and  Barnabas ;  it  should 
seem,  they  took  more  notice  of  their  narrative  than 
they  did  of  all  the  arguments  that  were  offered.  As 
in  natural  philosophy  and  medicine  nothing  is  so  sa¬ 
tisfactory  as  experiments,  and  in  law  nothing  is  so 
satisfactory  as  cases  adjudged,  so  in  the  things  of 
God  the  best  explication  of  the  word  of  grace,  is, 
the  accounts  given  of  the  operations  o  f  the  Spirit  of 
grace  ;  these  the  multitude  will  with  si/etice  give  au¬ 
dience  to.  They  that  fear  God,  will  most  readilv 
hear  them  that  can  tell  them  what  God  has  done 
for  their  souls,  or  by  their  means,  Ps.  66.  16. 

III.  The  speech  which  James  rriade  to  the  synod. 
He  did  not  interrupt  Paul  and  Barnabas,  though,  it 
is  likely,  he  had  before  heard  their  narrative,  but 
let  them  go  on  with  it,  for  the  edification  of  the  com¬ 
pany,  and  that  they  might  have  it  from  the  first  and 
best  hand  ;  but  a  fter  they  had  held  their  peace,  thei 
James  stood  up.  Ye  may  all  pro/ihesy  one  by  one. 
Cor.  14.  31.  God  is  the  God  of  order.  He  let  Pau 
and  Barnabas  say  what  they  had  to  say,  and  then  he 
made  the  application  of  it.  The  hearing  of  variet) 
of  ministers  may  be  of  use  when  one  truth  does  not 
drive  out,  but  clench,  another. 

1.  He  addresses  himself  respectfully  to  those  pre¬ 
sent  ;  “  Men  and  brethren,  hearken  unto  me.  You 
are  men,  and  therefore,  it  is  to  be  hoped,  will  hear 
reason  ;  you  are  mv  brethren,  and  therefore  will  hear 
me  with  candour.”  We  are  all  brethren,  and  equally 
concerned  in  this  cause,  that  nothing  be  done  to  the 
dishonour  of  Christ,  and  the  uneasiness  of  Christians. 

2.  He  refers  himself  to  what  Peter  had  said  con¬ 
cerning  the  conversion  of  the  Gentiles ;  (u.  14.)  “  Si¬ 
meon”  (Simon  Peter)  “  hath  declared .  and  opened  the 
matter  to  you  how  God  at  the  first  did  visit  the  Gen¬ 
tiles,  in  Cornelius  and  his  friends,  who  were  the  first- 
fruits  of  the  Gentiles;  how,  when  the  gospel  began 
first  to  spread,  presently  the  Gentiles  were  invited 
to  come  and  take  the  benefit  of  it ;”  and  James  ob¬ 
serves  here,  (l.)That  the  grace  of  God  was  the 
rise  of  it  ;  it  was  God  that  visited  the  Gentiles ;  and 
it  was  a  kind  visit ;  had  they  been  left  to  themselves, 
they  would  never  have  visited  him,  but  the  acquaint¬ 
ance  began  on  his  part  ;  he  not  only  visited  and  re¬ 
deemed  his  people,  but  visited  and  redeemed  those 
that  were  lo  ammi — not  a  people.  (2.)  That  the 
glorv  of  God  was  the  end  of  it ;  it  was  to  take  out 
of  them  a  people  for  his  name,  who  should  glorify 
him,  and  in  whom  he  would  be  glorified.  As  of  old 
he  took  the  Jews,  so  now  the  Gentiles,  to  be  to  him 
for  a  name,  and  for  a  firaise,  and  for  a  glory,  Jer. 
13.  11.  Let  all  the  people  of  God  remember,  that 
therefore  tliev  are  thus  dignified  in  God,  that  God 
may  be  glorified  in  them. 


THE  ACTS,  XV. 


153 


3.  He  confirms  this  with  a  quotation  out  ot  the 
Old  Testament ;  he  could  not  prove  the  calling  of 
the  Gentiles  by  a  vision,  as  Peter  could,  or  by  mira¬ 
cles  wrought  by  his  hand,  as  Paul  and  Barnabas 
could,  but  l.e  would  prove  that  it  was  foretold  in  the 
Old  Testament,  and  therefore  it  must  be  fulfilled, 
v.  15.  To  this  agree  the  •words  of  the  prophets ; 
most  of  the  Old  Testament  prophets  spake  more  or 
less  of  the  calling  in  of  the  Gentiles,  even  Moses 
himself,  Rom.  10."  19.  It  was  the  general  expecta¬ 
tion  of  the  pious  Jews,  that  the  Messiah  should  be 
a  Light  to  lighten  the  Gentiles ;  (Luke  2.  32.)  but 
James  waves  the  more  illustrious  prophecies  of  this, 
and  pitches  upon  one  that  seemed  more  obscure ;  It 
is  -written,  Amos  9.  11,  12.  where  is  foretold, 

(1.)  The  setting  up  of  the  kingdom  of  the  Mes¬ 
siah  ;  (v.  16. )  I  will  raise  ufi  the  tabernacle  of  Da¬ 
vid,  that  is  fallen.  The  covenant  was  made  with 
David  and  his  seed  ;  but  the  house  and  family  of 
David  are  here  called  his  tabernacle,  because  Da¬ 
vid  in  his  beginning  was  a  shepherd,  and  dwelt  in 
tents,  and  his  house,  that  had  been  as  a  stately  pa¬ 
lace,  was  become  a  mean  and  despicable  tabernacle, 
reduced  in  a  manner  to  its  small  beginning ;  this  ta¬ 
bernacle  was  ruined  and  fallen  down ;  there  had 
not  been  for  many  ages  a  king  of  the  house  of  Da¬ 
vid  ;  the  scefitre  was  departed  from  Judah,  the  royal 
family  was  sunk  and  buried  In  obscurity,  and  as  it 
should  seem,  not  inquired  after;  but  God  will  re¬ 
turn,  and  will  build  it  again,  raise  it  out  of  its  ruins, 
a  phoenix  out  of  its  ashes  ;  and  this  was  now  lately 
fulfilled,  when  our  Lord  Jesus  was  raised  out  of  that 
family,  had  the  throne  of  his  father  David  given 
him,  with  a  promise,  that  he  should  reign  over  the 
house  of  Jacob  for  ever,  Luke  1.  32,  33.  And  when 
the  tabernacle  of  David  was  thus  rebuilt  in  Christ, 
all  the  rest  of  it  was,  not  many  years  after,  wholly 
extirpated  and  cut  off,  as  was  also  the  nation  of  the 
Jews  itself,  and  all  their  genealogies  lost.  The 
church  of  Christ  may  be  called  the  tabernacle  of 
David ;  this  may  sometimes  be  brought  very  low, 
and  may  seem  to  be  in  ruins,  but  it  shall  be  built 
again,  its  withering  interests  shall  revive;  it  is  cast 
down,  but  not  destroyed ;  even  dry  bones  are  made 
to  live. 

(2. )  The  bringing  in  of  the  Gentiles,  as  the  effect 
and  consequence  of  this;  ( v .  17.)  That  the  residue 
of  men  might  seek  after  the  Lord:  not  the  Jews 
only,  who  thought  they  had  the  monopoly  of  the  ta¬ 
bernacle  of  David,  but  the  residue  of  men,  such  as 
had  hitherto  been  left  out  of  the  pale  of  the  visible 
church  ;  they  must  now,  upon  this  re-edifying  of  the 
tabernacle  of  David,  be  brought  to  seek  after  the 
Lord,  and  to  inquire  how  they  may  obtain  his  fa¬ 
vour  ;  when  David’s  tabernacle  is  set  up,  they  shall 
seek  the  Lord  their  God,  and  David  their  king,  Hos. 
3.  5.  Jer.  30.  9.  Then  Israel  shall  possess  the  rem¬ 
nant  of  Edom ;  so  it  is  in  the  Hebrew  ;  for  the  Jews 
called  all  the  Gentiles  Edomites,  and  therefore  the 
Septuagint  there  leave  out  the  particular  mention  of 
Edom,  and  read  it  just  as  it  is  here,  that  the  residue 
of  men  might  seek,  (St.  James  here  adds,  after  the 
Lord,)  and  all  the  Gentiles,  or  heathen,  upon  whom 
my  name  is  called.  The  Jews  were  for  many  ages 
so  peculiarly  favoured,  that  the  residue  of  men 
seemed  neglected  ;  but  now  God  will  have  an  eye 
to  them,  and  his  name  shall  be  called  upon  by  the 
Gentiles ;  his  name  shall  be  declared  and  published 
among  them,  and  they  shall  be  brought  forth  to 
know  his  name,  and  to  call  upon  it,  they  shall  call 
themselves  the  people  of  God,  and  he  shall  call 
them  so ;  and  thus  bv  consent  of  both  parties,  his 
name  is  called  upon  them.  This  promise  we  may 
depend  upon  the  ful  filling  of  in  its  season  ;  and  now 
it  begins  to  be  fulfilled,  for  it  is  added,  saith  the 
Lord,  who  doeth  this;  who  doeth  all  these  things  ; 
so  the  Seventy  there,  and  the  apostle  here ;  he  saith 
Vol.  VI. — U 


j  it,  who  doeth  it;  who  therefore  said  it,  because  he 
;l  was  determined  to  do  it ;  and  who  therefore  doeth 
I!  it,  because  he  hath  said  it ;  for  though  with  us  sav- 
"  ing  and  doing  are  two  things,  they  are  not  so  with 
God.  The  uniting  of  Jews  and  Gentiles  in  one  body, 
and  all  these  things  that  were  done  in  order  to  it, 
which  were  here  foretold,  were,  [1.]  What  God 
did;  This  was  the  Lord's  doing;  whatever  instru¬ 
ments  were  employed  in  it :  and,  [2.]  It  was  what 
God  delighted  in,  and  was  well  pleased  with  ;  for  he 
is  the  God  of  the  Gentiles,  as  well  as  the  Jews,  and 
it  is  his  honour  to  be  rich  in  mercy  to  all  that  call 
upon  him. 

4.  He  resolves  it  into  the  purpose  and  counsel  of 
God ;  (v.  18.)  Known  unto  God  are  all  his  works 
from  the  beginning  of  the  world.  He  not  only  fore¬ 
told  the  calling  of  the  Gentiles  many  ages  ago  by 
the  prophets,  (and  therefore  it  ought  not  to  be  a  sur¬ 
prise  or  stumbling-block  to  us,)  but  he  foresaw  and 
Foreordained  it  in  his  eternal  counsels,  which  are  un¬ 
questionably  wise,  and  unalterably  firm.  It  is  an 
excellent  maxim  here  laid  down  concerning  all 
God’s  works,  both  of  providence  and  grace,  in  the 
natural  and  spiritual  kingdom,  that  they  were  all 
known  unto  him  from  the  beginning  of  the  world, 
from  the  time  he  first  began  to  work,  which  sup¬ 
poses  his  knowing  them  (as  other  scriptures  speak) 
from  before  the  foundation  of  the  world,  and  there¬ 
fore  from  all  eternity.  Note,  Whatever  God  does, 
he  did  before  design  and  determine  to  do;  for  he 
works  all,  not  only  according  to  his  will,  but  accord¬ 
ing  to  the  counsel  of  his  will :  he  not  only  does  what¬ 
ever  he  determined,  (Ps.  1.35.  6.)  which  is  more  than 
we  can  do,  (our  purposes  are  frequently  broken  off, 
and  our  measures  broken,)  but  he  determined  what 
ever  he  does ;  whatever  he  mav  sav  to  prove  us,  he 
himself  knows  what  he  will  do ;  for  we  know  not 
our  works  beforehand,  but  must  do  as  occasion  shah 
serve,  1  Sam.  10.  7.  What  we  shall  do  in  such  or 
such  a  case  we  cannot  tell  till  it  comes  to  the  setting 
to ;  but  known  unto  God  are  all  his  works  ;  in  the 
volume  of  his  book  (called  the  scriptures  of  truth, 
Dan.  10.  21.)  they  are  all  written  in  order,  without 
any  razure  or  interlining  ;  (Ps.  40.  7.)  and  all  God’s 
works  will,  in  the  day  of  review,  be  found  to  agree 
exactly  with  his  counsels,  without  the  least  error  or 
variation.  We  are  poor  short-sighted  creatures; 
the  wisest  men  can  see  but  a  little  way  before  them, 
and  not  at  all  with  any  certainty ;  but  this  is  our 
comfort,  that,  whatever  uncertainty  we  are  at,  there 
is  an  infallible  certainty  in  the  divine  prescience , 
known  unto  God  are  all  his  works. 

5.  He  gives  his  advice  what  was  to  be  done  in  the 
present  case,  as  the  matter  now  stood  with  refer¬ 
ence  to  the  Gentiles;  (r.  19. )  My  sentence  is;  iyl 
xpivv — /  give  it  as  my  opinion,  or  judgment ;  not  as 
having  authority  over  the  rest,  but  as  being  an  ad¬ 
viser  with  them.  Now  his  advice  is, 

(1.)  That  circumcision  and  the  observation  of  the 
ceremonial  law  be  by  no  means  imposed  upon  the 
Gentile  converts  ;  no  not  so  much  as  recommended 
or  mentioned  to  them.  “  There  are  many  from 
!  among  the  Gentiles  that  are  turned  to  God  in  Christ, 
i  and  we  hope  there  will  be  many  more.  Now  I  am 
clearly  for  using  them  with  all  possible  tenderness, 
and  putting  no  manner  of  hardship  or  discourage¬ 
ment  upon  them,”  /us  t — “not  to  give 
them  any  molestation  or  disturbance,  or  suggest  any¬ 
thing  to  them  that  may  be  disquieting,  or  raise  scru¬ 
ples  in  their  minds,  or  perplex  them.”  Note,  Great 
care  must  be  taken  not  to  discouraee  or  disquiet 
young  converts  with  matters  of  doubtful  disputation. 
Let  the  essentials  of  religion,  which  an  awakened 
conscience  will  readilv  receive,  be  first  impressed 
deeply  upon  them,  and  those  will  satisfy  them,  and 
make  them  easy  ;  and  let  not  things  foreign  and  cir- 
|  cumstantial  be  urged  upon  them,  which  will  but 


154 


THE  ACTS,  XV. 


trouble  them.  The  kingdom  of  God,  which  they 
are  to  be  trained  up  in,  is  not  meat  and  drink,  either 
the  opposition  or  the  imposition  of  indifferent  things, 
which  will  but  trouble  them  ;  but  it  is  righteousness, 
and  fieace,  and  joy  in  the  Holy  Ghost,  which  we  are 
sure  will  trouble  nobody. 

(2. )  That  yet  it  would  do  well  that  in  some  things, 
which  gave  most  offence  to  the  Jews,  the  Gentiles 
should  comply  with  them  ;  because  they  must  not 
numour  them  so  far  as  to  be  circumcised,  and  keep 
the  whole  law,  it  does  not  therefore  follow  that  they 
must  act  in  a  continual  contradiction  to  them,  and 
study  how  to  provoke  them.  It  will  please  the  Jews 
(and  if  a  little  thing  will  oblige  them,  better  do  so 
than  cross  them)  if  the  Gentile  converts  abstain, 

[1.]  From  fiollutions  of  idols  and  from  fornica¬ 
tion  ;  which  are  two  bad  things,  and  always  to  be 
abstained  from ;  but  writing  to  them  particularly 
and  expressly  to  abstain  from  them,  (because  in 
these  things  the  Jews  were  jealous  of  the  Gentile 
converts,  lest  they  should  transgress,)  would  very 
much  gratify  the  Jews ;  not  but  that  the  apostles, 
both  in  preaching  and  writing  to  the  Gentiles  that 
embraced  Christianity,  were  careful  to  warn  against, 
First,  Pollutions  of  idols,  that  they  should  have  no 
m  anner  of  fellowship  with  idolaters  in  their  idola¬ 
trous  worships,  and  particularly  not  in  the  feasts 
they  held  upon  their  sacrifices.  See  1  Cor.  10. 14,  &c. 
2  Cor.  6.  14,  & c.  Secondly,  Fornication,  and  all  man¬ 
ner  of  uncleanness.  How  large,  how  pressing,  is  St. 
Paul  in  his  cautions  against  this  sin  !  1  Cor.  6.  9,  15. 
Eph.  5.  3,  &c.  But  the  Jews,  who  were  willing  to 
think  the  worst  of  those  they  did  not  like,  suggested 
that  these  were  things  which  the  Gentiles,  even 
after  conversion,  allowed  themselves  in,  and  the 
apostles  of  the  Gentiles  connived  at  it.  Now,  to  ob¬ 
viate  this  suggestion,  and  to  leave  no  room  for  this 
calumny,  St.  James  advises,  that,  beside  the  private 
admonitions  which  were  given  them  by  their  mi- 
nisteis,  they  should  be  publicly  warned  to  abstain 
from  pollutions  of  idols,  and  from  fornication ; 
that  herein  they  should  be  very  circumspect,  and 
should  avoid  ail  appearances  of  those  two  evils, 
which  would  be  in  so  particular  a  manner  offensive 
to  the  Jew.s. 

[2.]  From  things  strangled,  and  from  blood; 
which,  though  not  evil  in  themselves,  as  the  other 
two,  nor  designed  to  be  always  abstained  from,  as 
those  were,  had  been  forbidden  by  the  precepts  of 
JVoah,  (Gen.  9.  4.)  before  the  giving  of  the  law  of 
Moses;  and  the  Jews  had  a  great  dislike  to  them, 
and  to  all  those  that  took  a  liberty  to  use  them  ;  and 
therefore,  to  avoid  giving  offence,  let  the  Gentile 
converts,  abridge  themselves  of  their  liberty  herein, 
1  Cor.  8.  9,  13.  Thus  we  must  become  all  things  to 
all  men. 

6.  He  gives  a  reason  for  his  advice — That  great 
respect  ought  to  be  shewed  to  the  Jews,  for  they 
have  been  so  long  accustomed  to  the  solemn  injunc¬ 
tions  of  the  ceremonial  law,  that  they  must  be  borne 
with,  if  they  cannot  presently  come  off  from  them  ; 
(u.  21. )  For  Mosrs  hath  of  old  them  that  preach  him  in 
every  city,  his  writings  fa  considerable  part  of  which 
is  the  ceremonial  law)  oeing  read  in  the  synagogues 
every  sabbath-day.  “  You  cannot  blame  them,  if 
they  have  a  great  veneration  for  the  law  of  Moses  ; 
for  besides  that  thev  are  very  sure  God  spake  by 
Moses,”  (1.)  “Moses  is  continually  preached  to 
them,  and  thev  are  called  upon  to  remember  the  law 
of  Moses,"  Mai.  4.  4.  Note,  Even  that  word  of 
God  which  is  written  to  us,  should  also  be  preached ; 
those  that  have  the  scriptures,  have  need  of  minis¬ 
ters  to  help  them  to  understand  and  apply  the  scrip¬ 
tures.  (2.)  “  His  writings  are  read  in  a  solemn  re¬ 
ligious  manner,  in  their  synagogues,  and  on  the  sab- 
bath-day,  in  the  place  and  at  the  time  of  their  meet¬ 
ings  for  the  worship  of  God ;  so  that  from  their  child¬ 


hood  they  have  been  trained  up  in  a  regard  to  the 
law  of  Moses  ;  the  observance  of  it  is  a  part  of  their 
religion.”  (3.)  “This  has  been  done  of  old  time ; 
they  have  received  from  their  fathers  an.  honour  for 
Moses  ;  they  have  antiquity  for  it.”  (4.)  “  This  has 
been  done  in  ex’ery  city,  wherever  there  are  any 
Jews,  so  that  none  of  them  can  be  ignorant  what 
stress  that  law  laid  upon  these  things ;  and  there¬ 
fore,  though  the  gospel  has  set  us  free  from  these 
things,  yet  they  cannot  be  blamed  if  they  are  loath 
to  part  with  them,  and  cannot  of  a  sudden  be  per¬ 
suaded  to  look  upon  those  things  as  needless  and  in¬ 
different,  which  they,  and  their  fathers  before  them, 
had  been  so  long  taught,  and  taught  of  God  too,  to 
place  religion  in ;  and  therefore  we  must  give  them 
time,  must  meet  them  half-way,  they  must  be  borne 
with  a  while,  and  brought  on  gradually,  and  we 
must  comply  with  them  as  far  as  we  can  without 
betraying  our  gospel-liberty.”  Thus  does  this  apos¬ 
tle  shew  the  spirit  of  a  moderator,  that  is,  a  spirit 
of  moderation,  being  careful  to  give  no  offence  either 
to  Jew  or  Gentile,  and  contriving,  as  much  as  may 
be,  to  please  both  sides,  and  provoke  neither.  Note, 
We  are  not  to  think  it  strange  if  people  be  wedded 
to  customs  which  they  have  had  transmitted  to  them 
from  their  fathers,  and  which  they  have  been  edu¬ 
cated  in  an  opinion  of  as  sacred  ;  and  therefore  al¬ 
lowances  must  be  made  in  such  cases,  and  not  rigour 
used. 

22.  Then  pleased  it  the  apostles  and  el¬ 
ders,  with  the  whole  church,  to  send  chosen 
men  of  their  own  company  to  Antioch,  with 
Paul  and  Barnabas;  namely ,  Judas  sur- 
named  Barsabas,  and  Silas,  chief  men 
among  the  brethren:  23.  And  they  wrote 
letters  by  them  after  this  manner;  The 
apostles  and  elders  and  brethren  send 
greeting  unto  the  brethren  which  are  of 
the  Gentiles  in  Antioch,  and  Syria,  and 
Cilicia:  24.  Forasmuch  as  we  have  heard, 
that  certain  which  went  out  from  us  have 
troubled  you  with  words,  subverting  youi 
souls,  saying,  Ye  mast  be  circumcised,  and 
keep  the  law :  to  whom  we  gave  no  such 
commandment:  25.  It  seemed  good  unto 
us,  being  assembled  with  one  accord,  to 
send  chosen  men  unto  you  with  our  be¬ 
loved  Barnabas  and  Paul,  26.  Men  that 
have  hazarded  their  lives  for  the  name  of 
our  Lord  Jesus  Christ.  27.  We  have  sent 
therefore  Judas  and  Silas,  who  shall  also 
tell  you  the  same  things  by  mouth.  28. 
For  it  seemed  good  to  the  Holy  Ghost, 
and  to  us,  to  lay  upon  you  no  greater  bur¬ 
then  than  these  necessary  things  ;  29.  That 
ye  abstain  from  meats  offered  to  idols,  and 
from  blood,  and  from  things  strangled,  and 
from  fornication :  from  which  if  ye  keep 
yourselves,  ye  shall  do  well.  Fare  ye  well. 
30.  So  when  they  were  dismissed,  they 
came  to  Antioch:  and  when  they  had  ga¬ 
thered  the  multitude  together,  they  deli¬ 
vered  the  epistle:  31.  Which  when  they 
had  read  they  rejoiced  for  the  consolation, 
32.  And  Judas  and  Silas,  being  prophets 
also  themselves,  exhorted  the  brethren 


THE  ACTS,  XV.  155 


with  many  words,  and  confirmed  them. 
33.  And  after  they  had  tarried  there  a 
space,  they  were  let  go  in  peace  from  the 
brethren  unto  the  apostles.  34.  Notwith¬ 
standing  it  pleased  Silas  to  abide  there 
still.  35.  Paul  also  and  Barnabas  con¬ 
tinued  in  Antioch,  teaching  and  preaching 
the  word  of  the  Lord,  with  many  others 
also. 

We  have  here  the  result  of  the  consultation  that 
was  had  at  Jerusalem  about  the  imposing  of  the  ce¬ 
remonial  law  upon  the  Gentiles.  Much  more,  it  is 
likely,  was  said  about  it  than  is  here  recorded ;  but 
at  length  it  was  brought  to  a  head,  and  the  advice 
which  James  gave,  was  universally  approved  of, 
and  agreed  to  nemine  contradicente — unanimously  ; 
and  letters  were  accordingly  sent  by  messengers  of 
their  own  to  the  Gentile  converts,  acquainting  them 
with  their  sentiments  in  this  matter ;  which  would 
be  a  great  confirmation  to  them  against  the  false 
teachers.  Now  observe  here, 

I.  The  choice  of  the  delegates  that  were  to  be  sent 
with  Paul  and  Barnabas  on  this  errand  ;  not  as  if 
they  had  any  suspicion  of  the  fidelity  of  these  great 
men,  and  could  not  trust  them  with  their  letters;  or 
as  if  they  thought  those  to  whom  they  sent  them, 
woidd  suspect  them  to  have  altered  any  thing  in 
their  letter  ;  no,  their  charity  thought  no  such  evil 
concerning  men  of  such  tried  integrity  ;  but, 

1.  They  thought  fit  to  send  men  of  their  own  com¬ 
pany  to  Antioch,  with  Paul  and  Barnabas,  v.  22. 
This  was  agreed  to  by  the  a/iostles  and  elders,  with 
the  whole  church,  who,  it  is  likely,  undertook  to  bear 
their  charges,  1  Cor.  9.  7.  They  sent  these  mes¬ 
sengers,  (1.)  To  shew  their  respect  to  the  church  at 
Antioch,  as  a  sister-church,  though  a  younger  sister, 
and  that  they  looked  upon  it  as  upon  the  same  level 
with  them  ;  as  also  that  they  were  desirous  further 
to  know  their  state.  (2.)  To  encourage  Paul  and 
Barnabas,  and  to  make  their  journey  home  the  more 
pleasant,  (for  it  is  likely  they  travelled  on  foot,)  by 
sending  such  excellent  men  to  bear  them  company  ; 
amicus  pro  vehiculo — a  friend  instead  of  a  carriage. 
(3.)  To  put  a  reputation  upon  the  letters  they  car¬ 
ried,  that  it  might  appear  a  solemn  embassy,  and  so 
much  the  more  regard  might  be  had  to  the  message, 
which  was  likely  to  meet  with  opposition  from  some. 
(4.)  To  keep  up  the  communion  of  saints,  and  culti¬ 
vate  an  acquaintance  between  churches  and  minis¬ 
ters  that  were  at  a  distance  from  each  other,  and  to 
shew,  that  though  they  were  many,  yet  they  were  one. 

2.  Those  they  sent  were  not  inferior  persons,  who 
might  serve  to  carry  the  letters,  and  attest  the  re¬ 
ceipt  of  them  from  the  apostles;  but  they  were  cho¬ 
sen  men,  and  chief  men  among  the  brethren,  men  of 
eminent  gifts,  graces,  and  usefulness ;  for  those  are 
the  things  which  denominate  men  chief  among  the 

.  brethren,  and  qualify  them  to  be  the  messengers  of  the 
churches.  They  are  here  named,  Judas,  who  was 
called  Barsabas,  probably  the  brother  of  that  Jo¬ 
seph  who  was  called  Barsabas,  that  was  a  candidate 
for  the  apostleship,  ch.  1.  23.  The  character  which 
these  men  had  in  the  church  at  Jerusalem,  would 
have  some  influence  upon  them  that  came  from  Ju¬ 
dea,  as  those  false  teachers  did,  and  engage  them  to 
pay  the  more  deference  to  the  message  that  was  sent 
by  them. 

II.  The  drawing  up  of  the  letters,  circular  letters, 
that  were  to  be  sent  to  the  churches,  to  notify  the 
sense  of  the  synod  in  this  matter. 

1.  Here  is  a  very  condescending  obliging  pream¬ 
ble  to  this  decree,  t>.  23.  Here  is  nothing  in  it 
haughty  or  assuming,  but,  (1.)  That  which  speaks 
the  humility  of  the  apostles,  that  they  join  the  elders 


and  brethren  in  commission  with  them,  the  minis¬ 
ters,  the  ordinary  Christians,  whom  they  had  advised 
with  in  this  case,  as  they  used  to  do  in  other  cases. 
Though  never  men  were  so  qualified  as  they  were 
for  a  monarchical  power  and  conduct  in  the  church, 
nor  had  such  a  commission  as  they  had,  yet  their 
decrees  run  not,  “We,  the  a/iostles,  Christ’s  vicars 
upon  earth,  and  pastors  of  all  the  pastors  of  the 
cnurches,”  (as  the  Pope  styles  himself,)  “  and  sole 
judges  in  all  matters  of  faith  but  the  apostles,  and 
elders,  and  brethren,  agree  in  their  orders  ;  herein 
they  remembered  the  instructions  their  Master  gave 
them,  (Matt.  23.  8.)  Be  not  ye  called  llabbi;  for 
all  ye  are  brethren.  (2.)  That  which  speaks  their 
respect  to  the  churches  they  wrote  to ;  they  send 
them  greeting,  wish  them  health  and  happiness  and 
joy,  and  call  them  brethren  of  the  Gentiles ;  thereby 
owning  their  admission  into  the  church,  and  giving 
them  the  right  hand  of  fellowship  ;  “You  are  our 
brethren  though  Gentiles;  for  we  meet  in  Christ, 
the  first-born  among  many  brethren,  in  God  our 
common  father.”  Now  that  the  Gentiles  are  fellow- 
heirs  and  of  the  same  body,  they  are  to  be  coun¬ 
tenanced  and  encouraged,  and  called  brethren. 

2.  Here  is  a  just  and  severe  rebuke  to  the  judaiz- 
ing  teachers;  (u.  24.)  “  We  have  heard,  that  certain 
which  went  out  from  us,  have  troubled  you  with 
words,  and  we  are  very  much  concerned  to  hear 
it ;  now  this  is  to  let  them  know,  that  those  who 
preached  this  doctrine  were  false  teachers,  both  as 
they  produced  a  false  commission,  and  as  they  taught 
.a  false  doctrine.  ” 

(1.)  They  did  a  great  deal  of  wrong  to  the  apos¬ 
tles  and  ministers  at  Jerusalem,  in  pretending  that 
they  had  instructions  from  them,  to  impose  the  cere¬ 
monial  law  upon  the  Gentiles,  when  there  was  no 
colour  for  such  a  pretension.  “  They  went  out  from 
us  indeed,  they  were  such  as  belonged  to  our  church, 
which,  when  they  had  a  mind  to  travel,  we  gave 
them  perhaps  a  testimonial  of ;  but,  as  for  their  urg¬ 
ing  the  law  of  Moses  upon  you,  we  gave  them  no 
such  commandment,  nor  had  we  ever  thought  of 
such  a  thing,  nor  given  them  the  least  occasion  to 
use  our  names  in  it.”  It  is  no  new  thing  for  aposto¬ 
lical  authority  to  be  pleaded  in  defence  of  those  doc¬ 
trines  and  practices  which  yet  the  apostles  gave 
neither  command  nor  encouragement  for. 

(2.)  They  did  a  great  deal  of  wrong  to  the  Gentile 
converts,  in  saying,  Ye  must  be  circumcised,  and 
must  keep  the  law.  [1.]  It  perplexed  them  ;  “  They 
have  troubled  you  with  words,  have  occasioned  dis¬ 
turbance  and  disquietment  to  you ;  you  depended 
upon  those  who  told  you,  ,(7fyou  beliex>e  in  the  Lord 
Jesus  Christ,  you  shall  be  saved ;  and  now  you  are 
startled  by  those  that  tell  you,  You  must  keep  the 
law  of  Moses,  or  you  cannot  be  saved ;  by  which 
vou  see  yourselves  drawn  into  a  snare.  They  trou 
ble  you  with  words ;  words,  and  nothing  else  ;  very 
worcls;  sound,  but  no  substance.”  How  has  the 
church  been  troubled  with  words,  by  the  pride  of 
men  that  loved  to  hear  themselves  talk  !  [2.)  It  en¬ 
dangered  them  ;  they  subverted  their  souls,  put 
them  into  disorder,  and  pulled  down  that  which  had 
been  built  up.  They  took  them  off  from  pursuing 
ure  christianitv,  and  minding  the  business  of  that, 
y  filling  their  heads  with  the  necessity  of  circum¬ 
cision,  and  the  law  of  Moses,  which  were  nothing  to 
the  purpose. 

3.  Here  is  an  honourable  testimony  given  of  the 
messengers  by  whom  these  letters  were  sent. 

(1.)  Of  Paul  and  Barnabas,  whom  these  judaizmg 
teachers  had  opposed  and  censured  as  naving  done 
their  work  by  the  halves,  because  thev  had  brought 
the  Gentile  converts  to  Christianitv  only,  and  not  tc 
Judaism.  Let  them  say  what  they  will  of  these 
men,  [1.1  “  Thev  are  men  that  are  dear  to  us,  they 
J  are  our  beloved  Barnabas  and  Paul ;  men  whom 


THE  ACTS,  XV. 


15G 


we  have  a  value  for,  a  kindness  for,  a  concern  for.” 
Sometimes  it  is  good  for  those  that  are  of  eminency 
to  express  their  esteem,  not  only  for  the  despised 
truth  of  Christ,  but  for  the  despised  preachers  and 
defenders  of  that  truth,  to  encourage  them,  and 
weaken  the  hands  of  their  opposers.  [2.]  “They 
are  men  that  have  signalized  themselves  in  the  ser¬ 
vice  of  Christ,  and  therefore  have  deserved  well  of 
all  the  churches  ;  they  are  men  that  have  hazarded 
their  lives  for  the  name  of  our  Lord  Jesus  Christ,  ( v . 
26. )  and  therefore  are  worthy  of  double  honour,  and 
cannot  be  suspected  of  having  sought  any  secular 
advantage  to  themselves  ;  for  they  have  ventured 
their  all  for  Christ,  have  engaged  m  the  most  dan¬ 
gerous  services,  as  good  soldiers  of  Christ,  and  not 
only  in  laborious  services.”  It  is  not  likely  that  such 
faithful  confessors  should  be  unfaithful  preachers  ; 
they  that  urged  circumcision,  did  it  to  avoid  perse¬ 
cution,  (Gal.  6.  12,  13. )  they  that  opposed  it,  knew 
they  -thereby  exposed  themselves  to  fiersecution  ; 
an  l"  which  of  these  were  most  likely  to  be  in  the  right? 

(2.)  Of  Jud  .s  and  Silas  ;  “  They  are  chosen  men, 
(r.  25.)  and  they  are  men  that  have  heard  our  de¬ 
putes,  and  are  perfectly  apprized  of  the  matter,  and 
will  tell  you  the  same  things  by  mouth,”  v.  27.  What 
is  of  use  to  us,  it  is  good  to  have  both  in  writing  and 
by  word  of  mouth  ;  that  we  may  have  the  advantage 
both  of  reading  and  of  hearing  it.  The  apostles  re- 
f.-r  themselves  to  the  bearers  for  a  further  account 
of  their  judgment  and  their  reasons,  and  the  bearers 
will  refer  themselves  to  their  letters  for  the  certainty 
of  the  determination. 

4.  Here  is  the  direction  given  what  to  require 
from  the  Gentile  converts  ;  where  observe, 

(!.)  The  matter  of  the  injunction,  which  is  ac¬ 
cording  to  the  advice  given  by  St.  James,  that,  to 
avoid  giving  offence  to  the  Jews,  [1.]  They  should 
never  eat  any  thing  that  they  knew  had  been  offered 
i-i  sacrifice  to  an  idol,  but  iook  upon  it  as,  though 
clean  in  itself,  yet  thereby  polluted  to  them.  This 
prohibition  was  afterward  in  part  taken  off,  for  they 
were  allowed  to  eat  whatever  was  sold  in  the  sham¬ 
bles,  or  set  before  them  at  their  friend’s  table,  though 
it  had  been  offered  to  idols,  except  when  there  was 
danger  of  giving  offence  by  it,  that  is,  of  giving  oc- 
casi  n  either  to  a  weak  Christian  to  think  the  worse 
of  nir  Christianity,  or  to  a  wicked  heathen  to  think 
the  better  of  his  idolatry  ;  and  in  those  cases  it  is 
good  to  forbear,  1  Cor.  10.  25,  &c.  This  to  us  is 
an  antiquated  case.  [2.]  That  they  should  not  eat 
blood,  or  drink  it ;  but  avoid  every  thing  that  looked 
cruel  and  barbarous  in  that  ceremony  which  had 
been  of  so  long  standing.  [3.]  That  they  should  not 
eat  any  thing  that  was  strangled,  or  died  of  itself, 
or  had  not  the  blood  let  out.  [4.]  That  they  should 
be  very  strict  in  censuring  those  that  were  guilty  of 
fornication,  or  marrying  within  the  degrees  prohi¬ 
bited  by  the  Levitical  law ;  which,  some  think,  is 
P’-iucipally  intended  here.  See  1  Cor.  5.  1.  Dr. 
Hammond  states  this  matter  thus ;  The  judaizing 
teachers  would  have  the  Gentile  converts  to  submit 
to  all  that  those  submitted  to,  whom  they  called  the 
proselytes  of  righteousness,  to  be  circumcised,  and 
keep  the  whole  law ;  but  the  apostles  required  no 
more  of  them  than  what  was  required  of  the  prose- 
lutes  of  the  gate,  which  was  to  observe  the  seven 
precepts  of  the  sons  of  JVoah,  which,  he  thinks,  are 
here  referred  to.  But  the  only  ground  of  this  decree 
being  in  complaisance  to  the  rigid  Jews  that  had  em¬ 
braced  the  Christian  faith,  and,  except  in  that  one 
case  of  scandal,  all  meats  being  pronounced  free  and 
indifferent  to  all  Christians,  as  soon  as  the  reason  of 
the  decree  ceased,  which,  at  furthest,  was  after  the 
destruction  of  Jerusalem,  the  obligation  of  it  ceased 
likew:se.  “  These  things  are  in  a  particular  man¬ 
ner  offensive  to  the  Jews,  and  therefore  do  not  dis¬ 
oblige  them  herein  for  the  present ;  in  a  little  time 


the  Jews  will  incorporate  with  tin  Gentiles,  and 
then  the  danger  is  over.” 

(2. )  The  manner  how  it  is  worded. 

[1.  ]  They  express  themselves  with  something  of 
authority,  that  what  they  wrote  might  De  received 
with  respect,  and  deference  paid  to  it ;  It  seemea 
good  to  the  Holy  Ghost,  and  to  us,  that  is,  to  ws  un¬ 
der  the  conduct  of  the  Holy  Ghost,  and  by  direction 
from  him  :  not  only  the  apostles,  but  others,  were 
endued  with  spiritual  gifts  extraordinary,  and  knew 
more  of  the  mind  of  God  than  any  since  those  gifts 
ceased  can  pretend  to ;  their  infallibility  gave  an  in¬ 
contestable  authority  to  their  decrees,  and  they 
would  not  order  any  thing  because  it  seemed  good  to 
them,  but  that  they  knew  it  first  seemed  good  to  the 
Holy  Ghost.  Or  it  refers  to  what  the  Holy  Ghost 
had  determined  in  this  matter  formerly.  When  the 
Holy  Ghost  descended  upon  the  apostles,  he  endued 
them  with  the  gift  of  tongues,  in  order  to  their 
preaching  the  gospel  to  the  Gentiles;  which  was  a 
plain  indication  of  God’s  purpose  to  call  them  in. 
When  the  Holy  Ghost  descended  upon  Cornelius 
and  his  friends,  upon  Peter’s  preaching,  it  was  plain 
that  Christ  designed  the  taking  down  of  the  Jewish 
pale,  within  which  they  fancied  the  Spirit  had  been 
inclosed. 

[2.]  They  expressed  themselves  with  abundance 
of  tenderness  and  fatherly  concern. 

First,  They  are  afraid  of  burthening  them  ;  We 
will  lay  upon  you  no  greater  burthen.  So  far  were 
they  from  delighting  to  impose  upon  them,  that  they 
dreaded  nothing  so  much  as  imposing  too  far  upon 
them,  so  as  to  discourage  them  at  their  setting  out ! 

Secondly,  They  impose  upon  them  no  other  than 
necessary  things ;  “  1  he  avoiding  of  fornication  is 
necessary  to  all  Christians  at  all  times  ;  the  avoiding 
of  things  strangled,  and  of  blood,  and  of  things  offer¬ 
ed  to  idols,  is  necessary  at  this  time,  for  the  keeping 
up  of  a  good  understanding  between  you  and  the 
Jews,  and  the  preventing  of  offence as  long  as  it 
continues  necessary  for  that  end,  and  no  longer,  it  is 
enjoined.  Note,  Church  rulers  should  impose  only 
necessary  things,  things  that  Christ  has  made  our 
duty,  and  have  a  real  tendency  to  the  edification  of 
the  church,  and,  as  these  here,  to  the  uniting  of  good 
Christians.  If  thev  impose  things  only  to  shew  their 
own  authority,  and  to  try  people’s  obedience,  they 
forget  that  they  have  not  authority  to  make  new 
laws,  but  only  to  see  that  the  laws  of  Christ  be  duly 
executed,  and  to  enforce  the  observation  of  them. 

Thirdly,  They  enforce  their  order  with  a  com¬ 
mendation  of  those  that  shall  comply  with  it,  ra¬ 
ther  than  with  the  condemnation  of  those  that  shal1 
transgress  it;  they  do  not  conclude,  “From  which 
if  you  do  not  keep  yourselves,  ye  shall  be  an  ana¬ 
thema,  ye  shall  be  cast  out  of  the  church,  and  ac¬ 
cursed,”  according  to  the  style  of  after-councils, 
and  particularly  that  of  Trent ;  but,  “  From  which 
if  you  keep  yourselves,  as  we  do  not  question  but 
ye  will,  ye  shall  do  well ;  it  will  be  for  the  glory  of 
God,  the  furtherance  of  the  gospel,  the  strengthen¬ 
ing  of  the  hands  of  your  brethren,  and  your  own 
credit  and  comfort.”  It  is  all  sweetness  and  love 
and  good-humour,  such  as  became  the  followers 
of  him  who,  when  he  called  us  to  take  his  yoke 
upon  us,  assured  us  we  should  find  him  meek  and 
lowly  in  heart.  The  difference  of  the  style  of  the 
true  apostles  from  that  of  the  false  is  very  ob¬ 
servable.  They  that  were  for  imposing  the  cere¬ 
monial  law,  were  positive  and  imperious ;  Except 
ye  keep  it,  ye  cannot  be  saved,  (r>.  1.)  ye  are  ex 
communicated  ipso  facto — at  once,  and  delivered  to 
Satan.  The  apostles  of  Christ,  who  only  recom¬ 
mend  necessaru  things,  are  mild  and  eentle  ;  “  From 
which  if  ye  keep  yourselves,  ve  shall  do  well,  and  as 
becomes  you.  Fare  ye  well;  we  are  hearty  well- 
i  wishers  to  vour  honour  and  peace.” 


157 


THE  ACTS,  XV. 


III.  The  delivering  of  the  letters,  and  how  the 
messengers  disposed  of  themselves. 

1.  When  they  were  dismissed,  had  had  their  au¬ 
dience  of  leave  of  the  apostles  (it  is  probable  that 
they  were  dismissed  with  prayer,  and  a  solemn  bless¬ 
ing  in  the  name  of  the  Lord,  and  with  instructions 
and  encouragements  in  their  work)  they  then  came 
to  Antioch ;  they  stayed  no  longer  at  Jerusalem  than 
till  their  business  was  done,  and  then  came  back, 
and  perhaps  were  met  at  their  return  by  them  that 
brought  them  on  their  way  at  their  setting  out ;  for 
those  that  have  taken  pains  in  public  service,  ought 
to  be  countenanced  and  encouraged. 

2.  As  soon  as  they  came  to  Antioch,  they  gathered 
the  multitude  together,  and  delivered  the  epistle  to 
them,  ( v .  30,  31.)  that  they  might  all  know  what  it 
was  that  was  forbidden  them,  and  might  observe 
these  orders,  which  would  be  no  difficulty  for  them 
to  do,  most  of  them  having  been,  before  their  con¬ 
version  to  Christ,  proselytes  of  the  gate,  who  had 
laid  themselves  under  these  restrictions  already ; 
but  this  was  not  all ;  it  was  that  they  might  know 
that  no  more  than  this  was  forbidden  them  ;  that  it 
was  no  longer  a  sin  to  eat  swine’s  flesh,  no  longer  a 
pollution  to  touch  a  grave  or  a  dead  body. 

3.  The  people  were  wonderfully  pleased  with  the 
orders  that  came  from  Jerusalem  ;  (v.  31.)  They  re¬ 
joiced  for  the  consolation  ;  and  a  great  consolation  it 
was  to  the  multitude,  (1. )  That  they  were  confirmed 
in  their  freedom  from  the  yoke  of  the  ceremonial 
law,  and  were  not  burthened  with  that,  as  those  up¬ 
start  teachers  would  have  had  them  to  be.  It  was 
a  comfort  to  them  to  hear  that  the  carnal  ordinances 
were  no  longer  imposed  on  them,  which  perplexed 
the  conscience,  but  could  not  purify  or  pacify  it. 
(2.)  That  those  who  troubled  their  minds  with  an 
attempt  to  force  circumcision  upon  them,  were 
hereby  for  the  present  silenced  and  put  to  confusion, 
the  fraud  of  their  pretensions  to  an  apostolical  war¬ 
rant  being  now  discovered.  (3.)  That  the  Gentiles 
were  hereby  encouraged  to  receive  the  gospel,  and 
those  that  had  received  it  to  adhere  to  it.  (4. )  That 
the  peace  of  the  church  was  hereby  restored,  and 
that  removed,  which  threatened  a  division.  All  this 
was  consolation  which  they  rejoiced  in,  and  blessed 
God  for. 

4.  They  got  the  strange  ministers  that  came  from 
Jerusalem  to  give  them  each  a  sermon,  and  more,  v. 
32.  Judas  and  Silas,  being  prophets  also  themselves, 
endued  with  the  Holy  Ghost,  and  called  to  the  work, 
and  being  likewise  intrusted  by  the  apostles  to  de¬ 
liver  some  things  relating  to  this  matter  bv  word  of 
mouth,  exhorted  the  brethren  with  many  words,  and 
confirmed  them.  Even  they  that  had  the  constant 
preaching  of  Paul  and  Barnabas,  yet  were  glad  of 
the  help  of  Judas  and  Silas  ;  the  diversitv  of  the  gifts 
of  ministers  is  of  use  to  the  church.  Observe  what 
is  the  work  of  ministers  with  those  that  are  in  Christ ; 
(1.)  To  confirm  them,  bv  brimring  them  to  see  more 
reason  both  for  their  faith  in  Christ,  and  their  obe¬ 
dience  to  him  ;  to  confirm  their  choice  of  Christ, 
and  their  resolutions  for  Christ.  (2.)  To  exhort 
them  to  perseverance,  and  to  the  particular  duties 
required  of  them  :  to  quicken  them  to  that  which  is 
good,  and  direct  them  in  it.  They  comforted  the 
brethren  (so  it  may  be  rendered ;)  and  that  would 
contribute  to  the  confirming  of  them  ;  for  the  joy  of 
the  Lord  will  be  our  strength.  '1'hey  exhorted  them 
with  many  words,  they  used  a  very  great  copious¬ 
ness  and  variety  of  expression  ;  one  word  would  af¬ 
fect  one,  and  another  another :  and  therefore,  though 
what  they  had  to  say  might  have  been  summed  up 
in  a  few  words,  yet  it  was  for  the  edification  of  the 
church  that  they  used  many  words,  Sia  \oyn  — 
with  much  speech,  much  reasoning  ;  precept  must  be 
upon  precept. 

5.  The  dismission  of  the  Jerusalem  ministers,  v. 


33.  When  they  had  spent  some  time  among  then , 
(so  it  might  be  read,)  >/>&vcv — having 

made  some  stay,  arid  having  made  it  to  good  pur¬ 
pose,  not  having  trifled  away  time,  but  having  filled 
it  up,  they  were  let  go  in  peace  from  the  brethren 
at  Antioch,  to  the  apostles  at  Jerusalem,  with  all 
possible  expressions  of  kindness  and  respect ;  they 
thanked  them  for  their  coming  and  pains,  and  the 
good  service  they  had  done,  wished  them  their 
health  and  a  good  journey  home ;  and  committed 
them  to  the  custody  of  the  peace  of  God. 

6.  The  continuance  of  Silas,  notwithstanding,  to¬ 
gether  with  raid  and  Barnabas,  at  Antioch.  (1.) 
Silas,  when  it  came  to  the  setting  to,  would  not  go 
back  with  Judas  to  Jerusalem,  but  let  him  go  home 
himself,  and  chose  rather  to  abide  still  at  Antioch, 
v.  34.  And  we  have  no  reason  at  all  to  blame  him 
for  it,  though  we  know  not  the  reason  that  moved 
him  to  it.  I  am  apt  to  think  the  congregations  at 
Antioch  were  both  more  large  and  more  lively  than 
those  at  Jerusalem,  and  that  tempted  him  to  stay 
there,  and  he  did  well :  so  did  Judas ;  who,  notwith¬ 
standing  this,  returned  to  his  post  of  service  at  Jeru¬ 
salem.  (2.)  Paul  and  Barnabas,  though  their  work 
lay  chiefly  among  the  Gentiles,  yet  continued  for 
some  time  in  Antioch,  being  pleased  with  the  so¬ 
ciety  of  the  ministers  and  people  there,  which,  it 
should  seem  by  divers  passages,  was  more  than  or¬ 
dinarily  inviting.  They  continued  there,  not  to  take 
their  pleasure,  but  teaching  and  preaching  the  word 
of  God.  Antioch  being  the  chief  city  of  Syria,  it  is 
likely  that  there  was  a  great  resort  of  Gentiles  thi¬ 
ther  from  all  parts  upon  one  account  or  other,  as 
there  was  of  Jews  to  Jerusalem  ;  so  that  in  preaching 
there,  they  did  in  effect  preach  to  many  nations ;  for 
they  preached  to  those  who  would  carry  the  report 
of  what  they  preached  to  many  nations,  "and  thereby 
prepare  them  for  the  apostles’  coming  in  person  to 
preach  to  them.  And  thus  they  were  not  only  not 
idle  at  Antioch,  but  were  serving  their  main  inten¬ 
tion.  (3.)  There  were  many  others  also  there,  la¬ 
bouring  at  the  same  oar.  The  multitude  of  work¬ 
men  in  Christ’s  vineyard  does  not  give  us  a  writ  of 
ease.  Even  there  where  there  are  many  others  la¬ 
bouring  in  the  word  and  doctrine,  yet  there  may  be 
opportunity  for  us  ;  the  zeal  and  usefulness  of  others 
should  excite  us,  not  lay  us  asleep. 

36.  And  some  days  after,  Paul  said  unto 
Barnabas,  Let  us  go  again  and  visit  our 
brethren  in  every  city  where  we  have 
preached  the  word  of  the  Lord,  and  see  how 
they  do.  37.  And  Barnabas  determined 
to  take  with  them  John,  whose  surname 
was  Mark,  38.  But  Paul  thought  not  good 
to  take  him  with  them,  who  departed  from 
them  from  Pamphylia,  and  went  not  with 
them  to  the  work.  39.  And  the  contention 
was  so  sharp  between  them,  that  they  de¬ 
parted  asunder  one  from  the  other  :  and  so 
Barnabas  took  Mark,  and  sailed  unto  Cy¬ 
prus  ;  40.  And  Paul  chose  Silas,  and  de¬ 
parted,  being  recommended  by  the  brethren 
unto  the  grace  of  God.  41.  And  he  went 
through  Syria  and  Cilicia,  confirming  the 
churches. 

We  have  seen  one  unhappy  difftrence  among  the 
brethren,  that  was  of  a  public  nature,  brought  to  a 
good  issue ;  but  here  we  have  a  private  quarrel  be¬ 
tween  two  ministers,  no  less  men  than  Paul  and  Bar¬ 
nabas,  not  compromised  indeed,  yet  ending  well. 

I.  Here  is  a  good  motion  Paul  made  to  Barnabas 


158 


THE  AC 

to  go  and  review  their  work  among  the  Gentiles,  [ 
and  renew  it;  to  take  a  circuit  among  the  churches 
they  had  planted,  and  see  what  progress  the  gospel 
made  among  them.  Antioch  was  now  a  safe  and 
quiet  harbour  for  them,  they  had  there  no  adversary 
or  evil  occurrent ;  but  Paul  remembered  that  they 
only  put  in  there  to  refit  and  refresh  themselves, 
and  therefore  begins  now  to  think  of  putting  to  sea 
again  ;  and  having  been  in  winter  quarters  long 
enough,  lie  is  for  taking  the  field  again,  and  making 
another  campaign,  in  a  vigorous  prosecution  of  this 
holy  war  against  Satan’s  kingdom.  Paul  remem¬ 
bers  that  the  work  appointed  him,  was  afar  off 
among  the  Gentiles ,  and  therefore  he  is  here  medi¬ 
tating  a  second  expedition  among  them  to  do  the 
same  work,  though  to  encounter  the  same  difficul¬ 
ties ;  and  this  sotne  days  after,  for  his  active  spirit 
could  not  bear  to  be  long  out  of  work  ;  no,  nor  his 
bold  and  daring  spirit  to  be  long  out  of  danger.  Ob¬ 
serve, 

1.  To  whom  he  makes  this  motion  ;  to  Barnabas, 
his  old  friend  and  fellow-labourer ;  he  invites  his 
company  and  help  in  this  work.  W e  have  need  one 
of  another,  and  may  be  many  ways  serviceable  one 
to  another ;  and  therefore  should  be  forward  both  to 
borrow  and  lend  assistance.  T wo  are  better  than 
one.  Every  soldier  has  his  comrade. 

2.  For  whom  the  visit  is  designed;  “Let  us  not 
presently  begin  new  work,  or  break  up  new  ground  ; 
but  let  us  take  a  view  of  the  fields  we  have  sown. 
Come,  and  let  us  get  ufi  early  to  the  vineyards,  let 
us  see  if  the  vine  flourish,  Cant.  7.  12.  Let  us  go 
again  and  visit  our  brethren  in  every  city  where  we 
have  preached  the  word  of  the  Lord.”  Observe, 
He  calls  all  the  Christians  brethren,  and  not  minis¬ 
ters  only  ;  for,  Have  we  not  all  one  Father?  He  has 
a  concern  for  them  in  every  city,  even  there  where 
the  brethren  were  fewest  and  poorest,  and  most  per¬ 
secuted  and  despised  ;  yet  let  us  visit  them.  Wher¬ 
ever  we  have  preached  the  word  of  the  Lord,  let  us 
go  and  water  the  seed  so  .vm.  Note,  Those  that  have 
preached  the  gospel,  should  visit  those  to  whom 
they  have  preached  it.  As  we  must  look  after  our 
praying,  and  hear  what  answer  God  gives  to  that ; 
so  we  must  look  after  our  preaching,  and  see  what 
success  that  has.  Faithful  ministers  cannot  but 
have  a  particular  tender  concern  for  those  to  whom 
they  have  preached  the  gospel,  that  they  may  not 
bestow  upon  them  labour  in  vain.  See  1  Thess.  3. 
5,  6. 

3.  What  was  intended  in  this  visit;  ** Let  us  see 

how  they  do,”  s^air/ — ^ovj  it  is  with  them.  It 

was  not  merely  a  compliment  that  he  designed,  nor 
did  he  take  such  a  journey  with  a  bare  How  do  you 
do?  No,  he  would  visit  them,  that  he  might  ac¬ 
quaint  himself  with  their  case,  and  impart  unto  them 
such  spiritual  gifts  as  were  suited  to  it ;  as  the  phy¬ 
sician  visits  his  recovering  patient,  that  he  may  pre¬ 
scribe  what  is  proper  for  the  perfecting  of  his  cure, 
and  the  preventing  of  a  relapse.  Let  us  see  how 
they  do,  that  is,  (1.)  What  spirit  they  are  of,  how 
they  stand  affected,  and  how  they  behave  them¬ 
selves  ;  it  is  probable  that  they  frequently  heard 
from  them  ;  “  But  let  us  go  see  them  ;  let  us  go  see 
whether  they  hold  fast  what  we  preached  to  them  ; 
and  live  up  to  it,  that  we  may  endeavour  to  reduce 
them  if  we  find  them  wandering,  to  confirm  them  if 
we  find  them  wavering,  and  to  comfort  them  if  we 
find  them  steady.”  (2.)  What  state  they  are  in; 
whether  the  churches  have  rest  and  liberty ;  or 
whether  they  are  not  in  trouble  or  distress,  that  we 
may  rejoice  with  them  if  they  rejoice,  and  caution 
them  against  securitv ;  and  may  weep  with  them  if 
they  wee]),  and  comfort  them  under  the  cross,  and 
mav  know  the  better  how  to  pray  for  them. 

II.  The  disagreement  between  Paul  and  Barna¬ 
bas  about  an  assistant ;  it  was  convenient  to  have  a 


TS,  XV. 

young  man  with  them  that  should  attend  on  them 
and  minister  to  them,  and  be  a  witness  of  their  doc¬ 
trine,  manner  of  life,  and  patience ;  and  that  should 
be  fitted  and  trained  up  for  further  service,  by  being 
occasionally  employed  in  the  present  service.  Now, 

1.  Barnabas  would  have  his  nephew  John,  whose 
surname  was  Mark,  to  go  along  with  them,  v.  37. 
He  determined  to  take  him,  because  he  was  his  re¬ 
lation,  and,  it  is  likely,  was  brought  up  under  him, 
and  he  had  a  kindness  for  him,  and  was  solicitous  for 
his  welfare.  We  should  suspect  ourselves  of  par¬ 
tiality,  and  guard  against  it  in  preferring  our  rela¬ 
tions. 

2.  Paul  opposed  it;  (n.  38.)  He  thought  not  good 
to  take  him  with  them,  »x  j»£j'b — he  did  not  think  him 
worthy  of  the  honour,  nor  fit  for  the  service,  who 
had  departed  from  them,  clandestinely  as  it  should 
seem,  without  their  knowledge,  or  wilfully  without 
their  consent,  from  Pamphylia,  ( ch .  13.  13.)  and 
went  not  with  them  to  the  work,  either  because  he 
was  lazy,  and  would  not  take  the  pains  that  must  be 
taken  ;  or  cowardly,  and  would  not  run  the  hazard. 
He  run  his  colours  just  as  they  w'ere  going  to  engage. 
It  is  probable  that  he  promised  very  fair  now,  that 
he  would  not  do  so  again.  But  Paul  thought  it  was 
not  fit  he  should  be  thus  honoured,  who  had  for¬ 
feited  his  reputation  ;  nor  thus  employed,  who  had 
betrayed  his  trust ;  at  least,  not  till  he  had  been 
longer  tried.  If  a  man  deceive  me  once,  it  is  his 
fault ;  but  if  twice,  it  is  my  own,  for  trusting  him. 
Solomon  saith,  Confidence  in  an  unfaithful  man  in 
time  of  trouble,  is  like  a  broken  tooth,  and  a  foot  out 
of  joint,  which  will  hardly  be  used  again,  Prov. 
25.  19. 

III.  The  issue  of  this  disagreement ;  it  came  tc 
such  a  height,  that  they  parted  upon  it.  The  con¬ 
tention,  the  paroxysm  (so  the  word  is,)  the  fit  of 
passion  which  this  threw  them  both  into,  was  so 
sharp,  that  thev  departed  asunder  one  from  the 
other.  Barnabas  was  peremptory  that  he  would 
not  go  with  Paul  unless  they  took  John  Mark  with 
them  ;  Paul  was  as  peremptorv  that  he  would  not 
go  if  John  did  go  with  them.  Neither  would  yield, 
and  therefore  there  is  no  remedy  but  they  must  part. 
Now  here  is  that  which  is  very  humbling,  and  iust 
matter  of  lamentation,  and  yet  very  instructive.  For 
we  see, 

1.  That  the  best  of  men  are  but  men,  subject  to 
like  passions  as  we  are,  as  these  two  good  men  had 
expressly  owned  concerning  themselves  ;  (c/n  1*1. 
15.)  and  now  it  appeared  too  true.  I  doubt  there 
was  (as  usually  there  is  in  such  contentions)  a 
fault  on  both  sides;  perhaps  Paul  was  too  severe 
upon  the  voung  man,  and  did  not  allow  his  fault  the 
extenuation  it  was  capable  of,  did  not  consider  what 
a  useful  woman  his  mother  was  in  Jerusalem,  fch. 
12.  12.)  nor  make  the  allowances  he  might  have 
made  to  Barnabas’s  natural  affection.  But  it  was 
Barnabas’s  fault  that  he  took  that  into  consideration 
in  a  case  wherein  the  interest  of  Christ’s  kingdom 
was  concerned,  and  indulged  it  too  much.  And  they 
were  certainly  both  in  fault  to  be  so  hot  as  to  let  the 
contention  be  so  sharp,  (it.  is  to  be  feared  they  gave 
one  another  some  hard  words)  as  also  to  be  so  stiff, 
as  each  to  stick  so  resolutely  to  his  opinion,  and  nei¬ 
ther  to  yield.  It  was  a  pity  that  thev  did  not  refer 
the  matter  to  a  third  person  ;  or  that  some  friend 
did  not  interpose  to  prevent  its  coming  to  an  open 
rupture.  Ts  there  never  a  wise  man  among  them  to 
interpose  his  good  offices,  and  to  accommodate  the 
matter,  and  to  put  them  in  mind  of  the  Canaanite 
and  the  Perizzite  that  were  now  in  the  land ;  and 
that  not  onlv  Jews  and  heathens,  but  the  false  bre¬ 
thren  among  themselves,  would  warm  their  hands 
at  the  flames  of  the  contention  between  Paul  and 
Barnabas  ?  We  must  own  it  was  their  infirmity,  and 
is  recorded  for  our  admonition ;  not  that  we  musi 


fHE  ACTS,  XVI. 


1 59 


make  use  of  it  to  excuse  our  own  intemperate  heats 
and  passions,  or  to  rebate  the  edge  of  our  sorrow  and 
shame  for  them  ;  we  must  not  say,  “  What  if  I  was 
in  a  passion,  were  not  Paul  and  Barnabas  so?  No ; 
but  it  must  check  our  censures  of  others,  and  mode¬ 
rate  them.  If  good  men  are  soon  put  into  a  passion, 
we  must  make  the  best  of  it ;  it  was  the  infirmity 
once  of  two  of  the  best  men  that  ever  the  world  had ! 
Repentance  teaches  us  to  be  severe  in  reflections 
upon  ourselves ;  but  charity  teaches  us  to  be  candid 
in  our  reflections  upon  others.  It  is  only  Christ’s 
example  that  is  a  copy  without  a  blot. 

2.  That  we  are  not  to  think  it  strange,  if  there  be 
differences  among  wise  and  good  men  ;  we  were  told 
before  that  such  offences  will  come,  and  here  is  an 
instance  of  it.  Even  they  that  are  united  to  one  and 
the  same  Jesus,  and  sanctified  by  one  and  the  same 
Spirit,  have  different  apprehensions,  different  opi¬ 
nions,  different  views,  and  different  sentiments  in 
point  of  prudence.  It  will  be  so  while  we  are  in 
this  state  of  darkness  and  imperfection  ;  we  shall 
never  be  all  of  a  mind  till  we  come  to  heaven,  where 
light  and  love  are- perfect.  That  is  charity,  which 
never fails. 

3.  That  these  differences  often  prevail  so  far  as  to 

occasion  separations.  Paul  and  Barnabas,  that  were 
not  separated  by  the  persecutions  of  the  unbelieving 
Jews,  nor  the  impositions  of  the  believing  Jews,  were 
yet  separated  by  an  unhappy  disagreement  between 
themselves.  O  the  mischief  that  even  the  poor  and 
weak  remainders  of  pride  and  passion,  that  are  found 
even  in  good  men,  do  in  the  world,  do  in  the  church! 
No  wonder  the  consequences  are  so  fatal  where  they 
reign !  , 

IV.  The  good  that  was  brought  out  of  this  evil. 
Meat  out  of  the  eater,  and  sweetness  out  of  the 
strong.  It  was  strange  that  even  the  sufferings  of 
the  apostles,  (as  Phil.  1.  12.)  but  much  more  strange 
that  even  the  quarrels  of  the  apostles,  should  tend 
to  the  furtherance  of  the  gospel  of  Christ ;  yet  so  it 
proved  here.  God  would  not  permit  such  things  to 
be,  if  he  knew  not  how  to  make  them  serve  his  own 
purposes. 

1.  More  places  are  hereby  visited.  Barnabas 
went  one  way;  he  sailed  to  Cyprus,  (x».  39.)  that 
famous  island  where  they  began  their  work,  {ch. 
13.  4.)  and  which  was  his  own  country,  ch.  4.  36. 
Paul  went  another  way  into  Cilicia,  which  was  his 
own  country,  ch.  21.  39.  Each  seem  to  be  influenced 
by  their  affection  to  their  native  soil,  as  usual  ; 
(  jVescio  qua  natale  solum  dulcedine  cunctos  duett. 
—  There  is  something  that  attaches  us  all  to  our  na¬ 
tive  soil ; )  and  yet  God  served  his  own  purposes  by 
ic,  for  the  diffusing  of  gospel-light. 

2.  More  hands  are  hereby  employed  in  the  minis- 

tiy  of  the  gospel  among  the  Gentiles;  for,  (1.)  John 
Mark,  who  had  been  an  unfaithful  hand,  is  not  re¬ 
jected,  but  is  again  made  use  of,  against  Paul’s  mind, 
and,  for  aught  we  know,  proves  a  very  useful  and 
successful  hand  ;  though  many  think  it  was  not  the 
same  with  that  Mark  that  wrote  the  gospel,  and 
founded  the  church  at  Alexandria,  he  wh  m  Peter 
calls  his  son,  1  Tet.  5.  13.  (2.)  Silas  who  was  a  nenv 

hand,  and  never  yet  employed  in  that  work,  nor  de¬ 
signed  to  be,  but  to  return  to  the  service  of  the 
church  at  Jerusalem,  had  not  God  changed  his 
mind  ;  (x;.  33,  34.)  he  is  brought  in,  and  engaged  in 
that  noble  work. 

We  may  further  observe, 

[1.]  That  the  church  at  Antioch  seemed  to  coun¬ 
tenance  Paul  in  what  he  did.  Barnabas  sailed  with 
his  nephew  to  Cyprus,  and  no  notice  was  taken  of 
him,  nor  a  bene  aiscessit — a  recommendation  given 
him.  Note,  Those  that  in  their  service  of  the  church 
are  swayed  by  private  affections  and  regards,  forfeit 
public  honours  and  respect  But  when  Paul  de¬ 
parted,  he  was  recommended  by  the  brethren  to  the 


grace  of  God.  They  thought  he  was  in  the  right 
in  refusing  to  make*  use  of  John  Mark,  and  could 
not  but  blame  Barnabas  forinsisting  upon  it,  though 
he  was  one  who  had  deserved  well  cf  the  church, 
{ch.  11.  22.)  before  they  knew  Paul.  And  there 
fore  they  prayed  publicly  for  Paul,  and  for  the  suc¬ 
cess  of  his  ministry,  encouraged  him  to  go  on  in  his 
work,  and  though  they  could  do  nothing  themselves 
to  further  him,  they  transferred  the  matter  to  the 
grace  of  God,  leaving  it  to  that  grace,  both  to  work 
upon  him,  and  to  work  with  him.  Note,  Those  are 
happy  at  all  times,  and  especially  in  times  of  disa¬ 
greement  and  contention,  who  are  enabled  so  to  car  • 
ry  themselves  as  not  to  forfeit  their  interest  in  the 
love  and  prayers  of  good  people. 

[2.]  That  yet  Paul  afterward  seemed  to  have  had, 
though  not  upon  second  thoughts,  yet,  upon  further 
trial,  a  better  opinion  of  John  Mark  than  now  he  had ; 
for  he  writes  to  Timothy,  (2  Tim.  4.  11.)  Take 
Mark  and  bring  him  with  thee,  for  he  is  profitable 
to  me  for  the  ministry  ;  and  he  writes  to  the  Colos- 
sians  concerning  Marcus,  sister’s  son  to  Barnabas, 
that  if  he  came  to  them  they  should  receive  him,  bid 
him  welcome,  and  employ  him,  Col.  4.  10.  Which 
teaches  us,  First,  That  even  those  whom  we  justly 
condemn,  we  should  condemn  moderately,  and  with 
a  great  deal  of  temper,  because  we  know  not  but 
afterward  we  may  see  cause  to  think  better  of  them, 
and  both  to  make  use  of  them  and  make  friendship 
with  them,  and  we  should  so  regulate  our  resent¬ 
ments,  that  if  it  should  prove  so,  we  may  not  after¬ 
ward  be  ashamed  of  them.  Secondly,  That  even 
those  whom  we  have  justly  condemned,  if  afterward 
they  prove  more  faithful,  we  should  Cheerfully  re¬ 
ceive,  forgive  and  forget,  and  put  a  confidence  in. 
and,  as  there  is  occasion,  give  a  good  word  to. 

[3.]  That  Paul,  though  he  wanted  his  old  friend 
and  companion  in  the  kingdom  and  patience  of  Je¬ 
sus  Christ,  yet  went  on  cheerfully  in  his  work  ;  (x>. 
41.)  He  went  through  Syria  and  Cilicia,  countries 
which  lay  next  to  Antioch,  confirming  the  churches . 
Though  we  change  our  colleagues,  we  do  not  change 
our  principal  President.  And  observe,  Ministers 
are  well  employed,  and  ought  to  think  themselves 
so,  and  be  satisfied,  when  they  are  made  use  of  in 
confirming  those  that  believe,  as  well  as  in  convert 
ing  those  that  believe  not. 

CHAP.  XVI. 

It  is  some  rebuke  to  Barnabas,  that  after  he  left  Paul  we  bear 
no  more  of  him,  of  what  he  did  or  suflered  for  Christ.  But 
Paul,  as  he  was  recommended  by  the  brethren  to  the  grace 
of  God,  so  his  services  for  Christ  after  this  are  largely 
recorded  ;  we  are  to  attend  him  in  this  chapter  from  place 
to  place,  wherever  he  came,  doing  good,  either  watering  or 
planting,  beginning  new  work,  or  improving  what  was  done. 
Here  is,  1.  The  beginning  of  his  acquaintance  with  Timo¬ 
thy,  and  taking  him  to  be  his  assistant,  v.  1  .  .  3.  II.  The 
visit  he  made  to  the  churches  for  their  establishment,  v.  4, 
5.  III.  His  call  to  Macedonia,  (after  a  restraint  he  had 
been  under  from  going  to  some  other  places,)  and  his  com¬ 
ing  to  Philippi,  the  chief  city  of  Macedonia,  with  his  en¬ 
tertainment  there,  v.  6 . .  13.  IV.  The  conversion  of  I  .ydia 
there,  v.  14, 15.  V.  The  casting  of  an  evil  spirit  out  of  a 
damsel,  v.  1 6..  18.  VI.  The  accusing  and  abusing  of 
Paul  and  Silas  for  it,  their  imprisonment,  and  the  indigni¬ 
ties  done  them,  v.  19.  .24.  VII.  The  miraculous  conver¬ 
sion  of  the  jailer  to  the  faith  of  Christ,  v.  25  . .  34.  VIII. 
The  honourable  discharge  of  Paul  and  Silas  by  the  magis¬ 
trates,  v.  35 . .  40. 

:  1.  r  |  MIEN  came  he  to  Derbe  and  Lys- 
JL  tra  :  and,  behold,  a  certain  disciple 
I  was  there,  named  Timotheus,  the  son  of  a 
!  certain  woman,  which  was  a  Jewess,  and 
j  believed  ;  but  his  father  was  a  Greek :  2. 

1  Which  was  well  reported  of  by  the  bre- 
,|  thren  that  were  at  Lystra  and  Jconium. 


160 


THE  ACTS,  XVI. 


3.  Him  would  Paul  have  to  go  fort!',  with 
him and  took  and  circumcised  him,  be¬ 
cause  of  the  Jews  which  were  in  those 
quarters :  for  they  knew  all  that  his  father 
was  a  Greek.  4.  And  as  they  went  through 
the  cities,  they  delivered  them  the  decrees 
for  to  keep,  that  were  ordained  by  the  apos¬ 
tles  and  elders  which  were  at  Jerusalem. 
5.  And  so  were  the  churches  established 
in  the  faith,  and  increased  in  number 
daily. 

Paul  was  a  spiritual  father,  and  as  such  a  one  we 
have  him  here  adopting  Timothy,  and  taking  care 
of  the  education  of  many  others,  who  had  been  be¬ 
gotten  to  Christ  by  his  ministry  :  and  in  all  he  ap¬ 
pears  to  have  been  a  wise  and  tender  father. 

I.  Here  is  his  taking  of  Timothy  into  his  acquain¬ 
tance,  and  under  his  tuition.  One  thing  designed  in 
the  book  of  the  Acts  is  to  help  us  to  understand 
Paul’s  epistles,  two  of  which  are  directed  to  Timo¬ 
thy  ;  it  was  therefore  necessary  that  in  the  history 
of  Paul  we  should  have  some  account  concerning 
him.  And  we  are  here  accordingly  told, 

1.  That  he  was  a  disciple,  one  that  belonged  to 
Christ,  and  was  baptized,  probably  in  his  infancy, 
when  his  mother  became  a  believer,  as  Lydia’s 
household  was  baptized  upon  her  believing,  v.  15. 
Him  that  was  a  disciple  of  Christ,  Paul  took  to  be 
his  disciple,  that  he  might  further  train  him  up  in 
the  knowledge  and  faith  of  Christ ;  he  took  him  to 
be  brought  up  for  Christ. 

2.  That  his  mother  was  a  Jewess  originally,  but 
believed  in  Christ ;  her  name  was  Eunice ,  his  grand¬ 
mother’s  name  was  Lois.  Paul  speaks  of  them  both 
with  great  respect,  as  women  of  eminent  virtue  and 
piety,  and  commends  them  especially  for  their  un¬ 
feigned  faith,  (2  Tim.  1.  5.)  their  sincere  embracing 
of,  and  adhering  to,  the  doctrine  of  Christ. 

3.  That  his  father  was  a  Greek,  a  Gentile  ;  the 
marriage  of  a  Jewish  woman  by  a  Gentile  husband 
t  though  some  would  make  a  difference)  was  pro¬ 
hibited  as  much  as  the  marriage  of  a  Jewish  man  to 
a  Gentile  wife,  Deut.  7.  3.  Thou  shalt  no  more  give 
thy  daughter  to  his  son  than  take  his  daughter  to 
thy  son:  yet  that  seems  to  have  been  limited  to  the 
nations  that  lived  among  them  in  Canaan,  whom 
they  were  most  in  danger  of  infection  from.  Now 
because  his  father  was  a  Greek,  he  was  not  circum¬ 
cised  ;  for  the  entail  of  the  covenant  and  the  seal  of 
it,  as  of  other  entails  in  that  nation,  went  by  the  fa-  , 
ther,  not  by  the  mother  ;  so  that  his  father  being  no 
Jew,  he  was  not  obliged  to  circumcision,  nor  entitled 
to  it,  unless  when  he  grew  up  he  did  himself  desire 
it.  But  observe,  though  his  mother  could  not  pre¬ 
vail  to  have  him  circumcised  in  his  infancy,  because 
his  father  was  of  another  mind  and  way,  yet  she  edu¬ 
cated  him  in  the  fear  of  God  ;  that  though  he  want¬ 
ed  the  sign  of  the  covenant,  he  might  not  want  the 
thing  signified. 

4.  That  he  had  gained  a  very  good  character 
among  the  Christians ;  he  was  well  refiorted  of  by 
the  brethren  that  were  at  Lystra  and  Iconium  ;  he 
had  not  only  an  unblemished  reputation,  and  was 
free  from  scandal,  but  he  had  a  bright  reputation, 
and  great  encomiums  were  given  of  him,  as  an  ex¬ 
traordinary  young  man,  and  one  from  whom  great 
things  were  expected.  Not  only  those  in  the  place 
where  he  was  born,  but  those  in  the  neighbouring 
cities,  admired  him,  and  spake  honourably  of  him. 
He  had  a  name  for  good  things  with  good  people. 

5.  That  Paul  would  have  him  to  go  forth  with  him, 
to  accompany  him,  to  give  attendance  on  him,  to 
rec  eive  instruction  from  him,  and  to  join  with  him 


in  the  work  ot  the  gospel ;  to  preach  for  him  when 
there  was  occasion,  and  to  be  left  behind  in  places 
where  he  had  planted  churches.  Paid  took  a  great 
love  to  him,  not  only  because  he  was  an  ingenious 
young  man,  and  one  of  great  parts,  but  because  he 
was  a  serious  young  man,  and  one  of  devout  affec¬ 
tions  :  for  Paul  was  always  mindful  of  his  tears,  2 
Tim.  1.  4. 

6.  That  Paul  took  him  and  circumcised  him,  or 
ordered  it  to  be  done.  This  was  strange  !  Had  not 
Paul  opposed  those  with  all  his  might  that  were  for 
imposing  circumcision  upon  the  Gentile  converts  ? 
Had  he  not  at  this  time  the  decrees  of  the  council  at 
Jerusalem  with  him,  which  witnessed  against  it  ? 
He  had,  and  yet  circumcised  Timothy,  not,  as  those 
teachers  designed  in  imposing  circumcision,  to  oblige 
him  to  keep  the  ceremonial  law,  but  only  to  render 
his  conversation  and  ministry  passable,  and,  if  it 
might  be,  acceptable  amongthe  Jews  that  abounded 
in  those  quarters.  He  knew  Timothy  was  a  man 
likely  to  do  a  great  deal  of  good  with  them,  being 
admirably  qualified  for  the  ministry,  if  they  were 
not  invincibly  prejudiced  against  him  ;  and  there¬ 
fore,  that  they  might  not  shun  him  as  one  unclean, 
because  uncircumcised,  he  took  him  and  circumcised 
him.  Thus  to  the  Jews  he  became  as  a  Jew,  that  he 
might  gain  the  Jews,  and  all  things  to  all  men,  that 
he  might  gain  some.  He  was  against  those  who 
made  circumcision  necessary  to  salvation,  but  him¬ 
self  used  it  when  it  was  conducive  to  edification  ; 
nor  was  he  rigid  in  opposing  it,  as  they  were  in  im¬ 
posing  it.  Thus,  though  he  went  not  in  this  instance 
according  to  the  letter  of  the  decree,  he  went  ac¬ 
cording  to  the  spirit  of  it  ;  which  was  a  spirit  of 
tenderness  toward  the  Jews,  and  willingness  to  bring 
them  off  gradually  from  their  .prejudices.  Paul 
made  no  difficulty  of  taking  him  to  be  his  compa¬ 
nion,  though  he  was  uncircumcised  ;  but  the  Jews 
would  not  hear  him  if  he  were,  and  therefore  Paul 
will  humour  them  herein.  It  is  probable  that  it  was 
at  this  time  that  Paul  laid  his  hands  on  Timothy, 
for  the  conferring  of  the  gift  of  the  Holy  Ghost  upon 
him,  2  Tim.  1.  6. 

II.  Here  is  his  confirming  of  the  churches  which 
he  had  planted;  (y.  4,  5.)  He  went  through  the 
cities  where  he  had  preached  the  word  of  the  Lord, 
as  he  intended,  ( ch .  15.  36.)  to  inquire  into  their 
state.  And  we  are  told, 

1.  That  they  delivered  them  copies  of  the  decrees 
of  the  Jerusalem  synod,  to  be  a  direction  to  them  in 
the  government  of  themselves,  and  that  they  might 
have  wherewith  to  answer  the  judaizing  teachers, 
and  to  justify  themselves  in  adhering  to  the  liberty 
with  which  Christ  had  made  them  free.  All  the 
churches  were  concerned  in  that  decree,  and  there¬ 
fore  it  was  requisite  they  should  all  have  it  well  at¬ 
tested.  Though  Paul  had  for  a  particular  reason 
circumcised  Timothv,  yet  he  would  not  have  that 
drawn  into  a  precedent  ;  and  therefore  he  delivered 
the  decrees  to  the  churcnes,  to  be  religiously  ob¬ 
served  ;  for  they  must  abide  by  the  rule,  and  not  be 
drawn  from  it  by  a  particular  example. 

2.  That  this  was  of  very  good  service  to  them. 

(1.)  The  churches  were  hereby  established  in  the 

faith,  v.  5.  They  were  confirmed  particularly  in 
their  opinion  against  the  imposing  of  the  ceremonial 
law  upon  the  Gentiles  ;  the  great  assurance  and 
heat  wherewith  the  judaizing  teachers  pressed  the 
necessity  of  circumcision,  and  the  plausible  argu¬ 
ments  they  produced  for  it,  had  shocked  them,  so 
that  they  began  to  waver  concerning  it.  But  when 
they  saw’  the  testimony,  not  only  of  the  apostles  and 
elders,  but  of  the  Holy  Ghost  in  them,  against  it, 
thev  were  established,  and  did  no  longer  waver  about 
it.  Note,  Testimonies  to  truth,  though  they  may 
not  prevail  to  convince  those  that  oppose  it,  mav  be 
of  verv  good  use  to  establish  those  that  are  in  doubt 


161 


THE  ACTS,  XVI. 


concerning  it,  and  to  fix  them.  Nay,  the  design  of 
this  decree  being  to  set  aside  the  ceremonial  law, 
and  the  carnal  ordinances  of  that,  they  were  by  it 
established  in  the  Christian  faith  in  general,  and  were 
the  more  firmly  assured  that  it  was  of  God,  because 
it  set  up  a  spiritual  way  of  serving  God,  as  more 
suited  to  the  nature  both  of  God  and  man  ;  and  be¬ 
sides,  that  spirit  of  tenderness  and  condescension 
which  appeared  in  these  letters,  plainly  shewed, 
that  the  apostles  and  elders  were  herein  under  the 
guidance  of  Him  who  is  Love  itself. 

(2. )  They  increased  in  number  daily  ;  the  impos¬ 
ing  of  the  yoke  of  the  ceremonial  law  upon  their 
converts,  was  enough  to  frighten  people  from  them. 
If  they  had  been  disposed  to  turn  Jews,  they  could 
have  done  that  long  since,  before  the  apostles  came 
among  them  ;  but  if  they  cannot  be  interested  in  the 
Christian  privileges  without  submitting  to  the  Jews’ 
yoke,  they  will  be  as  they  are.  But  if  they  find 
there  is  no  danger  of  their  being  so  enslaved,  they 
are  ready  to  embrace  Christianity,  and  join  them¬ 
selves  to  the  church.  And  thus  the  church  increased 
in  numbers  daily:  not  a  day  passed  but  some  or  other 
gave  up  their  names  to  Christ.  And  it  is  a  joy  to 
those  who  heartily  wish  well  to  the  honour  of  Christ 
and  the  welfare  of  the  church,  and  the  souls  of  men, 
to  see  such  an  increase. 

6.  Now  when  they  had  gone  throughout 
Phrygia  and  the  region  of  Galatia,  and  were 
forbidden  of  the  Holy  Ghost  to  preach  the 
word  in  Asia,  7.  After  they  were  come 
to  Mysia,  they  assayed  to  go  into  Bithynia : 
but  the  Spirit  suffered  them  not.  8.  And 
they  passing  by  Mysia  came  down  to 
Troas.  9.  And  a  vision  appeared  to  Paul 
in  the  night ;  There  stood  a  man  of  Ma¬ 
cedonia,  and  prayed  him,  saying,  Come 
over  into  Macedonia,  and  help  us.  10. 
And  after  he  had  seen  the  vision,  immedi¬ 
ately  we  endeavoured  to  go  into  Macedo¬ 
nia,  assuredly  gathering  that  the  Lord  had 
called  us  for  to  preach  the  gospel  unto 
them.  11.  Therefore  loosing  from  Troas, 
we  came  with  a  straight  course  to  Samo- 
thracia,  and  the  next  day  to  Neapolis  ; 

1 2.  And  from  thence  to  Philippi,  which  is 
the  chief  city  of  that  part  of  Macedonia, 
and  a  colony :  and  we  were  in  that  city 
abiding  certain  days.  1 3.  And  on  the  sab¬ 
bath  we  went  out  of  the  city  by  a  river¬ 
side,  where  prayer  was  wont  to  be  made  *, 
and  we  sat  down,  and  spake  unto  the  wo-  j 
men  which  resorted  thither.  14.  And  a 
certain  woman  named  Lydia,  a  seller  of 
purple,  of  the  city  of  Thyatira,  who  wor¬ 
shipped  God,  heard  us :  whose  heart  the 
Lord  opened,  that  she  attended  unto  the 
things  which  were  spoken  of  Paul.  1 5.  And 
when  she  was  baptized,  and  her  household, 
she  besought  us ,  saying,  If  ye  have  judged 
me  to  be  faithful  to  the  Lord,  come  into 
my  house,  and  abide  there.  And  she  con¬ 
strained  us. 

In  these  verses,  we  have, 

T.  Paul’s  motions  up  and  down  to  do  good. 

1.  He  and  Silas  his  colleague  went  throughout 

V OL.  VI. — X 


Phrygia  and  the  region  of  Galatia,  where,  it  should 
seem,  the  gospel  was  already  planted,  but  whether 
by  Paul’s  hand  or  no,  is  not  mentioned  ;  it  is  likely 
it  was,  for  in  his  epistle  to  the  Galatians,  he  speaks 
of  his  preaching  the  gospel  to  them  at  the  first,  and 
how  very  acceptable  he  was  among  them,  Gal.  4. 
13 — 15.  And  it  appears  by  that  epistle,  that  the 
judaizing  teachers  had  then  done  a  great  deal  of 
mischief  to  these  churches  of  Galatia,  and  had  pre¬ 
judiced  them  against  Paul,  and  drawn  them  from 
the  gospel  of  Christ,  for  which  he  there  severely 
reproves  them.  But,  probably,  that  was  a  great 
while  after  this. 

2.  They  were  forbidden  at  this  time  to  preach 
the  gospel  in  Asia,  (that  country  properly  so  called,) 
either  because  it  did  not  need,  for  other  hands  were 
at  work  there  ;  or  because  they  were  not  yet  pre¬ 
pared  to  receive  it,  as  they  Avere  afterwards,  (ch.  19. 
10. )  Avhen  all  they  that  dwelt  in  Hsia  heard  the  word 
of  the  Lord ;  or,  as  Dr.  Lightfoot  suggests,  because 
at  this  time  Christ  Avould  employ  Paul  in  a  piece  of 
new  Avork,  which  was  to  preach  the  gospel  to  a  Ro¬ 
man  colony  at  Philippi,  for  hitherto  the  Gentiles  he 
had  preached  to  Avere  Greeks.  The  Romans  Avere 
more  particularly  hated  by  the  JeAvs  than  other 
Gentiles,  their  armies  Avere  the  abomination  of  de¬ 
solation  ;  and  therefore  there  is  this  among  other 
things  extraordinary  in  his  call  thither,  that  he  is 
forbidden  to  preach  the  gospel  in  Asia,  and  other 
places,  in  order  to  his  preaching  it  there  ;  Avhich  is 
an  intimation,  that  the  light  of  the  gospel  Avould  in 
aftertimes  be  directed  more  AvestAvard  than  east¬ 
ward.  It  Avas  the  Holy  Ghost  that  forbade  them, 
either  by  secret  Avhispers  in  the  minds  of  both  of 
them,  Avhich,  Avhen  they  came  to  compare  notes, 
they  found  to  be  the  same,  and  to  come  from  the 
same  Spirit ;  or  by  some  prophets  Avho  spake  to 
them  from  the  Spirit.  The  removes  of  ministers, 
and  the  dispensing  of  the  means  of  grace  by  them, 
are  in  a* particular  manner  under  a  divine  conduct 
and  direction.  We  find  an  Old  Testament  minister 
forbidden  to  preach  at  all ;  (Ezek.  3.  26.)  Thou  shall 
be  dumb.  But  these  Ncav  Testament  ministers  are 
only  forbidden  to  preach  in  one  place,  Avhile  they  are 
directed  to  another  Avhere  there  is  more  need. 

3.  They  Avould  have  gone  into  Bithynia,  but  Avere 
not  permitted  ;  the  Spirit  suffered  them  not,  v.  7. 
They  came  to  Mysia,  and,  as  it  should  seem,  preach¬ 
ed  the  gospel  there  ;  for  though  it  Avas  a  very  mean 
contemptible  country,  even  to  a  proverb,  Mysorum 
ultimus,  in  Cicero,  is  a  most  despicable  man  ;  yet 
the  apostles  disdained  not  to  visit  it,  OAvning  them¬ 
selves  debtors  both  to  the  wise  and  to  the  unwise, 
Rom.  1.  14.  In  Bithynia  Avas  the  city  of  Nice,  Avhere 
the  first  general  council  Avas  held  against  the  Arians ; 
into  these  countries  Peter  sent  his  epistle,  1  Pet. 
1.  1.  And  there  Avere  flourishing  churches  here ; 
for  though  they  had  not  the  gospel  sent  them  noAv, 
they  had  it  in  their  turn,  not  long  after.  Observe, 
Though  their  judgment  and  inclination  Avere  to  go 
into  Bithynia,  yet,  having  then  extraordinary  Avays 
of  knoAving  the  mind  of  God,  they  were  oA’erruled 
by  them,  contrary  to  their  OAvn  mind.  We  must 
noAv  folloAv  providence,  and  submit  to  the  guidance 
of  that  pillar  of  cloud  and  fire  ;  and  Avhat  Ave  assay 
to  do,  if  that  suffer  us  not,  Ave  ought  to  acquiesce, 
and  believe  it  for  the  best.  The  Spirit  of  Jesus  suf¬ 
fered  them  not ;  so  many  ancient  copies  read  it. 
The  servants  of  the  Lord  Jesus  ought  to  be  ahvays 
under  the  check  and  conduct  of  the  Spirit  of  the 
Lord  Jesus,  by  Avhom  he  governs  men’s  minds. 

4.  They  passed  by  Mysia,  or  passed  through  it, 
so  some  ;  soAving  good  seed,  Ave  may  suppose,  as 
they  Avent  along;  and  they  came  doAvn  to  Troas, 
the  city  of  Troy,  so  much  talked  of,  or  the  countiy 
thereabout,  that  took  its  denomination  from  it.  Here 
a  church  Avas  planted  ;  for  here  Ave  find  one  in  being* 


162 


THE  ACTS,  XVI. 


ch.  20.  6,  7.  and  probably  planted  at  this  time,  and 
in  a  little  time.  It  should  seem,  that  at  Troas  Luke 
fell  in  with  Paul,  and  joined  himself  to  his  company ; 
for  from  henceforward,  for  the  most  part,  when  he 
speaks  of  Paul’s  journeys,  he  puts  himself  into  the 
number  of  his  retinue,  we  went,  v.  10. 

II.  Paul’s  particular  call  to  Macedonia,  that  is,  to 
Philippi,  the  chief  city,  inhabited  mostly  by  Romans, 
as  appears,  y.  21.  Here  we  have, 

1.  The  vision  Paul  had,  v.  9.  Paul  had  many 
visions,  sometimes  to  encourage,  sometimes,  as  here, 
to  direct  him  in  his  work.  An  angel  appeared  to 
him,  to  intimate  to  him  that  it  was  the  will  of  Christ 
he  should  go  to  Macedonia.  Let  him  not  be  dis¬ 
couraged  by  the  embargo  laid  upon  him  once  and 
again,  by  which  his  designs  were  crossed ;  for  though 
he  shall  not  go  where  he  has  a  mind  to  go,  he  shall 
go  where  God  has  work  for  him  to  do.  Now  ob¬ 
serve, 

(1.)  The  person  Paul  saw  ;  there  stood  by  him  a 
man  of  Macedonia,  who  by  his  habit  or  dialect 
seemed  so  to  Paul,  or  who  told  him  he  was  so.  The 
angel,  some  think,  assumed  the  shape  of  such  a 
man  ;  or,  as  others  think,  impressed  upon  Paul’s 
fancy,  between  sleep  and  wake,  the  image  of  such  a 
man  :  he  dreamed  he  saw  such  a  one.  Christ  would 
have  Paul  directed  to  Macedonia,  not  as  the  apostles 
were  at  other  times,  by  a  messenger  from  heaven, 
to  send  him  thither,  but  by  a  messenger  from  thence 
to  call  him  thither,  because  in  that  way  he  would 
afterward  ordinarily  direct  the  motions  of  his  minis¬ 
ters,  by  inclining  the  hearts  of  those  who  need  them 
to  invite  them.  Paul  shall  be  called  to  Macedonia 
by  a  man  of  Macedonia,  and  by  him  speaking  in  the 
name  of  the  rest.  Some  make  this  man  to  be  the 
tutelar  angel  of  Macedonia ;  supposing  angels  to 
have  charge  of  particular  places  as  well  as  persons, 
and  that  so  much  is  intimated  Dan.  10.  20.  where 
we  read  of  the  princes  of  Persia  and  Gracia,  that 
seem  to  have  been  angels.  But  there  is  no  certainty 
of  that.  There  was  presented  either  to  Paul’s  eyes, 
or  to  his  mind,  a  man  of  Macedonia.  The  angel 
must  not  preach  the  gospel  himself  to  the  Macedo¬ 
nians,  but  must  bring  Paul  to  them.  Nor  must  he 
by  the  authority  of  an  angel  order  him  to  go,  but  in 
the  person  of  a  Macedonian  court  him  to  come.  A 
man  of  Macedonia,  not  a  magistrate  of  the  country, 
muchness  a  priest,  (Paul  was  not  accustomed  to  re¬ 
ceive  invitations  from  such,)  but  an  ordinary  inha¬ 
bitant  of  that  country,  a  plain  man,  that  carried  in 
his  countenance  marks  of  probity  and  seriousness, 
that  did  not  come  to  banter  Paul  or  trifle  with  him, 
but  in  good  earnest,  and  with  all  earnestness  to  im¬ 
portune  his  assistance. 

(2.)  The  invitation  given  him  ;  this  honest  Mace¬ 
donian  prayed  him,  saying.  Come  over  into  Mace¬ 
donia,  and  help  us  ;  that  is,  “  Come  and  preach  the 
gospel  to  us ;  let  us  have  the  benefit  of  thy  labours.  ” 
[1.]  “  Thou  hast  helped  many,  we  have  heard  of 
those  in  this  and  the  other  country  that  thou  hast 
been  very  useful  to  ;  and  why  mav  not  we  put  in  for 
a  share  ?  O  come  and  help  us.”  The  benefits  others 
have  received  from  the  gospel,  should  quicken  our 
inquiries,  our  further  inquiries,  after  it.  [2.]  “It  is 
thy  business,  and  it  is  thy  delight,  to  help  poor  souls ; 
thou  art  a  physician  for  the  sick,  that  art  to  be  readv 
at  the  call  of  every  patient ;  O  come  and  help  us.” 
[3.]  “We  have  need  of  thy  help,  as  much  as  any 
people ;  we  in  Macedonia  are  as  ignorant  and  as 
careless  in  religion,  as  any  people  in' the  world  are  ; 
are  as  idolatrous  and  as  vicious  as  any,  apd  as  inge¬ 
nious  and  industrious  to  ruin  ourselves  as  any  ;  and 
therefore,  O  come,  come  with  all  speed  among  us. 
If  thou  canst  do  any  thing,  have  compassion  on  us, 
and  help  us.”  (4.]  “Those  few  among  us  that  have 
any  sense  of  things,  and  any  concern  for  their  own 
souls  and  the  souls  of  others,  have  done  what  can 


be  done  by  the  help  of  natural  light ;  I  have  done 
my  part  for  one,  we  have  carried  the  matter  as  far 
as  it  will  go,  to  persuade  our  neighbours  to  fear  and 
worship  God,  but  we  can  do  little  good  among  them, 
0  come,  come  thou  over,  and  help  us.  The  gospel 
thou  preachest,  has  arguments  and  powers  beyond 
those  we  have  been  yet  furnished  with.”  [5.]  “Do 
not  only  help  us  with  thy  prayers  here,  that  will  not 
do ;  thou  must  come  over  and  help  us.”  Note,  Peo¬ 
ple  have  great  need  of  help  for  their  souls,  and  it  is 
their  duty  to  look  out  for  it,  and  invite  those  among 
them  that  can  help  them. 

2.  The  interpretation  made  of  the  vision  ;  (v.  10.) 
They  gathered  assuredly  from  thence,  that  the  Lord 
had  called  them  to  preach  the  gospel  there  ;  and  they 
were  ready  to  go  wherever  God  directed.  Note, 
We  may  sometimes  infer  a  call  of  God  from  a  call 
of  man.  If  a  man  of  Macedonia  say,  Come  and 
help  us,  from  thence  Paul  gathers  assuredly,  that 
God  saith,  Go  and  help  them.  Ministers  may  go 
on  with  great  cheerfulness  and  courage  in  their 
work,  when  they  perceive  Christ  calling  them,  not 
only  to  preach  the  gospel,  but  to  preach  it  at  this 
time,  in  this  place,  to  this  people. 

III.  Paul’s  voyage  to  Macedonia  hereupon  ;  he 
was  not  disobedient  to  the  heavenly  vision,  but  fol¬ 
lowed  this  divine  direction  much  more  cheerfully, 
and  with  more  satisfaction,  than  he  would  have  fol¬ 
lowed  any  contrivance  or  inclination  of  his  own. 

1.  Thitherward  he  turned  his  thoughts  ;  now  that 
he  knows  the  mind  of  God  in  the  matter,  he  is  de¬ 
termined,  for  this  was  all  he  wanted ;  now  he  thinks 
no  more  of  Asia,  or  Bithynia,  but  immediately  we 
endeavoured  to  go  into  Macedonia.  Paul  only  had 
the  vision,  but  he  communicated  it  to  his  companions, 
and  they  all,  upon  the  credit  of  that,  resolved  for 
Macedonia.  As  Paul  will  follow  Christ,  so  all  his 
will  follow  him,  or  rather  follow  Christ  with  him. 
They  are  getting  things  in  readiness  for  this  expe¬ 
dition  immediately,  without  delay.  Note,  God’s 
calls  must  be  complied  with  presently  ;  as  our  obe¬ 
dience  must  not  be  disputed,  so  it  must  not  be  de¬ 
ferred  ;  do  it  to-day,  lest  thy  heart  be  hardened. 
Observe,  They  could  not  immediately  go  into  Ma¬ 
cedonia  ;  but  they  immediately  endeavoured  to  go. 
If  we  cannot  be  so  quick  as  we  should  be  in  our 
performances,  yet  we  may  be  in  our  endeavours,  and 
that  shall  be  accepted. 

2.  Thitherward  he  steered  his  course  ;  they  set 
sail  by  the  first  shipping,  and  with  the  first  fair  wind 
from  Troas ;  for  they  may  be  sure  they  have  done 
what  they  have  to  do  there,  when  God  calls  them 
to  another  place.  They  came  with  a  straight  course, 
a  prosperous  voyage,  to  Samothi'acia  ;  the  next  day 
they  came  to  Pfeapo/is,  a  city  in  the  confines  of 
Thrace  and  Macedonia  ;  and  at  last  they  landed  at 
Philippi,  a  city  so  called  from  Philip  king  of  Mace- 
don,  the  father  of  Alexander  the  Great ;  it  is  said 
(v.  12.)  to  be  (1.)  The  chief  city  of  that  part  of 
Macedonia  ;  or,  as  some  read  it,  the  first  city,  the 
first  they  came  to  when  they  came  from  Troas  ;  so 
that  like  an  army  that  lands  in  a  country  which  they 
design  to  make  themselves  masters  of,  they  begin 
with  the  reduction  of  the  first  place  they  come  to  ; 
so  did  Paul  and  his  assistants,  they  began  with  the 
chief  city,  because  if  the  gospel  were  received  there, 
it  would  the  more  easily  spread  from  thence  all  the 
country  over.  (2.)  It  was  a  colony.  The  Romans 
not  only  had  a  garrison,  but  the  inhabitants  of  the 
city  were  Romans,  the  magistrates  at  least,  and  the 
governing  part.  There  were  the  greatest  numbers 
and  variety  of  people,  and  therefore  the  most  like¬ 
lihood  of  doing  good. 

IV.  The  cold,  entertainment  which  Paul  and  his 
companions  met  with  at  Philippi.  One  would  have 
expected  that  having  such  a  particular  call  from 
God  thither,  they  should  have  had  a  joyful  welcome 


THE  ACTS,  XVI.  163 


there,  as  Peter  had  with  Cornelius  when  the  angel 
sent  him  thither.  Where  was  the  man  of  Macedo¬ 
nia  that  begged  Paul  to  come  thither  with  all  speed  ? 
Why  did  not  he  stir  up  his  countrymen,  some  of 
them  at  least,  to  go  meet  him  ?  Why  was  he  not 
introduced  with  solemnity,  and  the  keys  of  the  city 
put  into  his  hand  ?  Here  is  nothing  like  that ;  for, 

1.  It  is  a  good  while  before  any  notice  at  all  is 
taken  of  him  ;  We  were  in  that  city  abiding  certain 
days  ;  probably  at  a  public  house,  and  at  their  own 
charge,  for  they  had  no  friend  to  invite  them  so 
much  as  to  a  meal’s  meat,  till  Lydia  welcomed  them. 
They  had  made  all  the  haste  they  could  thither,  but 
now  that  they  are  there,  are  almost  tempted  to  think 
they  might  as  well  have  stayed  where  they  were. 
But  so  it  was  ordered  for  their  trial,  whether  they 
could  bear  the  pain  of  silence  and  lying  by,  when 
that  was  their  lot ;  those  eminent  useful  men  are  not 
fit  to  live  in  this  world,  that  know  not  how  to  be 
slighted  and  overlooked.  Let  not  ministers  think  it 
strange  if  they  be  first  strongly  invited  to  a  place, 
and  yet  looked  shyly  upon  when  they  come. 

2.  When  they  have  an  opportunity  of  preaching, 
it  is  in  an  obscure  place,  and  to  a  mean  and  small 
auditory,  v.  13.  There  was  no  synagogue  of  the 
Jews  there,  for  aught  that  appears,  to  be  a  door  of 
entrance  to  them ,  and  they  never  went  to  the  idol 
temples  of  the  Gentiles,  to  preach  to  the  auditories 
there  ;  but  here,  upon  inquiry,  they  found  out  a  little 
meeting  of  good  women,  that  were  proselytes  of  the 
gate,  who  will  be  thankful  to  them  if  they  will  give 
them  a  sermon.  The  place  of  this  meeting  is  out 
of  the  city,  there  it  was  connived  at,  but  would  not 
be  suffered  any  where  within  the  walls.  It  was  a 
place  where  prayer  was  wont  to  be  made  ;  ‘nrpoa-tv^ 
■ — where  an  oratory  or  house  of  prayer  was,  so  some ; 
a  chapel,  or  lesser  synagogue.  But  I  rather  take  it, 
as  we  read  it,  where  prayer  was  appointed,  or  ac¬ 
customed  to  be.  They  that  worshipped  the  true 
God,  and  would  not  worship  idols,  met  there  to 
pray  together,  and,  according  to  the  description  of 
the  most  ancient  and  universal  devotion,  to  call  upon 
the  name  of  the  Lord.  They  each  of  them  prayed 
apart  every  day,  that  was  always  the  practice  of 
them  that  worshipped  God ;  but  beside  that,  they 
came  together  on  the  sabbath-day ;  though  they  were 
but  a  few  discountenanced  by  the  town,  though  their 
meeting  was  at  some  distance,  though,  for  aught 
that  appears,  none  but  women,  yet  a  solemn  assem¬ 
bly  the  worshippers  of  God  must  have,  if  by  any 
means  it  be  possible,  on  the  sabbath-day  ;  and  when 
we  cannot  do  as  we  would,  we  must  do  as  we  can  ; 
if  we  have  not  synagogues,  we  must  be  thankful  for 
more  private  places,  and  resort  to  them  ;  not  for¬ 
saking  the  assembling  of  ourselves  together,  accord¬ 
ing  as  our  opportunities  are.  This  place  is  said  to 
be  by  a  river-side,  which  perhaps  was  chosen,  as 
befriending  contemplation.  Idolaters  are  said  to 
take  their  lot  among  the  smooth  stones  of  the  stream, 
Isa.  57.  6.  But  these  proselytes  had  in  their  eye, 
perhaps,  the  example  of  those  prophets  who  had 
their  visions,  one  by  the  river  of  Chebar,  (Ezek.  1. 
1.)  another  by  the  great  river  Hiddekel,  Dan.  10.  4. 
Thither  Paul  and  Silas  and  Luke  went,  and  sat 
down,  to  instruct  the  congregation,  that  they  might 
the  better  pray  with  them  ;  they  spake  unto  the 
women  which  resorted  thither,  encouraged  them  in 
practising  according  to  the  light  they  had,  and  led 
them  on  further  to  the  knowledge  of  Christ. 

V.  The  conversion  of  Lydia,  who  probably  was 
the  first  that  was  wrought  upon  there  to  believe  in 
Christ,  though  not  the  last.  In  this  story  of  the 
Acts,  we  have  not  only  the  conversion  of  places  re¬ 
corded,  but  of  many  particular  persons ;  for  such  is 
the  worth  of  souls,  that  the  reducing  of  one  to  God 
is  a  great  matter  !  Nor  have  we  only  the  conver¬ 
sions  that  were  done  by  miracle,  as  Paul’s,  but  some 


that  were  done  by  the  ordinary  methods  of  grace,  as 
Lydia’s  here.  Observe, 

1.  Who  this  convert  was,  that  there  is  such  parti¬ 
cular  notice  taken  of ;  four  things  are  recorded  of 
her  : 

(1.)  Her  name,  Lydia ;  it  is  an  honour  to  her  to 
have  her  name  recorded  here  in  the  book  of  God, 
so  that  wherever  the  scriptures  are  read,  there  shall 
this  be  told  concerning  her.  Note,  The  names  of 
the  saints  are  precious  with  God,  and  should  be  so 
with  us ;  we  cannot  have  our  names  recorded  in  the 
Bible,  but,  if  God  open  our  hearts,  we  shall  find 
them  written  in  the  book  of  life,  and  that  is  better, 
(Phil.  4.  3.)  and  more  to  be  rejoiced  in,  Luke  10.  20. 

(2.)  Her  calling;  she  was  a  seller  of  purple ; 
either  of  purple  dye,  or  of  purple  cloth  or  silk.  Ob 
serve,  [1.]  She  had  a  calling,  an  honest  calling, 
which  the  historian  takes  notice  of  to  her  praise  ; 
she  was  none  of  those  women  that  the  apostle  speaks 
of,  (1  Tim.  5.  13.)  who  learn  to  be  idle,  and  not  only 
idle,  Itfc.  [2.  ]  It  was  a  mean  calling ;  she  was  a  sel¬ 
ler  of  purple,  not  a  wearer  of  purple,  few  such  are 
called ;  the  notice  taken  of  this  here  is  an  intimation 
to  those  who  are  employed  in  honest  callings,  if 
they  be  honest  in  the  management  of  them,  not  to 
be  ashamed  of  them.  [3.]  Though  she  had  a  call¬ 
ing  to  mind,  yet  she  was  a  worshipper  of  God,  and 
found  time  to  improve  advantages  tor  her  soul.  The 
business  of  our  particular  callings  may  be  made  to 
consist  very  well  with  the  business  of  religion,  and 
therefore  it  will  not  excuse  us  from  religious  exer¬ 
cises  alone,  and  in  our  families,  or  in  solemn  assem¬ 
blies,  to  say,  We  have  shops  to  look  after,  and  a 
trade  to  mind  ;  for  have  we  not  also  a  God  to  serve, 
and  a  soul  to  look  after  ?  Religion  does  not  call  us 
from  our  business  in  the  world,  but  directs  us  in  it. 
Every  thing  in  its  time  and  place. 

(3.)  The  place  she  was  of,  of  the  city  of  Thyati- 
ra  ;  which  was  a  great  way  from  Philippi  ;  there 
she  was  born  and  bred,  but  either  married  at  Phi¬ 
lippi,  or  brought  by  her  trade  to  settle  there.  The 
providence  of  God,  as  it  always  appoints,  so  it  often 
removes,  the  bounds  of  our  habitation  ;  and  some¬ 
times  makes  the  change  of  our  outward  condition  or 
place  of  our  abode,  wonderfully  subservient  to  the 
designs  of  his  grace  concerning  our  salvation ;  Pro¬ 
vidence  brings  Lydia  to  Philippi,  to  be  under  Paul’s 
ministry,  and  there,  where  she  met  with  it,  she 
made  a  good  use  of  it ;  so  should  we  improve  oppor¬ 
tunities. 

(4.)  Her  religion  before  the  Lord  opened  her 
heart. 

[1.]  She  worshipped  God  according  to  the  know¬ 
ledge  she  had  ;  she  was  one  of  the  devout  women. 
Sometimes  the  grace  of  God  wrought  upon  those 
who,  before  their  conversion,  were  very  wicked  and 
vile,  publicans  and  harlots  ;  such  were  some  of  you, 
1  Cor.  6.  11.  But  sometimes  it  fastened  upon  those 
that  were  of  a  good  character,  that  had  some  good 
in  them,  as  the  eunuch,  Cornelius,  and  Lydia  here. 
Note,  It  is  not  enough  to  be  worshippers  of  God,  but 
we  must  be  believers  in  Jesus  Christ,  for  there  is  no 
coming  to  God  as  a  Father,  but  by  him  as  Mediator. 
But  those  who  worshipped  God  according  to  the 
light  they  had,  stood  fair  for  the  discoveries  of 
Christ  and  his  grace  to  them  ;  for  to  him  that  has, 
shall  be  given :  and  to  them  Christ  would  be  wel¬ 
come  ;  for  they  that  know  what  it  is  to  worship 
God,  see  their  need  of  Christ,  and  know  what  use 
to  make  of  his  mediation. 

[2.]  She  heard  us.  Here,  where  prayer  was 
made,  when  there  was  an  opportunity,  the  word 
was  preached ;  for  hearing  the  word  of  God  is  a 
part  of  religious  worship  ;  and  how  can  we  expect 
God  should  hear  our  prayers,  if  we  will  not  hearken 
to  his  word  ?  They  that  worshipped  God  acconding 
to  the  light  they  had,  looked  out  for  further  light ; 


164 


THE  ACTS,  XVI. 


we  must  improve  the  day  of  small  things ,  but  must 
not  rest  in  it. 

2.  What  the  work  was,  that  was  wrought  upon 
her  whose  heart  the  Lord  ofiened.  Observe  here, 

(1.)  The  Author  of  this  work  ;  it  was  the  Lord , 
the  Lord  Christ,  to  whom  this  judgment  is  commit¬ 
ted  ;  the  Spirit  of  the  Lord,  who  is  the  Sanctifier. 
Note,  Conversion-work  is  God’s  work ;  it  is  he  that 
works  in  us  both  to  will  and  to  do  ;  not  as  if  we  had 
nothing  to  do;  but  of  ourselves,  without  God’s 
grace,  we  can  do  nothing  ;  nor  as  if  God  were  in  the 
least  chargeable  with  the  ruin  of  them  that  perish  ; 
but  the  salvation  of  them  that  are  saved  must  be 
wholly  ascribed  to  him. 

(2.)  The  seat  of  this  work  ;  it  is  in  the  heart  that 
the  change  is  made,  it  is  to  the  heart  that  this  bless¬ 
ed  turn  is  given  ;  it  was  the  heart  of  Lydia  that  was 
wrought  upon  ;  conversion-work  is  heart- work  ;  it 
is  a  renewing  of  the  heart,  the  inward  man,  the  spirit 
of  the  mind. 

(3. )  The  nature  of  the  work ;  she  had  not  only 
her  heart  touched,  but  her  heart  opened.  An  uncon¬ 
verted  soul  is  shut  up,  and  fortified  against  Christ, 
straitly  shut  up,  as  Jericho  against  Joshua,  Josh.  6. 
1.  Christ,  in  dealing  with  the  soul,  knocks  at  the 
door  that  is  shut  against  him;  (Rev.  3.  20.)  and 
when  a  sinner  is  effectually  persuaded  to  embrace 
Christ,  then  the  heart  is  opened  for  the  King  of  glory 
to  come  in  ;  the  understanding  is  opened  to  receive 
the  divine  light,  the  will  opened  to  receive  the  di¬ 
vine  law,  and  the  affections  opened  to  receive  the 
divine  love.  When  the  heart  is  thus  opened  to 
Christ,  the  ear  is  opened  to  his  word,  the  lips  opened 
in  prayer,  the  hand  opened  in  charity,  and  the  steps 
enlarged  in  all  manner  of  gospel-obedience. 

3.  'What  were  the  effects  of  this  work  on  her  heart. 
(1.)  She  took  great  notice  of  the  word  of  God; 

her  heart  was  so  opened,  that  she  attended  unto  the 
things  that  were  spoken  of  Paul;  she  not  only  gave 
attendance  on  Paul’s  preaching,  but  gave  attention 
to  it ;  she  applied  to  herself  (so  some  read  it)  the 
things  that  were  spoken  of  Paul;  and  then  only  the 
word  does  us  good,  and  makes  an  abiding  impres¬ 
sion  upon  us,  when  we  apply  it  to  ourselves.  Now 
this  was  an  evidence  of  the  opening  of  her  heart, 
and  was  the  fruit  of  it ;  wherever  the  heart  is  open¬ 
ed  by  the  grace  of  God,  it  will  appear  by  a  diligent 
attendance  on,  and  attention  to,  the  word  of  God, 
both  for  Christ’s  sake,  whose  word  it  is,  and  for  our 
own  sakes,  who  ai*e  so  nearly  interested  in  it. 

(2.)  She  gave  up  her  name  to  Jesus  Christ,  and 
took  upon  her  the  profession  of  his  holy  religion ; 
she  was  baptized,  and  by  that  solemn  rite  was  ad¬ 
mitted  a  member  of  the  Church  of  Christ ;  and  with 
her  her  household  also  was  baptized,  those  of  them 
that  were  infants,  in  her  right,  for  if  the  root  be  holy, 
so  are  the  branches,  and  those  that  were  grown  up, 
by  her  influence  and  authority.  She  and  her  house¬ 
hold  were  baptized,  by  the  same  rule  that  Abraham 
and  his  household  were  circumcised,  because  the 
seal  of  the  covenant  belongs  to  the  covenanters  and 
their  seed. 

(3.)  She  was  very  kind  to  the  ministers,  and  very 
desirous  to  be  further  instructed  by  them  in  the 
things  pertaining  to  the  kingdom  of  God  ;  She  be¬ 
sought  us,  saying,  “  If  ye  have  judged  me  to  be 
faithful  to  the  Lord,  if  ye  take  me  to  be  a  sincere 
Christian,  manifest  your  confidence  in  me  by  this, 
come  into  my  house,  and  abide  there.”  Thus  she 
desired  an  opportunity,  [1.]  To  testify  her  gratitude 
to  them,  who  had  been  the  instruments  of  divine 
grace  in  this  blessed  change  that  was  wrought  upon 
her.  When  her  heart  was  open  to  Christ,  her 
house  was  open  to  his  ministers  for  his  sake,  and 
they  were  welcome  to  the  best  entertainment  she 
had,  which  she  did  not  think  too  good  for  those  of 
whose  spiritual  things  she  had  reaped  so  plentifully. 


Nay,  they  are  not  only  welcome  to  her,  but  she  is 
extremely  pressing  and  importunate  with  them  ;  she 
constrained  us  ;  which  intimates  that  Paul  was  very 
backward  and  unwilling  to  go,  because  he  was 
afraid  of  being  burthensome  to  the  families  of  the 
young  converts,  and  would  study  to  make  the  gospel 
of  Christ  without  charge,  (1  Cor.  9.  18.  Acts  20. 
34.)  that  those  that  were  without  might  have  no  oc¬ 
casion  given  them  to  reproach  the  .preachers  of  the 
gospel  as  designing,  self-seeking  men,  and  that  those 
that  were  within  might  have  no  occasion  to  complain 
of  the  expenses  of  their  religion  :  but  Lydia  would 
have  no  nay,  she  will  not  believe  that  they  take  her 
to  be  a  sincere  Christian,  unless  they  will  oblige  her 
herein ;  like  Abraham  inviting  the  angels,  (Gen. 
18.  3.)  If  now  I  have  found  favour  in  thy  sight , 
pass  not  away  from  thy  servant.  [2.]  She  desired 
an  opportunity  of  receiving  further  instruction.  If 
she  might  but  have  them  for  a  while  in  her  family, 
she  might  hear  them  daily,  (Prov.  8.  34.)  and  not 
only  on  sabbath-days  at  the  meeting  ;  in  her  own 
house  she  might  not  only  hear  them,  but  ask  them 
questions ;  and  she  might  have  them  to  pray  with 
her  daily,  and  to  bless  her  household.  Those  that 
know  something  of  Christ,  cannot  but  desire  to  know 
more,  and  seek  opportunities  of  increasing  their  ac¬ 
quaintance  with  his  gospel. 

16.  And  it  came  to  pass,  as  we  went  to 
prayer,  a  certain  damsel  possessed  with  a 
spirit  of  divination  met  us,  which  brought 
her  masters  much  gain  by  soothsaying: 
17.  The  same  followed  Paul  and  us,  and 
cried,  saying,  These  men  are  the  servants 
of  the  most  high  God,  which  shew  unto  us 
the  way  of  salvation.  1 8.  And  this  did  she 
many  days.  But  Paul,  being  grieved, 
turned  and  said  to  the  spirit,  I  command 
thee  in  the  name  of  Jesus  Christ  to  come 
out  of  her.  And  he  came  out  the  same 
hour.  1 9.  And  when  her  masters  saw  that 
the  hope  of  their  gains  was  gone,  they 
caught  Paul  and  Silas,  and  drew  them  into 
the  market-place  unto  the  rulers,  20.  And 
brought  them  to  the  magistrates,  saying, 
These  men,  being  Jews,  do  exceedingly 
trouble  our  city,  21 .  And  teach  customs, 
which  are  not  lawful  for  us  to  receive,  nei¬ 
ther  to  observe,  being  Romans.  22.  And 
the  multitude  rose  up  together  against 
them :  and  the  magistrates  rent  off  their 
clothes,  and  commanded  to  beat  them.  23. 
And  when  they  had  laid  many  stripes  upon 
them,  they  cast  them  into  prison,  charging 
the  jailer  to  keep  them  safely :  24.  Who, 

having  received  such  a  charge,  thrust  them 
into  the  inner  prison,  and  made  their  feet 
fast-in  the  stocks. 

Paul  and  his  companions,  though  they  were  for 
some  time  buried  in  obscurity  at  Philippi,  yet  now 
begin  to  be  taken  notice  of. 

I.  A  damsel  that  had  a  spirit  of  divination,  made 
them  to  be  taken  notice  of,  by  proclaiming  them  to 
be  the  servants  of  God.  Observe, 

1.  The  account  that  is  given  of  this  damsel  ;  she 
was  pythonissa,  possessed  with  such  a  spirit  of  divi¬ 
nation  as  that  damsel  was,  by  whom  the  oracles  of 
Apollo  at  Delphos  were  delivered  ;  she  was  acted 


165 


THE  ACTS,  XVI. 


by  an  evil  spirit,  that  dictated  ambiguous  answers 
to  those  who  consulted  her,  which  served  to  gratify 
their  vain  desire  of  knowing  things  to  come,  but 
often  deceived  them.  In  those  times  of  ignorance, 
infidelity,  and  idolatry,  the  devil,  by  the  divine  per¬ 
mission,"  thus  led  men  captive  at  his  will;  and  he 
could  not  have  gained  such  adoration  from  them  as 
he  had,  if  he  had  not  pretended  to  give  oracles  to 
them  ;  for  by  both  his  usurpation  is  maintained  as 
the  god  of  this  world.  This  damsel  brought  her 
masters  much  gain  by  soothsaying  ;  many  came  to 
consult  this  witch  for  the  discovery  of  robberies, 
the  finding  of  things  lost,  and  especially  to  be  told 
their  fortune ;  and  none  came  but  with  the  rewards 
of  divination  in  their  hands,  according  to  the  quality 
of  the  person,  and  the  importance  of  the  case.  Pro¬ 
bably,  there  were  many  that  were  thus  kept  for  for¬ 
tune-tellers,  but,  it  should  seem,  this  was  more  in 
repute  than  any  of  them  ;  for  while  others  brought 
some  gain,  this  brought  much  gain  to  her  masters, 
being  consulted  more  than  any  other. 

2.  The  testimony  which  this  damsel  gave  to  Paul 
and  his  companions  ;  she  met  them  in  the  street,  as 
they  were  going  to  prayer,  to  the  house  of  praver, 
or  rather  to  the  work  of  prayer  there,  v.  16.  They 
went  thither  publicly,  every  body  knew  whither 
they  were  going,  and  what  they  were  going  to  do. 
If  what  she  did  was  likely  to  be  any  distraction  to 
them,  or  a  hinderance  in  their  work,  it  is  observable 
how  subtle  Satan  is,  that  great  tempter,  to  give  us 
diversion  then  when  we  are  going  about  any  religious 
exercises,  to  ruffle  us,  and  to  put  us  out  of  temper 
then  when  we  need  to  be  most  composed.  When  she 
met  with  them,  she  followed  them,  crying,  “  These 
men,  how  contemptible  soever  they  look  and  are 
looked  upon,  are  great  men,  for  they  are  the  ser¬ 
vants  of  the  most  high  God,  and  men  that  should  be 
very  welcome  to  us,  for  they  shew  unto  us  the  way 
of  salvation,  both  the  salvation  that  will  be  our 
happiness,  and  the  way  to  it,  that  will  be  our  holi¬ 
ness.  ” 

Now,  (1.)  This  witness  is  true  ;  it  is  a  compre-'1 
hensive  encomium  on  the  faithful  preachers  of  the 
gospel,  and  makes  their  feet  beautiful,  Rom.  10.  15. 
Though  they  are  men  subject  to  like  passions  as 
we  are,  and  earthen  vessels  ;  yet,  [1.]  “They  are 
the  servants  of  the  most  high  God,  they  attend  on 
him,  are  employed  by  him,  and  are  devoted  to  his 
honour,  as  servants  ;  they  come  to  us  on  his  errands, 
the  message  they  bring  is  from  him,  and  they  serve 
the  purposes  and  interests  of  his  kingdom.  The  gods 
we  Gentiles  worship,  are  inferior  beings,  therefore 
not  gods,  but  they  belong  to  the  supreme  Numen,  to 
the  most  high  God,  who  is  over  all  men,  over  all 
gods,  who  made  us  all,  and  to  whom  we  are  all  ac¬ 
countable.  They  are  his  servants,  and  therefore  it 
is  our  duty  to  respect  them,  and  hearken  to  them 
for  their  Master’s  sake,  and  it  is  at  our  peril  if  we 
affront  them.”  [2.]  “They  shew  unto  us  the  way 
of  salvation.”  Even  the  heathen  had  some  notion 
of  the  miserable,  deplorable  state  of  mankind,  and 
their  need  of  salvation,  and  it  was  what  they  made 
some  inquiries  after.  “Now,”  (saith  she)  “these 
are  the  men  that  shav  us  what  we  have  in  vain 
sought  for  in  our  superstitious,  profitless  application 
to  our  priests  and  oracles.”  Note,  God  has,  in  the 
gospel  of  his  Son,  plainly  shewed  us  the  way  of  sal¬ 
vation  ;  has  told  us  what  we  must  do,  that  we  may 
be  delivered  from  the  misery  to  which  by  sin  we 
have  exposed  ourselves. 

But,  (2. )  How  came  this  testimony  from  the  mouth 
of  one  that  had  a  spirit  of  divination  ?  Is  Satan  di¬ 
vided  against  himself?  Will  he  cry  up  those  whose 
business  it  is  to  pull  him  down  ?  We  may  take  it 
either, 

[1.]  As  extorted  from  this  spirit  of  divination  for 
►he  honour  of  the  gospel  by  the  power  of  God  ;  as 


the  devil  was  forced  to  say  of  Christ,  (Mark  1.  24. ) 
I  know  thee  who  thou  art,  the  Holy  One  of  God. 
The  truth  is  sometimes  magnified  by  the  confession 
of  its  adversaries,  in  which  they  are  witnesses 
against  themselves.  Christ  would  have,  this  testi¬ 
mony  of  the  damsel  to  rise  up  in  judgment  against 
those  at  Philippi,  who  slighted  and  persecuted  the 
apostles  ;  though  the  gospel  needed  no  such  testi¬ 
mony,  yet  it  shall  serve  to  add  to  their  condemna¬ 
tion,  that  the  damsel  whom  they  looked  upon  as  an 
oracle  in  other  things,  proclaimed  the  apostles  God’s 
servants.  Or, 

[2.]  As  designed  by  the  evil  spirit,  that  subtle 
serpent,  to  the  dishonour  of  the  gospel  ;  some  think 
she  designed  hereby  to  gain  credit  to  herself  and  her 
prophecies,  and  so  to  increase  her  master’s  profit  by 
pretending  to  be  in  the  interest  of  the  apostles,  who, 
she  thought,  had  a  growing  reputation,  or  to  speak 
Paul  fair,  not  to  part  between  her  and  her  familiar. 
Others  think,  Satan,  who  can  transform  himself  into 
an  angel  of  light,  and  can  say  any  thing  to  serve  a 
turn,  designed  hereby  to  disgrace  the  apostles  ;  as 
if  these  divines  were  of  the  same  fraternity  with 
1  their  diviners,  because  they  were  witnessed  to  by 
them  ;  and  then  the  people  '.night  as  well  adhere  to 
those  they  had  been  used  to.  Those  that  were  most 
likely  to  receive  the  apostles*  doctrine,  were  such  as 
were  prejudiced  against  these  spirits  of  divination, 
and  thei’efore  would,  by  this  testimony,  be  preju¬ 
diced  against  the  gospel ;  and  as  for  those  wno  re 
garded  these  diviners,  the  devil  thought  himself 
sure  of  them. 

II.  Christ  made  them  to  be  taken  notice  of,  by  giv¬ 
ing  them  power  to  cast  the  devil  out  of  this  damsel. 
She  continued  many  days  clamouring  thus  ;  (y.  18.) 
and,  it  should  seem,  Paul  took  no  notice  of  her,  not 
knowing  but  it  might  be  ordered  of  God  for  the  ser¬ 
vice  of  his  cause,  that  she  should  thus  witness  con¬ 
cerning  his  ministers ;  but  finding  perhaps  that  it 
did  them  a  prejudicej  rather  than  any  service,  he 
soon  silenced  her,  by  casting  the  devil  out  of  her. 

1.  He  was  griex’ed.  It  troubled  him  to  see  the 
damsel  made  an  instrument  of  Satan  to  deceive  peo¬ 
ple,  and  to  see  the  people  imposed  upon  by  her  di¬ 
vinations.  It  was  a  disturbance  to  him  to  hear  a 
sacred  truth  so  profaned,  and  good  words  come  out 
of  such  an  ill  mouth  with  such  an  ill  design.  Per¬ 
haps  they  were  spoken  in  an  ironical  bantering  way, 
as  ridiculing  the  apostles’  pretensions,  and  mocking 
them  ;  as  when  Christ’s  persecutors  complimented 
him  with  Hail,  king  of  the  Jews;  and  then  justly 
might  Paul  be  grieved,  as  any  good  man’s  heart 
would  be,  to  hear  any  good  truth  of  God  bawled  out 
in  the  streets  in  a  canting  jeering  way. 

2.  He  commanded  the  exnl  spirit  to  come  out  of  her. 
He  turned  with  a  holy  indignation,  angry  both  at 
the  flatteries,  and  at  the  reproaches,  of  the  unclean 
spirit,  and  said,  I  command  thee  in  the  name  of  Jesus 
Christ  to  come  out  of  her;  and  by  this  he  will  shew 
that  those  men  are  the  servants  of  the  Iwing  God, 
and  are  able  to  prove  themselves  so,  without  her 
testimony ;  her  silence  shall  demonstrate  it  more 
than  her  speaking  could  do.  Thus  Paul  shews  the 
way  of  salvation  indeed,  that  it  is  by  breaking  the 
power  of  Satan,  arid  chaining  him  itp,  that  he  may 
not  deceive  the  world,  (Rev.  20.  3.)  and  that  this 
salvation  is  to  be  obtained  in  the  name  of  Jesus  Christ 
only,  as  in  his  name  the  devil  was  now  cast  out,  and 

'  by  no  other.  It  was  a  great  blessing  to  the  countij 
I  when  Christ  by  a  word  cast  the  devil  out  of  those  in 
whom  he  frightened  people  and  molested  them,  so 
that  no  man  might  pass  by  that  way  ;  (Matt.  8.  28.) 
but  it  was  a  much  greater  kindness  to  the  country 
when  Paul  now,  in  Christ’s  name,  cast  the  devil  out 
I  of  one  who  deceived  people,  and  imposed  upon  their 
I  credulity.  Power  went  along  with  the  word  of 
|  Christ,  which  Satan  could  not  stand  before,  but  was 


166 


THE  ACTS,  XVI. 


forced  to  quit  his  hold,  and  in  this  case  it  was  a  strong 
hold ;  he  came  out  the  same  hour. 

III.  The  masters  of  the  damsel  that  was  dispos¬ 
sessed,  made  them  to  be  taken  notice  of,  by  bringing 
them  before  the  magistrates  for  doing  it,  and  laying 
it  to  their  charge  as  their  crime.  The  preachers  of 
the  gospel  would  never  have  had  an  opportunity  of 
speaking  to  the  magistrates ,  if  they  had  not  been 
brought  before  them  as  evil  doers.  Observe  here, 

1.  That  which  provoked  them,  was,  that,  the 
damsel  being  restored  to  herself,  her  masters  saw 
that  the  hope  of  their  gain  was  gone,  v.  19.  See  here 
what  evil  the  love  of  money  is  the  root  of!  If  the 
preaching  of  the  gospel  ruin  the  craft  of  the  silver¬ 
smiths  ( ch .  19.  24. )  much  more  the  craft  of  the  sooth¬ 
sayers;  and  therefore  here  is  a  mighty  outcry  raised, 
when  Satan’s  power  to  deceive  is  broken ;  and  there¬ 
fore  the  priests  hated  the  gospel,  because  it  turned 
men  from  the  blind  service  of  dumb  idols,  and  so  the 
hope  of  their  gains  was  gone.  The  power  of  Christ, 
which  appeared  in  dispossessing  the  woman,  and  the 
great  kindness  done  to  her  in  delivering  her  out  of 
Satan’s  hand,  made  no  impression  upon  them,  when 
they  apprehended  that  they  should  lose  money  by  it. 

2.  The  course  they  took  with  them,  was,  to  in¬ 
cense  the  higher  powers  against  them,  as  men  fit  to 
be  punished ;  They  caught  them  as  they  went  along, 
and,  with  the  utmost  fury  and  violence  dragged  them 
into  the  market-place,  where  public  justice  was  ad¬ 
ministered.  (1.)  They  brought  them  to  the  rulers, 
their  justices  of  peace,  to  do  by  them  as  men  taken 
into  the  hands  of  the  law,  the  duumviri.  (2. )  From 
them  they  hurried  them  to  the  ?nagistrates,  the  prae¬ 
tors  or  governors  of  the  city,  to?c  97 — the  offi¬ 
cers  of  the  army,  so  the  word  signifies;  but  it  is  taken 
in  general  for  the  judges,  or  chief  rulers ;  to  them 
they  brought  their  complaint. 

3.  The  charge  they  exhibit  against  them,  is,  that 

they  were  the  troublers  of  the  land,  v.  20.  They 
take  it  for  granted  that  they  were  Jews,  a  nation,  at 
this  time,  as  much  an  abomination  to  the  Bojnans, 
as  they  had  long  ago  been  to  the  Egyptians.  Piteous 
was  the  case  of  the  apostles,  when  it  was  turned  to 
their  reproach  that  they  were  Jews,  and  yet  the  Jews 
were  their  most  violent  persecutors  !  (1.)  The  ge¬ 

neral  charge  against  them,  is,  that  they  troubled  the 
city,  sowed  discord,  and  disturbed  the  public  peace, 
and  occasioned  riots  and  tumults ;  than  which  no¬ 
thing  could  be  more  false  and  unjust,  as  was  Ahab’s 
character  of  Elijah,  (1  Kings  18.  17.)  Art  thou  he 
that  troubleth  Israel?  If  they  troubled  the  city,  it 
was  but  like  the  angel’s  troubling  the  water  of  Be- 
thesda’s  pool,  in  order  to  healing;  shaking,  in' order 
to  a  happy  settlement.  Thus  they  that  rouse  the 
sluggards,  are  exclaimed  against  for  troubling  them. 
(2.)  Their  proof  of  their  charge,  is,  their  teaching 
customs  not  proper  to  be  admitted  by  a  Roman  co¬ 
lony,  v.  21.  The  Romans  were  always  very  jealous 
of  innovations  in  religion;  right  or  wrong,  they  would 
adhere  to  that,  how  vain  soever,  which  they  had 
received  by  tradition  from  their  fathers  ;  no  foreign 
or  upstart  deity  must  be  allowed  of,  without  the  ap¬ 
probation  of  the  senate ;  the  gods  of  their  country 
must  be  their  gods,  true  or  false.  It  was  one  of  the 
laws  of  the  twelve  tables.  Hath  a  nation  changed 
their  gods?  This  incensed  them  against  the  apos¬ 
tles,  that  they  taught  a  religion  destructive  of  poly¬ 
theism  and  idolatry,  and  preached  to  them  to  turn 
from  those  vanities.  This  the  Romans  could  not 
bear ;  “  If  this  grow  upon  us,  in  a  little  while  we 
shall  lose  our  religion.” 

IV.  The  magistrates,  by  their  proceedings  against 
them,  made  them  to  be  taken  notice  of. 

1.  By  countenancing  the  persecution,  they  raised 
the  mob  upon  them  ;  (v.  22.)  The  multitude  rose  up 
together  against  them,  and  were  ready  to  pull  them 
to  pieces.  It  has  been  the  artifice  of  Satan,  to  make 


God’s  ministers  and  people  odious  to  the  common¬ 
alty,  by  representing  them  as  dangerous  men,  and 
aiming  at  the  destruction  of  the  constitution,  and  the 
changing  of  the  customs;  when  really  there  has  been 
no  ground  for  such  an  imputation. 

2.  By  going  on  to  an  execution  they  further  repre¬ 
sented  them  as  the  vilest  of  malefactors ;  They  rent 
off  their  clothes,  with  rage  and  fury,  not  having  pa¬ 
tience  till  they  were  taken  off,  in  order  to  their  be¬ 
ing  scourged.  This  the  apostle  refers  to,  when  he 
speaks  of  their  being  shamefully  entreated  at  Phi¬ 
lippi,  1  Tl.ess.  2.  2.  They  commanded  that  they 
should  be  whipped  as  vagabonds,  by  the  lictors  or 
beadles  who  attended  the  prxtors,  and  carried  rods 
with  them  for  that  purpose  ;  this  was  one  of  those 
three  times  that  Paul  was  beaten  with  rods,  accord¬ 
ing  to  the  Roman  usage,  which  was  not  under  the 
compassionate  limitation  of  the  number  of  stripes 
not  to  exceed  forty ,  which  was  provided  by  the  Jew¬ 
ish  law.  It  is  here  said,  that  they  laid  many  stripes 
upon  them,  ( v .  23.)  without  counting  how  many, 
because  they  seemed  vile  unto  them,  Deut.  25.  3. 

Now,  one  would  think,  this  might  have  satiated 
their  cruelty ;  if  they  must  be  whipped,  sure  they 
must  be  discharged ;  no,  they  are  imprisoned,  and, 
it  is  probable,  their  present  purpose  was  to  try  them 
for  their  lives,  and  put  them  to  death ;  else  why 
should  there  be  such  care  taken  to  prevent  their 
escape  ? 

(1.)  The  judges  made  their  commitment  very 
strict ;  they  charged  the  jailer  to  keep  them  safely, 
and  have  a  very  watchful  eye  upon  them,  as  if  they 
were  dangerous  men,  that  either  would  venture  to 
break  prison  themselves,  or  were  in  confederacy 
with  those  that  would  attempt  to  rescue  them.  Thus 
they  endeavoured  to  render  them  odious,  that  they 
might  justify  themselves  in  the  base  usage  they  had 
given  them. 

(2.)  The  jailer  made  their  confinement  very  se¬ 
vere;  (v.  24. )  Having  received  such  a  charge,  though 
he  might  have  kept  them  safely  enough  in  the  outer 
prison,  yet  he  thrust  them  into  the  inner  prison.  He 
was  sensible  that  the  magistrates  had  a  great  indig¬ 
nation  against  these  men,  and  were  inclined  to  be 
severe  with  them,  and  therefore  he  thought  to  in¬ 
gratiate  himself  with  them,  by  exerting  his  power 
likewise  against  them  to  the  uttermost.  When  ma- 
i  gistrates  are  cruel,  it  is  no  wonder  that  the  officers 
under  them  are  so  too.  He  put  them  into  the  inner 
prison,  the  dungeon,  into  which  none  were  usually 
put  but  condemned  malefactors,  dark  at  noon-dav, 
damp  and  cold,  dirty,  it  is  likely,  and  every  way  of¬ 
fensive,  like  that  into  which  Jeremiah  was  let  down; 
(Jer.  38.  6. )  and,  as  if  that  were  not  enough,  he  made 
their  feet  fast  in  the  stocks.  Perhaps,  having  heard 
a  report  of  the  escape  of  the  preachers  of  the  gospel 
out  of  prison,  when  the  doors  were  fast  barred,  {ch. 
5.  19. — 12.  9.)  he  thought  he  would  be  w^er  than 
other  jailers  had  been,  and  therefore  would  effectu¬ 
ally  secure  them  bv  fastening  them  in  the  stocks ; 
and  they  were  not  the  first  of  God’s  messengers  that 
had  their  feet  in  the  stocks;  Jeremiah  was  so  treated, 
and  publicly  too,  in  the  high-gate  of  Benjamin,  Jer. 
20.  2.  Joseph  had  his  feet  hurt  with  fetters,  Ps.  105. 
18.  Oh  what  hard  usage  have  God’s  servants  met 
with,  as  in  the  former  days,  so  in  the  latter  times  ! 
Witness  the  Book  of  Martyrs,  martyrs  in  Queen 
Maiy’s  time. 

25.  And  at  midnight  Paul  and  Silas  pray¬ 
ed,  and  sang  praises  unto  God :  and  the 
prisoners  heard  them.  26.  And  suddenly 
there  was  a  great  earthquake,  so  that  the 
foundations  of  the  prison  were  shaken  :  and 
immediately  all  the  doors  were  opened,  and 


167 


THE  ACTS,  XVI. 


every  one’s  bands  were  loosed.  27.  And 
the  keeper  of  the  prison  awaking  out  of  his 
sleep,  and  seeing  the  prison-doors  open,  he 
drew  out  his  sword,  and  would  have  killed 
himself,  supposing  that  the  prisoners  had 
been  fled.  28.  But  Paul  cried  with  a  loud 
voice,  saying,  Do  thyself  no  harm ;  for  we 
are  all  here.  29.  Then  he  called  for  a  light, 
and  sprang  in,  and  came  trembling,  and  fell 
down  before  Paul  and  Silas,  30.  And 
brought  them  out,  and  said,  Sirs,  what  must 
I  do  to  be  saved  ?  31.  And  they  said,  Be¬ 
lieve  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved,  and  thy  house.  32.  And 
they  spake  unto  him  the  word  of  the  Lord, 
and  to  all  that  were  in  his  house.  33.  And 
he  took  them  the  same  hour  of  the  night, 
and  washed  their  stripes  ;  and  was  baptized, 
he  and  all  his,  straightway.  34.  And  when 
he  had  brought  them  into  his  house,  he  set 
meat  before  them,  and  rejoiced,  believing 
in  God  with  all  his  house. 

We  have  here  the  designs  of  the  persecutors  of 
Paul  and  Silas  baffled  and  broken. 

I.  The  persecutors  designed  to  dishearten  and  dis¬ 
courage  the  preachers  of  the  gospel,  and  to  make 
them  sick  of  the  cause,  and  weary  of  their  work ;  but 
here  we  find  them  both  hearty  and  heartened. 

1.  They  were  themselves  hearty,  wonderfully 
hearty  ;  never  were  poor  prisoners  so  truly  cheerful, 
nor  so  far  from  laying  their  hard  usage  to  heart.  Let 
us  consider  what  their  case  was  ;  the  prietors  among 
the  Romans  had  rods  carried  before  them,  and  axes 
bound  upon  them ;  the  fasces  and  secures.  Now 
they  had  felt  the  smart  of  the  rods,  the  fi toughers 
had  ploughed  upon  their  backs,  and  made  long  fur¬ 
rows  ;  the  many  stripes  they  had  laid  on  them  were 
very  sore,  and  one  might  have  expected  to  hear 
them  complaining  of  them,  of  the  rawness  and  sore¬ 
ness  of  their  backs  and  shoulders ;  yet  this  was  not 
all,  they  had  reason  to  fear  the  axes  next ;  their 
Master  was  first  scourged,  and  then  crucified ;  and 
they  might  expect  the  same.  In  the  mean  time  they 
were  in  the  inner  prison,  their  feet  in  the  stocks, 
which,  some  think,  not  only  held  them,  but  hurt 
them  ;  and  yet,  at  midnight,  when  they  should  have 
been  trying,  if  possible,  to  get  a  little  rest,  they 
prayed,  and  sang  praises  to  Gocl.  (1. )  They  pray¬ 
ed  together ;  prayed  to  God  to  support  them,  and 
comfort  them,  in  their  afflictions ;  to  visit  them,  as 
he  did  Joseph  in  the  prison,  and  to  be  with  them  ; 
prayed  that  their  consolations  in  Christ  might 
abound,  as  their  afflictions  for  him  did ;  prayed  that 
even  their  bonds  and  stripes  might  turn  to  the  fur¬ 
therance  of  the  gospel;  prayed  for  their  persecutors, 
that  God  would  forgive  them,  and  turn  their  hearts. 
This  was  not  at  an  hour  of  prayer,  but  at  midnight ; 
it  was  not  in  a  house  of  prayer,  but  in  a  dungeon  ; 
yet  it  was  seasonable  to  pray,  and  the  prayer  was 
acceptable.  As  in  the  dark,  so  out  of  the  depths,  we 
may  cry  unto  God.  No  place,  no  time,  amiss  for 
prayer,  if  the  heart  be  lifted  up  to  God.  They  that 
are  companions  in  suffering,  should  join  in  prayer. 
Is  any  afflicted ?  let  hhn  pray.  No  trouble,  how 
grievous  soever,  should  indispose  us  for  prayer.  (2. ) 
They  sang  praises  to  God ;  they  praised  God ;  for 
we  must  in  every  thing  give  thanks.  We  never 
want  matter  for  praise,  if  we  do  not  want  a  heart. 
And  what  should  put  the  heart  of  a  child  of  God  out 
of  tune  for  that  duty,  if  a  dungeon  and  a  pair  of 


stocks  will  not  do  it  ?  They  praised  God  that  they 
were  counted  worthy  to  suffer  shame  for  his  name, 
and  that  they  were  so  wonderfully  supported  and 
borne  up  under  their  sufferings,  and  felt  divine  con¬ 
solations  so  sweet,  so  strong,  in  their  souls.  Nay, 
they  not  only  praised  God,  but  they  sang  praises  to 
him,  in  some  psalm,  or  hymn,  or  spiritual  song; 
either  one  of  David’s,  or  some  modem  composition, 
or  one  of  their  own,  as  the  Spirit  gave  them  utter¬ 
ance.  As  our  rule  is,  that  the  afflicted  should  pray, 
and  therefore,  being  in  affliction,  they  prayed;  so 
our  rule  is,  that  the  merry  should  sing  psalms,  (James 
5.  13.)  and  therefore,  being  merry  in  their  affliction, 
merry  after  a  godly  sort,  they  sang  psalms.  This 
proves  that  singing  of  psalms  is  a  gospel-ordinance, 
and  ought  to  be  used  by  all  good  Christians ;  and  that 
it  is  instituted,  not  only  for  the  expressing  of  their 
joys  in  a  day  of  triumph,  but  for  the  balancing  and 
relieving  of  their  sorrows  in  a  day  of  trouble.  It 
was  at  midnight  that  they  sang  psalms,  according  to 
the  example  of  the  sweet  psalmist  of  Israel ;  (Ps. 
119.  62. )  At  midnight  will  I  rise  to  give  thanks  unto 
thee.  Notice  is  here  taken  of  one  circumstance,  that 
the  prisoners  heard  them.  If  they  did  not  hear  them 
pray,  yet  they  heard  them  sing  praises.  [1.]  It  in¬ 
timates  how  hearty  they  were  in  singing  praises  to 
God  ;  they  sang  so  loud,  that,  though  they  were  in 
the  dungeon,  they  were  heard  all  the  prison  over; 
nay  so  loud,  that  they  waked  the  prisoners ;  for  we 
may  suppose,  being  at  midnight,  they  were  all  asleep. 
We  should  sing  psalms  with  all  our  heart.  The 
saints  are  called  upon  to  sing  aloud  upon  their  beds, 
Ps.  149.  5.  But  gospel-grace  carries  the  matter 
further,  and  gives  us  an  example  of  those  that  sang 
aloud  in  the  prison,  in  the  stocks.  [2.]  Though  they 
knew  the  prisoners  would  hear  them,  yet  they  sang 
aloud,  as  those  that  were  not  ashamed  of  their  Mas¬ 
ter  or  of  his  service.  Shall  those  that  would  sing 
psalms  in  their  families,  plead,  in  excuse  for  their 
omission  of  the  duty,  that  they  are  afraid  their  neigh¬ 
bours  should  hear  them  ;  when  those  that  sing  pro¬ 
fane  songs,  roar  them  out,  and  care  not  who  hears 
them  ?  [3.]  The  prisoners  were  made  to  hear  the 

prison-songs  of  Paul  and  Silas,  that  they  might  be 
prepared  for  the  miraculous  favour  shewed  to  them 
all  for  the  sake  of  Paul  and  Silas,  when  the  prison- 
doors  were  thrown  open.  By  this  extraordinary 
comfort  which  they  were  filled  with,  it  was  published, 
that  he  whom  they  preached  was  the  consolation  of 
Israel.  Let  the  prisoners  that  mean  to  oppose  him, 
hear  and  tremble  before  hhn  ;  let  those  that  are  faith¬ 
ful  to  him,  hear  and  triumph,  and  take  of  the  com¬ 
fort  that  is  spoken  to  the  prisoners  of  hope,  Zech.  9. 
12. 

2.  God  heartened  them  wonderfully  by  his  signal 
appearances  for  them,  v.  26.  (1.)  There  was  im¬ 

mediately  a  great  earthquake ;  how  far  it  extended, 
we  are  not  told,  but  it  was  such  a  violent  shock  in 
this  place,  that  the  very  foundations  of  the  prison 
were  shaken.  While  the'  prisoners  were  hearken¬ 
ing  to  the  midnight  devotions  of  Paul  and  Silas,  and 
perhaps  laughing  at  them,  and  making  a  jest  of  them, 
this  earthquake  would  strike  a  terror  upon  them, 
and  convince  them  that  those  men  were  the  favour¬ 
ites  of  Heaven,  and  such  as  God  owned.  We  had 
the  house  of  prayer  shaken,  in  answer  to  prayer,  and 
as  a  token  of  God’s  acceptance  of  it,  ch.  4.  31.  Here 
the  prison  shaken.  The  Lord  was  in  these  earth¬ 
quakes,  to  shew  his  resentment  of  the  indignities 
done  to  his  servants,  to  testify  to  those  whose  confi¬ 
dence  is  in  the  earth,  the  weakness  and  instability  of 
that  which  they  confide  in,  and  to  teach  his  people, 
that  though  the  earth  be  moved,  yet  they  need  not 
fear.  (2. )  The  prison-doors  were  thrown  open,  and 
the  prisoners’  fetters  were  knocked  off,  every  man’s 
bands  were  loosed.  Perhaps  the  prisoners,  when 
[  they  heard  Paul  and  Silas  pray,  and  sing  psalms, 


168 


THE  ACTS,  XVI. 


admired  them,  and  spake  honourably  of  them,  and 
said  what  the  damsel  had  said  of  them,  Surely,  these 
men  are  the  servants  of  the  living  God;  to  recom¬ 
pense  them  for,  and  confirm  them  in,  their  good 
opinion  of  them,  they  share  in  the  miracle,  and  have 
their  bands  loosed ;  as  afterward  God  gave  to  Paul 
all  those  that  were  in  the  shi/i  with  him,  ( ch .  27.  24. ) 
so  now  he  gave  him  all  those  that  were  in  the  prison 
with  him.  God  hereby  signified  to  these  prisoners, 
as  Grotius  observes,  that  the  apostles,  in  preaching 
the  gospel,  were  public  blessings  to  mankind,  as  they 
proclaimed  liberty  to  the  captives,  and  the  opening 
of  the  prison-doors  to  them  that  were  bound,  Isa.  61. 
1.  Et  per  eos  solvi  animorum  vincula — and  as  by 
them  the  bonds  of  souls  were  unloosed. 

II.  The  persecutors  designed  to  stop  the  progress 
of  the  gospel,  that  no  more  might  embrace  it ;  thus 
they  hoped  to  ruin  the  meeting  by  the  riverside, 
that  no  more  hearts  should  be  opened  there  ;  but 
here  we  find  converts  made  in  the  prison,  that  house 
turned  into  a  meeting,  the  trophies  of  the  gospel’s 
victories  erected  there,  and  the  jailer,  their  own 
servant,  become  a  servant  of  Christ.  It  is  probable 
that  some  of  the  prisoners,  if  not  all,  were  convert¬ 
ed  ;  surely  the  miracle  wrought  on  their  bodies,  in 
loosing  their  bands,  was  wrought  on  their  souls  too  ; 
see  Job  36.  8,  9,  10.  Ps.  107.  14,  15.  But  it  is  only 
the  conversion  of  the  jailer  that  is  recorded. 

1.  He  is  afraid  he  shall  lose  his  life,  and  Paul 
makes  him  easy  as  to  that  care,  v.  27,  28. 

(1.)  He  awoke  out  of  his  sleep  ;  it  is  probable 
that  the  shock  of  the  earthquake  waked  him,  and 
the  opening  of  the  prison-doors,  and  the  prisoners’ 
expressions  of  joy  and  amazement,  when  in  the  dark 
they  found  their  bands  loosed,  and  called  to  tell  one 
another  what  they  felt ;  this  was  enough  to  wake  the 
jailer,  whose  place  required  that  he  should  not  be 
hard  to  wake.  This  wakening  of  him  out  of  his 
sleep,  signified  the  awakening  of  his  conscience  out 
of  its  spiritual  slumber.  The  call  of  the  gospel  is, 
Awake,  thou  that  sleepest,  (Eph.  5.  14.)  like  that, 
Jonah  1.  6. 

(2. )  He  saw  the  prison-doors  open,  and  supposed, 
as  well  he  might,  that  the  prisoners  were  fled  ;  and 
then  what  would  become  of  him  ?  He  knew  the 
Roman  law  in  that  case,  and  it  was  executed  not 
long  ago  upon  the  keepers  out  of  whose  hands  Peter 
escaped,  ch.  12.  19.  It  was  according  to  that  of  the 
prophet,  (1  Kings  20.  39,  42.)  Keep  this  man;  if 
he  be  missing,  thy  life  shall  go  for  his  life.  The 
Roman  lawyers,  after  this,  in  their  readings  upon 
the  law,  De  custodia  reorum — The  custody  of  crimi¬ 
nals,  (which  appoints  that  the  keeper  should  under¬ 
go  the  same  punishment  that  should  have  been 
inflicted  on  the  prisoner  if  he  let  him  escape,)  take 
care  to  except  an  escape  by  miracle. 

(3.)  In  his  fright,  he  drew  his  sword,  and  was 
going  to  kill  himself,  to  prevent  a  more  terrible 
death,  an  expected  one,  a  pompous  ignominious 
death,  which  he  knew  he  was  liable  to  for  letting  his 
prisoners  escape,  and  not  looking  better  to  them  ; 
and  the  extraordinary  strict  charge  which  the  ma¬ 
gistrates  gave  him  concerning  Paul  and  Silas,  made 
him  conclude  they  would  be  very  severe  upon  him 
if  they  were  gone.  The  philosophers  generally  al¬ 
lowed  self-murder  ;  Seneca  prescribes  it  as  the  last 
remedy  which  those  that  are  in  distress  may  have 
recourse  to.  The  stoics,  notwithstanding  their  pre¬ 
tended  conquest  of  the  passions,  yielded  thus  far 
to  them.  And  the  Epicureans,  who  indulged  the 
pleasures  of  sense,  to  avoid  its  pains  chose  rather  to 

Eut  an  end  to  it.  This  jailer  thought  there  was  no 
arm  in  anticipating  his  own  death  ;  but  Christianity 
by  this  proves  itself  to  be  of  God,  that  it  keeps  us 
to  the  law  of  our  creation — revives,  enforces,  and 
establishes  that ;  obliges  us  to  be  just  to  our  own 
lives,  and  teaches  us  cheerfully  to  resign  them  to 


our  graces,  but  courageously  to  hold  them  ouv 
against  our  corruptions. 

(4. )  Paul  stopped  him  from  his  proceeding  against 
himself;  (m.  28.)  He  cried  with  a  loud  voice,  not 
only  to  make  him  hear,  but  to  make  him  heed,  say¬ 
ing,  Do  not  practise  any  evil  to  thyself;  Do  thyself 
no  harm.  All  the  cautions  of  the  word  of  God 
against  sin,  and  all  appearances  of  it  and  approaches 
to  it,  have  this  tendency,  11  Do  thyself  no  harm. 
Man,  woman,  do  not  wrong  thyself,  nor  ruin  thy¬ 
self  ;  hurt  not  thyself,  and  then  none  else  can  hurt 
thee ;  do  not  sin,  for  nothing  but  that  can  hurt 
thee.”  Even  as  to  the  body,  we  are  cautioned 
against  those  sins  which  do  harm  to  that,  and  are 
taught  not  to  hate  our  own  flesh,  but  to  nourish  and 
cherish  it.  The  jailer  needs  not  fear  being  called  to 
an  account  for  the  escape  of  his  prisoners,  for  they 
are  all  here.  It  was  strange  that  some  of  them  did 
not  slip  away,  when  the  prison-doors  were  opened , 
and  they  were  loosed  from  their  bands;  but  their 
amazement  held  them  fast,  and,  being  sensible  it 
was  by  the  prayers  of  Paul  and  Silas  that  they  were 
loosed,  they  would  not  stir  unless  they  stirred  ;  and 
God  shewed  his  power  in,  binding  their  spirits,  as 
much  as  in  loosing  their  feet. 

2.  He  is  afraid  he  shall  lose  his  soul,  and  Paul 
makes  him  easy  as  to  that  care  too.  One  concern 
leads  him  to  the  other,  and  a  much  greater  ;  and 
being  hindered  from  hastening  himself  out  of  this 
world,  he  begins  to*think,  if  he  had  pursued  his  in¬ 
tention,  whither  death  would  have  brought  him, 
and  what  would  have  become  of  him  on  the  other 
side  death — a  very  proper  thought  for  such  as  have 
been  snatched  as  a  brand  out  of  the  fire,  when 
there  was  but  a  step  between  them  and  death.  Per¬ 
haps,  the  heinousness  of  the  sin  he  was  running  into, 
helped  to  alarm  him. 

(1.)  Whatever  was  the  cause,  he  was  put  into  a 
great  consternation  ;  the  Spirit  of  God,  that  was  sent 
to  convince,  in  order  to  his  being  a  Comforter,  struck 
a  terror  upon  him,  and  startled  him  ;  whether  he 
took  care  to  shut  the  prison-doors  again,  we  are  not 
told  ;  perhaps  he  forgot  that ;  as  the  woman  of  Sa¬ 
maria,  when  Christ  had  impressed  convictions  on 
her  conscience,  left  her  water-pot,  and  forgot  her 
errand  to  the  well ;  for  he  called  for  a  light  with  all 
speed,  and  sprang  in  to  the  inner  prison,  and  came 
trembling  to  Paul  and  Silas.  Those  that  have  sin 
set  in  order  before  them,  and  are  made  to  know  their 
abominations,  cannot  but  tremble  at  the  apprehen¬ 
sion  of  their  misery  and  danger.  This  jailer,  when 
he  was  thus  made  to  tremble,  could  not  apply  him¬ 
self  to  a  more  proper  person  than  to  Paul,  lor  it  had 
once  been  his  own  case  ;  he  had  been  once  a  per¬ 
secutor  of  good  men,  as  this  jailer  was  ;  had  cast 
them  into  prison,  as  he  kept  them  ;  and  when,  like 
him,  he  was  made  sensible  of  it,  he  trembled,  and 
was  astonished  ;  and  therefore  was  able  to  speak  the 
more  feelingly  to  the  jailer. 

(2.)  In  this  consternation,  he  applied  himself  to 
Paul  and  Silas  for  relief.  Observe, 

[1.]  How  reverent  and  respectful  his  address  to 
them  is  ;  he  called  for  a  light,  because  they  were  in 
the  dark,  and  that  they  might  see  what  a  fright  he 
was  in  ;  he  fell  down  before  them,  as  one  amazed  at 
the  badness  of  his  own  condition,  and  ready  to  sink 
under  the  load  of  his  terror  because  of  it ;  he  fell 
down  before  them,  as  one  that  had  upon  his  spirit  an 
awe  of  them,  and  of  the  image  of  God  upon  them, 
and  of  their  commission  from  God.  It  is  probable 
that  he  had  heard  what  the  damsel  said  of  them, 
that  they  were  the  servants  of  the  living  God,  which 
shewed  to  them  the  way  of  salvation,  and  as  such  he 
thus  expressed  his  veneration  for  them.  He  fell 
down  before  them,  to  beg  their  pardon,  as  a  peni¬ 
tent,  for  the  indignities  he  had  done  them,  and  to 
!  beg  their  advice,  as  a  supplicant  what  he  should  do 


THE  ACTS,  XVI. 


169 


H/  gave  them  a  title  of  respect,  Sirs,  nuptct — lords, 
masters  ;  it  was  but  now,  Rogues  and  villains,  and  he 
was  their  master  ;  but  now,  Sirs,  lords,  and  they  are 
his  masters.  Converting  grace  changes  people’s 
language  of  and  to  good  people  and  good  ministers  ; 
and.  to  those  who  are  thoroughly  convinced  of  sin, 
the  very  feet  of  those  are  beautiful,  that  bring 
tidings  of  Christ ;  yea,  though  they  are  disgracefully 
fastened  in  the  stocks. 

[2.]  How  serious  his  inquiry  is  ;  What  must  I  do 
to  be  saved  ?  First,  His  salvation  is  now  his  greatest 
concern,  and  lies  nearest  his  heart,  which  before 
was  the  furthest  thing  from  his  thoughts.  Not, 
What  shall  I  do  to  be  preferred,  to  be  rich  and 
great  in  the  world  ?  but,  What  shall  I  do  to  be  saved  ? 
Secondly,  He  does  not  inquire  concerning  others, 
what  they  must  do  ;  but  concerning  himself,  “  What 
must  I  do?”  It  is  his  own  precious  soul  that  he  is 
in  care  about ;  “  Let  others  do  as  they  please  ;  tell 
me  what  I  must  do,  what  course  must  I  take.” 
Thirdly,  He  is  convinced  that  something  must  be 
done,  and  done  by  him  too,  in  order  to  his  salvation  ; 
that  it  is  not  a  thing  of  course,  a  thing  that  will  do 
itself,  but  a  thing  about  which  we  must  strive,  wres¬ 
tle,  and  take  pains.  He  asks  not,  “What  may  be 
done  for  me  ?”  but,  “What  shall  I  do,  that,  being 
noio  in  fear  and  trembling,  I  may  work  out  my  sal¬ 
vation  f”  As  Paul  speaks  in  his  epistle  to  the  church 
at  Philippi,  of  which  this  jailer  was,  perhaps,  with 
respect  to  his  trembling  inquiry  here;  intimating 
that  he  must  not  only  ask  after  salvation,  (as  he  had 
done,)  but  work  out  his  salvation  with  a  holy  trem¬ 
bling,  Phil.  2.  12.  Fourthly,  He  is  willing  to  do  any 
thing;  “Tell  me  what  I  must  do,  and  I  am  here 
ready  to  do  it.  Sirs,  put  me  into  any  way,  if  it  be 
but  the  right  way,  and  a  sure  way  ;  though  narrow, 
and  thorny,  and  up-hill,  yet  I  will  walk  in  it.” 
Note,  Those  who  are  thoroughly  convinced  of  sin, 
and  truly  concerned  about  their  salvation,  will  sur¬ 
render  at  discretion  to  Jesus  Christ,  will  give  him  a 
blank  to  write  what  he  pleases,  will  be  glad  to  have 
Christ  upon  his  own  terms,  Christ  upon  any  terms. 
Fifthly,  He  is  inquisitive  what  he  should  do,  is  de¬ 
sirous  to  know  what  he  should  do,  and  asks  those 
that  were  likely  to  tell  him.  If  ye  will  inquire, 
inquire  ye,  Isa.  21.  12.  They  that  set  their  faces 
Zion-ward,  must  ask  the  way  thither,  Jer.  50.  5. 
We  cannot  know  it  of  ourselves,  but  God  has  made 
it  known  to  us  by  his  word,  has  appointed  his  minis¬ 
ters  to  assist  us  in  consulting  the  scriptures,  and  has 
promised  to  give  his  Holy  S/iirit  to  them  that  ask 
him,  to  be  their  Guide  in  the  way  of  salvation. 
Sixthly,  He  brought  them  out,  to  put  this  question 
to  them,  that  their  answer  might  not  be  bv  duress  or 
compulsion,  but  they  might  prescribe  to  him,  though 
he  was  their  keeper,  with  the  same  liberty  as  they 
did  to  others.  He  brings  them  out  of  the  dungeon, 
in  hopes  they  would  bring  him  out  of  a  much  worse. 

(3. )  They  very  readily  directed  him  what  he  must 
do,  v.  31.  They  were  always  ready  to  answer  such 
inquiries ;  though  they  are  cold,  and  sore,  and  slee/iy, 
they  do  not  adjourn  this  cause  to  a  more  convenient 
time  and  place,  do  not  bid  him  come  to  them  the 
next  Sabbath  at  their  meeting-place  by  the  river 
side,  and  they  will  tell  him,  but  they  strike  while 
the  iron  is  hot,  take  him  now  when  he  is  in  a  good 
mind,  lest  the  conviction  should  wear  off ;  now  that 
God  begins  to  work,  it  is  time  for  them  to  set  in  as 
workers  together  with  God.  They  do  not  upbraid 
him  with  his  rude  and  ill  carriage  toward  them,  and 
his  going  beyond  his  warrant ;  all  this  is  forgiven  and 
forgotten,  and  they  are  as  glad  to  shew  him  the 
way  to  heaven,  as  the  best  friend  they  have.  They 
did  not  triumph  over  him,  though  he  trembled  ; 
thev  gave  him  the  same  directions  they  did  to  others, 
Believe  in  the  Lord  Jesus  Christ.  One  would  think 
thev  should  have  said,  “Repent  of  thy  abusing  us, 

Vol.  vi. — Y 


in  the  first  place.  ”  No,  that  is  overlooked  and  easily 
passed  by,  if  he  will  but  believe  in  Christ.  This  is 
an  example  to  ministers,  to  encourage  penitents,  to 
meet  those  that  are  coming  to  Christ,  and  take  them 
by  the  hand  ;  not  to  be  hard  upon  any  for  unkind- 
nesses  done  to  them ;  but  to  seek  Christ’s  honour 
more  than  their  own.  Here  is  the  sum  of  the  whole 
gospel,  the  covenant  of  grace  in  a  few  words  ;  Be¬ 
lieve  in  the  Lord  Jesus  Christ,  and  thOu  shalt  be 
saved,  and  thy  house.  Here  is, 

[1.]  The  happiness  promised;  “  Thou  shalt  be 
saved:  not  only  rescued  from  eternal  ruin,  but 
brought  to  eternal  life  and  blessedness.  Thou, 
though  a  poor  man,  an  under-jailer  or  turnkey, 
mean  and  of  low  condition  in  the  world,  yet  that 
shall  be  no  bar  to  thy  salvation.  Thou,  though  a 
great  sinner,  though  a  persecutor,  vet  thy  heinous 
transgressions  shall  be  all  forgiven  through  the 
merits  of  Christ ;  and  thy  hard  imbittered  heart 
shall  be  softened  and  sweetened  by  the  grace  of 
Christ ;  and  thus  thou  shalt  neither  die  for  thy 
crime,  nor  die  of  thy  disease.” 

[2.  ]  The  condition  required  ;  Believe  in  the  l.ord 
Jesus  Christ.  We  must  admit  the  record  that  God 
hath  given  in  his  gospel  concerning  his  Son,  and  as¬ 
sent  to  it  as  faithful,  and  well  vaorthy  of  all  accepta¬ 
tion.  We  must  approve  the  method  God  has  taken 
of  reconciling  the  world  to  himself  by  a  Mediator ; 
and  accept  of  Christ  as  he  is  offered  to  us,  and  give 
up  ourselves  to  be  ruled  and  taught  and  saved  by 
him.  This  is  the  only  way,  and  a  sure  way  to  salva¬ 
tion.  No  other  way  of  salvation  than  by  Christ,  and 
no  other  way  of  our  being  saved  by  Christ  than  by 
believing  in  him  ;  and  no  danger  of  coming  short,  if 
we  take  this  way  ;  for  it  is  the  way  that  God  has 
appointed,  and  he  is  faithful,  that  has  promised ;  it 
is  the  gospel  that  is  to  be  preached  to  every  creature. 
He  that  believes  shall  be  saved. 

[3.]  The  extent  of  this  to  his  family  ;  Thou  shalt 
be  saved,  and  thy  Aoz/se;  that  is,  “God  will  be  in 
Christ  a  God  to  thee  and  to  thy  seed,  as  he  was  to 
Abraham.  Believe,  and  salvation  shall  come  to  thy 
house,  Luke  19.  9.  Those  of  thy  house  that  are 
infants,  shall  be  admitted  into  the  visible  church 
with  thee,  and  thereby  put  into  a  fair  way  for  salva¬ 
tion  ;  those  that  are  grown  up,  shall  have  the  means 
of  salvation  brought  to  them,  and,  be  they  ever  so 
many,  let  them  believe  in  Jesus  Christ,  and  they 
shall  be  saved  ;  they  are  all  welcome  to  Christ  upon 
the  same  terms.” 

(4. )  They  proceeded  to  instruct  him  and  his  fami¬ 
ly  in  the  doctrine  of  Christ ;  ( v .  32.)  They  spake 
unto  him  the  word  of  the  Lord.  He  was,  for  aught 
that  appears,  an  utter  stranger  to  Christ,  and  there¬ 
fore  it  is  requisite  he  should  be  told  who  this  Jesus 
is,  that  he  may  believe  in  him,  John  9.  36.  And  the 
substance  of  the  matter  lying  in  a  little  compass, 
they  soon  told  him  enough  to  make  his  being  bapti¬ 
zed  a  reasonable  service.  Christ’s  ministers  should 
have  the  word  of  the  Lord  so  ready  to  them,  and  so 
richly  dwelling  in  them,  as  to  be  able  to  give  instruc¬ 
tions  off-hand  to  any  that  desire  to  hear  and  receive 
them,  for  their  direction  in  the  way  of  salvation. 
They  spake  the  word  not  only  to  him,  but  to  all  that 
were  in  his  house.  Masters  of  families  should  take 
care  that  all  under  their  charge  partake  of  the 
means  of  knowledge  and  grace,  and  that  the  word 
of  the  Lord  be  spoken  to  them  ;  for  the  souls  of  the 
poorest  servants  are  as  precious  as  those  of  their 
masters,  and  are  bought  with  the  same  price. 

(5.)  The  jailer  and  his  family  were  immediately 
baptized,  and  thereby  took  upon  them  the  profession 
of  Christianity,  submitted  to  its  laws,  and  were  ad¬ 
mitted  to  its  privileges,  upon  their  declaring  solemn 
lv,  as  the  eunuch  did,  that  they  believed  that  Jesus 
Christ  is  the  Son  of  God ;  he  was  baptized,  he  and 
all  his,  straightway.  Neither  he  nor  any  of  his 


170 


THE  ACTS,  XVI. 


family  desired  time  to  consider  whether  they  should 
come  into  baptismal  bonds  or  no  ;  nor  did  Paul  and 
Silas  desire  time  to  try  their  sincerity,  and  to  con¬ 
sider  whether  they  should  baptize  them  or  no.  But 
the  spirit  of  grace  worked  such  a  strong  faith  in 
them,  all  on  a  sudden,  as  superseded  further  debate  ; 
and  Paul  and  Silas  knew  by  the  Spirit,  that  it  was  a 
work  of  God  that  was  wrought  in  them  :  so  that 
there  was  no  occasion  for  demur.  This  therefore 
will  not  justify  such  precipitation  in  ordinary  cases. 

(6. )  The  jailer  was  hereupon  very  respectful  to 
Paul  and  Silas,  as  one  that  knew  not  how  to  make 
amends  for  the  injury  he  had  done  to  them,  much 
less  for  the  kindness  he  had  received  from  them  ; 
he  took  them  the  same  hour  of  the  night,  would  not 
let  them  lie  a  minute  longer  in  the  inner  prison  ; 
but,  [1.]  He  washed  their  stripes,  to  cool  them,  and 
abate  the  smart  of  them  ;  to  clean  them,  from  the 
blood  which  the  stripes  had  fetched  ;  it  is  probable 
that  he  bathed  them  with  some  healing  liquor  ;  as 
the  good  Samaritan  helped  the  wounded  man  by 
pouring  in  oil  and  wine.  [2.]  He  brought  them 
into  his  house,  bid  them  welcome  to  the  best  room 
he  had,  and  prepared  his  best  bed  for  them.  Now 
nothing  was  thought  good  enough  for  them,  as  be¬ 
fore  nothing  bad  enough.  [3.]  He  set  meat  before 
them,  such  as  his  house  would  afford,  and  they  were 
welcome  to  it ;  by  which  he  expressed  the  welcome 
which  his  soul  gave  to  the  gospel.  They  had  spo¬ 
ken  to  him  the  word  of  the  Lord,  had  broken  the 
bread  of  life  to  him  and  his  family  ;  and  he,  having 
reaped  so  plentifully  of  their  spiritual  things,  thought 
it  was  but  reasonable  that  they  should  reap  of  his 
carnal  things,  1  Cor.  9.  11.  What  have  we  houses 
and  tables  for,  but,  as  we  have  opportunity,  to  serve 
God  and  his  people  with  them  ? 

(7.)  The  voice  of  rejoicing  with  that  of  salvation 
was  heard  in  the  jailer’s  house  ;  never  was  such  a 
truly  merry  night  kept  there  before ;  he  rejoiced, 
believing  in  God  with  all  his  house.  There  was 
none  in  his  house  that  refused  to  be  baptized,  and 
so  made  a  jar  in  the  harmony  ;  but  they  were  una¬ 
nimous  in  embracing  the  gospel,  which  added  much 
to  the  joy.  Or,  it  may  be  read,  He,  believing  in 
God,  rejoiced  all  the  house  over  ;  'gm.voNi  ;  he  went 
to  every  apartment,  expressing  his  joy.  Observe, 
[1.]  His  believing  in  Christ  is  called  believing  in 
God  ;  which  intimates  that  Christ  is  God,  and 
that  the  design  of  the  gospel  is  so  far  from  being 
to  draw  us  from  God,  (saying,  go  serve  other  gods, 
Deut.  13.  2.)  that  it  has  a  direct  tendency  to  bring 
us  to  God.  [2.  ]  His  faith  produced  joy  ;  they  that 
by  faith  have  given  up  themselves  to  God  in  Christ 
as  their’s,  have  a  great  deal  of  reason  to  rejoice. 
The  eunuch,  when  he  was  converted,  went  on  his 
way  rejoicing ;  and  here  the  jailer  rejoiced.  The 
conversion  of  the  nations  is  spoken  of  in  the  Old 
Testament  as  their  rejoicing,  Ps.  67.  4. — 96.  11.  For 
believing,  we  rejoice  with  joy  unspeakable,  and  full 
of  glory.  Believing  in  Christ,  is  rejoicing  in  Christ. 
[3.  ]  He  signified  his  joy  to  all  about  him  ;  out  of  the 
abundance  of  the  joy  in  his  heart,  his  mouth  spake 
to  the  glory  of  God,  and  their  encouragement  who 
believed  in  God  too.  Those  who  have  themselves 
tasted  the  comforts  of  religion,  should  do  what  they 
can  to  bring  others  to  the  taste  of  them.  One  cheer¬ 
ful  Christian  should  make  many. 

35.  And  when  it  was  day,  the  magis¬ 
trates  sent  the  serjeants,  saying.  Let  those 
men  go.  36.  And  the  keeper  of  the  prison 
told  this  saying  to  Paul,  The  magistrates 
have  sent  to  let  you  go  now  therefore  de¬ 
part,  and  go  in  peace.  37.  But  Paul  said 
unto  them,  They  hav»  beaten  us  openly 


uncondemned,  being  Romans,  and  have; 
cast  us  into  prison  ;  and  now  do  they  thrust 
us  out  privily  ?  Nay  verily ;  but  let  them 
come  themselves  and  fetch  us  out.  38. 
And  the  serjeants  told  these  words  unto 
the  magistrates :  and  they  feared,  when 
they  heard  that  they  were  Romans.  39. 
And  they  came  and  besought  them,  and 
brought  them  out,  and  desired  them  to  de¬ 
part  out  of  the  city.  40.  And  they  went 
out  of  the  prison,  and  entered  into  the  house 
of  Lydia  :  and  when  they  had  seen  the  bre¬ 
thren,  they  comforted  them,  and  departed. 
In  these  verses,  we  have, 

I.  Orders  sent  for  the  discharge  of  Paul  and  Silas 
out  of  prison  ;  v.  35,  36. 

1.  The  magistrates  that  had  so  basely  abused  them 
the  day  before,  gave  the  orders ;  and  their  doing  it 
so  early,  as  soon  as  it  was  day,  intimates  that  either 
they  were  sensible  the  terrible  earthquake  they  felt 
at  midnight  was  intended  to  plead  the  cause  of  their 
prisoners,  or  their  consciences  had  smitten  them  for 
what  they  had  done,  and  made  them  very  uneasy. 
While  the  persecuted  were  singing  in  the  stocks,  the 
persecutors  were  full  of  tossings  to  and  fro  upon 
their  beds,  through  anguish  of  mind,  complaining 
more  of  the  lashes  of  their  consciences  than  the  pri¬ 
soners  did  of  the  lashes  on  their  backs ;  and  more  in 
haste  to  give  them  a  discharge  than  they  were  to 
petition  for  one.  Now  God  made  his  servants  to  be 
pitied  of  them  that  had  carried-them  captives,  Ps. 
106.  46.  The  magistrates  sent  serjeants, 

— those  that  had  the  rods,  the  vergers,  the  tipstaves, 
the  beadles,  those  that  had  been  employed  in  beat¬ 
ing  them,  that  they  might  go  and  ask  them  forgive¬ 
ness.  The  order  was,  Let  those  men  go.  It  is  pro¬ 
bable  that  they  designed  further  mischief  to  them, 
but  God  turned  their  hearts,  and  as  he  had  made 
their  wrath  hitherto  to  praise  him,  so  the  remainder 
thereof  he  did  restrain,  Ps.  76.  10. 

2.  The  jailer  brought  them  the  news;  (x>.  36.) 
The  magistrates  have  sent  to  let  you  go.  Some 
think  the  jailer  had  betimes  transmitted  an  account 
to  the  magistrates  of  what  had  passed  in  his  house 
that  night,  and  so  had  obtained  this  order  for  the 
discharge  of  his  prisoners  ;  Now  therefore  depart. 
Not  that  he  was  desirous  to  part  with  them  as  his 
guests,  but  as  his  prisoners ;  they  shall  still  be  wel¬ 
come  to  his  house,  but  he  is  glad  they  are  at  liberty 
from  his  stocks.  God  could  by  his  grace  as  easily 
have  converted  the  magistrates  as  the  jailer,  and 
have  brought  them  to  faith  and  baptism  ;  but  God 
hath  chosen  the  poor  of  this  world,  James  2.  5. 

II.  Paul’s  insisting  upon  the  breach  of  privilege 
which  the  magistrates  had  been  guilty  of,  v.  37. 
Paul  said  to  the  serjeants,  “  They  have  beaten  us 
openly,  uncondemned,  being  Romans,  and  have  cast 
us  into  prison  against  all  law  and  justice,  and  ne  w 
do  they  thrust  us  out  privily,  and  think  to  make  us 
amends  with  that  for  the  injury  done  us  ?  Nay  ve¬ 
rily ;  but  let  them  come  themselves,  and  fetch  us  out, 
and  own  that  they  have  done  us  wrong.”  It  is  pro¬ 
bable  that  the  magistrates  had  some  intimation  that 
they  were  Romans,  and  were  made  sensible  that 
their  furv  had  carried  them  further  than  the  law 
could  bear  them  out ;  and  that  was  the  reason  they 
gave  orders  for  their  discharge.  Now  observe, 

1.  Paul  did  not  plead  this  before  he  was  beaten, 
though  it  is  probable  that  it  might  have  prevented 
ic,  lest  he  should  seem  to  be  afraid  of  suffering  for 
the  truth  which  he  had  preached.  Tully,  in  one  of 
his  orations,  against  Verres,  tells  of  one  Ganius,  who 
was  ordered  by  Verres  to  be  beaten  in  Sicily,  that 


THE  ACTS,  XVI. 


171 


all  the  while  he  was  under  the  lash  he  cried  out  no¬ 
thing,  but  Civ  is  Romanics  sum — I  am  a  citizen  of 
Rome  ;  Paul  did  not  do  so ;  he  had  nobler  things  than 
that  to  comfort  himself  with  in  his  affliction. 

2.  He  did  plead  it  afterward,  to  put  an  honour 
upon  his  sufferings,  and  upon  the  cause  he  suffered 
for,  to  let  the  world  know  that  the  preachers  of  the 
gospel  were  not  such  despicable  men  as  they  were 
commonly  looked  upon  to  be,  and  that  they  merited 
better  treatment.  He  did  it  likewise  to  mollify  the 
magistrates  toward  the  Christians  at  Philippi,  and  to 
gain  better  treatment  for  them,  and  beget  in  the  peo¬ 
ple  a  better  opinion  of  the  Christian  religion,  when 
they  saw  that  Paul  had  a  fair  advantage  against  their 
magistrates,  might  have  brought  his  action  against 
them,  and  had  them  called  to  an  account  for  what 
they  had  done,  and  yet  did  not  take  the  advantage ; 
which  was  very  much  to  the  honour  of  that  worthy 
name  by  which  he  was  called.  Now  here, 

(1.)  Paul  lets  them  knowhow  many  ways  they 
had  run  themselves  into  a  premunire,'and  that  he 
had  law  enough  to  know  it.  [1.]  They  had  beaten 
them  that  were  Romans ;  some  think  that  Silas  was 
a  Roman  citizen  as  well  aa  Paul ;  others  that  that 
does  not  necessarily  follow.  Paul  was  a  citizen,  and 
Silas  was  his  companion.  Now  both  the  lex  Porcia 
and  the  lex  Sempronia  did  expressly  forbid  liberum 
corjius  Romani  civis,  virgis  aut  aliis  verberibus  ceedi 
— the  free  body  of  a  Roman  citizen  to  be  beaten  with 
rods  or  otherwise.  Roman  historians  give  instances 
of  cities  that  had  their  charters  taken  from  them  for 
indignities  done  to  Roman  citizens ;  we  shall  after¬ 
ward  find  Paul  making  use  of  this  plea,  ch.  22.  25, 
26.  To  tell  them  that  they  had  beaten  them  that 
were  the  messengers  of  Christ,  and  the  favourites 
of  Heaven,  would  have  had  no  influence  upon  them; 
but  to  tell  them  they  have  abused  Roman  citizens, 
will  put  them  into  a  fright ;  so  common  is  it  for  peo¬ 
ple  to  be  more  afraid  of  Cxsar’s  wrath  than  of 
Christ’s.  He  that  affronts  a  Roman,  a  gentleman, 
a  nobleman,  though  ignorantly,  and  through  mis¬ 
take,  thinks  himself  concerned  to  cry  Peccavi — I 
have  done  wrong,  and  make  his  submission  ;  but  he 
that  persecutes  a  Christian  because  he  belongs  to 
Christ,  stands  to  it,  and  thinks  he  may  do  it  securely, 
though  God  hath  said,  He  that  toucheth  them,  touch- 
eth  the  apple  of  my  eye,  and  Christ  has  warned  us 
of  the  danger  of  offending  his  little  ones.  [2.]  They 
had  beaten  them  uncondemned ;  indicta  causa — 
without  a  fair  hearing,  had  not  calmly  examined 
what  was  said  against  them,  much  less  inquired 
what  they  had  to  say  for  themselves.  It  is  a  uni¬ 
versal  rule  of  justice,  Causa  cognita  possunt  multi 
absolvi,  incognita  nemo  condemnari  potest — Many 
may  be  acquitted  in  consequence  of  having  had  a 
hearing;  while  without  a  hearing  no  one  can  be  con¬ 
demned.  Christ’s  servants  would  not  have  been 
abused  as  they  have  been,  if  they  and  their  cause 
might  but  have  had  an  impartial  trial.  [3.]  It  was 
an  aggravation  of  this,  that  they  had  done  it  openly, 
which,  as  it  was  so  much  the  greater  disgrace  to  the 
sufferers,  so  it  was  the  bolder  defiance  to  justice  and 
the  law.  [4.]  They  had  cast  them  into  prison,  with¬ 
out  shewing  any  cause  of  their  commitment,  and  in 
an  arbitrary  manner,  by  a  verbal  order.  [5.  ]  They 
now  thrust  them  out  privily ;  they  had  not  indeed 
the  impudence  to  stand  by  what  they  had  done,  but 
yet  had  not  the  honesty  to  own  themselves  in  a  fault. 

(2.)  He  insists  upon  it,  that  they  should  make 
them  an  acknowledgment  of  their  error,  and  give 
them  a  public  discharge,  to  make  that  the  more  ho¬ 
nourable,  as  they  had  done  them  a  public  disgrace, 
which  made  that  the  more  disgraceful ;  “  Let  them 
come  themselves,  and  fetch  us  out,  and  give  a  testi¬ 
mony  to  our  innocency,  and  that  we  have  done  no¬ 
thing  worthy  of  stripes  or  of  bonds.  ”  It  was  not  a 
point  of  honour  that  Paul  stood  thus  stiffly  upon,  but 


'  a  point  of  justice,  and  not  to  himself  so  much  as  to 
l  his  cause ;  “Let  them  come  and  stop  the  clamours 
I  of  the  people,  by  confessing  that  we  are  not  the  trou- 
blers  of  the  city.  ” 

III.  The  magistrates’  submission,  and  the  revers¬ 
ing  of  the  judgment  given  against  Paul  and  Silas,  v. 
38,  39. 

1.  The  migistrates  were  frightened  when  they 
were  told  (though  it  may  be  they  knew'  it  before) 
that  Paul  was  a  Roman.  They  feared  when  they 
heard  it,  lest  some  of  his  friends  should  inform  the 
government  of  what  they  had  done,  and  they  should 
fare  the  worse  for  it.  The  proceedings  of  persecu¬ 
tors  have  often  been  illegal,  even  by  the  law  of  na¬ 
tions,  and  often  inhuman,  against  the  law  of  nature, 
but  always  sinful,  and  against  God’s  law. 

2.  They  came,  and  besought  them  not  to  take  the 
advantage  of  the  law  against  them,  but  to  overlook 
the  illegality  of  what  they  had  done,  and  say  no  more 
of  it ;  they  brought  them  out  of  the  prison,  owning 
that  they  were  wrongfully  put  into  it,  and  desired 
them  that  they  would  peaceably  and  quietly  depart 
out  of  the  city.  Thus  Pharaoh  and  his  servants, 
w  ho  had  set  God  and  Moses  at  defiance,  came  to 
Moses,  and  bowed  down  themselves  to  him,  saying, 
Get  thee  out,  Exod.  11.  8.  God  can  make  the  ene¬ 
mies  of  his  people  ashamed  of  their  envy  and  enmity 
to  them,  Isa.  26.  11.  Jerusalem  is  sometimes  made 
a  burthensome  stone  to  them  that  heave  at  it,  which 
they  would  gladly  get  clear  of,  Zech.  12.  3.  Yet  if 
the  repentance  of'  these  magistrates  had  been  sin¬ 
cere,  they  would  have  desired  them  not  to  depart 
out  of  their  city,  (as  the  Gadarenes  desired  to  be  rid 
of  Christ,)  but  would  have  courted  their  stay,  and 
begged  of  them  to  continue  in  their  city,  to’  shew 
them  the  way  of  salvation.  But  many  are  convinced 
that  Christianity  is  not  to  be  persecuted,  who  yet  are 
not  convinced  that  it  ought  to  be  embraced,  or  at 
least  are  not  persuaded  to  embrace  it.  They  are 
compelled  to  do  honour  to  Christ  and  his  servants, 
to  worship  before  their  feet,  and  to  know  that  he  has 
loved  them,  (Rev.  3.  9.)  and  yet  do  not  go  so  far  as 
to  have  benefit  by  Christ,  or  to  come  in  for  a  share 
in  his  love. 

IV.  The  departure  of  Paul  and  Silas  from  Phi¬ 
lippi,  v.  40.  They  went  out  of  the  prison  w’hen 
they  were  legally  discharged,  and  not  till  then, 
though  they  were  illegally  committed,  and  then, 

1.  They  took  leave  of  their  friends ;  they  went  to 
the  house  of  Lydia,  where,  probably,  the  disciples 
had  met  to  pray  for  them,  and  there  they  saw  the 
brethren,  or  visited  them  at  their  respective  habita¬ 
tions  ;  (which  was  soon  done,  they  were  so  few ;)  and 
they  comforted  them,  by  telling  them  (saith  an  an¬ 
cient  Greek  commentary)  what  God  had  done  for 
them,  and  how  he  had  owned  them  in  the  prison. 
They  encouraged  them  to  keep  close  to  Christ,  and 
hold  fast  the  profession  of  their  faith,  whatever  diffi¬ 
culties  they  might  meet  with,  assuring  them,  that 
all  would  then  end  well,  everlastingly  well.  Young 
converts  should  have  a  great  deal  said  to  them  to 
comfort  them,  for  the  joy  of  the  Lord  will  be  very 
much  their  strength. 

2.  They  quitted  the  town  ;  they  departed.  I  won¬ 
der  they  should  do  so ;  for  now  that  they  had  had 
such  an  honourable  discharge  from  their  imprison¬ 
ment,  surely  they  might  have  gone  on  at  least  for 
some  time  in  their  work  without  danger ;  but  I  sup¬ 
pose  they  went  away  upon  that  principle  of  their 
Master’s,  (Mark  1.  38.)  Let  us  go  into  the  next 
towns,  that  I  may  preach  there  also,  for  therefore 
came  I  forth.  Paul  and  Silas  had  an  extraordinary 
call  to  Philippi ;  and  yet  when  they  were  come  thi 
ther,  they  see  little  of  the  fruit  of  their  labours,  and 
are  soon  driven  thence ;  yet  they  did  not  come  in 
vain,  though  the  beginnings  here  were  small,  the 
latter  end  greatly  increased ;  now  they  laid  the  foun- 


172 


THE  ACTS,  XVI2. 


dation  of  a  church  at  Philippi,  which  became  very  j 
eminent;  had  its  bishops  and  deacons,  and  people 
that  were  more  generous  to  Paul  than  any  other 
church,  as  appears  by  his  epistle  to  the  Philippians, 
ch.  1.  1. — 4.  15.  Let  not  ministers  be  discouraged, 
though  they  see  not  the  fruit  of  their  labours  pre¬ 
sently  ;  the  seed  sown  seems  to  be  lost  under  the 
clods,  but  it  shall  come  up  again  in  a  plentiful  har¬ 
vest  in  due  time. 

CHAP.  XVII. 

We  have  here  a  further  account  of  the  travels  of  Paul,  and 
his  services  and  sufferings  for  Christ.  He  was  not  like  a 
candle  upon  a  table,  that  gives  light  only  to  one  room,  but 
like  the  sun  that  goes  its  circuit  to  give  light  to  many.  He 
was  called  into  Macedonia,  a  large  Kingdom,  ch.  16.  9.  He 
began  with  Philippi,  because  it  was  the  first  city  he  came 
to ;  but  he  must  not  confine  himself  to  that.  We  have  him 
here,  I.  Preaching  and  persecuted  at  Thessalonica,  another 
city  of  Macedonia,  v.  1 . .  9.  II.  Preaching  at  Berea,  where 
he  met  with  an  encouraging  auditory,  but  was  driven  thence 
also  by  persecution,  v.  10. .  15.  III.  Disputing  at  Athens, 
the  famous  university  of  Greece,  (v.  16. .  21.)  and  the  ac¬ 
count  he  gave  of  natural  religion,  for  the  conviction  of  those 
that  were  addicted  to  polytheism  and  idolatry,  and  to  lead 
them  to  the  Christian  religion,  (v.  22. .  31.)  together  with 
the. success  of  this  sermon,  v.  32.  .34. 

1 .  Vf OW  when  they  had  passed  through 

JJnI  Amphipolis  and  Apollonia,  they 
came  to  Thessalonica,  where  was  a  syna¬ 
gogue  of  the  Jews :  2.  And  Paul,  as  his 

manner  was,  went  in  unto  them,  and  three 
sabbath-days  reasoned  with  them  out  of  the 
scriptures,  3.  Opening  and  alleging,  that 
Christ  must  needs  have  suffered,  and  risen 
again  from  the  dead ;  and  that  this  Jesus, 
whom  I  preach  unto  you,  is  Christ.  4. 
And  some  of  them  believed,  and  consorted 
with  Paul  and  Silas ;  and  of  the  devout 
Greeks  a  great  multitude,  and  of  the  chief 
women  not  a  few.  5.  But  the  Jews  which 
believed  not,  moved  with  envy,  took  unto 
them  certain  lewd  fellows  of  the  baser  sort, 
and  gathered  a  company,  and  set  all  the 
city  on  an  uproar,  and  assaulted  the  house 
of  Jason,  and  sought  to  bring  them  out  to 
the  people.  6.  And  when  they  found  them 
not,  they  drew  Jason  and  certain  brethren 
unto  the  rulers  of  the  city,  crying,  These 
that  have  turned  the  world  upside  down 
are  come  hither  also ;  7.  Whom  Jason 

hath  received  :  and  these  all  do  contrary  to 
the  decrees  of  Caesar,  saying,  that  there  is 
another  king,  one  Jesus.  8.  And  they  trou¬ 
bled  the  people  and  the  rulers  of  the  city, 
when  they  heard  these  things.  9.  And 
when  they  had  taken  security  of  Jason,  and 
of  the  other,  they  let  them  go. 

Paul’s  two  epistles  to  the  Thessalonians,  the  two 
first  he  wrote  by  inspiration,  give  such  a  shining 
character  of  that  church,  that  we  cannot  but  be  glad 
here  in  the  history  to  meet  with  an  account  of  the 
first  founding  of  the  church  there. 

I.  Here  is  Paul’s  coming  to  Thessalonica,  which 
was  the  chief  city  of  this  country,  called  at  this  day 
Salonech,  in  the  Turkish  dominions.  Observe, 

1.  Paul  went  on  with  his  work,  notwithstanding 
the  ill  usage  he  had  met  with  at  Philippi ;  he  did  not 
fail,  nor  was  discouraged.  He  takes  notice  of  this 


in  his  first  epistle  to  the  church  here  ;  (1  Thess.  2. 

2.)  After  we  were  shamefully  entreated  at  Philippi, 
yet  nve  were  bold  in  our  God  to  speak  unto  you  the 
gospel  of  God.  The  opposition  and  persecution 
that  he  met  with,  made  him  the  more  resolute. 
None  of  these  things  moved  him ;  he  could  never 
have  held  out,  and  held  on,  as  he  did,  if  he  had  not 
been  animated  by  a  spirit  of  power  from  on  high. 

2.  He  did  but  pass  through  Amphipolis  and  Apol¬ 
lonia,  the  former  a  city  near  Philippi,  the  latter  near 
Thessalonica  ;  doubtless,  he  was  under  divine  direc¬ 
tion,  and  was  told  by  the  Spirit,  who,  as  the  wind, 
bloweth  where  he  iisteth,  what  places  he  should 
pass  through,  and  what  he  should  rest  in.  Apollo¬ 
nia  was  a  city  of  Illyricum,  which,  some  think,  illus¬ 
trates  that  of  Paul,  that  he  had  preached  the  gospel 
from  Jerusalem,  and  round  about  unto  Illyricum, 
(Rom.  15.  9.)  that  is,  to  the  borders  of  Illyricum, 
where  he  now  was  :  and  we  may  suppose,  though 
he  be  said  only  to  pass  through  these  cities,  yet  that 
he  staid  So  long  in  them  as  to  publish  the  gospel 
there,  and  to  prepare  the  way  for  the  entrance  of 
other  ministers  among  them,  whom  he  would  after¬ 
ward  send. 

II.'  His  preaching  to  the  Jews  first,  in  their  syna¬ 
gogue  at  Thessalonica.  He  found  a  synagogue  of 
the  Jews  there,  ( v .  1.)  which  intimates  that  one 
reason  why  he  passed  through  those  other  cities 
mentioned,  and  did  not  continue  long  in  them,  was, 
because  there  were  no  synagogues  in  them.  But, 
finding  one  in  Thessalonica,  by  it  h*e  made  his  entry. 

1.  It  was  always  his  manner  to  begin  with  the 
Jews ;  to  make  them  the  first  offer  of  the  gospel, 
and  not  to  turn  to  the  Gentiles  till  they  had  refused 
it,  that  their  mouths  might  be.  stopped  from  cla¬ 
mouring  against  him  because  he  preached  to  the 
Gentiles,  for  if  they  received  the  gospel,  they  would 
cheerfully  embrace  the  new  converts  ;  if  they  re¬ 
fused  it,  they  might  thank  themselves  if  the  apos¬ 
tles  carried  it  to  those  that  would  bid  it  welcome. 
That  command  of  beginning  at  Jerusalem  was  justly 
construed  as  a  direction,  wherever  they  came,  to 
begin  with  the  Jews. 

2.  He  met  them  in  their  synagogue  on  the  sab- 
bath-day,  in  their  place  and  at  their  time  of  meet¬ 
ing,  and  thus  he  would  pay  respect  to  both.  Sab¬ 
baths  and  solemn  assemblies  are  always  very  pre¬ 
cious  to  those  to  whom  Christ  is  precious,  Ps.  84. 
10.  It  is  good  being  in  the  house  of  the  Lord  on  his 
day.  This  was  Christ’s  manner,  and  Paul’s  manner, 
and  has  been  the  manner  of  all  the  saints,  the  good 
old  way  which  they  have  walked  in. 

3.  He  reasoned  with  them  out  of  the  scriptures. 
They  agreed  with  him  to  receive  the  scriptures  of 
the  Old  Testament,  so  far  they  were  of  a  mind  ;  but 
they  received  the  scripture,  and  therefore  thought 
they  had  reason  to  reject  Christ  ;  Paul  received  the 
scripture,  and  therefore  saw  great  reason  to  em¬ 
brace  Christ.  It  was  therefore  requisite,  in  order 
to  their  conviction,  that  he  should,  by  reasoning 
with  them,  the  Spirit  setting  in  with  him,  convince 
them  that  his  inferences  from  scripture  were  right 
and  their’s  were  wrong.  Note,  1  he  preaching  of 
the  gospel  should  be  both  scriptural  preaching,  and 
rational  ;  such  Paul’s  was,  for  he  reasoned  out  of 
the  scriptures :  we  must  take  the  scriptures  for  our 
foundation,  our  oracle,  and  touchstone,  and  then 
reason  out  of  them  and  upon  them,  and  against  those 
who,  though  they  pretend  zeal  for  the  scriptures, 
as  the  Jews  did,  yet  wrest  them  to  their  own  destruc¬ 
tion.  Reason  must  not  be  set  up  in  competition  with 
the  scripture,  but  it  must  be  made  use  of  in  explain¬ 
ing  and  applying  the  scripture. 

4.  He  continued  to  do  this  three  sabbath-days  suc¬ 
cessively.  If  he  could  not  convince  them  the  first 
sabbath,  he  would  try  the  second  and  the  third  ;  for 
precept  must  be  upon  precept,  and  line  upon  line 


173 


THE  ACTS,  XVII. 


God  waits  for  sinners’  conversion,  and  so  must  his 
ministers  ;  all  the  labourers  come  not  into  the  vine¬ 
yard  at  the  first  hour,  nor  at  the  first  call ;  nor  are 
wrought  upon  so  suddenly  as  the  jailer. 

5.  The  drift  and  scope  of  his  preaching  and  argu- 
ing-was  to  prove  that  Jesus  is  the  Christ;  this  was 
that  which  he  opened  and  alleged,  v.  3.  He  first 
explained  his  thesis,  and  opened  the  terms,  and  then 
alleged  it,  and  laid  it  down,  as  that  which  he  would 
abide  by,  and  which  he  summoned  them  in  God’s 
name  to  subscribe  to.  Paul  had  an  admirable  me¬ 
thod  of  discourse  ;  and  shewed  he  was  himself  both 
well  apprized  of  the  doctrine  he  preached,  and  tho¬ 
roughly  understood  it,  and  that  he  was  fully  assured 
of  the  truth  of  it,  and  therefore  he  opened  it  like  one 
that  knew  it,  and  alleged  it  like  one  that  believed  it, 
He  shewed  them,  ,: 

(l.)That  it  was  necessary  the  Messiah  should 
suffer,  and  die,  and  rise  again  ;  that  the  Old  Testa¬ 
ment  prophecies  concerning  the  Messiah  made  it 
necessary  he  should.  The  great  objection  which 
the  Jews  made  against  Jesus  being  the  Messiah,  was, 
his  ignominious  death  and  sufferings  ;  the  cross  of 
Christ  was  to  the  Jews  a  stumbling-block,  because 
it  did  by  no  means  agree  with  the  idea  they  had 
framed  of  the  Messiah  ;  but  Paul  here  alleges  and 
makes  it  out  undeniably,  not  only  that  it  was  possi¬ 
ble  he  might  be  the  Messiah,  though  he  suffered, 
but  that,  being  the  Messiah,  it  was  necessary  he 
should  suffer ;  he  could  not  be  made  perfect  but  by 
sufferings  ;  for  if  he  had  not  died,  he  could  not  have 
risen  again  from  the  dead.  This  was  it  which 
Christ  himself  insisted  upon  ;  (Luke  24.  26.)  Ought 
not  Christ  to  have  suffered  these  things,  and  to  enter 
into  his  glory  ?  And  again,  (v.  46.)  Thus  it  is  writ¬ 
ten,  and  therefore  thus  it  behoved  Christ  to  suffer, 
and  to  rise  from  the  dead.  He  m  ust  needs  have  suf¬ 
fered  for  us,  because  he  could  not  otherwise  pur¬ 
chase  our  redemption  for  us ;  and  he  must  needs 
have  risen  again,  because  he  could  not  otherwise 
apply  the  redemption  to  us. 

(2.  )  That  Jesus  is  the  Messiah  ;  “  This  Jesus 
whom  I  preach  unto  you,  and  call  upon  you  to  be¬ 
lieve  in,  is  Christ,  is  the  Christ,  is  the  Anointed  of 
the  Lord,  is  he  that  should  come,  and  you  are  to 
look  for  no  other  ;  for  God  has  both  by  his  word  and 
by  his  works,  (the  two  ways  of  his  speaking  to  the 
children  of  men,)  by  the  scriptures  and  by  miracles, 
and  the  gift  of  the  Spirit  to  make  both  effectual, 
borne  witness  to  him.”  Note,  [1.]  Gospel-minis¬ 
ters  should  preach  Jesus  ;  he  must  be  their  princi¬ 
pal  subject ;  their  business  is  to  bring  people  ac¬ 
quainted  with  him.  [2.]  That  which  we  are  to  I 
preach  concerning  Jesus,  is,  that  he  is  Christ ;  and  | 
therefore  wc  may  hope  to  be  saved  by  him,  and  are 
bound  to  be  ruled  by  him. 

III.  The  success  of  his  preaching  there,  v.  4. 

1.  Some  of  the  Jews  believed,  notwithstanding 
their  rooted  prejudices  against  Christ  and  his  gos¬ 
pel,  and  they  consorted  with  Paul  and  Silas  :  they 
not  only  associated  with  them  as  friends  and  com¬ 
panions,  but  they  up  themselves  to  their  direc¬ 
tion,  as  their  spiritual  guides;  they  put  themselves 
into  their  possession  as  an  inheritance  into  the  pos¬ 
session  of  the  right  owner,  so  the  word  signifies  ; 
they  first  gave  themselves  to  the  Lord,  and  then  to 
them  by  the  will  of  God,  2  Cor.  8.  5.  They  clave 
to  Paul  and  Silas,  and  attended  them  wherever  they 
went.  Note,  They  that  believe  in  Jesus  Christ, 
come  into  communion  with  his  faithful  ministers, 
and  consort  with  them. 

2.  Many  more  of  the  devout  Greeks,  and  of  the 
chief  women,  embraced  the  gospel.  These  were 
proselytes  of  the  gate  ;  the  godly  among  the  Gen¬ 
tiles,  so  the  Jews  called  them  ;  such  as,  though  they 
did  not  submit  to  the  law  of  Moses,  yet  renounced 
idolatry  and  immorality,  worshipped  the  true  God 


only,  and  did  no  man  any  wrong.  These  were  the 
"i /  o-tSiptvoi  "Eaajhk — the  worshipping  Gentiles  ;  as 
in  America  they  call  those  of  the  natives  that  are 
converted  to  the  faith  of  Christ,  the  praying  In f 
dians ;  these  were  admitted  to  join  with  the  Jews 
in  their  synagogue-worship.  Of  these  a  great  mul¬ 
titude  believed,  more  of  them  than  of  the  thorough- 
jaced  Jews,  that  were  wedded  to  the  ceremonial 
aw.  And  not  a  few  of  the  chief  women  of  the  city, 
that  were  devout,  and  had  a  sense  of  religion,  em¬ 
braced  Christianity.  Particular  notice  is  taken  of 
this,  for  an  example  to  the  ladies,  the  chief  women, 
and  an  encouragement  to  them  to  employ  them¬ 
selves  in  the  exercises  of  devotion,  and  to  submit 
themselves  to  the  commanding  power  of  Christ’s 
ho\j  religion,  in  all  the  instances  of  it ;  for  this  inti¬ 
mates  how  acceptable  it  will  be  to  God,  what  an 
honour  to  Christ,  and  what  great  influence  it  may 
have  upon  many,  beside  the  advantages  of  it  to  their 
own  souls. 

No  mention  is  here  made  of  their  preaching  the 
gospel  to  the  Gentile  idolaters  at  Thessalonica,  and 
yet  it  ig  certain  that  they  did,  and  that  great  num¬ 
bers  were  converted ;  nay,  it  should  seem  that  of 
the  Gentile  converts  that  church  was  chiefly  com¬ 
posed,  though  notice  is  not  taken  of  them  here  :  for 
Paul  writes  to  the  Christians  there,  as  having  turned 
to  God  from  idols,  (1  Thess.  1.  9.)  and  that  at  the 
first  entering  in  of  the  apostles  among  them. 

IV.  The  trouble  that  was  given  to  Paul  and  Silas 
at  Thessalonica  ;  wherever  they  preached,  they 
were  sure  to  be  persecuted ;  bonds  and  afflictions 
did  abide  them  in  every  city.  Observe, 

1.  Who  were  the  authors  of  their  trouble  ;  the 
Jews  which  believed  not,  that  were  moved  with 
envy,  v.  5.  The  Jews  were  in  all  places  the  most 
inveterate  enemies  to  the  Christians,  especially  to 
those  Jews  that  turned  Christians,  whom  they  had  a 
particular  spleen  against,  as  deserters.  Now  see 
what  that  division  was,  which  Christ  came  to  send 
upon  earth ;  some  of  the  Jews  believed  the  gospel, 
and  pitied  and  prayed  for  those  that  did  not ;  while 
those  that  did  not,  envied  and  hated  those  that  did. 
St.  Paul  in  his  epistle  to  this  church  takes  notice  of 
the  rage  and  enmity  of  the  Jews  against  the  preach¬ 
ers  of  the  gospel,  as  their  measure-filling  sin.  1 
Thess.  2.  15,  16. 

2.  Who  were  the  instruments  of  the  trouble  ;  the 
Jews  made  use  of  certain  lewd  persons  of  the  baser 
sort,  whom  they  picked  up  and  got  together,  and 
who  must  undertake  to  give  the  sense  of  the  city 
against  the  apostles.  All  wise  and  sober  people 
looked  upon  them  with  respect,  and  valued  them, 
and  none  would  appear  against  them  but  such  as 
were  the  scum  of  the  city,  a  company  of  vile  men, 
that  were  given  to  all  manner  of  wickedness.  Ter- 
tullian  pleads  this  with  those  that  opposed  Christi¬ 
anity,  that  the  enemies  of  it  were  generally  the  worst 
of  men  ;  Tales  semper  nobis  msecutores,  injusti,  im- 
pii,  turpes,  quos,  et  ipsi  damnare  consuestis — Our 
persecutors  are  invariably  unjust,  impious,  infa¬ 
mous,  whom  you  yourselves  have  been  accustomed 
to  condemn.  Apologia,  cap.  5.  It  is  the  honour  of 
religion,  that  those  who  hate  it,  are  generally  the 
lewd  fellows  of  the  baser  sort,  that  are  lost  to  all 
sense  of  justice  and  virtue. 

3.  In  what  method  they  proceeded  against  them. 

(1.)  Thev  set  the  city  in  an  uproar  ;  made  a  noise 

to  put  people  in  a  fright,  and  then  every  body  ran 
to  see  what  the  matter  was  ;  they  began  a  riot,  and 
then  the  mob  was  up  presently.  See  who  are  the 
troublers  of  Israel — not  the  faithful  preachers  of  the 
gospel,  but  the  enemies  of  it.  See  how  the  devil  car¬ 
ries  on  his  designs  ;  he  sets  cities  in  an  uproar,  sets 
souls  in  an  uproar,  and  then  fishes  in  troubled  water; . 

(2.)  Thev  assaulted  the  house  of  Jason,  where  the 
apostles  lodged,  with  a  design  to  bring  them  out  tc 


174 


THE  ACTS,  XVII. 


the  people,  whom  they  had  incensed  and  enraged 
against  them,  and  bv  whom  they  hoped  to  see  them 
pulled  to  pieces.  The  proceedings  here  were  alto¬ 
gether  illegal ;  if  Jason’s  house  must  be  searched,  it 
ought  to  be  done  by  the  proper  officers,  and  not 
without  a  warrant :  “  A  man’s  house”  (the  law 
says)  “  is  his  castle  and  for  them  in  a  tumultuous 
manner  to  assault  a  man’s  house,  to  put  him  and  his 
family  in  fear,  was  but  to  shew  what  outrages  men 
are  carried  to  by  a  spirit  of  persecution.  If  men 
have  offended,  magistrates  are  appointed  to  inquire 
into  the  offence,  and  to  judge  of  it ;  but  to  make  the 
rabble  judges  and  executioners  too  (as  these  here 
designed  to  do,)  was  to  make  truth  fall  in  the  street, 
to  set  servants  on  horseback,  and  princes  to  walk  as 
servants  on  the  earth  ;  to  depose  equity,  and  en¬ 
throne  fury. 

(3.)  When  they  could  not  get  the  apostles  into 
their  hands,  whom  they  would  have  punished  as 
vagabonds,  and  incensed  the  people  against  as 
strangers  that  came  to  spy  out  the  land,  and  devour 
its  strength,  and  eat  the  bread  out  of  their  mouths  ; 
then  they  fall  upon  an  honest  citizen  of  their  own, 
who  entertained  the  apostles  in  his  house,  his  name 
Jason,  a  converted  Jew,  and  drew  him  out  with  some 
other  of  the  brethren  to  the  rulers  of  the  city.  The 
apostles  were  advised  to  withdraw,  for  they  were 
more  obnoxious,  Currenti  cede  furori — Retire  be¬ 
fore  the  torrent.  But  their  friends  were  willing  to 
expose  themselves,  being  better  able  to  weather 
this  storm.  For  a  good  man,  for  such  good  men  as 
the  apostles  were,  some  would  even  dare  to  die. 

(4. )  They  accused  them  to  the  rulers,  and  repre¬ 
sented  them  as  dangerous  persons  not  fit  to  be  tole¬ 
rated  ;  the  crime  charged  upon  Jason,  is,  receiving 
and  harbouring  the  apostles,  ( [v .  7. )  countenancing 
them,  and  promoting  their  interest.  And  what  was 
the  apostles’  crime,  that  it  should  be  no  less  than 
misprision  of  treason  to  give  them  lodging?  Two 
very  black  characters  are  here  given  them,  enough 
to  make  them  odious  to  the  people  and  obnoxious  to 
the  magistrates,  if  they  had  been  just. 

[1.]  That  they  were  enemies  to  the  public  peace, 
and  threw  every  thing  into  disorder  wherever  they 
came  ;  Those  that  have  turned  the  world  upside 
down,  are  come  hither  also.  In  one  sense  it  is  true, 
that  wherever  the  gospel  comes  in  its  power  to  any 
place,  to  any  soul,  it  works  such  a  change  there, 
gives  such  a  wide  change  to  the  stream,  so  directly 
contrary  to  what  it  was,  that  it  may  be  said  to  turn 
the  world  upside  down  in  that  place,  in  that  soul. 
The  love  of  the  world  is  rooted  out  of  the  heart ; 
and  the  way  of  the  world  contradicted  in  the  life  ; 
so  that  the  world  is  turned  upside  down  there.  But 
in  the  sense  in  which  they  meant  it,  it  is  utterly 
false  :  they  would  have  it  thought,  that  the  preach¬ 
ers  of  the  gospel  were  incendiaries  and  mischief- 
makers  wherever  they  came  ;  that  they  sowed  dis¬ 
cord  among  relations,  set  neighbours  together  by 
the  ears,  obstructed  commerce,  and  inverted  all  or¬ 
der  and  regularity.  Because  they  persuaded  peo¬ 
ple  to  turn  from  vice  to  virtue  ;  from  idols  to  the 
living  and  true  God  ;  from  malice  and  envy  to  love 
and  peace  ;  they  are  charged  with  turning  the 
world  upside  down,  when  it  was  only  the  kingdom 
of  the  devil  in  the  world  that  they  thus  overturned. 
Their  enemies  set  the  city  in  an  uproar,  and  then 
laid  the  blame  upon  them  ;  as  Nero  set  Rome  on 
fire,  and  then  charged  it  upon  the  Christians.  If 
Christ’s  faithful  ministers,  even  those  that  are  most 
quiet  in  the  land,  be  thus  invidiously  misrepresented 
and  miscalled,  let  them  not  think  it  strange  or  be 
exasperated  by  it  ;  we  are  not  better  than  Paul  and 
Silas,  who  were  thus  abused.  The  accusers  cry 
out,  “  They  are  come  hither  also ;  they  have  been 
-loing  all  the  mischief  they  could  in  other  places, 
and  now  they  have  brought  the  infection  hither ;  it 


is  therefore  time  for  us  to  bestir  ourselves,  and  make 
head  against  them.” 

[2.]  That  they  were  enemies  to  the  established 
government,  and  disaffected  to  that,  and  their  prin¬ 
ciples  and  practices  were  destructive  to  monarchy, 
and  inconsistent  with  the  constitution  of  the  state, 
v.  7.  They  all  do  contrary  to  the  decrees  of  Caesar; 
not  to  any  particular  decree,  for  there  was  as  yet  no 
law  of  the  empire  against  Christianity  ;  but  contrary 
to  Cxsar’s  power  in  general  to  make  decrees  ;  for 
they  say,  There  is  another  King,  one  Jesus;  not 
only  a  King  of  the  Jews,  as  our  Saviourwas  himself 
charged  before  Pilate,  but  Lord  of  all ;  so  Peter 
called  him  in  the  first  sermon  he  preached  to  the 
Gentiles,  ch.  10.  36.  It  is  true,  the  Roman  govern¬ 
ment,  both  while  it  was  a  commonwealth,  and  after 
it  came  into  the  Caesars’  hands,  was  very  jealous  of 
any  governor  under  their  dominion,  taking  upon  him 
the  title  of  king,  and  there  was  an  express  law 
against  it.  But  Christ’s  kingdom  was  not  of  this 
world.  His  followers  said  indeed,  Jesus  is  a  King, 
but  not  an  earthly  king,  not  a  rival  with  Cxsar,  nor 
his  ordinances  interfering  with  the  decrees  of  Cxsar, 
but  who  had  made  it  a  law  of  his  kingdom,  to  ren¬ 
der  unto  Caesar  the  things  that  are  Caesar’s.  There 
was  nothing  in  the  doctrine  of  Christ  that  tended  to 
the  dethroning  of  princes,  or  the  depriving  them  of 
any  of  their  prerogatives  ;  and  they  knew  it  very 
well,  and  it  was  against  their  conscience  that  they 
laid  this  to  their  charge.  And  of  all  people  it  ill  be¬ 
came  the  Jews  to  do  it,  who  hated  Cxsar  and  his 
government,  and  sought  the  ruin  of  him  and  it,  and 
who  expected  a  Messiah  that  should  be  a  temporal 
prince,  and  overturn  the  thrones  of  kingdoms,  and 
were  therefore  opposing  our  Lord  Jesus,  because  he 
did  not  appear  under  that  character.  Thus  they 
have  been  most  spiteful  in  representing  God’s  faith¬ 
ful  people  as  enemies  to  Cxsar,  and  hurtful  to  kings 
and  provinces,  who  have  been  themselves  setting 
up  imperium  in  imperio — a  kingdom  within  a  king¬ 
dom,  a  power  not  only  in  competition  with  Cxsar’s 
but  superior  to  it,  that  of  the  papal  supremacy. 

4.  The  great  uneasiness  which  this  gave  to  the 
city;  ( v .  8.)  They  troubled  the  people  and  the  rulers 
of  the  city,  when  they  heard  these  things.  They  had 
no  ill  opinion  of  the  apostles  or  their  doctrine,  cculd 
not  apprehend  any  danger  to  the  state  from  them, 
and  therefore  were  willing  to  connive  at  them  ;  but 
if  they  be  represented  to  them  by  the  prosecutors  as 
enemies  to  Cxsar,  they  will  be  obliged  to  take  cog 
nizance  of  them,  and  to  suppress  them,  for  fear  of 
the  government,  and  this  troubled  them.  Claudius, 
the  present  emperor,  is  represented  by  Suetonius 
as  a  man  very  jealous  of  the  least  commotion,  and 
timorous  to  the  last  degree,  which  obliged  the  rulers 
under  him  to  be  watchful  against  every  thing  that 
looked  dangerous,  or  gave  the  least  cause  of  suspi¬ 
cion  ;  and  therefore  it  troubled  them  to  be  brought 
under  a  necessity  of  disturbing  good  men. 

5.  The  issue  of  this  troublesome  affair ;  the  ma¬ 
gistrates  had  no  mind  to  prosecute  the  Christians  ; 
care  was  taken  to  secure  the  apostles,  they  abscond¬ 
ed,  and  fled,  and  kept  out  of  their  hands  ;  so  that 
nothing  was  to  be  done  but  to  discharge  Jason  and 
his  friends  upon  bail,  v.  9.  The  magistrates  here 
were  not  so  easily  incensed,  against  the  apostles  as 
the  magistrates  at  Philippi  were,  but  were  more 
considerate  and  of  better  temper  ;  so  they  took  si 
curity  of  Jason  and  the  other,  bound  them  to  their 
good  behaviour ;  and  perhaps  they  gave  bond  for 
Paul  and  Silas,  that  they  should  be  forth-coming 
when  they  were  called  for,  if  any  thing  should  after¬ 
ward  appear  against  them.  . 

Among  the  persecutors  of  Christianity,  as  there 
have  been  instances  of  the  madness  and  rage  of 
brutes,  so  there  have  been  likewise  of  the  prudence 
and  temper  of  men  ;  moderation  has  been  a  virtue. 


THE  ACTS,  XVII.  175 


10.  And  the  brethren  immediately  sent 
away  Paul  and  Silas  by  night  unto  Berea : 
who  coming  thither  went  into  the  syna¬ 
gogue  of  the  Jews.  11.  These  were  more 
noble  than  those  in  Thessalonica,  in  that 
they  received  the  word  with  all  readiness 
of  mind,  and  searched  the  scriptures  daily, 
whether  those  things  were  so.  12.  There¬ 
fore  many  of  them  believed  :  also  of  ho¬ 
nourable  women  which  were  Greeks,  and 
of  men,  not  a  few.  13.  But  when  the  Jews 
of  Thessalonica  had  knowledge  that  the 
word  of  God  was  preached  of  Paul  at  Be¬ 
rea,  they  came  thither  also,  and  stirred  up 
the  people.  1 4.  And  then  immediately  the 
brethren  sent  away  Paul  to  go  as  it  were 
to  the  sea :  but  Silas  and  Timotheus  abode 
there  still.  15.  And  they  that  conducted 
Paul  brought  him  unto  Athens :  and  re¬ 
ceiving  a  commandment  unto  Silas  and 
Timotheus  for  to  come  to  him  with  all 
speed,  they  departed. 

In  these  «verses,  we  have, 

I.  Paul  and  Silas  removing  to  Berea,  and  employ¬ 
ed  in  preaching  the  gospel  there,  v.  10.  They  had 
gone  so  far  at  Thessalonica,  that  the  foundations  of 
a  church  were  laid,  and  others  were  raised  up  to 
carry  on  the  work  that  was  begun,  whom  the  rulers 
and  people  were  not  so  much  prejudiced  against,  as 
they  were  against  Paul  and  Silas ;  and  therefore 
when  the  storm  rose  they  withdrew,  taking  that  as 
an  indication  to  them,  that  they  must  quit  that  place 
for  the  present.  That  command  of  Christ  to  his 
disciples,  When  they  persecute  you  in  one  city,Jiee 
to  another,  intends  their  flight  to  be  not  so  much  for 
their  own  safety,  “  Flee  to  another,  to  hide  there,” 
as  for  the  carrying  on  of  their  work ;  “  Flee  to  ano¬ 
ther,  to  preach  there as  appears  by  the  reason 
given — You  shall  not  have  gone  over  the  cities  of  Is¬ 
rael,  till  the  Son  of  man  become,  Matt  10.  23.  Thus 
out  of  the  eater  came  forth  meat,  and  the  devil  was 
outshot  in  his  own  bow  ;  he  thought  by  persecuting 
the  apostles  to  stop  the  progress  of  the  gospel ;  but 
it  was  so  overruled,  as  to  be  made  to  further  it.  See 
here, 

1.  The  care  that  the  brethren  took  of  Paul  and 
Silas,  when  they  perceived  how  the  plot  was  laid 
against  them  ;  they  inunediately  sent  them  away  by 
night,  incognito,  to  Berea.  This  could  be  no  sur¬ 
prise  to  the  young  converts  ;  For  when  we  were  with 
you,  (saith  Paul  to  them,  1  Thess.  3.  4.)  when  we 
came  first  among  you,  we  told  you  that  we  should 
suffer  tribulation  even  as  it  came  to  pass,  and  ye 
know.  It  should  seem,  that  Paul  and  Silas  would 
willingly  have  stayed,  and  faced  the  storm,  if  the 
brethren  would  have  let  them  ;  but  they  would  ra¬ 
ther  want  their  help  than  expose  their  lives,  which, 
it  should  seem,  were  dearer  to  their  friends  than  to 
themselves.  They  sent  them  away  by  night,  under 
the  covert  of  hat,  as  if  they  had  been  evil-doers. 

2.  The  constancy  of  Paul  and  Silas  in  their  work  ; 
though  they  fled  from  Thessalonica,  they  did  not 
flee  from  the  service  of  Christ ;  when  they  came  to 
Berea,  they  went  into  the  synagogue  of  the  Jews,  and 
made  their  public  appearance  there.  Though  the 
Jews  at  Thessalonica  had  been  their  spiteful  ene¬ 
mies,  and,  for  aught  they  knew,  the  Jews  at  Berea 
would  be  so  too,  yet  they  did  not  therefore  decline 
paying  their  respect  to  the  Jews,  either  in  revenge 
for  the  injuries  they  had  received,  or  for  fear  of 


what  they  might  receive.  If  otners  wiL  not  do  their 
duty  to  us,  yet  we  ought  to  do  our’s  to  them. 

II.  The  good  character  of  the  Jews  in  Berea  ;  ( v . 
11.)  These  were  more  noble  than  those  in  Thessalo¬ 
nica;  the  Jews  in  the  synagogue  at  Berea,  were  better 
disposed  to  receive  the  gospel  than  the  Jews  in' the 
synagogue  at  Thessalonica ;  they  were  not  so  bigoted 
and  prejudiced  against  it,  not  so  peevish  and  ill-na¬ 
tured,  they  were  more  noble,  ivyin?  q>o/ — better  bred  ; 

1.  They  had  a  freer  thought,  and  lay  more  open  to 
conviction,  were  willing  to  hear  reason,  and  admit 
the  force  of  it,  and  to  subscribe  to  that  which  ap¬ 
peared  to  them  to  be  truth,  though  it  was  contrary 
to  their  former  sentiments ;  this  was  more  noble. 

2.  They  had  a  better  temper,  were  not  so  sour  and 
morose  and  ill-conditioned  towards  all  that  were  not 
of  their  mind.  As  they. were  ready  to  come  into  a 
unity  with  those  that  by  the  power  of  truth  they 
were  brought  to  concur  with,  so  they  continued  in 
charity  with  those  that  they  saw  cause  to  differ  from  ; 
this  was  more  noble.  They  neither  prejudged  the 
cause,  nor  were  moved  with  envy  at  the  managers 
of  it,  as  the  Jews  at  Thessalonica  were,  but  very  ge¬ 
nerously  gave  both  it  and  them  a  fair  hearing,  with¬ 
out  passion  or  partiality  ;  for, 

(1.)  They  received  the  word  with  all  readiness  of 
mind;  they  were  very  willing  to  hear  it,  presently 
apprehended  the  meaning  of  it,  and  did  not  shut 
their  eyes  against  the  light.  They  attended  to  the 
things  that  were  spoken  of  Paul,  as  Lydia  did,  and 
were  very  well  pleased  to  hear  them.  They  did 
not  pick  quarrels  with  the  word,  nor  find  fault,  nor 
seek  occasion  against  the  preachers  of  it ;  but  bid  it 
welcome,  and  put  a  candid  construction  upon  every 
thing  that  was  said  ;  herein  they  were  more  noble 
than  the  Jews  in  Thessalonica,  but  walked  in  the 
same  spirit,  and  in  the  same  steps,  with  the  Gentiles 
there,  of  whom  it  is  said,  that  they  received  the  word 
with  joy  of  the  Holy  Ghost,  and  turned  to  God  from 
idols,  1  Thess.  1.  6,  9.  This  was  true  nobility.  The 
Jews  gloried  much  in  their  being  Abraham’s  seed, 
thought  themselves  well-born,  and  that  they  could 
not  be  better  born.  But  they  are  here  told,  who 
among  them  were  the  most  noble,  and  the  best-bred 
men — those  that  were  most  disposed  to  receive  the 
gospel,  and  had  the  high  and  conceited  thoughts  in 
them  captivated,  and  brought  into  obedience  to 
Christ.  These  were  the  most  noble,  and,  if  I  may 
so  say,  the  most  gentlemen-like  men.  Arobilitas  sola 
est  atque  unicavirtus — Virtue  and  piety  are  true 
nobility,  time  honour  :  and  without  that,  Stemmata 
quid  prosunt — What  are  pedigrees  and  pompous 
titles  worth  ? 

(2.)  They  searched  the  scriptures  daily  whether 
these  things  were  so.  Their  readiness  of  mind  to 
receive  the  word,  was  not  such,  as  that  they  took 
things  upon  trust,  swallowed  them  upon  an  implicit 
faith  :  no ;  but  since  Paul  reasoned  out  of  the  scrip¬ 
tures,  and  referred  them  to  the  Old  Testament  for 
the  proof  of  what  he  said,  they  had  recourse  to  their 
Bibles,  turned  to  the  places  he  referred  them  to, 
read  the  context,  considered  the  scope  and  drift  of 
them,  compared  them  with  other  places  of  scripture, 
examined  whether  Paul’s  inferences  from  them 
were  natural  and  genuine,  and  his  arguments  upon 
them  cogent,  and  determined  accordingly.  Observe, 
[1.]  The  doctrine  of  Christ  does  not  fear  a  scrutiny  j 
we  that  are  advocates  for  his  cause,  desire  no  more 
than  that  people  will  not  say,  These  things  are  not 
so,  till  they  have  first,  without  prejudice  and  parti¬ 
ality,  examined  whether  they  be  so  or  no.  [2.]  The 
New  Testament  is  to  be  examined  by  the  Old.  The 
Jews  received  the  Old  Testament,  and  those  that 
did  so,  if  they  considered  things  aright,  could  not 
but  see  cause  sufficient  to  receive  the  New,  because 
in  it  they  see  all  the  prophecies  and  promises  of  the 
Old  fully  and  exactly  accomplished.  [3.]  Those 


1 76  THE  ACTS,  XVII. 


that  read  and  receive  the  scriptures ,  must  search  n 
them,  (John  5.  39.)  must  study  them,  and  take  pains  1 
in  considering  them,  both  that  they  may  find  out 
the  truth  contained  in  them,  and  may  not  mistake 
the  sense  of  them,  and  so  run  into  error,  or  remain 
in  it ;  and  that  they  may  find  out  the  whole  truth 
contained  in  them,  and  may  not  rest  in  a  superficial 
knowledge,  in  the  outward  court  of  the  scriptures, 
but  may  have  an  intimate  acquaintance  with  the 
mind  of  God  revealed  in  them.  [4.]  Searching  the 
scriptures  must  be  our  daily  work  ;  they  that  heard 
the  word  in  the  synagogue  on  the  sabbath-day,  did 
not  think  that  enough,  but  were  searching  it  every 
day  in  the  week,  that  they  might  improve  what  they 
had  heard  the  sabbath  before,  and  prepare  for  what, 
they  were  to  hear  the  sabbath  after.  [5.]  Those 
are  truly  noble,  and  are  in  a  fair  way  to  be  more  and 
more  so,  that  make  the  scriptures  their  oracle  and 
touchstone,  and  consult  them  accordingly.  Those 
that  rightly  study  the  scriptures,  and  meditate  there¬ 
in  day  and  night,  have  their  minds  filled  with  noble 
thoughts,  fixed  to  noble  principles,  and  formed  for 
noble  aims  and  designs.  These  are  more  noble. 

III.  The  good  effect  of  the  preaching  of  the  gospel 
at  Berea  :  it  had  the  desired  success  ;  the  people’s 
hearts  being  prepared,  a  great  deal  of  work  was 
done  suddenly,  v.  12. 

1.  Of  the  Jews  there  were  many  that  believed  / 
at  Thessalonica  there  were  only  some  of  them  that 
believed,  ( v .  4.)  but  at  Berea,  where  they  heard 
with  unprejudiced  minds,  many  believed ;  many 
more  Jews  than  at  Thessalonica.  Note,  God  gives 
grace  to  those  whom  he  first  inclines  to  make  a  dili¬ 
gent  use  of  the  means  of  grace,  and  particularly  to 
search  the  scriptures. 

2.  Of  the  Greeks  likewise,  the  Gentiles,  many  be¬ 
lieved,  both  of  the  honourable  women,  the  ladies  of 
quality,  and  of  men  not  a  few,  men  of  the  first  rank, 
as  should  seem  by  their  being  mentioned  with  the 
honourable  women.  The  wives  first  embraced  the 
gospel,  and  then  they  persuaded  their  husbands  to 
embrace  it.  For  what  knowest  thou,  O  wife,  but 
thou  shall  save  thy  husband?  1  Cor.  7.  16. 

IV.  The  persecution  that  was  raised  against  Paul 
and  Silas  at  Berea,  which  forced  Paul  thence. 

1.  The  Jews  at  Thessalonica  were  the  mischief- 
makers  at  Berea  ;  they  had  notice  that  the  word  of 
God  was  preached  at  Berea  ;  for  envy  and  jealousy 
bring  quick  intelligence ;  and  likewise  that  the  Jews 
there  were  not  so  inveterately  set  against  it  as  they 
were  ;  they  came  thither  also,  to  turn  the  world  up¬ 
side  down  there,  and  they  stirred  up  the  people,  and 
incensed  them  against  the  preachers  of  the  gospel  ; 
as  if  they  had  such  a  commission  from  the  prince  of 
darkness  to  go  from  place  to  place  to  oppose  the 
gospel,  as  the  apostles  had  to  go  from  place  to  place 
to  preach  it.  Thus  we  read  before  that  the  Jews  at 
Antioch  and  Iconium  came  to  Lystra  on  purpose  to  in¬ 
cense  the  people  against  the  apostles,  ch.  14.  19.  See 
how  restless  Satan’s  agents  are  in  their  opposition  to 
the  gospel  of  Christ,  and  the  salvation  of  the  souls  of 
men  !  This  is  an  instance  of  the  enmity  that  is  in 
the  serpent’s  seed  against  the  seed  of  the  woman  ; 
and  we  must  not  think  it  strange  if  persecutors  at 
home  extend  their  rage  to  stir  up  persecution  abroad. 

2.  This  occasioned  Paul’s  remove  to  Athens  ;  by 
seeking  to  extinguish  this  divine  fire  which  Christ 
had  already  kindled,  they  did  but  spread  it  the  far¬ 
ther,  and  the  faster ;  so  long  Paul  stayed  at  Berea, 
and  such  success  he  had  there,  that  there  were  bre¬ 
thren  there,  and  sensible  active  men  too,  which  ap¬ 
peared  by  the  care  they  took  of  Paul,  v.  14.  They 
were  aware  of  the  coming  of  the  persecuting  Jews 
from  Thessalonica,  and  that  they  were  busy  irritat¬ 
ing  the  people  against  Paul ;  and  fearing  what  it 
would  come  to,  they  lost  no  time,  but  immediately 
sent  Paul  away,  whom  they  were  most  prejudiced 


and  enraged  against,  hoping  that  that  would  pacify 
them,  while  they  retained  Silas  and  Timothy  there 
still,  who,  now  that  Paul  had  broken  the  ice,  might 
be  sufficient  to  carry  on  the  work  without  exposing 
him.  They  sent  Paul  to  go  even  to  the  sea,  so  some  ; 
to  go  as  it  were  to  the  sea,  so  we  read  it  ;  Li  ezr;  <r >'.» 
&dKx<rax.v.  He  went  out  from  Berea,  in  that  road 
which  went  to  the  sea,  that  the  Jews,  if  they  in¬ 
quired  after  him,  might  think  he  was  gone  to  a  great 
distance  ;  but  he  went  by  land  to  Athens,  in  which 
there  was  no  culpable  dissimulation  at  all.  They 
that  conducted  Paul,  (as  his  guides  and  guards,  he 
being  both  a  stranger  in  the  country,  and  one  that 
had  many  enemies,)  brought  him  to  Athens.  The 
Spirit  of  God,  influencing  his  spirit,  directing  him  to 
that  famous  city  ;  famous  of  old  for  its  power  and 
dominion,  when  the  Athenian  commonwealth  coped 
with  the  Spartan  ;  famous  afterward  for  learning,  it 
was  the  rendezvous  of  scholars  ;  those  that  wanted 
learning,  went  thither  to  get  it,  because  those  that 
had  learning,  went  thither  to  shew  it.  It  was  a  great 
university,  much  resorted  to  from  all  parts,  and 
therefore,  for  the  better  diffusing  of  gospel-light, 
Paul  is  sent  thither,  and  is  not  ashamed  or  afraid  to 
shew  his  face  among  the  philosophers  there,  and 
there  to  preach  Christ  crucified,  though  he  knew  it 
would  be  as  much  foolishness  to  the  Greeks  as  it  was 
to  the  Jews  a  stumbling-block. 

3.  He  ordered  Silas  a?id  Timothy  to  come  to  him 
to  Athens,  when  he  found  there  was  a  prospect  of 
doing  good  there  ;  or,  because  there  being  none 
there  that  he  knew,  he  was  solitary  and  melancholy 
without  them.  Yet,  it  should  seem,  that,  great  as 
was  the  haste  he  was  in  for  them,  he  ordered  Tim¬ 
othy  to  go  about  by  Thessalonica,  to  bring  him 
an  account  of  the  affairs  of  that  church  ;  for  he  says, 
(1  Thess.  3.  1,  2.)  We  thought  it  good  to  be  left  at 
Athens  alone,  and  sent  Timotheus  to  establish  you. 

16.  Now  while  Paul  waited  for  them 
at  Athens,  his  spirit  was  stirred  in  him, 
when  he  saw  the  city  wholly  given  to  idol¬ 
atry.  17.  Therefore  disputed  he  in  the 
synagogue  with  the  Jews,  and  with  the 
devout  persons,  and  in  the  market  daily 
with  them  that  met  with  him.  1 8.  Then 
certain  philosophers  of  the  Epicureans,  and 
of  the  Stoics,  encountered  him ;  and  some 
said,  What  will  this  babbler  say  ?  Other 
some,  He  seemeth  to  be  a  setter  forth  of 
strange  gods:  because  he  preached  unto 
them  Jesus,  and  the  resurrection.  19.  And 
they  took  him,  and  brought  him  to  Areo¬ 
pagus,  saying,  May  we  know  what  this 
new  doctrine,  whereof  thou  speakest,  is  ? 
20.  For  thou  bringest  certain  strange  things 
to  our  ears :  we  would  know  therefore  what 
these  things  mean.  21.  (For  all  the  Athe¬ 
nians  and  strangers  which  were  there  spent 
their  time  in  nothing  else,  but  either  to  tell, 
or  to  hear  some  new  thing.) 

A  scholar  that  has  acquaintance,  and  is  in  love, 
with  the  learning  of  the  ancients,  would  think  he 
should  have  been  very  happy  if  he  were  where 
Paul  now  was,  at  Athens,  in  the  midst  of  the  various 
sects  of  philosophers,  and  would  have  had  a  great 
many  curious  questions  to  ask  them,  for  the  expli¬ 
cating  of  the  remains  we  have  of  the  Athenian  learn¬ 
ing  ;  but  Paul,  though  bred  a  scholar,  and  an  inge¬ 
nious  active  man,  does  not  make  that  any  of  his  bu- 


THE  ACTS,  XVII 


smess  at  Athens ;  he  has  other  work  to  mind  :  it  is 
not  the  improving  of  himself  in  their  philosophy 
that  he  aims  at,  he  has  learned  to  call  it  a  vain  thing, 
and  is  above  it ;  (Col.  2.  8. )  his  business  is,  in  God’s 
name,  to  correct  their  disorders  in  religion,  and 
to  turn  them  from  the  service  of  idols,  and  of  Satan 
in  them,  to  the  service  of  the  true  and  living  God  in 
Christ. 

2.  Here  is  the  impression  which  the  abominable 
ignorance  and  superstition  of  the  Athenians  made 
upon  Paul's  spirit,  v.  16.  Observe, 

1.  The  account  here  given  of  that  city ;  it  was 
•wholly  given  to  idolatry.  This  agrees  with  the  ac¬ 
count  which  the  heathen  writers  give  of  it,  that  there 
were  more  idols  in  Athens  than  there  were  in  all 
Greece  besides  put  together;  and  that  they  had 
twice  as  many  sacred  feasts  as  others  had.  What¬ 
ever  strange  gods  were  recommended  to  them,  they 
admitted  them,  and  allowed  them  a  temple,  and  an 
altar,  so  that  they  had  almost  as  many  gods  as  men 
— -facilius possis  deum  quam  hominem  invenire.  And 
this  city,  after  the  empire  became  Christian,  con¬ 
tinued  incurably  addicted  to  idolatry,  and  all  the 
pious  edicts  of  the  Christian  emperors  could  not  root 
it  out,  till,  by  the  irruption  of  the  Goths,  that  city 
was  in  so  particular  a  manner  laid  waste,  that  there 
are  now  scarcely  any  remains  of  it.  It  is  observable, 
that  there,  where  human  learning  most  flourished, 

^  idolatry  most  abounded,  and  the  most  absurd  and 
ridiculous  idolatry  ;  which  confirms  that  of  the  apos¬ 
tle,  that  when  they  professed  themselves  to  be  wise, 
they  became  fools,  (Rom.  1.  22.)  and,  in  the  business 
of  religion,  were  of  all  other  the  most  vain  in  their 
imaginations.  The  world  by  wisdom  knew  not  God, 
1  Cor.  1.  21.  They  might  have  reasoned  against 
polytheism  and  idolatry  ;  but,  it  seems,  the  greatest 
pretenders  to  reason  were  the  greatest  slaves  to  idols  ; 
so  necessary  was  it  to  the  re-establishing  even  of 
natural  religion,  that  there  should  be  a  divine  reve¬ 
lation,  and  that  centering  in  Christ. 

2.  The  disturbance  which  the  sight  of  this  gave 
to  Paul ;  Paul  was  not  willing  to  appear  publicly, 
till  Silas  and  Timothy  came  to  him,  that  out  of  the 
mouth  of  two  or  three  witnesses  the  word  might  be 
established  ;  but  in  the  mean  time  his  spirit  was  stir¬ 
red  within  him  ;  he  was  filled  with  concern  for  the 
glory  of  God,  which  he  saw  given  to  idols,  and 
with  compassion  to  the  souls  of  men,  which  he  saw 
thus  enslaved  to  Satan,  and  led  captive  by  him  at 
his  will.  He  beheld  these  transgressors,  and  was 

rieved  ;  and  horror  took  hold  of  him.  He  had  a 
oly  indignation  at  the  heathen  priests  ;  that  led  the 
people  such  an  endless  trace  of  idolatry,  and  at  their 
philosophers,  that  knew  better,  and  yet  never  said 
a  word  against  it,  but  themselves  went  down  the 
stream. 

II.  The  testimony  that  he  bore  against  their  idol¬ 
atry,  and  his  endeavours  to  bring  them  to  the  know¬ 
ledge  of  the  truth.  He  did  not,  as  Witsius  observes, 
in  the  heat  of  his  zeal  break  into  the  temples,  pull 
down  their  images,  demolish  their  altars,  or  fly  in 
the  face  of  their  priests  ;  nor  did  he  run  about  the 
streets  crying,  “  You  are  all  the  bond-slaves  of  the 
devil,”  though  it  was  too  true  ;  but  he  observed  de¬ 
corum,  and  kept  himself  within  due  bounds,  doing 
that  only  which  became  a  prudent  man. 

1.  He  went  to  the  synagogue  of  the  Jews,  who, 
though  enemies  to  Christianity,  were  free  from  idol¬ 
atry,  and  joined  with  them  in  that  among  them 
which  was  good,  and  took  the  opportunity  given  him 
there  of  disputing  for  Christ,  v.  17.  He  discoursed 
with  the  Jews,  reasoned  fairly  with  them,  and  put  it 
to  them,  what  reason  they  could  give,  why,  since 
they  expected  the  Messiah,  they  would  not  receive 
Jesus.  There  he  met  with  the  devout  persons,  that 
had  forsaken  the  idol  temples,  but  rested  in  the  Jews' 
synagogue,  and  he  talked  with  these  to  lead  them 


on  to  the  Christian  church,  to  which  the  Jews’  syna¬ 
gogue  was  but  as  a  porch. 

2.  He  entered  into  conversation  with  all  that  came 
in  his  way  about  matters  of  religion  ;  In  the  market 
— iv  ™  £>«/>$,  in  the  exchange,  or  place  of  commerce, 
he  disputed  daily,  as  he  had  occasion,  with  them 
that  met  with  him,  or  that  he  happened  to  fall  into 
company  with,  that  were  heathen,  and  never  came 
to  the  Jews'  synagogue.  The  zealous  advocates  for 
the  cause  of  Christ  will  be  ready  to  plead  it  in  all 
companies,  as  occasion  offers.  '  The  ministers  ( f 
Christ  must  not  think  it  enough  to  speak  a  good  word 
for  Christ  once  a  week,  but  should  be  daily  speak¬ 
ing  honourably  of  him  to  such  as  meet  with  them. 

III.  The  inquiries  which  some  of  the  philosophers 
made  concerning  Paul’s  doctrine.  Observe, 

1.  Who  they  were,  that  encountered  him,  that 
entered  into  discourse  with  him,  and  opposed  him  ; 
he  disputed  with  all  that  met  him,  in  the  places  of 
concourse,  or  rather  of  discourse  ;  most  took  no 
notice  of  him,  slighted  him,  and  never  minded  a 
word  he  said  ;  but  there  were  some  of  the  philoso¬ 
phers  that  thought  him  worth  making  remarks 
upon,  and  they  were  those  whose  principles  were 
most  directly  contrary  to  Christianity. 

(1.)  The  Epicureans,  who  thought  God  altogether 
such  a  one  as  themselves,  an  idle,  unactive  Being, 
that  minded  nothing,  nor  put  any  difference  betv  cen 
good  and  evil ;  they  would  not  own,  either  that  Grd 
made  the  world,  or  that  he  governs  it ;  nor  that  man 
needs  to  make  any  conscience  of  what  he  says  or 
does,  having  no  punishment  to  fear,  or  rewards  to 
hope  for  ;  all  which  loose  atheistical  notions  Chris¬ 
tianity  is  levelled  against.  The  Epicureans  indulged 
themselves  in  all  the  pleasures  of  sense,  and  placed 
their  happiness  in  them,  in  what  Christ  has  taught 
ns  in  the  first  place  to  deny  ourselves. 

(2.)  The  Stoics,  who  thought  themselves  altoge¬ 
ther  as  good  as  God,  and  indulged  themselves  as 
much  in  the  pride  of  life  as  the  Epicureans  did  in 
the  lusts  of  the  flesh  and  of  the  eye ;  they  made  their 
virtuous  man  to  be  no  way  inferior  to  God  himself, 
nay  to  be  superior.  Esse  aliquid  quo  sapiens  ur.tr- 
ceclat  Deum — There  is  that  in  which  a  wise  man  ex¬ 
cels  God,  so  Seneca  :  to  which  Christianity  is  directly 
opposite,  as  it  teaches  us  to  deny  ourselves,  and 
abase  ourselves,  and  to  come  off  from  all  confidence 
in  ourselves,  that  Christ  may  be  all  in  all. 

2.  What  their  different  sentiments  were  of  him  ; 
such  there  were,  as  there  were  of  Christ,  v.  18. 

(1.)  Some  called  him  a  babbler ,  and  thought  he 
spoke,  without  any  design,  whatever  came  upper¬ 
most,  as  men  of  crazed  imaginations  do ;  What  will 
this  babbler  say  ?  o  a-7n^fj.c.xoy®J  — this  scattcrer 

of  words,  that  goes  about,  throwing  here  one  idle 
word  or  story,  and  there  another,  without  any  in¬ 
tendment  or  signification  ;  or,  this  picker  up  of  seeds. 
Some  of  the  critics  tell  us,  it  is  used  for  a  little  sort 
of  bird,  that  is  worth  nothing  at  all,  either  for  the 
spit  or  for  the  cage,  that  picks  tip  the  seeds  that  lie 
unco  vered,  either  in  the  field  or  by  the  way-side,  and 
hops  here  and  there  for  that  purpose — Avicula  parva 
qupe  semina  in  triviis  dispersa  colligere  salet ;  such  a 
pitiful  contemptible  animal  they  took  Paul  to  be,  or 
supposed  he  went  from  place  to  place,  venting  his 
notions  to  get  money,  a  penny  here,  and  another 
there,  as  that  bird  picks  up  here  and  there  a  grain. 
They  loooked  upon  him  as  an  idle-fellow,  and  re 
garded  him,  as  we  say,  no  more  than  a  ballad -singer. 

(2.)  Others  called  him  a  setter  forth  of  strange 
gods,  and  thought  he  spoke  with  design  to  make 
himself  considerable  by  that  means.  And  if  he  had 
strange  gods  to  set  forth,  he  could  not  bring  them 
to  a  better  market  than  to  Athens.  He  did  not,  as 
many  did,  directly  set  forth  new  gods,  nor  avowedly ; 
but  they  thought  he  seemed  to  do  so,  because  he 
i  preached  unto  them  Jesus,  and  the  resurrection  ; 


THE  ACTS,  XVII. 


1 78 

from  his  first  coming  among  them  he  ever  ancl  anon  I 
harped  upon  these  two  strings,  which  are  indeed  j 
the  principal  doctrines  of  Christianity — Christ,  and 
a  future  state  ;  Christ  our  Way,  and  heaven  out- 
end  ;  and  though  he  did  not  call  these  gocis,  yet 
they  thought  he  meant  to  make  them  so.  Tsv  ’]»<y«v 
x*i  t«v  “  Jesus  they  took  for  a  new  god,  and 

anastasis,  the  resurrection,  for  a  new  goddess.” 
Thus  they  lost  the  benefit  of  the  Christian  doctrine 
by  dressing  it  up  in  a  pagan  dialect,  as  if  believing 
iii  Jesus,  and  looking  for  the  resurrection,  were  the 
worshipping  of  new  demons. 

3.  The  proposal  they  made  to  give  him  a  free, 
full,  fair,  and  public  hearing,  v.  19,  20.  They  had 
heard  some  broken  pieces  of  his  doctrine,  and  are 
willing  to  have  a  more  perfect  knowledge  of  it. 

(1.)  They  look  upon  it  as  strange  and  surprising, 
and  very  different  from  the  philosophy  that  had  for 
many  ages  been  taught  and  professed  at  Athens, 

“  It  is  a  new  doctrine,  which  we  do  not  understand 
the  drift  and  design  of.  Thou  bringest  certain 
strange  things  to  our  ears,  which  we  never  heard 
of  before,  and  know  not  what  to  make  of  now.”  By 
this  it  should  seem,  that  among  all  the  learned  books 
they  had,  they  either  had  not,  or  heeded  not,  the 
books  of  Moses  and  the  prophets,  else  the  docti-ine  j 
of  Christ  would  not  have  been  so  perfectly  new  and 
strange  to  them.  There  was  but  one  book  in  the 
world  that  was  of  divine  inspiration,  and  that  was 
the  only  book  they  were  strangers  to  ;  which,  if 
they  would  have  given  a  due  regard  to  it,  would,  in 
its  very  first  page,  have  determined  that  great  con¬ 
troversy  among  them  about  the  origin  of  the  universe. 

(2. )  They  desire  to  know  more  of  it,  only  because 
it  was  new  and  strange  ;  “  May  we  know  what  this 
new  doctrine  is  ?  Or,  i-s  it  (like  the  mysteries  of  the 
gods)  to  be  kept  as  a  profound  secret  ?  If  it  may  be, 
we  would  gladly  know,  and  desire  thee  to  tell  us, 
what  these  things  mean,  that  we  may  be  able  to  pass 
a  judgment  upon  them.”  This  was  a  fair  proposal ; 
it  was  fit  they  should  know  what  this  doctrine  was, 
before  they  embraced  it ;  and  they  were  so  fair  as 
not  to  condemn  it  till  they  had  had  some  account 
of  it. 

(3.)  The  place  they  brought  him  to,  in  order  to 
this  public  declaration  of  his  doctrine  ;  it  was  to 
Areopagus,  the  same  word  that  is  translated,  (y. 
22. )  Mars-hill ;  it  was  the  town-house,  or  guild¬ 
hall  of  their  city,  where  the  magistrates  met  upon 
public  business,  and  the  courts  of  justice  were  kept ; 
and  it  was  as  the  theatre  in  the  university,  or  the 
schools,  where  learned  men  met  to  communicate 
their  notions.  The  court  of  justice  which  sat  here 
was  famous  for  its  equity,  which  drew  appeals  to  it 
from  all  parts ;  if  any  denied  a  God,  he  was  liable 
to  the  censure  of  this  court ;  Diagoras  was  by  them 
put  to  death,  as  a  contemner  of  the  gods ;  nor  might 
any  new  god  be  admitted  without  their  approbation  ; 
hither  they  brought  Paul  to  be  tried,  not  as  a  crimi¬ 
nal,  but  as  a  candidate. 

4.  The  general  character  of  the  people  of  that 
city  given  upon  this  occasion  ;  (y.  21.)  All  the  Athe¬ 
nians,  that  is,  natives  of  the  place,  and  strangers 
which  sojourned  there  for  their  improvement,  spent 
their  time  in  nothing  else  but  either  to  tell  or  to  hear 
some  new  thing ;  which  comes  in  as  the  reason 
whv  they  were  inquisitive  concerning  Paul’s  doc¬ 
trine,  not  because  it  was  good,  but  because  it  was 
new.  It  is  a  very  sorry  character  which  is  here 
given  of  these  people,  yet  many  transcribe  it.  (1.) 
They  were  all  for  conversation.  St.  Paul  exhorts 
his  pupil  to  give  attendance  Jo  reading  and  medita¬ 
tion,  (1  Tim.  4.  13,  1.5.)  but  these  people  despised 
those  old-fashioned  ways  of  getting  knowledge,  and 
preferred  that  of  telling  and  hearing.  It  is  true, 
that  good  company  is  of  great  use  to  a  man,  and  will 
polish  one  that  has  laid  a  good  foundation  in  study  ;  I 


but  that  knowledge  will  be  very  flashy  and  super¬ 
ficial,  which  is  got  by  conversation  only.  (2.)  They 
affected  novelty  ;  they  were  for  telling  and  hearing 
some  new  thing  ;  they  were  for  new  schemes  and 
new  notions  in  philosophy  ;  new  forms  and  plans  of 
government  in  politics  ;  and,  in  religion,  for  neat 
gods  that  came  newly  up,  (Deut.  32.  17.)  new  de¬ 
mons,  new-fashioned  images,  and  altars  ;  (2  Kings 
16.  10.)  they  were  given  to  change.  Demosthenes, 
an  orator  of  their  own,  had  charged  this  upon  them 
long  before  in  one  of  his  philippics,  that  their  com¬ 
mon  question  in  the  markets,  or  wherever  they  met, 
was  iiri  Kiyirxi  nZ'Ttpsv — if  there  was  any  tiews.  (3.) 
They  meddled  in  otner  people’s  business,  and  were 
inquisitive  concerning  that,  and  never  minded  their 
j  own.  Tatlers  are  always  busy  bodies,  1  Tim.  5.  13. 
(4.)  They  spent  their  time  in  nothing  else,  and  a  very 
uncomfortable  account  they  must  needs  have  to 
make  of  their  time,  who  thus  spend  it.  Time  is 
precious,  and  we  are  concerned  to  be  good  husbands 
of  it,  because  eternity  depends  upon  it,  and  it  is  has¬ 
tening  apace  into  eternity,  but  abundance  of  it  is 
wasted  in  unprofitable  converse.  To  tell  and  hear 
the  new  occurrences  of  providence  concerning  the 
public,  in  our  own  or  other  nations,  and  concerning 
our  neighbours  and  friends,  is  of  good  use  now  and 
then  ;  but  to  set  up  for  news-mongers,  and  to  spend 
our  time  in  nothing  else,  is  to  lose  that  which  is  very 
precious  for  the  gain  of  that  which  is  worth  little. 

22.  Then  Paul  stood  in  the  midst  of 
Mars-hill,  and  said,  Ye  men  of  Athens,  I 
perceive  that  in  all  things  ye  are  too  su]  ier- 
stitious.  23.  For  as  I  passed  by,  and  be¬ 
held  your  devotions,  I  found  an  altar  with 
this  inscription,  TO  THE  UNKNOWN 
GOD.  Whom  therefore  ye  ignorantly  wor¬ 
ship,  him  declare  I  unto  you.  24.  God 
that  made  the  world  and  all  things  therein, 
seeing  that  he  is  Lord  of  heaven  and  earth, 
dwelleth  not  in  temples  made  with  hands ; 
25.  Neither  is  worshipped  with  men’s 
hands,  as  though  he  needed  any  thing,  see¬ 
ing  he  giveth  to  all  life,  and  breath,  and  all 
things  ;  26.  And  hath  made  of  one  blood 

all  nations  of  men  for  to  dwell  on  all  the 
face  of  the  earth,  and  hath  determined  the 
times  before  appointed,  and  the  bounds  of 
their  habitation  ;  27.  That  they  should 

seek  the  Lord,  if  haply  they  might  feel  after 
him,  and  find  him,  though  he  be  not  far 
from  every  one  of  us  :  28.  For  in  him  we 

live,  and  move,  and  have  our  being ;  as 
certain  also  of  your  own  poets  have  said, 
For  we  are  also  his  offspring.  29.  Foras¬ 
much  then  as  we  are  the  offspring  of  God, 
we  ought  not  to  think  that  the  Godhead  is 
like  unto  gold,  or  silver,  or  stone,  graven  bv 
art  and  man’s  device.  30.  And  the  times 
of  this  ignorance  God  winked  at ;  but  now 
commandeth  all  men  every  w  here  to  re¬ 
pent :  31.  Because  he  hath  appointed  a 

day,  in  the  which  he  will  judge  the  world 
in  righteousness  by  that  man  whom  he  hath 
ordained ;  whereof  he  hath  given  assurance 
unto  all  men,  in  that  he  hath  raised  him 
from  the  dead. 


179 


THE  ACTS,  XVII. 


We  have  here  St.  Paul’s  sermon  at  Athens  ;  cli¬ 
vers  sermons  we  have  had,  which  the  apostles 
preached  to  the  Jews,  or  such  Gentiles  as  had  an 
acquaintance  with  and  veneration  for  the  Old  Tes¬ 
tament,  and  were  worshippers  of  the  true  and  living 
God  ;  and  all  they  had  to  do  with  them,  was  to  open 
and  allege  that  Jesus  is  the  Christ ;  but  here  we  have 
a  sermon  to  heathens,  that  worshipped  false  gods, 
and  were  without  the  true  God  in  the  world,  and  to 
them  the  scope  of  their  discourse  was  quite  different 
from  what  it  was  to  the  other.  In  the  former  case 
their  business  was  to  lead  their  hearers  by  prophe¬ 
cies  and  miracles  to  the  knowledge  of  the  Redeemer, 
and  faith  in  him ;  in  the  latter  it  was  to  lead  them 
by  the  common  works  of  providence  to  the  know¬ 
ledge  of  the  Creator,  and  worship  of  him.  One 
discourse  of  this  kind  we  had  before  to  the  rude 
idolaters  of  Lystra  that  deified  the  apostles ;  (c/z.  14. 
15. )  this  recorded  here,  is  to  the  more  polite  and 
refined  idolaters  at  Athens,  and  an  admirable  dis¬ 
course  it  is,  and  every  way  suited  to  his  auditory, 
and  the  design  he  had  upon  them. 

I.  He  lays  down  this  as  the  scope  of  his  discourse, 
that  he  aimed  to  bring  them  to  the  knowledge  of  the 
one  only  living  and  true  God,  as  the  sole  and  pro- 

f>er  Object  of  their  adoration  ;  he  is  here  obliged  to 
ay  the  foundation,  and  to  instruct  them  in  the  first 
principle  of  all  religion,  that  there  is  a  God,  and  that 
God  is  but  one.  When  he  preached  against  the  gods 
they  worshipped,  he  had  no  design  to  draw  them  to 
atheism,  but  to  the  service  of  the  tiue  Deity.  So¬ 
crates,  who  had  exposed  the  pagan  idolatry,  was  in¬ 
dicted  in  this  very  court,  and  condemned,  not  only 
because  he  did  not  esteem  those  to  be  gods,  whom 
the  city  esteemed  to  be  so,  but  because  he  introduced 
new  demons  ;  and  this  was  the  charge  against  Paul. 
Now  he  tacitly  owns  the  former  part  of  the  charge, 
but  guards  against  the  latter,  by  declaring  that  he 
does  not  introduce  any  new  gods,  but  reduce  them 
to  the  knowledge  of  one  God,  the  Ancient  of  days. 
Now, 

1.  He  shews  them  that  they  needed  to  be  instruct¬ 
ed  herein  ;  for  they  had  lost  the  knowledge  of  the 
true  God  that  made  them,  in  the  worship  of  false 
gods  that  they  made  ;  Deos  qiti  rogat  ille  facit — He 
who  worships  the  gods,  makes  them.  I  perceive  that 
in  all  things  ye  are  too  superstitious.  The  crime 
he  charges  upon  them,  is,  giving  that  glory  to  others 
which  is  due  to  God  only  ;  that  they  feared  and 
worshipped  demons,  spirits  that  they  supposed  in¬ 
habited  the  images  to  which  they  directed  their 
worship.  “  It  is  time  for  you  to  be  told  that  there 
is  hut  one  God,  who  are  multiplying  deities  above 
any  of  your  neighbours,  and  mingle  your  idolatries 
with  all  your  affairs.  You  are  in  all  things  too  su¬ 
perstitious — Sito-iSuigovts-ipu  ;  you  easily  admit  every 
’  thing  that  comes  under  shew  of  religion,  but  it  is 
that  which  corrupts  it  more  and  more  ;  I  bring  you 
that  which  will  reform  it.  ”  Their  neighbours  praised 
them  for  this  as  a  pious  people,  but  Paul  condemns 
them  for  it  Yet  it  is  observable  how  he  mollifies 
the  charge,  does  not  aggravate  it,  to  provoke  them  ; 
he  uses  a  word  which  among  them  was  taken  in  a 
good  sense  ;  You  are  every  way  more  than  ordinary 
religious,  so  some  read  it  ;  you  are  very  devout  in 
your  way  :  or,  if  it  be  taken  in  an  ill  sense,  it  is 
mitigated;  “You  are,  as  it  were,  (*c)  more  super¬ 
stitious  than  you  need  be  and  he  says  no  more 
than  what  he  himself  perceived  ;  §-«*/>  ' — I  see  it,  I 
observe  it.  They  charged  Paul  with  setting  forth 
new  demons;  “Nay,”  (says  he,)  “you  have  an 
abundance  of  demons  already,  I  will  not  add  to  the 
number  of  them.” 

2.  He  shews  them  that  they  themselves  had  given 
a  fair  occasion  for  the  declaring  of  this  one  true  God 
to  them,  by  setting  up  an  altar,  To  the  unknown 
God ;  which  intimated  an  acknowledgment  that 


there  was  a  God,  which  was  yet  to  them  an  un¬ 
known  God  ;  and  it  is  sad  to  think,  that  at  Athens, 
a  place  which  was  supposed  to  have  the  monopoly 
of  wisdom,  the  true  God  was  an  unknown  God,  the 
only  God  that  was  unknown.  “  Now  you  ought  to 
bid  Paul  welcome,  for  this  is  the  God  whom  he  comes 
to  ?nake  known  to  you,  the  God  whom  you  impli¬ 
citly  complain  that  you  are  ignorant  of.”  There, 
where  we  are  sensible  we  are  defective  and  come 
short,  just  there,  the  gospel  takes  us  up,  and  carries 
us  on.  Various  conjectures  the  learned  have  con¬ 
cerning  this  altar  dedicated  to  the  unknown  God. 

(1.)  Some  think  the  meaning  is,  To  the  God  whose 
honour  it  is  to  be  unknown,  and  that  they  intended 
the  God  of  the  Jews,  whose  name  is  ineffable,  and 
whose  nature  is  unsearchable.  It  is  probable  that 
they  had  heard  from  the  Jews,  and  from  the  writings 
of  the  Old  Testament.,  of  the  God  of  Israel,  who 
had  proved  himself  to  be  above  all  gods,  but  was  a 
God  hiding  himself ,  Isa.  45.  15.  The  heathen  called 
the  Jews’  God,  Deus  incertus,  incertum  Mosis  Nu- 
mrn — an  uncertain  God,  the  uncertain  Deity  of 
Moses,  and  the  God  without  name.  Now  this  God, 
says  Paul,  this  God,  who  cannot  by  searching-'be 
found  out  to  perfection,  I  now  declare  unto  you. 

(2.)  Others  think  the  meaning  is,  To  the  God 
whom  it  is  our  unhappiness  not  to  know  ;  which  in¬ 
timates  that  they  would  think  it  their  happiness  to 
know  him.  Some  tell  us,  that  upon  occasion  of  a 
plague  that  raged  at  Athens,  when  they  had  sacri¬ 
ficed  to  all  their  gods  one  after  another  for  the  stay¬ 
ing  of  the  plague,  they  were  advised  to  let  some 
sheep  go  where  they  pleased,  and  where  they  lay 
down,  to  build  an  altar,  rZ  arpoviiitovr/  Oil — to  the 
proper  God,  or  the  God  to  whom  that  affair  of  stay¬ 
ing  the  pestilence  did  belong ;  and,  because  they 
knew  not  how  to  call  him,  they  inscribed  it,  To  the 
unknown  God.  Others,  from  some  of  the  best  his¬ 
torians  of  Athens,  tell  us,  they  had  many  altars  in¬ 
scribed,  To  the  gods  of  Asia,  Europe,  and  Africa  ; 
To  the  unknown  God:  and  some  of  the  neighbour¬ 
ing  countries  used  to  swear  by  the  God  that  was  un¬ 
known  at  Athens  ;  so' Lucian. 

Now  observe  how  modestly  Paul  mentions  this  ; 
that  he  might  not  be  thought  a  spy,  or  one  that  had 
intruded  himself,  more  than  became  a  stranger, 
into  the  knowledge  of  their  mysteries ;  he  tells  them 
that  he  observed  it  as  he  passed  by,  and  saw  their 
devotions,  or  their  sacred  things ;  it  was  public,  and 
he  could  not  forbear  seeing  it,  and  it  was  proper 
|  enough  to  make  his  remarks  upon  the  religion  of 
the  place  ;  and  observe  how  prudently  and  ingeni- 
!  ouslv  he  takes  rise  from  this  to  bring  in  his  discourse 
of  the  true  God ;  [1.)  He  tells  them,  that  the  God 
he  preached  to  them,  was  one  that  they  did  already 
worship,  and  therefore  he  was  not  a  setter-forth  of 
new  or  strange  gods  ;  “As  you  have  a  dependence 
|  upon  him,  so  he  has  had  some  kind  of  homage  from 
you.”  [2.]  He  was  one  whom  they  ignorantly  wor- 
j  shipped,  which  was  a  reproach  to  them  who  were 
famous  all  the  world  over  for  their  knowledge. 
“Now,”  (says  he,)  “I  come  to  take  away  that  re¬ 
proach,  that  you  may  worship  him  understanding!}  , 
whom  now  vou  worship  ignorantly  ;  and  it  cannot 
but  be  acceptable  to  have  your  blind  devotion  turned 
into  a  reasonable  service,  that  you  may  not  worship 
ye  know  not  what .” 

II.  He  confirms  his  doctrine  of  one  living  and  true 
God,  by  his  works  of  creation  and  providence ;  “The 
God  whom  I  declare  unto  you  to  be  the  sole  Object 
of  your  devotion,  and  call  you  to  the  worship  of,  is 
the  God  that  made  the  world,  and  governs  it ;  and 
by  the  visible  proofs  of  these,  you  may  be  led  to  this 
invisible  Being,  and  be  convinced  of  his  eternal 
power  and  Godhead.”  The  Gentiles  in  general, 
and  the  Athenians  particularly,  in  their  devotions 
were  governed,  not  by  their  philosophers,  man}-  of 


180 


T  T  T  T  ' 

J  1  i  1\ 


:  ACTS,  XVIL 


whom  spake  clearly  and  excellently  well  of  one  su¬ 
preme  JVumen,  and  of.  his  infinite  perfections,  and 
universal  agency  and  dominion  ;  (witness  the  wri¬ 
tings  of  Plato,  and  long  after  of  Cicero  ;)but  by  their 
poets  and  their  idle  fictions.  Homer’s  works  were 
the  Bible  of  the  pagan  theology,  or  demonology  ra¬ 
ther,  not  Plato’s  ;  and  the  philosophers  tamely’ sub¬ 
mitted  to  this,  rested  in  their  speculations,  disputed 
them  among  themselves,  and  taught  them  their 
scholars,  but  never  made  the  use  they  ought  to  have 
made  of  them  in  opposition  to  idolatry7  ;  so  little  cer¬ 
tainty  were  they  at  concerning  them,  and  so  little 
impression  did  they  make  upon  them  !  Nay,  they 
ran  themselves  into  the  superstition  of  their  coun¬ 
try7,  and  thought  they  ought  to  do  so.  Eamus  ad 
communem  errorem — Let  us  embrace  the  common 
error. 

Now  Paul  here  sets  himself,  in  the  first  place,  to 
reform  the  philosophy  of  the  Athenians,  (he  corrects 
the  mistakes  of  that,)  and  to  give  them  right  notions 
of  the  one  only  living  and  true  God,  and  then  to 
carry  the  matter  further  than  they  ever  attempted, 
for  the  reforming  of  their  worship’,  and  the  bringing 
them  off  from  their  polytheism  and  idolatry.  Ob¬ 
serve  what  glorious  things  Paul  here  says’  of  that 
God  whom  he  served,  and  would  have  them  to 
serve  : 

1.  He  is  the  God  that  made  the  world,  and  all 
things  therein  ;  the  Father  almighty,  the  Creator  of 
heaven  and  earth.  This  was  admitted  by  many  of 
the  philosophers  ;  but  those  of  Aristotle’s  school’ de¬ 
nied  it,  and  maintained,  “  that  the  world  was  from 
eternity,  and  every  thing  always  was  what  now  it 
is.”  Those  of  the  school  of  Epicurus  fancied,  “that 
the  world  was  made  by  a  fortuitous  concourse  of 
atoms,  which,  having  been  in  a  perpetual  motion, 
at  length  accidentally  jumped  into  this  frame.” 
Against  both  these,  Paul  here  maintains,  that  God, 
by  the  operations  of  an  infinite  power,  accordmg  to 
the  contrivance  of  an  infinite  wisdom,  in  the  begin- 
7iing  of  time  maae  the  world  and  all  things  therein  ; 
the  rise  of  which  was  owing,  not  as  they'fancied,  to 
an  eternal  matter,  but  to  an  eternal  mind. 

2.  He  is  therefore  Lord  of  heaven  and  earth,  that 
is,  he  is  the  rightful  Owner,  Proprietor,  and  Pos¬ 
sessor,  of  all  the  beings,  powers,  and  riches  of  the 
upper  and  lower  world,  material  and  immaterial, 
visible  and  invisible.  This  follows  from  his  making 
of  heaven  and  earth.  If  he  created  all,  without 
doubt  he  has  the  disposing  of  all ;  and  where  he 
gives  being,  has  an  indisputable  right  to  give  law. 

3.  He  is,  in  a  particular  manner,  the  Creator  of 
men,  of  all  men,  ( v .  26.)  He  made  of  one  blood  dll 
nations  of  men  ;  he  made  the  first  man,  he  makes 
every  man,  is  the  Former  of  every  man’s  body,  and 
the  Father  of  every  man’s  spirit ;  he  has  made  the 
nations  of  men,  not  only  all  men  in  the  nations,  but 
as  nations  in  their  political  capacity  ;  he  is  their 
Founder,  and  disposed  them  into  communities  for 
their  mutual  preservation  and  benefit  ;  he  made 
them  all  of  one  blood,  of  one  and  the  same  nature, 
he  fashions  their  hearts  alike ;  descended  from  one 
and  the  same  common  ancestor,  in  Adam  they  are 
all  akin,  so  they  are  in  Noah,  that  hereby  they  might 
be  engaged  in  mutual  affection  and  assistance,  as 
fellow-creatures  and  brethren.  Have  we  not  all 
one  Father?  Hath  not  one  God  created  us?  Mai. 
2.  10.  He  hath  made  them  for  to  dwell  on  all  the 
face  of  the  earth,  which,  as  a  bountiful  Benefactor, 
he  has  given,  with  all  its  fulness,  to  the  children  of 
men.  He  made  them  not  to  live  in  one  place,  but 
to  be  dispersed  over  all  the  earth  ;  one  nation  there¬ 
fore  ought  not  to  look  with  contempt  upon  another, 
as  the  Greeks  did  upon  all  other  nations  ;  for  those 
on  all  the  face  of  the  earth  are  of  the  same  blood. 
The  Athenians  boasted  that  they  sprung  out  of  their 
own  earth,  were  aborigines,  and  nothing  akin  bv  | 


blood  to  any  other  nation  ;  which  proud  conceit  of 
themse  ves  the  apostles  here  takes  down. 

4.  That  he  is  the  great  Benefactor  of  the  whole 
creation  ;  (v.  25.)  He  grveth  to  all  life,  and  breath, 
and  all  things ;  he  not  only  breathed  into  the  frst 
man  the  breath  of  life,  but  still  breathes  it  into  every 
man  ;  he  gave  us  these  souls,  he  formed  the  spirit 
of  man  within  him  ;  he  not  only  gave  us  our  life  and 
breath,  when  he  brought  us  into  being,  but  he  is 
continually  giving  it  us ;  his  providence  is  a  conti¬ 
nued  creation  ;  he  holds  our  souls  in  life  ;  every  mo¬ 
ment  our  breath  goes  forth,  but  he  graciously  gives 
it  us  again  the  next  moment ;  it  is  not  only  his  air 
that  we  breathe  in,  but  it  is  in  his  hand  that  our 
breath  is,  Dan.  5.  23.  He  gives  to  all  the  children 
of  men  their  life  and  breath  ;  for  as  the.  meanest  of 

i  the  children  of  men  live  upon  him,  and  receive  from 
him,  so  the  greatest,  the  wisest  philosophers  and 
mightiest  potentates,  cannot  live  without  him  ;  he 
gives  to  all,  not  only  to  all  the  children  of  men,  but 
to  the  inferior  creatures,  to  all  animals,  every  thing 
wherein  is  the  breath  of  life,  (Gen.  6.  37.)  they  have 
their  life  and  breath  from  him  ;  and  where  he  gives 
life  and  breath,  he  gives  all  things,  all  other  things 
needful  for  the  support  of  life.  The  earth  is  full  of 
his  goodness,  Ps.  104.  24,  27. 

5.  That  he  is  the  sovereign  Disposer  of  all  the  r 
affairs  of  the  children  of  men,  according  to  the  coun¬ 
sel  of  his  will  ;  ( v .  26.)  He  hath  determined  the 
times  before  appointed,  and  the  bounds  of  their  habi¬ 
tation.  See  here,  (1.)  The  sovereignty  of  God’s 
disposal  concerning  us ;  he  hath  determined  every 
event,  l fio-ttc,  the  matter  is  fixed  ;  the  disposals  of 
Providence  are  incontestable,  and  must  not  be  dis¬ 
puted  ;  unchangeable,  and  cannot  be  altered.  (2.) 
The  wisdom  of  his  disposals;  he 'hath  determined 
what  was  before  appointed ;  the  determinations  of 
the  Eternal  Mind  are  not  sudden  resolves,  but  the 
counterparts  of  an  eternal  counsel,  the  copies  of  di¬ 
vine  decrees.  He  performeth  the  thing  that  is  ap¬ 
pointed  for  me,  Job  23.  14.  Whatever  comes  forth 
from  God,  was  before  all  worlds  hid  in  God.  (3.) 
The  things  about  which  his  providence  is  conver¬ 
sant  ;  these  are  time  and  place  :  the  times  and  places 
of  our  living  in  this  world,  are  determined  and  ap¬ 
pointed  by  the  God  that  made  us.  [1.]  He  has  de¬ 
termined  the  times  that  are  concerning  us;  times  to 
us  seem  changeable,  but  God  has  fixed  them.  Our 
times  are  in  his  hand,  to  lengthen  or  shorten,  imbitter 
or  sweeten,  as  he  pleases.  He  has  appointed  and 
determined  the  time  of  our  coming  into  the  world, 
and  the  time  of  our  continuance  in  the  world  ;  our 
time  to  he  born,  and  our  time  to  die,  (Eccl.  3.  1,2.) 
and  all  that  little  that  lies  between  them  ;  the  time 
of  all  our  concernments  in  this  world,  whether  thev 
be  prosperous  times  or  calamitous  times,  it  is  he  that 
has  determined  them  ;  and  on  him  we  must  depend, 
with  reference  to  the  times  that  are  yet  before  us. 

2.]  He  has  also  determined  and  appointed  the 

ounds  of  our  habitation  ;  he  that  appointed  the 
earth  to  be  a  habitation  for  the  children  of  men,  has 
appointed  to  the  children  of  men  a  distinction  of  ha¬ 
bitations  upon  the  earth,  has  instituted  such  a  thing 
as  property,  to  which  he  has  set  bounds  to  keep  us 
from  trespassing  one  upon  another.  The  particular 
habitations  in  which  our  lot  is  cast,  the  place  of  our 
nativity  and  of  our  settlement,  are  of  God’s  deter¬ 
mining  and  appointing ;  which  is  a  reason  why  we 
should  accommodate  ourselves  to  the  habitation’s  we 
are  in,  and  make  the  best  of  that  which  is. 

6.  That  he  is  not  far  from  e^'enj  one  of  us,  v.  27. 
He  is  every  where  present,  not  onlv  is  at  our  right 
hand,  but  has  possessed  our  reins ,  (Ps.  139.  13.)  has 
his  eye  upon  us  at  all  times,  and  knows  us  better 
than  we  know  ourselves.  Idolaters  made  images  of 
God,  that  they  might  have  him  with  them  in  those 
images,  which  the  apostle  here  shews  the  absurdity 


181 


THE  ACTS,  XVII. 


of ;  for  he  is  an  infinite  Spirit,  that  is  not  far  from 
any  of  us,  and  never  the  nearer,  but  in  one  sense  the 
further  off  from  us,  for  our  pretending  to  realize  or 
presentiate  him  to  ourselves  by  any  image.  He  is 
nigh  unto  us,  both  to  receive  the  homage  we  render 
him,  and  to  give  the  mercies  we  ask  of  him,  wher¬ 
ever  we  are  ;  though  near  no  altar,  image,  or  tem¬ 
ple.  The  Lord  of  all,  as  he  is  rich,  (Rom.  10.  12.) 
so  he  is  nigh  (Deut.  4.  7. )  to  all  that  call  upon  him. 
He  that  wills  us  to  pray  every  inhere,  assures  us, 
that  he  is  no  where  far  from  us  ;  whatever  country, 
nation,  or  profession,  we  are  of,  whatever  our  rank 
and  condition  in  the  world  are,  be  we  in  a  palace  or 
in  a  cottage,  in  a  crowd  or  in  a  corner,  in  a  city  or 
in  a  desert,  in  the  depths  of  the  sea  or  afar  off  upon 
the  sea,  this  is  certain,  God  is  not  far  from  every 
one  of  us. 

7 .  That  in  him  we  live,  and  move,  and  have  our 
being,  v.  28.  We  have  a  necessary  and  constant 
dependence  upon  his  providence,  as  the  streams 
have  upon  the  spring,  and  the  beams  upon  the  sun. 
(1.)  In  him  we  live  ;  that  is,  the  continuance  of  our 
lives  is  owing  to  him  and  the  constant  influence  of 
his  providence  ;  he  is  our  Life,  and  the  length  of  our 
days.  It  is  not  only  owing  to  his  patience  and  pity 
that  our  forfeited  lives  are  not  cut  off,  but  it  is  owing 
to  his  power,  and  goodness,  and  fatherly  care,  that 
our  frail  lives  are  prolonged  ;  there  needs  not  a  posi¬ 
tive  act  of  his  wrath  to  destroy  us ;  if  he  suspend  the 
positive  acts  of  his  goodness,  we  die  of  ourselves. 
(2. )  In  him  we  move  ;  it  is  by  the  uninterrupted  con¬ 
course  of  his  providence  that  our  souls  move  them¬ 
selves  in  their  outgoings  and  operations,  that  our 
thoughts  run  to  and  fro  about  a  thousand  subjects, 
and  our  affections  run  out  toward  their  proper  ob¬ 
jects.  It  is  likewise  by  him  that  our  souls  move  our 
bodies  ;  we  cannot  stir  a  hand,  or  a  foot,  or  a  tongue, 
but  by  him,  who,  as  he  is  the  Jirst  Cause,  so  he  is 
the  first  Mover.  (3.)  In  him  we  have  our  being  ; 
not  only  from  him  we  had  it  at  first,  but  in  him  we 
have  it  still ;  to  his  continued  care  and  goodness  we 
owe  it,  not  only  that  we  have  a  being,  and  are  not 
sunk  into  non-entity,  but  that  we  have  our  being, 
have  this  being,  were  and  still  are  of  such  a  noble 
rank  of  beings,  capable  of  knowing  and  enjoying 
God ;  and  are  not  thrust  into  the  meanness  of  brutes, 
or  the  misery  of  devils. 

8.  That  upon  the  whole  matter,  we  are  God's  off¬ 
spring ;  he  is  our  Father  that  begat  us,  (Deut.  32. 
6,  18.)  and  he  hath  nourished  ana  brought  us  up  as 
children,  Isa.  1.  2.  The  confession  of  an  adversary 
in  such  a  case,  is  always  looked  upon  to  be  of  use  as 
argumentum  ad  hominem — an  argument  to  the 
man,  and  therefore  the  apostle  here  quotes  a  saying 
of  one  of  the  Greek  poets,  Aratus,  a  native  of  Cili¬ 
cia,  Paul’s  countryman,  who,  in  his  Phenomena,  in 
the  beginning  of  his  book,  speaking  of  the  heathen 
Jupiter,  that  is,  in  the  poetical  dialect,  the  supreme 
God,  says  this  of  him,  rs  ya^  ksli  ytvo(  iv/jin — for  we 
are  also  his  offspring.  And  he  might  have  quoted 
other  poets  to  the  purpose  of  what  he  was  speaking, 
that  in  God  we  live  and  move  ; 

Spiritus  intus  alit,  totamque  infusa  per  artus 

Mens  acitat  molem. 

This  active  mind,  infus’d  through  all  the  space, 

Unites  and  mingles  with  the  mighty  mass. 

So  Virgil,  iEneid  vi. 

Est  Deus  in  nobis,  agitante  calescimus  illo. 

’Tis  the  Divinity  that  warms  our  hearts. 

So  Ovid,  Fastorum  vi. 

•Tupiter  est  quodcunque  vides, 

Quocunque  moveris. 

Where’er  you  look,  where’er  you  rove, 

The  spacious  scene  is  full  of  .love. 

So  Lucan,  lib.  ii. 

Hut  he  chooses  this  of  Aratu«,  as  having  much  in  a 
little.  By  this  it  appears  not  only  that  Paul  was 


himself  a  scholar,  but  that  human  learning  is  both 
ornamental  and  serviceable  to  a  gospel  minister, 
especially  for  the  convincing  of  those  that  are  with¬ 
out  ;  for  it  enables  them  to  beat  them  at  their  own 
weapons,  and  to  cut  off  Goliath’s  head  with  his  own 
sword.  How  can  the  adversaries  of  truth  be  beaten 
out  of  their  strong-holds  by  those  that  do  not  know 
them  ?  It  may  likewise  shame  God’s  professing 
people,  who  forget  their  relation  to  God,  and  walk 
contrary  to  it,  that  a  heathen  poet  could  say  of  God, 
We  are  his  offspring ,  formed  by  him,  formed  for 
him,  more  the  care  of  his  providence  than  ever  any 
children  were  the  care  of  their  parents  ;  and  there¬ 
fore  are  obliged  to  obey  his  commands,  and  acquiesce 
in  his  disposals,  and  to  be  unto  him  fora  name  and  a 
praise  ;  since  in  him  and  upon  him  we  live,  we  ought 
to  live  to  him  ;  since  in  him  we  move,  we  ought  to 
move  toward  him  ;  and  since  in  him  we  have  our 
being,  and  from  him  we'receive  all  the  supports  and 
comforts  of  our  being,  we  ought  to  consecrate  our 
being  to  him,  and  to  apply  ourselves  to  him  for  a 
new  being,  a  better  being/an  eternal  well-being. 

III.  From  all  these  great  truths  concerning  God, 
he  infers  the  absurdity  of  their  idolatry,  as  the  pro¬ 
phets  of  old  had  done.  If  this  be  so, 

1.  Then  God  cannot  be  represented  by  an  image. 
If  we  are  the  offspring  of  God,  as  we  are  spirits  ir 
flesh,  then  certainly  he  who  is  the  Father  of  our  spi¬ 
rits,  (and  they  are  the  principal  part  of  us,  and  that 
part  of  us  by  which  we  are  denominated  God’s  off¬ 
spring,')  is  himself  a  Spirit,  and  we  ought  not  to 
think  that  the  Godhead  is  like  unto  gold,  or  silver, 
or  stone,  graven  by  art  and  man’s  device,  v.  29. 
We  wrong  God,  and  put  an  affront  upon  him,  if  we 
think  so.  God  honoured  man  in  making  his  soul 
after  his  likeness ;  but  man  dishonours  God,  if  he 
makes  him  after  the  likeness  of  his  body.  The  God¬ 
head  is  spiritual,  infinite,  immaterial,  and  incom¬ 
prehensible,  and  therefore  it  is  a  very  false  and  un¬ 
just  conception  which  an  image  gives  us  of  God,  be 
the  matter  ever  so  rich,  gold  or  silver  ;  be  the  shape 
ever  so  curious,  and  be  it  ever  so  well  graven  by  art 
and  tnan’s  device,  its  countenance,  posture,  or  dress, 
ever  so  significant,  it  is  a  teacher  of  lies. 

2.  Then  he  dwells  not  in  temples  made  with  hands, 
v.  24.  He  is  not  invited  to  any  temple  men  can 
build  for  him,  nor  confined  to  any.  A  temple  brings 
him  never  the  nearer  to  us,  nor  keeps  him  ever  the 
longer  among  us.  A  temple  is  convenient  for  us  to 
come  together  in  to  worship  God ;  but  God  needs 
not  any  place  cf  rest  or  residence,  or  the  magnifi¬ 
cence  and  splendour  of  any  structure,  to  add  to  the 
glory  of  his  appearance.  A  pious,  upright  heart,  a 
temple  not  made  with  hands,  but  by  the  Spirit  of 
God,  is  that  which  he  dwells  in,  and  delights  to 
dwell  in.  See  1  Kings  8.  27.  Isa.  66.  1,  2. 

3.  Then  he  is  not  worshipped,  S-tfutTrtutrxi,  he  is 
not  served,  or  ministered  unto,  with  men’s  hands,  as 
though  he  needed  any  thing,  v.  25.  He  that  made 
all,  and  maintains  all,  cannot  be  benefited  by  any 
of  our  services,  nor  needs  them.  If  we  receive  and 
derive  all  from  him,  he  is  all-sufficient,  and  there¬ 
fore  cannot  but  be  self-sufficient,  and  independent. 
What  need  can  God  have  of  our  serv  ices,  or  what 
benefit  can  he  have  by  them,  when  he  has  all  per¬ 
fection  in  himself,  and  we  have  nothing  that  is  good 
but  what  we  have  from  him  ?  The  philosophers,  in¬ 
deed,  were  sensible  of  this  truth,  that  God  has  no 
need  of  us  or  our  services  ;  but  the  vulgar  heathen 
built  temples,  and  offered  sacrifices  to  their  gods, 
with  an  opinion  that  they  needed  houses  and  food. 
See  Job  35.  5—8.  Ps.  50.  8,  &c. 

4.  Then  it  concerns  us  all  to  inquire  after  God ; 
(v.  27.)  That  they  should  seek  the  Lord,  that  is,  fear 
and  worship  him  in  a  right  manner.  Therefore 
God  has  kept  the  children  of  men  in  a  constant  de¬ 
pendence  upon  him  for  life,  and  all  the  comforts  ot 


THE  ACTS,  XVII. 


I  ft<2 

life,  that  he  might  keep  them  under  constant  obli¬ 
gations  to  him.  We  have  plain  indications  of  God’s 
presence  among  us,  his  presidency  over  us,  the  care 
of  his  providence  concerning  us,  and  his  bounty  to 
us,  that  we  might  be  put  upon  inquiring,  Where  is 
God  our  Maker,  who  giveth  songs  in  the  night ; 
who  t'>acheth  us  more  than  the  beasts  of  the  earth, 
and  maketh  us  wiser  than  the  fowls  of  heaven  ?  Job 
35.  10,  11.  Nothing,  one  would  think,  should  be 
more  powerful  with  us  to  convince  us  that  there  is  a 
God,  and  to  engage  us  to  seek  his  honour  and  glory 
in  our  services,  and  to  seek  our  happiness  in  his  fa¬ 
vour  and  love,  than  the  consideration  of  our  own 
nature,  especiallv  the  noble  powers  and  faculties  of 
our  own  souls.  If  we  reflect  upon  those,  and  con¬ 
template  these,  we  may  perceive  both  our  relation 
and  obligation  to  a  God  above  us.  Yet  so  dark  is 
this  discovery,  in  comparison  with  that  by  divine 
revelation,  and  so  unapt  are  we  to  receive  it,  that 
thev  who  have  no  other,  could  but  haply  feel  after 
God,  and  find  him.  (1.)  It  was  very  uncertain 
whether  they  could  by  this  searching^rcc?  out  God  ; 
it  is  but  a  peradventure,  if  haply  they  might.  (2.) 
If  they  did  find  out  something  of  God,  yet  it  was  but 
some  confused  notions  of  him  ;  they  did  but  feel  after 
him,  as  men  in  the  dark,  or  blind  men,  who  lay  hold 
on  a  thing  that  comes  in  their  way,  but  know  not 
whether  it  be  that  which  they  are  in  quest  of  or  no. 
It  is  a  very  confused  notion  which  this  poet  of  their’s 
h  as  of  the  relation  between  God  and  man,  and  very 
general,  that  we  are  his  offspring :  as  was  also  that 
of  their  philosophers.  Pythagoras  said,  Giiiv  yh<§r 
i-t  Boor  Plot — Men  have  a  sort  of  a  divine  nature. 
And  Heraclitus  ( apud  Lucian )  being  asked,  What 
men  are  ?  answered,  ©«i  d-vu  rlt — Mortal  gods ;  and, 
What  are  the  gods?  answer  d,  abiv^roi  avdpu7rc,i — 
Immortal  men.  And  Pindar  saith,  Nemean,  Ode 
A  'Ey  uvS’pZv  iv  S-saiv  y(*oc — Gocl  and  man  are  near 
a-kin.  It  is  true,  that  by  the  knowledge  of  ourselves, 
we  may  be  led  to  the  knowledge  of  God,  but  it  is  a 
very  confused  knowledge.  This  is  but  feeling  after 
him.  We  have  therefore  reason  to  be  thankful,  that 
ov  the  gospel  of  Christ  we  have  notices  given  us  of 
God  much  clearer  than  we  could  have  by  the  light 
of  nature ;  we  do  not  now  feel  after  him,  but  with 
open  face  behold,  as  in  a  glass,  the  glory  of  God. 

IV.  He  proceeds  to  call  them  all  to  repent  of  their 
idolatries,  and  to  turn  from  them,  7'.  30,  31.  This 
is  the  practical  part  of  Paul’s  sermon  before  the  uni¬ 
versity  ;  having  declared  God  to  them,  (in  23.)  from 
thence  he  properly  presses  upon  them  repentance 
toward  God  ;  and  would  have  taught  them  also  faith 
towards  our  Lord  Jesus  Christ,  if  they  would  have 
had  the  patience  to  hear  him.  Having  shewed  them 
the  absurdity  of  their  worshipping  other  gods,  he 
persuades  them  to  go  on  no  longer  in  that  foolish 
wav  of  worship,  but  to  return  from  it  to  the  living 
and  true  God.  Observe, 

1.  The  conduct  of  God  toward  the  Gentile  world 
before  the  gospel  came  among  them  ;  The  times  of 
this  ignorance  God  winked  at.  (1.)  They  were 
times  of  great  ignorance  ;  human  learning  flourished 
more  than  ever  in  the  Gentile  world  just  before 
Christ’s  time  ;  but  in  the  things  of  God  they  were 
grossly  ignorant.  Those  are  ignorant  indeed,  who 
either  know  not  God,  or  worship  him  ignorantly ; 
idolatry  was  owing  to  ignorance.  (2. )  These  times 
of  ignorance  God  winked  at.  Understand  it,  [1.] 
As  an  act  of  divine  justice.  God  despised  or  ne¬ 
glected  these  times  of  ignorance,  and  did  not  send 
them  his  gospel,  as  now  he  does.  It  was  very  pro¬ 
voking  to  him  to  see  his  glory  thus  given  to  another; 
and  he  detested  and  hated  these  times.  So  some 
take  it.  Or  rather,  [2.]  As  an  act  of  divine  pa¬ 
tience  and  forbearance  ;  he  winked  at  these  times ; 
lie  did  not  restrain  them  from  these  idolatries  by 
^ending  prophets  to  them,  as  he  did  to  Israel ;  he  did 


not  punish  them  in  their  idolatries,  as  he  did  Israel; 
but  gave  them  the  gifts  of  his  providence,  ch.  14.  1C, 
17.  These  things  thou  hast  done,  and  I  kept  silence, 
Ps.  50.  21.  He  did  not  give  them  such  calls  and 
motives  to  repentance  as  he  does  now  ;  he  let  them 
alone  ;  because  they  did  not  improve  the  light  they 
had,  but  were  willingly  ignorant,  he  did  not  send 
them  greater  lights.  Or,  he  was  not  quick  and  se 
vere  with  them,  but  was  long-suffering  toward 
them,  because  they  did  it  ignorantly,  1  Tim.  1.  13. 

2.  The  charge  God  gave  to  the  Gentile  world  bv 
the  gospel,  which  he  now  sent  among  them ;  He  now 
commandeth  all  men  ex>ery  where  to  repent ;  to 
change  their  mind  and  their  way  ;  to  be  ashamed  of 
their  folly,  and  to  act  more  wisely  ;  to  break  off  the 
worship  of  idols,  and  bind  themselves  to  the  worship 
of  the  true  God.  Nay,  it  is  to  turn  with  sorrow  and 
shame  from  every  sin,  and  with  cheerfulness  and 
resolution  to  eveiy  duty.  (1.)  This  is  God’s  com¬ 
mand  ;  it  had  been  a  great  favour  if  he  had  only  told 
us,  that  there  was  room  left  for  repentance,  and  we 
might  be  admitted  to  it ;  but  he  goes  farther,  he  in 
terposes  his  own  authority  for  our  good,  and  has 
made  that  our  duty,  which  is  our  privilege.  (2.)  It 
is  his  command  to  all  men,  every  where  ;  to  men, 
and  not  to  angels,  that  need  it  not ;  to  men,  and  not 
to  devils,  that  are  excluded  the  benefit  of  it ;  to  all 
men  in  all  places  ;  all  men  have  made  work  for  re¬ 
pentance,  and  have  cause  enough  to  repent,  and  all 
men  are  invited  to  repent,  and  shall  have  the  bene¬ 
fit  of  it.  The  apostles  are  commissioned  to  preach 
this  every  where.  The  prophets  were  sent  to  com¬ 
mand  the  Jews  to  repent ;  but  the  apostles  were  sent 
to  preach  repentance  and  remission  of  sins  to  all  na¬ 
tions.  (3. )  Now  in  gospel-times  it  is  more  earnestly 
commanded,  because  more  encouraged  than  it  had 
been  formerly  ;  now  the  way  of  remission  is  more 
opened  than  it  had  been,  and  the  promise  more  fully 
confirmed  ;  and  therefore  now  he  expects  we  should 
all  repent.  “  Now  repent ;  now  at  length,  now  in 
time,  repent ;  for  you  have  too  long  gone  on  in  sir. 
Now  in  time  repent,  for  it  will  be  too  late  shortly.*’ 

3.  The  great  reason  to  enforce  this  command, 
taken  from  the  judgment  to  come.  God  commands 
us  to  repent,  because  he  hath  appointed  a  day  in  the 
which  he  will  judge  the  world  in  righteousness,  (v. 
31.)  and  has  now  under  the  gospel  made  a  clearer 
discovery  of  a  state  of  retribution  in  the  other  world 
than  ever  before.  Observe, 

(1.)  The  God  that  made  the  world,  will  judge  it ; 
that  gave  the  children  of  men  their  being  and  facul¬ 
ties,  will  call  them  to  an  account  for*  the  use  thev 
have  made  of  them,  and  recompense  them  accord¬ 
ingly  ;  whether  the  body  served  the  soul  in  serving 
God,  or  the  soul  was  a  drudge  to  the  body  in  making 
provision  for  the  flesh  ;  and  every  man  shall  receive 
according  to  the  things  done  in  the  body,  2  Cor.  5. 
10.  The  God  that  now  governs  the  world,  will 
judge  it,  will  reward  the  faithful  friends  of  his  go¬ 
vernment,  and  punish  the  rebels. 

(2.)  There  is  a  day  appointed  for  this  general  re¬ 
view  of  all  that  men  have  done  in  time,  and  a  final 
determination  of  their  state  for  eternity.  The  day 
is  fixed  in  the  counsel  of  God,  and  cannot  be  altered ; 
but  it  is  hid  there,  and  cannot  be  known.  A  day  of 
decision,  a  day  of  recompense  ;  a  day  that  will  put  a 
final  period  to  all  the  days  of  time. 

(3.)  The  world  will  be  judged  in  righteousness ; 
for  God  is  not  unrighteous,  who  taketh  vengeance, 
far  be  it  from  him  that  he  should  do  iniquity.  His 
knowledge  of  all  men’s  characters  and  actions  is  in- 
falliblv  true,  and  therefore  his  sentence  upon  them 
incontestably  just.  And  as  there  will  be  no  appeal 
from  it,  so  there  will  be  no  exception  against  it. 

(4.)  God  will  judge  the  world  by  that  man  whom 
he  hath  ordained,  who  can  be  no  other  than  the  Lord 
Jesus,  to  whom  all  judgment  is  committed.  By  him 


THE  ACTS,  XVIll. 


185 


God  made  the  world,  by  him  he  redeemed  it,  by 
him  he  governs  it,  and  by  him  he  will  judge  it. 

(5. )  God’s  raising  Christ  from  the  dead  is  the 
great  proof  of  his  being  appointed  and  ordained  the 
fudge  of  quick  and  dead.  His  doing  him  that  ho¬ 
nour,  evidenced  his  designing  him  this  honour.  His 
raising  him  from  the  dead,  was  the  beginning  of  his 
exaltation,  his  judging  the  world  will  be  the  perfec¬ 
tion  of  it ;  and  he  that  begins,  will  make  an  end. 
God  hath  given  assurance  unto  all  men,  sufficient 
ground  for  their  faith  to  build  upon,  both  that  there 
is  a  judgment  to  come,  and  that  Christ  will  be  their 
Judge ;  the  matter  is  not  left  doubtful,  but  is  of  un¬ 
questionable  certainty.  Let  all  his  enemies  be  as-  [ 
sured  of  it,  and  tremble  before  him ;  let  all  his  friends 
be  assured  of  it,  and  triumph  in  him. 

(6.)  The  consideration  of  the  judgment  to  come, 
and  of  the  great  hand  Christ  will  have  in  that  judg¬ 
ment,  should  engage  us  all  to  repent  of  our  sins,  and 
turn  from  them  to  God.  This  is  the  only  way  to  j 
make  the  Judge  our  Friend  in  that  day,  which  will 
be  a  terrible  day  to  all  that  live  and  die  impenitent ; 
but  true  penitents  will  then  lift  up.  their  heads  with 
joy,  knowing  that  their  redemption  draws  nigh. 

32.  And  when  they  heard  of  the  resur¬ 
rection  of  the  dead,  some  mocked :  and 
others  said,  We  will  hear  thee  again  of  this 
matter.  33.  So  Paul  departed  from  among 
them.  34.  Howbeit  certain  men  clave 
unto  him,  and  believed :  among  the  which 
was  Dionysius  the  xVreopagite,  and  a  wo¬ 
man  named  Damaris,and  others  with  them. 

We  have  here  a  short  account  of  the  issue  of  Paul’s 
preaching  at  Athens. 

I.  Few  were  the  better:  the  gospel  had  as  little  j 
success  at  Athens  as  any  where  ;  for  the  pride  of  the 
philosophers  there,  as  of  the  Pharisees  at  Jerusa¬ 
lem,  prejudiced  them  against  the  gospel  of  Christ. 

1.  Some  ridiculed  Paul  and  his  preaching ;  they 
heard  him  patiently  till  he  came  to  speak  of  the 
resurrection  of  the  dead,  (v.  32.)  and  then  some  of 
them  began  to  hiss  him,  they  mocked ;  what  he  had 
said  before,  was  somewhat  like  what  they  had  some¬ 
times  heard  in  their  own  schools ;  and  some  notion 
they  had  of  a  resurrection,  as  it  signifies  a  future 
state  ;  but  if  he  speak  of  a  resurrection  of  the  dead,  \ 
though  it  be  of  the  resurrection  of  Christ  himself,  it 
is  altogether  incredible  to  them,  and  they  cannot 
bear  so  much  as  to  hear  of  it,  as  being  contrary  to  a 
principle  of  their  philosophy.  A  privatione  ad  ha- 
bitum  non  datur  regressus — Life,  when  once  lost ,  is 
irrecoverable.  They  had  deified  their  heroes  after  j 
their  death  ;  but  they  never  thought  of  their  being  | 
raised  from  the  dead,  and  therefore  they  could  by  I 
no  means  reconcile  themselves  to  this  doctrine  of 
Christ’s  being  raised  from  the  dead ,  how  can  this 
be  ?  This  great  doctrine,  which  is  the  saints’  joy,  is 
iheir  jest ;  when  it  was  but  mentioned  to  them,  they 
mocked,  and  made  a  laughing  matter  of  it.  We  are 
not  to  think  it  strange,  if  sacred  truths  of  the  great¬ 
est  certainty  and  importance  are  made  the  scorn  of 
profane  wits. 

2.  Others  were  willing  to  take  time  to  consider  of 
it ;  they  said,  We  will  hear  thee  again  of  this  matter. 
They  would  not  at  present  comply  with  what  Paul’ 
said,  or  oppose  it ;  but  we  will  hear  thee  again  of  this 
matter  of  the  resurrection  from  the  dead.  It  should 
seem,  they  overlooked  that  which  was  plain  and 
uncontroverted,  and  shifted  off  the  application  and 
the  improvement  of  that,  by  starting  objections 
against  that  which  was  disputable,  and  would  admit 
a  debate.  Thus  many  lose  the  benefit  of  the  prac¬ 
tical  doctrine  of  Christianity,  by  wading  beyond  their 
depth  into  controversy ;  or  rather,  by  objecting 


against  that  which  has  some  difficulty  in  it;  whereas, 
it  any  man  were  disposed  and  determined  to  do  the 
will  of  God,  as  far  as  it  is  discovered  to  him,  he 
should  know  of  the  doctrine  of  Christ,  that  it  is  of 
God,  and  not  of  man,  John  7.  17.  Those  that  would 
not  yield  to  the  present  convictions  of  the  word, 
thought  to  get  clear  of  them,  as  Felix  did,  bv  put¬ 
ting  them  off  to  another  opportunity  ;  they  will  hear 
of  it  again  some  time  or  other,  but  they  know  not 
when  ;  and  thus  the  devil  cozens  them  of  all  their 
time,  by  cozening  them  of  the  present  time. 

3.  Paul  thereupon  left  them  for  the  present  to  con¬ 
sider  of  it ;  (v.  33.)  Hr  departed  from  among  them 
as  seeing  little  likelihood  of  doing  any  good  with 
them  at  this  time ;  but,  it  is  likely,  with  a  promise 
to  those  that  were  w'illing  to  hear  him  again,  that 
he  would  meet  them  whenever  they  pleased. 

II.  Yet  there  were  some  that  were  wrought  upon, 
v.  34.  If  some  would  not,  others  would. 

1.  There  were  certain  men  that  clave  to  him,  and 
believed ;  when  he  departed  from  among  them,  they 
would  not  part  with  him  so  ;  wherever  he  went,  they 
would  follow  him,  with  a  resolution  to  adhere  to  the 
doctrine  he  preached,  which  thev  believed. 

2.  Two  are  particularly  named  ;  one  was  an  emi¬ 
nent  man,  Dionysius  the  Areopagite ;  one  of  that 
high  court  or  great  council  that  sat  in  Areopagus,  or 
Mars-hill ;  a  judge,  a  senator,  one  of  those  before 
whom  Paul  was  summoned  to  appear ;  his  judge  be¬ 
comes  his  convert.  The  accounts  which  the  an¬ 
cients  give  of  this  Dionysius,  is,  that  he  was  bred  at 
Athens,  had  studied  astrology  in  Egypt,  where  he 
took  notice  of  the  miraculous  eclipse  at  our  Saviour’s 
passion,  that,  returning  to  Athens,  he  became  a  se¬ 
nator;  disputed  with  Paul,  and  was  by  him  con¬ 
verted  from  his  error  and  idolatry ;  and,  being  bv 
him  thoroughly  instructed,  was  made  the  first  bishop 
of  Athens.  So  Eusebius,  lib.  5.  cap.  4.  lib.  4.  cap. 
22.  The  woman  named  Damaris,  was,  as  some 
think,  the  wife  of  Dionysius  ;  but  rather,  some  other 
person  of  quality  ;  and  though  there  was  not  so  great 
a  harvest  gathered  in  at  Athens  as  there  was  at  some 
other  places,  yet  these  few  being  wrought  upon 
there,  Paul  had  no  reason  to  say,  he  had  laboured 
in  vain. 

CHAP.  XVIII. 

In  this  chapter,  we  have,  I.  Paul’s  coming  to  Corinth,  his 
private  converse  with  Aquila  and  Priscilla,  and  his  public 
reasonings  with  the  Jews,  from  whom,  when  they  rejected 
him,  he  turned  to  the  Gentiles,  v.  1..6.  II.  The  creat 
success  of  his  ministry  there,  and  the  encouragement  Christ 
gave  him  in  a  vision  to  continue  his  labours  there,  in  hopes 
of  further  success,  v.  7 . .  1 1.  III.  The  molestations  which 
after  some  time  he  met  with  there  from  the  Jews,  which  he 
got  pretty  well  through  by  the  coldness  of  Gallic,  the  Ro¬ 
man  governor,  in  the  cause,  v.  12. .  17.  IV.  The  progress 
Paul  made  through  many  countries,  after  he  had  continued 
long  at  Corinth,  for  the  edifying  and  watering  of  the 
churches  which  he  had  founded  and  planted,  in  w  hich  cir¬ 
cuit  he  made  a  short  visit  to  Jerusalem,  v.  18 . .  23.  V.  An 
account  of  Apollo’s  improvement  in  knowledge,  and  of  his 
usefulness  in  the  church,  v.  24  . .  28. 

1.  4  FTER  these  things  Paul  departed 
L'\  from  Athens,  and  came  to  Corinth ; 

2.  And  found  a  certain  Jew  named  Aquila, 
born  in  Pontus,  lately  come  from  Italy, 
with  his  wife  Priscilla  ;  (because  that  Clau¬ 
dius  had  commanded  all  Jews  to  depart 
from  Rome :)  and  came  unto  them.  3. 
And  because  he  was  of  the  same  craft,  he 
abode  with  them,  and  wrought :  for  by  their 
occupation  they  were  tent-makers.  4.  And 
he  reasoned  in  the  synagogue  every  sab¬ 
bath,  and  persuaded  the  Jews  and  the 


184 


THE  ACTS,  XYII1. 


Greeks,  o.  And  when  Silas  and  Timo-  j 
theus  were  come  from  Macedonia,  Paul 
was  pressed  in  the  spirit,  and  testified  to 
the  Jews  that  Jesus  was  Christ.  6.  And 
when  they  opposed  themselves,  and  blas¬ 
phemed,  he  shook  his  raiment,  and  said 
unto  them,  Your  blood  be  upon  your  own 
heads ;  I  am  clean :  from  henceforth  I  will 
go  unto  the  Gentiles. 

We  do  not  find  that  Paul  was  much  persecuted 
at  Athens,  nor  that  he  was  driven  from  thence  by 
any  ill  usage,  as  he  was  from  those  places  where  the 
Jews  had  or  could  make  any  interest ;  but  his  recep¬ 
tion  at  Athens  being  cold,  and  little  prospect  of  do¬ 
ing  good  there,  he  departed  from  Athens,  leaving 
the  care  of  those  there  who  believed,  with  Diony¬ 
sius  ;  and  from  thence  he  came  to  Corinth,  where 
he  was  now  instrumental  in  planting  a  church  that 
became  upon  many  accounts  considerable.  Corinth 
was  the  chief  city  of  Achaia,  now  a  province  of  the 
empire,  a  rich  and  splendid  city  ;  JVon  cuivis  homini 
contingit  udire  Corinthum — It  is  not  permitted  every 
man  to  see  Corinth ;  the  country  thereabouts  at  this 
day  is  called  the  Morea.  Now  here  we  have, 

I.  Paul  working  for  his  living,  v.  2,  3. 

1.  Though  he  was  bred  a  scholar,  yet  he  was  mas¬ 
ter  of  a  handicraft  trade.  He  was  a  tent-maker,  an 
upholsterer ;  he  made  tents  for  the  use  of  soldiers 
and  shepherds,  of  cloth  or  stuff,  or  (as  some  say, 
tents  were  then  generally  made)  of  leather  or  skins, 
as  the  outer  covering  of  the  tabernacle.  Hence  to 
live  in  tents  was  to  live  sub  fiellibus — under  skins. 
Dr.  Lightfoot  shews,  that  it  was  the  custom  of  the 
Jews  to  bring  up  their  children  to  some  trade,  yea, 
though  they  gave  them  learning  or  estates.  Rabbi 
Judah  says,  “  He  that  teaches  not  his  son  a  trade,  is 
as  if  he  taught  him  to  be  a  thief.”  And  another 
saith,  “  He  that  has  a  trade  in  his  hand,  is  as  a  vine¬ 
yard  that  is  fenced.”  An  honest  trade,  by  which  a 
man  may  get  his  bread,  is  not  to  be  looked  upon  by 
any  with  contempt.  Paul,  though  a  Pharisee,  and 
bred  up  at  the  feet  of  Gamaliel,  yet,  having  in  his 
youth  learned  to  make  tents,  did  not  by  disuse  lose 
trie  art. 

2.  Though  he  was  entitled  to  a  maintenance  from 
the  churches  he  had  planted,  and  from  the  people 
he  preached  to,  yet  he  worked  at  his  calling  to  get 
bread  ;  which  is  more  to  his  praise  who  did  not  ask 
for  supplies,  than  to  their’s  who  did  not  supply  him 
unasked,  knowing  what  straits  he  was  reduced  to. 
See  how  humble  Paul  was,  and  wonder  that  so  great 
a  man  could  stoop  so  low  ;  but  he  had  learned  con¬ 
descension  of  his  Master,  who  came  not  to  be  minis¬ 
tered  to,  but  to  minister.  See  how  industrious  he 
was,  and  how  willing  to  take  pains.  He  that  had  so 
much  excellent  work  to  do  with  his  mind,  vet,  when 
there  was  occasion,  did  not  think  it  below  him  to 
work  with  his  hands.  Even  those  that  are  redeemed 
from  the  curse  of  the  law,  are  not  exempt  from  that 
sentence,  In  the  sweat  of  thy  face  thou  shall  eat 
bread.  See  how  careful  Paul  was  to  recommend  his 
ministry,  and  to  prevent  prejudices  against  it,  even 
the  most  unjust  and  unreasonable  ;  he  therefore  main¬ 
tained  himself  with  his  own  labour,  that  he  might 
not  make  the  gospel  of  Christ  burthensome,  2  Cor. 
11.  “,  8cc.  2  Thess.  3.  8,  9. 

3.  Though  we  may  suppose  he  was  master  of  his 
trade,  yet  he  did  not  disdain  to  work  journey-work  ; 
he  wrought  with  Aquila  and  Priscilla,  who  were  of 
that  railing ;  so  that  he  got  no  more  than  day-wages ; 
a  bare  subsistence.  Poor  tradesmen  must  be  thank¬ 
ful  if  their  callings  bring  them  in  a  maintenance  for 
themselves  and  their  families,  though  they  cannot 


|  do  as  the  rich  merchants  that  raise  estates  by  thoii 
callings. 

4.  Though  he  was  himself  a  great  apostle,  yet  ht 
chose  to  work  with  Aquila  and  Priscilla,  because  he 
found  them  to  be  very  intelligent  in  the  things  of 
God,  as  appears  afterward,  (v.  26.)  and  he  owns 
that  thev  had  been  his  helpers  in  Christ  Jesus,  Rom. 
16.  3.  This  is  an  example  to  those  who  are  going 
to  service,  to  seek  for  those  services  in  which  they 
may  have  the  best  help  for  their  souls.  Choose  to 
work  with  those  that  are  likely  to  be  helpers  in 
Christ  Jesus.  It  is  good  to  be  in  company,  and  to 
have  conversation  with  those  that  will  further  us  in 
the  knowledge  of  Christ,  and  to  put  ourselves  under 
the  influence  of  such  as  are  resolved  that  they  will 
serve  the  Lord. 

Concerning  this  Aquila  we  are  here  told,  (1.) 
That  he  was  a  Jew,  but  bom  in  Pontus,  v.  2.  Many 
of  the  Jews  of  the  dispersion  were  seated  in  that 
country,  as  appears  1  Pet.  1.1.  (2.)  That  he  was 

lately  come  from  Italy  to  Corinth  ;  it  seems,  he  often 
changed  his  habitation  ;  this  is  not  the  world  we  can 
propose  ourselves  a  settlement  in.  (3.)  That  the 
reason  of  his  leaving  Italy,  was,  because  by  a  late 
edict  of  the  emperor  Claudius  Caesar  all  Jews  were 
banished  from  Rome  ;  for  the  Jews  were  generally 
hated,  and  every  occasion  was  taken  tn  put  hardship 
and  disgrace  upon  them  ;  God’s  heritage  was  as  a 
speckled  bird,  the  birds  round  about  were  against 
her,  Jer.  12.  9.  Aquila,  though  a  Christian,  was 
banished  because  he  had  been  a  Jew  ;  and  the  Gen¬ 
tiles  had  such  confused  notions  of  the  thing,  that 
they  could  not  distinguish  between  a  Jew  and  a 
Christian.  Suetonius,  in  the  Life  of  Claudius,  speaks 
of  this  decree  in  the  ninth  year  of  his  reign,  and  savs. 
The  reason  was,  because  the  Jews  were  a  turbulent 
people — assiduo  tumultuantes  ;  and  that  it  was  im- 
pulsore  Christo — upon  the  account  of  Christ  ;  some 
zealous  for  him,  others  bitter  against  him,  which 
occasioned  great  heats,  such  as  gave  umbrage  to  the 
government,  and  provoked  the  emperor,  who  w’as  a 
timorous  jealous  man,  to  order  them  all  to  be  gone. 
If  Jews  persecute  Christians,  it  is  not  strange  if  hea¬ 
thens  persecute  them  both. 

II.  We  have  here  Paul  preaching  to  the  Jews, 
and  dealing  with  them  to  bring  them  to  the  faith  of 
Christ ;  both  the  native  Jews  and  the  Greeks,  that 
is,  those  that  were  more  or  less  proselyted  to  the 
Jewish  religion,  and  frequented  their  meetings. 

1.  He  reasoned  with  them  in  the  synagogue  pub¬ 
licly  evei~y  sabbath.  See  in  what  way  the  apostles 
propagated  the  gospel,  not  by  force  and  violence, 
by  fire  and  sword,  not  by  demanding  an  implicit 
consent,  but  by  fair  arguing  ;  they  drew  with  the 
cords  of  a  man  ;  gave  a  reason  for  what  they  said, 
and  gave  a  liberty  to  object  against  it,  having  satis¬ 
factory  answers  ready.  God  invites  us  to  come  and 
reason  with  him,  (Isa.  1.  18.)  and  challenges  sinners 
to  produce  their  cause,  and  bring  forth  their  strong 
reasons,  Isa.  41.  21.  Paul  was  a  rational  as  well  as 
scriptural  preacher. 

2.  He  persuaded  them — tnuCt  ;  it  denotes,  (1.) 
The  urgency  of  his  preaching  ;  he  did  not  only  dis¬ 
pute  argumentatively  with  them,  but  he  followed 
his  arguments  with  affectionate  persuasions,  beg¬ 
ging  of  them  for  God’s  sake,  for  their  own  souls’ 
sake,  for  their  children’s  sake,  not  to  refuse  the  offer 

!  of  salvation  made  them.  Or,  (2.)  The  good  effect 
of  his  preaching  ;  he  persuaded  them,  that  is,  he 
prevailed  with  them  ;  so  some  understand  it.  In 
sententiam  suum  adducebat — He  brought  them  over 
to  his  own  opinion.  Some  of  them  were  convinced 
by  his  reasonings,  and  yielded  to  Christ. 

3.  He  was  yet  more  earnest  in  this  matter  when 
his  fellow-labourers,  his  seconds,  came  up  with  him  ; 
(v.  5.)  When  Silas  and  Timothy  were  come  from 
Macedonia,  ar.d  had  brought  him  good  tidings  froir 


TIIE  ACTS,  XV  III. 


135 


the  churches  there,  and  were  ready  to  assist  him 
here,  and  strengthened  his  hands,  then  Paul  was 
more  than  before  pressed  in  spirit,  which  made  him 
more  than  ever  pressing  in  his  preaching.  He  was 
grieved  for  the  obstinacy  and  infidelity  of  his  coun¬ 
trymen  the  Jews,  was  more  intent  than  ever  upon 
their  conversion,  and  the  love  of  Christ  constrained 
him  to  it  ;  (2  Cor.  5.  14.)  it  is  the  word  that  is  used 
here,  it  pressed  him  in  spirit  to  it.  And  being  thus 
pressed,  he  testified  to  the  Jews  with  all  possible  so¬ 
lemnity  and  seriousness,  as  that  which  he  was  per¬ 
fectly  well  assured  of  himself,  and  attested  to  them 
as  a  faithful  saying,  and  worthy  of  all  acceptation, 
that  Jesus  is  the  Christ,  the  Messiah  promised  to  the 
fathers,  and  expected  by  them. 

III.  We  have  him  here  abandoning  the  unbeliev¬ 
ing  Jews,  and  turning  from  them  to  the  Gentiles,  as 
he  had  done  in  other  places,  v.  6. 

1.  Many  of  the  Jews,  and  indeed  the  most  of 
them,  persisted  in  their  contradiction  to  the  gospel 
of  Christ,  and  would  not  yield  to  the  strongest  rea¬ 
sonings,  or  the  most  winning  persuasions  ;  they  op¬ 
posed  themselves  and  blasphemed ;  thev  set  them¬ 
selves  in  battle  array  (so  the  word  signifies)  against 
the  gospel  ;  they  joined  hand  in  hand  to  stop  the 
progress  of  it.  They  resolved  they  would  not  be¬ 
lieve  it  themselves,  and  would  do  all  they  could  to 
keep  others  from  believing  it ;  they  could  not  argue 
against  it,  but  what  was  wanting  in  reason  they 
made  up  in  ill  language  ;  they  blasphemed,  spake 
reproachfully  of  Christ,  and  in  him  of  God  himself, 
as  Rev.  13.  5,  6.  To  justify  their  infidelity,  they 
oroke  out  into  downright  blasphemy. 

2.  Paul  hereupon  declared  himself  discharged 
from  them,  and  left  them  to  perish  in  their  unbelief. 
He  that  was  pressed  in  spirit  to  testify  to  them,  (v. 
5.)  when  they  opposed  that  testimony,  and  persisted 
in  their  opposition,  was  pressed  in  spirit  to  testify 
against  them ;  ( v .  3.)  and  his  zeal  herein  also  he 
shewed  by  a  sign,  he  shook  his  raiment,  shaking  off 
the  dust  of  it,  (as  before  they  shook  off  the  dust  of 
their  feet,  ch.  13.  51.)  for  a  testimony  against  them. 
Thus  he  cleared  himself  from  them,  but  threatened 
the  judgments  of  God  against  them  ;  as  Pilate  by 
washing  his  hands  signified  the  devolving  of  the 
guilt  of  Christ’s  blood  from  himself  upon  the  Jews, 
so  Paul  by  shaking  his  raiment  signified  what  he 
said,  if  possible  to  affect  them  with  it.  (1.)  He  had 
done  his  part,  and  was  clean  from  the  blood  of  their 
souls;  he  had,  like  a  faithful  watchman,  given  them 
warning,  and  thereby  had  delivered  his  soul,  though 
he  could  not  prevail  to  deliver  their’s  ;  he  had  tried 
all  methods  to  work  upon  them,  but  all  in  vain,  so 
that  if  they  perish  in  their  unbelief,  their  blood  is 
not  to  be  required  at  his  hands ;  here  and  ch.  20. 
26.  he  plainly  refers  to  Ezek.  33.  8,  9.  It  is  very 
comfortable  to  a  minister  to  have  the  testimony  of 
his  conscience  for  him,  that  he  has  faithfullv  dis¬ 
charged  his  trust  by  warning  sinners.  (2.)  They 
would  certainly  perish  if  they  persisted  in  their  un¬ 
belief,  and  the  blame  would  lie  wholly  upon  them¬ 
selves  ;  “Your  blood  be  upon  your  own  heads,  you 
will  be  your  own  destroyers,  your  nation  will  be 
ruined  in  this  world,  and  particular  persons  will  be 
ruined  in  the  other  world,  and  you  alone  shall  bear 
it.”  If  any  thing  would  frighten  them  at  last  into 
a  compliance  with  the  gospel,  surely  this  would. 

3.  Having  given  them  over,  yet  lie  does  not  give 
over  his  work  ;  though  Israel  be  not  gathered,  Christ 
and  his  gospel  shall  be  glorious  ;  From  henceforth  I 
will  go  unto  the  Gentiles:  and  the  Jews  cannot  com 
plain,  for  they  had  the  first  offer,  and  a  fair  one, 
made  to  them.  The  guests  that  were  first  invited 
will  not  come,  and  the  provision  must  not  be  lost, 
guests  must  be  had  therefore  from  the  highways  and 
the  hedges.  “We  would  have  gathered  the  Jews, 
(Matt.  23.  37.)  w'mld  have  healed  them,  (Jer.  51.  9.1 

V  OL.  VI. — 2  A 


j  and  they  would  not ;  but  Christ  must  not  be  a  Head 
without  a  body,  nor  a  Foundation  without  a  building, 
and  therefore  if  they  will  not,  we  must  try  whether 
others  will.”  Thus  the  fall  and  diminishing  of  the 
Jews  were  the  riches  of  the  Gentiles ;  and  Paul  said 
this  to  their  faces,  not  only  because  it  was  what  he 
could  justify,  but  to  provoke  them  to  jealousy ,  Rom 
11.  12,  14. 

7.  And  he  departed  thence,  and  entered 
I  into  a  certain  man's  house,  named  Justus, 
one.  that  worshipped  God,  whose  house 
joined  hard  to  the  synagogue.  8.  And 
Crispus,  the  chief  ruler  of  the  synagogue, 
believed  on  the  Lord  with  all  his  house; 
and  many  of  the  Corinthians  hearing  be¬ 
lieved,  and  were  baptized.  9.  Then  spake 
the  Lord  to  Paul  in  the  night  bv  a  vision, 
Be  not  afraid,  but  speak,  and  hold  not  thy 
peace  :  10.  For  I  am  with  thee,  and  no 
man  shall  set  on  thee  to  hurt  thee  :  for  I 
have  much  people  in  this  city.  11.  And 
he  continued  there  a  year  and  six  months, 
teaching  the  word  of  God  among  them. 

Here  we  are  told, 

I.  That  Paul  changed  his  quarters.  Christ  direct¬ 
ed  his  disciples,  when  he  sent  them  forth,  not  to  go 
from  house  to  house  ;  (Luke  10.  7.)  but  there  might 
be  occasion  to  do  it,  as  Paul  did  here.  He  departed 
out  of  the  synagogue,  being  driven  out  by  the  per¬ 
verseness  of  the  unbelieving  Jews,  and  he  entered 
into  a  certain  man’s  house ,  named  Justus,  v.  7.  It 
should  seem,  he  went  to  this  man’s  house,  not  to 
lodge,  for  he  continued  with  Aquila  and  Priscilla, 
but  to  preach.  When  the  Jews  would  not  let  him 
go  on  peaceably  with  his  work  in  their  meeting,  this 
honest  man  opened  his  doors  to  him,  and  told  him, 
he  should  be  welcome  to  preach  there ;  and  Paul 
accepted  the  motion  ;  it  was  not  the  first  time  that 
God’s  ark  had  taken  up  its  lodging  in  a  private  house. 
When  Paul  could  not  have  liberty  to  preach  in  the 
synagogue,  he  preached  in  a  house,  without  any  dis¬ 
paragement  to  his  doctrine.  But  observe  the  account 
of  this  man  and  his  house. 

1.  The  man  was  next  door  to  a  Jew  ;  he  was  one 
that  worshipped  God ;  he  was  not  an  idolater, 
though  he  was  a  Gentile,  but  was  a  worshipper  of 
the  God  of  Israel,  and  him  only,  as  Cornelius  :  that 
Paul  might  give  the  less  offence  to  the  Jews,  though 
he  had  abandoned  them,  he  set  up  his  meeting  in 
that  man’s  house.  Even  then  when  he  was  under  a 
necessity  of  breaking  off  from  them  to  turn  to  the 
Gentiles,  yet  he  would  study  to  oblige  them. 

2.  The  house  was  next  door  to  the  synagogue,  it 
joined  close  to  it  ;  which  some  perhaps  might  inter¬ 
pret  as  done  with  design  to  draw  people  from  the 
synagogue  to  the  meeting ;  but  I  rather  think  it  was 
done  in  charity,  to  shew  that  he  would  come  as  near 
them  as  he  could,  and  was  ready  to  return  to  them 
if  they  were  but  willing  to  receive  his  message,  and 
would  not  contradict  and  blaspheme  as  they  had 
done. 

II.  That  Paul  saw  the  good  fruit  of  his  labours 
presently,  both  among  Jews  and  Gentiles. 

1.  Crispus  a  Jew,  an  eminent  one,  the  chief  ruler 
of  the  synagogue,  believed  on  the  Ford  Jesus,  with 
all  his  house,  v.  8.  It  was  for  the  honour  of  the  gos¬ 
pel,  that  there  were  some  rulers,  and  persons  of  the 
first  rank  both  in  church  and  state,  that  embraced 
it.  This  would  leave  the  Jews  inexcusable,  that 
the  ruler  of  their  synagogue,  who  may  be  supposed 
j  to  have  excelled  the  rest  in  knowledge  of  the  scrip- 
I  tures  and  zeal  for  their  religion,  believed  the  gospel, 


186 


THE  ACTS,  XVIII. 


and  yet  they  opposed  and  blasphemed  it.  Not  only 
he,  but  his  house,  believed,  and,  probably,  were  bap¬ 
tized  with  him  by  Paul,  1  Cor.  1.  14. 

2.  Many  of  the  Corinthians,  who  were  Gentiles, 
(and  some  of  them  persons  of  an  ill  character,  as  ap¬ 
pears,  1  Cor.  6.  11.  such  were  some  of  you,)  hear¬ 
ing,  believed,  and  were  baptized.  First,  they  heard, 
for  faith  comes  by  hearing.  Some  perhaps  came  to 
hear  Paul,  under  some  convictions  of  conscience, 
that  the  way  they  were  in  was  not  right ;  but  it  is 
probable  that  the  most  came  only  for  curiosity,  be¬ 
cause  it  was  a  new  doctrine  that  was  preached  ;  but  | 
hearing,  they  believed,  by  the  power  of  God  work¬ 
ing  upon  them  ;  and  believing,  they  were  baptized*, 
and  so  fixed  for  Christ,  took  upon  them  the  profes¬ 
sion  of  Christianity,  and  became  entitled  to  the  pri¬ 
vileges  of  Christians. 

111.  That  Paul  was  encouraged  by  a  vision  to  go 
on  with  his  work  at  Corinth  ;  ( v .  9.)  The  Lord  Je¬ 
sus  spake  to  Paul  in  the  night  by  a  vision  ;  when  he 
was  musing  on  his  work,  communing  with  his  own 
heart  upon  his  bed,  and  considering  whether  he 
should  continue  here  or  no,  what  method  he  should 
take  here,  and  what  probability  there  was  of  doing 
good,  then  Christ  appeared  very  seasonably  to  him, 
and  in  the  multitude  of  his  thoughts  within  him  de¬ 
lighted  his  soul  with  divine  consolations. 

1.  He  renewed  his  commission  and  charge  to 
preach  the  gospel;  “  Be  not  afraid  of  the  Jews  ; 
though  they  are  very  outrageous,  and  perhaps  the 
more  enraged  by  the  conversion  of  the  chief  ruler 
of  their  synagogue  ;  be  not  afraid  of  the  magistrates 
of  the  city,  for  they  have  no  power  against  thee  but 
what  is  given  them  from  above.  It  is  the  cause  of 
heaven  thou  art  pleading,  do  it  boldly.  Be  not 
afraid  of  their  words,  nor  dismayed  at  their  looks  ; 
but  speak,  and  hold  not  thy  peace;  let  slip  no  op¬ 
portunity  of  speaking  to  them,  cry  aloud,  spare  not; 
do  not  hold  thy  peace  from  speaking  for  fear  of 
them,  nor  hold  thy  peace  in  speaking  (if  I  may 
so  say  ;)  “  do  not  speak  shyly  and  with  caution,  but 
plainly  and  fully  and  with  courage  ;  speak  out,  use 
all  the  liberty  of  spirit  that  becomes  an  ambassador 
for  Christ.” 

2.  He  assured  him  of  his  presence  with  him, 
which  was  sufficient  to  animate  him,  and  put  life 
and  spirit  into  him  ;  “  Be  not  afraid,  for  lam  with 
thee,  to  protect  thee,  and  bear  thee  out,  and  to  de¬ 
liver  thee  from  all  thy  fears  :  speak,  and  hold  not 
thy  peace  ;  for  I  am  with  thee,  to  own  what  thou 
sayest,  to  work  with  thee,  and  to  confirm  the  word 
by  signs  following.”  The  same  promise  that  ratified 
the  general  commission,  (Matt.  28.  19,  20.)  Lo,  I 
am  with  you  always,  is  here  repeated.  They  that 
have  Christ  with  them,  need  not  to  fear,  and  ought 
not  to  shrink. 

3.  He  gave  him  a  warrant  of  protection  to  save 
him  harmless  ;  “  No  man  shall  set  on  thee  to  hurt 
thee :  thou  shalt  be  delivered  out  of  the  hands  of 
wicked  and  unreasonable  men,  and  shalt  not  be 
driven  hence,  as  thou  wast  from  other  places,  by 
persecution.”  He  does  not  promise,  that  no  man 
should  set  on  him  ;  (for  the  next  news  we  hear,  is, 
that  he  is  set  upon,  and  brought  to  the  judgment- 
seat,  v.  12.)  but,  “  ./Vo  man  shall  set  on  thee  to  hurt 
thee;  the  remainder  of  their  wrath  shall  be  re¬ 
strained  ;  thou  shalt  not  be  beaten  and  imprisoned 
here,  as  thou  wast  at  Philippi.”  Paul  met  with 
coarser  treatment  at  first  than  he  did  afterward, 
and  was  now  comforted  according  to  the  time  wherein 
he  had  been  afflicted.  Trials  shall  not  last  always, 
Ps.  66.  10 — 12.  Or,  we  may  take  it  more  generally, 
“  JVo  man  shall  set  on  thee,  rS  xxKZtrxi  <ri — to  do  evil 
to  thee  ;  whatever  trouble  they  mav  give  thee,  there 
is  no  real  evil  in  it.  They  may  kill  thee,  but  they 
cannot  hurt  thee ;  for  I  am  with  thee,”  Ps.  23.  4. 
Isa.  41.  10. 


4.  He  gave  him  a  prospect  of  success ;  “  Tor  1 
have  much  people  in  this  city.  Therefore  no  man 
shall  prevail  to  obstruct  thy  work,  therefore  I  will 
be  with  thee  to  own  thy  work,  and  therefore  do  thou 
go  on  vigorously  and  cheerfully  in  it  ;  for  there  are 
many  in  this  city  that  are  to  be  effectually  called  by 
thy  ministry,  in  whom  thou  shalt  see  of  the  travail 
of  thy  soul.”  A xodri  jam  nro\u( — There  is  to  me  a 
great  people  here.  The  Lord  knows  them  that  are 
his,  yea,  and  them  that  shall  be  his  :  for  it  is  by  his 
work  upon  them  that  they  become  his,  and  known 
unto  him  are  all  his  works.  “  I  have  them,  though 
they  yet  know  me  not ;  though  yet  they  are  led  cap¬ 
tive  by  Satan  at  his  will  :  for  the  Father  has  gi\en 
them  me,  to  be  a  seed  to  serve  me  ;  I  have  them 
written  in  the  book  of  life  ;  I  have  their  names 
down,  and  of  all  that  were  given  me  I  will  lose  none; 
I  have  them,  for  I  am  sure  to  have  them  ;”  whom 
he  did  predestinate,  them  he  called.  In  this  city, 
though  it  be  a  very  profane  wicked  city,  full  of  im¬ 
purity,  and  the  more  so  for  a  temple  of  Venus  there, 
to  which  there  was  a  great  resort ;  yet  in  this  heap, 
that  seems  to  be  all  chaff,  there  is  wheat  ;  in  this 
ore,  that  seems  to  be  all  dross,  there  'is  gold.  Let. 
us  not  despair  concerning  any  place,  when  even  in 
Corinth,  Christ  had  much  people. 

IV.  That  upon  this  encouragement  he  made  a 
long  stay  there  ;  (y.  11.)  He  continued  at  Corinth  a 
year  and  six  months,  not  to  take  his  ease,  but  to  fol¬ 
low  his  work,  teaching  the  word  of  God  among 
them  ;  and  it  being  a  city  flocked  to  from  all  parts, 
he  had  opportunity  there  of  preaching  the  gospel  to 
strangers,  and  sending  notice  of  it  thence  to  other 
countries.  He  stayed  so  long, 

1.  For  the  bringing  in  of  those  that  were  without. 
Christ  had  much  people  there,  and  by  the  power  of 
his  grace  he  could  have  had  them  all  converted  in 
one  month  or  week,  as  at  the  first  preaching  of  the 
gospel,  when  thousands  were  enclosed  at  one  cast  of 
the  net ;  but  God  works  variously.  The  people 
Christ  has  at  Corinth  must  be  called  in  by  degrees, 
some  by  one  sermon,  others  by  another;  we  see  not 
yet  all  things  put  under  Christ.  Let  Christ’s  minis¬ 
ters  go  on  in  their  duty,  though  their  work  be  not 
done  all  at  once ;  nay,  though  it  be  done  but  a  little 
at  a  time. 

2.  For  the  building  up  of  those  that  were  within. 
Those  that  are  converted,  have  still  need  to  be 
taught  the  word  of  God;  and  particular  need  at 
Corinth  to  be  taught  it  by  Paul  himself :  for  no 
sooner  was  the  good  seed  sown  in  that  field,  than  the 
enemy  came  and  sowed  tares,  the  false  apostles, 
those  deceitful  workers,  whom  Paul  in  his  epistles  to 
the  Corinthians  complains  so  much  of.  \\  hen  the 
hands  of  Jewish  persecutors  were  tied,  who  were 
professed  enemies  to  the  gospel,  Paul  had  a  more 
vexatious  trouble  created  him,  and  the  church  more 
mischievous  damage  done  it,  by  the  tongue  of  ju- 
daizing  preachers,  who,  under  colour  of  the  Chris¬ 
tian  name,  undermined  the  very  foundations  of  Chris¬ 
tianity.  Soon  after  Paul  came  to  Corinth,  it  is  sup¬ 
posed  that  he  wrote  the  first  epistle  to  the  Thessa- 
lonians,  which  in  order  of  time  was  the  first  of  all 
the  epistles  he  wrote  by  divine  inspiration  ;  and  the 
second  epistle  to  the  same  church  was  written  not 
long  after.  Ministers  may  be  serving  Christ,  and 
promoting  the  great  ends  of  their  ministry',  by  wri¬ 
ting  good  letters,  as  well  as  by  preaching  good  ser¬ 
mons. 

12.  And  when  Gallio  was  the  deputy  of 
Achaia,  the  Jews  made  insurrection  with 
one  accord  against  Paul,  and  brought  him 
to  the  judgment-seat,  13.  Saying,  This /eA 
low  persuadeth  men  to  worship  God  con- 
i  trary  to  the  law.  14.  And  when  Paul  was 


THE  ACTS,  XYI11. 


187 


now  about  to  open  his  mouth,  Gallio  said 
unto  the  Jews,  If  it  were  a  matter  of  wrong 
or  wicked  lewdness,  O  ye  Jews,  reason 
would  that  I  should  bear  with  you :  1 5. 

But  if  it  be  a  question  of  words  and  names, 
and  of  your  law,  look  ye  to  it ;  for  I  will  be 
no  judge  of  such  matters.  16.  And  he 
drave  them  from  the  judgment-seat.  17. 
Then  all  the  Greeks  took  Sosthenes,  the 
chief  ruler  of  the  synagogue,  and  beat  him 
before  the  judgment-seat.  And  Gallio 
cared  for  none  of  those  things. 

We  have  here  an  account  of  some  disturbance 
given  to  Paul  and  his  friends  at  Corinth,  but  no  great 
harm  done,  nor  much  hinderance  given  to  the  work 
of  Christ  there. 

I.  Paul  is  accused  by  the  Jews  before  the  Roman 
governor,  v.  12,  13.  The  governor  was  Gallio, 
de fiuty  of  Ac haia,  that  is,  pro-consul;  for  Achaia 
was  a  consular  province  of  the  empire.  This  Gallio 
was  elder  brother  to  the  famous  Seneca ;  in  his  youth 
he  was  called  JVovatus,  but  took  the  name  of  Gallio 
upon  his  being  adopted  into  the  family  of  Julius  Gal¬ 
lio  ;  he  is  described  by  Seneca,  his  brother,  to  be  a 
man  of  great  ingenuity  and  great  probity,  and  a  man 
of  a  wonderful  good  temper ;  he  was  called  Dulcis 
Gallio — Sweet  Gallio,  for  his  sweet  disposition  ;  and 
is  said  to  have  been  universally  beloved.  Now  ob¬ 
serve, 

1.  How  rudelv  Paul  is  apprehended,  and  brought 
before  Gallio ;  The  Jews  made  insurrection  with  one 
accord  against  Paul.  Thev  were  the  ringleaders 
of  all  the  mischief  against  Paul,  and  they  entered 
into  a  confederacy  to  do  him  a  mischief ;  they  were 
unanimous  in  it,  they  came  upon  him  with  one  ac¬ 
cord,  hand  joined  in  hand  to  do  this  wickedness ; 
they  did  it  with  violence  and  fury,  they  made  an  in¬ 
surrection  to  the  disturbance  of  the  public  peace, 
and  hurried  Paul  away  to  the  judgment-seat,  and, 
for  aught  that  appears,  allowed  him  no  time  to  pre¬ 
pare  for  his  trial. 

2.  How  falsely  Paul  is  accused  before  Gallio ;  ( v . 
13.)  This  fellow  persuades  men  to  worship  Godcon- 
trury  to  the  law.  They  could  not  charge  him  with 
persuading  men  not  to  worship  God  at  all,  or  to 
worship  other  gods,  (Deut.  13.  2.)  but  only  to  wor¬ 
ship  God  in  a  way  contrary  to  the  law.  The  Ro¬ 
mans  allowed  the  Jews  in  their  provinces  the  ob¬ 
servation  of  their  own  law  ;  and  what  then  ?  Must 
they  therefore  be  prosecuted  as  criminals,  who  wor¬ 
ship  God  in  any  other  way  ?  Does  their  toleration 
include  a  power  of  imposition  ?  But  the  charge  was 
unjust ;  for  their  own  law  had  in  it  a  promise  of  a 
Prophet  whom  God  would  raise  up  to  them,  and  him 
they  should  hear.  Now  Paul  persuaded  them  to  be¬ 
lieve  in  this  Prophet,  who  was  come,  and  to  hear 
him,  which  was  according  to  the  law ;  for  he  came 
not  to  destroy  the  law,  but  to  fulfil  it.  The  law  re¬ 
lating  to  the  temple-service  those  Jews  at  Corinth 
could  not  observe,  because  of  their  distance  from 
Jerusalem,  and  there  was  nopart  of  their  synagogue- 
worship  which  Paul  contradicted.  Thus  when  peo¬ 
ple  are  taught  to  worship  God  in  Christ,  and  to  wor¬ 
ship  him  in  the  Spirit,  they  are  ready  to  quarrel,  as 
if  they  were  taught  to  worship  him  contrary  to  the 
law  ;  whereas  this  is  indeed  perfective  of  the  law. 

II.  Gallio,  upon  the  first  hearing,  or  rather  with¬ 
out  any  hearing  at  all,  dismisses  the  cause,  and  will 
not  take  any  cognizance  of  it,  v.  14,  15.  Paul  was 
going  about  to  make  his  defence,  and  to  shew  that 
he  did  not  teach  men  to  worship  God  contrary  to  the 
tow ,  but  the  judge  being  resolved  not  to  puss  any 


sentence  upon  this  cause,  would  not  give  himself  the 
trouble  of  examining  it.  Observe, 

1.  He  shews  himself  very  ready  to  do  the  part  of 
a  judge  in  any  matter  that  it  was  proper  for  him  tc 
take  cognizance  of.  He  said  to  the  Jews,  that  were 
the  prosecutors,  '‘If  it  were  a  matter  of  wrong,  or 
wicked  lewdness,  if  you  could  charge  the  prisoner 
with  theft  or  fraud,  with  murder  or  rapine,  or  any 
act  of  immorality,  I  should  think  myself  bound  to 
bear  with  you  in  your  complaints,  though  they  were 
clamorous  and  noisy  for  the  rudeness  of  the  peti¬ 
tioners  was  no  good  reason,  if  their  cause  was  just, 
why  they  should  not  have  justice  done  them  ;  it  is 
the  duty  of  magistrates  to  right  the  injured,  and  to 
animadvert  upon  the  injurious  ;  and  if  the  complaint 
be  not  made  with  all  the  decorum  that  might  be,  yet 
they  should  hear  it  out.  But, 

2.  He  will  by  no  means  allow  them  to  make  a 
complaint  to  him  of  a  thing  that  was  not  within  his 
jurisdiction;  ( v .  15.)  “  If  it  be  a  question  of  words 
and  names,  and  of  your  law,  look  ye  to  it ;  end  it 
among  yourselves  as  you  can,  but  I  will  be  no  judge 
of  such  matters;  you  shall  neither  burthen  my 
patience  with  the  hearing  of  it,  nor  burthen  my  con 
science  with  giving  judgment  upon  it ;”  and  there 
fore,  when  they  were  urgent,  and  pressing  to  be 
heard,  he  drave  them  from  the  judgment-seat,  (v. 
16.)  and  ordered  another  cause  to  be  called. 

Now,  (1.)  Here  was  something  right  in  Gallio’s 
conduct,  and  praise-worthy — that  he  would  not  pre¬ 
tend  to  judge  of  things  he  did  not  understand ;  that 
he  left  the  Jews  to  themselves  in  matters  relating  to 
their  own  religion,  but  yet  would  not  let  them,  un¬ 
der  pretence  of  that,  run  down  Paul,  and  abuse  him  ; 
or,  at  least,  would  not  himself  be  the  tool  of  their 
malice,  to  give  judgment  against  him  :  he  looked 
upon  the  matter  to  be  not  within  his  jurisdiction,  and 
therefore  would  not  meddle  in  it. 

But,  (2. )  It  was  certainly  wrong  to  speak  so  slightly 
of  a  law  and  religion  which  he  might  have  known 
to  be  of  God,  and  which  he  ought  to  have  acquainted 
himself  with.  In  what  way  God  is  to  be  worshipped, 
whether  Jesus  be  the  Messiah,  whether  the  gospel 
be  a  divine  revelation,  were  not  questiom,  of  words 
and  natnes,  as  he  scornfully  and  profanely  called 
them  ;  they  are  questions  of  vast  importance,  and  in 
which,  if  he  had  understood  them  himself  aright,  he 
would  have  seen  himself  nearly  concerned.  He 
speaks  as  if  he  boasted  of  his  ignorance  of  the  scrip¬ 
tures,  and  took  a  pride  in  it ;  as  if  it  were  below  him 
to  take  notice  of  the  law  of  God,  or  make  any  in¬ 
quiries  concerning  it 

III.  The  abuse  done  to  Sosthenes,  and  Gallio’s 
unconcemedness  in  it,  v.  17. 

1.  The  parties  put  a  great  contempt  upon  the 
court,  when  they  took  Sosthenes  and  beat  him  be 
fore  the  judgment-seat.  Many  conjectures  there 
are  concerning  this  matter,  because  it  is  uncertain 
who  this  Sosthenes  was,  and  who  the  Greeks  were, 
that  abused  him.  It  seems  most  probable,  that 
Sosthenes  was  a  Christian,  and  Paul’s  particular 
friend,  that  appeared  for  him  on  this  occasion,  and 
probably  had  taken  care  of  his  safety,  and  conveyed 
him  away,  when  Gallio  dismissed  the  cause  ;  so  that, 
when  they  could  not  light  on  Paul,  they  fell  foul  on 
him  who  protected  him.  It  is  certain  that  there 
was  one  Sosthenes  that  was  a  friend  of  Paul,  and 
well  known  at  Corinth  ;  it  is  likely,  he  was  a  minis¬ 
ter,  for  Paul  calls  him  his  brother,  and  joins  him 
with  himself  in  his  first  epistle  to  the  church  at 
Corinth,  (1  Cor.  1.  1.)  as  he  does  Timothy  in  his 
second,  and  it  is  probable  that  this  was  he ;  he  is 
said  to  be  a  ruler  of  the  synagogue,  either  joint 
ruler  with  Crispus,  (r.  8.)  or  a  ruler  of  one  sin  a 
gogite,  as  Crispus  was  of  another.  As  for  the 
Greeks  that  abused  him,  it  is  very  probable  that 
they  were  either  Hellenist  Jews,  or  Jewish  Greeks, 


188 


THE  ACTS,  XVI11. 


those  that  joined  with  the  Jews  in  opposing  the  gos¬ 
pel  ;  (•».  4,  6. )  and  that  the  native  Jews  put  them  on 
to  do  it,  thinking  it  would  in  them  be  less  offensive. 
They  were  so  enraged  against  Paul,  that  they  beat 
Soslhenes;  and  so  enraged  against  Gallio,  because 
he  would  not  countenance  the  prosecution,  that  they 
beat  him  before  the  judgment-seat,  whereby  they 
did,  in  effect,  tell  him,  that  they  cared  not  for  him’; 
if  he  would  not  be  their  executioner,  they  would  be 
their  own  judges. 

2.  The  court  put  no  less  a  contempt  upon  the 
cause,  and  the  persons  too;  but  Gallio  cared  for 
none  of  these  things.  If  by  this  be  meant  that’  he 
cared  not  for  the  affronts  of  bad  men,  it  was  com¬ 
mendable  ;  while  he  steadily  adhered  to  the  laws 
and  rules  of  equity,  he  might  despise  their  con¬ 
tempts  ;  but  if  it  be  meant,  (as  I  think  it  is,)  that  he 
concerned  not  himself  for  the  abuses  done  to  good 
men,  it  carries  his  indifference  too  far,  and  gives  us 
but  an  ill  character  of  him.  Here  is  wickedness  done 
in  the /dace  of judgment,  (which  Solomon  complains 
of,  Eccl.  3.  16.)  and  nothing  done  to  discountenance 
and  suppress  it.  Gallio,  as  a  judge,  ought  to  have 
protected  Sosthenes,  and  restrained  and  punished 
the  Greeks  that  assaulted  him  ;  for  a  man  to  be 
mobbed  in  the  street  or  in  the  market,  perhaps,  may 
not  be  easily  helped ;  but  to  be  so  in  his  court,  the 
judgment-seat,  the  court  sitting  and  not  concerned 
at  it,  is  an  evidence  that  truth  is  fallen  in  the  street, 
and  equity  cannot  enter ;  for  he  that  departethfrom 
trail,  maketh  himself  a  /irey,  Isa.  59.  14,  15.  Those 
that  see  and  hear  of  the  sufferings  of  God’s  people, 
and  have  no  sympathy  with  them,  or  concern  for 
them,  do  not  pity  and  pray  for  them,  it  being  all  one 
to  them  whether  the  interests  of  religion  sink  or 
swim,  are  of  the  spirit  of  Gallio  here,  who,  when  a 
g'  oil  man  was  abused  before  his  face,  cared  for  none 
of  these  things  ;  like  them  that  were  at  ease  in  Zion, 
and  were  not  grieved  for  the  affliction  of  Joseph, 
(Am  s  6.  6.)  like  the  king  and  Human,  that  sat 
down  to  drink  when  the  city  Shushan  was  perplexed, 
Esth.  3.  15. 

18.  And  Paul  after  this  tarried  there  yet 
a  good  while,  and  then  took  his  leave  of  the 
brethren,  and  sailed  thence  into  Syria,  and 
with  him  Priscilla  and  Aquila;  having 
shorn  his  head  in  Cenchrea:  for  he  had  a 
vow.  19.  And  he  came  to  Ephesus,  and 
left  them  there:  but  he  himself  entered  into 
the  synagogue,  and  reasoned  with  the  Jews. 
20.  When  they  desired  him  to  tarry  longer 
time  with  them,  he  consented  not ;  21.  But 
bade  them  farewell,  saying,  I  must  bv  all 
means  keep  this  feast  that  cometh  in  Jeru¬ 
salem  :  but  I  will  return  again  unto  you,  if 
God  will.  And  he  sailed  from  Ephesus. 
22.  And  when  he  had  landed  at  Caesarea, 
and  gone  up,  and  saluted  the  church,  he 
went  down  to  Antioch.  23.  And  after  he 
had  spent  some  time  there,  he  departed,  and 
went  over  all  the  country  of  Galatia  and 
Phrygia  in  order,  strengthening  all  the  dis¬ 
ciples. 

We  have  here  Paul  in  motion,  as  we  have  had 
him  at  Corinth  for  some  time  at  rest,  but  in  both 
busy,  very  busy  in  the  service  of  Christ ;  if  he  sat 
still,  if  he  went  about,  still  it  was  to  do  good.  Here  is,  ! ! 

I.  Paul’s  departure  from  Corinth,  v.  18. 

1.  He  did  not  go  away  till  some  time  after  the  l 
trouble  he  met  with  there ;  from  other  places  he  had 


departed  when  the  storm  rose,  but  not  from  Corinth, 
because  there  it  was  no  sooner  risen  than  it  fell  again. 
Some  tell  us,  that  Gallio  did  privately  countenance 
Paul,  and  took  him  into  his  favour,  and  that  this  oc¬ 
casioned  a  correspondence  between  Paul  and  Seneca, 
Gallio’s  brother,  which  some  of  the  ancients  speak 
of.  After  this  he  tarried  there  yet  a  good  while, 
some  think,  beyond  the  year  and'half  mentioned  v. 
11.  While  he  found  he  laboured  not  in  vain,  he 
continued  labouring. 

2.  When  he  went,  he  took  leave  of  the  brethren, 
solemnly,  and  with  much  affection,  with  suitable 
comforts  and  counsels,  and  prayers  at  parting,  com¬ 
mending  what  was  good,  reproving  what  was  other¬ 
wise,  and  giving  them  necessary  cautions  against  the 
wiles  of  the  false  apostles  ;  and  his  farewell  sermon 
would  leave  impressions  upon  them. 

3.  He  took  with  him  Priscilla  and  Aquila,  because 
they  had  a  mind  to  accompany  him  ;  for  they  seemed 
disposed  to  remove,  and  not  inclined  to  stay  long  at 
a  place ;  a  disposition  which  may  come  from  a  good 
principle,  and  have  good  effects,  and  therefore  ought 
not  to  be  condemned  in  others,  though  it  ought  to  be 
suspected  in  ourselves.  There  was  a  mightv  friend¬ 
ship  contracted  between  them  and  Paul,  and  there¬ 
fore  when  he  went,  they  begged  to  go  along  with 
him. 

4.  At  Cenchrea,  which  was  hard  by  Corinth,  the 
port  where  those  that  went  to  sea  from  Corinth  took 
ship,  either  Paul  or  Aquila  (for  the  original  does  not 
determine  which)  had  his  head  shaved,  to  discharge 
himself  from  the  vow  of  a  Nazarite.  Having  shorn 
his  head  at.  Cenchrea;  for  he  had  a  vow.  Those 
that  lived  in  Judea  were,  in  such  a  case,  bound  to  do 
it  at  the  temple  ;  but  those  who  lived  in  other  coun¬ 
tries  might  do  it  in  other  places.  The  Nazarite’s 
head  was  to  be  shaved,  when  either  his  consecration 
was  accidentally  polluted,  in  which  case  he  must 
begin  again,  or  when  the  days  of  his  separation  were 
fulfilled,  (Numb.  6.  9,  13,  18.)  which,  we  suppose, 
was  the  case  here.  Some  throw  it  upon  Aquila, 
who  was  a  Jew,  ( v .  2.)  and  retained  perhaps  more 
of  his  Judaism  than  was  convenient ;  but  I  see  no 
harm  in  admitting  it  concerning  Paul,  for  concern¬ 
ing  him  we  must  admit  the  same  thing,  (ch.  21.  24, 
26.)  not  only  in  compliance  for  a  time  with  the  Jews, 
to  whom  he  became  as  a  Jew,  (1  Cor.  9.  20.)  that  he 
might  win  upon  them,  but  because  the  vow  of  the 
Nazarites,  though  ceremonial,  and  as  such  ready  to 
vanish  away,  had  yet  a  great  deal  of  moral  and  very 
pious  significance,  and  therefore  was  fit  to  die  the 
last  of  all  the  Jewish  ceremonies.  The  Nazarites 
are  joined  with  the  prophets,  (Ames  2.  11.)  and  were 
very  much  the  glory  of  Israel;  (Lam.  4.  7.)  and 
therefore  it  is  not  strange  if  Paul  bound  himself  for 
some  time  with  the  vow  of  a  Nazarite  from  wine  and 
strong  drink,  and  from  being  trimmed,  to  recom 
mend  himself  to  the  Jews  ;  and  from  this  he  now  dis  • 
charged  himself. 

II.  Paul’s  calling  at  Ephesus,  which  was  the  me¬ 
tropolis  of  the  Lesser  Asia,  and  a  sea-port. 

1.  There  he  left  Aquila  and  Priscilla;  not  only 
because  they  would  be  but  burthensome  to  him  in 
his  journey,  but  because  they  might  be  serviceable 
to  the  interests  of  the  gospel  at  Ephesus.  Paul  in¬ 
tended  shortly  to  settle  there  for  some  time,  and  he 
left  Aquila  and  Priscilla  there  in  the  mean  time,  for 
the  same  end  as  Christ  sent  his  disciples  before  to 
everv  place  where  he  himself  would  come,  to  pre¬ 
pare  his  wav.  Aquila  and  Priscilla  might,  by  private 
conversation,  being  very  intelligent  judicious  Chris¬ 
tians,  dispose  the  minds  of  many  to  give  Paul,  when 
he  should  come  among  them,  a  favourable  reception, 
and  to  understand  his  preaching  ;  therefore  he  calls 
them  his  helpers  tv  Christ  Jesus,  Rom.  16.  3. 

2.  There  he  preached  to  the  Jews  in  their  syna¬ 
gogue  ;  though  he  did  but  call  there  in  his  journey. 


THE  ACTS,  XVIII. 


189 


yet  he  would  not  go  without  giving  them  a  sermon  ; 
he  entered  into  the  synagogue,  not  as  a  hearer,  but 
as  a  preacher,  for  there  he  reasoned  with  the  Jews. 
Though  he  had  abandoned  the  Jews  at  Corinth,  who 
opposed  themselves,  and  blasphemed,  yet  he  did 
not,  for  their  sakes,  decline  the  synagogues  of  the 
Jews  in  other  places,  but  still  made  the  first  offer  of 
the  gospel  to  them.  We  must  not  condemn  a  whole 
body  or  denomination  of  men,  for  the  sake  of  some 
that  conduct  themselves  ill. 

.  3.  The  Jews  at  Ephesus  were  so  far  from  driving 
Paul  away,  that  they  courted  his  stay  with  them  ; 
(y.  20. )  They  desired  him  to  tarry  longer  with  them, 
to  instruct  them  in  the  gospel  of  Christ.  These  were 
mire  noble,  and  better  bred  than  those  Jews  at 
Corinth,  and  other  places;  and  it  was  a  sign  that 
God  had  not  quite  cast  away  his  people,  but  had  a 
remnant  among  them. 

4.  Paul  would  not  stay  with  them  now  ;  He  con¬ 
sented  not;  but  bade  them  farewell ;  he  had  further 
to  go ;  he  must  by  all  means  kee/i  this  feast  at  Jeru¬ 
salem;  not  that  he  thought  himself  bound  in  duty  to 
it,  (he  knew  the  laws  of  the  feasts  were  no  longer 
binding,)  but  he  had  business  at  Jerusalem,  (what¬ 
ever  it  was,)  which  would  be  best  done  at  the  time 
of  the  feast,  when  there  was  a  general  rendezvous 
of  all  the  Jews  from  all  parts  ;  which  of  the  feasts  it 
was,  we  are  not  told,  probably  it  was  the  passover, 
which  was  the  most  eminent. 

5.  He  intimated  his  purpose,  after  this  journey,  to 
come  and  spend  some  time  at  Ephesus  ;  being  en¬ 
couraged  by  their  kind  invitation  to  hope  that  he 
should  do  good  among  them  ;  it  is  good  to  have 
opportunities  in  reserve,  when  one  good  work  is 
over,  to  have  another  to  apply  ourselves  to  ;  /  will 
return  again  to  you,  but  he  inserts  that  necessary 
proviso,  if  God  will.  Our  times  are  in  God’s  hand  ; 
we  purpose,  but  he  disposes  ;  and  therefore  we  must 
make  all  our  promises  with  submission  to  the  will  of 
God.  1 f  the  Lord  will,  we  shall  live,  and  do  this  or 
that.  I  will  return  again  to  yo  u,  if  the  Spirit  suffer 
me  ;  {ch.  16.  7.)  that  was  included  in  Paul’s  case  ; 
not  only  if  providence  permit,  but  if  God  do  not 
otherwise  direct  my  motions. 

III.  Paul’s  visit  to  Jerusalem  ;  a  short  visit  it  was, 
but  it  served  as  a  token  of  respect  to  that  truly 
mother-church. 

1.  He  came  by  sea  to  that  port  that  lay  next  to 
Jerusalem;  he  sailed  from  Ephesus,  (t>.  21.)  and 
landed  at  C'sssarea,  v.  22.  He  chose  to  go  by  sea, 
for  expedition  and  for  safety,  and  that  he  might  see 
the  works  of  the  Lord,  and  his  wonders  in  the  deep. 
Joppa  had  been  the  port  for  Jerusalem,  but  Herod 
having  improved  Cocsarea,  and  the  port  at  Joppa 
being  dangerous,  that  was  generally  made  use  of. 

2.  He  went  up,  and  saluted  the  church  ;  by  which, 
I  think,  is  plainly  meant  the  church  at  Jerusalem, 
which  is  emphatically  called  the  church,  because 
there  the  Christian  church  began,  ch.  15.  4.  Paul 
thought  it  requisite  to  shew  himself  among  them, 
that  thev  might  not  think  his  success  among  the 
Gentiles  had  made  him  think  himself  either  above 
them,  or  estranged  from  them  ;  or  that  the  honour 
God  had  put  upon  him,  made  him  unmindful  of  the 
honour  he  owed  to  them.  His  going  to  salute  the 
church  at  Jerusalem,  intimates,  (1.)  That  it  was  a 
very  friendly  visit  that  he  made  them,  in  pure  kind¬ 
ness,  to  inquire  into  their  state,  and  to  testify  his 
hearty  good-will  to  them.  Note,  The  increase  of 
our  new  friends  should  not  make  us  to  forget  our  old 
ones,  but  it  should  be  a  pleasure  to  good  men,  and 
good  ministers,  to  revive  former  acquaintance.  The 
ministers  at  Jerusalem  were  constant  residents,  Paul 
was  a  constant  itinerant ;  but  he  took  care  to  keep  up 
a  good  correspondence  with  them,  that  they  might 
rejoice  witn  him  in  his  going  out,  and  he  might  re¬ 
joice  with  them  in  their  tents,  and  they  might  both 


congratulate  and  wish  well  to  one  another’s  comf  rt 
and  success.  (2.)  That  it  was  but  a  short  visit ;  he 
went  up,  and  saluted  them,  perhaps,  with  the  holy 
kiss,  and  made  no  stay  among  them.  It  was  designed 
but  for  a  transient  interview,  and  yet  Paul  undertook 
this  long  journey  for  that.  This  is  not  the  world 
we  are  to  be  together  in.  God’s  people  are  the  suit 
of  the  earth,  dispersed  and  scattered  ;  yet  it  is  good 
to  see  one  another  sometimes,  if  it  be  but  to  see 
one  another,  that  we  may  confirm  mutual  love, 
may  the  better  keep  up  our  spiritual  communion 
with  one  another  at  a  distance,  and  may  long  the 
more  for  that  heavenly  Jerusalem,  in  which  we  hope 
to  be  together  for  ever. 

IV.  His  return  through  those  countries  where  he 
had  formerly  preached  the  gospel. 

1.  He  went  and  spent  some  time  in  Antioch,  among 
his  old  friends  there,  whence  he  was.  first  sent  out 
to  preach  among  the  Gentiles,  ch.  13.  1.  He  went 
down  to  Antioch,  to  refresh  himself  with  the  sight 
and  conversation  of  the  ministers  there  ;  and  a  very 
good  refreshment  it  is  to  a  faithful  minister,  to  have 
for  a  while  the  society  of  his  brethren  ;  for  as  iron 
sharpeneth  iron,  so  doth  a  man  the  countenance  of 
his  friend.  Paul’s  coming  to  Antioch  would  bring  to 
remembrance  the  former  days,  which  would  furnish 
him  with  matter  for  fresh  thanksgiving. 

2.  Thence  he  went  over  the  country  of  Galatia  and 
Phrygia  in  order,  where  he  had  preached  the  gos- 

el,  and  planted  churches ;  which,  though  very 

riefly  mentioned,  {ch.  16.  6.)  was  yet  a  glorious 
work,  as  appears  by  Gal.  4.  14,  15.  where  Paul 
speaks  of  his  preaching  of  the  gospel  to  the  Galatians 
at  the  first,  and  their  receiving  him  as  an  angel  of 
God.  These  country-churches  (for  such  they  were, 
(Gal.  1.  2.)  and  we  read  not  of  any  city  in  Galatia 
where  a  church  was)  Paul  visited  in  order  as  they 
lay,  watering  what  he  had  been  instrumental  to 
plant,  and  strengthening  all  the  disciples.  His  very 
coming  among  them,  and  owning  them,  were  a  great 
strengthening  to  them  and  their  ministers.  Paul’s 
countenancing  of  them  was  encouraging  them  ;  but 
that  was  not  all ;  he  preached  that  to  them  which 
strengthened  them,  which  confirmed  their  faith  in 
Christ,  and  their  resolutions  for  Christ,  and  their 
pious  affections  to  him.  Disciples  need  to  be  strength¬ 
ened,  for  they  are  compassed  about  with  infirmity  ; 
ministers  must  do  what  they  can  to  strengthen  them, 
to  strengthen  them  all,  by  directing  them  to  Christ, 
and  bringing  them  to  live  upon  him,  whose  strength 
is  perfected  in  their  weakness,  and  who  is  himself 
their  Strength  and  Song. 

24.  And  a  certain  Jew  named  A  polios, 
born  at  Alexandria,  an  eloquent  man,  and 
mighty  in  the  scriptures,  came  to  Ephesus. 
25.  This  man  was  instructed  in  the  way  of 
the  Lord;  and  being  fervent  in  the  Spirit, 
he  spake  and  taught  diligently  the  things  of 
the  Lord  ;  knowing  only  the  baptism  of 
John.  26.  And  he  began  to  speak  boldly 
in  the  synagogue  :  whom  when  Aquila  and 
Priscilla  had  heard,  they  took  him  unto 
them,  and  expounded  unto  him  the  way  of 
God  more  perfectly.  27.  And  when  he 
was  disposed  to  pass  into  Achaia,  the 
brethren  wrote,  exhorting  the  disciples  to 
receive  him:  who,  when  he  was  come, 
helped  them  much  which  had  believed 
through  grace:  28.  For  he  mightily  con¬ 
vinced  the  Jews,  and  that  publicly,  shewing 
by  the  scriptures  that  Jesus  was  Christ. 


190 


THE  ACTS.  XVIII. 


The  sacred  history  leaves  Paul  upon  his  travels, 
and  goes  here  to  meet  Apollos  at  Ephesus,  and  to 
give  us  some  account  of  him,  which  was  necessary 
to  ou  understanding  some  passages  in  Paul’s  epistles. 

I.  Here  is  an  account  of  his  character,  when  he 
came  to  Ephesus. 

1.  He  was  a  Jew,  bom  at  Alexandria  in  Egypt, 
hut  of  Jewish  parents  ;  for  there  were  abundance  of 
Jews  in  that  city,  since  the  dispersion  of  the  people, 
as  it  was  foretold,  (Deut.  28.  68.)  The  Lord  shall 
bring  thee  into  Egypt  again.  His  name  was  not 
Apollo,  the  name  of  one  of  the  heathen  gods,  but 
Apollos,  some  think,  the  same  with  Afielles,  Rom. 

16.  10. 

2.  He  was  a  man  of  excellent  good  parts,  and  well 
fitted  for  public  service,  he  was  an  eloquent  man, 
and  mighty  in  the  scriptures  of  the  Old  Testament, 
which  he  was,  as  a  Jew,  brought  up  in  the  know¬ 
ledge  of.  (1.)  He  had  a  great  command  of  lan¬ 
guage,  he  was  an  eloquent  man  ;  he  was  av»g  KiyiQgr 
— a  firudent  man,  so  some  ;  a  learned  man,  so 
others  ;  historiarum  f leritus — a  good  historian  ; 
which  is  an  excellent  qualification  for  the  ministry  : 
he  was  one  that  could  speak  well,  so  it  properly 
signifies  ;  he  was  an  oracle  of  a  man  ;  he  was  fa¬ 
mous  for  speaking  pertinently  and  closely,  fully  and 
fluently,  upon  any  subject.  (2.)  He  had  a  great 
command  of  scripture-language,  and  that  was  the 
eloquence  he  was  remarkable  for  ;  he  came  to  Ephe- 
sus,  being  mighty  in  the  scrifitures,  so  the  words  are 
placed  ;  having  an  excellent  faculty  of  expounding 
scriptures,  he  came  to  Ephesus,  which  was  a  public 
place,  to  trade  with  that  talent,  for  the  honour  of 
God  and  the  good  of  many.  He  was  not  only  ready 
in  the  scriptures,  able  to'  quote  texts  off-hand,  and 
repeat  them,  and  tell  you  where  to  find  them  ;  (many 
of  the  carnal  Jews  were  so,  who  were  therefore  said 
to  have  the  form  of  knowledge,  and  the  letter  of  the 
law  ;)  but  he  was  mighty  in  the  scrifitures  ;  he  un¬ 
derstood  the  sense  and  meaning  of  them,  he  knew 
how  to  make  use  of  them  and  to  apply  them,  how 
to  reason  out  of  the  scriptures,  and  to  reason  strong- 
lv  ;  a  convincing,  commanding,  confirming  power 
went  along  with  all  his  expositions  and  applications 
of  the  scripture.  It  is  probable  that  he  had  given 
proof  of  his  knowledge  of  the  scriptures,  and  his 
abilities  in  them,  in  many  synagogues  of  the  Jews. 

3.  He  was  instructed  in  the  way  of  the  Lord ; 
that  is,  he  had  some  acquaintance  with  the  doctrine 
of  Christ,  had  got  some  general  notions  of  the  gos¬ 
pel  and  the  principles  of  Christianity,  that  Jesus  is 
the  Christ,  and  that  firofihet  that  should  come  into 
the  world  ;  the  first  notice  of  this  would  be  readily 
embraced  by  one  that  was  so  mighty  in  the  scrip¬ 
tures  as  Apollos  was,  and  therefore  understood  the 
signs  of  the  times.  He  was  instructed,  xa.Tn^«^ttvoc 
— he  was  catechised,  (so  the  word  is,)  either  by  his 
parents  or  by  ministers  ;  he  was  taught  something 
of  Christ  and  the  way  of  salvation  by  him.  Those 
that  are  to  teach  others,  must  first  be  themselves 
taught  the  word  of  the  Lord,  not  only  to  talk  of  it, 
but  to  walk  in  it.  It  is  not  enough  to  have  our 
tongues  tuned  to  the  word  of  the  Lord,  but  we  must 
have  our  feet  directed  into  the  way  of  the  Lord. 

4.  Yet  he  knew  only  the  baptism  of  John  ;  he  was 
instructed  in  the  gospel  of  Christ  as  far  as  John’s  min- 
istrv  would  carry  him,  and  no  farther  :  he  knew  the 
preparing  of  the  way  of  the  Lord,  by  that  voice  cry¬ 
ing  in  the  wilderness,  rather  than  the  way  of  the 
Lord  itself.  We  cannot  but  think  he  had  heard  of 
Christ’s  death  and  resurrection,  but  he  was  not  let 
into  the  mystery  of  them,  had  not  had  opportu- 
nitv  of  conversing  with  any  of  the  apostles  since  t'  e 
pouring  out  of  the  Spirit ;  or  he  had  himself  been 
baptized  only  with  the  baptism  of  John,  but  was  not 
baptized  with  the  Holy  Ghost,  as  the  disciples  were 
at  the  day  of  Pentecost. 


II.  We  have  here  the  employment  and  improve¬ 
ment  of  his  gifts  at  Ephesus  ;  he  came  thither,  seek¬ 
ing  opportunities  of  doing  and  getting  good  ;  and  he 
found  both. 

1.  He  there  made  a  very  good  use  of  his  gifts  in 
public  ;  he  came,  probably,  recommended  to  the 
synagogue  of  the  Jews,  as  a  fit  man  to  be  a  teacher 
there,  and  according  to  the  light  he  had,  and  the 
measure  of  the  gift  given  to  him,  he  was  willing  to  be 
employed  ;  (f.  25.)  Being  fervent  in  the  Spirit,  he 
spake  and  taught  diligently  the  things  of  the  Loid. 
Though  he  had  not  the  miraculous  gifts  of  the  Spirit, 
as  the  apostles  had,  he  made  use  of  the  gifts  he  had  ; 
for  the  dispensation  of  the  Spirit,  whatever  the  mea¬ 
sure  of  it  is,  is  given  to  every  man  to  profit,  withal. 
And  our  Saviour,  by  a  parabie,  designed  to  teach  his 
ministers,  that  though  they  had  but  one  talent  they 
must  not  bury  that. 

We  have  seen  how  Apollos  was  qualified  with  a 
good  head  and  a  good  tongue  ;  he  was  an  eloquent 
man,  and  mighty  in  the  scriptures ;  he  had  a  good 
stock  of  useful  knowledge,  and  had  an  excellent  fa¬ 
culty  of  communicating  it.  Let  us  now  see  what  he 
had  further  to  recommend  him  as  a  preacher  ;  and 
his  example  is  recommended  to  the  imitation  of  all 
preachers  : 

(1.)  He  was  a  lively  affectionate  preacher  ;  as  he 
had  a  good  head,  so  he  had  a  good  heart ;  he  was 
fervent  in  Spirit ;  he  had  in  him  a  great  deal  of 
divine  fire  as  well  as  divine  light  ;  was  burning,  as 
well  as  shining.  He  was  full  of  zeal  for  the  glory  of 
God,  and  the  salvation  of  precious  souls.  This  ap¬ 
peared  both  in  his  forwardness  to  preach  when  he 
was  called  to  it  by  the  rulers  of  the  synagogue,  and 
in  his  fervency  in  his  preaching  ;  he  preached  as 
one  in  earnest,  and  that  had  his  heart  in  his  work. 
What  a  happy  composition  was  here  !  Many  are 
fervent  in  spirit,  but  are  weak  in  knowledge,  in  scrip¬ 
ture-knowledge,  and  far  to  seek  for  proper  words, 
and  full  of  improper  ones  ;  and,  on  the  other  hand, 
many  are  eloquent  enough,  and  mighty  in  the  sn-ip- 
tures,  and  learned,  and  judicious,  hut  they  have  no 
life  or  fervency.  Here  was  a  complete  man  of  God, 
thoroughly  furnished  for  his  work  ;  both  eloquent 
and  fervent,  full  both  of  divine  knowledge  and  of  di¬ 
vine  affections. 

(2. )  He  was  an  industrious  laborious  preacher  ;  he 
spake  and  taught  diligently  ;  he  took  pains  in  his 
preaching,  what  he  delivered  was  elaborate  ;  and 
he  did  not  offer  that  to  God,  or  to  the  synagogue, 
that  either  cost  nothing,  or  cost  him  nothing;  he 
first  worked  it  upon  his  own  heart,  and  then  labour¬ 
ed  to  impress  it  on  those  he  preached  it  to  ;  he  taught 
diligently,  &Kf>tGzc — accurately,  exactly  ;  every  thing 
he  said  was  well-weighed. 

(3.)  He  was  an  evangelical  preacher  ;  though  he 
knew  only  the  baptism  of  John,  yet  that  was  the  be¬ 
ginning  of  the  gospel  of  Christ,  and  to  that  he  kept 
close  ;  for  he  taught  the  things  of  the  Lord,  of  the 
Lord  Christ,  the  things  that  tended  to  make  way  for 
him,  and  to  set  him  up.  The  things  pertaining  to 
the  kingdom  of  the  Messiah,  were  the  subjects  he 
chose  to  insist  upon  ;  not  the  things  of  the  ceremq^ 
nial  law,  though  those  would  be  pleasing  to  his  Jew¬ 
ish  auditors  ;  not  the  things  of  the  Gentile  philoso¬ 
phy,  though  he  could  have  discoursed  very  well  on 
those  things  ;  but  the  things  of  the  Lord. 

(4.)  He  was  a  courageous  preacher  ;  he  began  to 
speak  boldly  in  the  synagogue,  as  one  who,  having 
put  confidence  in  God,  did  not  fear  the  face  of  man  ; 
he  spake  as  one  that  knew  the  truth  of  what  he  said, 
and  had  no  doubt  of  it  ;  and  that  knew  the  worth  of 
what  he  said,  and  was  not  afraid  to  suffer  for  it  ;  in 
the  synagogue,  where  the  Jews  not  onlv  were  pre 
sent,  but  had  power,  there  he  preached  the  things 
of  God,  which  he  knew  they  were  prejudiced 
against. 


191 


THE  ACTS,  XVTli. 


2.  He  there  made  a  good  increase  of  his  gifts  in 
private,  not  so  much  in  study,  us  in  conversation 
vvdth  Aquila  and  Priscilla.  If  Paul  or  some  other 
apostle  or  evangelist  had  been  at  Kphesus,  they 
would  have  instructed  him  ;  bu  ,  for  want  of  better 
help,  Aquila  and  Priscilla  (who  were  tent-makers) 
expounded  to  him  the  way  of  Gad  more  fierfectly. 
Observe, 

(1.)  Aquila  and  Priscilla  heard  him  preach  in  the 
synagogue.  Though  in  knowledge  he  was  much 
inferior  to  them,  yet,  having  excellent  gifts  for  pub¬ 
lic  service,  they  encouraged  his  ministry,  by  a  dili¬ 
gent  and  constant  attendance  upon  it.  Thus  young 
ministers,  that  are  hopeful,  should  be  countenanced 
by  grown  Christians,  for  it  becomes  them  to  fulfil  all 
righteousness . 

(2.)  Finding  him  defective  in  his  knowledge  of 
Christianity,  they  took  him  to  them,  to  lodge  in  the 
same  house  with  them,  and  expounded  to  him  the 
way  of  God,  the  way  of  salvation  by  Jesus  Christ, 
more  fierfectly.  They  did  not  take  occasion  from 
what  they  observed  of  his  deficiency,  either  to  des¬ 
pise  him  themselves,  or  to  disparage  him  toothers  ; 
did  not  call  him  a  young  raw  preacher,  not  fit  to 
come  into  a  pulpit,  but  considered  the  disadvantages 
he  had  laboured  under,  asknowing  only  the  baptism 
of  John  ;  and  having  themselves  got  great  knowledge 
in  the  truths  of  the  gospel  by  their  long  and  intimate 
conversation  with  Paul,  they  communicated  what 
they  knew  to  him,  and  gave  him  a  clear,  distinct, 
and  methodical  account  of  those  things  which  before 
he  had  but  confused  notions  of.  [1.]  See  here  an 
instance  of  that  which  Christ  has  promised,  that  to 
him  that  hath,  shall  be  given  ;  he  that  has,  and  uses 
what  he  has,  shall  have  more.  He  that  diligently 
traded  with  the  talent  he  had,  doubled  it  quickly. 
[2.]  See  an  instance  of  truly  Christian  charity  in 
Aquila  and  Priscilla ;  they  did  good  according  to 
their  ability.  Aquila,  though  a  man  of  great  know¬ 
ledge,  yet  did  not  undertake  to  speak  in  the  syna¬ 
gogue,  because  he  had  not  such  gifts  for  public  work 
as  Apollos  had  ;  but  he  furnished  Apollos  with  mat¬ 
ter,  and  then  left  him  to  clothe  it  with  acceptable 
words.  Instructing  young  Christians  and  young  min¬ 
isters  privately  in  conversation,  who  mean  well,  and 
perform  well,  as  far  as  they  go,  is  a  piece  of  very 
good  service,  both  to  them  and  to  the  church.  [3.  J 
See  an  instance  of  great  humility  in  Apollos  ;  he  was 
a  very  bright  young  man,  of  great  parts  and  learning, 
newly  come  from  the  university,  a  popular  preacher, 
and  one  mightily  cried  up  and  followed  ;  and  yet, 
finding  that  Aquila  and  Priscilla  were  judicious  se¬ 
rious  Christians,  that  could  speak  intelligently  and  ex¬ 
perimentally  of  the  things  of  God,  though  they  were 
but  mechanics,  poor  tent-makers,  he  was  glad  to 
receive  instruction  from  them,  to  be  shewed  by  them 
his  defects  and  mistakes,  and  to  have  his  mistakes 
rectified  by  them,  and  his  deficiencies  made  up. 
Young  scholars  may  gain  a  great  deal  by  converse 
with  old  Christians,  as  young  students  in  the  law  may 
bv  old  practitioners.  Apollos,  though  he  was  in¬ 
structed  in  the  way  of  the  Lord,  did  not  rest  in  the 
knowledge  he  had  attained,  nor  thought  he  under¬ 
stood  Christianity  as  well  as  any  man,  (which  proud 
conceited  young  men  are  apt  to  do,)  but  was  willing 
to  have  it  ex pounded  to  him  more  perfectly.  They 
that  know  much  should  covet  to  know  more,  and 
what  they  know,  to  know  it  better,  pressing  forward 
toward  perfection.  [4.]  Here  is  an  instance  of  a 
good  woman,  though  not  permitted  to  speak  in  the 
church  or  in  the  synagogue,  yet  doing  good  with  the 
Knowledge  God  had  given  her  in  private  converse. 
Paul  will  have  the  aged  women  to  be  teachers  of 
good  things,  Titus  2.  3,  4. 

III.  Here  is  his  preferment  to  the  sendee  of  the 
church  of  Corinth,  which  was  a  larger  sphere  of 
usefulness  than  Ephesus  at  present  was.  Paul  had 


set  tlit  wheels  a-going  in  Achaia,  and  particularly 
at  Curium,  tlit  county-town  ;  many  were  stirred  up 
■))’  iiis  preaching  to  receive  the  gospel,  and  they 
needed  to  be  confirmed ;  and  many  were  likewise 
irritated  to  oppose  the  gospel,  and  they  needed  to 
be  confuted.  Paui  was  gone,  was  called  away  to 
other  work,  and  now  there  was  a  fair  occasion  in 
this  vacancy  ior  Apollos  to  set  in,  who  was  fitted 
rather  to  water  than  to  plant,  to  build  up  those  that 
were  within  than  to  bring  in  those  that  were  without. 
Now  here  we  have, 

1.  His  call  to  this  service,  not  by  a  vision,  as  Paul 
was  called  to  Macedonia,  no,  nor  so  much  as  bv  the 
invitation  of  those  he  was  to  go  to ;  but,  (1.)  He  him¬ 
self  inclined  to  go  ;  he  was  disposed  to  pass  into 
Achaia ;  having  heard  of  the  state  of  the  churches 
there,  he  had  a  mind  to  try  what  good  he  could  do 
among  them  ;  though  there  were  those  there  w  ho 
were  eminent  for  spiritual  gifts,  yet  Apollos  thought 
there  might  be  some  work  for 'him,  and  God  dis¬ 
posed  his  mind  that  way.  (2.)  His  friends  encou¬ 
raged  him  to  go,  and  approved  of  his  purpose  ;  and 
he  being  a  perfect  stranger  there,  they  gave  him  a 
testimonial  or  letters  of  recommendation,  exhorting 
the  disciples  in  Achaia  to  entertain  him  and  employ 
him.  In  this  way,  among  others,  the  communion  of 
churches  is  kept  up,  by  the  recommending  of  mem¬ 
bers  and  ministers  to  each  other,  when  ministers,  as 
Apollos  here,  are  disposed  to  remove.  Though  they 
at  Ephesus  had  a  great  loss  of  his  labours,  they  dicl 
not  grudge  them  in  Achaia  the  benefit  of  them  ;  but, 
on  the  contrary,  used  their  interest  in  them  to  in¬ 
troduce  him;  for  the  churches  of  Christ,  though  they 
are  many,  yet  they  are  one. 

2.  His  success  in  this  service,  which  both  wavs 
answered  his  intention  and  expectation  ;  for, 

(1.)  Believers  were  greatly  edified,  and  they  that 
had  received  the  gospel  were  very  much  confirmed; 
he  helped  them  much,  who  had  believed  through 
grace.  Note,  [1.]  Those  who  believe  in  Christ,  it 
is  through  grace  that  they  believe  ;  it  is  not  of  them¬ 
selves,  it  is  God’s  gift  to  them,  it  is  his  work  in  them. 
[2.]  Those  who  through  grace  do  believe,  yet  still 
have  need  of  help  ;  as  long  as  they  are  here  in  this 
world,  there  are  remainders  of  unbelief,  and  some¬ 
thing  lacking  in  their  faith  to  be  perfected,  and  the 
work  of  faith  to  be  fulfilled.  [3.]  Faithful  ministers 
are  capable  of  being  many  ways  helpful  to  those 
who  through  grace  do  believe,  and  it  is  their  busi¬ 
ness  to  help  them,  to  help  them  much  ;  and  when  a 
divine  power  goes  along  with  them,  thev  will  be 
helpful  to  them. 

(2. )  Unbelievers  were  greatly  mortified,  their  ob¬ 
jections  were  fully  answered,  the  folly  and  sophistry 
of  their  arguments  were  discovered,  so  that  thev  hail 
nothing  to  say  in  defence  of  the  opposition  they  made 
to  the  gospel  ;  their  mouths  were  stopped,  and  their 
faces  filled  with  shame;  ( v .  28.)  He  mightily  con¬ 
vinced  the  Jews,  and  that  publicly,  before  the  peo¬ 
ple  ;  he  did  it,  *vtov4»c — earnestly,  and  with  a  great 
deal  of  vehemence  ;  he  took  pains  to  do  it ;  his  heart 
was  upon  it,  as  one  that  was  truly  desirous  both  to 
serve  the  cause  of  Christ  and  to'save  the  souls  of 
men  ;  he  did  it  effectually  and  to  universal  satisfac¬ 
tion  ;  he  did  it  levi  negotio — with  facility  ;  the  case 
was  so  plain,  and  the  arguments  so  strong'  on  Christ’s 
side,  that  it  was  an  easy  matter  to  baffle  all  that  the 
Jews  could  say  against  it;  though  they  were  so  fierce, 
yet  their  cause  was  so  weak  that  he  made  nothing 
of  their  opposition.  Now  that  which  he  aimed  to 
convince  them  of,  was,  that  Jesus  is  the  Christ,  that 
he  is  the  A  Tessin  h  promised  to  the  fathers,  who  should 
come,  and  they  were  to  look  for  v.o  other.  If  the 
Jews  were  but  convinced  of  this — that  Jesus  is  Christ, 
even  their  own  law  would  teach  them  to  hear  him. 
Note,  The  business  of  ministers  is  to  preach  Christ; 
We  preach  not  ourselves,  but  Christ  Jesus  the  Lord . 


192 


THE  ACTS,  XTX. 


The  way  he  took  to  convince  them,  was,  by  the 
scriptures  ;  thence  he  fetched  his  arguments;  for  the 
Jews  owned  the  scriptures  to  be  of  divine  authority  ; 
and  it  was  easy  for  him,  who  was  mighty  in  the  scrip¬ 
tures,  from  them  to  shew  that  Jesus  is  the  Christ. 
Note,  Ministers  must  be  able  not  only  to  preach  the 
truth,  but  to  prove  it  and  defend  it,  and  to  convince 
gainsayers  with  meekness  and  yet  with  power,  in¬ 
structing  those  that  oppose  themselves ;  and  this  is 
real  service  to  the  church. 

CHAP.  XIX. 

We  left  Paul  in  his  circuit  visiting  the  churches,  (cli.  18.23.) 
but  we  have  not  forgotten,  nor  has  he,  the  promise  he  made 
to  his  friends  at  Ephesus,  to  return  to  them,  and  make  some 
stay  there;  now  this  chapter  shews  us  his  performance  of 
that  promise,  his  coming  to  Ephesus,  and  his  continuance 
there  two  years;  we  are  here  told,  I.  How  he  laboured  there 
in  the  word  and  doctrine,  how  he  taught  some  weak  be¬ 
lievers  that  had  gone  no  further  than  John’s  baptism,  (v. 

1 . .  7.)  how  he  taught  three  months  in  the  synagogue  of  the 
Jews,  (v.  8.)  and  when  he  was  driven  thence,  how  he  taught 
the  Gentiles  a  long  time  in  a  public  school,  (v.  9,  10.)  an.d 
how  he  confirmed  his  doctrine  by  miracles,  v.  11,  12.  II. 
What  was  the  fruit  of  his  labour,  particularly  among  the 
conjurres,  the  worst  of  sinners :  some  were  confounded,  that 
did  but  make  use  of  his  name;  (v.  13..  17.)  but  others 
were  converted,  that  received  and  embraced  his  doctrine, 
v.  18,  20.  III.  What  projects  he  had  of  further  usefulness, 
(v.  21,  22.)  and  what  trouble  at  length  he  met  with  at 
Ephesus  from  the  silversmiths,  which  forced  him  thence  to 
ursue  the  measures  he  had  laid;  how  a  mob  was  raised 
y  Demetrius  to  cry  up  Diana,  (v.  23 . .  34.)  and  how  it  was 
suppressed  and  dispersed  by  the  town-clerk,  v.  35 . .  41. 

1.  i  ND  it  came  to  pass,  that  while 
j\_  Apollos  was  at  Corinth,  Paul  hav¬ 
ing  passed  through  the  upper  coasts,  came 
to  Ephesus  :  and  finding  certain  disciples, 

2.  He  said  unto  them,  Have  ye  received 
the  Holy  Ghost  since  ye  believed  ?  And 
they  said  unto  him,  We  have  not  so  much 
as  heard  whether  there  be  any  Holy  Ghost. 

3.  And  he  said  unto  them,  Unto  what  then 
were  ye  baptized  ?  And  they  said,  Unto 
John’s  baptism.  4.  Then  said  Paul,  John 
verily  baptized  with  the  baptism  of  repen¬ 
tance,  saying  unto  the  people,  That  they 
should  believe  on  him  which  should  come 
after  him,  that  is,  on  Christ  Jesus.  5.  When 
they  heard  this ,  they  were  baptized  in  the 
name  of  the  Lord  Jesus.  6.  And  when 
Paul  had  laid  his  hands  upon  them,  the 
Holy  Ghost  came  on  them ;  and  they  spake 
with  tongues,  and  prophesied.  7.  And  all 
the  men  were  about  twelve. 

Ephesus  was  a  city  of  great  note  in  Asia,  famous 
for  a  temple  built  there  to  Diana,  which  was  one  of 
the  wonders  of  the  world;  thither  Paul  came  to 
preach  the  gospel  while  Apollos  was  at  Corinth  ;  (v, 
1.)  while  he  was  watering  there,  Paul  was  planting 
here  ;  and  grudged  not  that  Apollos  entered  into  his 
labours,  and  was  building  upon  his  foundation  ;  but 
rejoiced  in  it,  and  went  on  in  the  new  work  that  was 
cut  out  for  him  at  Ephesus,  with  the  more  cheerful¬ 
ness  and  satisfaction,  because  he  knew  that  such  an 
able  minister  of  the  New  Testament  as  Apollos  was, 
was  now  at  Corinth,  carrying  on  the  good  work 
there  ;  though  there  were  those  that  made  him  the 
head  of  a  party  against  Paul,  (1  Cor.  1.  12.)  yet 
Paul  had  no  jealousy  of  him,  nor  any  way  disliked 
the  affection  the  people  had  for  him.  Paul,  having 
gone  through  the  country  of  Galatia  and  Phrygia, 
having  passed  through  the  uptier  coasts,  Pontus  and 


Bithynia,  that  lay  north,  at  length  came  to  Ephesus , 
where  he  had  left  Aquila  and  Priscilla,  and  there 
found  them. 

At  his  first  coming,  he  met  with  some  disciples 
there,  who  professed  faith  in  Christ  as  the  true  Mes¬ 
siah,  but  were  as  yet  in  the  first  and  lowest  form  in 
the  school  of 'Christ,  under  his  usher  John  the  Bap¬ 
tist  ;  they  were  in  number  about  twelve,  ( v .  7. )  they 
were  much  of  the  standing  that  Apollos  was  of  when 
he  came  to  Ephesus,  (for  he  knew  only  the  baptism 
of  John,  ch.  18.  25.)  but  either  they  had  not  oppor¬ 
tunity  of  being  acquainted  with  Aquila  and  Priscilla, 
or  had  not  been  so  long  in  Ephesus,  or  were  not  so 
willing  to  receive  instruction  as  Apollos  was,  other¬ 
wise  they  might  have  had  the  way  of  God  expound¬ 
ed  to  them  more  perfectly,  as  Apollos  had.  Observe 
here, 

I.  How  Paul  catechised  them  ;  he  was  told,  pro¬ 
bably  by  Aquila  and  Priscilla,  that  they  were  be¬ 
lievers,  that  they  did  own  Christ,  and  had  given  up 
their  names  to  him  :  now  Paul  hereupon  takes  them 
under  examination ; 

1.  They  did  believe  in  the  Son  of  God ;  but  Paul 
inquires,  whether  they  had  received  the  Holy  Ghost, 
whether  they  believed  in  the  Spirit,  whose  operations 
on  the  minds  of  men,  for  conviction,  conversion,  and 
comfort,  were  revealed  some  time  after  the  doctrine 
of  Jesus  being  the  Christ ;  whether  they  had  been 
acquainted  with,  and  had  admitted,  this  revelation  ? 
That  was  not  all ;  extraordinary  gifts  of  the  Holy- 
Ghost  were  conferred  upon  the  apostles  and  other 
disciples  presently  after  Christ’s  ascension,  which 
was  frequently  repeated  upon  occasion ;  had  they 
participated  of  these  gifts?  “  Have  ye  received  the 
Holy  Ghost  since  ye  believed?  Have  you  had  that 
seal  of  the  truth  of  Christ’s  doctrine  in  yourselves  ?” 
We  are  not  now  to  expect  any  such  extraordinary 
gifts  as  they  had  then.  The  canon  of  the  New  Tes¬ 
tament  being  long  since  completed  and  ratified,  we 
depend  upon  that  as  the  most  sure  word  of  prophecy. 
But  there  are  graces  of  the  Spirit  given  to  all  believ¬ 
ers,  which  are  as  earnests  to  them,  2  Cor.  1.  22. — 
5.  5.  Eph.  1.  13.  Now  it  concerns  us  all  who  pro¬ 
fess  the  Christian  faith,  seriously  to  inquire,  whether 
we  have  received  the  Holy  Ghost  or  not.  The  Holy 
Ghost  is  promised  to  all  believers,  to  all  petitioners; 
(Luke  1 1.  13. )  but  many  are  deceived  in  this  matter, 
thinking  they  have  received  the  Holy  Ghost,  when 
really  they  have  not.  As  there  are  pretenders  to 
the  gifts  of  the  Holy  Ghost,  so  there  are  to  his  graces 
and  comforts  ;  we  should  therefore  strictly  examine 
ourselves,  Have  we  received  the  Holy  Ghost  since 
we  believed?  The  tree  will  be  known  by  its  fruits. 
Do  we  bring  forth  the  fruits  of  the  Spirit  ?  Are  we 
led  by  the  Spirit  ?  Do  we  walk  in  the  Spirit  ?  Are 
we  under  the  government  of  the  Spirit  ? 

2.  They  owned  their  ignorance  in  this  matter; 
“  Whether  there  be  a  Holy  Ghost  is  more  than  we 
know  ;  that  there  is  a  promise  of  the  Holy  Ghost  we 
know  from  the  scriptures  of  the  Old  Testament,  and 
that  that  promise  will  be  fulfilled  in  its  season  we 
doubt  not ;  but  so  much  have  we  been  out  of  the  way 
of  intelligence  in  this  matter,  that  we  have  not  so 
much  as  heard  whether  the  Holy  Ghost  be  indeed 
yet  given  as  a  Spirit  of  prophecy.”  They  knew  (as 
Dr.  Lightfoot  observes)  that,  according  to  the  tra¬ 
dition  of  their  nation,  after  the  death  of  Ezra,  Hag- 
gai,  Zechariah,  and  Malachi,  the  Holy  Ghost  de¬ 
parted  from  Israel,  and  went  up  ;  and  they  profess¬ 
ed  that  they  had  never  heard  of  his  return.  They 
spake  as  if  they  expected  it,  and  wondered  they  did 
not  hear  of  it,  and  were  ready  to  welcome  the  notice 
of  it.  The  gospel-light,  like  that  of  the  morning, 
shone  more  ana  more,  gradually ;  not  only  clearer 
and  clearer,  in  the  discovery  of  truths  not  before 
heard  of,  but  further  and  further,  in  the  discovery 
of  them  to  persons  that  had  not  before  heard  of  them 


193 


THE  ACTS,  XIX. 


3.  Paul  inquired  how  they  came  to  be  baptized,  if 
they  knew  nothing  of  the  Holy  Ghost ;  for  if  they 
were  baptized  by  any  of  Christ’s  ministers,  they 
were  instructed  concerning  the  Holy  Ghost,  and 
vere  baptized  in  his  name.  “Know  ve  not  that 
Jesus  being  glorified,  consequently  the  Holy  Ghost 
is  given;  unto  what  then  were  ye  baptized?  This  is 
strange  and  unaccountable.  What !  baptized,  and 
yet  know  nothing  of  the  Holy  Ghost  ?  Purely  your 
baptism  was  a  nullity,  if  you  know  nothing  of  the 
Holy  Ghost ;  for  it  is  the  receiving  of  the  Holy  Ghost 
that  is  signified  and  sealed  by  that  washing  of  rege¬ 
neration.  Ignorance  of  the  Holy  Ghost,  is  as  incon¬ 
sistent  with  a  sincere  profession  of  Christianity,  as 
ignorance  of  Christ  is.  ”  Applying  it  to  ourselves, 
it  intimates,  that  those  are  baptized  to  no  purpose, 
and  have  received  the  grace  of  God  therein  in  vain, 
that  do  not  receive  and  submit  to  the  Holy  Ghost. 
It  is  also  an  inquiry  we  should  often  make,  not  only 
to  whose  honour  we  were  born,  but  into  whose  ser¬ 
vice  we  were  baptized  ;  that  we  may  study  to  an¬ 
swer  the  ends  both  of  our  birth  and  of  our  baptism. 
Let  us  often  consider,  unto  what  we  were  baptized, 
that  we  may  live  up  to  our  baptism. 

4.  They  own,  that  they  were  baptized  unto  John’s 

baptism — si?  to  ’Jaoaw  ;  that  is,  (as  I  take 

it,)  they  were  baptized  in  the  name  of  John,  not  by 
John  himself;  he  was  far  enough  from  any  such 
thought,  but  by  some  weak  well-meaning  disciple 
of  his,  that  ignorantly  kept  up  his  name,  as  the  head 
of  a  party,  retaining  the  spirit  and  notion  of  those 
disciples  of  his  that  were  jealous  of  the  growth  of 
Christ’s  interest,  and  complained  to  him  of  it,  John 
3.  26.  Some  one  or  more  of  these,  that  found  them¬ 
selves  much  edified  by  John’s  baptism  of  repentance 
for  the  remission  of  sins,  not  thinking  that  the  king¬ 
dom  of  heaven,  which  he  spake  of  as  at  hand,  was 
so  very  near  as  it  proved,  ran  away  with  that  notion, 
rested  in  what  they  had,  and  thought  they  could  not 
do  better  than  to  persuade  others  to  do  so  too ;  and 
so,  ignorantly,  in  a  blind  zeal  for  John’s  doctrine, 
they  baptized  here  and  there  one  in  John’s  name,  or, 
as  it  is  here  expressed,  unto  John’s  baptism,  looking 
no  further  themselves,  nor  directing  those  that  they 
baptized  any  further. 

5.  Paul  explains  to  them  the  true  intent  and  mean¬ 
ing  of  John’s  baptism,  as  principally  referring  to 
Jesus  Christ,  and  so  rectifies  the  mistake  of  those 
who  had  baptized  them  into  the  baptism  of  John,  and 
had  not  directed  them  to  look  any  further,  but  to 
rest  in  that.  They  that-have  been  left  in  ignorance, 
or  led  into  error,  by  any  infelicities  of  their  educa¬ 
tion,  should  not  therefore  be  despised  or  rejected  by 
those  who  are  more  knowing  and  orthodox,  but 
should  be  compassionately  instructed,  and  better 
taught,  as  those  here  were  by  Paul.  (1.)  He  owns 
that  John’s  baptism  was  a  very  good  thing,  as  far  as 
it  went ;  John  verily  baptized  with  the  baptism  of 
repentance.  By  this  baptism  he  obliged  people  to 
be  sorry  for  their  sins,  and  to  confess  them,  and  turn 
from  them  ;  and  to  bring  any  to  this,  is  a  great  point 
gained.  But,  (2.)  He  shews  them,  that  John’s  bap¬ 
tism  had  a  further  reference,  and  he  never  designed 
that  those  he  baptized  should  rest  there,  but  told 
them,  that  they  should  believe  on  him  who  should 
come  after  him,  that  is,  on  Christ  Jesus;  that  his 
baptism  of  repentance  was  designed  only  to  prepare 
the  way  of  the  Lord,  and  to  dispose  them  to  receive 
and  entertain  Christ,  whom  he  left  them  big  with 
expectations  of ;  nav,  whom  he  directed  them  to ; 
Behold  the  Lamb  of  God.  “John  was  a  great  and 
good  man  ;  but  he  was  only  the  harbinger,  Christ  is 
the  Prince  ;  his  baptism  was  the  porch  which  you 
were  to  pass  through,  not  the  house  you  were  to  rest 
in  ;  and  therefore  it  was  all  wrong  for  you  to  be  bap¬ 
tized  into  the  baptism  of  John.” 

6.  When  they  were  thus  shewed  the  error  they 

Vo L.  VI  —2  B 


I  were  led  into,  they  thankfully  accepted  the  disco¬ 
very,  and  were  baptized  in  the  name  of  the  Lord 
|  Jesus,  v.  5.  As  for  Apollos,  of  whom  it  was  said, 
(ch.  18.  25.)  that  he  knew  the  baptism  of  John,  that 
he  rightly  understood  the  meaning  of  it  when  he  was 
baptized  with  it,  though  he  knew  that  only;  yet, 
when  he  understood  the  way  of  God  more  perfectly, 
he  was  not  again  baptized,  any  more  than  Christ’s 
first  disciples  that  had  been  baptized  with  John’s 
baptism,  and  knew  it  referred  to  the  Messiah  at  the 
door,  and  with  an  eye  to  that,  submitted  to  it,  were 
baptized  again.  But  to  these  here,  who  received  it 
only  with  an  eye  to  John,  and  looked  no  further,  as 
if  he  were  their  saviour,  it  was  such  a  fundamental 
error  as  was  as  fatal  to  it,  as  it  would  have  been  for 
any  to  be  baptized  in  the  name  of  Paul,  1  Cor.  1.  13. 
And  therefore  when  they  came  to  understand  them¬ 
selves  better,  they  desired  to  be  baptized  in  the  name 
of  the  Lord  Jesus,  and  were  so.  Not  by  Paul  him¬ 
self,  as  we  have  reason  to  think,  but  by  some  of 
those  who  attended  him.  It  does  not  therefore  fol¬ 
low  hence,  that  there  was  not  an  agreement  between 
John’s  baptism  and  Christ’s ;  or  that  they  were  not 
for  substance  the  same  ;  much  less  does  it  follow  that 
those  who  have  been  once  baptized  in  the  name  of 
the  Father,  Son,  and  Holy  Ghost,  (which  is  the  ap¬ 
pointed  form  of  Christ’s  baptism,)  may  be  again 
baptized  in  the  same  name ;  for  those  that  were  here 
baptized  in  the  name  of  the  Lord  Jesus,  had  never 
been  so  baptized  before. 

II.  How  Paul  conferred  the  extraordinary  gifts  of 
the  Holy  Ghost  upon  them,  v.  6. 

1.  Paul  solemnly  prayed  to  God  to  give  them  those 
gifts,  signified  by  his  laying  his  hands  on  them,  which 
was  a  gesture  used  in  blessing  by  the  patriarchs, 
especially  in  conveying  the  great  'trust  of  the  pro¬ 
mise,  as  Gen.  48.  14.  The  Spirit  being  the  great 
promise  of  the  New  Testament,  the  apostles' con¬ 
veyed  it  by  the  imposition  of  hands;  “The  Lord 
bless  thee  with  that  blessing,  that  blessing  of  bless¬ 
ings,”  Isa.  44.  3. 

2.  God  granted  the  thing  he  prayed  for ;  The  Holy 
Ghost  came  upon  them  in  a  surprising,  overpower¬ 
ing  manner,  and  they  spake  with  tongues  and  pro¬ 
phesied,  as  the  apostles  did  and  the  first  Gentile 
converts,  ch.  10.  44.  This  was  intended  to  intro¬ 
duce  the  gospel  at  Ephesus,  and  to  awaken  in  the 
minds  of  men  an  expectation  of  some  great  things 
from  it;  and  some  think  that  it  was  further  de¬ 
signed  to  qualify  these  twelve  men  for  the  work 
of  the  ministry,  and  that  these  twelve  were  the  el¬ 
ders  of  Ephesus,  to  whom  Paul  committed  the  care 
and  conduct  of  that  church.  They  had  the  Spirit 
of  prophecy,  that  they  might  understand  the  mys¬ 
teries  of  the  kingdom  of  God  themselves,  and  the 
gift  of  tongues,  that  they  might  preach  them  to  every 
nation  and  language.  Oh !  what  a  wonderful  change 
was  here  made  on  a  sudden  in  these  men  ;  they  that 
but  just  now  had  not  so  much  as  heard  that  there  was 
any  Holy  Ghost,  are  now  themselves  filled  with  the 
Holy  Ghost ;  for  the  Spirit,  like  the  wind,  blows 
where  and  when  he  listeth. 

8.  And  he  went  into  the  synagogue,  and 
spake  boldly  for  the  space  of  three  months, 
disputing  and  persuading  the  things  con¬ 
cerning  the  kingdom  of  God.  9.  But  when 
divers  were  hardened,  and  believed  not,, 
but  spake  evil  of  that  way  before  the  mul¬ 
titude,  he  departed  from  them,  and  separat¬ 
ed  the  disciples,  disputing  daily  in  the 
school  of  one  Tyrannus.  10.  And  this  con¬ 
tinued  by  the  space  of  two  years  ;  so  that, 
all  they  which  dwelt  in  Asia  hearc\  the  word 


194 


THE  ACTS,  XIX 


of  the  Lord  Jesus,  both  Jews  and  Greeks. 
1 1 .  And  God  wrought  special  miracles  by 
the  hands  of  Paul :  1 2.  So  that  from  his 

body  were  brought  unto  the  sick  handker¬ 
chiefs  or  aprons,  and  the  diseases  departed 
from  them,  and  the  evil  spirits  went  out  of 
them. 

Paul  is  here  very  busy  at  Ephesus  to  do  good. 

I.  He  begins,  as  usual,  in  the  Jews’  synagogue,  and 
makes  the  first  offer  of  the  gospel  to  them,  that  he 
might  gather  in  the  lost  sheep  of  the  house  of  Israel, 
who  were  now  scattered  upon  the  mountains.  Ob¬ 
serve, 

1.  Where  he  preached  to  them ;  in  their  syna¬ 
gogue,  ( v .  8.)  as  Christ  used  to  do.  He  went  and 
joined  with  them  in  their  synagogue-worship,  to  take 
off  their  prejudices  against  him,  and  to  ingratiate 
himself  with  them,  while  there  was  any  hope  of 
winning  upon  them.  Thus  he  would  bear  his  testi¬ 
mony  to  public  worship  on  sabbath-days.  Where 
there  were  no  Christian  assemblies  yet  formed,  he 
frequented  the  Jewish  assemblies,  while  the  Jews 
were  not  as  yet  wholly  cast  off.  Paul  went  into  the 
synagogue,  because  there  he  had  them  together, 
and  had  them,  it  might  be  hoped,  in  a  good  frame. 

2.  What  he  preached  to  them ;  the  things  con¬ 
cerning  the  'kingdom  of  God  among  men,  the  great 
things  which  concerned  God’s  dominion  over  all 
men,  and  favour  to  them,  and  men’s  subjection  to 
God,  and  happiness  in  God.  He  shewed  them  our 
obligations  to  God,  and  interest  in  him,  as  our  Crea¬ 
tor,  by  which  the  kingdom  of  God  was  set  up — the 
violation  of  those  obligations,  and  the  forfeiture  of 
that  interest,  by  sin,  by  which  the  kingdom  of  God 
was  pulled  down — and  the  renewing  of  those  obli¬ 
gations  upon  us,  and  the  restoring  of  us  to  that  in¬ 
terest  again,  by  the  Redeemer,  whereby  that  king¬ 
dom  of  God  was  again  set  up.  Or  more  particularly, 
the  things  concerning  the  kingdom  of  the  Messiah, 
which  the  Jews  were  in  expectation  of,  and  promised 
themselves  great  matters  from  ;  he  opened  the  scrip¬ 
tures  which  spake  concerning  this,  gave  them  a  right 
notion  of  this  kingdom,  and  shewed  them  their  mis¬ 
takes  about  it. 

3.  How  he  preached  to  them.  (1.)  He  preached 
argumentatively ;  he  disputed ;  gave  reasons,  scrip¬ 
ture-reasons,  for  what  he  preached ;  and  answered 
objections,  for  the  convincing  of  men’s  judgments 
and  consciences,  that  they  might  not  only  believe, 
but  might  see  cause  to  believe.  He  preached  Siet- 

— dialogue-wise ;  he  put  questions  to  them, 
and  received  their  answers ;  gave  them  leave  to  put 
questions  to  him,  and  answered  them.  (2.)  He 
preached  affectionately  ;  he  persuaded  ;  he  used  not 
only  logical  arguments,  to  enforce  what  he  said  upon 
their  understandings,  but  rhetorical  motives,  to  im¬ 
press  what  he  said  upon  their  affections :  shewing 
them  that  the  things  he  preached  concerning  the 
kingdom  of  God,  were  things  concerning  themselves, 
which  they  were  nearly  concerned  in,  and  therefore 
ought  to  concern  themselves  about,  2  Cor.  5.  11. 
IVe  fiersuade  men.  Paul  was  a  moving  preacher, 
and  was  master  of  the  art  of  persuasion.  (3.)  He 

S reached  undauntedly,  and  with  a  holy  resolution  ; 

e  spake  boldly,  as  one  that  had  not  the  least  doubt 
of  the  things  he  spake  of,  nor  the  least  distrust  of 
him  he  spake  from,  or  the  least  dread  of  them  he 
spake  to. 

4.  How  long  he  preached  to  them  ;  for  the  space 
of  three  months;  which  was  a  competent  time  al¬ 
lowed  them  to  consider  of  it;  in  that  time  those 
among  them  that  belonged  to  the  election  of  grace 
were  called  in,  and  the  rest  were  left  inexcusable. 
Thus  long  Paul  preached  the  gospel  with  much  con¬ 


tention,  (1  Thess.  2.  2.)  yet  he  did  not  fail,  nor  was 
discouraged. 

5.  What  success  his  preaching  had  among  them. 
(1.)  There  were  some  that  were  persuaded  to  be 
lieve  in  Christ ;  some  think  that  is  intimated  in  that 
word,  persuading;  he  prevailed  with  them.  But, 
(2.)  Divers  continued  in  their  infidelity,  and  were 
confirmed  in  their  prejudices  against  Christianity. 
When  Paul  called  on  them  before,  and  preached 
only  some  general  things  to  them,  they  courted  his 
stay  among  them  ;  ( ch .  18.  20.)  but  now  that  he  set¬ 
tled  among  them,  and  his  word  came  more  closely 
to  their  consciences,  they  were  soon  weary  of  him. 
[1.]  They  had  an  invincible  aversion  to  the  gospel 
of  Christ  themselves ;  they  were  hardened,  and  be¬ 
lieved  not ;  they  were  resolved  they  would  not  be¬ 
lieve,  though  the  truth  shone  in  their  faces  with  ever 
such  a  convincing  light  and  evidence.  Therefore 
they  believed  not,  because  they  were  hardened.  [2.  ] 
They  did  their  utmost  to  raise  and  keep  up  in  others 
an  aversion  to  the  gospel ;  they  not  only  entered  pot 
into  the  kingdom  of  God  themselves,  but  neither  did 
they  suffer  those  that  were  entering  to  go  in  ;  for  they 
spake  evil  of  that  way  before  the  multitude,  to  pre¬ 
judice  them  against  it. '  Though  they  could  not 
shew  any  manner  of  evil  in  it,  yet  they  skid  all  man¬ 
ner  of  evil  concerning  it.  These  sinners,  like  the 
angels  that  sinned,  became  Satans,  adversaries  and 
devils,  false  accusers. 

II.  When  he  had  carried  the  matter  as  far  as  it 
would  go  in  the  synagogue  of  the  Jews,  and  found 
that  their  opposition  grew  more  obstinate,  he  left 
the  synagogue,  because  he  could  not  safely,  or  rather 
because  he  could  not  comfortably  and  successfully, 
continue  in  communion  with  them.  Though  their 
worship  was  such  as  he  could  join  in,  and  they  had 
not  silenced  him,  nor  forbidden  him  to  preach  among 
them  ;  yet  they  drove  him  from  them  with  their  rail¬ 
ing  at  those  things  which  he  spake  concerning  the 
kingdom  of  God:  they  hated  to  be  reformed,  hated 
to  be  instructed,  and  therefore  he  departed  from 
them.  Here  we  are  sure  there  was  a  separation, 
and  no  schism  ;  for  there  was  a  just  cause  for  it,  and 
a  clear  call  to  it.  Now  observe, 

1.  When  Paul  departed  from  the  Jews,  he  took 
the  disciples  with  him,  and  separated  them,  to  save 
them  from  that  untoward  generation  ;  (according  to 
the  charge  Peter  gave  to  his  new  converts,  ch.  2. 
40.)  lest  they  should  be  infected  with  the  poisonous 
tongues  of  those  blasphemers,  he  separated  them 
which  believed,  to  be  the  foundation  of  a  Christian 
church,  now  that  they  were  a  competent  number  to 
be  incorporated,  that  others  might  attend  with  them 
upon  the  preaching  of  the  gospel,  and  might,  upon 
their  believing,  be  added  to  them.  When  Paul 
departed,  there  needed  no  more  to  separate  the  dis¬ 
ciples;  let  him  go  where  he  will,  they  will  follow 
him. 

2.  When  Paul  separated  from  the  synagogue,  he 
set  up  a  meeting  of  his  own,  he  disputed  daily  in  the 
school  of  one  Tyrannus ;  he  left  the  synagogue  of 
the  Jews,  that  he  might  go  on  with  the  more  free¬ 
dom  in  his  work  ;  still  he  disputed  for  Christ  and 
Christianity,  and  was  ready  to  answer  all  opponents 
whatsoever  in  defence  of  them  ;  and  he  had  by  this 
separation  a  double  advantage,  (1.)  That  now  his 
opportunities  were  more  frequent.  In  the  syna¬ 
gogue  he  could  only  preach  every  sabbath-day, \ch. 
13.  42.)  but  now  he  disputed  daily,  he  set  up  a  lec¬ 
ture  every  day,  and  thus  redeemed  time :  those 
whose  business  would  not  permit  them  to  come  one 
day,  might  come  another  day  ;  and  those  were  wel¬ 
come,  who  watched  daily  at  these  gates  of  wisdom, 
and  waited  daily  at  the  posts  of  her  doors.  '  (2.)  That 
now  they  were  more  open.  To  the  synagogue  of 
the  Jews  none  might  come,  or  could  come,  but  Jews 
or  proselytes ;  Gentiles  were  excluded ;  but  when 


THE  ACTS,  XIX. 


he  set  up  a  meeting  in  the  school  of  T yrannus,  both 
Jews  and  Greeks  attended  his  ministry,  v.  10.  Thus, 
as  he  describes  this  gate  of  opportunity  at  Ephesus, 
(1  Cor.  16.  8,  9.)  a  wide  door  and  an  effectual  was 
opened  to  him,  though  there  were  many  adversaries. 
Some  think  this  school  of  Tyrannus  was  a  divinity- 
school  of  the  Jews,  and  such  a  one  they  commonly 
had  in  their  great  cities  beside  their  synagogue ;  they 
called  it  Bethmidrash,  the  house  of  inquiry,  or  of 
repetition ;  and  they  went  to  that  on  the  sabbath- 
day,  after  they  had  been  in  the  synagogue ;  they  go 
from  strength  to  strength,  from  the  house  of  the 
sanctuary  to  the  house  of  doctrine.  If  this  were  such 
a  school,  it  shews  that  though  Paul  left  the  syna¬ 
gogue,  he  left  it  gradually,  and  still  kept  as  near  it 
as  he  could,  as  he  had  done,  ch.  18.  7.  But  others 
think  it  was  a  philosophy-school  of  the  Gentiles,  be¬ 
longing  to  one  Tyrannus,  or  a  retiring  place,  (for  so 
the  word  sometimes  signifies,)  belonging  to  a 
principal  man  or  governor  of  the  city ;  some  conve¬ 
nient  place  it  was,  which  Paul  and  the  disciples  had 
the  use  of,  either  for  love  or  money. 

3.  Here  he  continued  his  labours  for  two  years,  \ 
read  his  lectures,  and  disputed  daily.  These  two  1 
years  commence  from  the  end  of  the  three  months  ' 
which  he  spent  in  the  synagogue ;  (z>.  8.)  after  they 
were  ended,  he  continued  for  some  time  in  the  coun¬ 
try  about,  preaching, therefore  he  might  justly  reckon 
it  in  all  three  years,  as  he  does,  ch.  20.  31. 

4.  The  gospel  hereby  spread  far  and  near;  (z\ 
10.)  All  they  that  dwelt  in  Asia,  heard  the  word  of 
the  Lord  Jesus  ;  not  only  all  that  dwelt  in  Ephesus, 
but  all  that  dwelt  in  that  large  province  called  Asia, 
which  Ephesus  was  the  head  city  of ;  Asia  the  Less 
it  was  called.  There  was  great  resort  to  Ephesus 
from  all  parts  of  the  country,  for  law,  traffic,  reli¬ 
gion,  or  education  ;  which  gave  Paul  an  opportunity 
of  sending  the  report  of  the  gospel  to  all  the  towns  * 
and  villages  of  that  country.  They  all  heard  the 
word  of  the  Lord  Jesus.  The  gospel  is  Christ’s 
word,  it  is  a  word  concerning  Chi'ist.  This  they 
heard,  or  at  least  heard  of  it.  Some  of  all  sects, 
some  out  of  all  parts  both  in  city  and  country,  em¬ 
braced  this  gospel,  and  entertained  it,  and  by  them 
it  was  communicated  to  others ;  and  so  they  all  heard 
the  word  of  the  Lord  Jesus,  or  might  have  heard  it. 
Probably,  Paul  sometimes  made  excursions  himself 
into  the  country,  to  preach  the  gospel,  or  sent  his 
missionaries  or  assistants  that  attended  him,  and 
thus  the  word  of  the  Lord  was  heard  throughout 
that  region.  Now  they  that  sat  in  darkness,  saw  a 
great  light. 

III.  God  confirmed  Paul’s  doctrine  by  miracles, 
which  awakened  people’s  inquiries  after  it,  fixed 
their  affection  to  it,  and  engaged  their  belief  of  it, 
v.  11,  12.  I  wonder  we  have  not  read  of  any  mira¬ 
cle  wrought  by  Paul  since  the  casting  of  the  evil 
spirit  out  of  the  damsel  at  Philippi ;  why  did  he  not 
work  miracles  at  Thessalonica,  Berea,  and  Athens? 
Or,  if  he  did,  why  are  they  not  recorded  ?  Was  the 
success  of  the  gospel,  without  miracles  in  the  king¬ 
dom  of  nature,  itself  such  a  miracle  in  the  kingdom 
of  grace,  and  the  divine  power  which  went  along 
with  it  such  a  proof  of  its  divine  original,  that  there 
needed  no  other  ?  It  is  certain  that  at  Corinth  he 
wrought  many  miracles,  though  Luke  has  recorded 
none,  for  he  tells  them  (2  Cor.  12.  12.)  that  the  signs 
of  his  apostleship  were  among  them,  in  wonders  and 
mighty  deeds. 

But  here  at  Ephesus  we  have  a  general  account 
of  the  proofs  of  this  kind,  which  he  gave  of  his  di¬ 
vine  mission. 

1.  They  were  special  miracles — Auva//«c  s<ru^s<ra.c. 
God  exerted  powers  that  were  not  according  to  the 
common  course  of  nature  :  Virtutes  non  vulgares. 
Things  were  done,  which  could  by  no  means  be 
ascribed  either  to  chance  or  second  causes.  Or,  they 


were  not  only  (as  all  miracles  are)  out  of  the  com¬ 
mon  road ;  but  they  were  even  uncommon  miracles, 
such  miracles  as  had  not  been  wrought  by  the  hands 
of  any  other  ol  the'  apostles.  The  opposers  of  the 
gospel  were  so  prejudiced,  that  any  miracles  would 
not  serve  their  turn  ;  therefore  God  wrought  virtu¬ 
tes  non  quaslibet,  (so  they  render  it,)  something 
above  the  common  road  of  miracles. 

2.  It  was  not  Paul  that  wrought  them,  (  What  is 
Paul,  and  what  is  Apollos  ? )  but  it  was  God  that 
wrought  them  by  the  hand  of  Paul.  He  was  but 
the  instrument,  God  was  the  principal  Agent. 

3.  He  not  only  cured  the  sick  that  were  brought 
to  him,  or  that  he  was  brought  to ;  but  from  his  body 
were  brought  to  the  sick  handkerchiefs,  or  aprons; 
they  got  Paul’s  handkerchiefs,  or  his  aprons,  (that 
is,  say  some,)  the  aprons  he  wore  when  he  worked 
at  his  trade,  and  the.  applying  of  them  to  the  sick 
cured  them  immediately.  Or,  they  brought  the 
sick  people’s  handkerchiefs,  or  their  girdles,  or  caps, 
or  head-dresses,  and  laid  them  for  a  while  to  Paul’s 
body,  and  then  took  them  to  the  sick.  The  forme; 
is  more  probable.  Now  was  fulfilled  that  word  ol 
Christ  to  his  disciples,  Greater  works  than  these 
shall  ye  do.  We  read  of  one  that  was  cured  by  the 
touch  of  Christ’s  garment,  when  it  was  upon  him, 
and  he  perceived  that  virtue  went  out  of  him  ;  but 
here  were  people  cured  by  Paul’s  garments  when 
they  were  taken  from  him.  Christ  gave  his  apos¬ 
tles  power  against  unclean  spirits  and  against  all 
manner  of  sickness,  Matt.  10.  1.  And  accordingly 
we  find  here,  that  those  to  whom  Paul  sent  relief, 
had  it  in  both  these  cases  ;  for  the  diseases  dephrted 
from  them,  and  the  evil  spirifs  went  out  of  them  ; 
which  were  both  significant  of  the  great  design  and 
blessed  effect  of  the  gospel,  which  was  to  heal  spi¬ 
ritual  diseases,  and  to  free  the  souls  of  men  from  the 
power  and  dominion  of  Satan. 

13.  Then  certain  of  the  vagabond  Jews, 
exorcists,  took  upon  them  to  call  over  them 
which  had  evil  spirits  the  name  of  the  Lord 
Jesus,  saying,  We  adjure  you  by  Jesus 
whom  Paul  preacheth.  14.  And  there 
were  seven  sons  of  one  Sceva,  a  Jew,  and 
chief  of  the  priests,  which  did  so.  1 5.  And 
the  evil  spirit  answered  and  said,  Jesus  I 
know,  and  Paul  I  know ;  but  who  are  ye  ? 

16.  And  the  man  in  whom  the  evil  spirit 
was,  leaped  on  them,  and  overcame  them, 
and  prevailed  against  them,  so  that  they 
fled  out  of  that  house  naked  and  wounded. 

1 7.  And  this  was  known  to  all  the  Jews 
and  Greeks  also  dwelling  at  Ephesus  ;  and 
fear  fell  on  them  all,  and  the  name  of  the 
Lord  Jesus  was  magnified.  1 8.  A  nd  many 
that  believed  came,  and  confessed,  and 
shewed  their  deeds.  19.  Many  of  them 
also  which  used  curious  arts  brought  their 
books  together,  and  burned  them  before  all 
men :  and  they  counted  the  price  of  them, 
and  found  it  fifty  thousand  pieces  of  silver. 
20.  So  mightily  grew  the  word  of  God,  and 
prevailed. 

The  preachers  of  the  gospel  were  sent  forth  to 
carry  on  a  war  against  Satan,  and  therein  Christ 
went  forth  conquering,  and  to  conquer.  The  cast¬ 
ing  of  evil  spirits  out  of  those  that  were  possessed, 
was  one  instance  of  Christ’s  victory  over  Satan  ;  but 
to  shew  how  many  ways  Christ  triumphed  over  that 


106 


THE  ACTS,  XIX. 


great  enemy,  we  have  here  in  these  verses  two  re¬ 
markable  instances  of  the  conquest  of  Satan,  not 
only  in  those  that  were  violently  possessed  by  him, 
but  in  those  that  were  voluntarily  devoted  to  him. 

I.  Here  is  the  confusion  of  some  of  Satan’s  ser¬ 
vants,  some  vagabond  Jews,  that  were  exorcists, 
who  made  use  of  Christ’s  name  profanely  and  wick¬ 
edly  in  their  diabolical  enchantments,  but  were 
made  to  pay  dear  for  their  presumption.  Observe, 

1.  The  general  character  of  those  who  were  gjiilty 
cf  this  presumption  ;  they  w'ere  Jews,  butvagaoond 
Jews ;  were  of  the  Jewish  nation  and  religion,  but 
went  about  from  town  to  town,  to  get  money  by  con¬ 
juring  ;  they  strolled  about  to  tell  people  their  for¬ 
tunes,  and  pretended  by  spells  and  charms  to  cure 
diseases,  and  bring  people  to  themselves,  that  were 
melancholy  or  distracted.  They  called  themselves 
exorcists,  because  in  doing  tlieir  tricks  they  used 
forms  of  adjuration,  by  such  and  such  commanding 
names.  The  superstitious  Jews,  to  put  a  reputation 
upon  these  magic  arts,  wickedly  attributed  the  in¬ 
vention  of  them  to  Solomon.  So  Josephus  ( Antiquit . 
lib.  8.  cap.  2.)  says,  that  Solomon  composed  charms 
by  which  diseases  are  cured,  and  devils  driven  out 
so  as  never  to  return  ;  and  that  these  operations 
continued  common  among  the  Jews  to  this  time. 
And  Christ  seems  to  refer  to  this,  (Matt.  12.  27.) 
By  whom  do  your  children  cast  them  out? 

2.  A  particular  account  of  some  at  Ephesus  that 
led  this  course  of  life,  and.came  thither  in  their  tra¬ 
vels  ;  they  were  seven  sons  of  one  Sceva,  a  Jew,  and 
chief  of  the  priests,  v.  14.  It  is  sad  to  see  the  house 
of  Jacob  thus  degenerated,  much  more  the  house  of 
Aaron,  the  family  that  was  in  a  peculiar  manner 
consecrated  to  God  ;  it  is  truly  sad*  to  see  any  of  that 
race  in  league  with  Satan.  Their  Father  was  a 
chief  of  the  priests,  head  of  one  of  the  twenty-four 
courses  of  priests.  One  would  think  the  temple 
would  find  both  employment  and  encouragement 
enough  for  the  sons  of  a  chief  priest,  if  they  had 
been  twice  as  many.  But,  probably,  it  was  a  vain, 
rambling,  rakish  humour  that  took  them  all  to  turn 
mountebanks,  and  wander  all  the  world  over  to  cure 
mad  folks. 

3.  The  profaneness  they  were  guilty  of ;  they  took 
upon  them  to  call  over  evil  spirits  the  name  of  the 
Lord  Jesus  ;  not  as  those  who  had  a  veneration  for 
Christ,  and  a  confidence  in  his  name,  as  we  read  of 
some  who  cast  out  devils  in  Christ's  name,  and  yet 
did  not  follow  with  his  disciples,  (Luke  9.  49. )  whom 
he  would  not  have  to  be  discouraged ;  but  as  those 
who  were  willing  to  try  all  methods  to  carry  on  their 
wicked  trade,  and,  it  should  seem,  had  this  design  ; 
if  the  evil  spirits  should  yield  to  an  adjuration  in  the 
name  of  Jesus  by  those  that  did  not  believe  in  him, 
they  would  say,  it  was  no  confirmation  of  his  doc¬ 
trine  to  those  that  did  ;  for  it  was  all  one  whether 
they  believed  it  or  no.  If  they  should  not  yield  to 
it,  they  would  say,  the  name  of  Christ  was  not  so 
powerful  as  the  other  names  they  used,  which  the 
devils  had  often  by  collusion  yielded  to.  They  said, 
We  adjure  you  by  Jesus  whom  Paul  preaches  ;  not, 
“  whom  we  believe  in,  or  depend  upon,  or  have  any 
authority  from  but  whom  Paul  preaches  ;  as  if 
they  had  said,  “We  will  try  what  that  name  will 
do.”  The  exorcists  in  the  Romish  church,  who 

E retend  to  cast  the  devil  out  of  melancholy  people 
y  spells  and  charms  which  they  understand  not, 
and  which,  not  having  any  divine  warrant,  cannot 
be  used  in  faith,  are  the  followers  of  these  vagabond 
Jews. 

4.  The  confusion  they  were  put  to  in  their  impi¬ 
ous  operations ;  let  them  not  be  deceived,  God  is 
not  mocked,  nor  shall  the  glorious  name  of  Jesus  be 
prostituted  to  such  a  vile  purpose  as  this;  what 
communion  hath  Christ  with  Belial?  (1.)  The  evil 
spirit  gave  them  a  sharp  reply  ;  (r.  15.)  “  Jesus  I 


know,  and  Paul  I  know  ;  but  who  are  ye?  I  know 
that  Jesus  has  conquered  principalities  and  powers, 
and  that  Paul  has  authority  in  his  name  to  cast  out 
devils  ;  but  what  power  have  you  to  command  us  in 
his  name,  or  who  gave  you  any  such  power  ?  What 
have  you  to  do  to  declare  the  power  of  Jesus,  or  to 
take  his  covenant  and  commands  into  your  mouths, 
seeing  you  hate  his  instructions  ?”  Ps.  50.  16,  17. 
This  was  extorted  out  of  the  mouth  of  the  evil  spirit 
by  the  power  of  God,  to  gain  honour  to  the  gospel, 
and  to  put  those  to  shame,  that  made  an  ill  use  of 
Christ’s  name.  Antichristian  powers  and  factions 
pretend  a  mighty  zeal  for  Jesus  and  Paul,  and  to 
have  authority  from  them  ;  but  when  the  matter 
comes  to  be  looked  into,  it  is  a  mere  worldly  secular 
interest  that  is  to  be  thus  supported ;  nav,  it  is  an 
enmity  to  tine  religion  ;  Jesus  we  know,  and  Paul 
we  know  ;  but  who  are  ye  ?  (2. )  The  man  in  whom 
the  evil  spirit  was,  gave  them  a  warm  reception, 
fell  foul  upon  them,  leaped  upon  them  in  the  height 
of  his  frenzy  and  rage,  overcame  them  and  all  their 
enchantments,  prevailed  against  them,  and  was 
every  way  too  hard  for  them  ;  so  that  they  fed  out 
of  the  house,  not  only  naked,  but  wounded;  their 
clothes  pulled  off  their  backs,  and  their  heads  bro¬ 
ken.  This  is  written  for  a  warning  to  all  those  who 
name  the  name  of  Christ,  but  do  not  depart  from 
iniquity.  The  same  enemy  that  overcomes  them 
with  his  temptations,  will  overcome  them  with  his 
terrors ;  and  their  adjuring  him  in  Christ’s  name  to 
let  them  alone  will  be  no  security  to  them.  If  wTe 
resist  the  devil  by  a  true  and  lively  faith  in  Christ, 
he  will  flee  from  us  ;  but  if  we  think  to  resist  him  by 
the  bare  using  of  Christ’s  name,  or  any  part  of  his 
word,  as  a  spell  or  charm,  he  will  prevail  against  us. 

5.  The  general  notice  that  was  taken  of  this,  and 
the  good  impression  it  made  on  many  ;  (■n.  17.)  This 
was  known  to  all  the  Jews  and  Creeks  also  dwelling 
at  Pphesus.  It  was  the  common  talk  of  the  town  ; 
and  the  effect  of  it  was,  (1.)  That  men  were  terri¬ 
fied  ;  fear  fell  on  them  all.  In  this  instance  they 
saw  the  malice  of  the  devil  whom  they  served,  and 
the  power  of  Christ  whom  thev  opposed  ;  and  both 
were  awful  considerations.  They  saw  that  the 
name  of  Christ  was  not  to  be  trifled  with,  nor  his  re¬ 
ligion  compounded  with  the  pagan  superstitions. 
(2.)  That  God  was  glorified  ;  the  name  of  the  Lord 
Jesus,  by  which  his  faithful  servants  cast  out  devils, 
and  cured  diseases,  without  any  resistance,  was  the 
more  magnified ;  for  now  it  appeared  to  be  a  name 
above  every  name. 

II.  Here  is  the  conversion  of  others  of  Satan’s  ser¬ 
vants,  and  the  evidences  of  their  conversion. 

1.  Those  that  had  been  guilty  of  wicked  practices, 
confessed  them,  v.  18.  Many  that  had  believed  and 
were  baptized,  but  had  not  then  been  so  particular 
as  they  might  have  been  in  the  confession  of  their 
sins,  were  so  terrified  with  these  instances  of  the 
magnifying  of  the  name  of  Jesus  Christ,  that  they 
came  to  Paul,  or  some  of  the  other  ministers  that 
were  with  him,  and  confessed  what  ill  lives  they  had 
led,  and  what  a  great  deal  of  secret  wickedness  their 
own  consciences  charged  them  with,  which  the 
world  knew  not  of  ;  secret  frauds  and  secret  filthi¬ 
nesses  ;  they  shewed  their  deeds;  took  shame  to 
themselves,  and  gave  glory  to  God  and  warning  to 
others.  These  confessions  were  not  extorted  from 
them,  but  were  voluntary,  for  the  ease  of  their  con¬ 
sciences,  which  the  late  miracles  had  struck  a  ter¬ 
ror  upon.  Note,  Where  there  is  true  contrition  for 
sin,  there  will  be  an  ingenuous  confession  of  sin  to 
God  in  every  prayer,  and  to  man  whom  we  have 
offended,  when  the  case  requires  it. 

2.  Those  that  had  conversed  with  wicked  books, 
burnt  them  ;  (x».  19.)  Many  also  of  them  which  used 
curious  arts,  ra  vrepitpy* — impertinent  things  ;  mul- 

1  ta  nihil  ad  se  pertinentia  satagentes — busy-bodies, 


197 


THE  ACTS,  XIX. 


(so  the  word  is  used,  2  Thess.  3.  11.  1  Tim.  5.  13.) 
that  traded  in  the  study  of  magic  and  divination  ;  in 
books  of  judicial  astrology,  casting  of  nativities,  tell¬ 
ing  of  fortunes,  raising  and  laying  of  spirits,  inter- 

{ »reting  of  dreams,  predicting  future  events,  and  the 
ike  ;  to  which  same  think  are  to  be  added  plays, 
romances,  love-books,  and  unchaste  and  immodest 
poems — histrionica,  amatoria,  saltatoria,  Stres. 
These,  having  their  consciences  more  awakened 
than  ever  to  see  the  evil  of  those  practices  which 
these  books  instructed  them  in,  brought  their  books 
together ,  and  burned  them  before  all  men.  Ephesus 
was  notorious  for  the  use  of  these  curious  arts  ;  hence 
spells  and  charms  were  called  Literx  Ephesix. 
Here  people  furnished  themselves  with  all  those 
sorts  of  books,  and,  probably,  had  tutors  to  instruct 
them  in  those  black  arts.  It  was  therefore  much 
for  the  honour  of  Christ  and  his  gospel,  to  have  such 
a  noble  testimony  borne  against  those  curious  arts, 
in  a  place  where  they  were  so  much  in  vogue.  It  is 
taken  for  granted,  that  they  were  convinced  of  the 
evil  of  these  curious  arts,  and  resolved  to  deal  in 
them  no  longer ;  but  they  did  not  think  that  enough 
unless  they  burnt  their  books.  (1. )  Tims  they  shewed 
a  holy  indignation  at  the  sins  they  had  been  guilty  of; 
as  the  idolaters,  when  they  were  brought  to  repen¬ 
tance,  said  to  their  idols,  Get  ye  hence  ;  (Isa.  30.  22.) 
and  cast  even  those  of  silver  and  gold  to  the  moles 
and  to  the  bats,  Isa.  2.  20.  They  thus  took  a  pious 
revenge  on  those  things  that  had  been  the  instru¬ 
ments  of  sin  to  them,  and  proclaimed  the  force  of 
their  convictions  of  the  evil  of  it,  and  that  those  very 
things  were  now  detestable  to  them,  as  much  as  ever 
thev  had  been  delectable.  (2. )  Thus  they  shewed 
their  resolution  never  to  return  to  the  use  of  those 
arts,  and  the  books  which  related  to  them,  again. 
They  were  so  fully  convinced  of  the  evil  and  danger 
of  them,  that  they  would  not  throw  the  book  by, 
within  reach  of  a  recal,  upon  supposition  that  it  was 
possible  they  might  change  their  mind  ;  but,  being 
steadfastly  resolved  never  to  make  use  of  them,  they 
burnt  them.  (3.)  Thus  they  put  away  a  tempta¬ 
tion  to  return  to  them  again.  Had  they  kept  the 
books  by  them,  there  was  danger  lest,  when  the 
heat  of  the  present  conviction  was  over,  they  should 
have  the  curiosity  to  look  into  them,  and  so  be  in 
danger  of  liking  them  and  loving  them  again,  and 
therefore  they  burnt  them.  Note,  Those  that  truly 
repent  of  sin,  will  keep  themselves  as  far  as  possible 
from  the  occasions  of  it.  (4. )  Thus  they  prevented 
their  doing  mischief  to  others ;  if  Judas  had  been  by, 
he  would  have  said,  “Sell  them,  and  give  the  mo¬ 
ney  to  the  poor  or,  “  Buy  Bibles  and  good  books 
with  it.”  But  then,  who  could  tell  into  whose  hands 
these  dangerous  books  might  fall,  and  what  mischief 
might  be  done  by  them  ;  it  was  therefore  the  safest 
course  to  commit  them  all  to  the  flames.  Those 
that  are  recovered  from  sin  themselves,  will  do  all 
they  can  to  keep  others  from  falling  into  it,  and  are 
much  more  afraid  of  laying  an  occasion  of  sin  in  the 
way  of  others.  (5. )  Thus  they  shewed  a  contempt 
of  the  wealth  of  this  world ;  for  the  price  of  the  books 
was  cast  up,  probably  by  those  that  persuaded  them 
not  to  burn  them,  and  it  was  found  to  be  fifty  thou¬ 
sand  pieces  of  silver ;  which  some  compute  to  be  fif¬ 
teen  hundred  pounds  of  our  money.  It  is  probable 
that  the  books  were  scarce,  perhaps  prohibited, 
and  therefore  dear.  Probably,  they  had  cost  them 
so  much  ;  yet,  being  the  devil's  books,  though  they 
had  been  so  foolish  as  to  buy  them,  they  did  not 
think  that  would  justify  them  in  being  so  wicked  as 
to  sell  them  again.  (6.)  Thus  they  publicly  testified 
their  joy  for  their  conversion  from  these  wicked 
practices,  as  Matthew  did  by  the  great  feast  he 
made  when  Christ  had  called  him  from  the  receipt 
of  custom.  These  converts  joined  together  in  mak¬ 
ing  this  bonfire,  and  made  it  before  all  men.  They 


might  have  burnt  the  books  privately,  every  one  in 
his  own  house,  but  they  chose  to  do  it  together,  by 
consent,  and  to  do  it  at’ the  high  cross,  (as  we  say,) 
that  Christ  and  his  grace  in  them  might  be  the  more 
magnified,  and  all  about  them  the  more  edified. 

HI.  Here  is  a  general  account  cf  the  progress  and 
success  of  the  gospel  in  and  about  Ephesus  ;  (u.  20.) 
So  mightily  grew  the  word  of  God,  and  prevailed. 
It  is  a  blessed  sight  to  see  the  word  of  God  growing 
and  prevailing  mightily,  as  it  did  here. 

1.  To  see  it  grow  extensively,  by  the  addition  of 
many  to  the  church  ;  when  still  more  and  more  are 
wrought  upon  by  the  gospel,  and  wrought  up  into  a 
conformity  to  it,  then  it  grows ;  when  those  that 
were  least  likely  to  yield  to  it,  and  that  had  been 
most  stiff  in  their  opposition  to  it,  are  captivated  and 
brought  into  obedience  to  it,  then  it  may  be  said  to 
grow  mightily. 

2.  To  see  it  prevail  extensively,  by  the  advance¬ 
ment  of  those  in  knowledge  and  grace,  that  are  ad¬ 
ded  to  the  church  ;  when  strong  corruptions  are 
mortified,  vicious  habits  changed,  ill  customs,  of 
long  standing,  broken  off,  and  pleasant,  gainful, 
fashionable  sins  are  abandoned,  then  it  prevails 
mightily  ;  and  Christ  in  it  goes  on  conquering  and 
to  conquer. 

21.  After  these  things  were  ended,  Paul 
purposed  in  the  spirit,  when  he  had  passed 
through  Macedonia  and  Achaia,  to  go  to 
Jerusalem,  saying,  After  I  have  been  there, 
I  must  also  see  Rome.  22.  So  he  sent  into 
Macedonia  two  of  them  that  ministered 
unto  him,  Timotheus  and  Erastus ;  but  he 
himself  stayed  in  Asia  for  a  season.  23. 
And  the  same  time  there  arose  no  small 
stir  about  that  way.  24.  F or  a  certain  man 
named  Demetrius,  a  silversmith,  which 
made  silver  shrines  for  Diana,  brought  no 
small  gain  unto  the  craftsmen  ;  25.  Whom 
i  he  called  together  with  the  workmen  of  like 
occupation,  and  said,  Sirs,  ye  know  that  by 
this  craft  we  have  our  wealth.  26.  More¬ 
over  ye  see  and  hear,  that  not  alone  at 
Ephesus,  but  almost  throughout  all  Asia, 
this  Paul  hath  persuaded  and  turned  away 
much  people,  saying  that  they  be  no  gods, 
which  are  made  with  hands :  27.  So  that 

not  only  this  our  craft  is  in  danger  to  be  set 
at  nought;  but  also  that  the  temple  of  the 
great  goddess  Diana  should  be  despised, 
and  her  magnificence  should  be  destroyed, 
whom  all  Asia  and  the  world  worshippeth. 
28.  And  when  they  heard  these  sayings , 
they  were  full  of  wrath,  and  cried  out,  say¬ 
ing,  Great  is  Diana  of  the  Ephesians.  29. 
And  the  whole  city  was  filled  with  confu¬ 
sion  :  and  having  caught  Gains  and  Aris¬ 
tarchus,  men  of  Macedonia,  Paul’s  com¬ 
panions  in  travel,  they  rushed  with  one 
accord  into  the  theatre.  30.  And  when 
Paul  would  have  entered  in  unto  the  peo¬ 
ple,  the  disciples  suffered  him  not.  31. 
And  certain  of  the  chief  of  Asia,  which 
were  his  friends,  sent  unto  him,  desiring 
him  that  he  would  not  adventure  himself 


J  33 


THE  ACTS,  XIX. 


into  the  theatre.  32.  Some  therefore  cried 
one  thing,  and  some  another :  for  the  as¬ 
sembly  was  confused  ;  and  the  more  part 
knew  not  wherefore  they  were  come  toge¬ 
ther.  33.  And  they  drew  Alexander  out 
of  the  multitude,  the  Jews  putting  him  for¬ 
ward.  And  Alexander  beckoned  with  the 
hand,  and  would  have  made  his  defence 
unto  the  people.  34.  But  when  they  knew 
that  he  was  a  Jew,  all  with  one  voice  about 
the  space  of  two  hours  cried  out,  Great  is 
Diana  of  the  Ephesians.  35.  And  when 
the  town-clerk  had  appeased  the  people,  he 
said,  Ye  men  of  Ephesus,  what  man  is  there 
that  knoweth  not  how  that  the  city  of  the 
Ephesians  is  a  worshipper  of  the  great  god¬ 
dess  Diana,  and  of  the  image  which  fell 
down  from  Jupiter  ?  36.  Seeing  then  that 

these  things  cannot  be  spoken  against,  ye 
ought  to  be  quiet,  and  to  do  nothing  rashly. 
37.  For  ye  have  brought  hither  these  men, 
which  are  neither  robbers  of  churches,  nor 
yet  blasphemers  of  your  goddess.  38. 
Wherefore  if  Demetrius,  and  the  craftsmen 
which  are  with  him,  have  a  matter  against 
any  man,  the  law  is  open,  and  there  are 
deputies  :  let  them  implead  one  another. 
39.  But  if  ye  inquire  any  thing  concerning 
other  matters,  it  shall  be  determined  in  a 
lawful  assembly.  40.  For  we  are  in  dan¬ 
ger  to  be  called  in  question  for  this  day’s 
uproar,  there  being  no  cause  whereby  we 
may  give  an  account  of  this  concourse.  41. 
And  when  he  had  thus  spoken,  he  dismiss¬ 
ed  the  assembly. 

.  Paul  5s  here  brought  into  some  trouble  at  Ephesus’, 
just  when  he  is  forecasting  to  go  thence,  and  to  cut 
out  him  work  elsewhere.  See  here, 

1.  How  he  laid  his  purpose  of  going  to  other 
places,  v.  21,  22.  He  was  a  map  of  vast  designs  for 
God,  and  was  for  making  his  influences  as  far  diffu¬ 
sive  as  might  be.  Having  spent  above  two  years  at 
Ephesus, 

(1.)  He  designed  a  visit  to  the  churches  of  Mace¬ 
donia  and  Achaia,  especially  of  Philippi  and  Corinth, 
the  chief  cities  of  those  provinces,  v.  21.  There  he 
had  planted  churches,  and  now  is  concerned  to  visit 
them.  H o. purposed  in  the  spirit ;  either  in  his  own 
spirit,  not  communicating  his  purpose  as  yet,  but 
keeping  it  to  himself;  or  by  the  direction  of  the 
“ y  Spirit,  who  was  his  Guide  in  all  his  motions, 
and  by  whom  he  was  led.  He  purposed  to  go  and 
see  how  the  work  of  God  went  on  in  those  places, 
that  he  might  rectify  what  was  amiss,  and  encou¬ 
rage  what  was  good. 

(2.)  Thence  he  designed  to  go  to  Jerusalem,  to 
visit  the  brethren  there,  and  give  an  account  to  them 
or  the  prospering  of  the  good  pleasure  of  the  Lord  in 
his  hand  ;  and  thence  he  intended  to  go  to  Rome,  to 
go  see  Rome  ;  not  as  if  he  designed  only  the  gratify¬ 
ing  of  his  curiosity  with  the  sight  of  that  ancient 
famous  city,  but  because  it  was  an  expression  people 
commonly  used,  that  they  would  go  see  Rome, 
would  look  about  them  there  ;  when  that  which  lie 
designed,  was,  to  see  the  Christians  there,  and  to  do 
them  some  service,  Rom.  1.  11.  The  good  people 


at  Rome  were  the  glory  of  the  city  which  he  lenged 
for  a  sight  of.  Dr.  Lightfoot  supposes,  it  was  upon 
the  death  of  the  emperor  Claudius,  who  died  the 
second  year  of  Paul’s  being  at  Ephesus,  that  Paul 
thought  of  going  to  Rome,  because  while  he  lived 
the  Jews  were  forbidden  Rome,  ch.  18.  2. 

(3.)  He  sent  Timothy  and  Erastus  into  Macedo¬ 
nia,  to  give  them  notice  of  the  visit  he  intended 
them,  and  to  get  their  collection  ready  for  the  poor 
saints  at  Jerusalem.  Soon  after,  he  wrote  the  [first 
epistle  to  the  Corinthians,  designing  to  follow  it  him¬ 
self,  as  appears  1  Cor.  4.  17,  19.  I  have  sent  to  you 
Timotheus  ;  but  I  will  myself  come  to  you  shortly, 
if  the  Lord  will.  For  the  present,  he  stayed  in  Asia, 
m  the  country  about  Ephesus,  founding  churches. 

2.  How  he  was  seconded  in  his  purpose,  and 
obliged  to  pursue  it  by  the  troubles  which  at  length 
he  met  with  at  Ephesus.  It  was  strange  that  he 
had  been  quiet  there  so  long;  yet  it  should  seem  he 
had  met  with  trouble  there,  not  recorded  in  this 
story  ;  for  in  his  epistle  written  at  this  time,  he 
speaks  of  his  having  fought  with  beasts  at  Ephesus, 
(1  Cor.  15.  32.)  which  seems  to  be  meant  of  his 
being  put  to  fight  with  wild  beasts  in  the  theatre, 
according  to  the  barbarous  treatment  they  some¬ 
times  gave  the  Christians.  And  he  speaks  of  the 
trouble  which  came  to  them  in  Asia,  near  Ephesus, 
when  he  despaired  of  life,  and  received  a  sentence 
of  death  within  himself,  2  Cor.  1.  8,  9. 

But  in  the  trouble  here  related,  he  was  worse 
frightened  than  hurt.  In  general,  there  arose  no 
small  stir  about  that  way,  v.  23.  Some  historians 
say,  that  that  famous  impostor  Apollonius  T yanasus, 
j  who  set  up  for  a  rival  with  Christ,  and  gave  out 
himself,  as  Simon  Magus,  to  be  some  great  one,  was 
at  Ephesus  about  this  time  that  Paul  was  there. 
But  it  seems  the  opposition  he  gave  to  the  gospel 
was  so  insignificant,  that  St.  Luke  did  not  think  it 
worth  taking  notice  of.  The  disturbance  he  gives 
an  account  of  was  of  another  nature  :  let  us  view  the 
particulars  of  it.  Here  is, 

I.  A  great  complaint  against  Paul  and  the  other 
preachers  of  the  gospel,  for  drawing  people  off  from 
the  worship  of  Diana,  and  so  spoiling  the  trade  of 
the  silversmiths  that  worked  for  Diana’s  temple. 

1.  The  complainant  is  Demetrius,  a  silversmith, 
a  principal  man,  it  is  likely,  of  the  trade,  and  one 
that  would  be  thought  to  understand  and  consult  the 
interests  of  it  more  than  others  of  the  company. 
Whether  he  worked  in  other  sort  of  plate  or  no,  we 
are  not  told  ;  but  the  most  advantageous  branch  of 
his  trade  was  making  silver  shrines  for  Diana,  v. 
24.  Some  think  these  were  medals  stamped  with 
the  effigies  of  Diana,  or  her  temple,  or  both  ;  others 
think  they  were  representations  of  the  temple,  with 
the  image  of  Diana  in  it  in  miniature  ;  all  of  silver, 
but  so  small,  that  people  might  carry  them  about 
with  them,  as  the  papists  do  their  crucifixes.  Those 
that  came  from  far  to  pay  their  devotions  at  the 
temple  of  Ephesus,  when  they  went  home  bought 
these  little  temples  or  shrines,  to  carry  home  with 
them,  for  the  gratifying  of  the  curiosity  of  their 
friends,  and  to  preserve  in  their  own  minds  the  idea 
of  that  stately  edifice.  See  how  craftsmen,  and 
crafty  men  too,  above  the  rank  of  silversmiths,  make 
an  advantage  to  themselves  of  people’s  superstition, 
and  serve  their  worldly  ends  by  it. 

2.  The  persons  he  appeals  to  are  not  the  magis 
trates,  but  the  mob  ;  he  called  the  craftsmen  toge 
ther,  with  the  workmen  of  like  occupation,  (a  com¬ 
pany  of  mechanics,  who  had  no  sense  of  any  thing 
but  their  worldly  interest,)  and  these  he  endeavours 
to  incense  against  Paul,  who  would  be  actuated  as 
little  by  reason  and  as  much  by  fury  as  he  could 
desire. 

3.  His  complaint  and  representation  are  verv  full. 

(1.)  He  lays  it  down  for  a  principle,  that  the  art 


THE  ACTS,  XIX. 


199 


and  mystery  of  making  silver  shrines  for  the  wor-  j 
shippers  oj  Diana,  was  very  necessary  to  be  sup¬ 
ported  and  kept  up  ;  (u.  25.)  “  Ye  know  that  by  this 
craft  we  have  not  only  our  subsistence,  and  our  ne¬ 
cessary  food,  but  our  wealth ;  we  grow  rich,  and 
raise  estates;  we  live  great,  and  have  wherewithal 
to  maintain  our  pleasures  ;  and  therefore,  whatever 
comes  of  it,  we  must  not  suffer  this  craft  to  grow 
into  contempt."  Note,  It  is  natural  for  men  to  be 
jealous  for  that,  whether  right  or  wrong,  by  which 
they  get  their  wealth :  and  many  have,  for  this 
reason  alone,  set  themselves  against  the  gospel  of 
Christ,  because  it  calls  men  off  from  those  crafts 
which  are  unlawful,  how  much  wealth  soever  is  to 
be  gotten  by  them. 

(2.)  He  charges  it  upon  Paul,  that  he  had  dis¬ 
suaded  men  from  worshipping  idols.  The  words, 
as  they  are  laid  in  the  indictment,  are,  that  he  had 
asserted,  They  are  no  gods,  which  are  made  with 
hands,  v.  26.  Could  any  truth  be  more  plain  and 
self-evident  than  this,  or  any  reasoning  more  cogent 
and  convincing  than  these  of  the  prophets,  The 
workman  made  it,  therefore  it  is  not  God?  The 
first  and  most  genuine  notion  we  have  of  God,  is, 
that  he  has  his  being  of  himself,  and  depends  upon 
none  ;  but  that  all  things  have  their  being  from  him, 
and  their  dependence  on  him  :  and  then  it  must 
follow,  that  those  are  no  gods,  which  are  the  crea¬ 
tures  of  men’s  fancy,  and  the  work  of  men's  hands. 
Yet  this  must  be  looked  upon  as  a  heretical  and 
atheistical  notion,  and  Paul  as  a  criminal  for  main¬ 
taining  it ;  not  that  they  could  advance  any  thing 
against  this  doctrine  itself,  but  that  the  consequence 
of  it  was,  that  not  only  at  Ephesus,  the  chief  city, 
but  almost  throughout  all  Asia,  among  the  country 
people,  who  were  their  best  customers,  and  whom 
they  thought  they  were  surest  of,  he  had  persuaded 
and  turned  away  much  people  from  the  worship 
of  Diana ;  so  that  there  was  not  now  such  a  de¬ 
mand  for  the  silver  shrines  as  had  been,  nor  such 
good  rates  given  for  them.  There  are  those  who 
will  stickle  for  that  which  is  most  grossly  absurd  and 
unreasonable,  and  which  carries  along  with  it  its 
;wn  conviction  of  falsehood,  as  this  does,  that  those 
■ire  gods,  which  are  made  with  hands,  if  it  have  but 
human  laws,  and  worldly  interest  and  prescription, 
on  its  side. 

(3.)  He  reminds  them  of  the  danger  which  their 
trade  was  in  of  going  to  decay.  Whatever  touches 
that,  touches  them  in  a  sensible  tender  part ;  “  If 
this  doctrine  gains  credit,  we  are  all  undone,  and 
may  even  shut  up  shop ;  this  our  craft  will  be  set 
at  nought,  will  be  convicted,  and  put  into  an  ill  name 
as  superstition,  and  a  cheat  upon  the  world,  and 
every  body  will  run  it  down.  This  our  part,"  (so 
the  word  is,)  “our  interest  or  share  of  trade  and 
commerce,”  mvfuviuu  iffiv  to  “will  not  only 

come  into  danger  of  being  lost,  but  it  will  bring  us 
into  danger,  and  we  shall  become  not  only  beggars, 
but  malefactors.” 

(4.)  He  pretends  a  mighty  zeal  for  Diana,  and  a 
jealousy  for  her  honour  ;  Jvot  only  this  our  craft  is  1 
in  danger ;  if  that  were  all,  he  would  not  have  you 
think  that  he  would  have  spoken  with  so  much 
warmth,  but  all  his  care  is,  lest  the  temple  of  the  j 
great  goddess  Diana  should  be  despised,  and  her 
magnificence  should  be  destroyed ;  and  we  would 
not,  for  all  the  world,  see  the  diminution  of  the  ho¬ 
nour  of  that  goddess,  whom  all  Asia  and  the  world 
worship „  See  what  the  worship  of  Diana  had  to 
plea$l  for  itself,  and  what  was  the  utmost  which  the 
most  zealous  bigots  for  it  had  to  say  in  its  behalf. 
[1.]  That  it  had  pomp  on  its  side  ;  the  magnificence 
of  the  temple  was  the  thing  that  charmed  them,  the 
thing  that  chained  them  ;  they  could  not  bear  the 
thoughts  of  any  thing  that  tended  to  the  diminution, 
much  less  to  the  destruction,  of  that.  [2.]  That  it 


had  numbers  on  its  side ;  All  Asia  and  the  world 
worship  it ;  and  therefore  it  must  needs  be  the  right 
way  of  worship,  let  Paul  say  what  he  will  to  the 
contrary.  Thus,  because  all  the  world  wonders  after 
the  beast,  the  dragon,  the  devil,  the  god  of  this  world, 
gives  him  his  power,  and  his  seat,  and  great  autho¬ 
rity.  Rev.  13.  2,  3. 

II.  The  popular  resentment  of  this  complaint ;  the 
charge  was  managed  by  a  craftsryan,  and  was  fram¬ 
ed  to  incense  the  common  people,  and  it  had  the 
desired  effect ;  for  on  this  occasion  they  shewed, 

1.  A  great  displeasure  against  the  gospel  and  the 
preachers  of  it ;  They  were  full  of  wrath,  (v.  28.) 
full  of  fury  and  indignation,  so  the  word  signifies. 
The  craftsmen  went  stark  mad,  when  they  were 
told  that  their  trade  and  their  idol  were  both  in 
danger. 

2.  A  great  jealousy  for  the  honour  of  their  god¬ 
dess  ;  They  cried  out ,  “Great  is  Diana  of  the  Ephe¬ 
sians  ;  and  we  are  resolved  to  stand  by  lier,  and  live 
and  die  in  the  defence  of  her.  Are  there  any  that  ex¬ 
pose  her  to  contempt,  or  threaten  her  destruction  ? 
Let  us  alone  to  deal  with  them.  Let  Paul  say  ever 
so  much  to  prove  that  those  are  no  gods,  which  are 
made  with  hands,  we  will  abide  by  it  that,  whatever 
comes  of  other  gods  and  goddesses,  Great  is  Diana 
of  the  Ephesians.  We  must  and  will  stand  up  for 
the  religion  of  our  country,  which  we  have  received 
by  tradition  from e  our  fathers."  Thus  all  people 
walked  every  one  in  the  name  of  their  god,  and 
thought  well  of  their  own  ;  much  more  should  the 
servants  of  the  true  God  do  so,  who  can  say,  This 
God  is  our  God  for  ever  and  ever. 

3.  A  great  disorder  among  themselves;  ( v .  29.) 
The  whole  city  was  full  of  confusion — the  common 
and  natural  effect  of  an  intemperate  zeal  for  a  false 
religion  ;  it  throws  all  into  confusion,  dethrones  rea 
son,  and  inthrones  passion  ;  and  men  run  together, 
not  only  not  knowing  one  another’s  minds,  but  not 
knowing  their  own. 

III.  The  proceedings  of  the  mob  under  the  power 

of  these  resentments,  and  how  far  they  were  car¬ 
ried.  • 

1.  They  laid  hands  on  some  of  Paul’s  companions, 
and  hurried  them  into  the  theatre,  v.  29.  Some 
think,  with  design  there  to  make  them  fight  with 
beasts,  as  Paul  had  sometimes  done  ;  or  perhaps  they 
intended  only  to  abuse  them,  and  to  make  them  a 
spectacle  to  the  crowd.  Those  they  seized,  were 
Gaius  and  Aristarchus,  of  both  whom  we  read  else¬ 
where  ;  Gaius  was  of  Derbe,  ch.  20.  4.  Aristarchus, 
is  also  there  spoken  of,  and  Col.  4.  10.  They  came 
with  Paul  from  Macedonia,  and  that  was  their  only 
crime,  that  they  were  Paul’s  companions  in  travel, 
both  in  services  and  sufferings. 

2.  Paul,  who  had  escaped  being  seized  by  them, 
when  he  perceived  his  friends  in  distress  for  his  sake, 
would  have  entered  in  unto  the  people,  to  sacrifice 
himself,  if  there  were  no  other  remedy,  rather  than 
his  friends  should  suffer  upon  his  account ;  and  it  was 
an  evidence  of  a  generous  spirit,  and  that  he  loved 
his  neighbour  as  himself. 

3.  He  was  dissuaded  from  it  by  the  kindness  of 

his  friends,  that  overruled  him.  (1.)  The  disciples 
suffered  him  not,  for  it  better  became  him  to  offer  it 
than  it  would  have  become  them  to  suffer  it.  They 
had  reason  to  say  to  Paul,  as  David’s  servants  did  to 
him,  when  he  was  for  exposing  himself  in  a  piece  of 
public  service,  Thou  art  worth  ten  thousand  of  us, 
2  Sam.  18.  3.  (2.)  Others  of  his  friends  interposed, 

to  prevent  his  throwing  of  himself  thus  into  the 
mouth  of  danger ;  they  would  treat  him  much  worse 
than  Gaius  and  Aristarchus,  looking  upon  him  as  the 
ringleader  of  the  party;  and  therefore  better  let 
them  bear  the  brunt  of  the  storm  than  that  he  should 
venture  into  it,  v.  31.  They  were  certain  of  the 
chief  of  Asia,  the  princes  of  Asia — *A<r /*;£<*}.  The 


203 


THE  ACTS,  XIX. 


critics  tell  us,  they  were  the  chief  ol  their  priests  ; 
or,  as  others,  the  chief  of  their  players.  Whether 
they  were  converts  to  the  Christian  faith,  (and  some 
such  there  were  even  of  their  priests  and  governors,) 
or  whether  they  were  only  well-wishers  to  Paul,  as 
an  ingenuous  good  man,  we  are  not  told,  only  that 
they  were  Paul's  friends.  Dr.  Lightfoot  suggests, 
that  they  kept  up  a  respect  and  kindness  for  him 
ever  since  h  &  fought  with  beasts  in  their  theatre,  and 
were  afraid  he  should  be  abused  so  again.  Note,  It 
is  a  friendly  part  to  take  more  care  of  the  lives  and 
comforts  of  good  men  than  they  do  themselves.  It 
would  be  a  very  hazardous  adventure  for  Paul  to  go 
into  the  theatre  ;  it  was  a  thousand  to  one  that  it 
would  cost  him  his  life  ;  and  therefore  Paul  was 
overruled  by  his  friends  to  obey  the  law  of  self-pre¬ 
servation  ;  and  has  taught  us  to  keep  out  of  the  way 
of  danger  as  long  as  we  can,  without  going  out  of  the 
way  of  duty.  We  may  be  called  to  lay  down  our 
lives,  but  not  to  throw  away  our  lives.  It  would 
better  become  Paul  to  venture  into  a  synagogue 
than  into  a  theatre. 

4.  The  mob  was  in  a  perfect  confusion  ;  ( v .  32.) 
Some'cried  one  thing,  and  some  another,  according 
as  their  fancies  and  passions,  and  perhaps  the  re¬ 
ports  they  received,  led  them ;  some  cried,  Down 
with  the  Jews ;  others,  Down  with  Paul ;  but  the 
assembly  was  confused ,  as  not  understanding  one 
another’s  minds,  they  contradicted  one  another,  and 
were  ready  to  fly  in  one  another’s  faces  for  it,  but 
they  did  not  understand  their  own  ;  for  the  truth 
was,  the  greater  part  knew  not  wherefore  they  were 
come  together  ;  they  knew  not  what  began  the  riot, 
nor  who  ;  much  less  what  business  they  had  there  ; 
but,  upon  such  occasions,  the  greatest  part  come 
only  to  inquire  what  the  matter  was ;  they  follow 
the  cry,  follow  the  crowd,  increase  like  a  snow-ball, 
and  where  there  are  many  there  will  be  more. 

5.  The  Jews  would  have  interested  themselves  in 
this  tumult ;  (in  other  places  they  had  been  the  first 
movers  of  such  riots  ;  but  now  at  Ephesus  they  had 
not  interest  enough  to  raise  the  mob,  and  yet,  when 
it  was  raised,  they  had  ill-will  enough  to  set  in  with 
it;  (v.  33.)  They  drew  Alexander  out  of  the  multi¬ 
tude,  called  him  out  to  speak  on  the  behalf  of  the 
Jews  against  Paul  and  his  companions  ;  “You  have 
heard  what  Demetrius  and  the  silversmiths  have  to 
say  against  them,  as  enemies  to  their  religion  ;  give 
us  leave  now  to  tell  you  what  we  have  to  say  against 
him  as  an  enemy  to  our  religion.  ”  The  Jews  put  him 
forward  to  do  this,  encouraged  him,  and  told  him 
they  would  stand  by  him  and  second  him  ;  and  this 
they  looked  upon  as  necessary  in  their  own  defence, 
and  therefore  what  he  designed  to  say  is  called  his 
apologizing  to  the  people,  not  for  himself  in  particu¬ 
lar,  but  for  the  Jews  in  general,  whom  the  worship¬ 
pers  of  Diana  looked  upon  to  be  as  much  their  ene¬ 
mies  as  Paul  was  ;  now  they  would  have  them  know 
that  they  were  as  much  Paul’s  enemies  as  they 
were  ;  and  they  who  are  thus  careful  to  distinguish 
themselves  from  the  servants  of  Christ  now,  and  are 
afraid  of  being  taken  for  them,  shall  have  their 
doom  accordingly  in  the  great  day.  Alexander 
beckoned  with  the  hand,  desiring  to  be  heard  against 
Paul ;  for  it  had  been  strange  if  a  persecution  were 
carried  on  against  the  Christians,  and  there  were 
not  Jews  at  one  end  or  the  other  of  it :  if  they  could 
not  begin  the  mischief,  they  would  help  it  forward, 
and  so  make  themselves  partakers  o  f  ocher  men's 
sins.  Some  think  this  Alexander  had  been  a  Chris¬ 
tian,  but  had  apostatized  to  Judaism,  and  therefore 
was  drawn  out  as  a  proper  person  to  accuse  Paul  ; 
and  that  he  was  that  Alexander  the  coppersmith 
that  did  Paul  so  much  evil,  (2  Tim.  4.  14.)  and 
whom  he  had  delivered  unto  Satan,  1  Tim.  1.  20. 

6.  This  occasioned  the  prosecutors  to  drop  the 
prosecution  of  Paul’s  friends,  and  to  turn  it  into  ac¬ 


clamations  in  honout  of  their  goddess  ;  (i;.  34. ) 
When  they  knew  that  he  was  a  Jew,  and,  as  such, 
an  enemy  to  the  worship  of  Diana,  (for  the  Jews  had 
now  an  implacable  hatred  to  idols  and  idolatry,) 
whatever  he  had  to  say  for  Paul  or  against  him, 
they  were  resolved  not  to  hear  him,  and  therefore 
set  the  mob  a  shouting,  “  Great  is  Diana  of  the 
Ephesians ;  whoever  runs  her  down,  be  he  Jew  or 
Christian,  we  are  resolved  to  cry  her  up  ;  she  is 
Diana  of  the  Ephesians,  our  Diana ;  and  it  is  our 
honour  and  happiness  to  have  her  temple  with  us  ; 
and  she  is  great,  a  famous  goddess,  and  universally 
adored  ;  there  are  other  Dianas,  but  Diana  of  the 
Ephesians  is  beyond  them  all,  because  her  temple  is 
more  rich  and  magnificent  than  any  of  their’s.” 
This  was  all  the  cry  for  two  hours  together  ;  and  it 
was  thought  a  sufficient  confutation  of  Paul’s  doc¬ 
trine,  that  they  are  not  gods,  which  are  made  with 
hands.  Thus  the  most  sacred  truths  are  often  run 
down  with  nothing  else  but  noise  and  clamour  and 
popular  fury  !  It  was  said  of  old  concerning  idola¬ 
ters,  that  they  were  mad  upon  their  idols  ;  and  here 
is  an  instance  of  it.  Diana  made  the  Ephesians 
great,  for  the  town  was  enriched  by  the  vast  con¬ 
course  of  people  from  all  parts  to  Diana’s  temple 
there,  and  therefore  they  are  concerned  by  all 
means  possible  to  keep  up  her  sinking  reputation 
with,  Great  is  Diana  of  the  Ephesians. 

IV.  The  suppression  and  dispersion  of  these 
rioters,  by  the  prudence  and  vigilance  of  the  town- 
clerk ;  he  is  called,  ypx/u/uctrfu; — the  scribe,  or  secre¬ 
tary,  or  recorder ;  “the  governor  of  the  city,”  so 
some  ;  “  the  register  of  their  games,”  the  Olympic 
games,  so  some  ;  whose  business  it  was  to  preserve 
the  names  of  the  victors,  and  theorizes  they  won. 
With  much  ado  he,  at  length,  stilled  the  noise,  so 
as  to  be  heard,  and  then  made  a  pacific  speech  to 
them,  and  gave  us  an  instance  of  that  of  Solomon, 
The  words  of  wise  men  are  heard  in  quiet,  more 
than  the  cry  of  him  that  rules  among  fools,  as  De¬ 
metrius  did,  Eccl.  9.  17. 

1.  He  humours  them  with  an  acknowledgment, 
that  Diana  was  the  celebrated  goddess  of  the  Ephe¬ 
sians,  v.  35.  They  needed  not  to  be  so  loud  and 
strenuous  in  asserting  a  truth  which  nobody  denied, 
or  could  be  ignorant  of ;  every  one  knows  that  the 
city  of  the  Ephesians  is  a  worshipper  of  the  great 
goddess  Diana;  is,  vsauto/)©';  not  only  that  the  in¬ 
habitants  were  worshippers  of  this  goddess,  but  the 
city,  as  a  corporation,  was,  by  its  charter,  intrusted 
with  the  worship  of  Diana,  to  take  care  of  her  tem¬ 
ple,  and  to  accommodate  those  who  came  thitherto 
do  her  homage.  Ephesus  is  the  teditua,  (they  say 
that  is  the  most  proper  word,)  or  the  sacrist,  of  the 
great  goddess  Diana.  The  city  was  more  the  pa¬ 
troness  and  protectress  of  Diana  than  Diana  was  of 
the  city.  Such  care  did  idolaters  take  for  the  keep¬ 
ing  up  the  worship  of  gods  made  with  hands,  while 
the  worship  of  the  true  and  living  God  is  neglected, 
and  few  nations  or  cities  glory  in  patronizing  and 
protecting  that !  The  temple  of  Diana  at  Ephesus 
was  a  very  rich  and  sumptuous  structure,  but,  it 
should  seem,  the  image,  of  Diana  in  the  temple,  be 
cause  they  thought  it  sanctified  the  temple,  was  had 
in  greater  veneration  than  the  temple,  for  they  per¬ 
suaded  the  people  that  it  fell  down  from  Jupiter, 
and  therefore  was  none  of  the  gods  that  were  made 
with  men's  hands.  See  how  easily  the  credulity  of 
superstitious  people  is  imposed  upon  by  the  fraud  of 
designing  men  !  Because  this  image  of  Diana  had 
been  set  up  time  out  of  mind,  and  nobody  could  tell 
who  made  it,  they  made  the  people  believe  it  fell 
down  from  Jupiter. 

“Now  these  things,”  says  the  town-clerk  very 
gravelv,  (but  whether  seriously  or  no,  and  as  one 
that  did  himself  believe  them,  may  be  questioned,) 
“  cannot  be  spoken  against;  they  have  obtained 


201 


THE  ACTS,  XX. 


such  universal  credit,  that  you  need  not  fear  contra¬ 
diction,  it  can  do  you  no  prejudice.”  Some  take  it 
thus  ;  “  Seeing  the  image  of  Diana  fell  down  from 
Jupiter,  as  we  all  believe,  then  what  is  said  against 
gods  made  with  hands,  does  not  at  all  affect  us.” 

2.  He  cautions  them  against  all  violent  and  tumul¬ 
tuous  proceedings,  which  their  religion  did  not  need, 
nor  could  receive  any  real  advantage  from  ;  (y.  36. ) 
Ye  ought  to  be  quiet  and  to  do  nothing  rashly.  A 
very  good  rule  this  is  to  be  observed  at  all  times, 
both  in  private  and  public  affairs  ;  not  to  be  hasty 
and  precipitate  in  our  motions,  but  to  deliberate, 
and  take  time  to  consider  ;  not  to  put  ourselves  or 
others  into  a  heat,  but  to  be  calm  and  composed, 
and  always  keep  reason  in  the  throne,  and  passion 
under  check.  This  word  should  be  ready  to  us,  to 
command  the  peace  with,  when  ourselves  or  those 
about  us  are  growing  disorderly  ;  We  ought  to  be 

uiet,  and  to  do  nothing  rashly ;  to  do  nothing  in 

aste,  which  we  may  repent  of  at  leisure. 

3.  He  wipes  off  the  odium  that  had  been  cast  upon 
Paul  and  his  associates,  and  tells  them,  they  were 
not  the  men  that  they  were  represented  to  them  to 
be  ;  (y.  37.)  “  Ye  have  brought  hither  these  men, 
and  are  ready  to  pull  them  to  pieces  ;  but  have  you 
considered  what  is  their  transgression  and  what  is 
their  offence  ?  What  can  you  prove  upon  them  ? 
They  are  not  robbers  of  churches,  you  cannot  charge 
them  with  sacrilege,  or  the  taking  away  of  any  dedi¬ 
cated  thing ;  they  have  offered  no  violence  to  Di¬ 
ana’s  temple  or  the  treasures  of  it ;  nor  are  they 
blasphemers  of  your  goddess  ;  they  have  not  given 
any  opprobrious  language  to  the  worshippers  of  Di¬ 
ana,  nor  spoken  scurrilously  of  her  or  her  temple. 
Why  should  you  prosecute  them  with  all  this  vio¬ 
lence,  who,  though  they  are  not  of  your  mind,  yet 
do  not  inveigh  with  any  bitterness  against  you  ? 
Since  they  are  calm,  why  should  you  be  hot  ?”  It 
was  the  idol  in  the  heart  that  they  levelled  all  their 
force  against,  by  reason  and  argument  ;  if  they  can 
but  get  that  down,  the  idol  in  the  temple  will  fall  of 
course.  Those  that  preach  against  idolatrous  chur¬ 
ches,  have  truth  on  their  side,  and  ought  vigorously 
to  maintain  it,  and  press  it  on  men’s  consciences ; 
but  let  them  not  be  robbers  of  those  churches,  ( on 
the  prey  laid  they  not  their  hand,  Esther  9.  15,  16.) 
nor  blasphemers  of  those  worships  ;  with  meekness 
instructing,  not  with  passion  and  foul  language  re¬ 
proaching,  those  that  oppose  themselves  ;  for  God’s 
truth,  as  it  needs  not  man’s  lie,  so  it  needs  not  man’s 
intemperate  heat.  The  wrath  of  man  worketh  not 
the  righteousness  of  God. 

4.  He  turns  them  over  to  the  regular  methods  of 
the  law,  which  ought  always  to  supersede  popular 
tumults,  and  in  civilized  well-governed  nations  will 
do  so.  A  great  mercy  it  is  to  live  in  a  country  where 
provision  is  made  for  the  keeping  of  the  peace,  and 
the  administration  of  public  justice,  and  the  appoint¬ 
ing  of  a  remedy  for  every  wrong  ;  and  herein  we  of 
this  nation  are  as  happy  as  any  people. 

(1.)  If  the  complaint  was  of  a  private  injury,  let 
them  have  recourse  to  the  judges  and  courts  of  jus¬ 
tice,  which  were  kept  publicly  at  stated  times.  If 
Demetrius,  and  the  company  of  the  silversmiths, 
that  have  made  all  this  rout,  find  themselves  ag¬ 
grieved,  or  any  privilege  they  are  legally  entitled  to 
infringed  or  entrenched  upon,  let  them  bring  their 
action,  take  out  a  process,  and  the  matter  shall  be 
fairly  tried,  and  justice  done  ;  The  law  is  open,  and 
there  are  deputies  ;  there  is  a  proaonsul  and  his  dele¬ 
gate,  whose  business  it  is  to  hear  both  sides,  and  to 
determine  according  to  equity  ;  and  in  their  deter¬ 
mination  all  parties  must  acquiesce,  and  not  be  their 
own  judges,  nor  appeal  to  the  people.  Note,  The 
law  is  good  if  a  man  use  it  lawfully,  as  the  last  re¬ 
medy,  noth  for  the  discovery' of  aright  disputed,  and 
the  recovery  of  a  right  denied. 

Vol.  VI. — 2  C 


(2.)  If  the  complaint  was  of  a  public  grievance, 
relating  to  the  constitution,  it  must  be  redressed, 
not  by  a  confused  rabble,  but  by  a  convention  of  the 
states  ;  ( v .  39.)  IJ  ye  inquire  any  thing  concerning 
other  matters,  that  are  of  a  common  concern,  it  shall 
be  determined  in  a  lawful  assembly  of  the  aldermen 
and  common-council,  called  together  in  a  regular 
way  by  those  in  authority.  Note,  Private  persons 
should  not  intermeddle  in  public  matters,  so  as  to 
anticipate  the  counsels  of  those  whose  business  it  is 
to  take  cognizance  of  them  ;  we  have  enough  to  do 
to  mind  our  own  business. 

5.  He  makes  them  sensible  of  the  danger  they 
were  in,  and  of  the  premunire  they  had  run  them¬ 
selves  into  by  this  riot ;  ( v .  40.)  “It  is  well  if  we 
be  not  called  in  question  for  this  day’s  uproar,  if  we 
be  not  complained  of  at  the  emperor’s  court,  as  a 
factious  and  seditious  city,  and  if  a  quo  warranto  be 
not  brought  against  us,  and  our  charter  taken  away; 
for  there  is  no  cause  whereby  we  may  give  an  account 
of  this  concourse,  we  have  nothing  to  say  in  excuse 
of  it ;  we  cannot  justify  ourselves  in  breaking  the 
peace,  by  saying,  that  others  broke  it  first,  and  we 
only  acted  defensively  ;  we  have  no  colour  for  any 
such  plea ;  and  therefore  let  the  matter  go  no  fur¬ 
ther,  for  it  has  gone  too  far  already.”  Note,  Most 
people  stand  in  awe  of  men’s  judgment  more  than 
of  the  judgment  of  God.  How  well  were  it  if  we 
•would  thus  still  the  tumult  of  our  disorderly  appe¬ 
tites  and  passions,  and  check  the  violence  of  them, 
with  the  consideration  of  the  account  wemust  shortly 
give  to  the  judge  of  heaven  and  earth  for  all  these 
disorders  !  We  are  iji  danger  to  be  called  in  question 
for  this  day’s  uproar,  in  our  hearts,  in  our  houses  ; 
and  how  shall  sve  answer  it,  there  being  no  cause, 
no  just  cause,  or  no  proportionable  one,  whereby  we 
may  gwe  an  account  of  this  concourse,  and  of  this 
heat  and  violence  ?  As  we  must  repress  the  inordi- 
nacy  of  our  appetites,  so  also  of  our  passions,  with 
this,  that  for  all  these  things  God  will  bring  us  into 
judgment;  (Eccl.  11.  9.)  and  we  are  concerned  to 
manage  ourselves,  as  those  that  must  gh'e  accounts 

6.  When  he  had  thus  shewed  them  the  absurdity 

of  their  riotous  meeting,  and  the  ill  consequences 
that  might  follow  from  it,  he  advised  them  to  sepa¬ 
rate  with  all  speed;  (x\  41.)  he  dismissed  the  as¬ 
sembly,  ordered  the  crier  perhaps  to  give  notice  that 
all  manner  of  persons  should  peaceably  depart  and 
go  about  their  own  business,  and  they  did  so.  See 
here,  (1.)  How  the  overruling  providence  of  God 
preserves  the  public  peace,  by  an  unaccountable 
power  over  the  spirits  of  men  !  Thus  the  world  is 
kept  in  some  order,  and  men  are  restrained  from 
being  as  the  fishes  of  the  sea,  where  the  greater  de¬ 
vour  the  lesser.  Considering  what  an  impetuous, 
furious  thing,  what  an  ungovernable,  untameable 
wild  beast  the  mob  is,  when  it  us  up,  we  shall  see 
reason  to  acknowledge  God’s  goodness,  that  we  are 
not  always  under  the  tyranny  of  it.  He  stills  the 
noise  of  the  sea,  the  noise  of  her  waves,  and  (which 
is  no  less  an  instance  of  his  almighty  power)  the  tu¬ 
mult  of  the  people,  Ps.  65.  7.  (2.)  See  how  many 

ways  God  has  of  protecting  his  people  !  Perhaps 
this  town-clerk  was  no  friend  at  all  to  Paul,  or  the 
gospel  he  preached,  yet  his  human  prudence  is 
made  to  serve  the  divine  purpose.  Many  are  the 
troubles  of  the  righteous,  but  the  Lord  delwereth 
them  out  of  them  all. 

CHAP.  XX. 

In  this  chapter,  we  have,  I.  Paul’s  travels  up  and  down  about 
Macedonia,  Greece,  and  Asia,  and  his  coming  at  length  to 
Troas,  v.  1 . .  6.  II.  A  particular  account  of  his  spending 
one  Lord’s-day  at  Troas,  and  his  raising  Eutvchus  to  life 
there,  v.  7  . .  12.  III.  His  progress,  or  circuit,  for  the 
visiting  of  the  churches  he  had  planted,  in  his  way  toward 
Jerusalem,  where  he  designed  to  be  by  the  nest  feast  of 
pentecost,  v.  13  .  .  16.  IV.  The  farewell  sermon  he 


202 


THE  ACTS,  XX. 


preached  to  the  presbyters  of  Ephesus,  now  that  he  was 
leaving  that  country,  v.  17  . .  35.  V.  The  very  sorrowful 
parting  between  him  and  them,  v.  36 . .  38.  And  in  all 
these  we  find  Paul  very  busy  to  serve  Christ,  and  to  do 
good 'to  the  souls  of  men,  not  only  in  the  conversion  of 
heathens,  but  in  the  edification  of  Christians. 

1.  A  ND  after  the  uproar  was  ceased, 
l\.  Paul  called  unto  him  the  disciples, 
and  embraced  them ,  and  departed  for  to  go 
into  Macedonia.  2.  And  when  he  had 
gone  over  those  parts,  and  had  given  them 
much  exhortation,  he  came  into  Greece, 
3.  And  there  abode  three  months.  And 
when  the  Jews  laid  wait  for  him,  as  he  was 
about  to  sail  into  Syria,  he  purposed  to  re¬ 
turn  through.  Macedonia.  4.  And  there 
accompanied  him  into  Asia  Sopater  of  Be¬ 
rea  ;  and  of  the  Thessalonians,  Aristarchus 
and  Secundus ;  and  Gaius  of  Derbe,  and 
Timotheus;  and  of  Asia,  Tychicus  and 
Trophimus.  5.  These  going  before  tarried 
for  us  at  Troas.  6.  And  we  sailed  away 
from  Philippi  after  the  days  of  unleavened 
bread,  and  came  unto  them  to  Troas  in 
five  days  ;  where  we  abode  seven  days. 

These  travels  of  Paul  which  are  thus  briefly  re¬ 
lated,  if  all  in  them  had  been  recorded  that  was  me¬ 
morable,  and  worthy  to  be  written  in  letters  of  gold, 
the  world  would  not  have  contained  the  books  that 
should  be  written  ;  and  therefore  we  have  only  some 
general  hints  of  occurrences,  which  therefore  ought 
to  be  the  more  precious.  Here  is, 

I.  Paul’s  departure  from  Ephesus ;  he  had  tar¬ 
ried  there  longer  than  he  had  done  at  any  one  place 
since  he  was  ordained  to  the  apostleship  of  the  Gen¬ 
tiles  ;  and  now  it  was  time  to  think  of  removing,  for 
he  must  preach  in  other  cities  also  ;  but  after  this, 
to  the  end  of  the  scripture-history  of  his  life,  (which 
is  all  we  can  depend  upon,)  we  never  find  him 
breaking  up  fresh  ground  again,  nor  preaching  the 
os/iel  there  where  Christ  had  not  been  named,  as 
itherto  he  had  done  ;  (Rom.  15.  20.)  for  in  the 
close  of  the  next  chapter  we  find  him  made  a  pri¬ 
soner,  and  so  continued,  and  so  left,  at  the  end  of 
this  book. 

1.  Paul  left  Ephesus  soon  after  the  uproar  was 
ceased,  looking  upon  the  disturbance  he  met  with 
there,  to  be  an  indication  of  Providence  to  him  not 
to  stay  there  any  longer,  v.  1.  His  remove  might 
somewhat  appease  the  rage  of  his  adversaries,  and 
gain  better  quarter  for  the  Christians  there.  Cur- 
renti  cede  furori — It  is  good  to  lie  by  in  a  storm. 
Yet  some  think,  that  before  he  now  left  Ephesus,  he 
wrote  the  first  epistle  to  the  Corinthians,  and  that 
his  fighting  with  beasts  at  Ephesus,  which  he  men¬ 
tions  in  that  epistle,  was  a  figurative  description  of 
this  uproar  ;  but  I  rather  take  that  literally. 

2.  He  did  not  leave  them  abruptly  and  in  a  fright, 
but  took  leave  of  them  solemnly  ;  He  called  unto 
him  the  disciples,  the  principal  persons  of  the  con¬ 
gregation,  and  embraced  them,  took  leave  of  them 
(saith  the  Syriac)  with  the  kiss  of  love,  according  to 
the  usage  of  the  primitive  church.  Loving  friends 
know  not  how  well  they  love  one  another  till  they 
come  to  part,  and  then  it  appears  how  near  they  lay 
to  one  another’s  hearts. 

II.  His  visitation  of  the  Greek  churches,  which 
he  had  planted,  and  more  than  once  watered,  and 
which  appear  to  have  laid  very  near  his  heart. 

1.  He  went  first  to  Macedonia,  ( 'y .  1.)  according 
tn  his  purpose  before  the  uproar  ;  (c/;.  19.  21.)  there 
lie  visited  the  churches  of  Philippi  and  Thessalonica, 


and  gave  them  much  exhortation,  v.  2.  Paul’s  visits 
to  his  friends  were  preaching  visits,  and  his  preach¬ 
ing  was  large  and  copious,  he  gave  them  much  ex¬ 
hortation  ;  he  had  a  great  deal  to  say  to  them,  and 
did  not  stint  himself  in  time  ;  he  exhorted  them  to 
many  duties,  in  many  cases,  and  (as  some  read  it)i 
with  many  reasonings.  He  enforced  his  exhorta-j 
tion  with  a  great  variety  of  motives  and  arguments.! 

2.  He  stayed  three  months  in  Greece,  (v.  2,  3.) 
that  is,  in  Achaia,  as  some  think,  for  thither  also  he 
purposed  to  go,  to  Corinth,  and  thereabout,  (ch.  19. 
21.)  and,  no  doubt,  there  also  he  gave  the  disciples 
much  exhortation,  to  direct  and  confirm  them,  and 
engage  them  to  cleave  to  the  Lord. 

HIT  The  altering  of  his  measures  ;  for  we  cannot 
always  stand  to  our  purposes  ;  accidents  unforeseen 
put  us  upon  new  counsels,  which  oblige  us  to  pur¬ 
pose  with  a  proviso. 

1.  Paul  was  about  to  sail  into  Syria,  to  Antioch, 
whence  he  was  first  sent  out  into  the  service  of  the 
Gentiles,  and  which  therefore  in  his  journeys  he 
generally  contrived  to  take  in  his  way  ;  but  he 
changed  his  mind,  and  resolved  to  return  through 
Macedonia,  the  same  way  he  came. 

2.  The  reason  was,  because  the  Jews,  expecting 
he  would  steer  that  course  as  usual,  had  way-laid 
him,  designing  to  be  the  death  of  him  ;  since  they 
could  not  get  him  out  of  the  way  by  stirring  up  both 
mobs  and  magistrates  against  him,  which  they  had 
often  attempted,  they  contrived  to  assassinate  him. 
Some  think,  they  laid  wait  for  him,  to  roll  him  of 
the  money  that  he  was  carrying  to  Jerusalem  for 
the  relief  of  the  poor  saints  there  ;  but  considering 
how  very  spiteful  the  Jews  were  against  him,  I  sup¬ 
pose  they  thirsted  for  his  blood  more  than  for  his 
money. 

IV.  His  companions  in  his  travels  when  he  went 
into  Asia ;  they  are  here  named,  v.  4.  Some  of 
them  were  ministers,  whether  they  were  all  so  or 
no,  is  not  certain  ;  Sopater  of  Berea,  it  is  likely,  is 
the  same  with  Sosipater,  who  is  mentioned  Rom.’  16. 
21.  Timothy  is  reckoned  among  them,  for  though 
Paul,  when  he  departed  from  Ephesus,  (y.  1.)  left 
Timothy  there,  and  afterward  wrote  his  first  epistle 
to  him  thither,  to  direct  him  as  an  evangelist  how  to 
settle  the  church  there,  and  in  what  hands  to  leave 
it ;  (see  1  Tim.  1.  3. — 3.  14,  15.  which  epistle  was 
intended  for  direction  to  Timothy  what  to  do,  not 
only  at  Ephesus  where  he  now  was,  but  also  at  other 
places  where  he  should  be  in  like  manner  left,  or 
whither  he  should  be  sent  to  reside  as  an  evangelist; 
and  not  to  him  only,  but  to  the  other  evangelists  that 
attended  Paul,  and  were  in  like  manner  employed  ;) 
yet  he  soon  followed  him,  and  accompanied  him, 
with  others  here  named. 

Now,  one  would  think,  that  this  was  no  good  hus¬ 
bandry  to  have  all  these  worthy  men  accompanying 
Paul,  for  there  was  more  need  of  them  where  Paul 
was  not,  than  where  he  was  ;  but  so  it  was  ordered, 

1.  That  they  might  assist  him  in  instructing  such 
as  by  his  preaching  were  awakened  and  startled  ; 
wherever  Paul  came,  the  waters  were  stirred,  and 
then  there  was  need  of  many  hands  to  help  the 
cripples  in.  It  was  time  to  strike  when  the  iron  was 
hot. 

2.  That  they  might  be  trained  up  by  him,  and  fit¬ 
ted  for  future  service  ;  might  fully  know  his  doc¬ 
trine,  and  manner  of  life,  2  Tim.  3.  10.  Paul’s  bodily 
presence  was  weak  and  despicable,  and  therefore 
these  friends  of  his  accompanied  him,  to  put  a  repu¬ 
tation  upon  him,  to  keep  him  in  countenance,  and  to 
intimate  to  strangers,  who  would  be  apt  to  judge  by 
the  sight  of  the  eye,  that  he  had  a  great  deal  in  him 
truly  valuable,  which  was  not  discovered  upon  the 
outward  appearance. 

V.  His  coming  to  Troas,  where  he  had  appointed 
a  general  rendezvous  of  his  friends. 


203 


THE  ACTS,  XX. 


2.  They  went  before,  and  stayed  for  him  at  Troas, 

( y .  5.)  designing  to  go  along  with  him  to  Jerusalem, 
as  Trophimus  particularly  did,  ch.  21.  29.  We 
should  not  think  it  hard  to  stay  a  while  for  good 
company  in  a  journey. 

2.  Paul  made  the  best  of  his  way  thither  ;  and,  it 
should  seem,  Luke  was  now  in  company  with  him  ; 
for  he  says,  IVe  sailed  from  Philippi;  (v.  6.)  and 
the  first  time  we  find  him  in  his  company,  was  here  at 
Troas,  ch.  16.  11.  The  days  of  unleavened  bread  are 
mentioned  only  to  describe  the  time,  not  to  intimate 
that  Paul  kept  the  passover  after  the  manner  of  the 
Jews  ;  for  just  about  this  time  he  had  written  in  his 
first  epistle  to  the  church  of  Corinth,  and  taught, 
that  Christ  is  our  Passover,  and  a  Christian  life  our 
feast  of  unleavened  bread ;  (1  Cor.  5.  7,  8.)  and 
when  the  substance  was  come,  the  shadow  was  done 
away.  He  came  to  them  to  Troas,  by  sea,  in  Jive 
days,  and  when  he  was  there  stayed  but  seven  days. 
There  is  no  remedy,  but  a  great  deal  of  time  will 
unavoidably  be  lost,  in  travelling  to  and  fro  by  those 
who  go  about  doing  good,  yet  it  shall  not  be  put  upon 
the  score  of  lost  time.  Paul  thought  it  worth  while 
to  bestow  Jive  days  in  going  to  Troas,  though  it  was 
but  for  an  opportunity  of  seven  days  stay  there  ;  but 
he  knew,  and  so  should  we,  how  to  redeem  even  jour¬ 
neying  time,  and  make  it  turn  to  some  good  account. 

7.  And  upon  the  first  day  of  the  week, 
when  the  disciples  came  together  to  break 
bread,  Paul  preached  unto  them,  ready  to 
depart  on  the  morrow ;  and  continued  his 
speech  until  midnight.  8.  And  there  were 
many  lights  in  the  upper  chamber,  where 
they  were  gathered  together.  9.  And  there 
sat  in  a  window  a  certain  young  man 
named  Eutychus,  being  fallen  into  a  deep 
sleep  :  and  as  Paul  was  long  preaching,  he 
sunk  down  with  sleep,  and  fell  down  from 
the  third  loft,  and  was  taken  up  dead.  1 0. 
And  Paul  went  down,  and  fell  on  him,  and 
embracing  him  said,  Trouble  not  your¬ 
selves  ;  for  his  life  is  in  him.  11.  When  he 
therefore  was  come  up  again,  and  had 
broken  bread,  and  eaten,  and  talked  a  long 
while,  even  till  break  of  day,  so  he  depart¬ 
ed.  12.  And  they  brought  the  young  man 
alive,  and  were  not  a  little  comforted. 

We  have  here  an  account  of  what  passed  at  Troas 
the  last  of  the  seven  days  that  Paul  stayed  there. 

I.  There  was  a  solemn  religious  assembly  of  the 
Christians  that  were  there,  according  to  their  con¬ 
stant  custom,  and  the  custom  of  all  the  churches. 

1.  The  disciples  came  together,  v.  7.  Though  they 
read,  and  meditated,  and  prayed,  and  sung  psalms, 
apart,  and  thereby  kept  up  their  communion  with 
God,  yet  that  is  not  enough  ;  they  must  come  toge¬ 
ther  to  worship  God  in  concert,  and  so  keep  up  their 
communion  with  one  another,  by  mutual  counte¬ 
nance  and  assistance,  and  testify  their  spiritual  com¬ 
munion  with  all  good  Christians.  There  ought  to  be 
stated  times  for  the  disciples  of  Christ  to  come  toge¬ 
ther  ;  though  they  cannot  all  come  together  in  one 
place,  yet  as  many  as  can. 

2.  They  came  together  upon  the  first  day  of  the 
week,  which  they  called  the  Lord's  day,  (Rev.  1. 
10.)  the  Christian  sabbath,  celebrated  to  the  honour 
of  Christ  and  the  Holy  Spirit,  in  remembrance  of 
the  resurrection  of  Christ,  and  the  pouring  out  of  the 
Spirit,  both  on  the  first  day  of  the  week.  This  is 
here  said  to  be  the  day  when  the  disciples  came  toge¬ 


ther,  that  is.  when  it  was  their  practice  to  come  to¬ 
gether  in  all  the  churches.  Note,  The  first  day  of 
the  week  is  tc  be  religiously  observed  by  all  the  dis¬ 
ciples  of  Christ ;  and  it  is  a  sign  between  Christ  and 
them,  for  by  this  is  known  that  they  are  his  disci¬ 
ples  ;  and  it  is  to  be  observed  in  solemn  assemblies, 
which  are,  as  it  were,  the  courts  held  in  the  name 
of  our  Lord  Jesus,  and  to  his  honour,  by  his  minis¬ 
ters,  the  stewards  of  his  courts,  and  to  which  all 
that  hold  from  and  under  him,  owe  suit  and  service, 
and  at  which  they  are  to  make  their  appearance,  as 
tenants  at  their  Lord’s  courts,  and  the  first  day  of 
the  week  is  appointed  to  be  the  court-day. 

3.  They  were  gathered  together  in  an  upper  cham¬ 
ber  ;  (i>.  8. )  they  had  no  temple  or  synagogue  to 
meet  in,  no  capacious,  stately  chapel,  but  met  in  a 
private  house,  in  a  garret.  As  they  were  few,  and 
did  not  need,  so  they  were  poor,  and  could  not  build, 
a  large  meeting-place  ;  yet  they  came  together,  in 
that  despicable,  inconvenient  place.  It  will  be  no 
excuse  ior  our  absenting  ourselves  from  religious  as¬ 
semblies,  that  the  place  of  them  is  not  so  decent  or 
so  commodious  as  we  would  have  it  to  be. 

4.  They  came  together  to  break  bread,  that  is,  to 
celebrate  the  ordinance  of  the  Lord’s  supper  ;  that 
one  instituted  sign  of  breaking  the  bread,  being  put 
for  all  the .  rest.  The  bread  which  we  break,  is  the 
communion  of  the  body  of  Christ,  1  Cor.  10.  16.  In 
the  breaking  of  the  bread,  not  only  the  breaking  of 
Christ’s  body  for  us,  to  be  a  sacrifice  for  our  sins,  is 
commemorated,  but  the  breaking  of  Christ’s  body 
to  us,  to  be  food  and  a  feast  for  our  souls,  is  signified. 
In  the  primitive  times  it  was  the  custom  of  many 
churches  to  receive  the  Lord’s  supper  every  Lord's 
day,  celebrating  the  memorial  cf  Christ’s  death  in 
the  former,  with  that  of  his  resurrection  in  the  lat¬ 
ter  ;  and  both  in  concert,  in  a  solemn  assembly,  to 
testify  their  joint  concurrence  in  the  same  faith’ and 
worship. 

II.  In  this  assembly  Paul  gave  them  a  sermon,  a 
long  sermon,  a  farewell  sermon,  v.  7. 

1.  He  gave  them  a  sermon,  he  preached  to  them  ; 
though  they  were  disciples  already,  yet  it  was  very 
necessary  they  should  have  the  word  of  God  preach¬ 
ed  to  them,  in  order  to  their  increase  in  knowledge 
and  grace.  Observe,  The  preaching  of  the  gospel 
ought  to  accompany  the  sacraments.  Moses  read 
the  book  of  the  covenant  in  the  audience  of  the  peo¬ 
ple,  and  then  sprinkled  the  blood  of  the  covenant, 
which  the  Lord  had  maae  with  them  concerning  all 
these  words,  Exod.  24.  7,  8.  What  does  the  seal 
signify  without  a  writing  ? 

2.  It  wag  a  farewell  sermon,  he  being  ready  to  de¬ 
part  on  the  morrow;  when  he  was  gone,  they  might 
have  the  same  gospel  preached,  but  not  ashe  preach¬ 
ed  it ;  and  therefore  they  must  make  the  "best  use  of 
him  that  they  could  while  they  had  him.  Farewell 
sermons  are  usually  in  a  particular  manner  affecting 
both  to  the  preacher  and  to  the  hearers. 

3.  It  was  a  very  long  sermon,  he  continued  his 
speech  until  midnight ;  for  he  had  a  great  deal  to 
say,  and  knew  not  that  ever  he  should  have  another 

;  opportunity  of  preaching  to  them.  After  they  had 
i  received  the  Lord’s  supper,  he  preached  to  them  the 
[  duties  they  had  thereby  engaged  themselves  to,  and 
the  comforts  they  were  interested  in,  and  in  this  he 
J  was  very  large  and  full  and  particular.  There  may 
be  occasion  for  ministers  to  preach,  not  only  in  sea- 
j  son,  but  out  of  season.  We  know  some  that  would 
i  have  reproached  Paul  for  this  as  a  long-winded 
preacher,  that  tired  his  hearers  ;  but  they  were  wil¬ 
ing  to  hear,  he  saw  them  so,  and  therefore  continued 
I  his  speech,  he  continued  it  till  midnight  ;  perhaps, 
they  met  in  the  evening,  for  privacy,  or  in  conformi¬ 
ty  to  the  example  of  the  disciples,  who  came  together 
on  the  first  Christian  sabbath  in  the  evening.  It  is 
probable  that  he  had  preached  to  them  in  the  mom- 


204 


THE  ACTS,  XX. 


ing,  and  yet  thus  lengthened  out  his  evening  sermon 
even  till  midnight ;  we  wish  we  had  the  heads  of 
this  long  sermon,  but  we  may  suppose  it  was  for  sub¬ 
stance  the  same  with  his  epistles.  The  meeting  be¬ 
ing  continued  till  midnight,  there  ivere  candles  set 
up,  many  lights,  (v.  8.)  that  the  hearers  might  turn 
to  the  scriptures  Paul  quoted,  and  see  whether  these 
things  were  so  ;  and  that  this  might  prevent  the  re¬ 
proach  of  their  enemies,  who  said  they  met  in  the 
night  for  works  of  darkness. 

ill.  A  young  man  in  the  congregation,  that  slept 
at  sermon,  was  killed  by  a  fall  out  of  the  window, 
but  raised  to  life  again  ;  his  name  signifies  one  that 
had  good  fortune,  Eutychus,  bene  fortunatus  ;  and 
he  answered  his  name.  Observe, 

1.  The  infirmity  with  which  he  was  overtaken. 
It  is  probable  that  his  parents  brought  him,  though 
but  a  boy,  to  the  assembly,  out  of  a  desire  to  have 
him  well  instructed  in  the  things  of  God,  by  such  a 
preacher  as  Paul.  Parents  should  bring  their  chil¬ 
dren  to  hear  sermons  as  soon  as  they  can  hear  with 
understanding,  (Neh.  8.  2.)  even  the  little  ones, 
Deut.  29.  11.  Now  this  youth  was  to  be  blamed,  (1.) 
That  he  presumptuously  sat  in  the  window,  unglazed 
perhaps,  and  so  exposed  himself ;  whereas  if  he 
could  have  been  content  to  sit  on  the  floor,  he  had 
been  safe.  Boys  that  love  to  climb,  or  otherwise  en¬ 
danger  themselves,  to  the  grief  of  their  parents,  con¬ 
sider  not  how  much  it  is  also  an  offence  to  God.  (2. ) 
That  he  slept,  nay  he  fell  into  a  deep  sleep  when 
Paul  was  fireaching  ;  which  was  a  sign  he  had  not 
duly  attended  to  the  things  that  Paul  spake  of, 
though  they  were  weighty  things.  The  peculiar  no¬ 
tice  taken  of  his  sleeping,  makes  us  willing  to  hope 
none  of  the  rest  slept,  though  it  was  sleeping  time 
and  after  supper ;  but  this  youth  fell  fast  asleep,  he 
was  carried  away  with  it ;  so  the  word  is  :  which  in¬ 
timates,  that  he  strove  against  it,  but  was  overpow¬ 
ered  by  it,  and  at  last  sunk  down  with  sleefi. 

2.  The  calamity  with  which  he  was  seized  here¬ 
in  ;  He  fell  down  from  the  third  loft,  and  was  taken 
ufi  dead.  Some  think  that  the  hand  of  Satan  was  in 
it,  by  the  divine  permission,  and  that  he  designed  it 
for  a  disturbance  to  this  assembly,  and  a  reproach  to 
Paul  and  it.  Others  think  that  God  designed  it  for 
a  warning  to  all  people  to  take  heed  of  sleeping  when 
they  are  hearing  the  word  preached  ;  and  certainly 
we  are  to  make  that  use  of  it.  We  must  look  upon 
it  as  an  evil  thing,  as  a  bad  sign  of  our  low  esteem  of 
the  word  of  God,  and  a  great  hinderance  to  our  pro¬ 
fiting  by  it  :  we  must  be  afraid  of  it,  do  what  we  can 
to  prevent  our  being  sleepy,  not  compose  ourselves 
to  sleep,  but  get  our  hearts  affected  with  the  word 
we  hear  to  such  a  degree  as  may  drive  sleep  far 
enough ;  let  us  watch  and  firay,  that  we  enter  not 
into  temptation;  and  by  it  into  worse ;  let  the  punish¬ 
ment  of  Eutychus  strike  an  awe  upon  us,  and  shew 
us  how  jealous  God  is  in  the  matters  of  his  worship  ; 
Be  not  deceived ;  God  is  not  mocked.  See  how  se¬ 
verely  God  visited  an  iniquity  that  seemed  little,  and 
but  in  a  youth,  and  say,  Who  is  able  to  stand  before 
this  holy  Lord  God?  Apply  to  this  story  that  lamen¬ 
tation,  (Jer.  9.  20,  21.)  Hear  the  word  of  the  Lord, 
for  death  is  come  up  into  the  windows,  to  cut  off  the 
children  from  without,  and  the  young  men  from  the 
streets. 

3.  The  miraculous  mercy  shewed  him  in  his  reco¬ 
very  to  life  again,  v.  10.  It  gave  a  present  distrac¬ 
tion  to  the  assembly,  and  an  interruption  to  Paul’s 
preaching  ;  but  it  proved  an  occasion  of  that  which 
was  a  great  confirmation  to  his  preaching,  and  help¬ 
ed  to  set  it  home,  and  make  it  effectual. 

(1.)  Paul  fell  on  the  dead  body  and  embraced  it, 
thereby  expressing  a  great  compassion  to,  and  an 
affectionate  concern  for,  this  young  man ;  so  far  was 
he  from  saying,  “  He  was  well  enough  served  for 
minding  so  little  what  I  said  !”  Such  tender  spirits 


as  Paul  had,  are  much  affected  with  sad  accidents  ot 
this  kind,  and  are  far  from  judging  and  censuring 
those  that  fall  under  them,  as  if  those  on  whom  the 
tower  of  Si/oam  fell,  were  sinners  above  all  that 
dwelt  at  Jerusalem  ;  I  tell  you,  nay.  But  this  was 
not  all ;  his  falling  on  him,  and  embracing  him,  were 
in  imitation  of  Elijah,  (1  Kings  17.  21.)  and  Elisha, 
(2  Kings  4.  34. )  in  order  to  the  raising  of  him  to  life 
again  ;  not  that  this  could  as  a  means  contribute  any 
thing  to  it,  but  as  a  sign  it  represented  the  descent  of 
that  divine  power  upon  the  dead  body,  for  the  put¬ 
ting  of  life  into  it  again,  which  at  the  same  time  he 
inwardly,  earnestly,  and  in  faith,  prayed  for. 

(2. )  He  assured  them  that  he  was  returned  to  life, 
and  it  would  appear  presently.  Various  specula¬ 
tions,  we  may  suppose,  this  ill  accident  had  occa¬ 
sioned  in  the  congregation,  but  Paul  puts  an  end  to 
them  ;  “  Trouble  not  yourselves,  be  not  in  any  dis¬ 
order  about  it,  let  it  not  put  you  into  any  hurry,  for  his 
life  is  in  him  ;  he  is  not  dead,  but  sleepeth ;  lay  him  a 
while  upon  a  bed,  and  he  will  come  to  himself,  for 
he  is  now  alive.  ”  Thus,  when  Christ  raised  Laza¬ 
rus,  he  said,  Father,  I  thank  thee,  that  thou  hast 
heard  me. 

(3.)  He  returned  to  his  work  immediately  after 
this  interruption  ;  v.  11.  He  came  up  again  to  the 
meeting,  they  broke  bread  together  in  a  love-feast, 
which  usually  attended  the  eucharist,  in  token  ol 
their  communion  with  each  other,  and  for  the  con¬ 
firmation  of  friendship  among  them  ;  and  they  talked 
a  long  while,  even  till  break  of  day.  Paul  did  not 
now  go  on  in  a  continued  discourse,  as  before,  but  he 
and  his  friends  fell  into  a  free  conversation,  the  sub¬ 
ject  of  which,  no  doubt,  was  good,  and  to  the  use  of 
edifying.  Christian  conference  is  an  excellent  means 
of  promoting  holiness,  comfort,  and  Christian  love. 
They  knew  not  when  they  should  have  Paul’s  com¬ 
pany  again,  and  therefore  made  the  best  use  they 
could  of  it  when  they  had  it,  and  reckoned  a  night’s 
sleep  well  lost  for  that  purpose. 

(4. )  Before  they  parted,  they  brought  the  young 
man  alive  into  the  congregation,  every  one  congratu¬ 
lating  him  upon  his  return  to  life  from  the  dead,  and 
they  were  not  a  little  comforted,  v.  12.  It  was  mat¬ 
ter  of  great  rejoicing  among  them,  not  only  to  the  re¬ 
lations  of  the  young  man,  but  to  the  whole  society, 
as  it  not  only  prevented  the  reproach  that  would 
otherwise  have  been  cast  upon  them,  but  contribu¬ 
ted  very  much  to  the  credit  of  the  gospel. 

1 3.  And  we  went  before  to  ship,  and  sail¬ 
ed  unto  Assos,  there  intending  to  take  in 
Paul :  for  so  had  he  appointed,  minding 
himself  to  go  afoot.  14.  And  when  he  met 
with  us  at  Assos,  we  took  him  in,  and  came 
to  Mitylene.  15.  And  we  sailed  thence, 
and  came  the  next  day  over  against  Chios  ; 
and  the  next  day  we  arrived  at  Samos,  and 
tarried  at  Trogyllium  ;  and  the  next  day  we 
came  to  Miletus.  16.  For  Paul  had  deter¬ 
mined  to  sail  by  Ephesus,  because  he  would 
not  spend  the  time  in  Asia  :  for  he  hasted,  if 
it  were  possible  for  him,  to  be  at  Jerusalem 
the  day  of  pentecost. 

Paul  is  hastening  towards  Jerusalem,  but  strives  to 
do  all  the  good  he  can  by  the  way,  £<  tv  ssnpiJay,  “  as 
it  were  by  the  by  he  had  called  at  Troas,  and  done 
good  there  ;  and  now,  he  makes  a  sort  of  a  coasting 
voyage,  the  merchants  would  call  a  trading  voyage, 
going  from  place  to  place,  and  no  doubt  endeavour¬ 
ing  to  make  every  place  he  came  to  the  better  for 
him,  as  every  good  man  should  do. 

1.  He  sent  his  companion*;  by  sea  to  Assos,  but  he 


205 


THE  ACTS,  XX. 


himself  was  minded  to  go  afoot,  v.  13.  He  had  de¬ 
creed  or  determined  within  himself,  that  whatever 
importunity  should  be  used  with  him  to  the  contra¬ 
ry,  urging  either  his  case  or  his  credit,  or  the  con- 
veniency  of  a  ship  that  offered  itself,  or  the  company 
of  his  friends,  he  would  foot  it  to  Assos  :  and  if  the 
land-way  which  Paul  took  was  the  shorter  way,  yet 
it  is  taken  notice  of  by  the  ancients  as  a  rough  way  ; 
(Homer,  Iliad  6.  and  Eustathius  upon  him,  say,  it 
was  enough  to  kill  one  to  go  on  foot  to  Assos,  Lorin. 
in  locum  ; )  yet  that  way  Paul  would  take  ; 

1.  That  he  might  call  on  his  friends  by  the  way, 
and  do  good  among  them,  either  converting  sinners 
or  edifying  saints  ;  and  in  both  he  was  serving  his 
great  Master,  and  carrying  on  his  great  work.  Or, 

2.  That  he  might  inure  himself  to  hardship,  and 
not  seem  to  indulge  his  ease.  Thus  he  would  by  vo¬ 
luntary  instances  of  mortification  and  self-denial  keep 
under  the  body,  and  bring  it  into  subjection,  that  he 
might  make  his  sufferings  for  Christ,  when  he  was 
called  out  to  them,  the  more  easy,  2  Tim.  2.  3.  We 
should  use  ourselves  to  deny  ourselves. 

II.  At  Assos  he  went  on  board  with  his  friends, 
there  they  look  him  in  ;  for  by  this  time  he  had 
enough  of  his  walk,  and  was  willing  to  betake  him¬ 
self  to  the  other  way  of  travelling  ;  or  perhaps  he 
could  not  go  any  further  by  land,  but  was  obliged  to 
go  by  water.  When  Christ  sent  his  disciples  away 
by  ship,  and  tarried  behind  himself,  yet  he  came  to 
them,  and  they  took  him  it?,  Mark  6.  45,  51. 

III.  He  made  the  best  of  his  way  to  Jerusalem  ; 
his  ship  passed  by  Chios,  ( v .  15. )  touched  at  Sa mos  ; 
(these  are  places  of  note  among  the  Greek  writers, 
both  poets  and  historians  ;)  they  tarried  a  while  at 
Trogy Ilium,  the  sea-port  next  to  Samos  ;  and  the 
next  day  they  came  to  Miletus,  the  sea-port  that  lay 
next  to  Ephesus  ;  for  (y.  16. )  he  had  determined  not 
to  go  to  Ephesus  at  this  time,  because  he  could  not 
go  thither  but  he  would  be  urged  by  his  friends, 
whose  importunity  he  could  not  resist,  to  make  some 
stay  with  them  there  ;  and  because  he  was  resolved 
not  to  stay,  he  would  not  put  himself  into  a  tempta¬ 
tion  to  stay ;  for  he  hasted,  if  it  were  possible  for  him, 
to  be  at  Jerusalem  the  day  of  pentecost.  He  had 
been  at  Jerusalem,  about  four  or  five  years  ago,  (ch. 
18.  21,  22.)  and  now  he  was  going  thither  again  to 
pay  his  continued  respects  to  that  church,  which  he 
was  careful  to  keep  a  good  correspondence  with, 
that  he  might  not  be  thought  alienated  from  it  by  his 
commission  topreach  among  the  Gentiles.  He  aim¬ 
ed  to  be  there  by  the  feast  of  pentecost,  because  it 
was  a  time  of  concourse,  which  would  give  him  an 
opportunity  of  propagating  the  gospel  among  the 
Jews  and  proselytes,  who  came  fr<?m  all  parts  to 
worship  at  the  feast :  and  the  feast  of  pentecost  had 
been  particularly  made  famous  among  the  Chris¬ 
tians,  by  the  pouring  out  of  the  Spirit.  Note,  Men 
of  business  must  fit  themselves,  and  it  will  contribute 
to  the  expediting  of  it,  to  set  time  (with  submission 
to  Providence)  and  strive  to  keep  it ;  contriving  to 
do  that  first  which  we  judge  to  be  most  needful,  and 
not  suffering  ourselves  to  be  diverted  from  it.  It  is  a 
pleasure  to  us  to  be  with  our  friends,  it  diverts  us, 
nothing  more  ;  but  we  must  not  by  it  be  diverted  from 
our  work.  When  Paul  has  a  call  to  Jerusalem,  he 
will  not  loiter  away  the  time  in  Jlsia,  though  he  had 
more  and  kinder  friends  there.  This  is  not  the  world 
we  are  to  be  together  in ;  we  hope  to  be  so  in  the 
other  world. 

17.  And  from  Miletus  he  sent  to  Ephe¬ 
sus,  and  called  the  elders  of  the  church.  1 8. 
And  when  they  were  come  to  him,  he  said 
unto  them,  Ye  know,  from  the  first  day 
that  I  came  into  Asia,  after  what  manner 
I  have  been  with  you  at  all  seasons,  1 9. 


Serving  the  Lord  with  all  humility  of  mind, 
and  with  many  tears,  and  temptations, 
which  befell  me  by  the  lying  in  wait  of  the 
Jews  :  20.  And  how  I  kept  back  nothing 

that  was  profitable  unto  you ,  but  have  shew¬ 
ed  you,  and  have  taught  you  publicly,  and 
from  house  to  house,  21.  Testifying  both 
to  the  Jews,  and  also  to  the  Greeks,  repent¬ 
ance  toward  God,  and  faith  toward  our 
Lord  Jesus  Christ.  22.  And  now,  behold, 
I  go  bound  in  the  spirit  unto  Jerusalem,  not 
knowing  the  tilings  that  shall  befall  me 
there :  23.  Save  that  the  Holy  Ghost  wit- 
nesseth  in  every  city,  saying  that  bonds  and 
afflictions  abide  me.  24.  But  none  of  these 
things  move  me,  neither  count  1  my  life 
dear  unto  myself,  so  that  I  might  finish  my 
course  with  joy,  and  the  ministry,  which  I 
have  received  of  the  Lord  Jesus,  to  testify 
the  gospel  of  the  grace  of  God.  25.  And 
now,  behold,  I  know  that  ye  all,  among 
whom  1  have  gone  preaching  the  kingdom 
of  God,  shall  see  my  face  no  more.  26. 
Wherefore  I  take  you  to  record  this  day, 
that  I  um  pure  from  the  blood  of  all  men. 
27.  For  I  have  not  shunned  to  declare  unto 
you  all  the  counsel  of  God.  28.  Take  heed 
therefore  unto  yourselves,  and  to  all  the 
flock,  over  the  which  the  Holy  Ghost  hath 
made  .you  overseers,  to  feed  the  church  of 
God,  which  he  hath  purchased  with  his 
own  blood.  29.  For  I  know  this,  that  after 
my  departing  shall  grievous  wolves  enter 
in  among  you,  not  sparing  the  flock.  30. 
Also  of  your  own  selves  shall  men  arise, 
speaking  perverse  things,  to  draw  away 
disciples  after  them.  >31.  Therefore  watch, 
and  remember,  that  by  the  space  of  three 
years  I  ceased  not  to  warn  every  one  night 
and  day  with  teals.  32.  And  now,  bre¬ 
thren,  I  commend  you  to  God,  and  to  the 
word  of  his  grace,  which  is  able  to  build 
you  up,  and  to  give  you  an  inheritance 
among  all  them  w  hich  are  sanctified.  33. 
I  have  coveted  no  man’s  silver,  or  gold,  or 
apparel.  34.  Yea,  ye  yourselves  know, 
that  these  hands  have  ministered  unto  my 
necessities,  and  to  them  that  were  with  me. 
35. 1  have  shewed  you  all  things,  how  that 
so  labouring  ye  ought  to  support  the  weak, 
and  to  remember  the  words  of  the  Lord 
Jesus,  how  he  said,  It  is  more  blessed  to 
give  than  to  receive. 

It  should  seem,  the  ship  Paul  and  his  companions 
were  embarked  in  for  Jerusalem,  attended  him  on 
purpose,  and  stayed  or  moved  as  he  pleased ;  foi 
when  he  came  to  Miletus,  he  went  ashore,  and  tar 
ried  there  so  long  as  to  send  for  the  elders  of  Ephe¬ 
sus  to  come  to  him  thither;  for  if  he  had  gone  up  to 
Ephesus,  he  could  never  have  got  away  from  them. 
These  elders,  or  presbyters,  some  think,  were  those 


206 


THE  ACTS,  XX. 


twelve  who  received  the  Holy  Ghost  by  Paul’s  | 
hands,  ch.  19.  6.  But  beside  those,  it  is  probable 
that  Timothy  had  ordained  other  elders  there  for 
the  service  of  that  church,  and  the  country  about ; 
these  Paul  sent  for,  that  he  might  instruct  and  en¬ 
courage  them  to  go  on  in  the  work  to  which  they 
had  laid  their  hands.  And  what  instructions  he 
gave  to  them,  they  would  give  to  the  people  under 
their  charge. 

It  is  a  very  pathetic  and  practical  discourse  with 
which  Paul  here  takes  leave  of  these  elders,  and 
has  in  it  much  of  the  excellent  spirit  of  this  good 
man. 

I.  He  appeals  to  them  concerning  both  his  life 
and  doctrine,  all  the  time  he  had  been  in  and  about 
Ephesus;  ( v .  18.)  “  Ye  know  after  what  manner  I 
have  been  with  you,  and  how  I  have  done  the  work 
of  an  apostle  among  you.”  He  mentions  this,  (1.) 
As  a  confirmation  of  his  commission,  and  conse¬ 
quently  of  the  doctrine  he  had  preached  among 
them.  They  all  knew  him  to  be  a  man  of  a  serious, 
gracious,  heavenly  spirit,  that  he  was  no  designing 
self-seeking  man,  as  seducers  are ;  he  could  not  have 
been  carried  on  with  so  much  evenness  and  con¬ 
stancy  in  his  services  and  sufferings,  but  by  the 
power  of  divine  grace.  The  temper  of  his  mind, 
and  the  tenour  both  of  his  preaching  and  conversa¬ 
tion,  were  such  as  plainly  spoke  that  God  was  with 
him  of  a  truth,  and  that  he  was  actuated  and  ani¬ 
mated  by  a  better  spirit  than  his  own.  (2.)  As  an 
instruction  to  them  in  whose  hands  the  work  was 
now  left,  to  follow  his  example ;  “  Ye  know  after 
w/iat  manner  I  have  been  with  you,  how  I  have  con¬ 
ducted  myself  as  a  minister ;  in  like  manner  be  you 
with  those  that  are  committed  to  your  charge  when 

1  am  gone;  (Phil.  4.  9.)  What  you  have  seen  in  me 
that  is  good,  do.  ” 

1.  His  spirit  and  conversation  were  excellent  and 
exemplary ;  they  knew  after  what  manner  he  had 
been  among  them,  and  how  he  had  had  his  conver¬ 
sation  toward  them,  in  simplicity , and  godly  sincerity, 

2  Cor.  1.  12.  How  holily,  justly,  and  unblamably 
he  behaved  himself,  and  how  gentle  he  was  toward 
them,  1  Thess.  2.  7,  10. 

(1.)  He  had  conducted  himself  well  all  along, 
from  the  very  first  day  that  he  came  into  Asia  ;  at 
all  seasons ;  the  manner  of  his  entering  in  among 
them  was  such  as  nobody  could  find  fault  with.  He 
appeared  from  the  first  day  they  knew  him,  to  be  a 
man  that  aimed  not  only  to  do  well,  but  to  do  good, 
wherever  he  came.  He  was  a  man  that  was  con¬ 
sistent  with  himself,  and  all  of  a  piece ;  take  him 
where  you  would,  he  was  the  same  at  all  seasons, 
he  did  not  turn  with  the  wind,  nor  change  with  the 
weather,  but  was  uniform,  like  a  die,  which,  throw 
it  which  way  you  will,  lights  on  a  square  side. 

(2. )  He  had  made  it  his  business  to  serve  the  Lord; 
to  promote  the  honour  of  God,  and  the  interest  of 
Christ  and  his  kingdom  among  them ;  he  never 
served  himself,  nor  made  himself  a  servant  of  men, 
of  their  lusts  and  humours,  nor  was  he  a  time-server; 
but  he  made  if  his  business  to  serve  the  Lord.  In 
his  ministry,  in  his  whole  conversation,  he  proved 
himself  what  he  wrote  himself,  Paul  a  servant  of 
Jesus  Christ,  Rom.  1.  1. 

(3.)  He  had  done  his  work  with  all  humility  of 
mind — y.*ra  'aratruc  'Ta.7ruvo<ppo<ruv>i:,  that  is,  in  all 
works  of  condescension,  modesty,  and  self-abase¬ 
ment.  1  hough  he  was  one  that  God  had  put  a  great 
deal  of  honour  upon,  and  done  a  great  deal  of  good 
by,  yet  he  never  took  state  upon  him,  nor  kept  peo¬ 
ple  at  a  distance,  but  conversed  as  freely  and  fami¬ 
liarly  with  the  meanest,  for  their  good,  as  if  he  had 
stood  upon  a  level  with  them.  He  was  willing  to 
stoop  to  any  service,  and  to  make  himself  and'  his 
labours  as  cheap  as  they  could  desire.  Note,  Those 
that  would  in  any  office  serve  the  Lord  acceptably 


to  him,  and  profitably  to  others,  must  do  it  with  all 
humility  of  mind,  Matt.  20.  26,  27. 

(4.)  He  had  always  been  very  tender,  affectionate, 
and  compassionate,  among  them  ;  he  had  served  the 
Lord  with  many  tears.  Paul  was  herein  like  his 
Master,  often  in  tears ;  in  his  praying,  he  wept  and 
made  supplication,  Iios.  12.  4.  In  his  preaching, 
what  he  had  told  them  before,  he  told  them  again, 
even  weeping,  Phil.  3.  18.  In  his  concern  for  them, 
though  his  acquaintance  with  them  was  but  of  a  late 
standing,  yet  so  near  did  they  lie  to  his  heart,  that 
he  wept  with  them  that  wept,  and  mingled  his  tears 
with  their’s  upon  every  occasion,  which  was  very 
endearing. 

(5.)  He  had  struggled  with  many  difficulties 
among  them  ;  he  went  on  in  his  work  in  the  face  of 
much  opposition,  many  temptations,  trials  of  his 
patience  and  courage,  such  discouragements  as  per¬ 
haps  were  sometimes  temptations  to  him,  as  to  Jere¬ 
miah  in  a  like  case,  to  say,  I  will  not  speak  any  more 
in  the  name  of  the  Lord,'  Jer.  20.  8,  9.  These  befell 
him  by  the  lying  in  wait  of  the  Jews ,  who  still  were 
plotting  some  mischief  or  other  against  him.  Note, 
Those  are  the  faithful  servants  of  the  Lord,  that 
continue  to  serve  him  in  the  midst  of  troubles  and 
perils ;  that  care  not  what  enemies  they  make,  so 
that  they  can  but  approve  themselves  to  their  Mas¬ 
ter,  and  make  him  their  friend.  Paul’s  tears  were 
owing  to  his  temptations ;  his  afflictions  helped  to 
excite  his  good  affections. 

2.  His  preaching  was  likewise  such  as  it  should 
be,  v.  20,  21.  He  came  to  Ephesus  to  preach  the 
gospel  of  Christ  among  them,  and  he  had  been  faith¬ 
ful  both  to  them,  and  to  him  that  appointed  him. 

(1.)  He  was  a  plain  preacher,  and  one  that  deli¬ 
vered  his  message  so  as  to  be  understood ;  this  is  in¬ 
timated  in  two  words,  I  have  shewed  you,  and  have 
taught  you;  he  did  not  amuse  them  with  nice  spe¬ 
culations,  nor  lead  them  into,  and  then  lose  them  in, 
the  clouds  of  lofty  notions  and  expressions ;  but  he 
shewed  them  the  plain  truths  of  the  gospel,  which 
were  of  greatest  consequence  and  importance,  and 
taught  them  as  children  are  taught.  “  I  have  shew¬ 
ed  you  the  right  way  to  happiness,  and  taught  you 
tae'oinit.” 

(2.)  He  was  a  powerful  preacher;  intimated  in 
his  testifying  to  them  ;  he  preached  as  one  upon  oath, 
that  was  himself  fully  assured  of  the  truth  of  what 
he  preached,  and  was  desirous  to  convince  them  of 
it,  and  to  influence  and  govern  them  by  it.  He 
preached  the  gospel,  not  as  a  hawker  proclaims 
news  in  the  street,  (it  is  all  one  to  him  whether  it 
be  true  or  false,)  but  as  a  conscientious  witness  gives 
in  his  evidence  at  the  bar,  with  the  utmost  serious¬ 
ness  and  concern.  Paul  preached  the  gospel  as  a 
testimony  to  them  if  they  received  it ;  but  as  a  testi¬ 
mony  against  them  if  they  rejected  it. 

(3.)  He  was  a  profitable  preacher ;  one  that  in  all 
his  preaching  aimed  at  doing  good  to  those  he  preach¬ 
ed  to ;  he  studied  that  which  was  profitable  unto 
them,  which  had  a  tendency  to  make  them  wise  and 
good,  wiser  and  better;  to  inform  their  judgments, 
and  reform  their  hearts  and  lives.  He  preached  ra 
ru/ufepovra,  such  things  as  brought  with  them  divine 
light  and  heat,  and  power  to  their  souls.  It  is  not 
enough  not  to  preach  that  which  is  hurtful,  which 
leads  into  error  or  hardens  in  sin,  but  we  must 
preach  that  which  is  profitable.  We  do  all  things, 
dearly  beloved,  for  your  edifying.  Paul  aimed  to 
preach  not  that  which  was  pleasing,  but  that  which 
was  profitable,  and  to  please  only  in  order  to  profit. 
God  is  said  to  teach  his  people  to  profit,  Isa.  48.  17. 
Those  teach  for  God,  that  teach  people  to  profit. 

(4.)  He  was  a  painful  preacher,  very  industrious 
and  indefatigable  in  his  work  ;  he  preached  publicly, 
and  from  house  to  house.  He  did  not  confine  him¬ 
self  to  a  corner,  when  he  had  opportunity  of  preach- 


207 


THE  ACTS,  XX. 


ing  in  the  great  congregation  ;  nor  did  he  confine 
himself  to  the  congregation,  when  there  was  occa¬ 
sion  for  private  and  personal  instruction.  He  was 
neither  afraid  nor  ashamed  to  preach  the  gospel 
publicly,  nor  did  he  grudge  to  bestow  his  pains  pri¬ 
vately,  among  a  few,  when  there  was  occasion  for 
it.  He  preached  publicly  to'  the  flock  that  came 
together  into  the  green  pastures,  and  went  from 
house  to  house  to  seek  those  that  were  weak,  and 
had  wandered ;  and  did  not  think  that  the  one  would 
excuse  him  from  the  other.  Ministers  should  in 
their  private  visits,  and  as  they  go  from  house  to 
house,  discourse  of  those  things  which  they  have 
taught  publicly,  repeat  them,  inculcate  them,  and 
explain  them,  if  it  be  needful,  asking,  Have  you 
understood  all  these  things  ?  And  especially,  they 
should  help  persons  to  apply  it  to  themselves  and 
their  own  case. 

(5.)  He  was  a  faithful  preacher;  he  not  only 
preached  that  which  was  profitable,  but  he  preach¬ 
ed  every  thing  that  he  thought  might  be  profitable, 
and  kept  back  nothing ;  though  the  preaching  of  it 
might  either  cost  him  more  pains,  or  be  disobliging 
to  some,  and  expose  him  to  their  ill-will.  He  de¬ 
clined  not  preaching  whatever  he  thought  might  be 
profitable,  though  it  was  not  fashionable,  nor  to  some 
acceptable.  He  did  not  keep  back  reproofs  when 
they  were  necessary  and  would  be  profitable,  for 
fear  of  offending;  nor  keep. back  the  preaching  of 
the  cross,  though  he  knew  it  was  to  the-  Jews  a  stum¬ 
bling-block,  and  to  the  Greeks  foolishness,  as  the 
Roman  missionaries  in  China  lately  did. 

(6. )  He  was  a  catholic  preacher ;  he  testified  both 
to  the  Jews,  and  also  to  the  Greeks.  Though  he 
was  born  and  bred  a  Jew,  and  had  an  entire  affection 
for  that  nation,  and  was  trained  up  in  their  preju¬ 
dices  against  the  Gentiles,  yet  he  did  not  therefore 
confine  himself  to  the  Jews,  and  avoid  the  Gentiles ; 
but  preached  as  readily  to  them  as  to  the  Jews ;  and 
conversed  as  freely  with  them.  And,  on  the  other 
hand,  though  he  was  called  to  be  the  apostle  of  the 
Gentiles,  and  the  Jews  had  an  implacable  enmity 
against  him  upon  that  score,  had  done  him  many  an 
ill  turn,  and  here  at  Ephesus  were  continually  plot¬ 
ting  against  him,  yet  he  did  not  therefore  abandon 
them  as  reprobates,  but  continued  to  deal  with  them 
for  their  good.  Ministers  must  preach  the  gospel 
with  impartiality ;  for  they  are  ministers  of  Christ 
for  the  universal  church. 

(7. )  He  was  a  truly  Christian,  evangelical  preacher, 
he  did  not  preach  philosophical  notions,  or  matters 
of  doubtful  disputation,  nor  did  he  preach  politics, 
or  intermeddle  at  all  with  affairs  of  state  or  the  civil 
government ;  but  he  preached  faith  and  refientance, 
the  two  great  gospel-graces,  the  nature  and  neces¬ 
sity  of  them  ;  these  he  urged  upon  all  occasions. 

[1.]  Refientance  toward  Goa ;  that  those  who  by 
sin  had  gone  away  from  God,  and  were  going  fur¬ 
ther  and  further  from  him  into  a  state  of  endless 
separation  from  him,  should  by  true  repentance 
look  toward  God,  turn  toward  him,  move  toward 
him,  and  hasten  to  him.  He  preached  repentance 
as  God’s  great  command,  (ch.  17.  30.)  which  we 
must  obey — that  men  should  refient,  and  turn  to 
God,  and  do  works  meet  for  refientance ;  (so  he 
explains  it,  ch.  26.  20.)  and  he  preached  it  as  Christ’s 
gift,  in  order  to  the  remission  of  sins,  ( ch .  5.  31.) 
and  directed  people  to  look  up  to  him  for  it. 

[2.]  Faith  toward  our  Lord  Jesus  Christ.  We 
must  by  repentance  look  toward  God  as  our  End  ; 
and  by  faith  toward  Christ  as  our  IVay  to  God.  Sin 
must  by  repentance  be  abandoned  and  forsaken, 
and  then  Christ  must  by  faith  be  relied  on  for  the 
pardon  of  sin.  Our  repentance  toward  God  is  not 
sufficient,  we  must  have  a  true  faith  in  Christ  as 
our  Redeemer  and  Saviour,  consenting  to  him  as 
our  I^ord  and  our  God.  For  there  is  no  coming  to 


God,  as  penitent  prodigals  to  a  Father,  but  in  the 
strength  and  righteousness  of  Jesus  Christ  as  Me¬ 
diator. 

Such  a  preacher  as  this  they  all  knew  Paul  had 
been  ;  and  if  they  will  carry  on  the  same  work, 
they  must  walk  in  the  same  spirit,  in  the  same  steps. 

II.  He  declares  his  expectation  of  sufferings  and 
afflictions  in  his  present  journey  to  Jerusalem,  v.  22 
— 24.  Let  them  not  think  that  he  quitted  Asia  now, 
for  fear  of  persecution  ;  no,  he  was  so  far  from  run¬ 
ning  away  like  a  coward  from  the  post  pf  danger, 
that  he  was  now  like  a  hero  hastening  to  the  high 
places  of  the  field,  where  the  battle  was  likely  to  be 
hottest ;  Now  behold,  I  go  bound  in  the  sfiirit  to  Je¬ 
rusalem  ;  which  may  be  understood  either,  (1.)  Of 
the  certain  foresight  he  had  of  trouble  before  him. 
Though  he  was  not  yet  bound  in  body,  he  was  bound 
in  sfiirit ;  he  was  in  full  expectation  of  trouble,  and 
made  it  his  daily  business  to  prepare  for  it ;  he  was 
bound  in  spirit,  as  all  good  Christians  are  poor  in 
spirit,  endeavouring  to  accommodate  themselves  to 
the  will  of  God  if  they  should  be  reduced  to  poverty. 
Or,  (2.)  Of  the  strong  impulse  he  was  under  from 
the  Spirit  of  God  working  upon  his  spirit  to  go  this 
journey;  “  I  go  bound  in  the  sfiirit,  that  is,  firmly 
resolved  to  proceed,  and  well  assured  that  it  is  by  a 
divine  direction  and  influence  that  I  am  so,  and  not 
from  any  humour  or  design  of  my  own.  I  go  led  by 
the  Spirit,  and  bound  to  follow  him,  wherever  he 
leads  me.  ” 

1.  He  does  not  know  particularly  the  things  that 
shall  befall  him  at  Jerusalem  ;  whence  the  trouble 
shall  spring,  what  shall  be  the  occasion  of  it,  what 
the  circumstances,  and  to  what  degree  it  shall  arise  ; 
God  had  not  thought  fit  to  reveal  that  to  him.  It  is 
good  for  us  to  be  kept  in  the  dark  concerning  future 
events,  that  we  may  be  always  waiting  on  God,  and 
waiting  for  him.  When  we  go  abroad,  it  should  be 
with  this  thought,  we  know  not  the  things  that  shall 
befall  us,  nor  what  a  day,  or  a  night,  or  an  hour, 
may  bring  forth  ;  and  therefore  must  refer  ourselves 
to  God,  let  him  do  with  us  as  seemeth  good  in  his 
eyes,  and  study  to  stand  complete  in  his  whole  will. 

2.  Yet  he  does  know  in  general  that  there  is  a 
storm  before  him  ;  for  the  prophets  in  every  city  he 
passed  through,  told  him  by  the  Holy  Ghost,  that 
bonds  and  afflictions  did  abide  him.  Beside  the  com¬ 
mon  notice  given  to  all  Christians  and  ministers  to 
expect  and  prepare  for  sufferings,  Paul  had  parti¬ 
cular  intimations  of  an  extraordinary  trouble,  greater 
and  longer  than  any  he  had  yet  met  with,  that  was 
now  before  him. 

3.  He  fixes  a  brave  and  heroic  resolution  to  go  on 
with  his  work,  notwithstanding.  It  was  a  melan¬ 
choly  peal  that  was  rung  in  his  ears  in  every  city, 
that  bonds  and  afflictions  did  abide  him  ;  it  was  a 
hard  case  for  a  poor  man  to  labour  continually  to  do 
good,  and  to  be  so  ill  treated  for  his  pains.  Now  it 
is  worth  while  to  inquire  how  he  bore  it  ?  He  was 
flesh  and  blood  as  well  as  other  men ;  he  was  so, 
and  yet  by  the  grace  of  God  he  was  enabled  to  go 
on  with  his  work,  and  to  look  with  a  gracious  and 
generous  contempt  upon  all  the  difficulties  and  dis¬ 
couragements  he  met  with  in  it.  Let  us  take  it 
from  his  own  mouth  here,  (r.  24. )  where  he  speaks 
not  with  obstinacy  or  ostentation,  but  with  a  holy 
humble  resolution  ;  “  None  of  these  things  move  me, 
all  my  care  is  to  proceed  and  to  persevere  in  the 
way  of  my  duty,  and  to  finish  well.”  Paul  is  here 
an  example, 

(1.)  Of  holy  courage  and  resolution  in  our  work, 
notwithstanding  the  difficulties  and  oppositions  we 
meet  with  in  it  ;  he  saw  them  before  him,  but  he 
made  nothing  of  them  ;  None  of  these  things  move 
me  ;  \eyor  ‘©•o/Suot/ — I  make  no  account  of  them. 

He  did  not  lay  these  things  to  heart,  Christ  and 
heaven  lay  there.  None  of  these  things  moved  him , 


208 


THE  ACTS,  XX. 


Ll.]  They  did  not  drive  him  off  from  his  work  ;  he 
did  not  tack  about,  and  go  back  again,  when  he  saw 
the  storm  rise  ;  but  went  on  resolutely,  preaching 
there  where  he  knew  how  dear  it  would  Cost  him. 
[2.]  They  did  not  deprive  him  of  his  comfort,  nor 
make  him  drive  on  heavily  in  his  work  ;  in  the  midst 
of  troubles  he  was  as  one  unconcerned  ;  in  his  pa¬ 
tience  he  possessed  his  soul,  and  when  he  was  as  sor¬ 
rowful,  yet  he  was  always  rejoicing,  and  in  all  things 
more  than  a  conqueror.  Those  that  have  their  con¬ 
versation  in  heaven,  can  look  down,  not  only  upon 
the  common  troubles  of  this  earth,  but  upon  the 
threatening  rage  and  malice  of  hell  itself,  and  say, 
that  none  of  these  things  move  them,  as  knowing  that 
none  of  these  things  can  hurt  them. 

(2.)  Of  a  holy  contempt  of  life,  and  the  continu¬ 
ance  and  comforts  of  it ;  Neither  count  I  my  life  dear 
to  myself  Life  is  sweet,  and  is  naturally  dear  to  us, 
all  that  a  man  has,  will  he  give  for  his  life  ;  but  all 
that  a  man  has,  and  life  too,  will  he  give,  who  un¬ 
derstands  himself  aright  and  his  own  interest,  rather 
than  lose  the  favour  of  God,  and  hazard  eternal  life. 
Paul  was  of  this  mind  ;  though  to  an  eye  of  nature 
life  is  superlatively  valuable,  yet  to  an  eye  of  faith 
it  is  comparatively  despicable  ;  it  is  not  so  dear,  but 
it  can  be  cheerfully  parted  with  for  Christ.  This 
explains  Luke  14.  26.  where  we  are  required  to 
hate  our  own  lives,  not  in  a  hasty  passion,  as  Job 
and  Jeremiah,  but  in  a  holy  submission  to  the  will 
of  God,  and  a  resolution  to  die  for  Christ  rather  than 
to  deny  him.  , 

(3.)  Of  a  holy  concern  to  go  through  with  the 
work  of  life,  which  should  be  much  more  our  care 
than  to  secure  either  the  outward  comforts  of  it  or 
the  continuance  of  it.  Blessed  Paul  counts  not  his 
life  dear  in  comparison  with  this,  and  resolves  in  the 
strength  of  Christ,  non  propter  vitam  vivendi  per- 
dere  causas — that  he  never  will,  to  save  his  life,  lose 
the  ends  of  living.  He  is  willing  to  spend  his  life  in 
labour,  to  hazard  his  life  in  dangerous  services,  to 
waste  it  in  toilsome  sendees  ;  nay,  to  lay  down  his 
life  in  martyrdom,  so  that  he  may  but  answer  the 
great  intentions  of  his  birth,  of  his  baptism,  and  of 
his  ordination  to  the  apostleship. 

Two  things  this  great  and  good  man  is  in  care 
about,  and  if  he  gain  them  it  is  no  matter  to  him 
what  comes  of  life. 

[1.]  That  he  may  be  found  faithful  to  the  trust 
reposed  in  him  ;  that  he  may  finish  the  ministry 
which  he  has  received  of  the  Lord  Jesus,  may  do  the 
work  which  he  was  sent  into  the  world  about ;  or 
rather,  which  he  was  sent  into  the  church  about ; 
that  he  might  complete  the  service  of  his  genera¬ 
tion,  might  make  full  proof  of  his  ministry ;  that  he 
might  go  through  the  business  of  it,  and  others  might 
reap  the  advantage  of  it,  to  the  utmost  of  what  was 
designed  ;  that  he  might,  as  is  said  of  the  two  wit¬ 
nesses,  finish  his  testimony,  (Rev.  11.  7.)  and  might 
not  do  his  work  by  halves.  Observe,  First,  The 
apostleship  was  a  ministry  both  to  Christ  and  to  the 
souls  of  men  ;  and  they  that  were  called  to  it,  con¬ 
sidered  more  the  ministry  of  it  than  the  dignity  or 
dominion  of  it ;  and  if  the  apostles  did  so,  much  more 
ought  the  pastors  and  teachers  to  do  so,  and  to  be  in 
the  church  as  those  that  serve.  Secondly,  This  min¬ 
istry  was  received  from  the  Lord  Jesus ;  he  intrusted 
them  with  it,  and  from  him  they  received  their 
charge  ;  for  him  they  do  their  work,  in  his  name,  in 
his  strength,  and  to  him  they  must  give  up  their  ac¬ 
count.  It  was  Christ  that  put  them  into  the  minis¬ 
try  ;  (1  Tim.  1.  12.)  it  is  he  that  carries  them  on  in 
their  ministry,  and  from  him  they  have  strength  to 
do  their  service,  and  bear  up  under  the  hardships 
of  it.  Thirdly,  The  work  of  this  ministry  was  to 
testify  the  gospel  of  the  grace  of  God,  to  publish  it 
to  the  world,  to  prove  it,  and  to  recommend  it ;  and 
being  the  gospel  of  the  grace  of  God,  it  has  enough 


in  it  to  recommend  itself ;  it  is  a  proof  of  God’s 
good-will  to  us,  and  a  means  of  his  good  work  in  us  ; . 
it  shews  him  gracious  towards  us,  and  tends  to  make 
us  gracious,  and  so  is  the  gospel  of  the  grace  of  God. 
Paul  made  it  the  business  of  his  life  to  testify  this, 
and  desired  not  to  live  a  day  longer  than  he  might 
be  instrumental  to  spread  the  knowledge  and  savour 
and  power  of  this  gospel. 

[2.]  That  he  may  finish  well ;  he  cares  not  when 
the  period  of  his  life  comes,  nor  how,  be  it  ever  so 
soon,  ever  so  sudden,  ever  so  sad,  as  to  outward  cir¬ 
cumstances,  so  that  he  may  but  finish  his  course 
with  joy.  First,  He  looks  upon  his  life  as  a  course, 
a  race,  so  the  word  is.  Our  life  is  a  race  set  before 
us,  Heb.  12.  1.  This  intimates  that  we  have  our 
labours  appointed  us,  for  we  were  not  sent  into  the 
world  to  be  idle  ;  and  our  limits  appointed  us,  for  we 
were  not  sent  into  the  world  to  be  here  always  ;  but 
to  pass  through  the  world,  nay  to  run  through  it ; 
and  it  is  soon  run  through  ;  I  mav  add,  to  run  the 
gauntlet  through  it.  Secondly,  He  counts  upon  the 
finishing  of  his  course,  and  speaks  of  it  as  sure  and 
near,  and  that  which  he  had  his  thoughts  continually 
upon.  Hying  is  the  end  of  our  race,  when  we  come 
off  either  with  honour  or  shame.  Thirdly,  He  is 
full  of  care  to  finish  it  well,  which  implies  a  holy 
desire  of  obtaining,  and  a  holy  fear  of  coming  short. 
**  Oh  !  that  I  may  but  finish  my  course  with  joy  ; 
and  then  all  will  be  well,  perfectly  and  eternally 
well.”  Fourthly,  He  thinks  nothing  too  much  to 
do,  or  too  hard  to  suffer,  so  that  he  might  but  finish 
well,  finish  with  joy.  We  must  look  upon  it  as  the 
business  of  our  life  to  provide  for  a  joyful  death  ; 
that  we  may  not  only  die  safely,  but  die  comfortably. 

III.  Counting  upon  it  that  this  was  the  last  time 
they  should  see  him,  he  appeals  to  their  consciences 
concerning  his  integrity,  and  demands  of  them  a  tes¬ 
timony  to  it. 

1.  He  tells  them,  that  he  was  now  taking  his  last 
leave  of  them  ;  (v.  25.)  I  know  that  ye  all,  among 
whom  I  have  been  conversant  preaching  the  king¬ 
dom  of  God,  though  ye  may  have  letters  from  me, 
shall  never  see  my  face  again.  When  any  of  us  part 
with  our  friends,  we  may  say,  and  should  say,  “  We 
know  not  that  ever  we  shall  see  one  another  again, 
our  friends  may  be  removed,  or  we  ourselves  may.” 
But  Paul  here  speaks  it  with  assurance,  by  the  Spi¬ 
rit  of  prophecy,  that  these  Ephesians  should  see  his 
face  no  more  ;  and  we  cannot  think  that  he  who 
spake  so  doubtfully  of  that  which  he  was  not  sure 
of,  {not  knowing  the  things  that  shall  befall  me  there, 
v.  22.)  would  speak  this  with  so  much  confidence, 
especially  when  he  foresaw  what  a  trouble  it  would 
be  to  his  friends  here,  unless,  he  had  had  a  special 
warrant  from  the  Spirit  to  say  it ;  to  whom  I  think 
they  do  wrong,  who  suppose  that,  notwithstanding 
this,  Paul  did  afterward  come  to  Ephesus,  and  see 
them  again.  He  would  never  have  said  thus  so¬ 
lemnly,  Now,  behold,  1  know  it,  if  he  had  not  known 
it  for  certain.  Not  but  that  he  foresaw  that  he  had 
a  great  deal  of  time  and  work  yet  before  him,  hut 
he  foresaw  that  his  work  would  be  cut  out  for  him 
in  other  places,  and  in  these  parts  he  had  no  more 
to  do.  Here  he  had  for  a  great  while  gone  about 
preaching  the  kingdom  of  God,  preaching  down  the 
kingdom  of  sin  and  Satan,  and  preaching  up  the  au¬ 
thority  and  dominion  of  God  in  Christ ;  preaching 
the  kingdom  of  glory  as  the  end,  and  the  kingdom 
of  grace  as  the  way  ;  many  a  time  they  had  been 
glad  to  see  his  face  in  the  pulpit,  and  saw  it  as  it  had 
been  the  face  of  an  angel.  If  the  feet  of  these  mes¬ 
sengers  of  peace  were  beautiful  upon  the  mountains, 
what  were  their  faces  ?  But  now  they  shall  see  his 
face  no  more.  Note,  We  ought  often’ to  think  of  it, 
that  those  who  now  are  preaching  to  us  the  kingdom 
of  God,  will  shortly  be  removed,  and  we  shall  see 
their  faces  no  more  ;  the  prophets,  do  they  live  for 


THE  ACTS,  XX 


200 


ever  ?  Yet  a  little  while  is  their  light  with  us  ;  it 
concerns  us  therefore  to  improve  it  while  we  have 
it,  that  when  we  shall  see  their  faces  no  more  on 
earth,  yet  we  may  hope  to  look  them  in  the  face 
with  comfort  in  the  great  day. 

2.  He  appeals  to  them  concerning  the  faithful 
discharge  of  his  ministry  among  them  ;  (v.  26.) 

“  Wherefore,  seeing  my  ministry  is  at  an  end  with 
you,  it  concerns  both  you  and  me  to  reflect,  and  look 
back  and,  (1.)  He  challenges  them  to  prove  him 
unfaithful,  or  to  have  said  or  done  any  thing  by  which 
he  had  made  himself  accessary  to  the  ruin  of  any 
precious  soul  ;  I  am  fiure  from  the  blood  of  all  men, 
the  blood  of  souls.  This  plainly  refers  to  that  of  the 
prophet,  (Ezek.  33.  6.)  where  the  blood  of  him  that 
perishes  bv  the  sword  of  the  enemy,  is  said  to  be  ! 
required  at  the  hand  of  the  unfaithful  watchman  that  | 
did  not  give  warning ;  “  You  cannot  say  but  I  have 
given  warning,  and  therefore  no  man’s  blood  can  be  j 
laid  at  my  door.”  If  a  minister  has  approved  him¬ 
self  faithful,  he  may  have  this  rejoicing  in  himself, 

“  I  am  fmre  from  the  blood  of  all  men,  and  ought  to 
have  this  testimony  from  others.”  (2.)  He  there¬ 
fore  leaves  the  blood  of  them  that  perish,  ufion  their 
own  heads,  because  they  had  fair  warning  given 
them,  but  they  would  not  take  it.  (3.)  He  charges 
these  ministers  to  look  to  it,  that  they  took  care  and  | 
fiains,  as  he  had  done  ;  “  I  am  fiure  from  the  blood 
of  all  men,  see  that  you  keep  yourselves  so  too.  / 
take  you  to  record  this  day  h  tS  g-ii/utpoy  » uipu., 
“I  call  this  day  to  witness  to  you,”  so  Streso.  As 
sometimes  the  heavens  and  earth  are  appealed  to, 
so  here  this  day  shall  be  a  witness  ;  this  parting  day. 

3.  He  proves  his  own  fidelity  with  this  ;  (?'.  27.) 
For  I  have  not  shunned  to  declare  unto  you  all  the 
counsel  of  God.  (1.)  He  had  preached  to  them  no¬ 
thing  but  the  counsel  of  God,  and  had  not  added 
any  inventions  of  his  own  ;  it  was  pure  gospel,  and 
nothing  else,  the  will  of  God  concerning  your  salva¬ 
tion.  The  gospel  is  the  counsel  of  God ;  it  is  ad¬ 
mirably  contrived  by  his  wisriom,  it  is  unalterably 
determined  by  his  will,  and  it  is  kindly  designed  by 
his  grace  for  our  glory,  1  Cor.  2.  7.  This  counsel 
°f  God  it  is  the  business  of  ministers  to  declare  as  it  j 
is  revealed,  and  not  otherwise,  nor  any  further.  (2.) 
He  had  preached  to  them  the  whole  counsel  of  God  ; 
as  he  had  preached  to  them  the  gospel  pure,  so  he 
had  preached  it  to  them  entire  ;  he  had  gone  over  a 
body  of  divinity  among  them,  that,  having  the  truths 
of  the  gospel  opened  to  them  methodically  from  first 
to  last  in  order,  they  might  the  better  understand 
them,  by  seeing  them  in  their  several  connections 
with,  and  dependences  upon,  one  another.  (3.)  He 
had  not  shunned  to  do  it ;  had  not  wilfully  or  de¬ 
signedly  avoided  the  declaring  of  any  part  of  the  i 
counsel  of  God.  He  had  not,  to  save  his  own  pains, 
declined  preaching  upon  the  most  difficult  parts  of 
the  gospel,  nor,  to  save  his  own  credit,  declined 
preaching  upon  the  most  plain  and  easy  parts  of  it  ; 
he  had  not  shunned  preaching  those  doctrines  which 
he  knew  would  be  provoking  to  the  watchful  ene 
mies  of  Christianity,  or  displeasing  to  the  careless 

rofessors  of  it,  but  faithfullv  took  his  work  before 

im,  whether  they  would  hear  or  forbear.  And 
thus  it  was  that  he  kefit  himself fiure  from  the  blood 
of  all  men. 

IV.  He  charges  them  as  ministers  to  be  diligent 
and  faithful  in  their  work. 

1.  He  commits  the  care  of  the  church  at  Ephesus, 
that  is,  the  saints,  the  Christians  that  were  there 
and  thereabouts,  (Eph.  1.  1.)  to  them  ;  who,  though 
doubtless  they  were  so  numerous  that  they  could 
not  all  meet  in  one  place,  but  worshipped  God  in 
several  congregations,  under  the  conduct  of  several 
ministers,  are  yet  called  here  one  flock,  because 
they  not  only  agreed  in  one  faith,  as  they  did  with 
all  Christian  churches,  but  in  many  instances  they 

V oLi  vi. — 2  D 


kept  up  communion  one  with  another.  To  these 
elders  or  presbyters  the  apostle  here,  upon  the  actual 
foresight  of  his  own  final  leaving  them,  commits 
the  government  of  this  church,  and  tells  them  that 
not  he,  but  the  Holy  Ghost,  had  made  them  over¬ 
seers,  nritTKiTTa; — bishops  of  the  flock.  “  You  that 
are  presbyters  are  bishops  of  the  Holy  Ghost’s  mak¬ 
ing,  that  are  to  take  the  oversight  of  this  part  of  the 
church  of  God,”  1  Pet.  5.  1,  2.  Tit.  1.  5,  7.  While 
Paul  was  present  at  Ephesus,  he  presided  in  all  the 
affairs  of  that  church,  which  made  the  elders  loath 
to  part  with  him  ;  but  now  this  eagle  stirs  ufi  the 
nest,  flutters  over  her  young  ;  now  that  thev  begin 
to  be  fledged,  they  must  learn  to  fly  themselves,  and 
to  act  without  him,  for  the  Holy  Ghost  had  made 
them  overseers.  They  took  not  this  honour  to  them¬ 
selves,  nor  was  it  conferred  upon  them  by  any  prince 
or  potentate,  but  the  Holy  Ghost  in  them  qualified 
them  for,  and  enriched  them  to,  this  great  under¬ 
taking,  the  Holy  Ghost  fell  upon  them,  ch.  19.  6. 
The  Holy  Ghost  also  directed  them  that  chose,  and 
called,  and  ordained,  them  to  this  work  in  answer 
to  prayer. 

2.  He  commanded  them  to  mind  the  work  to 
which  they  were  called  ;  dignity  calls  for  duty  ;  if 
the  Holy  Ghost  has  made  them  overseers  of  the 
flock,  that  is,  shepherds,  they  must  be  true  to' their 
trust. 

(1.)  They  must  take  heed  to  themselves  in  the  first 
place,  must  have  a  very  jealous  eye  upon  all  the 
motions  of  their  own  souls,  and  upon  all  they  said 
and  did  ;  must  walk  circumspectly,  and  know  how 
to  behave  themselves  aright  in  the  house  of  God,  in 
which  they  were  now  advanced  to  the  office  of 
stewards  ;  “You  have  many  eyes  upon  you,  some 
to  take  example  by  you,  others  to  pick  quarrels 
with  you,  and  therefore  you  ought  to  take  heed  i: 
yourselves.  ”  Those  are  not  likely  to  be  skilful  oi 
faithful  keepers  of  the  vineyards  of  others,  that  do 
not  keep  their  own. 

(2.)  “  Take  heed  to  the  flock,  to  all  the  flock, 
some  to  one  part  of  it,  others  to  another,  according 
as  your  call  and  opportunity  are,  but  see  that  no 
part  of  it  be  neglected  among  you.”  Ministers  must 
not  only  take  heed  to  their  own  souls,  but  must  have 
a  constant  regard  to  the  souls  of  those  who  are  under 
their  charge,  as  shepherds  have  to  their  sheep,  that 
they  may  receive  no  damage  ;  “  Take  heed  to  all  the 
flock,  that  none  of  them  either  of  themselves  wan¬ 
der  from  the  fold,  or  be  seized  by  the  beasts  of  prey ; 
that  none  of  them  be  missing,  or  miscarry,  through 
your  neglect. 

(3.)  They  must  feed  the  church  of  God,  must  do 
all  the  parts  of  the  shepherd’s  officq  ;  must  lead  the 
sheep  of  Christ  into  the  green  pastures,  must  lay 
meat  before  them  ;  must  do  what  they  can  to  heal 
those  that  are  distempered,  and  have  no  appetite  to 
their  meat ;  must  feed  them  with  wholesome  doc¬ 
trine,  with  a  tender  evangelical  discipline,  and  must 
see  that  nothing  is  wanting  that  is  necessary  in  order 
to  their  being  nourished  up  to  eternal  life.  There 
is  need  of  pastors,  not  only  to  gather  the  church  of 
God  by  the  bringing  in  of  those  that  are  without, 
but  to  feed  it  by  building  up  those  that  are  within. 

(4.)  They  must  watch,  (v.  31.)  as  shepherds  keep 
watch  ox#r  their  flocks  by  night ;  must  be  awake 
and  watchful  ;  must  not  give  way  to  spiritual  sloth 
and  slumber,  but  must  stir  up  themselves  to  their 
business,  and  closely  attend  it.  Watch  thou  in  all 
things,  (2  Tim.  4.  5.  )  watch  against  every  thing  that 
will  be  hurtful  to  the  flock,  and  watch  to  every 
thing  that  will  be  advantageous  to  it ;  improve  every 
opportunity  of  doing  it  a  kindness. 

3.  He  gives  them  several  good  reasons  why  they 
should  mind  the  business  of  their  ministry. 

(1.)  Let  them  consider  the  interest  of  their  Mas¬ 
ter,  and  his  concern  for  the  flock  that  tv  as  commit- 


2 1 0 


THE  ACTS,  XX. 


ted  to  their  charge,  v.  28.  It  is  the  church  which  he 
has  purchased  with  his  own  blood..  [1.]  “It  is  his 
own  ;  you  are  but  his  servants  to  take  care  of  it  for  i 
him.  It  is  your  honour,  that  you  are  employed  for 
God,  who  will  own  you  in  his  service  ;  but  then 
your  carelessness  and  treachery  are  so  much  the 
worse,  if  you  neglect  your  work,  for  you  wrong  God, 
and  are  false  to  him.  From  him  you  received  the 
trust,  and  to  him  you  must  give  up  your  account, 
and  therefore  take  heed  to  yourselves.  And  if  it  be 
the  church  of  God,  he  expects  you  should  shew  your 
love  to  him,  by  feeding  his  sheep  and  lambs.”  [2.] 
He  has  purchased  it  ;  the  world  is  God’s  by  right 
of  creation,  but  the  church  is  his  by  right  of  redemp¬ 
tion,  and  therefore  it  ought  to  be  dear  to  us,  tor  it 
was  dear  to  him,  because  it  cost  him  dear,  and  we 
cannot  better  shew  it  than  by  feeding  his  sheep  and 
his  lambs.  [3.]  This  church  of  God  is  what  he  has 
purchased  ;  not  as  Israel  of  old,  when  he  gave  men 
for  them,  and  people  for  their  life,  (Isa.  43.  3,  4.) 
but  with  his  own  blood.  This  proves  that  Christ  is 
God,  for  he  is  called  so  here,  where  yet  he  is  said 
to  purchase  the  church  with  his  own  blood ;  the 
blood  was  his  as  Man,  yet  so  close  is  the  union  be¬ 
tween  the  divine  and  human  nature,  that  it  is  here 
called  the  blood  of  God,  for  it  was  the  blood  of  him 
who  is  God,  and  his  being  so,  put  such  dignity  and 
worth  into  it  as  made  it  both  a  valuable  ransom  of 
us  from  all  evil,  and  a  valuable  purchase  for  us  of  all 
good,  nay  a  purchase  of  us  to  Christ,  to  be  to  him  a 
peculiar  people  ;  Thine  they  were,  and  thou  gavest 
them  me  ;  in  consideration  of  this,  therefore  feed  the 
church  of  God,  because  it  is  purchased  at  so  dear  a 
rate.  Did  Christ  lay  down  his  life  to  purchase  it, 
and  shall  his  ministers  be  wanting  in  any  care  and 
pains  to  feed  it  ?  Their  neglect  of  its  true  interest  is 
a  contempt  of  his  blood  that  purchased  it. 

(2.)  Let  them  consider  the  danger  that  the  flock 
was  in  of  being  made  a  prey  to  its  adversaries,  v. 
29,  30.  “  If  the  flock  be  thus  precious  upon  the  ac¬ 
count  of  its  relation  to  God,  and  its  redemption  by 
Christ,  then  you  are  concerned  to  take  heed  both  to 
yourselves  and  to  it.”  Here  are  reasons  for  both. 

[1.]  Take  heed  to  the  flock,  for  wolves  are  abroad, 
that  seek  to  devour  ;  (v.  29.)  I  know  this,  that  after 
my  departing  grievous  wolves  shall  enter  in  among 
you.  First,  Some  understand  it  of  persecutors,  that 
will  inform  against  the  Christians,  and  incense  the 
magistrates  against  them,  and  will  have  no  compas¬ 
sion  on  the  flock.  They  thought,  because,  while 
Paul  was  with  them,  the  rage  of  the  Jews  was  most 
against  him,  that,  when  he  was  gone  out  of  the 
country,  they  should  be  quiet:  “No,”  says  he, 
“after  my  departing  you  will  find  the  persecuting 
spirit  still  working,  therefore  take  heed' to  the  flock, 
confirm  them  in  the  faith,  comfort  and  encourage 
them,  that  they  may  not  either  leave  Christ  for  fear 
of  suffering,  or  lose  their  peace  and  comfort  in  their 
sufferings.”  Ministers  must  take  a  more  than  ordi¬ 
nary  care  of  the  flock  in  times  of  persecution.  Se¬ 
condly,  It  is  rather  to  be  understood  of  seducers  and 
false  teachers  ;  probably,  he  has  an  eye  to  those  of 
the  circumcision,  that  preached  up  the  ceremonial 
law  ;  these  he  calls  grievous  wolves,  for  though 
they  came  in  sheep’s  clothing,  nay,  in  shepherd’s 
clothing,  they  made  mischief  in  the  congregations 
of  Christians,  sowed  discord  among  them,  drew  away 
many  from  the  pure  gospel  of  Christ,  and  did  all 
they  could  to  blemish  and  defame  those  that  adhered 
to  it ;  not  sparing  the  most  valuable  members  of  the 
flock  ;  stirring  up  those  whom  they  could  influence 
to  bite  and  devour  them  ;  (Gal.  5.  15.)  therefore 
they  are  called  dogs,  (Phil.  3.  2.)  as  here  wolves. 
While  Paul  was  at  Ephesus,  they  kept  away,  for  ’ 
they  durst  not  face  him  ;  but  when  he  was  gone,  ! 
then  they  entered  in  among  them,  and  sowed  their 
tares  where  he  had  sown  the  good  seed.  “  There-  j 


f  re  take  heed  to  the  flock,  and  do  all  you  can  to  es¬ 
tablish  them  in  the  truth,  and  to  arm  them  against 
the  insinuations  of  the  false  teachers.” 

[2.]  Take  heed  to  yourselves,  for  some  shepherds 
will  apostatise  ;  (t>.  30.)  “Also  of  your  own  selves, 
among  the  members,  nay,  perhaps,  among  the  mi¬ 
nisters  of  your  own  church,  among  you  that  I  am 
now  speaking  to,  (though  I  am  willing  to  hope  it 
does  not  go  so  far  as  that,)  shall  men  arise  speaking 
perverse  things,  things  contrary  to  the  right  rule  of 
the  gospel,  and  destructive  of  the  great  intentions  of 
it.  Nay,  they  will  pervert  some  sayings  of  the  gos¬ 
pel,  and  wrest  them  to  make  them  patronize  their 
errors,  2  Pet.  3.  16.  Even  those  that  were  well 
thought  of  among  you,  and  that  you  had  confidence 
in,  will  grow  proud,  and  conceited,  and  opinionative, 
and  will  refine  upon  the  gospel,  and  will  pretend 
with  more  nice  and  curious  speculations  to  advance 
you  to  a  higher  form  ;  but  it  is  to  draw  away  disci¬ 
ples  after  them,  to  make  a  party  for  themselves, 
that  shall  admire  them,  and  be  led  by  them,  and 
pin  their  faith  upon  their  sleeve.”  Some  read  it,  to 
draw  away  the  disciples  after  them  ;  those  that  are 
already  disciples  of  Christ,  draw  them  from  him  to 
follow  them.  “  Therefore,  take  heed  to  yourselves ; 
when  you  are  told  that  some  of  you  shall  betray  the 
gospel,  you  are  each  of  you  concerned  to  ask,  Is  it 
I?  and  to  look  well  to  yourselves.  ”  This  was  there 
fulfilled  in  Phygellus  and  Hermogenes,  who  turned 
away  from  Paul  and  the  doctrine  he  had  preached, 
(2  Tim.  1.  15.)  and  in  Hymeneus  and  Philetus,  who 
concerning  the  truth  erred,  and  overthrew  the  faith 
of  some,  (2  Tim.  2.  18.)  which  explains  this  here. 
But  though  there  were  some  such  seducers  in  the 
church  of  Ephesus,  yet  it  should  seem  by  St.  Paul’s 
Epistle  to  that  church,  (wherein  we  do  not  find  such 
complaints  and  reprehensions  as  we  meet  with  in 
some  other  of  his  epistles,)  that  that  church  was  not 
so  much  infested  with  false  teachers,  at  least  not  so 
much  infected  with  their  false  doctrine,  as  some 
other  churches  were  ;  but  its  peace  and  purity  were 
preserved  by  the  blessing  of  God  on  the  pains  and 
vigilance  of  these  presbyters,  to  whom  the  apostle, 
in  the  actual  foresight  and  consideration  of  the  rise 
of  heresies  and  schisms,  as  well  as  of  his  own  death, 
committed  the  government  of  this  church. 

(3. )  Let  them  consider  the  great  pains  that  Paul 
had  taken  in  planting  this  church;  (v.  31.)  “Re 
member  that  by  the  space  of  three  years,'>  (for  so  long 
he  had  been  preaching  in  Ephesus,  and  the  parts 
adjacent)  “I  ceased  not  to  warn  eveiy  one  night 
and  day  with  tears  ;  and  be  not  you  negligent  in 
building  upon  that  foundation  which  I  was  so  dili¬ 
gent  to  lay.”  [1.]  Paul,  like  a  faithful  watchman, 
had  warned  them,  and  by  the  warnings  he  gave  men 
of  the  danger  of  their  continuing  in  their  judaism 
and  heathenism,  he  prevailed  with  them  to  embrace 
Christianity.  [2.]  He  warned  every  one ;  beside 
the  public  warnings  he  gave  in  his  preaching,  he  ap¬ 
plied  himself  to  particular  persons  according  as  he 
saw  their  case  called  for  it,  which  lie  had  something 
to  say  peculiar  to.  [3.  ]  He  was  constant  in  giving 
warning  ;  he  warned  night  and  day,  his  time  was 
filled  up  with  his  work  ;  in  the  night,  when  he 
should  have  been  reposing  himself,  he  was  dealing 
with  those  he  could  not  get  to  speak  with  in  the  day 
about  their  souls.  [4.]  He  was  indefatigable  in  it, 
he  ceased  not  to  warn  ;  though  they  were  ever  so  ob¬ 
stinate  against  his  warnings,  yet  he  did  not  cease  to 
warn,  not  knowing  but  that  at  length  they  might,  by 
the  grace  of  God,  be  overcome  ;  though  they  were 
ever  so  pliable  to  his  warnings,  yet  he  did  not  think 
that  would  be  a  sufficient  excuse  for  him  to  desist, 
but  still  he  warned  them  that  were  righteous,  not  to 
turn  from  their  righteousness,  as  he  had  warned 
them  when  they  were  wicked,  to  turn  from  their 
wickedness,  Ezek.  3.  18 — 21.  [5.]  He  spake  to 


THE  ACTS,  XX. 


them  about  their  souls  with  a  great  deal  of  affection 
ami  concern,  he  warned  them  with  tears.  As  he  had 
served  the  Lord ,  so  he  had  served  them,  with  many 
tears ,  v.  19.  He  warned  them  with  tears  of  com¬ 
passion,  thereby  shewing  how  much  he  was  himself 
affected  with  their  misery  and  danger  in  a  sinful 
state  and  way,  that  he  might  affect  them  with  it. 
Thus  Paul  had  begun  the  good  work  at  Ephesus, 
thus  free  had  he  been  of  his  pains  ;  and  why  then 
should  they  be  sparing  of  their  pains  in  carrying  it 
on  i 

V.  He  recommends  them  to  a  divine  conduct  and 
influence;  (v.  32.)  “  And  now ,  brethren,  having 
given  you  this  solemn  charge  and  caution,  I  cojii- 
mend  you  to  God.  Now  that  I  have  said  what  1 
have  to  say,  The  Lord  be  with  you  ;  I  must  leave 
vou,  but  I  leave  you  in  good  hands.  ”  They  were  in 
care  what  would  become  of  them,  how  they  should 
go  on  in  their  work,  break  through  their  difficulties, 
and  what  provision  would  be  made  for  them  and 
their  families.  In  answer  to  all  these  preplexities, 
Paul  directs  them  to  look  up  to  God  with  an  eye  of 
faith,  and  beseeches  God  to  look  down  on  them  with 
an  eye  of  favour. 

1.  See  here  to  whom  he  commends  them  ;  he  calls 
them  brethren,  not  only  as  Christians,  but  as  minis¬ 
ters,  and  thereby  encourages  them  to  hope  in  God, 
as  he  had  done ;  for  they  and  he  were  brethren. 

(1.)  He  commends  them  to  God,  begs  of  God  to 
provide  for  them,  to  take  care  of  them,  and  to  sup¬ 
ply  all  their  needs,  and  encourages  them  to  cast  all 
their  care  upon  him,  with  an  assurance  that  he  cared 
for  them  ;  “  Whatever  you  want,  go  to  God,  let 
your  eye  be  ever  toward  him,  and  your  dependence 
upon  him,  in  all  your  straits  and  difficulties  ;  and  let 
this  be  your  comfort,  that  you  have  a  God  to  go  to, 
a  God  all-sufficient”  I  commend  you  to  God,  that 
is,  to  his  providence,  and  to  the  protection  and  care 
of  that  It  is  enough  that,  whomsoever  we  are  se¬ 
parated  from,  still  we  have  God  nigh  unto  us,  1 
Pet  4  19. 

(2.)  He  commends  them  to  the  word  of  his  grace, 
by  which  some  understand  Christ  ;  he  is  the  Word, 
(John  1.  1.)  the  Word  of  life,  because  life  is  trea¬ 
sured  up  for  us  in  him;  (1  John  1.  1.^  and  in  the 
same  sense  he  is  here  called  the  Word  of  God's 
grace,  because  fro  m  his  fulness  we  receive  grace  for 
grace.  He  commends  them  to  Christ,  puts  them 
into  his  hand,  as  being  his  servants,  whom  he  would 
in  a  particular  manner  take  care  of.  Paul  com¬ 
mends  them  not  only  to  God  and  to  his  providence, 
but  to  Christ  and  his  grace,  as  Christ  himself  did  his 
disciples  when  he  was  leaving  them  ;  Ye  believe  in 
God,  believe  also  in  me.  It  comes  much  to  one,  if 
by  the  word  of  his  grace  we  understand  the  gospel 
of  Christ,  for  it  is  Christ  in  the  word  that  is  nigh 
unto  us  for  our  support  and  encouragement,  and  his 
word  is  spirit  and  life;  “You  will  find  much  relief 
by  acting  faith  on  the  providence  of  God,  but  much 
more  by  acting  faith  on  the  promises  of  the  gospel.  ” 
He  commends  them  to  the  word  of  Christ’s  grace, 
which  he  spake  to  his  disciples  when  he  sent  them 
forth,  the  commission  he  gave  them,  with  assurance 
that  he  would  be  with  them  always  to  the  end  of  the 
world  ;  “  Take  hold  of  that  word,  and  God  give  you 
the  benefit  and  comfort  of  it,  and  you  need  no  more.  ” 
He  commends  them  to  the  word  of  God’s  grace,  not 
only  as  the  foundation  of  their  hope,  and  the  foun¬ 
tain  of  their  joy,  but  as  the  nde  of  their  walking ; 
“  I  commend  you  to  God,  as  your  Master,  whom 
you  are  to  serve,  and  I  have  found  him  a  good  Mas¬ 
ter,  and  to  the  word  of  his  grace,  as  cutting  you  out 
your  work,  and  by  which  you  are  to  govern  your¬ 
selves  ;  observe  the  precepts  of  this  word,  and  then 
live  upon  the  promises  of  it.” 

2.  See  here  what  he  commends  them  to  the  word 
of  God’s  grace  for,  not  so  much  for  a  protection 


21  1 

from  their  enemies,  or  a  prevision  for  their  families, 
as  for  the  spiritual  blessings  which  they  most  needed, 
and  ought  most  to  value.  They  had"  received,  and 
were  intrusted  to  preach,  the  gospel  of  the  grace  <  f 
God.  Now  he  recommends  them  to  that, 

(1.)  For  their  edification  ;  “  It  is  able  (the  Spirit 
of  grace  working  with  it  and  by  it)  to  build  you  up, 
and  you  may  depend  upon  that,  while  you  keep 
close  to  it,  and  are  deriving  daily  from  it.  ’  Though 
you  are  already  furnished  with  good  gifts,  yet  that 
is  able  to  build  you  up  ;  there  is  that  in  it  which  you 
need  to  be  better  acquainted  with,  and  more  af¬ 
fected  with.”  Note,  Ministers,  in  preaching  the 
word  of  grace,  must  aim  at  their  own  edification,  as 
well  as  at  the  edification  of  others.  The  most  ad¬ 
vanced  Christians,  while  they  are  in  this  world,  are 
capable  of  growing,  and  they  will  find  the  word  of 
grace  to  have  still  more  and  more  in  it  to  contribute 
to  their  growth.  It  is  still  able  to  build  them  up. 

(2.)  For  their  glorification  ;  It  is  able  to  gh’e  you 
an  inheritance  among  all  them  which  are  sanctified. 
The  word  of  God’s  grace  gives  it,  not  only  as  it  gives 
the  knowledge  of  it,  (for  life  and  immortality  are 
brought  to  light  by  the  gospel, )  but  as  it  gives  the  pro¬ 
mise  of  it,  the  promise  of  a  God  that  cannot  lie,  and 
which  is  yea  and  amen  in  Christ ;  and  by  the  word, 
as  the  ordinary  vehicle,  the  Spirit  of  grace  is  given, 

( ch .  10.  44)  to  be  the  seal  of  the  promise,  and  the 
earnest  of  the  eternal  life  promised  ;  and  thus  it  is  the 
word  of  God’s  grace  that  gives  us  the  inheritance. 
Note,  [1.]  Heaven  is  an  inheritance  which  gives  an 
indefeasible  right  to  all  the  heirs  ;  it  is  an  inheri¬ 
tance  like  that  of  the  Israelites  in  Canaan,  which 
was  by  promise  and  yet  by  lot,  but  was  sure  to  all  the 
seed.  [2.)  This  inheritance  is  entailed  upon,  and 
secured  to,  all  those,  and  those  only,  that  are  sanc¬ 
tified  ;  for  as  those  cannot  be  welcome  guests  to  the 
holy  God,  or  the  holy  society  above,  that  are  un¬ 
sanctified  ;  so  really  heaven  would  be  no  heaven  to 
them  ;  but  to  all  that  are  sanctified,  that  are  bom 
again,  and  on  whom  the  image  of  God  is  renewed,  it 
is  as  sure  as  almighty  pow  er  and  eternal  truth  can 
make  it.  Those  therefore  that  would  make  out  a 
title  to  that  inheritance,  must  make  it  sure  that  they 
are  among  the  sanctified,  are  joined  to  them,  and 
incorporated  with  them,  and  partake  of  the  same 
image  and  nature  ;  for  we  cannot  expect  to  be 
|  among  the  glorified  hereafter,  unless  we  be  among 
the  sanctified  here. 

VI.  He  recommends  himself  to  them  as  an  ex¬ 
ample  of  indifference  to  this  world,  and  to  everv 
thing  in  it  ;  which,  if  they  would  walk  in  the  same 
Spirit,  and  in  the  same  steps,  they  would  find  to 
contribute  greatly  to  their  easy  and  comfortable  pas¬ 
sage  through  it.  He  had  recommended  them  to 
God,  and  to  the  word  of  his  grace,  for  spiritual  bless¬ 
ings,  which,  without  doubt,  are  the  best  blessings  ; 
but  what  shall  they  do  for  food  for  their  families,  an 
agreeable  subsistence  for  themselves,  and  portions 
for  their  children  ?  “  As  to  these,”  Paul  saith,  “  do 
as  I  did  ;”  and  how  was  that  ?  He  here  tells  them, 

1.  That  he  never  aimed  at  worldly  wealth;  (r. 
33.)  “  I  have  coveted  no  man's  silver,  or  gold,  or 
apparel;  nor  do  you,  and  then  you  will  be  easy.” 
There  were  many  in  Ephesus,  and  many  of  those 
that  had  embraced  the  Christian  faith,  who  were 
rich,  had  a  great  deal  of  money,  and  plate,  and  rich 
!  furniture,  and  wore  very  good  clothes,  and  made  a 
]  very  good  appearance.  Now,  (1.)  Paul  was  not 
ambitious  to  live  like  them  ;  we  may  take  it  in  that 
!  sense  :  “  I  never  coveted  to  have  so  much  silver  and 
i  gold  at  command  as  I  see  others  have  ;  nor  to  wear 
such  rich  clothes  as  I  see  others  wear ;  I  neither 
condemn  them  nor  envy  them  ;  I  can  live  comfort¬ 
ably  and  usefully,  without  living  great.”  The  false 
|  apostles  desired  to  make  a  fair  show  in  the  flesh, 
I.  (Gal.  6.  12.)  to  make  a  figure  in  the  world;  but 


212 


THE  ACTS,  XX. 


Paul  did  not  do  so ;  he  knew  how  to  want,  and  how 
to  be  abased.  (2.)  He  was  not  greedy  to  receive 
Jrom  them,  either  silver,  or  gold,  or  apparel ;  so 
tar  from  being  always  craving,  that  he  was  not  so 
much  as  coveting,  nor  desired  them  to  allow  him  so 
and  so  for  his  pains  among  them,  but  was  content 
with  such  things  as  he  had ;  he  never  made  a  gain 
of  them,  2  Cor.  12.  14.  He  could  not  only  say  with 
Moses,  (Numb.  16.  15.)  and  with  Samuel,  (1  Sam. 
12.  3,  5.)  Whose  ox  have  I  taken  ?  Or  whom  have 
I  defrauded  ?  But,  “Whose  kindness  have  I  co¬ 
veted,  or  asked  ?  Or  to  whom  have  1  been  burthen- 
some  ?”  He  protests  against  desiring  a  gift,  Phil. 
4.  17. 

2.  That  he  had  worked  for  his  living,  and  taken 
a  deal  of  pains  to  get  bread  ;  (r.  34.)  “  Yea,  ye 
yourselves  know,  and  have  been  eye-witnesses  of  it, 
that  these  hands  of  mine  have  ministered  to  my  ne¬ 
cessities,  and  to  them  that  were  with  me  ;  you  have 
seen  me  busy  early  and  late,  cutting  out  "tents  and 
making  them  up  ;’’  and  they  being  commonly  made 
of  leather,  it  was  very  hard  work.  Observe,  (1.) 
Paul  was  sometimes  reduced  to  necessities,  and  the 
want  of  the  common  supports  of  life,  though  he  was 
so  great  a  favourite  of  Heaven,  and  so  great  a  bless¬ 
ing  to  this  earth.  What  an  unthinking,  unkind,  and 
ungrateful  world  is  this,  that  could  let  such  a  man 
as  Paul  be  poor  in  it  !  (2.)  He  desired  no  more  than 
to  have  his  necessities  supplied  ;  he  did  not  work  at 
his  calling  to  enrich  himself,  but  to  maintain  him¬ 
self  with  food  and  raiment.  (3.)  When  he  was  to 
earn  his  bread,  he  did  it  by  a  manual  occupation. 
Paul  had  a  head  and  a  tongue  that  lie  might  have 
got  money  by,  but  they  were  these  hands,  saith  he, 
that  ministered  to  my  necessities.  What  pity  was  it 
that  those  hands,  by  the  laying  on  of  which  the  Holy 
Ghost  had  been  so  often  conferred,  those  hands,  by 
which  God  had  wrought  s/iecial  miracles,  and  both 
these  at  Ephesus  too,  ( ch .  19.  6,  11.)  should  there 
be  obliged  to  lay  themselves  to  the  needle  and  shears, 
the  awl  and  tacking-end,  in  tent-making,  purelv  to 
get  bread  !  Paul  puts  these  presbyters  (and  others 
in  them)  in  mind  of  this,  that  they  may  not  think  it 
strange  if  they  be  thus  neglected,  and  yet  to  go  on 
in  their  work,  and  make  the  best  shift  they  can  to 
live  ;  the  less  encouragement  they  have  from  men, 
the  more  they  shall  have  from  God.  (4.)  He  worked 
not  only  for  himself,  but  for  the  support  of  them  also 
that  were  with  him  ;  that  was  hard  indeed  !  It  had 
better  become  them  to  have  worked  for  him  (to 
maintain  him  as  their  tutor)  than  he  for  them  ;  but 
so  it  is  ;  those  that  are  willing  to  take  the  labouring 
oar,  will  find  those  about  them  willing  they  shoulrl 
have  it.  If  Paul  will  work  for  the  maintenance  of 
nis  companions,  he  is  welcome  to  do  it. 

3.  That  even  then  when  he  worked  for  the  supply 
of  his  own  necessities,  yet  he  spared  something  out 
of  what  he  got,  for  the  relief  ot  others  ;  for  this  he 
here  obliges  them  to  do  ;  (n.  35.)  “/  have  shewed 
you  all  things,  in  all  the  parts  of  your  duty  I  have 
set  you  your  copy,  and  given  you  a  good  example, 
and  particularly  in  this,  that  so  labouring  you  ought 
to  support  the  weak.”  Some  understand  it  of  their 
supporting the  faith  of  weak  believers,  by  removing 
the  prejudices  which  some  conceived  against  Chris¬ 
tianity,  as  if  the  preachers  of  it  made  a  gainful  trade 
of  their  preaching,  and  the  gospel  was  only  a  trick 
to  get  money  by,  and  pick  people’s  pockets “  Now, 
that  you  may  cut  off  occasion  from  those  that  seek 
occasion  to  reproach  us,  and  so  may  support  the 
weak  among  us,  you  would  do  well,  for  the  present, 
to  get  yc  ur  livelihood  by  the  labour  of  your  hands, 
and  not  to  depend  upon  your  ministry.”  But  I  ra¬ 
ther  understand  it  of  their  helping  to  support  the 
sick,  and  the  poor,  and  those  that  could  not  labour, 
because  it  agrees  with  Paul’s  exhortation,  (Eph.  4. 
IS.)  Let  him  labour,  working  with  his  hands,  that 


'  he  may  have  to  give  to  him  that  needeth.  We  must 
labour  in  an  honest  employment,  not  only  that  we 
may  be  able  to  live,  but  that  we  may  be  able  tc 

I  his  might  seem  a  hard  saying,  and  therefore 
Paul  backs  it  with  a  saying  of  our  Master’s,  which 
he  would  have  them  always  to  remember.  These 
words  our  Lord  lesus  said  :  it  should  seem,  they 
were  words  he  often  used  to  his  disciples  ;  when  he 
himself  did  so  much  good  gratis,  and  bid  them  do  so 
too,  (Matt.  10.  8,  9.)  he  added  this  saying,  which, 
though  no  where  recorded  by  the  evangelists,  yet 
Paul  had  by  word  of  mouth  from  Peter,  or  some 
|  other  of  the  disciples  ;  and  an  excellent  saying  it  is, 
and  has  something  of  a  paradox  in  it  ;  It  is  more 
blessed  to  give,  than  to  receh'e.  “It  is”  (saith  Dr. 

;  Tillotson)  “  a  particular  endearment  of  this  admi¬ 
rable  saying  of  cur  Saviour’s  to  us,  that,  being 
omitted  by  the  evangelists,  and  in  danger  of  being 
lost  and  forgotten,  it  was  thus  happily  retrieved  bv 
St.  Paul,  and  recorded  by  St.  Luke.”  I>  is  more 
\  blessed  to  give  to  others  than  to  receive  from  others  ; 

[  not  only  more  blessed  to  be  rich,  and  so  on  the  giv- 
!  ing  hand,  than  to  be  poor,  and  so  on  the  receiving 
hand  ;  (every  one  will  own  that  ;)  but  more  blessed 
to  do  good  with  what  we  have,  be  it  much  or  little, 
than  to  increase  it  and  make  it  more.  The  senti¬ 
ment  of  the  children  of  this  world  is  contrary  to  this; 
they  are  afraid  of  giving  ;  “This  giving,”  they  sav, 
“  undoes  us  all  but  they  are  in  hope  of  getting, 
everyone  for  his  gain  from  his  ej  verier,  Isa.  56.  11. 
Clear  gain  is  with  them  the  most  blessed  thing  that 
can  be  ;  but  Christ  tells  us,  It  is  more  b/essid,  more 
excellent  in  itself,  an  evidence  of  a  more  excellent 
disposition  of  mind,  and  the  way  to  a  better  blessed¬ 
ness  at  last,  to  give,  than  to  receive.  It  makes  us 
more  like  to  God,  wbo  gives  to  all,  and  receives  from 
none  ;  and  to  the  Lord  Jesus,  who  went  about  doing 
good.  It  is  more  blessed  to  give  our  pains  than  to 
receive  pay  for  it,  and  what  we  should  delight  to  do, 
if  the  necessities  of  ourselves  and  families  would  ad¬ 
mit  it.  It  is  more  pleasant  to  do  good  to  the  grate¬ 
ful,  but  it  is  more  honourable  to  do  good  to  the  un¬ 
grateful,  for  then  we  have  God  to  be  our  paymaster, 
who  will  reward  in  the  resurrection  of  the  just,  what 
has  not  otherwise  been  recompensed. 

36.  And  when  he  had  thus  spoken,  he 
kneeled  down,  and  prayed  with  them  all. 
37.  And  they  all  wept  sore,  and  fell  on 
Paul’s  neck,  and  kissed  him,  38.  Sorrow¬ 
ing  most  of  all  for  the  words  which  he 
spake,  that  they  should  see  his  face  no 
i  more.  And  they  accompanied  him  unto 
the  ship. 

After  the  parting  sermon  that  Paul  preached  to 
the  elders  of  Ephesus,  which  was  very  affecting,  we 
have  here  the  parting  prayer  and  tears,  which  were 
yet  more  affecting  ;  we  can  scarcely  read  the  ac¬ 
count  here  given  of  them,  and  meditate  upon  them, 
with  dry  eyes. 

I.  They  parted  with  prayer;  (v.  36.)  Hnd  when 
he  had  thus  spoken,  he  kneeled  down,  and  prayed 
with  them  all.  And,  no  doubt,  it  was  a  prayer  every 
way  suited  to  the  present  mournful  occasion.  He 
commited  them  to  God  in  his  prayer,  prayed  that 
he  would  not  leave  them,  but  continue  his  presence 
with  them. 

1.  It  was  a  joint  prayer  ;  he  not  only  prayed  foi 
them,  but  prayed  with  them,  prayed  with  them  ah  ; 
that  they  might  put  up  the  same  petitions  for  them¬ 
selves  and  one  another,  that  he  put  up  to  God  for 
them  all ;  and  that  they  might  learn,  what  to  ask  of 
God  for  themselves  when  he  was  gone.  Public 
prayers  are  so  far  from  being  intended  to  supersede 


THE  ACTS,  XXI. 


our  own  secret  prayers  and  make  them  needless, 
that  they  are  designed  to  quicken  and  encourage 
them,  and  to  direct  us  in  them.  When  we  are 
alone,  we  should  pray  over  the  prayers  that  our 
ministers  have  put  up  with  us. 

2.  It  was  a  humble  reverent  prayer  ;  this  was  ex¬ 
pressed  by  the  posture  they  used;  he  kneeled  down, 
and  prayed  with  them :  which  is  the  most  proper 
gesture  in  prayer,  and  significant  both  of  adoration 
and  of  petition,  especially  petition  for  the  forgive¬ 
ness  of  sin.  St.  Paul  used  it  much  ;  I  bow  my  knees , 
Eph.  3.  14. 

3.  It  was  a  prayer  after  sermon  ;  and,  we  may 
suppose,  he  prayed  over  what  he  had  preached  ;  he 
had  committed  the  care  of  the  church  at  Ephesus 
to  those  elders,  and  now  he  prays  that  God  would 
enable  them  faithfully  to  discharge  this  great  trust 
reposed  in  them,  and  would  give  them  those  mea¬ 
sures  of  wisdom  and  grace  which  it  required  ;  he 
prayed  for  the  flock,  and  all  that  belonged  to  it, 
that  the  great  She fi herd  of  the  sheep  would  take 
care  of  them  all,  and  keep  them  from  being  a  prey 
to  the  grievous  wolves.  Thus  he  taught  those  min¬ 
isters  to  pray  for  those  they  preached  to,  that  they 
might  not  labour  in  vain. 

4.  It  was  a  parting  prayer ;  which  might  be  likely 
to  leave  lasting  impressions,  as  the  farewell  sermon 
did.  It  is  good  for  friends,  when  they  part  to  part 
with  prayer  ;  that  by  praying  together  just  at  part¬ 
ing,  they  may  be  enabled  to  pray  the  more  feel¬ 
ingly  one  for  another  when  they  are  parted,  which 
is  one  part  of  our  Christian  duty,  and  an  improve¬ 
ment  of  the  communion  of  saints.  The  Lord  watch 
between  us,  and  watch  over  us  both,  when  we  are 
absent  one  from  the  other,  is  a  good  parting  prayer  ; 
(Gen.  31.  49.)  as  also  that  our  next  meeting  may  be 
either  nearer  heaven,  or  in  heaven.  Paul  here  fol¬ 
lowed  the  example  of  Christ,  who,  when  he  took 
leave  of  his  disciples,  after  he  had  fireached  to  them, 
firayed  with  them  all,  John  17.  1. 

II.  They  parted  with  tears,  abundance  of  tears, 
and  most  affectionate  embraces,  r.  37,  38. 

1.  They  all  wefit  sore ;  we  have  reason  to  think 
that  Paul  himself  began  ;  though  he  was  determined 
to  go,  and  saw  his  call  clear  to  other  work,  yet  he 
was  sorry  in  his  heart  to  leave  them,  and  manv  a 
tear  it  cost  him  ;  he  that  was  so  often  in  tears  while 
he  was  with  them,  (v.  19,  31.)  no  doubt  shed  many 
at  parting,  so  watering  what  he  had  sown  among 
them.  But  the  notice  is  taken  of  their  tears,  they 
all  wefit  sore ;  there  was  not  a  dry  eve  among  them; 
and,  it  is  probable,  the  affectionate  expressions  Paul 
used  in  prayer,  set  them  a-weeping.  These  were 
tears  of  love  and  mutual  endearment,  like  those  of 
Jonathan  and  David,  when  they  were  forced  to  part, 
and  wefit  one  with  another,  until  (as  if  they  wept  for 
strife)  David  exceeded,  1  Sam.  20.  41. 

2.  They  fell  ufion  Paul's  neck,  and  kissed  him, 
all,  one  after  another,  each  bewailing  his  own  loss  ; 
“How  can  I  part  with  this  invaluable  man,  this 
blessed  Paul,”  savs  one,  “in  whom  mv  life  is  in  a 
manner  bound  up  ?” — “  Farewell,  my  dear  friend,” 
says  another,  “  a  thousand  thanks  to  thee,  and  ten 
thousand  to  God  for  thee,  and  for  all  the  pains  thou 
hast  taken  with  me  for  my  good.”  “  And  must  we 
part  ?”  says  another  ;  “Must  I  lose  mv  spiritual  fa¬ 
ther,  nurse,  and  guide  ?”■ — “What  will  become  of 
us  now,”  says  another,  “when  we  shall  no  more 
have  him  to*  apply  to,  and  receive  direction  from  ? 
What  shall  I  do,  if  the  Lord  take  away  my  master 
from  my  head  ?  Mu  father,  my  father,  the  chariots 
of  Israel,  and  the  horsemen  thereof.”  Note,  Those  j 
that  are  most  loving,  are  commonlv  best  beloved. 
Paul,  who  was  a  most  affectionate  friend  himself, 
had  friends  that  were  very  affectionate  to  h;m. 
These  tears  at  parting  with  Paul  were  a  graceful 
return  for  all  the  tears  he  had  shed  in  p:eaching  to 


(them  and  ft  raying  with  them.  He  t/iat  watereth, 
shall  be  watered  also  himself 

3.  That  which  cut  them  to  the  heart  thus,  and 
made  this  place  such  a  Doc  him,  such  a  filace  of 
weepers,  was,  that  word  which  Paul  spake,  that, 
|j  he  was  certain,  they  should  see  his  face  no  more.  If 
i  he  had  given  them  directions  to  follow  him,  as  he 
I  did  to  those  that  were  his  usual  companions,  or  any 
intimation  that  he  would  come  hereafter  and  make 
them  a  visit,  they  could  have  home  this  parting 
pretty  well  ;  but  when  they  are  told,  that  they  shall 
see  his  face  no  more  in  this  world,  that  it  is  a  final 
farewell  they  are  now  giving  and  taking,  this  makes 
it  a  great  mourning  ;  it'makes  the  farewell  just  like 
a  funeral,  and  puts  them  into  this  passion  of  weep¬ 
ing.  There  were  other  things  for  which  they  sor¬ 
rowed — that  they  should  want  the  benefit  of  his  pub¬ 
lic  pertormances,  and  see  him  no  longer  presiding  in 
their  assemblies,  should  have  none  of  his  personal 
counsels  and  comforts ;  and,  we  hope,  they  sorrowed 
for  their  own  sin,  in  not  profiting  more  by  his  la¬ 
bours  while  they  had  him  among  them,  and  which 
had  provoked  God  to  order  his  remove  ;  but  that 
which  gave  the  most  sensible  accent  to  their  grief, 
was,  that  they  should  see  his  face  no  more.  When 
our  friends  are  separated  from  us  by  death,  this  is 
the  consideration  with  which  we  raise  up  our 
mourning,  that  we  shall  see  their  faces  no  more  ; 
but  we  complain  not  of  this  as  those  that  have  no 
hope  ;  for  if  our  friends  died  in  Christ,  and  we  live 
to  him,  they  are  gone  to  see  God’s  face,  to  behold 
his  glory,  with  the  reflection  of  which  their  faces 
shine,  and  we  hope  to  be  with  them  shortly.  Though 
we  shall  see  their  faces  no  more  in  this  world,  we 
hope  to  see  them  again  in  a  better  world,  and  to  be 
there  together  for  ever,  and  with  the  Lord. 

Lastly,  They  accompanied  him  unto  the  ship  ; 
partly  to  shew  their  respect  to  him,  they  would 
bring  him  on  his  way  as  far  as  they  could  ;  and 
partly  that  they  might  have  a  little  more  of  his  com¬ 
pany  and  conversation  ;  if  it  must  be  the  last  inter¬ 
view,  they  will  have  as  much  from  him  as  they  can, 
and  see  the  last  of  him.  And  we  have  reason  to 
think,  when  they  came  to  the  water-side,  and  he 
was  to  go  on  board,  their  tears  and  embraces  were 
repeated  ;  for  loath  to  part  bids  oft  farewell.  But 
this  was  a  comfort  to  both  sides,  and  soon  turned 
this  tide  of  passion,  that  the  presence  of  Christ  both 
went  with  him,  and  stayed  with  them. 

CHAP.  XXI. 

We  have,  with  a  great  deal  of  pleasure,  attended  the  apostle 
in  his  travels  throughout  the  Gentile  nations  to  preach  the 
gospel,  and  have  seen  a  great  harvest  of  souls  gathered  in 
to  Christ ;  there  we  have  seen  likewise  what  persecutions 
he  endured  ;  yet  still  out  of  them  all  the  Lord  presently  de¬ 
livered  him,  2  Tim.  3.  11.  But  now  we  are  to  attend  him 
to  Jerusalem,  and  there  into  lasting  bonds ;  the  davs  of 
his  service  now  seem  to  be  over,  and  nothing  to  remain  but 
days  of  suffering,  days  of  darkness,  for  they  are  many.  It 
is  a  thousand  pities  that  such  a  workman  should  be  laid 
aside  ;  yet  so  it  is  ;  and  we  must  not  onlv  acquiesce,  as 
his  friends  then  did,  saying,  The  will  of  the  Lord  be  done ; 
but  we  must  believe,  and  shall  find  reason  to  do  so,  that 
Paul  in  the  prison,  and  at  the  bar,  is  as  truly  glorifying 
God,  and  serving  Christ’s  interest,  as  Paul  in  the  pulpit 
was.  In  this  chapter,  we  have,  I.  A  journal  of  Paul’s 
voyage  from  Ephesus  to  Caesarea,  the  next  sea-port  to  Je¬ 
rusalem,  some  places  he  touched  at,  and  his  landing  there, 
v.  1  . .  7.  II.  The  struggles  he  had  with  his  friends  at 
Caesarea,  who  mightily  opposed  his  going  up  to  Jerusalem, 
but  could  not  prevail,  v.  8  . .  14.  III.  Paul’s  journey  from 
Caesarea  to  Jerusalem,  and  the  kind  entertainment  which 
the  Christians  there  gave  him,  v.  15.  .  17.  IV.  His  com¬ 
pliance  with  the  persuasions  of  the  brethren  there,  who  ad¬ 
vised  him  so  far  to  compliment  the  Jews,  as  to  go  purify 
himself  with  an  offering  in  the  temple,  as  if  he  had  had  a 
vow,  that  it  might  appear  he  was  no  such  enemy  to  the 
Mosaic  rites  and  ceremonies  as  he  was  reported  to  be,  v. 

18  . .  26.  V.  The  turning  of  this  very  thing  against  him  by 
the  Jews,  and  the  apprehending  of  him  in  the  temple  as  a 


THE  ACTS,  XXI. 


criminal  thereupon,  v.  27..  30.  VI.  The  narrow  escape 
he  had  of  being  pulled  to  pieces  by  the  rabble,  and  the 
taking  of  Inm  into  a  fair  and  legal  custody  bv  the  chief 
captain,  who  permitted  him  to  speak  for  himself  to  the 
people,  v.  31  . .  40.  And  so  we  hate  him  made  a  prisoner, 
and  shall  never-have  him  otherwise  to  the  end  of  the  history 
of  this  book. 

l.  AND  it  came  to  pass,  that  after  we 
were  gotten  from  them,  and  had 
launched,  we  came  with  a  straight  course 
unto  Coos,  and  the  day  following  unto 
Rhodes,  and  from  thence  unto  Patara  :  2. 
And  finding  a  ship  sailing  over  unto  Pheni- 1 
cia,  we  went  aboard,  and  set  forth.  3.  Now  ! 
when  we  had  discovered  Cyprus,  we  left  it 
on  the  left  hand,  and  sailed  into  Syria,  and 
landed  at  Tyre:  for  there  the  ship  was  to 
unlade  her  burthen.  4.  And  finding  disci¬ 
ples,  we  tarried  there  seven  days :  who 
said  to  Paul  through  the  Spirit,  that  he 
should  not  go  up  to  Jerusalem.  5.  And 
when  we  had  accomplished  those  days,  we  j 
departed  and  went  our  way  ;  and  they  all 
brought  us  ^  on  our  way,  with  wives  '  and 
children,  till  we  ivere  out  of  the  city :  and 
we  kneeled  down  on  the  shore,  and  prayed. 
G.  And  when  we  had  taken  our  leave *one 
of  another,  we  took  ship  :  and  they  returned 
home  again.  7.  And  when  we  had  finished 
our  course  from  Tyre,  we  came  to  Ptole- 
inais,  and  saluted  the  brethren,  and  abode 
with  them  one  day. 

We  may  observe  here, 

I.  How  much  ado  Paul  had  to  get  clear  from 
Ephesus,  intimated  in  the  first  words  of  the  chap¬ 
ter,  after  we  were  gotten  from  them,  that  is,  were 
drawn  from  them  as  by  violence.  It  was  a  force  put 
upon  both  sides  ;  Paul'was  loath  to  leave  them,  and 
they  were  as  loath  to  part  with  him,  and  yet  there 
was  no  remedy,  but  so  it  must  be.  When  good  peo¬ 
ple  are  taken  away  by  death,  they  are,  as  it  were, 
gotten  from  their  friends  here  below,  who  struggled 
hard  to  have  detained  them  if  possible. 

II.  What  a  prosperous  voyage  they  had  from 
thence ;  without  any  difficulty,  they  came  with  a 
straight  course,  by  direct  sailing,  to  Coos,  a  famous 
Grecian  island ;  the  next  clay  to  Rhodes,  talked  of 
for  the  Colossus  there ;  thence  to  Patara,  a  famous 
port,  the  metropolis  of  Lycia;  (v.  1.)  there  they 
very  happily  found  a  shi/i  sailing  over  unto  Pheni- 
cia,  the  very  course  they  were  steering,  v.  2.  Provi¬ 
dence  must  be  acknowledged  when  things  happen 
thus  opportunely,  and  we  are  favoured  by  some  lit¬ 
tle  circumstances  that  contribute  to  the  expediting 
of  our  affairs ;  and  we  must  say,  It  is  God  that 
maketh  our  way  fierfect.  This  ship  that  was  bound 
for  Phenicia,  that  is,  Tyre,  they  took  the  conveni¬ 
ence  of,  went  on  board,  and  set  sail  for  Tyre.  In 
that  voyage  they  discovered  Cyfirus,  the  island  that  J 
Barnabas  was  of,  and  which  he  took  care  of,  and  I 
therefore  Paul  did  not  visit  it,  but  we  left  it  on  the 
left  hand,  (v.  3.)  sailed  upon  the  coasts  of  Syria,  and 
at  length  landed  at  Tyre,  that  celebrated  mart  of 
the  nations,  so  it  had  been,  but  was  now  reduced  ; 
vet  something  of  a  trade  it  had  still,  for  there  the 
shift  was  to  unlade  her  burthen,  and  did  so. 

III.  The  halt  that  Paul  made  at  Tyre ;  when  he 
was  got  there,  he  was  upon  the  coast  of  the  land  of 
Israel,  and  found  now  that  he  could  compass  the  re¬ 
mainder  of  his  journey  within  the  time  he  had  fixed. 


j  At  Tyre  he  found  disciples,  some  that  had  em 
braced  the  gospel,  and  professed  the  Christian  faith. 

;  Observe,  \\  herever  Paul  came,  he  inquired  what 
1  disciples  were  there,  found  them  out,  and  associated 
;  with  them  ;  for  we  know  what  is  the  usage  of  birds 
of  a  feather.  When  Christ  was  upon  earth,  though 
he  went  sometimes  into  the  coasts  of  Tyre,  yet  he 
never  went  thither  to  preach  the  gospel  there ;  nor 
did  he  think  fit  to  afford  to  Tyre  ana  Sidon  the  ad¬ 
vantages  which  Chorazm  and  Bethsaida  had,  though 
he  knew  that  if  they  had  had  them  they  would  have 
made  a  better  improvement  of  them,  Luke  10.  13, 
14.  But  after  the  enlarging  of  the  gospel-commis¬ 
sion,  Christ  was  preached  at  Tyre,  amd  had  disci- 
I  pies  there i  and  to  this,  some  think,  that  prophecy 
concerning  Tyre  had  reference,  (Isa.  23.  18.)  That 
her  merchandise,  and  hire,  should  be  holiness  to  the 
Lord. 

2.  Paul  fading  those  disciples  at  Tyre,  tarried 
there  seven  days,  they  urging  him  to  stay  with  them 
as  long  as  he  could.  He  stayed  seven  days  at  Troas, 
(ch.  20.  6.)  and  here  so  many  days  at  Tyre,  that  he 
might  be  sure  to  spend  one  Lord’s  day  with  them, 
and  so  might  have  an  opportunity  of  preaching  pub¬ 
licly  among  them  ;  for  it  is  the  desire  of  good  men  to 
do  good  wherever  they  come ;  and  where  we  find 
disciples  we  may  either  benefit  them,  or  be  benefit¬ 
ed  by  them. 

3.  The  disciples  at  lyre  were  endowed  with  such 
gifts,  that  they  could  by  the  Spirit  foretell  the  trou¬ 
bles  Paul  would  meet  with  at  Jerusalem ;  for  the 
Holy  Ghost  witnessed  it  in  every  city,  ch.  20.  23.  It 
being  a  thing  that  would  be  so  much  talked  of  when 
it  came  to  pass,  God  saw  fit,  to  have  it  much  pro¬ 
phesied  of  before,  that  people’s  faith,  instead  of  be¬ 
ing  offended,  might  be  confirmed.  And  withal  they 
were  endowed  with  such  graces,  that,  foreseeing  his 
troubles,  out  of  love  to  him,  and  concern  for  the 
church,  especially  the  churches  of  the  Gentiles,  that 
could  ill  spare  him,  they  begged  of  him  that  he  would 
not  go  up  to  Jerusalem,  for  they  hoped  the  decree 
was  conditional ;  If  he  go  up,  he  will  come  into  trou¬ 
ble  there;  as  the  prediction  to  David,  that  the  men 
of  Keilah  will  deliver  him  up ;  that  is,  if  he  venture 
himself  with  them  ;  and  therefore  they  said  to  him  by 
the  Spirit,  that  he  should  not  go  up,  because  they 
concluded  it  would  be  most  for  the  glory  of  God, 
that  he  should  continue  at  liberty ;  and  it  was  not  at 
all  their  fault  to  think  so;  and  consequently  to  dis¬ 
suade  him  ;  but  it  was  their  mistake ;  for  his  trial 
would  be  for  the  glory  of  God,  and  the  furtherance 
of  the  gospel,  and  he  knew  it ;  and  the  importunity 
that  was  used  with  him,  to  dissuade  him  from  it, 
renders  his  pious  and  truly  heroic  resolution  the 
more  illustrious. 

4.  The  disciples  at  Tyre,  though  they  were  none 
of  Paul’s  converts,  vet  shewed  a  very  great  respect 
to  Paul,  whose  usefulness  in  the  church  they  had 
heard  so  much  of;  when  he  departed  from  Tyre, 
though  they  had  had  but  seven  days  acquaintance 
with  him,  yet  as  if  he  had  been  some  great  man, 

j  they  all  came  together,  with  their  wives  and  children, 
solemnly  to  take  leave  <  f  him,  to  beg  his  blessing, 
and  to  bring  him  as  far  <  n  his  way  as  the  sea  would 
permit  them.  Note,  (1.)  We  should  pay  respect, 
not  only  to  our  own  ministers  that  are  over  us  in  the 
l.ord,  and  admonish  us,  and,  for  their  work’s  sake 
among  us,  esteem  them  highly  in  love,  but  we  must, 
as  there  is  occasion,  testify  our  love  and  respect  to 
all  the  faithful  ministers  of  Christ,  both  for  his  sake 
whose  ministers  thev  are,  and  for  their  work’s  sake 
among  others.  (2.)  We  must,  in  a  particular  man¬ 
ner,  honour  those  whom  God  hath  singularly  ho- 
nom-ed,  bv  making  them  eminently  useful  in  their 
generation.  (3.)  It  is  good  to  train  up  children  in  a 
respect  to  good  people  and  good  ministers.  This 
was  particularly  remarkable  at  Tyre,  which  w*r 


THE  ACTS,  XXL 


have  not  met  with  any  where  else,  that  they  brought 
their  wives  and  children  to  attend  Paul,  to  do  him 
the  more  honour,  and  to  receive  benefit  by  his  in¬ 
structions  and  prayers ;  and,  as  angry  notice  was 
taken  of  the  children  of  the  idolaters  ol  Bethel,  that 
mocked  a  prophet,  so,  no  doubt,  gracious  notice  was 
taken  of  the  children  of  the  disciples,  at  Tyre,  that 
honoured  an  apostle,  as  Christ  accepted  the  hosan¬ 
nas  of  the  little  children.  (4.)  We  should  be  good 
husbands  of  our  opportunities,  and  make  the  utmost 
we  can  of  them  for  the  good  of  our  souls.  They 
brought  Paul  on  his  way,  that  they  might  have  so 
much  the  more  of  his  company,  and  his  prayers. 
Some  refer  us  to  Ps.  45.  12.  as  a  prediction  of  this. 
The  daughter  of  Tyre  shall  be  therewith  a  gift ;  for, 
it  is  probable  that  they  made  some  presents  to  Paul 
at  parting,  as  usual  to  our  friends  that  are  going  to 
sea,  ch.  28.  10. 

5.  They  parted  with  prayer,  as  Paul  and  the 
Ephesian  elders  had  done,  ch.  20.  36.  Thus  Paul 
has  taught  us  by  example,  as  well  as  rule,  to  pray 
always,  to  pray  without  ceasing.  We  kneeled  down 
on  the  shore,  and  prayed.  Paul  prayed  for  himself, 
prayed,  for  them,  prayed  for  all  the  churches ;  as  he 
was  much  in  prayer,  so  he  was  mighty  in  prayer. 
They  firayed  upon  the  shore,  that  their  last  fare- 
well  might  be  sanctified  and  sweetened  with  prayer. 
Those  that  are  going  to  sea,  should,  when  they  quit 
the  shore,  commit  themselves  to  God  by  prayer,  and 
put  themselves  under  his  protection,  as  those  that 
hope,  even  when  they  leave  the  terra  Jirma,  to  find 
firm  footing  for  their  faith  in  the  providence  and  pro¬ 
mise  of  God.  They  kneeled  down  on  the  shore, 
though  we  may  suppose  it  either  stony  or  dirty,  and 
there  prayed.  Paul  would  that  men  should  pray 
every  where,  and  so  he  did  himself;  and  where  he 
lifted  up  his  prayer,  he  bowed  his  knees.  Mr. 
George  Herbert  says,  Kneeling  never  spoiled  silk 
stockings. 

C.  They  parted  at  last:  ( v .  6.)  When  we  had 
taken  our  leave  one  of  another,  with  the  most  af¬ 
fectionate  embraces  and  expressions  of  love  and 
grief,  we  took  ship  to  be  gone,  and  they  returned 
home  again,  each  complaining  that  this  is  a  parting 
world.  Observe  how  they  disposed  of  themselves ; 
We,  that  had  a  journey  before  us,  took  ship,  thank¬ 
ful  that  we  had  a  ship  to  carry  us;  and  they,  that 
had  no  occasions  to  call  them  abroad,  returned  home 
again,  thankful  that  they  had  a  home  to  go  to.  Re¬ 
joice  Zebulun,  in  thy  going  out,  and  Issachar  in  thy 
tents.  Paul  left  his  blessing  behind  him  with  those 
that  returned  home,  and  they  that  stayed  sent  their 
pravers  after  them  that  went  to  sea. 

I V.  Their  arrival  at  Ptolemais,  which  was  not 
far  from  Tyre  ;  (v.  7. )  li  e  came  to  Ptolemais,  which 
some  think  is  the  same  place  with  Accho,  which  we 
find  in  the  tribe  of  wisher,  Judg.  1.  31.  Paul  begged 
leave  to  go  ashore  there,  to  salute  the  brethren,  to 
inquire  of  their  state,  and  to  testify  his  good-will  to 
them  ;  though  he  could  not  stay  long  with  them,  yet 
he  would  not  pass  by  them  without  paying  his  re¬ 
spects  to  them,  and  he  abode  with  them  one  day, 
perhaps  it  was  a  Lord’s  day  ;  better  a  short  stay  than 
no  visit. 

8.  And  the  next  day  we  that  were  of 
Paul’s  company  departed,  and  came  unto 
Caesarea:  and  we  entered  into  the  house 
of  Philip  the  evangelist,  which  was  one  of 
the  seven  ;  and  abode  with  him.  9.  And 
the  same  man  had  four  daughters,  virgins, 
which  did  prophesy.  10.  And  as  we  tar¬ 
ried  there  many  days,  there  came  down 
from  Jiic'^a  a  certain  prophet,  named  Aga- 


bus.  1 1 .  And  when  he  was  come  unto  us. 
he  took  Paul’s  girdle,  and  bound  his  own 
hands  and  feet,  and  said,  T  hus  saith  the 
* :  Holy  Ghost,  So  shall  the  Jews  at  Jerusa- 
1  !em  bind  the  man  that  owneth  this  girdle, 
and  shall  deliver  him  into  the  hands  of  the 
Gentiles.  12.  And  when  we  heard  these 
tilings,  both  we,  and  they  of  that  place,  be¬ 
sought  him  not  to  go  up  to  Jerusalem.  13. 
Then  Paul  answered,  What  mean  ye  to 
weep  and  to  break  mine  heart  ?  For  1  am 
ready  not  to  be  bound  only,  but  also  to  die 
at  Jerusalem  for  the  name  of  the  Lord 
Jesus.  14.  And  when  he  would  not  be 
persuaded,  we  ceased,  saying,  The  will  of 
|  the  Lord  be  done. 

We  have  here  Paul  and  his  company  arrived  at 
I  length  at  Ceesarea,  where  he  designed  to  make  some 
stay,  it  being  the  place  where  the  gospel  was  first 
preached  to  the  Gentiles,  and  the  Holy  Ghost  fell 
i  upion  them,  ch.  10.  1,  44. 

I  Now  here  we  are  told, 

I.  Who  it  wTas  that  entertained  Paul  and  his  com¬ 
pany  at  Ceesarea  ;  he  seldom  had  occasion  to  go  to  a 
I  public  house,  but,  wherever  he  came,  some  friend 
or  other  took  him  in,  and  bid  him  welcome.  Ob¬ 
serve,  they  that  had  sailed  together,  parted  when 
the  voyage  was  accomplished,  according  as  their 
business  was ;  they  that  were  concerned  in  the  cargo, 
j  stayed  where  the  ship  was,  to  unlade  her  burthen 
(y.  3.)  others,  when  they  came  to  Ptolemais,  went 
as  their  occasions  led  them  ;  but  we  that  were  of 
Paul’s  company,  went  where  he  went,  and  came  to 
Csesarea.  Those  that  travel  together  through  this 
;  world,  will  separate  at  death,  and  then  it  wall  ap¬ 
pear  who  are  of  Paul’s  company,  and  who  are  not. 
Now  at  Ceesarea, 

1.  They  were  entertained  by  Philip  the  evangelist, 

whom  we  left  at  Ceesarea  many  years  ago,  after  he 
had  baptized  the  eunuch,  (i ch .  8.  40.)  and  there  we 
now  find  him  again.  (1.)  He  was  originally  a  dea¬ 
con,  one  of  the  seven,  that  were  chosen  to  serve  ta¬ 
bles,  ch.  6.  5.  (2.)  He  was  now,  and  had  been  long, 

an  evangelist,  one  that  went  about  to  plant  and  water 

j  churches,  as  the  apostles  did,  and  gave  himself,  as 
I  they  did,  to  the  word  and  prayer ;  thus,  having  used 
the  office  of  a  deacon  well,  he  purchased  to  himself  a 
good  degree;  and  having  been  faithful  in  a  f  w 
things,  was  made  ruler  Over  many  things.  (3.)  He 
had  a  house  at  Ceesarea,  fit  to  entertain  Paul  and  all 
his  company,  and  he  bid  him  and  them  very  wel¬ 
come  to  it ;  He  entered  into  the  house  of  Philip  the 
evangelist,  and  we  abode  with  him.  Thus  does  it 
become  Christians  and  ministers,  according  as  their 
ability  is,  to  ■ use  hospitality  one  to  another,  without 
grudging,  1  Pet.  4.  9. 

2.  This  Philip  had  four  maiden  daughters,  which 
did  prophesy,  v.  9.  It  intimates  that  they  prophe¬ 
sied  of  Paul’s  troubles  at  Jerusalem,  as  others  had 
done,  and  dissuaded  him  from  going;  or  perhaps, 

|  they  prophesied  for  his  comfort  and  encouragement, 

|  in  reference  to  the  difficulties  that  were  before  him. 
Here  w'as  a  further  accomplishment  of  that  prr- 
pheev,  Joel  2.  28.  of  such  a  plentiful  pouring  out  of 
the  Spirit  upon  all  flesh,  that  their  sons  and  then- 
daughters  should  prophesy,  that  is,  foretell  things  to 
come. 

II.  A  plain  and  full  prediction  of  the  sufferings  of 
Paul,  by  a  noted  prophet,  v.  10,  11. 

1.  Paul  and  his  company  tarried  many  days  at 
Csesarea ;  perhaps  Cornelius  was  yet  living  there, 
i  and  (though  Philip  lodged  them)  yet  might  be  many 


*2 1 6 


THE  ACTS,  XXI. 


ways  kind  to  them,  and  induce  them  to  stay  there. 
What  cause  Paul  saw  to  tarry  so  long  there,  and  to 
make  so  little  haste  at  the  latter  end  of  his  journey 
to  Jerusalem,  when  he  seemed  so  much  in  haste  at 
the  beginning  of  it,  we  cannot  tell ;  but  we  are  sure 
he  did  not  stay,  either  there,  or  any  where  else,  to 
oe  idle ;  he  measured  his  time  by  days,  and  num¬ 
bered  them. 

2.  Agabus  the  prophet  came  to  Cxsarea  from 
Judea ;  this  was  he  that  we  read  of  before,  who 
came  from  Jerusalem  to  Antioch ,  to  foretell  a  general 
famine,  ch.  11.27,  28.  See  how  God  dispenseth  his 
gifts  variously  !  To  Paul  was  given  the  word  of  wis¬ 
dom  and  knowledge,  as  an  apostle,  by  the  Spirit, 
and  the  gifts  of  healing ;  to  Agabus,  and  to  Philipps 
daughters,  were  given  prophecy ,  by  the  same  Spirit 
— the  foretelling  of  things  to  come,  which  came  to 
pass  according  to  the  prediction.  See  1  Cor.  12.  8, 
10.  So  that  that  which  was  the  most  eminent  gift 
of  the  Spirit  under  the  Old  Testament,  the  fore¬ 
telling  of  things  to  come,  was  under  the  New  Testa¬ 
ment  quite  outshone  by  other  gifts,  and  was  be¬ 
stowed  upon  those  that  were  of  less  note  in  the 
church.  It  should  seem  as  if  Agabus  came  on  pur¬ 
pose  to  Cxsarea,  to  meet  Paul  with  this  prophetic 
intelligence. 

3.  He  foretold  Paul’s  bonds  at  Jerusalem,  (1.) 
By  a  sign,  as  the  prophets  of  old  did,  Isaiah,  ( ch . 
20.  3.)  Jeremiah,  (ch.  13.  1. — 27.  2.)  Ezekiel,  (ch. 
4.  1. — 12.  3.)  and  many  others.  Agabus  took  Paul's 
girdle,  when  he  laid  it  by,  or  perhaps  took  it  from 
about  him,  and  with  it  bound  first  his  own  hands, 
and  then  his  own  feet,  or  perhaps  bound  his  hands 
and  feet  together  ;  this  was  designed  both  to  confirm 
the  prophecy,  (it  was  as  sure  to  be  done  as  if  it  were 
done  already,)  and  to  affect  those  about  him  with  it, 
because  that  which  we  see  usually  makes  a  greater 
impression  upon  us  than  that  which  we  only  hear  of. 
(2.)  Bv  an  explication  of  the  sign;  Thus  saith  the 
Holy  Ghost,  the  Spirit  of  prophecy,  So  shall  the 
Jews  at  Jerusalem  bind  the  jnan  that  owneth  this 
girdle,  and,  as  they  dealt  with  his  Master,  (Matt. 
20.  18,  19.)  shall  deliver  him  into  the  hands  of  the 
Gentiles,  as  the  Jews  in  other  places  had  all  along 
endeavoured  to  do,  by  accusing  him  to  the  Roman 
governors.  Paul  had  this  express  warning  given 
him  of  his  troubles,  that  he  might  prepare  for  them, 
and,  when  they  came,  they  might  be  no  surprise  or 
terror  to  him  ;  the  general  notice  given  us,  that 
through  much  tribulation  we  must  enter  into  the 
kingdom  of  God,  should  be  of  the  same  use  to  us. 

III.  The  great  importunity  which  his  friends  used 
with  him  to  dissuade  him  from  going  forward  to 
Jerusalem  ;  (v.  12.)  Not  only  they  of  that  place,  but 
we  that  were  of  Paul's  company,  ana  among  the  rest 
Luke  himself,  who  had  heard  this  often  before,  and 
seen  Paul’s  resolution  notwithstanding,  besought  him 
with  tears  that  he  would  not  go  up  to  Jerusalem, 
but  steer  his  course  some  other  way. 

Now,  ].  Here  appeared  a  commendable  affection 
to  Paul,  and  a  value  for  him,  upon  the  account  of  his 
great  usefulness  in  the  church.  Good  men  that  are 
very  active,  sometimes  need  to  be  dissuaded  from 
over-working  themselves;  and"  good  men  that  are 
very  bold,  need  to  be  dissuaded  from  exposing  them¬ 
selves  too  far.  The  I.ord  is  for  the  body,  and  so 
must  we  be. 

2.  Yet  there  was  a  mixture  of  infirmity,  especially 
in  those  of  Paul's  company,  who  knew  he  under¬ 
took  this  journey  by  divine  direction,  and  had  seen 
with  what  resolution  he  had  before  broken  through 
the  like  opposition  ;  but  we  see  in  them  the  infirmity 
incident  to  us  all ;  when  we  see  trouble  at  a  distance, 
and  have  only  a  general  notice  of  it,  we  can  make 
light  of  it ;  but  when  it  comes  near,  we  begin  to 
shrink,  and  draw  back.  Now  that  it  touchcth  thee, 
thou  art  troubled ,  Job  4.  5. 


IV.  The  holy  bravery  and  intrepidity  with  which 
Paul  persisted  in  his  resolution,  v.  13. 

1.  He  reproves  them  for  dissuading  him  ;  here  is 
a  quarrel  of  love  on  both  sides,  and  very  sincere  and 
strong  affections  clashing  with  each  other  ;  they  love 
him  dearly,  and  therefore  oppose  his  resolution  ;  he 
loves  them  dearly,  and  therefore  chides  them  for 
opposing  it ;  What  mean  ye  to  weep  and  to  brake  my 
heart  7  They  were  an  offence  to  him,  as  Peter  was 
to  Christ,  when,  in  a  like  case,  he  said,  Master, 
spare  thyself.  Their  weeping  about  him  break  his 
heart,  (1.)  It  was  a  temptation  to  him,  it  shocked 
him,  it  began  to  weaken  and  slacken  his  resolution, 
and  made  him  to  entertain  thoughts  of  tacking  about ; 
“  I  know  I  am  appointed  to  suffering,  and  you  ought 
to  animate  and  encourage  me,  and  to  say  that  which 
will  strengthen  my  heart ;  but  you,  with  your  tears, 
break  my  heart,  and  discourage  me.  What  do  you 
mean,  to  do  thus  ?  Has  not  our  Master  bid  us  take 
up  our  cross?  And  would  you  have  me  to  avoid 
mine?”  (2.)  It  was  a  trouble  to  him,  that  they 
should  so  earnestly  press  him  to  that  in  which  he 
could  not  gratify  them  without  wronging  his  con¬ 
science.  Paul  was  of  a  very  tender  spirit ;  as  he  was 
much  in  tears  himself,  so  he  had  a  compassionate 
regard  to  the  tears  of  his  friends  ;  they  made  a  great 
impression  upon  him,  and  would  bring  him  almost 
to  yield  to  any  thing.  But  now  it  breaks  his  heart, 
when  he  is  under  a  necessity  of  denying  the  request 
of  his  weeping  friends.  It  was  an  unkind  kindness, 
a  cruel  pity,  thus  to  torment  him  with  their  dissua¬ 
sions,  and  to  add  affliction  to  his  grief.  When  our 
friends  are  called  out  to  sufferings,  we  shall  shew 
our  love,  rather  by  comforting  them  than  by  sor¬ 
rowing  for  them.  But  observe,  These  Christians  at 
Cxsarea,  if  they  could  have  foreseen  the  particulars 
of  that  event,  the  general  notice  of  which  they  re¬ 
ceived  with  so  much  heaviness,  they  would  have 
been  better  reconciled  to  it  for  their  own  sakes  :  for 
when  Paul  was  made  a  prisoner  at  Jerusalem,  he 
was  presently  sent  to  Cxsarea,  the  very  place  where 
he  now  was,  (ch.  23.  33.)  and  there  he  continued  at 
least  two  years,  (ch.  24.  27.)  and  he  was  a  prisoner 
at  large,  as  appears  ch.  24.  23.  where  orders  were 
given,  that  he  should  have  liberty  to  go  among  his 
friends,  and  his  friends  to  come  to  him  ;  so  that  the 
church  at  Caesarea  had  much  more  of  Paul’s  com¬ 
pany  and  help  when  he  was  imprisoned,  than  they 
could  have  had  if  he  had  been  at  liberty.  That 
which  we  oppose,  as  thinking  it  to  make  much 
against  us,  may  be  over-ruled  hy  the  providence  oi 
God  to  work  for  us,  which  is  a  reason  why  we  should 
follow  providence,  and  not  fear  it. 

2.  He  repeats  his  resolution  to  go  forward,  not¬ 

withstanding  ;  “  What  mean  ye  to  weep  thus  ?  Iam 
ready  to  suffer  whatever  is  appointed  me.  I  am  fully 
determined  to  go,  whatever  comes  of  it,  and  there¬ 
fore  it  is  to  no  purpose  for  you  to  oppose  it.  I  am 
willing  to  suffer,  and  therefore  why  are  you  unwil¬ 
ling  that  I  should  suffer  ?  Am  not  1  nearest  myself, 
and  fittest  to  judge  for  myself  ?  If  the  trouble  found 
me  unready,  it  would  be  a  trouble  indeed,  and  you 
might  well  weep  at  the  thoughts  of  it.  But,  blessed 
be  God,  it  does  not.  It  is  very  welcome  to  me,  and 
therefore  should  not  be  such  a  terror  to  you.  For 
my  part,  Iam  ready,"  fT6(ua>c  i%a> — I  have  myself 
in  a  readiness,  as  soldiers  for  an  engagement.  (1.) 
“  I  expect  trouble,  I  count  upon  it,  it  will  be  no  sur¬ 
prise  to  me.  I  was  told  at  first  what  great  things  I 
must  suffer,"  ch.  9.  16.  (2.)  “  I  am  prepared  for 

it,  by  a  clear  conscience,  a  firm  confidence  in  God,  a 
holy  contempt  of  the  world  and  the  body,  a  lively 
faith  in  Christ,  and  a  joyful  hope  of  eternal  life.*’ 
(3.)  “  I  can  bid  it  welcome,  as  we  do  a  friend  that 
we  look  for,  and  have  made  preparation  for.  I  can, 
through  grace,  not  only  bear  it,  but  rejoice  in  it.‘‘ 
Now, 


THE  ACTS,  XXI. 


[1.]  See  how  far  his  resolution  extends:  “You 
•tre  told  that  I  roust  be  bound  at  Jerusalem,  and  you 
would  have  me  keep  away  for  fear  of  that.  I  tell 
you,  I  am  ready  not  only  to  be  bound,  but,  if  the 
will  of  God  be  so,  to  die  at  Jerusalem  ;  not  only  to 
lose  my  liberty,  but  to  lose  my  life.”  It  is  our  wis¬ 
dom  to  think  of  the  worst  that  may  befall  us,  and  to 
prepare  accordingly,  that  we  may  stand  complete  in 
all  the  will  of  God. 

[2.]  See  what  it  is  that  carries  him  out  thus,  that 
makes  him  willing  to  suffer  and  die  ;  it  is  for  the 
name  of  the  Lord  Jesus.  All  that  a  man  has  will 
he  give  for  his  life  ;  but  life  itself  will  Paul  give  for 
the  service  and  honour  of  the  name  of  Christ. 

V.  The  patient  acquiescence  of  his  friends  in  his 
resolution,  v.  14. 

1.  They  submitted  to  the  wisdom  of  a  good  man  ; 
they  had  carried  the  matter  as  far  as  they  could 
with  decency  ;  but  when  he  would  not  be  persuaded, 
we  ceased  our  importunity.  Paul  knows  best  his  own 
mind,  and  what  he  has  to  do,  and  it  becomes  us  to 
leave  it  to  himself,  and  not  to  censure  him  for  what 
he  does,  or  to  say  he  is  rash,  and  wilful,  and  hu- 
moursome,  and  has  a  spirit  of  contradiction,  as  some 
people  are  apt  to  judge  of  those  that  will  not  do  just 
as  they  would  have  them  do.  No  doubt,  Paul  has  a 
good  reason  for  his  resolution,  though  he  sees  cause 
to  keep  it  to  himself,  and  God  has  gracious  ends  to 
serve  in  confirming  him  in  it.  It  is  good  manners  not 
to  over-press  those  in  their  own  affairs,  that  will  not 
be  persuaded. 

2.  They  submitted  to  the  will  of  a  good  God  ;  we 
ceased,  saying,  The  will  of  the  Lord  be  done.  They 
did  not  resolve  his  resolution  into  his  stubbornness, 
but  into  his  willingness  to  suffer,  and  God’s  will  that 
he  should.  Father  in  heaven,  thy  will  be  done  ;  as 
it  is  a  rule  to  our  prayers  and  to  our  practice,  so  it 
is  to  our  patience.  This  may  refer,  (1.)  To  Paul’s 
present  firmness ;  he  is  inflexible,  and  unpersuada¬ 
ble,  and  in  this  they  see  the  will  of  the  Lord  done. 
“  It  is  he  that  has  wrought  his  fixed  resolution  in 
him,  and  therefore  we  acquiesce  in  it.”  Note,  In 
the  turning  of  the  hearts  of  our  friends  or  ministers, 
this  way  or  that  way,  (and  it  may  be  quite  another 
way  than  we  could  wish,)  we  should  eye  the  hand 
of  God,  and  submit  to  that.  (2. )  To  his  approach¬ 
ing  sufferings  ;  “If  there  be  no  remedy,  but  Paul 
will  run  himself  into  bonds,  the  will  of  the'  Lord  Jesus 
be  done.  We  have  done  all  that  we  could  do  on  our 

fiarts  to  prevent  it,  and  now  we  leave  it  to  God,  we 
eave  it  to  Christ,  to  whom  the  Father  has  commit¬ 
ted  all  judgment,  and  therefore  we  do,  not  as  we 
will,  but  as  he  will.”  Note,  When  we  see  trouble 
coming,  and  particularly  that  of  our  ministers  being 
silenced,  or  removed  from  us,  it  becomes  us  to  say, 
The  will  of  the  Lord  be  done.  God  is  wise,  and 
knows  how  to  make  all  work  for  good,  and  therefore 
welcome  his  holy  will.  Not  only,  “  The  will  of  the 
Lord  must  be  done,  and  there  is  no  remedy  but, 
“  Let  the  will  of  the  Lord  be  done,  for  his  will  is  his 
wisdom,  and  he  doeth  all  according  to  the  counsel 
of  it ;  let  him  therefore  do  with  us  and  our’s  as 
seemeth  good  in  his  eyes.”  When  a  trouble  is 
come,  this  must  allay  our  griefs,  that  the  will  of  the 
Lord  is  done ;  when  we  see  it  coming,  this  must 
silence  our  fears,  that  the  will  of  the  Lord  shall  be 
done,  to  which  we  must  say,  Amen,  let  it  be  done. 

1 5.  And  after  those  days  we  took  up  our 
carriages,  and  went  up  to  Jerusalem.  16. 
There  went  with  us  also  certain  of  the  dis¬ 
ciples  of  Coesarea,  and  brought  with  them 
one  Mnason  of  Cyprus,  an  old  disciple, 
with  whom  we  should  lodge.  17.  And 
when  we  were  come  to  Jerusalem,  the  bre- 
Vol.  vi. — 2  E 


217 

thren  received  us  gladly.  18.  And  the  day 
following  Paul  went  in  with  us  unto  James ; 
and  all  the  elders  were  present.  19.  And 
when  he  had  saluted  them,  he  declared 
particularly  what  things  God  had  wrought 
among  the  Gentiles  by  his  ministry.  20. 
And  when  they  heard  it ,  they  glorified  the 
Lord,  and  said  unto  him,  Thou  seest,  bro¬ 
ther,  how  many  thousands  of  Jews  there 
are  which  believe  ;  and  they  are  all  zealous 
of  the  law.  21.  And  they  are  informed  of 
thee,  that  thou  teachest  ail  the  Jews  which 
are  among  the  Gentiles  to  forsake  Moses, 
saying  that  they  ought  not  to  circumcise 
their  children,  neither  to  walk  after  the 
customs.  22.  What  is  it  therefore  ?  The 
multitude  must  needs  come  together:  for 
they  will  hear  that  thou  art  come.  23.  Do 
therefore  this  that  we  say  to  thee :  we  have 
four  men  which  have  a  vow  on  them ;  24. 
Them  take,  and  purify  thyself  with  them, 
and  be  at  charges  with  them,  that  they 
may  shave  their  heads  :  and  all  may  know 
that  those  things,  whereof  they  were  inform¬ 
ed  concerning  thee,  are  nothing;  but  that 
thou  thyself  also  walkest  orderly,  and 
keepest  the  law.  25.  As  touching  the  Gen¬ 
tiles  which  believe,  we  have  written  ana 
concluded  that  they  observe  no  such  thing, 
save  only  that  they  keep  themselves  from 
things  offered  to  idols,  and  from  blood,  and 
from  things  strangled,  and  from  fornication. 
26.  Then  Paul  took  the  men,  and  the  next 
day  purifying  himself  with  them  entered 
into  the  temple,  to  signify  the  accomplish¬ 
ment  of  the  days  of  purification,  until  that 
an  offering  should  be  offered  for  every  one 
of  them. 

In  these  verses,  we  have, 

I.  Paul’s  journey  to  Jerusalem  from  Caesarea,  and 
the  company  that  went  along  with  him. 

1.  They  took  up  their  carriages,  their  bag  and 
baggage,  and,  as  it  should  seem,  like  poor  travellers 
or  soldiers,  were  their  own  porters  ;  so  little  had 
they  of  change  of  raiment.  Omnia  mea  mecum  porto 
— My  property  is  all  about  me.  Some  think  they 
had  with  them  the  money  that  was  collected  in  the 
churches  of  Macedonia  and  Achaia,  for  the  poor 
saints  at  Jerusalem.  If  they  could  have  persuaded 
Paul  to  go  some  other  way,  they  would  gladly  have 
gone  along  with  him  ;  but  if,  notwithstanding  their 
dissuasive,  he  will  go  to  Jerusalem,  they  do  not  say, 
“  Let  him  go  himself  then  but  as  Thomas,  in  a  like 
case,  when  Christ  would  go  into  danger  at  Jerusa¬ 
lem,  Let  us  go  and  die  with  him,  John  1 1.  16.  Their 
resolution  to  cleave  to  Paul,  was  like  that  of  Ittai  to 
cleave  to  David,  (2  Sam.  15.  21.)  In  what  place  my 
lord  the  king  shall  be,  whether  in  death  or  life,  there 
also  will  thy  servant  be.  Thus  Paul’s  boldness  im- 
boldened  them. 

2.  Certain  of  the  disciples  of  Caesarea  went  along 
with  them.  Whether  they  designed  to  go  however, 
and  took  this  opportunity  of  going  with  so  much  good 
company,  or  whether  they  went  on  purpose  to  see  if 
they  could  do  Paul  any  service,  and  if  possible  pre- 


THE  ACTS,  XXI. 


vent  his  trouble,  or  at  least  minister  to  him  in  it,  j 
does  not  appear.  The  less  while  Paul  is  likely  to 
enjoy  his  liberty,  the  more  industrious  they  are  to 
improve  every  opportunity  of  conversation  with  him. 
Elisha  kept  close  to  Elijah,  when  he  knew  the  time 
was  at  hand,  that  he  should  be  taken  up. 

3.  They  brought  with  them  an  honest  old  gentle¬ 
man  that  had  a  house  of  his  own  at  Jerusalem,  in 
which  he  would  gladly  entertain  Paul  and  his  com¬ 
pany,  one  Mnason  of  Cyfirus,  (v.  16.)  with  whom 
we  should  lodge  ;  such  a  great  concourse  of  people 
there  was  to  the  feast,  that  it  was  a  hard  matter  to 
get  lodgings ;  the  public  houses  would  be  taken  up  by 
those  of  the  better  sort  ;  and  it  was  looked  upon  as  a 
scandalous  thing  for  those  that  had  private  houses  to 
hire  their  rooms  out  at  those  times,  but  they  must 
freely  accommodate  strangers  with  them.  Every 
one  then  would  choose  his  friends  to  be  his  guests, 
and  Mnason  took  Paul  and  his  company  to  be  his 
lodgers ;  though  he  had  heard  what  trouble  Paul 
was  likely  to  come  into,  which  might  bring  those 
that  entertained  him  into  trouble  too,  yet  he  shall  be 
welcome  to  him,  whatever  comes  of  it.  This  Mna¬ 
son  is  called  an  old  disciple  ;  a  disciple  from  the 
beginning  ;  some  think,  one  of  the  seventy  disciples 
of  Christ,  or  one  of  the  first  converts  after  the  pour¬ 
ing  out  of  the  Spirit,  or  one  of  the  first  that  was 
converted  by  the  preaching  of  the  gospel  in  Cyprus, 
ch.  13.  4.  However  it  was,  it  seems  he  had  been 
long  a  Christian,  and  was  now  in  years.  Note,  It  is 
an  honourable  thing  to  be  an  old  disciple  of  Jesus 
Christ,  to  have  been  enabled  by  the  grace  of  God  to 
continue  long  in  a  course  of  duty,  steadfast  in  the 
faith,  and  growing  more  and  more  prudent  and  expe¬ 
rienced  to  a  good  old  age.  And  with  these  old  disci¬ 
ples  one  would  choose  to  lodge  ;  for  the  multitude 
of  their  years  shall  teach  wisdom. 

II.  Paul’s  welcome  at  Jerusalem. 

1.  Many  of  the  brethren  there  received  him  gladly, 
v.  17.  As  soon  as  they  had  notice  that  he  was  come 
to  town,  they  went  to  his  lodgings  at  Mnason’s  house, 
and  congratulated  him  on  his  safe  arrival,  and  told 
him,  they  were  glad  to  see  him,  and  invited  him  to 
their  houses  ;  and  counted  it  an  honour  to  be  known 
to  one  that  was  such  an  eminent  servant  of  Christ. 
Streso  observes,  that  the  word  here  used  concerning 
the  welcome  they  gave  to  the  apostles,  asy/sv*;  faro- 
Ji% uv,  is  used  concerning  the  welcome  of  the  apos¬ 
tles’  doctrine,  ch.  2.  41.  They  gladly  received  his 
word.  We  think,  if  we  had  Paul  among  us,  we  would 
gladly  receive  him  ;  but  it  is  a  question  whether  we 
would  or  no,  if  having  his  doctrine,  we  do  not  gladly 
receive  that. 

2.  They  made  a  visit  to  James  and- the  elders  of 
the  church,  at  a  church  meeting  ;  (t>.  18.)  The  day 
following,  Paul  went  in  unto  James,  and  took  us 
with  him,  that  were  his  companions,  to  introduce  us 
into  acquaintance  with  the  church  at  Jerusalem.  It 
should  seem  that  James  was  now  the  only  apostle  that 
was  resident  at  Jerusalem  ;  the  rest  had  dispersed 
themselves,  to  preach  the  gospel  in  other  places. 
But  still  they  forecasted  to  have  an  apostle  at  Jeru¬ 
salem,  perhaps  sometimes  one,  and  sometimes  ano¬ 
ther,  because  there  was  a  great  resort  thither  from 
all  parts.  James  was  now  upon  the  spot,  and  all  the 
elders  or  presbyters,  that  were  the  ordinary  pastors 
of  the  church,  both  to  preach  and  govern,  were 
present.  Paul  saluted  them  all,  paid  his  respects 
to  them,  inquired  of  their  welfare,  and  gave  them 
the  right  hand  of  fellowship.  He  saluted  them,  that 
is,  he  wished  them  all  health  and  happiness,  and 
prayed  to  God  to  bless  them.  The  proper  significa¬ 
tion  of  salutation,  is,  wishing  salvation  to  you  ;  salve, 
or  salus  tibi  sit:  like,  peace  be  unto  you.  And  such 
mutual  salutations,  or  good  wishes,  very  well  become 
Christians,  in  token  of  their  love  to  each  other,  and 
joint  regard  to  God. 


III.  The  account  they  had  from  him  of  his  minis 
try  among  the  Gentiles,  and  their -satisfaction  in  it. 

1.  He  gave  them  a  narrative  of  the  success  of  the 
gospel  in  those  countries  where  he  had  been  employ¬ 
ed,  knowing  it  would  be  very  acceptable  to  them,  to 
hear  of  the  enlarging  of  Christ’s  kingdom.  He  de¬ 
clared  particularly  what  things  God  had  wrought 
among  the  Gentiles  by  his  ministry,  v.  19.  Observe, 
how  modestly  he  speaks,  not  what  things  he  had 
wrought,  (he  was  but  the  instrument,)  but  what  God 
had  wrought  by  his  ministry.  It  was  ?iot  I,  but  the 
grace  of  God  which  was  with  me.  He  planted  and 
watered,  but  God  gave  the  increase.  He  declared  it 
particularly,  that  the  grace  of  God  might  appear 
the  more  illustrious  in  the  circumstances  of  his  suc¬ 
cess.  Thus  David  will  tell  others  what  God  had 
done  for  his  soul,  (Ps.  66.  16.)  as  Paul  here  what 
God  had  done  by  his  hand,  and  both,  that  their 
friends  might  help  them  to  be  thankful. 

2.  Hence  they  took  occasion  to  give  praise  to  God  ; 
(v.  20.)  When  they  heard  it,  they  glorified  the 
Lord.  Paul  ascribed  it  all  to  God,  and  to  God  they 
gave  the  praise  of  it.  They  did  not  break  out  into 
high  encomiums  of  Paul,  but  leave  it  to  his  Master  to 
say  to  him,  Well  done,  good  and  faithful  servant  ; 
but  they  gave  glory  to  the  grace  of  God,  which  was 
extended  to  the  Gentiles.  Note,  The  conversion  of 
sinners  ought  to  be  the  matter  of  our  joy  and  praise, 
as  it  is  of  the  angels.  God  had  honoured  Paul  more 
than  any  of  them,  in  making  his  usefulness  more  ex¬ 
tensive,  yet  they  do  not  envy  him,  nor  are  they  jea¬ 
lous  of  his  growing  reputation,  but,  on  the  contrary, 
glorified  the  Lord.  And  they  could  not  do  more  to 
encourage  Paul  to  go  on  cheerfully  in  his  work,  than 
to  glorify  God  for  his  success  in  it ;  for  if  God  be 
praised,  Paul  is  pleased. 

IV.  The  request  of  James  and  the  elders  of  the 
church  at  Jerusalem  to  Paul,  or  their  advice  rather, 
that  he  would  gratify  the  believing  Jews,  by  show¬ 
ing  some  compliance  with  the  ceremonial  law,  and 
appearing  publicly  in  the  temple  to  offer  sacrifice ; 
which  was  not  a  thing  in  itself  sinful ;  for  the  cere¬ 
monial  law,  though  it  was  by  no  means  to  be  impo¬ 
sed  upon  the  Gentile  converts,  (as  the  false  teachers 
would  have  it,  and  thereby  endeavoured  to  subvert 
the  gospel,)  yet  it  was  not  become  unlawful  as  yet 
to  those  that  had  been  bred  up  in  the  observation  of 
it,  but  were  far  from  expecting  justification  by  it. 
It  was  dead,  but  not  buried  ;  dead,  but  not  yet  deadly. 
And  being  not  sinful,  they  thought  it  was  a  piece  of 
prudence  in  Paul  to  conform  thus  far. 

Observe  the  counsel  they  give  to  Paul  herein,  not 
as  having  authority  over  him,  but  an  affection  for  him. 

1.  They  desired  him  to  take  notice  of  the  great 
numbers  there  were  of  Jewish  converts ;  Thou  seest , 
brother,  how  many  thousands  of  the  Jews  there  are 
which  believe.  They  call  him  brother,  for  they  look¬ 
ed  upon  him  as  a  joint-commissioner  with  them  in 
gospel-work,  though  they  were  of  the  circumcision, 
and  he  the  apostle  of  the  Gentiles,  though  they  were 
conformists,  and  he  a  non-conformist;  yet  they  were 
brethren,  and  owned  the  relation.  Thou  hast  been 
in  some  of  our  assemblies,  and  seest  how  numerous 
they  are  ;  how  many  myriads  of  Jews  believe.  The 
word  signifies,  not  thousands,  but  ten  thousands. 
Even  among  the  Jews,  who  were  most  prejudiced 
against  the  gospel,  yet  there  were  great  multitudes 
that  received  it;  for  the  grace  of  God  can  break  down 
the  strongest  holds  of  Satan.  The  number  of  the 
names  at  first  was  but  one  hundred  and  twenty,  yet 
now  many  thousands.  Let  none  therefore  despise 
the  day  of  small  things;  for  though  the  beginning  be 
small,  God  can  make  the  latter  end  greatly  to  in¬ 
crease.  Hereby  it  appeared  that  God  had  not  quite 
cast  away  his  people  the  Jews,  for  among  them  there 
was  a  remnant,  an  election,  that  obtained ;  (see  K<  m. 
11.  1,  5,  7.)  many  thousands  that  oc/ieved.  And  this 


219 


THE  ACTS,  XXI. 


account  which  they  could  give  to  Paul  of  the  success  ! 
of  the  gospel  among  the  Jews,  no  doubt,  was  as 
grateful  to  Paul  as  the  account  which  he  gave  them 
of  the  conversion  of  the  Gentiles  was  to  them  ;  for 
his  heart’s  desire  and  prayer  to  God  for  the  Jews, 
was,  that  they  might  be  saved. 

2.  They  inform  him  of  a  prevailing  infirmity  these 
believing  Jews  laboured  under,  which  they  could  not 
yet  be  cured  of ;  They  are  all  zealous  of  the  law. 
They  believe  in  Christ  as  the  true  Messiah,  they 
rest  upon  his  righteousness,  and  submit  to  his  govern¬ 
ment  ;  but  they  know  the  law  of  Moses  was  of  God, 
they  have  found  spiritual  benefit  in  their  attendance 
on  the  institutions  of  it,  and  therefore  they  can  by 
no  means  think  of  parting  with  it,  no  nor  or  growing 
cold  to  it ;  and  perhaps  they  urged  Christ’s  being 
made  under  the  law,  and  observing  it,  (which  was 
designed  to  be  our  deliverance  from  the  law,)  as  a 
reason  for  their  continuance  under  it.  This  was  a 
great  weakness  and  mistake,  to  be  so  fond  of  the 
shadows  when  the  substance  was  come ;  to  keep  their 
necks  under  a  yoke  of  bondage ,  when  Christ  was 
come  to  make  them  free.  But  see,  (1.)  The  power 
of  education  and  long  Usage,  and  especially  of  a 
ceremonial  law.  (2. )  The  charitable  allowance  that 
must  be  made  in  consideration  of  these.  These 
Jews  that  believed  were  not  therefore  disowned  and 
rejected  as  no  Christians,  because  they  were  for  the 
law,  nay,  were  zealous  for  it,  while  it  was  only  in 
their  own  practice,  and  they  did  not  impose  it  upon 
others.  Their  being  zealous  of  the  law,  was  capable 
of  a  good  construction,  which  chanty  would  put  upon 
it ;  and  it  was  capable  of  a  good  excuse,  considering 
what  they  were  brought  up  in,  and  whom  they  lived 
among. 

3.  They  gave  him  to  understand  that  these  Jews 
who  were  so  zealous  of  the  law,  were  ill  affected  to 
him,  v.  21.  Paul  himself,  though  as  faithful  a  ser¬ 
vant  as  any  Christ  ever  had,  yet  could  not  get  the 
good  word  of  all  that  belonged  to  Christ’s  family  ; 
“  They  are  informed  of  thee,  (and  form  their  opinion 
of  thee  accordingly,)  that  thou  not  only  dost  not 
teach  the  Gentiles  to  observe  the  law,  as  some  would 
have  had  thee,  (we  have  prevailed  with  them  to  drop 
that,)  but  dost  teach  all  the  Jews  which  are  dispersed 
among  the  Gentiles,  to  forsake  Moses,  not  to  circum¬ 
cise  their  children,  nor  to  walk  after  the  customs  of 
our  nation,  which  were  of  divine  appointment,  so  far 
as  they  might  be  observed  even  among  the  Gentiles, 
at  a  distance  from  the  temple ;  not  to  observe  the 
fasts  and  feasts  of  the  church,  not  to  wear  their 
phvlacteries,  or  abstain  from  unclean  meats.”  Now, 
(1.  )  It  was  true  that  Paul  preached  the  abrogation 
of  the  law  of  Moses,  and  that  it  was  impossible  to  be 
justified  by  it,  and  therefore  we  are  not  bound  up  any 
longer  to  the  observation  of  it.  But,  (2. )  It  was  false 
that  he  taught  them  to  forsake  Moses  ;  for  the  reli¬ 
gion  he  preached  tended  not  to  destroy  the  law,  but 
to  fulfil  it.  He  preached  Christ,  the  End  of  the 
law  for  righteousness,  and  refientance  and  faith,  in 
the  exercise  of  which  we  are  to  make  great  use  of 
the  law.  The  Jews  among  the  Gentiles,  whom  Paul 
taught,  were  so  far  from  forsaking  Moses,  that  they 
never  understood  him  better,  nor  ever  embraced  him 
so  heartily  as  now  when  they  were  taught  to  make 
use  of  him  as  a  schoolmaster  to  bring  them  to  Christ. 
But  even  the  believing  Jews,  having  got  this  notion 
of  Paul,  that  he  was  an  enemy  to  Moses,  and  perhaps 
giving  too  much  regard  to  the  unbelieving  fews  too, 
were  much  exasperated  against  him.  Their  minis¬ 
ters,  the  elders  here  firesent,  loved  and  honoured 
him,  and  approved  of  what  he  did,  and  called  him 
brother,  but  the  people  could  hardly  be  got  to  enter¬ 
tain  a  favourable  thought  of  him;  for  it  is  certain, 
the  least  judicious  are  the  most  censorious;  the  weak- 
headed  are  the  hot-headed.  They  could  not  distin¬ 
guish  uDon  Paul’s  doctrine  as  they  ought  to  have 


done,  and  therefoie  condemned  it  in  the  gross, 
through  ignorance. 

4.  They  therefore  desire  Paul  tnat  he  would  by 
some  public  act,  now  that  he  was  come  to  Jerusalem, 
make  it  to  appear  that  the  charge  against  him  was 
false,  and  that  he  did  not  teach  people  to  forsake 
Moses,  and  to  break  the  customs  of  the  Jewish 
church,  for  he  himself  retained  the  use  of  them. 

(1.)  They  conclude  that  something  of  this  kind 
must  be  done  ;  “  What  is  it  therefore  ?  What  must 
be  done?  The  multitude  will  hear  that  thou  art 
come  to  town.”  This  is  an  inconvenience  that  at¬ 
tends  men  of  fame,  that  their  coming  and  going  are 
taken  notice  of  more  than  other  people’s,  and  will  be 
talked  of,  by  some  for  good-will,  and  by  others  for 
ill-will ;  “  When  they  hear  thou  art  come,  they  must 
needs  come  together,  they  will  expect  that  we  call 
them  together,  to  advise  with  them,  whether  we 
should  admit  thee  to  preach  among  us  as  a  brother, 
or  no ;  or,  they  will  come  together  of  themselves 
expecting  to  hear  thee.”  Now  something  must  be 
done  to  satisfy  them  that  Paul  does  not  teach  people 
to  forsake  Moses,  and  they  think  it  necessary,  [1.] 
For  Paul’s  sake,  that  his  reputation  may  be  cleared, 
and  that  so  good  a  man  may  not  lie  under  any  ble¬ 
mish,  nor  so  useful  a  man  labour  under  any  disadvan¬ 
tage  which  may  obstruct  his  usefulness.  [2.]  For 
the  people’s  sake,  that  they  may  not  continue  pre¬ 
judiced  against  so  good  a  man,  nor  lose  the  benefit 
of  his  ministry  by  those  prejudices.  [3.]  For  their 
mvn  sake,  that  since  they  knew  it  was  their  duty  to 
own  Paul,  their  doing  it  might  not  be  turned  to  their 
reproach  among  those  that  were  under  their  charge. 

(2.)  They  produce  a  fair  opportunity  which  Paul 
might  take  to  clear  himself ;  “  Do  this  that  we  say 
unto  thee,  take  our  advice  in  this  case.  TVe  have 
four  men,  Jews  which  believe,  of  our  own  churches, 
and  they  have  a  vow  on  them,  a  vow  of  Nazarite- 
ship  for  a  certain  time  ;  their  time  is  now  expired, 
( v .  23.)  and  they  are  to  offer  their  offering  accord¬ 
ing  to  the  law,  when  they  shave  the  head  of  their 
separation,  a  he-lamb  for  a  burnt-offering,  an  ewe- 
lamb  for  a  sin-offering,  and  a  ram  for  a  peace-offer¬ 
ing,  with  other  offerings,  appertinent  to  them, 
Numb.  6.  13 — 20.  Many  used  to  do  this  together, 
when  their  vow  expired  about  the  same  time,  either 
for  the  greater  expedition,  or  for  the  greater  solem¬ 
nity.  Now  Paul  having  so  far  of  late  complied  with 
the  law  as  to  take  upon  him  the  vow  of  a  Nazarite, 
and  to  signify  the  expiration  of  it  by  shaving  his  head 
at  Cenchrea,  (eh.  18.  18.)  according  to  the  custom 
of  those  who  lived  at  a  distance  from  the  temple, 
they  desire  him  but  to  go  a  little  further,  and  to  join 
with  these  four  in  offering  the  sacrifices  of  a  Naza¬ 
rite  ;  “  Purify  thyself  with  them  according  to  the 
law  ;  and  be  willing  not  only  to  take  that  trouble,  but 
to  be  at  charges  with  them,  in  buying  sacrifices  for 
this  solemn  occasion,  and  to  join  with  them  in  the 
sacrifice.”  This,  they  think,  will  effectually  stop  the 
mouth  of  calumny,  and  every  one  will  be  convinced 
that  the  report  was  false,  that  Paul  was  not  the  man 
he  was  represented  to  be,  did  not  teach  the  Jews  to 
forsake  Moses,  but  that  he  himself,  being  originally 
a  Jew,  walked  orderly,  and  kept  the  law  ;  and  then 
all  would  be  well. 

5.  They  enter  a  protestation,  that  this  shall  be  no 
infringement  at  all  of  the  decree  lately  made  in 
favour  of  the  Gentile  converts,  nor  do  they  intend  by 
:  this,  in  the  least  to  derogate  from  the  liberty  allowed 
them;  (v.  25. )  “ jIs  touching  the  Gentiles  which 
believe,  we  have  written  and  concluded,  and  resolve 
to  abide  by  it,  that  they  observe  no  such  things  ;  we 
would  not  have  them  to  be  bound  up  by  the  ceremo¬ 
nial  law  by  any  means,  but  only  that  they  keep 
themselves  from  things  offered  to  idols,  and  from 
I  blood,  and  from  things  strangled,  and  from  forvi- 
\  utinn  ;  but  let  not  them  be  tied  to  the  Jewish  sacri- 


•220 


THE  ACTS,  XXL 


he  s,  or  purifications,  or  any  of  their  rites  and  cere- 
m  <nies.”  They  knew  how  jealous  Paul  was  for  the 
preserving  of  the  liberty  of  the  converted  Gentiles, 
and  therefore  expressly  covenant  to  abide  by  that. 
Thus  far  is  their  proposal. 

V.  Here  is  Paul’s  compliance  with  it.  He  was 
willing  to  gratify  them  in  this  matter.  Though  he 
would  not  be  persuaded  not  to  go  to  Jerusalem,  yet, 
when  he  was  there,  he  was  persuaded  to  do  as  they 
there  did ,  v.  26.  Then  Paul  took  the  men,  as  they 
advised,  and  the  very  next  day,  fiurifying  himself 
with  them,  and  not  with  multitude  or  tumult,  as  he 
himself  pleads,  ( ch .  24.  18.)  he  entered  into  the  tem¬ 
ple,  as  other  devout  Jews  that  came  upon  such 
errands  did,  to  signify  the  accomplishment  of  the 
days  of  purification  to  the  priests;  desiring  the 
prie  t  would  appoint  a  time  when  the  offering  should 
he  offered  for  every  one  of  them,  one  for  each. 
Ainsworth  on  Numb.  6.  18.  quotes  out  of  Maimo- 
nides  a  passage  which  gives  some  light  to  this  ;  If  a 
man  say,  Upon  me  be  half  the  oblations  of  a  JVaza- 
rite,  or,  Upon  me  be  half  the  shaving  of  a  JYazarite, 
then  he  brings  half  the  offerings  by  what  JYazarite 
he  will,  and  that  jYazarite  pays  his  offering  out  of 
that  which  is  his  ;  so  Paul  did  here  ;  he  contributed 
what  he  vowed  to  the  offerings  of  these  Nazarites  ; 
and,  some  think,  bound  himself  to  the  law  of  the 
Nazariteship,  and  to  an  attendance  at  the  temple 
with  fastings  and  prayers  for  seven  days,  not  design¬ 
ing  that  the  offering  should  be  offered  till  then  ; 
which  was  that  he  signified  to  the  priest. 

Now  it  has  been  questioned,  whether  James  and 
the  elders  did  well  to  give  Paul  this  advice,  and 
whether  he  did  well  to  take  it. 

1.  Some  have  blamed  this  occasional  conformity 
of  Paul’s,  as  indulging  the  Jews  too  much  in  their 
adherence  to  the  ceremonial  law,  and  a  discourage¬ 
ment  of  those  who  stood  fast  in  the  liberty  wherewith 
Christ  had  made  them  free.  Was  it  not  enough  for 
James  and  the  elders  of  Jerusalem  to  connive  at  this 
mistake  in  the  Jewish  converts  themselves,  but  must 
they  wheedle  Paul  to  countenance  them  in  it?  Had 
it  not  been  better  when  they  had  told  Paul  how  zea¬ 
lous  the  believing  Jews  were  for  the  law,  if  thev  had 
desired  him,  whom  God  had  endued  with  such  excel¬ 
lent  gifts,  to  take  pains  with  their  people  to  convince 
them  of  their  error,  and  to  show  them  that  they  were 
made  free  from  the  law  by  their  marriage  to  Christ  ? 
Rom.  7.  4.  To  urge  him  to  encourage  them  in  it  by 
his  example,  seems  to  have  more  in  it  of  fleshly  wis¬ 
dom  than  of  the  grace  of  God.  Surely  Paul  knew 
what  he  had  to  do  better  than  they  coukl  teach  him. 
But, 

2.  Others  think  the  advice  was  prudent  and  good, 
and  Paul’s  following  it  was  justifiable  enough,  as  the 
case  stood.  It  was  Paul’s  avowed  principle,  To  the 
Jews,  became  las  a  Jew,  that  I  might  gain  the  Jews, 
1  Cor.  9.  20.  He  had  circumcised  Timothy,  to 
please  the  Jews;  though  he  would  not  constantly 
observe  the  ceremonial  law,  yet,  to  gain  an  opportu¬ 
nity  of  doing  good,  and  to  show  how  far  he  could 
comply,  he  would  occasionallv  go  to  the  temple  and 
join  in  the  sacrifices  there.  Those  that  are  weak  in 
the  faith  are  to  be  borne  with,  when  those  that  un¬ 
dermine  the  faith  must  be  opposed.  It  is  true,  this 
compliance  of  Paul’s  sped  ill  to  him,  for  this  very 
thing  by  which  he  hoped  to  pacifv  the  Jews,  did  but 
provoke  them,  and  bring  him  into  trouble,  yet  that 
is  not  a  sufficient  ground  to  go  upon  in  condemning 
it ;  Paul  might  do  well,  and  yet  suffer  for  it,  but  per¬ 
haps  the  wise  God  over-ruled  both  their  advice  and 
Paul’s  compliance  with  it,  to  serve  a  better  purpose 
than  was  intended  ;  for  we  have  reason  to  think,  that 
when  the  believing  Jews,  who  had  endeavoured  by 
their  zeal  for  the  law  to  recommend  themselves  to 
the  good  opinion  of  those  who  believed  not,  saw 
how  barbarously  they  used  Paul,  (who  endeavoured 


to  oblige  them,)  they  were  by  this  more  alienated 
from  the  ceremonial  law,  than  they  could  have  been 
by  the  most  argumentative  or  affecting  discourses. 
rl  hey  saw  it  was  in  vain  to  think  of  pleasing  men  that 
would  be  pleased  with  nothing  else  but  the  rooting 
out  of  Christianity.  Integrity  and  uprightness  will  be 
more  likely  to  preserve  us  than  sneaking  compli¬ 
ances.  And  when  we  consider  what  a  great  trouble 
it  must  needs  be  to  James  and  the  presbyters  in  the 
reflection  upon  it,  that  they  had  by  their  advice 
brought  Paul  into  trouble,  it  should  be  a  warning  to 
us,  not  to  press  men  to  oblige  us  by  doing  any  thing 
contrary  to  their  own  mind. 

27.  And  when  the  seven  days  were  al¬ 
most  ended,  the  Jews  which  were  of  Asia, 
when  they  saw  him  in  the  temple,  stirred  up 
all  the  people,  and  laid  hands  on  him,  28. 
Crying  out,  Men  of  Israel,  help  :  this  is  the 
man,  that  teacheth  all  men  every  where 
against  the  people,  and  the  law,  and  this 
place  :  and  further  brought  Greeks  also  into 
the  temple,  and  hath  polluted  this  holy 
place.  29.  (For  they  had  seen  before  with 
him  in  the  city  Trophimus  an  Ephesian, 
whom  they  supposed  that  Paul  had  brought 
into  the  temple.)  30.  And  all  the  city  was 
moved,  and  the  people  ran  together :  and 
they  took  Paul,  and  drew  him  out  of  the 
temple  :  and  forthwith  the  doors  were  shut. 

31.  And  as  they  went  about  to  kill  him, 
tidings  came  unto  the  chief  captain  of  the 
band,  that  all  Jerusalem  was  in  an  uproar. 

32.  Who  immediately  took  soldiers  and 
centurions,  and  ran  down  unto  them:  and 
when  they  saw  the  chief  captain  and  the 
soldiers,  they  left  beating  of  Paul.  33.  Then 
the  chief  captain  came  near,  and  took  him, 
and  commanded  him  to  be  bound  with  two 
chains ;  and  demanded  who  he  was,  and 
what  he  had  done.  34.  And  some  cried 
one  thing,  some  another,  among  the  multi¬ 
tude:  and  when  he  could  not  know  the 
certainty  for  the  tumult,  he  commanded 
him  to  be  carried  into  the  castle.  35.  And 
when  he  came  upon  the  stairs,  so  it  was, 
that  he  was  borne  of  the  soldiers  for  the 
violence  of  the  people.  36.  For  the  multi¬ 
tude  of  the  people  followed  after,  crying, 
Away  with  him.  37.  And  as  Paul  was  to 
be  led  into  the  castle,  he  said  unto  the  chief 
captain,  May  I  speak  unto  thee  ?  Who 
said,  Canst  thou  speak  Greek  ?  38.  Art 
not  thou  that  Egyptian,  which  before  these 
days  madest  an  uproar,  and  leddest  out 
into  the  wilderness  four  thousand  men  that 
were  murderers  ?  39.  But  Paul  said,  I  am 
a  man  which  am  a  Jew  of  Tarsus,  a  city  in 
Cilicia,  a  citizen  of  no  mean  city:  and,  1 
beseech  thee,  suffer  me  to  speak  unto  the 
people.  40.  And  when  he  had  given  him 
license,  Paul  stood  on  t  he  stairs,  and  beck¬ 
oned  with  the  hand  unto  the  people.  And 


221 


THE  ACTS,  XXI. 


when  there  was  made  a  great  silence,  lie 
spake  unto  them  in  the  Hebrew  tongue, 
saying, 

W e  have  here  Paul  brought  into  a  captivity  which 
we  are  not  likely  to  see  the  end  of :  for  after  this 
he  is  either  hurried  from  one  bar  to  another,  or 
lies  neglected,  first  in  one  prison,  and  then  in  ano¬ 
ther,  and  can  neither  be  tried  nor  bailed.  When  we 
see  the  beginning  of  a  trouble,  we  know  not  either 
how  long  it  will  last,  or  how  it  will  issue. 

I.  We  have  here  Paul  seized,  and  laid  hold  on. 

1.  He  was  seized  in  the  temple,  when  he  was  there 
attending  the  days  of  his  purifying,  and  the  solemn 
services  of  those  days,  v.  27.  Formerly  he  had  been 
well  known  in  the  temfile ,  but  now  he  had  been  so 
long  in  his  travels  abroad,  that  he  was  become  a 
stranger  there  ;  so  that  it  was  not  till  the  seven  days 
were  almost  ended ,  that  he  was  taken  notice  of  by 
those  that  had  an  evil  eye  toward  him.  In  the  tem¬ 
ple,  where  he  should  have  been  protected  as  in  a 
sanctuary,  he  was  most  violently  set  upon  by  those 
who  did  what  they  could  to  have  mingled  his  blood 
with  his  sacrifices ;  in  the  temple,  where  he  should 
have  been  welcomed  as  one  of  the  greatest  ornaments 
of  it  that  ever  had  been  there  since  the  Lord  of  the 
temple  left  it.  The  temple  which  they  themselves 
pretended  such  a  mighty  zeal  for,  yet  did  they  them¬ 
selves  thus  profane.  Thus  is  the  church  polluted  by 
none  more  than  by  popish  persecutors,  under  the 
colour  of  the  church’s  name  and  interest. 

2.  The  informers  against  him  were  the  Jews  of 
Asia,  not  those  of  Jerusalem  ;  the  Jews  of  the  disper¬ 
sion,  who  knew  him  best,  and  who  were  most  exas¬ 
perated  against  him.  Those  who  seldom  came  up  to  ! 
worship  at  the  temple  in  Jerusalem  themselves,  but 
contentedly  lived  at  a  distance  from  it,  in  pursuit  of 
their  private  advantages,  yet  appeared  most  zealous 
for  the  temple,  as  if  thereby  they  would  atone  for 
their  habitual  neglect  of  it. 

3.  The  method  they  took,  was,  to  raise  the  mob, 
and  to  incense  them  against  him.  They  did  not  go 
to  the  High  Priest,  or  the  magistrates  of  the  city, 
with  their  charge,  (probably,  because  they  expect¬ 
ed  not  to  receive  countenance  from  them,)  but  they 
stirred  ufi  all  the  fieofile,  who  were  at  this  time  more 
than  ever  disposed  to  any  thing  that  was  tumultuous 
and  seditious,  riotous  and  routous.  Those  are  fittest 
to  be  employed  against  Christ  and  Christianity,  that 
are  governed  least  by  reason,  and  most  by  passion  ; 
therefore  Paul  described  the  Jewish  persecutors  to 
be  not  only  wicked,  but  absurd  unreasonable  men. 

4.  The  arguments  wherewith  they  exasperated 

the  people  against  him  were  popular,  but  very  false 
and  unjust  They  cried  out,  “  Men  of  Israel,  helfi. 
If  ye  are  indeed  men  of  Israel,  tme-born  Jews,  that 
have  a  concern  for  your  church  and  your  country, 
now  is  your  time  to  shew  it,  by  helping  to  seize  an 
enemy  to  both.”  Thus  they  cried  after  him  as  after 
a  thief,  (Job  30.  5.)  or  after  a  mad  dog.  Note,  The 
enemies  of  Christianity,  since  they  could  never  prove 
it  to  be  an  ill  thing,  have  been  always  very  indus¬ 
trious,  right  or  wrong,  to  put  it  into  an  ill  name,  and  [ 
so  run  it  down  by  outrage  and  outcry.  It  had  be¬ 
come  men  of  Israel  to  help  Paul,  who  preached  up 
Him  who  was  so  much  the  glory  of  his  fieofile  Is¬ 
rael ;  yet  here  the  popular  fury  will  not  allow  them 
to  be  men  of  Israel,  unless  they  will  help  against  him. 
This  was  like,  Stop  thief,  or  Athaliah’s  cry,  Trea¬ 
son,  treason  ;  what  is  wanting  in  right,  is  made  up 
in  noise.  .  | 

5.  They  charge  upon  him  both  ill  doctrine  and  ill 
practice,  and  both  against  the  Ptosaic  ritual. 

(1.)  They  charged  upon  him  ill  doctrine  ;  not  only 
that  he  holds  corrupt  opinions  himself,  but  that  he 
vents  and  publishes  them,  though  not  here  at  Jeru¬ 
salem,  yet  in  other  places,  nay,  in  all  places,  he 


teaches  all  men,  every  where;  soartfullv  is  the  ci  .me 
aggravated,  as  it  because  he  was  an  itinerant,  lie 
was  an  ubiquitary  ;  “He  spreads  to  the  utuustof 
his  power  certain  damnable  and  heretical  positions.” 
[  1.  ]  Aguinst  the  people  of  the  Jews.  He  had  taught 
that  Jews  and  Gentiles  stand  on  the  same  level  be¬ 
fore  God,  and  neither  circumcision  avails  any  thing, 
nor  uncircumcision ;  nay,  he  had  taught  against  the 
unbeliei’ing  Jews,  that  they  were  rejected,  (and 
therefore  had  separated  from  them  and  their  syna¬ 
gogue,)  and  this  is  interpreted  to  be  speaking  against 
the  whole  nation,  as  if  no  doubt  but  they  were  the 
people ,  and  wisdom  must  die  with  them  ;  (Job  12. 
2.)  whereas  God,  though  he  had  cast  them  off,  yet 
had  not  cast  away  his  people,  Rom.  11.  1.  They 
were  Lo-ammi ,  not  a  people,  (Hos.  1.  9.)  and  yet 
pretended  to  be  the  only  people.  Those  commonly 
seem  most  jealous  for  the  church’s  name,  that  be¬ 
long  to  it  in  name  only.  [2.]  Against  the  law.  His 
teaching  men  to  believe  the  gospel  as  the  end  of  the 
law,  and  the  perfection  of  it,  was  interpreted  his 
preaching  against  the  law ;  whereas  it  was  so  far 
from  making  void  the  law,  that  it  established  it, 
Rom.  3.  31.  [3.]  Against  this  place,  the  templfe. 

Because  he  taught  men  to  pray  every  where,  he  was 
reproached  as  an  enemy  to  the  temple,  and  perhaps 
because  he  sometimes  mentioned  the  destruction  of 
Jerusalem  and  the  temple,  and  of  the  Jewish  nation, 
which  his  Master  had  foretold.  Paul  had  himself 
been  active  in  persecuting  Stephen,  and  putting  him 
to  death  for  words  spoken  against  this  holy  place , 
and  now  the  same  thing  is  laid  to  his  charge.  He 
that  was  then  made  use  of  as  the  tool,  is  now  set  up 
as  the  butt,  of  Jewish  rage  and  malice. 

(2. )  They  charge  upon  him  ill  practices.  To  con¬ 
firm  their  charge  against  him,  as  teaching  people 
against  this  holy  place,  they  charge  it  upon  him,  that 
he  had  himself  polluted  it,  and  by  an  overt-act 
shewed  his  contempt  of  it,  and  a  design  to  make  it 
common.  He  has  brought  Gentiles  also  into  the 
temple ;  into  the  inner  court  of  the  temple,  which 
none  that  were  uncircumcised  were  admitted,  under 
any  pretence,  to  come  into  ;  there  was  written  upon 
the  wall  that  inclosed  this  inner  court,  in  Greek  and 
Latin,  It  is  a  capital  crime  for  strangers  to  enter, 
Joseph.  Antiq.  lib.  15.  cap.  14.  Paul  was  himself  a 
Jew,  and  had  right  to  enter  into  the  court  of  the 
Jews.  And  they,  seeing  some  with  him  there  that 
joined  with  him  in  his  devotions,  concluded  that 
Trophimus  an  Ephesian,  who  was  a  Gentile,  was 
one  of  them.  Why?  Did  they  see  him  there? 
Truly  no  ;  but  they  had  seen  him  with  Paul  in  the 
streets  of  the  citv,  which  was  no  crime  at  all,  and 
therefore  they  affirm  that  he  was  with  Paul  in  the 
inner  court  of  the  temple,  which  was  a  heinous  crime. 
They  had  seen  him  with  him  in  the  city ,  and  there 
fore  they  supposed  that  Paul  had  brought  him  with 
him  into  the  temple,  which  was  utterly  false.  See 
here,  [1.]  Innocence  is  no  fence  against  calumny 
and  false  accusation.  It  is  no  new  thing  for  those 
that  mean  honestly,  and  act  regularly,  to  have  things 
laid  to  their  charge,  which  they  know  not,  nor  ever 
thought  of.  [2.]  Evil  men  dig  up  mischief  and  go 
far  to  seek  proofs  of  their  false  accusations,  as  they 
did  here,  who,  because  they  saw  a  Gentile  with  Paul 
in  the  city,  will  thence  infer,  that  he  was  with  him 
in  the  temple.  This  was  a  strained  inuendo  indeed, 
yet  by  such  unjust  and  groundless  suggestions  have 
wicked  men  thought  to  justify  themselves  in  the 
most  barbarous  outrages  committed  upon  the  excel¬ 
lent  ones  of  the  earth.  [3.]  It  is  common  for  mali¬ 
cious  people  to  improve  that  against  those  that  art 
wise  and  good,  with  which  they  thought  to  have 
obliged  them,  and  ingratiated  themselves  with  them. 
Paul  thought  to  recommend  himself  to  their  good 
opinion  by  going  into  the  temple,  and  thence  they 
take  an  occasion  to  accuse  him.  If  he  had  kept  fur- 


222  THE  ACTS,  XXL 


ther  off  them,  he  had  not  been  so  maligned  by  them. 
This  is  the  genius  of  ill-nature  ;  for  my  love ,  they 
are  my  adversaries,  Ps.  109.  4. — 69.  10. 

II.  We  have  Paul  in  danger  ci  being  pulled  in 
pieces  by  the  rabble.  They  will  not  be  at  the  pains 
to  have  him  before  the  High  Priest,  or  the  Sanhe¬ 
drim  ;  that  is  a  round-about  way,  the  execution  shall 
be  of  a  piece  with  the  prosecution,  all  unjust  and 
irregular.  They  cannot  prove  the  crime  upon  him, 
and  therefore  dare  not  bring  him  upon  a  fair  trial ; 
nay,  so  greedily  do  they  thirst  after  his  blood,  that 
they  have  not  patience  to  proceed  against  him  by  a 
due  course  of  law,  though  they  were  ever  so  sure  to 
gain  their  point ;  and  therefore  as  those  who  neither 
feared  God  nor  regarded  man,  they  resolved  to 
knock  him  on  the  head  immediately. 

1.  All  the  city  was  in  an  uproar,  v.  30.  The  peo- 
file,  who  though  they  had  little  holiness  themselves, 
yet  had  a  mighty  veneration  for  the  holy  place,  when 
they  heard  a  hue-and-cry  from  the  temple,  were  up 
in  arms  presently,  being  resolved  to  stand  by  that 
with  their  lives  and  fortunes.  All  the  city  was  mov¬ 
ed,  when  they  were  called  to  from  the  temple,  Men 
of  Israel,  help,,  with  as  much  violence  as  if  the  old 
complaint  were  to  be  revived,  (Ps.  79.  1.)  O  God, 
the  heathen  are  come  into  thine  inheritance,  thy  holy 
temple  have  they  defiled.  Just  such  a  zeal  the  Jews 
here  shew  for  God's  temple,  as  the  Ephesians  did 
for  Diana’s  temple,  when  Paul  was  informed  against 
as  an  enemy  to  that ;  ( ch .  19.  29. )  The  whole  city  was 
full  of  confusion.  But  God  does  not  reckon  him¬ 
self  at  all  honoured  by  those  whose  zeal  for  him 
transports  them  to  such  irregularities,  and  who, 
while  they  pretend  to  act  for  him,  act  in  such  a 
brutish  barbarous  manner. 

2.  They  drew  Paul  out  of  the  temple,  and  shut  the 
doors  between  the  outer  and  inner  court  of  the  tem¬ 
ple,  or  perhaps  the  doors  of  the  outer  court.  In 
dragging  him  furiously  out  of  the  temple,  (l.)They 
shewed  a  real  detestation  of  him  as  one  not  fit  to  be 
suffered  in  the  temple ;  nor  to  worship  there,  nor  to 
be  looked  upon  as  a  member  of  the  Jewish  nation  ; 
as  if  his  sacrifice  had  been  an  abomination.  (2.) 
They  pretended  a  veneration  for  the  temple ;  like 
that  of  good  Jehoiada,  who  would  not  have  Athaliah 
to  be  slain  in  the  house  of  the  Lord,  2  Kings  11.  15. 
See  how  absurd  these  wicked  men  were  ;  thev  con¬ 
demned  Paul  for  drawing  people  from  the  temple, 
and  yet  when  he  himself  was  very  devoutly  worship¬ 
ping  in  the  temple,  they  drew  him  out  of  it.  The 
officers  of  the  temple  shut  the  doors,  either,  [1.] 
Lest  Paul  should  find  means  to  get  back,  and  take 
hold  of  the  horns  of  the  altar,  and  so  protect  himself 
by  that  sanctuary  from  their  rage.  Or  rather,  [2.] 
Lest  the  crowd  should  by  the  running  in  of  more  to 
them  be  thrust  back  into  the  temple,  and  some  out¬ 
rage  should  be  committed,  to  the  profanation  of  that 
holy  place.  They  that  made  no  conscience  of  doing 
so  ill  a  thing  as  the  murdering  of  a  good  man  for 
well-doing,  yet  would  be  thought  to  scruple  doing  it 
in  a  holy  place,  or  at  a  holy  time ;  not  in  the  temple, 
as,  not  on  the  feast-day. 

3.  They  went  about  to  kill  him;  ( v .  31.)  for  they 
fell  a  beating  him ,  ( v .  32.)  resolving  to  beat  him  to 
death  by  blows  without  number:  a  punishment  which 
the  Jewish  doctors  allowed  of  in  some  cases,  (not  at 
all  to  the  credit  of  their  nation,)  and  called,  the  beat¬ 
ing  of  the  rebels.  Now  was  Paul,  like  a  lamb,  thrown 
into  a  den  of  lions,  and  made  an  easy  prey  to  them, 
and,  no  doubt,  he  was  still  of  the  same  mind,  as 
when  he  said,  I  am  ready  not  only  to  be  bound,  but 
also  to  die  at  Jerusalem,  to  die  so  great  a  death. 

‘III.  We  have  here  Paul  rescued  out  of  the  hands 
of  his  Jewish  enemies  by  a  Roman  enemy. 

1.  Tidings  were  brought  of  the  tumult,  and  that 
the  mob  was  up,  to  the  chief  captain  of  the  band,  the 
governor  of  the  castle,  or,  whoever  he  was,  the  now 


commander  in  chief  of  the  Roman  forces  that  w<‘re 
quartered  in  Jerusalem.  Somebody  that  was  con¬ 
cerned,  not  for  Paul,  but  for  the  public  peace  and 
safety,  gave  this  information  to  the  colonel,  who  had 
always  a  jealous  and  watchful  eye  upon  those  tumul¬ 
tuous  Jews ;  and  he  is  the  man  that  must  be  instru¬ 
mental  to  save  Paul’s  life,  when  never  a  friend  he 
had  was  capable  of  doing  him  any  service. 

2.  The  tribune,  or  chief  captain,  got  his  forces 
together  with  all  possible  expedition,  and  went  to 
suppress  the  mob  ;  he  took  soldiers  and  centurions , 
and  ran  down  to  them.  Now  at  the  feast,  as  at  other 
such  solemn  times,  the  guards  were  up,  and  the  mi¬ 
litia  more  within  call  than  at  other  times,  and  so  he 
had  them  near  at  hand,  and  he  ran  down  unto  the 
multitude ;  for  at  such  times  delays  are  dangerous. 
Sedition  must  be  crushed  at  first,  lest  it  grow  head¬ 
strong. 

3.  The  very  sight  of  the  Roman  general  frightened 
them  from  beating  Paul ;  for  they  knew  they  were 
doing  what  they  could  not  justify,  and  were  in  dan¬ 
ger  to  be  called  in  question  for  this  day’s  uproar,  as 
the  town-clerk  told  the  Ephesians.  They  were  de¬ 
terred  from  that  by  the  power  of  the  Romans,  from 
which  they  ought  to  have  been  restrained  by  the 
justice  of  trod  and  the  dread  of  his  wrath.  Note, 
God  often  makes  the  earth  to  help  the  woman,  (Rev. 
12.  16. )  and  those  to  be  a  protection  to  his  people, 
who  yet  have  no  affection  for  his  people  ;  they  have 
only  a  compassion  for  sufferers,  and  are  zealous  for 
the  public  peace.  The  shepherd  makes  use  even 
of  his  dogs  for  the  defence  of  his  sheep.  It  is  Stre- 
so’s  comparison  here.  See  here  how  these  wicked 
people  were  frightened  away  at  the  very  sight  of  the 
chief  captain  ;  for  the  king  that  sitteth  on  the  throne 
of  judgment,  scattereth  away  all  evil  with  his  eyes. 

4.  The  governor  takes  him  into  custody ;  he  res¬ 
cued  him,  not  out  of  a  concern  for  him,  because  he 
thought  him  innocent,  but  out  of  a  concern  for  jus¬ 
tice,  because  he  ought  not  to  be  put  to  death  with¬ 
out  trial ;  and  because  he  knew  not  how  dangerous 
the  consequence  might  be  to  the  Roman  government, 
if  such  tumultuous  proceedings  were  not  timely  sup¬ 
pressed  ;  nor  what  such  an  outrageous  people  might 
do,  if  once  they  knew  their  own  strength  ;  he  there¬ 
fore  takes  Paul  out  of  the  hands  of  the  mob,  into  the 
hands  of  the  law ;  (v.  33.)  He  took  him,  and  com¬ 
manded  him  to  be  bound  with  two  chains  ;  that  the 
people  might  be  satisfied  he  did  not  intend  to  dis¬ 
charge  him,  but  to  examine  him,  for  he  demanded 
of  those  that  were  so  eager  against  him,  who  he  was, 
and  what  he  had  done.  This  violent  taking  of  him 
out  of  the  hands  of  the  multitude,  though  there  were 
all  the  reason  in  the  world  for  it,  yet  they  laid  to  the 
charge  of  the  chief  captain  as  his  crime  ;  (ch.  24.  7.) 
The  chief  captain  Lysias  came  with  great  violence, 
and  took  him  out  of  our  hands  ;  which  refers  to  this 
rescue,  as  appears  by  comparing  ch.  23.  27,  28. 
where  the  chief  captain  gives  an  account  of  it  to  Fe¬ 
lix. 

IV.  The  provision  which  the  chief  captain  made, 
with  much  ado,  to  bring  Paid  to  speak  for  himself; 
one  had  almost  as  well  enter  into  a  struggle  with 
the  winds  and  the  waves  as  with  such  a  mob  as  was 
here  got  together ;  and  yet  Paul  made  a  shift  to  get 
liberty  of  speech  among  them. 

1.  There  was  no  knowing  the  sense  of  the  people; 
for  when  the  chief  captain  inquired  concerning  Paul, 
having  perhaps  never  heard  of  his  name  before, 
(such  strangers  were  the  great  ones  to  the  excellent 
ones  of  the  earth,  and  affected  to  be  so,)  some  cried 
one  thing,  and  some  another,  among  the  multitude ; 
so  that  it  was  impossible  for  the  chief  captain  to  know 
their  mind,  when  really  they  knew  not  either  one 
another’s  mind  or  their  own,  when  every  one  pre¬ 
tended  to  give  the  sense  of  the  whole  body.  Those 
that  will  hearken  to  the  clamours  of  the  multitude, 


223 


THE  ACTS,  XXII. 


■will  know  nothing  for  a  certainty,  any  more  than 
the  builders  of  Babel,  when  their  tongues  were  con¬ 
founded. 

2.  There  was  no  quelling  the  rage  and  fury  of  the 
people  ;  for  when  the  chief  ca/itain  commanded  that 
Paul  should  be  carried  into  the  castle,  the  tower  of 
Antonia,  where  the  Roman  soldiers  kept  garrison, 
near  the  temple,  the  soldiers  themselves  had  much 
ado  to  get  him  safe  thither  out  of  the  noise,  the  peo¬ 
ple  were  so  violent  ;  (v.  35.)  When  he  came  upon 
the  stairs,  leading  up  to  the  castle,  the  soldiers  were 
forced  to  take  him  up  in  their  arms,  and  carry  him, 
(which  they  might  easily  do,  for  he  was  a  little  man, 
and  his  bodily  presence  weak,)  to  keep  him  from 
the  people,  who  would  have  pulled  him  limb  from 
limb,  if  they  could.  When  they  could  not  reach 
him  with  their  cruel  hands,  they  followed  him  with 
their  sharp  arrows,  even  bitter  words;  they  followed, 
crying,  Away  with  him,  v.  36.  See  how  the  most 
excellent  persons  and  things  are  often  run  down  by 
a  popular  clamour !  Christ  himself  was  so,  with. 
Crucify  him,  crucify  him;  though  they  could  not 
say  what  evil  he  had  done.  Take  him  out  of  the  land 
of  the  Irving ;  (so  the  ancients  expounded  it ;)  chase 
him  out  of  the  world. 

3.  Paul  at  length  begged  leave  of  the  chief  captain 
to  speak  to  him;  (v.  37.)  As  he  was  to  be  led  into  the 
castle,  with  a  great  deal  of  calmness  and  composed¬ 
ness  in  himself,  and  a  great  deal  of  mildness  and 
deference  to  those  about  him,  he  said  unto  the  chief 
captain,  “ May  I  speak  unto  thee?  Will  it  be  no 
offence,  or  construed  as  a  breach  of  rule,  if  I  give 
thee  some  account  of  myself,  since  my  persecutors 
can  give  no  account  of  me  ?”  What  a  humble  mo¬ 
dest  question  was  this  !  Paul  knew  how  to  speak  to 
the  greatest  of  men,  and  had  many  a  time  spoken  to 
his  betters,  yet  he  humbly  begs  leave  to  speak  to 
this  commander,  and  will  not  speak  till  he  has  ob¬ 
tained  leave ;  May  I  speak  unto  thee? 

4.  The  chief  captain  tells  him  what  notion  he  had 
of  him  ;  Canst  thou  speak  Greek?  I  am  surprised 
to  hear  thee  speak  a  learned  language  ;  foi*,  Art  not 
thou  that  Egyptian  which  madest  an  uproar?  The 
Jews  made  the  uproar,  and  then  would  have  it 
thought  that  Paul  had  given  them  occasion  for  it, 
by  beginning  first ;  for  probably  some  of  them  whis¬ 
pered  this  in  the  ear  of  the  chief  captain.  See  what 
false  mistaken  notions  of  good  people,  and  good  mi¬ 
nisters,  many  run  away  with,  and  will  not  be  at  the 
pains  to  have  the  mistake  rectified  ! 

It  seems,  there  had  lately  been  an  insurrection 
somewhere  in  that  country,  headed  by  an  Egyptian, 
who  *ook  on  him  to  be  a  prophet;  Josephus  mentions 
this  story,  “  That  an  Egyptian  raised  a  seditious 
party,  promised  to  shew  them  the  fall  of  the  walls 
of  Jerusalem  from  the  mount  of  Olives,  and  that  they 
should  enter  the  city  upon  the  ruins.”  The  captain 
here  says,  that  he  led  out  into  the  wilderness  four 
thousand  men  that  were  murderers,  desperadoes, 
banditti,  raparees,  cut-throats.  What  a  degeneracy 
was  there  in  the  Jewish  nation,  when  there  were 
found  there  so  many  that  had  such  a  character,  and 
could  be  drawn  into  such  an  attempt  upon  the  pub¬ 
lic  peace!  But  Josephus  says,  “That  Felix  the 
Roman  president  went  out  against  them,  killed  four 
hundred,  and  took  two  hundred  prisoners,  and  the 
rest  were  dispersed.”  Antiq.  20.  6.  De  Bello  Jud. 
2.  12.  And  Eusebius  speaks  of  it,  Hist.  2.  20.  It 
happened  in  the  thirteenth  year  of  Claudius,  a  little 
before  those  days,  about  three  years  ago.  The  ring¬ 
leader  of  this  rebellion,  it  seems,  had  made  his  es¬ 
cape,  and  the  chief  captain  concluded,  that  one  who 
lay  under  so  great  an  odium,  as  Paul  seemed  to  lie 
under,  and  against  whom  there  was  so  great  an  out¬ 
cry,  could  not  be  a  criminal  of  less  figure  than  this 
Egyptian.  See  how  good  men  are  exposed  to  ill- 
will  by  mistake ! 


5.  Paul  rectifies  his  mistake  concerning  him,  by 
informing  him  particularly  what  he  was;  not  such 
a  vagabond,  a  scoundrel,  a  rake,  as  that  Egyptian , 
who  could  give  no  good  account  of  himself ;  No ;  / 
am  a  man  who  am  a  Jew,  originally,  and  no  Egyp¬ 
tian  ;  a  Jew,  both  by  nation  and  religion  ;  I  am  of 
Tarsus,  a  city  in  Cilicia,  of  honest  parents  and  a 
liberal  education,  (Tarsus  was  a  university,)  and, 
beside  that,  a  citizen  of  no  mean  city ;  whether  he 
means  Tarsus  or  Rome  is  not  certain;  they  were 
neither  of  them  mean  cities,  and  he  was  a  freeman 
of  both.  Though  the  chief  captain  had  put  him  un¬ 
der  such  an  invidious  suspicion,  that  he  was  that 
Egyptian,  he  kept  his  temper,  did  not  break  out 
into  any  passionate  exclamations  against  the  times 
he  lived  in,  or  the  men  he  had  to  do  with,  did  not 
render  railing  for  railing,  but  mildly  denied  the 
charge,  and  owned  what  he  was. 

6.  He  humbly  desired  a  permission  from  the  chief 
captain,  whose  prisoner  he  now  was,  to  speak  to  the 
people  ;  he  does  not  demand  it  as  a  debt,  though  he 
might  have  done  it,  but  sues  for  it  as  a  favour,  which 
he  will  be  thankful  for  ;  I  beseech  thee,  suffer  me  to 
speak  to  the  people.  The  chief  captain  rescued  him 
with  no  other  design  than  to  give  him  a  fair  hear¬ 
ing  ;  now,  to  shew  that  his  cause  needs  no  art  to 
give  it  a  plausible  colour,  he  desires  he  may  have 
leave  immediately  to  defend  himself;  for  it  needed 
no  more  than  to  be  set  in  a  true  light ;  nor  did  he 
depend  only  upon  the  goodness  of  his  cause,  but  upon 
the  goodness  and  fidelity  of  his  Patron,  and  that  pro¬ 
mise  of  his  to  all  his  advocates,  that  it  should  be 
given  them  in  that  same  hour  what  they  should 
speak. 

Lastly,  He  obtained  leave  to  plead  his  own  cause, 
for  he  needed  not  to  have  counsel  assigned  him, 
when  the  Spirit  of  the  Father  was  ready  to  dictate  to 
him.  Matt.  10.  20.  The  chief  captain  gave  him  li¬ 
cense,  (r>.  40.)  so  that  now  he  could  speak  with  a 
good  grace,  and  with  the  more  courage  ;  he  had,  I 
will  not  say  that  favour,  but  that  justice,  done  him 
bv  the  chief  captain,  which  he  could  not  obtain  from 
his  countrymen  the  Jews  ;  for  they  would  not  hear 
him,  but  the  captain  would,  though  it  were  but  to 
satisfy  his  curiosity. 

This  license  being  obtained, 

1.  The  people  were  attentive  to  hear;  Paul  stood 
on  the  stairs,  which  gave  a  little  man,  like  Zaccheus, 
some  advantage,  and  consequently,  some  boldness, 
in  delivering  himself;  a  sorry  pulpit  it  was,  and  yet 
better  than  none  ;  it  served  the  purpose,  though  it 
was  not,  like  Ezra’s  pulpit  of  wood,  made  for  the 
purpose  ;  there  he  beckoned  with  the  hand  unto  the 
people,  made  signs  to  them  to  be  quiet,  and  to  have 
a  little  patience,  for  he  had  something  to  say  to 
them  ;  and  so  far  he  gained  his  point,  that  every  one 
cried  hush  to  his  neighbour,  and  there  was  made  a 
profound  silence  ;  probably  the  chief  captain  also  in¬ 
timated  his  charge  to  all  manner  of  people  to  keep 
silence  ;  if  the  people  were  not  required  to  give  au¬ 
dience,  it  was  to  no  purpose  at  all  that  Paul  was  al¬ 
lowed  to  speak.  When  the  cause  of  Christ  and  his 
gospel  is  to  be  pleaded,  there  ought  to  be  a  great 
silence,  that  we  may  give  the  more  earnest  heed ; 
and  all  little  enough. 

2.  Paul  addressed  himself  to  speak,  well  assured 
that  he  was  serving  the  interest  of  Christ's  kingdom 
as  truly  and  effectually  as  if  he  had  been  preaching 
in  the  synagogue ;  lie'  spake  unto  them  in  the  He¬ 
brew  tongue,  that  is,  in  their  own  vulgar  tongue, 
which  was  the  language  of  their  country,  to  which 
he  hereby  owned  not  only  an  abiding  relation,  but 
an  abiding  respect. 

CHAP.  XXII. 


In  the  close  of  the  foregoing  chapter,  we  had  Paul  bound, 
according  to  Agabus’s  prophecy  of  tl.e  hard  usage  he  should 


THE  ACTS,  XXII. 


094 

receive  from  the  Jews  at  Jerusalem,  yet  he  had  his  tongue  1 
set  at  liberty,  by  the  permission  the  chief  captain  gave  him 
to  speak  for  himself:  and  so  intent  he  is  upon  using  that 
liberty  of  speech  which  was  allowed  him,  to  ihe  honour  of 
Christ  and  the  service  of  his  interest,  that  he  forgets  the 
bonds  he  is  in,  makes  no  mention  oi  them,  but  speaks  of 
the  great  things  Christ  had  done  for  him,  with  as  much 
ease  and  cheerfulness  as  if  nothing  had  been  done  to  ruffle 
him,  or  put  him  into  disorder.  We  have  here,  I.  His  ad¬ 
dress  to  the  people,  and  their  attention  to  it,  v.  1,  2.  11.  The 
account  he  gives  of  himself.  1.  What  a  bigoted  Jew  he 
had  been  in  the  beginning  of  his  time,  v.  3.. 5.  2.  How 

he  was  miraculously  converted  and  brought  over  to  the 
faith  of  Christ,  v.  6  . .  11.  3.  How  he  was  confirmed  and 

baptized  by  the  ministry  of  Ananias,  v.  12. .  16.  4.  How 

he  was  afterward  called,  by  an  immediate  warrant  from 
he.aven,  to  be  the  apostle  of  the  Gentiles,  v.  17  . .  21.  III. 
The  interruption  given  upon  this  by  the  rabble,  who  could 
not  bear  to  hear  any  thing  said  in  favour  of  the  Gentiles, 
and  the  violent  passion  they  flew  into  upon  it,  v.  22,  23. 
IV.  Paul’s  second  rescue  out  of  the  hands  of  the  rabble, 
and  the  further  course  which  the  chief  captain  took  to  find 
out  the  true  reason  of  this  mighty  clamour  against  Paul,  v. 
24,  25.  V.  Paul’s  pleading  nis  privilege  as  a  Roman  citi¬ 
zen,  by  which  he  was  exempted  from  this  barbarous  me¬ 
thod  of  inquisition,  v.  25.. 29.  VI.  The  chief  captain’s 
removing  the  cause  into  the  High  Priest’s  court,  and  Paul’s 
appearing  there,  v.  30. 

1.  IVfEN,  brethren,  and  fathers,  hear  ye 
my  defence  which  I  make  now  unto 
you.  2.  (And  when  they  heard  that  he 
spake  in  the  Hebrew  tongue  to  them,  they 
kept  the  more  silence :  and  he  saith,) 

Paul  had,  in  the  last  verse  of  the  foregoing  chap¬ 
ter,  gained  a  great  point,  by  commanding  so  pro¬ 
found  a  silence,  after  so  loud  a  clamour.  Now  here 
observe, 

I.  With  what  an  admirable  composure  and  pre¬ 
sence  of  mind  he  addresses  himself  to  speak ;  never 
was  poor  man  set  upon  in  a  more  tumultuous  man¬ 
ner,  nor  with  more  rage  and  fury  ;  and  yet,  in  what 
he  said, 

1.  There  appears  no  fright,  but  his  mind  is  sedate 
and  composed  !  Thus  he  makes  his  own  words 
good,  None  of  these  things  move  me  ;  and  David’s, 
(Ps.  3.  6.)  I  will  not  be  afraid  of  ten  thousands  of 
f leople  that  have  set  themselves  against  me  round 
about. 

2.  There  appears  no  passion  ;  though  the  sugges¬ 
tions  against  him  were  all  frivolous  and  unjust, 
though  it  would  have  vexed  any  man  alive,  to  be 
charged  with  profaning  the  temple,  just  then  when 
he  was  contriving  and  designing  to  shew  his  respect 
to  it,  yet  he  breaks  out  into  no  angry  expressions, 
but  is  led  as  a  lamb  to  the  slaughter. 

II.  What  respectful  titles  he  gives  even  to  those 
who  thus  abused  him,  and  how  humbly  he  craves 
their  attention  ;  “  Men,  brethren,  and  fathers,  v.  1. 
To  you,  O  men,  I  call ;  men,  that  should  hear  rea¬ 
son,  and  be  ruled  by  it ;  men,  from  whom  one  may 
expect  humanity.  You,  brethren,  of  the  common 
people  ;  you ,  fathers  of  the  priests.”  Thus  he  lets 
them  know  that  he  was  one  of  them,  and  had  not 
renounced  his  relation  to  the  Jewish  nation,  but  still 
had  a  kindness  and  concern  for  it.  Note,  Though 
we  must  not  give  flattering  titles  to  any,  yet  we 
ought  to  give  titles  of  due  respect  to  all  ;  and  those 
we  would  do  good  to,  we  should  endeavour  not  to 
provoke.  Though  he  was  got  out  of  their  hands,  and 
was  taken  under  the  protection  of  the  chief  cap¬ 
tain,  yet  he  does  not  fall  foul  upon  them,  with. 
Hear  now,  yr  rebels ;  but  compliments  them  with, 
Men,  brethren,  and  fathers. 

And  observe,  he  does  not  exhibit  a  charge  against 
them,  does  not  recriminate,  Hear  now  what  I  have 
to  say  against  you,  but,  Hear  now  what  I  have  to 
say  for  myself,  hear  ye  my  defence  ;  a  just  and  rea¬ 
sonable  request ;  for  every  man  that  is  accused  has 


a  right  to  answer  for  himself,  and  has  not  justice 
done  him  if  his  answer  be  not  patiently  and  impar¬ 
tially  heard. 

111.  The  language  he  spake  in,  which  recom¬ 
mended  what  he  said  to  the  auditory  ;  he  spake  in 
the  Hebrew  tongue,  that  is,  the  vulgar  language  of 
the  Jews  ;  which,  at  this  time,  was  not  the  pure  Old 
Testament  Hebrew,  but  the  Syriac,  a  dialect  of  the 
Hebrew,  or  rather  a  corruption  of  it,  as  the  Italian 
of  the  Latin.  Hdwever, 

1.  It  shewed  his  continued  respect  to  his  country¬ 
men,  the  Jews  ;  though  he  had  conversed  so  much 
with  the  Gentiles,  yet  he  still  retained  the  Jews’  lan¬ 
guage,  and  could  talk  it  with  ease  ;  by  this  it  ap¬ 
pears  he  is  a  Jew,  for  his  speech  bewray eth  him. 

2.  What  he  said  was  the  more  generally  under¬ 
stood,  for  that  was  the  language  every  body  spake, 
and  therefore  to  speak  in  that  language  was  indeed 
to  appeal  to  the  people,  by  which  he  might  have 
somewhat  to  insinuate  into  their  affections ;  and 
therefore,  when  they  heard  that  he  sfiake  in  the  He¬ 
brew  tongue,  they  kept  the  more  silence.  How  can 
it  be  thought  people  should  give  any  attention  to 
that  which  is  spoken  to  them  in  a  language  they  do 
not  understand  ?  The  chief  captain  was  surprised  to 
hear  him  speak  Greek,  ( ch .  21.  37.)  the  Jews  were 
surprised  to  hear  him  speak  Hebrew,  and  both 
therefore  think  the  better  of  him.  But  how  would 
they  have  been  surprised,  if  they  had  inquired,  as 
they  ought  to  have  done,  and  had  found  in  what  va¬ 
riety  of  tongues  the  Spirit  gave  him  utterance  !  1 
Cor.  14.  18.  I  speak  with  tongues  more  than  you  all. 
But  the  truth  is,  many  wise  and  good  men  are  there¬ 
fore  slighted,  only  because  they  are  not  known. 

3.  I  am  verily  a  man  which  am  a  Jew, 
bom  in  Tarsus,  a  city  in  Cilicia,  yet  brought 
up  in  this  city  at  the  feet  of  Gamaliel,  and 
taught  according  to  the  perfect  manner  of 
the  law  of  the  fathers,  and  was  zealous  to¬ 
ward  God,  as  ye  all  are  this  day.  4.  And 
I  persecuted  this  way  unto  the  death,  bind¬ 
ing  and  delivering  into  prisons  both  men 
and  women.  5.  As  also  the  High  Priest 
doth  bear  me  witness,  and  all  the  estate  of 
the  elders :  from  whom  also  I  received  let¬ 
ters  unto  the  brethren,  and  went  to  Damas¬ 
cus,  to  bring  them  which  were  there  bound 
unto  Jerusalem,  for  to  be  punished.  6. 
And  it  came  to  pass,  that,  as  I  made  my 
journey,  and  was  come  nigh  unto  Damas¬ 
cus  about  noon,  suddenly  there  shone  from 
heaven  a  great  light  round  about  me.  7. 
And  I  fell  unto  the  ground,  and  heard  a 
voice  saying  unto  me,  Saul,  Saul,  why  per- 
secutest  thou  me?  8.  And  I  answered. 
Who  art  thou,  Lord  ?  And  he  said  unto 
me,  I  am  Jesus  of  Nazareth,  whom  thou 
persecutest.  9.  And  they  that  were  with 
me  saw  indeed  the  light,  and  were  afraid  ; 
but  they  heard  not  the  voice  of  him  that 
spake  to  me.  10.  And  I  said,  What  shall 
I  do,  Lord  ?  And  the  Lord  said  unto  me, 
Arise,  and  go  into  Damascus ;  and  there  it 
shall  be  told  thee  of  all  things  which  are 
appointed  for  thee  to  dc  11.  And  when  I 
could  not  see  for  the  glory  of  that  light, 
being  led  by  the  hand  of  them  that  were 


226 


THE  ACTS,  XXII. 


with  me,  I  came  into  Damascus.  1 2.  And 
one  Ananias,  a  devout  man  according  to 
the  law,  having  a  good  report  of  all  the 
Jews  which  dwelt  Mere,  13.  Came  unto 
me,  and  stood,  and  said  unto  me,  Brother 
Saul,  receive  thy  sight.  And  the  same 
hour  I  looked  up  upon  him.  14.  And  he 
said,  The  God  of  our  fathers  hath  chosen 
thee,  that  thou  shouldest  know  his  will,  and 
see  that  Just  One,  and  shouldest  hear  the 
voice  of  his  mouth.  15.  For  thou  shalt  be 
his  witness  unto  all  men  of  what  thou  hast 
seen  and  heard.  16.  And  now  why  tar- 
riest  thou  ?  Arise,  and  be  baptized,  and 
wash  away  thy  sins,  calling  on  the  name 
of  the  Lord.  17.  And  it  came  to  pass, 
that,  when  I  was  come  again  to  Jerusalem, 
even  while  1  prayed  in  the  temple,  i  was  in 
in  a  trance  ;  1 8.  And  saw  him  saying  unto 

me,  Make  haste,  and  get  thee  quickly  out 
of  Jerusalem :  for  they  will  not  receive  thy 
testimony  concerning  me.  19.  And  I  said, 
Lord,  they  know  that  1  imprisoned  and 
beat  in  every  synagogue  them  that  believed 
on  thee  :  20.  And  when  the  blood  of  thy 

martyr  Stephen  was  shed,  I  also  was  stand¬ 
ing  by,  and  consenting  unto  his  death,  and 
kept  the  raiment  of  them  that  slew  him. 
21.  And  he  said  unto  me,  Depart :  for  I 
will  send  thee  far  hence  unto  the  Gentiles. 

Paul  here  gives  such  an  account  of  himself  as  might 
serve  not  only  to  satisfy  the  chief  captain  that  he  was 
not  that  Egyptian  he  took  him  to  be,  but  the  Jews 
also,  that  he  was  not  that  enemy  to  their  church  and 
nation,  to  their  law  and  temple,  they  took  him  to 
be  ;  and  that  what  he  did  in  preaching  Christ,  and 
particularly  in  preaching  him  to  the  Gentiles ,  he  did 
by  a  divine  commission.  He  here  gives  them  to  un¬ 
derstand, 

I.  What  his  extraction  and  education  were  : 

1.  That  he  was  one  of  their  own  nation,  of  the 
stock  of  Israel,  of  the  seed  of  Abraham,  a  Hebrew 
of  the  Hebrews,  not  of  any  obscure  family,  or  a  re- 
negado  of  some  other  nation  ;  “  No,  I  am  verily  a 
man  who  am  a  Jew,  cm'g  ’JkJcuo? — a  Jewish  man  :  I 
am  a  man,  and  therefore  ought  not  to  be  treated  as 
a  beast ;  a  man  who  am  a  Jew,  not  a  barbarian  ;  I 
am  a  sincere  friend  to  your  nation  ;  for  I  am  one  of 
it,  and  should  defile  my  own  nest,  if  I  should  un¬ 
justly  derogate  from  the  honour  of  your  law  and 
your  temple.” 

2.  That  he  was  born  in  a  creditable  reputable 
place,  in  Tarsus,  a  city  of  Cilicia,  and  was  by  his 
birth  a  freeman  of  that  city  ;  he  was  not  born  in  ser¬ 
vitude,  as  some  of  the  Jews  of  the  dispersion,  it  is 
likely,  were ;  but  he  was  a  ‘gentleman  born,  and 
perhaps  could  produce  his  certificate  of  his  freedom 
in  that  ancient  and  honourable  city.  This  was,  in¬ 
deed,  but  a  small  matter  to  make  any  boast  of,  and 
yet  it  was  needful  to  be  mentioned  at  this  time  to 
those  who  insolently  trampled  upon  him,  as  if  he 
were  to  be  ranked  with  the  children  of  fools,  yea,  the 
children  of  base  men,  Job  30.  8. 

3.  That  he  had  a  learned  and  liberal  education  ; 
he  was  not  only  a  Jew,  and  a  gentleman,  but  a  scho¬ 
lar  ;  he  was  brought  up  in  Jerusalem,  the  principal 
seat  of  the  Jewish  learning,  and  at  the  feet  of  Gama¬ 
liel,  whom  they  all  knew  to  be  an  eminent  doctor 

Vol.  vi. — 2  F 


ot  the  Jewish  law,  of  which  Paul  was  designed  to  be 
himself  a  teacher  ;  and  therefore  he  could  not  be 
ignorant  of  their  law,  nor  be  thought  to  slight  it  be¬ 
cause  he  did  not  know  it ;  his  parents  had  brought 
him  very  young  to  this  city,  designing  him  for  a 
Pharisee ;  and  some  think  his  being  brought  up  at 
the  feet  of  Gamaliel,  intimates,  not  only  that  he  was 
one  of  his  pupils,  but  that  he  was,  above  any  othei 
diligent  and  constant  in  attending  his  lectures,  ob¬ 
servant  of  him,  and  obsequious  to  him,  in  all  he  said, 
as  Mary,  that  sat  at  Jesus’  feet,  and  heard  hisword. 

4.  That  he  was  in  hjs  early  days  a  very  forward 
and  eminent  professor  of  the  Jews’  religion,  his  stu¬ 
dies  and  learning  were  all  directed  that  way.  So 
far  was  he  from  being  principled  in  his  youtn  with 
any  disaffection  to  the  religious  usages  of  the  Jews, 
that  there  was  not  a  young  man  among  them  had  a 
greater  or  more  entire  veneration  for  them  than  he 
had,  was  more  strict  in  observing  them  himself,  nor 
more  hot  in  enforcing  them  upon  others. 

(1.)  He  was  an  intelligent  professor  of  their  reli¬ 
gion,  and  had  a  clear  head  ;  he  minded  his  business 
at  Gamaliel’s  feet,  and  was  there  taught  according 
to  the  perfect  manner  of  the  law  of  the  fathers.  What 
departures  he  had  made  from  the  law,  were  not 
owing  to  any  confused  or  mistaken  notions  of  it,  for 
he  understood  it  to  a  nicety,  x*tc i  i.x.pi€wtv — accord¬ 
ing  to  the  most  accurate  and  exact  method ;  he  was 
not  trained  up  in  the  principles  of  the  latitudinari- 
ans,  had  nothing  in  him  of  a  Sadducee,  but  was  of 
that  sect  that  was  most  studious  in  the  law,  kept 
most  close  to  it,  and,  to  make  it  more  strict  than  it 
was,  added  to  it  the  traditions  of  the  elders,  the  law 
of  the  fathers,  the  law  which  was  given  to  them, 
and  which  they  gave  to  their  children,  and  so  was 
handed  down  to  us.  Paul  had  as  great  a  value  for 
antiquity,  and  tradition,  and  the  authority  of  the 
church,  as  any  of  them  had ;  and  there  was  never  a 
Jew  of  them  all  that  understood  his  religion  better 
than  Paul  did,  or  could  better  give  an  account  of  it, 
or  a  reason  for  it. 

(2.)  He  was  an  active  professor  of  their  religion, 
and  had  a  warm  heart ;  I  was  zealous  toward  God, 
as  ye  all  are  this  day.  Many  that  arc  very  well 
skilled  in  the  theory  of  religion",  are  willing  to  leave 
the  practice  of  it  to  others ;  but  Paul  was  as  much 
a  zealot  as  a  Rabbin  ;  he  was  zealous  against  every 
thing  that  the  law  prohibited,  and  for  every  thing 
the  law  enjoined ;  and  this  was  zeal  toward  God, 
because  he  thought  it  was  for  the  honour  of  God, 
and  the  service  of  his  interests  ;  and  here  he  com¬ 
pliments  his  hearers  with  a  candid  and  charitable 
opinion  of  them,  that  they  all  were  this  day  zealous 
toward  God ;  he  bears  them  record,  (Rom.  10.  2.) 
that  they  have  a  zeal  for  God,  but  not  according  to 
knowledge.  In  hating  him,  and  casting  him  out, 
they  said.  Let  the  Lord  be  glorified ;  (Isa.  66.  5.) 
and  though  this  did  by  no  means  justify  their  rage, 
yet  it  enabled  those  that  prayed,  Father,  forgive 
them,  to  plead,  as  Christ  did,  For  they  know  not 
what  they  do.  And  when  Paul  owns  that  he  had 
been  zealous  for  God,  in  the  law  of  Moses,  as  they 
were  this  daii,  he  intimates  his  hope  that  they  might 
be  zealous  for  God,  in  Christ,  as  he  was  this  day. 

II.  What  a  fiery,  furious  persecutor  he  had  been 
of  the  Christian  religion  in  the  beginning  of  his  time, 
v.  4,  5.  He  mentions  this,  to  make  it  the  more 
plainly  and  evidently  to  appear,  that  the  change 
which  was  wrought  upon  him,  when  he  was  con¬ 
verted  to  the  Christian  faith,  was  purely  the  effect  of 
a  divine  power  ;  for  he  was  so  far  from  haying  any 
previous  inclinations  to  it,  or  favourable  opinions  of 
it,  that  immediately  before  that  sudden  change  was 
wrought  in  him,  he  had  the  utmost  antipathy  imagi¬ 
nable  to  Christianity,  and  was  filled  with  rage  against 
j  it  to  the  last  degree  !  And  perhaps  he  mentions  it, 
to  justify  God  in  his  present  trouble  ;  how  unrigh— 


THE  ACTS,  XXII. 


t tous  soever  they  were,  that  persecuted  him,  God 
was  righteous,  who  permitted  them  to  do  it,  for 
time  was  when  he  was  a  persecutor  ;  and  he  may 
have  a  further  view  in  it,  to  invite  and  encourage 
those  people  to  repent ;  for  he  himself  had  been  a 
blasphemer ,  and  a  persecutor,  and  yet  obtained 
mercy. 

Let  us  view  Paul’s  picture  of  himself  when  he  was 
a  persecutor. 

1.  He  hated  Christianity  with  a  mortal  enmity  ;  I 
persecuted  this  way  unto  the  death,  that  is,  “Those 
that  walked  in  this  way  I  aimed,  if  possible,  to  be 
the  death  of.”  He  breathed  out  slaughter  against 
them,  ch.  9. 1.  When  they  were  put  to  death,  he  gave 
his  voice  against  them,  ch.  26.  10.  Nay,  he  perse¬ 
cuted  not  only  them  that  walked  in  this  way,  but  the 
way  itself,  Christianity,  which  was  branded  as  a  by¬ 
way,  a  sect,  he  aimed  to  persecute  this  to  the  death, 
to  be  the  ruin  of  this  religion  ;  he  persecuted  it  to 
the  death,  that  is,  he  could  have  been  willing  him¬ 
self  to  die  in  his  opposition  to  Christianity,  so  some 
understand  it ;  he  would  contentedly  have  lost  his 
life,  and  would  have  thought  it  well  laid  out,  in  de¬ 
fence  of  the  laws  and  traditions  of  the  fathers. 

2.  He  did  all  he  could  to  frighten  people  from  this 
way,  and  out  of  it,  by  binding  and  delivering  into 
prisons  both  men  and  women  ;  he  filled  the  jails 
with  Christians.  Now  that  he  himself  was  bound, 
he  lays  a  particular  stress  upon  this  part  of  his  charge 
against  himself,  that  he  had  bound  the  Christians,  and 
carried  them  to  prison  ;  he  likewise  reflects  upon  it 
with  a  special  regret,  that  he  had  imprisoned  not 
only  the  men,  but  the  women,  the  weaker  sex,  who 
ought  to  be  treated  with  particular  tenderness  and 
compassion. 

3.  He  was  employed  by  the  great  Sanhedrim,  the 
High  Priest,  and  all  the  estate  of  the  elders,  as  an 
agent  for  them,  in  suppressing  this  new  sect ;  so 
much  had  he  already  signalized  himself  for  his  zeal 
against  it  !  v.  5.  The  High  Priest  can  witness  for 
him,  that  he  was  ready  to  be  employed  in  any  ser¬ 
vice  against  the  Christians.  When  they  heard  that 
many  of  the  Jews  at  Damascus  had  embraced  the 
Christian  faith,  to  deter  others  from  doing  the  like, 
they  resolved  to  proceed  against  them  with  the  ut¬ 
most  severity,  and  could  not  think  ot  a  fitter  person 
to  be  employed  in  that  business,  nor  one  more  likely 
to  go  through  with  it,  than  Paul.  They  therefore 
sent  him,  and  letters  by  him,  to  the  Jews  at  Damas¬ 
cus,  here  called  the  brethren,  because  they  all  de¬ 
scended  from  one  common  stock,  and  were  of  one 
family  in  religion  too,  ordering  them  to  be  assisting 
to  Paul  in  seizing  those  among  them  that  had  turned 
Christians,  and  bringing  them  up  prisoners  to  Jeru¬ 
salem,  in  order  to  their  being  punished  as  deserters 
from  the  faith  and  worship  of  the  God  of  Israel ; 
and  so  might  either  be  compelled  to  retract,  or  be 
put  to  death  for  a  terror  to  others.  Thus  did  Saul 
make  havoc  of  the  church ,  and  was  in  a  fair  way,  if 
he  had  gone  on  a  while,  to  ruin  it,  and  root  it  out. 
“  Such  a  one,”  says  Paul,  “  I  was  at  first,  just  such 
as  vou  now  are.  I  know  the  heart  of  a  persecutor, 
and  therefore  pity  you,  and  pray  that  you  may  know 
the  heart  of  a  convert,  as  God. soon  made  me  to  do. 
And  who  was  I  that  I  could  withstand  God?” 

III.  In  what  manner  he  was  converted,  and  made 
what  he  now  was  ;  it  was  not  from  any  natural  or 
external  causes  ;  he  did  not  change  his  religion  from 
an  affectation  of  novelty,  for  he  was  then  as  well  af¬ 
fected  to  antiquity  as  he  used  to  be  ;  nor  did  it  arise 
from  discontent  because  he  was  disappointed  in  his 
preferment,  for  he  was  now,  more  than  ever,  in  the 
way  of  preferment  in  the  Jewish  church  ;  much  less 
could  it  arise  from  covetousness,  or  ambition,  or  any 
hope  of  mending  his  fortune  in  the  world  by  turning 
Christian,  for  it  was  to  expose  himself  to  all  manner 
of  disgrace  and  trouble  ;  nor  had  he  any  conversa¬ 


tion  with  the  apostles  or  any  other  Christians,  by 
whose  subtlety  and  sophistry  he  might  be  thought 
to  have  been  wheedled  into  this  change  ;  no,  it  was 
the  Lord's  doing,  and  the  circumstances  of  the  doing 
of  it  were  enough  to  justify  him  in  the  change,  to  all 
those  who  believe  there  is  a  supernatural  power ; 
and  none  can  condemn  him  for  it,  without  reflecting 
upon  that  divine  energy  by  which  he  was  herein 
over-ruled. 

He  relates  the  story  of  his  conversion  here  very 
particularly,  as  we  had  it  before,  ch.  9.  aiming  to 
shew  that  it  was  purely  the  act  of  God. 

1.  He  was  as  fully  bent  upon  persecuting  the  chris 
tians  just  before  Christ  arrested  him  as  ever  ;  he 
made  his  journey,  and  was  come  nigh  to  Damascus, 
{v.  6.)  and  had  no  other  thought  than  to  execute 
the  cruel  design  he  was  sent  upon  ;  he  was  not  con¬ 
scious  of  the  least  compassionate  relentings  toward 
the  poor  Christians,  but  still  represented  them  to 
himself  as  heretics,  schismatics,  and  dangerous  ene¬ 
mies  both  to  church  and  state. 

2.  It  was  a  light  from  heaven  that  first  startled 
him,  a  great  light,  which  shone  suddenly  round 
about  him,  and  the  Jews  knew  that  God  is  Light, 
and  his  angels  angels  of  light,  and  that  such  a  light 
as  this  shining  at  noon,  and  therefore  exceeding  that 
of  the  sun,  must  be  from  God.  Had  it  shone  in 
upon  him  into  some  private  room,  there  might  have 
been  a  cheat  in  it,  but  it  shone  upon  him  in  the  open 
road,  at  high  noon,  and  so  strongly,  that  it  struck 
him  to  the  ground,  (v.  7.)  and  all  that  were  with 
him,  ch.  26.14.  They  could  not  deny  but  that  surely 
the  Lord  was  in  this  light. 

3.  It  was  a  voice  from  heaven  that  first  begat  in 
him  awful  thoughts  of  Jesus  Christ,  whom  before  he 
had  had  nothing  but  hateful,  spiteful  thoughts  of. 
The  voice  called  to  him  by  name,  to  distinguish  him 
from  those  that  journeyed  with  him,  Saul,  Saul,  why 
persecutest  thou  me?  And  when  he  asked,  Who  art 
thou  Lord?  it  was  answered,  lam  Jesus  of  Naza¬ 
reth,  whom  thou  persecutest,  v.  8.  By  which  it  ap¬ 
peared,  that  this  Jesus  of  Nazareth  whom  they  also 
were  now  persecuting,  was  one  that  spake  from  hea¬ 
ven,  and  thev  knew  it  was  dangerous  resisting  one 
that  did  so,  Heb.  12.  25. 

4.  Lest  it  should  be  objected,  “  How  came  this 
light  and  voice  to  work  such  a  cha  ige  upon  him, 
and  not  upon  those  that  journeyed  with  him  ?” 
(though,  it  is  very  probable,  it  had  a  good  effect 
upon  them,  and  that  they  thereupon  became  Chris¬ 
tians,)  he  observes,  that  his  fellow-travellers  saw 
indeed  the  light,  and  were  afraid  they  should  be 
consumed  with  fire  from  heaven,  their  own  con¬ 
sciences,  perhaps,  now  telling  them  that  the  way 
they  were  in  was  not  good,  but  like  Balaam’s  when 
he  was  going  to  curse  Israel,  and  therefore  they 
might  expect  to  meet  an  angel  with  a  flaming  glit¬ 
tering  sword ;  but  though  the  light  made  them 
afraid,  they  heard  not  the  voice  of  him  that  spake  to 
Paul,  that  is,  they  did  not  distinctly  hear  the  words ; 
how  faith  comes  by  hearing,  and  therefore  that 
change  was  now  presently  wrought  upon  him  that 
heard  the  words-,  and  heard  them  directed  to  him¬ 
self,  which  was  not  wrought  upon  them  who  only 
saw  the  light ;  and  yet  it  might  afterward  be  wrought 
upon  them  too. 

5.  He  assures  them,  that  when  he  was  thus  star¬ 
tled,  he  referred  himself  entirely  to  a  divine  gui¬ 
dance  ;  he  did  not  hereupon  presently  cry  out, 
“  Well,  I  will  be  a  Christian,”  but,  “  UTiat  shall  I 
do,  Lord?  Let  the  same  voice  from  heaven,  that 
has  stopped  me  in  the  wrong  way,  guide  me  into 
the  right  way.  v.  10.  Lord,  tell  me  what  I  shall 
do,  and  I  will  do  it.”  And  immediately  he  had  di¬ 
rections  to  go  to  Damascus,  and  there  he  should 
hear  further  from  him  that  spake  to  him  ;  "No 
more  needs  to  be  said  from  heaven,  there  it  shall  be 


227 


THE  ACTS,  XXII. 


told,  thee,  by  a  man  like  thyself,  in  the  name  of  him 
that  now  speaks  to  thee,  all  things  "which  are  a/i- 
fiointed  for  thee  to  do.  ”  The  extraordinary  ways 
.  of  divine  revelation,  by  visions,  and  voices,  and  the 
appearance  of  angels,  were  designed,  both  in  the 
Old  Testament  and  in  the  New,  only  to  introduce 
and  establish  the  ordinary  method  by  the  scriptures, 
and  a  standing  ministry,  and  therefore  were  gene¬ 
rally  superseded  when  those  were  settled.  The  an¬ 
gel  did  not  preach  to  Cornelius  himself,  but  bid  him 
send  tor  Peter ;  so  the  voice  here  tells  not  Paul 
what  he  shall  do,  but  bids  him  go  to  Damascus,  and 
there  it  shall  be  told  him. 

6.  As  a  demonstration  of  the  greatness  of  that 
light  which  fastened  upon  him,  he  tells  them  of  the 
immediate  effect  it  had  upon  his  eye-sight ;  ( v .  11.) 
I  could  not  see  for  the  glory  of  that  light.  It  struck 
him  blind  for  the  present — Jvimium  sensibile  Isedit 
sensum — Its  radiance  dazzled  him.  Condemned 
sinners  are  struck  blind,  as  the  Sodomites  and  Egyp¬ 
tians  were,  by  the  power  of  darkness,  and  it  is  a 
lasting  blindness,  like  that  of  the  unbelieving  Jews  ; 
but  convinced  sinners  are  struck  blind,  as  Paul  here 
was,  not  by  darkness,  but  by  light ;  they  are  for  the 
present  brought  to  be  at  a  loss  within  themselves, 
but  it  is  in  order  to  their  being  enlightened  ;  as  the 
putting  of  clay  upon  the  eyes  of  the  blind  man,  was 
the  designed  method  of  his  cure.  Those  that  were 
with  Paul,  had  not  the  light  so  directly  darted  into 
their  faces,  as  Paul  had  into  his,  and  therefore  they 
were  not  blinded,  as  he  was  ;  yet,  considering  the 
issue,  who  would  not  rather  have  chosen  his  lot 
than  theirs?  They,  having  their  sight,  led  Paul  by 
the  hand  into  the  city.  Paul,  being  a  Pharisee,  was 
proud  of  his  spiritual  eye-sight.  The  Pharisees 
said,  Are  we  blind  also  ?  John  9.  40.  Nay,  they 
were  confident  that  they  themselves  were  guides  to 
the  blind,  and  lights  to  them  that  were  in  darkness, 
Rom.  2.  19.  Now  Paul  was  thus  struck  with  bodily 
blindness,  to  make  him  sensible  of  his  spiritual  blind¬ 
ness,  and  his  mistake  concerning  himself,  when  he 
was  alrve  without  the  law,  Rom.  7.  9. 

IV.  How  he  was  confirmed  in  the  change  he  had 
made,  and  further  directed  what  he  should  do  by 
Ananias  who  lived  at  Damascus.  Observe, 

1.  The  character  here  given  of  Ananias  ;  he  was 
not  a  man  that  was  any  way  prejudiced  against  the 
Jewish  nation  or  religion,  but  was  himself  a  devout 
man  according  to  the  law ;  if  not  a  Jew  by  birth,  yet 
one  that  had  been  proselyted  to  the  Jewish  religion, 
and  therefore  called  a  devout  man,  and  thence  ad¬ 
vanced  further  to  the  faith  of  Christ ;  and  conduct¬ 
ed  himself  so  well,  that  he  had  a  good  report  of  all 
the  Jews  that  dwelt  at  Damascus  ;  this  was  the  first 
Christian  that  Paul  had  any  friendly  communication 
with,  and  it  was  not  likely  that  he  should  instil  into 
him  any  such  notions  as  they  suspected  him  to  have 
espoused,  injurious  to  the  law  or  to  this  holy  place. 

2.  The  cure  immediately  wrought  by  him  upon 
Paul’s  eyes  ;  which  miracle  was  to  confirm  Ana¬ 
nias’s  mission  to  Paul,  and  to  ratify  all  that  he  should 
afterward  say  to  him.  He  came  to  him;  {xk  13.) 
and,  to  assure  him  that  he  cajne  to  him  from  Christ, 
the  very  same  who  had  torn,  and  would  heal  him  ; 
had  smitten,  but  would  bind  him  ufi ;  had  taken 
away  his  sight,  but  would  restore  it  again,  with  ad¬ 
vantage  ;  hie  stood  by  him,  and  said,  Brother  Saul, 
receive  thy  sight.  With  which  word  power  went 
along,  and  the  same  hour  immediately  he  recovered 
his  sight,  and  looked  up  upon  him,  ready  to  receive 
from  him  the  instructions  sent  by  him. 

3.  The  declaration  which  Ananias  makes  to  him 
of  the  favour,  the  peculiar  favour,  which  the  Lord 
Jesus  designed  him  above  any  other. 

(1.)  In  the  present  manifestation  of  himsell  to  him  ; 
(v.  14.)  The  God  of  our  fathers  has  chosen  thee. 
Th’spowerful  call  is  the  result  of  a  particular  choice; 


his  calling  God  the  God  of  our  fathers,  intimates, 
that  Ananias  was  himself  a  Jew  by  birth,  that  ob¬ 
served  the  law  of  the  fathers,  and  lived  upon  the 
promise  ?nade  unto  the  fathers  ;  and  he  gives  a  rea¬ 
son  why  he  said  Brother  Saul,  when  he  spake  of 
God,  as  the  God  of  our  fathers  ;  This  God  of  our 
fathers  hath  chosen  thee,  that  thou  shou/dest,  [1.] 
Know  his  will,  the  will  of  his  precept  that  is  to  be 
done  by  thee,  the  will  of  his  providence  that  is  to  be 
done  concerning  thee.  He  hath  chosen  thee,  that 
thou  shouldest  know  it  in  a  more  peculiar  manner  ; 
not  of  man  or  by  man  ;  but  immediately  by  the  re¬ 
velation  of  Christ,  Gal.  1.  1,  12.  Those  whom  God 
hath  chosen,  he  hath  chosen  to  know  his  will ,  and  to 
doit.  [2.1  That  thou  shouldest  see  that  Just  One, 
and  shouldest  hear  the  voice  of  his  mouth,  and  so 
shouldest  know  his  will  immediately  from  himself. 
This  was  what  Paul  was,  in  a  particular  manner, 
chosen  to  above  others  ;  it  was  a  distinguishing  fa¬ 
vour,  that  he  should  see  Christ  here  upon  earth  after 
his  ascension  into  heaven  !  Stephen  saw  him  stand¬ 
ing  at  the  right  hand  of  God,  but  Paul  saw  him 
standing  at  his  right  hand  !  This  honour  none  had 
but  Paul.  Stephen  saw  him,  but  we  do  not  find 
that  he  heard  the  voice  of  his  mouth,  as  Paul  did, 
who  says,  he  was  last  of  all  seen  of  him,  as  of  one 
bom  out  of  due  time,  1  Cor.  15.  8.  Christ  is  here 
called  that  Just  One  ;  for  he  is  Jesus  Christ  the 
righteous,  and  suffered  wrongfully.  Observe,  Those 
whom  God  has  chosen  to  know  his  will,  must  have 
an  eye  to  Christ,  and  must  see  him,  and  hear  the 
voice  of  his  mouth ;  for  it  is  by  him  that  God  has 
made  known  his  will,  his  good-will  to  us,  and  he  has 
said,  Hear  ye  him. 

(2.)  In  the  after  manifestation  of  himself  by  him 
to  others  ;  (u.  15.  )  “  Thou  shall  be  his  witness,  not 
only  a  monument  of  his  grace,  as  a  pillar  may  be, 
but  a  witness  viva  voce — by  word  of  mouth  ;  thou 
shalt  publish  his  gospel,  as  that  which  thou  hast 
experienced  the  power  of,  and  been  delivered  into 
the  mould  of ;  thou  shalt  be  his  witness  unto  all  men, 
Gentiles  as  well  as  Jews,  of  what  thou  hast  seen  and 
heard,  now  at  the  very  first.”  And  finding  Paul  so 
particularly  relating  the  manner  of  his  conversion  in 
his  apologies  for  himself,  here,  and  ch.  26.  we  have 
reason  to  think  that  he  frequently  made  the  same 
narrative  in  his  preaching  for  the  conversion  of 
others  ;  he  told  them  what  God  had  done  for  his 
soul,  to  encourage  them  to  hope  that  he  would  do 
something  for  their  souls. 

4.  The  counsel  and  encouragement  he  gave  him 
to  join  himself  to  the  Lord  Jesus  bv  baptism  ;  (v. 
16.)  Arise,  and  be  baptized.  He  had  in  his  circum¬ 
cision  been  given  up  to  God,  but  he  must  now  by 
baptism  be  given  up  to  God  in  Christ ;  must  em¬ 
brace  the  Christian  religion  and  the  privileges  of  it, 
in  submission  to  the  precepts  of  it.  This  must  now 
be  done  immediately  upon  his  conversion,  and  so  was 
added  to  his  circumcision  ;  but  to  the  seed  of  the 
faithful  it  comes  in  the  room  of  it ;  for  it  is,  as  that 
was  to  Abraham  and  his  believing  seed,  a  seal  of  the 
righteousness  which  is  by  faith.  (1.)  The  great  gos¬ 
pel  privilege,  which  by  baptism  we  have  sealed  to 
us,  is  the  remission  of  sins.  Be  baptized,  and  wash 
away  thy  sins  ;  that  is,  “  Receive  the  comfort  of  the 
pardon  of  thy  sins  in  and  through  Jesus  Christ,  and 
lay  held  on  his  righteousness  for  that  purpose  ;  and 
receive  power  against  sin,  for  the  mortifying  of  thy 
corruption.”  For  our  being  washed,  includes  our 
being  both  justified  and  sanctified,  1  Cor.  6.  11.  Be 
baptized,  and  rest  not  in  the  sign,  but  make  sure  of 
the  thing  signified,  the  putting  away  of  the  filth  of 
sin.  (2.)  The  great  gospel-duty,  which  by  our  bap¬ 
tism  we  are  bound  to,  is,  to  call  on  the  name  of  the 
Lord,  the  Lord  Jesus  ;  to  acknowledge  him  to  be 
our  Lord  and  our  God,  and  to  apply  ourselves  to 
him  accordingly  ;  to  give  honour  to  him,  to  put  all 


223 


THE  ACTS,  XXII. 


our  petitions  in  his  hand.  To  call  on  the  name  of 
Jesus  Christ  our  Lord,  (Son  of  David,  have  mercy 
on  us,)  is  the  periphrasis  of  a  Christian,  1  Cor.  1.  2. 
We  must  wash  away  our  sins,  calling  on  the  name 
of  the  Lord  ;  that  is,  we  must  seek  for  the  pardon 
of  our  sins  in  Christ’s  name,  and  in  dependence  on 
him  and  his  righteousness.  In  prayer,  we  must  not 
any  longer  call  God  the  God  of  Abraham,  but  the 
Father  of  our  Lord  Jesus  Christ,  and  in  him  our 
Father  ;  in  every  prayer,  our  eye  must  be  to  Christ. 
(3. )  We  must  do  this  quickly.  Why  tarriest  thou  ? 
Our  covenanting  with  God  in  Christ  is  needful  work, 
that  must  not  be  deferred.  The  case  is  so  plain, 
that  it  is  needless  to  deliberate  ;  and  the  hazard  so 
great,  that  it  is  folly  to  delay.  Why  should  not  that 
be  done  at  the  present  time,  that  must  be  done  some 
time,  or  we  are  undone  ? 

V.  How  he  was  commissioned  to  go  and  preach 
the  gospel  to  the  Gentiles.  This  was  the  great 
thing  which  they  were  so  angry  at  him  for,  and 
therefore  it  was  requisite  he  should  for  this,  in  a 
special  manner,  produce  a  divine  warrant ;  and  here 
he  does  it.  This  commission  he  did  not  receive 
presently  upon  his  conversion,  for  this  was  at  Jeru¬ 
salem,  whither  he  did  not  go  till  three  years  after, 
or  more  ;  (Gal.  1.  18. )  and  whether  it  was  then,  or 
afterward,  that  he  had  this  vision  here  spoken  of, 
we  are  not  certain. 

But,  to  reconcile  them,  if  possible,  to  his  preach¬ 
ing  of  the  gospel  among  the  Gentiles,  he  tells  them, 

1.  That  he  received  his  orders  to  do  it  when  he 
was  at  prayer,  begging  of  God  to  appoint  him  his 
work,  and  to  shew  him  the  course  he  should  steer  ; 
and  (which  was  a  circumstance  that  would  have 
some  weight  with  those  he  was  now  speaking  to)  he 
was  at  prayer  in  the  temple,  which  was  to  be  called 
a  house  of  prayer  for  all  people  ;  not  only  in  which 
all  people  should  pray,  but  in  which  all  people 
should  be  prayed  for.  Now  as  Paul’s  praying  in 
the  temple  was  an  evidence,  contrary  to  their  ma¬ 
licious  suggestion,  that  he  had  a  veneration  for  the 
temple,  though  he  did  not  make  an  idol  of  it  as  they 
did  ;  so  God’s  giving  him  this  commission  there  in 
the  temple,  was  an  evidence,  that  the  sending  him 
to  the  Gentiles  would  be  no  prejudice  to  the  temple, 
unless  the  Jews  by  their  infidelity  made  it  so.  Now 
it  would  be  a  great  satisfaction  to  Paul  afterward, 
in  the  execution  of  this  commission,  to  reflect  upon 
it  that  he  received  it  when  he  was  at  prayer. 

2.  He  received  it  in  a  vision,  he  fell  into  a  trance, 
(v.  17. )  his  external  senses,  for  the  present,  locked 
up  ;  he  was  in  an  ecstasy,  as  when  he  was  caught 
up  into  the  third  heaven,  and  was  not  at  that  time 
sensible  whether  he  was  in  the  body,  or  out  of  the 
body.  In  this  trance  he  saw  Jesus  Christ,  not  with 
the  eyes  of  his  body,  as  at  his  conversion,  but  repre¬ 
sented  to  the  eyes  of  his  mind  ;  (x;.  18.)  I  saw  him 
saying  unto  me.  Our  eye  must  be  upon  Christ, 
when  we  are  receiving  the  law  from  his  mouth  ;  and 
we  must  not  only  hear  him  speaking,  but  see  him 
speaking  to  us. 

3.  Before  Christ  gave  him  a  commission  to  go  to 
the  Gentiles,  he  told  him,  it  was  to  no  purpose  for 
him  to  think  of  doing  any  good  at  Jerusalejn  ;  so 
that  they  must  not  blame  him,  but  themselves,  if 
he  were  sent  to  the  Gentiles.  Paul  came  to  Jerusa¬ 
lem,  full  of  hopes,  that,  by  the  grace  of  God,  he 
might  be  instrumental  to  bring-Mose  to  the  faith  of 
Christ,  who  had  stood  it  out  against  the  ministry  of 
the  other  apostles  ;  and  perhaps  this  was  it  he  was 
now  praying  for,  that  he,  having  had  his  education 
at  Jerusalem,  and  being  well  known  there,  might 
be  employed  in  gathering  the  children  of  Jerusalem 
to  Christ,  that  were  not  yet  gathered;  which  he 
thought  he  had  particular  advantages  for  the  doing 
of.  But  Christ  crosses  the  measures  he  had  laid  ; 
“  Make  haste,”  says  he,  “  and  get  thee  quickly  out 


of  Jerusalem  ;  for  though  thou  thinkest  thyself 
more  likely  to  work  upon  them  than  others,  thou 
wilt  find  they  are  more  prejudiced  against  thee  than 
against  any  other,  and  therefore  will  not  receive  thy 
testimony  concerning  me.”  As  God  knows  before 
who  will  receive  the  gospel,  so  he  knows  who  will 
reject  it. 

4.  Paul,  notwithstanding  this,  renews  his  petition 
that  he  might  be  employed  at  Jerusalem,  because 
they  knew,  better  than  any  did,  what  he  had  been 
before  his  conversion,  and  therefore  must  ascribe  so 
great  a  change  in  him  to  the  power  of  almighty 
grace,  and,  consequently,  give  the  greater  regard  to 
his  testimony  ;  thus  he  reasoned,  both  with  himself, 
and  with  the  Lord,  and  thought  he  reasoned  right ; 
(v.  19,  20.)  “  Lord,”  says  he,  “ they  know,  that  I 
was  once  of  their  mind,  that  I  was  as  bitter  an  ene¬ 
my  as  any  of  them  to  such  as  believed  on  thee,  that 
I  irritated  the  civil  power  against  them,  and  im¬ 
prisoned  them,  and  turned  the  edge  of  the  spiritual 
power  against  them  too,  and  beat  them  in  every  sy¬ 
nagogue.  And  therefore  they  will  not  impute  my 
preaching  Christ  to  education,  or  any  prepossession 
in  his  favour,  (as  they  do  that  of  other  ministers,) 
but  will  the  more  readily  regard  what  I  say,  because 
they  know  I  have  myself  been  one  of  them  :  par¬ 
ticularly  in  Stephen’s  case  ;  they  know  that  when 
he  was  stoned,  I  was  standing  by,  I  was  aiding  and 
abetting  and  consenting  to  his  death,  and  in  tok.en  of 
that  kept  the  clothes  of  them  that  atoned  him.  Now, 
Lord,”  says  he,  “  If  I  appear  among  them,  preach¬ 
ing  the  doctrine  that  Stephen  preached  and  suffered 
for,  they  will  nodoubt  receive  my  testimony.”  “No,” 
(says  Christ  to  him,)  “they  will  not  ;  but  will  be 
more  exasperated  against  thee  as  a  deserter  from, 
than  against  others  whom  they  look  upon  only  as 
strangers  to,  their  constitution.” 

5.  Paul’s  petition  for  a  warrant  to  preach  the  gos¬ 
pel  at  Jerusalem  is  over-ruled,  and  he  has  peremp¬ 
tory  orders  to  go  among  the  Gentiles  ;  (x\  21.)  De¬ 
part,  for  I  will  send  thee  far  hence  unto  the  Gen¬ 
tiles.  Note,  God  often  gives  gracious  answers  to  the 
prayers  of  his  people,  not  in  the  thing  itself  that  they 
pray  for,  but  in  something  better.  Abraham  prays, 
0  that  Ishmael  may  live  before  thee ;  and  God  hears 
him  for  Isaac.  So  Paul  here  prays  that  he  may  be 
an  instrument  of  converting  souls  at  Jerusalem  ; 
“ No,”  says  Christ,  “but  thou  shalt  be  employed 
among  the  Gentiles,  and  more  shall  be  the  children 
of  the  desolate  than  those  of  the  married  wife.  ”  It 
is  God  that  appoints  his  labourers  both  their  day 
and  their  place,  and  it  is  fit  they  should  acquiesce 
in  his  appointment  ;  though  it  may  cross  their  own 
inclinations.  Paul  hankers  after  Jerusalem  ;  to  be 
a  preacher  there,  was  the  top  of  his  ambition  ;  but 
Christ  designs  him  greater  preferment ;  he  shall 
not  enter  into  other  men’s  labours,  (as  the  other 
apostles  did,  John  4.  38.)  but  shall  break  up  new 
ground,  and  preach  the  gospel  there  where  Christ 
was  not  named,  Rom.  15.  20.  So  often  does  Provi¬ 
dence  contrive  better  for  us  than  we  for  ourselves  ; 
to  the  guidance  of  that  we  must  therefore  refer  our¬ 
selves.  He  shall  choose  our  inheritance  for  us.  Ob¬ 
serve,  Paul  shall  not  go  to  preach  among  the  Gen¬ 
tiles  without  a  commission  :  I  will  send  thee.  And 
if  Christ  send  him,  his  Spirit  shall  go  along  with 
him,  he  will  stand  by  him,  will  carry  him  on,  and 
bear  him  out,  and  give  him  to  see  the  fruit  of  his  la¬ 
bours.  Let  not  Paul  set  his  heart  upon  Judea  and 
Jerusalem,  for  he  must  be  sent  far  hence,  his  call 
must  be  quite  another  way,  and  his  work  of  another 
kind.  And  it  might  be  a  mitigation  of  the  offence 
of  this  to  the  Jews,  that  he  did  not  set  up  a  Gentile 
church  in  the  neighbouring  nations  ;  others  did  that 
in  their  immediate  vicinity  ;  he  was  sent  to  places 
at  a  distance,  a  vast  way  off,  where  what  he  did 
could  not  be  thought  an  annoyance  to  them. 


229 


THE  ACTS,  XXII. 


Now  if  they  would  lay  all  this  together,  surely 
they  would  see  that  they  had  no  reason  to  be  angry 
witn  Paul  for  preaching  among  the  Gentiles,  or  con¬ 
strue  it  an  act  of  ill-will  to  his  own  nation,  for  he 
was  compelled  to  it,  contrary  to  his  own  mind,  by 
an  over-ruling  command  from  heaven. 

22.  And  they  gave  him  audience  unto 
this  word,  and  then  lifted  up  their  voices, 
and  said,  Away  with  such  a.  fellow  from  the 
•  earth:  for  it  is  not  fit  that  he  should  live. 
23.  And  as  they  cried  out,  and  cast  o(f  their 
clothes,  and  threw  dust  into  the  air,  24. 
The  chief  captain  commanded  him  to  be 
brought  into  the  castle,  and  bade  that  he 
should  be  examined  by  scourging  ;  that  he 
might  know  wherefore  they  cried  so  against 
him.  25.  And  as  they  bound  him  with 
thongs,  Paul  said  unto  the  centurion  that 
stood  by,  Is  it  lawful  for  you  to  scourge  a 
man  that  is  a  Roman,  and  uncondemned  ? 
26.  When  the  centurion  heard  that ,  he  went 
and  told  the  chief  captain,  saying,  Take 
heed  what  thou  doest :  for  this  man  is  a 
Roman.  27.  Then  the  chief  captain  came, 
and  said  unto  him,  Tell  me,  art  thou  a 
Roman  ?  He  said,  Yea.  28.  And  the  chief 
captain  answered,  With  a  great  sum  ob¬ 
tained  I  this  freedom.  And  Paul  said,  But 
I  was  yree-born.  29.  Then  straightway 
they  departed  from  him  which  should  have 
examined  him :  and  the  chief  captain  also 
was  afraid,  after  he  knew  that  he  was  a 
Roman,  and  because  he  had  bound  him. 
30.  On  the  morrow,  because  he  would  have 
known  the  certainty  wherefore  he  was  ac¬ 
cused  of  the  Jews,  he  loosed  him  from  his 
bands,  and  commanded  the  chief  priests 
and  all  their  council  to  appear,  and  brought 
Paul  down,  and  set  him  before  them. 

Paul  was  going  on  with  this  account  of  himslf,  and 
had  shewed  them  his  commission  to  preach  among 
the  Gentiles,  without  any  peevish  reflections  upon 
the  Jews.  We  may  suppose  that  he  designed  next 
to  shew  how  he  was  afterward,  by  a  special  direc¬ 
tion  of  the  Holy  Ghost  at  Antioch,  separated  to  this 
service,  how  tender  he  was  of  the  Jews,  how  re¬ 
spectful  to  them,  and  how  careful  to  give  them  the 
precedency  in  all  places  whither  he  came,  and  to 
unite  Jews  and  Gentiles  in  one  body ;  and  then  to 
shew  how  wonderfully  God  had  owned  him,  and 
what  good  service  had  been  done  to  the  interest  of 
God’s  kingdom  among  men  in  general,  without  da¬ 
mage  to  any  of  the  true  interests  of  the  Jewish  church 
,n  particular.  But  whatever  he  designs  to  say,  they 
resolve  he  shall  say  no  more  to  them  ;  They  gave 
him  audience  to  this  word.  Hitherto  they  had  heard 
him  with  patience  and  some  attention.  But  when 
he  speaks  of  being  sent  to  the  Gentiles,  though  it  was 
what  Christ  himself  said  to  him,  they  cannot  bear 
it,  not  so  much  as  to  hear  the  Gentiles  named,  such 
an  enmity  had  they  to  them,  and  such  a  jealousy  of 
them.  Upon  the  mention  of  this,  they  have  no 
manner  of  patience,  but  forget  all  rules  of  decency 
and  equity ;  thus  were  they  fxrovoked  to  jealousy  by 
them  that  were  no  people,  Rom.  10.  19. 

Now  here  we  are  told  how  furious  and  outrageous 


the  people  were  against  Paul,  for  mentioning  the 
Gentiles,  as  taken  into  the  cognizance  of  divine 
grace,  and  so  justifying  his  preaching  among  them. 

I.  They  interrupted  him,  by  lifting  up  their  voice, 
to  put  him  into  contusion,  and  that  nobody  might 
hear  a  word  he  said.  Galled  consciences  kick  at  the 
least  touch ;  and  those  who  are  resolved  not  to  be 
ruled  by  reason,  commonly  resolve  not  to  hear  it,  if 
they  can  help  it.  And  the  spirit  of  enmity  against 
the  gospel  of  Christ  commonly  shews  itself  in  silenc¬ 
ing  the  ministers  of  Christ  and  his  gospel,  and  stop¬ 
ping  their  mouths,  as  the  Jews  did  Paul’s  here. 
Their  fathers  had  said  to  the  best  of  seers.  See  not, 
Jsa.  30.  10.  And  so  they  to  the  best  of  speakers , 
Speak  not.  Forbear,  wherefore  shouldest  thou  be 
smitten  ?  2  Chron.  25.  16. 

II.  They  clamoured  against  him  as  one  that  was 
unworthy  of  life,  much  more  of  liberty ;  without 
weighing  the  arguments  he  had  urged  ‘in  his  own 
defence;  or  offering  to  make  any  answer  to  them, 
they  cried  out  with  a  confused  noise,  “  Away  with 
such  a  fellow  as  this  from  the  earth,  who  pretends 
to  have  a  commission  to  preach  to  the  Gentiles; 
why,  it  is  not  ft  that  he  should  live.  ”  Thus  the  men 
that  have  been  the  greatest  blessings  of  their  age, 
have  been  represented  not  only  as  the  burthens  of 
the  earth,  but  the  plague  of  their  generation.  He 
that  was  worthy  of  the  greatest  honours  of  life,  is 
condemned  as  not  worthy  of  life  itself.  See  what 
different  sentiments  God  and  men  have  of  good  men, 
and  yet  they  both  agree  in  this,  that  they  are  not 
likely  to  live  long  in  this  world.  Paul  says  of  the 
godly  Jews,  that  they  were  men  of  whom  the  world 
was  not  worthy,  Heb.  11.  38.  And  therefore  they 
must  be  removed,  that  the  world  may  be  justly  pu¬ 
nished  with  the  loss  of  them.  The  ungodly  Jews 
here  say  of  Paul,  that  it  was  not  ft  he  should  live; 
and  therefore  he  must  be  removed,  that  the  world 
may  be  eased  of  the  burthen  of  him,  as  of  the  two 
witnesses.  Rev.  11.  10. 

III.  They  went  stark  mad  against  Paul,  and 
against  the  chief  captain  for  not  killing  him  imme¬ 
diately,  at  their  request,  or  throwing  him  as  a  prev 
into  their  teeth,  that  they  might  devour  him,  (v.  23/) 
as  men  whose  reason  was  quite  lost  in  passion,  they 
cried  out  like  roaring  lions  or  ranging  bears,  anil 
howled  like  the  evening  wolves;  they  cast  off  their 
clothes  with  fury  and  violence,  as  much  as  to  say, 
that  thus  they  would  tear  him  if  they  could  but  come 
at  him.  Or  rather,  they  thus  shewed  how  ready 
they  were  to  stone  him  ;  they  that  stoned  Stephen, 
threw  off  their  clothes,  v.  20.  Or,  they  rent  their 
clothes,  as  if  he  had  spoken  blasphemy ;  and  thryw 
dust  into  the  air,  in  detestation  of  it ;  or,  signifving 
how  ready  they  were  to  throw  stones  at  Paul,  if  the 
chief  captain  would  have  permitted  them.  But  why 
should  we  go  about  to  give  a  reason  for  these  ex 
pressions  of  fury,  which  they  themselves  could  not 
account  for  ?  All  they  intended,  was,  to  make  the 
chief  captain  sensible  how  much  they  were  enraged 
and  exasperated  at  Paul,  so  that  he  could  not  do  any 
thing  to  gratify  them  more  than  to  let  them  have 
their  will  against  him. 

IV.  The  chief  captain  took  care  for  his  safety,  by 
ordering  him  to  be  brought  into  the  castle,  v.  24.  A 
prison  sometimes  has  been  a  protection  to  good  men 
from  popular  rage.  Paul’s  hour  was  not  yet  come, 
he  had  not  finished  his  testimonv,  and  therefore  God 
raised  up  one  that  took  care  of  him,  when  none  of 
his  friends  durst  appear  on  his  behalf.  Grant  not, 
O  Lord,  the  desire  of  the  wicked. 

V.  He  ordered  him  the  torture,  to  force  from  him 
a  confession  of  some  flagrant  crimes,  which  had  pro¬ 
voked  the  people  to  such  an  uncommon  violence 
against  him.  He  bade  that  he  should  be  examined 
by  scourging,  (as  now  in  some  countries  by  the  rack,) 
that  he  might  know  wherefore  they  cried  so  against 


230 


THE  ACTS,  XXII. 


him.  Herein  he  did  not  proceed  fairly  ;  he  should 
have  singled  out  some  of  the  clamorous,  tumultuous 
complainants,  and  taken  them  into  the  castle,  as 
breakers  of  the  peace,  and  should  have  examined 
them,  and  by  scourging  too,  what  they  had  to  lay 
to  the  charge  of  a  man  that  could  give  so  good  an 
account  of  himself,  and  did  not  appear  to  have  done 
any  thing  worthy  of  death  or  of  bonds.  It  was  pro¬ 
per  to  ask  them,  but  not  at  all  proper  to  ask  Paul, 
wherefore  they  cried  so  against  him  ?  He  could  tell 
that  he  had  given  them  no  just  cause  to  do  it ;  if 
there  were  any  cause,  let  them  produce  it.  No  man 
is  bound  to  accuse  himself  though  he  be  guilty, 
much  less  ought  he  to  be  compelled  to  accuse  him¬ 
self,  when  he  is  innocent.  Surely  the  chief  captain 
did  not  know  the  Jewish  nation  when  he  concluded, 
that  he  must  needs  have  done  something  very  ill, 
whom  they  cried  out  against.  Had  they  not  just 
thus  cried  against  our  Lord  Jesus,  Crucify  him,  cru¬ 
cify  him,  when  they  had  not  one  word  to  say  in  an¬ 
swer  to  the  judge’s  question,  Why,  what  ehril  has  he 
done  ?  Is  this  a  fair  or  just  occasion  to  scourge  Paul, 
that  a  rude  tumultuous  mob  cry  out  against  him,  but 
cannot  tell  why  or  wherefore,  and  therefore  he  must 
be  forced  to  tell. 

VI.  Paul  pleaded  his  privilege  as  a  Roman  citizen, 
by  which  he  was  exempted  from  all  trials  and  pu¬ 
nishments  of  this  nature  ;  ( v .  25. )  As  they  bound  him 
with  thongs,  or  leathern  bands,  to  the  whipping  post, 
as  they  used  the  vilest  of  malefactoi’s  in  bridewell 
from  whom  they  would  extort  a  confession,  he  made 
no  outcry  against  the  injustice  of  their  proceedings 
against  an  innocent  man,  but  very  mildly  let  them 
understand  the  illegality  of  their  proceedings  against 
him  as  a  citizen  of  Rome ;  which  he  had  done  once 
before  at  Philippi,  after  he  had  been  scourged,  ( ch . 
16.  37.)  but  here  he  makes  use  of  it  for  prevention. 
He  said  to  the  centurion  that  stood  by,  “You  know 
the  law ;  pray  is  it  lawful  for  you  who  are  yourselves 
Romans,  to  scourge  a  man  that  is  a  Roman,  and 
uncondemned  ?”  The  manner  of  his  speaking, 
plainly  speaks  what  a  holy  security  and  serenity  of 
mind  this  good  man  enjoyed,  not  disturbed  either 
with  anger  or  fear  in  the  midst  of  all  those  indigni¬ 
ties  that  were  done  him,  and  the  danger  he  was  in. 
The  Romans  had  a  law,  (it  was  called  lex  Semfiro- 
nia,)  that  if  any  magistrate  did  chastise  or  condemn 
a  freeman  of  Rome,  indicta  causa — without  hearing 
him  sfieak  for  himself  and  deliberating  upon  the 
whole  of  his  case,  he  should  be  liable  to  the  sentence 
of  the  people,  who  were  very  jealous  of  their  liber¬ 
ties.  It  is  indeed  the  privilege  of  every  man  not  to 
have  wrong  done  him,  except  it  be  proved  he  has 
done  wrong ;  as  it  is  of  every  Englishman  by  Magna 
Charta,  not  to  be  dis-seized  of  his  life  or  freehold, 
but  by  a  verdict  of  twelve  men  of  his  peers. 

VII.  The  chief  captain  was  surprised  at  this,  and 
put  into  a  fright;  he  had  taken  Paul  to  be  a  vagabond 
Egyptian,  and  wondered  he  could  speak  Greek,  {ch. 
21.  37.)  but  is  much  more  surprised  now  he  finds 
that  he  is  as  good  a  gentleman  as  himself.  How 
many  men  of  great  worth  and  merit  are  despised 
because  they  are  not  known,  are  looked  upon  and 
treated  as  the  ojfscowring  of  all  things,  when  those 
that  count  them  so,  if  they  knew  their  true  charac¬ 
ter,  would  own  them  to  be  of  the  excellent  ones  of 
the  earth  !  The  chief  captain  had  centurions,  under- 
officers  attending  him,  ch.  21.  32.  One  of  these  re¬ 
ports  this  matter  to  the  chief  captain,  ( v .  26.)  Take 
heed  what  thou  doest,for  this  man  is  a  Roman,  and 
what  indignity  is  done  to  him,  will  be  construed  an 
offence  against  the  majesty  of  the  Roman  people ; 
as  they  loved  to  speak.  They  all  knew  what  a  value 
was  put  upon  this  privilege  of  the  Roman  citizens. 
Tully  extols  it  in  one  of  his  orations  against  Verres, 

O  nomen  dulce  libertatis ,  0  Jus  eximium  nostrx  ci- 
vitatis  !  0  lex  Porcia  !  0  leges  Sempronix  !  facinus 


est  vincere  Romanum  cixem,  scelus  verberare — O 
Liberty,  I  love  thy  charming  name  !  And  these  our 
Porcian  and  Sempronian  laws,  how  admirable  !  It 
is  a  crime  to  bind  a  Roman  citizen,  but  an  unpar¬ 
donable  one  to  beat  him.  “  Therefore”  (says  the 
centurion)  “let  us  look  to  ourselves ;  if  this  man  be 
a  Roman,  and  we  do  him  any  indignity,  we  shall  be 
in  danger  to  lose  our  commissions  at  least.”  Now, 

1.  The  chief  captain  would  be  satisfied  of  the  truth 
of  this  from  his  own  mouth ;  ( v .  27. )  “  Tell  me,  art 
thou  a  Roman  !  Art  thou  entitled  to  the  privileges 
of  a  Roman  citizen  ?”  “Yes,”  says  Paul,  “  I  am;” 
and  perhaps  produced  some  ticket  or  instrument 
which  proved  it ;  for  otherwise,  they  would  scarcely 
have  taken  his  word. 

2.  The  chief  captain  very  freely  compares  notes 
with  him  upon  this  matter,  and  it  appears,  that  the 
privilege  Paul  had  as  a  Roman  citizen,  was  of  the 
two  more  honourable  than  the  colonel’s ;  for  the  co¬ 
lonel  owns  that  his  was  purchased ;  “I  am  a  free¬ 
man  of  Rome  ;  but  with  a  great  sum  obtained  I  this 
freedom,  it  cost  me  dear,  how  came  you  by  it?” 
“  Why  truly,”  says  Paul,  “  I  was  free-born.  ”  Some 
think  he  became  entitled  to  this  freedom  by  the  place 
of  his  birth,  as  a  native  of  Tarsus,  a  city  privileged 
by  the  emperor  with  the  same  privileges  that  Rome 
itself  enjoyed ;  others  rather  think,  it  was  by  his  fa¬ 
ther  or  grandfather  having  served  in  the  war  be¬ 
tween  Cxsar  and  Antony,  or  some  other  of  the  civil 
wars  of  Rome,  and  being  for  some  signal  piece  of 
service  rewarded  with  a  freedom  of  the  city ;  and  so 
Paul  came  to  be  free-born ;  and  here  he  pleads  it  for 
his  own  preservation ;  for  which  end  not  only  we 
may,  but  we  ought,  to  use  all  lawful  means. 

3.  This  put  an  immediate  stop  to  Paul’s  trouble ; 
they  that  were  appointed  to  examine  him  by  scourg¬ 
ing,  quitted  the  spot ;  they  departed  from  him,  (v. 
29.)  lest  they  should  run  themselves  into  a  snare. 
Nay,  and  the  colonel  himself,  though  we  may  sup¬ 
pose  him  to  have  a  considerable  interest,  was  afraid 
when  he  heard  he  was  a  Roman,  because,  though 
he  had  not  beaten  him,  yet  he  had  bound  him  in 
order  to  his  being  beaten.  Thus  many  are  restrain¬ 
ed  from  evil  practices  by  the  fear  of  man,  who  would 
not  be  restrained  from  them  by  the  fear  of  God. 
See  here  the  benefit  of  humaQ  laws  and  magistracy, 
and  what  reason  we  have  to  be  thankful  to  God  for 
them;  for  even  when  they  have  given  no  countenance 
or  special  protection  to  God’s  people  and  ministers, 
yet  by  the  general  support  of  equity  and  fair  dealing 
between  man  and  man,  they  have  served  to  check 
the  rage  of  wicked  and  unreasonable  illegal  men, 
who  otherwise  would  know  no  bounds,  and  to  say, 
Hitherto  it  shall  come,  but  no  further  ;  here  shall  its 
proud  waves  be  stayed.  And  therefore  this  service 
we  owe  to  all  in  authority — to  pray  for  then i,  be¬ 
cause  this  benefit  we  have  reason  to  expect  from 
them,  whether  we  have  it  or  no,  as  long  as  we  are 
quiet  and  peaceable — to  live  quiet  arid  peaceable  lives 
in  all  godliness  and  honesty,  1  Tim.  2.  1,2. 

4.  The  governor,  the  next  day,  brought  Paul  be¬ 
fore  the  Sanhedrim,  v.  30.  He  first  loosed  him  from 
his  bands,  that  those  might  not  prejudge  his  cause, 
and  that  he  might  not  be  charged  with  having  pi¬ 
nioned  a  Roman  citizen,  and  then  summoned  the 
chief  priests  and  all  their  council  to  come  together 
to  take  cognizance  of  Paul’s  case,  for  he  found  it  to 
be  a  matter  of  religion,  and  therefore  looked  upon 
them  to  be  the  most  proper  judges  of  it.  Gallio  in 
this  case  discharged  Paul ;  finding  it  to  be  a  matter 
of  their  law,  he  drove  the  prosecutors  from  the  judg 
ment-seat,  (ch.  18.  16.)  and  would  not  concern  him¬ 
self  at  all  in  it :  but  this  Roman,  who  was  a  military 
man,  kept  Paul  in  custody,  and  appealed  from  the 
rabble  to  the  general  assembly.  Now,  ( 1. )  We  may 
hope  that  hereby  he  intended  Paul’s  safety,  as  think 
ing,  if  he  were  an  innocent  and  inoffensive  man. 


THE  ACTS,  XXIII.  231 


though  the  multitude  might  be  incensed  against  him, 
yet  the  chief  priests  and  elders  would  do  him  justice, 
and  clear  him ;  for  they  were,  or  should  be,  men  of 
learning  and  consideration,  and  their  court  governed 
by  rules  of  equity.  When  the  prophet  could  find 
no  good  among  the  poorer  sort  of  people,  he  con¬ 
cluded  that  it  was  because  they  knew  not  the  way 
of  the  Lord,  nor  the  judgments  of  their  God,  and 
promised  himself  that  he  should  speed  better  among 
the  great  men,  as  the  chief  captain  here  did,  but  soon 
found  himself  disappointed  there ;  these  have  alto¬ 
gether  broken  the  yoke,  and  burst  the  bonds,  Jer.  5. 
4,  5.  But,  (2.)  That  which  he  is  here  said  to  aim 
at,  is,  the  gratifying  of  his  own  curiosity.  He  would 
have  known  the  certainty  whereof  he  was  accused  of 
the  Jews.  Had  he  sent  for  Paul  to  his  own  cham¬ 
ber,  and  talked  freely  with  him,  he  might  soon  have 
earned  from  him  that  which  would  have  done  more 
than  satisfy  his  inquiry,  and  which  might  have  per¬ 
suaded  him  to  be  a  Christian.  But  it  is  too  common 
for  great  men  to  affect  to  set  that  at  a  distance  from 
them,  which  might  awaken  their  consciences,  and 
to  desire  to  have  no  more  of  the  knowledge  of  God’s 
ways  than  may  serve  them  to  talk  of. 

CHAP.  XXIII. 

The  close  of  the  foregoing  chapter  left  Paul  in  the  High 
Priest’s  court,  into  which  the  chief  captain  (whether  to  his 
advantage  or.  no,  I  know  not)  had  removed  his  cause  from 
the  mob ;  and  if  his  enemies  act  there  against  him  with  less 
noise,  yet  it  is  with  more  subtlety.  Now  here  we  have,  I. 
Paul’s  protestation  of  his  own  integrity,  and  of  a  civil  re¬ 
spect  to  the  High  Priest,  however  he  had  upon  a  sudden 
spoken  warmly  to  him,  and  justly,  v.  1 . .  5.  II.  Paul’s 
prudent  contrivance  to  get  himself  clear  of  them,  by  setting 
the  Pharisees  and  Sadducees  at  variance  one  with  another, 
v.  6.. 9.  III.  The  governor’s  seasonable  interposal  to 
rescue  him  out  of  their  hands  likewise,  v.  10.  IV.  Christ’s 
more  comfortable  appearing  to  him,  to  animate  him  against 
those  difficulties  that  lay  before  him,  and  to  tell  him  what 
he  must  expect,  v.  11.  V.  A  bloody  conspiracy  of  some 
desperate  Jews  to  kill  Paul,  and  their  drawing  in  the  chief 
priests  and  the  elders  to  be  aiders  and  abetters  with  them 
in  it,  v.  12. .  15.  VI.  The  discovery  of  this  conspiracy  to 
Paul,  and  by  him  to  the  chief  captain,  who  perceived  so 
much  of  their  inveterate  malice  against  Paul,  that  he  had 
reason  enough  to  believe  the  truth  of  it,  v.  16. .  22.  VII. 
The  chief  captain’s  care  of  Paul’s  safety,  bv  which  he  pre¬ 
vented  the  execution  of  the  design  ;  he  sent  him  away  im¬ 
mediately  under  a  strong  guard  from  Jerusalem  to  Cajsarea, 
which  was  now  the  residence  of  Felix,  the  Roman  governor, 
and  there  he  safely  arrived,  v.  23.  .35. 

I.  A  ND  Paul  earnestly  beholding  the 
.  \  council,  said,  Men  and  brethren,  I 
have  lived  in  all  good  conscience  before 
God  until  this  day.  2.  And  the  High  Priest 
Ananias  commanded  them  that  stood  by 
him  to  smite  him  on  the  mouth.  3.  Then 
said  Paul  unto  him,  God  shall  smite  thee, 
thou  whited  wgll :  for  sittest  thou  to  judge 
me  after  the  law,  and  commandest  me  to 
be  smitten  contrary  to  the  law  ?  4.  And 

they  that  stood  by  said,  Revilest  thou  God’s 
High  Priest  ?  5.  Then  said  Paul,  I  wist 

not,  brethren,  that  he  was  the  High  Priest : 
foi  it  is  written,  Thou  shalt  not  speak  evil 
of  the  ruler  of  thy  people. 

Perhaps,  when  Paul  was  brought,  as  he  often  was 
C Corfius  cum  causa — the  person  and  the  cause  to¬ 
gether )  before  heathen  magistrates  and  councils, 
where  he  and  his  cause  were  slighted,  because  not 
at  all  understood,  he  thought,  if  he  were  brought 
before  the  Sanhedrim  at  Jerusalem,  he  should  be 
able  to  deal  with  them  to  some  good  purpose,  and 


vet  we  do  not  find  that  he  works  at  all  upon  them. 
Here  we  have, 

I.  Paul’s  protestation  of  his  own  integrity ;  whe¬ 
ther  the  chief  priest  put  any  question  to  him,  or  the 
chief  captain  made  any  representation  of  his  case  to 
the  court,  we  are  not  told  ;  but  Paul  appeared  here, 

1.  With  a  good  courage  ;  he  was  not  at  all  put  out 
of  countenance  upon  his  being  brought  before  such 
an  august  assembly,  which  in  his  youth  he  had  con¬ 
ceived  such  a  veneration  for ;  nor  did  he  fear  their 
calling  him  to  an  account  about  the  letters  they  gave 
him  to  Damascus,  to  persecute  the  Christians  there, 
though  (for  aught  we  know)  this  was  the  first  time 
he  had  ever  seen  them  since  ;  but  he  earnestly  beheld 
the  council.  When  Stephen  was  brought  before 
them,  they  thought  to  have  faced  him  down,  but 
could  not,  such  was  his  holy  confidence  ;  they  looked 
steadfastly  on  him,  and  his  face  was  as  that  of  an 
angel,  ch.  6.  15.  Now  that  Paul  was  brought  be¬ 
fore  them,  he  thought  to  have  faced  them  down,  but 
could  not,  such  was  their  wicked  impudence  How¬ 
ever,  now  was  fulfilled  in  him  what  God  piomised 
to  Ezekiel,  (ch.  3.  8,  9. )  / have  made  thy  face  strong 
against  their  faces  ;  fear  them  not,  neither  be  dismay¬ 
ed  at  their  looks. 

2.  With  a  good  conscience,  and  that  gave  him  a 
good  courage. 

- Hie  mums  aheneus  esto, 

Nil  consciresibi - 

Be  this  thy  brazen  bulwark  of  defence, 

Still  to  preserve  thy  conscious  innocence. 

He  said,  “  Men  and  brethren,  I  have  lived  m  au 
good  conscience  before  God  unto  this  day.  How¬ 
ever  I  may  be  reproached,  my  heart  does  not  re¬ 
proach  me,  but  witnesses  for  me.”  (1.)  He  had 
always  been  a  man  iriclined  to  religion ;  he  never 
was  a  man  that  lived  at  large,  but  always  put  a  dif¬ 
ference  between  moral  good  and  evil ;  even  in  his 
unregenerate  state,  he  was,  as  touching  the  righ¬ 
teousness  that  was  in  the  law,  blameless.  He  wras 
no  unthinking  man,  who  never  considered  what  he 
did,  no  designing  man,  who  cared  not  what  he  did, 
so  he  could  but  compass  his  own  ends.  (2.1  Even 
when  he  persecuted  the  church  of  God,  he  thought 
he  ought  to  do  it,  and  that  he  did  God  service  in  it. 
Though  his  conscience  was  misinformed,  yet  he 
acted  according  to  the  dictates  of  it.  See  ch.  26.  9. 
(3.)  He  seems  rather  to  speak  of  the  time  since  his 
conversion,  since  he  left  the  service  of  the  High 
Priest,  and  fell  under  their  displeasure  for  so  doing ; 
he  does  not  say,  From  my  beginning  until  this  day  ; 
but,  “  All  the  time  in  which  you  have  looked  upon 
me  as  a  deserter,  an  apostate,  and  an  enemy  to  your 
church,  even  to  this  day,  I  have  lh<cd  in  all  good 
conscience  before  God ;  whatever  you  may  think  of 
me,  I  have  in  everv  thing  approved  myself  to  God, 
and  lived  honestly,”  Heb.  13.  18.  He  had  aimed 
at  nothing  but  to  please  God,  and  do  his  duty,  in 
those  things  for  which  they  were  so  incensed  against 
him  ;  in  all  he  had  done  toward  the  setting  up  of  the 
kingdom  of  Christ,  and  the  setting  of  it  up  among 
the  Gentiles,  he  had  acted  conscientiously.  Sec 
here  the  character  of  an  honest  man ;  [1.]  He  set  , 
God  before  him,  and  lives  as  in  his  sight,  and  under 
his  eyes,  and  with  an  eve  to  him.  fValk  before  me , 
and  be  thou  perfect.  [2.]  He  makes  conscience  of 
what  he  says  and  does,  and  though  he  may  be  under 
sorpp  mistakes,  yet,  according  to  the  best  of  his 
knowledge,  he  abstains  from  that  which  is  evil,  and 
cleaves  to  that  which  is  good.  [3.]  He  is  univer¬ 
sally  conscientious ;  and  they  that  are  not  so,  are  not 
at  all  truly  conscientious ;  is  so  in  all  manner  of  con¬ 
versation  ;  “  I  have  lived  in  all  good  conscience , 
have  had  mv  whole  co?iversation  under  the  direction 
and  dominion  of  conscience.  ”  [4.  ]  He  continues  so, 

and  perseveres  in  it ;  “I  have  lived  so  until  this 


<232 


THE  ACTS,  XXII 1. 


day.  ”  Whatever  changes  pass  over  him,  he  is  still 
the  same,  strictly  conscientious.  And  those  who 
thus  live  in  all  good  conscience  before  God,  may,  like 
Paul  here,  lift  nfi  their  face  without  s/iot ;  and  if 
their  hearts  condemn  them  not,  may  have  confidence 
both  toward  God  and  man,  as  Job  had  when  he  still 
held  fast  his  integrity,  and  Paul  himself  whose  re¬ 
joicing  was  this,  the  testimony  of  his  conscience. 

II.  The  outrage  of  which  Ananias  the  High  Priest 
was  guilty ;  he  commanded  them  that  stood  by,  the 
beadles  that  attended  the  court,  to  smite  him  on  the 
mouth,  (u.  2. )  to  give  him  a  dash  on  the  teeth,  either 
with  a  hand,  or  with  a  rod.  Our  Lord  Jesus  was 
thus  des/dtefully  used  in  this  court,  by  one  of  the 
servants,  (John  18.  22.)  as  was  foretold,  Mic.  5.  1. 
They  shall  smite  the  Judge  of  Israel  u/ion  the  cheek. 
But  here  was  an  order  of  court  for  the  doing  of  it, 
and,  it  is  likely,  it  was  done. 

1.  The  High  Priest  was  highly  offended  at  Paul ; 
some  think,  because  he  looked  so  boldly  and  ear¬ 
nestly  at  the  council,  as  if  he  would  face  them  down; 
others,  because  he  did  not  address  himself  particu¬ 
larly  to  him  as  president,  with  some  title  of  honour 
and  respect,  but  spake  freely  and  familiarly  to  them 
all,  as  men  and  brethren.  His  protestation  of  his 
integrity  was  provocation  enough  to  one  who  was 
resolved  to  run  him  down,  and  make  him  odious. 
When  he  could  charge  him  with  no  crime,  he 
thought  it  was  crime  enough  that  he  asserted  his 
own  innocency. 

2.  In  his  rage  he  ordered  him  to  be  smitten,  so  to 
put  disgrace  upon  him,  and  to  be  smitten  on  the 
mouth,  as  having  offended  with  his  lips,  and  in  token 
of  his  enjoining  him  silence.  This  brutish  and  bar¬ 
barous  method  he  had  recourse  to,  when  he  could 
riot  answer  the  wisdom  and  spirit  wherewith  he  s/iake. 
Thus  Zedekiah  smote  Micaiah,  (1  Kings  22.  24.) 
and  Pashur  smote  Jeremiah,  (Jer.  20.  2.)  when  they 
spake  in  the  name  of  the  Lord  ;  if  therefore  we  see 
such  indignities  done  to  good  men  ;  nay,  if  they  be 
done  to  us  for  well  doing  and  well  saying,  we  must 
not  think  it  strange  ;  Christ  will  give  those  the  kisses 
of  his  mouth,  (Cant.  1.  2.)  who  for  his  sake  receive 
blows  on  the  mouth.  And  though  it  may  be  ex¬ 
pected  that,  as  Solomon  says,  every  man  should  kiss 
his  li/is  that  giveth  a  right  answer,  (Prov.  24.  26.) 
yet  we  often  see  the  contrary. 

III.  The  denunciation  of  the  wrath  of  God  against 
the  High  Priest  for  this  wickedness  in  the  /dace  of 
judgment;  (Eccl.  3.  16.)  it  agrees  with  what  fol¬ 
lows  there,  v.  17.  with  which  Solomon  comforted 
himself,  I  said  in  mine  heart,  God  shall  judge  the 
righteous  and  the  wicked  ;  God  shall  smite  thee,  thou 
whited  wall,  v.  3.  Paul  did  not  speak  this  in  any 
sinful  heat  or  passion,  but  in  a  holy  zeal  against  the 
High  Priest’s  abuse  of  his  power,  and  with  some¬ 
thing  of  a  prophetic  spirit,  not  at  all  with  a  spirit  of 
revenge. 

1.  He  gives  him  his  due  character;  Thou  whited 
wall;  thou  hypocrite;  a  mud-wall,  trash  and  dirt, 
and  rubbish,  underneath,  but  plastered  over,  or 
white-washed.  It  is  the  same  comparison  in  effect 
with  that  of  Christ,  when  he  compares  the  Phari¬ 
sees  to  whited  sepulchres,  Matt.  23.  27.  They  that 
daubed  with  untcm/iered  mortar,  failed  not  to  daub 
themselves  over  with  something  that  made  them 
look  not  only  clean,  but  gay. 

2.  He  reads  him  his  just  doom  ;  “  God  shall  smite 
thee,  shall  bring  upon  thee  his  sore  judgments,  espe- 
ciallv  spiritual  judgments;  Grotius  thinks  this  was 
fulfilled  soon  after,  in  his  removal  from  the  office  of 
the  High  Priest,  either  by  death  or  deprivation,  for 
he  finds  another  in  that  office  a  little  while  after  this; 
probably,  he  was  smitten  by  some  sudden  stroke  of 
divine  vengeance.  Jeroboam’s  hand  was  withered 
when  it  was  stretched  out  against  a  prophet. 

3  He  assigns  a  good  reason  for  that  doom  ;  “  For 


sittest  thou  there  as  president  in  the  supreme  judi¬ 
cature  of  the  church,  pretending  to  judge  me  after 
the  law,  to  convict  and  condemn  me  by  the  law,  and 
yet  commandest  me  to  be  smitten  before  any  crime  is 
proved  upon  me,  which  is  contrary  to  the  law 
No  man  must  be  beaten  unless  he  w’as  worthy  to  bo 
beaten,  Deut.  25.  2.  It  is  against  all  law,  human 
and  divine,  natural  and  positive,  to  hinder  a  man 
from  making  his  defence,  and  to  condemn  him  un¬ 
heard.  When  Paul  was  beaten  by  the  rabble,  he 
could  say,  Father,  forgive  them,  they  know  not  what 
they  do  ;  but  it  is  inexcusable  in  a  High  Priest  that 
is  appointed  to  judge  according  to  the  law. 

IV.  The  offence  which  was  taken  at  this  bold 
word  of  Paul’s  ;  (v.  4.)  They  that  stood  by  said,  Re- 
vilest  thou  God’s  High  Priest  ?  It  is  a  probable  con¬ 
jecture,  that  those  who  blamed  Paul  for  what  he 
said,  were  believing  Jews,  who  were  zealous  for  the 
law,  and  consequently  for  the  honour  of  the  High 
Priest,  and  therefore  took  it  ill  that  Paul  should  thus 
reflect  upon  him,  and  checked  him  for  it.  See  here 
then, 

1.  What  a  hard  game  Paul  had  to  play,  when  his 
enemies  were  abusive  to  him,  and  his  friends  were 
so  far  from  standing  by  him,  and  appearing  for  him, 
that  they  were  ready  to  find  fault  with  his  manage¬ 
ment. 

2.  How  apt  even  the  disciples  of  Christ  them¬ 
selves  are  to  over-value  outward  pomp  and  power. 
As  because  the  temple  had  been  God’s  tem/ile,  and 
a  magnificent  structure,  there  were  those  who  fol¬ 
lowed  Christ,  that  could  not  bear  to  have  any  thing 
said  that  threatened  the  destruction  of  it ;  so  because 
the  High  Priest  had  been  God’s  High  Priest,  and 
was  a  man  that  made  a  figure,  though  he  was  an  in¬ 
veterate  enemy  to  Christianity,  yet  these  were  dis¬ 
gusted  at  Paul  for  giving  him  his  due. 

V.  The  excuse  that  Paul  made  for  what  he  had 
said,  because  he  found  it  was  a  stumbling-block  to 
his  weak  brethren,  and  might  prejudice  them  against 
him  in  other  things.  These  Jewish  Christians,  though 
weak,  yet  were  brethren,  so  he  calls  them  here,  and, 
in  consideration  of  that,  is  almost  ready  to  recall  his 
words  ;  for  Who  is  offended,  said  he,  and  I  burn 
not  ?  2  Cor.  11.  29.  His  fixed  resolution  was  rather 
to  abridge  himself  in  the  use  of  his  Christian  liberty 
than  give  offence  to  a  weak  brother ;' rather  than  do 
it,  he  will  eat  no  flesh  while  the  world  stands,  1  Cor. 
8.  13.  And  so  here  though  he  had  taken  the  liberty 
to  tell  the  High  Priest  his  own,  yet  when  he  found 
it  gave  offence,  he  cried  Peccavi — I  have  done 
wrong,  he  wished  he  had  not  done  it ;  and  though 
he  did  not  beg  the  High  Priest’s  pardon,  nor  excuse 
it  to  him,  yet  he  begs  their  pardon,  who  took  offence 
at  it,  because  this  was  not  a  time  to  inform  them 
better,  nor  to  say  what  he  could  say  to  justify  him¬ 
self. 

1.  He  excuses  it  with  this,  that  he  did  not  con¬ 
sider  when  he  said  it,  whom  he  spake  to  ;  (u.  5.)  I 
wist  not  brethren,  that  he  was  the  High  Priest ;  <?* 

;  “  I  did  not  just  then  think  of  the  dignity  of  his 
place,  or  else  I  would  have  spoken  more  respectfully 
to  him.  ”  I  see  not  how  we  can  with  any  probability 
think  that  Paul  did  not  know  him  to  be  the  High 
Priest,  for  Paul  had  been  seven  days  in  the  temple  at 
the  time  of  the  feast,  where  he  could  not  miss  of 
seeing  the  High  Priest ;  and  his  telling  him  that  hr 
sat  to  judge  him  after  the  lane,  shews  that  he  knew 
who  he  was ;  but,  says  he,  I  did  not  consider  it.  Dr. 
Whitby  puts  this  sense  upon  it  ;  that  the  prophetic 
impulse  that  was  upon  him,  and  inwardly  moved  him 
to  say  what  he  did,  did  not  permit  him  to  advert  that 
it  was  the  High  Priest,  lest  this  law  might  have 
restrained  him  from  complying  with  that  impulse; 
but  the  Jews  acknowledged  that  prophets  might  use 
a  liberty  in  speaking  of  rulers,  which  others  might 
not,  as  Isa.  1.  10,  23.  Or,  (as  he  quotes  the  sense 


233 


THE  ACTS,  XXIII. 


of  Grotius  and  Lightfoot,)  Paul  does  not  go  about  to 
excuse  what  he  had  said  in  the  least,  but  rather  to 
jusitfy  it ;  “I  own  that  God’s  High  Priest  is  not  to  be 
reviled,  but  I  do  not  own  this  Ananias  to  be  High 
Priest,  he  is  a  usurper,  he  came  to  the  office  by  bri¬ 
bery  and  cor  nipt  ion ;  and  the  Jewish  rabbins  say, 
that  he  who  does  so,  is  neither  a  Judge,  nor  to  be 
honoured  as  such.”  Yet, 

2.  He  takes  care  that  what  he  had  said  should  not 
be  drawn  into  a  precedent,  to  the  weakening  of  the 
obligation  of  that  law  in  the  least ;  For  it  is  ’written , 
and  it  remains  a  law  in  full  force,  Thou  s halt  not  speak 
evil  of  the  ruler  of  thy  fieo/ile.  It  is  for  the  public 
good,  that  the  honour  of  magistracy  should  be  sup¬ 
ported,  and  not  suffer  for  the  miscarriages  of  those 
who  are  intrusted  with  it ;  and  therefore  that  deco¬ 
rum  be  observed  in  speaking  both  of  and  to  princes 
and  judges ;  even  in  Job’s  time  it  was  not  thought  fit 
t o  say  to  a  king,  Thou  art  wicked,  or  to  princes,  Ye 
are  ungodly.  Job  34.  18.  Even  when  we  do  well, 
ind  suffer  for  it,  we  must  take  it  patiently,  1  Pet.  2. 
20.  Not  as  if  great  men  may  not  hear  of  their  faults, 
and  public  grievances  be  complained  of  by  proper 
persons,  and  in  a  decent  manner,  but  there  must  be 
a  particular  tenderness  for  the  honour  and  reputation 
of  those  in  authority  more  than  of  other  people,  be¬ 
cause  the  law  of  God  requires  a  particular  reverence 
to  be  paid  to  them,  as  God’s  vicegerents  ;  and  it  is  of 
dangerous  consequence  to  have  those  any  way  coun¬ 
tenanced,  who  despise  dominions,  and  speak  evil  of 
dignities,  Jude  8.  Curse  not  the  king,  no  not  in  thy 
thought,  Eccl.  10.  20. 

6.  But  when  Paul  perceived  that  the  one 
part  were  Sadducees,  and  the  other  Phari¬ 
sees,  he  cried  out  in  the  council,  Men  and 
brethren,  I  am  a  Pharisee,  the  son  of  a 
Pharisee :  of  the  hope  and  resurrection  of 
the  dead  I  am  called  in  question.  7.  And 
when  he  had  so  said,  there  arose  a  dissen¬ 
sion  between  the  Pharisees  and  the  Saddu¬ 
cees  :  and  the  multitude  was  divided.  8. 
For  the  Sadducees  say  that  there  is  no 
resurrection,  neither  angel,  nor  spirit :  but 
the  Pharisees  confess  both.  9.  And  there 
arose  a  great  cry :  and  the  scribes  that  were 
of  the  Pharisees’  part,  arose,  and  strove, 
saying,  We  find  no  evil  in  this  man  :  but  if 
a  spirit  or  an^angel  hath  spoken  to  him,  let 
us  not  fight  against  God.  10.  And  when 
there  arose  a  great  dissension,  the  chief  cap¬ 
tain,  fearing  lest  Paul  should  have  been 
pulled  in  pieces  of  them,  commanded  the 
soldiers  to  go  down,  and  to  take  him  by 
force  from  among  them,  and  to  bring  him 
into  the  castle.  1 1 .  And  the  night  follow¬ 
ing  the  Lord  stood  by  him,  and  said,  Be  of 
good  cheer,  Paul:  for  as  thou  hast  testified 
of  me  in  Jerusalem,  so  must  thou  bear  wit¬ 
ness  also  at  Rome. 

Many  are  the  troubles  of  the  righteous,  but  some 
way  or  other  the  Lord  delivereth  them  cut  of  them  all, 
Paul  owned  he  had  experienced  the  trutn  of  this  in 
the  persecutions  he  had  undergone  among  the  Gen¬ 
tiles  ;  (see  2  Tim.  3.  11.)  Out  of  them  all  the  Lord 
delivered  me.  And  now  he  finds  that  he  who  has 
delivered,  does  and  will.  He  that  delivered  him  in 
the  foregoing  chapter  from  the  tumult  of  the  people, 
here  delivers  him  from  that  of  the  elders, 

vOL.  VI. — 2  G 


I.  His  own  prudence  and  ingenuity  stand  him  in 
some  stead,  and  contribute  much  to  his’escape.  Paul’s 
greatest  honour,  and  that  upon  which  he  most  valued 
himself,  was,  that  he  was  a  Christian,  and  an  apostle 
°f  Christ ;  and  all  his  other  honours  lie  despised  and 
made  nothing  of,  in  comparison  with  those,  counting 
them  but  dung,  that  he  might  win  Christ;  and  yet 
he  had  sometimes  occasion  to  make  use  of  his  other 
honours,  and  they  did  him  service.  His  being  a 
citizen  of  Rome  saved  him  in  the  foregoing  chapter 
from  being  whipt  by  the  chief  captain  as  a  vagabond, 
and  here  his  being  a  Pharisee  saved  him  from  being 
condemned  by  the  Sanhedrim,  as  an  apostate  from 
the  faith  and  worship  of  the  God  of  Israel.  It  will 
consist  very  well  with  our  willingness  to  suffer  for 
Christ,  to  use  all  lawful  methods,  nay,  and  arts  too, 
both  to  prevent  suffering,  and  to  extricate  ourselves 
out  of  it. 

The  honest  policy  Paul  used  here  for  his  own 
preservation,  was,  to  divide  his  judges,  and  to  set 
them  at  variance  one  with  another  about  him  ;  and 
by  incensing  one  part  of  them  more  against  him,  to 
engage  the  contrary  part  for  him. 

1.  The  great  council  was  made  up  of  Sadducees 
and  Pharisees,  and  Paul  perceived  it  ;  he  knew  the 
characters  of  many  of  them  ever  since  he  lived 
among  them,  and  saw  those  among  them  whom  he 
knew  to  be  Sadducees,  and  others  w  hom  he  knew  to 
be  Pharisees  ;  (x>.  6.)  One  f .art  were  Sadducees  and 
the  other  Pharisees,  and  perhaps  nearly  an  equal 
part.  Now  these  differed  very  much  from  one  ano¬ 
ther,  and  yet  they  ordinarily  agreed  well  enough  to 
do  the  business  of  the  council  together. 

(1.)  The  Pharisees  were  bigots;  zealous  for  the 
ceremonies,  not  only  those  which  God  had  appoint¬ 
ed,  but  those  which  were  enjoined  by  the  tradition 
of  the  elders;  they  were  great  sticklers  for  the 
authority  of  the  church,  and  enforcing  obedience  to 
its  injunctions,  which  occasioned  many  quarrels  be¬ 
tween  them  and  our  Lord  Jesus ;  but  at  the  same 
time  they  were  very  orthodox  in  the  faith  of  the 
Jewish  church  concerning  the  world  of  spirits,  the 
resurrection  of  the  dead,  and  the  life  of  the  world  to 
come. 

(2. )  The  Sadducees  were  deists ;  no  friends  to  the 
scripture,  or  divine  relation.  The  books  of  Moses 
they  admitted  as  containing  a  good  historv,  and  a 
good  law,  but  had  little  regard  to  the  other  books  of 
the  Old  Testament ;  see  Mat.  22.  23.  The  account 
here  given  of  these  Sadducees,  is,  [1.]  That  they 
deny  the  resurrection  ;  not  only  the  return  of  the  body 
to  life,  but  a  future  state  of  rewards  and  punish¬ 
ments  ;  they  had  neither  hope  of  eternal  happiness, 
nor  dread  of  eternal  misery,  nor  expectation  of  any 
thing  on  the  other  side  death  ;  and  it  was  upon  these 
principles  that  they  said,  It  is  in  vain  to  serve  God, 
and  called  the  proud  happy,  Mai.  3.  14,  15.  [2.] 

That  they  denied  the  existence  of  angels  and  spirits, 
and  allowed  of  no  being  but  matter.  They  thought 
that  God  himself  was  corporeal,  and  had  parts  and 
members  as  we  hare.  When  they  read  of  angels 
in  the  Old  Testament,  they  supposed  them  to  be 
messengers  that  God  made  and  sent  on  his  errands 
as  there  was  occasion  ;  or  that  they  were  impres¬ 
sions  on  the  fancies  of  those  they  were  sent  to,  and 
no  real  existences  ;  that  they  were  this,  or  that,  or 
any  thing  rather  than  what  they  were.  And  as  for 
the  souls  of  men,  they  looked  upon  them  to  be  no¬ 
thing  else  but  the  temperament  of  the  humours  of 
the  body,  or  the  animal  spirits,  but  denied  their 
existence  in  a  state  of  separation  from  the  body,  and 
any  difference  between  the  soul  of  a  man  and  of  a 
beast.  These,  no  doubt,  pretended  to  be  free-think¬ 
ers,  but  really  thought  as  meanly,  absurdly,  and 
slavishly,  as  possible.  It  is  strange  how  men  of  such 
corrupt  and  wicked  principles  could  come  into  office, 
and  ha\'e  a  place  in  the  great  Sanhedrim  ;  but  many 


2  34  THE  ACTS,  XXIII. 


of  them  were  of  quality  and  estate,  and  they  com¬ 
plied  with  the  public  establishment,  and  so  got  in, 
and  kept  in.  But  they  were  generally  stigmatized 
as  heretics,  were  ranked  with  the  Epicureans,  and 
were  prayed  against,  and  excluded  from  eternal  life. 
The  prayer  which  the  modern  Jews  use  against 
Christians,  Witsius  thinks,  was  designed  by  Gama¬ 
liel,  who  made  it,  against  the  Sadducees ;  and  that 
they  meant  them  in  their  usual  imprecation,  Let  the 
name  of  the  wicked,  rot.  But  how  degenerate  was 
the  character,  and  how  miserable  the  s:ate,  of  the 
Jewish  church,  when  such  profane  men  as  these 
were  among  their  rulers  ! 

2.  In  this  matter  of  difference  between  the  Phari¬ 
sees  and  Sadducees,  Paul  openly  declared  himself 
to  be  on  the  Pharisees’  side  against  the  Sadducees  ; 

( v .  6  )  He  cried  out,  so  as  to  be  heard  by  all,  “ lam 
a  Pharisee,  was  bred  a  Pharisee,  nay,  I  was  born 
one,  in  effect,  for  I  was  the  son  of  a  Pharisee,  my 
father  was  one  before  me,  and  thus  far  I  am  still  a 
Pharisee,  that  I  ho  fie  for  the  resurrection  of  the 
dead,  and  I  may  truly  say,  that  if  the  matter  were 
rightly  understood,  it  would  be  found  that  this  was 
it  for  which  I  was  now  called  in  question.”  When 
Christ  was  upon  earth,  the  Pharisees  set  themselves 
most  against  him,  because  he  witnessed  against  their 
traditions  and  corrupt  glosses  upon  the  law  ;  but  af¬ 
ter  his  ascension,  the  Sadducees  set  themselves  most 
against  his  a/iostles,  because  they  fireached  through 
Jesus  the  resurrection  of  the  dead,  ch.  4.1,  2.  And 
it  is  said  (ch.  5.  17. )  that  they  were  the  sect  of  the 
Sadducees  that  were  filled  with  indignation  at  them, 
because  they  preached  that  life  and  immortality 
which  is  brought  to  light  by  the  gospel.  Now  here, 

(1.)  Paul  owns  himself  a  Pharisee  ;  so  far  as  the 
Pharisees  were  in  the  right.  Though  as  Pharisaism 
was  opposed  to  Christianity,  he  set  himself  against 
it,  and  against  all  its  traditions  that  were  set  up  in 
competition  with  the  law  of  God,  or  in  contradiction 
to  the  gospel  of  Christ,  yet,  as  it  was  opposed  to 
Sadducism,  he  adhered  to  it.  We  must  never  think 
the  worse  of  any  truth  of  God,  nor  be  more  shy  of 
our  owning  it,  for  its  being  held  by  men  otherwise 
corrupt.  If  the  Pharisees  will  hope  for  the  resur¬ 
rection  of  the  dead,  Paul  will  go  along  with  them  in 
that  hope,  and  be  one  of  them,  whether  they  will 
or  no. 

(2. )  He  might  truly  say,  that,  being  persecuted, 
as  a  Christian,  this  was  the  thing  he  was  called  in 
question  for ;  perhaps  he  knew  that  the  Sadducees, 
though  they  had  not  such  an  interest  in  the  common 
people  as  the  Pharisees  had,  yet  had  underhand  in¬ 
censed  the  mob  against  him,  under  pretence  of  his 
having  preached  to  the  Gentiles,  but  really  because 
he  had  preached  the  hope  of  the  resurrection.  How¬ 
ever,  being  called  in  question  for  his  being  a  Chris¬ 
tian,  he  might  truly  say,  he  was  called  in  question 
for  the  hope  of  the  resurrection  of  the  dead,  as  he 
afterward  pleaded,  ch.  24.  15.  and  ch.  26.  6,  7. 
Though  Paul  preached  against  the  traditions  of  the 
elders,  (as  his  Master  had  done,)  and  therein  oppo¬ 
sed  the  Pharisees,  yet  he  valued  himself  more  upon 
his  preaching  for  the  resurrection  of  the  dead,  and  a 
future  state,  in  which  he  concurred  with  the  Phari¬ 
sees. 

3.  This  occasioned  a  division  in  the  council  ;  it  is 
probable  that  the  High  Priest  sided  with  the  Saddu¬ 
cees,  (as  lie  had  done  ch.  5.  17.  and  made  it  to  ap¬ 
pear  by  his  rage  at  Paul,  v.  2.)  which  alarmed  the 
Pharisees  so  much  the  more  ;  but  so  it  was,  there 
arose  a  dissension  between  the  Pharisees  and  the  Sad¬ 
ducees  ;  ( v .  7. )  for  this  word  of  Paul’s  made  the  Sad¬ 
ducees  more  warm,  and  the  Pharisees  more  cool,  in 
the  prosecution  of  him  ;  so  that  the  multitude  was 
divided;  t<r%L<r8n — there  was  a  schism,  a  quarrel 
among  them,  and  the  edge  of  their  zeal  began  to  turn 
from  Paul  against  one  another ;  nor  could  they  go  on 


to  act  against  him,  when  they  could  not  agree  among 
themselves,  or  prosecute  him  for  breaking  the  unity 
of  the  church,  when  there  was  so  little  among  them 
of  the  unity  of  the  spirit.  All  the  cry  had  been 
against  Paul,  but  now  there  arose  a  great  cry  against 
one  another;  (v.  9.)  so  much  did  a  fierce  furious 
spirit  pi’evail  among  all  orders  of  the  Jews  at  this 
time,  that  every  thing  was  done  with  clamour  and 
noise,  and  in  such  a  tumultuous  manner  were  the 
great  principles  of  their  religion  stickled  for,  by 
which  they  received  little  service  ;  for  the  wrath  of 
man  worketh  not  the  righteousness  of  God.  Gain- 
sayers  may  be  convinced  by  fair  reasoning,  but  never 
by  a  great  cry. 

4.  The  Pharisees  hereupon  (would  one  think  it !) 
took  Paul’s  part ;  (i>.  9.)  They  strove,  Sny.a^'to — 
they  fought,  saying.  We  find  no  evil  in  this  man.  He 
had  conducted  himself  decently  and  reverently  in  the 
temple,  and  had  attended  the  service  of  the  church  ; 
and  though  it  was  but  occasionally,  yet  it  shewed  that 
he  was  not  such  an  enemy  to  it  as  he  was  said  to  be  ; 
he  had  spoken  very  handsomely  in  his  own  defence, 
and  given  a  good  account  of  himself,  and  had  now 
declared  himself  orthodox  in  the  great  principles  of 
religion,  as  well  as  regular  and  conscientious  in  his 
conversation  ;  and  therefore  they  cannot  see  that  he 
has  done  any  thing  worthy  of  death,  or  of  bonds. 
Nay,  they  go  further,  “  If  a  spirit  or  an  angel  hath 
spoken  to  him  concerning  Jesus,  and  put  him  upon 
preaching  as  he  does,  though  we  may  not  be  so  far 
satisfied  as  to  give  credit  to  him,  yet  we  ought  to  be 
cautioned  not  to  oppose  him,  lest  we  be  found  fight¬ 
ing  against  God  as  Gamaliel,  who  was  himself  a 
Pharisee,  had  argued,  ch.  5.  39.  Now  here, 

(1.)  We  may  observe  it,  to  the  honour  of  the  gos¬ 
pel,  that  it  was  witnessed  to  even  by  its  adversaries, 
and  confessions,  not  only  of  its  innocency,  but  of  its 
excellency,  were  extorted  sometimes  by  the  power 
of  truth,  even  from  those  that  persecuted  it.  Pilate 
found  no  fault  in  Christ,  though  he  put  him  to  death  ; 
nor  Festus  in  Paul,  though  he  continued .  him  in 
bonds  ;  and  the  Pharisees  here  supposed  it  possible, 
that  Paul  might  have  a  commission  sent  him  from 
heaven  by  an  angel  to  do  what  he  did ;  and  yet  it 
should  seem,  as  elders,  they  after  this  joined  with 
the  High  Priest  in  prosecuting  him,  ch.  24.  1.  They 
sinned  against  the  knowledge  which  they  not  only 
had,  but  sometimes  owned,  as  Christ  had  said  of 
them,  They  have  both  seen  and  hated  both  me  and 
my  Father,  John  15.  24. 

Yet,  (2.)  W e  will  hope  that  some  of  them  at  least 
did  from  henceforward  conceive  a  better  opinion  of 
Paul  than  they  had  had,  and  were  favourable  to  him, 
having  had  such  a  satisfactory  account,  both  of  his 
conversation  in  all  good  conscience,  and  of  his  faith 
touching  another  world  ;  and  then  it  must  be  obser¬ 
ved  to  their  honour,  that  their  zeal  for  the  traditions 
of  the  elders,  which  Paul  had  departed  from,  was  so 
far  swallowed  up  in  a  zeal  for  the  threat  and  funda¬ 
mental  doctrines  of  religion,  to  which  Paul  still  ad¬ 
hered,  that  if  he  will  heartily  join  with  them  against 
the  Sadducees,  and  adhere  to  the  hope  of  the  resur¬ 
rection  of  the  dead,  they  will  not  think  his  shaking 
off  the  ceremonial  law  to  be  any  evil  in  him,  but 
charitably  hope  that  he  walks  according  to  the  light 
God  has  given  him  by  some  angel  or  spirit,  and  are 
so  far  from  persecuting  him,  that  they  arc  ready  to 
patronise  and  protect  him.  The  persecuting  Phari¬ 
sees  of  the  church  of  Rome  are  not  of  this  spirit  ;  for 
let  a  man  be  ever  so  sincere  and  zealous  for  all  the 
articles  of  the  Christian  faith,  yet,  if  he  layr  not  his 
neck  under  the  yoke  of  their  church’s  authority,  they 
find  evil  enough  in  him  to  persecute  him  unto  the 
death. 

II.  The  chief  captain's  care  and  conduct  stand  him 
in  more  stead  ;  for  when  he  had  thrown  this  bone  of 
i  contention  betw'een  the  Pharisees  and  Sadducees, 


THE  ACTS,  XX11I. 


(which  had  set  them  together  by  the  ears,  and  had 
gamed  a  fair  testimony  from  the  Pharisees,)  yet  he 
is  never  the  nearer,  but  is  in  danger  of  being  /lulled 
in  pieces  by  them ;  the  Pharisees  pulling  to  have  him 
set  at  liberty,  and  the  Sadducees  pulling  to  have 
him  put  to  death,  or  thrown  to  the  people,  like  Da¬ 
niel  into  the  den  of  lions  ;  so  that  the  chief  captain  was 
forced  to  come  with  his  soldiers  and  rescue  him,  as 
he  had  done,  ch.  21.  32.  and  ch.  22.  24. 

1.  See  here  Paul’s  danger ;  between  his  friends 
and  his  enemies  he  had  like  to  have  been  pulled  to 
pieces ,  the  one  hugging  him  to  death,  the  other 
crushing  him  to  death  ;  such  violences  are  they  lia¬ 
ble  to,  that  are  eminent,  and  that  are  become  re¬ 
markable,  as  Paul  was,  who  was  by  some  so  much 
beloved,  and  by  others  so  much  maligned  ! 

2.  His  deliverance  ;  The  chief  captain  ordered  his 
soldiers  to  go  down  from  the  upper  wards,  and  to 
take  him  by  force  from  among  them,  out  of  that 
apartment  in  the  temple  where  he  had  ordered  the 
council  to  meet,  and  to  bring  him  into  the  castle,  or 
tower  of  Antonia ;  for  he  saw  he  could  make  nothing 
of  them,  toward  the  understanding  of  the  merits  of 
his  cause. 

III.  Divine  consolations  stood  him  in  most  stead 
of  all ;  the  chief  captain  had  rescued  him  out  of  the 
hands  of  cruel  men,  but  still  he  had  him  in  custody, 
and  what  might  be  the  issue  he  could  not  tell ;  the 
castle  was  indeed  a  protection  to  him,  but  withal  it 
was  a  confinement ;  and  as  it  was  now  his  preserva¬ 
tion  from  so  great  a  death,  it  might  be  his  reserva¬ 
tion  for  a  greater.  W e  do  not  find  that  any  of  the 
apostles  or  elders  at  Jerusalem  came  to  him  ;  either 
they  had  not  courage,  or  they  had  not  admission. 
Perhaps,  in  the  night  following,  Paul  was  full  of 
thoughts  and  cares  what  should  become  of  him,  and 
how  his  present  troubles  might  be  turned  to  answer 
some  good  purpose.  Then  did  the  Lord  Jesus  make 
him  a  kind  visit,  and,  though  at  midnight,  yet  a  very 
seasonable  one;  (v.  11.)  The  Lord  stood  by  him, 
came  to  his  bed-side,  though,  perhaps,  it  was  but  a 
bed  of  strs  w,  to  shew  him  that  he  was  all  the  day 
long  with  him  really,  as  sure  as  he  was  in  the  night 
with  him  visibly.  Note,  Whoever  is  against  us,  we 
need  not  fear,  if  the  Lord  stand  by  us;  if  he  under¬ 
take  our  protection,  we  may  set  those  that  seek  our 
ruin  at  defiance.  The  Lord  is  with  those  that  uphold 
my  soul,  and  then  nothing  can  come  amiss. 

1.  Christ  bids  him  have  a  good  heart  on  it ;  “  Be 
of  good  cheer,  Paul ;  be  not  discouraged  ;  let  not 
what  has  happened  sadden  thee,  nor  let  what  may 
yet  be  before  thee  frighten  thee.”  Note,  It  is  the 
will  of  Christ,  that  his  servants  who  are  faithful, 
should  be  always  cheerful.  Perhaps,  Paul,  in  the 
reflection,  began  to  be  jealous  of  himself,  whether 
he  had  done  well  in  what  he  said  to  the  council  the 
day  before  ;  but  Christ,  by  his  w<  rd,  satisfies  him, 
that  God  approved  of  his  conduct  Or,  perhaps,  it 
troubled  him  that  his  friends  did  not  come  to  him  ; 
but  Christ’s  visit  did  itself  speak,  though  he  had  not 
said,  Be  of  good  cheer,  Paul. 

2.  It  is  a  strange  argument  which  he  makes  use 
of  to  encourage  him  ;  As  thou  hast  testified  of  me  in 
Jerusalem,  so  must  thou  bear  witness  also  at  Rome. 
One  would  think  this  was  but  cold  comfort  ;  “As 
thou  hast  undergone  a  great  deal  of  trouble  for  me, 
so  thou  must  undergo  a  great  deal  more  and  yet 
this  was  designed  to  hearten  him  ;  for  hereby  he  is 
given  to  understand,  (1.)  That  he  had  been  serving 
Christ,  as  a  witness  for  him,  in  what  he  had  hitherto 
endured.  It  was  for  no  fault  that  he  was  buffeted, 
and  it  was  not  his  former  persecuting  of  the  church 
that  was  now  remembered  against  him ,  however  he 
might  remember  it  against  himself,  but  he  was  still 

oing  on  with  his  work.  (2. )  That  he  had  not  yet 
nished  his  testimony,  nor  was,  by  his  imprison¬ 
ment,  laid  aside  as  useless,  but  was  only  reserved 


235 

for  further  service.  Nothing  disheartened  Paul  so 
much  as  the  thought  of  being  taken  off  from  doing 
service  to  Christ,  and  good  to  souls ;  Pear  not,  says 
Christ,  I  have  not  done  with  thee.  (3. )  Paul  seems 
to  have  had  a  particular  fancy,  and  an  innocent  one, 
to  go  to  Rome,  to  preach  the  gospel  there,  though 
it  was  already  preached,  and  a  church  planted  there; 
yet,  being  a  citizen  of  Rome,  he  longed  for  a  journev 
thither,  and  had  designed  it;  (ch.  19.  21.)  After  T 
have  been  at  Jerusalem,  I  must  also  see  Rome.  And 
he  had  written  to  the  Romans  some  time  ago,  that 
he  longed  to  see  them,  Rom.  1.  11.  Now.  he  was 
ready  to  conclude,  that  this  had  broken  his  mea¬ 
sures,  and  he  should  never  see  Rome ;  but  even  in 
that  Christ  tells  him  he  should  be  gratified,  since  he 
desired  it  for  the  honour  of  Christ,  and  to  do  good. 

12.  And  when  it  was  day,  certain  of  the 
Jews  banded  together,  and  bound  them¬ 
selves  under  a  curse,  saying  that  they  would 
neither  eat  nor  drink  till  they  had  killed 
Paul.  13.  And  they  were  more  than  forty 
which  had  made  this  conspiracy.  14.  And 
they  came  to  the  chief  priests  and  elders, 
and  said,  We  have  bound  ourselves  under 
a  great  curse,  that  we  will  eat  nothing  until 
we  have  slain  Paul.  15.  Now  therefore 
ye  with  the  council  signify  to  the  chief  cap¬ 
tain  that  he  bring  him  down  unto  you  to¬ 
morrow,  as  though  ye  would  inquire  some¬ 
thing  more  perfectly  concerning  him  :  and 
we,  or  ever  he  come  near,  are  ready  to  kill 
him.  16.  And  when  Paul’s  sister’s  son 
heard  of  their  lying  in  wait,  he  went  and 
entered  into  the  castle,  and  told  Paul.  17. 
Then  Paul  called  one  of  the  centurions 
unto  him,  and  said,  Bring  this  young  man 
unto  the  chief  captain  :  for  he  hath  a  cer¬ 
tain  thing  to  tell  him.  18.  So  he  took  him 
and  brought  him  to  the  chief  captain,  and 
said,  Paul  the  prisoner  called  me  unto  him, 
and  prayed  me  to  bring  this  young  man 
unto  thee,  who  hath  something  to  say  unto 
thee.  19.  Then  the  chief  captain  took  him 
by  the  hand,  and  went  with  him  aside  pri¬ 
vately,  and  asked  him,  What  is  that  thou 
hast  to  tell  me  !  20.  And  he  said,  The 

Jews  have  agreed  to  desire  thee  that  thou 
wouldest  bring  down  Paul  to-morrow  into 
the  council,  as  though  they  would  inquire 
somewhat  of  him  more  perfectly.  21.  But 
do  not  thou  yield  unto  them  :  for  there  lie 
in  wait  for  him  of  them  more  than  forty 
men,  which  have  bound  themselves  with 
an  oath,  that  they  will  neither  eat  nor  drink 
till  they  have  killed  him:  and  now  are  they 
ready,  looking  for  a  promise  from  thee.  22. 
So  the  chief  captain  then  let  the  young  man 
depart,  and  charged  him,  See  thou  tell  no 
man  that  thou  hast  shewed  these  things  to 
me.  23.  And  he  called  unto  him  two  cen¬ 
turions,  saying,  Make  ready  two  hundred 
soldiers  to  go  to  Caesarea,  and  horsemen 
j  threescore  and  ten,  and  spearmen  two  hun- 


236 


THE  ACTS,  XXIIT. 


dred,  at  the  third  hour  of  the  night ;  24. 
And  provide  them  beasts,  that  they  may  set 
Paul  on,  and  bring  him  safe  unto  Felix  the 
governor.  25.  And  he  wrote  a  letter  after 
this  manner:  26.  Claudius  Lysias  unto 
the  most  excellent  governor  Felix  sendeth 
greeting.  27.  This  man  was  taken  of  the 
Jews,  and  should  have  been  killed  of  them : 
then  came  I  with  an  army,  and  rescued 
him,  having  understood  that  he  was  a  Ro¬ 
man.  28.  And  when  I  would  have  known 
the  cause  wherefore  they  accused  him,  I 
brought  him  forth  into  their  council :  29. 
Whom  I  perceived  to  be  accused  of  ques¬ 
tions  of  their  law,  but  to  have  nothing  laid 
to  his  charge  worthy  of  death  or  of  bonds. 
30.  And  when  it  was  told  me  how  that  the 
Jews  laid  wait  for  the  man,  I  sent  straight¬ 
way  to  thee,  and  gave  commandment  to 
his  accusers  also  to  say  before  thee  what 
they  had  against  him.  Farewell.  31.  Then 
the  soldiers,  as  it  was  commanded  them, 
took  Paul,  and  brought  him  by  night  to  An- 
tipatris.  32.  On  the  morrow  they  left  the 
horsemen  to  go  with  him,  and  returned  to 
the  castle  :  33.  Who,  when  they  came  to 
Caesarea,  and  delivered  the  epistle  to  the 
governor,  presented  Paul  also  before  him. 
34.  And  when  the  governor  had  read  the 
letter ,  he  asked  of  what  province  he  was. 
And  when  he  understood  that  he  teas  of 
Cilicia ;  35.  I  will  hear  thee,  said  he,  when 
thine  accusers  are  also  come.  And  he  com¬ 
manded  him  to  be  kept  in  Herod’s  judg¬ 
ment-hall. 

W e  have  here  the  story  of  a  plot  against  the  life 
of  Paul ;  how  it  was  laid,  how  it  was  discovered,  and 
how  it  was  defeated. 

I.  How  this  plot  was  laid  ;  they  found  they  could 
gain  nothing  by  popular  tumult,  or  legal  process, 
and  therefore  have  recourse  to  the  barbarous  me¬ 
thod  of  assassination  ;  they  will  come  upon  him  sud¬ 
denly,  and  stab  him,  if  they  can  but  get  him  within 
their  reach ;  so  restless  is  their  malice  against  this 
good  man,  that  when  one  design  fails,  they  will  turn 
another  stone.  Now  observe  here, 

1.  Who  they  were,  that  formed  this  conspiracy ; 
they  were  certain  Jews  that  had  the  utmost  degree 
of  indignation  against  him,  because  he  was  the  apos- 
tle  of  the  Gentiles ,  v.  12.  And  they  were  more  than 
forty  that  were  in  the  design,  v.  13.  Lord,  how  are 
they  increased  that  trouble  me  l 

2.  When  the  conspiracy  was  formed  ;  when  it  was 
day.  Satan  had  filled  their  hearts  in  the  night  to 
purpose  it,  and,  as  soon  as  it  was  day,  they  got  toge¬ 
ther  to  prosecute  it;  answering  to  the  account  which 
the  prophet  gives  of  some  who  work  evil  upon  their 
beds,  and  when  the  morning  is  light  they  practice  it, 
and  are  laid  under  a  woe  for  it,  Mic.  2. 1  .  In  the  night 
Christ  appeared  to  Paul  to  protect  him,  and  when 
it  was  day,  here  were  forty  men  appearing  against 
him  to  destroy  him  ;  they  were  not  up  so  soon,  but 
Christ  was  up  before  them.  God  shall  help  her,  and 
that  right  early,  Ps.  46.  5. 

3.  What  the  conspiracy  was ;  these  men  banded 
together  in  a  league,  perhaps  they  called  it  a  holy 


league,  they  engaged  to  stand  by  one  another,  and 
every  one,  to  his  power,  to  be  aiding  and  assisting  to 
murder  Paul.  It  was  strange  that  so  many  could  so 
soon  be  got  together,  and  that  in  Jerusalem  too,  who 
were  so  perfectly  lost  to  all  sense  of  humanity  and 
honour,  as  to  engage  in  so  bloody  a  design.  Well 
might  the  prophet’s  complaint  be  renewed  concern¬ 
ing  Jerusalem;  (Isa.  1.  21.)  Righteousness  has  lodged 
in  it,  but  now  murderers.  What  a  monstrous  idea 
must  these,  men  have  formed  of  Paul,  before  they 
could  be  capable  of  forming  such  a  monstrous  design 
against  him  ;  they  must  be  made  to  believe  that  he 
was  the  worst  of  men,  an  enemy  to  God  and  reli 
gion,  and  the  curse  and  plague  of  his  generation  ; 
when  really  his  character  was  the  reverse  of  all 
this  !  What  laws  of  truth  and  justice  so  sacred,  so 
strong,  which  malice  and  bigotiy  will  not  break 
through  ! 

4.  How  firm  they  made  it,  as  they  thought,  that 
none  of  them  might  fly  off,  upon  conscience  of  the 
horror  of  the  fact,  at  second  thoughts;  they  bound 
themselves  under  an  anathema,  imprecating  the 
heaviest  curses  upon  themselves,  their  souls,  bodies, 
and  families,  if  they  did  not  kill  Paul,  and  so  quick¬ 
ly,  that  they  would  not  eat  or  drink  till  they  had  done 
it.  What  a  complication  of  wickedness  is  here  !  To 
design  to  kill  an  innocent  man,  a  good  man,  a  useful 
man,  a  man  that  had  done  them  no  harm,  but  was 
willing  to  do  them  all  the  good  he  could,  was  going 
in  the  way  of  Cain ,  and  spoke  them  to  be  of  their 
father  the  devil,  who  was  a  murderer  from  the  be¬ 
ginning  ;  yet,  as  if  this  had  been  a  small  matter, 
(1.)  They  bound  themselves  to  it;  to  incline  to  do 
evil,  and  intend  to  do  it,  is  bad ;  but  to  engage  to  do 
it  is  much  worse.  This  is  entering  into  covenant 
with  the  devil;  it  is  swearing  allegiance  to  the  prince 
of  darkness ;  it  is  leaving  no  room  for  repentance  ; 
nay,  it  is  bidding  defiance  to  it.  (2.)  They  bound 
one  another  to  it,  and  did  all  they  could,  not  only  to 
secure  the  damnation  of  their  own  souls,  but  of 
their’s  whom  they  drew  into  the  association.  (3.) 
They  shewed  a  great  contempt  of  the  providence  of 
God,  and  a  presumption  upon  it,  in  that  they  bound 
themselves  to  do  such  a  thing  within  so  short  a  time 
as  they  could  continue  fasting,  without  any  proviso 
or  reserve  for  the  disposal  of  an  over-ruling  Provi¬ 
dence.  When  we  say,  To-morrow  we  will  do  this 
or  that,  be  it  ever  so  lawful  and  good,  forasmuch  as 
we  know  not  what  shall  be  on  the  morrow,  we  must 
add,  If  the  Lord  will.  But  with  what  face  could 
they  insert  a  proviso  for  the  permission  of  God’s 
providence,  when  they  knew  that  what  they  were 
about  was  directly  against  the  prohibitions  of  God’s 
word  ?  (4.)  They  shewed  a  great  contempt  of  their 
own  souls  and  bodies  ;  of  their  own  souls  in  impre¬ 
cating  a  curse  upon  them  if  they  did  not  proceed  in 
this  desperate  enterprise;  what  a  woeful  dilemma 
did  they  throw  themselves  upon  !  God  certainly 
meets  them  with  his  curse  if  they  do  go  on  in  it,  and 
they  desire  he  would  if  they  do  not  !  They  shewed 
also  a  contempt  of  their  own  bodies  too,  (for  wilful 
sinners  are  the  destroyers  of  both,)  in  tying  them¬ 
selves  out  from  the  necessary  supports  of  life  till 
they  had  accomplished  a  thing  which  they  could 
never  lawfully  do,  and  perhaps  not  possibly  do. 
Such  language  of  hell  they  speak,  that  wish  God  to 
damn  them,  and  the  devil  to  take  them,  if  they  do 
not  do  so  and  so.  As  they  love  cursing,  so  shall  it 
come  unto  them.  Some  think,  the  meaning  of  this 
curse  was,  they  would  either  kill  Paul,  as  an  Achan, 
an  accursed  thing,  a  troubler  of  the  camp  ;  or,  if 
they  did  not  do  it,  they  would  make  themselves  ac¬ 
cursed  before  God  in  his  stead.  (5.)  They  shewed 
a  most  eager  desire  to  compass  this  matter,  and  an 
impatience  till  it  was  done  :  not  only  like  David’s 
enemies,  that  were  mad  against  him,  and  sworn 
against  him ,  fPs  10?  8  ^  hut  like  the  servants  of 


THE  ACTS,  XXIII.  237 


Job  against  his  enemy  ;  0  that  we  had  of  his  flesh, 
we  cannot  be  satisfied  Job  31.  31.  Persecutors  are 
said  to  eat  up.  God’s  people  as  they  eat  bread  ;  it  is 
as  much  a  gratification  to  them  as  meat  to  one  that 
is  hungry,  Ps.  14.  4. 

5.  What  method  they  took  to  bring  it  about. 
There  is  no  getting  near  Paul  in  the  castle,  he  is 
there  under  the  particular  protection  of  the  govern¬ 
ment,  and  is  imprisoned,  not,  as  others  are,  lest  he 
should  do  harm,  but  lest  he  should  have  harm  done 
him  ;  and  therefore  the  contrivance  is,  that  the  chief 
priests  and  elders  must  desire  the  governor  of  the 
castle  to  let  Paul  come  to  them  to  the  council-cham¬ 
ber,  to  be  further  examined,  they  have  some  ques¬ 
tions  to  ask  him,  or  something  to  say  to  him,  and 
then,  in  his  passage  from  the  castle  to  the  council 
they  would  put  an  end  to  all  disputes  about  Paul,  by 
killing  him  ;  thus  the  plot  was  laid,  v.  14,  15.  Hav¬ 
ing  been  all  day  employed  in  engaging  one  another 
to  this  wickedness,  towards  evening  they  come  to 
the  principal  members  of  the  great  Sanhedrim,  and, 
though  they  might  have  concealed  their  main  de¬ 
sign,  and  yet  might  have  moved  them  upon  some 
other  pretence  to  send  for  Paul,  they  are  so  confi¬ 
dent  of  their  approbation  of  this  villany,  that  they 
are  not  ashamed  or  afraid  to  own  to  them,  that  they 
have  bound  themselves  under  a  great  curse,  without 
consulting  the  priests  first  whether  they  might  law¬ 
fully  do  it,  that  they  will  eat  nothing  the  next  day 
till  they  have  killed  Paul ;  they  design  to  breakfast 
the  next  morning  upon  his  blood ;  they  doubt  not 
but  the  chief  priests  will  not  only  countenance  them 
in  the  design,  but  will  lend  them  a  helping  hand, 
and  be  their  tools  to  get  them  an  opportunity  of  kill¬ 
ing  Paul ;  nay,  and  tell  a  lie  for  them  too,  pretend¬ 
ing  to  the  chief  captain  that  they  would  inquire  some¬ 
thing  more  perfectly  concerning  him,  when  they 
meant  no  such  thing.  What  a  mean,  what  an  ill 
opinion  had  they  of  their  priests,  when  they  could 
apply  to  them  on  such  an  errand  as  this  !  And  yet, 
vile  as  the  proposal  was  which  was  made  to  them, 
(for  aught  that  appears,)  the  priests  and  elders  con¬ 
sented  to  it,  and,  at  the  first  word,  without  boggling 
at  it  in  the  least,  promised  to  gratify  them.  Instead 
of  reproving  them,  as  they  ought,  for  their  wicked 
conspiracy,  they  bolstered  them  up  in  it,  because  it 
was  against  Paul  whom  they  hated ;  and  thus  they 
made  themselves  partakers  of  the  crime,  as  much 
as  if  they  had  been  the  first  in  the  conspiracy. 

II.  How  the  plot  was  discovered.  We  do  not  find 
that  the  plotters,  though  they  took  an  oath  of  fide¬ 
lity,  took  an  oath  of  secrecy,  either  because  they 
thought  it  did  not  need  it,  (they  would  every  one 
keep  his  own  counsel,)  or  because  they  thought  they 
could  accomplish  it,  though  it  should  take  wind,  ancl 
be  known  ;  but  Providence  so  ordered  it,  that  it  was 
brought  to  light,  and  so,  as  effectually  to  be  brought 
to  nought.  See  here, 

1.  How  it  was  discovered  to  Paul,  v.  16.  There 
was  a  youth  that  was  related  to  Paul,  his  sister’s  son, 
whose  mother,  probably,  lived  in  Jerusalem,  and 
some  how  or  other,  we  are  not  told  how,  he  heard 
of  their  lying  in  wait,  either  over-heard  them  talk¬ 
ing  of  it  among  themselves,  or  got  intelligence  from 
some  that  were  in  the  plot,  and  he  went  into  the  cas¬ 
tle,  probably,  as  he  used  to  do,  to  attend  on  his  un¬ 
cle,  and  bring  him  what  he  wanted,  which  gave  him 
a  free  access  to  him,  and  he  told  Paul  what  he 
heard.  Note,  God  has  many  ways  of  bringing  to 
light  the  hidden  works  of  darkness  ;  though  the 
contrivers  of  them  dig  deep  to  hide  them  from  the 
Lord,  he  can  make  a  bird  of  the  air  to  carry  the 
voice,  (Eccl.  10.  20. )  or  the  conspirators’  own  tongues 
to  betray  themselves. 

2.  How  it  was  discovered  to  the  chief  captain  by  the 
young  man  that  told  it  Paul.  This  part  of  the  story 
is  related  very  particularly,  perhaps  because  the 


penman  was  an  eye-witness  of  the  prudent  and  suc¬ 
cessful  management  of  this  affair,  and  remembered 
it  with  a  deal  of  pleasure.  (1.)  Paul  had  got  a  good 
interest  in  the  officers  that  attended,  by  his  prudent, 
peaceable  deportment ;  he  could  call  one  of  the  cen¬ 
turions  to  him,  though  a  centurion  was  one  in  au¬ 
thority  that  had  soldiers  under  him,  and  used  to  call, 
not  to  be  called  to,  and  he  was  ready  to  come  at  his 
call;  ( v .  17.)  and  he  desired  that  he  would  intro¬ 
duce  this  young  man  to  the  chief  captain,  to  give  in 
an  information  of  something  that  concerned  the  ho¬ 
nour  of  the  government.  (2.)  The  centurion  very 
readily  gratified  him,  v.  18.  He  did  not  send  a 
common  soldier  with  him,  but  went  himself  to  keep 
the  young  man  in  countenance,  to  recommend  his 
errand  to  the  chief  captain,  and  to  shew  his  respect 
to  Paul;  “ Paul  the  prisoner  (that  was  his  title 
now)  called  me  to  him,  and  prayed  me  to  bring  this 
young  man  to  thee  ;  what  his  business  is  I  know  not, 
but  he  has  something  to  say  to  thee.”  Note,  It  is 
true  charity  to  poor  prisoners,  to  act  for  them  as 
well  as  to  give  them.  “  I  was  sick,  and  in  prison, 
and  you  went  on  an  errand  for  me,”  will  pass  as  well 
in  the  account  as,  I  was  sick  and  in  prison ,  and  you 
came  unto  me,  to  visit  me,  or- sent  me  a  token.” 
Those  that  have  acquaintance  and  interest,  should 
be  ready  to  use  them  for  the  assistance  of  those  that 
are  in  distress.  This  centurion  helped  to  save  Paul’s 
life  by  this  piece  of  civility,  which  should  engage  us 
to  be  ready  to  do  the  like  when  there  is  occasion. 
Open  thy  mouth  for  the  dumb,  Prov,  31.  8.  Those 
that  cannot  give  a  good  gift  to  God’s  prisoners,  may 
yet  speak  a  good  word  for  them.  (3.)  The  chief 
captain  received  the  information  with  a  great  deal 
of  condescension  an4  tenderness,  v.  19.  He  took  the 
young  man  by  the  hand,  as  a  friend  or  father,  to  en¬ 
courage  him,  that  he  might  not  be  dashed  out  of 
countenance,  but  might  be  assured  of  a  favourable 
audience.  The  notice  that  is  taken  of  this  circum¬ 
stance,  should  encourage  great  men  to  make  them¬ 
selves  easy  of  access  to  the  meanest,  upon  any  er¬ 
rand  which  may  give  them  an  opportunity  of  doing 
good  ;  to  condescend  to  them  of  low  estate.  This 
familiarity  to  which  this  Roman  tribune  or  colonel 
admitted  Paul’s  nephew,  is  here  upon  record  to  his 
honour.  Let  no  man  think  he  disparages  himself 
by  his  humility  or  charity.  He  went  with  him  aside 
privately,  that  none  might  hear  his  business,  and 
asked  him,  “  What  is  it  that  thou  hast  to  tehl  me? 
Tell  me  wherein  I  can  be  serviceable  to  Paul.”  It 
is  probable  that  the  chief  captain  was  the  more  oblig¬ 
ing  in  this  case,  because  he  was  sensible  he  had  run 
himself  into  a  premunire,  in  binding  Paul,  against 
his  privilege  as  a  Roman  citizen,  which  he  was  wijl- 
ing  now  to  atone  for.  (4. )  The  young  man  delivered 
his  errand  to  the  chief  captain  very  readily  and 
handsomely;  (y.  20,  21.)  “  The  Jews”  (he  does 
not  say  who,  lest  he  should  invidiously  reflect  upon 
the  chief  priests  and  the  elders,  and  his  business  was 
to  save  his  uncle’s  life,  not  to  accuse  his  enemies) 
“ have  agreed  to  desire  thee,  that  thou  wouldest 
bring  down  Paul  to-morrow  into  the  council,  pre¬ 
suming,  that,  being  so  little  a  way,  thou  wilt  send 
him  without  a  guard  ;  but  do  not  thou  yield  unto 
them,  we  have  reason  to  believe  thou  wilt  not  when 
thou  knowest  the  truth  ;  for  there  lie  in  wait  for  him 
of  them  more  than  forty  men,  who  have  sworn  to  be 
the  death  of  him,  and  now  are  they  ready  looking 
for  a  promise  from  thee,  but  I  have  happily  got  the 
start  of  them.  Lastly,  The  captain  dismissed  the 
young  man  with  a  charge  of  secrecy  ;  See  that  thou 
'tell  no  man  that  thou  hast  shewed  these  things  unto 
me,  v.  22.  The  favours  of  great  men  are  not  al¬ 
ways  to  be  boasted  of ;  and  those  that  cannot  keep 
counsel,  are  not  fit  to  be  employed  in  business.  If  it 
should  be  known  that  the  chief  captain  had  this  in¬ 
formation  brought  him,  perhaps  they  would  com 


238 


THE  ACTS,  XXIII 


pass  and  imagine  the  death  of  Paul  some  other  way  ; 
“  therefore  keep  it  private.” 

III.  How  theplot  was  defeated  ;  The  chief  cap¬ 
tain,  finding  how  implacable  and  inveterate  the 
malice  of  the  Jews  was  against  Paul,  how  restless 
they  were  in  their  designs  to  do  him  a  mischief,  and 
how  near  he  was  to  become  himself  accessary  to  it 
as  a  minister,  resolves  to  send  him  away  with  all 
speed  out  of  their  reach ;  he  received  the  intelli¬ 
gence  with  horror  and  indignation  at  the  baseness 
and  bloody-mindedness  of  these  Jews ;  and  seems 
afraid  lest,  if  he  should  continue  Paul  in  his  castle 
here,  under  ever  so  strong  a  guard,  they  would  find 
some  way  or  other  to  compass  their  end  notwith¬ 
standing,  either  beat  the  guards,  or  burn  the  castle ; 
and  whatever  came  of  it,  he  would,  if  possible,  pro¬ 
tect  Paul,  because  he  looked  upon  it  that  he  did  not 
deserve  such  treatment.  What  a  melancholy  ob¬ 
servation  is  it,  that  the  Jewish  chief  firiests,  when 
they  knew  of  this  assasination-plot,  should  counte¬ 
nance  it,  and  assist  in  it,  while  a  Roman  chief  cap.- 
tain ,  purely  from  a  natural  sense  of  justice  and  hu¬ 
manity,  when  he  knows  it,  sets  himself  to  baffle  it, 
and  puts  himself  to  a  deal  of  trouble  to  do  it  effec¬ 
tually  ! 

1.  He  orders  a  considerable  detachment  of  the 
Roman  forces  under  his  command  to  get  ready  to  go 
to  Cxsarea  with  all  expedition,  and  to  bring  Paul 
thither  to  Felix  the  governor,  where  he  might  sooner 
expect  to  have  justice  done  him  than  by  the  great 
Sanhedrim  at  Jerusalem.  I  see  not  but  the  chief 
captain  might,  without  any  unfaithfulness  to  the 
duty  of  his  place,  have  set  Paul  at  liberty,  and  given 
him  leave  to  shift  for  his  own  safety,  for  he  was 
never  legally  committed  to  his  custody  as  a  criminal, 
he  himself  owns,  that  nothing  was  laid  to  his  charge 
worthy  of  bonds,  (y.  29.)  and  he  ought  to  have  had 
the  same  tenderness  for  his  liberty  that  he  had  for 
his  life  ;  but  he  feared  that  would  have  incensed  the 
Jews  too  much  against  him.  Or  perhaps,  finding 
Paul  to  be  a  very  extraordinary  man,  he  was  proud 
to  have  him  his  prisoner,  and  under  his  protection  ; 
and  the  mighty  parade  with  which  he  sent  him  off, 
intimates  as  much.  Two  centurions,  or  captains  of 
the  hundreds,  are  employed  in  this  business,  v.  23, 
24.  They  must  get  ready  two  hundred  soldiers, 
probably  those  under  their  own  command,  to  go  to 
Cxsarea;  and  with  these  seventy  horse,  and  two 
hundred  spearmen  beside,  which  some  think  were 
the  chief  captain's  guards  ;  whether  they  were  horse 
or  foot  is  not  certain,  most  probably  foot,  as  pike- 
men  for  the  protection  of  the  horse.  See  how  justly 
God  brought  the  Jewish  nation  under  the  Roman 
yoke,  when  such  a  party  of  the  Roman  army  was 
necessary  to  restrain  them  from  the  most  execrable 
villanies !  There  needed  not  all  this  force,  there 
needed  not  any  of  it,  to  keep  Paul  from  being  res¬ 
cued  by  his  friends  ;  ten  times  this  force  would  not 
have  kept  him  from  being  rescued  by  an  angel,  if  it 
had  pleased  God  to  work  his  deliverance  that  way, 
as  he  had  sometimes  done  ;  but,  (1.)  The  chief  cap¬ 
tain  designed  hereby  to  expose  the  Jews,  as  a  head¬ 
strong  tumultuous  people,  that  would  not  be  kept 
within  the  bounds  of  duty  and  decendy  by  the  ordi¬ 
nary  ministers  of  justice,  but  needed  to  be  awed  by 
such  a  train  as  this ;  and  hearing  how  many  were 
in  the  conspiracy  against  Paul,  he  thought  less 
would  not  serve  to  defeat  their  attempt.  (2.)  God 
designed  hereby  to  encourage  Paul ;  for  being  thus 
attended,  he  was  not  only  kept  safe  in  the  hands  of 
nis  friends,  but  out  of  the  hands  of  his  enemies. 
Yet  Paul  did  not  desire  such  a  guard,  any  more 
than  Ezra  did ;  (Ezra  8.  22. )  and  for  the  same 
reason,  because  he  trusted  in  God’s  all-sufficiency  ; 
it  was  owing,  however,  to  the  governor’s  own  care. 
But  he  was  also  made  considerable ;  thus  his  bonds 
in  Christ  were  made  manifest  all  the  country  over ; 


(Phil.  1.  13.)  and  so  great  an  honour  having  been 
put  upon  them  before  by  the  prediction  of  them, 
it  was  agreeable  enough  that  they  should  be  thus 
honourably  attended,  that  the  brethren  in  the  Lord 
might  wax  the  more  confident  by  his  bonds,  when 
they  saw  him  rather  guarded  as  the  patriot  of  his 
country,  than  guarded  against  as  the  pest  of  his 
country  ;  and  so  great  a  preacher  made  so  great  a 
prisoner. 

When  his  enemies  hate  him,  and  I  doubt  his 
friends  neglect  him,  then  does  a  Roman  tribune  pa¬ 
tronize  him,  and  carefully  provide,  [1.]  For  his  ease ; 
Let  them  provide  beasts  that  they  may  set  Paul  on. 
Had  his  Jewish  persecutors  been  to  order  his  re¬ 
move  by  habeas  corpus  to  Cxsarea,  they  would  have 
made  him  run  on  foot,  or  dragged  him  thither  in  a 
cart,  or  on  a  sledge,  or  have  horsed  him  behind  one 
of  the  troopers ;  but  the  chief  captain  treats  him  like 
a  gentleman,  though  he  was  his  prisoner,  and  orders 
him  a  good  horse  to  ride  upon,  not  at  all  afraid  that 
he  should  ride  away.  Nay,  the  order  being  that 
they  should  provide,  not  a  beast,  but  beasts,  to  set 
Paul  on,  we  must  either  suppose  that  he  was  al¬ 
lowed  so  great  a  piece  of  state  as  to  have  a  led  horse, 
or  more,  that  if  he  did  not  like  one,  he  might  take 
to  another  ;  or  (as  some  expositors  conjecture)  that 
he  had  beasts  assigned  him  for  his  friends  and  com¬ 
panions,  as  many  as  pleased  to  go  along  with  him, 
to  divert  him  in  his  journey,  and  to  minister  to  him. 
[2.  ]  For  his  security ;  they  have  a  strict  charge 
given  them  by  their  commander  in  chief  to  bii?ig 
him  safe  to  Felix  the  governor,  to  whom  he  is  con¬ 
signed,  and  who  was  supreme  in  all  civil  affairs 
among  the  Jews,  as  this  chief  captain  was  in  military 
affairs.  The  Roman  historians  speak  much  of  this 
Felix,  as  a  man  of  mean  extraction,  but  that  raised 
himself  by  his  shifts  to  be  governor  of  Judea  ;  in  the 
execution  of  which  office,  Tacitus,  Hist.  5.  says  this 
of  him,  Per  omnem  sxvitiam  ac  libidinem  jus  re- 
giurn  servili  ingenio  exercuit — He  used  royal  power 
with  a  servile  genius,  and  in  connexion  with  all  the 
varieties  of  cruelty  and  lust.  To  the  judgment  of 
such  a  man  as  this  is  poor  Paul  turned  over  ;  and 
yet  better  so  than  in  the  hands  of  Ananias  the  High 
Priest  !  Now  a  prisoner,  thus  upon  his  deliverance 
by  course  of  law,  ought  to  be  protected  as  well  as  a 
prince. 

The  chief  captain  orders,  for  the  greater  security 
of  Paul,  that  he  be  taken  away  at  the  third  hour  of 
the  night,  which  some  understand  of  three  hours 
after  sun-set,  that,  it  being  now  soon  after  the  feast 
of  pentccost,  (that  is,  in  the  midst  of  summer,)  they 
might  have  the  cool  of  the  night  to  march  in.  Others 
understand  it  of  three  hours  after  midnight,  in  the 
third  watch,  about  three  in  the  morning,  that  they 
might  have  the  day  before  them,  and  might  get  out 
of  Jerusalem  before  Paul’s  enemies  were  stirring, 
and  so  might  prevent  any  popular  tumult,  and  leave 
them  to  roar  when  they  rose,  like  a  lion  disappoint¬ 
ed  of  his  prey. 

2.  He  writes  a  letter  to  Felix  the  governor  of  this 
province,  by  which  he  discharges  himself  from  any 
further  care  about  Paul,  and  leaves  the  whole  mat¬ 
ter  with  Felix.  This  letter  is  here  inserted  totidem 
verbis — verbatim,  v.  25.  It  is  probable  that  Luke 
the  historian  had  a  copy  of  it  by  him,  having  at¬ 
tended  Paul  in  this  remove. 

Now  in  this  epistle  we  may  observe, 

(1.)  The  compliments  he  passes  upon  the  gover¬ 
nor,  v.  26.  He  is  the  most  excellent  governor  Fe¬ 
lix,  this  title  being  given  him  of  course,  his  excel¬ 
lency,  See.  He  sends  him  greeting,  wishes  him  all 
health  and  prosperity  ;  may  he  rejoice,  may  he  ever 
rejoice. 

(2.)  The  just  and  fair  account  which  he  gives  him 
of  Paul’s  case  :  (1.]  That  he  was  one  that  the  Jews 
had  a  pique  against,  they  had  taken  him,  and  would 


THE  ACTS,  XXIV. 


have  killed  him;  and  perhaps  Felix  knew  the  tem¬ 
per  of  the  Jews  so  well,  that  he  did  not  think  much 
the  worse  of  him  for  that,  v.  27.  [2.  ]  That  he  had 
protected  him  because  he  was  a  Roman ;  “  When 
they  were  about  to  kill  him,  I  came  with  an  army, 
a  considerable  body  of  men,  and  rescued  him 
which  action  for  a  citizen  of  Rome  would  recom¬ 
mend  him  to  the  Roman  governor.  [3.  ]  That  he 
could  not  understand  the  merits  of  his  cause,  nor 
what  it  was  that  made  him  so  odious  to  the  Jews, 
and  obnoxious  to  their  ill-will.  He  took  the  proper 
method  to  know,  he  brought  him  forth  into  their 
council,  (i».  28. )  to  be  examined  there ;  hoping  that, 
either  from  their  complaints,  or  his  own  confessions, 
he  should  learn  something  of  the  ground  of  all  this 
clamour,  but  he  found  that  he  was  accused  of  ques¬ 
tions  of  their  law,  ( v .  29. )  about  the  hope  of  the  resur¬ 
rection  of  the  dead,  v.  6.  This  chief  captain  was  a  man 
« -f  sense  and  honour,  and  had  good  principles  in  him 
of  justice  and  humanity  ;  and  yet  see  how  slightly 
he  speaks  of  another  world,  and  the  great  things  of 
that  world,  as  if  that  were  a  question,  which  is  of 
undoubted  certainty,  and  which  both  sides  agreed 
in,  except  the  Sadducees  ;  and  as  if  that  were  a 
question  only  of  their  law,  which  is  of  the  utmost 
concern  to  all  mankind  !  Or  perhaps  he  refers  ra¬ 
ther  to  the  question  about  their  rituals  thin  about 
their  doctrinals,  and  the  quarrel  he  perceived  they 
had  with  him,  was  for  lessening  the  credit  and  ob¬ 
ligation  of  their  ceremonial  law,  which  he  looked 
upon  as  a  thing  not  worth  speaking  of.  The  Romans 
allowed  the  nations  they  conquered  the  exercise  of 
their  own  religion,  and  never  offered  to  impose  their’s 
upon  them  ;  yet,  as  conservators  of  the  public  peace, 
they  would  not  suffer  them,  under  colour  of  their 
religion,  to  abuse  their  neighbours.  [4.  ]  That  thus 
far  he  understood  that  there  was  nothing  laid  to  his 
charge  worthy  of  death  or  of  bonds,  much  less 
proved  or  made  out  against  him.  The  Jews  had,  by 
their  wickedness,  made  themselves  odious  to  the 
world,  had  polluted  their  own  honour,  and  profaned 
their  own  crown,  had  brought  disgrace  upon  their 
church,  their  law,  and  their  holy  place,  and  then 
they  cry  out  against  Paul,  as  having  diminished  the 
reputation  of  them  ;  and  was  this  a  crime  worthy  of 
death  or  of  bonds  ? 

(3.)  His  referring  Paul’s  case  to  Felix  ;  ( v .  30.) 
“  When  it  was  told  me,  that  the  Jews  laid  wait  for 
the  tnan,  to  kill  him,  without  any  legal  process 
against  him,  I  sent  straightway  to  thee,  who  art  the 
most  proper  person  to  hear  the  cause,  and  give  judg¬ 
ment  upon  it,  and  let  his  accusers  go  after  him,  if 
they  please,  and  say  before  thee  what  they  have 
against  him,  for,  being  bred  a  soldier,  I  will  never 
pretend  to  be  a  judge,  and  so  farewell. 

3.  Paul  is  accordingly  conducted  to  Cpesarea  ;  the 
soldiers  got  him  safe  out  of  Jerusalem  by  night,  and 
left  the  conspirators  to  consider  whether  they  should 
eat  and  drink  or  no  before  they  had  killed  Paul ; 
and  if  they  would  not  repent  of  the  wickedness  of 
their  oath,  as  it  was  against  Paul,  thev  were  now  at 
leisure  to  repent  of  the  rashness  of  it,  as  it  was 
against  themselves ;  if  any  of  them  did  starve  them¬ 
selves  to  death,  in  conscience  of  their  oath,  and  vex¬ 
ation  at  their  disappointment,  they  fell  unpitied. 
Paul  was  conducted  to  Antipatris,  which  was  seven¬ 
teen  miles  from  Jerusalem,  and  about  the  mid-way 
to  Cpesarea,  v.  31.  From  thence  the  two  hundred 
foot  soldiers,  and  the  two  hundred  spearmen,  re¬ 
turned  back  to  Jerusalem,  to  their  quarters  in  the 
castle ;  for  having  brought  Paul  out  of  danger,  there 
needed  not  so  strong  a  guard,  but  the  horsemen 
might  serve  to  bring  him  to  Cpesarea,  and  would  do 
it  with  more  expedition  ;  this  they  did,  not  only  to 
save  their  own  labour,  but  their  master’s  charge  ; 
and  it  is  an  example  to  servants,  not  only  to  act 
obediently  according  to  their  masters’  orders,  but 


239 

to  act  prudently,  so  as  may  be  most  for  their  mas 
ters’  interest. 

4.  He  was  delivered  into  the  hands  of  Felix,  as 
his  prisoner,  v.  33.  The  officers  presented  the  let¬ 
ter,  and  Paul  with  it,  to  Felix,  and  so  discharged 
themselves  of  their  trust.  Paul  had  never  affected 
acquaintance  or  society  with  great  men,  but  with  the 
disciples,  wherever  he  came ;  yet  Providence  over¬ 
rules  his  sufferings  so  as  by  them  to  give  him  an  op¬ 
portunity  of  witnessing  to  Christ  before  great  men  ; 
and  so  Christ  had  foretold  concerning  his  disciples, 
that  they  should  be  brought  before  rulers  and  kings 
for  his  sake,  for  a  testimony  against  them,  Mark 
13.  9.  The  governor  inquired  of  what  province  of 
the  empire  the  prisoner  originally  was,  and  was  told 
that  he  was  a  native  of  Cilicia,  v.  34.  and,  (1.)  He 
promises  him  a  speedy  trial ;  (i>.  35.)  “  I  will  hear 
thee  when  thine  accusers  are  come,  and  will  have  an 
ear  open  to  both  sides,  as  becomes  a  judge.”  (2.) 
He  ordered  him  into  custody,  that  he  should  be  kept 
a  prisoner  in  Herod's  judgment-hall,  in  some  apart¬ 
ment  belonging  to  that  palace,  which  was  denomi¬ 
nated  from  Herod  the  Great,  who  built  it.  There 
he  had  opportunity  of  acquainting  himself  with  the 
great  men  that  attended  the  governor's  court,  and, 
no  doubt,  he  improved  what  acquaintance  he  got 
there  to  the  best  purposes. 

CHAP.  XXIV 

We  left  Paul  a  prisoner  at  Cssarea,  in  Heiod’s  judgment- 
hall,  expecting  his  trial  to  come  on  quickly  ;  for  in  the  be¬ 
ginning  of  his  imprisonment  his  affairs  moved  very  quick, 
but  afterward  very  slow.  In  this  chapter,  we  have  his 
arraignment  and  trial  before  Felix  the  governor  at  Ctrsa- 
rea;  here  is,  I.  The  appearing  of  the  prosecutors  against 
him,  and  the  setting  of  the  prisoner  to  the  bar,  v.  I,  2.  IT. 
The  opening  of  the  indictment  against  him  by  Tertullus, 
who  was  of'counsel  for  the  prosecutors,  and  the  aggravat¬ 
ing  of  the  charge,  with  abundance  of  compliments  to  the 
judge,  and  malice  to  the  prisoner,  v.  2  . .  8.  III.  The  cor¬ 
roborating  of  the  charge  by  the  testimony  of  the  witnesses, 
or  rather  the  prosecutors  themselves,  v.  9.  IV.  The  pri¬ 
soner’s  defence,  in  which,  with  all  due  deference  to  the 
governor,  (v.  10.)  he  denies  the  charge,  and  challenges 
them  to  prove  it,  (v.  11  . .  13.)  owns  the  truth,  and  makes 
an  unexceptionable  profession  of  his  faith,  which  he  de¬ 
clares  was  it  that  they  hated  him  for,  (v.  1-1.  16.)  and  gives 
a  more  particular  account  of  what  had  passed  from  their 
first  seizing  of  him,  challenging  them  to  specify  any  ill 
they  had  found  in  him,  v.  17 . .  21.  V.  The  adjourning  of 
the  cause,  and  the  continuing  of  the  prisoner  in  custody, 
v.  22,  23.  VI.  The  private  conversation  that  was  between 
the  prisoner  and  the  judge,  by  which  the  prisoner  hoped 
to  do  good  to  the  judge,  and  the  judge  thought  to  get  mo¬ 
ney  by  the  prisoner,  but  both  in  vain,  v.  24  . .  26.  VII. 
The  lengthening  out  of  Paul’s  imprisonment  for  two  years, 
till  another  governor  came,  (v.  27.)  where  he  seems  as 
much  neglected,  as  there  had  been  ado  about  him. 

1.  4  ND  after  five  days  Ananias  the  High 
./V  Priest  descended  with  the  elders, 

and  with  a  certain  orator  vnmed  Tertullus, 
who  informed  the  governor  against  Paul. 

2.  And  when  he  was  called  forth,  Tertullus 
began  to  accuse  him,  saying.  Seeing  that  by 
thee  we  enjoy  great  quietness,  and  that 
very  worthy  deeds  are  done  unto  this  na¬ 
tion  by  thy  providence.  3.  We  accept  it 
always,  and  in  all  places,  most  noble  Felix, 
with  all  thankfulness.  4.  Notwithstand¬ 
ing,  that  I  be  not  further  tedious  unto  thee, 
I  pray  thee  that  thou  wouldest  hear  us  of 
thy  clemency  a  few  words.  5.  For  we 
have  found  this  man  a  pestilent  fel/ow,  and 
a  mover  of  sedition  among  all  the  Jews 
throughout  the  \#orld,  and  a  ringleader  of 


THE  ACTS,  XXlV. 


240 

the  sect  of  the  Nazarenes:  G.  Who  also 
hath  gone  about,  to  profane  the  temple: 
whom  we  took,  and  would  have  j  udged  ac¬ 
cording  to  our  law.  7.  But  the  chief  cap¬ 
tain  Lysias  came  upon  us ,  and  with  great 
violence  took  him  away  out  of  our  hands, 
8.  Commanding  his  accusers  to  come 
unto  thee  :  by  examining  of  whom  thyseif 
mayest  take  knowledge  of  all  these  things, 
whereof  we  accuse  him.  9.  And  the  Jews 
also  assented,  saying  that  these  things 
were  so, 

We  must  suppose  that  Lysias,  the  chief  captain, 
when  he  had  sent  away  Paul  to  Caesarea,  gave  no¬ 
tice  to  the  chief  priests,  and  others,  that  had  appear¬ 
ed  against  Paul,  that  if  they  had  any  thing  to  accuse 
him  of,  they  must  follow  him  to  Caesarea,  and  there 
they  would  find  him,  and  a  judge  ready  to  hear 
them:  thinking,  perhaps,  they  would  not  have  given 
themselves  so  much  trouble  ;  but  what  will  not  ma¬ 
lice  do  ? 

I.  W e  have  here  the  cause  followed  against  Paul, 
and  it  is  vigorously  carried  on. 

1.  Here  is  no  time  lost,  for  they  are  ready  for  a 
hearing  after  five  days  ;  all  other  business  is  laid 
aside  immediately,  to  prosecute  Paul  ;  so  intent  are 
evil  men  to  do  evil  !  Some  reckon  these  five  days 
from  Paul’s  being  first  seized,  and  with  most  proba¬ 
bility,  for  he  says  here,  (v.  11.)  that  it  was  but 
twelve  days  since  he  came  up  to  Jerusalem,  and  he 
had  spent  seven  in  his  purifying  in  the  temple,  so 
that  these  five  must  be  reckoned  from  the  last  of 
those. 

2.  Those  that  had  been  his  judges,  do  themselves 

appear  here  as  his  prosecutors.  Ananias  himself, 
the  High  Priest,  who  had  sitten  to  judge  him,  now 
stands  to  inform  against  him.  One  would  wonder, 
(1.)  That  he  should  thus  disparage  himself,  and 
forget  the  dignity  of  his  place !  Shall  the  High  Priest 
turn  informer,  and  leave  all  his  business  in  the  tem¬ 
ple  at  Jerusalem,  to  go  to  be  called  as  a  prosecutor 
in  Herod’s  juclgment-hall  ?  Justly  did  God  make  the 
priests  contemptible  and  base,  when  they  made 
themselves  so,  Mai.  2.  9.  (2.)  That  he  should  thus 

discover  himself  and  his  enmity  against  Paul  !  If 
men  of  the  first  rank  have  a  malice  against  any,  they 
think  it  policy  to  employ  others  against  them,  and 
to  play,  least  in  sight  themselves,  because  of  the 
odium  that  commonly  attends  it ;  but  Ananias  is  not 
ashamed  to  own  himself  a  sworn  enemy  to  Paul. 

The  elders  attended  him,  to  signify  their  concur¬ 
rence  with  him,  and  to  invigorate  the  prosecution  ; 
for  they  could  not  find  any  attorneys  or  solicitors 
that  would  follow  it  with  so  much  violence  as  they 
would  have  it.  The  pains  that  evil  men  take  in  an 
evil  matter,  their  contrivances,  their  condescen¬ 
sions,  and  their  unwearied  industry,  should  shame 
us  out  of  our  coldness  and  backwardness,  and  indif¬ 
ference  in  that  which  is  good. 

II.  We  have  here  the  cause  pleaded  against  Paul. 
The  prosecutors  brought  with  them  a  certain  orator 
named  Tertullus,  a  Roman,  skilled  in  the  Roman 
law  and  language,  and  therefore  fittest  to  be  em¬ 
ployed  in  a  cause  before  the  Roman  governor,  and 
most  likely  to  gain  favour.  The  High  Priest,  and 
elders,  though  they  had  their  own  hearts  spiteful 
enough,  did  not  think  their  own  tongues  sharp 
enough,  and  therefore  retained  Tertullus,  who, 
probably,  was  noted  for  a  satirical  wit,  to  be  of  coun¬ 
sel  for  them  ;  and,  no  doubt,  they  gave  him  a  good 
fee,  probably  out  of  the  treasury  of  the  temple,  which 
they  had  the  command  ofiitbeing  a  cause  wherein 


the  church  was  concerned,  and  which  therefore 
must  not  be  starved. 

Paul  is  set  to  the  bar  before  Felix  the  governor. 
He  was  called  forth  ;  (v.  2.)  Tertullus’ s  business  is, 
on  the  behalf  of  the  prosecutors,  to  open  the  infor¬ 
mation  against  him,  and  he  is  a  man  that  will  say 
any  thing  for  his  fee  ;  mercenary  tongues  will  do  so*. 
No  cause  so  unjust  but  can  find  advocates  to  plead 
it ;  and  yet  we  hope  many  advocates  so  just  as  not 
knowingly  to  patronise  an  unrighteous  cause  ;  but 
Tertullus  was  none  of  those,  his  speech  (or  at  least 
an  abstract  of  it,  for  it  appears,  by  Tully’s  orations, 
that  the  Roman  lawyers,  on  such  occasions,  used  to 
make  long  harangues)  is  here  reported  ;  and  it  is 
made  up  of  flattery  and  falsehood  ;  it  calls  evil  good, 
and  good  evil. 

1.  One  of  the  worst  of  men  is  here  applauded  as 
one  of  the  best  of  Benefactors,  only  because  he  was 
the  judge.  Felix  is  represented  by  the  historians  of 
his  own  nation,  as  well  as  by  Josephus  the  Jew,  as  a 
very  bad  man,  who,  depending  upon  his  interest  in 
the  court,  allowed  himself  in  all  manner  of  wicked¬ 
ness,  was  a  great  oppressor,  very  cruel,  and  very  co¬ 
vetous,  patronising  and  protecting  assassins,  Joseph. 
Antiquit.  lib.  20.  cap.  6.  And  yet  Tertullus  here, 
in  the  name  of  the  High  Priest  and  elders,  and  pro¬ 
bably  by  particular  directions  from  them,  and  ac¬ 
cording  to  the  instmetions  of  his  breviate,  compli¬ 
ments  him,  and  extols  him  to  the  sky,  as  if  he  were 
so  good  a  magistrate  as  never  was  the  like:  and 
this  comes  the  worse  from  the  High  Priest  and  the 
elders,  because  he  had  given  a  late  instance  of  his 
enmity  to  their  order  ;  for  Jonathan  the  High  Priest, 
or  one  of  the  chief  priests,  having  offended  him  by 
too  free  an  invective  against  the  tyranny  of  his  go¬ 
vernment,  he  got  him  murdered  by  some  villains 
whom  he  hired  for  that  purpose,  and  who  after¬ 
ward  did  the  like  for  others,  as  they  were  hired  : 
Cujus  facinoris  quia  nemo  u/tor  extitit,  invitati  hac 
licentia  sicarii  multos  confodiebant,  alios  propter 
privatas  inimicitias,  alios  conducti  pecunia — etiam 
in  ipso  templo — IVo  one  being  found  to  punish  such 
enormous  wickedness,  the  assassins,  encouraged  by 
this  impunity,  stabbed  several  persons,  some  from 
personal  malice,  some  for  hire, — and  that  even  in 
the  temple  itself.  And  yet,  to  engage  him  to  gratify 
their  malice  against  Paul,  and  to  return  them  that 
kindness  for  their  kindness  in  overlooking  all  this, 
they  magnify  him  as  the  greatest  blessing  to  theii 
church  and  nation  that  ever  came  among  them. 

(1.)  They  are  very  ready  to  own  it ;  ( v .  2.)  “  By 
thee  we,  of  the  church,  enjoy  great  qidetness,  and 
we  look  upon  thee  as  our  patron  and  protector,  and 
very  worthy  deeds  are  done,  from  time  to  time,  to 
the  whole  nation  of  the  Jews,  by  thy  providence,  thy 
wisdom  and  care  and  vigilance.”  To  give  him  his 
due,  he  had  been  instrumental  to  suppress  the  in¬ 
surrection  of  that  Egyptian  whom  the  chief  captain 
spake  of;  {ch.  21.  38.)  but  will  the  praise  of  that 
screen  him  from  the  just  reproach  of  his  tyranny 
and  oppression  afterward  ?  See  here,  [1.]  The  un¬ 
happiness  of  great  men,  and  a  great  unhappiness  it 
is,  to  have  their  services  magnified  beyond  measure, 
and  never  to  be  faithfully  told  of  their  faults  ;  and 
hereby  they  are  hardened  and  encouraged  in  evil. 
[2.]  The  policy  of  bad  men,  by  flattering  princes 
in  what  they  do  amiss,  to  draw  them  in  to  do  worse. 
The  bishops  of  Rome  got  to  be  confirmed  in  their 
exhorbitant  church  power,  and  have  been  assisted 
in  persecuting  the  servants  of  Christ,  by  flattering 
and  caressing  usurpers  and  tyrants,  and  so  making 
them  the  tools  of  their  malice,  as  the  High  Priest, 
by  his  compliments,  designed  to  make  Felix  here. 

(2.)  They  promise  to  retain  a  grateful  sense  of  it ; 
(x».  3.)  “  IVe  accept  it  always,  and  in  all  places, 
every  where  and  at  all  times,  we  embrace  it,  we 
admire  it,  most  noble  Felix,  with  all  thankfulness 


241 


THE  ACTS,  XXIV. 


We  will  be  ready,  upon  any  occasion,  to  witness  for 
thee,  that  thou  art  a  wise  and  good  governor,  and 
very  serviceable  to  the  country.”  And  if  it  had 
been  true  that  he  was  such  a  governor,  it  had  been 
just  that  they  should  thus  acce/it  his  good  offices 
•with  all  thankfulness.  The  benefits  which  we  enjoy 
by  government,  especially  by  the  administration  of 
wise  and  good  governors,  are  what  we  ought  to  be 
thankful  for,  both  to  God  and  man.  This  is  part  of 
the  honour  due  to  magistrates,  to  acknowledge  the 
quietness  we  enjoy  under  their  protection,  and  the 
worthy  deeds  done  by  their  prudence. 

(3. )'  They  therefore  expect  his  favour  in  this 
cause,  v.  4.  They  pretend  a  great  care  not  to  en¬ 
trench  upon  his  time  ;  We  will  not  be  further  te¬ 
dious  to  thee,  and  yet  to  be  very  confident  of  his  pa¬ 
tience,  I  pray  thee,  that  thou  wouldest  hear  us  of  thy 
clemency  a  fevj  words.  All  this  address  is  only,  ad 
cafitandum  benevolentiam — to  induce  him  to  give 
countenance  to  their  cause  ;  and  they  were  so  con¬ 
scious  to  themselves  that  it  would  soon  appear  to 
have  more  malice  than  matter  in  it,  that  they  found 
it  necessary  thus  to  insinuate  themselves  into  his  fa¬ 
vour.  Every  body  knew  that  the  High  Priest  and 
the  elders  were  enemies  to  the  Roman  government, 
and  were  uneasy  under  all  the  marks  of  that  yoke, 
and  therefore,  in  their  hearts,  hated  Felix  ;  and  yet, 
to  gain  their  ends  against  Paul,  they,  by  their  coun¬ 
sel,  shew  him  all  this  respect ;  as  they  did  to  Pilate 
and  Cxsar,  when  they  were  persecuting  our  Saviour. 
Princes  cannot  always  judge  of  the  affections  of  their 
people  by  their  applauses  ;  flattery  is  one  thing,  and 
true  loyalty  is  another. 

2.  One  of  the  best  of  men  is  here  accused  as  one 
of  the  worst  of  malefactors,  only  because  he  was  the 
prisoner.  After  a  flourish  of  flattery,  in  which  you 
cannot  see  matter  for  words,  he  comes  to  his  busi¬ 
ness,  and  it  is  to  inform  his  excellency  concerning 
the  prisoner  at  the  bar  ;  and  this  part  of  his  dis¬ 
course  is  as  nauseous  for  its  raillery,  as  the  former 
art  is  for  its  flattery.  I  pity  the  man,  and  believe 
e  has  no  malice  against  Paul,  nor  does  he  think  as 
he  speaks  in  calumniating  him,  any  more  than  he 
did  in  courting  Felix  ;  but  as  I  cannot  but  be  sorry 
that  a  man  of  wit  and  sense  should  have  such  a  sale¬ 
able  tongue,  (as  one  calls  it,)  so  I  cannot  but  be 
angry  at  those  dignified  men  that  had  such  mali¬ 
cious  hearts  as  to  put  such  words  into  his  mouth. 

Two  things  Tertullus  here  complains  of  to  Felix, 
in  the  name  of  the  High  Priest  and  the  elders. 

(1.)  That  the  peace  of  the  nation  was  disturbed  by 
Paul.  They  could  not  have  baited  Christ’s  disci¬ 
ples,  if  they  had  not  first  dressed  them  up  in  the 
skins  of  wild  beasts,  nor  have  given  them  as  they  did  i 
the  vilest  of  treatment,  if  they  had  not  first  repre¬ 
sented  them  as  the  vilest  of  men  ;  though  the  cha¬ 
racters  they  gave  of  them  were  absolutely  false, 
and  there  was  not  the  least  colour  or  foundation  for 
them.  Innocence,  nay  excellence  and  usefulness,  ! 
are  no  fence  against  calumny,  no  nor  against  the  im- ; 
pressions  of  calumny  upon  the  minds  both  of  magis¬ 
trates  and  multitudes,  to  excite  their  fury  and  jea¬ 
lousy  ;  for  be  the  representation  ever  so  unjust, 
when  it  is  enforced,  as  here  it  was,  with  gravity  and 
pretence  of  sanctity,  and  with  assurance  and  noise, 
something  will  stick.  The  old  charge  against  God’s 
prophets,  was,  that  they  were  the  troublers  of  the 
land,  and  against  God’s  Jerusalem,  that  it  was  a 
rebellious  city,  hurtful  to  kings  and  f irovinces ,  (Ezra 
4.  15,  19.)  and  against  our  Lord  Jesus,  that  he  per¬ 
verted  the  nation,  and  forbad  to  give  tribute  to  1 
Caesar;  it  is  the  very  same  against  Paul  here  ;  and, 
though  utterly  false,  is  averred  with  all  the  confi¬ 
dence  imaginable.  They  do  not  say,  **  We  suspect 
him  to  be  a  dangerous  man,  and  have  taken  him  up 
upon  that  suspicion  but,  as  if  the  thing  were  past 
dic  pute,  “  JVe  have  found  him  to  be  so ;  we  nave  [| 

VOL.  VI. — 2  Ft 


I  often  and  long  found  him  so  as  if  he  were  a  trai 
tor  and  rebel  already  convicted.  And  yet,  after  all, 
I  there  is  not  a  word  of  truth  in  this  representation  ; 
j  but,  if  Paul’s  just  character  be  inquired  into,  it  will 
[  be  found  directly  the  reverse  of  this  here. 

[  1.  j  Paul  was  a  useful  man,  and  a  great  blessing 
i  to  his  country,  a  man  of  exemplary  candour  anil 
|  goodness,  obliging  to  all,  and  provoking  to  none ; 
and  yet  he  is  here  called  a  pestilent  fellow  ;  (n.  5.) 
IVe  have  found  him,  >.oi/xir — fustem — the  plague  of 
the  nation,  a-  walking  pestilence  ;  which  supposes 
him  to  be  a  man  of  a  turbulent  spirit,  malicious  and 
ill-natured,  and  one  that  threw  all  things  in  dis¬ 
order  wherevei  lie  came.  They  would  have  it 
thought  that  he  had  done  more  mischief  in  his  time 
than  a  plague  could  do  ;  that  the  mischief  he  did  was 
spreading  and  infectious,  and  that  he  made  others 
as  mischievous  as  himself ;  that  it  was  of  as  fatal 
consequence  as  the  plague  is,  killing  and  destroying, 
and  laying  all  waste ;  that  it  was  as  much  to  be 
dreaded  and  guarded  against  as  a  plague  is.  Manv 
a  good  sermon  he  had  preached,  and  many  a  good 
work  he  had  done,  and  for  those  he  is  called  a  pes¬ 
tilent  fellow. 

[2.  J  Paul  was  a  peace-maker,  was  a  preacher  of 
that  gospel  which  has  a  direct  tendency  to  slay  all 
enmities,  and  to  establish  true  and  lasting  peace ;  he 
lived  peaceably  and  quietly  himself,  and  taught 
others  to  do  so  too,  and  yet  is  here  represented  as  a 
mover  of  sedition  among  all  the  Jews  throughout 
the  world.  The  Jews  were  disaffected  to  the  Roman 
government ;  those  of  them  that  were  most  bigoted, 
were  most  so.  This  Felix  knew,  and  had  there¬ 
fore  a  watchful  eye  upon  them  ;  now  they  would 
fain  make  him  believe  that  this  Paul  was  the  man 
that  made  them  so,  whereas  they  themselves  were 
the  men  that  sowed  the  seeds  of  faction  and  sedition 
among  them  :  and  they  knew  it  ;  and  the  reason 
why  they  hated  Christ  and  his  religion,  was,  because 
he  did  not  go  about  to  head  them  in  an  opposition 
to  the  Romans.  The  Jews  were  every  where  much 
set  against  Paul,  and  stirred  up  the  people  to  cla¬ 
mour  against  him  ;  they  moved  sedition  in  all 
places  where  he  came,  and  then  cast  the  blame  un¬ 
justly  upon  him,  as  if  he  had  been  the  mover  of  the 
sedition  ;  as  Nero  not  long  after  set  Rome  on  fire, 
and  said  that  the  Christians  did  it. 

[3.]  Paul  was  a  man  of  catholic  charity,  who  did 
not  affect  to  be  singular,  but  made  himself  the  ser¬ 
vant  of  all  for  their  good  ;  and  yet  he  is  here  charg¬ 
ed  to  be  a  ringleader  of  the  sect  of  the  Kazarenes  ; 
a  standard-bearer  of  that  sect,  so  the  word  signifies. 
When  Cyprian  was  condemned  to  die  for  being  a 
Christian,  this  was  inserted  in  his  sentence,  that  he 
was  auctor  iniqui  nominiset  signifer — The  author 
and  standard-bearer  of  a  wicked  cause.  Now  it  was 
true  that  Paul  was  an  active  leading  man  ii.  propa¬ 
gating- Christianity.  But,  First,  It  was  utterly  false 
that  that  was  a  sect ;  he  did  not  draw  people  to  a 
party  or  private  opinion,  nor  did  he  make  his  own 
opinions  their  rule.  True  Christianity  establishes 
that  which  is  of  common  concern  to  all  mankind, 
publishes  good-will  to  men,  and  shews  us  God  in 
Christ  reconciling  the  world  to  himself,  and  there¬ 
fore  cannot  be  thought  to  take  its  rise  from  such 
narrow  opinions  and  private  interests  as  sects  owe 
their  original  to.  True  Christianity  has  a  direct  ten¬ 
dency  to  the  uniting  of  the  children  of  men,  and  the 
gathering  of  them  together  in  one  ;  and,  as  far  as  it 
obtains  its  just  power  and  influence  upon  the  minds 
of  men,  will  make  them  meek  and  quiet,  and  peace 
able  and  loving,  and  even-  way  easy,  acceptable  and 
rofitable  one  to  another,  and  therefore  is  far  from 
eing  a  sect,  which  is  supposed  to  lead  to  division, 
and  to  sow  discord.  True  Christianity  aims  at  nc 
worldly  benefit  or  advantage,  and  therefore  must  b) 
no  means  be  called  a  sect.  Those  that  espouse  a  sect. 


THE  ACTS,  XXIV. 


242 

are  governed  in  it  by  tlieir  secular  interest,  they 
aim  at  wealth  and  honour ;  but  the  professors  pi 
Christianity  are  so  far  from  this,  that  they  expose 
themselves  thereby  to  the  loss  and  ruin  ot  all  that 
is  dear  to  them  in  this  world.  Secondly ,  It  is  invi¬ 
diously  called  the  sect  of  the  Nazarenes,  by  which 
Christ  was  represented  as  of  Nazareth,  whence  no 
good  thing  was  expected  to  arise  ;  whereas  he  was 
of  Bethlehem,  where  the  Messiah  was  to  be  born. 
Yet  he  was  pleased  to  call  himself,  Jesus  of  Naza¬ 
reth,  ch.  22.  8.  And  the  scripture  has  put  an  honour 
on  the  name,  Matt.  2.  23.  And  therefore,  though 
intended  for  a  reproach,  the  Christians  had  no  rea¬ 
son  to  be  ashamed  of  sharing  with  their  Master  in 
it.  Tnirclly,  It  was  false  that  Paul  was  the  author 
or  standard-bearer  of  this  sect ;  for  he  did  not  draw 
people  to  himself,  but  to  Christ ;  did  not  preach 
himself,  but  Christ  Jesus. 

[4.]  Paul  had  a  veneration  for  the  temple,  as  it 
had  been  the  place  which  God  chose,  to  put  his 
name  there,  and  had  lately  himself  with  reverence 
attended  the  temple-service  ;  and  yet  it  is  here 
charged  upon  him,  that  he  went  about  to  profane 
the  temple,  and  that  he  designedly  put  contempt 
upon  it,  and  violated  the  laws  of  it,  v.  6.  Their 
proof  of  this  failed  ;  for  the  matter  of  fact  they  al¬ 
leged  was  utterly  false,  and  they  knew  it,  ch.  21.  29. 

(2.)  That  the  course  of  justice  against  Paul  was 
obstructed  by  the  chief  captain. 

[1.]  They  pleaded  that  they  took  him,  and  would 
have  judged  him  according  to  their  law.  This  was 
false  ;  they  did  not  go  about  to  judge  him  according 
to  their  law,  but,  contrary  to  all  law  and  equity, 
went  about  to  beat  him  to  death,  or  to  /lull  him  to 
/decs,  without  hearing  what  he  had  to  say  for  him¬ 
self  ;  went  about,  under  pretence  of  having  him  into 
their  court,  to  throw  him  into  the  hands  of  ruffians 
that  lay  in  wait  to  destroy  him.  Was  this  judging 
him  according  to  their  law?  It  is  easy  for  men, 
when  they  know  what  they  should  have  done,  to 
say,  that  they  would  have  done,  when  they  meant 
nothing  less. 

[2.]  They  reflected  upon  the  chief  captain  as 
having  done  them  an  injury  in  rescuing  Paul  out  of 
their  hands  ;  whereas  he  therein  not  only  did  him 
justice,  but  them  the  greatest  kindness  that  could 
be,  in  preventing  the  guilt  they  were  bringing 
upon  themselves.  The  chief  cafitain  Lysias  came 
ufion  us,  and  with  great  violence  (but  really  no  more 
than  was  necessary)  took  him  out  of  our  hands,  v. 
7.  See  how  persecutors  are  enraged  at  their  disap¬ 
pointments,  which  they  ought  to  be  thankful  for. 
When  David  in  a  heat  of  passion  was  going  upon  a 
bloody  enterprize,  he  thanked  Abigail  for  stopping 
him,  and  God  for  sending  her  to  do  it,  so  soon  did 
he  correct  and  recover  himself.  But  these  cruel 
men  justify  themselves,  and  reckon  him  their  enemy, 
who  krfit  them  (as  David  there  speaks)  from  shed¬ 
ding  blood  with  their  own  hands. 

[3.]  They  referred  themselves  to  Felix  and  his 
judgment,  yet  seeming  uneasy  that  they  were  un¬ 
der  a  necessity  of  doing  so,  the  chief  captain  having 
obliged  them  to  it  ;  ( v .  8.)  “It  was  he  that  forced 
us  to  give  your  excellency  this  trouble,  and  ourselves 
too  ;  for,”  First,  “  He  commanded  his  accusers  to 
come  to  thee,  that  thou  mightest  hear  the  charge, 
when  it  might  as  well  have  been  ended  in  the  infe¬ 
rior  court.”  Secondly,  “He  has  left  it  to  thee  to 
examine  him,  and  try  what  thou  canst  get  outof  him, 
and  whether  thou  canst  by  his  confession  come  to  the 
knowledge  of  those  things  which  we  lay  to  his 
charge.” 

III.  The  assent  of  the  Jews  to  this  charge  which 
Tertullus  exhibited  ;  (r.  9.)  They  confirmed  it,  say¬ 
ing,  that  those  things  were  so. 

1.  Some  think  this  speaks  the  proof  of  their 
r  harge  by  witnesses  upon  oath,  that  were  examined 


as  to  the  particulars  of  it,  and  attested  them.  And 
no  wonder,  if  when  they  had  found  an  orator  that 
would  say  it,  they  found  witnesses  that  would  swear 
it,  for  money.  • 

2.  It  rather  seems  to  intimate  the  approbation 
which  the  High  Priest  and  the  elders  gave  to  what 
Tertullus  said.  Felix  asked  them,  “  Is  this  your 
sense,  and  is  it  all  that  you  have  to  say  ?”  and  they 
answered,  “Yes,  it  is;”  and  so  they  made  them¬ 
selves  guilty  of  all  the  falsehood  that  was  in  his 
speech.  Those  that  have  not  the  wit  and  parts  to  do 
mischief  with,  that  some  others  have,  that  cannot 
make  speeches  and  hold  disputes  against  religion 
yet  make  themselves  guilty  of  the  mischiefs  that 
others  do,  by  assenting  to  that  which  others  do,  and 
saying,  Those  things  are  so  ;  repeating,  and  standing 
by  what  is  said,  to  / xervert  the  right  ways  of  the 
Lord.  Many  that  have  not  learning  enough  to  plead 
for  Baal,  yet  have  wickedness  enough  to  vote  for  Baal. 

10.  Then  Paul,  after  that  the  governor 
had  beckoned  unto  him  to  speak,  answered, 
Forasmuch  as  I  know  that  thou  hast  been 
of  many  years  a  judge  unto  this  nation,  I  do 
the  more  cheerfully  answer  for  myself :  11. 
Because  that  thou  mayest  understand,  that 
there  are  yet  but  twelve  days  since  I  went 
up  to  Jerusalem  for  to  worship.  12.  And 
they  neither  found  me  in  the  temple  dis¬ 
puting  with  any  man,  neither  raising  up  the 
people,  neither  in  the  synagogues,  nor  in  the 
city  :  13.  Neither  can  they  prove  the  things 
whereof  they  now  accuse  me.  14.  But 
this  I  confess  unto  thee,  that  after  the  way 
which  they  call  heresy,  so  worship  I  the 
God  of  my  fathers,  believing  all  things 
which  are  written  in  the  law  and  in  the 
prophets :  1 5.  And  have  hope  toward  God, 
which  they  themselves  also  allow, that  there 
shall  be  a  resurrection  of  the  dead,  both  of 
the  just  and  unjust.  16.  And  herein  do  I 
always  exercise  myself,  to  have  always  a 
conscience  void  of  offence  toward  God,  and 
toward  men.  17.  Now  after  many  years 
I  came  to  bring  alms  to  my  nation,  and 
offerings.  1 8.  Whereupon  certain  Jews 
from  Asia  found  me  purified  in  the  temple, 
neither  witli  multitude,  nor  with  tumult. 
19.  Who  ought  to  have  been  here  before 
thee,  and  object,  if  they  had  ought  against 
me.  20.  Or  else  let  these  same  here  say, 
if  they  have  found  any  evil-doing  in  me, 
while  T  stood  before  the  council,  21.  Ex¬ 
cept  it  be  for  this  one  voice,  that  I  cried 
standing  among  them,  Touching  the  resur¬ 
rection  of  the  dead  1  am  called  in  question 
by  you  this  day. 

We  have  here  Paul’s  defence  of  himself,  in  an¬ 
swer  to  Tertullus’s  charge,  and  there  appears  in  it 
a  great  deal  of  the  spirit  of  wjsdom  and  holiness,  and 
an  accomplishment  of  Christ’s  promise  to  his  follow¬ 
ers,  that  when  they  were  before  governors  and  kings, 
for  his  sake,  it  should  be  given  them  in  that  same 
hour  what  they  should  speak.  Though  Tertullus 
had  said  a  great  many  provoking  things,  yet  Paul  did 
not  interrupt  him,  but  let  him  go  on  to  the  end  of  his 


THE  ACTS,  XXIV. 


C4  1 


speech,  according  to  the  rules  of  decency,  and  the 
method  in  courts  of  justice,  that  the  plaintiff  be  al¬ 
lowed  to  finish  his  evidence  before  the  defendant  be¬ 
gins  his  plea.  And  when  he  had  done,  he  did  not 
presently  fly  out  into  passionate  exclamations  against 
the  iniquity  of  the  times  and  the  men,  (  O  tempora, 
O  mores — Oh,  the  degeneracy  of  the  times  !  J  but  he 
waited  for  a  permission  from  the  judge  to  speak  in 
his  turn,  and  had  it.  The  governor  beckoned  to  him 
to  s/ieak,  v.  10.  And  now  he  also  may  have  leave  to 
speak  out ,  under  the  protection  of  the  governor, 
which  was  more  than  he  could  obtain  yet.  And 
when  he  did  speak,  he  made  no  reflections  at  all 
upon  Tertullus ;  he  knew  he  spake  for  his  fee,  and 
therefore  despised  what  he  said,  and  levelled  his  de¬ 
fence  against  those  that  employed  him.  And  here, 

I.  He  addresses  himself  very  respectfully  to  the 
governor,  and  with  a  confidence  that  he  would  do 
him  justice.  Here  are  no  such  flattering  compliments 
as  Tertullus  soothed  him  up  with,  but,  which  was 
more  truly  respectful,  a  profession  that  he  answered 
for  himself  cheerfully ,  and  with  good  assurance 
before  him ,  looking  upon  him,  though  not  as  one  that 
was  his  friend,  yet  as  one  that  would  be  fair  and  im¬ 
partial.  He  thus  expresses  his  expectation  that  he 
would  be  so,  to  engage  him  to  be  so.  It  was  likewise 
the  language  of  one  that  was  conscious  to  himself  of 
his  own  integrity,  and  whose  heart  did  not  reproach 
him,  whoever  did.  He  did  not  stand  trembling  at 
the  bar ;  on  the  contrary,  he  was  very  cheerful  when 
he  had  one  to  be  his  judge,  that  was  not  a  party,  but 
an  indifferent  person.  Nay,  when  he  considers  who 
his  judge  is,  he  answers  the  more  cheerfully  ;  and 
why  so?  he  does  not  say,  “  Because  I  know  thee  to 
be  a  judge  of  inflexible  justice  and  integrity,  that 
hatest  bribes,  and  in  giving  judgment  fearest  God, 
and  regardest  not  man  for  he  could  not  justly  say 
this  of  him,  and  therefore  would  not  say  it,  though 
it  were  to  gain  his  favour  ever  so  much  ;  but,  I  the 
more  cheerfully  answer  for  myself,  because  I  know 
thou  hast  been  many  years  a  judge  to  this  nation  ; 
and  that  was  very  true.  And  being  so, 

1.  He  could  say  of  his  own  knowledge,  that  there 
had  not  formerly  been  anv  complaints  against  Paul ; 
such  clamours  as  they  raised,  are  generally  against 
old  offenders ;  but  though  he  had  long  sitten  judge 
there,  he  never  had  Paul  brought  before  him  vet,  till 
now;  and  therefore  he  was  not  so  dangerous  a  crimi¬ 
nal  as  he  was  represented  to  be. 

2.  He  was  w'ell  acquainted  with  the  Jewish  na¬ 
tion,  and  with  their  temper  and  spirit ;  he  knew  how 
bigoted  they  were  to  their  own  way,  what  furious 
zealots  they  were  against  all  that  did  not  comply 
with  them,  how  peevish  and  perverse  they  generally 
were,  and  therefore  would  make  allowances  for  that 
in  their  accusation  of  him,  and  not  regard  that  which 
he  had  reason  to  think  came  so  much  from  party- 
malice.  Though  he  did  not  know  him,  he  knew 
his  prosecutors,  and  by  that  might  guess  what  man¬ 
ner  of  man  he  was. 

II.  He  denies  the  facts  that  he  was  charged  with, 
upon  which  their  character  of  him  was  grounded. 
Moving  sedition,  and  profaning  the  temple,  were  the 
crimes  for  which  he  stood  indicted  ;  crimes  which 
they  knew  the  Roman  governors  were  not  accus¬ 
tomed  to  inquire  into,  and  therefore  they  hoped  that 
the  governor  would  return  him  back  to  them  to  be 
judged  by  their  law,  and  that  was  all  thev  wished 
for.  But  Paul  desires  that  though  he  would  not  in¬ 
quire  into  the  crimes,  he  would  protect  one  that  was 
unjustly  charged  with  them,  from  those  whom  he 
knew  to  be  spiteful  and  ill-natured  enough.  Now 
he  would  have  him  to  understand,  (and  what  he 
said,  he  was  ready,  if  required,  to  make  out  by  wit¬ 
nesses,) 

1.  That  he  came  up  to  Jerusalem  on  purpose  to 
worship  God  in  peace  and  holiness,  so  far  was  he 


from  any  design  to  v.ove  sedition  amorg  the  /.topic, 
or  to  profane  the  trm/ile.  He  came  u>  keep  up  his 
communion  with  the  Jews,  not  to  put  am  atlrti.c 
upon  them. 

2.  rI  hat  it  was  but  twelve  days  since  he  came  up 
to  Jerusalem,  and  he  had  been  six  days  a  prisom  r  ; 
he  was  alone,  and  it  could  not  be  supposed  that  in  m 
short  a  time  he  could  do  the  mischief  they  charged 
upon  him.  And  as  for  what  he  had  done  mother 
countries,  they  knew  nothing  of  it  but  by  uncertai 
report,  by  which  the  matter  was  very  unfairly  re  • 
presented. 

3.  That  he  had  demeaned  himself  at  Jerusalem 
very  quietly  and  peaceably,  and  had  made  no  man 
r.er  ct  stir.  If  it  had  been  true,  (as  they  alleged,) 
that  he  was  a  mover  oj  sedition  among  all  the  Jens, 
surely  he  would  have  been  industrious  to  make  a 
party  at  Jerusalem  :  but  he  did  net  do  so.  He  was 
in  the  temple,  attending  the  public  service  there ; 
he  was  in  the  synagogues  where  the  law  was  read 
and  opened  ;  he  went  about  in  the  city  among  his  re¬ 
lations  and  friends,  and  conversed  freel\  in  the  places 
of  concourse,  and  he  was  a  man  of  a  great  genius  and 
an  active  spirit ;  and  yet  they  could  not  charge  him 
with  offering  any  thing  either  against  the  faith,  or 
against  the  peace  of  the  Jewish  church.  (].)  He 
had  nothing  in  him  of  a  contradicting  spirit,  as  the 
movers  of  sedition  have  ;  he  had  no  disposition  to 
quarrel  or  oppose  ;  they  never  found  him  disputing 
with  any  man,  either  affronting  the  learned  with 
captious  cavils,  or  perplexing  the  weak  and  simple 
with  curious  subtleties ;  he  was  ready,  if  asked,  to 
give  a  reason  of  his  own  hope,  and  to  give  instruc¬ 
tion  to  others,  but  he  never  picked  a  quarrel  w  ith 
any  man  about  his  religion,  nor  made  that  the  sub¬ 
ject  of  debate  and  controversy  and  perverse  dispute, 
which  ought  always  to  be  treated  of  with  humility 
and  reverence,  with  meekness  and  love.  (2.)  He  had 
nothing  in  himself  of  a  turbulent  spirit ;  “  They 
never  found  me  raising  up  the  people,  by  incensing 
them  against  their  governors  in  church  or  state,  or 
suggesting  to  them  fears  and  jealousies  concerning 
public  affairs,  or  by  setting  them  at  variance  one 
with  another,  or  sowing  discord  among  them.  ”  He 
behaved  as  became  a  Christian  and  minister,  with 
love  and  quietness,  and  due  subjection  to  lawful 
authority.  The  weapons  of  his  warfare  were  no» 
carnal,  nor  did  he  ever  mention  or  think  of  such  a 
thing  as  taking  up  arms  for  the  propagating  of  tin- 
gospel,  or  the  defence  of  the  preachers  of  it  ;  though 
he  could  have  made,  perhaps,  as  strong  a  party 
among  the  common  people  as  nis  adversaries,  yet  he 
never  attempted  it. 

4.  That  as  to  what  they  had  charged  him  with, 
of  moving  sedition  in  other  countries,  he  was  w  holly 
innocent,  and  they  could  not  make  good  the  charge  ; 
(v.  13.)  Neither  can  they  prove  the  things  whereof 
they  now  accuse  me.  Hereby,  ( 1. )  He  maintains  his 
own  innocency ;  for  when  he  says,  They  cannot  / irovr 
it,  he  means,  The  matter  is  not  so.  He  was  no  enemy 
to  the  public  peace,  he  had  done  no  real  prejudice, 
but  a  great  deal  of  real  service,  and  would  gladly 
have  done  more,  to  the  nation  of  the  Jews.  He  was 
so  far  from  having  any  antipathy  to  them,  that  he  had 
the  strongest  affection  imaginable  for  them,  and  a 
most  passionate  desire  of  their  welfare,  Rom.  9. 

1 — 3.  (2.)  He  bemoans  his  own  calamity,  that  he 

was  accused  of  those  things  which  could  not  be  prov¬ 
ed  against  him.  And  it  has  often  been  the  lot  of 
very  worthy  good  men  to  be  thus  injured,  to  ha\  e 
things  laid  to  their  charge,  which  they  are  at  the 
greatest  distance  from,  and  abhor  the  thought  of. 
But  while  they  are  lamenting  this  calamity,  this 
may  be  their  rejoicing,  even  the  testimony  of  then- 
consciences  concerning  their  integrity.  (3. )  He  she  ws 
the  iniquitxj  of  his  prosecutors,  who  said  that  w  hich 
they  knew  they  could  net  prove,  and  thereby  did 


244 


THE  ACTS,  XXIV. 


him  v/i  ng  in  his  name,  liberty,  and  life,  and  did  the  [| 
’ udge  wrong  too,  in  imposing  upon  him,  and  doing  1 
what  in  them  lay  to  pervert  his  judgment.  (4.)  He 
appeals  to  the  equity  of  his  judge,  and  awakens  him 
to  look  about  him  that  he  might  not  be  drawn  into  a 
snare  by  the  violence  of  the  prosecution.  The  judge 
must  give  sentence  secundum  allegata  et.  probata 
— according  to  that  which  is  not  only  alleged,  but 
proved,  and  therefore  must  inquire,  and  make 
search,  and  ask  diligently,  whether  the  thing  be  true 
and  certain;  (Deut.  13.  14.)  he  cannot  otherwise 
give  a  right  judgment. 

III.  He  gives  a  fair  and  just  account  of  himself, 
which  does  at  once  both  clear  him  from  crime,  and 
ikewise  intimate  what  was  the  true  reason  of  their 
•  inlence  in  prosecuting  him. 

1.  He  acknowledges  himself  to  be  one  whom  they 
looked  upon  as  a  heretic,  and  that  was  the  reason  of 
their  spleen  against  him.  The  chief  captain  had 
observed,  and  the  governor  now  cannot  but  observe, 
an  uncommon  violence  and  fury  in  his  prosecutors, 
which  they  know  not  what  to  make  of,  but,  guessing 
at  the  crime  by  the  cry,  conclude  he  must  needs  have 
oeen  a  very  bad  man,  only  for  that  reason  :  now  Paul 
here  unriddles  the  matter  ;  I  confess,  that  in  the  way 
which  they  call  heresy,  or  a  sect,  so  worship  I  the 
God  of  my  fathers.  The  controversy  is  in  a  matter 
of  religion,  and  such  controversies  are  commonly 
managed  with  most  fury  and  violence.  Note,  It  is 
no  new  thing  for  the  right  way  of  worshipping  God 
to  be  called  heresy  ;  and  for  the  best  of  God’s  ser¬ 
vants  to  be  stigmatized  and  run  down  as  sectaries. 
The  reformed  churches  are  called  heretical  ones  by 
those  who  themselves  hate  to  be  reformed,  and  are 
themselves  heretics.  Let  us  therefore  never  be 
driven  off  from  any  good  way  by  its  being  put  into  an 
ill  name  ;  for  true  and  pure  Christianity  is  never  the 
worse,  nor  to  be  the  worse  thought  of  for  its  being 
called  heresy ;  no,  not  though  it  be  called  so  by  the 
High  Priest  and  the  elders. 

2.  He  vindicates  himself  from  this  imputation. 
They  call  Paul  a  heretic,  but  he  is  not  so  ;  for, 

(1.)  He  worships  the  God  of  his  fathers,  and 
therefore  is  right  in  the  Object  of  his  worship  ;  he 
does  not  say,  Let  us  go  after  other  gods,  which  we 
have  not  known,  and  let  us  serve  them,  as  the  false 
prophet  is  supposed  to  do,  Deut.  13.  2.  If  so,  they 
might  justly  call  his  way  heresy,  a  drawing  of  them 
aside  into  a  by-path,  and  a  dangerous  one  ;  but  he 
worships  the  God  of  Abraham,  Isaac,  and  Jacob, 
not  only  the  God  whom  they  worshipped,  but  the 
God  who  took  them  into  covenant  with  himself,  and 
was,  and  would  be,  called  their  God.  Paul  adheres 
to  that  covenant,  and  sets  up  no  other  in  opposition 
to  it.  The  promise  made  unto  the  fathers,  Paul 
preached  as  fulfilled  to  the  children,  ( ch .  13.  32,  33.) 
and  so  directed  both  his  own  devotions,  and  those 
of  others,  to  God,  as  the  God  of  their  fathers.  He 
also  refers  to  the  practice  of  all  his  pious  ancestors ; 
I  worship  the  same  God  that  all  my  fathers  wor¬ 
shipped  ;  his  religion  was  so  far  from  being  charge¬ 
able  with  novelty,  that  it  gloried  in  its  antiquity,  and 
in  an  uninterrupted  succession  of  its  professors. 
Note,  It  is  very  comfortable  in  our  worshipping  God, 
to  have  an  eye  to  him,  as  the  God  of  our  fathers. 
Our  fathers  trusted  in  him,  and  were  owned  by  him, 
and  he  engaged  to  be  their  God,  and  the  God  of  their 
seed.  He  approved  himself  t heir's,  and  therefore  if 
we  serve  him  as  they  did,  he  will  be  our’s ;  what  an 
emphasis  is  laid  upon  that,  He  is  my  father's  God, 
and  I  will  exalt  him,  Exod.  15.  2. 

(2.)  He  believes  all  things  which  are  written  in 
the  law  and  the  prophets,  and  therefore  is  right  in 
the  rule  of  his  worship;  his  religion  is  grounded  upon, 
and  governed  by,  the  holy  scriptures  ;  they  are  his 
oracle  and  touenstone,  and  he  speaks  and  acts  ac¬ 
cording  to  them.  He  receives  the  scriptures  entire, 


|  and  believes  all  things  that  are  there  written  ;  and  he 
i  receives  them  pure,  for  he  says  no  other  things  than 
what  are  contained  in  them  ;  as  he  explains  himself, 
ch.  26.  22.  He  sets  not  up  any  other  rule  of  faith  or 
practice  but  the  scriptures — not  tradition,  nor  the 
authority  of  the  church,  or  the  infallibility  of  anv 
man  or  company  of  men  on  earth,  nor  the  light 
within,  or  human  reason  ;  but  divine  revelation,  as 
it  is  in  the  scripture,  is  that  which  he  resolves  to  live 
and  die  by,  and  therefore  he  is  not  a  heretic. 

(3.)  He  has  his  eye  upon  a  future  state,  and  is  a 
believing  expectant  of  that,  and  therefore  is  right 
in  the  end  of  his  worship.  They  that  turn  aside  to 
heresy,  have  a  regard  to  this  world,  and  some  secu¬ 
lar  interest,  but  Paul  aims  to  make  heaven  of  his 
religion,  and  neither  more  nor  less  ;  (y.  15.)  “7 
have  hope  toward  God,  all  my  expectation  is  from 
him,  and  therefore  all  my  desire  is  toward  him,  and 
all  my  dependence  upon  him  ;  my  hope  is  toward 
God,  and  not  toward  the  world  ;  toward  another 
world,  and  not  toward  this.  I  depend  upon  God 
and  upon  his  power,  that  there  shall  be  a  resurrec¬ 
tion  of  the  dead  at  the  end  of  time,  of  all,  both  the 
just  and  unjust ;  and  the  great  thing  I  aim  at  in 
my  religion,  is,  to  obtain  a  joyful  and  happy  resur¬ 
rection,  a  share  in  the  resurrection  of  the  just." 
Observe  here, 

[1.]  That  there  shall  be  a  resurrection  of  the 
dead,  the  dead  bodies  of  men,  of  all  men  from  the 
beginning  to  the  end  of  time  ;  it  is  certain,  not  onlv 
that  the  soul  does  not  die  with  the  body,  but  that 
the  body  itself  shall  live  again  ;  we  have  not  only 
another  life  to  live  when  our  present  life  is  at  an  end, 
but  there  is  to  be  another  world,  which  shall  com- 
jnence  when  this  world  is  at  an  end,  into  which  all 
'the  children  of  men  must  enter  at  once  by  a  resur¬ 
rection  from  the  dead,  as  they  entered  into  this,  one 
after  another,  by  their  birth. 

[2.]  It  shall  be  a  resurrection  both  of  the  just  and 
of  the  unjust ;  the  sanctified  and  the  unsanctified  ; 
of  those  that  did  well,  and  to  them  our  Saviour  has 
told  us,  that  it  will  be  a  resurrection  of  life  ;  and  of 
those  that  did  evil,  and  to  them  that  it  will  be  a  re¬ 
surrection  of  condemnation,  John  5.  29.  See  Dan. 
12.  2.  This  implies  that  it  will  be  a  resurrection  to 
a  final  judgment,  by  which  all  the  children  of  men 
will  be  determined  to  everlasting  happiness  or  mi¬ 
sery  in  a  world  of  retribution,  according  to  what  they 
were,  and  what  they  did,  in  this  state  of  probation 
and  preparation.  The  just  shall  rise  by  virtue  of 
their  union  with  Christ  as  their  Head  ;  the  unjust 
shall  rise  by  virtue  of  Christ’s  dominion  over  them 
as  their  Judge. 

[3.]  God  is  to  be  depended  upon  for  the  resurrec¬ 
tion  of  the  dead  ;  I  have  hope  toward  God,  and  in 
God,  that  there  shall  be  a  resurrection  ;  it  shall  be 
effected  by  the  almighty  power  of  God,  in  perform¬ 
ance  of  the  word  which  God  hath  spoken  ;  so  that 
they  who  doubt  of  it,  betray  their  ignorance  both 
of  the  scriptures  and  of  the  power  of  God,  Matt. 
22.  29. 

[4.]  The  resurrection  of  the  dead  is  a  fundamen¬ 
tal  article  of  our  creed,  as  it  was  also  of  that  of  the 
Jewish  church  ;  it  is  what  they  themselves  also  al¬ 
low  ;  nay,  it  was  the  expectation  of  the  ancient  pa¬ 
triarchs,  witness  Job’s  confession  of  his  faith  ;  but  it 
is  more  clearly  revealed  and  more  fully  confirmed 
by  the  gospel,  and  therefore  they  who  believed  it, 
should  have  been  thankful  to  the  preachers  of  the 
gospel  for  their  explications  and  proofs  of  it,  instead 
of  opposing  them. 

[5.]  In  .all  our  religion  we  ought  to  have  an  eye 
to  the  other  world,  and  to  serve  God  in  all  instances, 
with  a  confidence  in  him,  that  there  will  be  a  resur- 
'  rection  of  the  dead,  doing  all  in  preparation  for  that, 
and  expecting  our  recompense  in  that. 

I  (4.)  His  conversation  is  of  a  piece  with  his  devo- 


THE  ACTS,  XXIV. 


tion  ;  (v.  16.)  And  herein  do  I  exercise  myself,  to 
have  always  a  conscience  void  of  offence  toward  God 
and  toward  men.  Prophets  and  their  doctrine  were 
to  be  tried  by  their  fruits.  Paul  was  far  from  hav¬ 
ing  made  shipwreck  of  a  good  conscience,  and  there-  I 
fore  it  is  not  likely  he  has  made  shipwreck  of  the 
faith,  the  mystery  of  which  is  best  held  in  a  pure 
conscience.  This  protestation  of  Paul,  is  to  the  same 
purport  with  that  which  he  made  before  the  High 
Priest;  {ch.  23.  1. )  /  have  lived  in  all  good  co?i- 
science  ;  and  this  was  his  rejoicing. 

Observe, 

[1.]  What  was  Paul’s  aim  and  desire  ;  to  have  a 
conscience  void  of  offence.  Either,  First,  “  A  con¬ 
science  not  offending ;  not  informing  me  wrong,  or 
flattering  me,  or  dealing  deceitfully  with  me,  or  in 
any  thing  misleading  me.”  Or,  Secondly,  A  con¬ 
science  not  offended  ;  it  is  like  Job’s  resolution, 

‘  My  heart  shall  not  reproach  me  ;  I  will  never  give 
it  any  occasion  to  do  so.  This  is  what  I  am  ambi¬ 
tious  of,  to  keep  upon  good  terms  with  my  own 
conscience,  that  it  may  have  no  cause  either  to  ques¬ 
tion  the  goodness  of  my  spiritual  state,  or  to  quarrel 
with  me  for  any  particular  action.  I  am  as  careful 
not  to  offend  my  conscience  as  I  am  not  to  offend  a 
friend  whom  I  daily  converse  with ;  nay,  as  I  am 
not  to  offend  a  magistrate  whose  authority  I  am  j 
under,  and  to  whom  I  am  accountable  ;  for  con¬ 
science  is  God’s  deputy  in  my  soul.” 

[2.]  What  was  his  care  and  endeavour,  in  pursu¬ 
ance  of  this  ;  “  I  exercise  myself — foul.  I  make  it 
my  constant  business,  and  govern  myself  by  this  in¬ 
tention,  I  discipline  myself,  and  live  by  rule,”  (those 
that  did  so  were  calleii  ascetics,  from  the  word  here 
used,)  “  abstain  from  many  a  thing  which  my  in¬ 
clination  leads  me  to,  and  abound  in  all  the  exer¬ 
cises  of  religion  that  are  most  spiritual,  with  this 
in  my  eye,  that  I  may  keep  peace  with  my  own  con¬ 
science." 

[3.]  The  extent  of  this  care ;  First,  To  all  times ; 
to  have  always  a  conscience  void  of  offence,  always 
void  of  gross  offence ;  for  though  Paul  was  conscious 
to  himself  that  he  had  not  yet  attained  perfection, 
and  the  ev  il  that  he  would  not  do  yet  he  did  ;  yet 
he  was  innocent  from  the  great  transgression.  Sins 
of  infirmity  are  uneasy  to  conscience,  but  they  do 
not  wound  it,  and  waste  it,  as  presumptuous  sins  do  ; 
and  though  offence  may  be  given  to  conscience,  yet 
care  must  be  taken  that  it  be  not  an  abiding  offence, 
Dut  that  by  the  renewed  acts  of  faith  and  repentance 
the  matter  may  be  taken  up  again  quickly.  This 
however  we  must  always  exercise  ourselves  in,  and 
.hough  we  come  short,  we  must  follow  after.  Se¬ 
condly,  To  all  things;  both  toward  God,  and  to¬ 
ward  man.  His  conscientious  care  extended  itself 
to  the  whole  of  his  duty,  and  he  was  afraid  of  break¬ 
ing  the  law  of  love,  either  to  God  or  his  neighbour  ; 
conscience,  like  the  magistrate,  is  custos  utriusque 
tabulee — the  guardian  of  each  table.  We  must  be 
very  cautious  that  we  do  not  think,  or  speak,  or  do 
any  thing  amiss,  either  against  God  or  man,  2  Cor. 

8.  21. 

[4.]  The  inducement  to  it ;  herein,  •»  rourei,  for 
this  cause  ;  so  it  may  be  read.  “  Because  1  look 
for  the  resurrection  of  the  dead  and  the  life  of  the 
world  to  come,  therefore  I  thus  exercise  myself.”  \ 
The  consideration  of  the  future  state  should  en-  ! 
gage  us  to  be  universally  conscientious  in  our  present 
state. 

IV.  Having  made  confession  of  his  faith,  he  gives 
a  plain  and  faithful  account  of  his  case,  and  of  the 
wrong  done  him  by  his  persecutors.  I  wice  he 
had  been  rescued  by  the  chief  captain  out  of  the 
hand  of  the  Jews,  when  they  were  ready  to  pull  him 
to  pieces,  and  he  challenges  them  to  prove  him 
guilty  of  any  crime  either  time. 

1.  In  the  temple  ;  there  they  fell  furiously  upon  ' 


him  as  an  enemy  to  their  nation  and  the  temple,  ch. 
21.  28.  But  was  there  any  colour  for  the  charge  ? 
No,  but  evidence  sufficient  against  it.  (1.)  It  was 
very  hard  to  accuse  him  as  an  enemy  to  their  nation, 
when  after  long  absence  from  Jerusalem  he  came  to 
bring  alms  to  his  nation,  mopey  which  (though  he 
had  need  enough  himself  of,  yet)  lie  had  collected 
among  his  friends,  for  the  relief  of  the  poor  at  Jeru¬ 
salem.  He  not  only  had  no  malice  to  that  people, 
but  he  had  a  very  charitable  concern  for  them,  and 
was  ready  to  do  them  all  good  offices ;  and  were  they 
his  adversaries  for  his  love?  Ps.  109.  4.  (2.)  It 

was  very  hard  to  accuse  him  of  having  profaned 
the  temple,  when  he  brought  offerings  to  the  tem¬ 
ple,  and  was  himself  at  charges  therein,  {ch.  21. 
24.)  and  was  found  purifying  himself  in  the  temple, 
according  to  the  law,  (v.  18.)  and  that  in  a  very 
quiet  decent  manner,  neither  with  multitude,  nor 
with  tumult ;  though  he  was  a  man  so  much  talked 
of,  he  was  far  from  coveting  to  shew  himself  when 
he  came  to  Jerusalem,  or  of  being  crowded  after, 
but  went  to  the  temple,  as  much  as  was  possible, 
incognito;  they  were  Jews  from  Asia,  his  enemies, 
that  made  him  to  be  taken  notice  of ;  they  had  no 
pretence  to  make  a  tumult  and  raise  a  multitude 
against  him,  for  he  had  neither  multitude  nor  tu¬ 
mult  for  him.  And  as  for  what  was  perhaps  sug¬ 
gested  to  Felix,  that  he  had  brought  Greeks  into 
the  temple,  contrary  to  their  law,  and  the  governor 
ought  to  reckon  with  him  for  that,  the  Romans  hav¬ 
ing  stipulated  with  the  nations  that  submitted  to 
them,  to  preserve  them  in  their  religion,  he  chal¬ 
lenges  them  to  prove  it ;  {v.  19.)  “Those  Jews  of 
Asia  ought  to  have  been  here  before  thee,  that  they 
might  have  been  examined,  whether  they  had  aught 
against  me,  that  they  would  stand  by  and  swear 
to for  some  that  will  hot  scruple  to  tell  a  lie,  have 
such  f leavings  of  conscience,  that  they  scruple  con¬ 
firming  it  with  an  oath. 

2.  In  the  council;  “Since  the  Jews  of  Asia  are 
not  here  to  prove  any  thing  upon  me  done  amiss  in 
the  temple,  let  these  same  that  are  here,  the  High 
Priest  and  the  elders,  say,  whether  they  have  found 
any  ex<il  doing  in  me,  or  if  I  were  guilty  of  any  mis¬ 
demeanor  when  I  stood  before  the  council,  when 
also  they  were  ready  to  pull  me  in  pieces,  v.  20. 
When  I  was  there,  they  could  not  take  offence  at 
any  thing  I  said  ;  for  all  I  said,  was,  Touching  the 
resui~rection  of  the  dead  I  am  called  in  question  by 
you  this  day,  {v.  21.)  which  gave  no  offence  to  any 
but  the  Sadducees.  This,  I  hope,  was  no  crime, 
that  I  stuck  to  that  which  is  the  faith  of  the  whole 
Jewish  church,  excepting  those  whom  they  them¬ 
selves  call  heretics.  ” 

22.  And  when  Felix  heard  these  things, 
having  more  perfect  knowledge  o {that 
way,  he  deferred  them,  and  said,  When 
Lysias  the  chief  captain  shall  come  down, 
I  will  know  the  uttermost  of  your  matter. 
23.  And  he  commanded  a  centurion  to  keep 
Paul,  and  to  let  him  have  liberty,  and  that 
he  should  forbid  none  of  his  acquaintance 
to  minister  or  come  unto  him.  24.  And 
after  certain  days,  when  Felix  came  with 
his  wife  Drusilla,  which  was  a  Jewess,  h« 
sent  for  Paul,  and  heard  him  concerning 
the  faith  in  Christ.  25.  And  as  he  reason 
ed  of  righteousness,  temperance,  and  judg 
ment  to  come,  Felix  trembled,  and  an 
swered,  Go  thy  way  for  this  time  :  when  1 
have  a  convenient  season,  I  will  call  foi 


J46  THE  ACTS,  XXIV. 


thee.  26.  He  hoped  also  that  money 
should  have  been  given  him  of  Paul,  that 
he  might  loose  him :  wherefore  he  sent  for 
him  the  oftener,  and  communed  with  him. 
27.  But  after  two  years  Porcius  Festus 
name  into  Felix’  room:  and  Felix,  willing 
to  shew  the  Jews  a  pleasure,  left  Paid 
bound. 

We  have  here  the  result  of  Paul’s  trial  before  Fe¬ 
lix,  and  what  was  the  consequence  of  it.  , 

I.  Felix  adjourned  the  cause,  and  took  further  time  ! 
to  consider  of  it ;  (i>.  22. )  He  had  a  more  perfect  | 
knowledge  of  that  way  which  the  Jews  called  heresy, 
than  the  High  Priest  and  the  elders  thought  he  had  ; ; 
he  understood  something  of  the  Christian  religion  ; 
for,  living  at  Cxsarea,  where  Cornelius,  a  Roman 
centurion,  was,  who  was  a  Christian,  from  him  and 
others  he  had  got  a  notion  of  Christianity,  that  it 
was  not  such  an  evil  thing  as  it  was  represented  ; 
he  himself  knew  some  of  that  way  to  be  honest  good 
men,  and  very  conscientious,  and  therefore  he  put 
off  the  prosecutors  with  an  excuse,  “  When  the  chief 
captain  shall  come  down  hither,  I  will  know  the  ut¬ 
termost  of  your  matter,  or  I  shall  know  the  truth, 
whether  this  Paul  did  go  about  to  raise  sedition  or 
no  ;  you  are  parties,  he  is  an  indifferent  person. 
Either  Paul  deserves  to  be  punished  for  raising 
the  tumult,  or  you  do  for  doing  it  yourselves,  and 
then  charging  it  upon  him  ;  and  I  will  hear  what 
he  says,  and  determine  accordingly  between  you.  ”  j 
Now, 

1.  It  was  a  disappointment  to  the  High  Priest  and 
the  elders,  that  Paul  was  not  condemned,  or  remit-  ' 
ted  to  their  judgment,  which  they  wished  for  and  j 
expected.  But  thus  sometimes  God  restrains  the  j 
wrath  of  his  people’s  enemies  by  the  agency,  not  of  i 
their  friends,  but  of  such  as  are  strangers  to  them.  ( 
And  though  they  be  so,  if  they  have  but  some  know¬ 
ledge  of  their  way,  they  cannot  but  appear  for  their 
protection. 

2.  It  was  an  injury  to  Paul,  that  he  was  not  re¬ 
leased,  Felix  ought  to  have  avenged  him  of  his  ad¬ 
versaries,  when  he  so  plainly  saw  there  was  nothing 
but  malice  in  the  prosecution,  and  to  have  ridded 
him  out  of  the  hand  of  the  wicked,  according  to  the 
duty  of  a  judge,  Ps.  82.  4.  But  he  was  a  judge  that 
neither  feared  God  nor  regarded  man,  and  what 
good  could  be  expected  from  him  ?  It  is  a  wrong 
not  onlv  to  deny  justice,  but  to  delay  it. 

II.  He  continued  the  prisoner  in  custody,  and 
would  not  take  bail  for  him  ;  else  here  at  Caesarea 
Paul  had  a  sufficient  number  of  friends  that  would 
gladly  have  been  his  security.  Felix  thought  a  man 
of  such  a  public  character  as  Paul  was,  had  many 
friends,  as  well  as  many  enemies,  and  he  might 
have  an  opportunity  of  obliging  them,  or  making  a 
hand  of  them,  if  he  did  not  presently  release  him, 
and  yet  did  shew  him  countenance ;  and  therefore, 

1.  He  continued  him  a  prisoner,  commanded  a 
centurion  or  captain  to  keep  him,  v.  23.  He  did  not 
commit  him  to  the  common  jail,  but  being  first  made 
an  army-prisoner,  he  shall  still  be  so. 

2.  Yet  he  took  care  he  should  be  a  prisoner  at 
.arge — in  libera  custodia  ;  his  keeper  must  let  him 
have  liberty,  not  bind  him,  or  lock  him  up,  but  make 
nis  confinement  as  easy  to  him  as  possible  ;  let  him 
have  the  liberty  of  the  castle,  and,  perhaps,  he  means 
libertv  to  take  the  air,  or  go  abroad  upon  his  parole  ; 
and  Paul  was  such  an  honest  man,  that  they  might 
take  his  word  for  his  return.  The  High  Priest  and 
the  elders  grudged  him  his  life,  but  Felix  generously 
allows  him  a  sort  of  libertv  ;  for  he  had  not  those 
j  rejudices  against  him  and  his  wav  that  they  had  ; 
he  also  gave  orders  that  none  of  his  friends  should 


I]  be  hindered  from  coming  to  him  ;  the  centurion  mud 
not  forbid  any  of  his  acquaintance  from  ministering 
to  him  ;  and  a  man’s  prison  is  as  it  were  his  own 
house,  if  he  has  but  his  friends  about  him. 

III.  He  had  frequent  conversation  with  him  after 
ward  in  private,  once  particularly,  not  long  after 

j  his  public  trial,  v.  24,  25.  Observe, 

1.  With  what  design  Felix  sent  for  Paul ;  he  had 
a  mind  to  have  some  talk  with  him  concerning  the 

j  faith  in  Christ,  the  Christian  religion  ;  he  had  some 
knowledge  of  that  way,  but  he  desired  to  have  an 
account  of  it  from  Paul,  who  was  so  celebrated  a 
preacher  of  that  faith,  above  the  rest.  Those  that 
would  enlarge  their  knowledge,  must  discourse  with 
men  of  their  own  profession,  and  those  that  would 
be  acquainted  with  any  profession,  should  consult 
those  that  excel  in  the  knowledge  of  it  ;  and  there¬ 
fore  Felix  has  a  mind  to  talk  with  Paul  more  freely 
than  he  could  in  open  court,  where  he  observed 
Paul  upon  his  guard,  concerning  the  faith  of  Christ: 
and  this  only  to  satisfy  his  curiositv,  or  rather  the 
curiosity  of  his  wife  Drusilh.,  which  was  a  Jewess, 
daughter  of  Herod  Agrippa,  that  was  eaten  of 
worms  ;  being  educated  in  the  Jewish  religion,  she 
was  more  inquisitive  concerning  the  Christian  re¬ 
ligion,  which  pretended  to  be  the  perfection  of  that, 
and  desired  to  hear  Paul  discourse  of  it.  But  it  was 
no  great  matter  what  religion  she  was  of ;  for,  what¬ 
ever  it  was,  she  was  a  reproach  and  scandal  to  it ; 
a  Jewess,  but  an  adulteress  ;  she  wqs  another  man’s 
wife  when  Felix  took  her  to  be  his  wife,  and  she 
lived  with  him  in  whoredom,  and  was  noted  for  an 
impudent  woman,  yet  she  desires  to  hear  concerning 
the  faith  of  Christ.  Many  are  fond  of  new  notions 
and  speculations  in  religion,  and  can  hear  and  speak 
of  them  with  pleasure,  who  yet  hate  to  come  under 
the  power  and  influence  of  religion  ;  can  be  content 
to  have  their  judgments  informed,  but  not  their  lives 
reformed. 

2.  What  the  account  was  which  Paul  gave  him 
of  the  Christian  religion  ;  by  the  idea  he  had  of  it, 
he  expected  to  be  amused  with  a  mystical  divinity, 
but  as  Paul  represents  it  to  him,  he  is  alarmed  with 
a  practical  divinity.  Paul  being  asked  concerning 
the  faith  in  Christ,  reasoned  (for  Paul  was  always  a 
rational  preacher)  concerning  righteousness,  temper¬ 
ance,  and  judgment  to  come.  It  is  probable  that  he 
mentioned  to  him  the  peculiar  doctrines  of  Christi¬ 
anity  concerning  the  death  and  resurrection  of  the 
Lord  Jesus,  and  his  being  the  Mediator  between  God 
and  man  ;  but  he  hastened  to  his  application,  in 
which  he  designed  to  come  home  to  the  consciences 
of  his  hearers,  and  he  discoursed  with  clearness  and 
warmth  of  righteousness,  temperance,  and  judgment 
to  come :  and  there  he  shewed, 

(1.)  That  the  faith  in  Christ  is  designed  to  enforce 
upon  the  children  of  men  the  great  laws  of  justice 
and  temperance.  The  grace  of  God  teacheth  us  to 
live  soberly  and  righteously.  Tit.  2.  12.  Justice  and 
temperance  were  celebrated  virtues  among  the  hea¬ 
then  moralists ;  if  the  doctrine  Paul  preaches, 
which  Felix  has  heard  of  as  proclaiming  liberty, 
will  but  free  him  from  an  obligation  to  these,  he  will 
readily  embrace  it ;  “  No,”  says  Paul,  “  it  is  so  faT 
from  doing  so,  that  it  strengthens  the  obligations  of 
those  sacred  laws  ;  it  binds  all  under  the  highest 
penalties  to  be  honest  in  all  their  dealings,  and  to 
render  to  all  their  due  ;  to  deny  themselves,  and  to 
keep  under  the  bodij,  and  bring  it  into  subjection .” 
The  world,  and  the  flesh,  being  in  our  baptism  re¬ 
nounced,  all  our  pursuits  of  the  world,  and  all  our 
gratifications  of  the  desires  of  the  body,  are  to  be 
under  the  regulations  of  religion.  Paul  reasoned 
of  righteousness  and  temperance,  to  convince  Felix 
of  his  unrighteousness  and  intemperance,  which  he 
had  been  notoriously  guilty  of ;  that,  seeing  the. 
odiousness  of  them,  and  his  obnoxiousness  to  the 


THE  AC1 

wrath  of  God  for  them,  (Eph.  5.  6.)  he  might  in- 
i  uire  concerning  the  faith  of  Christ,  with  a  resolu¬ 
tion  to  embrace  it. 

(2. )  That  by  the  doctrine  of  Christ  is  discovered 
to  us  the  judgment  to  come ,  by  the  sentence  of  which 
tne  everlasting  state  of  all  the  children  of  men  will 
be  finally  and  irreversibly  determined.  Men  have 
their  day  now,  Felix  hath  his;  but  God’s  day  is 
corning,  when  every  one  shall  give  account  of  him¬ 
self  to  God,  the  Judge  of  all.  Paul  reasoned  con¬ 
cerning  this ;  he  shewed  what  reason  we  have  to 
believe  that  there  is  a  judgment  to  come,  and  what 
reason  we  have,  in  consideration  thereof,  to  be  reli¬ 
gious. 

Now,  from  this  account  of  the  heads  of  Paul’s 
discourse,  we  may  gather,  [1.]  That  Paul  in  his 
preaching  had  no  respect  ot  persons,  for  the  word 
of  God,  which  he  preached,  has  not :  he  urges  the 
same  convictions  and  instructions  upon  the  Roman 
governor,  that  he  did  upon  other  people.  [2.] 
That  Paul  in  his  preaching  aimed  at  the  consciences 
of  men,  and  came  close  to  them  ;  sought  not  to  please 
their  fancy,  or  gratify  their  curiosity,  but  led  them 
to  a  sight  of  their  sins,  and  a  sense  of  their  duty  and 
interest.  [3.  ]  That  Paul  preferred  the  serving  of 
Christ,  and  the  saving  of  souls,  before  his  own  safety. 
He  lay  at  the  mercy  of  Felix,  who  had  power  (as 
Pilate  said)  to  crucify  him,  (or,  which  was  as  bad, 
to  deliver  him  back  to  the  Jews,)  and  he  had  f lower 
to  release  him.  Now  when  Paul  had  his  ear,  and 
had  him  in  a  good  humour,  he  had  a  fair  opportunity 
of  ingratiating  himself  with  him,  and  obtaining  a  re¬ 
lease,  nay,  and  of  incensing  him  against  his  prose¬ 
cutors  ;  and,  on  the  contrary,  if  he  disobliged  him, 
and  put  him  out  of  humour,  he  may  do  himself  a 
great  diskindness  by  it ;  but  he  is  wholly  negligent 
of  these  considerations,  and  is  intent  upon  doing  good, 
at  least  discharging  his  duty.  [4.]  That  Paul  was 
willing  to  take  pains,  and  run  hazards,  in  his  work, 
even  there  where  there  was  little  probability  of  do¬ 
ing  good.  Felix  and  Drusilla  were  such  hardened 
sinners,  that  it  was  not  at  all  likely  they  should  be 
brought  to  repentance  by  Paul’s  preaching,  especi¬ 
ally  under  such  disadvantages ;  and  yet  Paul  deals 
with  them,  as  one  that  did  not  despair  of  them.  Let 
the  vjatchman  give  fair  warning,  and  then  they  have 
delivered  their  own  souls,  though  they  should  not 
prevail  to  deliver  the  souls  they  watch  for. 

3.  What  impressions  Paul’s  discourse  made  upon 
this  great  but  bad  man ;  Felix  trembled, 
yuiuiv®2 — being  fiut  into  a  fright,  or  made  a  terror 
to  himself,  a  magor-missabib,  as  Pashur,  Jer.  20.  3, 
4.  Paul  never  trembled  before  him,  but  he  was 
made  to  tremble  before  Paul.  “If  this  be  so,  as 
Paul  savs,  what  will  become  of  me  in  another  world  ? 
If  the  unrighteous  and  intemperate  will  be  con¬ 
demned  in  the  judgment  to  come,  I  am  undone,  for 
ever  undone,  unless  I  lead  a  new  course  of  life.”  We 
do  not  find  that  Drusilla  trembled,  though  she  was 
equally  guilty,  for  she  was  a  Jewess,  and  depended 
upon  the  ceremonial  law,  which  she  adhered  to  the 
observance  of,  to  justify  her;  but  Felix  for  the  pre¬ 
sent  could  fasten  upon  nothing  to  pacify  his  con¬ 
science,  and  therefore  trembled.  See  here, 

( 1. )  The  power  of  the  word  of  God,  when  it  comes 
with  commission ;  it  is  searching,  it  is  startling,  it 
can  strike  a  terror  into  the  heart  of  the  most  proud 
and  daring  sinner,  by  setting  his  sins  in  order  before 
him,  and  shewing  him  the  terrors  of  the  Lord. 

(2.)  The  workings  of  natural  conscience,  when  it 
is  startled  and  awakened  ;  it  will  fill  the  soul  with 
horror  and  amazement  at  its  own  deformity  and  dan 
ger.  Those  that  are  themselves  the  terror  of  the 
mighty  in  the  land  of  the  living,  have  hereby  been 
made  a  terror  to  themselves.  A  prospect  of  the  judg¬ 
ment  to  come  is  enough  to  make  the  stoutest  heart 
to  tremble ;  as  when  it  comes  indeed,  it  will  make 


’S,  XXIV  247 

the  mighty  men,  and  the  chief  ca/itams,  to  call  in  vain 
to  rocKS  and  mountains  to  shelter  them. 

4.  How  Felix  struggled  to  get  clear  of  these  im¬ 
pressions,  and  to  shake  off  the  terror  of  his  convic¬ 
tions  ;  he  did  by  them  as  he  did  by  Paul’s  prosecu¬ 
tors,  (v.  25. )  he  deferred  them ;  he  said,  Go  thy  way 
for  this  time,  when  I  have  a  convenient  season  I  will 
call  for  thee.  (1.)  He  trembled,  and  that  was  all. 
Paul’s  trembling,  (ch.  9.  6.)  and  the  jailer’s,  ( ch .  16 
29.)  ended  in  their  conversion,  but  this  of  Felix  did 
not.  Many  are  startled  by  the  word  of  God,  who 
are  not  effectually  changed  by  it.  Many  are  in  fear 
of  the  consequences  of  sin,  and  yet  continue  in  love 
and  league  with  sin.  (2.)  He  did  not  fight  against 
his  convictions,  nor  fly  in  the  face  of  the  word,  or  of 
the  preacher  of  it,  to  be  revenged  on  them  for  mak¬ 
ing  nis  conscience  fly  in  his  face  ;  he  did  not  say  to 
Paul,  as  Amaziah  to  the  prophet,  Forbear,  why 
shouldest  thou  be  smitten  ?  He  did  not  threaten  him 
with  a  closer  confinement,  or  with  death,  for  touch¬ 
ing  him  (as  John  Baptist  did  Herod)  in  the  sore 
place.  But  (3.)  He  artfully  shifted  off  his  convic¬ 
tions,  by  putting  off  the  prosecution  of  them  to  an¬ 
other  time ;  he  has  nothing  to  object  against  what 
Paul  had  said,  it  is  weighty  and  worth  considering, 
but,  like  a  sorry  debtor,  he  begs  a  day ;  Paul  has 
spent  himself,  and  has  tired  him  and  his  ladv,  and 
therefore,  “Go  thy  way  for  this  time,  break  off  here, 
business  calls  me  away  ;  but  when  I  have  a  conve¬ 
nient  season,  and  have  nothing  else  to  do,  I  will  call 
for  thee,  and  hear  what  thou  hast  further  to  say.” 
Note,  [1.]  Manv  lose  all  the  benefit  of  their  convic 
tions,  tor  want  of  striking  while  the  iron  is  hot.  If 
Felix,  now  that  he  trembled,  had  but  asked,  as  Paul 
and  the  jailer  did,  when  they  trembled,  IVhat  shall 
I  do  ?  he  might  have  been  brought  to  the  faith  of 
Christ,  and  have  been  a  Felix  indeed,  happy  for 
ever ;  but  by  dropping  his  convictions  now,  he  lost 
them  for  ever,  and  himself  with  them.  [2.]  In  the 
affairs  of  our  souls,  delays  are  dangerous ;  nothing  is 
of  more  fatal  consequence  than  men’s  putting  ofi 
their  conversion  from  time  to  time.  They  will  re¬ 
pent,  and  turn  to  God,  but  not  yet ;  the  matter  is 
adjourned  to  some  more  convenient  season,  when 
such  a  business  or  affair  is  compassed,  when  they 
are  so  much  older ;  and  then  convictions  cool  and 
wear  off,  good  purposes  prove  to  no  pui’pose,  and 
they  are  more  hardened  than  ever  in  their  evil  way. 
Felix  put  off  this  matter  to  a  more  cotivenient  season, 
but  we  do  not  find  that  that  more  convenient  season 
ever  came  ;  for  the  devil  cozens  us  of  all  our  time, 
by  cozening  us  of  the  present  time.  The  present 
season  is,  without  doubt,  the  most  convenient  season. 
Behold,  now  is  the  accepted  time.  To-day ,  if  ye  will 
hear  his  voice. 

IV.  After  all,  he  continued  him  a  prisoner,  and 
left  him  so,  when  two  years  after  he  was  removed 
from  the  government,  v.  26,  27.  He  was  convinced 
in  his  conscience  that  Paul  had  done  nothing  worthy 
of  death  or  o  f  bonds,  and  yet  had  not  the  honesty  to 
release  him.  To  little  purpose  had  Paul  reasoned 
with  him  about  righteousness,  though  he  then  trem 
bled  at  the  thought  of  his  own  iniquity,  who  could 
thus  persist  in  such  a  palpable  piece  of  injustice. 
But  here  we  are  told  what  principles  he  was  go 
vemed  bv  herein  ;  and  they  were  such  as  make  the 
matter  yet  much  worse  : 

1.  The  love  of  money.  He  would  not  release  Paul, 
because  he  hoped  to  make  his  markets  of  him,  and 
that  at  length  his  friends  would  make  a  purse  to 
purchase  his  libertv,  and  then  he  would  satisfy  his 
conscience  by  releasing  him,  when  he  could  withal 
satisfy  his  covetousness  by  it ;  but  he  cannot  find  in 
his  heart  to  do  his  duty  as  a  judge,  unless  he  can  get 
money  by  it.  Me  hoped  that  money  would  have  been 
given  him  of  Paul,  or  somebody  for  him,  and  then 
j  he  would  have  loosed  him,  and  set  him  at  liberty ;  in 


248 


THE  ACTS,  XXV. 


hopes  of  that,  he  continues  him  a  prisoner,  and  sends 
for  him  the  oftener,  and  communes  with  him;  not 
any  more  about  the  faith  of  Christ ,  (he  had  had 
enough  of  that,  and  of  the  judgment  to  come,  Paul 
must  not  return  to  those  subjects,  or  go  on  with 
them,)  but  about  his  discharge,  or  ransom  rather, 
out  of  his  present  captivity.  He  cannot  for  shame 
ask  Paul  what  he  will  give  him  to  release  him,  but 
he  sends  for  him  to  feel  his  pulse,  and  gives  him  an 
opportunity  to  ask  what  he  would  take  to  release 
him.  And  now  we  see  what  became  of  his  promise 
both  to  Paul  and  to  himself,  that  he  would  hear 
more  of  Christ  at  some  other  convenient  season. 
Here  were  many  seasons  convenient  enough  to  have 
talked  that  matter  through,  but  nothing  is  done  in 
it ;  all  his  business  now  is  to  get  money  by  Paul,  not 
to  get  the  knowledge  of  Christ  by  him.  Note,  It  is 
just  with  God,  to  say  concerning  those  who  trifle 
with  their  convictions,  and  think  they  can  have  the 
grace  of  God  at  command  when  they  please,  My 
Spirit  shall  no  more  strive  with  them.  When  men 
will  not  hear  God's  voice  to-day,  while  it  is  called 
to-day,  the  heart  is  commonly  hardened  by  the  de¬ 
ceitfulness  of  sin. 

Paul  was  but  a  poor  man  himself,  silver  and  gold 
he  had  none  to  give,  to  purchase  his  liberty ;  but 
Felix  knew  there  were  those  who  wished  well  to 
him,  who  were  able  to  assist  him  ;  he  having  lately 
collected  a  deal  of  money  for  the  poor  saints  to  re¬ 
lieve  them,  it  might  also  be  expected  that  the  rich 
saints  should  contribute  some  to  release  him,  and  I 
wonder  it  was  not  done.  Though  Paul  is  to  be  com¬ 
mended  that  he  would  not  bid  money  to  Felix,  nor 
beg  money  of  the  churches,  (his  great  and  generous 
soul  disdained  both,)  yet  I  know  not  whether  his 
friends  are  to  be  commended,  nay,  whether  they 
can  be  justified,  in  not  doing  it  for  him  ;  they  ought 
to  have  solicited  the  governor  as  pressingly  for  him 
as  his  enemies  did  against  him  ;  and  if  a  gift  was  ne¬ 
cessary  to  make  room  for  them,  (as  Solomon  speaks,) 
and  to  bring  them  before  gr  at  men,  they  might  law¬ 
fully  have  brought  it.  I  ought  not  to  bribe  a  man 
to  do  an  unjust  thing,  but  if  he  will  not  do  me  justice 
without  a  fee,  it  is  but  doing  myself  justice  to  give 
it  him  ;  and  if  they  might  do  it,  it  was  a  shame  they 
did  not  do  it ;  I  blush  for  them,  that  they  would  let 
such  an  eminent  and  useful  man  as  Paul  lie  in  the 
jail,  when  a  little  money  would  have  fetched  him 
out,  and  restored  him  to  his  usefulness  again.  The 
Christians  here  at  Cxsarea,  where  he  now  was,  had 
parted  with  their  tears  to  prevent  his  going  to  the 
firison,  ( ch .  21.  13.)  but  could  not  find  in  their  hearts 
to  part  with  their  money  to  help  him  out.*  Yet 
there  might  be  a  providence  of  God  in  it ;  Paul’s 
bonds  must  be  for  the  furtherance  of  the  gospel  of 
Christ,  and  therefore  he  must  continue  in  bonds. 
However,  this  will  not  excuse  Felix,  who  ought  to 
have  released  an  innocent  man,  without  demanding 
or  accepting  any  thing  for  it :  the  judge  that  will  not 
do  right  without  a  bribe,  will,  no  doubt,  do  wrong 
for  a  bribe. 

2.  Men  pleasing.  Felix  was  recalled  from  his 
government  about  two  years  after  this,  and  Porcius 
Festus  was  put  in  his  place,  and  one  should  have 
expected  he  would  have  at  least  concluded  his  go¬ 
vernment  with  this  act  of  justice,  the  release  of  Paul ; 
but  he  did  not,  he  left  Paul  bound,  and  the  reason 
here  given,  is,  because  he  was  willing  to  do  the  Jews 
a  pleasure;  though  he  would  not  deliver  him  to 
death,  to  please  them,  vet  he  would  continue  him  a 
prisoner  rather  than  offend  them  ;  and  he  did  it  in 
hope  hereby  to  atone  for  the  many  offences  he  had 
done  against  them.  He  did  not  think  Paul  had 
either  interest  or  inclination  to  complain  of  him  at 
court,  for  detaining  him  so  long  in  custody,  against 

An  unwise  and  every  way  improper  insinuation. — Ed. 


;  all  law  and  equity ;  but  he  was  jealous  of  the  Hihg 
Priest  and  elders,  that  they  would  be  his  accusers 
to  the  emperor  for  the  wrongs  he  had  done  them, 
and  therefore  hopes  by  gratifying  them  in  this  mat¬ 
ter  to  stop  their  mouths.  Thus  they  who  do  some 
base  things,  are  tempted  to  do  more  to  screen  them¬ 
selves  and  bear  them  out.  If  Felix  had  not  injured 
the  Jews,  he  needed  not  to  have  done  this  to  please 
them  ;  but  when  he  had  done  it,  it  seems  he  did  not 
gain  his  point;  the  Jews,  notwithstanding  this,  ac¬ 
cused  him  to  the  emperor,  and  some  historians  say 
he  was  sent  bound  to  Rome  by  Festus;  and  if  so, 
surely  his  remembering  how  light  he  had  made  of 
Paul’s  bonds,  would  help  to  make  his  own  chain 
heavy.  Those  that  aim  to  please  God  by  doing 
good,  will  have  what  they  aim  at ;  but  so  will  not 
they  that  seek  to  please  men  by  doing  evil. 

CHAP.  XXV. 

Some  think  that  Felix  was  turned  out,  and  Festus  succeeded 
him,  quickly  after  Paul’s  imprisonment ;  and  that  the  two 
years,  mentioned  in  the  close  of  the  foregoing  chapter,  are 
to  be  reckoned  from  the  beginning  of  Nero’s  reign  ;  but  it 
seems  more  natural  to  compute  it  from  Paul’s  being  deli¬ 
vered  into  the  hands  of  Felix  ;  however,  we  have  here  mm  h 
the  same  management  of  Paul’s  case,  as  we  had  in  the  fore¬ 
going  chapter  ;  cognizance  is  here  taken  of  it,  I.  By  Festus 
the  governor  ;  it  is  brought  before  him  by  the  Jews,  v.  I . .  3. 
The  hearing  of  it  is  appointed  to  be,  not  at  Jerusalem,  as 
the  Jews  desired,  but  at  Caesarea,  v.  4 . .  6.  The  Jews  ap¬ 
pear  against  Paul  and  accuse  him,  (v.  7.)  but  he  stands 
upon  his  own  innocencv ;  (v.  8.)  and  to  avoid  the  removing 
of  the  cause  to  Jerusalem,  which  he  was  pressed  to  con¬ 
sent  to,  he  at  length  appealed  to  Caesar,  v.  9  . .  12.  II.  By 
king  Agrippa,  to  whom  Festus  relates  his  case;  (v.  13. .  21.) 
and  Agrippa  desires  he  might  have  the  hearing  of  it  him¬ 
self,  v.  22.  The  court  is  accordingly  set,  and  Paul  brought 
to  the  bar,  (v.  23.)  and  Festus  opens  the  cause,  (v.  24 . .  27.) 
to  introduce  Paul’s  defence  in  the  next  chapter. 

1  •  XrOW  when  Festus  was  come  into 
_i_^l  the  province,  after  three  days  he 
t  ascended  from  Caesarea  to  Jerusalem.  2. 
Then  the  High  Priest  and  the  chief  of  the 
Jews  informed  him  against  Paul,  and  be¬ 
sought  him,  3.  And  desired  favour  against 
him,  that  he  would  send  for  him  to  Jerusa¬ 
lem,  laying  wait  in  the  way  to  kill  him.  4. 
But  Festus  answered,  that  Paul  should  be 
kept  at  Caesarea,  and  that  he  himself  would 
depart  shortly  thither.  5.  Let  them  there¬ 
fore,  said  he,  which  among  you  are  able, 
go  down  with  me ,  and  accuse  this  man,  if 
there  be  any  wickedness  in  him.  6.  And 
when  he  had  tarried  among  them  more  than 
ten  days,  he  went  down  unto  Caesarea ; 
and  the  next  day  sitting  on  the  judgment- 
seat  commanded  Paul  to  be  brought.  7. 
And  when  he  was  come,  the  Jews  which 
came  down  from  Jerusalem  stood  round 
about,  and  laid  many  and  grievous  com¬ 
plaints  against  Paul,  which  they  could  not 
prove.  8.  While  he  answered  for  himself, 
Neither  against  the  law  of  the  Jews,  nei¬ 
ther  against  the  temple,  nor  yet  against 
Caesar,  have  T  offended  any  thing  at  all.  9. 
But  Festus,  willing  to  do  the  Jews  a  plea¬ 
sure,  answered  Paul,  and  said,  Y\  ilt  thou 
go  up  to  Jerusalem,  and  there  be  judged  of 
these  things  before  me?  10.  Then  said 
|  Paul,  1  stand  at  Caesar’s  judgment-seat. 


THE  ACTS,  XXV. 


249 


.where  I  ought  to  be  judged:  to  the  Jews 
have  I  done  no  wrong,  as  thou  very  well 
knowest.  11.  For  if  l  be  an  offender,  or 
have  Committed  any  thing  worthy  of  death, 
l  refuse  not  to  die:  but  if  there  be  none  of 
these  things  whereof  these  accuse  me,  no 
man  may  deliver  me  unto  them.  I  appeal 
unto  Caesar.  12.  Then  Festus,  when  he 
had  conferred  with  the  council,  answered, 
Hast  thou  appealed  unto  Caesar?  Unto 
Caesar  shalt  thou  go. 

We  commonly  say,  “New  lords,  new  laws,  new 
customs but  here  was  a  new  governor,  and  yet 
Paul  had  the  same  treatment  with  him  that  he  had 
with  the  former,  and  no  better.  Festus,  like  Felix, 
is  not  so  just  to  him  as  he  should  have  been,  for  he 
does  not  release  him  ;  and  vet  not  so  unjust  to  him  as 
the  Jews  would  have  had  him  to  be,  for  he  will  not 
condemn  him  to  die,  nor  expose  him  to  their  rage. 
Here  is, 

I.  The  pressing  instance  which  the  High  Priests 
and  other  Jews  used  with  the  governor  to  persuade 
him  to  abandon  Paul ;  for  to  send  him  to  Jerusalem 
was  in  effect  to  abandon  him. 

1.  See  how  speedy  they  were  in  their  applications 
to  Festus  concerning  Paul.  As  soon  as  ever  he  was 
come  into  the  province,  and  had  taken  possession  of 
the  government,  into  which,  probably,  he  was  in¬ 
stalled  at  Cxsarea,  within  three  days  he  went  ufi 
to  Jerusalem,  to  shew  himself  there,  and  presently 
the  pries ts  were  upon  him  to  proceed  against  Paul ; 
he  stayed  three  days  at  Cxsarea,  where  Paul  was  a 
prisoner,  and  we  do  not  find  that  in  that  time  Paul 
made  any  application  to  him  to  release  him,  though, 
no  doubt,  he  could  have  made  good  friends,  that  he 
might  hope  to  have  prevailed  by  ;  but  as  soon  as 
ever  he  comes  up  to  Jerusalem,  the  firiests  are  in  all 
haste  to  make  an  interest  with  him  against  Paul. 
See  how  restless  a  thing  malice  is  !  Paul  more  pa¬ 
tiently  bears  the  lengthening  out  of  his  imprison¬ 
ment,  than  his  enemies  do  the  delay  of  his  prosecu- 
tion  even  to  the  death. 

2.  See  how  spiteful  they  were  in  their  application. 
They  in  formed  the  governor  against  Paul,  (v.  2. ) 
before  he  was  brought  upon  a  fair  trial,  that  so  they 
might,  if  possible,  prejudge  the  cause  with  the  go¬ 
vernor,  and  make  nim  a  party,  who  was  to  be  the 
judge.  But  this  artifice,  though  base  enough,  they 
could  not  confide  in  ;  for  the  goveimor  would  be  sure 
to  hear  him  himself,  and  then  all  their  informations 
against  him  would  fall  to  the  ground  ;  and  therefore 
they  form  another  project  much  more  base,  and 
that  is,  to  assassinate  Paul  before  he  came  upon  his 
trial.  These  inhuman  hellish  methods,  which  all 
the  world  profess  at  least  to  abhor,  have  these  per¬ 
secutors  recourse  to,  to  gratify  their  malice  against 
the  gospel  of  Christ ;  and  this  too  under  colour  of 
zeal  for  Moses.  Tantum  religio  fiotuit  suadere  ma- 
lorum — Such  was  their  dire  religious  zeal. 

3.  See  how  specious  the  pretence  was  :  Now  that 
the  governor  was  himself  at  Jerusalem,  they  desired 
he  would  send  for  Paul  thither,  and  try  him  there, 
which  would  save  the  prosecutors  a  great  deal  of 
labour,  and  looked  most  reasonable,  because  he 
was  charged  with  having  profaned  the  temple  at 
Jerusalem,  and  it  is  usual  for  criminals  to  be  tried 
in  the  court  where  the  fact  was  committed  ;  but 
that  which  they  designed,  was,  to  way-lay  him  as 
he  was  brought  up,  and  to  murder  him  upon  the 
road,  supposing  that  he  would  not  be  brought  up 
under  so  strong  a  guard  as  he  was  sent  down  with  ; 
or,  that  the  officers  that  were  to  bring  him  up  might 

VOL.  VI. — 2  I 


be  bribed  to  give  them  an  opportunity  f  r  their 
wickedness.  It  is  said,  They  desired  favour  against 
Paul.  1  lie  business  ot  prosecutors  is  to  demand 
justice  against  one  that  they  suppose  to  be  a  crimi¬ 
nal,  and,  if  he  be  not  proved  so,  it  is  as  much  justice 
to  acquit  him  as  it  is  to  condemn  him  if  he  be.  But 
to  desire  favour  against  a  prisoner,  and  from  the 
judge  too,  who  ought  to  be  of  counsel  for  him,  is  a 
very  impudent  thing.  The  favour  ought  to  be  for 
the  prisoner,  in  favorem  vitx — to  favour  his  life, 
but  here  they  desire  it  against  him. '  They  will  take 
it  as  a  favour  if  the  governor  will  but  condemn  Paul, 
though  they  can  prove  no  crime  upon  him. 

II.  The  governor's  resolution  that  Paul  shall  take 
his  trial  at  Cxsarea,  where  he  now  is,  v.  4,  5.  See 
how  he  manages  the  prosecutors. 

1.  He  will  not  do  them  the  kindness  to  send  for 
him  to  Jerusalem  ;  no,  he  gave  orders  that  Puul 
should  be  kept  at  Cxsarea.  It  does  not  appear  that 
he  had  any  suspicion,  much  less  any  certain  infor¬ 
mation,  of  their  bloody  design  to  murder  him  by  the 
way,  as  the  chief  captain  had  when  he  sent  him  to 
Cxsarea  ;  (ch.  23.  30. )  but  perhaps  he  was  not  wil¬ 
ling  so  far  to  oblige  the  High  Priest  and  his  party, 
or  he  would  maintain  the  honour  of  his  court  at  Cx¬ 
sarea,  and  require  their  attendance  there  ;  or  he 
was  not  willing  to  be  at  the  trouble  or  charge  of 
bringing  Paul  up  :  whatever  was  his  reason  for  re¬ 
fusing  it,  God  made  use  of  it  as  a  means  of  preserv¬ 
ing  Paul  out  of  the  hands  of  his  enemies,  rcrli  ips 
now  they  were  more  careful  to  keep  their  conspi¬ 
racy  secret  than  they  had  been  before,  that  the  dis¬ 
covery  of  it  might  not  be  now,  as  it  was  then,  the 
defeat  of  it.  But  though  God  does  not,  as  then, 
bring  it  to  light,  yet  he  finds  another  way,  as  effec¬ 
tual,  to  bring  it  to  nought,  by  inclining  the  heart  of 
the  governor,  for  some  other  reasons,  not  to  remove 
Paul  to  Jerusalem.  God  is  not  tied  to  one  method, 
in  working  out  salvation  for  his  people  ;  he  can  suf¬ 
fer  the  designs  against  them  to  be  concealed,  and 
yet  not  suffer  them  to  be  accomplished  ;  and  can 
make  even  the  carnal  policies  of  great  men  to  serve 
his  gracious  purposes. 

2.  Yet  he  will  do  them  the  justice  to  hear  what 
they  have  to  say  against  Paul,  if  they  will  go  down 
to  Cxsarea,  and  appear  against  him  there.  “  Let 
them  among  you  who  are  able,  able  in  body  and 
purse  for  such  a  journey,  or  able  in  mind  and  tongue 
to  manage  the  prosecution  ;  let  those  among  you, 
who  are  fit  to  be  managers,  go  down  with  me,  and 
accuse  this  man  ;  or,  those  who  are  competent  wit¬ 
nesses,  who  are  able  to  prove  any  thing  criminal 
upon  him,  let  them  go  and  give  in  their  evidence,  if 
there  be  any  such  wickedness  in  him  as  you  charge 
upon  him.’*  Festus  will  not  take  it  for  granted,  as 
they  desire  he  should,  that  there  is  wickedness  in 
him,  till  it  is  proved  upon  him,  and  he  has  been 
heard  in  his  own  defence  ;  but  if  he  be  guilty,  it  lies 
upon  them  to  prove  him  so. 

III.  Paul’s  trial  before  Festus ;  he  stayed  at  Jeru¬ 
salem  about  ten  days,  and  then  went  down  to  Cx¬ 
sarea,  and  the  prosecutors,  it  is  likely,  in  his  retinue ; 
for  he  said,  they  should  go  down  with  him ;  and 
since  they  are  so  eager  in  the  prosecution,  he  is  wil¬ 
ling  this  cause  should  be  first  called  ;  and,  that  they 
may  hasten  home,  he  will  dispatch  it  the  next  day. 
Expedition  in  administering  justice  is  very  com¬ 
mendable,  provided  more  haste  be  not  made  than 
good  speed.  Now  here  we  have, 

1.  The  court  set,  and  the  prisoner  called  to  the 
bar.  F estus  sat  in  the  j udgment-seat,  as  he  used  to 
do  when  any  cause  was  brought  before  him,  that 
was  of  consequence,  and  he  commanded  Paul  to  be 
brought,  and  make  his  appearance,  v.  6.  Christ,  to 
encourage  his  disciples,  and  keep  up  their  spirits 
under  such  awful  trials  of  their  courage  as  this  was 
to  Paul,  promised  them,  that  the  day  should  c  ome 


250 


THE  ACTS,  XXV. 


when  they  should  sit  on  thrones,  judging  the  tribes 
of  Israel. 

2.  The  prosecutors  exhibiting  their  charge  against 
the  prisoner  ;  ( v .  7.)  The  Jews  stood  round  about, 
which  intimates  that  they  were  many.  Lord,  how 
are  they  increased  that  trouble  me!  It  intimates  also 
that  they  were  unanimous,  they  stood  by  one  ano¬ 
ther,  and  resolved  to  hold  together  ;  and  that  they 
were  intent  upon  the  prosecution,  and  eager  in  cla¬ 
mouring  against  Paul ;  they  stood  round  about , 
if  possible,  to  frighten  the  judge  into  a  compliance 
with  their  malicious  design  ;  however,  to  frighten 
the  prisoner,  and  at  least  to  put  him  out  of  counte¬ 
nance  ;  but  in  vain  ;  he  had  too  just  and  strong  an 
assurance  to  be  dashed  by  them.  They  compassed 
me  about  like  bees,  but  they  are  quenched  as  the  fire 
of  thorns,  Ps.  118.  12.  When  they  stood  round 
about  him,  they  brought  many  and  grievous  accu¬ 
sations  against  Paul,  so  it  should  be  read  ;  they 
charged  him  with  high  crimes  and  misdemeanors  ; 
the  articles  of  impeachment  were  many,  and  con¬ 
tained  things  of  a  very  heinous  nature  ;  they  repre¬ 
sented  him  to  the  court  as  black  and  odious  as  their 
vit  and  malice  could  contrive  ;  but  when  they  had 
opened  the  cause  as  they  thought  fit,  and  came  to 
the  evidence,  there  they  failed ;  they  could  not 
prove  what  they  alleged  against  him,  'for  it  was  all 
false,  and  the  complaints  groundless  and  unjust ; 
either  the  fact  was  not  as  they  opened  it,  or  there 
was  no  fault  in  it  ;  they  laid  to  his  charge  things  that 
he  knew  not ,  nor  they  neither.  It  is  no  new  thing 
for  the  most  excellent  ones  of  the  earth  to  have  all 
manner  of  evil  said  against  them  falsely,  not  only  in 
the  song  of  the  drunkards,  and  upon  the  seat  of  the 
scorn  ful,  but  even  before  the  judgment-seat. 

3.  Plte  prisoner’s  insisting  upon  his  own  vindica¬ 
tion,  v.  8.  W  hoever  reproaches  him,  his  own  heart 
does  not,  and  therefore  his  own  tongue  shall  not ; 
though  he  die,  he  will  not  remove  his  integrity  from 
him.  When  it  came  to  his  turn  to  speak  for  him¬ 
self  he  insisted  upon  this  general  plea,  Not  guilty; 
/^either  against  the  law  of  the  Jews,  nor  against  the 
temple,  nor  yet  against  Csesar,  have  I  offended  any 
thing  at  all.  (1. )  He  had  not  violated  the  law  of  the 
Jews,  nor  taught  any  doctrine  destructive  of  it.  Did 
he  make  void  the  la%u  by  faith  ?  No,  he  established 
the  law.  Preaching  Christ,  the  end  of  the  law,  was 
no  offence  against  the  law.  (2. )  He  had  not  pro¬ 
faned  the  temple,  nor  put  any  contempt  at  all  upon 
the  temple- service  ;  his  helping  to  set  up  the  gospel- 
temple,  did  not  at  all  offend  against  that  temple, 
which  was  a  type  of  it.  (3.)  He  had  not  offended 
against  Ccesar,  or  his  government.  By  this  it  ap¬ 
pears,  that,  now  his  cause  being  brought  before  the 
government,  to  curry  favour  with  the  governor,  and 
that  they  might  seem  friends  to  Caesar,  they  had 
charged  him  with  some  instances  of  disaffection  to 
the  present  higher  powers,  which  obliged  him  to 
mrge  himself  as  to  that  matter,  and  to  protest  that 
le  was  no  enemy  to  Cxsar,  not  so  much  as  they 
were,  who  charged  him  with  being  so. 

IV.  Paul’s  appeal  to  the  emperor,  and  the  occa¬ 
sion  of  it ;  this  gave  the  cause  a  new  turn  ;  whether 
he  had  before  designed  it,  or  whether  it  was  a  sud¬ 
den  resolve  upon  the  present  provocation,  does  not 
appear  ;  but  God  puts  it  into  his  heart  to  do  it,  for 
the  bringing  about  of  that  which  he  had  said  to  him, 
that  he  must  bear  witness  to  Christ  at  Pome,  for 
there  the  emperor’s  court  was,  ch.  23.  11.  We  have 
here, 

1.  The  proposal  which  Festus  made  to  Paul,  to 
go  and  take  his  trial  at  Jerusalem,  v.  9.  Festus  was 
willing  to  do  the  Jews  a  pleasure,  inclined  to  gratify 
the  prosecutors  rather  than  the  prisoner,  as  far  as 
he  could  go  with  safety  against  one  that  was  a  citizen 
of  Pome,  and  therefore  asked  him,  whether  he 
would  be  willing  to  go  up  to  Jerusalem,  and  clear 


himself  there  where  he  had  been  accused,  and 
where  he  might  have  his  witnesses  ready  to  vouch 
for  him,  and  confirm  what  he  said.  He  would  not 
offer  to  turn  him  over  to  the  High  Priest  and  the 
Sanhedrim,  as  the  Jews  would  have  had  him  ;  but, 
Wilt  thou  go  thither,  and  be  judged  of  these  things 
before  me  ?  The  president,  if  lie  had  pleased,  might 
have  ordered  him  thither,  but  he  would  not  do  it 
without  his  own  consent,  which,  if  he  could  have 
wheedled  him  to  give  it,  would  have  taken  off  the 
odium  of  it.  In  suffering  times,  the  prudence  of  the 
Lord's  people  is  tried  as  well  as  their  patience  ; 
being  sent  forth  therefore  as  sheep  in  the  midst  of 
wolves,  they  have  need  to  be  wise  as  serpents. 

2.  Paul’s  refusal  to  consent  to  it,  and  his  reasons 
for  it.  He  knew,  if  he  were  removed  to  Jerusalem, 
notwithstanding  the  utmost  vigilance  of  the  presi¬ 
dent,  the  Jews  would  find  some  means  or  other  to 
be  the  death  of  him  ;  and  therefore  desires  to  be 
excused,  and  pleads, 

(1.)  That,  as  a  citizen  of  Rome,  it  was  most  pro 
per  for  him  to  be  tried,  not  only  by  the  president, 
but  in  that  which  was  properly  his  court,  which  sat 
at  Cxsarea  ;  I  stand  at  Caesar's  judgment-seat , 
where  I  ought  to  be  judged,  in  the  city  which  is  the 
metropolis  of  the  province.  The  court  being  held 
in  Ctesar's  name,  and  by  his  authority  and  commis¬ 
sion,  before  one  that  was  delegated  by  him,  it  might 
well  be  said  to  be  his  judgment-seat,  as,  with  us,  all 
writs  run  in  the  name  of  the  sovereign,  in  whose 
name  all  courts  are  held.  Paul's  owning  that  he 
ought  to  be  judged  at  Ctesar's  judgment-seat,  plainly 
proves  that  Christ’s  ministers  are  not  exempted 
from  the  jurisdiction  of  the  civil  powers,  but  ought 
to  be  subject  to  them,  as  far  as  they  can  with  a  good 
conscience  ;  and,  if  they  be  guilty  of  a  real  crime, 
to  submit  to  their  censure  ;  if  innocent,  yet  to  sub¬ 
mit  to  their  inquiry,  and  to  clear  themselves  before 
them. 

(2.)  That,  as  a  member  of  the  Jewish  nation,  he 
had  done  nothing  to  make  himself  obnoxious  to 
them  ;  To  the  Jews  have  I  done  no  wrong,  as  thou 
very  well  knowest.  It  very  well  becomes  those  tnat 
are  innocent,  to  plead  their  innocencv,  and  to  insist 
upon  it  ;  it  is  a  debt  we  owe  to  our  own  good  name, 
not  only  not  to  bear  false  witness  against  ourselves, 
but  to  maintain  our  own  integrity  against  those  who 
bear  false  witness  against  us. 

(3.)  That  he  was  willing  to  abide  by  the  rules  of 
the  law,  and  to  let  that  take  its  course,  v.  11.  If  he 
be  guilty  of  any  capital  crime  that  deserves  death, 
he  will  not  offer,  either  to  make  resistance,  or  to 
make  his  escape  ;  will  neither  flee  from  justice,  nor 
fight  with  it ;  I  refuse  not  to  die,  but  will  accept  of 
the  punishment  of  mine  iniquity.  Not  that  all  who 
have  committed  any  thing  worthy  of  death,  are 
obliged  to  accuse  themselves,  and  offer  themselves 
to  justice  ;  but  when  they  are  accused  and  brought 
to -justice,  they  ought  to  submit,  and  to  say,  both 
God  and  the  government  are  righteous ;  it  is  neces¬ 
sary  that  some  should  be  made  examples. 

But  if  he  be  innocent,  as  he  protests  he  is,  “If 
there  be  none  of  these  things  whereof  these  accuse 
me,  if  the  prosecution  be  malicious,  and  they  are 
resolved  to  have  my  blood  right  or  wrong,  no  man 
may  deliver  me  unto  them,  no,  not  the  governor 
himself,  without  palpable  injustice  ;  for  it  is  his  bu¬ 
siness  as  much  to  protect  the  innocent,  as  to  punish 
the  guilty  and  he  claims  his  protection. 

3.  His  appealing  to  court  ;  since  he  is  continually 
in  danger  of  the  Jews,  and  one  attempt  is  made  aftei 
another  to  get  him  into  their  hands,  whose  tender 
mercies  were  cruel,  he  flies  to  the  dernier  resort — 
the  last  refuge  of  oppressed  innocencv,  and  takes 
sanctuary  there,  since  he  cannot  have  instiee  done 
him  in  anv  other  way  :  “  I  appeal  unto  Caesar.  Ra¬ 
ther  than  be  delivered  to  the  Jews,”  (w  hich  Festus 


251 


THE  ACTS,  XXV. 


seems  inclined  to  consent  to,)  “let  me  be  delivered 
to  Nero.”  When  David  had  divers  times  narrowly 
escaped  the  rage  of  Saul,  and  concluded  he  was  such 
a  restless  enemy  that  he  should  one  day  perish  by 
his  hands,  he  came  to  this  resolution,  being  in  a 
manner  compelled  to  it,  There  is  nothing  better  for 
me  than  to  take  shelter  in  the  land  of  the  Philistines, 

1  Sam.  27.  1.  So  Paul  here.  But  it  is  a  hard  case 
that  a  son  of  Abraham  must  be  forced  to  appeal  to 
a  Philistine,  to  a  Nero,  from  those  who  call  them¬ 
selves  the  seed  of  Abraham,  and  shall  be  safer  in 
Gath  or  Rome  than  in  Jerusalem  !  How  is  the  faith¬ 
ful  city  become  a  harlot  ! 

V.  The  judgment  given  upon  the  whole  matter. 
Paul  is  neither  released  nor  condemned,  his  enemies 
hoped  the  cause  would  be  ended  in  his  death,  his 
friends  hoped  it  would  be  ended  in  his  deliverance  ; 
but  it  proved  neither  so  nor  so,  they  are  both  disap¬ 
pointed,  the  thing  is  left  as  it  was.  It  is  an  instance 
of  the  slow  steps  which  Providence  sometimes  takes, 
not  bringing  things  to  an  issue  so  soon  as  we  expect, 
bv  which  we  are  often  made  ashamed  both  of  our 
hopes  and  of  our  fears,  and  are  kept  stiH  waiting  on 
God.  The  cause  had  before  been  adjourned  to  ano¬ 
ther  time,  now  to  another  place,  to  another  court, 
that  Paul’s  tribulation  might  work  patience. 

1.  The  president  advises  upon  the  matter ;  he 
conferred  with  the  council — «*ra  t«  <ru/u€«hi»,  not 
with  the  council  of  the  Jews,  that  is  called  awiSfiov ; 
but  with  his  own  counsellors,  who  were  always 
ready  to  assist  the  governor  with  their  advice.  In 
multitude  of  counsellors  there  is  safety  ;  and  judges 
sho  ild  consult  both  with  themselves  and  others  be¬ 
fore  they  pass  sentence. 

2.  He  determines  to  send  him  to  Rome  ;  some 
think,  Paul  meant  not  an  appeal  to  Caesar's  person, 
but  only  to  his  court,  the  sentence  of  which  he  would 
abide  by,  rather  than  be  remitted  to  the  Jews'  coun¬ 
cil,  and  that  Festus  might  have  chosen  whether  he 
would  have  sent  him  to  Rome,  or,  at  least,  whether 
he  would  have  joined  issue  with  him  upon  the  ap¬ 
peal  ;  but,  it  should  seem,  by  what  Agrippa  said, 
(ch.  26.  32. )  he  might  have  been  set  at  liberty,  if  he 
had  not  appealed  to  Caesar  ;  that,  by  the  course  of 
the  Roman  law,  a  Roman  citizen  might  appeal  at 
any  time  to  a  superior  court,  even  to  the  supreme  ; 
as  causes  with  us  are  removed  by  certiorari,  and  cri¬ 
minals  by  habeas  corpus ,  and  as  appeals  are  often 
made  to  the  house  of  peers.  Festus  therefore, 
either  of  choice  or  of  course,  comes  to  this  resolu¬ 
tion  ;  Hast  thou  appealed  unto  Cfesar  ?  Unto  Caesar 
thou  shall  go.  He  found  there  was  something  very 
extraordinary  in  the  case,  which  he  was  therefore 
afraid  of  giving  judgment  upon,  either  one  way  or 
other  ;  and  the  knowledge  of  which  he  thought 
would  be  an  entertainment  to  the  emperor,  and 
therefore  he  transmitted  it  to  his  cognizance.  In  our 
judgment  before  God,  those  that  by  justifying  them¬ 
selves,  appeal  to  the  law,  to  the  law  they  shall  go, 
and  it  will  condemn  them ;  but  those  that  by  re¬ 
pentance  and  faith  appeal  to  the  gospel,  to  the  gospel 
they  shall  go,  and  it  will  save  them. 

1 3.  And  after  certain  days  king  Agrippa 
and  Bernice  came  unto  Caesarea  to  salute 
Festus.  14.  And  when  they  had  been 
there  many  days,  Festus  declared  Paul’s 
cause  unto  the  king,  saying,  There  is  a 
certain  man  left  in  bonds  by  Felix:  15. 
About  whom,  when  I  was  at  Jerusalem, 
the  chief  priests  and  the  elders  of  the  Jews 
informed  me,  desiring  to  have  judgment 
against  him.  16.  To  whom  I  answered, 
It  is  not  the  manner  of  the  Romans  to  de¬ 


liver  any  man  to  die,  before  that  he  which 
is  accused  have  the  accusers  face  to  face, 
and  have  licence  to  answer  for  himself  con¬ 
cerning  the  crime  laid  against  him.  17. 
Therefore,  when  they  were  come  hither, 
without  any  delay  on  the  morrow  1  sat  on 
the  judgment-seat,  and  commanded  the 
man  to  be  brought  forth.  18.  Against 
whom  when  .the  accusers  stood  up,  they 
brought  none  accusation  of  such  things  as 
I  supposed:  19.  But  had  certain  ques¬ 
tions  against  him  of  their  own  superstition, 
and  of  one  Jesus,  which  was  dead,  whom 
Paul  affirmed  to  be  alive.  20.  And  be¬ 
cause  I  doubted  of  such  manner  of  ques¬ 
tions,  I  asked  him  whether  he  would  go  to 
Jerusalem,  and  there  be  judged  of  these 
matters.  21.  But  when  Paul  had  appealed 
to  be  reserved  unto  the  hearing  of  Augus¬ 
tus,  I  commanded  him  to  be  kept  till  I  might 
send  him  to  Caesar.  22.  Then  Agrippa 
said  unto  Festus,  I  would  also  hear  the 
man  myself.  To-morrow,  said  he,  thou 
shalt  hear  him.  23.  And  on  the  morrow, 
when  Agrippa  was  come,  and  Bernice, 
with  great  pomp,  and  was  entered  into  the 
place  of  hearing,  with  the  chief  captains, 
and  principal  men  of  the  city,  at  Festus’ 
commandment  Paul  was  brought  forth. 
24.  And  Festus  said,  King  Agrippa,  and 
all  men  which  are  here  present  with  us,  ye 
see  this  man,  about  whom  all  the  multitude 
of  the  Jews  have  dealt  with  me,  both  at 
Jerusalem,  and  also  here,  crying  that  he 
ought  not  to  live  any  longer.  25.  But  when 
I  found  that  he  had  committed  nothing 
worthy  of  death,  and  that  he  himself  hath 
appealed  to  Augustus,  1  have  determined 
to  send  him.  26.  Of  whom  1  have  no  cer¬ 
tain  thing  to  write  unto  my  lord.  here- 
fore  I  have  brought  him  forth  before  you 
and  specially  before  thee,  O  king  Agrippa, 
that,  after  examination  had,  1  might  have 
somewhat  to  write.  27.  For  it  seemeth  to 
me  unreasonable  to  send  a  prisoner,  and 
not  withal  to  signify  the  crimes  laid  against 
him. 

We  have  here  the  preparation  that  was  made  tor 
another  hearing  of  Paul  before  king  Agrippa,  not  in 
order  to  his  giving  judgment  upon  him,  but  in  order 
to  his  giving  advice  concerning  him,  or  rather  only 
to  gratifv  his  curiosity.  Christ  had  said,  concern¬ 
ing  his  followers,  that  they  should  be  brought  be¬ 
fore  governors  and  kings ;  in  the  former  part  of 
this  chapter  Paul  was  brought  before  Festus  the 
governor,  here  before  Agrippa  the  king,  for  a  tes¬ 
timony  to  both.  Here  is, 

I.  The  kind  and  friendly  visit  which  king  Agrippa 
made  to  Festus,  now  upon  his  coming  into  the  go¬ 
vernment  in  that  province;  (y.  13.)  After  certain 
days,  king  Agrippa  came  to  Caesarea.  Here  is  a 
|  royal  visit ;  kings  usually  think  it  enough  to  send 


252 


THE  ACTS,  XXV. 


their  ambassadors  to  congratulate  their  friends,  but 
here  was  a  king  that  came  himself,  that  made  the 
m  ijesty  of  a  prince  yield  to  the  satisfaction  of  a 
friend  ;  for  personal  converse  is  the  most  pleasant 
among  friends.  Observe, 

1.  Who  the  visitants  were;  (1.)  King  Agrippa, 
the  son  of  that  Herod,  (surnamed  Agrippa,)  who 
killed  James  the  apostle,  and  was  himself  eaten  of 
worms,  and  great  grandson  of  Herod  the  Great, 
under  whom  Christ  was  born.  Josephus  calls  this 
Agrippa  the  younger  ;  Claudius  the  emperor  made 
him  king  of  Chalcis,  and  tetrarch  of  Trachonitis  and 
'lbylene ,  mentioned  Luke  3.  1.  The  Jewish  writers 
speak  of  him,  and  (as  Dr.  Lightfoot  tells  us)  among 
other  things  relate  this  story  of  him,  “  That  reading 
the  law  publicly,  in  the  latter  end  of  the  year  of  re¬ 
lease,  as  was  enjoined,  the  king,  when  he  came  to 
those  words,  (Deut.  17.  15.)  Thou  shalt  not  set  a 
stranger  king  over  thee,  which  is  not  of  thy  brethren, 
the  tears  ran  down  his  cheeks,  for  he  was  not  of  the 
seed  of  Israel,  which  the  congregation  observing, 
cried  out,  Be  of  good  comfort,  king  Agrippa,  thou 
art  our  brother  ;  for  he  was  of  their  religion,  though 
not  of  their  blood.”  (2.)  Bernice  came  with  him, 
she  was  his  own  sister,  now  a  widow,  the  widow  of 
his  uncle  Herod,  king  of  Chalcis,  after  whose  death 
she  lived  with  this  brother  of  her’s,  who  was  sus¬ 
pected  to  be  too  familiar  with  her,  and  after  she  was 
a  second  time  married  to  Polemon  king  of  Cilicia, 
she  got  to  be  divorced  from  him,  and  returned  to 
her  brother  king  Agrifi/ia.  Juvenal,  Sat.  6.  speaks 
of  a  diamond  ring  which  Agrippa  gave  to  Bernice, 
his  incestuous  sister ; 


-Berenices 


In  digit  i  factus  pretiosior;  hunc  dedit  olim 
B.nbariis  incestae,  dedit  Imnc  Agrippa  sorori. 

That  far-famed  gem  which  on  the  finger  glow’d 
Of  Berenice,  (dearer  thence,)  bestow’d 
By  an  incestuous  brother. - 'Gifford. 

And  both  Tacitus  and  Suetonius  speak  of  a  criminal 
inti  mac  v  afterward  between  her  and  Titus  Vespa¬ 
sian.  Brasilia,  the  wife  of  Felix,  was  another  sister. 
Such  lewd  people  were  the  great  people  generally 
in  those  times  !  Say  not  that  the  former  days  were 
better. 

2.  What  the  design  of  this  visit  was  ;  they  came 
to  salute  Festus,  to  give  him  joy  of  his  new  promo¬ 
tion,  and  to  wish  him  joy  in  it ;  they  came  to  com¬ 
pliment  him  upon  his  accession  to  the  government, 
and  to  keep  up  a  rood  correspondence  with  him, 
that  Agrippa,  who  had  the  government  of  Galilee, 
might  act  in  concert  with  Festus,  who  had  the  go¬ 
vernment  of  Judea  ;  but,  it  is  probable  they  came 
as  much  to  divert  themselves,  as  to  shew  respect 
to  him,  and  to  share  in  the  entertainments  of  his 
court,  and  to  shew  their  fine  clothes,  which  would 
do  vain  people  no  good,  if  they  did  not  go  abroad. 

II.  The  account  which  Festus  gave  to  king 
Agri/ifia  of  Paul,  and  his  case  ;  which  he  gave, 

1.  To  entertain  him,  and  give  him  some  diver¬ 
sion  ;  it  was  a  very  remarkable  story,  and  worth 
anv  man’s  hearing,  not  only  as  it  was  surprising  and 
entertaining,  but,  if  it  were  truly  and  fully  told,  very 
instructive  and  edifying  ;  and  it  would  he  particu¬ 
larly  acceptable  to  Agrippa,  not  only  because  he 
was  a  judge,  and  there  were  some  points  of  law  and 
practice  in  it  well  worth  his  notice,  but  much  more 
as  he  was  a  Jew,  and  there  were  some  points  of  re¬ 
ligion  in  it  much  more  deserving  his  cognizance. 

2.  To  have  his  advice.  Festus  was  but  newly 
come  to  be  a  judge,  at  least  to  be  a  judge  in  these 
parts,  and  therefore  is  diffident  of  himself  and  of  his 
own  abilitv,  and  willing  to  have  the  counsel  of  those 
that  were  older  and  more  experienced,  especially 
m  a  matter  that  had  so  much  difficulty  in  it  as  Paul’s 
case  seemed  to  have,  and  therefore  he  declared  it  to 
the  king. 


Let  us  now  see  the  particular  account  he  gives  to 
I  king  Agrippa  concerning  Paul,  v.  14 — 21. 

!i  (1.)  He  found  him  a  prisoner  when  he  came  into 
the  government  of  this  province  ;  and  therefore 
could  not  of  his  own  knowledge  give  an  account  of 
his  cause  from  the  beginning ;  There  is  a  certain 
man  left  in  bonds  by  Felix :  and  therefore  if  there 
were  any  thing  amiss  in  the  first  taking  of  him  into 
custody,  Festus  is  not  to  answer  for  that,  for  lie 
found  him  in  bonds.  When  Felix,  to  do  the  Jews 
a  pleasure,  left  Paul  bound  ;  though  he  knew  him 
to  be  innocent,  he  knew  not  what  he  did,  knew  not 
but  he  might  have  fallen  into  worse  hands  than  he 
did  fall  into,  though  the^  were  none  of  the  best. 

(2.)  That  the  Jewish  Sanhedrim  were  extremely 
set  against  him  ;  “  The  chief  priests  and  the  elders 
informed  me  against  him  as  a  dangerous  man,  and 
not  fit  to  live,  and  desired  he  might  therefore  be 
condemned  to  die.”  These  being  great  pretenders 
to  religion,  and  therefore  to  be  supposed  men  of 
honour  and  honesty,  Festus  thinks  he  ought  to  give 
credit  to  ;  but  Agrippa  knows  them  better  than  he 
does,  and  therefore  he  desires  his  advice  in  this 
matter. 

(3.)  That  he  had  insisted  upon  the  Roman  law  in 
favour  of  the  prisoner,  and  would  not  condemn  him 
unheard  ;  (t>.  16.)  “  It  is  not  the  manner  of  the  Ro¬ 
mans,  who  herein  govern  themselves  by  tne  law  of 
nature  and  the  fundamental  rules  of  justice,  to  deli¬ 
ver  any  man  to  die,  to  grant  him  to  destruction,”  (so 
the  word  is,)  “  to  gratify  his  enemies  with  his  de¬ 
struction,  before  the  accused  has  the  accusers  face  to 
face,  to  confront  their  testimony,  and  have  both 
licence  and  time  given  him  to  ansv'er  for  himself.” 
He  seems  to  upbraid  them  as  if  they  reflected  upon 
the  Romans  and  their  government  in  asking  such  a 
thing,  or  expecting  that  they  would  condemn  a  man 
without  trying  him  ;  “  No,”  says  he,  “  I  would  have 
you  to  know,  whatever  you  may  allow  of  among 
yourselves,  the  Romans  allow  not  of  such  a  piece 
of  injustice  among  them.”  Audi  et  alteram  partem 
— Hear  the  other  side,  was  become  a  proverb  among 
them.  This  rule  we  ought  to  be  governed  by  in  our 
private  censures  in  common  conversation  ;  we  must 
not  give  men  ill  characters,  nor  condemn  their  words 
and  actions,  till  we  have  heard  what  is  to  be  said  in 
their  vindication.  See  John  7.  51. 

(4.)  That  he  had  brought  him  upon  his  trial,  ac¬ 
cording  to  the  duty  of  his  place,  v.  17.  That  he  had 
been  expeditious  in  it,  and  the  prosecutors  had  no 
reason  to  complain  of  his  being  dilatory,  for  as  soon 
as  ever  they  were  come,  (and  we  are  sure  they  lost 
no  time,)  without  any  delay,  on  the  morrow,  he  had 
brought  on  the  cause.  He  had  likewise  tried  him 
in  the  most  solemn  manner ;  he  sat  on  the  judgment- 
seat,  as  they  used  to  do  in  weightier  causes,  while 
those  that  were  of  small  moment,  they  judged  de 
piano — upon  even  ground.  He  called  a  great  court 
on  purpose  for  the  trial  of  Paul,  that  the  sentence 
might  be  definitive,  and  the  cause  ended. 

(5.)  That  he  was  extremely  disap fiointed  in  the 
charge  they  brought  against  him  ;  (x>.  18,  19.) 
IVhen  the  accusers  stood  up  against  him,  and  opened 
their  indictment,  they  brought  no  accusations  of  such 
things  as  I  supposed.  He  supposed  by  the  eager¬ 
ness  of  their  prosecution,  and  their  urging  of  it  thus 
upon  the  Roman  governors  one  after  another,  [1.] 
That  they  had  something  to  accuse  him  of  that  was 
dangerous  either  to  private  property  or  the  public 
peace  ;  that  they  would  undertake  to  prove  him  a 
robber,  or  a  murderer,  ora  rebel  against  the  Roman 
power  ;  that  he  had  been  in  arms  to  head  a  sedition  ; 
that  if  he  were  not  that  Egyptian  who  lately  made 
an  uproar,  and  commanded  a  party  of  cut-throats, 
as  the  chief  captain  supposed  him  to  be,  yet  that  he 
was  one  of  the  same  kidney.  Such  were  the  outcries 
I  against  the  primitive  Christians,  so  loud,  so  fierce, 


THE  ACTS,  XXV. 


that  the  stanclers-by,  who  judged  of  them  bv  those 
outcries,  could  not  but  conclude  them  the  worst  of 
nen  ;  and  to  represent  them  so  was  the  design  of 
hat  clamour,  as  it  was  against  our  Saviour.  [2.] 
L'hat  they  had  something  to  accuse  him  of,  that  was 
cognizable  in  the  Roman  courts,  and  which  the  go¬ 
vernor  was  properly  the  judge  of,  as  Gallio  expect¬ 
ed  ;  ( ch .  18.  14.)  otherwise  it  was  absurd  and  ridi¬ 
culous  to  trouble  him  with  it,  and  really  an  affront 
to  him. 

But,  to  his  great  surprise,  he  finds  the  matter  is 
neither  so  nor  so  :  they  had.  certain  questions  against 
him,  instead  of  proofs  and  evidences  against  him  ; 
the  worst  they  had  to  say  against  him,  was  disputa¬ 
ble  whether  it  was  a  crime  or  no  ;  moot-points,  that 
would  bear  an  endless  debate,  but  had  no  tendency  to 
fasten  any  guilt  upon  him  ;  questions  fitter  for  the 
schools  than  for  the  judgment-seat.  And  they  were 
questions  of  their  own  superstition,  so  he  calls  their 
religion  ;  or  rather,  so  he  calls  that  part  of  their 
religion  which  Paul  was  charged  with  doing  damage 
to.  The  Romans  protected  their  religion  according 
to  their  law,  but  not  their  superstition,  nor  the  tra¬ 
dition  of  their  elders.  But  the  great  question,  it 
seems,  was  concerning  one  Jesus  that  was  dead, 
whom  Paul  affirmed  to  be  alive.  Some  think  the 
superstition  he  speaks  of  was  the  Christian  religion, 
which  Paul  preached,  and  that  he  had  the  same 
notion  of  it  that  the  Athenians  had,  that  it  was  the 
introducing  of  a  new  daemon,  even  Jesus.  See  how 
slightly  this  Roman  speaks  of  Christ,  and  of  his 
death  and  resurrection  ;  and  of  the  great  controversy 
between  the  Jews  and  the  Christians,  whether  he 
were  the  Messiah  promised  or  no  ;  and  the  great 
proof  of  his  being  the  Messiah,  his  resurrection  from 
the  dead,  as  if  it  were  no  more  than  this,  There  was 
one  Jesus  that  was  dead,  and  Paul  affirmed  he  was 
alive.  In  many  causes  issue  is  joined  upon  this 
question,  whether  such  a  person  that  has  been  long 
absent  be  living  or  dead,  and  proofs  are  brought  on 
both  sides  ;  and  Festus  will  have  it  thought  that  this 
is  a  matter  of  no  more  moment.  Whereas  this  Jesus, 
whom  he  prides  himself  in  being  thus  ignorant  of, 
as  if  he  were  below  his  notice,  is  he  that  was  dead, 
and  is  alive,  and  lives  for  evermore,  and  has  the 
keys  of  hell  and  of  death,  Rev.  1. 18.  What  Paul 
affirmed  concerning  Jesus,  that  he  is  alive,  is  a  truth 
of  such  importance,  that  if  it  be  not  true  we  are  all 
undone. 

(6. )  That  therefore  he  had  moved  it  to  Paul,  that 
the  cause  might  be  adjourned  to  the  Jewish  courts, 
as  best  able  to  take  cognizance  of  an  affair  of  this 
nature  ;  (v.  20.)  “  Because  I  doubted  of  such  man¬ 
ner  of  questions,  and  thought  mvself  unfit  to  judge 
of  things  I  did  not  understand,  1  asked  him  whether 
he  would  go  to  Jerusalem,  appear  before  the  great 
Sanhedrim,  and  there  be  judged  of  these  matters  ?" 
He  would  not  force  him  to  it,  but  should  be  glad  he 
would  consent  to  it,  that  he  might  not  have  his  con¬ 
science  burthened  with  a  cause  of  this  nature. 

(7.)  That  Paul  had  chosen  rather  to  remove  his 
cause  to  Rome  than  to  Jerusalem,  as  expecting 
fairer  plav  from  the  emperor  than  from  the  priests ; 
“  He  appealed  to  be  reserved  to  the  hearing  of  Au¬ 
gustus,  (v.  21.)  having  no  other  way  to  stop  pro¬ 
ceedings  here  in  this  inferior  court ;  and  therefore 
I  have  commanded  him  to  be  kept  a  close  prisoner 
fill  T  might  send  him  to  Caesar;  fori  did  not  see 
cause  to  refuse  his  appeal,  but  rather  was  pleased 
with  it.” 

III.  The  bringing  of  him  before  Agrippa,  that  he 
might  have  the  hearing  of  his  cause. 

i.  The  king  desired  it ;  (z>.  22.)  “I  thank  you  for 
your  account  of  him,  but  I  would  also  hear  the  man 
myself  ”  Agrippa  knows  more  of  this  matter  than 
Festus  does  of  the  cause,  and  of  the  person  ;  he  has 
heard  of  Paul,  and  knows  of  what  vast  concern  this 


question  is,  which  Festus  makes  such  a  jest  of,  whe¬ 
ther  Jesus  be  alive  or  no  ?  And  nothing  would  oblige 
him  more  than  to  hear  Paul.  Many  great  mer 
think  it  below  them  to  take  cognizance  of  the  mat¬ 
ters  of  religion,  except  they  can  hear  them  like 
themselves,  in  the  judgment-seat.  Agrippa  would 
not  for  all  the  world  have  gone  to  a  meeting  to  hear 
Paul  preach,  any  more  than  Herod  to  hear  Jesus ; 
and  yet  are  both’glad  to  have  them  brought  before 
them,  only  to  satisfy  their  curiosity.  Perhaps 
Agrippa  desired  to  hear  him  himself,  that  he  might 
be  in  a  capacity  to  do  him  a  kindness,  and  yet  did 
him  none,  only  put  some  credit  upon  him. 

2.  Festus  granted  it ;  To-morrow  thou  shalt  hear 
him.  There  was  a  good  providence  in  this,  for  the 
encouragement  of  Paul,  who  seemed  buried  alive 
in  his  imprisonment,  and  deprived  of  all  opportuni¬ 
ties  of  doing  good  ;  we  know  not  of  any  of  his  epis¬ 
tles  that  bore  date  from  his  prison  at  Cscsarea ;  what 
opportunity  he  had  of  doing  good  to  his  friends  that 
visited  him,  and  perhaps  to  a  little  congregation  of 
them  that  might  visit  him  every  Lord’s  day,  was 
but  a  low  and  narrow  sphere  of  usefulness,  so  that 
he  seemed  to  be  thrown  by  as  a  despised  broken  ves¬ 
sel,  in  which  there  was  no  pleasure  ;  but  this  gives 
him  an  opportunity  of  preaching  Christ  to  a  great 
congregation,  and  (which  is  more)  to  a  congregation 
of  great  ones.  Felix  heard  him  in  private  concern¬ 
ing  the  faith  of  Christ.  But  Agnppa  and  Festus 
agree  he  shall  be  heard  in  public.  And  we  have 
reason  to  think  that  his  sermon  in  the  next  chap¬ 
ter,  though  it  might  not  be  so  instrumental  as  some 
other  of  his  sermons  for  the  conversion  of  souls, 
redounded  as  much  to  the  honour  of  Christ  and 
Christianity  as  any  sermon  he  ever  preached  in  his 
life. 

3.  Great  preparation  was  made  for  it ;  ( v .  23. ) 
The  next  day  there  was  a  great  appearance  in  the 
place  of  hearing,  Paul  and  his  cause  being  much 
talked  of,  and  the  more  for  their  being  much  talked 
against. 

(1.)  Agrippa  and  Bernice  took  this  opportunity  to 
shew  themselves  in  state,  and  to  make  a  figure,  and 
perhaps  for  that  end  desired  the  occasion,  that  they 
might  see  and  be  seen  ;  for  they  came  with  great 
pomp,  richly  dressed  with  gold  and  pearls,  and 
costly  array  ;  w  ith  a  great  retinue  of  footmen  in  rich 
liveries,  which  made  a  splendid  show,  and  dazzled 
the  eyes  of  the  gazing  crowd.  They  came  /utm 
woxxJc  0-iac — with  great  fancy,  so  the  word  is. 

Note,  Great  pomp  is  but  great  fancy;  it  neither 
adds  anv  real  excellency,  nor  gains  any  real  respect, 
but  feeds  a  vain  humour,  which  wise  men  would 
rather  mortify  than  gratify.  It  is  but  a  shew,  a 
dream,  a  fantastical  thing,  so  the  word  signifies ; 
superficial,  and  it  passe th  away.  And  the  pomp  of 
this  appearance,  would  put  one  for  ever  out  of  con¬ 
ceit  with  pomp,  when  the  pomp  which  Agrippaand 
Bernice  appeared  in,  was,  [1.]  Stained  by  their 
lewd  characters,  and  all  the  beauty  of  it  sullied,  and 
all  virtuous  people  that  knew  them  could  not  but 
contemn  them  in  the  midst  of  all  this  pomp  as  vile 
persons,  Ps.  15.  4.  [2.]  Outshone  bv  the  real  glory 
of  the  poor  prisoner  at  the  bar.  What  w’as  the  ho¬ 
nour  of  their  fine  clothes,  compared  with  that  of  his 
wisdom,  and  grace,  and  holiness ;  his  courage  and 
constancy  in  suffering  for  Christ  !  His  bonds  in  so 
good  a  cause  were  more  glorious  than  their  chains 
of  gold;  and  his  guards  than  their  equipage.  Who 
would  be  fond  of  worldly  pomp,  that  here  sees  so 
bad  a  woman  loaded  with  it,  and  so  good  a  man  load¬ 
ed  with  the  reverse  of  it  ? 

(2.)  The  chief  captain  and  principal  men  of  the 
city  took  this  opportunity  to  pay  their  respects  to 
Festus  and  to  his  guests  ';  it  answered  the  end  of  a 
ball  at  court,  it  brought  the  fine  folks  together  in 
their  fine  clothes,  and  served  for  an  entertainment 


254 


THE  ACTS,  XXVI. 


It  is  probable  that  Festus  sent  Paul  notice  of  it  over¬ 
night,  to  be  ready  for  a  hearing  the  next  morning 
before  Agrippa.  And  such  confidence  had  Paul  in 
the  promise  of  Christ,  that  it  should  be  given  him 
in  that  same  hour  what  he  should  speak,  that  he  com¬ 
plained  not  of  the  short  warning,  nor  was  put  into 
confusion  by  it.  I  am  apt  to  think  that  they  who 
were  to  appear  in  pomp,  perplexed  themselves  more 
with  care  about  their  clothes  than  Paul  who  was  to 
appear  as  a  prisoner,  did  with  care  about  his  cause  ; 
for  he  knew  whom  he  had  believed,  and  who  stood 
by  him. 

IV.  The  speech  with  which  Festus  introduced  the 
cause,  when  the  court,  or  rather  the  audience,  was 
set ;  which  is  much  to  the  same  purport  with  the 
account  he  had  just  now  given  to  Agrippa. 

1.  He  addresses  himself  respectfully  to  the  com¬ 
pany  ;  “  King  Agrippa,  and  all  men  who  are  here 
present  with  us.  He  speaks  to  all  the  men — irdvnu 
ui'/gtc,  as  if  he  intended  a  tacit  reflection  upon  Ber¬ 
nice,  a  woman,  for  appearing  in  a  meeting  of  this 
nature  ;  he  “does  not  refer  any  thing  to  her  judgment, 
or  desire  her  counsel ;  but,  “ All  you  that  are  pre¬ 
sent,  that  are  men,  (so  the  words  are  placed,)  I  de- 
siie  you  to  take  cognizance  of  this  matter.”  The 
w  <rd  used  is  that  which  signifies  men  in  distinction 
from  women  ;  what  had  Bernice  to  do  here  ? 

2.  He  represents  the  prisoner  as  one  that  the  Jews 
had  a  very  great  spite  against ;  not  only  the  rulers, 
but  the  multitude  of  them,  both  at  Jerusalem,  and 
here  at  Ceesarea,  cry  out,  that  he  ought  not  to  live 
any  longer,  for  they  think  he  has  lived  too  long  al¬ 
ready  ;  and  if  he  lived  any  longer  it  would  be  to  do 
more  mischief.  They  could  not  charge  him  with 
any  capital  crime,  but  they  want  to  have  him  out  of 
the  way. 

3.  He  confesses  the  prisoner’s  innocency ;  and  it 
was  much  for  the  honour  of  Paul  and  his  bonds,  that 
he  had  such  a  public  acknowledgment  as  this  from 
the  mouth  of  his  judge  ;  ( v .  25.)  I  found  that  he  had 
committed  nothing  worthy  of  death;  upon  a  full  hear¬ 
ing  of  the  cause,  it  appeared  that  there  was  no  evi¬ 
dence  at  all  to  support  the  indi-ctment ;  and  therefore 
though  he  was  inclinable  enough  to  favour  the  pro¬ 
secutors,  yet  his  own  conscience  brought  in  Paul  not 
guilty.  And  why  did  he  not  discharge  him  then, 
for  he  stood  upon  his  deliverance?  Why  truly,  be 
cause  he  was  so  much  clamoured  against,  and  he 
feared  the  clamour  would  turn  upon  himself  if  he 
should  release  him.  It  is  pity  but  every  man  that 
nas  a  conscience,  should  have  courage  to  act  accord¬ 
ing  to  it.  Or  perhaps  because  there  was  so  much 
smoke,  he  concluded  there  could  not  but  be  some 
fire,  which  would  appear  at  last,  and  he  would  con¬ 
tinue  him  a  prisoner,  in  expectation  of  it. 

4.  He  acquaints  them  with  the  present  state  of  the 
case  ;  that  the  prisoner  had  appealed  to  the  emperor 
himself ;  (whereby  he  put  an  honour  upon  his  own 
cause,  as  knowing  it  not  unworthy  the  cognizance  of 
the  greatest  of  men  ;)  and  that  he  had  admitted  his 
appeal ;  I  have  determined  to  send  him.  And  thus 
the  cause  now  stood. 

5.  He  desires  their  assistance  in  examining  the 

matter  calmly  and  impartially,  now  that  there  was 
no  danger  of  their  being  interrupted,  as  he  had  been 
with  the  noisiness  and  outrage  of  the  prosecutors ; 
that  he  might  have  at  least  such  an  insight  into  the 
cause  as  was  necessarv  to  his  stating  of  it  to  the  em¬ 
peror,  t.  26,  27.  (1.)  He  thought  it  unreasonable 

to  send  a  prisoner,  especially  so  far  as  Rome,  and 
not  withal  to  signify  the  crimes  laid  against  him,  that 
the  matter  might  be  prepared  as  much  as  possible, 
and  put  in  a  readiness  for  the  emperor’s  determina¬ 
tion  ;  for  he  is  supposed  to  be  a  man  of  great  busi¬ 
ness,  and  therefore  every  affair  must  be  laid  before 
him  in  as  little  compass  as  possible.  (2.)  He  could 
not  as  yet  write  any  thing  certain  concerning  Paul ; 


so  confused  were  the  informations  that  were  given 
in  against  him,  and  so  inconsistent,  that  he  could 
make  nothing  at  all  of  them.  He  therefore  desired 
he  might  be  thus  publicly  examined,  that  he  might 
be  advised  by  them  what  to  write.  See  what  a  great 
deal  of  trouble  and  vexation  they  are  put  to,  and  tc 
what  delay,  nay  and  to  what  hazard,  in  the  adminis¬ 
tration  of  public  justice,  who  lived  at  such  a  distance 
from  Rome,  and  yet  were  subject  to  the  emperor  of 
Rome ;  the  same  was  this  nation  of  our’s  put  t<  , 
(which  is  about  as  far  distant  from  Rome  the  other 
way,)  when  it  was  in  ecclesiastical  affairs  subject  to 
the  pope  of  Rome,  and  appeals  were  upon  all  occa¬ 
sions  made  to  his  court ;  and  the  same  mischiefs,  and 
a  thousand  worse,  would  they  bring  upon  us,  who 
would  again  entangle  us  in  that  yoke  of  bondage. 

CHAP.  XXVI. 

We  left  Paul  at  I  lie  bar,  and  Festus,  and  Agrippa  and  Ber¬ 
nice,  and  all  the  great  men  of  the  city  of  Ca:sarea,  upon 
the  bench,  or  about  it,  waiting  to  hear  what  he  had  to  say 
for  himself.  Now  in  this  chapter,  we  have,  I.  The  account 
he  gives  of  himself,  in  answer  to  the  calumnies  of  the  Jews. 
And  in  that,  1.  His  humble  address  to  king  Agrippa,  and 
the  compliment  he  passed  upon  him,  v.  1  . .  3.  2.  His  ac¬ 

count  of  his  original,  and  education,  his  profession  as  a 
Pharisee,  and  his  adherence  still  to  that  which  was  then  the 
main  article  of  his  creed,  in  distinction  from  the  Sadducees. 
the  resurrection  of  the  dead;  however  in  rituals  he  had 
since  departed  from  it,  v.  4 . .  8.  3.  Of  his  zeal  against  the 

Christian  religion,  and  the  professors  of  it,  in  the  beginning 
of  his  time,  v.  9  . .  1 1.  4.  Of  his  miraculous  conversion  to 

the  faith  of  Christ,  v.  12.  .  16.  5.  Of  the  commission  he 

received  from  heaven  to  preach  the  gospel  to  the  Gentiles, 
v.  17,  18.  6.  Of  his  proceedings  pursuant  to  that  commis¬ 

sion,  which  had  given  this  mighty  offence  to  the  Jews,  r. 
19  . .  21.  7.  Of  the  doctrine  which  he  had  made  it  his  busi¬ 

ness  to  preach  to  the  Gentiles;  which  was  so  far  from  de¬ 
stroying  the  law  and  the  prophets,  that  it  shewed  the  ful¬ 
filling  of  both,  v.  22,  23.  II.  The  remarks  that  were  made 
upon  his  apology.  I .  Festus  thought  he  never  heard  a  man 
talk  so  madly,  and  slighted  him  as  crazed,  v.  24.  In  an¬ 
swer  to  him,  he  denies  the  charge,  and  appeals  to  k'r.p 
Agrippa,  v.  25,  26.  2.  King  Agrippa,  being  more  clojt  ' 

and  particularly  dealt  with,  thinks  he  never  heard  a  mat. 
talk  more  rationally  and  convincingly,  and  owns  himself 
almost  his  convert;  (v.  28.)  and  Paul  heartily  wishes  him 
so,  v.  29.  3.  They  all  agree  that  he  was  an  innocent  man, 
that  he  ought  to  be  set  at  liberty,  and  that  it  was  pity  he 
was  provoked  to  put  a  batr  in  his  own  door  by  appealing  to 
Caesar,  v.  30. .  32. 

1.  nnHEN  Agrippa  said  unto  Paul,  Thou 
JL  art  permitted  to  speak  for  thyself. 
Then  Paul  stretched  forth  the  hand,  and 
answered  for  himself;  2.  I  think  myself 
happy,  king  Agrippa,  because  I  shall  an¬ 
swer  for  myself  this  day  before  thee,  touch¬ 
ing  all  the  things  whereof  I  am  accused  of 
the  Jews :  3.  Especially  because  I  know 

thee  to  be  expert  in  all  customs  and  ques 
tions  which  are  among  the  Jews :  where¬ 
fore  I  beseech  thqe  to  hear  me  patiently 
4.  My  manner  of  life  from  my  youth,  which 
was  at.  the  first  among  mine  own  nation  at 
Jerusalem,  know  all  the  Jews,  5.  Which 
knew  me  from  the  beginning,  if  they  would 
testify,  that  after  the  straitest  sect  of  oui 
religion  I  lived  a  Pharisee.  G.  And  now  1 
stand  and  am  judged  for  the  hope  of  the 
promise  made  of  God  unto  our  fathers  :  7. 
Unto  which  promise  our  twelve  tribes,  in¬ 
stantly  serving  God  day  and  night,  hope  to 
come  :  for  which  hope’s  sake,  king  Agrippa, 
I  am  accused  of  the  Jews.  8.  Why  should 


255 


THE  ACTS,  XXV  i. 


it  be  thought  a  thing  incredible  with  you,i 
that  God  should  raise  the  dead  ?  9.  1  ve¬ 

rily  thought  with  myself,  that  I  ought  to  do 
many  things  contrary  to  the  name  of  Jesus 
of  Nazareth.  10.  Which  thing  I  also  did 
in  Jerusalem  :  and  many  of  the  saints  did  1 
shut  up  in  prison,  having  received  authority 
from  the  chief  priests  ;  and  when  they  were 
put  to  death,  1  gave  my  voice  against  them. 
1 1.  And  I  punished  them  oft  in  every  syna¬ 
gogue,  and  compelled  them  to  blaspheme ; 
and  being  exceedingly  mad  against  them, 
I  persecuted  them  even  unto  strange  cities. 

Agrippa  was  the  most  honourable  person  in  the 
assembly,  having  the  title  of  king  bestowed  upon 
him,  though  otherwise  having  only  the  power  of  the 
other  governors  under  the  emperor ;  and  though  not 
here  superior,  yet  senior,  to  Festus,  and  therefore 
Festus  having  opened  the  cause,  he,  as  the  mouth 
of  the  court,  intimates  to  Paul  a  license  given  him 
to  speak for  himself,  v.  1.  Paul  was  silent  till  he 
had  that  liberty  allowed  him  ;  for  those  are  not  the 
most  forward  to  speak,  that  are  best  prepared  to 
speak,  and  speak  best.  This  was  a  favour  which 
the  Jews  would  not  allow  him,  or  not  without  diffi¬ 
culty  ;  but  Agrippa  freely  gives  it  him.  And  Paul’s 
cause  was  so  good,  that  he  desired  no  more  than  to 
have  liberty  to  speak  for  himself ;  he  needed  no  ad¬ 
vocate,  no  Tertullus,  to  speak  for  him. 

Notice  is  taken  of  his  gesture ;  he  stretched  forth 
his  hand,  as  one  that  was  under  no  consternation  at 
all,  but  had  perfect  freedom  and  command  of  him¬ 
self  ;  it  also  intimates  that  he  was  in  earnest,  and 
expected  their  attention  while  he  answered  for  him¬ 
self.  Observe,  He  did  not  insist  upon  his  having 
appealed  to  Cassar  as  an  excuse  for  being  silent ;  did 
not  say,  “  I  will  be  examined  no  more  till  I  come  to 
the  emperor  himself but  cheerfully  embraces  the 
opportunity  of  doing  honour  to  the  cause  he  suffered 
for.  If  we  must  be  ready  to  give  to  every  man  that 
asketh  us,  much  more  to  every  man  in  authority,  a 
reason  of  the  hofie  that  is  in  us,  1  Pet.  3.  15. 

Now  in  this  former  part  of  the  speech, 

I.  Paul  addresses  himself  with  a  very  particular 
respect  to  Agrippa,  v.  2,  3.  He  answered  cheer¬ 
fully  before  Felix,  because  he  knew  he  had  been 
many  years  a  judge  to  that  nation,  ch.  24.  10.  But 
his  opinion  of  Agrippa  goes  further.  Observe, 

1.  Being  accused  of  the  Jews,  and  having  many  ill 
things  laid  to  his  charge,  he  is  glad  he  has  an  oppor¬ 
tunity  of  clearing  himself;  so  far  is  he  from  imagin¬ 
ing  that  his  being  an  apostle  exempted  him  from 
the  jurisdiction  of  the  civil  powers.  Magistracy  is 
an  ordinance  of  God,  which  we  have  all  benefit  by, 
and  therefore  must  all  be  subject  to. 

2.  Since  he  is  forced  to  answer  for  himself,  he  is 
glad  it  is  before  king  Agrippa,  who,  being  himself  a 
proselyte  to  the  Jewish  religion,  understood  all  mat¬ 
ters  relating  to  that,  better  than  the  other  Roman 
governors  did ;  I  know  thee  to  be  expert  in  all  cus¬ 
toms  and  questions  which  are  among  the  Jews.  It 
seems,  Agrippa  was  a  scholar,  and  had  been  parti¬ 
cularly  conversant  in  the  Jewish  learning ;  was  ex¬ 
pert  in  the  customs  of  the  Jewish  religion,  and  knew 
the  nature  of  them,  and  that  they  were  not  designed 
to  be  either  universal  or  perpetual.  He  was  expert 
also  in  the  questions  that  arose  upon  those  customs, 
in  determining  of  which  the  Jews  themselves  were 
not  all  of  a  mind.  Agrippa  was  well  versed  in  the 
scriptures  of  the  Old  Testament,  and  therefore  could 
make  a  better  judgment  upon  the  controversy  be¬ 
tween  him  and  the  Jews  concerning  Jesus  being  the 
Messiah,  than  another  could.  It  is  an  encourage¬ 


ment  to  a  preacher,  to  have  those  to  speak  to,  that 
are  intelligent,  and  can  discern  things  that  differ. 
W  hen  Paul  says,  Judge  ye  what  I  say,  yet  he  speaks 
as  to  wise  men,  1  Cor.  10.  15. 

3.  He  therefore  begs  that  lie  would  hear  him  pa¬ 
tiently,  c — with  long-suffering.  Paul  de¬ 

signed  a  long  discourse,  and  begs  lie  would  hear  him 
out,  and  not  be  weary  ;  he  designs  a  plain  discourse, 
and  begs  he  would  hear  him  with  mildness,  and  not 
be  angry.  Paul  had  some  reason  to  fear  that  as 
Agrippa,  being  a  Jew,  was  well  versed  in  the  Jewish 
customs,  and  therefore  the  more  competent  judge 
of  his  cause,  so  he.was  soured  in  some  measure  with 
the  Jewish  leaven,  and  therefore  prejudiced  against 
Paul  as  the  apostle  of  the  Gentiles ;  he  therefore 
says  this  to  sweeten  him,  I  beseech  thee,  hear  me 
patiently.  Surely  the  least  we  can  expect,  when 
we  preach  the  faith  of  Christ,  is,  to  be  heard  pa¬ 
tiently. 

II.  He  professes  that  though  he  was  hated  and 
branded  as  an  apostate,  yet  he  still  adhered  to  all 
that  good  which  he  was  first  educated  and  trained 
up  in  ;  his  religion  was  always  built  upon  the  pro¬ 
mise  of  God  made  unto  the  fathers;  and  this  he  still 
built  upon. 

1.  See  here  what  his  religion  was  in  his’vouth  ;  his 
manner  of  life  was  well  known,  v.  4,  5.  He  was  not 
indeed  born  among  his  own  nation,  but  he  w  as  bred 
among  them  at  Jerusalem.  Though  he  had  of  late 
years  been  conversant  with  the  Gentiles,  (which 
had  given  great  offence  to  the  Jews,)  yet  at  his  set¬ 
ting  out  in  the  world  he  was  intimately  acquainted 
with  the  Jew  ish  nation,  and  entirely  in  their  inter¬ 
ests.  His  education  was  neither  foreign  nor  obscure, 
it  was  among  his  own  nation  at  Jerusalem,  where 
religion  and  learning  flourished.  All  the  Jews  knew 
it,  all  that  could  remember  so  long,  for  Paul  made 
himself  remarkable  betimes.  They  that  kne w  him 
from  the  beginning,  could  testify  for  him  that  he 
was  a  Pharisee  ;  that  he  was  not  only  of  the  Jewish 
religion,  and  an  observer  of  all  the  ordinances  of  it, 
but  that  he  was  of  the  most  strict  sect  of  that  religion, 
most  nice  and  exact  in  observing  the  institutions  of 
it  himself,  and  most  rigid  and  critical  in  imposing 
them  upon  others.  He  was  not  only  called  a  Pha¬ 
risee,  but  he  lived  a  Pharisee.  All  that  knew  him, 
knew  very  well  that  never  anv  Pharisee  conformed 
more  punctually  to  the  rules  of  his  order  than  he  did. 
Nay,  and  he  was  of  the  better  sort  of  Pharisees ;  for 
he  jvas  brought  up  at  the  feet  of  Gamaliel,  who  was 
an  eminent  rabbin  of  the  school  or  house  of  Hillel, 
which  was  in  much  greater  reputation  for  religion 
than  the  school  or  house  of  Samai. 

Now  if  Paul  was  a  Pharisee,  and  lived  a  Pharisee, 

(1.)  Then  he  was  a  scholar,  a  man  of  learning, 
and  not  an  ignorant,  illiterate,  mechanic  ;  the  Pha¬ 
risees  knew  the  law,  and  were  well  versed  in  it,  and 
in  the  traditional  expositions  of  it.  It  was  a  reproach 
to  the  other  apostles,  that  they  had  not  had  acade¬ 
mical  education,  but  were  bred  fishermen,  ch.  4.  13. 
Therefore,  that  the  unbelieving  Jews  might  be  left 
without  excuse,  here  is  an  apostle  raised  up,  that 
had  sat  at  the  feet  of  their  most  eminent  doctors. 

(2.)  Then  he  was  a  moralist,  a  man  of  virtue,  and 
not  a  rake,  or  a  loose  debauched  young  man  ;  if  he 
lived  like  a  Pharisee,  he  was  no  drunkard  or  forni¬ 
cator  ;  and  being  a  young  Pharisee,  we  may  hope  he 
was  no  extortioner,  nor  had  yet  learned  the  arts 
which  the  crafty,  covetous,  old  Pharisees  had  of  de¬ 
vouring  the  houses  of  poor  widows  ;  but  he  was,  as 
touching  the  righteousness  which  is  in  the  law,  blame¬ 
less  ;  he  was  not  chargeable  with  any  instances  of 
open  vice  and  profaneness;  and  therefore  as  he  could 
not  be  thought  to  have  deserted  his  religion  because 
he  did  not  know  it,  for  he  was  a  learned  man  ;  so  he 
could  not  be  thought  to  have  deserted  it  because  he 
did  not  love  it,  or  was  disaffected  to  the  obligations 


2^6 


THE  ACTS,  XXVI. 


of  it,  for  he  was  a  virtuous  man,  and  not  inclined  to 
any  immorality. 

(3. )  Then  he  was  orthodox,  sound  in  the  faith, 
and  not  a  deist  or  sceptic,  or  a  man  of  corrupt  prin¬ 
ciples  that  led  to  infidelity  ;  he  was  a  Pharisee,  in 
opposition  to  a  Sadducee ;  he  received  those  books 
of  the  Old  Testament  which  the  Sadducees  rejected, 
believed  a  world  of  spirits,  the  immortality  of  the 
soul,  the  resurrection  of  the  body,  and  the  rewards 
and  punishments  of  the  future  state,  all  which  the 
Sadducees  denied.  They  could  not  say,  He  quitted 
his  religion  for  want  of  a  principle,  or  for  want  of  a 
due  regard  to  divine  revelation ;  no,  he  always  had 
a  veneration  for  the  ancient  promise  made  of  God 
unto  the  fathers,  and  built  his  hope  upon  it. 

Now  though  Paul  knew  very  well  that  all  this 
would  not  justify  him  before  God,  nor  make  a  righ¬ 
teousness  for  him,  yet  he  knew  it  was  for  his  repu¬ 
tation  among  the  Jews,  and  an  argument  ad  homi- 
nem — such  as  Agrippa  would  feel,  that  he  was  not 
such  a  man  as  they  represented  him  to  be.  Though 
he  counted  it  but  loss,  that  he  might  win  Christ ; 
yet  he  mentioned  it  when  it  might  serve  to  honour 
Christ.  He  knew  very  well  that  all  this  while  he 
was  a  stranger  to  the  spiritual  nature  of  the  divine 
law,  to  heart-religion,  and  that  except  his  righteous¬ 
ness  exceeded  this,  he  should  never  go  to  heaven  ; 
yet  he  reflects  upon  it  with  some  satisfaction-that  he 
had  not  been  before  his  conversion  an  atheistical, 
profane,  vicious  man,  but,  according  to  the  light  he 
had,  had  lived  in  all  good  conscience  before  God. 

2.  See  here  what  his  religion  is;  he  has  not  in¬ 
deed  such  a  zeal  for  the  ceremonial  law  as  he  had 
in  his  youth  ;  the  sacrifices  and  offerings  appointed 
by  that,  he  thinks,  are  superseded  by  the  great  sa¬ 
crifice  which  they  typified ;  ceremonial  pollutions 
and  purifications  from  them  he  makes  no  conscience 
of,  and  thinks  the  Levitical  priesthood  is  honoura¬ 
bly  swallowed  up  in  the  priesthood  of  Christ ;  but, 
for  the  main  principles  of  his  religion  he  is  as  zealous 
for  them  as  ever,  and  more  so,  and  resolves  to  live 
and  die  by  them. 

(1.)  His  religion  is  built  upon  the  promise  made 
of  God  unto  the  fathers  ;  it  is  built  upon  divine  reve¬ 
lation,  which  he  receives  and  believes,  and  ventures 
his  soul  upon  ;  it  is  built  upon  divine  grace,  and  that 
grace  manifested  and  conveyed  by  promise.  The 
promise  of  God  is  the  guide  and  ground  of  his  reli¬ 
gion  ;  the  promise  made  to  the  fathers,  which  was 
more  ancient  than  the  ceremonial  law,  that  cove¬ 
nant  which  was  confirmed  before  of  God  in  Christ, 
and  which  the  law,  that  was  not  till  four  hundred 
and  thirty  years  after,  could  not  disannul,  Gal.  3. 
17.  Christ  and  heaven  are  the  two  great  doctrines 
of  the  gospel — that  God  has  given  to  us  eternal  life, 
and  this  life  is  in  his  Son.  Now  these  two  are  the 
matter  of  the  promise  made  unto  the  fathers  ;  it 
may  look  back  as  far  as  the  promise  made  to  father 
Adam,  concerning  the  Seed  of  the  woman,  and  those 
discoveries  of  a  future  state  which  the  first  patri¬ 
archs  acted  faith  upon,  and  were  saved  by  that  faith  ; 
but  it  respects  chiefly  the  promise  made  to  father 
Abraham,  that  in  his  seed  all  the  families  of  the  earth 
should  be  blessed,  and,  that  God  would  be  a  God  to 
him,  and  to  his  seed  a  fter  him.  The  former  mean¬ 
ing  Christ,  the  latter  heaven ;  for  if  God  had  not 
prepared  for  them  a  city,  he  would  have  been 
ashamed  to  have  called  himself  their  God,  Heb. 
11.  16. 

(2.)  His  religion  consists  in  the  hopes  of  this  pro¬ 
mise  ;  he  places  it  not,  as  they  did,  in  meats  and 
drinks,  and  the  observation  of  carnal  ordinances ; 
(God  had  often  shewed  what  little  account  he  made 
of  them  ;)  but  in  a  believing  dependence  upon  God’s 
grace  in  the  covenant,  and  upon  the  promise,  which 
was  the  great  charter  by  which  the  church  was  first 
incorporated.  [1.]  He  had  hope  in  Christ  as  the 


promised  Seed ;  he  hoped  to  be  blessed  in  him  ;  to 
receive  the  blessing  of  God,  and  to  be  truly  blessed. 
[2.]  He  had  hopes  of  heaven;  this  is  expressly 
meant,  as  appears  by  comparing  ch.  24.  15.  That 
there  shall  be  a  resurrection  of  the  dead.  Paul  had 
no  confidence  in  the  flesh,  b«t  in  Christ ;  no  expec¬ 
tation  at  all  of  great  things  in  this  world,  but  of 
greater  things  in  the  other  world,  than  any  this 
world  can  pretend  to  ;  he  had  his  eye  upon  a  future 
state. 

(3.)  Herein  he  concurred  with  all  the  pious  Jews ; 
his  faith  was  not  only  according  to  the  scripture,  but 
according  to  the  testimony  of  the  church,  winch 
was  a  support  to  it.  Though  they  set  him  up  as  a 
mark,  he  was  not  singular ;  “  Our  twelve  tribes,  the 
body  of  the  Jewish  church,  instantly  serving  God 
day  and  night,  hope  to  come  to  this  promise,  to  the 
good  promised.”  The  people  of  Israel  are  called 
the  twelve  tribes,  because  so  they  were  at  first ;  and 
though  we  read  not  of  the  return  of  the  ten  tribes 
in  a  body,  yet  we  have  reason  to  think  many  parti¬ 
cular  persons,  more  or  less  of  every  tribe,  returned 
to  their  own  land  ;  perhaps,  by  degrees,  the  greater 
part  of  them  that  were  carried  away.  Christ  speaks 
of  the  twelve  tribes,  Matt.  19.  28.  Anna  was  of 
the  tribe  of  Asher,  Luke  2.  36.  James  directs  his 
epistle  to  the  twelve  tribes  scattered  abroad,  Jam.  1. 
1.  “  Our  twelve  tribes,  which  make  up  the  body 

of  our  nation,  to  which  I  and  others  belong.  Now 
all  the  Israelites  profess  to  believe  in  this  promise, 
both  of  Christ  and  heaven,  and  hope  to  come  to  the 
benefits  of  them.  They  all  hope  for  a  Messiah  to 
come,  and  we  that  are  Christians,  hope  in  a  Messiah 
already  come  ;  so  that  we  all  agree  to  build  upon  the 
same  promise.  They  look  for  the  resurrection  of 
the  dead,  and  the  life  of  the  world  to  come,  and  that 
is  what  I  look  for.  Why  should  I  be  looked  upon 
as  advancing  something  dangerous  and  heterodox, 
or  as  an  apostate  from  the  faith  and  worship  of  the 
Jewish  church,  when  I  agree  with  them  in  this  fun¬ 
damental  article  ?  I  hope  to  come  to  the  same  hea¬ 
ven  at  last  that  they  hope  to  come  to ;  and  if  we  ex¬ 
pect  to  meet  so  happily  in  our  end,  why  should  we 
fall  out  so  unhappily  by  the  way  ?” 

Nay,  the  Jewish  church  not  only  hoped  to  come 
to  this  promise,  but,  in  the  hope  of  it,  they  instantly 
served  God  day  and  night.  The  tempie-service, 
which  consisted  in  a  continual  course  of  religious  du¬ 
ties,  morning  and  evening,  day  and  night,  from  the 
beginning  of  the  year  to  the  end  of  it,  and  was  kept 
up  by  the  priests  and  Levites,  and  the  stationary 
men,  as  they  called  them,  who  continually  attended 
there  to  lay  their  hands  upon  the  public  sacrifices, 
as  the  representatives  of  all  the  twelve  tribes,  this 
service  was  kept  up  in  the  profession  of  faith  in  the 
promise  of  eternal  life,  and,  in  expectation  of  it, 
Paul  instantly  serves  God  day  and  night  in  the 
gospel  of  his  Son  ;  the  twelve  tribes  by  their  repre¬ 
sentatives  do  so  in  the  law  of  Mcses,  but  he  and  they 
do  it  in  hope  of  the  same  promise  ;  “Therefore  they 
ought  not  to  look  upon  me  as  a  deserter  from  their 
church,  so  long  as  I  hold  by  the  same  promise  that 
they  hold  by.”  Much  more  should  Christians,  who 
hope  in  the  same  Jesus  for  the  same  heaven,  though 
differing  in  the  modes  and  ceremonies  of  worship, 
hope  the  best  one  of  another,  and  live  together  in 
holy  love.  Or  it  may  be  meant  of  particular  per¬ 
sons  who  continued  in  the  communion  of  the  Jewish 
church,  and  were  very  devout  in  their  way,  saving 
God  with  great  intenseness,  and  a  close  application 
of  mind,  and  constant  in  it,  night  and  day,  as  Anna, 
who  departed  not  from  the  temple,  but  served  God 
(it  is  the  same  word  here  used)  in  fastings  and 
prayers  night  and  day,  Luke  2.  37.  “  In  this  wav 

thev  hope  to  come  to  the  promise,  and  I  hope  they 
will.”  Note,  Those  only  can  upon  good  grounds 
II  hope  for  eternal  life,  that  arc  diligent  and  constant 


THE  ACT. 

in  the  se?'vice  of  God;  and  the  prospect  of  that  eter¬ 
nal  life  should  engage  us  to  diligence  and  constancy 
in  all  religious  exercises.  We  should  go  on  with 
our  work  with  heaven  in  our  eye.  And  those  that 
instantly  serve  God  day  and  night,  though  not  in 
our  way,  we  ought  to  judge  charitably  of. 

(4.)  This  was  it  that  he  was  now  suffering  for  ; 
for  preaching  that  doctrine  which  they  themselves, 
if  they  did  but  understand  themselves  aright,  must 
own  ;  I  am  judged  for  the  hope  of  the  promise  made 
unto  the  fathers.  He  stuck  to  the  promise,  against 
the  ceremonial  law,  while  his  persecutors  stuck  to  the 
ceremonial  law,  against  the  promise  ;  “  It  is  for  this 
hope's  sake,  king  Agrippa,  that  I  am  accused  of  the 
Jews;  because  I  do  that  which  I  think  myself  obliged 
to  do  by  the  hope  of  that  promise.”  It  is  common 
for  men  to  hate  and  persecute  the  power  of  that  re¬ 
ligion  in  others,  which  yet  they  pride  themselves  in 
the  form  of.  Paul’s  hope  was,  what  they  themselves 
also  allowed ,  ( ch .  24.  15. )  and  yet  they  were  thus 
enraged  against  him  for  practising  according  to  that 
hope.  But  it  was  his  honour,  that  when  he  suffered 
as  a  Christian,  he  suffered  for  the  hope  of  Israel,  ch. 
28.  20. 

This  was  it  which  he  would  persuade  all  that 
heard  him  cordially  to  embrace ;  (y.  8.)  Why  should 
it  be  thought  a  thing  incredible  with  you,  that  God 
should  raise  the  dead?  This  seems  to  come  in  some¬ 
what  abruptly  ;  but,  it  is  probable,  Paul  said  much 
more  than  is  here  recorded  ;  and  that  he  explained 
the  promise  made  to  the  fathers,  to  be  the  promise 
of  the  resurrection  and  eternal  life ;  and  proved  that 
he  was  in  the  right  way  of  pursuing  his  hope  of  that 
happiness,  because  he  believed  in  Christ  who  was 
risen  from  the  dead,  which  was  a  pledge  and  earnest 
of  that  resurrection  which  the  fathers  hoped  for. 
Paul  is  therefore  earnest  to  know  the  power  of 
Christ's  resurrection,  that  by  it  he  might  attain  to 
the  resurrection  of  the  dead ;  see  Phil.  3.  10,  11. 
Now  many  of  his  hearers  were  Gentiles,  most  of 
them,  perhaps  Festus  particularly,  and  we  may 
suppose,  when  they  heard  him  speak  so  much  of 
Christ's  resurrection,  and  of  the  resurrection  from 
the  dead,  which  the  twelve  tribes  hoped  for,  that 
they  mocked,  as  the  Athenians  did,  began  to  smile 
at  it,  and  whispered  to  one  another  what  an  absurd 
thing  it  was  ;  which  occasioned  Paul  thus  to  reason 
with  them,  What!  is  it  thought  incredible  with  you, 
that  God  should  raise  the  dead  ?  So  it  may  be  read. 
If  it  be  marvellous  in  your  eyes,  should  it  be  mar¬ 
vellous  in  mine  eyes ,  saith  the  Lord  of  hosts?  Zecli. 
8.6.  If  it  be  above  the  power  of  nature,  yet  it  is  not 
above  the  power  of  the  God  of  nature.  Note,  There 
is  no  reason  why  we  should  think  it  at  all  incredible 
that  God  should  raise  the  dead.  W e  are  not  required 
to  believe  any  thing  that  is  incredible,  any  thing  that 
imfilies  a  contradiction.  There  are  motives  of  cre¬ 
dibility  sufficient  to  carry  us  through  all  the  doc¬ 
trines  of  the  Christian  religion,  and  this  particularly 
of  the  resurrection  of  the  dead.  Has  not  God  an  in¬ 
finite,  almighty  power,  to  which  nothing  is  impossi¬ 
ble  *  Did  not  he  make  the  world  at  first  out  of  no¬ 
thing,  with  a  word’s  speaking  ?  Did  he  not  form 
our  bodies,  form  them  out  of  the  clay,  and  breathe 
into  us  the  breath  of  life  at  first ;  and  cannot  the 
same  power  form  them  again  out  of  their  own  clay, 
and  put  life  into  them  again  ?  Do  we  not  see  a  kind 
of  resurrection  in  nature,  at  the  return  of  every 
spring  ?  Has  the  sun  such  a  force  to  raise  dead 
plants,  and  should  it  seem  incredible  to  us,  that  God 
should  raise  dead  bodies. 

III.  He  acknowledges,  that  while  he  continued  a 
Pharisee,  he  was  a  bitter  enemy  to  Christians  and 
Christianity,  and  thought  he  ought  to  be  so,  and  con¬ 
tinued  so  to  the  moment  that  Christ  wrought  that 
wonderful  change  in  him.  This  he  mentions, 

1.  To  shew  that  his  becoming  a  Christian  and  a 
Vol  VI. — 2K 


S,  XXVI.  257 

preacher,  was  not  the  product  and  result  ot  rtny  pre¬ 
vious  disposition  or  inclination  that  way,  or  anv  gra¬ 
dual  advance  of  thought  in  favour  of  the  Christian 
doctrine  ;  he  did  not  reason  himself  into  Christianity 
by  a  chain  of  arguments,  but  was  brought  into  the 
highest  degree  of  an  assurance  of  it,  immediately 
from  the  highest  degree  of  prejudice  against  it :  by 
which  it  appeared,  that  he  was  made  a  Christian  ami 
a  preacher  by  a  supernatural  power ;  so  that  his 
conversion  in  such  a  miraculous  way,  was  not  only 
to  himself,  but  to  others  also,  a  convincing  proof  of 
the  truth  of  Christianity. 

2.  Perhaps  he  designs  it  for  such  an  excuse  of  his 
persecutors  as  Christ  made  for  his,  when  he  said. 
They  know  not  what  they  do.  Paul  himself  once 
thought  he  did  what  he  ought  to  do  when  he  perse¬ 
cuted  the  disciples  of  Christ,  and  he  charitably 
thinks  they  laboured  under  the  like  mistake.  Ob¬ 
serve, 

(1.)  What  a  fool  he  was  in  his  opinion,  v.  9.  He 
thought  with  himself  that  he  ought  to  do  many 
things,  every  thing  that  lay  in  his  power,  contrary 
to  the  name  of  Jesus  of  JYarazeth,  contrary  to  his 
doctrine,  his  honour,  his  interest.  That  name  did 
no  harm  ;  yet,  because  it  agreed  not  with  the  notion 
he  had  of  the  kingdom  of  the  Messiah,  he  was  for 
doing  all  he  could  against  it.  He  thought  he  did 
God  good  service,  in  persecuting  those  who  called 
on  the  name  of  Jesus  Christ.  Note,  It  is  possible 
for  those  to  be  confident  they  are  in  the  rignt,  who 
yet  are  evidently  in  the  wrong ;  and  for  those  to 
think  they  are  doing  their  duty,  who  are  wilfully 
persisting  in  the  greatest  sin.  They  that  hated  their 
brethren,  and  cast  them  out,  said,  Let  the  Lord  be 
glorified,  Isa.  66.  5.  Under  colour  and  pretext  of 
religion,  the  most  barbarous  and  inhuman  villanies 
have  been  not  only  justified,  but  sanctified  and  mag¬ 
nified,  John  16.  2. 

(2.)  What  a  fury  he  was  in  his  practice,  v.  10, 11. 
There  is  not  a  more  violent  principle  in  the  world 
than  conscience  misinformed  ;  when  Paul  thought 
it  his  duty  to  do  all  he  could  against  the  name  of 
Christ,  he  spared  no  pains  or  cost  in  it.  He  gives 
an  account  of  what  he  did  of  that  kind,  and  aggra¬ 
vates  it  as  one  that  was  truly  penitent  for  it ;  I  was 
a  blasphemer,  a  persecutor,  1  Tim.  1.  13. 

[1.]  He  filled  the  jails  with  Christians,  as  if  they 
had  been  the  worst  of  criminals,  designing  hereby 
not  only  to  terrify  them,  but  to  make  them  odious  to 
the  people.  He  was  the  devil  that  cast  some  of  them 
into  prison,  (Rev.  2.  10.)  took  them  into  custody,  in 
order  to  their  being  prosecuted  ;  Many  of  the  saints 
did  I  shut  up  in  prison,  both  men  and  women,  ch. 
8.  3. 

[2.  ]  He  made  himself  the  tool  of  the  chief  priests; 
herein  from  them  he  received  authority,  as  an  infe¬ 
rior  officer,  to  put  their  laws  in  execution,  and  proud 
enough  he  was  to  be  a  man  in  authority  for  such  a 
purpose. 

[3.]  He  was  verv  officious  to  vote,  unasked,  for 
the  putting  of  Christians  to  death,  particularly  Ste¬ 
phen,  to  whose  death  Saul  was  consenting,  (ch.  8. 1.) 
and  so  made  himself  purticcps  criminis — partaker 
of  the  crime.  Perhaps  he  was,  for  his  great  zeal, 
though  young,  made  a  member  of  the  Sanhedrim, 
and  there  voted  for  the  condemning  of  Christians  to 
die ;  or,  after  they  were  condemned,  he  justified 
what  was  done,  and  commended  it,  and  so  made 
himself  guilty,  ex  post  facto — after  the  deed  was 
committed,  as  if  he  had  been  a  judge  or  jury-man. 

[4.]  He  brought  them  under  punishments  of  an 
inferior  nature,  in  the  synagogues,  where  they  were 
scourged,  as  transgressors  of  the  ndes  of  the  syna¬ 
gogue  ;  he  had  a  hand  in  the  punishing  of  divers; 
nay,  it  should  seem  the  same  persons  were  by  his 
means  often  punished ;  as  he  himself  was  five  times* 
'1  Cor.  11.  24- 


258 


THE  ACTS,  XXVI. 


[5.]  He  not  only  punished  them  for  their  religion, 
but,  taking  a  pride  in  triumphing  over  men’s  con¬ 
sciences,  he  forced  them  to  abjure  their  religion,  by 
putting  them  to  the  torture  ;  “  I  compelled  them  to 
blaspheme  Christ,  and  to  say  he  was  a  deceiver,  and 
they  were  deceived  in  him ;  compelled  them  to  deny 
their  Master,  and  renounce  their  obligations  to  him.  ’’ 
Nothing  will  lie  heavier  upon  persecutors  than  for¬ 
cing  men’s  consciences,  how  much  soever  they  may 
now  triumph  in  the  proselytes  they  have  made  by 
their  violences. 

[6.]  His  rage  swelled  so  against  Christians  and 
Christianity,  that  Jerusalem  itself  was  too  narrow  a 
stage  for  it  to  act  upon,  but  being  exceedingly  mad 
against  them,  he  persecuted  them  even  to  strange 
cities .  He  was  mad  at  them,  to  see  how  much  they 
had  to  say  for  themselves,  notwithstanding  all  he  did 
against  them  ;  mad  to  see  them  multiply  the  more 
for  their  being  afflicted  ;  he  was  exceedingly  mad  ; 
the  stream  of  his  fury  would  admit  no  banks,  no 
bounds,  but  he  was  as  much  a  terror  to  himself  as 
he  was  to  them  ;  so  great  was  his  vexation  within 
himself  that  he  could  not  prevail,  as  well  as  his  in¬ 
dignation  against  them.  Persecutors  are  mad  men, 
and  some  of  them  exceedingly  mad.  Paul  was  mad 
to  see  that  those  in  other  cities  were  not  so  outra¬ 
geous  against  the  Christians,  and  therefore  made 
himself  busy  there  where  he  had  no  business,  and 
persecuted  the  Christians  even  in  strange  cities. 
There  is  not  a  more  restless  principle  than  malice, 
especaly  which  pretends  conscience. 

This  was  Paul’s  character,  and  this  his  manner 
of  life  in  the  beginning  of  his  time ;  and  therefore 
he  could  not  be  presumed  to  be  a  Christian  by  edu¬ 
cation  or  custom,  or  that  he  was  drawn  in  by  hope 
of  preferment,  for  all  imaginable  external  objec¬ 
tions  lay  against  his  being  a  Christian. 


12.  Whereupon  as  I  went  to  Damascus, 
with  authority  and  commission  from  the 
chief  priests;  13.  At  mid-day,  O  king,  I 
saw  in  the  way  a  light  from  heaven,  above 
the  brightness  of  the  sun,  shining  round 
about  me  and  them  which  journeyed  with 
me.  14.  And  when  we  were  all  fallen  to 
the  earth,  I  heard  a  voice  speaking  unto 
me,  and  saying  in  the  Hebrew  tongue,  Saul, 
Saul,  why  persecutest  thou  me  ?  It  is  hard 
for  thee  to  kick  against  the  pricks.  15.  And 
[  said,  Who  art  thou,  Lord  ?  And  he  said, 
I  am  Jesus  whom  thou  persecutest.  16. 
But  rise,  and  stand  upon  thy  feet:  for  I 
have  appeared  unto  thee  for  this  purpose, 
to  make  thee  a  minister  and  a  witness  both 
of  these  things  which  thou  hast  seen,  and 
of  those  things  in  the  which  I  will  appear 
unto  thee ;  1 7.  Delivering  thee  from  the 

people,  and  from  the  Gentiles,  unto  whom 
now  I  send  thee,  1 8.  To  open  their  eyes, 
and  to  turn  them  from  darkness  to  light,  and 
from  the  power  of  Satan  unto  God,  that 
they  may  receive  forgiveness  of  sins,  and 
inheritance  among  them  which  are  sanc¬ 
tified  by  faith  that  is  in  me.  1 9.  Where¬ 
upon,  O  king  Agrippa,  I  was  not  disobe¬ 
dient  unto  the  heavenly  vision :  20.  But 

shewed  first  unto  them  of  Damascus,  and 
;at  Jerusalem,  and  throughout  all  the  coasts 


of  Judea,  and  then  to  the  Gentiles,  that  they 
should  repent  and  turn  to  God,  and  do 
works  meet  for  repentance.  21.  For  these 
causes  the  Jews  caught  me  in  the  temple, 
and  went  about  to  kill  me.  22.  Having 
therefore  obtained  help  of  God,  I  continue 
unto  this  day,  witnessing  both  to  small  and 
great,  saying  none  other  things  than  those 
which  the  prophets  and  Moses  did  say 
should  come :  23.  That  Christ  should  suf¬ 

fer,  and  that  he  should  be  the  first  that 
should  rise  from  the  dead,  and  should  shew 
light  unto  the  people,  and  to  the  Gentiles. 

All  who  believe  a  God,  and  have  a  reverence  for 
nis  sovereignty,  must  acknowledge  that  they  who 
speak  and  act  by  his  direction,  and  by  warrant  from 
him,  are  not  to  be  opposed ;  for  that  is  fighting 
against  God.  Now  Paul  here,  by  a  plain  and  faith¬ 
ful  narrative  of  matters  of  fact,  makes  it  out  to  this 
august  assembly,  that  he  had  an  immediate  call  from 
heaven  to  preach  the  gospel  of  Christ  to  the  Gentile 
world,  which  was  the  thing  that  exasperated  the 
Jews  against  him.  He  here  shews, 

I.  That  he  was  made  a  Christian  by  a  divine  power  ; 
notwithstanding  all  his  prejudices  against  that  way, 
he  was  brought  into  it  on  a  sudden  by  the  hand  of 
Heaven ;  not  compelled  to  confess  Christ  by  outward 
force,  as  he  had  compelled  others  to  blaspheme  him, 
but  by  a  divine  and  spiritual  energy,  by  a  revelation 
of  Christ  from  above,  both  to  him  and  in  him :  and 
this  when  he  was  in  the  full  career  of  his  sin,  going 
to  Damascus,  to  suppress  Christianity  by  persecuting 
the  Christians  there ;  as  hot  as  ever  in  the  cause,  hi' 
persecuting  fury  not  in  the  least  spent  or  tired,  no. 
was  he  tempted  to  give  it  up  by  the  failing  of  his 
friends,  for  he  had  at  this  time  as  ample  an  authority 
and  commission  from  the  chief  priests,  as  ever  he  had 
to  persecute  Christianity,  when  he  was  obliged  by  a 
superior  power  to  give  up  that,  and  accept  another 
commission  to  preach  up  Christianity.  Two  things 
bring  about  this  surprising  change ;  a  vision  from 
heaven,  and  a  voice  from  heaven,  which  conveyed 
the  knowledge  of  Christ  to  him,  by  the  two  learning 
senses  of  seeing  and  hearing. 

1.  He  saw  a  heavenly  vision  ;  the  circumstances 
of  which  were  such  that  it  could  not  be  a  delusion 
—deceptio  visus,  but  it  was  without  doubt,  a  divine 
appearance. 

(1.)  H e  saw  a  great  light,  a  light  from  heaven, 
such  as  could  not  be  produced  by  any  art,  for  it  was 
not  in  the  night,  but  at  mid-day ;  it  was  not  in  a 
house  where  tricks  might  have  been  plaved  with 
him,  but  it  was  in  the  way,  in  the  open  air ;  it  was 
such  a  light  as  was  above  the  brightness  of  the  sun, 
outshone  and  eclipsed  that,  (Isa.  24.  23.)  and  this 
could  not  be  the  product  of  Paul’s  own  fancy,  for  it 
shone  round  about  them  that  journeyed  with  him  : 
they  were  all  sensible  of  their  being  surrounded  with 
this  inundation  of  light,  which  made  the  sun  itself  to 
be  in  their  eyes  a  lesser  light.  The  force  and  power 
of  this  light  appeared  in  the  effects  of  it ;  they  all 
fell  to  the  earth,  upon  the  sight  of  it,  such  a  mighty 
consternation  did  it  put  them  into ;  this  light  was 
lightning  for  its  force,  yet  did  not  pass  away  as  light¬ 
ning,  but  continued  to  shine  round  about  them.  In 
Old  Testament  times  God  commonly  manifested 
himself  in  the  thick  darkness,  and  made  that  his  pa¬ 
vilion,  2  Chron.  6.  1.  He  spake  to  Abraham  in  a 
great  darkness,  (Gen.  15.  12.)  for  that  was  a  dispen¬ 
sation  of  darkness ;  but  now  life  and  immortality 
were  brought  to  light  by  the  gospel,  Christ  appeared 
in  a  great  light.  In  the  creating  of  grace,  as  of  the 
world,  the  first  thing  created  is  light,  2  Cor.  4.  6. 


THE  ACTS,  XXVI. 


(2.)  Christ  himself  appeared  to  him  ;  ( v .  16.)  I 
have  appeared  to  thee  for  this  purpose.  Christ  was 
in  this  light,  though  they  that  travelled  with  Paul 
saw  the  light  only,  and  not  Christ  in  the  light.  It  is 
not  every  knowledge  that  will  serve  to  make  us 
Christians,  but  it  must  be  the  knowledge  of  Christ. 

2.  He  heard  a  heavenly  voice,  an  articulate  one, 
speaking  to  him  ;  it  is  here  said  to  be  in  the  Hebrew 
tongue,  (which  was  not  taken  notice  of  before,)  his 
native  language,  the  language  of  his  religion ;  to  inti¬ 
mate  to  him,  that  though  he  must  be  sent  among  the 
Gentiles,  yet  he  must  not  forget  that  he  was  a  He¬ 
brew,  nor  make  himself  a  stranger  to  the  Hebrew 
language.  In  what  Christ  said  to  him,  we  may  ob¬ 
serve,  (1.)  That  he  called  him  by  his  name,  and 
repeated  it,  Saul,  Saul ;  which  would  surprise  and 
startle  him ;  and  the  more,  because  he  was  now  in  a 
strange  place,  where  he  thought  nobody  knew  him. 
(2.)  That  he  convinced  him  of  sin,  of  that  great  sin 
which  he  was  now  in  the  commission  of,  the  sin  of 
persecuting  the  Christians,  and  shews  him  the  ab¬ 
surdity  of  it  (3. )  That  he  interested  himself  in  the 
sufferings  of  his  followers;  Thou  fxersecutest  me, 

( v .  14. )  and  again,  It  is  Jesus  whom  thou  fxersecutest, 
v.  15.  Little  did  Paul  think,  when  he  was  tramp¬ 
ling  upon  those  that  he  looked  upon  as  the  burthens 
and  blemishes  of  this  earth,  that  he  was  insulting  one 
that  was  so  much  the  glory  of  heaven.  (4. )  That 
he  checked  him  for  his  wilful  resisting  of  those  con¬ 
victions  ;  It  is  hard for  thee  to  kick  against  the  firicks, 
or  goads,  as  a  bullock  unaccustomed  to  the  yoke. 
Paul’s  spirit  at  first  perhaps  began  to  rise,  but  he  is 
told  it  is  at  his  peril,  and  then  he  yields.  Or,  it  was 
spoken  by  way  of  caution;  “Take  heed  lest  thou 
resist  convictions,  for  they  are  designed  to  affect 
thee,  not  to  affront  thee.”  (5.)  That,  upon  his  in¬ 
quiry,  he  made  himself  known  to  him  ;  Paul  asked, 
(v.  15.)  “  Who  art  thou.  Lord ?  Let  me  know  who 
it  is  that  speaks  to  me  from  heaven,  that  I  may  an¬ 
swer  him  accordingly  ?”  And  he  said,  “/cm  Jesus  ; 
he  whom  thou  hast  despised,  and  hated,  and  vilified ; 
I  bear  that  name  which  thou  hast  made  so  odious, 
and  the  naming  of  it  criminal.  ”  Paul  thought  Jesus 
was  buried  in  the  earth,  and  though  stolen  out  of  his 
own  sepulchre,  yet  laid  in  some  other ;  all  the  Jews 
were  taught  to  say  so,  and  therefore  he  is  amazed  to 
hear  him  speak  from  heaven,  to  see  him  surrounded 
with  all  this  glory,  whom  he  had  loaded  with  all  pos¬ 
sible  ignominy.  This  convinced  him  that  the  doc¬ 
trine  of  Jesus  was  divine  and  heavenly,  and  not  only 
not  to  be  opposed,  but  to  be  cordially  embraced ;  that 
Jesus  is  the  Messiah,  for  he  is  not  only  risen  from  the 
dead,  but  he  has  received  from  Goa  the  Father  ho¬ 
nour  and  glory  ;  and  this  is  enough  to  make  him  a 
Christian  immediately,  to  quit  the  society  of  the  per¬ 
secutors,  whom  the  Lord  from  heaven  thus  appears 
for. 

II.  That  he  was  made  a  minister  by  a  divine  au¬ 
thority  ;  that  the  same  Jesus  that  afxfieared  to  him  in 
that  glorious  light,  ordered  him  to  go  fireach  the  gos- 
fiel  to  the  Gentiles ;  he  did  not  run  without  sending, 
nor  was  he  sent  by  men  like  himself,  but  by  him 
whom  the  Father  sent,  John  20.  21.  What  is  said 
of  his  being  an  apostle,  is  here  joined  immediately 
to  that  which  was  said  to  him  by  the  way,  but  it  ap¬ 
pears  by  ch.  9.  15.  and  22.  15,  17,  &c.  that  it  was 
spoken  to  him  afterward ;  but  he  puts  the  two 
together  for  brevity-sake ;  Rise,  and  stand  ufion  thy 
feet.  Those  whom  Christ,  by  the  light  of  his  gos¬ 
pel,  casts  down  in  humiliation  for  sin,  shall  find  that 
it  is  in  order  to  their  rising  and  standing  ufion  their 
fcet,  in  spiritual  grace,  strength,  and  comfort  If 
Christ  has  tom,  it  is  that  he  might  heal;  if  he  has 
cast  down,  it  is  that  he  may  raise  ufi.  Rise  then,  and 
shake  thyself  from  the  dust ;  (Isa.  52.  2.)  help  thy¬ 
self,  and  Christ  shall  help  thee.  He  must  stand  up, 
for  Christ  has  work  for  nim  to  do ;  has  an  errand, 


and  a  very  great  errand,  to  send  him  upon ;  I  ha^ 
afxfieared  to  thee,  to  make  thee  a  minister.  Christ 
has  the  making  of  his  own  ministers,  they  have  both 
their  qualifications  and  their  commissions  from  him. 
Paul  thanks  Christ  Jesus  who  fiut  him  into  the  minis 
try,  1  Tim.  1.  12.  Christ  aflfieared  to  him  to  make 
him  a  minister.  One  way  or  other,  Christ  will  ma¬ 
nifest  himself  to  all  those  whom  he  makes  his  minis¬ 
ters;  for  how  can  they  fireach  him,  who  do  not  know 
him  ?  And  how  can  they  know  him,  to  whom  he  does 
not  by  his  Spirit  make  himself  known  ?  Observe, 

1.  The  office  to  which  Paul  is  appunted;  he  is 
made  a  minister,  to  attend  on  Christ,  and  act  for 
him,  as  a  witness ;  to  give  evidence  in  his  cause,  and 
attest  the  truth  of  his  doctrine ;  he  must  testify  the 
gosfiel  of  the  grace  of  God;  Christ  appeared  to  him, 
that  he  might  afifiear  for  Christ  before  men. 

2.  The  matter  of  Paul’s  testimony  ;  he  must  give 

an  account  to  the.  world,  (1.)  Of  the  things  which  he 
had  seen,  now  at  this  time;  must  tell  people  of 
Christ’s  manifesting  himself  to  him  by  the  way,  and 
what  he  said  to  him  ;  he  saw  these  things,  that  he 
might  publish  them,  and  he  did  take  all  occasions 
to  publish  them,  as  here,  and  before,  ch.  22.  (2.) 

Of  those  things  in  which  he  would  afifiear  to  him. 
Christ  now  settled  a  correspondence  with  Paul, 
which  he  designed  afterward  to  keep  up,  and  only 
told  him  now  that  he  should  hear  further  from  him. 
Paul  at  first  had  but  confused  notions  of  the  gospel, 
till  Christ  appeared  to  him,  and  gave  him  fuller  in¬ 
structions.  The  gosfiel  he  fireached  he  received  from 
Christ  immediately ;  (Gal.  1.  12.)  but  he  received  it 
gradually,  some  at  One  time,  and  some  at  another, 
as  there  was  occasion.  Christ  often  appeared  to 
Paul,  oftener,  it  is  likely,  than  is  recorded,  and  still 
taught  him,  that  he  might  still  teach  the  people  know¬ 
ledge. 

3.  The  spiritual  protection  he  was  taken  under, 
while  he  was  thus  employed  as  Christ’s  witness ;  all 
the  flowers  of  darkness  could  not  firevail  against  him 
till  he  had  finished  his  testimony  ;  (v.  17.)  delevering 
thee  from  the  fieofile  of  the  Jews,  and  from  the  Gen¬ 
tiles.  Note,  Christ’s  witnesses  are  under  his  special 
care,  and  though  they  may  fall  into  the  hands  of 
their  enemies,  yet  he  will  take  care  to  delwer  them 
out  of  their  hands,  and  he  knows  how  to  do  it. 
Christ  had  shewed  Paul  at  this  time  what  great 
things  he  must  suffer,  (ch.  9.  16.)  and  yet  tells  him 
here  he  will  deliver  him  from  the  fieofile.  Note, 
Great  sufferings  are  reconcileable  to  the  promise  of 
the  deliverance  of  God’s  people,  for  it  is  not  pro¬ 
mised  that  they  shall  be  kefit  from  trouble,  but  kept 
through  it ;  and  sometimes  God  delivers  them  into 
the  hands  of  their  persecutors,  that  he  may  have  the 
honour  of  delivering  them  out  of  their  hands. 

4.  The  special  commission  given  him  to  go  among 
the  Gentiles,  and  the  errand  upon  which  he  is  sent 
to  them  ;  it  was  some  years  after  Paul’s  conversion, 
before  he  was  sent  to  the  Gentiles,  or  (for  aught  ap¬ 
pears)  knew  any  thing  of  his  being  designed  for  that 
purpose ;  (see  ch.  22.  21.)  but  at  length  he  is  ordered 
to  steer  his  course  that  way. 

(1.)  There  is  great  work  to  be  done  among  the 
Gentiles,  and  Paul  must  be  instrumental  in  doing  it. 
T  wo  things  must  be  done,  which  their  case  calls  for 
the  doing  of : 

[1.]  A  world  that  sits  in  darkness  must  be  enlight¬ 
ened  ;  those  must  be  brought  to  know  the  things  that 
belong  to  their  everlasting  peace,  who  are  yet  igno¬ 
rant  of  them  ;  to  know  God  as  their  End,  and  Christ 
as  their  Way,  who  as  yet  know  nothing  of  either. 
He  is  sent  to  open  their  eyes,  and  to  turn  them  from 
darkness  to  light.  His  preaching  shall  not  only 
make  known  to  them  those  things  which  they  had 
not  before  heard  of,  but  shall  be  the  vehicle  of  the 
divine  grace  and  power  by  which  their  understand¬ 
ings  shall  be  enligntened  to  receive  those  things,  and 


260 


THE  ACTS,  XXVI. 


bid  them  welcome.  Thus  he  shall  alien  their  eyes, 
which  before  were  shut  against  the  light,  and  they 
shall  be  willing  to  understand  themselves,  their  own 
case,  and  interest.  Christ  oftens  the  heart  by  alien¬ 
ing  the  eyes  ;  does  not  lead  men  blindfold,  but  gives 
them  to  see  their  own  way.  He  is  sent  not  only  to 
often  their  eyes  for  the  present,  but  to  keep  them 
open,  to  turn  them  from  darkness  to  light,  from  fol¬ 
lowing  false  and  blind  guides,  their  oracles,  divina¬ 
tions,  and  superstitious  usages  received  by  tradition 
from  their  fathers,  and  the  corrupt  notions  and  ideas 
they  had  of  their  gods,  to  follow  a  divine  revelation 
of  unquestionable  certainty  and  truth.  This  was 
turning  them  from  darkness  to  light,  from  the  ways 
of  darkness  to  those  on  which  the  light  shines.  The 
great  design  of  the  gospel  is,  tq  instruct  the  ignorant, 
and  to  rectify  the  mistakes  of  tfiosertvho  are  in  error, 
tharthins^  may  be  set  and  seen  in  a  true  light. 

[2.  ]  A  world  that  lies  in  wickedness,  in  the  wick¬ 
ed  one,  must  be  sanctified  and  reformed;  it  is  not 
enough  for  them  to  have  their  eyes  oftened,  they 
must  have  their  hearts  renewed ;  not  enough  to  be 
turned  from  darkness  to  light,  but  they  must  be 
turned  from  the  ftower  of  Satan  unto  God ;  which 
will  follow  of  course  ;  for  Satan  rules  by  the  power 
of  darkness,  and  God  by  the  convincing  evidence  of 
light.  Sinners  are  under  the  ftower  of  Satan;  ido¬ 
laters  were  so  in  a  special  manner,  they  paid  their 
homage  to  devils.  All  sinners  are  under  the  influ¬ 
ence  of  his  temptations,  yield  themselves  captives  to 
him,  are  at  his  beck ;  converting  grace  turns  them 
from  under  the  dominion  of  Satan,  and  brings  them 
into  subjection  to  God;  to  conform  to  the  rules  of 
his  word,  and  comply  with  the  dictates  and  direc¬ 
tions  of  his  Spirit,  translates  them  out  of  the  kingdom 
of  darkness  into  the  kingdom  of  his  dear  Son.  When 
gracious  dispositions  are  strong  in  the  soul,  (asVror- 
rupt  and  sinful  dispositions  had  been,)  it  is  then 
turned  from  the  ftower  of  Satan  unto  God. 

(2.)  There  is  a  great  happiness  designed  for  the 
Gentiles  by  this  work — that  they  may  receive  for- 
I  giveness  of  sins,  and  inheritance  among  them  which 
are  sane  tip  ed  ;  they  are  turned  from  the  darkness  of 
sin  to  the  light  of  holiness,  from  the  slavery  of  Satan 
to  the  service  of  God ;  not  that  God  may  be  a  gainer 
by  them,  but  that  they  may  be  gainers  by  him. 

[1.]  That  they  may  be  restored  to  his  favour, 
which  bv  sin  they  have  forfeited  and  thrown  them¬ 
selves  out  of ;  that  they  may  receive  forgiveness  of 
sins.  They  are  delivered  from  the  dominion  of  sin, 
that  they  may  be  saved  from  that  death  which  is  the 
wages  of  sin.  Not  that  they  may  merit  forgiveness 
as  a  debt  or  reward,  but  that  they  may  receive  it  as 
a  free  gift ;  that  they  may  be  qualified  to  receive  the 
comfort  of  it.  They  are  persuaded  to  lay  down  their 
arms,  and  return  to  their  allegiance,  that  they  may 
have  the  benefit  of  the  act  of  indemnity,  and  may 
plead  it  in  arrest  of  the  judgment  to  be  given  against 
them. 

[2.]  That  they  may  be  happy  in  the  fruition  of 
him  ;  not  only  that  they  may  have  their  sins  pardon¬ 
ed,  but  that  they  may  have  an  inheritance  among 
them  who  are  sanctified  by  faith  that  is  in  me.  Note, 
First,  Heaven  is  an  inheritance,  it  descends  to  all  the 
children  of  God ;  for  if  children,  then  heirs.  That 
they  may  have,  *xiigov — a  lot,  (so  it  might  be  read,) 
alluding  to  the  inheritances  of  Canaan,  which  were 
appointed  by  lot,  and  that  also  is  the  act  of  God,  the 
disftosal  thereof  is  of  the  Lord.  That  they  may  have 
a  right,  so  some  read  it ;  not  by  merit,  but  purely  by 
grace.  Secondly,  All  that  are  effectually  turned 
from  sin  to  God,  are  not  only  pardoned,  but  prefer¬ 
red  ;  have  not  only  their  attainder  reversed,  but  a 
patent  of  honour  given  them,  and  a  grant  of  a  rich 
inheritance.  And  the  forgiveness  of  sins  makes  way 
for  this  inheritance,  by  taking  that  out  of  the  way, 
which  alone  hindered.  Thirdly,  All  that  shall  be 


saved  hereafter,  are  sanctified-  now ;  those  that  have 
the  heavenly  inheritance,  must  have  it  in  this  way, 
they  must  be  prepared  and  made  meet  for  it ;  nonc- 
can  be  happy,  that  are  not  holy  ;  nor  shall  any  be 
saints  in  heaven,  that  are  not  first  saints  on  earth. 
Fourthly,  We  need  no  more  to  make  us  happy  than 
to  have  our  lot  among  them  that  are  sanctified,  to 
fare  as  they  fare,  that  is  having  our  lot  among  the 
chosen,  for  they  are  chosen  to  salvation  through  sanc¬ 
tification  ;  they  who  are  sanctified  shall  be  glorified ; 
let  us  therefore  now  cast  in  our  lot  among  them,  by 
coming  into  the  communion  of  saints,  and  be  willing 
to  take  our  lot  with  them,  and  share  with  them  in 
their  afflictions,  which  (how  grievous  soever)  our 
lot  with  them  in  the  inheritance  will  abundantly  make 
amends  for.  Fifthly,  We  are  sanctified  and  saved 
by  faith  in  Christ ;  some  refer  it  to  the  word  next 
before,  sanctified  by  faith,  for  faith  purifies  the  heart, 
and  applies  to  the  soul  those  precious  promises,  and 
subjects  the  soul  to  the  influence  of  that  grace,  by 
which  we  partake  of  a  divine  nature ;  others  refer  it 
to  the  receiving  both  pardon  and  the  inheritance ;  it 
is  by  faith  accepting  the  grant,  it  comes  all  to  one  ; 
for  it  is  by  faith  that  we  are  justified,  sanctified,  and 
glorified ;  by  faith,  tv?  'm  ipi — that  faith  which  is  in 
me ;  it  is  emphatically  expressed  ;  that  faith  which 
not  only  receives  divine  revelation  in  general,  but 
which  in  a  particular  manner  fastens  upon  Jesus 
Christ,  and  his  mediation  ;  by  which  we  rely  upon 
Christ  as  the  Lord  our  Righteousness,  and  resign 
ourselves  to  him  as  the  Lord  our  Ruler  ;  this  is  that 
by  which  we  receive  the  remission  of  sins,  the  gift 
of  the  Holy  Ghost,  and  eternal  life. 

III.  That  he  had  discharged  his  ministry,  pursu¬ 
ant  to  his  commission,  by  divine  aid,  and  under  di¬ 
vine  direction  and  protection.  God,  who  called  him 
to  be  an  apostle,  owned  him  in  his  apostolical  work, 
and  carried  him  on  in  it  with  enlargement  and  suc¬ 
cess. 

1.  God  gave  him  a  heart  to  comply  with  the  call ; 
( v .  19.)  i  was  not  disobedient  to  the  heavenly  vision, 
for  any  one  would  say  he  ought  to  be  obedient  to  it ; 
heavenly  visions  have  a  commanding  power  over 
earthly  counsels,  and  it  is  at  our  peril  if  we  be  dis¬ 
obedient  to  them ;  yet  if  Paul  had  conferred  with 
flesh  and  blood,  and  been  swayed  by  his  secular  in¬ 
terest,  he  would  have  done  as  Jonah  did,  gone  any 
whither  rather  than  upon  this  errand ;  but  God 
oftened  his  ear,  and  he  was  not  rebellious;  he  ac¬ 
cepted  the  commission,  and  having  with  it  received 
his  instructions,  he  applied  himself  to  act  accord¬ 
ingly. 

2.  He  enabled  him  to  go  through  a  great  deal  of 

work,  though  in  it  he  grappled  with  a  great  deal  of 
difficulty,  v.  20.  He  applied  himself  to  the  preach¬ 
ing  of  the  gospel  with  all  vigour.  (1.)  He  began  at 
Damascus,  where  he  was  converted,  for  he  resolved 
to  lose  no  time,  ch.  9.  20.  (2.)  When  he  came  tc 

Jerusalem,  where  he  had  his  education,  he  there 
witnessed  for  Christ,  where  he  had  most  furiously 
set  himself  against  him,  ch.  9.  28.  (3.)  He  preached 
throughout  all  the  coasts  of  Judea,  in  the  country 
towns  and  villages,  as  Christ  had  done  ;  he  made 
the  first  offer  of  the  gosftel  to  the  Jews,  as  Christ  had 
appointed,  and  did  not  leave  them  till  they  had  wil¬ 
fully  thrust  the  gosftel  from  them;  and  then,  (4.) 
He  turned  to  the  Gentiles,  and  laid  out  himself  for 
the  good  of  their  souls,  labouring  more  abundantly 
than  any  of  the  apostles,  nay  perhaps  than  all  put 
together. 

3.  His  preaching  was  all  practical  ;  he  did  not  go 
about  to  fill  people’s  heads  with  airy  notions,  did 
not  amuse  them  with  nice  speculations,  nor  set  them 
together  by  the  ears  with  matters  of  doubtful  dis¬ 
putation,  but  he  shewed  them,  declared  it,  demon¬ 
strated  it,  that  they  ought,  (1.)  To  reftent  of  their 
sins,  to  be  sorry  for  them,  and  to  confess  them,  and 


THE  ACTS,  XXVI.  2t 1 


enter  into  covenant  against  them  ;  they  ought  to  be¬ 
think  themselves ,  so  the  word  properly  sig¬ 

nifies  ;  they  ought  to  change  their  mind,  and  change 
their  way,  and  undo  what  they  had  done  amiss.  (2. ) 
To  turn  to  God;  they  must  not  only  conceive  an 
antipathy  to  sin,  but  they  must  come  into  a  conform¬ 
ity  to  God  ;  must  not  only  turn  from  that  which  is 
evil,  but  turn  to  that  which  is  good  ;  they  must  turn 
to  God,  in  love  and  affection,  and  return  to  God  in 
duty  and  obedience,  and  turn  and  return  from  the 
world  and  the  flesh  ;  this  is  that  which  is  required 
from  the  whole  revolted  degenerate  race  of  man¬ 
kind,  both  Jews  and  Gentiles,  br/rg«'$«»  bri  tcv  ©i« — 
to  turn  back  to  God,  even  to  hint ;  to  turn  to  him  as 
our  chief  Good  and  highest  End,  as  our  Ruler  and 
Portion,  turn  our  eye  to  him,  turn  our  heart  to  him, 
and  turn  our  feet  unto  his  testimonies.  (3.)  To  do 
works  meet  for  repentance.  This  was  what  John 
preached,  who  was  the  first  gospel  preacher,  Matt. 

3.  8.  Those  that  profess  repentance,  must  practise 
it,  must  live  a  life  of  repentance,  must  in  every  thing 
carry  it  as  becomes  penitents.  It  is  not  enough  to 
speak  penitent  words,  but  we  must  do  works  agree¬ 
able  to  those  words.  As  true  faith,  so  true  repent¬ 
ance,  will  work.  Now  what  fault  could  be  found 
with  such  preaching  as  this  ?  Had  it  not  a  direct 
tendency  to  reform  the  world,  and  to  redress  its 
grievances,  and  to  revive  natural  religion  ? 

4.  The  Jews  had  no  quarrel  with  him  but  upon 
this  account,  that  he  did  all  he  could  to  persuade 
people  to  be  religious,  and  to  bring  them  to  God,  by 
bringing  them  to  Christ;  ( v ■.  21.)  It  was  for  those 
causes,  and  no  other,  that  the  Jews  caught  me  in  the 
temple,  and  went  about  to  kill  me  ;  and  let  any  one 
judge  whether  those  were  crimes  worthy  of  death  or 
of  bonds.  He  suffered  ill,  not  only  for  doing  well 
himself,  but  for  doing  good  to  others.  They  at¬ 
tempted  to  kill  him,  it  was  his  precious  life  that  they 
hunted  for,  and  hated,  because  it  was  a  useful  life  ; 
they  caught  him  in  the  temple,  worshipping  God, 
and  there  they  set  upon  him,  as  if  the  better  place 
the  better  deed. 

5.  He  had  no  help  but  from  heaven ;  supported 
and  carried  on  by  that,  he  went  on  in  this  great 
work;  (v.  22.)  “ Having  therefore  obtained  help 
froth  God,  I  continue  unto  this  day  ;  Is-*** — I  have 
stood,  my  life  has  been  preserved,  and  my  work 
continued  ;  I  have  stood  my  ground,  and  have  not 
been  beaten  off ;  I  have  stood  to  what  I  said,  and 
have  not  been  afraid  or  ashamed  to  persist  in  it.” 
It  was  now  above  twenty  years  since  Paul  was  con¬ 
verted,  and  all  that  time  he  had  been  very  busy 
preaching  the  gospel  in  the  midst  of  hazards  ;  and 
what  was  it  that  bore  him  up  ?  Not  any  strength  of 
his  own  resolutions,  but  having  obtained  help  of 
God ;  for  therefore,  because  the  work  was  so  great, 
and  he  had  so  much  opposition,  he  could  not  other¬ 
wise  have  gone  on  in  it,  but  by  help  obtained  of  God. 
Note,  Those  who  are  emploved  in  work  for  God, 
shall  obtain  help  from  God  ;  for  he  will  not  be  want¬ 
ing  in  necessary  assistances  to  his  servants.  And 
our  continuance  to  this  day,  must  be  attributed  to 
help  obtained  of  God  ;  we  had  sunk,  if  he  had  not 
borne  us  up  ;  had  fallen  off,  if  he  had  not  carried  us 
on  ;  and  it  must  be  acknowledged,  with  thankful¬ 
ness  to  his  praise.  Paul  mentions  it  as  an  evidence 
that  he  had  his  commission  from  God,  that  from  him 
he  had  ability  to  execute  it.  The  preachers  of  the 
gospel  could  never  have  done,  and  suffered,  and 
prospered,  as  they  did,  if  they  had  not  had  immedi¬ 
ate  help  from  heaven,  which  they  would  not  have 
had,  if  it  had  not  been  the  cause  of  God  that  they 
now  were  pleading. 

6.  He  preached  no  doctrine  but  what  agreed  with 
the  scriptures  of  the  Old  T estament ;  he  witnessed 
both  to  small  and  great,  to  young  and  old.  rich  and 
poor,  learned  and  unlearned,  obscure  and  illustrious, 


all  being  concerned  in  it ;  it  was  an  evidence  of  the 
condescending  grace  of  the  gospel,  that  it  was  wit¬ 
nessed  to  the  meanest,  and  the  poor  were  welcome 
to  the  knowledge  of  it  ;  and  of  the  incontestable 
truth  and  power  of  it,  that  it  was  neither  afraid  nor 
ashamed  to  shew  itself  to  the  greatest.  The  ene¬ 
mies  of  Paul  objected  against  him,  that  he  preached 
something  more  than  that  men  should  repent,  and 
turn  to  God,  and  do  works  meet  for  repentance  ; 
those  indeed  were  but  what  the  prophets  of  the  Old 
Testament  had  preached ;  but,  beside  these,  he  had 
pleached  Christ,  and  his  death,  and  his  resurrec¬ 
tion,  and  that  was  what  they  quarrelled  with  him 
for,  as  appears  by  eh.  25.  19.  that  he  affirmed  Jesus 
to  be  alive ;  “  And  so  I  did,”  says  Paul,  “  and  so  I 
do,  but  therein  also  I  say  no  other  than  that  which 
Moses  and  the  prophets  said  should  come  ;  and  what 
greater  honour  can  be  done  to  them,  than  to  shew 
that  what  they  foretold  is  accomplished,  and  in  the 
appointed  season  too ;  that  what  they  said  should 
come  is  come,  and  at  the  time  they  prefixed  ?” 

Three  things  they  prophesied,  and  Paul  preached: 

(1.)  That  Christ  should  suffer ;  that  the  Messiah 
should  be  a  Sufferer — ?ra 6»tsc  ;  not  only  a  Man,  and 
capable  of  suffering,  but  that,  as  Messiah,  he  should 
be  appointed  to  sufferings ;  chat  his  ignominious 
death  should  be  not  only  consistent  with,  but  pursu¬ 
ant  of,  his  undertaking.  The  cross  of  Christ  was  a 
stumbling-block  to  the  Jews,  and  Paul's  preaching 
that  was  the  great  thing  that  exasperated  them  ; 
but  Paul  stands  to  it,  that,  in  preaching  that,  he 
preached  the  fulfilling  of  the  Old  Testament  predic 
tions,  and  therefore  they  ought  not  only  not  to  be 
offended  at  what  he  preached,  but  to  embrace  it, 
and  subscribe  to  it. 

(2.)  That  he  should  be  the  first  that  should  ruse 
from  the  dead ;  not  the  first  in  time,  but  the  first  in 
influence  ;  that  he  should  be  the  Chief  of  the  resur¬ 
rection,  the  Head,  or  /irincipal  One,  tcc  if 
cf«c,  in  the  same  sense  that  he  is  called  the  J'irst- 
begotten  from  the  dead,  (Rev.  1.  5.)  and  the  J'irst- 
bom  from  the  dead,  Col.  1.  18.  He  opened  the 
womb  of  the  grave,  as  the  first-born  are  said  to  do, 
and  made  way  for  our  resurrection  ;  and  he  is  said 
to  be  the  first-fruits  of  them  that  slept,  (1  Cor.  15. 
20.)  for  he  sanctified  the  harvest.  He  was  the  first 
that  rose  from  the  dead,  to  die  no  more ;  and  to 
shew  that  the  resurrection  of  all  believers  is  in  vir 
tue  of  his,  just  when  he  arose,  many  dead  bodies  of 
saints  arose,  and  went  into  the  holy  city,  Matt. 
27.  53. 

(3.)  That  he  should  shew  light  unto  the  people, 
and  to  the  Gentiles  ;  to  the  people  of  the  Jews  in  the 
first  place,  for  he  was  to  be  the  glory  of  his  people 
Israel,  to  them  he  shewed  light  by  himself ;  and 
then  to  the  Gentiles,  by  the  ministry  of  his  apostles, 
for  he  was  to  be  a  Light  to  lighten  them  who  sat  in 
darkness.  In  this  Paul  refers  to  his  commission,  (r. 
18.)  To  turn  them  from  darkness  to  light.  He  rose 
from  the  dead,  on  purpose  that  he  might  sherj  light 
to  the  people,  that  he  might  give  a  convincing  proof 
of  the  truth  of  his  doctrine,  and  might  send  it  with 
so  much  the  greater  power,  both  among  Jnvs  and 
Gentiles.  This  also  was  foretold  by  the  Old  Tes¬ 
tament  prophets,  that  the  Gentiles  should  be  brought 
to  the  knowledge  of  God  by  the  Messiah  ;  and  what 
was  there  in  all  tliis,  that  the  Jews  could  justly  be 
displeased  at  ? 

24.  And  as  he  thus  spake  for  himself, 
Festus  said  with  a  loud  voice,  Paul,  thou 
art  beside  thyself ;  much  learning  doth 
make  thee  mad.  25.  But  he  said,  I  am  not 
mad,  most  noble  Festus  .  but  speak  forth 
the  words  of  truth  and  soberness.  26.  For 


THE  ACTS,  XXVI. 


2  y  2 

the  king  knoweth  of  these  things,  before 
whom  also  I  speak  freely :  for  I  am  per¬ 
suaded  that  none  of  these  things  are  hidden 
from  him;  for  this  thing  was  not  done  in  a 
corner.  27.  King  Agrippa,  believest  thou 
the  prophets  ?  I  know  that  thou  believest. 
28.  Then  Agrippa  said  unto  Paul,  Almost 
thou  persuadest  me  to  be  a  Christian.  29. 
And  Paul  said,  I  would  to  God,  that  not 
only  thou,  but  also  all  that  hear  me  this 
day,  were  both  almost,  and  altogether  such 
as  I  am,  except  these  bonds.  30.  And 
when  he  had  thus  spoken,  the  king  rose  up, 
and  the  governor,  and  Bernice,  and  they 
that  sat  with  them:  31.  And  when  they 
were  gone  aside,  they  talked  between  them¬ 
selves,  saying,  This  man  doeth  nothing  wor¬ 
thy  of  death,  or  of  bonds.  32.  Then  said 
Agrippa  unto  Festus,  This  man  might  have 
been  set  at  liberty,  if  he  had  not  appealed 
unto  Csesar. 

We  have  reason  to  think  that  Paul  had  a  great 
deal  more  to  say  in  defence  of  the  gospel  he  preach¬ 
ed,  and  for  the  honour  of  it,  and  to  recommend  it  to 
the  good  opinion  of  this  noble  audience ;  he  was  just 
fallen  upon  that  which  was  the  life  of  the  cause — 
the  death  and  resurrection  of  Jesus  Christ,  and  here 
he  is  in  his  element ;  now  he  warms  more  than  be¬ 
fore,  his  mouth  is  opened  towards  them,  his  heart  is 
enlarged ;  lead  him  but  to  this  subject,  and  let  him 
have  leave  to  go  on,  and  he  will  never  know  when 
to  conclude  ;  for  the  power  of  Christ’s  death,  and 
the  fellowship  of  his  sufferings,  are  with  him  inex¬ 
haustible  subjects.  It  was  a  thousand  pities  then 
that  he  should  be  interrupted,  as  he  is  here,  and 
that,  being  permitted  to  speak  for  himself,  (y.  1. )  he 
should  not  be  permitted  to  say  all  he  designed.  But 
it  was  a  hardship  often  put  upon  him,  and  is  a  dis¬ 
appointment  to  us  too,  who  read  his  discourse  with 
so  much  pleasure. 

But  there  is  no  remedy,  the  court  thinks  it  is  time 
to  proceed  to  give  in  their  judgment  upon  his  case. 

L  Festus,  the  Roman  governor,  is  of  opinion,  that 
the  poor  man  is  crazed,  and  that  Bedlam  was  the 
fittest  place  for  him.  He  is  convinced  that  he  is  no 
criminal,  no  bad  man,  that  should  be  punished,  but 
he  takes  him  to  be  a  lunatic,  a  distracted  man,  that 
should  be  pitied,  but  at  the  same  time  should  not  be 
heeded,  nor  a  word  he  says  regarded ;  and  thus  he 
thinks  he  has  found  out  an  expedient  to  excuse  him¬ 
self,  both  from  condemning  Paul  as  a  prisoner,  and 
from  believing  him  as  a  preacher  ;  for  if  he  be  not 
compos  mentis — in  his  senses,  he  is  not  to  be  either 
condemned  or  credited.  Now  here  observe, 

1.  What  it  was  that  Festus  said  of  him,  v.  24.  He 
said  it  with  a  loud  voice,  did  not  whisper  it  to  those 
that  sat  next  him  ;  if  so,  it  had  been  the  more  ex¬ 
cusable,  but  (without  consulting  Agrippa,  to  whose 
judgment  he  had  seemed  to  pay  profound  deference, 
ch.  25.  26.)  said  aloud,  that  he  might  oblige  Paul  to 
break  off  his  discourse,  and  might  divert  the  auditors 
from  attending  to  it,  “  Paul,  thou  art  beside  thyself, 
thou  talkest  like  a  madman,  like  one  with  a  heated 
brain,  that  knowest  not  what  thou  sayest yet  he 
does  not  suppose  that  a  guilty  conscience  had  dis¬ 
turbed  his  reason,  or  that  his  sufferings,  and  the  rage 
of  his  enemies  against  him,  had  given  any  shock  to 
it ;  but  he  puts  the  most  candid  construction  that 
could  be  upon  his  delirium  ;  Much  learning  hath 
madt  thee  mad,  thou  hast  cracked  thy  brains  with 


studying.  This  he  speaks,  not  so  much  in  anger,  as 
in  scorn  and  contempt ;  he  did  not  understand  what 
Paul  said,  it  was  above  his  capacity,  it  was  all  a  rid¬ 
dle  to  him  ;  and  therefore  he  imputes  it  all  to  a  heat¬ 
ed  imagination.  Si  non  vis  intelligi,  debes  neg/igi — 
If  thou  art  not  willing  to  be  understood,  thou  oughtest 
to  be  neglected.  (1.)  He  owns  Paul  to  be  a  scholar, 
and  a  man  of  learning,  because  he  could  so  readily 
refer  to  what  Moses  and  the  prophets  wrote,  books 
that  he  was  a  stranger  to  ;  and  even  this  is  turned 
to  his  reproach.  The  apostles  who  were  fishermen, 
were  despised  because  they  had  no  learning  ;  Paul, 
who  was  a  university-man,  and  bred  a  Pharisee,  is 
despised  as  having  too  much  learning,  more  than 
did  him  good.  Thus  the  enemies  of  Christ’s  minis¬ 
ters  will  always  have  something  or  other  to  upbraid 
them  with  !  (2.)  He  reproaches  him  as  a  madman. 
The  prophets  of  the  Old  Testament  were  thus  stig¬ 
matized,  to  prejudice  people  against  them  by  put¬ 
ting  them  into  an  ill  name  ;  Wherefore  came  this 
mad  fellow  unto  thee  ?  Said  the  captains  of  the  pro¬ 
phet,  2  Kings  9.  11.  Hos.  9.  7.  John  Baptist  and 
Christ  were  represented  as  having  a  devil,  as  being 
crazed.  It  is  probable  that  Paul  now  spake  with 
more  life  and  earnestness  than  he  did  in  the  begin¬ 
ning  of  his  discourse,  and  used  some  gestures  that 
were  expressive  of  his  zeal,  and  therefore  Festus 
put  this  invidious  character  upon  him,  which  per¬ 
haps  never  a  one  in  the  company  but  himself  thought 
of.  It  is  not  so  harmless  a  suggestion-as  some  make 
it,  to  say  concerning  them  that  are  zealous  in  reli¬ 
gion  above  others,  that  they  are  crazed. 

2.  How  Paul  cleared  himself  from  this  invidious 
imputation,  which  whether  he  had  ever  lain  under 
before  is  not  certain  ;  it  should  seem,  it  had  been 
said  of  him  by  the  false  apostles,  for  he  says,  (2  Cor. 
5.  13.)  If  we  be  beside  ourselves,  as  they  say  we  are, 
it  is  to  God  ;  but  he  was  never  charged  with  this  be¬ 
fore  the  Roman  governor,  and  therefore  he  must  say 
something  to  this. 

(1.)  He  denies  the  charge,  with  due  respect  in¬ 
deed  to  the  governor,  but  with  justice  to  himself, 
protesting  that  there  was  neither  ground  nor  colour 
for  it ;  (i».  25.)  “  I  am  not  mad,  most  noble  Festus, 
nor  ever  was,  nor  any  thing  like  it ;  the  use  of  my 
reason,  thanks  be  to  God,  has  been  all  my  day%  con¬ 
tinued  to  me,  and  at  this  time  I  do  not  ramble,  but 
speak  the  words  of  truth  and  soberness,  and  know 
what  I  say.  ”  Observe,  Though  F estus  gave  Paul 
this  base  and  contemptuous  usage,  not  becoming  a 
gentleman,  much  less  a  judge,  yet  Paul  is  so  far  from 
resenting  it,  and  being  provoked  by  it,  that  he  gives 
him  all  possible  respect,  compliments  him  with  his 
title  of  honour,  most  noble  Festus,  to  teach  us  not  to 
render  railing  for  railing,  nor  one  invidious  charac¬ 
ter  for  another,  but  to  speak  civilly  to  those  who 
speak  slightly  of  us.  It  becomes  us,  upon  all  occa¬ 
sions,  to  speak  the  words  of  truth  and  soberness,  and 
then  we  may  despise  the  unjust  censures  of  men. 

(2.)  He  appeals  to  Agrippa  concerning  what  he 
spake  ;  (y.  26.)  For  the  king  knows  of  these  things, 
concerning  Christ,  and  his  death  and  resurrection, 
and  the  prophecies  of  the  Old  Testament,  which 
had  their  accomplishment  therein ;  he  therefore 
spake  freely  before  him,  who  knew  those  were  no 
fancies,  but  matters  of  fact,  knew  something  of  them, 
and  therefore  would  be  willing  to  know  more ;  for 
I  am  persuaded  that  none  of  these  things  are  hidden 
from  him  ;  no,  not  that  which  he  had  related  con¬ 
cerning  his  own  conversion,  and  the  commission  he 
had  received  to  preach  the  gospel.  Agrippa  could 
not  but  have  heard  of  it,  having  been  so  long  con¬ 
versant  among  the  Jews.  This  thing  was  not  done 
in  a  comer  ;  all  the  country  rang  of  it ;  and  any  of  the 
Jews  present  might  have  witnessed  for  him,  that  they 
had  heard  it  many  a  time  from  others,  and  there¬ 
fore  it  was  unreasonable  to  censure  hire  as  a  distract 


2uS 


THE  ACTS,  XXVI. 


ed  man  for  relating  it,  much  more  for  speaking  of 
the  death  and  resurrection  of  Christ ,  which  was  so 
universally  spoken  of.  Peter  tells  Cornelius  and  his 
friends,  ( ch .  10.  37.)  That  word  you  know  which 
was  published  throughout  all  Judea  concerning 
Christ ;  and  therefore  Agrippa  could  not  be  igno¬ 
rant  of  it,  and  it  was  a  shame  for  Festus  that  he  was 
so. 

II.  Agrippa  is  so  far  from  thinking  him  a  mad¬ 
man,  that  he  thinks  he  never  heard  a  man  argue 
more  strongly,  nor  talk  more  to  the  purpose. 

1.  Paul  applies  himself  closely  to  Agrippa’s  con¬ 
science.  Some  think  Festus  was  displeased  at  Paul 
because  he  kept  his  eye  upon  Agrippa,  and  directed 
his  discourse  to  him  all  along,  and  that  therefore  he 
gave  him  that  interruption,  v.  24.  But  if  that  was 
the  thing  that  affronted  him,  Paul  regards  it  not ; 
he  will  speak  to  those  who  understand  him,  and 
whom  he  is  likely  to  fasten  something  upon,  and 
therefore  applies  himself  still  to  Agrippa  ;  and  be¬ 
cause  he  had  mentioned  Moses  and  the  prophets, 
as  confirming  the  gosfiel  he  preached,  he  refers 
Agrippa  to  them  ;  ( v .  27.)  “  King  Agrippa,  be- 
lievest  thou  the  prophets?  Dost  thou  receive  the 
scriptures  of  the  Old  Testament  as  a  divine  revela¬ 
tion,  and  admit  them  as  foretelling  good  things  to 
come?"  He  does  not  stay  for  an  answer,  but,  in 
compliment  to  Agrippa,  takes  it  for  granted ;  I 
know  that  thou  believest ;  for  every  one  knew  that 
Agrippa  professed  the  Jews’  religion,  as  his  fathers 
had  done,  and  therefore  both  knew  the  writings  of 
the  prophets,  and  gave  credit  to  them.  Note,  It  is 
good  dealing  with  those  who  have  acquaintance  with 
the  scriptures,  and  believe  them  ;  for  such  one  has 
some  hold  of. 

2.  Agrippa  owns  there  was  a  great  deal  of  reason 
in  what  Paul  said  ;  ( v .  28. )  Almost  thou  persuadest 
me  to  be  a  Christian.  Some  understand  this  as  spo¬ 
ken  ironically,  and  read  it  thus,  Wouldest  thou  in  so 
little  a  time  persuade  me  to  be  a  Christian  ?  But  tak¬ 
ing  it  so,  it  is  an  acknowledgment  that  Paul  spake 
very  much  to  the  purpose,  and  that,  whatever  others 
thought  of  it,  to  his  mind  there  came  a  convincing 
power  along  with  what  he  said  ;  “  Paul,  thou  art 
too  hasty,  thou  canst  not  think  to  make  a  convert 
of  me  all  of  a  sudden.”  Others  take  it  as  spoken 
seriously,  and  as  a  confession  that  he  was  in  a  man¬ 
ner,  or  within  a  little,  convinced  that  Christ  was  the 
Messiah  ;  for  he  could  not  but  own,  and  had  many  a 
time  thought  so  within  himself,  that  the  prophecies 
of  the  Old  Testament  had  had  their  accomplish¬ 
ment  in  him  ;  and  now  that  it  is  urged  thus  solemnly 
upon  him,  he  is  ready  to  yield  to  the  conviction,  he 
begins  to  sound  a  parley,  and  to  think  of  surrender¬ 
ing,  he  is  as  near  persuaded  to  believe  in  Christ,  as 
Felix,  when  he  trembled,  was  to  leave  his  sins;  he 
sees  a  great  deal  of  reason  for  Christianity,  the  proofs 
of  it,  he  owns,  are  strong,  and  such  as  he  cannot  an¬ 
swer,  the  objections  against  it  trifling,  and  such  as 
he  cannot  for  shame  insist  upon  ;  so  that  if  it  were 
not  for  his  obligations  to  the  ceremonial  law,  and 
his  respect  to  the  religion  of  his  fathers  and  of  his 
country,  or  his  regard  to  his  dignity  as  a  king,  and 
to  his  secular  interests,  he  would  turn  Christian  im¬ 
mediately.  Note,  Many  are  almost  persuaded  to  be 
religious,  who  are  not  quite  persuaded  ;  they  are 
under  strong  convictions  of  their  duty,  and  of  the 
excellency  of  the  ways  of  God,  but  yet  are  over¬ 
ruled  by  some  external  inducements,  and  do  not 
pursue  their  convictions. 

3.  Paul,  not  being  allowed  time  to  pursue  his  ar¬ 
gument,  concludes  with  a  compliment,  or  rather  a 
pious  wish,  that  all  his  hearers  were  Christians,  and 
this  wish  turned  into  prayer,  iujtdi/uitt  Hr  <r>  e»* — I 
pray  to  God  for  it ;  (y.  29.)  it  was  his  heart's  desire 
and  prayer  to  God  for  them  all,  that  they  might  be 
saved,  Rom.  10.  1.  That  not  only  thou,  but  all 


that  hear  me  this  day,  (for  he  has  the  same  kind  de 
sign  upon  them  all,)  were  both  almost,  and  altoge¬ 
ther,  such  as  I  am,  excejit  these  bonds.  Hereby, 
(1.  )  He  professes  his  resolution  to  cleave  to  his  re¬ 
ligion,  as  that  which  he  was  entirely  satisfied  in,  and 
determined  to  live  and  die  by.  In  wishing  that  they 
were  all  as  he  was,  he  does  in  effect  declare  against 
ever  being  as  they  were,  whether  Jews  or  Gentiles, 
how  much  soever  it  might  be  to  his  worldly  advan¬ 
tage.  He  adheres  to  the  instruction  God  gave  to 
the  prophet,  (Jer.  15.  19.)  Let  them  return  unto 
thee,  but  return  not  thou  unto  them.  (2.)  He  inti¬ 
mates  his  satisfaction  not  only  in  the  truth,  but  in 
the  benefit  and  advantage,  of  Christianity  ;  he  had 
so  much  comfort  in  it  for  the  present,  and  was  so 
sure  it  would  end  in  his  eternal  happiness,  that  he 
could  not  wish  better  to  the  best  friend  he  had  in  the 
world,  than  to  wish  him  such  a  one  as  he  was,  a 
faithful  zealous  disciple  of  Jesus  Christ.  Let  mine 
enemy  be  as  the  wicked,  says  Job,  ch.  27.  7.  Let  mv 
friend  be  as  the  Christian,  says  Paul.  (3.)  He  inti¬ 
mates  his  trouble  and  concern  that  Agrippa  went  no 
further  than  being  almost  such  a  one  as  tie  was,  al¬ 
most  a  Christian,  and  not  altogether  one ;  for  he 
wishes  that  he  and  the  rest  of  them  might  be  not 
only  almost ,  (what  good  would  that  do  ?)  but  alto 
get  her  such  as  he  was,  sincere  thorough-paced  chris 
tians.  (4.)  He  intimates  that  it  was  the  concern, 
and  would  be  the  unspeakable  happiness,  of  every 
one  of  them  to  become  true  Christians  ;  that  there 
is  grace  enough  in  Christ  for  all,  be  they  ever  so 
manv  ;  enough  for  each,  be  they  ever  so  craving. 
(5.)  He  intimates  the  hearty  good-will  he  bore  to 
them  all ;  he  wishes  them,  [1.]  As  well  as  he  wished 
his  own  soul,  that  they  mignt  be  as  happy  in  Christ 
as  he  was.  [2.  ]  Better  than  he  was  now  as  to  his 
outward  condition,  for  he  excepts  these  bonds  ;  he 
wishes  they  might  all  be  comforted  Christians,  as  he 
was,  but  not  persecuted  Christians,  as  he  was  ;  that 
they  might  taste  as  much  as  he  did  of  the  advan¬ 
tages  that  attended  religion,  but  not  so  much  of  its 
crosses.  They  had  made  light  of  his  imprison¬ 
ment,  and  were  in  no  concern  for  him  ;  Felix  con¬ 
tinued  him  in  bonds  to  gratify  the  Jens  ;  now  this 
would  have  tempted  many  a  one  to  wish  them  all  in 
his  bonds,  that  they  might  know  what  it  was  to  be 
confined  as  he  was,  and  then  they  would  know  the 
better  how  to  pity  him  :  but  he  was  so  far  from  this, 
that,  when  he  wished  them  in  bonds  to  Christ,  he 
desired  they  might  never  be  in  bonds  for  Christ. 

I  Nothing  could  be  said  more  tenderly,  nor  with  a 
better  grace. 

III.  They  all  agree  that  Paul  was  an  innocent 
man,  and  was  wronged  in  this  prosecution. 

1.  The  court  broke  up  with  some  precipitation  ; 
(t>.  30.)  When  he  had  spoken  that  obliging  word,  (v. 
29.)  which  moved  them  all,  the  king  was  afraid,  if 
he  were  permitted  to  goon,  he  would  say  something 
yet  more  moving,  which  might  work  upon  some  of 
them  to  appear  more  in  his  favour  than  was  conve¬ 
nient,  and  perhaps  might  prevail  with  them  to  turn 
Christians  ;  the  king  himself  found  his  own  heart 
begin  to  yield,  and  durst  not  trust  himself  to  hear 
more,  but,  like  Felix,  dismissed  Paul  for  this  lime. 
Thev  ought  in  justice  to  have  asked  the  prisoner 
whether  he  had  any  more  to  say  for  himself ;  but 
they  think  he  has  said  enough,  and  therefore  the 
king  rose  up,  and  the  governor,  and  Bernice,  and 
they  that  sat  with  him,  concluding  the  case  was 
plain,  and  with  that  they  contented  themselves, 
when  Paul  had  more  to  say,  which  would  have 
made  it  plainer. 

2.  They  all  concurred  in  an  opinion  of  Paul’s  in- 
nocency,  v.  31.  The  court  withdrew  to  consult  of 
the  matter,  to  know  one  another’s  minds  upon  it, 
and  they  talked  among  themselves,  all  to  the  same 

;  purport,  that  this  man  doeth  nothing  worthy  of 


264  •  THE  ACTS,  XXV 11. 


death  ;  he  is  not  a  criminal  that  deserves  to  die  ; 
nay  he  doeth  nothing  worthy  of  bonds ;  he  is  not  a 
dangerous  man,  whom  it  is  prudence  to  confine. 
After  this,  Nero  made  a  law  for  the  putting  of  those 
to  death  who  professed  the  Christian  religion,  but  as 
yet  there  was  no  law  of  that  kind  among  the  Ro¬ 
mans,  and  therefore  no  transgression ;  and  this 
judgment  of  their’s,  is  a  testimony  against  that  wick¬ 
ed  law  -which  Nero  made  not  long  after  this  ;  that 
Paul  the  most  active  zealous  Christian  that  ever  was, 
was  adjudged,  even  by  those  that  were  no  friends  to 
his  way,  to  have  done  nothing  worthy  of  death ,  or 
cf  bonds.  Thus  was  he  made  manifest  in  the  con¬ 
sciences  of  those  who  yet  would  not  receive  his  doc¬ 
trine  ;  and  the  clamours  of  the  hot-headed  Jews, 
who  cried  out,  Away  with  him,  it.  was  not  Jit  he 
should  live,  were  shamed  by  the  moderate  counsels 
of  this  court. 

3.  Agri/ifia  gave  his  judgment,  that  he  might  have 
been  set  at  liberty,  if  he  had,  not  himself  appealed  to 
Csesar,  (t>.  32.)  but  by  that  appeal  he  had  put  a  bar 
in  his  own  door.  Some  think  that  by  the  Roman 
law  this  was  true,  that,  when  a  prisoner  had  ap¬ 
pealed  to  the  supreme  court,  the  inferior  courts 
could  no  more  discharge  him  than  they  could  con¬ 
demn  him  ;  and  we  suppose  the  law  was  so,  if  the 
prosecutors  joined  issue  upon  the  appeal,  and  con¬ 
sented  to  it.  But  it  does  not  appear  that  in  Paul’s 
case  the  prosecutor  did  so  ;  he  was  forced  to  do  it, 
to  screen  himself  from  their  fury,  when  he  saw  the 
governor  did  not  take  the  care  he  ought  to  have 
done  for  his  protection.  And  therefore  others  think 
that  Agrippa  and  F estus,  being  unwilling  to  disoblige 
the  Jews  by  setting  him  at  liberty,  made  this  serve 
for  an  excuse  of  their  continuing  him  in  custody, 
when  they  themselves  knew  they  might  have  justi¬ 
fied  the  discharging  of  him.  Agrippa,  who  was  but 
almost  persuaded  to  be  a  Christian,  proves  no  better 
than  if  he  had  not  been  at  all  persuaded. 

And  now  I  cannot  tell,  (1.)  Whether  Paul  repent¬ 
ed  of  his  having  appealed  to  Csesar,  and  wished  he 
had  not  done  it,  blaming  himself  for  it  as  a  rash 
thing,  now  he  saw  that  was  the  only  thing  that  hin¬ 
dered  his  discharge.  He  had  reason  perhaps  to  re¬ 
flect  upon  it  with  regret,  and  to  charge  himself  with 
imprudence  and  impatience  in  it,  and  some  distrust 
of  the  divine  protection.  He  had  better  have  ap¬ 
pealed  to  God  than  to  Cxsar.  It  confirms  what 
Solomon  says,  (Eccl.  6.  12.)  Who  knows  what  is 
good  for  man  in  this  life  ?  What  we  think  is  for  our 
welfare  often  proves  to  be  a  trap  ;  such  short-sight¬ 
ed  creatures  are  we,  and  so  ill-advised  in  leaning, 
as  we  do,  to  our  own  understanding.  Or,  (2.) 
Whether,  notwithstanding  this,  he  was  satisfied  in 
what  he  had  done,  and  was  easy  in  his  reflections 
upon  it ;  his  appealing  to  Csesar  was  lawful,  and 
what  became  a  Roman  citizen,  and  would  help  to 
make  his  cause  considerable  ;  and  forasmuch  as 
when  he  did  it,  it  appeared  to  him,  as  the  case  then 
stood,  to  be  for  the  best,  though  afterward  it  appear¬ 
ed  otherwise,  he  did  not  vex  himself  with  any  self- 
reproach  in  the  matter,  but  believed  there  was  a 
providence  in  it,  and  it  would  issue  well  at  last.  And 
resides,  he  was  told  in  a  vision,  that  he  must  bear 
witness  to  Christ  at  Rome,  ch.  23.  11.  And  it  is  all 
one  to  him,  whether  he  goes  thither  a  prisoner  or  at 
his  liberty  ;  he  knows  the  counsel  of  the  Lord  shall 
stand,  and  says,  Let  it  stand.  The  will  of  the  Lord 
be  done. 

CHAP.  XXVII. 

This  whole  chapter  is  taken  up  with  an  account  of  Paul’s 
voyage  toward  Rome,  when  he  was  sent  thither  a  prisoner 
by  Festus  the  governor,  upon  his  appeal  to  Caesar.  I.  The 
beginning  of  the  voyage  was  well  enough,  it  was  calm  and 
prosperous,  v.  1  . .  8.  II.  Paul  gave  them  notice  of  a  storm 
coming,  but  could  not  prevail  with  them  to  lie  by,  v.  9  . 


11.  III.  As  they  pursued  their  voyage,  they  met  with  a 
great  deal  of  tempestuous  weather,  which  reduced  them  to 
such  extremity,  that  they  counted  upon  nothing  but  being 
cast  away,  r.  12. .  20.  IV.  Paul  assured  them,  that  though 
they  would  not  be  advised  by  him  to  prevent  their  coming 
into  this  danger,  yet  by  the  good  providence  of  tiod  they 
should  be  brought  safely  through  it,  and  none  of  them 
should  be  lost,  v.  21 . .  26.  V.  At  length  they  were  at  mid¬ 
night  thrown  upon  an  island,  which  proved  to  be  Malta, 
and  then  they  were  in  the  utmost  danger  imaginable,  but 
were  assisted  by  Paul’s  counsel  to  keep  the  mariners  in  the 
ship,  and  encouraged  by  his  comforts  to  eat  their  meat,  and 
have  a  good  heart  on  it,  v.  27 .  .  36.  VI.  Their  narrow  es¬ 
cape  with  their  lives,  when  they  came  to  shore,  when  the 
ship  was  wrecked,  but  all  the  persons  wonderfully  pre¬ 
served,  v.  37  .  .  44. 

I.  A  ND  when  it  was  determined  that 

J.JL  we  should  sail  into  Italy,  they  de¬ 
livered  Paul  and  certain  other  prisoners 
unto  one  named  Julius,  a  centurion  of  Au¬ 
gustus’  band.  2.  And  entering  into  a  ship 
of  Adramyttium,  we  launched,  meaning  to 
sail  by  the  coasts  of  Asia ;  one  Aristarchus, 
a  Macedonian,  of  Thessalonica,  being  with 
us.  3.  And  the  next  day  we  touched  at 
Sidon.  And  Julius  courteously  entreated 
Paul,  and  gave  him  liberty  to  go  unto  his 
friends  to  refresh  himself.  4.-  And  when 
we  had  launched  from  thence,  we  sailed 
under  Cyprus,  because  the  winds  were 
contrary.  5.  And  when  we  had  sailed 
over  the  sea  of  Cilicia  and  Pamphylia,  we 
came  to  Myra,  a  city  of  Lycia.  6.  And 
there  the  centurion  found  a  ship  of  Alex¬ 
andria  sailing  into  Italy;  and  he  put  us 
therein.  7.  And  when  we  had  sailed  slowly 
many  days,  and  scarce  were  come  over 
against  Cnidus,  the  wind  not  suffering  us, 
we  sailed  under  Crete,  over  against  Sal- 
mone ;  3.  And,  hardly  passing  it,  came 

unto  a  place  which  is  called  The  fair  ha¬ 
vens;  nigh  whereunto  was  the  city  of  La- 
sea.  9.  Now  when  much  time  was  spent, 
and  when  sailing  was  now  dangerous,  be¬ 
cause  the  fast  was  now  already  past,  Paul 
admonished  them ,  10.  And  said  unto  them, 
Sirs,  I  perceive  that  this  voyage  will  be 
with  hurt  and  much  damage,  not  only  of 
the  lading  and  ship,  but,  also  of  our  lives. 

II.  Nevertheless  the  centurion  believed  the 
master  and  the  owner  of  the  ship,  more  than 
those  things  which  were  spoken  by  Paul. 

It  does  not  appear  how  long  it  was  after  Paul’s 
conference  with  Agrippa  that  he  was  sent  away  for 
Rome,  pursuant  to  his  appeal  to  Cxsar  ;  but  it  is 
likely  they  took  the  first  convenience  they  could 
hear  of  to  do  it  ;  in  the  mean  time  Paul  is  in  the 
midst  of  his  friends  at  Cxsarea — they  comforts  to 
him,  and  he  a  blessing  to  them. 

But  here  we  are  told, 

I.  How  Paul  was  shipped  off  for  Italy  ;  a  long 
voyage,  but  there  is  no  remedy.  He  has  appealed  to 
Cxsar,  and  to  Cxsar  he  must  go.  It  was  determined 
that  we  should  sail  into  Italy,  for  to  Rome  they  must 
go  by  sea  ;  it  would  have  been  a  vast  way  about  to 
go  by  land.  Hence  when  the  Roman  conquest  of 
the  Jewish  nation  is  foretold,  it  is  said,  (Numb.  24. 
24.)  Ships  shall  come  from  Shittim,  that  is,  Italy, 


< 265 


THE  ACTS,  XXVII. 


and  shall  afflict  Eber ,  that  is,  the  Hebrews.  It 
was  determined  by  the  counsel  of  God,  before  it  was 
determined  bv  the  counsel  of  Festus,  that  Paul 
should  go  to  Rome ;  for  whatever  man  intended, 
God  had  work  for  him  to  do  there.  Now  here  we 
are  told, 

1.  Whose  custody  he  was  committed  to;  to  one 
named  Julius,  a  centurion  of  Augustus'  band  ;  as 
Cornelius  was  of  the  Italian  band,  or  legion,  ch.  10. 

1.  He  had  soldiers  under  him,  who  were  a  guard 
upon  Paul,  that  he  might  not  make  his  escape,  and 
likewise  to  protect  him,  that  he  might  have  no  mis¬ 
chief  done  him. 

2.  What  bottom  he  embarked  in  ;  they  went  on 
board  a  ship  of  Adramyttium,  (v.  2. )  a  sea-port  of 
Africa,  whence  this  ship  brought  African  goods, 
and,  as  it  should  seem,  made  a  coasting  voyage  for 
Syria,  where  those  goods  come  to  a  good  market. 

3.  What  company  he  had  in  this  voyage  ;  there 
were  some  prisoners  that  were  committed  to  the  cus¬ 
tody  of  the  same  centurion,  who,  probably,  had  ap¬ 
pealed  to  Cxsar  too,  or  were  upon  some  other  account 
removed  to  Rome,  to  be  tried  there,  or  to  be  exam¬ 
ined  as  witnesses  against  some  prisoners  there  ;  per¬ 
haps  some  notorious  offenders,  like  Barabbas,  who 
were  therefore  ordered  to  be  brought  before  the  em¬ 
peror  himself.  Paul  was  linked  with  these,  as  Christ 
with  the  thieves  that  were  crucified  with  him,  and 
was  obliged  to  take  his  lot  .with  them  in  this  voyage  ; 
and  we  find  in  this  chapter  (R.  42. )  that  for  their  sakes 
he  had  like  to  have  been  kdled,  but  for  his  sake  they 
were  preserved.  Note,  It  is  no  new  thing  for  the 
innocent  to  be  numbered  among  the  transgressors. 
But  he  had  also  some  of  his  friends  with  him,  Luke 
particularly,  the  penman  of  this  book,  for  he  puts 
himself  in  all  along,  We  sailed  into  Italy,  and,  We 
launched,  v.  2.  Aristarchus  a  Thessalonian  is  par¬ 
ticularly  named,  as  being  now  in  his  company.  Dr. 
Lightfoot  thinks  that  Trophimus  the  Ephesian  went 
off  with  him,  but  that  he  left  him  sick  at  Miletum, 
(2  Tim.  4.  20.)  when  he  passed  by  those  coasts  of 
Asia  mentioned  here,  ( v .  2.)  and  that  there  like¬ 
wise  he  left  Timothy.  It  was  a  comfort  to  Paul  to 
have  the  society  of  some  of  his  friends  in  this  tedious 
voyage,  with  whom  he  might  converse  freely,  though 
he  had  so  much  loose  profane  company  about  him. 
Those  that  go  long  voyages  at  sea,  are  commonly 
necessitated  to  sojourn,  as  it  were,  in  Mesech  and 
Kedar,  and  have  need  of  wisdom,  that  they  may  do 
good  to  the  bad  company  they  are  in,  may  make 
them  better,  or  at  least  be  made  never  the  worse  by 
them. 

II.  What  course  they  steered,  and  what  places 
they  touched  at  ;  which  are  particularly  recorded 
for  the  confirming  of  the  truth  of  the  history  to  those 
who  lived  at  that  time,  and  could  by  their  own 
knowledge  tell  of  their  being  at  such  and  such  a 
place. 

1.  They  touched  at  Sidon,  not  far  off  from  where 
they  went  on  board  ;  thither  they  came  the  next 
day.  And  that  which  is  observable  there,  is,  that 
Julius  the  centurion  was  extraordinarily  civil  to 
Paul ;  it  is  probable  that  he  knew  his  case,  and  was 
one  of  the  chief  cafitaim  or  principal  men  that  heard 
him  plead  his  own  cause  before  Agrippa,  {ch.  25. 
23.)  and  was  convinced  of  his  innocency,  and  the 
injurv  done  him  ;  and  therefore,  though  he  was  com¬ 
mitted  to  him  as  a  prisoner,  he  treated  him  as  a 
friend,  as  a  scholar,  as  a  gentleman,  and  as  a  man 
that  had  an  interest  in  heaven  ;  he  gcn<e  hi m  liberty, 
while  the  business  of  the  ship  stayed  at  Sidon,  to  go 
among  his  friends  there,  to  refresh  himself;  and  it 
would  be  a  great  refreshment  to  him.  Julius  herein 
gives  an  example  to  those  in  power  to  be  respectful 
to  those  whom  they  find  worthy  of  their  respect, 
and  in  using  their  power  to  make  a  difference.  A 
Joseph,  a  Paul,  are  not  to  be  used  as  common  pri- 

Vol.  vi. — 2  L 


soners.  God  herein  encourages  those  that  suffer 
for  him,  to  trust  in  him  ;  for  he  can  put  it  into  the 
hearts  of  those  to  befriend  them,  from  whom  they 
least  expect  it ;  can  make  them  to  be  pitied,  nay 
can  make  them  to  be  prized  and  valued,  even  in  the 
eyes  of  those  that  carry  them  captive,  Ps.  106.  46. 
And  it  is  likewise  an  instance  of  Paul’s  fidelity  ;  he 
did  not  go  about  to  make  his  escape,  which  lie  might 
have  easily  done.  But  being  out  upon  his  parole  of 
honour,  he  faithfully  returns  to  his  imprisonment  ; 
if  the  centurion  be  so  civil  as  to  take  his  word,  he  is 
so  just  and  honest  as  to  keep  his  word. 

2.  They  thence  sailed  under  Cyprus,  v.  4.  It 
the  wind  had  been  fair,  they  had  gone  forward  by 
direct  sailing,  and  had  left  Cyprus  on  the  light 
hand ;  but,  the  wind  not  favouring  them,  they  were 
driven  to  oblique  sailing  with  a  side  wind,  and  so 
compass  the  island,  in  a  manner,  and  left  it  on  the 
left  hand.  Sailors  must  do  as  they  can,  when  they 
cannot  do  as  they  would,  and  make  the  best  of  their 
wind,  whatever  point  it  is  in  ;  so  must  we  all  in  our 
passage  over  the  ocean  of  this  world.  When  the 
winds  are  contrary,  yet  we  must  be  getting  forward 
as  well  as  we  can. 

3.  At  a  port  of  Myra  they  changed  their  ship ; 
that  which  they  were  in,  it  is  probable,  having  bu¬ 
siness  no  further,  they  went  on  board  a  vessel  of 
Alexandria  bound  for  Italy,  v.  5,  6.  Alexandria 
was  now  the  chief  city  of  Egypt,  and  great  trading 
there  was  between  that  city  and  Italy  ;  from  Alex¬ 
andria  they  carried  corn  to  Rome  ;  and  the  East- 
India  and  Persian  goods  which  they  imported  at  the 
Red-sea,  they  exported  again  to  all  parts  of  the 
Mediterranean,  and  especially  to  Italy.  And  it  was 
a  particular  favour  shewed  to  the  Alexandrian  ships 
in  the  ports  of  Italy,  that  they  were  not  obliged  to 
strike  sail,  as  other  ships  were,  when  they  came  into 
port. 

4.  With  much  ado  they  made  the  Fair  havens,  a 

port  of  the  island  of  Crete,  v.  7,  8.  They  sailed 
slowly  many  days,  being  becalmed,  or  having  the 
wind  against  them.  It  was  a  great  while  before 
they  made  the  point  of  Cnidus,  a  port  of  Caria,  and 
were  forced  to  sail  under  Crete,  as  before  under 
Cyprus  ;  much  difficulty  they  met  with  in  passing 
by  Salmone,  a  promontory  on  the  eastern  shore  of 
the  island  of  Crete.  Though  the  voyage  hitherto 
was  not  tempestuous,  yet  it  was  very  tedious.  Thus 
many  that  arc  not  drh-en  backward  in  their  affairs, 
by  cross  providences,  yet  sail  slowly,  and  do  not  get 
forward  by  favourable  providences.  And  many 
good  Christians  make  this  complaint  in  the  concerns 
of  their  souls,  that  they  do  not  rid  ground  in  their 
way  to  heaven,  but  have  much  ado  to  keep  their 
ground;  they  move  with  many  stops  and  pauses, 
and  lie  a  great  while  wind-bound.  Observe,  The 
place  they  came  to  was  called  the  Fair  havens. 
Travellers  say  that  it  is  known  to  this  dav  by  the 
same  name,  and  that  it  answers  the  name  from  the 
pleasantness  of  its  situation  and  prospect.  And  yet, 
(1.)  It  was  not  the  harbour  they  were  bound  for  ;  it 
was  a  fair  haven,  but  it  was  not  their  haven.  What¬ 
ever  agreeable  circumstances  we  may  be  in  in  this 
world,  we  must  remember  we  are  not  at  home,  and 
therefore  we  must  arise  and  depart  ;  for  though  it 
be  a  fair  haven,  it  is  not  the  desired  haven,  Ps.  107. 
30.  (2.)  It  was  not  a  commodious  haven  to  winter 

in,  so  it  is  said,  v.  12.  It  had  a  fine  prospect,  but  it 
lay  exposed  to  the  weather.  Note,  Every  fair  ha¬ 
ven  is  not  a  safe  haven  ;  nay,  there  may  be  most  dan¬ 
ger  where  there  is  most  pleasure. 

III.  What  advice  Paul  gave  them  with  reference 
to  that  part  of  their  voyage  they  had  before  them  ; 
it  was,  to  be  content  to  winter  where  they  ■were,  and 
not  to  think  of  stirring  till  a  better  season  of  the 
year. 

1.  It  was  now  a  bad  time  for  sailing ;  they  had 


266 


THE  ACTS,  XXVII. 


lost  a  deal  of  time  while  they  were  struggling  with 
contrary  winds.  Sailing  was  now  dangerous,  be¬ 
cause  the  fast  was  already  past }  that  is,  the  famous 
yearly  fast  of  the  Jews,  the  day  of  atonement,  which 
was  on  the  tenth  day  of  the  seventh  month,  a  day  to 
afflict  the  soul  with  fasting ;  it  was  about  the  20th 
of  our  September.  That  yearly  fast  was  very  reli¬ 
giously  observed  ;  but  (which  is  strange)  we  never 
have  any  mention  made  in  all  the  scripture-history 
of  the  observation  of  it,  unless  it  be  meant  here, 
where  it  serves  only  to  describe  the  season  of  the 
year.  Michaelmas  is  reckoned  by  mariners  as  bad 
a  time  of  the  year  to  be  at  sea  in  as  any  other;  they 
complain  of  their  Michaelmas-blasts  ;  it  was  that 
time  now  with  these  distressed  voyagers  ;  the  har¬ 
vest  was  past,  the  summer  was  ended  ;  they  had  not 
only  lost  time,  but  lost  the  opportunity. 

2.  Paul  put  them  in  mind  of  it,  and  gave  them  no¬ 
tice  of  their  danger ;  ( v .  10.)  “  I  perceive,”  (either 
by  notice  from  God,  or  by  observing  their  wilful  re¬ 
solution  to  prosecute  the  voyage,  notwithstanding 
the  peril  of  the  season,)  “that  this  voyage  will  be 
with  hurt  and  damage ;  you  that  have  effects  on 
board  are  likely  to  lose  them,  and  it  will  be  a  mira¬ 
cle  of  mercy  if  our  lives  be  given  us  for  a  prey.” 
Here  were  some  good  men  in  the  ship,  and  many 
more  bad  men  ;  but  in  things  of  this  nature  all  things 
come  alike  to  all,  and  there  is  one  event  to  the  righ¬ 
teous  and  to  the  wicked.  If  both  be  in  the  same 
ship,  they  both  are  in  the  same  danger. 

3.  They  would  not  be  advised  by  Paul  in  this  mat¬ 
ter,  v.  11.  They  thought  him  impertinent  in  inter¬ 
posing  in  an  affair  of  this  nature,  who  did  not  under¬ 
stand  navigation,  and  the  centurion  to  whom  it  was 
referred  to  determine  it,  though  himself  a  passen¬ 
ger,  yet,  being  a  man  in  authority,  he  takes  upon 
him  to  over-rule,  though  he  had  not  been  oftener  at 
sea  perhaps  than  Paul,  nor  was  better  acquainted 
with  these  seas  ;  for  Paul  had  planted  the  gospel  in 
Crete  (Tit.  1.  5.)  and  knew  the  several  parts  of  the 
islapd  well  enough.  But  the  centurion  gave  more 
regard  to  the  opinion  of  the  master  and  owner  of  the 
ship  than  to  Paul’s  ;  for  every  man  is  to  be  credited 
in  his  own  profession  ordinarily  :  but  such  a  man  as 
Paul,  who  was  so  intimate  with  Heaven,  was  rather 
to  be  regarded  in  seafaring  matters  than  the  most 
celebrated  sailors.  Note,  Those  know  not  what 
dangers  they  run  themselves  into,  who  will  be  go¬ 
verned  more  by  human  prudence  than  by  divine 
revelation.  The  centurion  was  very  civil  to  Paul, 
(i>.  3. )  and  yet  would  not  be  governed  by  his  advice. 
Note,  Many  will  shew  respect  to  good  ministers, 
that  will  not  take  their  advice,  Ezek.  33.  31. 

1 2.  And  because  the  haven  was  not  com¬ 
modious  to  winter  in,  the  more  part  advised 
to  depart  thence  also,  if  by  any  means  they 
might  attain  to  Phenice,  and  there  to  winter ; 
which  is  a  haven  of  Crete,  and  lieth  toward 
the  south-west  and  north-west.  13.  And 
when  the  south  wind  blew  softly,  supposing 
that  they  had  obtained  their  purpose,  loos¬ 
ing  thence,  they  sailed  close  by  Crete.  14. 
But  not  long  after  there  arose  against  it  a 
tempestuous  wind  called  Euroclydon.  15. 
And  when  the  ship  was  caught,  and  could 
not  bear  up  into  the  wind,  we  let  her  drive. 
16.  And  running  under  a  certain  island 
which  is  called  Clauda,  we  had  much  work 
to  come  by  the  boat :  1 7.  Which  when 

they  had  taken  up,  they  used  helps,  under¬ 
girding  the  ship ;  and  fearing  lest  they  should 


fall  into  the  quicksands,  strake  sail,  and  so 
were  driven.  18.  And  we  being  exceed¬ 
ingly  tossed  with  a  tempest,  the  next  day 
they  lightened  the  ship ;  1 9.  And  the  third 
day  we  cast  out  with  our  own  hands  the 
tackling  of  the  ship.  20.  And  when  nei¬ 
ther  sun  nor  stars  in  many  days  appeared, 
and  no  small  tempest  lay  on  us,  all  hope 
that  we  should  be  saved  was  then  taken 
away. 

In  these  verses,  we  have, 

I.  The  ship  putting  to  sea  again,  and  pursuing 
her  voyage  at  first  with  a  promising  gale.  Observe, 

1.  What  induced  them  to  leave  the  fair  havens  ; 
it  was  because  they  thought  the  harbour  not  com¬ 
modious  to  winter  in  ;  it  was  pleasant  enough  in  the 
summer,  but  in  the  winter  they  lay  bleak.  Or  per¬ 
haps  it  was  upon  some  other  account  incommodious  ; 
provisions  perhaps  were  scarce  and  dear  there  ;  and 
they  ran  upon  a  mischief  to  avoid  an  inconvenience, 
as  we  often  do.  Some  of  the  ship’s  crew,  or  of  the 
council  that  was  called  to  advise  in  this  matter,  were 
for  staying  there,  rather  than  venturing  to  sea  now 
that  the  weather  was  so  uncertain.  It  is  better  to 
be  safe  in  an  incommodious  harbour,  than  to  be  lost 
in  a  tempestuous  sea  ;  but  they  were  outvoted  when 
it  was  put  to  the  question,  and  the  more  part  advi¬ 
sed  to  depart  thence  also  ;  yet  they  aimed  not  to  go 
far,  but  only  to  another  port  of  the  same  island,  here 
called  Phenice,  and  some  think  it  was  so  called  be¬ 
cause  the  Phenicians  frequented  it  much,  the  mer¬ 
chants  of  Tyre  and  Sidon.  It  is  here  described  tc 
lie  toward  the  south-west  and  north-west.  Probably, 
the  haven  was  between  two  promontories  or  juttings 
out  of  land  into  the  sea,  one  of  which  pointed  to  the 
north-west  and  the  other  to  the  south-west,  by  which 
it  was  guarded  against  the  east  winds.  Thus  hath 
the  wisdom  of  the  Creator  provided  for  the  relief 
and  safety  of  them  who  go  down  to  the  sea  in  ships, 
and  do  business  in  great  waters.  In  vain  had  nature 
provided  for  us  the  waters  to  sail  on,  if  it  had  not 
likewise  provided  for  us  natural  harbours  to  take 
shelter  in. 

2.  What  encouragement  they  had  at  first  to  pur¬ 
sue  their  voyage  ;  they  set  out  with  a  fair  wind,  (v. 
13. )  the  south  wind  blew  softly,  upon  which  they 
flattered  themselves  with  hope  that  they  should 
gain  their  point,  and  so  they  sailed  close  by  the 
coast  of  Crete,  and  were  not  afraid  of  running  upon 
the  rocks  or  quicksands,  because  the  wind  blew  so 
gently.  Those  who  put  to  sea  with  ever  so  fair  a 
gale,  know  not  what  storms  they  may  yet  meet 
with  ;  and  therefore  must  not  be  secure,  nor  take  it 
for  granted  that  they  have  obtained  their  purpose, 
when  so  many  accidents  may  happen  to  cross  their 
purpose.  Let  not  him  that  girdeth  on  the  harness, 
boast  as  though  he  had  put  it  off. 

II.  The  ship  in  a  storm  presently,  a  dreadful 
storm.  They  looked  at  second  causes,  and  took 
their  measures  from  the  favourable  hints  they  gave, 
and  imagined  that  because  the  south  wind  now  blew 
softly,  it  would  always  blow  so  ;  in  confidence  of 
that,  they  ventured  to  sea,  but  are  soon  made  sensi¬ 
ble  of  their  folly  in  giving  more  credit  to  a  smiling 
wind  than  to  the  word  of  God  in  Paul’s  mouth,  by 
which  they  had  fair  warning  given  them  of  a  storm. 
Observe, 

1.  What  their  danger  and  distress  was,  (1.)  There 
arose  against  them  a  tempestuous  wind,  which  was 
not  only  contrary  to  them,  and  directly  in  their 
teeth,  so  that  they  could  not  get  forward,  but  a  vio¬ 
lent  wind,  which  raised  the  waves,  like  that  which 
was  sent  forth  in  pursuit  of  Jonah ;  thuugh  Paul  was 


267 


THE  ACTS,  XXVII. 


following  God,  and  going  on  in  his  duty,  and  not  as 
Jonah  running  away  from  God  and  his  duty.  This 
wind  the  sailors  called  Eurodydon,  a  north-east 
wind,  which  upon  those  seas  perhaps  was  observed 
to  be  in  a  particular  manner  troublesome  and  dan¬ 
gerous.  It  was  a  sort  of  a  whirlwind,  for  the  ship 
is  said  to  be  caught  by  it,  v.  15.  It  was  God  that 
commanded  this  wind  to  rise,  designing  to  bring  glory 
to  himself,  and  reputation  to  Paul,  out  of  it ;  stormy 
winds  being  brought  out  of  his  treasuries ,  (Ps.  135. 
7.)  they  fulfil  his  word,  Ps.  148.  8.  (2.)  The  ship 

was  exceedingly  tossed ;  (v.  18.)  it  was  kicked  like 
a  football  from  wave  to  wave  ;  its  passengers,  (as  it 
is  elegantly  described,  Ps.  107.  26,  27.)  mount  up. 
to  the  heavens,  go  down  again  to  the  depths,  reel  to 
arid  fro,  stagger  tike  a  drunken  man,  and  are  at 
their  wits* -end.  The  ship  could  not  possibly  bear 
up  into  the  voind,  could  not  make  her  way  in  oppo- 
sition  to  the  wind  ;  and  therefore  they  folded  up 
their  sails,  which  in  such  a  storm  would  endanger  | 
them  rather  than  do  them  any  service,  and  so  let  the 
ship  drive,  Not  whither  it  would,  but  whither  it  was 
impelled  by  the  impetuous  waves — Non  quo  voluit, 
sed  quo  rapit  impetus  undse.  Ovid.  Trist.  It  is 
robable  that  they  were  very  near  the  haven  of 
henice  when  this  tempest  arose,  and  thought  they 
should  presently  be  in  a  quiet  haven,  and  were 
pleasing  themselves  with  the  thought  of  it,  and  of 
wintering  there,  and  lo,  of  a  sudden,  they  are  in  this 
distress.  Let  us  therefore  always  rejoice  with  trem¬ 
bling,  and  never  expect  a  perfect  security,  nor  a 
perpetual  serenity,  till  we  come  to  heaven.  (3.) 
They  saw  neither  sun  nor  stars  for  many  days  ; 
this  made  the  tempest  the  more  terrible,  that 
they  were  all  in  the  dark  ;  and  the  use  of  the  load¬ 
stone  for  the  directing  of  sailors  not  being  then  found 
out,  (that  they  had  no  guide  at  all,  when  they  could 
see  neither  sun  nor  stars,)  made  the  case  the  more 
hazardous.  Thus  melancholy  sometimes  is  the  con¬ 
dition  of  the  people  of  God  upon  a  spiritual  account ; 
they  walk  in  darkness,  and  have  no  light.  Neither 
sun  nor  stars  appear  ;  they  cannot  dwell,  nay,  they 
cannot  fasten,  upon  any  thing  comfortable,  or  encour¬ 
aging  ;  thus  it  may  be  with  them,  and  yet  light  is 
sown  for  them.  (4.)  They  had  abundance  of  winter- 
weather  ;  no  small  tempest — ijuA  sn  o\iyo(,  cold 
rain,  and  snow,  and  all  the  rigours  of  that  season  of 
the  year;  so  that  they  were  ready  to  perish  for 
cold  ;  and  all  this  continued  many  days.  See  what  i 
hardships  those  often  undergo,  who  are  much  at  sea, 
beside  the  hazards  of  life  they  run  ;  and  yet  to  get 
gain  there  are  still  those  who  make  nothing  of  all 
this  ;  and  it  is  an  instance  of  the  wisdom  of  Divine 
Providence,  that  it  disposes  some  to  this  employ¬ 
ment,  notwithstanding  the  difficulties  that  attend  it, 
for  the  keeping  up  of  commerce  among  the  nations, 
and  the  isles  of  the  Gentiles  particularly  ;  and  Ze- 
bulun  can  as  heartily  rejoice  in  his  going  out  as  Issa- 
char  in  his  tents.  Perhaps  Christ  therefore  chose 
ministers  from  among  sea-faring  men,  because  they 
had  been  used  to  endure  hardness. 

2.  What  means  they  used  for  their  own  relief ; 
they  betook  themselves  to  all  the  poor  shifts  (for  I 
can'  call  them  no  better)  that  sailors  in  distress  have 
recourse  to.  (1.)  When  they  could  not  make  head 
against  the  wind,  they  let  the  ship  run  adrift,  find¬ 
ing  it  was  to  no  purpose  to  ply  either  the  oar  or  the 
sail.  When  it  is  fruitless  to 'struggle,  it  is  wisdom 
to  yield.  (2. )  They  nevertheless  did  what  they  could 
to  avoid  the  present  danger  ;  there  was  a  little  isl¬ 
and  called  Clauda,  and  when  they  were  near  that, 
though  they  could  not  pursue  their  voyage,  they 
took  care  to  prevent  their  shipwreck,  and  therefore  | 
so  ordered  their  matters,  that  they  did  not  run 
against  the  island,  but  quietly  run  under  it,  v.  16. 
(3.)  When  they  were  afraid  they  should  scarcely 
3ave  the  ship,  they  were  busy  to  save  the  boat, 


which  they  did  with  much  ado.  They  had  much 
work  to  come  by  the  boat,  (t-.  16.)  but' at  last  they 
took  it  up.  v.  17.  That  might  be  of  use  in  any  exi¬ 
gence,  and  therefore  they  made  hard  shift  to'get  it 
into  the  ship  to  them.  (4.)  They  used  means  which 
were  proper  enough  in  those  times,  when  the  art  of 
navigation  was  far  short  of  the  perfection  it  is  now 
come  to;  they  undergirded  the  ship,  v.  17.  They 
bound  the  ship  under  the  bottom  of  it  with  strong 
cables,  to  keep  it  from  bulging  in  the  extremity  of 
the  tempest.  (5. )  For  fear  of  falling  into  the  quick¬ 
sands,  they  struck  sail,  and  then  let  the  ship  go  as 
it  would.  It  is  strange  how  a  ship  will  live  at  sea, 
(so  they  express  it,)  even  in  very  stormy  weather, 
if  it  have  but  sea-room  ;  and  when  the  sailors  can¬ 
not  make  the  shore,  it  is  their  interest  to  keep  as  far 
off  it  as  they  can.  (6. )  The  next  day  they  lightened 
the  ship  of  its  cargo,  threw  the  goods  and  merchan¬ 
dises  overboard,  (as  Jonah’s  mariners  did,  ch.  1.  5.) 
being  willing  rather  to'  be  poor  without  them  than 
to  perish  with  them.  Skin  for  skin,  and  all  that  a 
man  has,  will  he  gtve  for  his  life.  See  what  the 
wealth  of  this  world  is  ;  how  much  soever  it  is 
courted  as  a  blessing,  the  time  may  come  when  it 
will  be  a  burthen,  not  only  too  heavy  to  be  carried 
safe  of  itself,  but  heavy  enough  to  sink  him  that  has 
it.  Riches  are  often  kept  by  the  owners  thereof  to 
their  hurt,  (Eccl.  5.  13.)  and  parted  with  to  their 
good.  But  see  the  folly  of  the  children  of  this  world, 
they  can  be  thus  prodigal  of  their  goods  when  it  is 
for  the  saving  of  their  lives,  and  yet  how  sparing  of 
them  in  works  of  piety  and  charity,  and  in  suffering 
for  Christ,  though  they  are  told  by  eternal  Truth 
itself,  that  those  shall  be  recompensed  more  than  a 
thousand  fold  in  the  resurrection  of  the  just.  They 
went  upon  a  principle  of  faith,  who  took  joyfully  the 
spoiling  of  their  goods,  knowing  in  themselves  that 
they  had  in  heaven  a  better  and  a  more  enduring 
substance,  Heb.  10.  34.  Any  man  will  rather  make 
shipwreck  of  his  goods  than  of  his  life  ;  but  many 
will  rather  make  shipwreck  of  faith  and  a  good  con¬ 
science  than  of  their  goods.  (7.)  The  third  day  they 
cast  out  the  tacklings  of  the  ship  ;  the  utensils  of  it, 
Armamenta,  (so  some  render  it,)  as  if  it  were  a  ship 
of  force.  With  us  it  is  common  to  heave  the  guns 
over-board  in  the  extremity  of  a  storm  ;  but  what 
heavy  artillery'  they  had  then  w  hich  it  was  necessary 
to  lighten  the  ship  of,  I  do  not  know  ;  and  question 
whether  it  were  not  then  a  vulgar  error  among  sea¬ 
men  thus  to  throw  every  thing  into  the  sea,  even 
that  which  would  be  of  great  use  in  a  storm,  and  no 
great  weight. 

3.  The  despair  which  at  last  they  were  brought 
to;  (v.  20.)  All  hope  that  we  should  be  saved  was 
then  taken  away.  The  storm  continued,  and  they 
saw  no  symptoms  of  its  abatement ;  we  have  known 
very  blustering  weather  to  continue  for  some  weeks. 
The  means  they  had  used  were  ineffectual,  so  that 
they  were  at  their  wits'-end  ;  and  such  was  the  con¬ 
sternation  that  this  melancholy  prospect  put  them 
into,  that  they  had  no  heart  either  to  eat  or  drink. 
They  had  provision  enough  on  board,  (y.  38.)  but 
such  bondage  were  they  under,  through  fear  of 
death,  that  they  could  not  admit  the  supports  of  life. 
Why  did  not  Paul,  by  the  power  of  Christ,  and  in 
his  name,  lay  this  storm  ?  Why  did  he  not  say  tc 
the  winds  and  waves,  Peace,  be  still,  as  his  Master 
had  done  ?  Surely  it  was  because  the  apostles 
wrought  miracles  for  the  confirmation  of  their  doc¬ 
trine,  not  for  the  serving  of  a  turn  for  themselves  or 
their  friends. 

21.  But  after  long  abstinence,  Paul  stooci 
forth  in  the  midst  of  them,  and  said,  Sirs, 
ye  should  have  hearkened  unto  me,  and  not 
have  loosed  from  Crete,  and  to  have  gained 


5263  THE  ACr 

this  harm  and  loss.  22.  And  now  I  exhort 
you  to  be  of  good  cheer :  for  there  shall  be 
no  loss  of  any  man's  life  among  you,  but  of 
the  ship.  23.  For  there  stood  by  me  this 
night  the  angel  of  God,  whose  I  am,  and 
whom  I  serve,  24.  Saying,  P'ear  not,  Paul ; 
thou  must  be  brought  before  Caesar :  and, 
lo,  God  hath  given  thee  all  them  that  sail 
with  thee.  25.  Wherefore,  Sirs,  be  of  good 
cheer :  for  I  believe  God,  that  it  shall  be 
even  as  it  was  told  me.  26.  Howbeit  we 
must  be  cast  upon  a  certain  island.  27. 
But  when  the  fourteenth  night  was  come, 
as  we  were  driven  up  and  down  in  Adria, 
about  midnight  the  shipmen  deemed  that 
they  drew  near  to  some  country ;  28.  And 
sounded,  and  found  it  twenty  fathoms  :  and 
when  they  had  gone  a  little  further,  they 
sounded  again,  and  found  it  fifteen  fathoms. 
29.  Then  fearing  lest  they  should  have  fal¬ 
len  upon  rocks,  they  cast  four  anchors  out 
of  the  stern,  and  wished  for  the  day.  30. 
And  as  the  shipmen  were  about  to  flee  out 
of  the  ship,  when  they  had  let  down  the 
boat  into  the  sea,  under  colour  as  though 
they  would  have  cast  anchors  out  of  the 
foreship,  31.  Paul  said  to  the  centurion 
and  to  the  soldiers,  Except  these  abide  in 
the  ship,  ye  cannot  be  saved.  32.  Then 
the  soldiers  cut  off  the  ropes  of  the  boat, 
and  let  her  fall  off  33.  And  while  the  day 
was  coming  on,  Paul  besought  them  all  to 
take  meat,  saying,  This  day  is  the  four¬ 
teenth  day  that  ye  have  tarried,  and  conti¬ 
nued  fasting,  having  taken  nothing.  34. 
Wherefore  I  pray  you  to  take  some  meat; 
for  this  is  for  your  health :  for  there  shall 
not  a  hair  fall  from  the  head  of  any  of  you. 
35.  And  when  he  had  thus  spoken,  he  took 
bread,  and  gave  thanks  to  God  in  presence 
of  them  all ;  and  when  he  had  broken  it , 
he  began  to  eat.  36.  Then  were  they  all 
of  good  cheer,  and  they  also  took  some  meat. 
37.  And  we  were  all  in  the  ship  two  hun¬ 
dred  threescore  and  sixteen  souls.  38.  And 
when  they  had  eaten  enough,  they  lighten¬ 
ed  the  ship,  and  cast  out  the  wheat  into  the 
sea.  39.  And  when  it  was  day  they  knew 
not  the  land :  but  they  discovered  a  certain 
creek  with  a  shore,  into  the  which  they 
were  minded,  if  it  were  possible,  to  thrust 
in  the  ship.  40.  And  when  they  had  taken 
up  the  anchors,  they  committed  themselves 
unto  the  sea,  and  loosed  the  rudder-bands, 
and  hoisted  up  the  mainsail  to  the  wind,  and 
made  toward  shore.  41.  And  falling  into 
a  place  where  two  seas  met,  they  ran  the 
ship  aground  ;  and  the  forepart  stuck  fast, 
and  remained  unmoveable,  but  the  hinder 
part  was  broken  with  the  violence  of  the 


S,  XXVII. 

waves.  42.  And  the  soldiers’  counsel  was 
to  kill  the  prisoners,  lest  any  of  them  should 
swim  out  and  escape.  43.  But  the  centu¬ 
rion,  willing  to  save  Paul,  kept  them  from 
their  purpose ;  and  commanded  that  they 
which  could  swim,  should  cast  themselves 
first  into  the  sea,  and  get  to  land  :  44.  And 

the  rest,  some  on  boards,  and  some  on 
broken  pieces  of  the  ship.  And  so  it  came 
to  pass,  that  they  escaped  all  safe  to  land. 

We  have  here  the  issue  of  the  distress  of  Paul  and 
his  fellow-travellers ;  they  escaped  with  their  lives, 
and  that  was  all ;  and  that  was  for  Paul’s  sake.  We 
are  here  told,  (y.  37.)  what  number  there  were  on 
board — mariners,  merchants,  soldiers,  prisoners  and 
other  passengers,  in  all  two  hundred  seventy-six 
souls  ;  this  is  taken  notice  of  to  make  us  the  more 
concerned  for  them  in  reading  the  story,  that  they 
were  such  a  considerable  number,  whose  lives  were 
now  in  the  utmost  jeopardy,  and  one  Paul  among 
them  worth  more  than  all  the  rest.  We  left  them 
in  despair,  giving  up  themselves  for  gone ;  whether 
they  called  every  man  on  his  God,  as  Jonah’s  mari¬ 
ners  did,  we  are  not  told  ;  it  is  well  if  the  laudable 
practice  in  a  storm  was  not  gone  out  of  fashion,  and 
made  a  jest  of.  However,  Paul  among  these  sea¬ 
men  was  not,  like  Jonah  among  his,  the  cause  of  the 
storm,  but  the  comforter  in  the  storm,  and  as  much 
a  credit  to  the  profession  of  an  apostle  as  Jonah  was 
a  blemish  to  his  character  as  a  prophet. 

Now  here  we  have, 

I.  The  encouragement  Paul  gave  them,  by  assur¬ 
ing  them,  in  the  name  of  God,  that  their  lives  should 
all  be  saved,  then  when,  in  human  appearance,  all 
hope  that  they  should  be  saved  was  taken  away. 
Paul  rescued  them  from  their  despair  first,  that 
they  might  not  die  of  that,  and  starve  themselves  in 
that,  and  then  they  were  in  a  fair  way  to  be  rescut  d 
from  their  distress,  j^f ter  long  abstinence,  as  if  they 
were  resolved  not  to  eat,  till  they  knew  whether 
they  should  live  or  die,  Paul  stood  forth  in  the 
midst  of  them.  During  distress  hitherto  Paul  hid 
himself  among  them,  was  one  of  the  crowd,  helped 
with  the  rest  to  throw  out  the  tackling  ;  ( v .  19. )  but 
now  he  distinguished  himself,  and,  though  a  prisoner, 
undertook  to  be  their  counsellor  and  comforter. 

1.  He  reproves  them  for  not  taking  his  advice, 
which  was  to  stay  where  they  were,  in  the  road  of 
Lasea ;  (y.  8.)  “  Ye  should  have  hearkened  to  me, 
and  not  have  loosed  from  Crete,  where  we  might 
have  made  a  shift  to  winter  well  enough,  and  then 
we  should  not  have  gained  this  harm  and  loss,  we 
should  have  escaped  them.  Harm  and  loss  in  the 
world,  if  sanctified  to  us,  may  be  truly  said  to  be 
gain,  for  if  they  wean  us  from  present  things,  and 
awaken  as  to  think  of  a  future  state,  we  are  truly 
gainers  by  them.  Observe,  They  did  not  hearken 
to  Paul  when  he  warned  them  of  their  danger,  and 
yet  if  they  will  but  acknowledge  their  folly,  and  re¬ 
pent  of  it,  he  will  speak  comfort  and  relief  to  them 
now  that  they  are  in  danger ;  so  compassionate  is 
God  to  those  that  are  in  misery,  though  they  bring 
themselves  into  it  by  their  own  incogitancy,  nay  b\ 
their  own  wilfulness,  and  contempt  of  admonition. 
Paul,  before  administering  comfort,  will  first  make 
them  sensible  of  their  sin  in  not  hearkening  to  him, 
by  upbraiding  them  with  their  rashness,  and  pro¬ 
bably,  when  he  tells  them  of  their  gaining  harm 
and  loss,  he  reflects  upon  what  they  promised  them¬ 
selves  by  proceeding  in  their  voyage,  that  they 
should  gain  so  much  time,  gain  this  and  the  other 
point;  “But,”  says  he,  “you  have  gained  nothing 
but  harm  and  loss  ;  how  will  you  answer  it  ?”  That 
which  they  are  blamed  for,  is,  their  loosing  from 


THE  ACTS,  XXVII.  269 


Crete,  where  they  were  safe.  Note,  Most  people 
bring  themselves  into  inconvenience,  because  they 
do  not  know  when  they  are  well  off,  but  gam  harm 
and  loss  by  aiming,  against  advice,  to  mend  them¬ 
selves. 

2.  He  assures  them  that  though  they  should  lose 
the  ship,  yet  they  should  none  of  them  lose  their 
lives;  “You  see  your  folly  in  not  being  ruled  by 
me:”  he  does  not  say,  “Now  therefore  expect  to 
fare  accordingly,  you  may  thank  yourselves  if  you 
be  all  lost,  they  that  will  not  be  counselled,  cannot 
be  helped.”  No,  “Yet  now  there  is  hope  in  Israel 
concerning  this  thing  ;  your  case  is  sad,  but  it  is  not 
desperate,  now  I  exhort  you  to  be  of  good  cheer.” 
Thus  we  say  to  sinners  that  are  convinced  of  their 
sin  and  folly,  and  begin  to  see  and  bewail  their  error, 
“  You  should  have  hearkened  unto  us,  and  should 
have  had  nothing  to  do  with  sin  ;  yet  now  we  ex¬ 
hort  you  to  be  of  good  cheer  ;  though  you  would  not 
take  our  advice  when  we  said,  Do  not  presume,  yei 
take  it  now  when  we  say,  Do  not  despair.”  They 
had  given  up  the  cause,  and  would  use  no  further 
means,  because  all  hope  that  they  should  be  saved 
was  taken  away.  Now  Paul  quickens  them  to  be¬ 
stir  themselves  yet  in  working  for  their  own  safety, 
by  telling  them  that  if  they  would  resume  their 
vigour  they  should  secure  their  lives.  He  gives 
them  this  assurance  when  they  were  brought  to  the 
last  extremity,  for  now  it  would  be  doubly  welcome 
to  them  to  be  told  that  not  a  life  should  be  lost,  when 
they  were  ready  to  conclude  they  must  inevitably  be 
all  lost.  He  tells  them,  (1.)  That  they  must  count 
upon  the  loss  of  the  ship.  Those  who  were  interested 
in  that  and  the  goods,  were,  probably,  those  greater 
part  that  were  for  pushing  forward  the  voyage,  and 
running  the  venture,  notwithstanding  Paul’s  admo¬ 
nition,  and  they  are  made  to  pay  for  their  rashness. 
Their  ship  shall  be  wrecked.  Many  a  stately, 
strong,  rich,  gallant  ship  is  lost  in  the  mighty  waters 
in  a  little  time,  for  vanity  of  vanities,  all  is  vanity 
and  vexation  of  spirit.  But,  (2.)  Not  a  life  shall  be 
lost.  This  would  be  good  news  to  those  that  were 
ready  to  die  for  fear  of  dying,  and  whose  guilty  con¬ 
sciences  made  death  look  very  terrible  to  them. 

3.  He  tells  them  what  ground  he  had  for  this  as¬ 
surance  ;  that  it  is  not  a  banter  upon  them,  to  put 
them  into  humour,  nor  a  human  conjecture,  but  he 
has  a  divine  revelation  for  it,  and  is  as  confident  of 
it  as  that  God  is  true,  being  fully  satisfied  that  he 
has  his  word  for  it.  An  angel  of  God  appeared  to 
him  in  the  night,  and  told  him  that  for  his  sake  they 
should  all  be  preserved,  (v.  23 — 25.)  which  would 
double  the  mercy  of  their  preservation,  that  they 
should  have  it  not  only  by  providence,  but  by  pro¬ 
mise,  and  as  a  particular  favour  to  Paul.  Now  ob¬ 
serve  here, 

(1.  )  The  solemn  profession  Paul  makes  of  relation 
to  God,  the  God  from  whom  he  had  this  favourable 
intelligence  ;  It  is  he,  whose  lam,  and  whom  J  serve. 
He  looks  upon  God,  [1.]  As  his  rightful  Owner ; 
who  has  a  sovereign  incontestable  title  to  him,  and 
dominion  over  him ;  whose  I  am.  Because  God 
made  us,  and  not  we  ourselves,  therefore  we  are  not 
our  own,  but  his.  His  we  are  by  creation,  f5r  he 
made  us  ;  by  preservation,  for  he  maintains  us  ;  bv 
redemption,  for  he  bought  us.  We  are  more  his 
than  our  own.  [2.]  As  his  sovereign  Ruler  and 
Master,  who,  having  given  him  being,  has  right  to 
give  him  law  ;  whom  I  serve.  Because  his  we  are, 
therefore  we  are  bound  to  seri’e  him,  to  devote  our¬ 
selves  to  his  honour,  and  employ  ourselves  in  his 
work.  It  is  Christ  that  Paul  here  has  an  eye  to ; 
he  is  God,  and  the  angels  are  his,  and  go  on  his 
errands ;  Paul  often  calls  himself  a  seri’ant  of  Jesus 
Christ ,  he  is  his,  and  him  he  serves,  both  as  a  Chris¬ 
tian,  ai.d  as  an  apostle  ;  he  does  not  say,  “Whose 
we  are,  and  whom  we  serve,”  for  the  most  that 


were  present  were  strangers  to  him,  but,  “  Whose 
I  am,  and  whom  I  serve,  whatever  others  do  ;  nay, 
whom  I  am  now  in  the  actual  service  of,  going  to 
Rome,  not  as  you  are,  upon  worldlv  business,  but  to 
appear  as  a  witness  for  Christ.”  STow  this  he  tells 
the  company,  that,  seeing  their  relief  coming  from 
his  God,  whose  he  was,  and  whom  he  served,  thev 
might  thereby  be  drawn  in  to  take  him  for  their  God, 
and  to  serve  him  likewise  ;  for  the  same  reason  Jo¬ 
nah  said  to  his  mariners,  I  fear  the  Lord,  the  God 
of  heaven,  who  has  made  the  sea  and  the  dry  land, 
Jonah  1.  9. 

(2. )  The  account  he  gives  of  the  vision  he  had  ; 
There  stood  by  me  this  night  an  angel  of  God,  a  di¬ 
vine  messenger,  who  had  used  formerly  to  bring  him 
messages  from  heaven  ;  he  stood  by  him,  visibly  ap- 
eared  to  him,  probably,  when  he  was  awake  upon 
is  bed.  Though  he  was  afar  off  upon  the  sea ,  (Ps. 
65.  5.)  in  the  uttermost  parts  of  the  sea,  (Ps.  139.  9.) 
yet  that  cannot  intercept  his  communion  with  God, 
nor  deprive  him  of  the  benefit  of  divine  visits. 
Thence  he  can  direct  a  prayer  to  God,  and  thither 
God  can  direct  an  angel  to  him.  He  knows  not 
where  he  is  himself,  yet  God’s  angel  knows  where 
to  find  him  out.  The  ship  is  tossed  with  winds  and 
waves,  hurried  to  and  fro  with  the  utmost  violence, 
and  yet  the  angel  finds  a  way  into  it.  No  storms  or 
tempests  can  hinder  the  communications  of  God’s 
favour  to  his  people,  for  he  is  a  very  present  Help, 
a  Help  at  hand,  even  when  the  sea  roars,  and  is 
troubled,  Ps.  46.  1,  3.  We  may  suppose  that  Paul, 
being  a  prisoner,  had  not  a  cabin  of  his  ow  n  in  the 
ship,  much  less  a  bed  in  the  captain’s  cabin,  but  was 
put  down  into  the  hold,  (anv  dark  or  dirty  place  was 
thought  good  enough  for  him  in  common  with  the 
rest  of  the  prisoners,)  and  yet  there  the  angel  of  God 
stood  by  him.  Meanness  and  poverty  set  none  at  a 
distance  from  God  and  his  favour.  Jacob,  when  lie 
has  no  pillow  but  a  stone,  no  curtains  but  the  clouds, 
yet  has  a  vision  of  angels.  Paul  had  this  vision  but 
this  last  night.  He  had  himself  been  assured  by  a 
former  vision,  that  he  should  go  to  Rome,  ( ch .  23. 
11.)  from  which  he  might  infer  that  he  himself 
should  be  safe  ;  but  lie  has  this  fresh  vision  to  assure 
him  of  the  safety  of  those  with  him. 

(3.)  The  encouragements  that  were  given  him  in 
the  vision,  v.  24.  [1.]  He  is  forbidden  to  fear. 

Though  all  about  him  are  at  their  wits’-end,  and 
lost  in  despair,  vet,  Fear  not,  Paul ;  fear  not  their 
fear,  nor  be  afraid,  Isa.  8.  12.  Let  the  sinners  m 
Zion  be  afraid,  but  let  not  the  saints  be  afraid,  no 
not  at  sea,  in  a  storm  ;  for  the  Lord  of  hosts  is  with 
them,  and  their  place  of  defence  shall  be  the  muni¬ 
tions  of  rocks,  Isa.  33.  14 — -16.  [2.]  He  is  assured 

that  for  his  part  he  shall  come  safe  to  Rome  ;  thou 
must  be  brought  before  Czesar.  As  the  rage  of  the 
most  potent  enemies,  so  the  rage  of  the  most  stormy 
sea,  cannot  prevail  against  God’s  witnesses  till  they 
have  finished  their  testimony.  Paul  must  be  pre¬ 
served  in  this  danger,  for  he  is  reserved  for  further 
service.  This  is  comfortable  to  the  faithful  servants 
of  God  in  straits  and  difficulties,  that,  as  long  as  God 
has  any  work  for  them  to  do,  their  lives  shall  be 
prolonged.  .[3.]  That  for  his  sake  all  that  were  in 
the  ship  with  him  should  be  delivered  too,  from  pe¬ 
rishing  in  this  storm.  God  hath  given  thee  all  them 
that  sail  with  thee.  This  angel  that  was  ordered  to 
bring  him  this  message,  could  have  singled  him  out 
from  this  wretched  crew,  and  those  that  were  his 
friends  too,  and  have  carried  them  safe  to  shore,  and 
have  left  the  rest  to  perish,  because  they  would  not 
take  Paul’s  counsel.  But  God  chooses  rather,  by 
reserv  ing  them  all  for  his  sake,  to  shew  what  great 
lessings  good  men  are  to  the  world,  than  by  deli¬ 
vering  him  only  to  shew  how  good  men  are  distin¬ 
guished  from  the  world.  God  has  given  thee  all 
\  them  that  sail  with  thee,  that  is,  spares  them  in  an- 


270 


THE  ACTS,  XXVII. 


swer  to  thy  prayers,  or  for  thy  sake.  Sometimes 
good  men  deliver  neither  sons  nor  daughters,  but 
their  own  souls  only,  Ezek.  14.  18.  But  Paul  here 
delivers  a  whole  ship’s  crew,  almost  three  hundred 
souls.  Note,  God  often  spares  wicked  people  for 
the  sake  of  the  godly  ;  as  Zoar  for  Lot’s  sake,  and  as 
Sodom  might  have  been,  if  there  had  been  ten  righ¬ 
teous  fiersons  in  it.  'The  good  people  are  hated  and 
persecuted  in  the  world  as  if  they  were  not  worthy 
to  live  in  it,  yet  really  it  is  for  their  sakes  that  the 
world  stands.  If  Paul  had  thrust  himself  needlessly 
into  bad  company,  he  might  justly  have  been  cast 
away  with  them,  but  God  calling  him  into  it,  they 
are  preserved  with  him.  And  it  is  intimated,  that 
it  was  a  great  favour  to  Paul,  and  he  looked  upon  it 
to  be  so,  that  others  were  saved  for  his  sake,  They 
are  given  thee  ;  there  is  no  greater  satisfaction  to  a 
good  man,  than  to  know  that  he  is  a  public  blessing. 

4.  He  comforts  them  with  the  same  comforts  where¬ 
with  he  himself  was  comforted;  {y.  25.)  “  Where¬ 
fore,  Sirs,  be  of  good  cheer,  you  shall  see  even  this 
will  end  well ;  for  I  believe  God,  and  depend  upon 
his  word,  that  it  shall  be  even  as  it  was  told  me.” 
He  would  not  require  them  to  give  credit  to  that 
which  he  did  not  himself  give  credit  to ;  and  there¬ 
fore  solemnly  professes  that  he  believes  it  himself, 
and  the  belief  of  it  makes  him  easy  ;  “  I  doubt  not 
but  it  shall  be  as  it  was  told  me.”  Thus  he  staggers 
not  at  the  promise  of  God  through  unbelief.  Hath 
God  spoken,  and  shall  he  not  make  it  good?  No 
doubt  he  can,  no  doubt  he  will ;  for  he  is  not  a  man 
that  he  should  lie.  And  shall  it  be  as  God  hath  said  ? 
Then  be  of  good  cheer,  be  of  good  courage.  God  is 
ever  faithful,  and  therefore  let  all  that  have  an  in¬ 
terest  in  his  promise  be  ever  cheerful.  If  with  God 
saying  and  doing  are  not  two  things,  then  with  us 
believing  and  enjoying  should  not. 

5.  He  gives  them  a  sign,  telling  them  particularly 
what  this  tempestuous  voyage  would  issue  in  5  ( v . 
26.)  We  must  be  cast  upon  a  certain  island,  and 
that  will  both  break  the  ship,  and  save  the  passen¬ 
gers  ;  and  so  the  prediction  in  both  respects  will  be 
fulfilled.”  The  pilot  had  quitted  his  post,  the  ship 
was  left  to  run  at  random,  they  knew  not  what  lati¬ 
tude  they  were  in,  much  less  how  to  steer  their 
course,  and  yet  Providence  undertakes  to  bring  them 
to  an  island  that  shall  be  a  refuge  for  them.  vVhen 
the  church  of  God,  like  this  ship,  is  tossed  with  tem¬ 
pests,  and  not  comforted ;  when  there  is  none  to 
guide  her  of  all  her  sons  ;  yet  God  can  bring  her 
safe  to  shore,  and  will  do  it. 

II.  Their  coming  at  length  to  an  anchor  upon  ap 
unknown  shore,  v.  2 7 — 29. 

1.  They  had  been  a  full  fortnight  in  the  storm, 
continually  expecting  death  ;  the  fourteenth  night, 
and  not  sooner,  they  came  near  land;  they  were  that 
night  driven  up  and  down  in  Adria,  not  in  the  Adri¬ 
atic  gulph  on  which  Venice  stands,  but  in  the  Adri¬ 
atic  sea,  a  part  of  the  Mediterranean,  containing 
both  the  Sicilian  and  Ionian  seas,  and  extending  to 
the  African  shore  ;  in  this  sea  they  were  tossed,  and 
knew  not  whereabouts  they  were. 

2.  About  midnight  the  mariners  apprehended  that 
they  drew  near  to  some  shore,  which  confirmed  what 
Paul  had  told  them,  that  they  must  be  driven  upon 
some  island;  to  try  whether  it  was  so  or  no,  they 
sounded,  in  order  to  their  finding  the  depth  of  the 
water,  for  the  water  would  be  shallower  as  they  drew 
nearer  to  shore  ;  by  the  first  experiment  they  found 
they  drew  twenty  fathom  deep  of  water,  and  by  the 
next  fifteen  fathom;  which  was  a  demonstration  that 
they  were  near  some  shore ;  God  has  wisely  order¬ 
ed  such  a  natural  notice  to  sailors  in  the  dark,  that 
they  may  be  cautious. 

3.  They  took  the  hint,  and  fearing  rocks  near  the 
shore,  they  cast  anchor,  and  wished  for  the  day ; 
they  durst  not  go  forward  for  fear  of  rocks,  and  yet 


would  not  go  back  in  hope  of  shelter,  but  they  woula 
wait  for  the  morning,  and  heartily  wished  for  it ; 
who  can  blame  them  when  the  affair  came  to  a  crisis? 
When  they  had  light,  there  was  no  land  to  be  seen  ; 
now  that  there  was  land  near  them,  they  had  no 
light  to  see  it  by ;  no  marvel  then  they  wished  for 
day.  When  those  that  fear  God,  walk  in  darkness, 
and  have  no  light,  yet  let  them  not  say,  The  Lord 
has  forsaken  us,  or,  Our  God  has  forgotten  us;  but 
let  them  do  as  these  mariners  did,  cast  anchor,  and 
wish  for  the  day,  and  be  assured  that  the  day  will 
dawn.  Hope  is  an  anchor  of  the  soul,  sure  and  stead¬ 
fast,  entering  into  that  within  the  veil.  Hold  fast 
by  that,  think  not  of  putting  to  sea  again,  but  abide 
by  Christ,  and  wait  till  the  day  break,  and  the  sha¬ 
dows  fee  away. 

III.  The  defeating  of  the  sailors’  attempt  to  quit 
the  ship  ;  here  was  a  new  danger  added  to  their  dis¬ 
tress,  which  they  narrowly  escaped.  Observe, 

1.  The  treacherous  design  of  the  shipmen,  and 
that  was  to  leave  the  sinking  ship  ;  which,  though  a 
piece  of  wisdom  in  others,  yet  in  those  that  were  in¬ 
trusted  with  the  care  of  it,  was  the  basest^  fraud  that 
could  be  ;  ( v .  30.)  They  were  about  to  fee  out  of  the 
ship, concluding  no  other  than  that  when  it  run  ashore 
it  must  be  broken  all  to  pieces  ;  having  the  command 
of  the  boat,  the  project  was  to  get  all  of  them  into 
that,  and  so  save  themselves,  and  leave  all  the  rest 
to  perish.  To  cover  this  vile  design,  they  pretend¬ 
ed  they  would  cast  anchors  out  of  the  fore-ship,  or 
carry  them  further  off,  and  in  order  to’ that  they  let 
down  the  boat,  which  they  had  taken  in,  (v.  16,  17.) 
and  were  going  into  it,  having  agreed  among  them¬ 
selves,  when  they  were  in  to  make  straight  for  the 
shore.  The  treacherous  seamen  are  like  the  trea¬ 
cherous  shepherd,  who  flees  when  he  sees  the  dan¬ 
ger  coming,  and  there  is  most  need  of  his  help,  John 
10.  12.  Thus  true  is  that  of  Solomon,  Confdence  in 
an  unfaith  ful  man  in  time  of  trouble,  is  like  a  broken 
tooth,  or  a  foot,  out  of  joint.  Let  us  therefore  cease 
from  man.  Paul  had,  in  God’s  name,  assured  them 
that  they  should  come  safe  to  land,  but  they  will  ra¬ 
ther  trust  their  own  refuge  of  lies  than  God’s  word 
of  truth. 

2.  Paul’s  discovery  of  it,  and  protestation  against 
it,  v.  31.  They  all  saw  them  preparing  to  go  into 
the  boat,  but  were  deceived  by  the  pretence  they 
made ;  only  Paul  saw  through  it,  and  gave  notice  to 
the  centurion  and  the  soldiers  concerning  it,  and  told 
them  plainly,  Except  these  abide  in  the  ship,  ye  can¬ 
not  be  saved.  The  skill  of  a  mariner  is  seen  in  a 
storm,  and  in  the  distress  of  the  ship,  then  is  the 
proper  time  for  him  to  exert  himself ;  now  the 
greatest  difficulty  of  all  was  before  them,  and  there¬ 
fore  the  shipmen  are  now  more  necessary  than  ever 
yet ;  it  was  indeed  not  by  any  skill  of  their’s  that  they 
were  brought  to  land,  for  it  was  quite  beyond  their 
skill,  but  now  that  they  are  near  land,  they  must  use 
their  art  to  bring  the  ship  to  it.  When  God  has 
done  that  for  us  which  we  could  not,  we  must  then 
in  his  strength  help  ourselves.  Paul  speaks  hu¬ 
manely,  when  he  says,  Ye  cannot  be  saved  except 
these  abide  in  the  ship  ;  and  he  does  not  at  all  weaken 
the  assurances  he  had  divinely  given,  that  they  should 
infallibly  be  saved.  God,  who  appointed  the  end, 
that  they  should  be  saved,  appointee!  the  means,  that 
they  should  be  saved  by  the  help  of  these  shipmen  ; 
though  if  they  had  gone  off,  no  doubt  God  would 
have  made  his  word  good,  some  other  way.  Paul 
.speaks  as  a  prudent  man,  not  as  a  prophet,  when  he 
says,  These  are  necessary  to  your  preservation . 
Duty  is  our’s,  events  are  God’s ;  and  we  do  not  trust 
God,  but  tempt  him,  when  we  say,  “  VVe  put  our¬ 
selves  under  his  protection,”  and  do  not  use  proper 
means,  such  as  are  within  our  power,  for  our  own 
preservation. 

3.  The  effectual  defeating  of  it  by  the  soldiers,  v. 


271 


THE  ACTS,  XXVII. 


32.  It  was  no  time  to  stand  arguing  the  case  with 
the  shipmen,  and  therefore  they  made  no  more  ado, 
but  cut  the  rop.es  of  the  boat,  and  though  it  might 
otherwise  have  done  them  service  in  their  present 
distress,  they  chose  rather  to  let  it  fall  off,  and  lose 
it,  than  suffer  it  to  do  them  this  dis-service.  And 
now  the  shipmen,  being  forced  to  stay  in  the  ship 
whether  they  would  or  no,  are  forced  likewise  to 
work  for  the  safety  of  the  ship  as  hard  as  they  could, 
because  if  the  rest  perish  they  must  perish  with 
them. 

IV.  The  new  life  which  Paul  put  into  the  com¬ 
pany,  by  his  cheerful  inviting  them  to  take  some 
refreshment,  and  the  repeated  assurances  given 
them,  that  they  should  all  of  them  have  their  lives 
given  them  for  a  prey.  Happy  they  who  had  such 
a  one  as  Paul  in  their  company,  who  not  only  had 
correspondence  with  Heaven,  but  was  of  a  hearty 
lively  spifit  with  those  about  him,  that  sharpened 
the  countenance  of  his  friend,  as  iron  sharpens  iron. 
Such  a  friend  in  distress,  when  without  are  fightings, 
and  within  are  fears,  is  a  friend  indeed.  Ointment 
andiperfume  rejoice  the  heart ;  so  doth  the  sweetness 
of  a  man's  friend  by  hearty  counsel,  Prov.  27.  10. 
Such  was  Paul’s  here  to  his  companions  in  tribula¬ 
tion.  The  day  was  coming  on  ;  they  that  wish  for 
the  day,  let  them  wait  awhile,  and  they  shall  have 
what  they  wish  for ;  the  dawning  of  the  day  revived 
them  a  little,  and  then  Paul  got  them  together. 

1.  He  chid  them  for  their  neglect  of  themselves, 
that  they  had  so  far  given  way  to  fear  and  despair, 
as  to  forget  or  not  to  mind  their  food ;  This  is  the 
fourteenth  day  that  ye  have  tarried,  and  continued 
fasting ,  having  taken  nothing ;  and  that  is  not  well, 
v.  33.  Not  that  they  had  all,  or  any  of  them,  con¬ 
tinued  fourteen  days  without  any  food,  but  they  had 
not  had  any  set  meal,  as  they  used  to  have,  all  that 
time ;  they  ate  very  little,  next  to  nothing.  Or, 
“  You  have  continued  fasting,  you  have  lost  your 
stomach  ;  you  have  had  no  appetite  at  all  to  your 
food,  nor  anv  relish  of  it,  through  prevailing  fear 
and  despair.”  A  very'  disconsolate  state  is  thus  ex¬ 
pressed,  (Ps.  102.  4.  j  I  forget  to  eat  my  bread.  It 
is  a  sin  to  starve  the  body,  and  to  deny  it  its  neces¬ 
sary  supports ;  he  is  an  unnatural  man  indeed,  that 
haieth  his  own  flesh,  and  doth  not  nourish  and  che¬ 
rish  it ;  and  it  is  a  sore  evil  under  the  sun,  to  have  a 
sufficiency  of  the  good  things  of  this  life,  and  not  to 
have  power  to  use  them,  Eccl.  6.  2.  If  this  arise 
from  the  sorrow  of  the  world,  and  from  any  inordi¬ 
nate  fear  or  trouble,  it  is  so  far  from  excusing  it,  that 
it  is  another  sin,  it  is  discontent,  it  is  distrust  of  God, 
it  is  all  wrong.  What  folly  is  it  to  die  for  fear  of 
dying !  But  thus  the  sorrow  of  the  world  works 
death,  while  joy  in  God  is  life  and  peace  in  the 
greatest  distresses  and  dangers. 

2.  He  courts  them  to  their  food ;  (r.  34.)  “  Where¬ 
fore  I  pray  you  to  take  some  meat.  We  have  a 
hard  struggle  before  us,  must  get  to  shore  as  well 
as  we  can  ;  if  our  bodies  be  weak  through  fasting, 
we  shall  not  be  able  to  help  ourselves.  ”  The  angel 
bid  Elijah,  Arise  and  eat,  for  otherwise  he  would  find 
the  journey  too  great  for  him,  1  Kings  19.  7.  So 
Paul  will  have  these  people  eat,  or  otherwise  the 
waves  will  be  too  hard  for  them  ;  I  pray  you,  T151- 

**  I  exhort  you,  if  you  will  be  ruled  by  me, 
take  some  nourishment ;  though  yovi  have  no  appe¬ 
tite  to  it,  though  you  have  fasted  away  your  stomach, 
vet  let  reason  bring  you  to  it,  for  this  is  for  your 
health ;  or  rather  your  preservation,  or  safety,  at  this 
time;  it  is  for  your  salvation,  you  cannot  without 
nourishment  have  strength  to  shift  for  your  lives. " 
As  he  that  will  not  labour,  let  him  not  cat ;  so  he 
that  means  to  labour,  must  eat.  Weak  and  trem¬ 
bling  Christians,  that  give  way  to  doubts  and  fears 
about  their  spiritual  state,  continue  fasting  from  the 
Lord’s  supper,  and  fasting  from  divine  consolations. 


and  then  complain  they  cannot  go  on  in  their  spiri¬ 
tual  work  and  warfare,  and  it  is  owing  to  them¬ 
selves  ;  if  they  would  feed  and  feast  as  they  ought, 
upon  the  provision  Christ  has  made  for  them,  they 
would  be  strengthened,  and  it  would  be  for  their 
souls'  health  and  salvation. 

3.  He  assures  them  of  their  preservation  ;  There 
shall  not  a  hair  fall  from  the  head  of  any  of  you.  It 
is  a  proverbial  expression,  denoting  a  complete  in¬ 
demnity.  It  is  used  1  Kings  1.  52.  Luke  21.  18. 

“  You  cannot  eat  for  fear  of  dying ;  I  tell  you,  you 
are  sure  of  living,  and  therefore  eat.  You  will  come 
to  shore  wet  and  cold,  but  sound  wind  and  limb ; 
your  hair  wet,  but  not  a  hair  lost.” 

4.  He  himself  spread  their  table  for  them  ;  for 
none  of  them  had  any  heart  to  do  it,  they  were  all 
so  dispirited;  When  he  had  thus  spoken,  he  took 
bread,  fetched  it  from  the  ship’s  stores,  to  which 
every  one  might  safely  have  access,  when  none  of 
them  had  an  appetite.  They  were  not  reduced  to 
short  allowance,  as  sailors  sometimes  are,  when  they 
are  kept  longer  at  sea  than  they  expected  by  dis¬ 
tress  ot  weather;  they  had  plenty,  but  what  good 
did  that  do  them,  when  they  had  no  stomach  ?  We 
have  reason  to  be  thankful  to  God,  that  we  have  not 
only  food  to  our  appetite,  but  appetite  to  our  food  ; 
that  our  soul  abhors  not  even  dainty  meat,  (Job  33. 
20.)  through  sickness  or  sorrow. 

5.  He  was  chaplain  to  the  ship,  and  they  had  rea¬ 
son  to  be  proud  of  their  chaplain  ;  he  gave  thanks  to 
God  in  presence  of  them  all.  We  have  reason  to 
think  he  had  often  prayed  with  Luke  and  Aristar¬ 
chus,  and  what  others  there  were  among  them,  that 
were  Christians,  that  they  prayed  daily  together ;  but 
whether  he  had  before  this  prayed  with  the  whole 
company  promiscuously,  is  not  certain  ;  now  he  gave 
thanks  to  God  in  presence  of  them  all,  that  they  were 
alive,  and  had  lieen  preserved  hitherto,  and  that 
they  had  a  promise  that  their  lives  should  be  pre¬ 
served  in  the  imminent  peril  now  before  them  ;  he 
gave  thanks  for  the  provision  they  had,  and  begged 
a  blessing  upon  it.  lie  must  in  every  thing  give 
thanks  ;  and  must  particularly  have  an  eye  to  God 
in  receiving  our  food,  for  it  is  sanctified  to  us  by  the 
word  of  God  and  prayer,  and  is  to  be  received  with 
thanksgiving.  Thus  the  curse  is  taken  off  from  it, 
and  we  obtain  a  covenant-right  to  it,  and  a  covenant¬ 
blessing  upon  it,  1  Tim.  4.  3 — 5.  And  it  is  not  by 
bread  alone  that  man  lives,  but  by  the  word  of  God, 
which  must  be  met  with  prayer.  He  gave  thanks 
in  presence  of  them  all,  not  only  to  shew  that  he 
served  a  Master  he  was  not  ashamed  of,  but  to  in¬ 
vite  them  into  his  service  too.  If  we  crave  a  bless¬ 
ing  upon  our  meat,  and  give  thanks  for  it  in  a  right 
manner,  we  shall  not  only  keep  up  a  comfortable 
communion  with  God  ourselves,  but  credit  our  pro¬ 
fession,  and  recommend  it  to  the  good  opinion  of 
others. 

6.  He  set  them  a  good  example ;  When  he  had 
given  thanks,  he  brake  the  bread,  (it  was  sea-bis¬ 
cuit,)  and  he  began  to  eat ;  whether  they  would  be 
encouraged  or  no,  he  would  ;  if  they  would  be  sullen, 
and,  like  froward  children,  refuse  their  victuals,  be¬ 
cause  thev  had  not  every  thing  to  their  mind,  he 
would  eat  his  meat,  and  be  thankful.  Those  that 
teach  others,  are  inexcusable,  if  they  do  not  them¬ 
selves  as  thev  teach  ;  and  the  most  effectual  way  of 
preaching  is  by  example. 

7.  It  had  a  happy  influence  upon  them  all ;  (t».  36.) 
Then  were  they  all  of  good  cheer.  They  then  ven¬ 
tured  to  believe  the  message  God  sent  them  by  Paul, 
when  thev  plainly  perceived  that  Paul  believed  it 
himself,  who  was  in  the  same  common  danger  with 
them.  Thus  God  sends  good  tidings  to  the  perish¬ 
ing  world  of  mankind,  by  those  who  are  of  them¬ 
selves,  and  in  the  same  common  danger  with  them 
selves,  who  are  sinners  too,  and  must  be  saved,  if 


272 


THE  ACTS,  XXVII. 


ever  they  be  saved,  in  the  same  way  in  which  they 
persuade  others  to  venture ;  for  it  is  a  common  sal¬ 
vation  which  they  bring  the  tidings  of ;  and  it  is  an 
encouragement  to  people  to  commit  themselves  to 
Christ  as  their  Saviour,  when  those  who  invite  them 
to  do  so,  make  it  to  appear  that  they  do  so  them¬ 
selves  ;  and  it  is  here  upon  this  occasion  that  the 
number  of  the  persons  is  set  down,  which  we  took 
notice  of  before ;  they  were  in  all  two  hundred  three¬ 
score  and  sixteen  souls.  See  how  many  may  be  in¬ 
fluenced  by  the  good  example  of  one!  They  did  all 
eat,  nay  they  did  all  eat  enough,  (v.  38.)  they  were 
satiated  with  food,  or  filled  with  it ;  they  made  a 
hearty  meal ;  which  explains  the  meaning  of  their 
fasting  before  for  fourteen  days  ;  not  that  they  did 
not  eat  of  all  that  time,  but  they  never  had  enough 
all  that  time,  as  they  had  now. 

8.  They  once  more  lightened  the  ship,  that  it  might 
escape  the  better  in  the  shock  it  was  now  to  have ; 
they  had  before  thrown  the  wares  and  the  tackle 
overboard,  and  now  the  wheat,  the  victuals  and  pro¬ 
visions  they  had;  better  they  should  sink  it,  than  that 
it  should  sink  them.  See  what  good  reason  our  Sa¬ 
viour  had  to  call  our  bodily  food  meat  that  perishes  l 
We  may  ourselves  be  under  a  necessity  of  throwing 
that  away  to  save  our  lives,  which  we  had  gathered 
and  laid  up  for  the  support  of  our  lives.  It  is  pro¬ 
bable  that  the  ship  was  over-loaded  with  the  multi¬ 
tude  of  the  passengers,  (for  this  comes  in  just  after 
the  account  of  the  number  of  them,)  and  that  obliged 
them  so  often  to  lighten  the  ship. 

V.  Their  putting  to  shore,  and  the  staving  of  the 
ship  in  the  adventure.  It  was  about  break  of  day 
when  they  ate  their  meat,  and  when  it  was  fair  day 
they  began  to  look  about  them  ;  and  here  we  are 
told, 

1.  That  they  knew  not  where  they  were;  they 
could  not  tell  what  country  it  was  they  were  now 
upon  the  coast  of,  whether  it  was  Europe,  Asia,  or 
Africa,  for  each  had  shores  washed  by  the  Adriatic 
sea.  It  is  probable  that  these  shipmen  had  often 
sailed  this  way,  and  thought  they  knew  every  coun¬ 
try  they  came  near,  perfectly  well,  and  yet  here 
they  were  at  a  loss.  Let  not  the  wise  man  then  glory 
in  his  wisdom,  since  it  may  perhaps  fail  him  thus 
egregiously  even  in  his  own  profession. 

2.  They  observed  a  creek  with  a  level  shore,  into 
which  they  hoped  to  thrust  the  ship,  v.  39.  Though 
they  knew  not  what  country  it  was,  nor  whether  the 
inhabitants  were  friends  or  foes,  civil  or  barbarous, 
they  determined  to  cast  themselves  upon  their 
mercy  ;  it  was  dry  land,  which  would  be  very  wel¬ 
come  to  those  that  had  been  so  long  at  sea.  It  was 
pity  but  they  had  had  some  help  from  the  shore,  a 
pilot  sent  them,  that  knew  the  coast,  who  might 
steer  their  ship  in,  or  another  second  ship,  to  take 
some  of  the  men  on  board.  Those  who  live  on  the 
sea-coast,  have  often  opportunity  of  succouring  those 
who  are  in  distress  at  sea,  and  of  saving  precious  lives, 
and  they  ought  to  do  their  utmost  in  order  to  it,  with 
all  readiness  and  cheerfulness ;  for  it  is  a  great  sin, 
and  very  provoking  to  God,  to  forbear  to  deliver 
them  that  are  driven  unto  death,  and  are  ready  to 
be  slain ;  and  it  will  not  serve  for  an  excuse  to  say, 
Behold,  we  knew  it  not ;  when  either  we  did,  or 
might,  and  should,  have  known  it,  Prov.  24.  11,  12. 
I  have  been  told  there  are  some,  and  in  our  own  na¬ 
tion  too,  who,  when  from  the  sea-coast  they  see  a  ship 
in  distress,  and  at  a  loss,  will,  by  misguiding  fires  cr 
otherwise,  purposely  lead  them  into  danger,  that  the 
lives  may  be  lost,  and  they  may  have  the  plunder  of 
the  ship.  One  can  scarce  believe  that  any  of  the 
human  nature  could  possibly  be  so  wicked,  so  bar¬ 
barously  inhuman,  and  should  have  so  much  of  the 
Devil  in  them  ;  if  there  be,  let  them  know  of  a  truth, 
that  they  shall  have  judgment  without  mercy,  who 
have  shewed  no  mercy. 


3.  They  made  straight  to  the  shore  with  wind  and 
tide  ;  ( v .  40. )  They  took  up  the  anchors,  the  four 
anchors  which  they  cast  out  of  the  stern,  v.  29.  Some 
think  that  they  took  pains  to  weigh  them  up,  hop¬ 
ing  they  should  have  use  for  them  again  at  the  shore ; 
others,  that  they  did  it  with  such  precipitation,  that 
they  were  forced  to  cut  the  cables,  and  leave  them; 
the  original  will  admit  either;  they  then  committed 
themselves  to  the  sea,  the  wind  standing  fair  to  carry 
them  into  the  port,  and  they  loosed  the  rudder-bands, 
which  were  fastened  during  the  storm,  for  the 
greater  steadiness  of  the  ship,  but,  now  that  they 
were  putting  into  the  port,  were  loosed,  that  the  pilot 
might  steer  with  the  greater  freedom ;  they  then  hoist¬ 
ed  up  the  main-sail  to  the  wind,  and  made  towards 
shore.  The  original  words  here  used  for  the  rud¬ 
der-bands,  and  the  main-sail,  find  the  critics  a  great 
deal  of  work  to  accommodate  them  to  the  modem 
terms  ;  but  they  need  not  give  us  any  difficulty,  who 
are  content  to  know  that  when  they  saw  the  shore, 
they  hastened  to  it  as  fast  as  they  could  ;  and  per¬ 
haps  made  more  haste  than  good  speed.  And  should 
not  a  poor  soul  that  has  long  been  struggling  with 
winds  and  tempests  in  this  world,  long  to  put  into 
the  safe  and  quiet  haven  of  everlasting  rest  ?  Should 
it  not  get  clear  from  all  that  which  fastens  it  to  this 
earth,  and  straitens  the  out-goings  of  its  pious  and 
devout  affections  heavenward  ?  And  should  it  not 
hoist  up  the  main-sail  of  faith  to  the  wind  of  the 
Spirit,  and  so  with  longing  desires  make  to  shore. 

4.  They  made  a  shift  among  them  to  run  the  ship 
aground',  in  a  shelf,  or  bed  of  sand,  as  it  should 
seem,  or  an  isthmus,  or  neck  of  land,  washed  with 
the  sea  on  both  sides,  and  therefore  two  seas  are  said 
to  meet  upon  it,  and  there  the  fore  part  stuck  fast ; 
and  then,  when  it  had  no  liberty  to  play,  as  a  ship 
has  when  it  rides  at  anchor,  but  remained  unmovea¬ 
ble,  the  hinder  part  would  soon  be  broken  of  course 
by  the  violence  of  the  waves.  Whether  the  ship- 
men  did  not  do  their  part,  being  angry  that  they 
were  disappointed  in  their  design  to  escape,  and 
therefore  wilfully  ran  the  ship  aground,  or  whether 
we  may  suppose  that  they  did  their  utmost  to  save 
it,  but  God  in  his  providence  over-ruled,  for  the  ful¬ 
filling  of  Paul’s  word,  that  the  ship  must  be  lost,  {v. 
22. )  I  cannot  say ;  but  this  we  are  sure  of,  that  God 
will  confirm  the  word  of  his  servants,  and  perform 
the  counsel  of  his  messengers,  Isa.  44.  26.  The  ship, 

;  that  had  strangely  weathered  the  storm  in  the  vast 
ocean,  where  it  had  room  to  roll,  is  dashed  to  pieces 
when  it  sticks  fast.  Thus  if  the  heart  fixes  in  the 
world,  in  love  and  affection,  and  adherence  to  it,  it 
is  lost ;  Satan’s  temptations  beat  against  it,  and  it  is 
gone ;  but  as  long  as  it  keeps  above  the  world,  though 
it  be  tost  with  its  cares  and  tumults,  there  is  hope  of 
it.  They  had  the  shore  in  view,  and  yet  suffered 
shipwreck  in  the  harbour,  to  teach  us  never  to  be 
secure. 

VI.  A  particular  danger  that  Paul  and  the  rest  of 
the  prisoners  were  in,  beside  their  share  in  the  com¬ 
mon  calamity,  and  their  deliverance  from  it. 

1.  In  this  critical  moment,  when  every  man  hung 
in  doubt  of  his  life,  the  soldiers  advised  the  killing  of 
the  prisoners  that  were  committed  to  their  custody, 
and  whom  they  were  to  give  account  of,  lest  any  of 
them  should  swim  out,  and  escape,  v.  42.  '1  here 

was  no  great  danger  of  that,  for  they  could  not 
escape  far,  weak  and  weary  as  they  were ;  and  under 
the  eye  of  so  many  soldiers  that  had  the  charge  of 
them,  it  was  not  likely  they  should  attempt  it ;  and 
if  it  should  so  happen,  though  they  might  be  ob¬ 
noxious  to  the  law  for  a  permissive  escape,  yet  in 
such  a  case  as  this,  equity  would  certainly  relieve 
them.  But  it  was  a  brutish  barbarous  motion,  and 
so  much  the  worse,  that  they  were  thus  prodigal  of 
other  people’s  lives,  when  without  a  miracle  of  mer 
:  cy  they  must  lose  their  own. 


rlHE  ACTS  XXVIII. 


273 


2.  The  centurion,  for  Paul’s  sake,  quashed  this 
motion  presently.  Paul  had  found  favour  with  him, 
whose  prisoner  he  was,  as  Joseph  with  the  cu/itain 
of  the  guard.  Julius,  though  he  despised  Paul’s  ad¬ 
vice,  (u.  11.)  yet  he  afterwards  saw  a  great  deal  of 
.cause  to  respect  him,  and  therefore  being  willing  to 
save  Paul,  he  stayed  the  execution  of  that  bloody 
project,  and  in  favorem  vitx — from  a  regard  to  his 
life,  he  kefit  them  from  their  purpose.  It  does  not 
appear  that  they  were  any  of  them  malefactors  con¬ 
victed,  but  only  suspected,  and  waiting  their  trial, 
and  in  such  a  case  as  this,  better  ten  guilty  ones 
should  escape  than  one  that  was  innocent  be  slain. 
As  God  had  saved  all  in  the  ship  for  Paul’s  sake,  so 
here  the  centurion  saves  all  the  prisoners  for  his 
sake  ;  such  a  diffusive  good  is  a  good  man  ! 

VII.  The  saving  of  the  lives  of  all  the  persons  in 
the  ship,  by  the  wonderful  providence  of  God.  When 
the  ship  broke  under  them,  surely  there  was  but  a 
step  between  them  arid  death  ;  and  yet  infinite  mer¬ 
cy  .literposed,  and  that  step  was  not  stepped. 

1.  Some  were  saved  by  swimming  ;  The  centurion 
commanded  his  own  soldiers  in  the  first  place,  as 
many  of  them  as  could  swim,  to  get  to  land  first,  and 
to  be  ready  to  receive  the  prisoners,  and  prevent 
their  escape.  The  Romans  trained  up  their  youth, 
among  other  exercises,  to  that  of  swimming,  and  it 
was  often  of  service  to  them  in  their  wars :  Julius 
Caesar  was  a  famous  swimmer.  It  may  be  very  use¬ 
ful  to  those  who  deal  much  at  sea,  but  otherwise 
perhaps  more  lives  have  been  lost  by  swimming  in 
sport,  and  learning  to  swim,  than  have  been  saved 
by  swimming  for  need. 

2.  The  rest  with  much  ado  scrambled  to  the 
shore,  some  on  boards  that  they  had  loose  with 
them  in  the  ship,  and  others  on  the  broken  pieces  of 
the  ship,  every  one  making  the  best  shift  he  could 
for  himself  and  his  friends,  and  the  more  busy  be¬ 
cause  they  were  assured  their  labour  should  not  be 
in  vain  ;  but  so  it  came  to  pass,  that  through  the  good 
providence  of  God  none  of  them  miscarried,  none 
of  them  were  by  accident  turned  off,  but  they  escap¬ 
ed  all  safe  to  land.  See  here  an  instance  of  the  spe¬ 
cial  providence  of  God  in  the  preservation  of  peo¬ 
ple’s  lives,  and  particularly  in  the  deliverance  of 
many  from  perils  by  waters  ;  ready  to  sink,  and  yet 
kept  from  sinking,  the  deep  from  swallowing  them 
up,  and  the  water-floods  from  overflowing  them  ; 
the  storm  turned  into  a  calm,  they  rescued  from  the 
dreaded  sea,  and  brought  to  the  desired  haven.  O 
that  men  would  praise  the  Lord  for  his  goodness  ! 
Ps.  107.  30,  31.  Here  was  an  instance  of  the  per¬ 
formance  of  a  particular  word  of  promise  which  God 
gave,  that  all  the  persons  in  this  ship  shottld  be  saved 
for  Paul’s  sake.  Though  there  be  great  difficulty 
in  the  way  of  the  promised  salvation,  yet  it  shall 
without  fail  be  accomplished ;  and  even  the  wreck 
of  the  ship  may  furnish  out  means  for  the  saving  of 
the  lives  ;  and  when  all  seems  to  be  gone,  all  proves 
to  be  safe  ;  though  it  be  on  boards,  and  broken  pieces 
of  the  ship. 

CHAP.  XXVIII. 

We  are  the  more  concerned  to  take  notice  of,  and  to  improve, 
what  is  here  recorded  concerning  blessed  Paul,  because, 
after  the  story  of  this  chapter,  we  hear  no  more  of  him  in 
the  sacred  history,  though  we  have  a  great  deal  of  him  yet 
before  us  in  his  epistles  ;  we  have  attended  him  through 
several  chapters  from  one  judgment-seat  to  another,  and 
could  at  last"  have  taken  leave  of  him  with  the  more  plea¬ 
sure,  if  we  had  left  him  at  liberty  ;  but  in  this  chapter  we 
are  to  condole  with  him,  and  yet  congratulate  him.  I. 
We  condole  with  him  as  a  poor  shipwrecked  passenger, 
stript  of  all:  and  yet  congratulate  him,  1.  As  sinsrularly 
owned  by  his  God  in  his  distress,  preserved  himself  from 
receiving  hurt  by  a  viper  that  fastened  on  his  hand,  ■  (v. 
1. .  6.)  and  being  made  an  instrument  of  much  good  in  the 
island  on  which  they  were  cast,  in  healing  many  that  were 
sick,  and  particularly  the  father  of  Publius,  the  chief  man  of 

Vol.  vi. — 2  M 


the  island,  v.  7 . .  9.  2.  As  much  respected  by  the  people 
there,  v.  10.  11.  We  condole  with  him  as  a  poor  confined 
prisoner,  carried  to  Home  under  the  notion  of  a  criminal 
removed  by  habeas  corpus;  (v.  11  . .  16.)  and  yet  we  eon 
grutulate  him,  I.  Upon  the  icspect  sliewtd  him  by  the 
Christians  at  Rome,  who  came  a  great  way  to  meet  him, 
v.  15.  2.  Upon  the  iavour  lie  found  witu  the  captain  of  the 
guard,  into  whose  euslody  he  was  delivered,  whosullertd 
him  to  dwell  by  himself,  and  did  not  pul  him  in  the  com¬ 
mon  prison,  v.  16.  3.  Upon  the  free  confei  cnee  he  had  with 
the  Jews  at  Rome,  both  about  Ins  own  atf.ir,  (».  17  .  .  22.) 
and  upon  the  head  of  the  Christian  religion  m  general; 
(v.  23.)  the  issue  of  which  was,  that  God  was  glorified) 
many  were  edified,  the  rest  left  inexcusable,  and  the  apos¬ 
tles  justified -in  preaching  the  gospel  to  the  Gentiles,  v. 
24  .  .  29.  4.  Upon  the  undisturbed  liberty  he  had  to  preach 
the  gospel  to  all  comers  in  his  own  house  for  ttvo  years 
together,  v.  30,  31. 

1.  4  PS  D  when  they  were  escaped,  then 
jTjL  they  knew  that  the  island  was  call¬ 
ed  Melita.  2.  And  the  barbarous  people 
shewed  us  no  little  kindness :  lor  they  kin¬ 
dled  a  fire,  and  received  us  every  one,  be¬ 
cause  of  the  present  rain,  and  because  of 
the  cold.  3.  And  when  Paul  had  gathered 
a  bundle  of  sticks,  and  laid  them  on  the 
fire,  there  came  a  viper  out  of  the  heat, 
and  fastened  on  his  hand.  4.  And  when 
the  barbarians  saw  the  venemnus  beast 
hang  on  his  hand,  they  said  among  them¬ 
selves,  No  doubt,  this  man  is  a  murderer, 
whom,  though  he  hath  escaped  the  sea, 
yet  vengeance  sufferet  h  not  to  live.  b.  A nd 
he  shook  off  the  beast  into  the  fire,  and  felt 
no  harm.  6.  Howbeit,  they  looked  w  hen 
he  should  have  swollen,  or  fallen  down 
dead  suddenly  :  but  after  they  had  looked 
a  great  while,  and  saw  no  harm  come  to 
I  him,  they  changed  their  minds,  and  said 
that  he  was  a  god.  7.  In  the  s  tine  quar¬ 
ters  were  possessions  of  the  chief  man  of 
the  island,  w  hose  name  was  Publius ;  w  ho 
received  us,  and  lodged  us  three  days  cour¬ 
teously.  8.  And  it  came  to  pass,  that  the 
father  of  Publius  lay  sick  of  a  fever  and  of 
a  bloody  flux ;  to  whom  Paul  entered  in, 
and  prayed,  and  laid  his  hands  on  him,  and 
healed  him.  9.  So  when  this  was  done, 
others  also,  which  had  diseases  in  the  isl¬ 
and,  came,  and  were  healed:  10.  \\  ho 
also  honoured  us  with  many  honours;  and 
when  we  departed,  they  laded  vs  with  such 
things  as  were  necessary. 

What  a  great  variety  of  places  and  circumstances 
do  we  find  Paul  in  !  He  was  a  planet,  and  not  a  fixed 
star.  Here  we  have  him  in  an  island,  to  which  in 
all  probability  he  had  never  come,  if  he  had  not  been 
thrown  upon  it  by  a  storm  ;  and  yet  it  seems  God 
has  work  for  him  to  do  here.  Even  stormy  winds 
fulfil  God’s  counsel ;  and  an  ill  wind  indeed  it  is, 
that  blows  nobody  any  good  ;  this  ill  wind  blew  good 
to  the  island  of  Melita  ;  for  it  gave  them  Paul’s  com¬ 
pany  for  three  months,  who  was  a  blessing  to  everv 
place  he  came  to.  This  island  was  called  Melita , 
lying  between  Sicilv  and  Africa ;  twenty  miles  long, 
and  twelve  broad  ;  it  lies  farthest  from  the  continent 
of  any  island  in  the  Mediterranean  ;  it  is  about  sixty 
1  miles  from  Sicily'.  It  has  been  famous  since  lor  the 


'74  THE.  ACTS,  XXVI11. 


knights  of  Malta,  who,  when  the  Turk?  over-ran 
that  part  of  Christendom,  made  a  noble  stand,  and 
gave  some  check  to  the  progress  of  their  arms. 

Now  here  we  have, 

I.  The  kind  reception  which  the  inhabitants  of 
this  island  gave  to  the  distressed  strangers  that  were 
shipwrecked  on  their  coast;  ( v .  2.)  The  barbarous 
people  shewed  us  no  little  kindness.  God  had  pro¬ 
mised  that  there  should  be  no  loss  of  any  man’s  life  ; 
and  as  for  God,  his  work  is  perfect ;  if  they  had 
escaped  the  sea,  and,  when  they  came  ashore,  had 
perished  for  cold  or  want,  it  had  been  all  one  ;  there¬ 
fore  Providence  continues  its  care  of  them,  and  what 
benefits  we  receive  by  the  hand  of  man  must  be 
acknowledged  to  come  from  the  hand  of  God  ;  'for 
every  creature  is  that  to  us,  and  no  more,  than  he 
makes  it  to-  be ;  and  when  he  pleases,  as  he  can 
make  enemies  to  be  at  peace,  so  he  can  make  stran¬ 
gers  to  be  friends,  friends  in  need,  and  those  are 
friends  indeed  ;  friends  in  adversity,  and  that  is  the 
ime  that  a  brother  is  born  for.  Observe, 

1.  The  general  notice  taken  of  the  kindness  which 
the  natives  of  Malta  shewed  to  Paul  and  his  com¬ 
pany  ;  they  are  called  barbarous  people,  because 
they  did  not,  in  language  and  customs,  conform 
either  to  the  Greeks  or  Romans,  who  looked  (su¬ 
perciliously  enough)  upon  all  but  themselves  as  bar¬ 
barians,  though  otherwise  civilized  enough,  and  per¬ 
haps  in  some  cases  more  civil  than  they.  These 
barbarous  people,  however  they  were  called  so, 
were  full  of  humanity  ;  they  shewed  us  no  little  kind- 
nes  -.  So  far  were  they  from  making  a  prey  of  this 
sh  i.vreck,  as  manv,  I  fear,  who  are  called  Chris¬ 
tie  i  people,  would  have  done,  that  they  laid  hold  on 
it  as  an  opportunity  of  shewing  mercy  i  The  Sama¬ 
ritan  is  a  better  neighbour  to  the  poor  wounded  man, 
'han  the  priest  or  Lexnte.  And  verily  we  have  not 
found  greater  humanity  among  Greeks  or  Romans, 
or  Christians,  than  among  those  barbarous  people ; 
and  it  is  written  for  our  imitation,  that  we  may  hence 
learn  to  be  compassionate  to  those  that  are  in  distress 
and  misery,  and  to  relieve  and  succour  them  to  the 
utmost  of  our  ability,  as  those  that  know  we  our¬ 
selves  are  also  in  the  body  ;  we  should  be  ready  to 
entertain  strangers,  as  Abraham,  who  sat  at  his  tent 
door  to  invite  passengers  in,  (Heb.  13.  2.)  but  espe¬ 
cially  strangers  in  distress,  as  these  were.  Honour 
all  men.  If  Providence  hath  so  appointed  the  bounds 
of  our  habitations,  as  to  give  us  an  opportunity  of  be¬ 
ing  frequently  serviceable  to  persons  at  a  loss,  we 
should  not  place  it  among  the  inconveniencies  of  our 
lot,  but  the  advantages  of  it ;  because  it  is  more  blessed 
to  give  than  to  receive.  Who  knows  but  these  bar¬ 
barous  people  had  their  lot  cast  in  this  island  for 
such  a  time  as  this  ! 

2.  A  particular  instance  of  their  kindness ;  They 
kindled  a  fire,,  in  some  large  hall  or  other,  and  they 
received  us  every  one ;  made  room  for  us  about  the 
fire,  and  bid  us  all  welcome,  without  asking  either 
what  country  we  were  of,  or  what  religion.  In 
swimming  to  the  shore,  and  coming  on  the  broken 
pieces  of  the  ship,  we  must  suppose  that  they  were 
sadly  wet,  that  they  had  not  a  dry  thread  on  them  ; 
and,  as  if  that  were  not  enough,  to  complete  the 
deluge,  waters  from  above  met  those  from  below, 
and  it  rained  so  hard,  that  that  would  wet  them  to 
the  skin  presently ;  and  it  was  a  cold  rain  too  ;  so 
that  they  wanted  nothing  so  much  as  a  good  fire, 
(for  they  had  eaten  heartily  but  just  before  on  ship¬ 
board,)  and  that  they  got  for  them  presently,  to 
warm  them,  and  dry  their  clothes.  It  is  sometimes 
as  much  a  piece  of  charity  to  poor  families,  to  sup¬ 
ply  them  with  fuel,  as  with  food  or  raiment.  Be  ye 
warmed,  is  as  necessary  as,  Be  ye  filled:  When 
in  the  extremities  of  bad  weather  we  find  ourselves 
fenced  against  the  rigours  of  the  season,  by  the  ac¬ 
commodations  of  a  warm  house,  bed,  clothes  and  a 


good  fire,  we  should  think  how  many  lie  exposed  to 
the  present  rain,  and  to  the  cold,  and  pity  them,  and 
pray  for  them,  and  help  them  if  we  can. 

II.  The  further  danger  that  Paul  was  in  by  a 
viper's  fastening  on  his  hand,  and  the  unjust  con¬ 
struction  that  the  people  put  upon  it.  Paul  is  among 
strangers,  and  appears  one  of  the  meanest  and  most 
contemptible  of  the  company,  therefore  God  dis¬ 
tinguishes  him,  and  soon  makes  him  to  be  taken 
notice  of. 

1.  When  the  fire  was  to  be  made,  and  to  be  made 
bigger,  that  so  great  a  company  might  all  have  the 
benefit  of  it,  Paul  was  as  busy  as  any  of  them  in 
gathering  sticks,  v.  3.  Though  he  was  free  from 
all,  and  of  greater  account  than  any  of  them,  yet  he 
made  himself  servant  of  all.  Paul  was  an  industri 
ous  active  man,  and  loved  to  be  doing  when  any 
thing  was  to  be  done,  and  never  contrived  to  take 
his  ease.  Paul  was  a  humble  self-denying  man,  and 
would  stoop  to  any  thing  by  which  he  might  be 
serviceable,  even  to  the  gathering  of  sticks  to  make 
a  fire  of.  We  should  reckon  nothing  below  us  but 
sin,  and  be  willing  to  condescend  to  the  meanest  of¬ 
fices,  if  there  be  occasion,  for  the  good  of  our  bre¬ 
thren.  The  people  were  ready  to  help  them  ;  yet 
Paul,  wet  and  cold  as  he  is,  will  not  throw  it  all  upon 
them,  but  will  help  himself.  They  that  receive 
benefit  by  the  fire,  should  help  to  carry  fuel  to  it. 

2.  The  sticks  being  old  dry  rubbish,  it  happened 
there  was  a  viper  among  them,  that  lay  as  dead  till 
it  came  to  the  heat,  and  then  revived,  or  lay  quiet 
till  it  felt  the  fire,  and  then  was  provoked,  and  flew 
at  him  that  unawares  threw  it  into  the  fire,  and 
fastened  upon  his  hand,  v.  3.  Serpents  and  such 
venemous  creatures  commonly  lie  among  sticks  ; 
hence  we  read  of  him  that  leans  on  the  wall,  and  a 
serpent  bites  him,  Amos  5.  19.  It  was  so  common, 
that  people  were  by  it  frightened  from  tearing 
hedges;  (Eccl.  10.  8.)  Whoso  breaketh  a  hedge,  a 
serpent  shall  bite  him.  As  there  is  a  snake  under 
the  green  grass,  so  there  is  often  under  the  dry 
leaves.  See  how  many  perils  human  life  is  exposed 
to,  and  what  danger  we  are  in  from  inferior  crea¬ 
tures,  which  are  many  of  them  become  enemies  to 
men,  since  men  became  rebels  to  God  ;  and  what  a 
mercy  it  is,  that  we  are  preserved  from  them  as  we 
are  !  We  often  meet  with  that  which  is  mischievous, 
where  we  expect  that  which  is  beneficial ;  and  many 
come  by  hurt  when  they  are  honestly  employed,  and 
in  the  way  of  their  duty. 

3.  The  barbarous  people  concluded,  that  Paul, 
being  a  prisoner,  was  certainly  a  murderer,  who  had 
appealed  to  Rome,  to  escape  justice  in  his  own 
country,  and  that  thisviper  was  sent  by  divine  justice, 
to  be  the  avenger  of  blood ;  or,  if  they  were  not 
aware  that  he  was  a  prisoner,  they  supposed  that 
he  was  in  his  flight ;  and  when  they  saw  the  venemous 
animal  hang  on  his  hand,  which,  it  seems,  he  could 
not,  or  would  not,  immediately  throw  off,  but  let  it 
hang,  they  concluded,  “  JVo  doubt,  this  man  is  a  mur¬ 
derer,  has  shed  innocent  blood,  and  therefore,  though 
he  has  escaped  the  sea,  yet  divine  vengeance  pursues 
him,  and  fastens  upon  him  now  that  he  is  pleasing 
himself  with  the  thoughts  of  that  escape,  and  will 
not  suffer  him  to  live.”  Now  in  this  we  may  see, 

(1.)  Some  of  the  discoveries  of  natural  light; 
they  were  barbarous  people,  perhaps  had  no  books 
of  learning  among  them,  and  yet  they  knew  natu¬ 
rally,  [l.j  That  there  is  a  God  that  governs  the 
world,  and  a  providence  that  presides  in  all  occur¬ 
rences  ;  that  things  do  not  come  to  pass  by  chance, 
no  not  such  a  thing  as  this,  but  by  divine  direction. 
[2.]  That  evil  pursues  sinners  ;  that  there  are 
good  works  which  God  will  reward,  and  wicked 
works  which  he  will  punish  ;  there  is  a  divine  ne¬ 
mesis — a  vengeance,  which  sooner  or  later  will 
reckon  for  enormous  crimes.  They  believe  not  only 


THE  ACTS,  XXVIII. 


that  there  is  a  God,  but  that  this  God  has  said,  Vtn- 
eance  is  mine,  I  wifi  repay  even  to  death.  [3.] 
hat  murder  is  a  heinous  crime,  and  which  shall  not 
long  go  unpunished  ;  that  whoso  sheds  man’s  blood, 
if  his  blood  be  not  shed  by  man,  by  the  magistrate, 
as  it  ought  to  be,  it  shall  be  shed  by  the  righteous 
Judge  of  heaven  and  earth ,  who  is  the  Avenger  of 
wrong.  Those  that  think  they  shall  go  unpunished 
in  any  evil  way,  will  be  judged  out  of  the  mouth  of 
these  barbarians,  who  could  say,  without  book,  ll'oe 
to  the  wicked,  for  it  shall  be  ill  with  them,  for  the  re¬ 
ward  of  their  hands  shall  be  given  them.  rI  hose  who, 
because  they  have  escaped  many  judgments,  are  se¬ 
cure,  and  say,  IVe  shall  have  peace,  though  we  go 
on  ;  and  have  their  hearts  so  much  the  more  set  to 
do  evil,  because  sentence  against  their  evil  works  is 
not  executed  s/ieedily  ;  may  learn  from  these  illite¬ 
rate  people,  that,  though  malefactors  have  escaped 
the  vengeance  of  the  sea,  yet  there  is  no  outrunning 
divine  justice ;  vengeance  suffers  not  to  live.  In  Job’s 
time  you  might  ask  them  that  go  by  the  way,  ask  the 
next  body  you  met,  and  they  would  tell  you,  that  the 
wicked  is  reserved  to  the  day  of  destruction. 

(2.)  Some  of  the  mistakes  of  natural  light,  which 
needed  to  be  rectified  by  divine  revelation  ;  in  two 
things  their  knowledge  was  defective:  [1.]  That 
they  thought  all  wicked  people  are  punished  in  this 
life ;  that  divine  vengeance  never  suffers  great  and 
notorious  sinners,  such  as  murderers  are,  to  live 
long  ;  but  that  if  they  come  ufi  out  of  the  flit,  they 
shall  be  taken  in  the  snare,  ( Jer.  48.  43,  44. )  if  they 
flee  from  a  lion,  a.  bear  shall  meet  them,  (Amos  5. 
19.)  if  they  escape  being  drowned,  a  viper  shall 
fasten  upon  them  :  whereas  it  is  not  so  ;  the  wicked, 
even  murderers,  sometimes  live,  become  old,  yea  are 
mighty  in  /tower  ;  for  the  day  of  vengeance  isto  come 
in  the  other  world,  the  great  day  of  wrath  ;  and 
though  some  are  made  examples  of  in  this  world,  to 
prove  that  there  is  a  God  and  a  providence ;  yet 
many  are  left  unpunished,  to  prove  that  there  is  a 
judgment  to  come.  [2.]  That  they  thought  all  who 
were  remarkably  afflicted  in  this  life,  were  wicked 
people  ;  that  a  man  on  whose  hand  a  viper  fastens, 
may  from  thence  be  judged  to  be  a  murderer  ;  as  if 
these  on  whom  the  tower  in  Siloam  fell,  must  needs 
be  greater  sinners  than  all  in  Jerusaletn.  This  mis¬ 
take  Job’s  friends  went  upon,  in  their  judgment  upon 
his  case  ;  but  divine  revelation  sets  this  matter  in  a 
true  light — that  all  things  come  ordinarily  alike  to 
all ;  that  good  men  are  oftentimes  greatly  afflicted 
in  this  life,  for  the  exercise  and  improvement  of  their 
faith  and  patience. 

4.  When  he  shook  off  the  viper  from  his  hand,  yet 
they  expected  that  divine  vengeance  would  ratify 
the  censure  they  had  passed,  and  that  he  would  have 
swollen  and  burst,  through  the  force  of  the  poison, 
or  that  he  should  have  fallen  down  dead  suddenly. 
See  how  apt  men  are,  when  once  they  have  got  an 
ill  opinion  of  a  man,  though  ever  so  unjust,  to  abide 
by  it,  and  to  think  that  God  must  necessarily  confirm 
and  ratify  their  peevish  sentence  !  It  was  well  they 
did  not  knock  him  down  themselves,  when  they  saw 
he  did  not  swell  and  fall  down  ;  but  so  considerate 
they  are,  as  to  let  Providence  work,  and  to  attend 
the  motions  of  it. 

III.  Paul’s  deliverance  from  the  danger,  and  the 
undue  construction  the  people  put  upon  that ;  The 
vi/ier’s  fastening  on  his  hand,  was  a  trial  of  his  faith  ; 
and  it  was  found  to  firaise,  and  honour,  andglory :  for, 

1.  It  does  not  appear  that  it  put  him  into  any  fright 
or  confusion  at  all  ;  he  did  not  shriek  or  start,  nor, 
as  it  would  be  natural  for  us  to  do,  throw  it  off  with 
terror  and  precipitation  ;  for  he  suffered  it  to  hang 
on  so  long,  that  the  people  had  time  to  take  notice 
of  it,  and  to  make  their  remarks  upon  it.  Such  a 
wonderful  presence  of  mind  he  had,  and  such  a  com¬ 
posure,  as  no  man  could  have  upon  such  a  sudden 


accident,  but  by  the  special  aids  of  divine  grace,  and 
the  actual  belief  and  consideration  of  that  word  if 
Christ  concerning  his  disciples,  (Mark  16.  18.)  'liny 
shall  take  u/i  ser/ients.  This  is  to  have  the  heart 
fixed,  trusting  in  God. 

2.  He  carelessly  s/.ook  off  the  vij.tr  into  the  fire, 
withe  ut  any  difficulty,  calling  for  help,  or  anv  mear.s 
used  to  loosen  its  hoid  ;  and  it  is  pr<  bable  that  it  was 
consumed  in  the  fire.  Thus  in  the  strength  of  the 
grace  of  Christ,  believers  shake  iff  the  temptations 
of  featan,  with  a  holy  resolution,  sat  ing,  as  Christ  did, 
Get  thee  behind  me,  Satan  ;  the  Lord  ubuke  thee  ; 
and  thus  they  kie/i  themselves,  that  the  wicked  one 
toucheth  them  rLot,  so  as  to  fasten  upon  them,  1  John 
5.  18.  When  we  despise  the  censures  and  reproaches 
of  men,  and  look  upon  them  with  a  holy  contempt 
hat  ing  the  testimony  of  conscience  for  us,  then  we 
do,  as  Paul  here,  shake  off  the  vi/ur  into  the  fre.  It 
does  us  no  harm,  except  we  ei  her  fret  at  it,  or  l.e 
deterred  by  it  from  our  duty,  or  be  provoked  to 
render  railing  for  railing. 

3.  He  was  never  the  worse.  They  that  thought 
it  would  have  been  his  death,  looked  a  great  while, 
but  saw  no  harm  at  all  come  to  him.  God  hereby 
intended  to  make  him  remarkable  among  these  bar 
barous  people,  and  so  to  make  way  for  the  enter 
tainment  of  the  gospel  among  them.  It  is  reported 
that  after  this,  no  venomous  creature  would  live  in 
that  island,  any  more  than  in  Ireland  ;  but  I  do  net 
find  that  the  matter  of  fact  is  confirmed,  though  the 
Popish  writers  speak  of  it  with  assurance. 

4.  They  then  magnified  him  as  much  as  before 
they  had  vilified  him ;  They  changed  their  minds , 
and  said  that  he  was  a  god  ;  an  immortal  god  ;  for  thev 
thought  it  impossible  that  a  mortal  man  should  have 
a  viper  hang  on  his  hand  so  long,  and  be  never  the 
worse.  See  the  uncertainty  of  popular  opinion,  how 
it  turns  with  (he  wind,  and  how  apt  it  is  to  ran  into 
extremes  both  ways  ;  from  sacrificing  to  Paul  and 
Barnabas,  to  stoning  of  them  ;  and  here,  from  con¬ 
demning  him  as  a  murderer,  to  idolizing  him  as  a  god 1 

IV.  The  miraculous  cure  of  an  old  gentleman  that 
was  ill  of  a  fever,  and  of  others  that  were  otherwise 
diseased,  by  Paul.  And  with  these  confirmations 
of  the  doctrine  of  Christ,  no  doubt  there  was  a  faith¬ 
ful  publication  of  it.  Observe, 

1.  The  kind  entertainment  which  Publius,  the 
chief  man  of  the  island,  gave  to  these  distressed 
strangers  ;  he  had  a  considerable  esta'e  in  the  island, 
and,  some  think,  was  governor,  and  he  received 
them,  and  lodged  them  three  days  very  courteously, 
that  they  might  hav  e  time  to  furnish  themselves  in 
other  places  at  the  best  hand.  It  is  happy  "hen 
God  gives  a  large  heart  to  those  to  whom  he  hns 
given  a  large  estate.  It  became  him  who  was  the 
chief  man  of  the  island,  to  he  most  hospitable  and 
generous ;  who  was  the  richest  man,  to  be  rich  in 
good  works. 

2.  The  illness  of  the  father  of  Publius;  he  lay 
sick  of  a  fever  and  a  bloody  flux  ;  which  often  go 
together,  and,  when  they  do,  are  ci  mmonlv  fatal. 
Providence  ordered  that  he  should  he  ill  just  at  this 
time,  that  the  cure  of  him  might  he  a  present  recom¬ 
pense  to  Publius  for  his  generosity,  and  the  cure  of 
him  by  miracle  a  recompense  particularly  for  his 
kindness  to  Paul,  whom  he  received  in  the  name  of 
a  firo/ihet,  and  had  this  prophet’s  reward. 

3.  His  cure  ;  Paul  took  cognizance  of  his  case, 
and  though  we  do  not  find  he  was  urged  to  it,  for 
they  had  no  thought  of  any  such  thing,  yet  he  en¬ 
tered  in,  not  as  a  physician  to  heal  him  by  medicines, 
but  as  an  apostle  to  heal  him  by  miracle  ;  and  he 
] craved  to  God,  in  Christ’s  name,  fi  r  his  cure,  and 
then  laid  his  hands  on  him,  and  he  was  perfectly  well 
in  an  instant.  Though  he  must  needs  be  in  yeas-, 
yet  he  recovered  his  health,  and  the  lengthenmg  out 
of  life  yet  longer  would  be  a  mercy  to  him. 


276 


THE  ACTS,  XXVIII. 


4.  The  cure  of  many  others,  who  were  invited  by  I 
this  cure  to  apply  themselves  to  Haul ;  if  he  can  heal 
diseases  so  easily,  so  effectually,  he  shall  soon  have 
an  abundance  of  patients  ;  and  lie  bid  them  all  wel¬ 
come,  and  sent  them  away  with  what  they  came  for. 
He  did  not  plead  that  he  was  a  stranger  there, 
thrown  accidt  ntly  among  them,  under  no  obligations 
to  them,  and  waiting  to  be  gone  by  the  first  oppor¬ 
tunity,  and  therefore  might  be  excused  from  receiv¬ 
ing  their  applications.  No,  a  good  man  will  endea¬ 
vour  to  do  good,  wherever  the  providence  of  God 
casts  him.  Paul  reckoned  himself  a  debtor,  not 
only  to  the  Greeks,  but  to  the  barbarians,  and 
thanked  God  for  an  opportunity  of  being  useful 
among  them.  Nay,  he  was  particularly  obliged  to 
these  inhabitants  of  Malta  for  the  seasonable  shelter 
and  supply  they  had  afforded  him,  and  hereby  he 
did  in  effect  discharge  his  quarters  ;  which  should 
encourage  us  to  entertain  strangers,  for  some  thereby 
have  entertained  angels,  and  some  apostles,  una¬ 
wares  ;  God  will  not  lie  behind-hand  with  any  for 
kindness  shewn  to  his  people  in  distress.  We  have 
reason  to  think,  that  Paul  with  these  cures,  preached 
the  gospel  to  them,  and  that,  coming  thus  confirmed 
and  recommended,  it  was  generally  embraced  among 
them.  And  if  so,  never  were  any  people  so  enriched 
by  a  shipwreck  on  their  coasts  as  these  Maltese  were. 

V,  The  grateful  acknowledgment  which  even 
these  barbarous  people  made  of  the  kindness  Paul 
had  donq  them,  in  preaching  Christ  unto  them.  They 
were  civil  to  him,  and  to  the  other  ministers  that 
were  with  him,  who,  it  is  likely,  were  assisting  to 
him  in  preaching  among  them,  v.  10. 

1.  They  honoured  us  with  many  honours  ;  they 
shewed  them  all  possible  respect ;  they  saw  God 
honoured  them,  and  therefore  they  justly  thought 
themselves  obliged  to  honour  them  ;  and  thought 
nothing  too  much  by  which  they  might  testily  the 
esteem  they  had  for  them.  Perhaps,  they  made 
them  free  of  their  island  by  naturalizing  them,  and 
admitted  them  members  of  their  guilds  and  frater¬ 
nities.  The  faithful  preachers  of  the  gospel  are 
worthy  of  a  double  honour,  then  especially  when 
they  succeed  in  their  labours. 

2.  When  we  departed,  they  loaded  us  with  such 
things  as  were  necessary  ;  or,  they  put  on  board  such 
things  as  we  had  occasion  for.  Paul  could  not  labour 
.vith  his  hands  here,  for  he  had  nothing  to  work 
upon,  and  therefore  accepted  the  kindness  of  the 
good  people  of  Melita,  not  as  a  fee  for  his  cures, 
(freelv  he  had  received,  and  freely  he  gave,)  but 
as  the  relief  of  his  wants,  and  tlieir’s  that  were  with 
him.  And  having  reaped  of  their  spiritual  things, 
it  was  but  just  they  should  make  them  those  returns, 

1  Cor.  9.  11. 

1 1 .  And  after  three  months  we  departed 
in  a  ship  of  Alexandria,  which  had  win¬ 
tered  in  the  isle,  whose  sign  was  Castor  and 
Pollux.  12.  And  landing  at  Syracuse,  we 
tarried  there  three  days.  13.  And  from 
thence  we  fetched  a  compass,  and  came  to 
Rhegium  :  and  after  one  day  the  south 
wind  blew,  and  we  came  the  next  day  to 
Puteoli :  14.  Where  we  found  brethren, 

and  were  desired  to  tarry  with  them  seven 
days  :  and  so  we  went  toward  Rome.  15. 
And  from  thence,  when  the  brethren  heard 
of  us,  they  came  to  meet  us  as  far  as  Ap- 
pii-forum,  and  the  Three  taverns :  whom 
when  Paul  saw,  he  thanked  God,  and  took 
courage.  16.  And  when  we  came  to  Rome, 
the  centurion  delivered  the  prisoners  to  the 


captain  of  the  guard  :  but  Paul  was  suffered 
to  dwell  by  himself  with  a  soldier  that  kept 
him. 

We  have  here  the  progress  of  Paul’s  voyage  to¬ 
wards  Rome,  and  his  arrival  there  at  length  ;  a 
rough  and  dangerous  voyage  he  had  had  hitherto, 
and  narrowly  escaped  with  his  life,  but  after  a  storm 
comes  a  calm,  the  latter  part  of  his  voyage  was  easy 
and  quiet ; 

Per  varios  casus,  per  tot  discrinuna  rerum, 

Tendimus  in  Latium - - — 

Through  various  hazards  and  events  we  move 

To  Latium. 

Tendimus  ad  ccelum. 

We  make  for  heaven. 

- - - Dabit  Deus  his  quoque  finem. 

To  these  a  period  will  be  fix’d  by  Heaven. 

We  have  here, 

I.  Their  leaving  of  Malta  ;  that  island  was  a 
happy  shelter  to  them,  but  it  was  not  their  home  ; 
when  they  are  refreshed  they  must  to  sea  again. 
The  difficulties  and  discouragements  we  have  met 
with  in  our  Christian  course  must  not  hinder  us  from 
pressing  forward.  Notice  is  here  taken, 

1.  Of  the  time  of  their  departure  ;  after  three 
months,  the  three  winter-months.  Better  lie  by, 
though  they  lay  upon  charges,  than  go  forward  w  hile 
the  reason  was  dangerous.  Paul  had  warned  them 
against  venturing  to  sea  in  winter-weather,  and  they 
would  not  take  the  warning  ;  but  now  that  they  had 
learned  it  by  the  difficulties  and  dangers  they  had 
gone  through,  he  needed  not  to  warn  them  :  their 
learning  did  them  good  when  they  had  paid  dear  for 
it.  Experience  is  therefore  called  the  mistress  of 
fools,  because  they  are  fools  that  will  not  learn  till 
experience  has  taught  them. 

2.  Of  the  ship  in  which  they  departed  ;  it  was  in 
a  ship  of  Alexandria  ;  so  was  that  which  was  cast 
away,  ch.  27.  6.  This  ship  had  wintered  in  that  isle, 
and  was  safe.  See  what  different  issues  there  are  of 
men’s  undertakings  in  this  world.  Here  were  two 
ships,  both  of  Alexandria,  both  bound  for  Italy, 
both  thrown  upon  the  same  island,  but  one  is  wrecked 
there,  and  the  other  is  saved  ;  such  occurrences  may 
often  be  observed.  Providence  sometimes  favours 
those  that  deal  in  the  world,  and  prospers  them,  that 
people  maybe  encouraged  to  set  their  hands  to  world¬ 
ly  business ;  at  other  times  Providence  crosses  them, 
that  people  may  be  warned  not  to  set  their  hearts 
upon  it.  Events  are  thus  varied,  that  we  may  learn 
both  how  to  want,  and  how  to  abound.  The  histo¬ 
rian  takes  notice  of  the  sign  of  the  ship,  which,  pro¬ 
bably,  gave  it  its  name,  it  was  Castor  and  Pollux  ; 
those  little  foolish  pagan  deities,  that  the  poets  had 
made  to  preside  over  storms,  and  to  protect  seafaring 
men,  as  gods  of  the  sea,  were  painted  or  graven  upon 
the  fore-part  of  the  ship,  and  thence  the  ship  tooK. 
its  name.  I  suppose  this  is  observed  for  no  other 
reason  than  for  the  better  ascertaining  of  the  story ; 
that  ship  being  well  known  by  that  name  and  sign, 
by  all  that  dealt  between  Egypt  and  Italy.  Dr. 
Lightfoot  thinks,  that  Luke  mentions  this  circum¬ 
stance,  to  intimate  the  men’s  superstition,  that  they 
hoped  they  should  have  better  sailing  under  this 
badge  than  they  had  had  before. 

II.  Their  landing  in  or  about  Italy,  and  the  pursu¬ 
ing  of  their  journey  toward  Rome. 

1.  They  landed  first  at  Syracuse  in  Sicily,  the 
chief  city  of  that  island  ;  there  they  tarried  three 
days,  probably  having  some  goods  to  put  ashore,  or 
some  merchandise  to  make  there  ;  for  it  seems  to 
have  been  a  trading  voyage  that  this  ship  made. 
Paul  had  now  his  curiosity  gratified  with  the  siaht  of' 
places  he  had  often  heard  of,  and  wished  to  see  ; 
particularly  Syracuse,  a  place  of  great  antiquity  and 


27  7 


THE  ACTS,  XXVIII. 


note  ;  and  yet,  it  should  seem,  there  were  no  Chris¬ 
tians  there. 

2.  From  Syracuse  they  came  to  Rhegium,  a  city 
in  Italy,  directly  opposite  to  Messina  in  Sicily,  be¬ 
longing  to  the  kingdom  of  Calabria  or  Naples ;  there, 
it  seems,  they  stayed  one  day.  And  a  very  formal 
story  the  Romish  legends  tell  of  Paul’s  preaching 
here  at  this  time,  and  the  fish  coming  to  the  shore  to 
hear  him  ;  that  with  a  candle  he  set  a  stone  pillar 
on  fire,  and  by  that  miracle  convinced  the  people  of 
the  truth  of  his  doctrine,  and  they  were  many  of 
them  baptized,  and  he  ordained  Stephen,  or.e  of  his 
companions  in  this  voyage,  to  lie  their  bishop  ;  and 
ill  this,  thev  tell  you.  was  (lone  in  this  one  day  ; 
whereas  it  does,  not  appear  that  they  did  so  much  as 
go  ashore,  but  only  came  to  an  anchor  in  the  road. 

3.  From  Rhegium  they  came  to  Puteoli,  a  sea-port 
town  not  far  from  Naples,  now  called  Pozzolana ; 
the  ship  of  Alexandria  was  bound  for  that  part,  and 
therefore  there  Paul,  and  the  rest  that  were  bound 
for  Rome,  were  put  ashore,  and  went  the  remainder 
of  their  way  by  land.  At  Puteoli  they  found  bre¬ 
thren,  Christians.  Who  brought  the  knowledge  of 
Christ  hither,  we  are  not  told,  but  here  it  was,  so 
wonderfully  did  the  leaven  of  the  gospel  diffuse  its 
savour.  God  has  many  that  serve  and  worship  him 
in  places  where  we  little  think  he  has.  And,  ob¬ 
serve,  (1.)  Though  it  is  probable  there  were  but 
few  brethren  in  Puteoli,  yet  Paul  found  them  out; 
either  they  heard  of  him,  or  he  inquired  them  out, 
but  as  it  were  by  instinct  they  got  together.  Brethren 
in  Christ  should  find  out  one  another,  and  keep  up 
communion  with  each  other,  as  those  of  the  same 
country  do  in  a  foreign  land.  (2. )  They  desired  Paul 
and  his  companions  to  tarry  with  them  seven  days, 
that  is,  to  forecast  to  stay  at  least  one  Lord’s  day 
with  them,  and  to  assist  them  in  their  public  worship 
that  day.  They  knew  not  whether  ever  they  should 
see  Paul  at  Puteoli  again,  and  therefore  he  must  not 
go,  but  he  must  give  them  a  sermon  or  two,  or  more. 
And  Paul  was  willing  to  allow  them  so  much  of  his 
time  ;  and  the  centurion  under  whose  command 
Paul  now  was,  perhaps  having  himself  friends  or 
business  at  Puteoli,  agreed  to  stay  one  week  there, 
to  oblige  Paul. 

4.  From  Puteoli  they  went  forward  toward  Rome  ; 
whether  they  travelled  on  foot,  or  whether  they  had 
beasts  provided  for  them  to  ride  on,  (as  ch.  23.  24.) 
does  not  appear  ;  but  to  Rome  they  must  go  ;  and 
this  is  their  last  stage. 

III.  The  meeting  which  the  Christians  at  Rome 
gave  to  Paul ;  it  is  probable  that  notice  was  sent  them 
by  the  Christians  at  Puteoli ,  as  soon  as  ever  Paul 
was  come  thither,  how  long  he  intended  to  stay  there, 
and  when  he  would  set  forward  for  Rome,  which 
gave  an  opportunity  for  this  interview.  Observe, 

1.  The  great  honour  they  did  to  Paul ;  they  had 
heard  much  of  his  fame,  what  use  God  had  made 
of  him,  and  what  eminent  service  he  had  done  to 
the  kingdom  of  Christ  in  the  world,  and  to  what 
multitudes  of  souls  he  had  been  a  spiritual  father  ; 
they  had  heard  of  his  sufferings,  and  how  God  had 
owned  him  in  them,  and  therefore  they  not  only 
longed  to  see  him,  but  thought  themselves  obliged 
to  shew  him  all  possible  respect,  as  a  glorious  advo¬ 
cate  for  the  cause  of  Christ.  He  had  some  time 
ago  written  a  long  epistle  to  them,  and  a  most  excel¬ 
lent  one,  the  efiistle  to  the  Romans,  in  which  he  had 
not  only  expressed  his  great  kindness  for  them,  but 
had  given  them  a  great  many  useful  instructions,  and 
in  return  for  that  they  shew  him  this  respect.  They 
went  to  meet,  him,  that  they  might  bring  him  instate, 
as  ambassadors  and  judges  make  their  public  entry, 
though  he  was  a  prisoner.  Some  of  them  went  as 
fir  as  Afifiii- forum,  which  was  fifty-one  miles  from 
Rome  ;  others,  to  a  place  called  the  Three  taverns, 
which  was  twenty-eight  miles  (some  reckon  thirty- 


three  miles)  from  Rome.  They  are  to  be  com¬ 
mended  for  it,  that  they  were  so  far  from  being 
ashamed  of  him,  or  afraid  of  owning  him,  because 
he  was  a  prisoner,  that  for  that  very  reason  they 
counted  him  worthy  of  double  honour,  and  were  the 
more  careful  to  shew  him  respect. 

2.  The.  great  comfort  Paul  had  in  this  ;  now  that 
he  was  drawing  near  to  Rome,  and,  perhaps,  heard 
at  Puteoli  what  character  the  emperor  N ero  now  had, 
and  what  a  tyrant  he  was  of  late  become,  he  began 
to  hav  e  some  melancholy  thoughts  about  his  appeal 
to  Caesar,  and  the  consequences  of  it ;  he  was  draw¬ 
ing  near  to  Rome,  where  he  had  never  been,  where 
there  were  few  that  knew  him,  or  that  he  knew, 
and  what  things  may  befall  him  here  he  cannot  tell ; 
but  he  begins  to  grow  dull  upon  it,  till  he  meets  with 
these  good  people  that  came  from  Rome,  to  shew 
him  respect ;  and  when  he  saw  them,  (1.)  He  thank¬ 
ed  God  ;  we  may  suppose  he  thanked  them  for  their 
civility,  told  them  again  and  again  how  kindly  he 
took  it ;  but  that  was  not  all,  he  thanked  God.  Note, 
If  our  friends  be  kind  to  us,  it  is  God  that  makes 
them  so,  that  puts  it  into  their  hearts,  and  into  the 
power  of  their  hands,  to  be  so,  and  we  must  give 
him  the  glory  of  it.  He  thanked  God,  no  doubt,  for 
the  civility  and  generosity  of  the  barbarous  people 
at  Melita,  but  much  more  for  the  pious  care  of  the 
Christian  people  at  Rome  for  him.  When  he  saw 
so  many  Christians  that  were  of  Rome,  he  thanked 
God  that  the  gospel  of  Christ  had  had  such  wonder¬ 
ful  success  there  in  the  metropolis  of  the  empire. 
When  we  go  abroad,  or  but  look  abroad,  into  the 
world,  and  meet  with  those,  even  in  strange  places, 
that  bear  up  Christ’s  name,  and  fear  God,  and  serve 
him,  we  should  lift  up  our  hearts  to  heaven  in  thanks¬ 
giving  ;  blessed  be  God  that  there  are  so  many  ex¬ 
cellent  ones  on  this  earth,  bad  as  it  is.  Paul  had 
thanked  God  for  the  Christians  at  Rome  before  he 
had  ever  seen  them,  upon  the  report  he  had  heard 
concerning  them  ;  (Rom.  1.  8.)  I  thank  my  God  for 
you  all.  But  now  that  he  saw  them,  (and  perhaps 
they  appeared  more  fashionable  and  genteel  people 
than  most  he  had  conversed  with,  or  more  grave, 
serious,  and  intelligent,  than  most,)  he  thanked  God. 
But  that  was  not  all  ;  (2.)  He  took  courage ;  it  put 
new  life  into  him,  cheered  up  his  spirits,  and  ban¬ 
ished  his  melancholy,  and  now  he  can  enter  Rome  a 
prisoner,  as  cheerfully  as  ever  he  had  entered  Je¬ 
rusalem  at  liberty.  Fie  finds  there  are  those  there 
who  love  and  value  him,  and  whom  he  may  both 
converse  with  and  consult  with  as  his  friends,  which 
will  take  off  much  of  the  tediousness  of  his  imprison¬ 
ment,  and  the  terror  of  his  appearing  before  Nero. 
Note,  It  is  an  encouragement  to  those  who  are  tra¬ 
velling  toward  heaven,  to  meet  with  their  fellow  tra¬ 
vellers,  who  are  their  com/ianions  in  the  kingdom 
and  fiatience  of  Jesus  Christ.  When  we  see  the 
numerous  and  serious  assemblies  of  good  Christians, 
we  should  not  only  gwe  thanks  to  God,  but  take 
courage  to  ourselves.  And  this  is  a  good  reason 
why  respect  should  be  shewn  to  good  ministers,  es¬ 
pecially  when  they  are  in  sufferings,  and  have  con¬ 
tempt  put  upon  them,  that  it  encourages  them,  and 
makes  both  their  sufferings  and  their  services  more 
easy.  Yet  it  is  observable,  that  though  the  chris- 
t'nns  at  Rome  were  now  so  respectful  to  Paul,  and 
he  had  promised  himself  so  much  from  their  respect, 
vet  thev  failed  him  when  he  most  needed  them  ;  for 
he  says,  (2  Tim.  4.  16.)  At  my  first  answer,  no  man 
stood  with  me,  but  all  men  forsook  me.  They  could 
j  easily  take  a  ride  of  forty  or  fifty  miles  to  go  meet 
Paul,  for  the  pleasantness  of  the  journey  ;  but  to 
I  venture  the  displeasure  of  the  emperor,  and  thedis 
I  obliging  of  other  great  men,  by  appearing  in  defence 
!  of  Paul,  and  giving  evidence  for  him,  here  they  de- 
!  sire  to  be  excused  ;  when  it  comes  to  that,  they  will 
I  rather  ride  as  far  out  of  town  to  miss  him,  as  now 


THE  ACTS,  XXVIII. 


278 

they  did  to  meet  him.  Which  is  an  intimation  to 
us,  "to  cease  from  man,  and  to  encourage  ourselves  in 
the  Lord  our  God.  The  courage  vve  take  from  his 
promises  will  never  fail  us,  when  we  shall  be  asham¬ 
ed  of  that  which  we  took  from  men’s  compliments. 
Let  God  be  true,  but  every  man  a  liar. 

IV.  The  delivering  of  Paul  into  custody  at  Rome, 
■v.  16.  He  is  now  come  to  his  journey’s  end.  And, 

1.  He  is  still  a  firisoner ;  he  had  longed  to  see 
Rome,  but  when  he  comes  there,  he  is  delivered, 
with  other  prisoners,  to  the  cafitain  of  the  guard, 
and  can  see  no  more  of  Rome  than  he  will  permit 
him.  How  many  great  men  had  made  their  entry 
into  Rome,  crowned  and  in  triumph,  who  really 
were  the  plagues  of  their  generation  !  But  here  a 
good  man  makes  his  entry  into  Rome,  chained  and 
triumphed  over  as  a  poor  captive,  who  was  really 
the  greatest  blessing  to  his  generation.  This  thought 
is  enough  to  put  one  for  ever  out  of  conceit  with  this 
world. 

2.  Yet  he  has  some  favour  shewed  him  ;  he  is  a 
prisoner,  but  not  a  close  prisoner,  not  in  the  common 
jail ;  Paul  was  suffered  to  dwell  by  himself,  in  some 
convenient,  private  lodgings,  which  his  friends  there 
provided  for  him,  and  a  soldier  was  appointed  to  be 
his  guard,  who,  we  hope,  was  civil  to  him,  and  let 
him  take  all  the  liberty  that  could  be  allowed  to  a 
prisoner  ;  for  he  must  be  very  ill-humoured  indeed, 
that  could  be  so  to  such  a  courteous  obliging  man  as 
Paul.  Paul,  being  suffered-  to  dwell  by  himself, 
could  the  better  enjoy  himself,  and  his  friends,  and 
his  God,  than  if  he  had  been  lodged  with  the  other 
prisoners.  Note,  This  may  encourage  God’s  pri¬ 
soners,  that  he  can  give  them  favour  in  the  eyes  of 
those  that  carry  them  captives,  (Ps.  106.  46.)  as  Jo¬ 
seph  in  the  eyes  of  his  keeper,  (Gen.  39.  21.)  and 
Jehoiachin  in  the  eyes  of  the  king  of  Babylon,  2 
Kings  25.  27,  28.  When  God  does  not  deliver  his 
people  presently  out  of  bondage,  yet  if  he  either 
make  it  easy  to  them,  or  them  easy  under  it,  they 
have  reason  to  be  thankful. 

1 7.  And  it  came  t5  pass,  that  after  three 
clays  Paul  called  the  chief  of  the  Jews  to¬ 
gether  :  and  when  they  were  come  toge¬ 
ther,  he  said  unto  them,  Men  and  brethren, 
though  I  have  committed  nothing  against 
the  people,  or  customs  of  our  fathers,  yet 
was  I  delivered  prisoner  from  Jerusalem 
into  the  hands  of  the  Romans.  1 8.  Who, 
when  they  had  examined  me,  would  have 
let  me  go,  because  there  was  no  cause  of 
death  in  me.  1 9.  But  when  the  Jews  spake 
against  it ,  I  was  constrained  to  appeal  unto 
Ccesar ;  not  that  I  had  ought  to  accuse  my 
nation  of.  20.  For  this  cause  therefore 
have  I  called  for  you,  to  see  you,  and  to 
speak  with  you  :  because  that  for  the  hope 
of  Israel  I  am  bound  with  this  chain.  21. 
And  they  said  unto  him,  We  neither  re¬ 
ceived  letters  out  of  Judea  concerning  thee, 
neither  any  of  the  brethren  that  came 
shewed  or  spake  any  harm  of  thee.  22. 
But  we  desire  to  hear  of  thee  what  thou 
thinkest:  for  as  concerning  this  sect,  we 
know  that  every  where  it  is  spoken  against. 

Paul,  with  a  great  deal  of  expense  and  hazard,  is 
brought  a  prisoner  to  Rome,  and  when  he  is  come, 
nobody  appears  to  prosecute  him,  or  lay  any  thing 
to  his  "charge  ;  but  he  must  call  his  own  cause ;  and 


here  he  represents  it  to  the  chief  of  the  Jews  at  Rome 
It  was  not  long  since,  by  an  edict  of  Claudius,  all  the 
Jews  were  banished  from  Rome,  and  kept  out  till 
his  death  ;  but  in  the  five  years  since  then,  many 
Jews  were  come  thither,  for  the  advantage  of  trade, 
though  it  does  not  appear  that  they  were  allowed 
any  synagogue  there,  or  place  of  public  worship  ; 
but  those  chief  of  the  Jews,  were  those  of  best  figure 
among  them,  the  most  distinguished  men  of  that  re¬ 
ligion,  who  had  the  best  estates  and  interests.  Paul 
called  them  together,  being  desirous  to  stand  right 
in  their  opinion,  and  that  there  might  be  a  good  un¬ 
derstanding  between  him  and  them.  And  here  we 
are  told, 

I.  What  he  said  to  them,  and  what  account  he 
gave  them  of  his  case  ;  he  speaks  respectfully  to 
them,  calls  them  men  and  brethren,  and  thereby 
intimates  that  he  expects  to  be  treated  by  them  both 
as  a  man  and  as  a  brother,  and  engages  to  treat  them 
as  such,  and  to  tell  them  nothing  but  the  truth  ;  for 
we  are  members  one  of  another,  all  we  are  brethren. 
Now, 

1.  He  professes  his  own  innocency,  and  that  he 
had  not  givei.  any  just  occasion  to  the  Jews  to  bear 
him  such  an  ill-will  as  generally  they  did  ;  “  I  have 
committed  nothing  against  the  people  of  the  Jews, 
have  done  nothing  to  the  prejudice  of  their  religion 
or  civil  liberties,  have  added  no  affliction  to  their 
present  miseries,  they  know  I  have  not  ;  nor  have  I 
committed  any  thing  against  the  customs  of  our  fa¬ 
thers  ;  either  by  abrogating,  or  by  innovating,  in  re¬ 
ligion.”  It  is  true,  Paul  did  not  impose  the  customs 
of  the  fathers  upon  the  Gentiles,  they  were  never 
intended  for  them  ;  but  it  is  as  true,  that  he  never 
opposed  them  in  the  Jews  ;  but  did  himself,  when 
he  was  among  them,  conform  to  them.  He  never 
quarrelled  with  them  for  practising  according  to  the 
usages  of  their  own  religion,  but  only  for  their  en¬ 
mity  to  the  Gentiles,  Gal.  2.  12.  Paul  had  the  tes¬ 
timony  of  his  conscience  for  him,  that  he  had  done 
his  duty  to  the  Jews. 

2.  He  modestly  complains  of  the  hard  usage  he 
had  met  with  ;  that,  though  he  had  given  them  no 
offence,  yet  he  was  delivered  prisoner  from  Jerusa¬ 
lem  into  the  hands  of  the  Romans.  If  he  had  spoken 
the  whole  truth  in  this  matter,  it  would  have  looked 
worse  than  it  did  upon  the  Jews,  for  they  would 
have  murdered  him  without  any  colour  of  law  or 
justice,  if  the  Romans  had  not' protected  him  ;  but 
however,  their  accusing  him  as  a  criminal  before 
Felix  the  governor,  and  demanding  judgment  against 
him,  were,  in  effect,  delivering  him  prisoner  into  the 
hands  of  the  Romans,  when  he  desired  no  more  than 
a  fair  and  impartial  trial  by  their  own  law. 

3.  He  declares  the  judgment  of  the  Roman  gover¬ 
nors  concerning  him,  v.  18.  They  examined  him, 
inquired  into  his  case,  heard  what  was  to  be  said 
against  him,  and  what  he  had  to  say  for  himself ; 
the  chief  captain  examined  him,  so  did  Felix,  and 
Festus,  and  Agrippa,  and  they  could  fnd  no  cause 
of  death  in  him  ,-  nothing  appeared  to  the  contrary 
but  that  he  was  an  honest,  quiet,  conscientious,  good 
man,  and  therefore  they  would  never  gratify  the 
Jews  with  a  sentence  of  death  upon  him  ;  but,  on 
the  contrary,  would  have  let  him  go,  and  have  let 
him  go  on  in  his  work  -too,  and  have  given  him  no 
interruption,  for  they  all  heard  him,  and  liked  his 
doctrine  well  enough.  It  was  for  the  honour  of  Paul, 
that  those  who  most  carefully  examined  his  case, 
acquitted  him,  and  none  condemned  him  but  un 
heard,  and  such  as  were  prejudiced  against  him. 

4.  He  pleads  the  necessity  he  was  under  to  remove 
himself  and  his  cause  to  Rome  ;  and  that  it  was  only 
in  his  own  defence,  and  not  with  any  design  to  re¬ 
criminate,  or  exhibit  a  cross  bill  against  the  com 
plainants,  v.  19.  When  the  Jews  spake  agamst  it. 
and  entered  a  caveat  against  his  discharge,  design- 


TIIE  ACTS,  XXVIII. 


ing,  if  they  could  not  have  him  condemned  to  die, 
yet  to  have  him  a  prisoner  for  life,  he  was  con¬ 
strained  to  afifieal  unto  Caesar,  finding  that  the  go¬ 
vernors,  one  after  another,  stood  so  much  in  awe  of 
the  Jews,  that  they  would  not  discharge  him,  for 
fear  of  making  them  their  enemies ;  which  made  it 
necessary  for  him  to  pray  the  assistance  of  the  higher 
powers.  This  was  all  he  aimed  at  in  this  appeal ; 
not  to  accuse  his  nation,  but  only  to  vindicate  him¬ 
self.  Every  man  has  a  right  to  plead  in  his  own 
defence,  who  yet  ought  not  to  find  fault  with  his 
neighbours.  It  is  an  invidious  thing  to  accuse,  es¬ 
pecially  to  accuse  a  nation,  such  a  nation.  Paul 
made  intercession  for  them,  but  never  against  them. 
The  Roman  government  had  at  this  time  an  ill  opi¬ 
nion  of  the  Jewish  nation,  as  factious,  turbulent,  dis¬ 
affected,  and  dangerous ;  and  it  had  been  an  easy 
thing  for  a  man  with  such  a  fluent  tongue  as  Paul 
had,  a  citizen  of  Rome,  and  so  injured  as  he  was,  to 
have  exasperated  the  emperor  against  the  Jewish 
nation  ;  but  Paul  would  not  for  ever  so  much  do  such 
a  thing,  he  was  for  making  the  best  of  every  body, 
and  not  making  bad  worse. 

5.  He  puts  his  sufferings  upon  the  true  foot,  and 
gives  them  such  an  account  of  the  reason  of  them,  as 
should  engage  them  not  only  not  to  join  with  his 
persecutors  against  him,  but  to  concern  themselves 
for  him,  and  to  do  what  they  could  on  his  behalf,  if 
they  had  any  interest  to  procure  him  his  liberty  ;  (y. 
20.)  “  For  this  cause  I  have  called  for  you,  not  to 
quarrel  with  you,  for  I  have  no  design  to  incense  the 
government  against  you,  but  to  see  you,  and  sfieak 
with  you  as  my  countrymen,  and  men  that  I  would 
keep  up  a  correspondence  with,  because  that  for  the 
hofie  of  Israel  lam  hound  with  this  chain."  He 
carried  the  mark  of  his  imprisonment  about  with 
him,  and  probably  was  chained  to  the  soldier  that 
kept  him  ;  and  it  was,  (1.)  Because  he  preached, 
that  the  Messiah  was  come,  who  was  the  Hope  of 
Israel,  he  whom  Israel  hoped  for.  “  Do  not  all  the 
Jews  agree  in  this,  that  the  Messiah  will  be  the 
Glory  of  his  people  Israel  ?  And  therefore  he  is  to 
be  hoped  for,  and  this  Messiah  I  preach,  and  prove 
he  is  come.  They  would  keep  up  such  a  hofie  of  a 
Messiah  yet  to  come,  as  must  end  in  a  desfiair  of  him  ; 
I  preach  such  a  hope  in  a  Messiah  already  come, 
as  must  produce  a  joy  in  him."  (2.)  Because  he 
preached,  that  the  resurrection  of  the  dead  would 
come  ;  that  also  was  the  hofie  of  Israel ;  so  he  had 
called  it,  ch.  23.  6. — 24.  15. — 26.  6,  7.  “Thev  would 
have  you  still  expect  a  Messiah  that  would  free  you 
from  the  Roman  yoke,  and  make  you  great  and 
prosperous  upon  earth,  and  that  is  it  that  occupies 
their  thoughts  ;  and  they  are  angry  at  me  for  direct¬ 
ing  their  expectations  to  the  great  things  of  another 
world,  and  persuading  them  to  embrace  a  Messiah, 
who  will  secure  those  to  them,  and  not  external 
power  and  grandeur  ;  I  am  for  bringing  you  to  the 
spiritual  and  eternal  blessedness  which  our  fathers 
by  faith  had  their  eye  upon,  and  that  is  what  they 
hate  me  for ;  because  I  would  take  you  off  from  that 
which  is  the  cheat  of  Israel,  and  will  be  its  shame 
and  ruin,  the  notion  of  a  temporal  Messiah  ;  and 
lead  vou  to  that  which  is  the  true  and  real  hofie  of 
Israel,  and  the  genuine  sense  of  all  the  promises 
niarle  to  the  fathers,  a  spiritual  kingdom  of  holiness 
and  love  set  up  in  the  hearts  of  men,  to  be  the  pledge 
of,  and  preparative  for,  the  joyful  resurrection  of  the 
dead,  and  the  life  of  the  world  to  come." 

II.  What  was  their  reply  ;  they  own, 

1.  That  they  had  nothing  to  say  in  particular 
against  him  ;  nor  had  any  instructions  to  appear  as 
his  prosecutors  before  the  emperor,  either  by  letter 
or  word  of  mouth ;  (x>.  21.)  “  We  have  neither  re¬ 
ceived  letters  out  of  Judea  concerning  thee,  have  no 
orders  to  prosecute  thee  ;  neither  any  of  the  bre¬ 
thren  of  the  Jewish  nation  that  have  lately  come  up 


279 

;  to  Rome,  (as  many  occasions  drew  the  Jews  thither 
now  that  their  nation  was  a  province  of  the  empire,) 
have  shewed  or  sfiake  any  harm  of  thee."  This  wa> 
very  strange,  that  that  restless  and  inveterate  rage 
of  the  Jews,  which  had  followed  Paul  wherever  he 
went,  should  not  follow  him  to  Rome,  to  get  bin. 
condemned  there.  And  some  think  thev  toTd  a  lit 
here,  and  had  orders  to  prosecute  him,  but  durst  not 
own  it,  being  themselves  obnoxious  to  the  emperor's 
displeasure  ;  who,  though  he  had  not,  like  his  pre¬ 
decessors,  banished  them  all  from  Rome,  yet  he 
gave  them  no  countenance  there.  But  1  am  apt  to 
think  that  what  they  said  was  true,  and  Paul  nou 
found  he  had  gained  the  point  he  aimed  at,  in  ap¬ 
pealing  to  Cxsar,  which  was  to  remove  his  cause 
into  a  court  to  which  they  durst  not  follow  it.  This 
was  David’s  policy,  and  it  was  his  security  ;  (1  Sum. 
27.  1.)  There  is  nothing  better  for  me  than  to  escafie 
into  the  land  of  the  Philistines,  and  Saul  shall  desfiair 
of  me,  to  see/:  me  any  more  in  any  coasts  of  Israel ; 
so  shall  I  escafie  out  of  his  hand:  and  it  proves  s< , 
v.  4.  When  Saul  heard  that  David  was  Jied  to  Gath, 
he  sought  no  more  again  for  him.  Thus  did  Paul 
by  his  appeal,  he  fled  to  Rome  where  he  was  out  of 
their  reach  ;  and  they  said,  “  Even  let  him  go.” 

2.  That  they  desired  to  know  more  particularly 
concerning  the  doctrine  he  preached,  and  the  reli¬ 
gion  he  took  so  much  pains  to  propagate  in  the  face 
of  so  much  opposition  ;  (v.  22.)  “  We  desire  to  hear 
of  thee  what  thou  thinkest — a  ’tic,  what  thy  opi¬ 
nions  or  sentiments  are,  what  are  those  things  which 
thou  art  so  wise  about,  and  hast  such  a  relish  of,  and 
such  a  zeal  for ;  for  though  we  know  little  else  con¬ 
cerning  Christianity,  we  know  it  is  a  sect  every  where 
sfioken  against  ”  Those  who  said  this  scornful, 
spiteful  word  of  the  Christian  religion,  were  Jews, 
the  chief  of  the  Jews  at  Rome,  who  boasted  of  their 
knowledge ;  (Rom.  2.  17.)  and  yet  this  was  all  they 
knew  concerning  the  Christian  religion,  that  it  was  a 
sect  every  where  sfioken  against.  They  put  it  into 
an  ill  name,  and  then  run  it  down.  (1.)  They  look¬ 
ed  upon  it  to  be  a  sect,  and  that  was  false.  True 
Christianity  establishes  that  which  is  of  common  con¬ 
cern  to  all  mankind,  and  is  not  built  upon  such  nar¬ 
row  opinions  and  private  interests  as  sects  commonly* 
owe  their  original  to.  It  aims  at  no  worldly  benefit 
or  advantage,  as  sects  do ;  but  all  its  gains  are  spiri¬ 
tual  and  eternal.  And  besides,  it  has  a  direct  ten¬ 
dency  to  the  uniting  the  children  of  men,  and  not  the 
dividing  of  them,  and  setting  them  at  variance,  as 
sects  have.  (2.)  They  said,  it  was  every  where 
sfioken  against,  and  that  was  too  true  ;  all  that  they 
conversed  with  spake  against  it,  and  therefore  they 
concluded  every  body  did;  most  indeed  did.  It  is, 
and  always  has  been,  the  lot  of  Christ’s  holy  religion, 
to  be  every  where  sfioken  against. 

23.  And  when  they  had  appointed  him  a 
day,  there  came  many  to  him  into  his  lodg¬ 
ing;  to  whom  he  expounded  and  testified 
the  kingdom  of  God,  persuading  them  con¬ 
cerning  Jesus,  both  out  of  the  law  of  Moses, 
and  out  of  the  prophets,  from  morning  till 
evening.  24.  And  some  believed  the  things 
which  were  spoken,  and  some  believed  not. 
25.  And  when  they  agreed  not  among  them¬ 
selves,  they  departed,  after  that  Paul  had 
spoken  one  word,  Well  spake  the  Holy 
Ghost  by  Esaias  the  prophet  unto  our  fa¬ 
thers,  26.  Saying,  Go  unto  this  people,  and 
say,  Hearing  ye  shall  hear,  and  shall  no! 
understand  ;  and  seeing  ye  shall  see,  and 
not  perceive :  27.  F or  the  heart  of  this  peo- 


280  THE  ACTS,  XXVIII. 


pie  is  waxed  gross,  and  their  ears  are  dull 
of  hearing,  and  their  eyes  have  they  closed, 
lest  the}^  should  see  with  their  eyes,  and 
hear  with  their  ears,  and  understand  with 
their  heart,  and  should  be  converted,  and  I 
should  heal  them.  28.  Be  it  known  there¬ 
fore  unto  you,  that  the  salvation  of  God  is 
sent  unto  the  Gentiles,  and  that  they  will 
hear  it.  29.  And  when  he  had  said  these 
words,  the  Jews  departed,  and  had  great 
reasoning  among  themselves. 

We  have  here  a  short  account  of  a  long  confer¬ 
ence  which  Paul  had  with  the  Jews  at  Rome  about 
the  Christian  religion.  Though  they  were  so  far 
prejudiced  against  it,  because  it  was  every  where 
sfioken  against,  as  to  call  it  a  sect,  yet  they  were 
willing  to  give  it  a  hearing ;  which  was  more  than 
the  Jews  at  Jerusalem  would  do.  It  is  probable  that 
these  Jews  at  Rome,  being  men  of  larger  acquaint¬ 
ance  with  the  world,  and  more  general  conversation, 
were  more  free  in  their  inquiries  than  the  bigoted 
Jews  at  Jerusalem  were  ;  and  would  not  answer  this 
matter  before  they  heard  it. 

I.  We  are  here  told  how  Paul  managed  this  con¬ 
ference  in  defence  of  the  Christian  religion.  The 
Jews  appointed  the  time,  a  day  was  set  for  this  dis¬ 
pute,  that  all  parties  concerned  might  have  sufficient 
notice,  v.  23.  Those  Jews  seemed  well  disposed  to 
receive  conviction,  and  yet  it  did  not  prove  that  they 
all  were  so.  Now  when  the  day  came, 

1.  There  were  many  got  together  to  Paul ;  though 
he  was  a  prisoner,  and  could  not  come  out  to  them, 
vet  they  were  willing  to  come  to  him  to  his  lodging. 
And  the  confinement  he  was  now  under,  if  duly  con¬ 
sidered,  instead  of  prejudicing  them  against  his  doc¬ 
trine,  ought  to  confirm  it  to  them  ;  for  it  was  a  sign 
not  only  that  he  believed  it,  but  that  he  thought  it 
worth  suffering  for.  One  would  visit  such  a  man  as 
Paul  in  his  prison,  rather  than  not  have  instruction 
from  him.  And  he  made  room  for  them  in  his  lodg- 
*ing,  not  fearing  giving  offence  to  the  government,  so 

that  he  might  do  good  to  them. 

2.  He  was  very  large  and  full  in  his  discourse  with 
them  ;  seeking  their  conviction  more  than  his  own 
vindication.  (1.)  He  expounded,  or  explained,  the 
kingdom  of  Gocl  to  them,  shewed  them  the  nature 
of  that  kingdom,  and  the  glorious  purposes  and  de¬ 
signs  of  it,  that  it  is  heavenly  and  spiritual,  seated 
in  the  minds  of  men,  and  shines  not  in  external  pomp, 
but  in  purity  of  heart  and  life.  That  which  kept 
the  Jews  in  their  unbelief,  was,  a  misunderstanding 
of  the  kingdom  of  God,  as  if  it  came  with  observa¬ 
tion  ;  let  but  that  be  exfiounded  to  them,  and  set  in 
a  true  light,  and  they  will  be  brought  into  obedience 
to  it.  (2.)  He  not  only  exfiounded  the  kingdom  of 
God,  but  he  testified  it,  plainly  declared  it  to  them, 
and  confirmed  it  by  incontestable  proofs,  that  the 
kingdom  of  God  by  the  Messiah’s  administration 
was  come,  and  was  now  set  up  in  the  world.  He 
attested  the  extraordinary  powers  in  the  kingdom 
of  grace,  by  which  it  was  set  uf,  and  the  miracles 
in  the  kingdom  of  nature,  by  which  it  was  confirmed. 
He  bore  his  testimony  to  it  from  his  own  experience 
of  its  power  and  influence  upon  him,  and  the  manner 
of  his  being  brought  into  subjection  to  it.  (3.)  He 
not  only  expounded  and  testified  the  kingdom  of 
God,  but  he  persuaded  them,  urged  it  upon  their 
consciences,  and  pressed  them  with  all  earnestness 
to  embrace  the  kingdom  of  God,  and  submit  to  it, 
and  not  to  persist  in  an  opposition  to  it.  He  followed 
his  doctrine  (the  explication  and  confirmation  of 
it)  with  a  warm  and  lively  application  to  his  hearers, 
which  is  the  most  proper  profitable  method  of 


preaching.  (4.)  He  persuaded  them  concerning 
Jesus;  the  design  and  tendency  of  his  whole  dis¬ 
course  were  to  bring  them  to  Christ,  to  convince 
them  of  his  being  the  Messiah,  and  to  engage  them 
to  believe  in  him  as  he  is  offered  in  the  gospel.  He 
urged  upon  them,  ’i xtr« — the  things  con¬ 

cerning  Jesus,  the  prophecies  of  him,  which  he  read 
to  them  out  of  the  law  of  Moses  and  out  of  the  fro- 
fhets,  as  pointing  at  the  Messiah,  and  shewed  how 
they  had  all  had  their  accomplishment  in  this  Jesus. 
They  being  Jews,  he  dealt  with  them  out  of  the 
scriptures  of  the  Old  Testament,  and  demonstrated 
that  these  were  so  far  from  making  against  Chris¬ 
tianity,  that  they  were  the  great  proofs  of  it ;  so  that 
if  we  compare  the  history  of  the  New  Testament 
with  the  prophecy  of  the  Old,  we  must  conclude 
that  this  Jesus  is  he  that  should  come,  and  we  are 
to  look  for  no  other. 

3.  He  was  very  long ;  for  he  continued  his  dis 
course,  and  it  should  seem  to  have  been  a  continuec 
discourse,  from  morning  till  evening;  perhaps  it 
was  a  discourse  eight  or  ten  hours  long.  The  sub¬ 
ject  was  curious,  he  was  full  of  it ;  it  was  of  vast  im¬ 
portance,  he  was  in  good  earnest,  and  his  heart  was 
upon  it ;  he  knew  not  when  he  should  have  such  an¬ 
other  opportunity,  and  therefore,  without  begging 
pardon  for  tiring  their  patience,  he  kept  them  all 
day ;  but  it  is  probable  that  he  spent  some  of  the 
time  in  prayer  with  them  and  for  them. 

II.  What  was  the  effect  of  this  discourse ;  one 
would  have  thought  that  so  good  a  cause  as  that  of 
Christianity,  and  managed  by  such  a  skilful  hand  as 
Paul’s,  could  not  but  carry  the  day,  and  that  all  the 
hearers  should  have  yielded  to  it  presently  ;  but  it 
did  not  prove  so ;  the  child  Jesus  is  set  for  the  fall  of 
some,  and  the  rising  again  of  others,  a  Foundation 
Stone  to  some,  and  a  Stone  of  stumbling  to  others. 

1.  Thev  did  not  agree  among  themselves,  v.  25. 
Some  of  them  thought  Paul  was  in  the  right,  others 
would  not  admit  it.  This  is  that  division  which 
Christ  came  to  send ;  that  fire  which  he  came  to 
kindle,  Luke  12.  49,  51.  Paul  preached  with  a  great 
deal  of  plainness  and  clearness,  and  yet  his  hearers 
could  not  agree  about  the  sense  and  evidence  of  what 
he  preached. 

2.  Some  believed  the  things  that  were  sfoken,  and 
some  believed  not,  v.  24.  There  was  the  disagree¬ 
ment.  Such  as  this  has  always  been  the  success  of 
the  gospel ;  to  some  it  has  been  a  savour  of  life  unto 
life,  to  others  a  savour  of  death  unto  death.  Some 
are  wrought  upon  bv  the  word,  and  others  hardened; 
some  receive  the  light,  and  others  shut  their  eyes 
against  it.  So  it  was  among  Christ’s  hearers,  and 
the  spectators  of  his  miracles  ;  some  believed,  and 
some  blasphemed.  If  all  had  believed,  there  had 
been  no  disagreement ;  so  that  all  the  blame  of  the 
division  lay  upon  those  who  would  not  believe. 

III.  The  awakening  word  which  Paul  said  to  them 
at  parting ;  he  perceived  by  what  they  muttered, 
that  there  were  many  among  them,  and  perhaps  the 
greater  part,  that  were  obstinate,  and  would  not 
yield  to  the  conviction  of  what  he  said ;  and  they 
were  getting  up  to  be  gone,  they  had  had  enough  of 
it;  “Hold,”  says  Paul,  “take  one  word  with  you 
,  before  you  go,  and  consider  of  it  when  you  come 
j  home :  what  do  vou  think  will  be  the  effect  of  your 
obstinate  infidelitv  ?  What  will  you  do  in  the  end 
hereof?  What  will  it  come  to?” 

1.  “  You  will  bv  the  righteous  judgment  of  God 
be  sealed  uf  under  unbelief;  vou  harden  your  own 
hearts,  and  God  will  harden  them,  as  he  did  Pha¬ 
raoh’s  ;  and  this  is  what  was  prophesied  of  concern¬ 
ing  vou.  Turn  to  that  scripture,  (Isa.  6.  9,  10.)  and 
read  it  seriously,  and  tremble,  lest  the  case  there 
described  should  prove  to  be  your  case.”  As  there 
are  in  the  Old  Testament  gospel-promises,  which 
will  be  accomplished  in  all  that  believe,  so  there  are 


tiif;  acts,  xxvm. 


gospel-lhreatenii.g..  of  spiritual  judgments,  which 
will  be  fulfilled  in  them  that,  btlleoe  not ;  and  this  is 
one.  It  is  part  of  the  commission  given  to  Isaiah  the 
prophet,  he  is  sent  to  make  those  worse,  that  would 
not  be  nude  better.  Well  sfiake  the  Holy  Ghost  by 
'Esaias  the  /iro/ihet  unto  our  futhers.  What  was 
spoken  by  JEHOVAH,  is  here  said  to  be  spoken  by 
the  Holy  Ghost,  which  proves  that  the  Holy  Ghost 
is  God ;  and  what  was  spoken  to  Isaiah,  is  here  said 
to  be  spoken  by  him  to  their  fathers ;  for  he  was  or¬ 
dered  to  tell  the  people  what  God  said  to  him  ;  and 
though  what  is  there  said  had  in  it  much  of  terror 
to  the  people  and  of  grief  to  the  prophet,  yet  it  is 
here  said  to  be  well  spoken.  Hezekiah  said  con¬ 
cerning  a  message  of  wrath,  Good  is  the  word  of  the 
Lord  which  thou  hast  spoken ,  Isa.  39.  8.  And  he 
that  believes  not,  shall  be  damned,  is  gospel,  as  well 
as,  He  that  believes,  shall  be  saved,  Mark  16.  16. 
Or,  this  may  be  explained  by  that  of  our  Saviour, 
(Matt.  15.  7.)  “  Hell  did  Esaias  prophesy  of  you. 
The  Holy  Ghost  said  to  your  fathers,  that  which 
would  be  fulfilled  in  you,  Hearing  ye  shall  hear,  and 
shall  not  understand.'’ 

(1.)  “That  which  was  their  great  sin  against  God, 
is  your’s ;  and  that  is  this,  You  will  not  see ;  you 
shut  your  eyes  against  the  most  convincing  evidence 
possible,  and  will  not  admit  the  conclusion,  though 
you  cannot  deny  the  premises ;  your  eyes  you  have 
closed,"  v.  27.  That  speaks  an  obstinate  infidelity, 
and  a  willing  slavery  to  prejudice.  “  As  your  fa¬ 
thers  would  not  see  God’s  hand  lifted  up  against 
them  in  his  judgments,  (Isa.  26.  11.)  so  you  will  not 
see  God’s  hand  stretched  out  to  you  in  gospel-grace.” 
It  was  true  of  these  unbelieving  Jews,  that  they  were 
prejudiced  against  the  gospel,  they  did  not  see,  be¬ 
cause  they  were  resolved  they  would  not ;  and  none 
so  blind  as  they  that  will  not  see.  They  would  not 
prosecute  their  convictions,  and  for  that  reason 
would  not  admit  them.  They  have  purposely  closed 
their  eyes,  lest  they  should  see  with  their  eyes  the 
great  things  which  belong  to  their  everlasting  peace; 
should  see  the  glory  of  God,  the  amiableness  of 
Christ,  the  deformity  of  sin,  the  beauty  of  holiness, 
the  vanity  of  this  world,  and  the  reality  of  another ; 
they  will  not  be  changed  and  governed  by  those 
truths,  and  therefore  will  not  receive  the  evidence 
of  them  ;  lest  they  should  hear  with  their  ears  that 
which  they  are  loath  to  hear,  the  wrath  of  God  re¬ 
vealed  from  heaven  against  them,  and  the  will  of 
God  revealed  from  heaven  to  them.  They  stop 
their  ears,  like  the  deaf  adder,  that  will  not  hearken 
to  the  voice  of  the  charmer,  charm  he  ever  so  wisely. 
Thus  their  fathers  did,  thev  would  not  hear,  Zech. 
7.  1 1,  12.  And  that  which  they  are  afraid  of  in  shut¬ 
ting  up  their  eyes  and  ears,  and  barricading  (as  it 
were)  both  their  learning  senses  against  him  that 
made  both  the  hearing  ear,  and  the  seeing  eye,  is, 
lest  they  should  understand  with  their  heart,  and 
should  be  converted,  and  T should  heal  them.  They 
kept  their  mind  in  the  dark,  or  at  least  in  a  constant 
confusion  and  tumult,  lest,  if  they  should  admit  a 
considerate  sober  thought,  they  should  understand 
with  their  heart  how  much  it  is  both  their  duty  and 
their  interest  to  be  religious,  and  so  by  degrees  the 
truth  should  be  too  hard  for  them,  and  they  should 
be  converted  from  the  evil  ways  which  they  take 
pleasure  in,  to  those  exercises  which  they  have  now 
an  aversion  to.  Observe,  God’s  method  is  to  bring 
people  first  to  see  and  hear,  and  so  to  understand 
with  their  hearts,  and  then  to  convert  them,  and  bow 
their  wills,  and  so  heal  them  ;  which  is  the  regular 
way  of  dealing  with  a  rational  soul :  and  therefore 
Satan  prevents  the  conversion  of  souls  to  God,  by 
blinding  the  mind,  and  darkening  the  understanding, 
2  Cor.  4.  4.  And  the  case  is  very  sad,  when  the 
sinner  joins  with  him  herein,  and  puts  out  his  own 
eyes.  Ut  liberius  peccent,  libenter  ignorant — They 

Vol.  VI.— 2  N 


v  uur  u/iLCy  mui  inrif  ///c/i/  ay n  mr  7/lUT  z 

freely.  They  are  in  love  with  their  disease,  and 
are  afraid  lest  God  should  heal  them  ;  like  Babylon 
of  old,  we  would  have  healed  her,  and  she  would 
not  be  healed,  Jer.  51.  9.  This  was  the  sin. 

(2.)  “  That  which  was  the  great  judgment  of  Gcd 
upon  them  for  this  sin,  is,  his  judgment  upon  you , 
and  that  is.  You  shall  be  blind.  God  will  give  you 
up  to  a  judicial  infatuation  ;  hearing  you  shall  hear, 
you  shall  have  the  word  of  God  preached  to  you 
over  and  over,  but  you  shall  not  understand  it ;  be¬ 
cause  you  will  not  give  your  minds  to  understand  it, 
God  will  not  give  you  strength  and  grace  to  under¬ 
stand  it ;  seeing  you  shall  see ;  you  shall  have  abun¬ 
dance  of  miracles  and  signs  done  before  your  eyes, 
but  you  shall  not  perceive  the  convincing  evidence 
|  of  them.  Take  heed  lest  it  be  true  of  you,  what 
Moses  said  to  your  fathers,  (Deut.  29.  4.)  The  Lord 
has  not  given  you  a  heart  to  perceive,  and  eyes  to  sec, 
and  ears  to  hear,  unto  this  day  ;  and  w  hat  Isaiah  said 
to  the  men  of  his  generation,  (Isa.  29.  10 — 12.)  The 
Lord  has  poured  out  upon  you  the  spirit  of  deep 
j  sleep,  and  has  closed  your  eyes."  What  with  their 
j  resisting  the  grace  of  God,  and  rebelling  against  the 
light,  and  God’s  withdrawing  and  withholding  his 
1  grace  and  light  from  them  ;  what  with  their  not  re¬ 
ceiving  the  love  of  the  truth,  and  God’s  giving  them 
up  for  that  to  strong  delusions,  to  believe  a  lie  ;  what 
with  their  wilful,  and  what  with  their  judicial  hard¬ 
ness,  the  heart  of  this  people  is  waxed  gross,  and 
their  ears  are  dull  of  hearing ;  they  are  stupid  and 
senseless,  and  not  wrought  upon  by  all  that  can  be 
said  to  them  ;  no  physic  that  can  be  given  them  ope- 
rates  upon  them,  or  will  reach  them,  and  therefore 
their  disease  must  be  adjudged  incurable,  and  their 
case  desperate.  How  should  they  be  happy,  that 
will  not  be  healed  of  a  disease  that  makes  them  mi¬ 
serable  ?  And  how  should  they  be  healed,  that  will 
not  be  converted  to  the  use  of  the  methods  of  cure  ? 
And  how  should  they  be  converted,  that  w  ill  not  be 
convinced  either  of  their  disease  or  <  f  their  remedy? 
And  how  should  they  be  convinced,  that  shut  their 
eyes  and  stop  their  ears?  Let  all  that  hear  the  gos¬ 
pel,  and  do  not  heed  it,  tremble  at  this  doom  ;  for 
when  once  they  are  thus  given  up  to  hardness  of 
heart,  they  are  already  in  the  suburbs  of  hell ;  for 
who  shall  heal  them,  if  God  do  not  ? 

2.  “Your  unbelief  will  justify  God  in  sending  the 
gospel  to  the  Gentile  world,  which  is  the  thing  you 
look  upon  with  such  a  jealous  eye  ;  (r.  28.)  there¬ 
fore,  seeingyou  put  the  grace  of  God  away  from  you, 
and  will  not  submit  to  the  power  of  divine  truth  and 
love,  seeing  vou  will  not  be  converted  and  healed  in 
the  methods  which  divine  wisdom  has  appointed, 
therefore  be  it  known  unto  you,  that  the  salvation  of 
God  is  sent  unto  the  Gentiles,  that  salvation  which 
was  of  the  Jews  only,  (John  4.  22.)  the  offer  of  it  is 
made  to  them,  the  means  of  it  afforded  to  them,  and 
thev  stand  fairer  for  it  than  you  do :  it  is  sent  to 
j  them,  and  they  will  hear  it,  and  receive  it,  and  be 
happy  in  it.” 

Now  Paul  designs  hereby, 

(1.)  To  abate  their  displeasure  at  the  preaching 
|  of  the  gospel  to  the  Gentiles,  by  shew  ing  them  the 
!  absurdity  of  it ;  they  were  angry  that  the  salvation 
of  God  was  sent  to  the  Gentiles,  and  thought  it  was 
too  great  a  favour  done  to  them  ;  but  if  they  thought 
!  that  salvation  of  so  small  a  value  as  not  to  be  worthy 
;  of  their  acceptance,  surely  they  could  not  grudge  it 
the  Gentiles  as  too  good  for  them,  or  envy  them  for 
it.  The  salvation  of  God  is  sent  into  the  world,  the 
Jews  had  the  first  offer  of  it,  it  was  fairly  proposed 
to  them,  it  was  earnestly  pressed  upon  them,  but 
|  they  refused  it ;  they  would  not  accept  the  inyita- 
i  tion  which  was  given  to  them  first  to  the  wedding- 
feast,  and  therefore  must  thank  themselves  if  other 
|i  guests  be  invited.  If  they  will  not  strike  the  bar- 


282  THE  ACTS,  XXVIII. 


gain  nor  come  up  to  the  terms,  they  ought  not  to  be  : 
angry  at  those  that  will.  They  cannot  complain 
that  the  Gentiles  took  it  over  their  heads,  or  out  ot 
their  hands,  for  they  had  quite  taken  their  hands  off 
.t ;  nay  they  had  lifted  up  their  heal  against  it ;  and 
therefore  it  is  their  fault ;  for  it  is  through  their  fall 
tnat  sic*  vutioii  is  come  to  the  Gentiles,  Rom.  11.  11. 

(2.)  To  improve  their  displeasure  at  the  favour 
done  to  the  Gentiles  to  their  advantage,  and  to  bring 
good  out  of  that  evil;  for  when  he  had  spoken  of 
this  very  thing  in  his  efiistle  to  the  Romans,  the  be¬ 
nefit  which  the  Gentiles  had  by  the  unbelief  and  re¬ 
jection  of  the  Jews,  he  says,  he  took  notice  of  it  on 
purpose  that  he  might  /irovoke  his  dear  country¬ 
men  the  Jews  to  a  holy  emulation,  and  might  save 
some  of  them,  Rom.  11.  14.  The  Jews  have  reject¬ 
ed  the  gos/iel  of  Christ,  and  pushed  it  off  to  the 
Gentiles,  but  it  is  not  yet  too  late  to  repent  of  their 
refusal,  and  to  accept  of  the  salvation  which  they 
did  make  light  of ;  they  may  say  No,  and  take  it,  as 
the  elder  brother  in  the  parable,  who,  when  he  was 
bidden  to  go  work  in  the  vineyard,  first  said,  I  will 
not,  and  yet  afterwards  refiented,  and  went.  Matt. 
21.  29.  Is  the  gospel  sent  to  the  Gentiles ?  Let  us 
go  after  it  rather  than  come  short  of  it.  And  will 
they  hear  it,  who  are  thought  to  be  out  of  hearing, 
and  had  been  so  long  like  the  idols  they  worshipped, 
that  have  ears  and  hear  not?  And  shall  not  we  hear 
it,  whose  privilege  it  is  to  have  God  so  nigh  to  us  in 
all  that  we  call  upon  him  for?  Thus  he  would  have 
them  to  argue,  and  to  be  shamed  into  the  belief  of 
the  gospel,  by  the  welcome  it  met  with  among  the 
Gentiles.  And  if  it  had  not  that  effect  upon  them, 
it  would  aggravate  their  condemnation,  as  it  did 
that  of  the  Scribes  and  Pharisees,  who,  when  they 
saw  the  publicans  and  harlots  submit  to  John's  bap¬ 
tism,  did  not  afterwards  thereupon  repent  of  their 
folly  that  they  might  believe  him,  Matt.  21.  32. 

IV.  The  breaking  up  of  the  assembly,  as  it  should 
seem,  in  some  disorder. 

1.  They  turned  their  backs  upon  Paul ;  those  of 
them  that  believed  not,  were  extremely  nettled  at 
that  last  word  which  he  said,  that  they  should  be 
judicially  blinded,  and  that  the  light  of  the  gospel 
should  shine  among  them  that  sat  in  darkness;  when 
Paul  had  said  these  words,  he  had  said  enough  for 
them,  and  they  departed,  perhaps  not  so  much  en¬ 
raged  as  some  others  of  their  nation  had  been  upon 
the  like  occasion,  but  stupid  and  unconcerned ;  no 
more  affected,  either  with  those  terrible  words  in 
the  close  of  his  discourse,  or  all  the  comfortable 
words  he  had  spoken  before,  than  the  seats  they  sat 
on ;  they  departed,  many  of  them  with  a  resolution 
never  to  hear  Paul  preach  again,  nor  trouble  them¬ 
selves  with  further  inquiries  about  this  matter. 

2.  They  set  their  faces  one  against  another;  for 
they  had  great  disputes  among  themselves ;  there 
was  not  onlv  a  quarrel  between  them  who  believed 
and  them  who  believed  not,  but  even  among  them 
who  believed  not  there  were  debates ;  they  that 
agreed  to  depart  from  Paul,  yet  agreed  not  in  the 
reasons  why  they  departed,  but  had  great  reasoning 
among  themselves.  Many  have  great  reasoning, 
who  yet  do  not  reason  rightly;  can  find  fault  with  one 
another’s  opinions,  and  yet  not  yield  to  truth.  Nor 
will  men’s  reasoning  among  themselves  convince 
them,  without  the  grace  of  God  to  open  their  un¬ 
derstandings. 

30.  And  Paul  dwelt  two  whole  years  in 
his  own  hired  house,  and  received  all  that 
came  in  unto  him,  31.  Preaching  the  king¬ 
dom  of  God,  and  teaching  those  things 
which  concern  the  Lord  Jesus  Christ,  with 
all  confidence,  no  man  forbidding  him. 


We  are  here  taking  our  leave  of  the  history  of 
blessed  Paul ;  and  therefore,  since  God  saw  it  not 
fit  that  we  should  know  any  more  of  him,  we  should 
carefully  take  notice  of  every  particular  of  the  cir¬ 
cumstances  in  which  we  must  here  leave  him. 

I.  It  cannot  but  be  a  trouble  to  us,  that  we  must 
leave  him  in  bonds  for  Christ,  nay  and  that  we  have 
no  prospect  given  us  of  his  being  set  at  liberty.  Two 
whole  years  of  that  good  man’s  life  are  here  spent  in 
confinement,  and,  for  aught  that  appears,  he  was 
never  inquired  after,  all  that  time,  by  those  whose 
prisoner  he  was ;  he  appealed  to  Caesar,  in  hope  of 
a  speedy  discharge  from  his  imprisonment,  the  go¬ 
vernors  having  signified  to  his  imperial  majesty  con¬ 
cerning  the  prisoner,  that  he  had  done  nothing  wor¬ 
thy  of  death  or  of  bonds,  and  yet  he  is  continued  a 
prisoner.  So  little  reason  have  we  to  trust  in  men, 
especially  despised  prisoners  in  great  men  ;  witness 
Joseph’s  case,  whom  the  chief  butler  remembered 
not,  but  forgat,  Gen.  40.  23.  Yet  some  think,  that 
though  it  be  not  mentioned  here,  yet  it  was  in  the  first 
of  these  two  years,  and  early  too  in  that  year,  that 
he  was  first  brought  before  Nero,  and  then  his  bonds 
in  Christ  were  manifest  in  Caesar’s  court,  as  he  says, 
Phil.  1.  13.  And  at  that  first  answer  it  was  that  no 
man  stood  by  him,  2  Tim.  4.  16.  But  it  seems,  in¬ 
stead  of  being  set  at  liberty  upon  his  appeal,  as  he 
expected,  he  hardly  escaped  out  of  the  emperor’s 
hands  with  his  life ;  he  calls  it  a  deliverance  out  of 
the  mouth  of  the  lion,  (2  Tim.  4.  17.')  and  his  speak¬ 
ing  there  of  his  first  answer,  intimates  that  since 
that,  he  had  a  second,  in  which  he  had  come-off 
better,  and  yet  was  not  discharged.  During  these 
two  years'  imprisonment  he  wrote  his  epistle  to  the 
Galatians,  then  his  second  epistle  to  Timothy,  then 
those  to  the  Ephesians;  Philippians,  Colossians,  and 
to  Philemon,  in  which  he  mentions  several  things 
particularly  concerning  his  imprisonment;  and  lastly, 
his  epistle  to  the  Hebrews,  just  after  he  was  set  at 
liberty,  as  Timothy  also  was,  who,  coming  to  visit 
him,  was  upon  some  account  or  other  made  his  fel¬ 
low-prisoner  ;  (with  him  writes  Paul  to  the  Hebrews, 
13.  23.  if  he  come  shortly  I  will  see  you  ;)  but  how 
or  by  what  means  he  obtained  his  liberty,  we  are 
not  told ;  only  that  two  years  he  was  a  prisoner. 
Tradition  says,  that  after  his  discharge  he  went 
from  Italy  to  Spain,  thence  to  Crete,  and  so  with 
Timothy  into  Judea,  and  from  thence  went -to  visit 
the  churches  in  Asia,  and  at  length  canu  a  second 
time  to  Rome,  and  there  was  beheaded  in  the  last 
year  of  Nero.  But  Baronius  himself  owns,  that  there 
is  no  certainty  of  any  thing  concerning  him,  betwixt 
his  release  from  this  imprisonment,  and  his  martyr¬ 
dom  ;  but  it  is  said  by  some,  that  Nero,  having  when 
he  began  to  play  the  tyrant,  set  himself  against  the 
Christians,  and  persecuted  them,  (and  he  was  the  first 
of  the  emperors  that  made  a  law  against  them,  as 
Tertullian  saith,  Apolog.  cap.  3.)  the  church  at 
Rome  was  much  weakened  by  that  persecution,  and 
that  brought  Paul  the  second  time  to  Rome,  to  re¬ 
establish  the  church  there,  and  to  comfort  the  souls 
of  the  disciples  that  were  left,  and  so  he  fell  a  second 
time  into  Nero’s  hand.  And  Chrysostom  relates, 
that  a  young  woman  that  was  one  of  Nero’s  misses, 
(to  speak  modishly,)  being  converted,  bv  Paul’s 
preaching,  to  the  Christian  faith,  and  so  brought  off 
from  the  lewd  course  of  life  she  had  lived,  Nero 
was  incensed  against  Paul  for  that,  and  ordered  him 
first  to  be  imprisoned,  and  then  put  to  death. 

But,  to  keep  to  this  short  account  here  given  of  it, 

1.  It  wouln  grieve  one  to  think  that  such  a  useful 
man  as  Paul  was,  should  be  so  long  in  restraint ;  two 
years  he  was  a  prisoner  under  Felix,  (ch.  24.  27.) 
and  beside  all  the  time  that  passed  between  that  and 
his  coming  to  Rome,  he  is  here  two  years  more  a 
j  prisoner  under  Nero.  How  many  churches  might 
j  Paul  have  planted,  how  many  cities  and  nations 


THE  ACTS,  XXVIII. 


might  he  have  brought  over  to  Christ,  in  these  five 
years  time,  (for  so  much  it  was  at  least,)  if  he  had 
been  at  liberty  !  But  God  is  wise,  and  will  shew  that 
he  is  no  debtor  to  the  most  useful  instruments  he 
employs,  but  can  and  will  carry  on  his  own  interest, 
both  without  their  services,  and  by  their  sufferings. 
Even  Paul’s  bonds  fell  out  to  the  furtherance  of  the 
gospel,  Phil.  1.  12,  14, 

2.  Yet  even  Paul’s  imprisonment  was  in  some  re¬ 
spects  a  kindness  to  him,  for  these  two  years  he 
dwelt  in  his  ow/i  hired  house,  and  that  was  more,  for 
aught  I  know,  than  ever  he  had  done  before  ;  he  had 
always  accustomed  himself  to  sojourn  in  the  houses 
of  others,  now  he  has  got  a  house  of  his  own,  his  own 
while  lie  pays  the  rent  for  it ;  and  such  a  retirement 
as  this  would  be  a  refreshment  to  one  who  had  been 
all  his  days  an  itinerant ;  he  had  been  accustomed  to 
be  always  upon  the  remove,  seldom  stayed  long  at  a 
lace,  but  now  he  lived  for  two  years  in  the  same 
ouse  ;  so  that  the  bringing  of  him  into  this  prison, 
was  like  Christ’s  call  to  his  disciples  to  come  into  a 
desert  filace,  and  rest  awhile,  Mark  6.  31.  When 
he  was  at  liberty,  he  was  in  continual  fear  by  reason 
of  the  lying  in  wait  of  the  Jews,  (ch.  20.  19.)  but 
now  his  prison  was  his  castle.  Thus  out  of  the  eater 
came  forth  meat,  and  out  of  the  strong  sweetness. 

II.  Yet  it  is  a  pleasure  to  us,  (for  we  are  sure  it 
was  to  him,)  that  though  we  leave  him  in  bonds  for 
Christ,  yet  we  leave  him  at  work  for  Christ,  and 
this  made  his  bonds  easy,  that  he  was  not  bv  them 
bound  out  from  serving  God  and  doing  good  ;  his  pri¬ 
son  becomes  a  temple,  a  church,  and  then  it  is  to 
him  a  palace  ;  his  hands  are  tied,  but,  thanks  be  to 
God,  his  mouth  is  not  stopped  ;  a  faithful  zealous 
minister  can  better  bear  any  hardship  than  being 
silenced  ;  here  is  Paul  a  prisoner,  and  yet  a  preach¬ 
er  ;  he  is  bound,  but  the  word  of  the  Lord  is  not 
bound.  When  he  wrote  his  efiistle  to  the  Romans, 
he  said  he  longed  to  see  them,  that  he  might  impart 
unto  them  some  spiritual  gift ;  (Rom.  1.  11.)  he  was 
glad  to  see  some  of  them,  (v.  15.)  but  it  would  not  be 
half  his' joy,  unless  he  could  impart  to  them  some 
spiritual  gift,  which  here  he  has  an  opportunity  to 
do,  and  then  he  will  not  complain  of  his  confine¬ 
ment.  Observe, 

1.  Whom  he  preached  to  ;  to  all  that  had  a  mind 
to  hear  him,  whether  Jews  or  Gentiles.  Whether 
he  had  liberty  to  go  to  other  houses  to  preach,  does 
not  appear  ;  it  is  likely  not ;  but  whoever  would  had 
liberty  to  come  to  his  house  to  hear,  and  they  were 
welcome  ;  he  received  all  that  came  to  him.  Note, 
Ministers’  doors  should  be  open  to  such  as  desire  to 
receive  instruction  from  them,  and  they  should  be 
glad  of  an  opportunity  to  advise  those  that  are  in 
care  about  their  souls.  Paul  could  not  preach  in  a 
synagogue,  or  any  public  place  of  meeting  that  was 
sumptuous  and  capacious,  but  he  preached  in  a  poor 
cottage  of  his  own.  Note,  When  we  cannot  do  what 
we  would  in  the  service  of  God,  we  must  do  what 
we  can.  Those  ministers  that  have  but  little,  hired 
houses,  should  rather  preach  in  them,  if  they  may¬ 
be  allowed  to  do  that,  than  be  silent.  He  received 
all  that  came  to  him,  and  was  not  afraid  of  the  great¬ 
est,  nor  ashamed  of  the  meanest  :  he  was  ready  to 
preach  on  the  first  day  of  the  week  to  Christians,  on 
the  seventh  day  to  Jews,  and  to  all  who  would  come 
on  anv  dav  of' the  week  ;  and  he  might  hope  the 
better  to  speed,  because  they  came  in  unto  him,  which 
supposed  a  desire  to  be  instructed,  and  a  willingness 
to  learn  ;  and  where  these  are,  it  is  probable  that 
some  good  may  be  done. 

2.  What  he  preached  ;  he  does  not  fill  their  heads 


283 

with  curious  speculations,  or  with  matters  of  state 
and  politics,  but  he  keeps  to  his  text,  minds  his  bu¬ 
siness  as  an  apostle.  (1.)  He  is  God’s  ambassador, 
and  therefore  preaches  the  kingdom  of  God,  does 
all  he  can  to  preach  it  up  ;  negotiates  the  affairs  cf 
it,  in  order  to  the  advancing  of  all  its  true  interests  ; 
he  meddles  not  with  the  affairs  of  the  kingdoms  of 
men,  let  those  treat  of  them  whose  work  it  is,  he 
preacheth  the  kingdom  of  God  among  men,  and  the 
word  of  that  kingdom  ;  the  same  that  he  defended  in 
his  public  disputes,  testifying  the  kingdom  of  God,  ( v . 
23. )  he  enforced  in  his  public  preaching,  as  that  which 
if  received  aright,  will  make  us  all  wise  and  good, 
wiser  and  better,  which  is  the  end  of  preaching. 
(2. )  He  is  an  agent  for  Christ,  a  friend  of  the  Bride¬ 
groom,  and  therefore  teaches  those  things  which  con¬ 
cern  the  Lord  Jesus  Christ ;  the  whole  history  of 
Christ,  his  incarnation,  doctrine,  life,  miracles, 
death,  resurrection,  ascension  ;  all  that  relates  to  the 
mystery  of  godliness.  Paul  stuck  still  to  his  princi¬ 
ple — to  know  and  preach  nothing  but  Christ,  and 
him  crucified.  Ministers,  when  in  their  preaching 
they  are  tempted  to  divert  from  that  which  is  their 
main  business,  should  reduce  themselves  with  this 
question,  What  does  this  concern  the  Lord  Jesus 
Christ  ?  What  tendency  has  it  to  bring  us  to  him, 
and  to  keep  us  walking  in  him  ?  For  we  preach  not 
ourselves,  but  Christ. 

3.  With  what  liberty  he  preached. 

(1.)  Divine  grace  gave  him  a  liberty  of  spirit ;  he 
preached  with  all  confidence,  as  one  that  was  him¬ 
self  well  assured  of  the  truth  of  what  he  preached, 
and  that  it  was  what  he  durst  stand  by  ;  and  of  the 
worth  of  it,  that  it  was  what  he  durst  suffer  for.  He 
was  not  ashamed  of  the  gospel  of  Christ. 

(2.)  Divine  Providence  gave  him  a  liberty  of 
speech  ;  no  man  forbidding  him,  giving  him  any 
check  for  what  he  did,  or  laying  any  restraint  upon 
him  ;  the  Jews  that  used  to  forbid  him  to  speak  to 
the  Gentiles,  had  no  authority  here  ;  and  the  Roman 
government  as  yet  took  no  cognizance  of  the  pro¬ 
fession  of  Christianity  as  a  crime.  Herein  we  must 
acknowledge  the  hand  of  God,  [1.1  Setting  bounds 
to  the  rage  of  persecutors  ;  where  ne  does  not  turn 
the  heart,  vet  he  can  tie  the  hand,  and  bridle  the 
tongue.  Nero  was  a  bloody  man,  and  there  were 
many,  both  Jews  and  Gentiles,  in  Rome,  that  hated 
Christianity  ;  and  yet  so  it  was,  unaccountable,  that 
Paul,  though  a  prisoner,  was  connived  at  in  preach¬ 
ing  the  gospel,  and  it  was  not  construed  a  breach  of 
the  peace.  Thus  God  makes  the  wrath  of  men  to 
praise  him,  and  restrains  the  remainder  of  it,  Ps.  76. 
10.  Though  there  were  so  many  that  had  it  in  their 
power  to  forbid  Paul’s  preaching,  (even  the  common 
soldier  that  kept  him  might  have  done  it,)  vet  Gcd 
so  ordered  it,  that  no  man  did  forbid  him.  [2.]  See 
God  here  providing  comfort  for  the  relief  of  the  per¬ 
secuted.  Though  it  was  a  very  low  and  narrow 
sphere  of  opportunity  that  Paul  was  here  placed  in, 
compared  with  what  he  had  been  in,  vet,  such  as  it 
was,  he  was  not  molested  or  disturbed  in  it.  Though 
it  was  not  a  wide  door  that  was  opened  to  him,  vet 
it  was  kept  open,  and  no  man  was  suffered  to  shut 
it ;  and  it  was  to  manv  an  effectual  door,  so  that  there 
were  saints  even  in  Ctesar's  household,  Phil.  4.  22. 
When  the  city  of  our  solemnities  is  thus  made  a  quiet 
habitation  at  any  time,  and  we  are  fed  from  day  to 
day  with  the  bread  of  life,  no  man  forbidding  us,  we 
must  give  thanks  to  God  for  it,  and  prepare  for 
changes;  still  longing  for  that  holy  mountain,  in 
which  there  shall  never  be  any  pricking  brier  ot 
grieving  thorn. 


THE 


PREFACE 


TO 


THE  EPISTLES. 


4FTER  much  expectation,  and  many  inquiries,  the  last  volume  of  the  late  reverend  Mr.  Henry’s  Ex- 
/ losition  now  appears  in  the  world.  The  common  disadvantages  that  attend  posthumous  productions, 
will  doubtless  be  discerned  in  this  ;  but  we  hope,  though  there  are  diversities  of  gifts,  there  will  be  found 
to  be  the  same  spirit.  Some  of  the  relations  and  hearers  of  that  excellent  person  have  been  at  the  pains 
of  transcribing  the  notes  they  took  in  short-hand  of  this  part  of  the  holy  scripture,  when  expounded  by 
him  in  his  family,  or  in  the  congregation  ;  they  have  furnished  us  with  very  good  materials  for  the  finishing 
this  great  work  ;  and  we  doubt  not,  but  that  the  ministers  who  have  been  concerned  in  it,  have  made  the 
use  of  those  assistances,  which  may  entitle  this  composure  to  the  honour  of  Mr.  Henry’s  name  ;  and  if  so, 
*hey  can  very  willingly  conceal  their  own. 

The  New  Testament  may  be  very  properly  divided  into  two  parts,  the  one  Historical,  the  other  Episto¬ 
lary.  It  is  the  exposition  of  the  latter  we  now  recommend  ;  and  shall  offer  some  thoughts  of  the  episto¬ 
lary  way  of  writing  in  general,  and  then  proceed  to  observe  the  divine  authority  of  these  epistles,  together 
with  the  style,  matter,  method,  and  design  of  them  ;  leaving  what  might  be  said  concerning  the  several 
inspired  penmen  to  the  prefaces  appertaining  to  the  particular  epistles. 

As  to  the  Epistolary  way  of  writing,  it  may  be  sufficient  to  observe,  it  has  usually  three  properties.  It 
may  in  some  things  be  more  difficult  to  be  understood,  but  then  it  is  very  profitable  and  very  pleasant : 
these  will  lie  found  to  be  the  properties  of  these  sacred  letters.  We  shall  meet  with  things  not  easy  to  be 
understood,  especially  in  some  parts  of  them,  where  we  cannot  so  well  discover  the  particular  occasions  on 
which  they  were  written,  or  the  questions  or  matters  of  fact  to  which  they  refer  :  but  this  is  abundantly 
compensated  by  the  profit  which  will  accrue  to  those  that  read  them  with  due  attention  ;  they  will  find  the 
strongest  reasoning,  the  most  moving  expostulations,  and  warm  and  pressing  exhortations,  mixed  with 
seasonable  cautions  and  reproofs,  which  are  all  admirably  fitted  to  impress  the  mind  with  suitable  senti¬ 
ments  and  affections.  And  how  much  solid  pleasure  and  delight  must  this  afford  to  persons  of  a  serious 
and  religious  spirit,  especially  when  they  wisely  and  faithfully  apply  to  themselves  what  they  find  to 
suit  their  case  !  Thus  they  will  appear  to  be  as  truly  written  to  them  as  if  their  names  were  superscribed 
on  them.  It  is  natural  tor  us  to  be  very  much  pleased  in  perusing  a  wise  and  kind  letter,  full  of  instruction 
and  comfort,  sent  unto  us  by  an  absent  friend  :  how  then  should  we  prize  this  part  of  holy  scripture,  when 
ve  consider  herein  that  our  God  and  Saviour  has  written  these  letters  to  us,  in  which  we  have  the  great 
things  of  his  law  and  gospel,  the  things  that  belong  to  our  peace  !  By  these  means  not  only  the  holy  apostles, 
being  dead,  yet  speak,  but  the  Lord  of  the  prophets  and  apostles  continues  to  speak  and  write  to  us  ;  and 
while  we  read  them  with  proper  affections,  and  follow  them  with  suitable  petitions  and  thanksgiving,  a 
blessed  correspondence  and  intercourse  will  be  kept  up  between  heaven  and  us,  while  we  are  yet  sojourners 
in  the  earth. 

But  it  is  the  divine  inspiration  and  authority  of  these  epistles  we  are  especially  concerned  to  know  ; 
*nd  it  is  of  the  last  importance,  that  in  this  our  minds  be  fully  established.  And  we  have  strong  and  clear 
evidence,  that  these  epistles  were  written  by  the  apostles  of  qur  Lord  Jesus,  and  that  they  (as  the  prophets 
of  the  Old  I  estament)  spake  and  wrote  as  they  were  moved  by  the  Holy  Ghost.  These  epistles  have  in 
all  ages  of  the  church  been  received  by  Christians  as  a  part  of  those  holy  scriptures  that  are  given  by  in¬ 
spiration  of  God,  and  are  prof  table  for  doctrine,  for  reproof,  for  correction,  and  for  instruction  in  righteous¬ 
ness,  and  are  able  to  make  us  wise  to  salvation  through  faith  which  is  in  Jesus  Christ ;  they  are  part  of  that 
perpetual,  universal  rule  of  faith  and  life,  which  contains  doctrines  and  revelations  we  are  bound  to  believe 
with  a  divine  faith,  as  coming  from  the  God  of  truth,  and  duties  to  be  practised  by  us  in  obedience  to  the 
will  of  God,  acknowledging  that  the  things  written  therein  are  the  commandments  of  God,  1  Cor.  14.  37. 
And  for  the  same  reasons  that  lead  us  to  acknowledge  the  other  parts  of  the  Bible  to  be  the  word  of  God, 
we  must  own  these  to  be  so  too. 

If  there  be  good  reason  (as  indeed  there  is)  to  believe  that  the  books  of  Moses  were  written  by  inspiration 
of  God,  there  is  the  same  reason  to  believe  that  the  writings  of  the  prophets  were  also  from  God  ;  because 
the  law  and  the  prophets  speak  the  same  things,  and  such  things  as  none  but  the  Holv  Ghost  could  teach  : 
and  if  we  must  with  a  divine  faith  believe  the  Old  1'estament  to  be  a  revelation  from  God,  we  cannot  with 
any  good  reason  question  the  divine  authority  of  the  New,  when  we  consider  how  exactly  the  histories  of 
the  one  agree  with  the  prophecies  of  the  other,  and  how  the  dark  types  and  shadows  of  the  law  are  illus¬ 
trated  and  accomplished  in  the  gospel. 

Nor  can  any  person  who  pretends  to  believe  the  divine  authority  of  the  historical  part  of  the  New  Tes¬ 
tament,  containing  the  Gospels  and  the  .dels,  with  good  reason  quest! 'n  the  equal  authority  of  the  epistolary/ 
part  ;  for  the  subject-matter  of  all  these  epistles,  as  well  as  of  the  sermons  of  the  apostles,  is  the  word  of 
God,  (Bom.  10.  17.  1  Thess.  2.  13.  Col.  1.  25.)  and  the  gospel  of  God,  (Rom.  15.  16.  2  Cor.  11.  7.)  and 
the  gospel  of  Christ,  2  ('or.  2.  12. 

We  are  built  u/ on  the  foundation  of  the  apostles  end  prophets,  Jesus  Christ  nimse/f  being  the  chief 
Corner-stone  ;  and  as  Moses  wrote  <f  Christ,  so  did  all  the  prophets,  for  the  Spirit  of  Christ  in  them  did 
testify  of  him.  And  the  apostles  confirmed  what  Christ  himself  began  to  teach,  God  also  bearing  them 


PREFACE. 


285 


witness,  with  signs,  and  wonders,  and  divers  miracles,  and  gifts  of  the  Holy  Chest,  according  to  his  will, 
Heb.  2.  3,  4.  The  manifestation  of  God  in  the  flesh,  and  the  things  he  began  both  to  do  and  U  uch  until  the 
day  in  which  he  was  taken  up,  together  with  his  sufferings  unto  death,  and  his  resun  tetic  n,  (which  things 
are  declared  to  us,  and  are  firmly  to  be  believed,  and  strictly  regarded  by  us,)  do  give  us  an  ample  acctunt 
of  the  way  of  life  and  salvation  by  Jesus  Christ  :  but  still  it  was  the  w  ill  ot  cur  blessed  Lord,  that  his  ap<  sties 
should  not  only  publish  his  gospel  to  all  the  world,  but  also  that,  after  his  resurrection,  they  should  de¬ 
clare  some  things  more  plainly  concerning  him  than  he  the  ught  fit  to  do  while  he  was  here  on  earth  ;  for 
which  end  he  promised  to  send  his  Holy  Spirit  to  teach  them  all  things,  to  bring  all  things  to  their  remem¬ 
brance  which  he  had  spoken  unto  them,  John  14.  26.  For  he  told  them,  (John  16.  12,  13.)  1  have  many 
things  to  say  unto  you,  but  ye  cannot  bear  them  now  ;  but  when  he,  the  Spirit  of  truth,  is  come,  he  she'll 
lead  you  into  all  truth,  and  shall  shew  you  things  to  come. 

Accordingly,  we  find  there  was  a  wonderful  effusion  of  the  Holy  Spirit  upon  the  aposths,  (who  in  these 
epistles  are  called  the  servants,  ambassadors,  and  ministers,  of  Christ,  and  stt  wards  of  the  mysteries  of 
God,)  under  whose  infallible  guidance  they  preached  the  g<  spel,  and  declared  the  win  le  counsel  <  f  God, 
and  that  with  amazing  courage  and  success,  Satan  every  where  falling  d(  wn  before  them  like  lightning 
from  heaven. 

That  in  preaching  the  gospel  they  were  under  the  influence  of  the  infallible  Spirit,  is  undeniable,  firm 
the  miraculous  gifts  and  powers  they  received  for  their  work,  particularly  that  gift  of  tongues,  so  ntces 
sary  for  the  publication  of  the  gospel  throughout  the  world  to  nations  of  different  languages  ;  nor  must  we 
omit  that  mighty  power  that  accompanied  the  word  preached,  bringing  multitudes  to  the  obedience  of 
faith,  notwithstanding  all  opposition  from  earth  and  hell,  and  the  potent  lusts  in  the  hearts  of  these  who 
were  turned  from  idols  to  serve  the  living  God,  and  to  wait  for  his  Son  from  heaven,  whom  he  raised  from 
the  dead,  even  Jesus  that  delivered  us  from  the  wrath  to  come. 

Now  that  they  were  under  the  same  mighty  influence  in  writing  these  epistles,  as  in  preaching,  cannot 
be  denied.  Such  infallible  assistance  seems  to  be  as  needful  at  least  to  direct  their  writing  as  their  preach¬ 
ing,  considering  that  these  epistles  were  written  to  remind  them  of  those  things  that  had  been  delivered 
by  word  of  mouth,  (2  Pet.  1.  15.)  and  to  rectify  the  mistakes  that  might  arise  about  se  me  expressions  that 
had  been  used  in  preaching,  (2  Thess.  2.  2.)  and  were  to  remain  with  them  as  a  standing  rule  and  reel  rd 
to  which  they  were  to  appeal,  for  defending  the  truth  and  discovering  error,  and  a  proper  means  to  trans¬ 
mit  the  truths  of  the  gospel  to  posterity,  even  to  the  end  of  time. 

Besides,  the  writers  of  these  epistles  have  declared  that  what  they  wrote  was  from  God  :  new  they 
must  know  whether  they  had  the  special  assistance  of  the  divine  Spirit  or  no,  in  their  writing  as  well  as 
preaching  ;  and  they  in  all  things  appear  to  have  been  men  of  such  probity,  that  they  would  not  dare  to 
say,  they  had  the  Spirit  of  God,  when  they  had  it  not,  or  if  they  so  much  as  doubted  whether  they  had 
it  or  not ;  yea,  they  are  careful,  when  they  speak  their  own  private  opinion,  or  only  under  some  ci  mm<  n 
influence,  to  tell  the  world,  that  not  the  Lord,  but  they,  spake  those  things,  but  that  in  the  rest  t  w  as  n<  t 
they,  but  the  Lord,  1  Cor.  7.  10,  12,  &c.  And  the  apostle  Paul  makes  the  acknowlegment  of  this  theii 
inspiration,  to  be  a  test  to  try  those  that  pretended  to  be  prophets  or  spiritual  :  Let  them  (says  lit)  acknow¬ 
ledge  that  the  things  I  write  untoyou  are  the  commandments  of  the  Lord,  1  Cor.  14.  37.  And  the  apt  stle 
Peter  gives  this  as  the  reason  of  "his  writing,  that  those  he  wrote  to  might  after  his  decease  have  those 
things  always  in  remembrance,  (2  Pet.  1.  15.)  which  afterward  he  calls  the  commandment  of  the  apostles 
of  the  Lord,  {ch.  3.  1,  2.)  and  so  of  the  Lord  himself.  And  the  apostle  John  declarcth,  (1  F.pi&tle  •!.  6,) 
We  are  of  God;  he  that  knoweth  God  heareth  us;  he  that  is  not  of  God  heareth  not  us  ;  by  this  we  know 
the  Spirit  of  truth,  and  the  spirit  of  error. 

As  to  the  style  of  these  epistles,  though  it  be  necessary  we  should  believe  a  divine  influence  superintend¬ 
ing  the  several  writers  of  tnem,  yet  it  is  not  easy  to  explain  the  manner  of  it,  nor  to  determine  whether 
and  in  w'hat  particulars  the  words  they  wrote  were  dictated  to  them  by  the  Holy  Spirit,  as  mere  an  anu- 
enses,  or  how  far  their  own  memories,  and  reasoning  faculties,  and  other  natural  or  acquired  endowments, 
were  employed  under  the  inspection  of  the  Spirit.  We  must  believe  these  holy  men  spake  and  wrote  as 
they  were  moved  by  the  Holy  Ghost,  that  he  put  them  on,  and  assisted  them,  in  this  work.  It  is  very  pro¬ 
bable  that  sometimes  he  not  only  suggested  the  very  thoughts  in  their  minds,  but  put  words  into  their 
mouths,  and  always  infallibly  guided  them  into  all  truth,  both  when  they  exp<  unded  the  scriptures  (  f  the 
Old  Testament,  and  when  they  gave  rules  for  our  faith  and  practice  in  the  gospel  church  state. 

And  yet,  perhaps,  it  may  be  allowed,  without  any  diminution  to  the  authority  of  these  epistles,  that  the 
penmen  of  them  made  some  use  of  their  own  reasoning  powers  and  different  endowments  in  their  manner 
of  writing,  as  well  as  of  their  different  sorts  of  chirography  ;  and  that  by  this  we  are  to  account  h  r  that 
difference  of  style,  which  has  been  observed  between  the  writings  of  Paul,  who  was  brought  up  at  the  f  et 
of  Gamaliel,  and  those  of  Peter  and  John,  who  were  fishermen.  1  he  like  difference  mat  be  discerned 
between  the  style  of  the  prophet  Isaiah,  who  was  educated  in  a  court,  and  that  of  Amos,  who  w  as  one  of 
the  herdsmen  of  Tekoa.  However,  the  best  way  to  understand  these  scriptures  aright,  is  not  to  criticise 
too  nicely  upon  the  words  and  phrases,  but  to  attend  carefully  to  the  drift  and  design  of  these  inspired  w  riters 
in  them.  .  . 

The  subject-matter  of  these  epistles  is  entirely  conformable  to  the  rest  of  the  scriptures  :  in  them  w  e 
find  frequent  reference  to  some  passages  of  the  "Old  Testament,  and  explanations  of  them  ;  in  the  epistle 
to  the  Hebrews,  we  have  the  best  exposition  of  the  Levitical  law.  Indeed  the  New  Testament  refers  to, 
and  in  a  manner  builds  upon,  the  Old,  shewing  the  accomplishment  of  all  the  ancient  promises  and  prophe¬ 
cies  concerning  the  Messiah,  and  explains  all  the  antiquated  types  and  shadows  of  the  good  flin  gs  that 
were  then  to  come.  But  beside  these  references  to  the  preceding  part  of  holy  writ,  in  some  of  these  epistles 
there  are  contained  prophecies,  either  wholly  new,  or  at  least  more  largely  and  plainly  retealed,  as  that  in 
the  Rev  -lotion  concerning  the  rise,  reign,  and  fall,  of  antichrist,  of  which  great  apostacy  we  have  some 
account  in  2  Thess.  2.  3,  4.  and  in  lTim.  4.  1—3.  And  in  these  epistles  we  have  several  of  the  great  dec- 
trines  of  the  gospel  more  fully  discussed  than  elsewhere,  particularly’  the  doctrine  of  original  sin,  of  the 
sin  that  dwells  in  the  regenerate,  and  of  justification  by  the  righteousness  of  Christ,  of  the  abolishing  the 
Jewish  rites  and  ceremonies,  of  the  true  nature  and  design  of  the  seals  of  the  new  covenant,  the  c. .(liga¬ 
tions  they  bring  us  under,  and  their  perpetual  use  in  the  Christian  church.  ....  ,  , 

The  general  method  of  these  epistles  is  such  as  best  serves  the  end  and  design  of  them,  w  Inch  is  traced 
♦he  end  of  the  wrhole  scripture — practical  godliness,  out  of  a  principle  of  divine  love,  a  good  c<  ns<  ince, 


286 


PREFACE. 


and  faith  unfeigned ;  accordingly,  most  of  the  epistles  begin  with  the  great  doctrines  of  the  gospel,  the 
articles  of  the  Christian  faith,  which,  when  received,  work  by  love,  purify  the  conscience,  and  produce 
evangelical  obedience :  and  after  these  principles  have  been  laid  down,  practical  conclusions  are  drawn  and 
urged  from  them.  In  taking  this  method,  there  is  a  regard  had  to  the  nature  and  faculties  of  the  soul  of 
mah,  where  the  understanding  is  to  lead  the  way,  the  will,  affections,  and  executive  powers,  to  follow 
after ;  and  to  the  nature  of  religion  in  general,  which  is  a  reasonable  service ;  that  we  are  not  to  be  deter¬ 
mined  by  superstitious  fancies,  nor  by  blind  passions,  but  by  a  sound  judgment  and  good  understanding  in 
the  mind  and  will  of  God  :  by  this  we  are  taught  how  necessary  it  is  that  faith  and  practice,  truth  and  ho¬ 
liness,  be  joined  together,  that  the  performance  of  moral  duties  will  never  be  acceptable  to  God,  or  availa¬ 
ble  to  our  own  salvation,  without  the  belief  of  the  truth ;  since  those  who  make  shipwreck  of  the  faith 
seldom  maintain  a  good  conscience,  and  the  most  solemn  profession  of  the  faith  will  never  save  those  that 
hold  the  truth  in  unrighteousness. 

The  particular  occasions  upon  which  these  epistles  were  written,  do  not  so  evidently  appear  in  them  all 
as  in  some.  The  first  to  the  Corinthians  seems  to  have  taken  its  rise  from  the  unhappy  divisions  that  so 
early  rose  in  the  churches  of  Christ,  through  the  emulation  of  the  ministers,  and  personal  affections  of  the 
people  ;  but  it  does  not  confine  itself  to  that  subject.  That  to  the  Galatians  seems  directed  chiefly  against 
those  judaizing  teachers  that  went  about  to  draw  the  Gentile  converts  away  from  the  simplicity  of  the 
gospel  in  doctrine  and  worship.  The  epistle  to  the  Hebrews  is  manifestly  calculated  to  wean  the  con¬ 
verted  Jews  from  those  Mosaical  rites  and  ceremonies  they  retained  too  great  a  fondness  for,  and  to  recon¬ 
cile  them  to  the  abolition  of  that  economy.  Those  epistles  that  are  directed  to  particular  persons,  more 
evidently  carry  their  design  in  them,  which  he  that  runs  may  read. 

But  this  is  certain,  none  of  these  epistles  are  of  private  interpretation  ;  most  of  the  psalms  and  of  the 
prophecies  of  the  Old  Testament  were  penned  or  pronounced  on  particular  occasions,  and  yet  they  are  of 
standing  and  universal  use,  and  very  instructive  even  to  us  upon  whom  the  ends  of  the  world  are  come. 
And  so  are  those  epistles  that  seem  to  have  been  most  limited  in  the  rise  and  occasion  of  them.  There 
will  always  be  need  enough  to  warn  Christians  against  uncharitable  divisions,  against  corrupting  the  faith 
and  worship  of  the  gospel  :  and  whenever  the  case  is  the  same,  those  epistles  are  as  certainly  directed  to 
such  churches  and  persons  as  if  they  had  been  inscribed  to  them. 

These  general  observations,  we  suppose,  may  be  sufficient  to  introduce  the  reader  into  the  book  itself  ; 
let  us  now  take  a  short  view  of  the  whole  work,  of  which  this  posthumous  piece  is  the  cdnclusion.  It  is 
no’.v  about  fourteen  years  since  the  first  part  of  this  exposition  of  the  Bible  was  made  public  ;  in  five  years’ 
time  the  Old  Testament  was  finished  in  four  volumes.  The  first  volume  of  the  New  Testament  was  longer  in 
hand  ;  for  though  the  ever-memorable  author  was  always  fully  employed  in  the  ordinary  work  of  his  minis¬ 
try,  yet  those  last  years  of  his  life,  in  which  he  drew  up  this  exposition  upon  the  historical  part  of  the  New 
Testament,  were  less  at  his  own  command  than  any  other  had  been  ;  his  removal  to  Hackney,  his  almost 
continual  preaching  from  day  to  day,  his  journeys  to  Chester,  and  the  necessity  of  more  frequent  visits  to 
his  friends  in  and  about  London,  together  with  a  gradual  sensible  decay  of  health,  will  more  than  excuse 
the  three  years’  time  that  passed  before  that  was  finished.  And  under  such  difficulties,  none  but  a  man 
of  his  holy  zeal,  unwearied  industry,  and  great  sagacity,  could  have  gone  through  such  a  service  in  that 
space  of  time.  He  lived  not  to  see  that  volume  published,  though  left  by  him  ready  for  the  press.  The 
cnurch  of  God  was  suddenly  deprived  of  one  of  the  most  useful  ministers  of  the  age.  We  have  now  been 
gathei'ing  up  the  fragments  of  those  feasts  with  which  he  used  to  entertain  his  family  and  friends,  in  his 
delightful  work  of  opening  the  scriptures. 

What  remains,  is,  that  we  recommend  the  whole  of  this  Work  to  the  acceptance  and  blessing  of  .  our 
God  and  Saviour,  to  whose  honour  and  interest  it  was  from  the  first  directed  and  devoted.  We  need  not 
be  very  solicitous  about  the  acceptance  it  may  meet  with  in  the  world  !  what  has  been  before  published, 
has  been  received  and  read  with  great  pleasure  and  advantage  by  the  most  serious  experienced  Christians 
in  Great  Britian  and  Ireland  :  the  many  loud  calls  there  have  been  for  the  publishing  this  supplement, 
and  reprinting  the  whole,  leave  us  no  room  to  doubt,  but  that  it  will  meet  with  a  hearty  welcome.  Though 
it  must  be  acknowledged  we  live  in  an  age  that,  by  feeding  upon  ashes  and  the  wind,  has  very  much  lost 
the  relish  of  every  thing  that  is  spiritual  and  evangelical ;  yet  we  persuade  ourselves  there  will  still  be 
found  many  who,  by  reason  of  use,  have  their  senses  exercised  to  discern  both  good  and  evil. 

Those  that  may  think  the  expository  notes  too  long,  especially  for  family- worship,  may  easily  relieve 
themselves,  either  by  reading  a  lesser  part  of  the  chapter  at  one  time,  or  by  abridging  the  annotations,  and 
perusing  the  rest  when  they  have  more  leisure :  for  though  it  must  be  owned  they  are  somewhat  copious, 
yet  we  are  persuaded  those  that  peruse  them  seriously,  will  find  nothing  in  them  superfluous  or  imperti¬ 
nent  ;  and  if  any  where  some  things  in  the  comment  do  not  seem  to  flow  so  naturally  and  necessarily  from 
the  text,  we  believe,  when  they  are  well  considered  and  compared,  it  will  appear  they  come  under  the 
analogy  and  general  reason  of  the  subject,  and  truly  belong  to  it. 

If  there  be  any  that  think  this  exposition  of  the  Bible  is  too  plain  and  familiar,  that  it  wants  the  beauties 
of  oratory,  and  the  strength  of  criticism  ;  we  only  wish  they  will  read  it  over  again  with  due  attention,  and 
we  are  pretty  confident,  they  will  find  the  style  natural,  clear,  and  comprenensive  :  and  we  think  they 
will  hardly  be  able  to  produce  one  valuable  criticism  out  of  the  most  learned  commentators,  but  they  will 
have  it  in  this  exposition,  though  couched  in  plain  terms,  and  not  brought  in  as  of  a  critical  nature.  No 
man  was  more  happy  than  Mr.  Henry  in  that  useful  talent  of  making  dark  things  plain,  while  too  many, 
that  value  themselves  upon  their  criticising  faculty,  affect  rather  to  make  plain  tilings  dark. 

But  we  leave  this  great  and  good  work  to  speak  for  itself,  and  doubt  not.  but  it  will  grow  in  its  use  and 
esteem,  and  will,  through  the  blessing  of  God,  help  to  revive  and  promote  familv-rcligion  and  scriptural- 
knowledge,  and  support  the  credit  of  scripture-commentaries,  though  couched  in  human  expressions. 
These  have  been  always  accounted  the  great  treasures  of  the  church,  and,  when  done  with  judgment, 
have  been  so  far  from  lessening  the  authority  of  the  Bible,  that  they  have  greatly  promoted  its  honour  and 
usefulness. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

EPISTLE  OF  ST.  PAUL  TO  THE  ROMANS. 

Completed  by  Dr.  John  Evans. 


If  we  compare  scripture  with  scripture,  and  take  the  opinion  of  some  devout  and  pious  persons ;  in  theOld 
Testament,  David’s  psalms,  and  in  the  New  Testament,  Paul’s  epistles,  are  stars  of  the  first  magnitude, 
that  differ  from  the  other  stars  in  glory. 

The  whole  scripture  is  indeed  an  epistle  from  heaven  to  earth  ;  but  in  it  we  have  upon  record  several  par¬ 
ticular  epistles,  more  of  St.  Paul’s  than  of  any  other  ;  for  he  was  the  chief  of  the  apostles,  and  laboured 
more  abundantly  than  they  all.  His  natural  parts,  I  doubt  not,  were  very  pregnant,  his  apprehension 
quick  and  piercing,  his  expression  fluent  and  copious,  his  affections,  wherever  he  took,  very  warm  and 
zealous,  and  his  resolutions  no  less  bold  and  daring  :  this  made  him,  before  his  conversion,  a  very  keen 
and  bitter  persecutor  ;  but  when  the  strong  man  armed  was  dispossessed,  and  the  stronger  than  became 
to  divide  the  spoil,  and  to  sanctify  these  qualifications,  he  became  the  most  skilful,  zealous  preacher ; 
never  any  better  fitted  to  win  souls,  nor  more  successful. 

Fourteen  of  his  epistles  we  have  in  the  canon  of  scripture  ;  many  more,  it  is  probable,  he  wrote  in  the 
course  of  his  ministry,  which  might  be  profitable  enough  for  doctrine,  for  reproof,  &c.  but,  not  being 
given  by  inspiration  of  God,  they  were  not  received  as  canonical  scripture,  nor  handed  down  to  us.  Six 
epistles  said  to  be  Paul’s,  written  to  Seneca,  and  eight  of  Seneca’s  to  him,  are  spoken  of  bv  some  of  the 
ancients,  [Sixt.  Senens.  Biblioth.  Sanct.  lib.  2.]  and  are  extant ;  but,  upon  the  view,  they  appear  spu¬ 
rious  and  counterfeit. 

This  epistle  to  the  Romans  is  placed  first,  not  because  of  the  priority  of  its  date,  but  because  of  the  super¬ 
lative  excellency  of  the  epistle,  it  being  one  of  the  longest  and  fullest  of  all,  and,  perhaps,  because  of 
the  dignity  of  the  place  to  which  it  is  written.  Chrysostom  would  have  this  epistle  read  over  to  him 
twice  a  week. 

It  is  gathered  from  some  passages  in  the  epistle,  that  it  was  written  Anno  Christi  56  from  Corinth,  while 
Paul  made  a  short  stay  there  in  his  way  to  Troas,  Acts  20.  5,  6.  He  commendcth  to  the  Romans  Phcbe, 
a  servant  of  the  church  at  Cenchrea,  (c/z.  16.)  which  was  a  place  belonging  to  Corinth.  He  calls  Gains 
his  host ,  or  the  man  with  whom  he  lodged,  (c/z.  16.  23. )  and  he  was  a  Corinthian,  not  the  same  with  ( iaius 
of  Derbe,  mentioned  Acts  20.  Paul  was  now  going  up  to  Jerusalem,  with  the  money  that  was  given  to 
the  poor  saints  there  ;  and  of  that  he  speaks,  c/z.  16.  26. 

The  great  mysteries  treated  of  in  this  epistle,  must  needs  produce  in  this,  as  in  other  writings  of  Paul, 
many  things  dark,  and  hard  to  be  understood,  2  Pet.  3.  16. 

The  method  of  this  (as  of  several  other  of  the  epistles)  is  observable  ;  the  former  part  of  it  doctrinal,  in 
the  eleven  first  chapters  ;  the  latter  part  practical,  in  the  five  last  :  to  inform  the  judgment,  and  to  re¬ 
form  the  life.  And  the  best  way  to  understand  the  truths  explained  in  the  former  part,  is  to  abide  and 
abound  in  the  practice  of  the  duties  prescribed  in  the  latter  part ;  for  if  any  man  will  do  his  will,  he  shall 
know  of  the  doctrine,  John  7.  17. 

I.  The  doctrinal  part  of  the  epistle  instructs  us, 

1.  Concerning  the  way  of  salvation.  (1.)  The  foundation  of  it  laid  in  justification,  and  that  not  by  the  Gen¬ 

tiles’  works  of  nature,  (c/z.  1.)  nor  bv  the  Jews’  works  of  the  law,  (ch.  2,  3.)  for  both  Jews  and  Gentiles 
were  liable  to  the  curse  :  but  only  by  faith  in  Jesus  Christ,  (c/z.  3.  21,  &c.  ch.  4.)  ficr  totum — through 
the  whole.  (2.)  The  steps  of  this' salvation  are,  [1.]  Peace  with  God,  c/z.  5.  [2.]  Sanctification,  c/z.  6, 

7.  [3.]  Glorification,  ch.  8. 

2.  Concerning  the  persons  saved,  such  as  belong  to  the  election  of  grace,  (ch.  9.)  Gentiles  and  Jews,  ch. 
10,  11.  By  this  it  appears,  that  the  subjects  he  discourses  of,  were  such  as  were  then  the  present  truths, 
as  the  apostle  speaks,  2  Pet  1.  12.  Two  things  the  Jews  then  stumbled  at — justification  by  faith  with¬ 
out  the  works  of  the  law,  and  the  admission  of  the  Gentiles  into  the  church  ;  and  therefore  both  these 
he  studied  to  clear  and  vindicate. 

II.  The  practical  part  follows  :  wherein  we  find,  1.  Several  general  exhortations  proper  for  all  Christians, 

c/z.  12.  2.  Directions  for  our  behaviour,  as  members  of  a  civil  society,  c/z.  13.  3.  Rules  for  the  conduct 

of  Christians  to  one  another,  as  members  of  the  Christian  church,  c/z.  14.  and  c/z.  1.5.  tor.  14. 

III.  As  he  draws  towards  a  conclusion,  he  makes  an  apology  for  writing  to  them  ;  (c/z.  15.  14 — 16.)  gives 
them  an  account  of  himself  and  his  own  affairs  ;  ( v .  17 — 21.)  promises  them  a  visit  ;  (7-.  22 — 19.)  begs 
their  prayers  ;  (v.  30 — 33.)  sends  particular  salutations  to  many  friends  there  :  (c/z.  16.  l-r-16. )  wants 
them  against  those  who  caused  divisions  ;  (v.  17 — 20.)  adds  the  salutations  of  his  friends  with  him  ;  (7'. 
21 — 23.  )  and  ends  with  a  benediction  to  them,  and  a  doxology  to  God,  v.  24 — 27. 


ROMANS,  1. 


288 

CHAP.  I. 

In  this  chapter,  we  may  observe,  I.  The  preface  or  introduc¬ 
tion  to  the  whole  epistle,  to  v.  16.  II.  A  description  of  the 
deplorable  condition  of  the  Gentile  world,  which  begins  the 
proof  of  the  doctrine  of  justification  by  faith,  here  laid  down 
at  v.  1 7.  The  first  is  according  to  the  then  usual  formality 
of  a  letter,  but  intermixed  with  very  excellent  and  savoury 
expressions. 

1.  !3A(JL,  a  servant  of  Jesus  Christ,  call- 
JL  ed  to  be  an  apostle,  separated  unto 
the  gospel  of  God,  2.  (Which  he  had  pro¬ 
mised  afore  by  his  prophets  in  the  holy 
scriptures,)  3.  Concerning  his  Son  Jesus 
Christ  our  Lord,  who  was  made  of  the  seed 
of  David  according  to  the  flesh ;  4.  And 

declared  to  be  the  Son  of  God  witli  power, 
according  to  the  Spirit  of  holiness,  by  the  [ 
resurrection  from  the  dead  :  5.  By  whom 

we  have  received  grace  and  apostleship  for 
obedience  to  the  faith  among  all  nations, 
for  his  name :  6.  Among  whom  are  ye 

also  the  called  of  Jesus  Christ.  7.  To  all 
that  are  in  Rome,  beloved  of  God,  called 
to  be  saints :  Grace  to  you,  and  peace,  from 
God  our  F ather,  and  the  Lord  Jesus  Christ. 

In  this  paragraph  we  have, 

I.  The  person  who  writes  the  epistle,  described 
v.  1.  Paul,  a  servant  of  Jesus  Christ ;  that  is  his 
title  of  honour,  which  he  glories  in,  not  as  the  Jew¬ 
ish  teachers,  Rabbi,  Rabbi ;  but  a  servant,  a  more 
immediate  attendant,  a  steward  in  the  house. 

Called  to  be  an  afiostle.  Some  think  he  alludes  to 
his  old  name  Saul,  which  signifies  one  called  for,  or 
inquired  after :  Christ  sought  him,  to  make  an  apos¬ 
tle  of  him,  Acts  9.  15.  He  here  builds  his  authority 
upon  his  call ;  he  did  not  run  without  sending,  as  the 
false  apostles  did  :  kxsIh  iaratox©" — called  an  afiostle  ; 
as  if  this  were  the  name  he  would  be  called  by, 
though  he  acknowledges  himself  not  meet  to  be  call¬ 
ed  so,  1  Cor.  15.  9. 

Separated  to  the  gospel  of  God.  The  Pharisees 
had  their  name  from  separation,  because  they  sepa¬ 
rated  themselves  to  the  study  of  the  law,  and  might 
be  called  &yctpir/uivoi  u;  tov  vo/uov  :  such  a  one  Paul 
had  been  ;  but  now  he  had  changed  his  studies,  was 
d<pto£i<r/u(v@'  itc''EuxyyiKiov  ©e»,  a  gospel  Pharisee,  se¬ 
parated  by  the  counsel  of  God,  (Gal.  1.  15.)  sepa¬ 
rated  from  his  mother's  womb,  by  an  immediate 
direction  of  the  Spirit,  and  a  regular  ordination  ac¬ 
cording  to  that  direction,  (Acts  13.  2,  3.)  by  a  dedi¬ 
cation  of  himself  to  this  work.  He  was  an  entire 
devotee  to  the  gospel  of  God,  the  gospel  which  has 
God  for  its  Author,  the  original  and  extraction  of  it 
divine  and  heavenly. 

II.  Having  mentioned  the  gospel  of  God,  he  di¬ 
gresses,  to  give  us  an  encomium  of  it. 

1.  The  antiquity  of  it ;  it  was  promised  before, 
(v.  2.)  it  was  no  novel  upstart  doctrine,  but  of  an¬ 
cient  standing  in  the  promises  and  prophecies  of  the 
Old  Testament,  which  did  all  unanimously  point  at 
the  gospel,  the  morning-beams  that  ushered  in  the 
sun  of  righteousness :  this  not  by  word  of  mouth  only, 
but  in  the  scriptures. 

2.  The  subject-matter  of  it;  it  is  concerning  Christ, 
v.  3,  4.  The  prophets  and  apostles  all  bear  witness 
to  him  ;  he  is  the  true  Treasure  hid  in  the  field  of  the 
scriptures.  Observe,  when  Paul  mentions  Christ, 
how  he  he^ps  up  his  names  and  titles,  his  Son  Jesus 
Christ  our  Lord,  as  one  that  took  a  pleasure  in 
speaking  of  him ;  and  having  mentioned  him,  he 
cannot  go  on  in  his  discourse  without  some  expres- 


;  sion  of  love  and  honour,  as  here,  wuere  in  one  per¬ 
son  he  shews  us  his  two  distinct  natures. 

(1.)  His  human  nature  ;  made  of  the  seed  of  Da¬ 
vid  ;  [y.  3.)  that  is,  born  of  the  virgin  Mary,  who 
was  ot  the  house  of  David  ;  (Luke  1.  27. )  as  was 
Joseph  his  supposed  father,  Luke  2.  4.  David  is 
here  mentioned,  because  of  the  special  promises 
made  to  him  concerning  the  Messiah,  especially  his 
kingly  office;  2  Sam.  7.  12.  Ps.  132.  11.  compared 
with  Luke  1.  32,  33. 

(2.)  His  divine  nature  ;  declared  to  be  the  Son  of 
God ;  (y.  4.)  the  Son  of  God  by  eternal  generation, 
or,  as  it  is  here  explained,  according  to  the  Spirit  of 
holiness.  According  to  the  Jiesh,  that  is,  his  human 
nature,  he  was  of  the  seed  of  David  ;  but  according 
to  the  Spirit  of  holiness,  that  is,  the  divine  nature, 
(as  he  is  said  to  be  quickened  by  the  Spirit,  1  Pet. 

3.  18.  compared  with  2  Cor.  13.  4.)  he  is  the  Son  of 
God. 

The  great  proof  or  demonstration  of  this,  is,  his 
resurrection  from  the  dead;  that  proved  it  effec¬ 
tually  and  undeniably.  The  sign  of  the  prophet 
Jonas,  Christ’s  resurrection,  was  intended  for  the 
last  conviction,  Matt.  12.  39,  40.  Those  that  would 
not  be  convinced  by  that,  would  be  convinced  by 
nothing. 

So  that  we  have  here  a  summary  of  the  gospel 
doctrine  concerniug  Christ’s  two  natures  in  one  per¬ 
son. 

3.  The  fruit  of  it ;  ( v .  5.)  By  whom,  that  is,  by 
Christ  manifested  and  made  known  in  the  gospel, 
we,  Paul  and  the  rest  of  the  ministers,  have  received 
grace  and  apostleship,  that  is,  the  favour  to  be  made 
apostles,  Eph.  3.  8.  The  apostles  were  made  a 
spectacle  to  the  world,  led  a  life  of  toil  and  trouble 
and  hazard,  were  killed  all  the  day  long,  and  yet 
Paul  reckons  the  apostleship  a  favour:  we  may  justly 
reckon  it  a  great  favour  to  be  employed  in  any  work 
or  service  for  God,  whatever  difficulties  or  dangers 
we  may  meet  with  in  it. 

This  apostleship  was  received  for  obedience  to  the 
faith,  that  is,  to  bring  people  to  that  obedience ; 
as  Christ,  so  his  ministers,  received,  that  they  might 
give.  Paul’s  was  for  this  obedience  among  all  na¬ 
tions,  for  he  was  the  apostle  of  the  Gentiles,  ch.  11. 
13.  Observe  the  description  here  given  of  the  Chris¬ 
tian  profession,  it  is  obedience  to  the  faith  ;  it  does 
not  consist  in  a  notional  knowledge,  or  a  naked  as¬ 
sent,  much  less  does  it  consist  in  perverse  disputings, 
but  in  obedience.  This  obedience  to  the  faith  an¬ 
swers  the  law  of  faith,  mentioned  ch.  3.  27.  The 
act  of  faith  is  the  obedience  of  the  understanding  tc 
God  revealing,  and  the  product  of  that  is  the  obe¬ 
dience  of  the  will  to  God  commanding.  To  anti¬ 
cipate  the  ill  use  which  might  be  made  of  the  doc¬ 
trine  of  justification  by  faith  without  the  works  of 
the  law,  which  he  was  to  explain  in  the  following 
epistle,  he  here  speaks  of  Christianity  as  an  obedi¬ 
ence.  Christ  has  a  yoke. 

“  Among  whom  are  ye,  v.  6.  Ye  Romans  in  this 
stand  upon  the  same  level  with  other  Gentile  nations 
of  less  fame  and  wealth  ;  ye  are  all  one  in  Christ.” 
The  gospel-salvation  is  a  common  salvation,  Jude  3. 
No  respect  of  persons  with  God. 

The  called  of  Jesus  Christ ;  all  those,  and  those 
only,  are  brought  to  an  obedience  of  the  faith,  that 
are  effectually  called  of  Jesus  Christ. 

III.  The  persons  to  whom  it  is  written  ;  (r.  7.) 
To  all  that  are  in  Rome,  beloved  of  God,  called  to 
be  saints;  that  is,  to  all  the  professing  Christians 
that  were  in  Rome,  whether  Jews  or  Gentiles  origi 
nally,  whether  high  or  low,  bond  or  free,  learned  or 
unlearned ;  rich  and  poor  meet  together  in  Christ 
Jesus. 

Here  is,  1.  The  privilege  of  Christians ;  they  arc 
beloved  of  God,  they  are  members  of  that  hodv 
which  is  beloved,  which  is  God’s  Hephzi-bah,  ir 


289 


HOMANS,  1. 


which  his  delight  is.  We  speak  of  God’s  love  by  his 
bounty  and  beneficence,  and  so  he  hath  a  common 
love  to  all  mankind,  and  a  peculiar  love  for  true 
believers;  and  between  these  there  is  a  love  he 
hath  for  all  the  body  of  visible  Christians. 

2.  The  duty  of  Christians ;  and  that  is  to  be  holy, 
for  hereunto  are  they  called,  called  to  be  saints, 
called  to  salvation  through  sanctification.  Saints, 
and  only  saints,  are  beloved  of  God  with  a  special 
and  peculiar  love. 

dymk — called  saints,  saints  in  profession ; 
it  were  well  if  all  that  are  Called  saints,  were  saints 
indeed  :  they  that  are  called  saints,  should  labour  to 
answer  to  the  name ;  otherwise,  though  it  is  an  ho¬ 
nour  and  a  privilege,  yet  it  will  be  ot  little  avail  at 
the  great  day  to  have  been  called  saints,  if  we  be 
not  really  so. 

IV.  The  apostolical  benediction ;  (v.  7. )  Grace 
to  you  and  peace.  This  is  one  of  the  tokens  in  every 
epistle ;  and  it  hath  not  only  the  affection  of  a  good 
wish,  but  the  authority  of  a  blessing :  the  priests 
under  the  law  were  to  bless  the  people,  and  so  are 
gospel  ministers,  in  the  name  of  the  Lord. 

In  this  usual  benediction  observe, 

1.  The  favours  desired,  grace  and  peace  ;  the  Old 
Testament  salutation  was,  peace  be  to  you;  but 
now  grace  is  prefixed,  grace,  that  is,  the  favour  of 
God  towards  us,  or  the  work  of  God  in  us ;  both  are 
previously  requisite  to  true  peace.  All  gospel- bless¬ 
ings  are  included  in  these  two,  grace  and  peace. 

Peace,  that  is,  all  good ;  peace  with  God,  peace 
in  your  own  consciences,  peace  with  all  that  are 
about  you ;  all  these  founded  in  grace. 

2.  The  fountain  of  those  favours,  from  God  our 
Father,  and  the  Lord  Jesus  Christ.  All  good  comes, 
(1.)  From  God  as  a  Father;  he  hath  put  himself 
into  that  relation,  to  engage  and  encourage  our  de¬ 
sires  and  expectations :  we  are  taught,  when  we 
come  for  grace  and  peace,  to  call  him  our  Father. 
(2.)  From  the  Lord  Jesus  Christ,  as  Mediator,  and 
the  great  Feoffee  in  trust,  for  the  conveying  and  se¬ 
curing  of  these  benefits.  We  have  them  from  his 
fulness,  peace  from  the  fulness  of  his  merit,  grace 
from  the  fulness  of  his  Spirit. 

8.  First,  I  thank  my  God  through  Jesus 
Christ  for  you  all,  that  your  faith  is  spoken 
of  throughout  the  whole  world.  9.  F or  God 
is  my  witness,  whom  I  serve  with  my  spirit 
in  the  gospel  of  his  Son,  that  without  ceas¬ 
ing  I  make  mention  of  you  always  in  my 
prayers.  10.  Making  request  (if  by  any 
means  now  at  length  1  might  have  a  pros¬ 
perous  journey  bv  the  will  of  God)  to  come 
unto  you.  11.  For  I  long  to  see  you,  that 
I  may  impart  unto  you  some  spiritual  gift, 
to  the  end  ye  may  be  established ;  1 2. 

That  is,  that  1  may  be  comforted  together 
with  you,  by  the  mutual  faith  both  of  you 
and  me.  13.  Now  I  would  not  have  you 
ignorant,  brethren,  that  oftentimes  I  pur¬ 
posed  to  come  unto  you,  (but  was  let  hi¬ 
therto,)  that  1  might  have  some  fruit  among 
you  also,  even  as  among  other  Gentiles. 

1 4.  I  am  debtor  both  to  the  Greeks,  and  to 
the  barbarians,  both  to  the  wise,  and  to  the 
unwise.  1 5.  So,  as  much  as  in  me  is,  I  am 
ready  to  preach  the  gospel  to  you  that  are 
at  Rome  also. 

We  may  here  observe, 

VOL.  VI. — 2  O 


I  I.  His  thanksgiving  for  them ;  (v.  8. )  First,  I  thank 
mu  God.  It  is  good  to  begin  ever)-  thing  with  bless- 
mg  God,  to  make  that  the  alpha  and  omega  of  every 
!  song,  in  ex>ery  thing  to  give  thanks. 

My  God.  He  speaks  this  with  delight  and  tri¬ 
umph.  In  all  our  thanksgivings,  it  is  good  for  us  to 
!  eye  God  as  our  God;  that  makes  every  mercy  sweet, 
when  we  can  say  of  God,  “  He  is  mine  in  covenant.” 

;  Through  Jesus  Christ.  All  our  duties  and  per- 
j  formances  are  pleasing  to  God  only  through  Jesus 
Christ ;  praises  as  well  as  prayers. 

|  For  you  all:  We  must  express  our  love  to  our 
friends,  not  only  by  praying  for  them,  but  by  prais¬ 
ing  God  for  them.  God  must  have  the  glory  of  all 
the  comfort  we  have  in  our  friends ;  for  every  crea¬ 
ture  is  that  to  us,  and  no  more,  that  God  makes  it 
to  be.  Many  of  these  Romans  Paul  had  no  personal 
acquaintance  with,  and  yet  he  could  heartily  rejoice 
in  their  gifts  and  graces.  When  some  of  the  Roman 
Christians  met  him,  (Acts  ^8.  15. )  he  thanked  God 
for  them,  and  took  courage  ;  but  here  his  true  catho¬ 
lic  love  extends  itself  further,  and  he  thanks  God 
for  them  all ;  not  onlv  for  those  among  them  that 
were  his  helpers  in  Christ,  and  that  oestowed  much 
labour  upon  him,  (whom  he  speaks  of  ch.  16.  3,  6.) 
but  for  them  all. 

That  your  faith  is  spoken  of.  Paul  travelled  up 
and  down  from  place  to  place,  and  wherever  he 
came,  he  heard  great  commendations  of  the  Chris¬ 
tians  at  Rome,  which  he  mentions,  not  to  make  them 
projid,  but  to  quicken  them  to  answer  the  general 
character  people  gave  of  them,  and  the  general  ex¬ 
pectation  people  had  from  them.  The  greater  re¬ 
putation  a  man  hath  for  religion,  the  more  careful 
he  should  be  to  preserve  it,  because  a  little  folly 
spoils  him  that  is  in  reputation,  Eccl.  10.  1. 

Throughout  the  whole  world,  that  is,  the  Roman 
empire,  into  which  the  Roman  Christians,  upon  Clau¬ 
dius’s  edict  to  banish  all  the  Jews  from  Rome,  were 
scattered  abroad,  but  were  now  returned,  and,  it 
seems,  left  a  very  good  report  behind  them,  wher¬ 
ever  they  had  been,  in  all  the  churches ;  there  was 
this  good  effect  of  their  sufferings ;  if  they  had  not 
been  persecuted,  they  had  not  been  famous;  this  was 
indeed  a  good  name,  a  name  for  good  things  with 
God  and  good  people.  As  the  elders  of  old,  so  these 
Romans,  obtained  a  good  report  through  faith,  Heb. 
11.  2.  It  is  a  desirable  thing  to  be  famous  for  faith. 

The  faith  of  the  Roman  Christians  came  to  be  thus 
talked  of,  not  only  because  it  was  excelling  in  itself, 
but  because  it  was  eminent  and  observable  in  its  cir¬ 
cumstances.  Rome  was  a  city  upon  a  hill,  every 
one  took  notice  of  what  was  done  there.  Thus  they 
who  have  many  eyes  upon  them,  have  need  to  walk 
circumspectly,  for  what  they  do,  good  or  bad,  will 
be  spoken  of. 

The  church  of  Rome  was  then  a  flourishing 
church  ;  hut  since  that  time  how  is  the  gold  become 
dim  !  How  is  the  most  fine  gold  changed  !  Rome  is 
not  what  it  was.  She  was  then  espoused  a  chaste 
virgin  to  Christ,  and  excelled  in  beauty ;  but  she  has 
since  degenerated,  dealt  treacherously,  and  embraced 
the  bosom  of  a  stranger ;  so  that  (as  that  good  old 
book,  the  Practice  of  Piety,  makes  appear  in  no  less 
than  twenty-six  instances)  even  the  epistle  to  the  Ro 
mans,  is  now  an  epistle  against  the  Romans ;  little 
reason  has  she  therefore  to  boast  of  her  former  ere 
dit. 

II.  His  prayer  for  them,  v.  9.  Though  a  famous 
flourishing  church,  yet  they  had  need  to  be  prayed 
for ;  they  had  not  yet  attained.  Paul  mentions  this 
as  an  instance  of  his  love  to  them.  One  of  the 
greatest  kindnesses  we  can  do  our  friends,  and  some¬ 
times  the  only  kindness  that  is  in  the  power  of  our 
hands,  is,  by  prayer  to  recommend  them  to  the  lov¬ 
ing  kindness  of  God.  From  Paul’s  examr  ile  here 
i  we  may  learn, 


290 


ROMANS,  1. 


1.  Constancy  in  prayer ;  always  without  ceasing. 
He  did  himself  observe  the  same  rules  he  gave  to 
others,  Eph.  6.  18.  1  Thess.  5.  17.  Not  that  Paul 
did  nothing  else  but  pray,  but  he  kept  up  stated 
times  for  the  solemn  performance  of  that  duty,  and 
those  very  frequent,  and  observed  without  fail. 

2.  Charity  in  prayer ;  I  make  mention  of  you. 
Though  he  had  no  particular  acquaintance  with 
them,  or  interest  in  them,  yet  he  prayed  for  them  ; 
not  only  for  all  saints  in  general,  but  he  made  ex¬ 
press  mention  of  them.  It  is  not  unfit  sometimes 
to  be  express  in  our  prayers  for  particular  churches 
and  places ;  not  to  inform  God,  but  to  affect  our¬ 
selves.  We  are  likely  to  have  the  most  comfort  in 
those  friends  that  we  pray  most  for.  Concerning 
this  he  makes  a  solemn  appeal  to  the  searcher  of 
hearts  ;  for  God  is  my  witness.  It  was  in  a  weighty 
matter,  and  in  a  thing  known  only  to  God  and  his 
own  heart,  that  he  used  this  asseveration.  It  is  very 
comfortable  to  be  able  to  call  God  to  witness  our 
sincerity  and  constancy  in  the  discharge  of  a  duty. 
God  is  particularly  a  Witness  to  our  secret  prayers, 
the  matter  of  them,  the  manner  of  the  performance ; 
then  our  Father  sees  in  secret,  Matt.  6.  6. 

God,  whom  I  serve  with  my  spirit.  Those  that 
serve  God  with  their  sfiirits,  may,  with  a  humble 
confidence,  appeal  to  him  ;  hypocrites  cannot,  who 
rest  in  bodily  exercise. 

His  particular  prayer,  among  many  other  petitions 
he  put  up  for  them,  was,  that  he  might  have  an  op¬ 
portunity  of  giving  them  a  visit;  ( v .  10.)  Making 
request,  if  by  any  means,  &c.  '  Whatever  comfort 
we  desire  to  find  in  any  creature,  we  must  have  re¬ 
course  to  God  for  it  by  prayer ;  for  our  times  are  in 
his  hand,  and  all  our  ways  at  his  disposal.  The  ex¬ 
pressions  here  used,  intimate  that  lie  was  very  de¬ 
sirous  of  such  an  opportunity,  if  by  any  means  ;  that 
he  had  long  and  often  been  disappointed,  now  at 
length ;  and  yet  that  he  submitted  it  to  the  Divine 
Providence,  a  prosperous  journey  by  the  will  of  God. 
As  in  our  purposes,  so  in  our  desires,  we  must  still 
remember  to  insert  this,  if  the  Lord  will,  James  4. 
15.  Our  journeys  are  prosperous  or  otherwise,  ac¬ 
cording  to  the  will  of  God  ;  comfortable  or  not,  as 
he  pleases. 

III.  His  great  desire  to  see  them,  with  the  reasons 
of  it,  v.  11 — 15.  He  had  heard  so  much  of  them, 
that  he  had  a  great  mind  to  be  better  acquainted 
with  them.  F ruitful  Christians  are  as  much  the  joy, 
as  barren  professors  are  the  grief,  of  faithful  min¬ 
isters. 

Accordingly,  he  often  purposed  to  come,  but  was 
let  hitherto  ;  (y.  13.)  for  man  purposeth,  but  God 
disposeth.  He  was  hindered  by  other  business  that 
took  him  off,  by  his  care  of  other  churches,  whose 
affairs  were  pressing ;  and  Paul  was  for  doing  that 
first,  not  which  was  most  pleasant,  (then  he  would 
have  gone  to  Rome,)  but  which  was  most  needful. 
A  good  example  to  ministers,  who  must  not  consult 
their  own  inclinations  so  much  as  the  necessity  of 
their  people’s  souls. 

Paul  desired  to  visit  these  Romans, 

1.  That  they  might  be  edified  ;  (x;.  11.)  That  I 
may  impart  unto  you.  He  received,  that  he  might 
communicate.  Never  were  full  breasts  so  desirous 
to  be  drawn  out  to  the  sucking  infant,  as  Paul’s  head 
and  heart  were  to  be  imparting  spiritual  gifts,  that 
is,  preaching  to  them.  A  good  sermon  is  a  good 
gift,  so  much  the  better  for  being  a  spiritual  gift. 

To  the  end  ye  may  be  established.  Having  com¬ 
mended  their  flourishing,  he  here  expresses  his  de¬ 
sire  of  their  establishment,  that  as  they  grew  up¬ 
ward  in  the  branches,  they  might  grow  downward 
in  the  root.  The  best  saints,  while  thev  are  in  such 
a  shaking  world  as  this,  have  need  to  be  more  and 
more  established  ;  and  spiritual  gifts  are  of  special 
use  for  our  establishment. 


2.  That  he  might  be  comforted,  v.  12.  What  he 
heard  of  their  flourishing  m  grace,  was  so  much  a 
joy  to  him,  that  it  must  needs  be  much  more  so  to 
behold  it.  Paul  could  not  take  comfort  in  the  fruit 
of  the  labours  of  other  ministers. 

By  the  mutual  faith  both  of  you  and  me,  that  is, 
our  mutual  faithfulness  and  fidelity.  It  is  very  com¬ 
fortable  when  there  is  a  mutual  confidence  between 
minister  and  people,  they  confiding  in  him  as  a  faith¬ 
ful  minister,  and  he  in  them  as  a  faithful  people.  Or, 
the  mutual  work  of  faith,  which  is  love ;  they  rejoiced 
in  the  expressions  of  one  another’s  love,  or  communi¬ 
cating  their  faith  one  to  another.  It  is  very  refreshing 
to  Christians  to  compare  notes  about  their  spiritual 
concerns ;  thus  are  they  sharpened,  as  iron  sharpens 
iron. 

That  I  might  have  some  fruit ;  v.  13.  Their 
edification  would  be  his  advantage,  it  would  be  fruit 
abounding  to  a  good  account.  Paul  minded  his  work, 
as  one  that  believed  the  more  good  he  did,  the  greater 
would  his  reward  be. 

3.  That  he  might  discharge  his  trust  as  the  apos¬ 
tle  of  the  Gentiles ;  (z>.  14.  I  am  a  debtor ;)  (1.) 
His  receivings  made  him  debtor ;  the  great  gifts  and 
abilities  which  he  had,  made  him  a  debtor  ;  for  they 
were  talents  he  was  intrusted  with,  to  trade  for  his 
Master’s  honour.  We  should  think  of  this  when  we 
covet  great  things ;  that  all  our  receivings  put  us  in 
debt;  we  are  but  stewards  of  our  Lord’s  goods.  (2.) 
His  office  made  him  a  debtor ;  he  was  a  debtor  as  he 
was  an  apostle,  he  was  called  and  sent  to  work,  and 
had  engaged  to  mind  it. 

Paul  had  improved  his  talent,  and  laboured  in  his 
work,  and  done  as  much  good  as  ever  any  man  did, 
and  yet,  in  reflection  upon  it,  he  still  writes  himself 
debtor  ;  for  when  we  have  done  all,  we  are  but  un¬ 
profitable  servants. 

Debtor  to  the  Greeks,  and  to  the  barbarians,  that 
is,  as  the  following  words  explain  it,  to  the  wise  and 
to  the  unwise.  The  Greeks  fancied  themselves  to 
have  the  monopoly  of  wisdom,  and  looked  upon  all 
the  rest  of  the  world  as  barbarians,  comparatively 
so ;  not  cultivated  with  learning  and  arts  as  they 
were.  Now  Paul  was  a  debtor  to  both,  looked  upon 
himself  as  obliged  to  do  all  the  good  he  could  both 
to  the  one  and  to  the  other.  Accordingly,  we  find 
him  paying  his  debt,  both  in  his  preaching  and  in 
his  writing,  doing  good  both  to  Greeks  and  barba¬ 
rians,  and  suiting  his  discourse  to  the  capacity  of 
each.  You  may  observe  a  difference  between  his 
sermon  at  Lystra  among  the  plain  Lycaonians,  (Acts 
14.  15,  &c.)  and  his  sermon  at  Athens  among  the 
polite  philosophers,  Acts  17.  22,  &c.  He  delivered 
both  as  debtor  to  each ,  giving  to  each  their  portion. 
Though  a  plain  preacher,  yet  as  debtor  to  the  wise, 
he  speaks  wisdom  among  them  that  are  perfect,  1 
Cor.  2.  6. 

For  these  reasons  he  was  ready,  if  he  had  an  op¬ 
portunity,  to  preach  the  gospel  at  Rome,  v.  15. 
Though  a  public  place,  though  a  perilous  place, 
where  Christianity  met  with  a  great  deal  of  opposi¬ 
tion,  yet  Paul  was  ready  to  run  the  risk  at  Rome, 
if  called  to  it ;  I  am  ready — 'urpoBujuov.  It  notes  a 
great  readiness  of  mind,  and  that  he  was  very  for¬ 
ward  to  it.  What  he  did  was  not  for  filthy  lucre,  but 
of  a  ready  mind.  It  is  an  excellent  thing  to  be  ready 
to  meet  every  opportunity  of  doing  or  getting  good. 

16.  For  I  am  not  ashamed  of  the  gospel 
of  Christ :  for  it  is  the  power  of  God  unto 
salvation  to  every  one  that  believeth ;  to 
the  Jew  first,  and  also  to  the  Greek.  1 7. 
For  therein  is  the  righteousness  of  God  re- 
!  vealed  from  faith  to  faith:  as  it  is  written, 

I  The  just  shall  live  by  faith.  18.  For  the 


291 


ROMANS,  1. 


wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness 
of  men,  who  hold  the  truth  in  unrighteous¬ 
ness  ; 

Paul  here  enters  upon  a  large  discourse  of  justifi¬ 
cation  ;  in  the  latter  part  of  this  chapter  laying 
down  his  thesis  ;  and  in  order  to  the  proof  of  it,  de¬ 
scribing  the  deplorable  condition  of  the  Gentile 
world. 

His  transition  is  very  handsome,  and  like  an  ora¬ 
tor  :  he  was  ready  to  preach  the  gospel  at  Rome, 
though  a  place  where  the  gospel  was  run  down  by 
those  that  called  themselves  the  wits ;  for,  saith  he, 
lam  not  ashamed  of  it,  v.  16. 

There  is  a  great  deal  in  the  gospel  which  such  a 
man  as  Paul  might  be  tempted  to  be  ashamed  of, 
especially  that  he  whose  gospel  it  is,  was  a  man 
hanged  upon  a  tree,  that  the  doctrine  of  it  was  plain, 
had  little  in  it  to  set  it  off  among  scholars,  the  pro¬ 
fessors  of  it  were  mean  and  despised,  and  every 
where  spoken  against ;  yet  Paul  was  not  ashamed  to 
own  it,  I  reckon  him  a  Christian  indeed,  that  is 
neither  ashamed  of  the  gosfiel,  nor  a  shame  to  it. 

The  reason  of  this  bold  profession,  taken  from  the 
nature  and  excellency  of  the  gosfiel,  introduces  his 
dissertation. 

I.  The  proposition,  v.  16,  17.  The  excellency 
of  the  gosfiel  lies  in  this,  that  it  reveals  to  us, 

1.  The  salvation  of  believers  as  the  end  ;  it  is  the 
fiower  of  God  unto  salvation.  Paul  is  not  ashamed 
of  the  gosfiel,  how  mean  and  contemptible  soever  it 
appear  to  a  carnal  eve ;  for  the  power  of  God  works 
by  it  the  salvation  of  all  that  believe  ;  it  shews  us  the 
way  of  salvation,  (Acts  16.  17.)  and  is  the  great 
charter  by  which  salvation  is  conveyed  and  made 
over  to  us.  But, 

(1.)  It  is  through  the  fiower  of  God  ;  without  that 
power  the  gospel  is  but  a  dead  letter ;  the  revelation 
of  the  gosfiel  is  the  revelation  of  the  arm  of  the  Lord, 
(Isa.  53.  1.)  as  power  went  along  with  the  word  of 
Christ,  to  heal  diseases. 

(2.)  It  is  to  those,  and  those  only,  that  believe  ; 
believing  interests  us  in  the  gospel-salvation  ;  to 
others  it  is  hidden.  The  medicine  prepared  will 
not  cure  the  patient,  if  it  be  not  taken. 

To  the  Jew  first.  The  lost  sheefi  of  the  house  of 
Israel  had  the  first  offer  made  them,  both  by  Christ 
and  his  apostles.  You  first  ;  (Acts  3.  26.)  but  upon 
their  refusal,  theafiostles  turned  to  the  Gentiles,  Acts 
13.  46.  Jews  and  Gentiles  now  stand  upon  the  same 
level,  both  equally  miserable  without  a  Saviour,  and 
both  equally  welcome  to  the  Saviour,  Col.  3.  11. 
Such  doctrine  as  this  was  surprising  to  the  Jews,  who 
had  hitherto  been  the  peculiar  people,  and  had 
looked  with  scorn  upon  the  Gentile  world  ;  but  the 
long-expected  Messiah  proves  a  Light  to  lighten  the 
Gentiles,  as  well  as  the  Glory  of  his  fieofile  Israel. 

2.  The  justification  of  believers  as  the  way  ;  (r. 
17.)  For  therein,  that  is,  in  this  gospel,  which  Paul 
so  much  triumphs  in,  is  the  righteousness  of  God  re¬ 
vealed.  Our  misery  and  ruin  being  the  product  and 
consequent  of  our  iniquity,  that  which  will  shew  us 
the  way  of  salvation,  must  needs  shew  us  the  way 
of  justification,  and  that  the  gospel  does. 

The  gospel  makes  known  a  righteousness.  While 
God  is  a  just  and  holy  God,  and  we  are  guilty  sin¬ 
ners,  it  is  necessary  we  have  a  righteousness  where¬ 
in  to  appear  before  him  ;  and  blessed  be  God,  there 
is  such  a  righteousness  brought  in  by  Messiah  the 
Prince,  (Dan.  9.  24.)  and  revealed  in  the  gosfiel ;  a 
righteousness,  that  is,  a  gracious  method  of  recon¬ 
ciliation  and  acceptance,  notwithstanding  the  guilt 
of  our  sins. 

This  evangelical  righteousness,  (1.)  Is  called  the 
righteousness  of  God ;  it  is  of  God’s  appointing,  of 


God’s  approving  and  accepting.  It  is  so  called,  to 
cut  off*  all  pretensions  to  a  righteousness  resulting 
from  the  merit  of  our  own  works.  It  is  the  righ¬ 
teousness  of  Christ ;  who  is  God,  resulting  from  a  sa¬ 
tisfaction  of  infinite  value.  (2. )  It  is  said  to  be  from 
faith  to  faith  ;  from  the  faithfulness  of  God  reveal¬ 
ing,  to  the  faith  of  man  receiving  ;  so  some  ;  from 
the  faith  of  dependence  upon  God,  and  dealing  with 
him  immediately,  as  Adam  before  the  fall,  to  the 
faith  of  dependence  upon  a  Mediator,  and  so  dealing 
with  God  ;  so  others ;  from  the  first  faith,  by  which 
we  are  put  Into  a  justified  state,  to  after  faith,  by 
which  we  live,  and  are  continued  in  that  state  :  and 
the  faith  that  justifies  us,  is  no  less  than  our  taking 
Christ  for  our  Saviour,  and  becoming  true  Christians, 
j  according  to  the  tenor  of  the  baptismal  covenant ; 
from  faith  ingrafting  us  into  Christ,  to  faith  deriv¬ 
ing  virtue  from  him  as  our  Root:  both  implied  in  the 
i  next  words,  The  just  shall  live  by  faith.  Juit  by 
1  faith,  there  is  faith  justifying  us ;  live  by  faith,  there 
is  faith  maintaining  us  ;  and  so  there  is  a  righteous¬ 
ness  from  faith  to  faith.  Faith  is  all  in  all,  both  in 
'  the  beginning  and  progress  of  a  Christian  life.  It  is 
not  from  faith  to  works,  as  if faith  put  us  into  a  jus- 
j  tilled  state,  and  then  works  preserved  and  maintain- 
I  ed  us  in  it ;  but  it  is  all  along/rom  faith  to  faith,  as 
2  Cor.  3.  18.  from  glory  to  glory  ;  'it  is  increasing, 
continuing,  persevering  faith  ;  faith  pressing  for¬ 
ward,  and  getting  ground  of  unbelief. 

To  shew  that  this  is  no  novel,  upstart  doctrine,  he 
quotes  for  it  that  famous  scripture  in  the  Old  Tes¬ 
tament,  so  often  mentioned  in  the  New,  (Hab.  2. 
4.1  The  just  shall  live  by  faith.  Being  justified  by 
faith,  he  shall  live  by  it  both  the  life  of  grace,  and 
of  glory.  The  prophet  there  had  placed  himself 
upon  the  watch-tower,  expecting  some  extraordi¬ 
nary  discoveries,  (t>.  1.)  and  the  discovery  was  of 
the  certainty  of  the  appearance  of  the  promised  Mes¬ 
siah  in  the  fulness  of  time,  notwithstanding  seeming 
delays  ;  this  is  there  called  the  vision,  by  way  of 
eminence,  as  elsewhere  the  promise ;  and  w  hile  that 
time  is  coming,  as  well  as  when  it  is  come,  the  just 
shall  live  by  faith.  Thus  is  the  evangelical  righ¬ 
teousness  from  faith  to  faith:  from  Old-Testament 
faith  in  a  Christ  to  come,  to  New-Testament  faith 
in  a  Christ  already  come. 

II.  The  proof  of  this  proposition,  that  both  Jews 
and  Gentiles  stand  in  need  of  a  righteousness  where¬ 
in  to  appear  before  God,  and  that  neither  the  one 
nor  the  other  have  any  of  their  own  to  plead.  Jus¬ 
tification  must  be  either  by  faith  or  works ;  it  cannot 
|  be  by  works,  which  he  proves  at  large  by  describing 
J  the  works  both  of  Jnvs  and  Gentiles ;  and  therefore 
he  concludes  it  must  be  by  faith,  ch.  3.  20,  28.  The 
1  apostle,  like  a  skilful  surgeon,  before  he  applies  the 
i  plaster,  searches  the  wound  ;  endeavours  first  to 
convince  of  guilt  and  wrath,  and  then  to  shew  the 
way  of  sah'ation.  This  makes  the  gospel  the  more 
w’eicome.  We  must  first  see  the  righteousness  of 
God  condemning,  and  then  the  righteousness  of  God 
justifying  will  appear  worthy  of  "all  acceptation. 

In  general,  (r.  18.)  the  wrath  of  God  is  rewealed. 
The  light  of  nature,  and  the  light  of  the  law,  reveal 
|  the  wrath  of  God  from  sin  to  sin.  It  is  w’elhfor  us 
that  the  gospel  rn<eals  the  justifying  righteousness 
of  God  from  faith  to  faith.  The  antithesis  is  ob- 
|  servable. 

1.  Here  is  the  sinfulness  of  man  described  ;  he 
rcduceth  it  to  two  heads,  ungodliness  and  unrrigh- 

|  teousness  ;  ungodliness  against  the  laws  of  the  first 
table,  unrighteousness  against  those  of  the  second. 

2.  The  cause  of  that  sinfulness,  and  that  is,  hold¬ 
ing  the  truth  in  unrighteousness.  Some  communes 
notitite,  some  ideas  they  had  of  the  being  of  God, 
and  of  the  difference  of  good  and  evil ;  but  they  held 
them  in  unrighteousness,  that  is,  they  knew  and 
professed  them  in  a  consistency  with  their  wicked 


ROMANS,  I. 


courses ;  they  held  the  truth  as  a  captive  or  prisoner, 
that  it  should  not  influence  them,  as  otherwise  it 
would.  An  unrighteous  wicked  heart  is  the  dun¬ 
geon,  in  which  many  a  good  truth  is  detained  and 
buried  :  Holding  fast  the  form  of  sound  words  in 
faith  and  love,  is  the  root  of  all  religion,  (2  Tim.  1. 
13.)  but  holding  it  fast  in  unrighteousness,  is  the 
root  of  all  sin.  ...  , 

3.  The  displeasure  of  God  against  it ;  the  wrath 
of  God  is  revealed  from  heaven ;  not  only  in  the 
written  word,  which  is  given  by  inspiration  of  God, 
the  Gentiles  had  not  that,  but  in  the  providences  oi 
God,  his  judgments  executed  upon  sinners,  which 
do  not  spring  out  of  the  dust,  or  fall  out  by  chance, 
nor  are  they  to  be  ascribed  to  second  causes,  but 
they  are  a  revelation  from  heaven  ;  or  wrath  from 
heaven  is  revealed  ;  it  is  not  the  wrath  of  a  man  like 
ourselves,  but  wrath  from  heaven,  therefore  the 
more  terrible,  and  the  more  unavoidable. 

1 9.  Because  that  which  may  be  known 
of  God  is  manifest  in  them ;  for  God  hath 
shewed  it  unto  them.  20.  For  the  invisible 
things  of  him  from  the  creation  of  the  world 
are  clearly  seen,  being  understood  by  the 
things  that  are  made,  even  his  eternal 
power  and  Godhead ;  so  that  they  are 
without  excuse:  21.  Because  that,  when 
they  knew  God,  they  glorified  him  not  as 
God,  neither  were  thankful;  but  became 
vain  in  their  imaginations,  and  their  foolish 
heart  was  darkened.  22.  Professing  them¬ 
selves  to  be  wise,  they  became  fools,  23. 
And  changed  the  glory  of  the  uncorruptible 
God,  into  an  image  made  like  to  corrupti¬ 
ble  man,  and  to  birds,  and  four-footed 
beasts,  and  creeping  things.  24.  Where¬ 
fore  God  also  gave  them  up  to  uncleanness 
through  the  lusts  of  their  own  hearts,  to  dis¬ 
honour  their  own  bodies  between  them¬ 
selves:  25.  Who  changed  the  truth  of 
God  into  a  lie,  and  worshipped  and  served 
the  creature  more  than  the  Creator,  who  is 
blessed  for  ever.  Amen.  26.  F  or  this 
cause  God  gave  them  up  unto  vile  affec¬ 
tions  :  for  even  their  women  did  change  the 
natural  use  into  that  which  is  against  na¬ 
ture:  27.  And  likewise  also  the  men, 
leaving  the  natural  use  of  the  woman, 
burned  in  their  lust  one  toward  another, 
men  with  men  working  that  which  is  un¬ 
seemly,  and  receiving  in  themselves  that 
recompense  of  their  error  which  was  meet. 
28.  And  even  as  they  did  not  like  to  retain 
God  'in  their  knowledge,  God  gave  them 
over  to  a  reprobate  mind,  to  do  those  things 
which  are  not  convenient ;  29.  Being  filled 
with  all  unrighteousness,  fornication,  wick¬ 
edness,  covetousness,  maliciousness ;  full 
of  envy,  murder,  debate,  deceit,  malignity ; 
whisperers,  30.  Backbiters,  haters  of  God, 
despiteful,  proud,  boasters,  inventors  of  evil 
things,  disobedient  to  parents,  3 1 .  Without 
understanding,  covenant-breakers,  without 


i  natural  affection,  implacable,  unmerciful 
32.  Who  knowing  the  judgment  of  God, 
that  they  which  commit  such  things  are 
worthy  of  death,  not  only  do  the  same,  but 
have  pleasure  in  them  that  do  them. 

In  this  last  part  of  the  chapter  he  applies  what  he 
had  said  particularly  to  the  Gentile  world  :  in  which 
we  may  observe, 

I.  The  means  and  helps  they  had  to  come  to  the 
knowledge  of  God.  Though  they  had  not  such  a 
knowledge  of  his  law  as  Jacob  and  Israel  had,  (Ps. 
147.  20.)  yet  among  them  he  left  not  himself  without 
witness;  (Acts  14.  17.  v.  19,  20.)  For  that  which 
may  be  ktiown,  &c.  Observe, 

1.  What  discoveries  they  had ;  That  which  may 
be  known  of  God  is  manifest,  tv  dv this — among 
them  ;  there  were  some  even  among  them,  that  had 
the  knowledge  of  God,  were  convinced  of  the  exis¬ 
tence  of  one  supreme  JVumeji.  The  philosophy  of 
Pythagoras,  Plato,  and  the  Stoics,  discovered  a 
great  deal  of  the  knowledge  of  God,  as  appear,  by 
plenty  of  testimonies. 

That  which  may  be  known;  which  implies,  there 
is  a  great  deal  which  may  not  be  known.  The  being 
of  God  may  be  a/iprehended,  but  cannot  be  compre¬ 
hended.  W e  cannot  by  searching  find  him  out.  Job 
11.  7 — 9.  Finite  understandings  cannot  perfectly 
know  an  infinite  being  ;  but,  blessed  be  God,  there 
is  that  which  may  be  known,  enough  to  lead  us  to 
our  chief  end,  the  glorifying  and  enjoying  of  him  : 
and  these  things  revealed  belong  to  us  and  to  our 
children,  while  secret  tilings  are  not  to  be  pried  into, 
Deut.  29.  29. 

2.  Whence  they  had  these  discoveries ;  God  hath 
shewed  it  to  them.  Those  common  natural  notions 
which  they  had  of  God,  wrere  imprinted  upon  their 
hearts  by  the  God  of  nature  himself,  who  is  the 
Father  of  lights. 

This  sense  of  a  Deity,  and  a  regard  to  that  Deity, 
is  so  connate  with  the  human  nature,  that  some  think 
we  are  to  distinguish  men  from  brutes  by  these 
rather  than  by  reason. 

3.  By  what  way  and  means  these  discoveries  and 
notices  which  they  had,  were  confirmed  and  im¬ 
proved, — by  the  work  of  creation ;  ( v .  20. )  F'or  the 
invisible  things  of  God,  &c. 

(1.)  Observe  what  they  knew  :  the  invisible  things 
of  him,  even  his  eternal power  and  Godhead.  Though 
God  be  not  the  object  of  sense,  yet  he  hath  disco¬ 
vered  and  made  known  himself  by  those  things  that 
are  sensible.  The  power  and  Godhead  of  God  are 
invisible  things,  and  yet  are  clearly  seen  in  their  pro¬ 
ducts.  He  works  in  secret,  (Job  23.  8,  9.  Ps.  139. 
15.  Eccl.  11.  5. )  but  manifests  what  he  has  wrought, 
and  therein  mak.es  known  his  power  and  Godhead, 
and  his  other  attribute,  which  natural  light  appre¬ 
hends  in  the  idea  of  a  God.  They  could  not  come  by 
natural  light  to  the  knowledge  of  the  three  persons 
in  the  Godhead,  (though  some  fancy  they  have  found 
footsteps  of  that  in  Plato’s  writing,)  but  they  did 
come  to  the  knowledge  of  the  Godhead,  at  least  so 
much  knowledge  as  was  sufficient  to  have  kept  them 
from  idolatry.  This  was  that  truth  which  they  held 
in  unrighteousness. 

(2. )  How  they  knew  it ;  by  the  things  that  are 
made ;  which  could  not  make  themselves,  nor  fall 
into  such  an  exact  order  and  harmony  by  any  casual 
hits;  and  therefore  must  have  been  produced  by 
some  first  cause  or  intelligent  agent ;  which  first 
cause  could  be  no  other  than  an  eternal  powerful 
God.  See  Ps.  19.  1.  Isa.  40.  26.  Acts  17.  24. 
The  workman  is  known  by  his  work.  The  variety, 
multitude,  order,  beauty,  harmony,  different  nature, 
and  excellent  contrivance,  of  the  things  that  are 
vnade,  the  direction  of  them  to  certain  ends,  and  the 


293 


ROM/1 

concurrence  of  all  the  parts  to  the  good  and  beauty 
of  the  whole,  do  abundantly  prove  a  Creator  and  his 
eternal  power  and  Godhead.  Thus  did  the  light 
shine  in  the  darkness. 

And  this  from  the  creation  of  the  world.  Under¬ 
stand  it  either,  [1.]  As  the  topic,  from  which  the 
knowledge  of  them  is  drawn.  To  evince  this  truth, 
we  have  recourse  to  the  great  woi'k  of  creation. 
And  some  think  this  urine  kw/xh,  this  creature  of 
the  world,  (as  it  may  be  read,)  is  to  be  understood  of 
man,  the  urine  xxr'  — the  most  remarkable 

creature  of  the  lower  world,  called  urine,  Mark 
16.  15. 

The  frame  and  structure  of  human  bodies,  and  es¬ 
pecially  the  most  excellent  powers,  faculties,  and 
capacities  of  human  souls,  do  abundantly  prove,  that 
there  is  a  Creator,  and  that  he  is  God. 

Or,  [2.]  As  the  date  of  the  discovery.  It  is  as 
old  as  the  creation  of  the  world.  In  this  sense  u-rro 
KTt<rta>;  hLt/xv,  is  most  frequently  used  in  scripture. 
These  notices  concerning  God  are  not  any  modem 
discoveries,  hit  upon  of  late,  but  ancient  truths  which 
were  from  the  beginning.  The  way  of  the  acknow¬ 
ledgment  of  God  is  a  good  old  way  ;  it  was  from  the 
beginning.  Truth  got  the  start  of  error. 

II.  Their  gross  idolatry,  notwithstanding  these 
discoveries  that  God  made  to  them  of  himself ;  de¬ 
scribed  here,  v.  21 — 23,  25.  We  shall  the  less 
wonder  at  the  inefficacy  of  these  natural  discoveries 
to  prevent  the  idolatry  of  the  Gentiles,  if  we  re¬ 
member  how  prone  even  the  Jews,  who  had  scrip¬ 
ture-light  to  guide  them,  were  to  idolatry  ;  so  mise¬ 
rably  are  the  degenerate  sons  of  men  plunged  in  the 
mire  of  sense.  Observe, 

1.  The  inward  cause  of  their  idolatry,  v.  21,  22. 
They  are  therefore  without  excuse,  in  that  they  did 
know  God,  and  from  what  they  knew  might  easily 
infer,  that  it  was  their  duty  to  worship  him,  and  him 
only.  Though  some  have  greater  light  and  means 
of  knowledge  than  others,  yet  all  have  enough  to 
leave  them  inexcusable. 

But  the  mischief  of  it  was,  that  they  glorified  him 
not  as  God ;  their  affections  toward  him,  and  their 
awe  and  adoration  of  him,  did  not  keep  pace  with 
their  knowledge.  To  glorify  him  as  God,  is  to  glo¬ 
rify  him  only ;  for  there  can  be  but  one  infinite  :  but 
they  did  not  so  glorify  him,  for  they  set  up  a  multi¬ 
tude  of  other  deities.  To  glorify  him  as  God,  is  to 
worship  him  with  spiritual  worship  ;  but  they  made 
images  of  him.  Not  to  glorify  God  as  God,  is  in 
effect  not  to  glorify  him  at  all ;  to  respect  him  as  a 
creature,  is  not  to  glorify  him,  but  to  dishonour  him. 

Neither  were  thankful ;  not  thankful  for  the 
favours  in  general  they  received  from  God  ;  (insensi¬ 
bleness  of  God’s  mercies  is  at  the  bottom  of  our  sinful 
departures  from  him  ;)  not  thankful  in  particular  for 
the  discoveries  God  was  pleased  to  make  of  himself 
to  them.  Those  that  do  not  improve  the  means  of 
knowledge  and  grace,  are  justly  reckoned  unthank¬ 
ful  for  them. 

But  became  vain  in  their  imaginations,  ir  role  Si*.- 
xoyiir. uoie — in  their  reasonings,  in  their  practical  in¬ 
ferences.  They  had  a  great  deal  of  knowledge  of 
general  truths,  (v.  19.)  but  no  prudence  to  applv 
them  to  particular  cases.  Or,  in  their  notions  of 
God,  and  the  creation  of  the  world,  and  the  origina¬ 
tion  of  mankind,  and  the  chief  good  ;  in  these  things, 
when  they  quitted  the  plain  truth,  they  soon  disputed 
themselves  into  a  thousand  vain  and  foolish  fancies. 
The  several  opinions  and  hypotheses  of  the  various 
sects  of  philosophers  concerning  these  things,  were 
so  many  vain  imaginations.  When  truth  is  forsaken, 
errors  multiply  in  infinitum — infinitely. 

And  their  foolish  heart  was  darkened.  The  fool¬ 
ishness  and  practical  wickedness  of  the  heart  cloud 
and  darken  the  intellectual  powers  and  faculties. 
Nothing  tends  more  to  the  binding  and  perverting 


NS,  1. 

of  the  understanding,  than  the  corruption  and  de¬ 
pravedness  of  the  will  and  affections. 

V.  22.  Professing  themselves  to  be  wise,  they  be¬ 
came  fools.  rl  his  looks  black  upon  the  philosophers, 
the  pretenders  to  wisdom,  and  professors  of  it. 
I  hose  that  had  the  most  luxuriant  fancy  in  framing 
to  themselves  the  idea  of  a  God,  fell  into  the  most 
gross  and  absurd  conceits  :  and  it  was  the  just  pun¬ 
ishment  of  their  pride  and  self-conceitedncss. 

It  has  been  observed,  that  the  most  refined  nations, 
that  made  the  greatest  shew  of  wisdom,  were  the 
arrantest  fools  in  religion.  The  barbarians  adored 
the  sun  and  moon,  which  of  all  others  was  the  most 
specious  idolatry ;  while  the  learned  Egyptians  wor¬ 
shipped  an  ox  and  an  onion.  The  Grecians,  who 
excelled  them  in  wisdom,  adored  diseases  and  human 
passions  :  the  Homans,  the  wisest  of  all,  worshipped 
the  furies  :  and  at  this  day  the  poor  Americans 
worship  the  thunder  ;  while  the  ingenious  Chinese 
adore  the  devil.  Thus  the  world  by  wisdom  knew 
not  God,  1  Cor.  1.  21.  As  a  profession  of  wisdom 
is  an  aggravation  of  folly,  so  a  proud  conceit  of  wis¬ 
dom  is  the  cause  of  a  great  deal  of  folly.  Hence  wc 
read  of  few  philosophers  that  were  converted  to 
Christianity ;  and  Paul’s  preaching  was  no  where  so 
laughed  at  and  ridiculed  as  among  the  learned  Athe¬ 
nians,  Acts  17.  18,  32. 

Qaniovrte  tiycti — conceiting  themselves  to  be  wise. 
The  plain  truth  of  the  being  of  God  would  not 
content  them  ;  they  thought  themselves  above  that, 
and  so  fell  into  the  greatest  errors. 

2.  The  outward  acts  of  their  adolatrv,  v.  23,  25. 
(1.)  Making  images  of  God,  {v.  23.)  by  which, 
as  much  as  in  them  lay,  they  changed  the  glory  of 
the  incorru/itible  God.  Compare  Ps.  106.  20.  Jer. 
2.  1 1 .  They  ascribed  a  deity  to  the  most  contempt¬ 
ible  creatures,  and  by  them  represented  God.  It  was 
the  greatest  honour  God  did  to  man,  that  hi'  made 
man  in  the  image  of  God ;  but  it  is  the  greatest  dis¬ 
honour  man  has  done  to  God,  that  he  has  made  God 
in  the  image  of  man  This  was  it  that  God  so  strict¬ 
ly  warned  the  Jews  against,  Dent.  4.  15,  See.  This 
the  apostle  shews  the  folly  of  in  his  sermon  at  Athens, 
Acts  17.  29.  See  Isa.  40.  18,  Sec.  44.  10,  Sec.  This 
is  called,  (v.  25.)  changing  the  truth  of  God  into  a 
lie.  As  it  did  dishonour  his  glory,  so  it  did  misre¬ 
present  his  being.  Idols  are  called  lies,  for  they  belie 
God,  as  if  he  had  a  body,  whereas  he  is  a  Spirit, 
Jer.  23.  14.  Hos.  7.  1.  Teachers  of  lies,  Hab.  2.  18. 

(2.)  Giving  divine  honour  to  the  creature  ;  wor¬ 
ship fied  and  served  the  creature,  era^a  riv  xrinttnt — 
beside  the  Creator.  They  did  own  a  supreme  Arumen 
in  their  profession,  but  they  did  in  effect  disown  him 
by  the  worship  they  paid  the  creature  :  for  God  will 
be  all  or  none.  Or,  above  the  Creator ;  paying  more 
respect  to  their  inferior  deities,  stars,  heroes,  de¬ 
mons,  thinking  the  supreme  God  inaccessible,  or 
above  their  worship.  The  sin  itself  was  their  wor¬ 
shipping  of  the  creature  at  all ;  but  this  is  mentioned 
as  an  aggravation  of  the  sin,  that  they  worshipped 
the  creature  more  than  the  Creator.  This  was  the 
general  wickedness  of  the  Gentile  world,  and  be¬ 
came  twisted  in  with  their  laws  and  government ; 
in  compliance  with  which,  even  the  wise  men  among 
them,  who  knew  and  owned  a  supreme  God,  and 
were  convinced  of  the  nonsense  and  absurdity  of 
their  polytheism  and  idolatry,  jet  did  as  the  rest  of 
their  neighbours  did.  Seneca,  in  his  book  de  Super- 
stitione,  as  it  is  quoted  by  Aug.  de  Crvit.  Dei,  lib.  6. 
cap.  10.  (for  the  book  itself  is  lost,)  after  he  had 
largely  shewed  the  great  folly  and  impiety  of  the 
vulgar  religion,  in  divers  instances  of  it,  yet  con¬ 
cludes,  Qu?e  omnia  sapiens  servabit  tanquam  legibus 
jussa,  non  tanquam  diis  grata — All  which  a  wise 
man  will  observe  as  established  by  law,  not  imagin¬ 
ing  them  grateful  to  the  gods.  And  afterward, 
Omnem  istam  ignobilem  deorum  turbam,  quam  longo 


294 


ROMANS,  1. 


sevo  long  a  supers  titio  congessit,  sic  adorabimus,  ut 
meminerimus  cultum  ejus  magis  ad  morem  quam  ad 
rem  pertinere — All  this  ignoble  rout  of  gods,  ’which 
ancient  superstition  has  amassed  together  by  long 
prescription,  we  will  so  adore,  as  to  remember  that 
the  worship  of  them  is  rather  a  compliance  with  cus¬ 
tom  than  material  in  itself.  Upon  which  Austin  ob¬ 
serves,  Colebat  quod  reprehendebat,  agebat  quod 
arguebat,  quod  culpabat  adorabat — He  worshipped 
that  which  he  censured,  he  did  that  which  he  had 
proved  wrong,  and  he  adored  what  he  found  fault 
with.  I  mention  this  thus  largely,  because  methinks 
it  doth  fully  explain  that  of  the  apostle  here,  (z>.  18.) 
who  hold  the  truth  in  unrighteousness. 

It  is  observable  that  upon  the  mention  of  the  dis¬ 
honour  done  to  God  by  the  idolatry  of  the  Gen¬ 
tiles,  the  apostle,  in  the  midst  of  his  discourse,  ex¬ 
presses  himself  in  an  awful  adoration  of  God,  Who 
is  blessed  for  ever.  Amen.  When  we  see  or  hear 
of  any  contempt  cast  upon  God  or  his  name,  we 
should  from  thence  take  occasion  to  think  and  speak 
highly  and  honourably  of  him.  In  this,  as  in  other 
things,  the  worse  others  are,  the  better  we  should 
be.  Blessed  for  ever,  notwithstanding  these  disho¬ 
nours  done  to  his  name  :  though  there  are  those  that 
do  not  glorify  him,  yet  he  is  glorified,  and  will  be 
glorified  to  eternity. 

III.  The  judgments  of  God  upon  them  for  this 
idolatry :  not  many  temporal  judgments,  (the  idola¬ 
trous  nations  were  the  conquering,  ruling  nations  of 
the  world,)  but  spiritual  judgments,  giving  them  up 
to  the  most  brutish  and  unnatural  lusts.  nageJWsy 
— He  gave  them  up  ;  it  is  thrice  repeated  here, 
v.  24,  26,  28.  Spiritualjudgmentsareof  all  others  the 
sorest  judgments,  and  to  be  most  dreaded.  Observe, 

1.  By  whom  they  were  given  up.  God  gave  them 
up,  in  a  way  of  righteous  judgment,  as  the  just  pun¬ 
ishment  of  their  idolatry  ;  taking  off  the  bridle  of  re¬ 
straining  grace  ;  leaving  them  to  themselves ;  letting 
them  alone  :  for  his  grace  is  his  own,  he  is  debtor 
to  no  man,  he  may  give  or  withhold  his  grace  at 
pleasure.  Whether  this  giving  up  be  a  positive  act 
of  God,  or  only  privative,  we  leave  to  the  schools  to 
dispute  :  but  this  we  are  sure  of,  that  it  is  no  new 
thing  for  God  to  give  men  up  to  their  own  heart’s 
lusts,  to  send  them  strong  delusions,  to  let  Satan 
loose  upon  them,  nay  to  lay  stumbling-blocks  before 
them.  And  yet  God  is  not  the  Author  of  sin,  but 
herein  infinitely  just  and  holy  ;  for  though  the 
greatest  \\  ickednesses  follow  upon  this  giving  up,  the 
fault  of  that  is  to  be  laid  upon  the  sinner’s  wicked 
heart.  If  the  patient  be  obstinate,  and  will  not  sub¬ 
mit  to  the  methods  prescribed,  but  wilfully  takes  and 
does  that  which  is  prejudicial  to  him  ;  the  physician 
is  not  to  be  blamed,  if  he  give  him  up  as  in  a  despe¬ 
rate  condition ;  and  all  the  fatal  symptoms  that 
follow,  are  not  to  be  imputed  to  the  physician,  but 
to  the  disease  itself,  and  to  the  folly  and  wilfulness 
of  the  patient. 

2.  To  what  they  were  given  up. 

(1.)  To  uncleanness  and  vile  affections,  v.  24,  26, 
27.  They  that  would  not  entertain  the  more  pure 
and  refined  notices  of  natural  light,  which  tend  to 
preserve  the  honour  of  God,  justly  forfeited  those 
more  gross  and  palpable  sentiments,  which  preserve 
the  honour  of  human  nature.  Man,  being  in  honour, 
and  refusing  to  understand  the  God  that  made  him, 
thus  becomes  worse  than  the  beasts  that  perish,  Ps. 
49.  20.  Thus  one,  by  the  divine  permission,  be¬ 
comes  the  punishment  of  another  ;  but  it  is  (as  it  is 
said  here)  through  the  lusts  of  their  own  hearts ; 
there  all  the  fault  is  to  be  laid.  Those  who  disho¬ 
noured  God,  were  given  up  to  dishonour  themselves. 
A  man  cannot  be  delivered  up  to  a  greater  slavery 
than  to  be  given  up  to  his  own  lusts.  Such  are  given 
over,  like  the  Egyptians,  (Isa.  19.  4.)  into  the  hand 
of  a  cruel  lord. 


The  particular  instances  of  their  uncleanness  and 
vile  affections,  are,  their  unnatural  lusts ;  which 
many  of  the  heathen,  even  of  those  among  them 
who  passed  for  wise  men,  as  Solon  and  Zeno,  were 
infamous  for,  against  the  plainest  and  most  obvious 
dictates  of  natural  light.  The  ci’ving  iniquity  of 
Sodom  and  Gomorrah,  for  which  God  rained  hell 
from  heaven  upon  them,  became  not  only  commonly 
practised,  but  avowed,  in  the  pagan  nations.  Per¬ 
haps,  the  apostle  especially  refers  to  the  abomina¬ 
tions  that  were  committed  in  the  worship  of  their 
idol-gods,  in  which  the  worst  of  uncleannesses  were 
prescribed  for  the  honour  of  their  gods  :  dunghill 
service  for  dunghill  gods ;  the  unclean  spirits  de¬ 
light  in  such  ministrations. 

In  the  church  of  Rome,  where  the  pagan  idola¬ 
tries  are  revived,  images  worshipped,  and  saints 
only  substituted  in  the  room  of  demons,  we  hear  of 
these  same  abominations  going  barefaced,  licensed 
by  the  pope  (Fox's  Acts  and  Monuments,  vol.  1.  p. 
808.)  and  not  only  commonly  perpetrated,  but  justi¬ 
fied  and  pleaded  for  by  some  of  their  cardinals  :  the 
same  spiritual  plagues  for  the  same  spiritual  wick¬ 
ednesses. 

See  what  wickedness  there  is  in  the  nature  of 
man  !  How  abominable  and  filthy  is  man  !  Lord, 
what  is  man  !  says  David ;  what  a  vile  creature  is 
he,  when  left  to  himself !  How  much  are  we  be¬ 
holden  to  the  restraining  grace  of  God,  for  the  pre¬ 
serving  any  thing  of  the  honour  and  decency  of  the 
human  nature  ?  For,  were  it  not  for  that,  man,  who 
was  made  but  little  lower  than  the  angels,  would 
make  himself  a  great  deal  lower  than  the  devils. 
This  is  said  to  be  that  recompense  of  their  error, 
which  was  meet.  The  Judge  of  all  the  earth  does 
right,  and  observes  a  meetness  between  the  sin  and 
the  punishment  of  it. 

(2.)  To  a  reprobate  mind  in  these  abominations, 
v.  28. 

They  did  not  like  to  retain  God  in  their  knowledge. 
The  blindness  of  their  understandings  was  caused 
by  the  wilful  aversion  of  their  wills  and  affections. 
They  did  not  retain  God  in  their  knowledge,  be¬ 
cause  they  did  not  like  it.  They  would  neither  know 
nor  do  any  thing  but  just  what  pleased  themselves. 
It  is  just  the  temper  of  carnal  hearts ;  the  pleasing 
of  themselves  is  their  highest  end. 

There  are  many  that  have  God  in  their  know¬ 
ledge,  they  cannot  help  it,  the  light  shines  so  fully 
in  their  faces ;  but  they  do  not  retain  him  there  ;  they 
say  to  the  Almighty,  Depart ;  (Job  21.  14.)  and  they 
therefore  do  not  retain  God  in  their  knowledge,  be¬ 
cause  it  thwarts  and  contradicts  their  lusts ;  they  do 
not  like  it. 

In  their  knowledge — iv  tiriys ti«/.  There  is  a  dif¬ 
ference  between  yvZnc  and  tTriyvaxri ?,  the  knowledge 
and  the  acknonv/edgjnent  of  God  ;  the  pagans  knew 
God,  but  did  not,  would  not,  acknowledge  him. 

Answerable  to  which  wfifulness  of  their’s,  in  gain¬ 
saying  the  truth,  God  gave  them  over  to  a  wilfulness 
in  the  grossest  sins,  here  called  a  reprobate  mind — 
eh  dtf cjKifjiciv  v«v,  a  mind  void  of  all  sense  and  judgment 
to  discern  things  that  differ,  so  that  they  could  not 
distinguish  their  right  hand  from  their  ’.eft  in  spiri¬ 
tual  things.  See  whither  a  course  of  sin  leads,  and 
into  what  a  gulf  it  plunges  the  sinner  at  last ;  hither 
fleshly  lusts  have  a  direct  tendencv.  Lyes  full  of 
adultery  cannot  cease  from  sin,  2  Pet.  2.  14.  This 
reprobate  mind  was  a  blind,  seared  conscience,  past 
feeling,  Eph.  4.  19.  When  the  judgment  is  once 
reconciled  to  sin,  the  man  is  in  the  suburbs  of  hell. 
At  first  Pharaoh  hardened  his  heart,  but  afterward 
God  hardened  Pharaoh’s  heart.  This  wilful  hard¬ 
ness  is  justly  punished  with  judicial  hardness. 

To  do  those  things  which  are  not  convenient.  This 
phrase  may  seem  to  bespeak  a  diminutive  evil,  but 
here  it  is  expressive  of  the  grossest  enormities; 


295 


ROMANS,  II. 


things  that  are  not  agreeable  to  men,  but  contradict 
the  very  light  and  law  of  nature. 

And  here  he  subjoins  a  black  list  of  those  unbe¬ 
coming  things  which  the  Gentiles  were  guilty  of, 
being  delivered  up  to  a  reprobate  mind.  No  wick¬ 
edness  so  heinous,  so  contrary  to  the  light  of  nature, 
to  the  law  of  nations,  and  to  all  the  interests  of  man¬ 
kind,  but  a  reprobate  mind  will  comply  with  it. 

By  the  histories  of  those  times,  especially  the  ac¬ 
counts  we  have  of  the  then  prevailing  dispositions 
and  practices  of  the  Romans,  when  the  ancient  vir¬ 
tue  of  that  commonwealth  was  so  degenerated,  it 
appears  that  these  sins  here  mentioned,  were  then 
and  there  reigning,  national  sins. 

V.  29 — 31.  Here  are  no  less  than  twenty-three 
several  sorts  of  sins  and  sinners  specified.  Here  the 
devil’s  seat  is,  his  name  is  Legion,  for  they  are  many. 
It  was  time  to  have  the  gospel  preached  among  them, 
for  the  world  had  need  of  reformation. 

[1.]  Sins  against  the  first  table ;  Haters  of  God. 
Here  is  the  devil  in  his  own  colours,  sin  appearing 
sin.  Could  it  be  imagined,  that  rational  creatures 
should  hate  the  chiefest  Good,  and  depending  crea¬ 
tures  abhor  the  Fountain  of  their  being?  And  yet 
so  it  is.  Every  sin  has  in  it  a  hatred  of  God ;  but 
some  sinners  are  more  open  and  avowed  enemies  to 
him  than  others.  Zech.  11.  8. 

Proud  and  boasters  cope  with  God  himself,  and 
put  those  crowns  upon  their  own  heads,  which  must 
be  cast  before  his  throne. 

[2.]  Sins  against  the  second  table.  These  are 
especially  mentioned,  because  in  these  things  they 
had  a  clearer  light.  In  general  here  is  a  charge  of 
unrighteousness ;  that  is  put  first,  for  every  sin  is 
unrighteousness,  it  is  withholding  that  which  is  due, 
perverting  that  which  is  right ;  it  is  especially  put  for 
second-table-sins,  doing  as  we  would  not  be  done  by. 

Against  the  fifth  commandment.  Disobedient  to 
parents ,  and  without  natural  affection — arsg/ar,  that 
is,  parents  unkind  and  cruel  to  their  children.  Thus 
when  duty  fails  on  one  side,  it  commonly  fails  on  the 
other.  Disobedient  children  are  justly  punished 
with  unnatural  parents ;  and  on  the  contrary,  unna¬ 
tural  parents  with  disobedient  children. 

Against  the  sixth  commandment.  Wickedness, 
doing  mischief  for  mischief’s  sake ;  maliciousness, 
envy,  murder,  debate,  (4/>/Joc — contention, )  malig¬ 
nity,  despiteful,  implacable,  unmerciful ;  all  expres¬ 
sions  of  that  hatred  of  our  brother,  which  is  heart- 
murder. 

Against  the  seventh  commandment.  Fornication; 
he  mentions  no  more,  having  spoken  before  of  other 
uncleannesses. 

Against  the  eighth  commandment.  Unrighteous¬ 
ness,  covetousness. 

Against  the  ninth  commandment.  Deceit,  whis¬ 
perers,  backbiters,  covenant-breakers,  lying  and 
slandering. 

Here  are  two  generals  not  yet  mentioned — inven¬ 
tors  of  evil  things,  and  without  understanding  ;  wise 
to  do  evil,  and  yet  having  no  knowledge  to  do  good. 
The  more  deliberate  and  politic  sinners  are  in  in¬ 
venting  evil  things,  the  greater  is  their  sin  :  so  quick 
of  invention  in  sin,  and  yet  without  understanding, 
stark  fools,  in  the  thoughts  of  God. 

Here  is  enough  to  humble  us  all,  in  the  sense  of 
our  original  corruptions;  for  every  heart  by  nature 
has  in  it  the  seed  and  spawn  of  all  these  sins. 

In  the  close  he  mentions  the  aggravations  of  the 
sins  “v,  32. 

First,  They  knew  the  judgment  of  God ;  (l.)They 
knew  the  law.  The  judgment  of  God  is  that  which 
his  justice  requireth  ;  which,  because  he  is  just,  he 
judgeth  meet  to  be  done.  (2.)  They  knew  the 
penalty  ;  so  it  is  explained  here,  they  knew  that  they 
who  commit  such  things,  are  worthy  of  death,  eter¬ 
nal  death ;  their  own  consciences  could  not  but  sug¬ 


gest  this  to  them,  and  yet  they  ventured  upon  it.  It 
is  a  great  aggravation  of  sin,  when  it  is  committed 
against  knowledge,  (James  4.  17.)  especially  against 
the  knowledge  of  the  judgment  of  God.  It  is  daring 
presumption  to  run  upon  the  sword’s  point.  It  argues 
the  heart  much  hardened,  and  very  resolutely  set 
upon  sin. 

Secondly,  They  not  ojily  do  the  same,  but  have 
pleasure  in  them  that  do  them.  The  violence  of 
some  present  temptation  may  hurry  a  man  into  the 
commission  of  such  sins  himself,  in  which  the  vitiated 
appetite  may  take  a  pleasure ;  but  to  be  pleased  with 
other  people’s  sins,  is  to  love  sin  for  sin’s  sake :  it  is 
joining  in  a  confederacy  for  the  devil’s  kingdom  and 
interest,  o-unuioxovri;  they  do  not  only  commit  sin, 
but  they  defend  and  justify  it,  and  encourage  others 
to  do  the  like.  Our  own  sins  are  miuh  aggravated 
by  our  concurrence  with  and  complacency  in,  thp 
sins  of  others. 

Now  lay  all  this  together,  and  then  say,  whether 
the  Gentile  world,  lying  under  so  much  guilt  and 
corruption,  could  be  justified  before  God  by  any 
works  of  their  own. 


CHAP.  11. 

The  scope  of  the  two  first  chapters  of  this  epistle  may  be 
gathered  from  ch.  3.  9.  We  have  before  proved  both  Jews 
and  Gentiles,  that  they  are  all  under  sin.  This  he  had 
proved  upon  the  Gentiles  ;  (ch.  1.)  now  in  this  chapter  he 
proves  it  upon  the  Jews,  as  appears  by  v.  17.  thou  art  call¬ 
ed  a  Jew.  I.  He  proves  in  general  that  Jews  and  Gentiles 
stand  upon  the  same  level  before  the  justice  of  God,  to  v. 
17.  II.  He  shews  more  particularly  what  sins  the  Jews 
were  guilty  of,  notwithstanding  their  profession  and  vain 
pretensions,  (v.  17.)  to  the  end. 

1.  nr^HEREFORE  thou,  art  inexcusa- 
1  ble,  O  man,  whosoever  thou  art  that 
judgest :  for  wherein  thou  judgest  another, 
thou  condemnest  thyself;  for  thou  that 
judgest  doest  the  same  things.  2.  Put  \\(X 
are  sure  that  the  judgment  of  God  is  ac¬ 
cording  to  truth  against  them  which  com¬ 
mit  such  things.  3.  And  thinkest  thou  this, 
O  man,  that  judgest  them  who  do  such 
things,  and  doest  the  same,  that  thou  shalt 
escape  the  judgment  of  God  !  4.  Or  de- 

spisest  thou  the  riches  of  his  goodness  and 
forbearance  and  long-suffering  ;  not  know¬ 
ing  that  the  goodness  of  God  leadeth  thee 
to  repentance  ?  5.  But  after  thy  hardness 

and  impenitent  heart  treasurest  up  unto 
thyself  wrath  against  the  day  of  wrath  and 
revelation  of  the  righteous  judgment  of  God ; 
6.  Who  will  render  to  every  man  accord¬ 
ing  to  his  deeds :  7.  To  them  who  by  pa¬ 

tient  continuance  in  well-doing  seek  lor 
glory  and  honour  and  immortality,  eternal 
life  :  8.  But  unto  them  that  are  conten¬ 

tious,  and  do  not  obey  the  truth,  but  obey 
unrighteousness,  indignation  and  wrath, 
9.  Tribulation  and  anguish,  upon  every 
soul  of  man  that  doeth  evil,  of  the  Jew  first, 
and  also  of  the  Gentile;  10.  But  glory, 
honour,  and  peace,  to  every  man  that 
worketh  good,  to  the  Jew  first,  and  also  to 
the  Gentile :  11.  For  there  is  no  respect 

of  persons  with  God.  1 2.  F or  as  many  as 


296 


ROMANS,  II. 


have  sinned  without  law  shall  also  perish 
without  law  :  and  as  many  as  have  sinned 
in  the  law  shall  be  judged  by  the  law ;  1 3. 

(For  not  the  hearers  of  the  law  are  just 
before  God,  but  the  doers  of  the  law  shall 
be  justified.  14.  For  when  the  Gentiles, 
which  have  not  the  law,  do  by  nature  the 
things  contained  in  the  law,  these,  having 
not  the  law,  are  a  law  unto  themselves : 
1 5.  Which  shew  the  work  of  the  law  writ¬ 
ten  in  their  hearts,  their  conscience  also 
bearing  witness,  and  their  thoughts  the 
mean  while  accusing  or  else  excusing  one 
another  ;)  16.  In  the  day  when  God  shall 

judge  the  secrets  of  men  by  Jesus  Christ, 
according  to  my  gospel. 

In  the  former  chapter  the  apostle  had  represented 
the  state  of  the  Gentile  world  to  be  as  bad  and  black 
as  the  Jews  were  ready  enough  to  pronounce  it. 
And  now,  designing  to  shew  that  the  state  of  the 
Jews  was  very  bad  too,  and  their  sins  in  many  re¬ 
spects  more  aggravated  ;  to  prepare  his  way,  he  sets 
himself  in  this  part  of  the  chapter  to  shew,  that 
God  would  proceed  upon  equal  terms  of  justice  with 
Jews  and  Gentiles ;  and  not  with  such  a  partial  hand 
as  the  Jews  were  apt  to  think  he  would  use  in  their 
favour. 

I.  He  arraigns  them  for  their  censoriousness  and 
self-conceit;  (z».  1.)  Thou  art  inexcusable,  Oman, 
whosoever  thou  art  that  judgest.  As  he  expresses 
himself  in  general  terms,  the  admonition  may  reach 
those  many  masters  (Jam.  3.  1.)  of  whatever  nation 
or  profession  they  are,  that  assume  to  themselves  a 
power  to  censure,  control,  and  condemn  others.  But 
he  intends  especially  the  Jews,  and  to  them  particu¬ 
larly  he  applies  this  general  charge,  ( v .  21.)  Thou 
who  teachest  another,  teachest  thou  not  thyself? 

The  Jews  were  generally  a  proud  sort  of  people, 
that  looked  with  a  great  deal  of  scorn  and  contempt 
upon  the  poor  Gentiles,  as  not  worthy  to  be  set  with 
the  dogs  of  their  flock  ;  while  in  the  mean  time  they 
were  themselves  as  bad  and  immoral ;  though  not 
idolaters,  as  the  Gentiles,  yet  sacrilegious,  v.  22. 

Therefore  thou  art  inexcusable.  If  the  Gentiles, 
who  had  but  the  light  of  nature,  were  inexcusable, 
(eh.  1.  20.)  much  more  the  Jews,  who  had  the  light 
of  the  law,  the  revealed  will  of  God,  and  so  had 
greater  helps  than  the  Gentiles. 

II.  He  asserts  the  invariable  justice  of  the  divine 
government  v.  2,  3.  To  drive  home  the  conviction, 
he  here  shews  what  a  righteous  God  that  is  with 
whom  we  have  to  do,  and  how  just  in  his  proceed¬ 
ings.  It  is  usual  with  the  apostle  Paul,  in  his  writ¬ 
ings,  upon  mention  of  some  material  point,  to  make 
large  digressions  upon  it ;  as  here  concerning  the 
justice  of  God,  v.  2.  That  the  judgment  of  God  is 
according  to  truth,  according  to  the  eternal  rules  of 
justice  and  equity  ;  according  to  the  heart,  and  not 
accordingto  the  outward  appearance,  (1  Sam.  16.  7.) 
according  to  the  works,  and  not  with  respect  to  per¬ 
sons  ;  is  a  doctrine  which  we  are  all  sure  of,  for  he 
would  not  be  God,  if  he  were  not  just :  but  it  behoves 
those  especially  to  consider  it,  who  condemn  others 
for  those  things  which  they  themselves  are  guilty  of; 
and  so  while  they  practise  sin,  and  persist  in  that 
practice,  think  to  bribe  the  divine  justice  by  pro¬ 
fessing  against  sin,  and  exclaiming  loudly  upon 
others  that  are  guilty  ;  as  if  preaching  against  sin 
would  atone  for  the  guilt  of  it. 

But  observe  how  he  puts  it  to  the  sinner’s  con¬ 
science;  (v.  3.)  Thinkest  thou  this,  0  man.  O  man, 


a  rational  creature,  a  dependent  creature,  made  by 
God,  subject  under  him,  and  accountable  to  him. 

The  case  is  so  plain,  that  we  may  venture  to  ap¬ 
peal  to  the  sinner’s  own  thoughts;  “Canst  thou 
think  that  thou  shalt  escape  the  judgment  of  God? 
Can  the  heart- searching  God  be  imposed  upon  by 
formal  pretences,  the  righteous  Judge  of  all  so  bribed 
and  put  off?  The  most  plausible  politic  sinners, 
who  acquit  themselves  before  men  with  the  greatest 
confidence,  cannot  escape  the  judgment  of  God,  can¬ 
not  avoid  being  judged  and  condemned. 

III.  He  draws  up  a  charge  against  them,  (•y.  4, 5. ) 
consisting  of  two  branches. 

1.  Slighting  the  goodness  of  God,  ( v .  A.)  the  riches 
of  his  goodness.  This  is  especially  applicable  to  the 
Jews,  who  had  singular  tokens  of  the  divine  favour 
Means  are  mercies,  and  the  more  light  we  sin  against 
the  more  love  we  sin  against. 

Low  and  mean  thoughts  of  the  divine  goodness  are 
at  the  bottom  of  a  great  deal  of  sin.  There  is  in 
every  wilful  sin  an  interpretative  contempt  of  the 
goodness  of  God  ;  it  is  spurning  at  his  bowels,  par¬ 
ticularly  the  goodness  ol  his  patience,  his  forbear¬ 
ance  and  long-suffering,  taking  occasion  from  thence 
to  be  so  much  the  more  bold  in  sin,  Eccl.  8.  11. 

Not  knowing,  not  considering,  not  knowing  prac¬ 
tically  and  with  application,  that  the  goodness  of 
God  leadetli  thee,  the  design  of  it  is  to  lead  thee,  to 
repentance .  It  is  not  enough  for  us  to  know  that 
God’s  goodness  leads  to  repentance,  but  we  must 
know  that  it  leads  us  ;  thee  in  particular. 

See  here  what  method  God  takes  to  bring  sinners 
to  repentance.  He  leads  them,  not  drives  them  like 
beasts,  but  leads  them  like  rational  creatures,  al¬ 
lures  them;  (Hos.  2.  14.)  and  it  is  goodness  that 
leads,  bands  of  love,  Hos.  11.  4.  Compare  Jer.  31.  3. 
The  consideration  of  the  goodness  of  God,  his  com¬ 
mon  goodness  to  all,  (the  goodness  of  his  providence, 
of  his  patience,  and  of  his  offers,)  should  be  effectual 
to  bring  us  all  to  repentance  ;  and  the  reason  why 
so  many  continue  in  impenitency,  is,  because  they 
do  not  know  and  consider  this. 

2.  Provoking  the  wrath  of  God,  v.  5.  The  rise 
of  his  provocation  is  a  hard  and  impenitent  heart ; 
and  the  ruin  of  sinners  is  their  walking  after  such  a 
heart,  being  led  by  it.  To  sin  is  to  walk  in  the  way 
of  the  heart ;  and  when  that  is  a  hard  and  impeni¬ 
tent  heart,  (contracted  hardness  by  long  custom, 
beside  that  which  is  natural)  how  desperate  must 
the  course  needs  be  !  The  provocation  is  expressed 
by  treasuring  up  wrath. 

Those  that  go  on  in  a  course  of  sin,  are  treasuring 
up  unto  themselves  wrath.  A  treasure  denotes 
abundance,  it  is  a  treasure  that  will  be  spending  to 
eternity,  and  yet  never  exhausted  ;  and  yet  sinners 
are  still  adding  to  it  as  to  a  treasure. 

Every  wilful  sin  adds  to  the  score,  and  will  in¬ 
flame  the  reckoning  ;  it  brings  a  branch  to  their 
wrath,  as  some  read  that  (Ezek.  8.  17.)  they  put 
the  branch  to  their  nose.  A  treasure  denotes  se¬ 
crecy  ;  the  treasury  or  magazine  of  wrath  is  the 
heart  of  God  himself,  in  which  it  lies  hid,  as  trea¬ 
sures  in  some  secret  place,  sealed  up  ;  see  Dent.  32. 
34.  Job  14.  17.  But  withal  it  denotes  reservation  to 
some  further  occasion  ;  as  the  treasures  of  the  hail 
are  reserved  against  the  day  of  battle  and  war,  Job 
38.  22,  23.  These  treasures  will  be  broken^ open 
like  the  fountains  of  the  great  deep,  Gen.  7.  11. 
They  are  treasured  up  against  the  day  of  wrath , 
when  they  will  be  dispensed  by  the  wholesale, 
poured  out  by  full  vials.  Though  the  present  day 
be  a  day  of  patience  and  forbearance  toward  sinners, 
yet  there  is  a  day  of  wrath  coming ;  wrath,  and 
nothing  but  wrath.  Indeed,  every  day  is  to  sinners 
a  day  of  wrath,  for  God  is  angry  with  the  wicked 
every  day ;  (Ps.  7.  11.)  but  there  is  the  great  day  of 
wrath  coming,  Rev.  6.  17. 


297 


ROMANS,  II. 


And  that  day  of  wrath  will  be  the  day  of  the  reve¬ 
lation  of  the  righteous  judgment  of  God.  The  wrath 
of  God  is  not  like  our  wrath,  a  heat  and  passion  ;  no, 
fury  is  not  in  him,  (Isa.  27.  4.)  but  it  is  a  righteous 
judgment,  his  will  to  punish  sin,  because  he  hates 
it  as  contrary  to  his  nature.  This  righteous  judgment 
of  God  is  now  many  times  concealed  in  the  prosperity 
and  success  of  sinners,  but  shortly  it  will  be  manifest¬ 
ed  before  all  the  world,  these  seeming  disorders  set 
to  rights,  and  the  heavens  shall  declare  his  righ¬ 
teousness,  Ps.  50.  6.  Therefore  judge  nothing  before 
the  time. 

IV.  He  describes  the  measures  by  which  God  pro¬ 
ceeds  in  his  judgment. 

Having  mentioned  the  righteous  judgment  of  God 
in  v.  5.  he  here  illustrates  that  judgment,  and  the 
righteousness  of  it,  and  shews  what  we  may  expect 
from  God,  and  by  what  rule  he  will  judge  the  world. 

The  equity  of  distributive  justice  is  the  dispensing 
of  frowns  and  favours  with  respect  to  deserts,  and 
without  respect  of  persons :  such  is  the  righteous 
judgment  of  God. 

1.  He  will  render  to  every  man  according  to  his 
deeds  ;  (x>.  6. )  a  truth  often  mentioned  in  scripture, 
to  prove  that  the  Judge  of  all  the  earth  doth  right. 

(1.)  In  dispensing  his  favours;  and  that  is  men¬ 
tioned  twice  here,  both  in  v.  7.  and  v.  1 0.  For  he 
delights  to  shew  mercy.  Observe, 

[1.]  The  objects  of  his  favour — Them  who  by  pa¬ 
tient  continuance.  By  this  we  may  try  our  interest 
in  the  divine  favour,  and  may  from  hence  be  direct¬ 
ed  what  course  to  take,  that  we  may  obtain  it. 
Those  whom  the  righteous  God  will  reward,  are, 

First,  Such  as  fix  to  themselves  the  right  end  ; 
that  seek  for  glory  and  honour  and  immortality  ; 
the  glory  and  honour  which  are  immortal,  accept¬ 
ance  with  God  here  and  for  ever.  There  is  a  holy 
ambition  which  is  at  the  bottom  of  all  practical  reli¬ 
gion-  . 

This  is  seeking  the  kingdom  of  God,  looking  in 
our  desires  and  aims,  as  high  as  heaven,  and  resolved 
to  take  up  with  nothing  short  of  it.  This  seeking  im¬ 
plies  a  loss,  sense  of  that  loss,  desire  to  retrieve  it,  and 
pursuits  and  endeavours  consonant  to  those  desires. 

Secondly,  Such  as,  having  fixed  the  right  end,  ad¬ 
here  to  the  right  way ;  a  patient  continuance  in  well 
doing. 

1.  There  must  be  well-doing,  working  good,  v. 
10.  It  is  not  enough  to  know  well,  and  speak  well, 
and  profess  well,  and  promise  well,  but  we  must  do 
well :  do  that  which  is  good,  not  only  for  the  matter 
of  it,  but  for  the  manner  of  it.  We  must  do  it  well. 

2.  A  continuance  in  well-doing.  Not  for  a  fit  and 
a  start,  like  the  morning  cloud  and  the  early  dew ; 
but  we  must  endure  to  the  end  :  it  is  perseverance 
that  wins  the  crown. 

3.  A  patient  continuance.  This  patience  respects 
not  only  the  length  of  the  work,  but  the  difficulties 
of  it,  and  the  oppositions  and  hardships  we  may 
meet  with  in  it.  Those  that  will  do  well  and  con¬ 
tinue  in  it,  must  put  on  a  deal  of  patience. 

[2.]  The  product  of  his  favour.  He  will  render 
to  such  eternal  life.  Heaven  is  life,  eternal  life, 
and  it  is  the  reward  of  those  that  patiently  continue 
in  well  doing  ;  and  it  is  called,  ( v .  10.)  glory,  ho¬ 
nour,  and  peace.  Those  that  seek  for  glory  and  ho¬ 
nour,  (y.  7.)  shall  have  it.  Those  that  seek  for  the 
vain  glory  and  honour  of  this  world,  often  miss  of  it, 
and  are  disappointed  ;  but  those  that  seek  for  im'- 
mortal  glory  and  honour,  shall  have  it ;  and  not  only 
glory  and  honour,  but  peace.  Worldly  glory  and 
honour  are  commonly  attended  with  trouble  ;  but 
heavenly  glory  and  honour  have  peace  with  them, 
undisturbed  everlasting  peace. 

(2.)  In  dispensing  his  frowns;  (v.  8,  9.)  But  unto 
them.  Observe, 

[1.]  The  objects  of  his  frowns.  In  general,  those 
Vot,  VI.— 2  P 


that  do  evil ;  more  particularly  described  to  be  such 
as  are  contentious,  and  do  not  obey  the  truth.  Con¬ 
tentious  against  God.  Every  wilful  sin  is  a  quarrol 
with  God,  it  is  striving  with  our  Maker ;  (Isa.  45. 
9.)  the  most  desperate  contention.  The  Spirit  ofGod 
strives  with  sinners,  (Gen.  6.  3.)  and  impenitent  sin¬ 
ners  strive  against  the  Spirit,  rebel  against  the  light, 
(Job  24.  13.)  hold  fast  deceit,  strive  to  retain  that 
sin  which  the  Spirit  strives  to  part  them  from.  Con¬ 
tentious,  and  do  not  obey  the  truth.  The  truths  of  re¬ 
ligion  are  not  only  to  be  known,  but  to  be  obeyed  ; 
they  are  directing,  ruling,  commanding  truths;  truths 
relating  to  practice.  Disobedience  to  the  truth  is 
interpreted  a  striving  against  it.  But  obey  unrigh¬ 
teousness  ;  do  what  unrighteousness  bids  them  do. 
Those  that  refuse  to  be  tne  servants  of  truth,  will 
soon  be  the  slaves  of  unrighteousness. 

[2.]  The  products  or  instances  of  these  frowns  ; 
Indignation  and  wrath,  tribulation  and  anguish. 
These  are  the  wages  of  sin.  Indignation  and  wrath , 
the  causes;  tribulc'ion  and  anguish,  the  necessary 
and  unavoidable  effects.  And  this  upon  the  soul; 
souls  are  the  vessels  of  that  wrath,  the  subjects  of 
that  tribulation  and  anguish.  Sin  qualifies  the  soul 
for  this  wrath.  The  soul  is  that  in,  or  of,  man,  which 
alone  is  immediately  capable  of  this  indignation,  and 
the  impressions  or  effects  of  anguish  therefrom.  Hell 
is  eternal  tribulation  and  anguish,  the  product  of  in¬ 
finite  wrath  and  indignation.  This  comes  of  contend¬ 
ing  with  God,  of  setting  briers  and  thorns  before  a 
consuming  fire,  Isa.  27.  4.  Those  that  will  not  bow 
to  his  golden  sceptre,  will  certainly  be  broken  by  his 
iron  rod. 

Thus  will  God  render  to  every  man  according  to 
his  deeds. 

2.  There  is  no  respect  of  persons  with  God,  v.  11. 
As  to  the  spiritual  state,  there  is  a  respect  of  persons; 
but  not  as  to  outward  relation  or  condition.  Jews 
and  Gentiles  stand  upon  the  same  level  before  God. 
This  was  Peter’s  remark  upon  the  first  taking  down 
of  the  partition-wall,  (Acts  10.  34.)  that  God  is  no 
Respecter  of  persons  ;  and  it  is  explained  in  the 
next  words,  that  in  every  nation,  he  that  fears  God, 
and  works  righteousness,  is  accepted  of  him.  God  does 
not  save  men  with  respect  to  their  external  privi¬ 
leges,  to  their  barren  knowledge  and  profession  of  the 
truth,  but  according  as  their  state  and  disposition 
really  are. 

In  dispensing  both  his  frowns  and  favours,  it  is 
both  to  Jew-  and  Gentile.  If  to  the  Jews  first,  who 
had  greater  privileges,  and  made  a  greater  profes¬ 
sion,  yet  also  to  the  Gentiles,  whose  want  of  such  pri¬ 
vileges  will  neither  excuse  them  from  the  punish¬ 
ment  of  their  ill-doing,  nor  bar  them  out  from  the 
reward  of  their  well-doing ;  (see  Col.  3.  11.)  for  shall 
not  the  Judge  of  all  the  earth  do  right  ? 

V.  He  proves  the  equity  of  his  proceedings  with 
all,  when  he  shall  actually  come  to  judge  them,  (v. 
12 — 16.)  upon  this  principle,  that  that  which  is  the 
rule  of  man’s  obedience,  is  the  rule  of  God’s  judg¬ 
ment. 

Three  degrees  of  light  are  revealed  to  the  chil¬ 
dren  of  men. 

1.  The  light  of  nature.  That  the  Gentiles  have, 
and  by  that  they  shall  be  judged  ;  As  many  as  have 
sinned  without  law,  shall  perish  without  law  ;  the 
unbelieving  Gentiles,  who  had  no  other  guide  but 
;  natural  conscience,  no  other  motive  but  common 
mercies,  and  had  not  the  law  of  Moses,  nor  any  su¬ 
pernatural  revelation,  shall  not  be  reckoned  with  for 
|  the  transgression  of  the  law  they  never  had,  nor 
:  come  under  the  aggravation  of  the  Jews’  sin  against, 
and  judgment  by,  the  vyritten  law  ;  but  they  shall  be 
judged  by,  as  they  sin  against,  the  law  of  nature,  not 
only  as  it  is  in  their  hearts,  comipted,  defaced,  and 
imprisoned  in  unrighteousness,  but  as  in  the  uncor¬ 
rupt  original  the  Judge  keeps  by  him. 


298 


ROMANS,  II. 


Further  to  clear  this,  (v.  14,  15.)  in  a  parenthesis, 
he  evinces,  that  the  light  of  nature  was  to  the  Gen¬ 
tiles  instead  of  a  written  law.  He  had  said,  ( v .  12.) 
they  had  sinned  without  law  ;  which  looks  like  a  con¬ 
tradiction  ;  for  where  there  is  no  law  there  is  no 
transgression.  But,  (says  he,)  though  they  had  not 
the  written  law,  (Ps.  147.  20.)  they  had  that  which 
was  equivalent,  not  to  the  ceremonial,  but  to  the 
moral  law.  They  had  the  work  of  the  law.  He  does 
not  mean  that  work  which  the  law  commands,  as  if 
they  could  produce  a  perfect  obedience ;  but  that 
work  which  the  law  does.  The  work  of  the  law  is 
to  direct  us  what  to  do,  and  to  examine  us  what  we 
have  done.  Now, 

(1.)  They  had  that  which  directed  them  what  to 
do  by  the  light  of  nature:  by  the  force  and  tendency 
of  their  natural  notions  and  dictates  they  apprehend¬ 
ed  a  clear  and  vast  difference  between  good  and  evil. 
They  did  by  nature  the  things  contained  in  the  law. 
They  had  a  sense  of  justice  and  equity,  honour  and 
purity,  love  and  charity  ;  the  light  of  nature  taught 
obedience  to  parents,  pity  to  the  miserable,  conser¬ 
vation  of  public  peace  and  order  ;  forbade  murder, 
stealing,  lying,  perjury,  See.  Thus  they  were  a  law 
unto  themselves. 

(2.)  They  had  that  which  examined  them  what 
they  had  done;  Their  conscience  also  bearing  wit¬ 
ness.  They  had  that  within  them,  which  approved 
and  commended  what  was  well  done,  and  which 
reproached  them  for  what  was  done  amiss.  Con¬ 
science  is  a  witness,  and  first  or  last  will  bear  wit¬ 
ness,  though  for  a  time  it  may  be  bribed  or  brow¬ 
beaten.  It  is  instead  of  a  thousand  witnesses,  tes¬ 
tifying  of  that  which  is  most  secret ;  and  their 
thoughts  accusing  or  excusing,  passing  a  judgment 
upon  the  testimony  of  conscience,  by  applying  the 
law  to  the  fact.  Conscience  is  that  candle  of  the 
Lord,  which  was  not  quite  put  out,  no  not  in  the 
Gentile  world.  The  heathen  have  witnessed  to  the 
comfort  of  a  good  conscience  ; 

- Hie  murus  aheneus  esto, 

Nil  conscire  sibi - 

Be  this  thy  brazen  bulwark  of  defence, 

Still  to  preserve  thy  conscious  innocence. - Hor. 

and  to  the  terror  of  a  bad  one  ; 

- Quos  diri  conscia  faefi 

Mens  habet  attonitos,  et  surdo  verbere  caedit — 

No  lash  is  heard,  and  yet  the  guilty  heart 

Is  tortur’d  with  a  self-inflicted  smart. - Juv.  Sat.  13. 

Their  thoughts  the  mean  while,  iwixav — 

among  themselves,  or  one  with  another.  The 
same  light  and  law  of  nature  that  witnesses  against 
sin  in  them,  and  witnessed  against  it  in  others,  ac¬ 
cused  or  excused  one  another.  Vicissim,  so  some 
read  it,  by  turns :  according  as  they  observed  or 
broke  these  natural  laws  and  dictates,  their  con¬ 
sciences  did  either  acquit  or  condemn  them.  All 
which  did  evidence  that  they  had  that  which  was  to 
them  instead  of  a  law,  which  they  might  have  been 
governed  by,  and  which  will  condemn  them,  be¬ 
cause  they  were  not  so  guided  and  governed  by  it. 
So  that  the  guilty  Gentiles  are  left  without  excuse. 
God  is  justified  in  condemning  them.  They  cannot 
plead  ignorance,  and  therefore  are  like  to  perish,  if 
they  have  not  something  else  to  plead. 

2.  The  light  of  the  law  ;  that  the  Jews  had,  and 
by  that  they  shall  be  judged  ;  (v.  12.)  As  many  as 
have  sinned  in  the  law,  shall  be  judged  by  the  law. 
They  sinned,  not  only  having  the  law,  but  iv  vl/uac — 
in  the  law,  in  the  midst  of  so  much  law,  in  the  face 
and  light  of  so  pure  and  clear  a  law,  the  directions 
of  which  were  so  very  full  and  particular,  and  the 
sanctions  of  it  so  very  cogent  and  enforcing.  These 
shall  be  judged  by  the  law ;  their  punishment  shall 


be,  as  their  sin  is,  so  much  the  greater  for  their  hav 
ing  the  law.  The  Jew  first,  v.  9.  It  shall  be  more 
tolerable  for  Tyre  and  Sidon.  Thus  Moses  did  ac¬ 
cuse  them,  (John  5.  45.)  and  they  fell  under  the 
many  stripes  of  him  that  knew  his  master’s  will,  and 
did  it  not,  Luke  12.  47. 

The  Jews  prided  themselves  very  much  in  the 
law  ;  but  to  confirm  what  he  had  said,  the  apostle 
shews,  (t».  13.)  that  their  having,  and  hearing,  and 
knowing  the  law,  would  not  justify  them,  but  their 
doing  of  it.  The  Jewish  doctors  bolstered  up  their 
followers  with  an  opinion,  that  all  that  were  Jews, 
how  bad  soever  they  lived,  should  have  a  place  in 
the  world  to  come.  This  the  apostle  here  opposes  : 
it  was  a  great  privilege  that  they  had  the  law,  but 
not  a  saving  privilege,  unless  they  lived  up  to  the 
law  they  had  ;  which  it  is  certain  the  Jews  did  not, 
and  therefore  they  had  need  of  a  righteousness 
wherein  to  appear  before  God.  We  may  apply  it 
to  the  gospel :  it  is  not  hearing,  but  doing,  that  will 
save  us,  John  13.  17.  James  1.  22. 

3.  The  light  of  the  gospel:  and  according  to  that, 
those  that  enjoy  the  gospel,  shall  be  judged  ;  ( v . 
16. )  According  to  my  gosfiel ;  not  meant  of  any  fifth 
gospel  written  by  Paul,  as  some  conceit ;  or  of  the 
gospel  written  by  Luke,  as  Paul’s  amanuensis, 
( Euseb.  Hist.  lib.  3.  cap.  8.)  but  the  gospel  in  ge¬ 
neral,  called  Paul’s,  because  he  was  a  preacher  ot 
it.  As  many  as  are  under  that  dispensation,  shall 
be  judged  according  to  that  dispensation,  Mark  16. 
16. 

Some  refer  those  words,  according  to  my  gosfiel, 
to  what  he  says  of  the  day  of  judgment :  “  There 
will  come  a  day  of  judgment,  according  as  I  have  in 
my  preaching  often  told  you  ;  and  that  will  be  the 
day  of  the  final  judgment  both  of  Jews  and  Gentiles.  ’ 
It  is  good  for  us  to  get  acquainted  with  what  is  re 
vealed  concerning  that  day. 

(1.)  There  is  a  day  set  for  a  general  judgment 
The  day,  the  great  day,  his  day  that  is  coming,  Ps. 
37.  13. 

(2.)  The  judgment  of  that  day  will  be  put  into  the 
hands  of  Jesus  Christ.  God  shall  judge  by  Jesus 
Christ,  Acts  17.  31.  It  will  be  part  of  the  reward 
of  his  humiliation.  Nothing  speaks  more  terror  to 
sinners,  and  more  comfort  to  saints,  than  this,  that 
Christ  shall  be  the  Judge. 

(3.)  The  secrets  of  men  shall  then  be  judged. 
Secret  services  shall  be  then  rewarded,  secret  sins 
shall  be  then  punished,  hidden  things  shall  be  brought 
to  light.  That  will  be  the  great  discovering  day, 
when  that  which  is  now  done  in  corners,  shall  be 
proclaimed  to  all  the  world. 

17.  Behold,  thou  art  called  a  Jew,  and 
restest  in  the  law,  and  makest  thy  boa£t  of 
God,  18.  And  knowest  //zs  will,  and  ap- 
provest  the  things  that  are  more  excellent, 
being  instructed  out  of  the  law  ;  1 9.  And  art 
confident  that  thou  thyself  art  a  guide  of  the 
blind,  a  light  of  them  which  are  in  dark¬ 
ness,  20.  An  instructor  of  the  foolish,  a 
teacher  of  babes,  which  hast  the  form  of 
knowledge  and  of  the  truth  in  the  law.  21 . 
Thou  therefore  which  teachcst  another, 
•teachest  thou  not  thyself?  thou  that  preach- 
estaman  should  not  steal,  dost  thou  steal  ? 
22.  Thou  that  sayest  a  man  should  not 
commit  adultery,  dost  thou  commit  adul¬ 
tery  ?  Thou  that  abhorrest  idols,  dost  thou 
commit  sacrilege  ?  23.  Thou  that  makest 

thy  boast  of  the  law,  through  breaking  the 


299 


ROMANS,  1T. 


law  dishonourest  thou  God?  24.  For  the 
name  of  God  is  blasphemed  among  the  Gen¬ 
tiles  through  you,  as  it  is  written.  25.  For 
circumcision  verily  profiteth,  if  thou  keep 
the  law  :  but  if  thou  be  a  breaker  of  the  law, 
thy  circumcision  is  made  uncircumcision. 
26.  Therefore  if  the  uncircumcision  keep 
the  righteousness  of  the  law,  shall  not  his 
uncircumcision  be  counted  for  circumci¬ 
sion  ?  27.  And  shall  not  uncircumcision 

which  is  by  nature,  if  it  fulfil  the  law,  judge 
thee,  who  by  the  letter  and  circumcision 
dost  transgress  the  law  ?  28.  For  he  is  not 

a  Jew,  which  is  one  outwardly;  neither  is 
that  circumcision,  which  is  outward  jn  the 
flesh:  29.  But  he  is  a  Jew,  which  is  one 
inwardly;  and  circumcision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter ; 
whose  praise  is  not  of  men,  but  of  God. 

In  the  latter  part  of  the  chapter  the  apostle  directs 
his  discourse  more. closely  to  the  Jews,  and  shews 
what  sins  they  were  guilty  of,  notwithstanding  their 
profession  and  vain  pretensions.  He  had  said,  (v. 
13.)  that  not  the  hearers,  but  the  doers,  of  the  law 
are  justified  ;  and  he  here  applies  that  great  truth 
to  the  Jews.  Observe, 

I.  He  allows  their  profession,  ( v .  17 — 20.)  and 
specifies  their  particular  pretensions  and  privileges, 
which  they  prided  themselves  in  ;  that  they  might 
see  he  did  not  condemn  them  out  of  ignorance  of 
what  they  had  to  say  for  themselves ;  no,  he  knew 
the  best  of  their  cause. 

1.  They  were  a  peculiar  people  ;  separated  and 
distinguished  from  all  other  by  their  having  the  writ¬ 
ten  law,  and  the  special  presence  of  God  among 
them. 

Thou  art  called  a  Jew  ;  not  so  much  in  parentage 
as  profession.  It  was  a  very  honourable  title,  sal¬ 
vation  was  of  the  Jews  ;  and  this  they  were  very 
proud  of,  to  be  a  people  by  themselves  ;  and  yet 
many  that  were  so  called,  were  the  vilest  of  men. 
It  is  no  new  thing  for  the  worst  practices  to  be  shroud¬ 
ed  under  the  best  names,  for  many  of  the  synagogue 
of  Satan  to  say  they  are  Jews,  (Rev.  2.  9.)  for  a  ge¬ 
neration  of  vipers  to  boast  they  have  Abraham  to 
their  father,  Matt.  3.  7 — 9. 

And  restest  in  the  law.  That  is,  they  took  a  pride 
in  this,  that  they  had  the  law  among  them,  had  it  in 
their  books,  read  it  in  their  synagogues.  They  were 
mightily  puffed  up  with  this  privilege,  and  thought 
this  enough  to  bring  them  to  heaven,  though  they 
did  not  live  up  to  the  law.  To  rest  in  the  law,  with 
a  rest  of  complacency  and  acquiescence,  is  good  ;  to 
rest  in  it  with  a  rest  of  pride,  and  slothfulness,  and 
carnal  security,  is  the  ruin  of  souls.  The  tem/ile  of 
the  Lord,  Jer.  7.  4.  Bethel  their  con  fidence,  Jcr.  48. 
13.  Haughty  because  of  the  holy  mountain,  Zcph. 
3.  11.  It  is  a  dangerous  thing  to  rest  in  external 
privileges,  and  not  to  improve  them. 

And  makest  thy  boast  of  God.  See  how  the  best 
things  may  be  perverted  and  abused.  A  believing, 
humble,  thankful  glorying  in  God,  is  the  root  and 
summary  of  all  religion,  Ps.  34.  2.  Isa.  45.  25.  1 
Cor.  1.  31.  But  a  proud  vainglorious  boasting  in 
God,  and  in  the  outward  profession  of  his  name,  is 
the  root  and  summary  of  all  hypocrisy.  Spiritual 
pride  is  of  all  kinds  of  pride  the  most  dangerous. 

2.  They  were  a  knowing  people;  ( v .  18.)  and 
knowest  his  will,  to  fitAx/u* — the  will.  God’s  will 
is  the  will,  the  sovereign,  absolute,  irresistible  will. 
The  world  will  then,  and  not  till  then,  be  set  to 


J  rights,  when  God’s  will  is  the  only  will,  and  all  other 
wills  are  melted  into  it.  They  did  not  only  know 
the  truth  of  God,  but  the  will  of  God,  that  which 
he  would  have  them  do.  It  is  possible  for  a  hypo¬ 
crite  to  have  a  great  deal  of  know  ledge  in  the  w  ill 
of  God. 

And  afi/irovest  the  things  that  are  more  excellent 
— Jc,x.i/xagitf  tu  iixfiy.i'h..  Paul  prays  for  it  for  his 
friends  as  a  very  great  attainment,  Phil.  1.  10.  ’E/c 
tc  ([''jM/udfii*  v/ud(  tu  (ha^egsvTa.  Understand  it,  (1.) 
Of  a  good  apprehension  in  the  things  of  God,  read¬ 
ing  it  thus,  Tho'u  discemest  things  that  differ,  know¬ 
est  how  to  distinguish  between  good  and  evil,  to  sepa¬ 
rate  between  the  precious  and  the  vile,  (Jer.  15.  19.) 
to  make  a  difference  between  the  unc/eati  and  the 
clean,  Lev.  11.  47.  Good  and  bad  lie  sometimes  so 
near  together,  that  it  is  not  easy  to  distinguish  them  ; 
but  the  Jews,  having  the  touchstone  of  the  law  ready 
at  hand,  were,  or  at  least  thought  they  were,  able  to 
distinguish  to  cleave  the  hair  in  doubtful  cases.  A 
man  may  be  a  good  casuist,  and  yet  a  bad  Christian  ; 
accurate  in  the  notion,  but  loose  and  careless  in  the 
application.  Or  we  may,  with  De  Dieu,  under¬ 
stand  controversies  by  the  rd  A  man 

may  be  well  skilled  in  the  controversies  of  religion, 
and  yet  a  stranger  to  the  power  of  godliness.  (2.) 
Of  a  warm  affection  to  the  things  of  God,  as  we  read 
it,  Approvest  the  things  that  are  excellent.  There 
are  excellencies  in  religion,  which  a  hypocrite  may 
approve  of :  there  may  be  a  consent  of  the  practical 
judgment  to  the  law,  that  it  is  good,  and  yet  that 
consent  overpowered  by  the  lusts  of  the fesh,  ana  of 
the  mind  ; 

- Video  meliora  proboque 

Deteriora  sequor. 

I  see  the  better,  but  pursue  the  worse. 

and  it  is  common  for  sinners  to  make  that  approba- 
\  tion  an  excuse,  which  is  really  a  very  great  aggrava- 
j  tion  of  a  sinful  course. 

They  got  this  acquaintance  with,  and  affection  to, 
that  which  is  good,  by  being  instructed  out  of  the 
law,  k*]*x' — bemg  catechised.  The  word  signi¬ 
fies  an  early  instruction  from  childhood.  It  is  a  great 
privilege  and  advantage  to  be  well  catechised  be¬ 
times.  It  was  the  custom  of  the  Jews  to  take  a  great 
deal  of  pains  in  teaching  their  children  when  they 
were  young,  and  all  their  lessons  were  out  of  the 
law  ;  it  were  well  if  Christians  were  but  as  industri¬ 
ous  to  teach  their  children  out  of  the  gospel. 

Now  this  is  called,  (v.  20.)  The  form  of  know- 
legc,  and  of  the  truth  in  the  law,  that  is,  the  show 
and  appearance  of  it. 

Those  whose  knowledge  rests  in  an  empty  notion, 
and  does  not  make  an  impression  on  their  hearts, 
have  only  the  form  of  it,  like  a  picture  well  drawn 
and  in  good  colours,' but  which  wants  life.  A  form 
of  knowledge  produces  but  a  form  of  godliness,  2 
Tim.  3.  5.  A  form  of  knowledge  may  deceive  men, 
but  cannot  impose  upon  the  piercing  eye  of  the 
heart-searching  God.  A  form  may  be  the  vehicle 
of  the  power;  but  he  that  takes  up  with  that  only, 
is  like  sounding  brass,  and  a  tinkling  cymbal. 

3.  They  were  a  teaching  people,  or  at  least 
thought  themselves  so  ;  (v.  19,  20.)  And  art  confi¬ 
dent  that  thou  thyself  Apply  it, 

(1.)  To  the  Jews  in  general  ;  they  thought  them¬ 
selves  guides  to  the  poor  blind  Gentiles  that  sat  in 
darkness,  were  very  proud  of  this,  that  whoever 
would  have  the  knowledge  of  God,  must  be  behold¬ 
en  to  them  for  it ;  all  other  nations  must  come  to 
school  to  them,  to  learn  what  is  good,  and  what  the 
Lord  requires  ;  for  they  had  the  lively  oracles. 

(2.)  To  their  rabbies  and  doctors  and  leading 
men  among  them,  who  were  especially  those  that 
judged  others  ;  (v.  1.)  these  prided  themselves 
much  in  the  possession  they  had  got  of  Moses’s  chair. 


300 


ROMANS,  II. 


and  the  deference  which  the  vulgar  paid  to  their 
dictates ;  and  the  apostle  expresses  this  in  several 
terms,  a  guide  of  the  blind ,  a  light  of  them  who  are 
in  darkness,  an  instructor  of  the  foolish,  a  teacher  of 
babes,  the  better  to  set  forth  their  proud  conceit  of 
themselves,  and  contempt  of  others.  This  was  a 
string  they  loved  to  be  harping  upon,  heaping  up 
titles  of  honour  upon  themselves.  The  best  work, 
when  it  is  prided  in,  is  unacceptable  to  God.  It  is 
good  to  instruct  the  foolish,  and  to  teach  the  babes : 
but,  considering  our  own  ignorance,  and  folly,  and 
inability  to  make  these  teachings  successful  without 
God,  there  is  nothing  in  it  to  be  proud  of. 

II.  He  aggravates  their  provocations,  (x>.  21 — 24.) 
from  two  things. 

1.  That  they  sinned  against  their  knowledge  and 
profession,  did  that  themselves,  which  they  taught 
others  to  avoid  ;  Thou  that  teachest  another,  teach- 
est  thou  not  thyself  ?  Teaching  is  a  piece  of  that 
charity  which  begins  at  home,  though  it  must  not  end 
there.  It  was  the  hypocrisy  of  the  Pharisees,  That 
they  did  not  do  as  they  taught,  (Matt.  23.  3.)  but 
pulled  down  with  their  lives  what  they  built  up  with 
their  preaching  ;  for  who  will  believe  those  who  do 
not  believe  themselves  ?  Example  will  govern  more 
than  rules.  The  greatest  obstructors  of  the  success 
of  the  word,  are  those  whose  bad  lives  contradict 
their  good  doctrine  ;  who  in  the  pulpit  preach  so 
well,  that  it  is  pity  they  should  ever  come  out ;  and 
out  of  the  pulpit  live  so  ill,  that  it  is  pity  they 
should  ever  come  in.  He  specifies  three  particular 
sins  that  abounded  among  the  Jews. 

(1.)  Stealing.  This  is  charged  upon  some  that 
declared  God’s  statutes;  (Ps.  50.  16,  18.)  When 
thou  sawest  a  thief,  then  thou  consentedst  with  him. 
The  Pharisees  are  charged  with  devouring  widows’ 
houses,  (Matt.  23.  14. )  and  that  is  the  worst  of  rob¬ 
beries. 

(2.)  Adultery,  v.  22.  This  is  likewise  charged 
upon  that  sinner  ;  (Ps.  50.  18.)  Thou  hast  been  par¬ 
taker  with  adulterers.  Many  of  the  Jewish  rabbins 
are  said  to  have  been  notorious  for  this  sin. 

(3.)  Sacrilege.  Robbing  in  holy  things,  which 
were  then  by  special  laws  dedicated  and  devoted  to 
God.  And  this  is  charged  upon  those  that  profess¬ 
ed  to  abhor  idols.  So  the  Jews  did  remarkably,  af¬ 
ter  their  captivity  in  Babylon  ;  that  furnace  parted 
them  for  ever  from  the  dross  of  their  idolatry,  but 
they  dealt  very  treacherously  in  the  worship  of  God. 
It  was  in  the  latter  days  of  the  Old  Testament 
chui’ch,  that  they  were  charged  with  robbing  God 
in  tithes  and  offerings,  (Mai.  3.  8,  9.)  converting 
that  to  their  own  use,  and  to  the  service  of  their 
lusts,  which  was,  in  a  special  manner,  set  apart  for 
God.  And  this  is  almost  equivalent  to  idolatry, 
though  this  sacrilege  was  cloked  with  the  abhor¬ 
rence  of  idols.  Those  will  be  severely  reckoned 
with  another  day,  who,  while  they  condemn  sin  in 
others,  do  the  same,  or  as  bad,  or  worse,  themselves. 

2.  That  they  dishonoured  God  by  their  sin,  v.  23, 
24.  While  God  and  his  law  were  an  honour  to 
them,  which  they  boasted  of,  and  prided  themselves 
in,  they  were  a  dishonour  to  God  and  his  law,  by 
giving  occasion  to  those  that  were  without,  to  re¬ 
flect  upon  their  religion,  as  if  that  did  countenance 
and  allow  of  such  things  ;  which,  as  it  is  their  sin, 
who  make  such  inferences,  (for  the  faults  of  profes¬ 
sors  are  not  to  belaid  upon  professions,)  so  it  is  their 
sin,  who  give  occasion  for  those  inferences,  and  will 
greatly  aggravate  their  miscarriages.  This  was  the 
condemnation  in  David’s  case,  that  he  had  given 
great  occasion  to  the  enemies  of  the  Lord  to  blas¬ 
pheme,  2  Sam.  12.  14.  And  the  apostle  here  refers 
to  the  same  charge  against  their  forefathers  ;  as  it  is 
written,  v.  24.  He  does  not  mention  the  place,  be¬ 
cause  he  wrote  this  to  those  that  were  instructed  in 
the  law,  (in  labouring  to  convince,  it  is  some  advan¬ 


tage  to  deal  with  those  that  have  knowledge,  and 
are  acquainted  with  the  scripture,)  but  he  seems  to 
point  at  Isa.  52.  5.  Ezek.  36.  22,  23.  and  2  Sam.  12 
14.  It  is  a  lamentation  that  those  who  were  made 
to  be  to  God  for  a  name  and  for  a  praise,  should  be 
to  him  a  shame  and  dishonour.  The  great  evil  of 
the  sins  of  professors,  is,  the  dishonour  done  to  God 
and  religion  by  their  profession. 

“ Blasphemed  through  you;  you  give  the  occa¬ 
sion  for  it,  it  is  through  your  folly  and  carelessness. 
The  reproaches  you  bring  upon  yourselves,  reflect 
upon  your  God,  and  religion  is  wounded  through 
your  sides.  ”  A  good  caution  to  professors  to  walk 
circumspectly.  See  1  Tim.  6.  1. 

III.  He  asserts  the  utter  insufficiency  of  their  pro¬ 
fession  to  clear  them  from  the  guilt  of  these  provoca¬ 
tions  ;  (v.  25 — 29.)  Circumcision  verily  profiteth,  if 
thou  keep  the  law  ;  obedient  Jews  shall  not  lose  the 
reward  of  their  obedience,  but  will  gain  this  by  their 
being  Jews,  that  they  have  a  clearer  rule  of  obedi¬ 
ence  than  the  Gentiles  have.  God  did  not  give  the 
law,  nor  appoint  circumcision  in  vain.  This  must 
be  referred  to  the  state  of  the  Jews  before  the  cere¬ 
monial  polity  was  abolished,  otherwise  circumci¬ 
sion  to  one  that  professed  faith  in  Christ,  was  forbid¬ 
den,  Gal.  5.  2.  But  he  is  here  speaking  to  the  Jews, 
whose  Judaism  would  advantage  them,  if  they  would 
but  live  up  to  the  rules  and  laws  of  it  ;  but  if  not, 
“  thy  circumcision  is  made  uncircumcision,  thy  pro¬ 
fession  will  do  thee  no  good  ;  thou  wilt  be  no  more 
justified  than  the  uncircumcised  Gentiles,  but  more 
condemned  for  sinning  against  greater  light.  ”  The 
uncircumcised  are  in  scripture  branded  as  unclean, 
(Isa.  52.  1.)  as  out  of  the  covenant  ;  (Eph.  2.  11,  12.) 
and  wicked  Jews  will  be  dealt  with  as  such.  See 
Jer.  9.  25,  26. 

F urther,  to  illustrate  this, 

1.  He  shews  that  the  uncircumcised  Gentiles,  if 
they  live  up  to  the  light  they  have,  stand  upon  the 
same  level  with  the  Jews  ;  if  they  keep  the  righteous¬ 
ness  of  the  law,  (y.  26. )  fulfil  the  law,  (v.  27. )  that 
is,  by  submitting  sincerely  to  the  conduct  of  natural 
light,  perform  the  matter  of  your  law.  Some  un¬ 
derstand  it  as  putting  the  case  of  a  perfect  obedi¬ 
ence  to  the  law  ;  “If  the  Gentiles  could  perfectly 
keep  the  law,  they  should  be  justified  by  it  as  well 
as  the  Jews.”  But  it  seems  rather  to  be  meant  of 
such  an  obedience  as  some  of  the  Gentiles  did  attain 
to.  The  case  of  Cornelius  will  clear  it.  Though 
he  was  a  Gentile,  and  uncircumcised,  yet,  being  a 
devout  man,  and  one  that  feared  God  with  all  his 
house,  (Acts  10.  2.)  he  was  accepted,  v.  4.  Doubt¬ 
less,  there  were  many  such  instances  :  and  they 
were  the  uncircumcision,  that  kept  the  righteousness 
of  the  law  ;  and  of  such  he  saith, 

(1.)  That  they  were  accepted  with  God,  as  if  they 
had  been  circumcised  ;  their  un circumcision  was 
counted  for  circumcision  :  circumcision  was  indeed 
to  the  Jews  a  commanded  duty,  but  it  was  not  to  all 
the  world  a  necessary  condition  of  justification  and 
salvation. 

(2. )  That  their  obedience  was  a  great  aggrava¬ 
tion  of  the  disobedience  of  the  Jews,  who  had  the  let¬ 
ter  of  the  law,  v.  27.  Judge  thee,  that  is,  help  to 
add  to  thy  condemnation,  who  by  the  letter  and  cir¬ 
cumcision  dost  transgress.  Observe,  To  carnal  pro¬ 
fessors  the  law  is  but  the  letter ;  they  read  it  as  a 
bare  writing,  but  are  not  ruled  by  it  as  a  law.  They 
did  transgress,  not  only  notwithstanding  the  letter 
and  circumcision,  but  by  it,  they  thereby  hardened 
themselves  in  sin.  External  privileges,  if  they  do 
not  do  us  good,  do  us  hurt. 

The  obedience  of  those  that  enjoy  less  means,  and 
make  a  less  profession,  will  help  to  condemn  those 
that  enjoy  greater  means,  and  make  a  greater  pro¬ 
fession,  but  do  not  live  up  to  it. 

2.  He  describes  the  true  circumcision,  v.  28,  29. 


301 


ROMANS,  III. 


(1. )  It  is  not  that  which  is  outward  in  the Jiesh  and 
in  the  letter.  This  is  not  to  drive  us  off  from  the  ob¬ 
servance  of  external  institutions,  (they  are  good  in 
their  place,),  but  from  trusting  to  them,  and  resting 
in  them  as  sufficient  to  bring  us  to  heaven  ;  taking  up 
with  a  name  to  live,  without  being  alive  indeed.  He 
is  not  a  Jew,  that  is,  shall  not  be  accepted  of  God  as 
the  seed  of  believing  Abraham,  nor  owned  as  having 
answered  the  intention  of  the  law.  To  be  Abraham's 
children,  is  to  do  the  works  of  Abraham,  John  8. 
39,  40. 

(2.)  It  is  that  which  is  inward,  of  the  heart,  and 
in  the  sfiirit.  It  is  the  heart,  that  God  looks  at,  the 
circumcising  of  the  heart  that  renders  us  acceptable 
to  him.  See  Deut.  30.  6.  This  is  the  circumcision 
that  is  not  made  with  hands,  Col.  2.  11,  12.  Casting 
away  the  body  of  sin.  So  it  is  in  the  spirit,  in  our 
spirit  as  the  subject,  and  wrought  by  God’s  Spirit  as 
the  Author  of  it. 

(3.)  The  praise  thereof,  though  it  be  not  of  men, 
who  judge  according  to  outward  appearance,  yet  it 
is  of  God,  God  himself  will  own  and  accept  and 
crown  this  sincerity  ;  for  he  seeth  not  as  man  seeth. 
Fair  pretences  and  a  plausible  profession  may  de¬ 
ceive  men  :  but  God  cannot  be  so  deceived  ;  he  sees 
through  shows  to  realities.  This  is  alike  true  of 
Christianity.  He  is  not  a  Christian,  that  is  one  out¬ 
wardly,  nor  is  that  baptism,  which  is  outward  in  the 
flesh  ;  but  he  is  a  Christian,  that  is  one  inwardly, 
and  baptism  is  that  of  the  heart,  in  the  spirit,  and  not 
in  the  letter ;  whose  praise  is  not  of  men ,  but  of  God. 

CHAP.  III. 

The  apostle,  in  this  chapter,  carries  on  his  discourse  concern¬ 
ing  justification.  He  had  already  proved  the  guilt  both 
of  Gentiles  and  Jews.  Now  in  this  chapter,  I.  lie  an¬ 
swers  some  objections  that  might  be  made  against  what  he 
had  said  about  the  Jews,  v.  1 . .  8.  II.  lie  asserts  the 
guilt  and  corruption  of  mankind  in  common,  both  Jews  and 
Gentiles,  v.  9  . .  18.  III.  He  argues  from  thence,  that  jus¬ 
tification  must  needs  be  by  faith,  and  not  by  the  law ;  which 
he  gives  several  reasons  for,  v.  19,  to  the  end.  The  many 
digressions  in  his  writings  render  his  discourse  sometimes 
a  little  difficult,  but  his  scope  is  evident. 

1.  "VV^HAT  advantage  then  hath  the 
T  t  Jew  ?  Or  what  profit  is  there  of 
circumcision  ?  2.  Much  every  way :  chief¬ 
ly,  because  that  unto  them  were  commit¬ 
ted  the  oracles  of  God.  3.  For  what  if 
some  did  not  believe  1  Shall  their  unbe¬ 
lief  make  the  faith  of  God  without  effect  ? 
4.  God  forbid  :  yea,  let  God  be  true,  but 
every  man  a  liar ;  as  it  is  written,  That 
thou  mightest  be  justified  in  thy  sayings, 
and  mightest  overcome  when  thou  art 
judged.  5.  But  if  our  unrighteousness 
commend  the  righteousness  of  God,  what 
shall  we  say  ?  Is  God  unrighteous,  who 
taketh  vengeance  ?  (I  speak  as  a  man.) 
6.  God  forbid  :  for  then  how  should  God 
judge  the  world  ?  7.  For  it  the  truth  of 

God  hath  more  abounded  through  mv  lie 
unto  his  glory;  why  yet  am  1  also  judged 
as  a  sinner  ?  8.  And  not  rather ,  (as  we  be 

slanderously  reported,  and  as  some  affirm 
that  we  say,)  Let  us  do  evil,  that  good 
may  come  ?  whose  damnation  is  just.  9. 
What  then  ?  Are  we  better  than  they! 
No,  in  no  wise  ;  for  we  have  before  prov¬ 
ed  both  Jews  and  Gentiles,  that  they  are  all 


under  sin  :  10.  As  it  is  written,  There 

is  none  righteous,  no,  not  one  :  11.  There 

is  none  that  understandeth,  there  is  none 
that  seeketh  after  God.  12.  They  are  all 
gone  out  of  the  way,  they  are  together  be¬ 
come  unprofitable ;  there  is  none  that  doeth 
good,  no,  not  one.  1 3.  Their  throat  is  an 
open  sepulchre;  with  their  tongues  they 
have  used  deceit ;  the  poison  of  asps  is  un¬ 
der  their  lips’  14.  W  hose  mouth  is  full 
of  cursing  and  bitterness.  13.  Their  feet 
are  swift  to  shed  blood  :  1G.  Destruction 

and  misery  are  in  their  ways :  17.  And 

the  way  of  peace  have  they  not  know  n  : 
13.  There  is  no  fear  of  God  before  their 
eyes. 

Here  he  answers  several  objections,  which  might 
be  made,  to  clear  his  way.  No  truth  so  plain  and 
evident,  but  wicked  wits  and  corrupt  carnal  hearts 
will  have  something  to  say  against  it ;  but  divine 
truths  must  be  cleared  from  cavil. 

Object.  I.  If  Jew  and  Gentile  stand  so  much  upon 
the  same  level  before  God,  what  advantage  then 
hath  the  Jew?  Hath  not  God  often  spoken  with  a 
great  deal  of  respect  for  the  Jews,  as  a  nonsuch 
people,  (Deut.  33.  29.)  a  holy  nation,  a  fieculiar 
treasure,  the  seed  of  Abraham  his  friend?  Did  not 
he  institute  circumcision  as  a  badge  of  their  church- 
membership,  and  a  seed  of  their  covenant-relation 
to  God  ?  Now  doth  not  this  levelling  doctrine  deny 
them  all  such  prerogatives,  and  reflect  dishonour 
upon  the  ordinance  of  circumcision,  as  a  fruitless  in¬ 
significant  thing  ? 

Answer.  The  Jews  are,  notwithstanding  this,  a 
people  greatly  privileged  and  honoured,  have  great 
means  and  helps,  though  these  be  not  infallibly 
saving;  (x>.  2.)  Much  everyway.  The  door  is  open 
to  the  Gentiles  as  well  as  Jews,  but  the  Jews  have  a 
fairer  way  up  to  this  door,  by  reason  of  their  church- 
privileges,  which  are  not  to’ be  underv  alued,  though 
many  that  have  them  perish  eternally  for  not  improv¬ 
ing  them.  He  reckons  up  many  of  the  Jews’  privi¬ 
leges;  (Rom.  9.  4,  5.)  he  here  mentions  but  one, 
which  is  indeed  instar  omnium — equivalent  to  all, 
that  unto  them  were  committed  the  oracles  oj  God, 
that  is,  the  scriptures  of  the  Old  '1  estament,  espe¬ 
cially  the  law  of  Moses,  which  is  called  the  ln-ely 
oracles,  (Acts  7.  38.)  and  those  types,  promises,  and 
prophecies,  which  relate  to  Christ  and  the  gospel. 
The  scriptures  are  the  oracles  of  God ;  they  arc  a 
divine  revelation,  they  come  from  heaven,  are  of 
infallible  truth,  and  of  eternal  consequence  as  oracles. 
The  Septuagint  call  the  Urim  and  Thummim,  the 

<* — the  oracles.  The  scripture  is  our  breast-plate 
of  judgment.  We  must  have  recourse  to  the  law 
and  to'the  testimony,  as  to  an  oracle.  The  gospel 
is  called  the  oracles  of  God,  Heb.  5.  12.  1  Pet  4.  11. 

Now  these  oracleswere  committed  to  the  Jews ;  the 
Old  Testament  was  written  in  their  language  ;  Moses 
and  the  prophets  were  of  their  nation,  lived  among 
them,  preached  and  wrote  primarily  to  and  for  the 
Jews.  They  were  committed  to  them  as  trustees  for 
i  succeeding  ages  and  churches.  The  <  )ld  1  estament 
i  was  deposited  in  their  hands,  to  be  carefully  pre¬ 
served  pure  and  uncorrupt,  and  so  transmitted  down 
!  to  posterity. 

The  Jews  were  the  Christians’  library-keepers, 
were  intrusted  with  that  sacred  treasure  for  their 
own  use  and  benefit  in  the  first  place,  and  then  for 
!  the  advantage  of  the  world  ;  and  in  preserving  the 
letter  of  the  scripture,  they  were  very  faithful  to 
j  their  trust,  did  not  lose  one  iota  or  tittle ;  in  which 


302 


ROMANS,  III. 


we  are  to  acknowledge  God’s  gracious  care  and  pro¬ 
vidence.  The  Jews  had  the  jneans  of  salvation,  but 
they  had  not  the  monopoly  of  salvation. 

Now  this  he  mentions  with  a  chiefly — t^Ztov  /uh 
yap  ;  this  was  their  prime  and  principal  privilege. 
The  enjoyment  of  God’s  word  and  oi'dinances  is  the 
chief  happiness  of  a  people,  is  to  be  put  in  the  im¬ 
primis  of  their  advantages,  Deut.  4.  8. — 33.  3.  Ps. 
147.  20. 

Object.  II,  Against  what  he  had  said  of  the  ad¬ 
vantages  the  Jews  had  in  the  lively  oracles,  some 
might  object  the  unbelief  of  many  ot  them.  To 
what  purpose  were  the  oracles  of  God  committed  to 
them,  when  so  many  of  them,  notwithstanding  these 
oracles,  continue  strangers  to  Christ,  and  enemies  to 
his  gospel  ?  Some  did  not  believe,  v.  3. 

Answer.  It  is  very  true  that  some,  nay  most,  of 
the  present  Jews,  do  not  believe  in  Christ ;  but  shall 
their  unbelief  make  the  faith  of  God  without  effect? 
The  apostle  startles  at  such  a  thought ;  God forbid  ! 
The  infidelity  and  obstinacy  of  the  Jews  could  not 
invalidate  and  overthrow  those  prophecies  of  the 
Messiah,  which  were  contained  in  the  oracles  com¬ 
mitted  to  them.  Christ  will  be  glorious,  though  Is¬ 
rael  be  not  gathered,  Isa.  49.  5.  God’s  words  shall 
be  accomplished,  his  purposes  performed,  and  all  his 
ends  answered,  though  there  be  a  generation  that  by 
their  unbelief  go  about  to  make  God  a  liar. 

Let  God  be  true,  but  every  tnan  a  liar  ;  let  us  abide 
by  this  principle,  that  God  is  true  to  every  word 
which  he  has  spoken,  and  will  let  none  of  his  oracles 
fall  to  the  ground,  though  thereby  we  give  the  lie  to 
man ;  better  question  and  overthrow  the  credit  of 
all  the  men  in  the  world  than  doubt  of  the  faithful¬ 
ness  of  God. 

What  David  said  in  his  haste,  (Ps.  116.  11.)  that 
all  men  are  liars,  Paul  here  asserts  deliberately. 
Lying  is  a  limb  of  that  old  man  which  we  every  one 
of  us  come  into  the  world  clothed  with.  All  men 
are  fickle,  and  mutable,  and  given  to  change  ;  vanity 
and  a  lie,  (Ps.  62.  9. )  altogether  vanity,  Ps.  39.  5. 
All  men  are  liars,  compared  with  God.  It  is  very 
comfortable,  when  we  find  every  man  a  liar,  (no  faith 
in  man,)  that  God  is  faithful.  When  they  speak 
vanity  every  one  with  his  neighbour,  it  is  very  com¬ 
fortable  to  think,  that  the  words  of  the  Lord  are 
pure  words,  Ps.  12.  2,  6. 

For  the  further  proof  of  this,  he  quotes  Ps.  51.  4. 
That  thoumightest  be  justified.  The  design  of  which 
is  to  shew,  l!  That  God  doth  and  will  preserve  his 
own  honour  in  the  world,  notwithstanding  the  sins 
of  men.  2.  That  it  is  our  duty,  in  all  our  conclu¬ 
sions  concerning  ourselves  and  others,  to  justify  God, 
and  to  assert  and  maintain  his  justice,  truth,  and 
goodness,  however  it  goes.  David  lays  a  load  upon 
himself  in  his  confession,  that  he  might  justify  God, 
and  acquit  him  from  any  injustice.  So  here,  Let  the 
credit  and  reputation  of  man  shift  for  itself,  the 
matter  is  not  great  whether  it  sink  or  swim  ;  let  us 
hold  fast  this  conclusion,  how  specious  soever  the 
premises  may  be  to  the  contrary,  that  the  Lord  is 
righteous  in  all  his  ways,  and  holy  in  all  his  works. 
Thus  is  God  justified  in  his  sayings,  and  cleared 
when  he  judges,  (as  it  is  Ps.  51.  4.)  or,  when  he  is 
judged,  as  it  is  here  rendered.  When  men  presume 
to  quarrel  with  God  and  his  proceedings,  we  may 
be  sure  the  sentence  will  go  on  God’s  side. 

Object.  III.  Carnal  hearts  might  from  hence  take 
occasion  to  encourage  themselves  in  sin.  He  had 
said,  that  the  universal  guilt  and  corruption  of  man¬ 
kind  gave  occasion  to  the  manifestation  of  God’s 
righteousness  in  Jesus  Christ.  Now  it  may  be  sug¬ 
gested,  If  all  our  sin  be  so  far  from  overthrowing 
God’s  honour,  that  it  commends  it,  and  his  ends 
are  secured,  so  that  there  is  no  harm  done,  is  it 
not  unjust  for  God  to  punish  our  sin  and  unbelief 
so  severely  !  If  the  unrighteousness  of  the  Jews 


gave  occasion  to  the  calling  in  of  the  Gentiles,  and 
so  to  God’s  greater  glory,  why  are  the  Jews  so  much 
censured  ?  {v.  5.)  If  our  unrighteousness  commend 
the  righteousness  of  God,  what  shall  we  say?  What 
inference  may  be  drawn  from  thence  ?  Is  God  un¬ 
righteous  ?  aJ‘ni(&r  o  ©sc? — Is  not  God  unrighteous, 
(so  it  may  be  read,  more  in  the  form  of  an  objection,) 
who  taketh  vengeance?  Unbelieving  hearts  will 
gladly  take  any  occasion  to  quarrel  with  the  equity 
of  God’s  proceedings,  and  so  condemn  him  that  is 
;  most  just,  Job  34.  17.  I  speak  as  a  man,  that  is,  I 
object  this  as  the  language  of  carnal  hearts ;  it  is 
suggested  like  a  man,  a  vain  foolish  proud  crea¬ 
ture. 

Answer.  God  forbid.  Far  be  it  from  us  to  imagine 
such  a  thing.  Suggestions  that  reflect  dishonour 
upon  God  and  his  justice  and  holiness,  are  rather  to 
be  startled  at  than  parleyed  with.  Get  thee  behind 
me,  Satan  ;  never  entertain  such  a  thought. 

For  then  how  shall  God  judge  the  world?  v.  6. 
The  argument  is  much  the  same  with  that  of 
Abraham,  (Gen.  18.  25.)  Shall  not  the  Judge  of  all 
the  earth  do  right?  No  doubt,  he  shall.  If  he  was 
not  infinitely  just  and  righteous,  he  would  be  unfit  to 
be  the  Judge  of  all  the  earth.  Shall  even  he  that 
\hateth  right  govern?  Job  34.  17.  Compare  v.  18, 
19.  The  sin  has  never  the  less  of  malignity  and 
[  demerit  in  it,  though  God  bring  glory  to  himself  out 
of  it.  It  is  only  accidently  that  sin  commends  God’s 
righteousness.  No  thanks  to  the'  sinner  for  that, 
who  intends  no  such  thing. 

The  consideration  of  God’s  judging  the  world 
should  for  ever  silence  all  our  doubtings  of,  and  re¬ 
flections  upon,  his  justice  and  equity.  It  is  not  for  us 
to  arraign  the  proceedings  of  such  an  absolute  Sove¬ 
reign.  The  sentence  of  the  supreme  court,  whence 
lies  no  appeal,  is  not  to  be  called  in  question. 

Object.  IV.  The  former  objection  is  repeated  and 
prosecuted  ;  (v.  7,  8.)  for  proud  hearts  will  hardly 
be  beaten  out  of  their  refuge  of  lies,  but  will  hold 
fast  the  deceit.  But  his  setting  oft  the  objection 
in  its  own  colours,  is  sufficient  to  answer  it ;  If  the 
truth  of  God  has  more  abounded  through  my  lie.  He 
supposes  the  sophisters  to  follow  their  objection  thus, 
“  If  my  lie,  my  sin,”  (for  there  is  something  of  a  lie 
in  every  sin,  especially  in  the  sins  of  professors) 
“  have  "occasioned  the  glorifying  of  God’s  truth  and 
faithfulness,  why  should  I  be  judged,  and  condemned 
as  a  sinner,  and  not  rather  thence  take  encourage¬ 
ment  to  go  on  in  my  sin,  that  grace  may  abound  ?” 
An  inference  which  at  first  sight  appears  too  black 
to  be  argued,  and  fit  to  be  cast  out  with  abhorrence. 
Daring  sinners  take  occasion  to  boast  in  mischief, 
because  the  goodness  of  .God  endures  continually, 
Ps.  52.  1.  Let  us  do  evil,  that  good  may  come,  is 
oftener  in  the  heart  than  in  the  mouth  of  sinners,  so 
justifying  themselves  in  their  wicked  ways.  Men¬ 
tioning  this  wicked  thought,  he  observes,  in  a  paren¬ 
thesis,  that  there  were  those  who  charged  such 
doctrines  as  this  upon  Paul  and  his  fellow-ministers ; 
some  ajfirm  that  we  say  so.  It  is  no  new  thing  for 
the  best  of  God’s  people  and  ministers  to  be  charged 
with  holding  and  teaching  such  things  as  they  do 
i  most  detest  and  abhor;  and  it  is  not  to  be  thought 
strange,  when  our  Master  himself  was  said  to  be  in 
league  with  Beelzebub.  Many  have  been  reproached 
as  if  they  had  said  that,  the  contrary  of  which  they 
maintain  :  it  is  an  old  artifice  of  Satan  thus  to  cast 
dirt  upon  Christ’s  ministers,  Fortiter  calumniari, 
alic/uid  adhserebit — Lay  slander  thickly  on,  for  some 
will  be  sure  to  fix.  The  best  men  and  the  best  truths 
are  subject  to  slander.  Bishop  Sanderson  makes  a 
further  remark  upon  this,  as  we  are  slanderously  re¬ 
ported — fixzo-QH/uwtQx.  Blasphemy  in  scripture  usu¬ 
ally  signifies  the  highest  degree  of  slander,  speaking 
ill  of  God.  The  slander  of  a  minister  and  his  regu¬ 
lar  doctrine,  is  a  more  than  ordinary  slander,  it  is 


303 


ROMANS,  III. 


a.  kind  of  blasphemy,  not  for  his  person’s  sake,  but 
for  his  calling’s  sake,  and  his  work’s  sake. 

Answer.  He  says  no  more  by  way  ot  confutation, 
but  that,  whatever  they  themselves  may  argue,  the 
damnation  of  those  is  just.  Some  understand  it  of 
the  slanderers ;  God  will  justly  condemn  those  who 
unjustly  condemn  his  truth.  Or  rather  it  is  to  be 
applied  to  those  who  embolden  themselves  in  sin, 
under  a  pretence  of  God’s  getting  glory  to  himself 
out  of  it.  Those  who  deliberately  do  evil,  that  good 
may  come  of  it,  will  be  so  far  from  escaping,  under 
the  shelter  of  that  excuse,  that  it  will  rather  jus¬ 
tify  their  damnation,  and  render  them  the  more 
inexcusable  ;  for  sinning  upon  such  a  surmise,  and 
in  such  a  confidence,  argues  a  great  deal  both  of  the 
wit  and  of  the  will  in  the  sin  ;  a  wicked  will  delibe¬ 
rately  to  choose  the  evil,  and  a  wicked  wit  to  palliate 
it  with  the  pretence  of  good  arising  from  it :  therefore 
their  damnation  is  just ;  and  whatever  excuses  of  this 
kind  they  may  now  please  themselves  with,  they  will 
none  of  them'  stand  good  in  the  great  day  ;  but  God 
will  be  justified  in  his  proceedings,  and  all  flesh,  even 
the  proud  flesh  that  now  lifts  up  itself  against  him, 
shall  be  silent  before  him. 

Some  think  Paul  herein  refers  to  the  approaching 
ruin  of  the  Jewish  church  and  nation,  which  their 
obstinacy  and  self-justification  in  their  unbelief  has¬ 
tened  upon  them  apace. 

Paul,  having  removed  these  objections,  next  re¬ 
vives  his  assertion  of  the  general  guilt  and  corruption 
of  mankind  in  common,  both  of  Jews  and  Gentiles, 
v.  9 — 18. 

“  Are  we  better  than  they,  we  Jews,  to  whom  were 
committed  the  oracles  of 'God  ?  Does  that  recom¬ 
mend  us  to  God,  or  will  that  justify  us  ?  No,  by  no 
means.”  Or,  “  Are  we  Christians  (Jews  and  Gen¬ 
tiles)  so  much  better  antecedently  than  the  unbe¬ 
lieving  part,  as  to  have  merited  God’s  grace  ?  Alas  ! 
no  :  beiore  free  grace  made  the  difference,  those  of 
us  that  had  been  Jews,  and  those  that  had  been 
Gentiles,  were  all  alike  corrupted.  ” 

They  are  all  under  sin.  1.  Under  the  guilt  of 
sin  :  under  it  as  under  a  sentence  ;  under  it  as  under 
a  bond,  by  wtiich  they  are  bound  over  to  eternal  ruin 
and  damnation  ;  under  it  as  under  a  burthen  (Ps. 
38.  4. )  that  will  sink  them  to  the  lowest  hell  :  we 
are  guilty  before  God,  v.  19.  2.  Under  the  govern¬ 

ment  and  dominion  of  sin  :  under  it  as  under  a  tyrant 
and  cruel  task-master  ;  enslaved  to  it ;  under  it  as 
under  a  yoke  ;  under  the  power  of  it,  sold  to  work 
wickedness. 

And  this  he  had  proved,  arp'.vTKLva/mS-*.  It  is  a 
law  term  ;  we  have  charged  them  with  it,  and  have 
made  good  our  charge  ;  we  have  proved  the  indict¬ 
ment,  we  have  convinced  them  by  the  notorious  evi¬ 
dence  of  the  fact. 

This  charge  and  conviction  he  here  further  illus¬ 
trates  by  several  scriptures  out  of  the  Old  Testa¬ 
ment,  which  describe  the  corrupt  depraved  state  of 
all  men,  till  grace  restrain  or  change  them  :  so  that 
herein  as  in  a  glass  we  may  all  of  us  behold  cur 
natural  face.  The  10th,  11th,  and  12th  verses  are 
taken  from  Ps.  14.  1 — 3.  which  are  repeated  as  a 
very  weighty  truth,  Ps.  53.  1 — 3.  T.  he  rest  that 
follows  here,  is  found  in  the  Septuagint  translation 
of  the  14th  Psalm,  which  some  think  the  apostle 
chooses  to  follow  as  better  known  :  but  I  rather  think 
that  Paul  took  these  passages  from  other  places 
of  scripture  here  referred  to  ;  but  in  later  copies  of 
the  LXX  they  were  all  added  in  Ps.  14.  from  this 
discourse  of  Paul.  It  is  observable,  that  to  prove  the 
general  corruption  of  nature,  he  quotes  some  scrip¬ 
tures  which  speak  of  the  particular  corruptions  of 

S articular  persons,  as  of  Doeg,  (Ps.  140.  3.)  of  the 
ews ;  (Isa.  59.  7,  8.)  which  shews,  that  the  same 
sins  that  are  committed  by  one,  are  in  the  nature  of 
all.  The  times  of  David  and  Isaiah  were  some  of  the 


better  times,  and  yet  to  their  days  he  refers.  What 
is  said  Ps.  14.  is  expressly  spoken  of  all  the  children 
of  men,  and  that  upon  a  particular  view  and  inspec¬ 
tion  made  by  God  himself ;  the  Lord  looked  down, 
as  upon  the  old  world,  Gen.  6.  5.  And  this  judgment 
of  God  was  according  to  truth.  He  who,  when  him¬ 
self  had  made  all,  looked  upon  every  thing  that  he 
had  made,  and  behold,  all  was  very  good,  now  that 
man  had  marred  all,  looked,  and  behold,  all  was  bad. 

Let  us  take  a  view  of  the  particulars.  Observe, 

(1.)  That  which  is  habitual,  which  is  twofold. 

[1.]  A  habitual  defect  of  every  thing  that  is 
good  ;  There  is  none  righteous,  none  that  has  an 
honest  good  principle  of  virtue,  or  is  governed  by 
such  a  principle,  none  that  retains  any  thing  of  that 
image  of  God,  consisting  in  righteousness,  wherein 
man  was  created;  no,  not  one;  implying,  that  if 
there  had  been  but  one,  God  would  have  found  him 
out.  When  all  the  world  was  coicupt,  God  had  his 
eye  upon  one  righteous  Noah.  Even  those  who 
through  grace  are  justified  and  sanctified,  were  none 
of  them  righteous  by  nature  :  no  righteousness  is 
born  with  us  :  the  man  after  God’s  own  heart  owns 
himself  conceived  in  sin. 

None  that  understandeth,  v.  11.  The  fault  lies 
in  the  corruption  of  the  understanding ;  that  is 
blinded,  depraved,  perverted.  Religion  and  righ¬ 
teousness  have  so  much  reason  on  their  side,  that  if 
people  had  but  any  understanding,  they  would  be 
better,  and  do  better.  But  they  do  not  understand. 
Sinners  are  fools.  None  that  seeketh  after  Clod,  none 
that  has  any  regard  to  God,  any  desire  after  him. 
Those  may  justly  be  reckoned  to  have  no  under¬ 
standing,  that  do  not  seek  after  God.  The  carnal 
mind  is  so  far  from  seeking  after  God,  that  really  it 
is  enmity  against  him. 

They  are  together  become  unprofitable,  v.  12. 
Those  that  have  forsaken  God,  soon  grow  good  for 
nothing  ;  useless  burthens  of  the  earth.  Those  that 
are  in  a  state  of  sin,  are  the  most  unprofitable  crea¬ 
tures  under  the  sun ;  for  it  follows,  There  is  none 
that  doeth  good  ;  no,  not  a  just  man  upon  the  earth, 
that  doeth  good,  and  sinneth  not,  Ecci.  7.  23.  Even 
in  those  actions  of  sinners  that  have  some  goodness 
in  them,  there  is  a  fundamental  error  in  the  prin¬ 
ciple  and  end ;  so  that  it  may  be  said.  There  is  none 
that  doeth  good.  Malum  oritur  ex  ejuolibet  defectu 
— Every  defect  is  the  source  of  evil. 

[2.]  A  habitual  defection  to  every  thing  that  is 
evil ;  They  are  all  gone  out  of  the  way.  No  wonder 
that  those  miss  the  right  way,  who  do  not  seek  after 
God,  the  highest  end.  God  made  man  in  the  way, 
set  him  in  right,  but  he  hath  forsaken  it.  The  cor¬ 
ruption  of  mankind  is  an  apostasy. 

(2.)  That  which  is  actual.  And  what  good  can 
be  expected  from  such  a  degenerate  race ;  He  in¬ 
stances, 

[1.]  In  their  words,  (z-.  13,  14.)  in  three  things 
particularly. 

First,  Cruelty.  Their  throat  is  an  open  sepul¬ 
chre ;  ready  to  swallow  up  the  poor  and  innocent; 
waiting  an  opportunity  to  do  mischief,  like  the  old 
serpent  seeking  to  devour,  whose  name  is  Abaddon 
and  Apollyon,  the  destroyer.  And  when  they  do 
not  openly  avow  this  cruelty,  and  vent  it  publicly, 
yet  they  are  underhand  intending  mischief ;  the  poi¬ 
son  of  asps  is  under  their  lips,  (Jam.  3.  8.)  the  most 
venomous  and  incurable  poison,  writh  which  they 
blast  the  good  name  of  their  neighbour  by  reproaches, 
and  aim  at  his  life  by  false  witness.  These  passages 
are  borrowed  from  Ps.  5.  9.  and  140.  3. 

Secondly,  Cheating.  With  their  tongues  they  hcri'C 
used  deceit.  Herein  they  shew  themselves  the  de¬ 
vil’s  children,  for  he  is  a  liar,  and  the  father  of  lies. 
They  have  used  it :  it  intimates,  that  they  make  a 
trade  of  lving;  it  is  their  constant  practice,  especially 
belying  the  ways  and  people  of  God. 


304 


ROMANS,  111. 


Thirdly,  Cursing :  reflecting  upon  God,  and  blas¬ 
pheming  his  holy  name  ;  wishing  evil  to  their  bre¬ 
thren.  Their  mouth  is  full  of  cursing  and  bitterness. 
This  is  mentioned  as  one  of  the  great  sins  of  the 
tongue,  Jam.  3.  9.  But  those  that  thus  love  cursing, 
shall  have  enough  of  it,  Ps.  109.  17 — 19.  How  many, 
who  are  called  Christians,  do  by  these  sins  evidence 
that  they  are  still  under  the  reign  and  dominion  of 
sin,  still  in  the  condition  that  they  were  born  in. 

[2.]  In  their  ways;  (v.  15 — 17.)  Their  feet  are 
swift  to  shed  blood,  they  are  very  industrious  to  com¬ 
pass  any  cruel  design,  ready  to  lay  hold  on  all  such 
opportunities.  Wherever  they  go,  destruction  and 
misery  go  along  with  them  ;  these  are  their  compa¬ 
nions  ;  destruction  and  misery  to  the  people  of  God, 
to  the  country  and  neighbourhood  where  they  live, 
to  the  land  and  nation,  and  to  themselves  at  last. 
Beside  the  destruction  and  misery  that  are  at  the  end 
of  their  ways,  (death  is  the  end  of  these  things,)  de¬ 
struction  and  misery  are  in  their  ways ;  their  sin  is 
its  own  punishment :  a  man  needs  no  more  to  make 
him  miserable,  than  to  be  a  slave  to  his  sins.  And 
the  way  of  peace  have  they  not  known  ;  they  know 
not  how  to  preserve  peace  with  others,  nor  how  to 
obtain  peace  for  themselves.  They  may  talk  of 
peace,  such  a  peace  as  is  in  the  devil’s  palace,  while 
he  keeps  it,  but  they  are  strangers  to  all  true  peace ; 
they  know  not  the  things  that  belong  to  their  peace. 
These  are  quoted  from  Prov.  1.  16.  Isa.  59.  7,  8. 

[3.]  The  root  of  all  this  we  have,  (y.  18.)  There 
is  no  fear  of  God  before  their  eyes.  The  fear  of  God 
is  here  put  for  all  practical  religion,  which  consists 
in  an  awful  and  serious  regard  to  the  word  and  will 
of  God  as  our  rule,  to  the  honour  and  glory  of  God 
as  our  end.  Wicked  people  have  not  this  before 
their  eyes;  they  do  not  steer  by  it ;  they  are  governed 
by  other  rules,  aim  at  other  ends.  This  is  quoted 
from  Ps.  36.  1.  Where  no  fear  of  God  is,  no  good 
is  to  be  expected.  The  fear  of  God  would  lay  a  re¬ 
straint  upon  our  spirits,  and  keep  them  right,  Neh. 
5.  15.  When  once  fear  is  cast  off,  prayer  is  restrain¬ 
ed,  (Job  15.  4.)  and  then  all  goes  to  wreck  and  ruin 
quickly. 

So  that  we  have  here  a  short  account  of  the  gene¬ 
ral  depravedness  and  corruption  of  mankind ;  and 
may  say,  O  Adam  !  what  hast  thou  done  ?  God 
made  man  upright,  but  thus  he  hath  sought  out  many 
inventions. 

19.  Now  we  know  that  what  things  so¬ 
ever  the  law  saith,  it  saith  to  them  who  are 
under  the  law  :  that  every  mouth  may  be 
stopped,  and  all  the  world  may  become 
guilty  before  God.  20.  Therefore  by  the 
deeds  of  the  law  there  shall  no  flesh  be  jus¬ 
tified  in  his  sight :  for  by  the  law  is  the 
knowledge  of  sin,  21.  But  now  the  righ¬ 
teousness  of  God  without  the  law  is  mani¬ 
fested,  being  witnessed  by  the  law  and  the 
prophets ;  22.  Even  the  righteousness  of 
God  which  is  by  faith  of  Jesus  Christ  unto 
all  and  upon  all  them  that  believe :  for  there 
is  no  difference :  23.  For  all  have  sinned, 
and  come  short  of  the  glory  of  God  *,  24. 

Being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus  :  25. 
Whom  God  hath  set  forth  to  hr,  a  propitia¬ 
tion  through  faith  in  his  blood,  to  declare 
his  righteousness  for  the  remission  of  sins 
that  are  past,  through  the  forbearance  of 
God-,  26.  To  declare,  /  say,  at  this  time 


his  righteousness :  that  he  might  be  just, 
and  the  justifier  of  him  which  believed i  in 
Jesus.  27.  Where  is  boasting  then  ?  It 
is  excluded.  By  what  law  ?  Of  works  \ 
Nay :  but  by  the  law  of  faith.  28.  There¬ 
fore  we  conclude  that  a  man  is  justified  by 
faith  without  the  deeds  of  the  law.  29.  Is 
he  the  God  of  the  Jews  only  ?  Is  he  not 
also  of  the  Gentiles  ?  Yes,  of  the  Gentiles 
also  :  30.  Seeing  it  is  one  God  which  shall 

justify  the  circumcision  by  faith,  and  un¬ 
circumcision  through  faith.  31.  Do  we 
then  make  void  the  law  through  faith  ? 
God  forbid  :  yea,  we  establish  the  law. 

From  all  this  Paul  infers,  that  it  is  in  vain  to  look 
for  justification  by  the  works  of  the  law,  and  that  it 
is  to  be  had  only  by  faith  ;  which  is  the  point  he  hath 
been  all  along  proving,  from  ch.  1.  17.  and  which  he 
lays  down  ( v .  28.)  as  the  summary  of  his  discourse, 
with  a  Q.  T.  D. — which  was  to  be  demonstrated  ; 
we  conclude,  that  a  man  is  justified  by  faith,  with¬ 
out  the  deeds  of  the  law ;  neither  the  deeds  of  the 
first  law  of  pure  innocence,  which  left  no  room  for 
repentance ;  nor  the  deeds  of  the  law  of  nature,  how 
highly  soever  improved  ;  nor  the  deeds  of  the  cere¬ 
monial  law  ;  (the  blood  of  bulls  and  goats  could  not 
take  away  sin ;)  nor  the  deeds  of  the  moral  law, 
which  are  included ;  for  he  speaks  of  that  law  by 
which  is  the  knowledge  of  sin,  and  those  works 
which  might  be  matter  of  boasting.  Man,  in  his 
depraved  state,  under  the  power  of  such  corruption, 
could  never,  by  any  works  of  his  own,  gain  accept¬ 
ance  with  God  ;  but  it  must  be  resolved  purely  into 
the  free  grace  of  God,  given  through  Jesus  Chris-  to 
all  true  believers  that  receive  it  as  a  free  gift. 

If  we  had  never  sinned,  our  obedienqe  to  the  law 
would  have  been  our  righteousness ;  “  Do  this,  and 
live  but  having  sinned,  and  being  corrupted,  no¬ 
thing  that  we  can  do  will  atone  for  our  former  guilt. 
It  was  by  their  obedience  to  the  moral  law  that  the 
Pharisees  looked  for  justification,  Luke  18.  11. 

Now  there  are  two  things  from  which  the  apostle 
here  argues — the  guiltiness  of  man,  to  prove  that 
we  cannot  be  justified  by  the  works  of  the  law  ;  and 
the  glory  of  God,  to  prove  that  we  must  be  justified 
by  faith. 

I.  He  argues  from  man's  guiltiness,  to  shew  the 
follv  of  expecting  justification  by  the  works  of  the 
law.  The  argument  is  very  plain  ;  we  can  never  be 
justified  and  saved  by  the  law  that  we  have  broken. 
A  convicted  traitor  can  never  come  off  by  pleading 
the  statute  of  25  Edward  III.  for  that  law  discovers 
his  crime,  and  condemns  him:  indeed  if  he  had  never 
broken  it,  he  might  have  been  justified  by  it ;  but 
now  it  is  past  that  he  hath  broken  it,  and  there  is 
no  way  of  coming  off  but  by  pleading  the  act  of  in¬ 
demnity,  upon  which  he  hath  surrendered  and  sub¬ 
mitted  himself,  and  humbly  and  penitently  claiming 
the  benefit  of  it,  and  casting  himself  upon  it. 

Now'concerning  the  guiltiness  of  man, 

1.  He  fastens  it  particularly  upon  the  Jews ;  for 
they  were  the  men  that  made  their  boast  of  the  law, 
and  set  up  for  justification  by  it.  He  had  quoted  se¬ 
veral  scriptures  out  of  the  Old  Testament  to  shew 
this  corruption  ;  Now,  says  he,  ( v .  19.)  this  that  the 
law  says,  it  says  to  them  who  are  under  the  law  ;  this 
conviction  belongs  to  the  Jews  as  well  as  others,  for 
it  is  written  in  their  law.  The  Jews  boasted  of  their 
being  under  the  law,  and  placed  a  great  deal  of  con¬ 
fidence  in  that :  “  But,”  says  he,  **  the  law  convicts 
and  condemns  you,  you  see  it  does.  ”  7'hat  every 
mo”.!h  may  be  stopped ;  that  all  boasting  may  be  si 


ROMANS.  III. 


305 


lenced.  See  the  method  that  God  takes,  both  in 
justifying  and  condemning;  he  stops  every  mouth  : 
those" that  are  justified,  have  their  mouths  stopped 
by  a  humble  conviction  ;  those  that  are  condemned, 
have  their  mouths  stopped  too ;  for  they  shall  at  last 
be  convinced,  (Jude  15.)  and  sent  speechless  to  hell, 
Matt.  22.  12.  Al{  iniquity  shall  stop  her  mouth,  Ps. 
107.  42. 

2.  He  extends  it  in  general  to  all  the  world — that- 
all  the  world  may  become  guilty  before  God.  If  the 
world  lies  in  wickedness,  (1  John  5.  19.)  to  be  sure 
it  is  guilty.  May  become  guilty,  may  be  proved 
guilty,  liable  to  punishment,  all  by  nature  children 
of  wrath,  Eph.  2.  3.  They  must  all  plead  guilty  ; 
those  that  stand  most  upon  their  own  justification 
will  certainly  be  cast.  Guilty  before  God  is  a  dread¬ 
ful  word,  before  an  all-seeing  God,  that  is  not,  nor 
can  be,  deceived  in  his  judgment ;  before  a  just  and 
righteous  Judge,  who  will  by  no  means  clear  the 
guilty.  All  are  guilty,  and  therefore  all  have  need 
of  a  righteousness  wherein  to  appear  before  God. 
For  all  have  sinned,  (v.  23.)  all  are  sinners  by  na¬ 
ture,  by  practice,  and  have  come  short  of  the  glory 
of  God,  have  failed  of  that  which  is  the  chief  end  of 
man.  Come  short,  as  the  archer  comes  short  of  the 
mark,  as  the  runner  comes  short  of  the  prize ;  so 
come  short,  as  not  only  not  to  win,  but  to  be  great 
losers.  Come  short  of  the  glory  of  God  ( 1. )  Come 
short  of  glorifying  God.  See  ch.  1.  21.  They  glo¬ 
rified  him  not  as  God.  Man  was  placed  in  the  top 
of  the  visible  creation,  actively  to  glorify  that  great 
Creator  whom  the  inferior  creatures  could  glorify 
only  objectively  :  but  man  by  sin  comes  short  of  this, 
and  instead  of  glorifying  God,  dishonours  him.  It 
is  a  very  melancholy  consideration,  to  look  upon  the 
children  of  men,  that  were  made  to  glorify  God,  and 
to  think  how  few  there  be  that  do  it.  "(2.)  Come 
short  of  glorifying  before  God.  There  is  no  boast¬ 
ing  of  innocency  :  if  we  go  about  to  glory  before  God, 
to  boast  of  any  thing  we  are,  or  have,  or  do,  this  will 
be  an  everlasting  estoppel — that  we  have  all  sinned, 
and  that  will  silence  us.  We  may  glory  before  men, 
who  are  short-sighted,  and  cannot  search  our  hearts; 
who  are  corrupt,  as  we  are,  and  well  enough  pleased 
with  sin  :  but  there  is  no  glorying  before  God,  who 
cannot  endure  to  look  upon  iniquity.  (3.)  Come 
short  of  being  glorified  by  God.  Come  short  of  jus¬ 
tification  and  acceptance  with  God,  which  is  giory 
begun  ;  come  short  of  the  holiness  and  sanctification 
which  are  tjte  glorious  image  of  God  upon  man  ;  and 
have  overthrown  all  hopes  and  expectations  of  being 
glorified  with  God  in  heaven,  by  any  righteousness 
of  their  own.  It  is  impossible  now  to  get  to  heaven 
in  the  way  of  spotless  innocency ;  that  passage  is 
blocked  up  ;  there  is  a  cherub  and  a  flaming  sword 
set  to  keep  that  way  to  the  tree  of  life. 

3.  Further,  to  drive  us  off  from  expecting  justifi¬ 
cation  by  rhe  law,  he  ascribes  this  conviction  to  the 
law  ;  ( v .  20.)  For  by  the  law  is  the  knowledge  of  sin. 
That  law  which  convicts  and  condemns  us,  can  never 
justify  us.  The  law  is  the  strait  rule,  that  rectum 
which  is  index  sui  et  obliqui — that  which  fioints  out 
the  right  and  the  wrong ;  it  is  the  proper  use  and  in¬ 
tendment  of  the  law  to  open  our  wound,  and  there¬ 
fore  not  likelv  to  be  the  remedy.  That  which  is 
searching,  is  not  sanative.  Those  that  would  know 
sin,  must  get  the  knowledge  of  the  law  in  its  strict¬ 
ness,  extent,  and  spiritual  nature.  If  we  compare 
our  own  hearts  and  lives  with  the  rule,  we  shall  dis¬ 
cover  wherein  we  have  turned  aside.  Paul  made 
this  use  of  the  law,  ch.  7.  9.  Therefore  by  the  deeds 
of  the  law  shall  no  flesh  be  justified  in  his'sight.  Ob¬ 
serve, 

(1.)  JVo  flesh  shall  be  justified,  no  man,  no  cor¬ 
rupted  man,  (Gen.  6.  3.)  for  that  he  also  is  flesh  ; 
sinful  and  depraved ;  therefore  not  justified,  because 
we  are  flesh.  The  corruption  that  remains  in  our 

Vol.  vi. — 2  Q. 


nature,  will  for  ever  obstruct  any  justification  by  our 
own  works,  which,  coming  from  flesh,  must  needs 
taste  of  the  cask,  Job  14.  4. 

(2.)  Not  justified  in  his  sight.  He  does  not  deny 
that  justification  which  was  by  the  deeds  of  the  law 
in  the  sight  of  the  church :  they  were,  in  their  church- 
estate,  as  imbodied  in  a  polity,  a  holy  people,  a  na¬ 
tion  of  priests ;  but  as  the  conscience  stantis  in  rela¬ 
tion  to  God,  in  his  sight,  we  cannot  be  justified  by 
the  deeds  of  the  law.  The  apostle  refers  to  Ps. 
143.  2. 

II.  He  argues  from  God's  glory,  to  prove  that  jus¬ 
tification  must  be  expected  only  by  faith  in  Christ’s 
righteousness.  There  is  no  justification  by  the  works 
of  the  law.  Must  guilty  man  then  remain  eternally 
under  wrath  ?  Is  there  no  hope  ?  Is  the  wound  be¬ 
come  incurable  because  of  transgression  ?  No,  bless¬ 
ed  be  God,  it  is  not,  ( v .  21,  22.)  there  is  another 
way  laid  open  for  us,  the  righteousness  of  God  with¬ 
out  the  law  is  manifested  now  under  the  gospel.  Jus¬ 
tification  may  be  obtained  without  the  keeping  of 
Moses’s  law  :  and  this  is  called  the  righteousness  of 
God,  righteousness  of  his  ordaining,  and  pros  iding, 
and  accepting  ;  righteousness  which  he  confers  upon 
us ;  as  the  Christian  armour  is  called  the  armour  of 
God,  Eph.  6.  ]  1. 

Now  concerning  the  righteousness  of  God,  ob¬ 
serve, 

1.  That  it  is  manifested.  The  gospel-way  of  jus¬ 
tification  is  a  high-way,  a  plain  way,  it  is  laid  open 
for  us:  the  brazen  serpent  is  lifted  up  upon  the  pole; 
we  are  not  left  to  grope  our  way  in  the  dark,  but  it 
is  manifested  to  us. 

2.  It  is  without  the  law.  Here  he  obviates  the 
method  of  the  judaizing  Christians,  who  would  needs 
join  Christ  and  Moses  together;  owning  Christ  for 
the  Messiah,  and  yet  too  fondly  retaining  the  law, 
keeping  up  the  ceremonies  of  it,  and  imposing  it 
upon  the  Gentile  converts :  no,  says  he,  it  is  without 
the  la  w.  The  righteousness  that  Christ  hath  brought 
in,  is  a  complete  righteousness. 

3.  Yet  it  is  witnessed  by  the  law  and  the  /iro/ihels ; 
there  were  types,  and  prophecies,  and  promises,  in 
the  Old  Testament,  that  pointed  at  this.  The  law 
is  so  far  from  justifying  us,  that  it  directs  us  to  an¬ 
other  way  of  justification  ;  points  at  Christ  as  our 
Righteousness,  to  whom  bear  all  the  prophets  wit¬ 
ness.  See  Acts  10.  43.  This  might  recommend  it 
to  the  Jews,  who  were  so  fond  of  the  law  and  the 
prophets. 

4.  It  is  by  the  faith  of  Jesus  Christ,  that  faith 
which  hath  Jesus  Christ  for  its  object ;  an  anointed 
Saviour,  so  Jesus  Christ  signifies.  Justifying  faith 
respects  Christ  as  a  Saviour  in  all  three  anointed 
offices,  as  Prophet,  Priest,  and  King;  trusting  to  him, 
accepting  of  him,  and  adhering  to  him,  in  all  these. 
It  is  by  this  that  we  become  interested  in  that  righ¬ 
teousness  which  God  hath  ordained,  and  which 
Christ  hath  brought  in. 

5.  It  is  to  all,  and  upon  all,  them  that  believe.  In 
this  expression  he  inculcates  that  which  he  had  been 
often  harping  upon,  that  Jews  and  Gentiles,  if  they 
believe,  stand  upon  the  same  level,  and  are  alike 
welcome  to  God  through  Christ ;  for  there  is  no  dif¬ 
ference.  Or,  it  is  eic  i rdvlu; — to  all,  offered  to  all  in 
general ;  the  gospel  excludes  none  that  do  not  ex¬ 
clude  themselves ;  but  it  is,  hr!  7rdyT*c  t«c  Tris-tuuvrut, 
upon  all  that  believe  ;  not  only  tendered  to  them,  but 
put  upon  them  as  a  crown,  as  a  robe ;  they  are,  upon 
their  believing,  interested  in  it,  and  entitled  to  all 
the  benefits  and  privileges  of  it. 

But  now,  how  is  this  for  God’s  glory  ? 

(1.)  It  is  for  the  glory  of  his  grace  ;  (v.  24.)  Jus¬ 
tified  freely  by  his  grace — Sat^iav  tS  cutH  y^d^in.  It 
is  by  his  grace,  not  by  the  grace  wrought  in  us,  as 
the  papists  say,  confounding  justification  and  sancti- 
[  fication  ;  but  hv  the  gracious  favour  of  God  to  us 


306 


ROMANS,  III. 


without  any  merit  in  us  so  much  as  foreseen.  And 
to  make  it  the  more  emphatical,  he  says,  it  is  freely 
bu  his  grace,  to  shew  that  it  must  lie  understood  of 
grace  in  the  most  proper  and  genuine  sense.  It  is 
said  that  Joseph  found  grace  in  the  sight  of  hi:,  mas¬ 
ter  ;  (Gen.  39.  4. )  but  there  was  a  reason ;  he  saw 
that  what  he  did  prospered  ;  there  was  something  , 
in  Joseph  to  invite  that  grace :  but  the  grace  of  God 
communicated  to  us,  comes  freely,  freely ;  it  is  free 
race,  mere  mercy  ;  nothing  in  us  to  deserve  such 
ivours :  no,  it  is  all  through  the  redemption  that  is 
in  Jesus  Christ.  It  comes  freely  to  us,  but  Christ 
bought  it,  and  paid  dear  for  it ;  which  yet  is  so  or¬ 
dered,  as  not  to  derogate  from  the  honour  of  free 
grace.  Christ’s  purchase  is  no  bar  to  the  freeness 
of  God’  grace  ;  for  grace  provided  and  accepted  this 
vicarious  satisfaction. 

(2. )  It  is  for  the  glory  of  his  justice  and  righteous¬ 
ness  ;  (v.  25,  26.)  Whom  God  hath  set  forth  to  be  a 
propitiation,  &c. 

Note,  [1.]  Jesus  Christ  is  the  great  propitiation, 
or  propitiatory  Sacrifice,  typified  by  the  or 

mercy-seat,  under  the  law.  He  is  our  throne  of 
grace,  in  and  through  whom  atonement  is  made  for 
sin,  and  our  persons  and  performances  are  accepted 
of  God,  1  John  2.  2.  He  is  all  in  all  in  our  recon¬ 
ciliation,  not  only  the  maker,  but  the  matter  of  it ; 
our  priest,  our  sacrifice,  our  altar,  our  all.  God  was 
in  Christ,  as  in  his  mercy-seat,  reconciling  the  world 
unto  himself. 

[2.]  God  hath  set  him  forth  to  be  so.  God,  the 
party  offended,  makes  the  first  overtures  towards  a 
reconciliation,  appoints  the  days-man ;  n-goiStro — 
fore-ordained  him  to  this,  in  the  counsels  of  his  love 
from  eternity,  appointed,  anointed  him  to  it,  qualifi¬ 
ed  him  for  it,  and  lias  exhibited  him  to  a  guilty 
world  as  their  propitiation.  See  Matt.  3.  17.  and 
17.  5. 

[3.]  That  by  faith  in  his  blood  we  become  in¬ 
terested  in  this  propitiation.  Christ  is  the  propitia¬ 
tion,  there  is  the  healing  plaster  provided.  Faith 
is  the  applying  of  this  plaster  to  the  wounded  soul. 
And  this  faith  in  the  business  of  justification  hath  a 
special  regard  to  the  blood  of  Christ,  as  that  which 
made  the  atonement ;  for  such  was  the  divine  ap¬ 
pointment,  that  without  blood  there  should  be  no 
remission,  and  no  blood  but  his  would  do  it  effectu¬ 
ally.  Here  may  be  an  allusion  to  the  sprinkling  of 
the  blood  of  the  sacrifices  under  the  law,  as  Exod. 
24.  8.  Faith  is  the  bunch  of  hyssop,  and  the  blood 
of  Christ  is  the  blood  of  sprinkling. 

[4.]  That  all  who  by  faith  are  interested  in  this 
propitiation,  have  the  remission  of  their  sins  that  are 
f last .  It  was  for  this  that  Christ  was  set  forth  to  be 
a  propitiation,  in  order  to  remission,  to  which  the 
reprieves  of  his  patience  and  forbearance  were  a 
very  encouraging  preface.  Through  the  forbear¬ 
ance  of  God.  Divine  patience  hath  kept  us  out  of 
hell,  that  we  might  have  space  to  repent,  and  get  to 
heaven. 

Some  refer  the  sins  that  are  past,  to  the  sins  of  the 
Old  Testament  saints,  which  were  pardoned  for  the 
sake  of  the  atonement  which  Christ  in  the  fulness  of 
time  was  to  make,  which  looked  backward  as  well 
as  forward.  Past  through  the  forbearance  of  God. 
It  is  owing  to  the  divine  forbearance  that  we  are  not 
taken  away  in  the  very  act  of  sin. 

Several  Greek  copies  make  tv  tw  rs  ©«J — 
through  the  forbearance  of  God,  to  begin  v.  26.  and 
they  denote  two  precious  fruits  of  Christ’s  merit  and 
God’s  grace  ;  1.  Remission  :  Sik  Tragtriv — for  the 
remission,  and,  2.  Reprieves,  the  forbearance  of 
God.  It  is  owing  to  the  master’s  goodness  and  the 
dresser’s  mediation,  that  barren  trees  are  let  alone 
in  the  vineyard  ;  and  in  both  God’s  righteousness  is 
declared,  in  that  without  a  mediator  and  a  propitia¬ 
tion  he  would  not  only  not  pardon,  but  not  so  much 


as  forbear,  not  spare  a  moment ;  it  is  owing  to  Christ, 
that  there  is  ever  a  sinner  on  this  side  hell. 

[5.]  That  God  does  in  all  this  declare  his  righ 
teousness.  This  he  insists  upon  with  a  great  deal  of 
emphasis;  to  declare,  I  say,  at  this  time  his  righ 
teousness.  It  is  repeated,  as  that  which  has  in  it 
something  surprising.  He  declares  his  righteous¬ 
ness, 

First,  In  the  propitiation  itself.  Never  was  there 
such  a  demonstration  of  the  justice  and  holiness  of 
God,  as  there  was  in  the  death  of  Christ.  It  ap¬ 
pears  that  he  hates  sin,  when  nothing  less  than  the 
blood  of  Christ  would  satisfy  for  it.  Finding  sin, 
though  but  imputed,  upon  his  own  Sen,  he  did  no< 
spare  him,  because  he  had  made  himself  sin  for  us, 
2  Cor.  5.  21.  The  iniquities  of  us  all  being  laid  upon 
him,  though  he  was  the  Son  of  his  love,  yet  it  pleased 
the  Lord  to  bruise  him,  Isa.  53.  10. 

Secondly,  In  the  pardon  upon  that  propitiation ; 
so  it  follows,  by  way  of  explication,  that  he  might  be 
just,  and  the  Justiner  of  him  that  believeth.  Mercy 
and  truth  are  so  met  together,  righteousness  and 
peace  have  so  kissed  each  other,  that  it  is  now  be¬ 
come  not  only  an  act  of  grace  and  mercy,  but  an  act 
of  righteousness,  in  God,  to  pardon  the  sins  of  peni¬ 
tent  believers,  having  accepted  the  satisfaction  that 
Christ  by  dying  made  to  his  justice  for  them.  It 
would  not  stand  with  his  justice  to  demand  the  debt 
of  the  principal,  when  the  surety  has  paid  it,  and  he 
has  accepted  that  payment  in  full  satisfaction.  See 
1  John  1.  9.  He  is  just,  faithful  to  his  word. 

(3.)  It  is  for  God’s  glory  ;  for  boasting  is  thus  ex¬ 
cluded,  v.  27.  God  will  have  the  great  work  of  the 
justification  and  salvation  of  sinners  carried  on  from 
first  to  last  in  such  a  way  as  might  exclude  boasting, 
that  no  flesh  might  glory  in  his  presence,  1  Cor.  1. 
29 — 31.  Now  if  justification  were  by  the  works  of 
the  law,  boasting  would  not  be  excluded.  How 
should  it  ?  If  we  were  saved  by  our  own  works,  we 
might  put  the  crown  upon  our  own  heads.  But  the 
law  of  faith,  the  way  of  justification  by  faith,  doth 
for  ever  exclude  boasting ;  for  faith  is  a  depending, 
self-emptying,  self-denying  grace,  and  casts  every 
crown  before  the  throne :  therefore  it  is  most  for 
God’s  glory,  that  thus  we  should  be  justified. 

Observe,  He  speaks  of  the  law  of  faith.  Believers 
are  not  left  lawless ;  faith  is  a  law,  it  is  a  working 
grace,  wherever  it  is  in  truth  ;  and  yet,  because  it 
acts  in  a  strict  and  close  dependence  upon  Jesus 
Christ,  it  excludes  boasting. 

From  all  this  he  draws  this  conclusion,  (v.  28.) 
That  a  man  is  justified  by  faith  without  the  Deeds  of 
the  law. 

Lastly,  In  the  close  of  the  chapter,  he  shews  the 
extent  of  this  privilege  of  justification  by  faith,  and 
that  it  is  not  the  peculiar  privilege  of  the  Jews,  but 
pertains  to  the  Gentiles  also ;  for  he  had  said,  (z>. 
22. )  that  there  is  no  difference  :  and  as  to  this, 

1.  He  asserts  and  proves  it ;  ( v .  29,  30.)  Is  he  the 
God  of  the  Jews  only?  He  argues  from  the  ab¬ 
surdity  of  such  a  supposition.  Can  it  be  imagined 
that  a  God  of  infinite  love  and  mercy  should  limit 
and  confine  his  favours  to  that  little  perverse  people 
of  the  Jews,  leaving  all  the  rest  of  the  children  of 
men  in  a  condition  eternally  desperate  ?  1  hat  would 
by  no  means  agree  with  the  idea  we  have  of  the  di¬ 
vine  goodness,  for  his  tender  mercies  are  over  alt  his 
works ;  therefore  it  is  one  God  of  grace  that  justifies 
the  circumcision  by  faith,  and  the  uncircumcision 
through  faith,  that  is’,  both  in  one  and  the  same  way  ; 
however  the  Jews,  in  favour  of  themselves,  will 
needs  fancy  a  difference,  really  there  is  no  more 
difference  than  between  by  and  through,  that  is,  no 
difference  at  all. 

2.  He  obviates  an  objection,  (v.  31.)  as  if  this  doc¬ 
trine  did  nullify  the  law,  which,  they  knew,  came 
from  God  ;  “No,” says  he,  “though  we  do  say  that 


ROMANS,  IV. 


the  law  will  not  justify  us,  yet  we  do  not  therefore 
say  that  it  was  given  in  vain,  or  is  of  no  use  to  us ; 
no,  we  establish  the  right  use  of  the  law,  and  secure 
its  standing,  by  fixing  it  on  the  right  basis.  The  law 
is  still  of  use  to  convince  us  of  what  is  past,  and  10 
direct  us  for  the  future ;  though  we  cannot  be  saved 
by  it  as  a  covenant,  yet  we  own  it,  and  submit  to  it, 
as  a  rule  in  the  hand  of  the  Mediator,  subordinate  to 
the  law  of  grace ;  and  so  are  so  far  from  overthrow¬ 
ing,  that  we  establish  the  law.”  Let  those  consider 
this,  who  deny  the  obligation  of  the  moral  law  on 
believers. 

CHAP.  IV. 

The  great  gospel  doctrine  of  justification  by  faith  without  the 
works  of  the  law,  was  so  very  contrary  to  the  notions  the 
Jews  had  learnt  from  those  that  sat  in  Moses’s  chair,  that 
it  would  hardly  go  down  with  them ;  and  therefore  the 
apostle  insists  very  largely  upon  it,  and  labours  much  in  j 
the  confirmation  and  illustration  of  it. 

He  had  before  proved  it  by  reason  and  argument,  now  in  this 
chapter  lie  proves  it  by  example,  which  in  some  places 
serves  for  confirmation,  as  well  as  illustration.  The  ex¬ 
ample  he  pitches  upon,  is  that  of  Abraham,  whom  he 
chooses  to  mention,  because  the  Jews  gloried  much  in  their 
relation  to  Abraham,  put  it  in  the  first  rank  of  their  exter¬ 
nal  privileges,  that  they  were  Abraham’s  seed,  and  truly, 
they  had  Abraham  to  their  father.  Therefore  this  instance 
was  likely  to  be  more  taking  and  convincing  to  the  Jews 
than  any  other.  His  argument  stands  thus,  “  All  that  are 
saved  are  justified  in  the  same  way  as  Abraham  was ;  but 
Abraham  was  justified  by  faith,  and  not  by  works  ;  there¬ 
fore  all  that  are  saved  are  so  justified  for  it  would  easily 
be  acknowledged  that  Abraham  was  the  father  of  the  faith¬ 
ful. 

Now  this  is  an  argument,  not  only  a  pari — from  an  equal 
case,  as  they  say,  but  a  fortiori — from  a  stronger  case.  If 
Abraham,  a  man  so  famous  for  works,  so  eminent  in  holi¬ 
ness  and  obedience,  was  nevertheless  justified  by  faith 
only,  and  not  by  those  works  ;  how  much  less  can  any 
other,  especially  any  of  those  that  spring  from  him,  and 
come  so  far  short  of  him  in  works,  set  up  tor  a  justification 
by  their  own  works  ?  And  it  proves  likewise,  ex  abundanti 
— the  more  abundantly,  as  some  observe,  that  we  are  not 
justified,  no  not  by  those  good  works  which  flow  from  faith, 
as  the  matter  of  our  righteousness  ;  for  such  were  Abra¬ 
ham’s  works,  and  are  we  better  than  he  ? 

The  whole  chapter  is  taken  up  with  his  discourse  upon  this 
instance,  and  there  is  this  in  it,  which  hath  a  particular 
reference  to  the  close  of  the  foregoing  chapter,  where  he 
had  asserted,  that  in  the  business  of  justification,  Jews  and 
Gentiles  stand  upon  the  same  level. 

Now  in  this  chapter,  with  a  great  deal  of  cogency  of  argu¬ 
ment,  I.  He  proves  that  Abraham  was  justified  not  by 
works,  but  by  faith,  v.  1  . .  8.  II.  He  observes  when  and 
why  he  was  so  justified,  v.  9  . .  17.  III.  He  describes  and 
commends  that  faith  of  his,  v.  17  ..  22.  IV.  Heappliesall 
this  to  us,  v.  22..  25.  And  if  he  had  now  been  in  the 
school  of  Tyrannus,  he  could  not  have  disputed  more  ar¬ 
gumentatively. 

I.  "VVTHAT  shall  we  then  say  that  Abra- 
▼  ▼  ham,  our  father  as  pertaining  to 
the  flesh,  hath  found  ?  2.  For  if  Abraham 
were  justified  by  works,  he  hath  whereof  to 
glory;  but  not  before  God.  3.  For  what 
saith  the  scripture  ?  Abraham  believed 
God,  and  it  was  counted  unto  him  for  righ¬ 
teousness.  4.  Now  to  him  that  worketh  is 
the  reward  reckoned  not  of  grace,  but  of 
debt.  5.  But  to  him  that  worketh  not,  but 
believeth  on  him  that  justifieth  the  ungodly, 
his  faith  is  counted  for  righteousness.  6. 
Even  as  David  also  describeth  the  blessed¬ 
ness  of  the  man,  unto  whom  God  imputeth 
righteousness  without  works,  7.  Saying , 
Blessed  are  they  whose  iniquities  are  for¬ 
given,  and  whose  sins  are  covered.  8. 


Blessed  is  the  man  to  whom  the  Lord  will 
not  impute  sin. 

Here  the  apostle  proves  that  Abraham  was  justi¬ 
fied  not  by  works,  but  by  faith.  Those  that  of  all 
men  contended  most  vigorously  for  a  share  in  righ¬ 
teousness  by  the  privileges  they  enjoyed,  and  the 
works  they  performed,  were  the  Jews,  and  there 
fore  he  appeals  to  the  case  of  Abraham  their  father, 
and  puts  Ins  own  name  to  the  relation,  being  a  He¬ 
brew  of  the  Hebrews ;  Abraham  our  father.  Now 
surely  his  prer>  gative  must  needs  be  as  great  as 
theirs,  who  claim  it  as  histm/  according  to  the  flesh. 

Now  what  hath  he  found  ?  All  the  world  isseek- 
ing;  but  while  the  most  are  wearying  themselves 
for  very  vanity,  none  can  be  truly  reckoned  to  have 
found,  but  those  who  are  justified  before  God  ;  and 
thus  Abraham,  like  a  wise  merchant,  seeking  goodly 
fear  Is,  found  this  one  fiearl  of  great  fir-ice. 

What  has  he  found,  xstu  — as  fiertaining  to 

the  flesh,  that  is,  by  circumcision  and  his  external 
privileges  and  performances?  Those  the  apostle 
calls  flesh,  Phil.  3.  3.  Now  what  did  he  get  by 
these  ?  Was  he  justified  by  them  ?  Was  it  the  merit 
of  his  works  that  recommended  him  to  God’s  ac¬ 
ceptance?  No,  by  no  means;  which  he  proves  by 
several  arguments. 

I.  If  he  was  justified  by  works,  room  would  be 
left  for  boasting,  which  must  for  ever  be  excluded. 
If  so,  he  hath  whereof  to  glory,  (v.  2.)  which  is  not 
to  be  allowed.  “  But,”  might  the  Jews  say,  “  was 
not  his  name  made  great,  (Gen.  12.  2.)  and  then 
might  not  he  glory  ?”  Yes,  but  not  before  God ;  he 
might  deserve  well  of  men,  but  he  could  never  merit 
of  God.  Paul  himself  had  whereof  to  glory  before 
men,  and  we  have  him  sometimes  glorying  in  it, 
yet  with  humility ;  but  nothing  to  glory  in  before 
God,  1  Cor.  4.  4.  Phil.  3.  8,  9.  So  Abraham. 

Observe,  He  takes  it  for  granted,  that  man  must 
not  pretend  to  glory  in  any  thing  before  God;  no; 
not  Abraham,  great  and  good  a  man  as  he  was;  and 
therefore  he  fetches  an  argument  from  it ;  It  would 
be  absurd  for  him  that  glorieth,  to  glory  in  any  but 
the  Lord. 

II.  It  is  expressly  said,  that  Abraham's  faith  was 
counted  to  him  for  righteousness.  What  saith  the 
scripture?  v.  3.  Irt  all  controversies  in  religion  this 
must  be  our  question,  What  saith  the  scrifiture?  It 
is  not  what  this  great  man,  and  the  other  good  man, 
say,  but  What  saith  the  scrifiture  ?  Ask  counsel  at 
this  Abel,  and  so  end  the  matter,  2  Sam.  20.  18. 
To  the  law,  and  to  the  testimony;  (Isa.  8.  20.) 
thither  is  the  last  afifieal. 

Now  the  scrifiture  saith,  that  Abraham  beliez>ed, 
and  that  was  counted  to  him  for  righteousness ; 
(Gen.  15.  6.)  therefore  he  had  not  whereof  to  glory 
before  God ,  it  being  purely  of  free  grace  that  it  was 
so  imfmted,  and  having  not  in  itself  any  thing  of  the 
formal  nature  of  a  righteousness,  further  than  as 
God  himself  was  graciously  pleased  to  count  it  to 
him.  It  is  mentioned  in  Genesis,  upon  occasion  of  a 
very  signal  and  remarkable  act  of  faith  concerning 
the  promised  seed ;  and  the  more  observable,  in  that 
it  followed  upon  a  grievous  conflict  he  had  had  with 
unbelief ;  his  faith  was  now  a  victorious  faith,  newly 
returned  from  the  battle.  It  is  not  the  perfect  faith 
that  is  required  to  justification,  (there  may  be  ac¬ 
ceptable  faith,  where  there  are  remainders  of  un¬ 
belief,)  but  the  prevailing  faith,  the  faith  that  has 
the  upper-hand  of  unbelief. 

III.  If  he  were  justified  by  works,  the  reward 
would  have  been  of  debt,  and  not  of  grace ;  which 
is  not  to  be  imagined.  This  is  his  argument ;  (v.  4, 
5.)  Abraham's  reward  was  God  himself ;  so  he  had 
told  him  but  just  before,  Gen.  15.  1.  Iam  thy  ex¬ 
ceeding  great  reward.  Now  if  Abraham  had  merit¬ 
ed  this  by  the  perfection  of  his  obedience,  it  had  not 


308 


ROMANS,  IV. 


been  an  act  of  grace  in  God,  but  Abraham  might  f, 
have  demanded  it  with  as  much  confidence  as  ever  ' 
any  labourer  in  the  vineyard  demanded  the  penny 
he  had  earned.  But  this  cannot  be  ;  it  is  impossible  i 
for  man,  much  more  guilty  man,  to  make  God  a 
debtor  to  him,  Rom.  11.  35.  No,  God  will  have 
free  grace  to  have  all  the  glory,  grace  for  grace’s 
sake,  John  1.  16.  And  therefore  to  him  that  worketh 
not,  that  can  pretend  to  no  such  merit,  nor  shew  any 
worth  or  value  in  his  work,  which  may  answer  such 
a  reward,  but  disclaiming  any  such  pretension,  casts 
himself  wholly  upon  Me  free  grace  of  God  in  Christ, 
by  a  lively,  active,  obedient  faith  ;  to  such  an  one 
faith  is  counted  for  righteousness,  is  accepted  of 
God  as  the  qualification  required  in  all  those  that 
shall  be  pardoned  and  saved. 

Him  that  justifeth  the  ungodly,  that  is,  him  that 
was  before  ungodly.  His  former  ungodliness  was 
no  bar  to  his  justification  upon  his  believing;  -rev 
ia-t/Si — that  ungodly  one,  that  is  Abraham,  who,  be¬ 
fore  his  conversion,  it  should  seem,  was  carried 
down  the  stream  of  the  Chaldean  idolatry,  Josh.  24. 

2.  No  room  therefore  is  left  for  despair;  though 
God  clears  not  the  impenitent  guilty,  yet  through 
Christ  he  justifies  the  ungodly. 

IV.  He  further  illustrates  this,  by  a  passage  out 
of  the  Psalms,  where  David  speaks  of  the  remis¬ 
sion  of  sins,  the  prime  branch  of  justification,  as  con¬ 
stituting  the  happiness  and  blessedness  of  a  man  ; 
pronouncing  him  blessed,  not  that  has  no  sin,  or 
none  which  deserved  death,  (for  then,  while  man  is 
so  sinful,  and  God  so  righteous,  where  would  be  the 
blessed  man?)  but  the  man  to  whom  the  Lord  im- 
fiuteth  not  sin;  who  though  he  cannot  plead  Not 
guilty,  pleads  the  act  of  indemnity,  and  his  plea  is 
allowed.  It  is  quoted  from  Ps.  32.  1,  2.  where  ob¬ 
serve, 

1.  The  nature  of  forgiveness.  It  is  the  remis¬ 
sion  of  a  debt  or  a  crime  ;  it  is  the  covering  of  sin,  as 
a  filthy  thing,  as  the  nakedness  and  shame  of  the 
soul.  God  is  said  to  cast  sin  behind  his  back,  to  hide 
his  face  from  it;  which,  and  the  like  expressions, 
imply,  that  the  ground  of  our  blessedness  is  not  our 
innocency,  or  our  not  having  sinned,  (a  thing  is,  and 
is  filthy,  though  covered,)  justification  does  not 
make  the  sin  not  to  have  been,  or  not  to  have  been 
sin,  but  God’s  not  laying  it  to  our  charge  ;  as  it  fol¬ 
lows  here;  it  is  God’s  not  imputing  of  sin,  (v.  8.) 
which  makes  it  wholly  a  gracious  act  of  God,  not 
dealing  with  us  in  strict  justice,  as  we  have  deserv¬ 
ed;  not  entering  into  judgment;  not  marking  ini¬ 
quities  :  all  which  being  purely  acts  of  grace,  the  ac¬ 
ceptance  and  the  reward  cannot  be  expected  as  due 
debts ;  and  therefore  Paul  infers,  (y.  6. )  that  it  is  the 
imputing  of  righteousness  without  works. 

2.  The  blessedness  of  it ;  Blessed  are  they.  When 
it  is  said,  Blessed  are  the  unde  filed  in  the  way.  Bless¬ 
ed  is  the  man  that  walketh  not  in  the  counsel  of  the 
wickeif,  the  design  is  to  shew  the  characters  of  those 
that  are  blessed ;  but  when  it  is  said,  Blessed  are 
they  whose  iniquities  are  forgiven,  the  design  is  to 
shew  what  that  blessedness  is,  and  what  is  the 
ground  and  foundation  of  it.  Pardoned  people  are 
the  only  blessed  people.  The  sentiments  of  the 
world  are,  Those  are  happy,  that  have  a  clear  es¬ 
tate,  and  are  out  of  debt  to  man  ;  but  the  sentence  of 
the  word  is,  Those  are  happy,  that  have  their  debts 
to  God  discharged.  O,  how  much  therefore  is  it 
our  interest  to  make  it  sure  to  ourselves  that  our  sins 
are  pardoned  !  For  that  is  the  foundation  of  all  other 
benefits.  So  and  so  I  will  do  for  them  ;  for  I  will  be 
merciful,  Heb.  8.  12. 

9.  Cometh  this  blessedness  then  upon  the 
circumcision  only,  or  upon  the  uncircum- 
cision  also?  For  we  say  that  faith  was 


reckoned  to  Abraham  for  righteousness 

10.  How  was  it  then  reckoned  ?  V  hen  lie 
was  in  circumcision,  or  in  uncircumcision  ? 
Not  in  circumcision,  but  in  uncircumcision. 

11.  And  he  received  the  sign  of  circumei- 
!  sion,  a  seal  of  the  righteousness  of  the  failh 

which  he  had  yet  being  uncircumcised  ’ 

!  that  he  might  be  the  father  of  all  them  that 
believe,  though  they  be  not  circumcised  ; 

I  that  righteousness  might  be  imputed  unto 
them  also  :  1 2.  And  the  father  of  circum¬ 

cision  to  them  who  are  not  of  the  circum¬ 
cision  only,  but  who  also  walk  in  the  steps 
of  that  faith  of  our  father  Abraham,  which 
i  he  had  being  yet  uncircumcised.  1 3.  For 
the  promise,  that  he  should  be  the  heir  of 
the  world,  teas  not  to  Abraham,  or  to  his 
seed,  through  the  law,  but  through  the 
righteousness  of  faith.  14.  For  if  they 
.which  are  of  the  law  he  heirs,  faith  is  made 
void,  and  the  promise  made  of  none  effect : 

15.  Because  the  law  worketh  wrath  :  for 
where  no  law  is,  there  is  no  transgression. 

16.  Therefore  it  is  of  faith,  that  it  might  be 
by  grace  ;  to  the  end  the  promise  might  be 
sure  to  all  the  seed ;  not  to  that  only  which 
is  of  the  law,  but  to  that  also  which  is  of 
the  faith  of  Abraham  ;  who  is  the  father  of 
us  all,  17.  (As  it  is  written,  1  have  made 
thee  a  father  of  many  nations,) 

St.  Paul  observes  in  this  paragraph,  when  and 
why  Abraham  was  thus  justified  ;  for  he  hath  several 
things  to  remark  upon  that.  It  was  before  he  was 
circumcised,  and  before  the  giving  of  the  law  ;  and 
there  was  a  reason  for  both. 

I.  It  was  before  he  was  circumcised  ;  ( v .  10.)  His 
faith  was  counted  to  him  for  righteousness,  while  he 
was  in  uncircumcision.  It  was  imputed ,  (Gen.  15. 
6.  )  and  he  was  not  circumcised  till  ch.  17.  Abraham 
is  expressly  said  to  be  justified  by  faith  fourteen 
years,  some  say  twenty-five  years,  before  he  was 
circumcised.  Now  this  the  apostle  takes  notice  of, 
in  answer  to  the  question,  (•y.  9.)  Cometh  this  bless¬ 
edness  then  on  the  circumcision  only,  or  on  the  un¬ 
circumcision  also?  Abraham  was  pardoned  and 
accepted  in  uncircumcision ;  a  note  which,  as  it 
might  silence  the  fears  of  the  poor  uncircumcised 
Gentiles,  so  it  might  lower  the  pride  and  conceited¬ 
ness  of  the  Jews,  who  gloried  in  their  circumcision, 
as  if  they  had  the  monopoly  of  all  happiness. 

Here  are  two  reasons  why  Abraham  was  justified 
by  faith  in  uncircumcision. 

1.  That  circumcision  might  be  a  seal  of  the  righ 
tcousness  of  faith,  v.  1 1.  The  tenor  of  the  covenants 
must  first  be  settled,  before  the  seal  can  be  annexed. 
Sealing  supposes  a  bargain-precedent,  which  is  con¬ 
firmed  and  ratified  by  that  ceremony.  After  Abra¬ 
ham’s  justification  by  faith  had  continued  several 
years  only  a  grant  by  parole,  for  the  confirmation  of 
Abraham’s  faith,  God  was  pleased  to  appoint  a 
sealing  ordinance  ;  and  Abraham  received  it ;  though 
it  was  a  bloody  ordinance,  yet  he  submitted  to  it, 
and  even  received  it  as  a  special  favour,  the  sign  of, 
See.  Now  we  may  from  hence  observe, 

(1.)  The  nature  of  sacraments  in  general  ;  they 
are  signs,  and  seals  ;  signs  to  represent  and  instruct ; 
seals  to  ratify  and  confirm  ;  they  are  signs  of  abso¬ 
lute  grace  and  favour  ;  they  are  seals  of  the  condi 


ROMANS,  IV. 


309 


tional  promises:  nay,  they  are  mutual  seals;  God 
does  in  the  sacraments  seal  to  us  to  be  to  us  a  God, 
and  we  do  therein  seal  to  him  to  be  to  him  a  people. 

(2.)  The  nature  of  circumcision  in  particular;  it 
was  the  initiating  sacrament  of  the  Old  Testament ; 
and  it  is  here  said  to  be, 

[1.]  A  sign;  a  sign  of  that  original  corruption 
which  we  are  all  born  with,  and  which  is  cut  off’  bv 
spiritual  circumcision;  a  commemorating  sign  of 
God’s  covenant  with  Abraham ;  a  distinguishing 
sign  between  Jews  and  Gentiles  ;  a  sign  of  admission 
into  the  visible  church  ;  a  sign  prefigurating  baptism, 
which  comes  in  the  room  of  circumcision,  now  under 
the  gospel,  when  (the  blood  of  Christ  being  shed) 
ill  bloody  ordinances  are  abolished  ;  it  was  an  out¬ 
ward  and  sensible  sign  of  an  inward  and  spiritual 
grace  signified  thereby. 

[2.]  A  seal  of  the  righteousness  of  the  faith.  In 
general,  it  was  a  seal  of  the  covenant  of  grace,  par¬ 
ticularly  of  justification  by  faith;  the  covenant  of 
grace,  called  the  righteousness  which  is  of  faith, 
[ch.  10.  6.)  and  it  refers  to  an  Old  Testament  pro¬ 
mise,  Dent.  30.  12. 

Now  if  infants  were  then  capable  of  receiving  a 
seal  of  the  covenant  of  grace,  which  proves  that  they 
then  were  within  the  verge  of  that  covenant,  how 
they  come  to  be  now  cast  out  of  the  covenant,  and  in¬ 
capable  of  the  seal,  and  by  what  severe  sentence  they 
were  thus  rejected  and  incapacitated,  those  are  con¬ 
cerned  to  make  out,  that  not  only  reject,  but  nullify 
and  reproach,  the  baptism  of  the  seed  of  believers. 

2.  That  he  might  be  the  father  of  all  them  that 
believe.  Not  but  that  there  were  those  that  were 
justified  by  faith  before  Abraham  ;  but  of  Abraham 
first  it  is  particularly  observed,  and  in  him  com¬ 
menced  a  much  clearer  and  fuller  dispensation  of 
the  covenant  of  grace  than  any  that  had  been  before 
extant ;  and  therefore  he  is  called  the  father  of  all 
that  believe,  because  he  was  so  eminent  a  believer, 
and  so  eminently  justified  by  faith  ;  as  Jabal  was  the 
father  of  shepherds,  and  Jubal  of  musicians,  Gen.  4. 
20,  21.  The  father  of  all  them  that  believe,  a  stand¬ 
ing  pattern  of  faith ;  as  parents  are  examples  to 
their  children  :  and  a  standing  precedent  of  justifi¬ 
cation  by  faith  ;  as  the  liberties,  privileges,  honours, 
and  estates,  of  the  fathers  descend  to  their  children. 
Abraham  was  the  father  of  believers,  because  to 
him  particularly  the  magna  charta  was  renewed. 

(1.)  The  father  of  believing  Gentiles,  though  they 
be  not  circumcised.  Zaccheus,  a  publican,  if  he 
believe,  is  reckoned  a  son  of  Abraham,  Luke  19.  9. 
Abraham  being  himself  uncircumcised  when  he  was 
justified  by  faith,  uncircumcision  can  neverbeabar. 
Thus  were  the  doubts  and  fears  of  the  poor  Gentiles 
anticipated,  and  no  room  left  to  question  but  that 
righteousness  might  be  imputed  to  them  also,  Col.  3. 
1 1.  Gal.  5.  6. 

(2.)  The  father  of  believing  Jews,  not  merely  as 
circumcised,  and  of  the  seed  of  Abraham  according 
to  the  flesh,  but  because  believers,  because  they  are 
not  of  the  circumcision  only,  are  not  only  circum¬ 
cised,  but  walk  in  the  steps  of  that  faith  ;  have  not 
only  the  sign,  but  the  thing  signified  ;  not  only  are 
of  Abraham’s  family,  but  follow  the  example  of 
Abraham’s  faith.  See  here  who  are  the  genuine 
children  and  lawful  successors  of  those  that  were 
the  church’s  fathers  :  not  those  that  sit  in  their 
chairs,  and  bear  their  names,  but  those  that  tread 
in  their  steps ;  this  is  the  line  of  succession,  which 
holds,  notwithstanding  interruptions.  It  seems  then, 
those  were  most  loud  and  forward  to  call  Abraham 
father,  that  had  least  title  to  the  honours  and  pri¬ 
vileges  of  his  children.  Thus  they  have  most  rea¬ 
son  to  call  Christ  Father,  not  that  bear  his  name  in 
being.  Christians  in  profession,  but  that  tread  in  his 
steps. 

II.  It  was  before  the  giving  of  the  law,  v.  13 — 16. 


The  former  observation  was  levelled  against  those 
that  confined  justification  to  the  circumcision,  this  to 
those  that  expected  it  by  the  law  ;  now  the  / tromise 
was  made  to  Abraham  long  before  the  law.  Com¬ 
pare  Gal.  3.  17,  18.  Now  observe, 

1.  What  that  promise  was — that  he  should  be  the 
heir  of  the  world,  that  is,  of  the  land  of  Canaan,  the 
choicest  spot  of  ground  in  the  world  ;  or  the  father 
of  many  nations  of  the  world,  who  sprangfrqju  him, 
beside  the  Israelites  ;  or  the  heir  of  the  comforts  of 
the  life  which  now  is.  The  meek  are  said  to  inherit 
the  earth,  and  the  world  is  their’s.  Though  Abra¬ 
ham  had  so  little  of  the  world  in  possession,  yet  he 
was  heir  of  it  all.  Or  rather,  it  points  at  Christ, 
the  Seed  here  mentioned  ;  compare  Gal.  3.  16.  To 
thy  seed,  which  is  Christ.  Now  Christ  is  the  heii 
of  the  world,  the  ends  of  the  earth  are  his  posses¬ 
sion,  and  it  is  in  him  that  Abraham  was  so.  And 
it  refers  to  that  promise,  (Gen.  12.  3.)  In  thee  shall 
all  the  families  of  the  earth  be  blessed. 

2.  How  it  was'  made  to  him,  not  through  the  law, 
but  through  the  righteousness  of  faith  ;  not  through 
the  law,  for  that  was  not  yet  given  ;  but  it  was  upon 
that  believing  which  w as’  counted  to  him  for  righ¬ 
teousness  ;  it  was  upon  his  trusting  God,  in  his  leav¬ 
ing  his  own  country  when  God  bid  him,  Heb.  11.  8. 

Now  being  by  faith,  it  could  not  be  by  the  law  ; 
which  he  proves  by  the  opposition  that  is  between 
them  ;  ( v .  14,  15.)  If  they  who  are  of  the  law  be 
heirs,  they,  and  they  only,  and  they  by  virtue  of  the 
law  ;  the  Jews  did,  and  still  do,  boast,  that  they  are 
the  rightful  heirs  of  the  world,  because  to  them  the 
law  was  given  ;  but  if  so,  then  faith  is  made  void  ; 
for  if  it  were  requisite  to  an  interest  in  the  promise, 
that  there  should  be  a  perfect  performance  of  the 
whole  law,  then  the  promise  can  never  take  its  ef¬ 
fect,  nor  is  it  to  any  puipose  for  us  to  depend  upon  it, 
since  the  way  to  life  by  perfect  obedience  to  the  law, 
and  apostles,  sinless  innocency,  is  wholly  blocked 
up,  and  the  law  in  itself  opens  no  other  way.  This 
he  proves,  v.  15.  The  law  worketh  wrath — wrath 
in  us  to  God  ;  it  irritates  and  provokes  that  carnal 
mind  which  is  enmity  to  God,  as  the  damming  up  of 
a  stream  makes  it  swell — wrath  in  God  against  us  , 
it  works  this,  it  discovers  it ;  or  our  breach  of  the  law- 
works  it.  Now  it  is  certain  that  we  can  never  ex¬ 
pect  the  inheritance  by  a  law  that  worketh  wrath. 

How  the  law  works  wrath,  he  shews  very  concisely 
in  the  latter  part  of  the  verse;  Jl'here  no  law  is, 
there  is  no  transgression  ;  an  acknowledged  maxim, 
which  implies,  Where  there  is  a  law,  there  is  trans¬ 
gression,  and  that  transgression  is  provoking,  and  sc 
the  law  worketh  wrath. 

3.  Why  the  promise  was  made  to  him  by  faith  ; 
for  three  reasons,  v.  16. 

(1.)  That  it  might  be  by  grace,  that  grace  might 
have  the  honour  of  it ;  by  grace,  and  not  by  the  law  ; 
by  grace,  and  not  of  debt,  not  of  merit ;  that  Grace, 
grace,  might  be  cried  to  every  stone,  especially  to 
the  top-stone,  in  this  building.  Faith  hath  particu¬ 
lar  reference  to  grace  granting,  as  grace  hath  re¬ 
ference  to  faith  receiving.  By  grace,  and  therefore 
through  faith,  Eph.  2.  8.  For  God  will  have  every 
crown  thrown  at  the  feet  of  grace,  free  grace,  and 
every  song  in  heaven  sung  to  that  tune,  Not  unto 
us,  0  Lord,  not  unto  us,  but  unto  thy  name  be  the 
praise. 

(2.)  That  the  promise  might  be  sure.  The  first 
covenant,  being  a  covenant  of  works,  was  not  sure  ; 
but,  through  man’s  failure,  the  benefits  designed  by 
it  were  cut  off ;  and  therefore,  the  more  effectually 
to  ascertain  and  ensure  the  conveyance  of  the  new 
covenant,  there  is  another  way  found  out,  not  by 
works,  (were  it  so,  the  promise  would  not  be  sure, 
because  of  the  continual  frailty  and  infirmity  of  the 
flesh,)  but  by  faith,  which  receives  all  from  Christ, 
i  and  acts  in  a  continual  dependence  upon  him,  as  the 


310 


ROM  ANS,  IV. 


great  trustee  of  our  salvation,  and  in  whose  keeping 
it  is  safe.  The  covenant  is  therefore  sure,  because 
it  is  so  well  ordered  in  all  things,  2  Sam.  23.  5. 

(3. )  That  it  might  be  sure  to  all  the  seed.  If  it  had 
been  by  the  law,  it  had  been  limited  to  the  Jews,  to 
whom  pertained  the  glory,  and  the  covenants,  and 
the  giving  of  the  law;  (ch.  9.  4.)  but  therefore  it  was 
by  faith, that  Gentiles  as  well  as  Jews  might  become 
interested  in  it ;  the  spiritual  as  well  as  the  natural 
seed  of  faithful  Abraham.  God  would  contrive  the 
promise  in  such  a  way  as  might  make  it  most  ex¬ 
tensive,  to  comprehend  all  true  believers,  that 
circumcision  and  uncircumcision  might  break  no 
squares;  and  for  this,  (z>.  17.)  he  refers  us  to  Gen. 
17.  5.  where  the  reason  of  the  change  of  his  name 
from  Abram — a  high  father,  to  Abraham — the  high 
father  of  a  multitude,  is  thus  rendered  ;  For  a  father 
of  many  nations  have  I  made  thee ;  that  is,  all  be¬ 
lievers,  both  before  and  since  the  coming  of  Christ 
in  the  flqsh,  should  take  Abnaham  for  their  pattern, 
and  call  him  father.  The  Jews  say,  that  Abraham 
was  the  i  ither  of  all  proselytes  to  the  Jewish  reli¬ 
gion.  Behold,  he  is  the  father  of  all  the  world,  which 
are  gathered  under  the  wings  of  the  Divine  Majesty. 
Maimonides. 

17.  -  Before  him  whom  he  believed, 

even  God,  who  quickeneth  the  dead,  and 
calleth  those  things  which  be  not  as  though 
they  were.  13.  Who  against  hope  be¬ 
lieved  in  hope,  that  he  might  become  the 
father  of  many  nations,  according  to  that 
which  was  spoken,  So  shall  thy  seed  be. 

1 9.  And  being  not  weak  in  faith,  he  con¬ 
sidered  not  his  own  body  now  dead,  when 
he  was  about  an  hundred  years  old,  neither 
yet  the  deadness  of  Sarah’s  womb :  20. 

He  staggered  not  at  the  promise  of  God 
through  unbelief;  but  was  strong  in  faith, 
giving  glory  to  God;  21.  And  being  fully 
persuaded  that,  what  he  had  promised,  he 
was  able  also  to  perform.  22.  And  there¬ 
fore  it  was  imputed  to  him  for  righteous¬ 
ness. 

Having  observed  when  Abraham  was  justified  by 
faith,  and  why,  for  the  honour  of  Abraham,  and  for 
example  to  us  who  call  him  father,  the  apostle  here 
describes  and  commends  the  faith  of  Abraham ; 
where  observe, 

I.  Whom  he  believed ;  God  who  quickeneth.  It 
is  God  himself  that  faith  fastens  upon  ;  other  founda¬ 
tion  can  no  man  lay.  Now  observe,  what  in  God 
Abraham’s  faith  had  an  eye  to — to  that,  certainly, 
which  would  be  most  likely  to  confirm  his  faith  con¬ 
cerning  the  things  promised : 

1.  God  who  quickeneth  the  dead.  It  was  pro¬ 
mised  that  he  should  be  the  father  of  many  nations, 
when  he  and  his  wife  were  now  as  good  as  dead  ; 

1  (Heb.  11.  11,  12.)  and  therefore  he  looks  upon  God 
as  a  God  that  could  breathe  life  into  dry  bones.  He 
that  quickeneth  the  dead,  can  do  any  thing,  can  give 
a  child  to  Abraham  when  he  is  old ;  can  bring  the 
Gentiles,  who  are  dead  in  tresspasses  and  sins ,  to  a 
divine  and  spiritual  life,  Eph.  2.  1.  Compare  Eph. 
1.  19,  20. 

2.  Who  calleth  things  which  are  not,  as  though 
they  were ;  that  is,  creates  all  things  by  the  word  of 
his  power,  as  in  the  beginning,  Gen.  i.  3.  2  Cor.  4. 
6.  The  justification  and  salvation  of  sinners,  the 
espousing  of  the  Gentles  that  had  not  been  a  people, 
were  a  gracious  calling  of  things  which  are  not,  as 
though  they  were,  giving  being  to  things  that  were 


j  not.  This  expresses  the  sovereignty  of  God,  and 
his  absolute  power  and  dominion  ;  a  mighty  stay  to 
faith,  when  all  other  props  sink  and  totter. 

It  is  the  holy  wisdom  and  policy  of  faith,  to  fasten 
particularly  on  that  in  God,  which  is  accommodated 
to  the  difficulties  wherewith  it  is  to  wrestle,  and  will 
most  effectually  answer  the  objections.  It  is  faith 
indeed  to  build  upon  the  all-sufficiency  of  God  for 
the  accomplishment  of  that  which  is  impossible  to 
any  thing  but  that  all-  sufficiency. 

Thus  Abraham  became  the  father  of  many  nations 
before  him  whom  he  believed;  that  is,  in  the  eye 
and  account  of  God ;  or  like  him  whom  he  believed ; 
as  God  was  a  common  Father,  so  was  Abraham.  It 
is  by  faith  in  God  that  we  become  accepted  of  him, 
and  conformable  to  him. 

II.  How  he  believed.  He  here  greatly  magni¬ 
fies  the  strength  of  Abraham’s  faith,  in  several  ex¬ 
pressions. 

1.  Against  hope,  he  believed  in  hope,v.  18.  There 
was  a  hope  against  him,  a  natural  hope  ;  all  the  ar¬ 
guments  of  sense  and  reason  and  experience,  which 
in  such  cases  usually  beget  and  support  hope,  were 
against  him  ;  no  second  causes  smiled  upon  him,  or 
in  the  least  favoured  his  hope  ;  but  against  all  those 
inducements  to  the  contrary,  he  believed  ;  for  he  had 
a  hope  for  him  ;  he  believed  in  hope,  which  arose, 
as  his  faith  did,  from  the  consideration  of  God’s  all- 
sufficiency. 

That  he  might  become  the  father  of  many  nations. 
Therefore  God,  by  his  almighty  grace,  enabled  him 
thus  to  believe  against  hope,  that  he  might  pass  for 
a  pattern  of  great  and  strong  faith  to  all  generations. 
It  was  fit  that  he,  who  was  to  be  the  father  of  the 
faithful;  should  have  something  more  than  ordinary 
in  his  faith  ;  that  in  him  faith  should  be  set  in  it's 
highest  elevation,  and  so  the  endeavours  of  all  suc¬ 
ceeding  believers  be  directed,  raised,  and  quicken¬ 
ed.  Or  this  is  mentioned  as  the  matter  of  the  pro¬ 
mise  that  he  believed  ;  and  he  refers  to  Gen.  15.  5. 
So  shall  thy  seed  be,  as  the  stars  of  heaven,  so  innu¬ 
merable,  so  illustrious.  This  was  that  which  he  be¬ 
lieved,  when  it  was  counted  to  him  for  righteousness, 
v.  6.  And  it  is  observable,  that  that  particular  in¬ 
stance  of  his  faith  was  against  hope,  against  the  sur¬ 
mises  and  suggestions  of  his  unbelief.  He  had  just 
before  been  concluding  hardly  that  he  should  go 
childless,  that  one  born  in  his  house  was  his  heir  ;  (r. 
2,  3.)  and  that  unbelief  was  a  foil  to  his  faith,  and 
bespeaks  it  a  believing  against  hope. 

2.  Being  not  weak  in  faith,  he  considered  not  his 
own  body,  v.  19.  Observe,  His  own  body  was  now 
dead,  become  utterly  unlikely  to  beget  a  child, 
though  the  new  life  and  vigour  that  God  gave  him 
continued  after  Sarah  was  dead,  witness  his  children 
by  Keturah.  When  God  intends  some  special  bless¬ 
ing,  some  child  of  promise,  for  his  people,  he  com¬ 
monly  puts  a  sentence  of  death  upon  the  blessing  it¬ 
self,  and  upon  all  the  ways  that  lead  to  it.  Joseph 
must  be  enslaved  and  imprisoned  before  he  be  ad¬ 
vanced.  But  Abraham  did  not  consider  this,  i  wti- 
rintrt — he  did  not  dwell  in  his  thoughts  upon  it.  He 
said  indeed,  Shall  a  child  be  bom  to  him  that  is  c 
hundred  years  old?  Gen.  17.  17.  But  that  was  the 
language  of  his  admiration,  and  his  desire  to  be  fur¬ 
ther  satisfied,  not  of  his  doubting  and  distrust:  his 
faith  passed  by  that  consideration,  and  thought  of  no¬ 
thing  but  the  faithfulness  of  the  promise,  with  the 
contemplation  whereof  he  was  swallowed  up,  and 
this  kept  up  his  faith.  Being  not  weak  in  faith,  he 
considered  not.  It  is  mere  weakness  of  faith,  that 
makes  a  man  lie  poring  upon  the  difficulties  and 
seeming  impossibilities  that  lie  in  the  way  of  a  pro¬ 
mise.  Though  it  may  seem  to  be  the  wisdom  and 
policy  of  carnal  reason,  yet  it  is  the  weakness  of 
faith,'  to  look  into  the  bottom  cf  all  the  difficulties 
that  arise  against  the  promise. 


ROMANS,  IV. 


3.  He  staggered  not  at  the /iromise  of  God  through 
unbelief,  {v.  20. )  and  he  therefore  staggered  not,  be¬ 
cause  lie  considered  not  the  frowns  and  discour¬ 
agements  of  second  causes  ;  *  Jtac^ibn — he  disputed 
not ;  he  did  not  hold  any  self-consultation  about  it, 
did  not  take  time  to  consider  whether  he  should  close 
with  it  or  no,  did  not  hesitate  or  stumble  at  it,  but  by 
a  resolute  and  peremptory  act  of  his  soul,  with  a  holy 
boldness,  ventured  all  upon  the  promise.  He  took 
it  not  for  a  point  that  would  admit  of  argument  or 
debate,  but  presently  determined  it  as  a  ruled  case, 
did  not  at  all  hang  in  suspense  about  it;  he  staggered 
not  through  unbelief.  Unbelief  is  at  the  bottom  of 
all  our  staggerings  at  God’s  promises.  It  is  not  the 
promise  that  fails,  but  our  faith  that  fails  when  we 
stagger. 

4.  He  was  strong  in  faith,  giving  glory  to  God, 
tytJ'uvx/A*Qn — he  was  strengthened  in  faith,  his  faith  got 
ground  by  exercise — crescit  cundo.  Though  weak 
faith  shall  not  be  rejected,  the  bruised  reed  not  brok¬ 
en,  the  smoking  flax  not  quenched,  yet  strong  faith 
shall  be  commended  and  honoured.  The  strength 
of  his  faith  appeared  in  the  victory  it  won  over  his 
fears. 

And  hereby  \\egave  glory  to  God,  for  as  unbelief 
di.-> Honours  God,  by  making  him  a  liar,  (1  John  5. 
10. )  so  faith  honours  God,  by  setting  to  its  seal,  that 
he  is  true,  John  3.  33.  Abraham’s  faith  gave  God 
the  glory  of  his  wisdom,  power,  holiness,  goodness, 
and  especially  of  his  faithfulness,  resting  upon  the 
word  that  he  had  spoken.  Among  men  we  say, 
“  He  that  trusts  another,  gives  him  credit,  and  ho¬ 
nours  him  by  taking  his  word  j”  thus  Abraham  gave 
glory  to  God  by  trusting  him.  Wenever  hear  our 
Lord  Jesus  commending  any  thing  so  much  as  great 
faith;  (Matt.  8.  10.  and  15.  28. )  therefore  God  gives 
honour  to  faith,  great  faith,  because  faith,  great  faith, 
gives  honour  to  God. 

5.  He  was  fully  persuaded  that  what  God  had 
promised  he  was  able  also  to  perform,  7rsn^c<f(,^nbu( 
— was  carried  on  with  the  greatest  confidence  and  as¬ 
surance  ;  it  is  a  metaphor  taken  from  ships  that 
come  into  the  harbour  with  full  sail.  Abraham 
saw  the  storms  of  doubts  and  fears  and  temptations 
likely  to  rise  against  the  promise,  upon  which  many 
a  one  would  have  shrunk  back,  and  lain  by  for  fairer 
days,  and  waited  a  smiling  gale  of  sense  and  reason. 
But  Abraham,  having  taken  God  for  his  pilot,  and 
the  promise  for  his  card  and  compass,  resolves  to 
weather  his  point,  and  like  a  bold  adventurer  sets  up 
all  his  sails,  breaks  through  all  the  difficulties,  re¬ 
gards  neither  winds  nor  clouds,  but  trusts  to  the 
strength  ofhisbottom  and  the  wisdom  and  faithfulness 
of  his  pilot,  and  bravely  makes  to  the  harbour,  and 
comes  home  an  unspeakable  gainer.  Such  was  his 
full  persuasion,  and  it  was  built  on  the  omnipotence 
of  (iod  :  he  was  able.  Our  waverings  rise  mainly 
from  our  distrust  of  the  divine  power;  and  there¬ 
fore  to  fix  us,  it  is  requisite  we  believe  not  only  that 
he  is  faithful,  but  that  he  is  able,  that  hath  promised. 

And  therefore  it  was  imputed  to  him  for  righteous¬ 
ness,  v.  22.  Because  with  such  a  confidence  he 
ventured  his  all  in  the  divine  promise,  God  gracious¬ 
ly  accepted  him  ;  and  not  only  answered,  but  out¬ 
did,  his  expectation.  This  way  of  glorifying  God 
by  a  firm  reliance  on  his  bare  promise,  was  so  very 
agreeable  to  God’s  design,  and  so  very  conducive  to 
his  honour,  that  he  graciously  accepted  it  as  a  righ¬ 
teousness,  and  justified  him,  though  there  was  not 
that  in  the  thing  itself,  which  could  merit  such  an 
acceptance.  This  shows  why  faith  is  chosen  to  be 
the  prime  condition  of  our  justification,  because  it  is 
a  grace  that  of  all  others  gives  glory  to  God. 

23.  Now  it  was  not  writen  for  his  sake 
alone,  that  it  was  imputed  to  him :  24. 

But  for  us  also,  to  whom  it  shall  he  imput- 


31 1 

ed,  it  we  believe  on  him  that  raised  up 
Jesus- our  Lord  from  the  dead  ;  25.  \\  ho 

was  delivered  lor  our  offences,  and  was 
raised  again  tor  our  justitication. 

In  the  close  of  the  chapter,  he  applies  all  to  us  ; 
and  having  abundantly  proved  that  Abraham  was 
justified  by  faith,  he  here  concludes  that  his  justifica¬ 
tion  was  to  be  the  pattern  or  sampler  of  our’s. 

It  was  not  written  for  his  sake  alone.  It  was  not 
intended  only  f  r  an  historical  commendation  of 
Abraham,  or  a  relation  of  something  peculiar  to 
him  :  (as  some  antipsedobaptists  will  needs  under¬ 
stand  that  circumcision  was  a  seal  of  the  righteous¬ 
ness  of  the  faith,  [y.  11.)  only  to  Abraham  himself, 
and  no  other ;)  no,  the  scrip  ure  did  not  intehd  here¬ 
by  to  describe  some  singular  way  of  justification  that 
belonged  to  Abraham  as  his  prerogative.  The  ac¬ 
counts  we  have  of  tho>Okl  Testament  saifits  were 
not  intended  for  histories  only,  barely  to  inform  and 
divert  us,  but  for  precedents  to  direct  hi,  for  en- 
samples,  (1  Cor.  10.  11.)  for  our  learning,  ch.  15.  4. 
And  this  particularly  concerning  Abraham  was 
written  for  us  also,  to  assure  us  what  that  righ¬ 
teousness  is,  which  God  requireth  and  accepteth  to 
our  salvation  ;  for  us  also,  that  are  mean  and  vile, 
that  come  so  far  short  of  Abraham  in  privileges  and 
performances;  us  Gentiles  as  well  as  the  Jews,  for 
the  blessing  of  Abraham  comes  upon  the  Gentiles 
through  Christ ;  for  us  on  whom  the  ends  of  the 
world  are  come,  as  well  as  for  the  patriarchs  ;  for 
the  grace  of  God  is  the  same  yesterday,  to-day,  and 
for  ever. 

His  application  of  it  is  but  short.  Only  we  may 
observe, 

1.  Our  common  privilege  ;  it  shall  be  imputed 
to  us,  that  is,  righteousness  shall ;  the  gospel-way 
of  justification  is  by  an  imputed  righteousness,  /uiks  \i 
Ki>yi£ard-ou — it  shall  be  imputed;  he  uses  a  future 
verb,  to  signify  the  continuation  of  this  mercy  in  the 
church,  that  as  it  is  the  same  now,  so  it  will  be  while 
God  has  a  church  in  the  world,  and  there  are  any 
of  the  children  of  men  to  be  justified ;  for  there  is  a 
fountain  opened  that  is  inexhaustible. 

2.  Our  common  duty,  the  condition  of  this  privi¬ 
lege,  and  that  is  believing.  The  proper  object  of 
this  believing  is  a  divine  revelation :  the  revelation 
to  Abraham  was  concerning  a  Christ  to  come,  the 
revelation  to  us  is  concerning  a  Christ  already 
come,  which  difference  in  the  revelation  does  not 
alter  the  case. 

Abraham  believed  the  power  of  God  in  raising  up 
an  Isaac  from  the  dead  womb  of  Sarah;  we  are  to 
believe  the  same  power  exerted  in  a  higher  instance, 
the  resurrection  of  Christ  from  the  dead.  The  re¬ 
surrection  of  Isaac  was  in  a  figure,  (Heb.  11.  19.) 
the  resurrection  of  Christ  was  real.  Now  we  are  to 
believe  on  him  that  raised  up  Christ ;  not  only  be¬ 
lieve  his  power,  that  he  could  do  it,  but  depend 
upon  his  grace  in  raising  up  Christ  as  our  surety;  so 
he  explains  it,  v.  25.  where  we  have  a  brief  account 
of  the  meaning  of  Christ’s  death  and  resurrection, 
which  are  the  two  main  hinges  on  which  the  doorof 
salvation  turns. 

(1. )  He  was  delivered for  our  offences.  God  the 
Father  delivered  him,  he  delivered  up  himself  as  a 
sacrifice  for  sin;  he  died  indeed  as  a  malefactor,  be¬ 
cause  he  died  for  sin;  but  it  was  not  his  own  sin,  but 
the  sins  of  the  people ;  he  died  to  make  atonement 
;  for  our  sins,  to  expiate  our  guilt,  to  satisfy  divine 
justice. 

(2. )  He  was  raised  again  for  our  justification,  fi  r 
;  the  perfecting  and  completing  of  our  justification, 
j  Bv  the  merit  of  his  death  he  paid  our  debt,  in  his 
|  resurrection  he  took  out  our  acquittance;  when  lie 
,  was  buried  he  lay  a  prisoner  in  execution  for  cur 


312 


ROMANS,  V. 


debt,  which  as  a  surety  he  had  undertaken  to  pay  ; 
on  the  third  day  an  angel  was  sent  to  roll  away  the 
stone,  and  so  to  discharge  the  prisoner,  which  was 
the  greatest  assurance  possible  that  divine  justice 
was  satished,  the  debt  paid,  or  else  he  would  never 
have  released  the  prisoner  :  and  therefore  the  apos¬ 
tle  puts  a  special  emphasis  on  Christ’s  resurrection  ; 
it  is  Christ  that  died,  yea,  rather,  that  is  risen  again, 
ch.  8.  34. 

So  that  upon  the  whole  matter  it  is  very  evident, 
that  we  are  not  justified  by  the  merit  ot  our  own 
works,  but  by  a  fiducial  obediential  dependence  upon 
Jesus  Christ  and  his  righteousness,  as  the  condition 
on  our  part  ol  our  right  to  impunity  and  salvation  ; 
which  was  the  truth  that  Paul  in  this  and  the  forego¬ 
ing  chapter  had  been  fixing  as  the  great  spring  and 
foundation  of  all  our  comfort. 

CHAP.  V. 

The  apostle,  having  made  his  point,  and  (ully  proved  justifi¬ 
cation  by  faith,  in  this  chapter  proceeds  in  the  explication, 
illustration,  and  application,  of  that  iruth.  1.  fie  shews 
the  fruits  ol  justification,  v.  1  ..5.  11.  He  shews  the  foun¬ 

tain  and  foundation  of  justification  in  the  death  of  Jesus 
Christ,  which  he  discourses  of  at  large  in  the  rest  of  the 
chapter. 

1.  ¥  | THEREFORE  being  justified  by 
JL  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ :  2.  By 

whom  also  we  have  access  by  faith  into 
this  grace*  wherein  we  stand,  and  rejoice 
in  hope  of  the  glory  of  God.  3.  And  not 
only  so ,  but  we  glory  in  tribulations  also : 
knowing  that  tribulation  worketh  patience  ; 

4.  And  patience,  experience  ;  and  experi¬ 
ence,  hope :  5.  And  hope  maketh  not 

ashamed  :  because  the  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost 
which  is  given  unto  us. 

The  precious  benefits  and  privileges  which  flow 
from  justification,  are  such  as  should  quicken  us  all, 
to  gi\  e  diligence  to  make  it  sure  to  ourselves  that  we 
are  justified,  and  then  to  take  the  comfort  it  renders 
to  us,  and  to  do  the  duty  it  calls  for  from  us.  The 
fruits  of  this  tree  of  life  are  exceeding  precious. 

1.  We  have  peace  with  God,  v.  1.  It  is  sin  that 
breeds  the  quarrel  between  us  and  God,  creates  not 
only  a  strangeness,  but  an  enmity  ;  the  holy  righ¬ 
teous  God  cannot  in  honour  be  at  peace  with  a  sinner, 
while  he  continues  under  the  guilt  of  sin.  Justifica¬ 
tion  takes  away  the  guilt,  and  so  makes  way  for 
peace.  And  such  are  the  benignity  and  good  will 
of  God  to  man,  that,  immediately  upon  the  remov¬ 
ing  of  that  obstacle,  the  peace  is  made.  By  faith 
we  lay  hold  on  God’s  arm,  and  on  his  strength,  and 
so  are  at  peace,  Isa.  27.  4,  5.  There  is  more  in  this 
peace  than  barely  a  cessation  of  enmity,  there  is 
friendship  and  loving-kindness,  for  God  is  either  the 
worst  enemy  or  the  best  friend. 

Abraham,  being  justified  by  faith,  was  called  the 
friend  oj  God,  (Jam.  2.  23.)  which  was  his  honour, 
but  not  his  peculiar  honour  ;  Christ  has  called  his 
disciples  friends,  John  15.  13 — 15.  And  surely  a 
man  needs  no  more  to  make  him  happy  than  to  have 
God  his  friend  ! 

But  this  is  through  our  Lord  Jesus  Christ;  through 
him  as  the  great  Peace-maker,  the  Mediator  be¬ 
tween  God  and  man,  that  blessed  Day’s-man  that 
has  laid  his  hand  upon  us  both.  Adam,  in  innocen- 
cy,  had  peace  with  God  immediately;  there  needed 
no  such  mediator ;  but  to  guilty  sinful  man  it  is  a 
.  cry  dreadful  thing  to  think  of  God  out  of  Christ; 
for  he  is  our  peace,  Eph.  2.  14.  not  only  the  maker, 


but  the  matter  and  maintainer,  cf  our  peace,  Co.'. 

1.  20. 

11.  I'Ve  have  access  byfuith  into  this  grace  ’■wherein 
we  stand,  v.  2.  This  is  a  further1  pm  liege,  not  only 
fieace,  but  grace,  this  grace,  this  lavour.  Obsene, 

1.  The  saints’  happy  state  ;  it  is  a  state  of  grace, 
God’s  loving  kindness  to  us,  and  our  conformity  to 
God;  he  that  hath  God’s  love  and  God’s  likeness,  is 
in  a  state  of  grace.  Now  into  this  grace  we  have  ac¬ 
cess,  — an  introduction;  which  implies 

that  we  were  not  born  in  this  state  ;  we  are  by  na¬ 
ture  children  of  wrath,  and  the  carnal  mind  is  en¬ 
mity  against  God  ;  but  we  are  brought  into  it.  We 
could  not  have  got  into  it  of  ourselves,  nor  have  con¬ 
quered  the  difficulties  n  the  way,  but  we  have  a 
manuduction,  a  leading  by  the  hand  :  are  led  into  it, 
as  blind,  or  lame,  or  weak  people  are  led;  are  in¬ 
troduced  as  pardoned  offenders;  are  introduced  by 
some  favourite  at  court  to  kiss  the  king’s  hand,  as 
strangers,  that  are  to  have  audience,  are  conducted. 

11  ay  nv  — li  e  have  had  access.  He 

speaks  of  those  that  are  already  brought  out  ot  .. 
state  of  nature  into  a  state  of  grace.  Paul,  in  his 
conversion,  had  this  access;  then  he  was  made  nigi. ; 
Barnabas  introduced  him  to  the  apostles,  (Acts  y. 
27.)  and  there  were  others  that  led  him  by  the  hund 
to  Damuscus,  (v.  8.)  but  it  was  Christ  that  intro¬ 
duced  and  led  him  by  the  hand  into  this  grace. 

By  whom  we  have  access  by  faith ;  by  Christ,  as 
the  author  and  principal  agent;  by  faith,  as  the 
means  of  this  access.  Not  by  Christ,  in  considera¬ 
tion  of  any  merit  or  desert  of  our’s ;  but  in  considera¬ 
tion  of  our  believing  dependence  upon  him,  and  le- 
signation  of  ourselves  to  him. 

2.  Their  happy  standing  in  this  state  ;  wherein 
we  stand.  Not  only  wherein  we  are,  but  wherein 
we  stand :  a  posture  that  denotes  our  discharge  from 
guilt;  we  stand  in  the  judgment ;  (Ps.  1.  5.)  not 
cast,  as  convicted  criminals,  but  our  dignity  and  ho¬ 
nour  secured,  not  thrown  to  the  ground,  as  abjects. 
The  phrase  denotes  also  our  progress;  while  we 
stand,  we  are  going;  we  must  not  lie  down,  as  if  we 
had  already  attained,  but  stand,  as  those  that  are 
pressing  forward,  stand,  as  servants  attending  on 
Christ  our  master.  The  phrase  denotes,  further, 
our  perseverance ;  we  stand  firm  and  safe,  upheld 
by  the  power  ot  God;  stand  as  soldiers  stand,  that 
keep  their  ground,  not  borne  down  by  the  power  cf 
the  enemy.  It  denotes  not  only  our  admission  to, 
but  our  confirmation  in,  the  favour  of  God.  It  is  not 
in  the  court  of  heaven  as  in  earthly  courts,  where 
high  places  are  slippery  places  :  but  we  stand  in  a 
humble  confidence  of  this  very  thing,  that  he  who 
has  begun  the  good  work,  will  perform  it,  Phil.  1.  6. 

III.  IVe  rejoice  in  hope  of  the  glory  of  God.  Be 
side  the  happiness  in  hand,  there  is  a  happiness  ir 
hope,  the  glory  of  God,  the  glory  which  God  will 
put  upon  the  saints  in  heaven  ;  glory  which  will 
consist  in  the  vision  and  fruition  of  God. 

1.  Those,  and  those  only,  that  have  access  by 
faith  into  the  grace  of  God  now,  may  hope  for  the 
glory  of  God  hereafter.  There  is  no  good  hope  of 
glory  but  what  is  founded  in  grace;  grace  is  glory 
begun,  the  earnest  and  assurance  of  glory.  He  will 
give  grace  and  glory,  Ps.  84.  11. 

2.  Those  who  hope  for  the  glory  of  God  hereafter, 
have  enough  to  rejoice  in  now.  It  is  the  duty  of 
those  that  hope  for  heaven  to  rejoice  in  those  hopes. 

IV.  IVe  glory  in  tribulations  also ;  not  only  not¬ 
withstanding  our  tribulations,  (those  do  not  hinder 
our  rejoicing  in  hope  of  the  glory  of  God,)  but  even 
in  our  tribulations,  as  those  are  working  for  us  the 
weight  of  glory,  2  Cor.  4.  17. 

Observe,  What  a  growing  increasing  happiness 
the  happiness  of  the  saints  is ;  not  only  so.  One 
would  think,  such  peace,  such  grace,  such  glory, 
and  such  a  joy  in  hope  of  it,  were  more  than  such 


313 


ROMANS,  V. 


1  oor  undeserving  creatures  as  we  are  could  pretend 
to  ;  and  yet  it  is  not  only  so,  there  are  more  instances 
of  our  happiness  ;  we  glory  in  tribulations  also  ;  es¬ 
pecially  tribulation  for  righteousness’  sake ;  which 
seemed  the  greatest  objection  against  the  saints’ 
happiness  ;  whereas  really  their  happiness  did  not 
only  consist  with,  but  take  rise  from,  those  tribula¬ 
tions.  They  rejoiced  thut  they  were  counted  worthy 
to  suffer,  Acts  5.  41. 

This  being  the  hardest  point,  he  sets  himself  to 
shew  the  grounds  and  reasons  of  it.  How  come  we 
to  glory  in  tribulations?  Why,  because  tribulations, 
by  a  chain  of  causes,  greatly  befriend  hope  ;  which 
he  shews  in  the  method  of  its  influence. 

1.  Tribulation  worketh  patience,  not  in  and  of  it¬ 
self,  but  the  powerful  grace  of  God  working  in  and 
with  the  tribulation.  It  proves,  and,  by  proving, 
improves  patience;  as  parts  and  gifts  increase  by 
exercise.  It  is  not  the  efficient  cause,  but  yields  the 
occasion,  as  steel  is  hardened  by  the  fire.  See  how 
God  brings  meat  out  of  the  eater,  and  sweetness  out 
of  the  strong  l  That  which  worketh  patience,  is  mat¬ 
ter  of  joy ;  for  patience  does  us  more  good  than  tri¬ 
bulations  can  do  us  hurt.  Tribulation  in  itself  work¬ 
eth  impatience  ;  but,  as  it  is  sanctified  to  the  saints, 
it  worketh  patience. 

2.  Patience,  experience,  v.  4.  It  works  an  expe¬ 
rience  of  God,  and  the  songs  he  gives  in  the  night ; 
the  patient  sufferers  have  the  greatest  experience  of 
the  divine  consolations,  which  abound  as  afflictions 
abound.  It  works  an  experience  of  ourselves.  It  is 
by  tribulation  that  we  make  an  experiment  of  our 
own  sincerity,  and  therefore  such  tribulations  are 
called  trials.  It  works,  ic,Kt/ui»i — an  approbation,  as 
he  is  approved,  that  has  passed  the  test.  Thus  Job’s 
tribulation  wrought  patience,  and  that  patience  pro¬ 
duced  an  approbation,  that  still  he  holds  fast  his  in¬ 
tegrity,  Job  2.  3. 

3.  Experience,  hope.  He  who,  being  thus  tried, 
comes  forth  as  gold,  will  thereby  be  encouraged  to 
hope.  This  experiment,  or  approbation,  is  not  so 
much  the  ground,  as  the  evidence,  of  our  hope,  and 
a  special  friend  to  it.  Experience  of  God  is  a  prop 
to  our  hope  ;  he  that  hath  delivered,  doth  and  will. 
Experience  of  ourselves  helps  to  evidence  our  sin¬ 
cerity. 

4.  This  hope  maketh  not  ashamed,  it  is  a  hope 
that  will  not  deceive  us.  Nothing  confounds  more 
than  disappointment.  Everlasting  shame  and  con¬ 
fusion  will  be  caused  by  the  perishing  of  the  expec¬ 
tation  of  the  wicked,  but  the  hope  of  trie  righteous 
shall  be  gladness,  Prov.  10.  28.  See  Ps.  22.  5. — 71.  1. 
Or,  It  maketh  not  ashamed  of  our  sufferings.  Though 
we  are  counted  as  the  offscouring  of  all  things,  and 
trodden  under  foot  as  the  mire  in  the  streets  ;  yet, 
having  hopes  ot  glory,  we  are  not  ashamed  of  these 
sufferings.  It  is  in  a  good  cause,  for  a  good  master, 
and  in  good  hope:  and  therefore  we  are  not  ashamed. 
We  will  never  think  ourselves  disparaged  by  suffer¬ 
ings  that  are  likely  to  end  so  well. 

Because  the  love  of  God  is  shed  abroad.  This 
hope  will  not  disappoint  us,  because  it  is  sealed  with 
the  Holy  Spirit  as  a  Spirit  of  love.  It  is  the  gra¬ 
cious  work  of  the  blessed  Spirit  to  shed  abroad  the 
love  of  God  in  the  hearts  of  all  the  saints.  The  love 
of  God,  that  is,  the  sense  of  God’s  love  to  us,  draw¬ 
ing  out  love  in  us  to  him  again.  Or,  The  great  ef¬ 
fects  of  his  love  :  (1.)  Special  grace  ;  and,  (2.)  The 
pleasant  gust  or  sense  of  it.  It  is  shed  abroad,  as 
sweet  ointment,  perfuming  the  soul ;  as  rain  water¬ 
ing  it,  and  making  it  fruitful  :  the  ground  of  all  our 
comfort  and  holiness,  and  perseverance  in  both,  is 
laid  in  the  shedding  abroad  of  the  love  of  God  in  our 
hearts  ;  it  is  that  which  constrains  us,  2  Cor.  5.  14. 
Thus  are  we  drawn  and  held  by  the  bonds  of  love. 
Sense  of  God’s  love  to  us,  will  make  us  not  ashamed, 
either  cf  our  hope  in  him,  or  our  sufferings  for  him, 

Vol.  vi. — 2  R 


!  G.  For  when  we  were  yet  without 
strength,  in  due  time  Christ  died  for  the 
ungodly.  7.  For  scarcely  lor  a  righteous 
man  will  one  die :  yet.  peradventure  fora 
good  man  some  would  even  dare  to  die. 
8.  But  God  commendeth  his  love  toward 
us,  in  lhat,  while  we  were  yet  sinners, 
Christ  died  fur  us.  9.  Much  more  then, 
being  now  justified  by  Ins  blood,  we  shall  be 
saved  from  wrath  through  him.  10.  For  if, 
when  we  were  enemies,  we  were  reconciled 
I  to  God  by  the  death  of  his  Son,  much  more, 
being  reconciled,  we  shall  be  saved  by  his 
life.  1 1 .  And  not  only  so,  but  we  also  joy  in 
God  through  our  Lord  Jesus  Christ,  by 
whom  we  have  now  received  the  atone¬ 
ment.  1 2.  Wherefore,  as  by  one  man  sin 
entered  into  the  world,  and  death  by  sin ; 
and  so  death  passed  upon  all  men.  for  that 
all  have  sinned:  13.  (For  until  the  law 
sin  was  in  the  world  :  but  sin  is  not  imputed 
when  there  is  no  law7.  14.  Nevertheless 
death  reigned  from  Adam  to  Mos*‘s,  even 
over  them  that  had  not  sinned  after  the  si¬ 
militude  of  Adam’s  transgression,  who  is 
the  figure  of  him  that  was  to  come  15. 
But  not  as  the  otfence,  so  also  is  the  free 
gift.  For  if  through  the  offence  of  one 
many  be  dead,  much  more  the  grace  of  God, 
and  the  gift  by  grace,  which  is  by  one  man, 
Jesus  Christ,  hath  abounded  unto  many. 
16.  And  not  as  it  u  ds  by  one  that  sinned,  so 
is  the  gift :  for  the  judgment  was  by  one  to 
condemnation,  but  the  free  gift  is  of  many 
offences  unto  justification.  17.  For  if  by 
one  man’s  offence  death  reigned  by  one; 
much  more  they  which  receive  abundance 
of  grace  and  of  the  gift  of  righteousness  shall 
reign  in  life  by  one,  Jesus  Christ.)  18. 
Therefore  as  by  the  offence  of  one  judg¬ 
ment  came  upon  all  men  to  condemnation , 
even  so  by  the  righteousness  of  one  the  free 
gift  came  upon  all  men  unto  justification  of 
life.  19.  For  as  by  one  man’s  disobe¬ 
dience  many  were  made  sinners,  so  by  the 
obedience  of  one  shall  many  be  made  righ¬ 
teous.  20.  Moreover  the  law7  entered,  that 
the  offence  might  abound.  But  where  sin 
abounded,  grace  did  much  more  abound  : 
21.  That  as  sin  hath  reigned  unto  death, 
even  so  might  grace  reign  through  righ¬ 
teousness  unto  eternal  life,  by  Jesus  Christ 
our  Lord. 

The  apostle  here  describes  the  fountain  and  foun 
dation  of  justification,  laid  in  the  death  of  the  Lord 
Jesus.  The  streams  are  very  sweet,  but  if  you  run 
them  up  to  the  spring-head,  you  will  find  it  to  be 
Christ’s  dying  for  us  ;  it  is  in  the  precious  stream  of 
Christ’s  blood  that  all  these  privileges  come  flowing 
to  us:  and  therefore  he  enlarges  upon  the  instance 
of  that  love  of  God,  which  is  shed  abroad. 


314 


ROMANS,  V. 


Three  things  he  takes  notice  of  for  the  explication 
and  illustration  of  this  doctrine. 

1.  The  persons  he  died  for,  v.  6 — 8. 

2.  The  precious  fruits  of  his  death,  v.  9 — 11. 

3.  The  parallel  he  runs  between  the  communica¬ 
tion  of  sin  and  death  by  the  first  Adam,  and  of  righ¬ 
teousness  and  life  by  the  second  Adam,  v .  12.  to  the 
end. 

1.  The  haracter  we  were  under  when  Christ  died 
for  us: 

1  We  ’were  without  strength,  (v.  6.)  in  a  sad  con¬ 
dition  ;  and,  which  is  worse,  altogether  unable  to 
help  ourselves  out  of  that  condition ;  lost,  and  no 
visible  way  open  for  our  recovery  ;  our  condition, 
deplorable,  and  in  a  manner  desperate  ;  and  there¬ 
fore  our  salvation  is  here  said  to  come  in  due  time. 
God’s  time  to  help  and  save  is  when  those  that  are 
to  be  saved  are  without  strength,  that  his  own 
power  and  grace  may  be  the  more  magnified,  Deut. 
j2.  36.  It  is  the  manner  of  God  to  help  at  a  dead 
lift. 

2.  He  died  for  the  ungodly :  not  only  helpless 
creatures,  and' therefore  likely  to  perish,  but  guilty 
sinful  creatures,  and  therefore  deserving  to  perish  ; 
not  only  mean  and  worthless,  but  vile  and  obnoxious  ; 
unworthy  of  such  favour  with  the  holy  God.  Being 
ungodly,  they  had  need  of  one  to  die  for  them,  to 
satisfy  for  guilt,  and  to  bring  in  a  righteousness. 
This  he  illustrates  ( v .  7,  8.)  as  an  unparalleled  in¬ 
stance  of  love  ;  herein  God's  thoughts  and  ways 
were  above  our’s.  Compare  John  15.  13,  14.  Greater 
love  has  no  man. 

(1.)  One  would  hardly  die  for  a  righteous  man, 
that  is,  an  innocent  man,  one  that  is  unjustly  con¬ 
demned  ;  every  body  will  pity  such  a  one,  but  few 
will  put  such  a  value  upon  his  life,  as  either  to  ha¬ 
zard,  or  much  less,  to  deposit,  their  own  in  his  stead. 

(2.)  It  may  be,  one  might  perhaps  be  persuaded 
to  die  for  a  good  man,  that  is,  a  useful  man,  that  is 
more  than  barely  a  righteous  man.  Many  that  are 
good  themselves,  yet  do  but  little  good  to  others ; 
but  those  that  are  useful,  commonly  get  themselves 
well  beloved,  and  meet  with  some  that  in  a  case  of 
necessity  would  venture  to  be  their  uvn^fv^oi — would 
engage  life  for  life,  would  be  their  bail,  body  for 
body.  Paul  was,  in  this  sense,  a  very  good  man, 
one  that  was  very  useful,  and  he  met  with  some, 
that  for  his  life  laid  down  their  own  necks,  ch.  16. 

4.  And  yet  observe  how  he  qualifies  this  ;  it  is  but 
some  that  would  do  so,  and  it  is  a  daring  act  if  they 
do  it ;  it  must  be  some  bold  venturing  soul ;  and  after 
all,  it  is  but  a  / leradventure . 

(3.)  But  Christ  died  for  sinners  ;  (y.  8.)  neither 
righteous  nor  good  ;  not  only  such  as  are  useless, 
but  such  as  were  guilty  and  obnoxious ;  not  only 
such  as  there  would  be  no  loss  of,  should  they  perish, 
but  such  whose  destruction  would  greatly  redound 
to  the  glory  of  God’s  justice,  being  malefactors  and 
criminals  that  ought  to  die. 

Some  think  he  alludes  to  a  common  distinction  the 
Jews  had  of  their  people  into  D'p"t¥ — righteous, 
E'lDn — merciful,  (compare  Isa.  57.  1.)  and  O'JNSn 
— wicked. 

Now  herein  God  commended  his  love,  not  only 
proved  and  evidenced  his  love,  (he  might  have  done 
that  at  a  cheaper  rate,)  but  he  magnified  it,  and 
made  it  illustrious.  This  circumstance  did  magnify 
greatly  and  advance  his  love,  not  only  put  it  past 
dispute,  but  rendered  it  the  object  of  the  greatest 
wonder  and  admiration  ;  “  Now  my  creatures  shall 
see  that  I  love  them,  I  will  give  them  such  an  in¬ 
stance  of  it,  as  shall  be  without  parallel.”  Com - 
mendeth  his  love,  as  merchants  commend  their  goods 
when  they  would  put  them  off.  This  commending 
of  his  love  was  in  order  to  the  shedding  abroad  of  his 
love  in  our  hearts  by  the  Holy  Ghost.  He  evidences 


his  love  in  the  most  winning,  affecting,  endearing 
way  imaginable. 

While  we  were  yet  sinners,  implying,  that  we  were 
not  to  be  always  sinners ;  there  should  be  a  change 
wrought ;  for  he  died  to  save  us,  not  in  our  sins,  but 
from  our  sins ;  but  we  were  yet  sinners  when  he  died 
for  us. 

(4.)  Nay,  which  is  more,  we  were  enemies,  {y.  10.) 
not  only  malefactors,  but  traitors  and  rebels  ;  in  arms 
against  the  government ;  the  worst  kind  of  malefac¬ 
tors,  and  of  all  others  the  most  obnoxious.  The 
carnal  mind  is  not  only  an  enemy  to  God,  but  enmity 
itself,  ch.  8.  7.  Col.  1.  21.  This  enmity  is  a  mutual 
enmity ;  God  loathing  the  sinner,  and  the  sinner 
loathing  God,  Zech.  11.  8.  And  that  for  such  as 
these  Christ  should  die,  is  such  a  mystery,  such  a 
paradox,  such  an  unprecedented  instance  of  love, 
that  it  may  well  be  our  business  to  eternity,  to  adore 
and  wonder  at  it  !  This  is  a  commendation  of  love 
indeed  !  Justly  might  he  who  had  thus  loved  us, 
make  it  one  of  the  laws  of  his  kingdom,  that  we 
should  love  our  enemies. 

II.  The  precious  fruits  of  his  death  : 

1.  Justification  and  reconciliation  are  the  first  and 
primary  fruit  of  the  death  of  Christ ;  We  are  justi¬ 
fied  by  his  blood,  ( v .  9.)  reconciled  by  his  death,  v. 
10.  Sin  is  pardoned,  the  sinner  accepted  as  righ¬ 
teous,  the  quarrel  taken  up,  the  enmity  slain,  an  end 
made  of  iniquity,  and  an  everlasting  righteousness 
brought  in.  This  is  done,  that  is,  Christ  has  done 
all  that  was  requisite  on  his  part  to  be  done  in  order 
hereunto,  and  immediately  upon  our  believing,  we 
are  actually  put  into  a  state  of  justification  and  re¬ 
conciliation. 

Justified  by  his  blood.  Our  justification  is  ascribed 
to  the  blood  of  Christ,  because  without  blood  thert 
is  no  remission,  Heb.  9.  22.  The  blood  is  the  life, 
and  that  must  go  to  make  atonement.  In  all  the 
propitiatory  sacrifices,  the  sprinkling  of  the  blooa 
was  of  the  essence  of  the  sacrifice.  It  was  the  blood 
that  made  an  atonement  for  the  soul.  Lev.  17.  11. 

2.  From  hence  results  salvation  from  wrath; 
saved  from  wrath,  {y.  9.)  saved  by  his  life,  v.  10. 
When  that  which  hinders  our  salvation  is  taken 
away,  the  salvation  must  needs  follow.  Nay,  the 
argument  holds  very  strongly  ;  if  God  justified  and 
reconciled  us  when  we  were  enemies,  and  put  himself 
to  so  much  charges  to  do  it,  much  more  will  he  save 
us  when  we  are  justified  and  reconciled.  He  that 
has  done  the  greater,  which  is,  of  enemies  to  make 
us  friends,  will  certainly  do  the  lesser,  which  is, 
when  we  are  friends  to  use  us  friendly,  and  to  be 
kind  to  us.  And  therefore  the  apostle,  once  and 
again,  speaks  of  it  with  a  much  more.  He  that  hath 
digged  so  deep  to  lay  the  foundation,  will,  no  doubt, 
build  upon  that  foundation. 

We  shall  be  saved  from  wrath,  from  hell  and 
damnation.  It  is  the  wrath  of  God  that  is  the  fire 
of  hell ;  the  wrath  to  come,  so  it  is  called,  1  Thess. 
1.  10.  The  final  justification  and  absolution  of  be¬ 
lievers  at  the  great  day,  together  with  the  fitting 
and  preparing  of  them  for  it,  are  the  salvation  from 
wrath  here  spoken  of ;  it  is  the  perfecting  of  the 
work  of  grace. 

Reconciled  by  his  death,  saved  by  his  life.  His  life 
here  spoken  ofi  is  not  to  be  understood  of  his  life  in 
the  flesh,  but  his  life  in  heaven,  that  life  which  en¬ 
sued  after  his  death.  Compare  ch.  14.  9.  He  was 
dead,  and  is  alix>e.  Rev.  1.  18.  We  are  reconci/ea 
by  Christ  humbled,  we  are  saved  by  Christ  exalted. 
The  dying  Jesus  laid  the  foundation,  in  satisfying  for 
sin,  and  slaving  the  enmity,  and  so  making  us  salea¬ 
ble  ;  thus  is  the  partition -wall  broken  down,  atone¬ 
ment  made,  and  the  attainder  reversed ;  hut  it  is 
the  living  Jesus  that  perfects  the  work,  he  lives  to 
make  intercession,  Heb.  7.  25.  It  is  Christ  in  lvs 
exaltation,  that  by  his  word  and  Spirit  effectually 


ROMANS,  V.  315 


calls  and  changes,  and  reconciles  us  to  God,  is  our 
Advocate  with  the  Father,  and  so  completes  and 
consummates  our  salvation.  Compare  ch.  4.  25.  and 
8.  34.  Christ  dying  was  the  testator,  who  bequeathed 
us  the  legacy  ;  but  Christ  living  is  the  executor, 
who  pays  it.  Now  the  arguing  is  very  strong  :  He 
that  puts  himself  to  the  charge  of  purchasing  our 
salvation,  will  not  decline  the  trouble  of  applying  it. 

3.  All  this  produces,  as  a  further  privilege,  our 
joy  in  God,  v.  11.  God  is  now  so  far  from  being  a 
terror  to  us,  that  he  is  our  joy,  and  our  hope  in  the 
day  of  evil,  Jer.  17.  17.  We  are  reconciled  and 
saved  from  wrath.  Iniquity,  blessed  be  God,  shall 
not  be  our  ruin.  And  not  only  so,  there  is  more  in 
it  yet,  a  constant  stream  of  favours  ;  we  not  only  go 
to  "heaven,  but  go  to  heaven  triumphantly  ;  not  only 
get  into  the  harbour,  but  come  in  with  full  sail ;  we 
joy  in  God,  not  only  saved  from  his  wrath,  but  so¬ 
lacing  ourselves  in  his  love,  and  this  through  Jesus 
Christ,  who  is  the  Alpha  and  Omega,  the  founda¬ 
tion-stone  and  the  top-stone  of  all  our  comforts  and 
hopes  ;  not  only  our  salvation,  but  our  strength  and 
our  song  ;  and  all  this  (which  he  repeats  as  a  string 
he  loved  to  be  harping  upon)  by  virtue  of  the  atone¬ 
ment  ;  for  by  him  we  Christians,  we  believers,  have 
now,  now  in  gospel-times,  or  now  in  this  life,  re¬ 
ceived  the  atonement ,  which  was  typified  by  the  sa¬ 
crifices  under  the  law,  and  is  an  earnest  of  our  hap¬ 
piness  in  heaven.  True  believers  do  by  Jesus  Christ 
receive  the  atonement.  Receiving  the  atonement  is 
our  actual  reconciliation  to  God  in  justification, 
grounded  upon  Christ’s  satisfaction. 

To  receive  the  atonement  is, 

( 1. )  To  give  our  consent  to  the  atonement,  approv¬ 
ing  of,  and  agreeing  to,  those  methods  which  infinite 
wisdom  hath  taken  of  saving  a  guilty  world  by  the 
blood  of  a  crucified  Jesus,  being  willing  and  glad  to 
be  saved  in  a  gospel-way,  and  upon  gospel-terms. 

(2.)  To  take  the  comfort  of  the  atonement,  which 
is  the  fountain  and  foundation  of  our  joy  in  God.  Now 
we  joy  in  God,  now  we  do  indeed  receive  the  atone¬ 
ment,  K-j-ux^utvoi — glorying  in  it.  God  hath  recei¬ 
ved  the  atonement ;  (Matt.  3.  17. — 17.  5. — 28.  2.) 
if  we  but  receive  it,  the  work  is  done. 

III.  The  parallel  that  the  apostle  runs  between 
the  communication  of  sin  and  death  by  the  first 
Adam,  and  of  righteousness  and  life  by  the  second 
Adam,  ( v .  12,  to  the  end,)  which  not  only  illustrates 
the  truth  he  is  discoursing  of,  but  tends  very  much 
to  the  commending  of  the  love  of  God,  and  the  com¬ 
forting  of  the  hearts  of  true  believers ;  in  shewing  a 
correspondence  between  our  fall  and  our  recovery ; 
and  not  only  alike,  but  a  much  greater,  power  in  the 
second  Adam  to  make  us  happy,  than  there  was  in 
the  first  to  make  us  miserable. 

Now  for  the  opening  of  this,  observe, 

1.  A  general  truth  laid  down  as  the  foundation  of 
his  discourse — That  Adam  was  a  type  of  Christ ; 
(v.  14.)  Who  is  the  figure  of  him  that  was  to  come. 
Christ  is  therefore  called  the  last  Adam,  1  Cor.  15. 
45.  Compare  v.  22.  In  this,  Adam  was  a  type  of 
Christ,  that  in  the  covenant-transactions  that  were 
between  God  and  him,  and  in  the  consequent  events 
of  those  transactions,  Adam  was  a  public  person  ; 
God  dealt  with  Adam,  and  Adam  acted  as  such  an 
one,  as  a  common  father  and  factor,  root  and  repre¬ 
sentative,  of  and  for  all  his  posterity  ;  so  that  what 
he  did  in  that  station,  as  agent  for  us,  we  may  be 
said  to  have  done  in  him  ;  and  what  was  done  to  him, 
may  be  said  to  have  been  done  to  us  in  him.  Thus 
Jesus  Christ,  the  Mediator,  acted  as  a  public  person, 
the  head  of  all  the  elect ;  dealt  with  God  for  them, 
as  their  father,  factor,  root,  and  representative ;  died 
for  them,  rose  for  them,  entered  within  the  veil  for 
them,  did  all  for  them.  When  Adam  failed,  we 
failed  with  him ;  when  Christ  performed,  he  per- 
"ormed  for  us.  Thus  was  Adam  rorro;  rS  /uU^ovrof 


— the  figure  of  him  that  was  to  come,  to  come  to  re¬ 
pair  that  breach  which  Adam  had  made. 

2.  A  more  particular  explication  of  the  parallel- 
In  which  observe, 

(1.)  How  Adam,  as  a  public  person,  communi¬ 
cated  sin  and  death  to  all  his  posterity ;  ( v .  12.)  By 
one  man  sin  entered.  We  see  the  world  under  a  de¬ 
luge  of  sin  and  death,  full  of  iniquities,  and  full  of 
calamities.  Now,  it  is  worth  while  to  inquire  what 
is  the  spring  that  feeds  it,  and  you  will  find  that  to 
be  the  general  corruption  of  nature  ;  and  at  what 
gap  it  entered,  and  you  will  find  that  to  have  been 
Adam’s  first  sin.  It  was  by  one  man,  and  he  the 
first  man  ;  for  if  any  had  been  before  him,  they  would 
have  been  free  ;  that  one  man  from  whom,  as  from 
the  root,  we  all  spring. 

[1.]  By  him  sin  entered.  When  God  pronounced 
all  very  good,  (Gen.  1.  31.)  there  was  no  sin  in  the 
world  ;  it  was  when  Adam  ate  forbidden  fruit,  that 
sin  made  its  entry.  Sin  had  before  entered  into  the 
world  of  angels,  when  many  of  them  revolted  from 
their  allegiance,  and  left  their  first  estate  ;  but  it 
never  entered  into  the  world  of  mankind  till  Adam 
sinned  ;  entered  as  an  enemy,  to  kill  and  destrov ; 
as  a  thief,  to  rob  and  despoil  ;  and  a  dismal  entry  it 
was.  Then  entered  the  guilt  of  Adam’s  sin  imputed 
to  posterity,  and  a  general  corruption  and  depraved¬ 
ness  of  nature. 

’E?’  5 — for  that,  so  we  read  it ;  rather  in  whom  all 
have  sinned.  Sin  entered  into  the  world  by  Adam, 
for  in  him  we  all  sinned.  As  (1  Cor.  15.  22  fin  Adam 
all  die  ;  so  here,  in  him  all  have  sinned :  for  it  is 
agreeable  to  the  law  of  all  nations,  that  the  acts  of 
a  public  person  are  accounted  their’s  whom  they  re¬ 
present  ;  and  what  a  whole  body  does,  every  mem¬ 
ber  of  the  same  body  may  be  said  to  do.  Now  Adam 
acted  thus  as  a  public  person,  by  the  sovereign  ordi¬ 
nation  and  appointment  of  God,  and  yet  that  founded 
upon  a  natural  necessity  ;  for  God,  as  the  author  of 
nature,  had  made  this  the  law  of  nature,  that  man 
should  beget  in  his  own  likeness,  and  so  the  other 
creatures.  In  Adam  therefore,  as  in  a  common  re¬ 
ceptacle,  the  whole  nature  of  man  was  reposited, 
from  him  to  flow  down  in  a  channel  to  his  posterity  ; 
for  all  mankind  is  made  of  one  blood,  (Acts  17.  26.) 
so  that  according  as  this  nature  proves  through  his 
standing  or  falling,  before  he  puts  it  out  of  his  hands, 
accordingly  it  is  propagated  from  him.  Adam  there¬ 
fore  sinning  and  falling,  the  nature  became  guilty 
and  corrupted,  and  is  so  derived.  Thus  in  him  all 
have  sinned. 

[2.]  Death  by  sin;  for  death  is  the  wages  of  sin. 
Sin,  when  it  is  finished,  brings  forth  death.  When 
sin  came,  of  course  death  came  along  with  it.  Death 
is  here  put  for  all  that  misery  which  is  the  due  de¬ 
sert  of  sin,  temporal,  spiritual,  eternal  death.  If 
Adam  had  not  sinned,  he  had  not  died  :  the  threaten¬ 
ing  was,  In  the  day  thou  eatest  thou  shalt  surely  die, 
Gen.  2.  17. 

So  death  passed,  a  sentence  of  death  was  passed, 
as  upon  a  criminal,  <tii \6ty — passed  through  all  men, 
as  an  infectious  disease  passes  through  a  town,  so  that 
none  escape  it.  It  is  the  universal  fate,  without  ex¬ 
ception,  death  passes  upon  all.  There  are  common 
calamities  incident  to  human  life,  which  do  abun¬ 
dantly  prove  this. 

Death  reigned,  v.  14.  He  speaks  of  death  as  a 
mighty  prince,  and  his  monarchy  the  most  absolute, 
universal,  and  lasting  monarchy.  None  are  exempted 
from  its  sceptre  ;  it  is  a  monarchy  that  will  survive 
all  other  earthly  rule,  authority,  and  power,  for  it 
is  the  last  enemy,  1  Cor.  15.  26.  Those  sons  of 
Belial  that  will  be  subject  to  no  other  rule,  cannot 
avoid  being  subject  to  this. 

Now  all  this  we  may  thank  Adam  for ;  from  him 
sin  and  death  descend.  Well  may  we  say,  as  that 
good  man,  observing  the  change  that  a  fit  of  sickness 


516 


ROMANS,  V. 


Mad  made  in  his  countenance,  O  Adam  /  what  hast 
thou  done  ? 

Further,  to  clear  this,  he  shews,  that  sin  did  not 
commence  with  the  law  of  Moses,  but  was  in  the 
world,  until,  or  before,  that  law  ;  therefore  that  law 
of  Moses  is  not  the  only  rule  of  life  ;  for  there  was 
a  rule,  and  that  rule  transgressed,  before  the  law 
was  given.  It  likewise  intimates  that  we  cannot  be 
justified  by  our  obedience  to  the  law  of  Moses,  any 
more  than  we  were  condemned  by  and  for  our  dis¬ 
obedience  to  it.  Sin  was  in  the  world  before  the 
law  ;  witness  Cain’s  murder,  the  apostasy  of  the  old 
world,  the  wickedness  of  Sodom. 

First,  His  inference  from  hence,  is,  Therefore 
there  was  a  law  ;  for  sin  is  not  im/iuted  where  there 
is  no  law.  Original  sin  is  a  want  of  conformity  to, 
and  actual  sin  is  a  transgression  of,  the  law  of  God : 
therefore  all  were  under  some  law. 

Secondly,  His  proof  of  it,  is,  Death  reigned  from 
Adam  to  Moses,  v.  14.  It  is  certain  that  death  could 
not  have  reigned,  if  sin  had  not  set  up  the  throne 
for  rum.  This  proves  that  sin  was  in  the  world  be¬ 
fore  the  law,  and  original  sin,  for  death  reigned  over 
those  that  had  not  sinned  any  actual  sin,  that  had 
Tio t  sinned  after  the  similitude  of  Adam's  transgres¬ 
sion,  never  sinned  in  their  own  persons  as  Adam  did ; 
which  is  to  be  understood  of  infants,  that  were  never 
guilty  of  actual  sin,  and  yet  died,  because  Adam’s 
sin  was  imputed  to  them. 

This  reign  of  death  seems  especially  to  refer  to 
those  violent  and  extraordinary  judgments  which 
were  long  before  Moses,  as  the  deluge,  and  the  de¬ 
struction  of  Sodom,  which  involved  infants.  It  is  a 
great  proof  of  original  sin,  that  little  children,  who 
were  never  guilty  of  any  actual  transgression,  are 
yet  liable  to  very  terrible  diseases,  casualties,  and 
deaths  ;  w  hich  could  by  no  means  be  reconciled  with 
the  justice  and  righteousness  of  God,  if  they  were 
not  chargeable  with  guilt. 

(2.)  How,  in  correspondence  to  this,  Christ,  as  a 
public  person,  communicates  righteousness  and  life 
tc  all  true  believei’s  that  are  his  spiritual  seed.  And 
in  this  he  shews  not  only  wherein  the  resemblance 
holds,  but  ex  abundant},  wherein  the  communica¬ 
tion  of  grace  and  love  by  Christ  goes  beyond  the 
communication  of  gulit  and  wrath  by  Adam. 

[1.]  Wherein  the  resemblai.ee  holds;  that  is  laid 
down  most  fully,  v.  18,  19. 

First,  By  the  off.  nee  and  disobedience  of  one,  many 
were  made  sinners,  and  judgment  came  upon  all 
men  to  condetnnation.  Where  observe, 

1.  That  Adam’s  sin  was  disobedience,  disobedi¬ 
ence  to  a  plain  and  express  command  :  and  it  was  a 
command  f  trial.  The  thing  he  did  was  therefore 
evil,  because  it  was  forbidden,  and  not  otherwise; 
but  that  opened  the  door  to  other  sins,  though  itself 
seemingly  small, 

2.  That  the  malignity  and  poison  of  sin  are  very 
strong  and  spreading,  else  the  guilt  of  Adam’s  sin 
would  not  have  reached  so  far,  nor  have  been  so 
deep  and  long  a  stream.  Who  would  think  there 
should  be  so  much  evil  in  sin  ? 

3.  That  by  Adam’s  sin  many  are  made  sinners  : 
many,  that  is,  all  his  posterity  ;  said  to  be  many,  in 
opposition  to  the  one  that  offended.  Made  sinners, 
xiT-es-aSutrAy.  It  denotes  the  making  of  us  such  by 
a  judicial  act :  we  were  cast  as  sinners  by  due  course 
of  law. 

4.  That  judgment  is  come  to  conde?nnation  upon 
all  those  that  by  Adam’s  disobedience  were  made 
sinners.  Being  convicted,  we  are  condemned.  All 
the  race  of  mankind  lie  under  a  sentence,  like  an 
attainder  upon  a  family.  There  is  judgment  given 
and  recorded  against  us  in  the  court  of  heaven  ;  and 
if  the  judgment  be  not  reversed,  we  are  likely  to 
sink  under  it  to  eternity. 

Secondly,  In  like  manner,  by  the  righteousness  and 


obedience  of  one,  (and  that  one  is  Jesus  Christ,  the 
second  Adam,)  are  many  made  righteous,  and  so  the 
free  gift  comes  ufion  all.  It  is  observable,  how  the 
apostle  inculcates  this  truth,  and  repeats  it  again  and 
again,  as  a  truth  of  very  great  consequence.  Here 
observe, 

1.  The  nature  of  Christ’s  righteousness,  how  it  is 
brought  in  ;  it  is  by  his  obedience.  The  disobedi¬ 
ence  of  the  first  Adam  ruined  us,  the  obedience  of 
the  second  Adam  saves  us  :  his  obedience  to  the  law 
of  mediation,  which  was,  that  he  should  fulfil  all 
righteousness,  and  then  make  his  soul  an  offering  for 
sin.  By  his  obedience  to  this  law  he  wrought  out  a 
righteousness  for  us,  satisfied  God’s  justice,  and  so 
made  way  for  us  into  his  favour. 

2.  The  fruit  of  it. 

(1.)  There  is  a  free  gift  come  upon  all  men,  it  is 
made  and  offered  promiscuously  to  all.  The  salva¬ 
tion  wrought  is  a  common  salvation  ;  the  proposals 
are  general,  the  tender  free  ;  whoever  will,  may 
come,  and  take  of  these  waters  of  life. 

This  free  gift  is  to  all  believers,  upon  their  believ¬ 
ing,  unto  justification  of  life.  It  is  not  only  a  justifi¬ 
cation  that  frees  from  death,  but  that  entitles  to  life. 

(2. )  Many  shall  be  made  righteous  ;  many  compar¬ 
ed  with  one,  or  as  many  as  belong  to  the  election  of 
grace  ;  which,  though  but  a  few  as  they  are  scattered 
up  and  down  in  the  world,  yet  will  be  a  great  many 
when  they  come  all  together.  Karax-abno-cvTn — they 
shall  be  constituted  righteous,  as  by  letters  patent. 
Now  the  antithesis  between  these  two,  our  ruin  by 
Adam,  and  our  recovery  by  Christ,  is  obvious  enough. 

[2.]  Wherein  the  communication  of  grace  and 
love  by  Christ  goes  beyond  the  communication  of 
guilt  and  wrath  by  Adam  ;  and  this  he  shews,  v.  15 
— 17.  It  is  designed  for  the  magnifying  of  the  riches 
of  Christ’s  love,  and  for  the  comfort  and  encourage¬ 
ment  of  believers,  who,  considering  what  a  wound 
Adam’s  sin  has  made,  might  begin  to  despair  of  a 
proportionable  remedy. 

His  expressions  are  a  little  intricate,  but  this  he 
seems  to  intend, 

First,  If  guilt  and  wrath  be  communicated,  much 
more  shall  grace  and  love  :  for  it  is  agreeable  to  the 
idea  we  have  of  the  divine  goodness,  to  suppose  that 
he  should  be  more  ready  to  save  upon  an  imputed 
righteousness,  than  to  condemn  upon  an  imputed 
guilt  :  Much  tnore  the  grace  of  God,  and  the  gift  by 
grace.  God’s  goodness  is,  of  all  his  attributes,  in  a 
special  manner  his  glory,  and  it  is  that  grace  that  is 
the  root,  (his  favour  to  us  in  Christ,)  and  the  gift  is 
by  grace.  We  know  that  God  is  rather  inclined  to 
shew  mercy  ;  punishing  is  his  strange  work. 

Secondly,  If  there  were  so  much  power  and  effi¬ 
cacy,  as  it  seems  there  were,  in  the  sin  of  a  man, 
who  was  of  the  earth,  earthy,  to  condemn  us  ;  much 
more  are  there  power  and  efficacy  in  the  righteous¬ 
ness  and  grace  of  Christ,  who  is  the  Lord  from 
heaven,  to  justify  and  save  us.  The  one  ?nan  that 
saves  us,  is  Jesus  Christ.  Surely  Adam  could  not 
propagate  so  strong  a  poison,  but  Jesus  Christ  could 
propagate  as  strong  an  antitode,  and  much  stronger. 

Thirdly,  It  is  but  the  guilt  of  one  single  offence 
of  Adam’s  that  is  laid  to  our  charge  ;  the  judgment 
was  hoc  uc  rntr dx^t/utt,  bi/  one,  that  is,  by  one  of¬ 
fence,  v.  16,  17.  Alargin.  But  from  Jesus  Christ 
we  receive  and  derive  an  abundance  of  grace,  and 
of  the  gift  of  righteousness.  The  stream  of  grace 
and  righteousness  is  deeper  and  broader  than  the 
stream  of  guilt ;  for  this  righteousness  doth  not  only 
take  away  the  guilt  of  that  one  offence,  but  of  many 
other  offences,  even  of  all.  God  in  Christ  forgives 
all  trespasses,  Col.  2.  13. 

Fourthly,  By  Adam’s  sin  death  reigned ;  but  by 
Christ’s  righteousness  there  is  not  only  a  period  put 
to  the  reign  of  death,  but  believers  are  preferred 
to  reign  in  life,  v.  17.  In  and  by  the  righteousness 


ROMANS,  VI. 


31 7 


of  Christ,  we  have  not  only  a  charter  of  pardon,  but 
a  patent  of  honour ;  are  not  only  freed,  from  our 
chains,  but,  like  Joseph,  advanced  to  the  second 
■chariot,  and  made  unto  our  God  kings  and  priests ; 
not  only  pardoned,  but  preferred.  See  this  observed, 
Rev.  1.  5,  6. — 5.  9,  10.  We  are  by  Christ  and  his 
righteousness  entitled  to,  and  instated  in,  more  and 
greater  privileges  than  we  lost  by  the  offence  of 
Adam.  The  plaster  is  wider  than  the  wound,  and 
more  healing  than  the  wound  is  killing. 

Lastly,  In  the  two  last  verses  he  seems  to  antici¬ 
pate  an  objection,  which  is  expressed  Gal.  3.  19. 
Wherefore  then  serveth  the  law  ?  Answer, 

1.  The  law  entered,  that  the  offence  might  abound. 
Not  to  make  sin  to  abound  the  more  in  itself,  other¬ 
wise  than  as  sin  takes  occasion  by  the  command¬ 
ment  ;  but  to  discover  the  abounding  sinfulness  of  it. 
The  glass  discovers  the  spots,  but  does  not  cause 
them.  When  the  commandment  came  into  the 
world  sin  revived  ;  as  the  letting  in  of  a  clearer  light 
into  a  room  discovers  the  dust  and  filth  which  were 
there  before,  but  were  not  seen.  It  was  like  the 
searching  of  a  wound,  which  is  necessary  to  the  cure. 
The  offence,  to  7nt£d7rla/u* — that  offence,  the  sin  of 
Adam,  the  extending  of  the  guilt  ot  it  to  us,  and  the 
effect  of  the  corruption  in  us,  are  the  abounding  of 
that  offence  which  appeared  upon  the  entry  of  the 
law. 

2.  That  grace  might  much  more  abound ;  that 
the  terrors  of  the  law  might  make  gospel-comforts 
so  much  the  sweeter.  Sin  abounded  among  the 
Jews ;  and  to  those  of  them  that  were  converted  to 
the  faith  of  Christ  did  not  grace  much  more  abound 
in  the  remitting  of  so  much  guilt  and  the  subduing 
of  so' much  corruption?  The  greater  the  strength 
of  the  enemy,  the  greater  the  honour  of  the  con¬ 
queror. 

1  his  abounding  of  grace  he  illustrates,  v.  21.  As 
the  reign  of  a  tyrant  and  oppressor  is  a  foil  to  set  off 
the  succeeding  reign  of  a  just  and  gentle  prince,  and 
to  make  it  the  more  illustrious  ;  so  doth  the  reign  of 
sin  set  off  the  reign  of  grace.  Sin  reigned  unto  death, 
it  was  a  cruel,  bloody  reign  ;  but  grace  reigns  to  life, 
eternal  life,  and  this  through  righteousness,  righ¬ 
teousness  imputed  to  us  for  justification  implanted  in 
us  for  sanctification  ;  and  both  by  Jesus  Chiist  our 
Lord,  through  the  power  and  efficacy  of  Christ,  the 
great  prophet,  priest,  and  king,  of  his  church. 

CHAP.  VI. 

The  apostle  having  at  large  asserted,  opened,  and  proved,  the 
great  doctrine  of  justification  by  faith,  for  fear  lest  any 
should  suck  poison  out  of  that  sweet  flower,  and  turn  that 
grace  of  God  into  wantonness  and  licentiousness,  he,  with 
a  like  zeal,  copiousness  of  expression,  and  cogency  of 
argument,  presses  the  absolute  necessity  of  sanctification 
and  a  holy  life,  as  the  inseparable  fruit  and  companion  of 
justification  ;  for  wherever  Jesus  Christ  is  made  of  God 
unto  any  soul  righteousness,  he*is  made  of  God  unto  that 
soul  sanctification,  1  Cor.  1.  30.  The  water  and  the  blood 
came  streaming  together  out  of  the  pierced  side  of  the  dying 
Jesus.  And  what  G-od  hath  thus  joined  together,  let  not  us 
dare  to  put  asunder. 

1.  shall  vve  say  then  ?  Shall 

▼  ▼  we  continue  in  sin,  that  grace 
may  abound !  2.  God  forbid.  How  shall 
we,  that  are  dead  to  sin,  live  any  longer 
therein  ?  3.  Know  ye  not,  that  so  many  of 
us  as  were  baptized  into  Jesus  Christ  were 
baptized  into  his  death  ?  4.  Therefore  we 
are  buried  with  him  by  baptism  into  death  : 
that  like  as  Christ  was  raised  up  from  the 
dead  by  the  glory  of  the  F ather,  even  so 
we  also  should  walk  in  newness  of  life. 


5.  For  i f  we  have  been  planted  together  in 
the  likeness  ot  his  death,  we  shall  be  also 
in  the  likeness  oi  his  resurrection  :  6.  Know¬ 
ing  this,  that  our  old  man  is  crucified  with 
him,  that  the  body  of  sin  might  be  destroyed, 
that  henceforth  we  should  not  serve  sin.  7. 
For  he  that  is  dead  is  freed  from  sin.  8 
Now  if  we  be  dead  with  Christ,  we  believe 
that  we  shall  also  live  with  him  :  9.  Know¬ 
ing  that  Christ  being  raised  from  the  dead 
dieth  no  more ;  death  hath  no  more  domi¬ 
nion  over  him.  10.  For  in  that  he  died,  he 
died  unto  sin  once:  but  in  that  he  liveth,  he 
liveth  unto  God.  11.  Likewise  reckon  ye 
also  yourselves  to  be  dead  indeed  unto  sin, 
but  alive  unto  God  through  Jesus  Christ 
our  Lord.  12.  Let  not  sin  therefore  reign 
in  your  mortal  body,  that  ye  should  obey  it 
in  the  lusts  thereof.  13.  Neither  yield 
ye  your  members  as  instruments  of  unrigh¬ 
teousness  unto  sin:  but  yield  yourselves 
unto  God,  as  those  that  are  alive  from  I  he 
dead,  and  your  members  as  instruments  of 
righteousness  unto  God.  14.  For  sin  shall 
not  have  dominion  over  you  :  for  ye  are  not 
under  the  law,  but  under  grace.  1 5.  What 
then  ?  Shall  we  sin,  because  we  are  not 
under  the  law,  but  under  grace  ?  God  for¬ 
bid.  16.  Know  ye  not,  that  to  whom  ye 
yield  yourselves  servants  to  obey,  his  ser¬ 
vants  ye  are  to  whom  ye  obey;  whether  of 
sin  unto  death,  or  of  obedience  unto  righ¬ 
teousness  ?  17.  But  God  be  thanked,  that 
ye  were  the  servants  of  sin,  but  ye  have 
obeyed  from  the  heart  that  form  of  dot  trine 
which  was  delivered  you.  18.  Being  then 
made  free  from  sin,  ye  became  the  servants 
of  righteousness.  19.  I  speak  after  the 
manner  of  men  because  of  the  infirmity  of 
your  flesh:  For  as  ye  have  yielded  your 
members  servants  to  uncleanness  and  to  ini¬ 
quity  unto  iniquity ;  even  so  now  yield  your 
members  servants  to  righteousness  unto  ho¬ 
liness.  20.  For  when  ye  were  the  servants 
of  sin,  ye  were  free  from  righteousness.  21. 
What  fruit  had  ye  then  in  those  things 
whereof  ye  are  now  ashamed  ?  For  the  end 
of  those  things  is  death.  22.  But  now 
being  made  free  from  sin,  and  become 
servants  to  God,  ye  have  your  fruit  unto 
holiness,'  and  the  end  everlasting  life.  23. 
For  the  wages  of  sin  is  death ;  but  the  gift 
of  God  is  eternal  life  through  Jesus  Christ 
our  Lord. 

I  he  apostle’s  transition,  which  joins  this  discourse 
with  the  former,  is  observable,  “  What  shall  we  say 
then  ?  v.  1.  W hat  use  shall  we  make  of  this  sweet 
and  comfortable  doctrine  ?  Shall  we  do  evil  that 
good  may  come,  as  some  say  we  do  ?  ch.  3.  8.  Shall 
we  continue  in  sin,  that  grace  may  abound  ?  Shall 
we  from  hence  take  encouragement  to  sin  with  sc 


318 


ROMANS,  VI. 


much  the  move  boldness,  because  the  more  sin  we 
commit,  the  more  will  the  grace  of  God  be  magni¬ 
fied  in  our  pardon  ?  Is  this  a  use  to  be  made  of  it  ?” 
No,  it  is  an  abuse,  and  the  apostle  startles  at  the 
thought  of  it;  (x>.  2.)  “  God  forbid;  far  be  it  from 
us  to  think  such  a  thought.”  He  entertains  the  ob¬ 
jection  as  Christ  did  the  devil’s  blackest  temptation ; 
(Matt  4.  10.)  Get  thee  hence,  Satan.  Those  opi¬ 
nions  that  give  any  countenance  to  sin,  or  open  a 
door  to  practical  immoralities,  how  specious  and 
plausible,  soever  they  be  rendered,  bv  the  pretension 
of  advancing  free  grace,  are  to  be  rejected  with  the 
greatest  abhorrence  ;  for  the  truth  as  it  is  in  Jesus, 
is  a  truth  according  to  godliness,  Tit.  1.  1. 

The  apostle  is  very  full  in  pressing  the  necessity 
of  holiness  in  this  chapter,  which  may  be  reduced 
to  two  heads. 

I.  His  exhortations  to  holiness,  which  shew  the 
nature  of  it. 

II.  His  motives  or  arguments  to  enforce  those  ex¬ 
hortations,  which  shew  the  necessity  of  it. 

I.  For  the  first,  We  may  hence  observe  the  na¬ 
ture  of  sanctification,  what  it  is,  and  wherein  it  con¬ 
sists.  In  general  it  has  two  things  in  it,  mortification, 
and  vinification;  dying  to  sin,  and  living  to  righ¬ 
teousness  ;  elsewhere  expressed  by  putting  off  the 
old  man,  and  putting  on  the  new  ;  ceasing  to  do  evil, 
and  learning  to  do  well.  j 

1.  Mortification,  putting  off  the  old  man  ;  several 
ways  that  is  expressed. 

(1.)  We  must  live  no  longer  in  sin,  (v.  2.)  we 
must  not  be  as  we  have  been,  nor  do  as  we  have 
done.  The  time  past  of  our  life  must  suffice,  1  Pet. 
4.  3.  Though  there  are  none  that  live  without  sin, 
yet,  blessed  be  God,  there  are  those  that  do  not  live 
in  sin ;  do  not  live  in  it  as  their  element,  do  not 
make  a  trade  of  it :  that  is  to  be  sanctified. 

(2.)  The  body  of  sin  must  be  destroyed,  v.  6.  The 
corruption  that  dwelleth  in  us  is  the  body  of  sin,  con¬ 
sisting  of  many  parts  and  members,  as  a  body.  This 
is  the  root  to  which  the  axe  must  be  laid.  We 
must  not  only  cease  from  the  acts  of  sin  ;  (that  may 
be  done  through  the  influence  of  outward  restraints, 
ir  other  inducements ;)  but  we  must  get  the  vicious 
labits  and  inclinations  weakened  and  destroyed  : 
not  only  cast  away  the  idols  out  of  the  sanctuary, 
but  the  idols  of  iniquity  out  of  the  heart. 

That  henceforth  we  should  not  serve  sin.  The 
actual  transgression  is  certainly  in  a  great  measure 
prevented  by  the  crucifying  and  killing  of  the  ori¬ 
ginal  corruption.  Destroy  the  body  of  sin,  and  then, 
though  there  should  be  Canaanites  remaining  in  the 
landi  yet  the  Israelites  will  not  be  slaves  to  them. 
It  is  the  body  of  sin  that  sways  the  sceptre,  wields 
the  iron  rod  ;  destroy  that,  and  the  yoke  is  broken. 
The  destruction  of  Eglon  the  tyrant,  is  the  deliver¬ 
ance  of  oppressed  Israel  from  the  Moabites. 

(3.)  We  must  be  dead  indeed  unto  sin,  v.  11.  As 
the  death  of  the  oppressor  is  a  release,  so  much 
more  is  the  death  of  the  oppressed,  Job  3.  17,  18. 
Death  brings  a  writ  of  ease  to  the  weary.  Thus 
must  we  be  dead  to  sin,  obey  it,  observe  it,  regard 
it,  fulfil  its  will  no  more  than  he  that  is  dead  doth 
his  quondam  taskmasters  ;  be  as  indifferent  to  the 
pleasures  and  delights  of  sin,  as  a  man  that  is  dying 
is  to  his  former  diversions.  He  that  is  dead  is  sepa¬ 
rated  from  his  former  company,  converse,  business, 
enjoyments,  employments,  is  not  what  he  was,  does 
not  what  he  did,  has  not  what  he  had.  Death 
makes  a  mighty  change  ;  such  a  change  doth  sanc¬ 
tification  make  in  the  soul,  it  cuts  off  all  correspond¬ 
ence  with  sin. 

(4.)  Sin  must  not  reign  in  our  mortal  bodies,  that 
we  should  obey  it,  v.  1?  Though  sin  may  remain 
as  an  outlaw,  though  it  mav  oppress  as  a  tyrant,  yet 
let  it  not  reign  as  a  king.  Let  it  not  make  laws,  nor 
preside  in  councils,  nor  command  the  militia ;  let  it 


not  be  uppermost  in  the  soul,  so  that  we  should  obey 
it.  Though  we  may  be  sometimes  overtaken  and 
overcome  by  it,  yet  let  us  never  be  obedient  to  it  in 
the  lusts  thereof :  let  not  sinful  lusts  be  a  law  to  you, 
to  which  you  would  yield  a  consenting  obedience. 
In  the  lusts  thereof — tv  t *7?  iiri&u/uUic  cuts.  It  refers 
to  the  body,  not  to  sin.  Sin  lies  very  much  in  gra¬ 
tifying  of  the  body,  and  humouring  that.  And  there 
is  reason  implied  in  that,  your  mortal  body ;  because 
it  is  a  mortal  body,  and  hastening  apace  to  the  dust, 
therefore  let  not  sin  reign  in  it.  It  was  sin  that 
made  our  bodies  mortal,  and  therefore  do  not  yield 
obedience  to  such  an  enemy. 

(5.)  We  must  not  yield  our  members  as  instru 
ments  of  unrighteousness,  v.  13.  The  members  of 
the  body  are  made  use  of  by  the  corrupt  nature  as 
tools,  by  which  the  wills  of  the  flesh  are  fulfilled ; 
but  we  must  not  consent  to  that  abuse.  The  mem¬ 
bers  of  the  body  are  fearfully  and  wonderfully  made  ; 
it  is  pity  they  should  be  the  devil’s  tools  of  unrigh- 
teousness  uiilo  sin,  instruments  of  the  sinful  actions,  • 
accordingto  the  sinful  dispositions.  Unrighteousness 
is  unto  sin ;  the  sinful  acts  confirm  and  strengthen 
the  sinful  habits  ;  one  sin  begets  another  ;  it  is  like 
the  letting  forth  of  water,  therefore  leave  it  before 
it  be  meddled  with.  The  members  of  the  body  may 
perhaps,  through  the  prevalency  of  temptation  be 
forced  to  be  instruments  of  sin  ;  but  do  not  yield 
them  to  be  so,  do  not  consent  to  it.  This  is  one 
branch  of  sanctification,  the  mortification  of  sin. 

2.  Vivification,  or  living  to  righteousness  ;  and 
what  is  that  ? 

(1.)  It  is  to  walk  in  newness  of  life,  v.  4.  New¬ 
ness  of  life  supposes  newness  of  heart,  for  out  of  it 
are  the  issues  of  life  ;  and  there  is  no  way  to  make 
the  stream  sweet  but  by  making  the  spring  so. 
Walking,  in  scripture,  is  put  for  the  course  and 
tenour  of  the  conversation,  which  must  be  new. 
Walk  by  new  rules,  toward  new  ends,  from  new 
principles ;  make  a  new  choice  of  the  way  ;  choose 
new  paths  to  walk  in,  new  leaders  to  walk  after, 
new  companions  to  walk  with  :  old  things  should 
pass  away,  and  all  things  become  new.  The  man  is 
what  he  was  not,  does  what  he  did  not. 

(2.)  It  is  to  be  alive  unto  God  through  Jesus 
Christ  our  Lord,  v.  11.  To  converse  with  God,  to 
have  a  regard  to  him,  a  delight  in  him,  a  concern 
for  him,  the  soul  upon  all  occasions  carried  out  to¬ 
ward  him,  as  towards  an  agreeable  object,  in  which 
it  takes  a  complacency  :  this  is  to  be  a/rve  to  God. 
The  love  of  God  reigning  in  the  heart,  is  the  life  of 
the  soul  towards  God  ;  minima  est  ubi  amat,  non  ubi 
animat — The  soul  is  where  it  loves,  rather  than 
where  it  lives  ;  the  affections  and  desires  alive  to¬ 
ward  God. 

Or,  living  (our  life  in  the  flesh)  unto  God,  to  his 
honour  and  glory  as  our  end,  by  his  word  and  wil’ 
as  our  rule  ;  in  all  our  ways  to  acknowledge  him, 
and  to  have  our  eyes  ever  toward  him  ;  that  is  to 
live  unto  God. 

Through  Jesus  Christ  our  Lord.  Christ  is  our 
spiritual  life  ;  there  is  no  living  to  God  but  through 
him.  He  is  the  Mediator  ;  there  can  be  no  comfort 
able  receivings  from  God,  or  acceptable  regards  to 
God,  but  in  and  through  Jesus  Christ ;  no  inter¬ 
course  between  sinful  souls  and  a  holy  God,  but  by 
the  mediation  of  the  Lord  Jesus.  Through  Christ, 
as  the  author  and  maintainer  of  this  life  ;  through 
Christ,  as  the  head  from  whom  we  receive  vital  in 
fluence  ;  through  Christ,  as  the  root  byr  which  we 
derive  sap  and  nourishment,  and  so  live.  In  living 
to  God,  Christ  is  all  in  all. 

(3.)  It  is  to  yield  ourselves  to  God,  as  those  that 
are  alive  from  the  dead,  v.  13.  The  very  life  and 
being  of  holiness  lie  in  the  dedication  of  ourselves  to 
the  Lord,  giving  our  own  selves  to  the  Lord,  2  Cor. 
8.  5.  “  Yield  yourselves  to  him,  not  only  as  the 


ROMANS,  VI. 


319 


conquered  yields  to  the  conqueror,  because  he  can 
stand  it  out  no  longer  ;  but  as  the  wife  yields  herself 
to  her  husband,  to  whom  her  desire  is  ;  as  the  scho¬ 
lar  yields  himself  to  the  teacher,  the  apprentice  to 
his  master,  to  be  taught  and  ruled  by  him.  Not 
yield  your  estates  to  him,  but  yield  yourselves  ;  no¬ 
thing  less  than  your  whole  selves  7r*$  asTia-ser*  s ju- 

accommodate  vos  ipsos  Deo — accommodate 
yourselves  to  God  ;  so  Tremellius,  from  the  Syriac. 
“Not  only  submit  to  him,  but  comply  with  him  ;  not 
only  present  yourselves  to  him  once  for  all,  but  be 
always  ready  to  him.  Yield  yourselves  to  him  as 
wax  to  the  seal,  to  take  any  impression,  to  be,. and 
have,  and  do,  what  he  pleases.”  When  Paul  said, 
Lord,  what  wilt  thou  have  me  to  do  ?  (Acts  9.  6. )  he 
was  then  yielded  to  God. 

As  those  that  are  alive  from  the  dead.  To  yield  a 
dead  carcase  to  a  living  God,  is  not  to  please  him, 
Out  to  mock  him  :  “Yield  yourselves  as  those  that 
are  alive  and  good  for  something,  a  living  sacrifice ,” 
ch.  12.  1.  The  surest  evidence  of  our  spiritual  life 
is  the  dedication  of  ourselves  to  God.  It  becomes 
those  that  are  alive  from  the  dead,  (it  may  be  under¬ 
stood  of  a  death  in  law,)  that  are  justified  and  deli¬ 
vered  from  death,  to  give  themselves  to  him  that 
hath  so  redeemed  them. 

(4.)  It  is  to  yield  our  members  as  instruments  of  1 
righteousness  tp  God.  The  members  of  our  bodies, 
when  withdrawn  from  the  service  of  sin,  are  not  to 
lie  idle,  but  to  be  made  use  of  in  the  service  of  God. 
When  the  strong  man  armed  is  dispossessed,  let  him 
whose  right  it  is,  divide  the  spoils.  Though  the 
powers  and  faculties  of  the  soul  be  the  immediate 
subjects  of  holiness  and  righteousness,  yet  the  mem¬ 
bers  of  the  body  are  to  be  instruments ;  the  body 
must  be  always  ready  to  serve  the  soul  in  the  ser¬ 
vice  of  God.  Thus,  (v.  14.)  “  Yield  your  members 
servants  to  righteousness  unto  holiness.  Let  them 
be  under  the  conduct,  and  at  the  command  of  the 
righteous  law  of  God,  and  that  principle  of  inherent 
righteousness,  which  the  Spirit,  as  a  sanctifier,  plants 
in  the  soul. 

Righteousness  unto  holiness;  which  intimates 
growth,  and  progress,  and  ground  got.  As  every 
sinful  act  confirms  the  sinful  habit,  and  makes  the 
nature  more  and  more  prone  to  sin  ;  hence  the  mem¬ 
bers  of  a  natural  man  are  here  said  to  be  servants  to 
iniquity  unto  iniquity ;  one  sin  makes  the  heart  more 
disposed  for  another  ;  so  every  gracious  act  confirms 
the  gracious  habit :  serving  righteousness  is  unto  ho¬ 
liness  ;  one  duty  fits  us  for  another;  and  the  more 
we  do,  the  more  we  may  do,  for  God.  Or  serving 
righteousness,  «»c  — as  an  evidence  of  sancti¬ 

fication. 

II.  For  the  second.  The  motives  or  arguments 
here  used  to  shew  the  necessity  of  sanctification.  1 
There  is  such  an  antipathy  in  our  hearts  by  nature 
to  holiness,  that  it  is  no  easy  matter  to  bring  them  to 
submit  to  it:  it  is  the  Spirit’s  work,  who  persuades  by 
such  inducements  as  these  set  home  upon  the  soul. 

1.  He  argues  from  our  sacramental  conformity  to 
Jesus  Christ.  Our  baptism,  and  the  design  and  inten¬ 
tion  of  it,  carry  in  it  a  great  reason  why  we  should 
die  to  sin,  and  live  to  righteousness.  Thus  we  must 
improve  our  baptism  as  a  bridle  of  restraint  to  keep 
us  in  from  sin,  as  a  spur  of  constraint  to  quicken  us 
to  duty.  Observe  his  reasoning. 

(1.)  In  general,  we  are  dead  to  sin,  that  is,  in  pro¬ 
fession,  and  in  obligation.  Our  baptism  signifies 
our  cutting  off  from  the  kingdom  of  sin.  We  pro¬ 
fess  to  have  no  more  to  do  with  sin.  We  are  dead 
fq  sin  by  a  participation  of  virtue  and  power  for  the 
killing  of  it,  and  bv  our  union  with  Christ  and  inte¬ 
rest  in  him,  in  and  by  whom  it  is  killed.  All  this  is 
in  vain  if  we  persist  in  sin  ;  we  contradict  a  profes¬ 
sion,  violate  an  obligation,  return  to  that  to  which 
we  were  dead,  like  walking  ghosts  ;  than  which  no¬ 


thing  is  more  unbecoming  and  absurd.  For  (v.  7.) 
he  that  is  dead,  is  freed  from  sin  ;  that  is,  he  that 
is  dead  to  it,  is  treed  from  the  rule  and  dominion  of 
it ;  as  the  servant  that  is  dead,  is  fi  ci  d  from  his  mas¬ 
ter,  Job  3.  19.  Now  shall  we  be  such  fools  as  to  re¬ 
turn  to  that  slavery  from  which  \\  c  ai  e  discharged  ? 
When  we  are  delivered  out  of  Ev\pt,  shall  we  talk 
of  going  back  to  it  again  ? 

(2.)  In  particular,  being  baptized  into  Jesus  Christ, 
we  were  baptized  into  his  death,  v.  3.  We  were 
baptized  eit- Xpis-cv — unto  Christ,  afc  1  Cor.  10.  2.  cic 
Maa-iiv — unto  Moses.  Baptism  binds  us  to  Christ,  it 
sets  us  apprentice  to  Christ,  as  our  teacher,  it  is  our 
allegiance  to  Christ  as  our  sovereign.  Baptism  is 
externa  ansa  Christi — the  external  handle  of  Christ, 
by  which  Christ  lays  hold  on  men,  and  men  offer 
themselves  to  Christ.  Particularly,  we  were  bap¬ 
tized  into  his  death,  into  a  participation  of  the  pri¬ 
vileges  purchased  by  his  death,  and  into  an  obliga¬ 
tion  both  to  comply'with  the  design  of  his  death, 
which  was  to  redeem  us  from  iniquity,  and  to  con¬ 
form  to  the  pattern  of  his  death,  that,  "as  Christ  died 
for  sin,  so  we  should  die  to  sin.  This  was  the  pro¬ 
fession  and  promise  of  our  baptism,  and  ve  do  not 
do  well  if  we  do  not  answer  this  profession,  and  make 
good  this  promise. 

[1.]  Our  conformity  to  the  death  of  Christ  obliges 
us  to  die  unto  sin  ;  thereby  we  know  the  fellowship 
of  his  sufferings,  Phil.  3.  10.  Thus  we  are  here  said 
to  be  planted  together  in  the  likeness  of  his  death, 
(n.  5.)  rZl/uoi^/uitTi,  not  only  a  conformity,  but  aeon- 
formation  ;  as  the  ingrafted  stock  is  planted  toge¬ 
ther  into  the  likeness  of  the  shoot,  of  the  nature  of 
which  it  doth  participate.  Planting  is  in  order  to 
life  and  fruitfulness  :  we  are  planted  in  the  vineyard, 
in  a  likeness  to  Christ ;  which  likeness  we  should 
evidence  in  sanctification.  Our  creed  concerning 
Jesus  Christ,  is,  among  other  things,  that  he  was 
crucified,  dead  and  buried  ;  now  baptism  is  a  sacra¬ 
mental  conformity  to  him  in  each  of  these,  as  the 
apostle  here  takes  notice. 

First,  Onr  old  man  is  crucified  with  him,  v.  6. 
The  death  of  the  cross  was  a  slow  death  ;  the  body, 
after  it  was  nailed  to  the  cross,  gave  many  a  throe 
and  many  a  struggle  :  but  it  was  a  sure  death,  long  in 
expiring,  but  expired  at  last;  such  is  the  mortification 
of  sin  in  believers.'  It  was  a  cursed  death,  Gal.  3.  13. 
Sin  dies  as  a  malefactor,  devoted  to  destruction,  it  is 
an  accursed  thing.  Though  itbe  a  slow  death,  yet  it 
must  needs  hasten  it,  that  it  is  an  old  man  that  is 
crucified  ;  not  in  the  prime  of  its  strength,  but  de¬ 
caying  :  that  which  waxeth  old,  is  ready  to  vanish 
away,  Heb.  8.  13.  Crucified  with  him — avurm 
not  in  respect  of  time,  but  in  respect  of  causality. 
The  crucifying  of  Christ  for  us,  has  an  influence 
upon  the  crucifying  of  sin  in  us. 

Secondly,  We  are  dead  with  Christ,  v.  8.  Christ 
was  obedient  to  death  :  when  he  died,  we  might  be 
said  to  die  with  him,  as  our  dying  to  sin  is  an  act  of 
conformity  both  to  the  design  and  to  the  sampler  of 
Christ’s  dying  for  sin.  Baptism  signifies  and  seals 
our  union  with  Christ,  our  ingrafting  into  Christ ;  so 
that  -ve  are  dead  with  him,  and  engaged  to  have  no 
more  to  do  with  sin  than  he  had. 

Thirdly ,  J Ye  are  buried  with  him  by  baptism,  v.  4. 
Our  conformity  is  complete.  We  are  in  profession 
quite  cut  off  from  all  commerce  and  communion 
with  sin,  as  those  that  are  buried  are  quite  cut  off 
from  the  world  ;  not  only  not  of  the  living,  but  no 
more  among  the  living,  have  nothing  more  to  do 
with  them.  Thus  must  we  be,  as  Christ  was,  sepa¬ 
rate  from  sin  and  sinners. 

We  are  buried,  in  profession  and  obligation  :  we 
profess  to  be  so,  and  we  are  bound  to  be  so  :  it  was 
our  covenant  and  engagement  in  baptism  ;  we  are 
sealed  to  be  the  Lord’s,  therefore  to  be  cut  off  from 
sin.  Why  this  burying  in  baptism  should  so  much 


320 


ROMANS,  VI. 


as  allude  to  any  custom  of  dipping  under  water  in 
baptism,  any  more  than  our  baptismal  crucifixion 
and  death  should  have  any  such  references,  I  con¬ 
fess  I  cannot  see.  It  is  plain,  that  it  is  not  the  sign, 
but  the  thing  signified,  in  baptism,  that  the  apostle 
here  calls  being  buried  with  Christ ;  and  the  expres¬ 
sion  of  burying  alludes  to  Christ’s  burial.  As  Christ 
was  buriei,  that  he  might  rise  again  to  a  new  and 
more  heavenly  life,  so  we  are  in  baptism  buried, 
cut  off  from  the  life  of  sin,  that  we  may  rise  again  to 
a  new  life  of  faith  and  love. 

[2.]  Our  conformity  to  the  resurrection  of  Christ 
obliges  us  to  rise  again  to  newness  of  life.  That  is 
the  fiower  of  his  resurrection  which  Paul  was  so 
desirous  to  know,  Phil.  3.  10.  Christ  was  raised  up 
from  the  dead  by  the  glory  of  the  Father ,  that  is, 
by  the  power  of  the  Father;  the  power  of  God  is 
his  glory  ;  it  is  glorious  power,  Col.  1.  11.  Now 
in  baptism  we  are  obliged  to  conform  to  that  pat¬ 
tern,  to  be  planted  in  the  likeness  of  his  resurrec¬ 
tion,  ( v .  5.)  to  live  with  him,  v.  8.  See  Col.  2.  12. 
Conversion  is  the  first  resurrection  from  the  death 
of  sin  to  the  life  of  righteousness  ;  and  this  resurrec¬ 
tion  is  conformable  to  Christ’s  resurrection.  This 
conformity  of  the  saints  to  the  resurrection  of  Christ, 
seems  to  be  intimated  in  the  rising  of  so  many  of 
the  bodies  of  the  saints  ;  which,  though  mentioned 
before  by  anticipation,  is  supposed  to  have  been  con¬ 
comitant  with  Christ’s  resurrection,  Matt.  27.  52. 
We  are  all  risen  with  Christ. 

In  two  things  we  must  conform  to  the  resurrection 
of  Christ. 

First,  He  rose,  to  die  no  more,  v.  9.  We  read  of 
many  others  that  were  raised  from  the  dead,  but  they 
rose  to  die  again;  but  when  Christ  rose,  he  rose  to  die 
no  more  ;  therefore  he  left  his  grave-clothes  behind 
him,  whereas  Lazarus,  who  was  to  die  again,  brought 
them  out  with  him,  as  one  that  should  have  occasion 
to  use  them  again  :  but  over  Christ  death  has  no 
more  dominion  ;  he  was  dead  indeed,  but  he  is  alive, 
and  so  alive,  that  he  lives  for  evermore,  Rev.  1.  18. 

Thus  we  must  rise  from  the  grave  of  sin,  never 
again  to  return  to  it,  or  to  have  any  more  fellowship 
with  the  works  of  darkness,  having  quitted  that 
grave,  that  land  of  darkness,  as  darkness  itself. 

Secondly,  He  rose  to  live  unto  God,  (v.  10.)  to 
live  a  heavenly  life,  to  receive  that  glory  which  was 
set  before  him.  Others  that  were  raised  from  the 
dead,  returned  to  the  same  life  in  every  respect 
which  they  had  before  lived  ;  but  so  did  not  Christ, 
he  rose  again  to  leave  the  world.  Now  I  am  no 
more  in  the  world,  John  13.  1. — 17.  11.  He  rose 
to  live  to  God,  that  is,  to  intercede  and  rule,  and  all 
to  the  glory  of  the  Father. 

Thus  must  we  rise  to  live  to  God :  that  is  it  which 
he  calls  newness  of  life,  (v.  4.)  to  live  from  other 
principles,  by  other  rules,  with  other  aims,  than  we 
have  done.  A  life  devoted  to  God  is  anew  life  ;  be¬ 
fore,  self  was  the  chief  and  highest  end,  but  now 
God.  To  live  indeed,  is  to  live  to  God,  with  our 
eyes  ever  toward  him,  making  him  the  centre  of  all 
our  actions. 

2.  He  argues  from  the  precious  promises  and  pri¬ 
vileges  of  the  new  covenant,  u.  14.  It  might  be 
objected,  that  we  cannot  conquer  and  subdue  sin,  it 
is  unavoidably  too  hard  for  us  ;  “  No,”  says  he,  “  you 
wrestle  with  an  enemy  that  may  be  dealt  with  and 
subdued,  if  you  will  but  keep  your  ground  and  stand 
to  your  arms  ;  it  is  an  enemy  that  is  already  foiled 
and  baffled  ;  there  is  strength  laid  up  in  the  cove¬ 
nant  of  grace  for  your  assistance,  if  you  will  but  use 
it.  Sin  shall  not  have  dominion.”  God’s  promises 
to  us  are  more  powerful  and  effectual  for  the  morti¬ 
fying  of  sin  than  our  promises  to  God.  Sin  may 
struggle  in  a  believer,  and  may  create  him  a  great 
deal  of  trouble  ;  but  it  shall  not  have  dominion  ;  may 
vex  him,  but  it  shall  not  rule  over  him. 


For  we  are  not  under  the  law ,  but  under  grace, 
not  under  the  law  of  sin  and  death,  but  under  the 
law  of  the  Spirit  of  life,  which  is  Christ  Jesus  :  we 
are  actuated  by  other  principles  than  we  have  been  : 
new  lords,  new  laws.  Or,  not  under  the  covenant 
of  works,  which  requires  brick,  and  gives  no  straw, 
which  condemns  upon  the  least  failure,  which  runs 
thus,  “  Do  this,  and  live  ;  do  it  not,  and  die ;”  but 
under  the  covenant  of  grace,  which  accepts  sinceri¬ 
ty  as  our  gospel-perfection,  which  requires  nothing 
but  what  it  promises  strength  to  perform  ;  which  is 
herein  well  ordered,  that  every  transgression  in  the 
covenant  does  not  put  us  out  of  covenant ;  and  espe¬ 
cially,  that  it  does  not  leave  our  salvation  in  our  own 
keeping,  but  lays  it  up  in  the  hands  of  the  Mediator, 
who  undertakes  for  us,  that  sin  shall  not  have  do¬ 
minion  over  us  ;  hath  himself  condemned  it,  and 
will  destroy  it ;  so  that,  if  we  pursue  the  victory,  we 
shall  come  off  more  than  conquerors.  Christ  rules 
by  the  golden  sceptre  of  grace,  and  he  will  not  let 
sin  have  dominion  over  those  that  are  willing  sub¬ 
jects  to  that  rule.  This  is  a  very  comfortable  word 
to  all  true  believers  :  if  we  were  under  the  law,  we 
were  undone,  for  the  law  curses  every  one  that  con¬ 
tinues  not  in  every  thing  ;  but  we  are  under  grace, 
grace  which  accepts  the  willing  mind,  which  is  not 
extreme  to  mark  what  we  do  amiss,  which  leaves 
room  for  repentance,  which  promises  pardon  upon 
repentance  :  and  what  can  be  to  an  ingenuous  mind 
a  stronger  motive  than  this  to  have  nothing  to  do 
with  sin  ?  Shall  we  sin  against  so  much  goodness, 
abuse  such  love  ? 

Some  perhaps  might  suck  poison  out  of  this  flower, 
and  disingenuously  use  this  as  an  encouragement  to 
sin.  See  how  the  apostle  starts  at  such  a  thought ; 

( v .  15.)  Shall  we  sin  because  we  are  not  under  the 
law,  but  under  grace  ?  God  forbid.  What  can  be 
more  black  and  ill-natured  than  from  a  friend’s  ex¬ 
traordinary  expressions  of  kindness  and  good-will, 
to  take  occasion  to  affront  and  offend  him  ?  To 
spurn  at  such  bowels,  to  spit  in  the  face  of  such  love, 
is  that  which,  between  man  and  man,  all  the  world 
wouid  cry  out  shame  on. 

3.  He  argues  from  the  evidence  that  this  will  be 
of  our  state,  making  for  us,  or  against  us  ;  ( v .  16.) 
To  whom  you  yield  yourselves  seivcints  to  obey,  his 
servants  ye  are.  All  the  children  of  men  are  either 
the  servants  of  God,  or  the  servants  of  sin  ;  these 
are  the  two  families.  Now,  if  we  would  know  to 
which  of  these  families  we  belong,  we  must  inquire 
to  which  of  these  masters  we  yield  obedience.  Our 
obeying  the  laws  of  sin  will  be  an  evidence  against 
us,  that  we  belong  to  that  family  on  which  death  is 
entailed.  As  on  the  contrary,  our  obeying  the  laws 
of  Christ  will  evidence  our  relation  to  Christ’s  family., 

4.  He  argues  from  their  former  sinfulness,  (v. 
17 — 21.)  where  we  may  observe, 

(1. )  What  they  had  been  and  done  formerly.  We 
have  need  to  be  often  reminded  of  our  former  state. 
Paul  frequently  remembers  it  concerning  himself, 
and  those  to  whom  he  writes. 

[1.]  Ye  were  the  seivants  of  sin.  Those  that  are 
now  the  servants  of  God,  would  do  well  to  remem¬ 
ber  the  time  when  they  were  the  servants  of  sin  ; 
to  keep  them  humble,  penitent,  and  watchful,  and 
to  quicken  them  in  the  service  of  God.  It  is  a  re¬ 
proach  to  the  service  of  sin,  that  so  manv  thousands 
have  quitted  the  service,  and  shaken  off  the  yoke  ; 
and  never  any  that  sincerely  deserted  it,  and  gave 
up  themselves  to  the  service  of  God,  have  returned 
to  the  former  drudgery.  “  God  be  thanked  that  ye 
were  so,  that  is,  that  though  ye  were  so,  yet  ye  have 
obeyed.  Ye  were  so  ;  God  be  thanked  that  we  can 
speak  of  it  as  a  thing  past  :  ye  were  so,  but  ye  are 
not  now  so.  Nay,  your  having  been  so  formerly 
tends  much  to  the  magnifying  of  divine  mercy  and 
I  grace  in  the  happy  change.  God  be  thanked  that") 


321 


ROMANS,  /II. 


the  former  sinfulness  is  such  a  foil,  and  such  a  spur 
to  your  present  holiness.” 

[2.]  Ye  have  yielded  your  members  sen’ants  to 
unclcanness,  and  to  iniquity  unto  iniquity ,  v.  19.  It 
is  the  misery  of  a  sinful  state,  that  the  body  is  made 
a  drudge  to  sin,  than  which  there  could  not  be  a 
baser  or  a  harder  slavery,  like  that  of  the  prodigal 
that  was  sent  into  the  fields  to  feed  swine.  Ye  have 
yielded.  Sinners  are  voluntaiy  in  the  service  of  sin. 
The  devil  could  not  force  them  into  the  service,  if 
they  did  not  yield  themselves  to  it.  This  will  justify 
God  in  the  ruin  of  sinners,  that  they  sold  themselves 
to  work  wickedness,  it  was  their  own  act  and  deed. 

To  iniquity  unto  iniquity.  Every  sinful  act 
strengthens  and  confirms  the  sinful  habit  ;  to  ini¬ 
quity  as  the  work,  unto  iniquity  as  the  wages.  Sow 
the  wind,  and  reap  the  whirlwind  ;  growing  worse 
and  worse,  more  and  more  hardened. 

This  he  speaks  after  the  manner  of  men,  that  is, 
he  fetches  a  similitude  from  that  which  is  common 
among  men,  even  the  change  of  services  and  sub¬ 
jections. 

[3. ]  Ye  were  free  from  righteousness;  (y.  20.) 
not  free  by  any  liberty  given,  but  by  a  liberty  taken, 
which  is  licentiousness  ;  “  Ye  were  altogether  void 
of  that  which  is  good,  void  of  any  good  principles, 
motions,  or  inclinations ;  void  of  all  subjection  to  the 
law  and  will  of  God,  of  all  conformity  to  his  image ; 
and  this  ye  were  pleased  with,  as  a  freedom  and  a 
liberty  ;  but  a  freedom  from  righteousness  is  the 
worst  kind  of  slavery.” 

(2. )  How  the  blest  change  was  made,  and  where¬ 
in  it  did  consist. 

[1.]  Ye  have  obeyed  from  the  heart  that  form  of 
doctrine  which  was  delevered  you,  v.  17.  This  de¬ 
scribes  conversion,  what  it  is  ;  it  is  our  conformity 
to,  and  compliance  with,  the  gospel  which  was  de¬ 
livered  you  by  Christ  and  his  ministers.  Margin. 
Whereto  ye  were  delivered ;  sic  h  wagsJoS-HTs — into 
which  ye  were  delivered.  And  so  observe, 

First,  The  rule  of  grace,  that  form  of  doctrine — 
Ti/arc?  SiS±-)f\ ?.  The  gospel  is  the  great  rule  both  of 
truth  and  holiness  ;  it  is  the  stamp,  grace  is  the  im¬ 
pression  of  that  stamp ;  it  is  the  form  of  healing 
words,  2  Tim.  1.  13. 

Secondly,  The  nature  of  grace,  as  it  is  our  con¬ 
formity  to  that  rule. 

It  is  to  obey  from  the  heart.  The  gospel  is  a  doc¬ 
trine  not  only  to  be  believed,  but  to  be  obeyed  ;  and 
that  from  the  heart;  which  denotes  the  sincerity 
and  reality  of  that  obedience  ;  not  in  profession  only, 
but  in  power  ;  from  the  heart,  the  innermost  part, 
the  commanding  part  of  us. 

It  is  to  be  delivered  into  it,  as  into  a  mould,  as  the 
wax  is  cast  into  the  impression  of  the  seal,  answer¬ 
ing  it  line  for  line,  stroke  for  stroke,  and  wholly  re¬ 
presenting  the  shape  and  figure  of  it.  To  be  a 
Christian  indeed,  is  to  be  transformed  into  the  like¬ 
ness  and  similitude  of  the  gospel,  our  souls  answer¬ 
ing  to  it,  complying  with  it,  conformed  to  it :  under¬ 
standing,  will,  affections,  aims,  principles,  actions, 
all  according  to  that  form  of  doctrine. 

[2.]  Being  made  free  from  sin,  ye  became  ser¬ 
vants  of  righteousness,  v.  18.  Serx'ants  to  God,  v. 
22.  Conversion  is,  First,  A  freedom  from  the  ser¬ 
vice  of  sin  ;  it  is  the  shaking  off  of  that  yoke,  resolv¬ 
ing  to  have  no  more  to  do  with  it.  Secondly,  A 
resignation  of  ourselves  to  the  service  of  God  and 
righteousness  ;  to  God  as  our  master,  to  righteous¬ 
ness  as  our  work.  When  we  are  made  free  from 
sin,  it  is  not  that  we  may  live  as  we  list,  and  be  our 
own  masters ;  no :  when  we  are  delivered  out  of 
Egypt,  we  are,  as  Israel,  led  to  the  holy  mountain, 
to  receive  the  law,  and  are  there  brought  into  the 
bond  of  the  covenant. 

Observe,  We  cannot  be  made  the  sen’ants  of 
God.  till  we  are  freed  from  the  power  and  dominion 

Vol.  VI. — 2  S 


of  sin ;  we  cannot  serve  two  masters  so  directly  op¬ 
posite  one  to  another,  as  God  and  sin  are.  We 
must,  with  the  prodigal,  quit  the  drudgery  of  the 
citizen  of  the  country,  before  we  can  come  to  our 
F ather’s  house. 

(3.)  What  apprehensions  they  now  had  of  their 
former  work  and  way.  He  appeals  to  themselves, 
(v.  21.)  whether  they  had  not  found  the  service  of 
sin,  [1.1  An  unfruitful  service  ;  “  What  fruit  had 
ye  then  ?  Did  ye  ever  get  any  thing  by  it  l  Sit  down, 
and  cast  up  the  account,  reckon  your  gains,  what 
fruit  had  ye  then?”  Besides  the  future  losses, 
which  are  infinitely  great,  the  very  present  gains  of 
sin  are  not  worth  mentioning.  What  fruit  ?  Nothing 
that  deserves  the  name  of  fruit ;  the  present  plea¬ 
sure  and  profit  of  sin  do  not  deserve  to  be  called 
fruit;  they  are  but  chaff,  ploughing  iniquity,  sow¬ 
ing  vanity,  and  reaping  the  sanie.  [2.]  it  is  an  un¬ 
becoming  service ;  it  is  that  of  which,  we  are  now 
ashamed  ;  ashamed  of  the  folly,  ashamed  of  the  filth 
of  it.  Shame  came  into  the  world  with  sin,  and  is 
still  the  certain  product  of  it ;  either  the  shame  of 
repentance,  or,  if  rot  that,  eternal  shame  and  con¬ 
tempt.  Who  would  wilfully  do  that  which,  sooner 
or  later  he  is  sure  to  be  ashamed  of  ? 

5.  Lastly,  He  argues  from  the  end  of  all  these 
things ;  it  is  the  prerogative  of  rational  creatures, 
that  they  are  endued  with  a  power  of  prospect,  are 
capable  of  looking  forward,  considering  the  latter 
end  of  things.  To  persuade  us  from  sin  to  holiness, 
here  are  blessing  and  cursing,  good  and  evil,  life 
and  death,  set  before  us ;  and  we  are  put  to  our 
choice. 

(1.)  The  end  of  sin  is  death  ;  ( v .  21.)  The  end  of 
those  things  is  death.  Though  the  way  may  seem 
pleasant  and  inviting,  yet  the  end  is  dismal ;  at  the 
last  it  bites  ;  it  will  be  bitterness  in  the  latter  end. 

The  wages  of  sin  is  death,  v.  23.  Death  is  as  due 
to  a  sinner  when  he  hath  sinned,  as  wages  are  to  a 
servant  when  he  hath  done  his  work.  This  is  true 
of  every  sin  ;  there  is  no  sin  in  its  own  nature  venial ; 
death  is  the  wages  of  the  least  sin ;  sin  is  here  repre¬ 
sented,  either  as  the  work  for  which  the  wages  are 
given,  or  as  the  master  by  whom  the  wages  are 
given  ;  all  that  are  sin’s  servants,  and  do  sin’s  work, 
must  expect  to  be  thus  paid. 

(2.)  If  the  fruit  be  unto  holiness,  if  there  be  an 
active  principle  of  true  and  growing  grace,  the  end 
will  be  everlasting  life  ;  a  very  happy  end  !  Though 
the  way  be  up-hill,  though  it  be  narrow,  and  thorny, 
and  beset,  yet  everlasting  life  at  the  end  of  it  is  sure. 
So,  v.  23.  The  gift  of  God  is  eternal  life.  Heaven 
is  life,  consisting  in  the  vision  and  fruition  of  God ; 
and  it  is  eternal  life,  no  infirmities  attending  it,  no 
death  to  put  a  period  to  it.  This  is  the  gift  of  God. 
The  death  is  the  wages  of  sin,  it  comes  by  desert ; 
but  the  life  is  a  gift,  it  comes  by  favour.  Sinners 
merit  hell,  but  saints  do  not  merit  heaven  ;  there  is 
no  proportion  between  the  glory  of  heaven  and  our 
obedience ;  we  must  thank  God  and  not  ourselves, 
if  ever  we  get  to  heaven.  And  this  gift  is  through 
Jesus  Christ  our  Lord.  It  is  Christ  that  purchased 
it,  prepared  it,  prepares  us  for  it,  preserves  us  to 
it ;  he  is  the  Alpha  and  Omega,  All  in  all  in  our 
i  salvation. 

|l 

CHAP.  VII. 

We  may  observe,  in  this  chapter,  I.  Our  freedom  from  the 
law  further  urged  as  an  argument  to  press  upon  us  sanc¬ 
tification,  v.  1.  .  6.  II.  The  excellency  and  usefulness  of 
the  law  asserted  and  proved  from  the  apostle’s  own  expe¬ 
rience,  notwithstanding,  v.  7. .  14.  III.  A  description  of 
the  conflict  between  grace  and  corruption  in  the  heart,  r. 
14,  15.  to  the  end. 

1.  "17^  NOW  ye  not,  brethren,  (for  I  speak 
i!\.  to  them  that  know  the  law,)  how 


322 


ROMANS,  VII. 


that  the  law  hath  dominion  over  a  man  as 
long  as  he  liveth  ?  2.  For  the  woman  which 
hath  an  husband  is  bound  by  the  law  to  her 
husband  so  long  as  he  liveth ;  but  if  the  hus¬ 
band  be  dead,  she  is  loosed  from  the  law 
of  her  husband.  3.  So  then  if,  while  her 
husband  liveth,  she  be  married  to  another 
man,  she  shall  be  called  an  adulteress :  but 
if  her  husband  be  dead,  she  is  free  from  that 
law ;  so  that  she  is  no  adulteress,  though 
she  be  married  to  another  man.  4.  Where¬ 
fore,  my  brethren,  ye  also  are  become  dead 
to  the  law  by  the  body  of  Christ ;  that  ye 
should  be  married  to  another,  even  to  him 
who  is  raised  from  the  dead,  that  we  should 
bring  forth  fruit  unto  God.  5.  For  when 
we  were  in  the  flesh,  the  motions  of  sins, 
which  were  by  the  law,  did  work  in  our 
members  to  bring  forth  fruit  unto  death. 
6.  But  now  we  are  delivered  from  the  law, 
that  being  dead  wherein  we  were  held ; 
that  we  should  serve  in  newness  of  spirit, 
and  not  in  the  oldness  of  the  letter. 

Among  other  arguments  used  in  the  foregoing 
chapter  to  persuade  us  against  sin,  and  to  holiness, 
this  was  one,  (u.  14. )  that  we  are  not  under  the  law  ; 
and  that  argument  he  is  here  further  insisting  upon 
and  explaining ;  (v.  6.)  We  are  delivered  from  the 
law.  W  hat  does  he  mean  by  that  ?  And  how  is  it 
an  argument  why  sin  should  not  reign  over  us,  and 
why  we  should  walk  in  newness  of  life? 

I.  We  are  delivered  from  that  power  of  the  law, 
which  curses  and  condemns  us  for  the  sin  committed 
by  us.  The  sentence  of  the  law  against  us  is  va¬ 
cated  and  reversed,  by  the  death  of  Christ,  to  all 
true  believers.  The  law  saith,  The  soul  that  sins 
shall  die  ;  but  we  are  delivered  from  the  law.  The 
Lord  has  taken  away  thy  sin,  thou  shall  not  die. 
We  are  redeemed  from  the  curse  of  the  law.  Gal. 
3.  13. 

II.  We  are  delivered  from  that  power  of  the  law, 
which  irritates  and  provokes  the  sin  that  dwelleth 
in  us.  This  the  apostle  seems  especially  to  refer  to, 
(v.  5.)  The  motions  of  sin  which  were  by  the  law. 
The  law,  by  commanding,  forbidding,  threatening, 
corrupt  and  fallen  man,  but  offering  no  grace  to  cure 
and  strengthen,  did  but  stir  up  the  corruption,  and, 
like  the  sun  shining  upon  a  dunghill,  excite  and  draw 
up  the  filthy  steams.  We  being  lamed  by  the  fall, 
the  law  comes  and  directs  us,  but  provides  nothing 
to  heal  and  help  our  lameness,  and  so  makes  us  halt 
and  stumble  the  more.  Understand  this  not  of  the 
law  as  a  rule,  but  as  a  covenant  of  works. 

Now  each  of  these  is  an  argument  why  we  should 
be  holy ;  for  here  is  encouragement  to  endeavours, 
though  in  many  things  we  come  short.  We  are  un¬ 
der  grace,  which  promises  strength  to  do  what  it 
commands,  and  pardon  upon  repentance  when  we 
do  amiss.  This  is  the  scope  of  these  verses  in  ge¬ 
neral,  that  in  point  of  profession  and  privilege,  we 
are  under  a  covenant  of  grace,  and  not  under  a  cove¬ 
nant  of  works ;  under  the  gospel  of  Christ,  and  not 
under  the  law  of  Moses.  The  difference  between 
a  law-state  and  a  gospel-state,  he  had  before  illus¬ 
trated,  by  the  similitude  of  rising  to  a  new  life,  and 
serving  a  new  master ;  now  here  he  speaks  of  it  un¬ 
der  the  similitude  of  being  married  to  a  new  hus¬ 
band. 

1.  Our  first  marriage  was  to  the  law,  which,  ac¬ 
cording  to  the  law  of  marriage,  was  to  continue  only 


during  the  life  of  the  law.  The  law  of  marriage  is 
obliging  only  till  the  death  of  one  of  the  parties,  no 
matter  which,  and  no  longer.  The  death  of  either 
discharges  both. 

For  this  he  appeals  to  themselves,  as  persons 
knowing  the  law  ;  ( v .  1.)  Isfieak  to  them  that  know 
the  law.  It  is  a  great  advantage  to  discourse  with 
those  that  have  knowledge;  for  such  can  more 
readily  understand  and  apprehend  a  truth.  Many 
of  the  Christians  at  Rome  were  such  as  had  been 
Jews,  and  so  were  well  acquainted  with  the  law. 
One  has  some  hold  of  knowing  people. 

The  law  hath  power  over  a  man  as  long  as  he 
liveth ;  in  particular,  the  law  of  marriage  hath 
power ;  or,  in  general,  every  law  is  so  limited  :  the 
laws  of  nations,  of  relations,  families. 

(1.)  The  obligation  of  laws  extends  no  further; 
by  death  the  servant  who,  while  he  lived,  was  un¬ 
der  the  yoke,  is  freed  from  his  master..  Job  3.  19. 

(2.)  The  condemnation  of  laws  extends  no  fur¬ 
ther  ;  death  is  the  finishing  of  the  law.  Actio  mori- 
tur  cum  persona — The  action  expires  with  the  pel 
son.  The  severest  laws  could  but  kill  the  body,  and 
after  that  there  is  no  more  that  they  can  do. 

Thus  while  we  were  alive  to  the  law,  we  were  un¬ 
der  the  power  of  it ;  while  we  were  in  our  Old  Tes¬ 
tament  state,  before  the  gospel  came  into  the  world, 
and  before  it  came  with  power  into  our  hearts. 

Such  is  the  law  of  marriage  ;  (u.  2.)  the  woman  is 
bound  to  her  husband  during  life,  so  bound  to  him, 
that  she  cannot  marry  another ;  if  she  do,  she  shall 
be  reckoned  an  adulteress,  v.  3.  It  will  make  her 
an  adulteress,  not  only  to  be  defiled  by,  but  to  be 
married  to,  another  man  ;  for  that  is  so  much  the 
worse,  upon  this  account,  that  it  abuses  an  ordinance 
of  God,  by  making  it  to  patronise  the  uncleanness. 

Thus  were  we  married  to  the  law  ;  (v.  5.)  When 
we  were  in  the  flesh,  that  is,  in  a  carnal  state,  under 
the  reigning  power  of  sin  and  corruption  ;  in  the 
flesh,  as  in  our  element;  then  the  motions  of  sins 
which  were  by  the  law,  did  work  in  our  members, 
we  were  carried  down  the  stream  of  sin ;  and  the 
law  was  but  as  an  imperfect  dam,  which  made  the 
stream  to  swell  the  higher,  and  rage  the  more ;  our 
desire  was  to  sin,  as  that  of  the  wife  to  her  husband, 
and  sin  ruled  over  us  ;  we  embraced  it,  loved  it,  de¬ 
voted  all  to  it,  conversed  daily  with  it,  made  it  our 
care  to  please  it ;  we  were  under  a  law  of  sin  and 
death,  as  the  wife  under  the  law  of  marriage  ;  and 
the  product  of  this  marriage  was  fruit  brought  forth 
unto  death,  that  is,  actual  transgressions  were  pro¬ 
duced  by  the  original  corruptions,  such  as  deserve 
death.  Lust,  having  conceived  by  the  law,  (which 
is  the  strength  of  sin,  1  Cor.  15.  56.)  bringeth forth 
sin,  and  sin,  when  it  is  finished,  bringeth  forth  death. 
Jam.  1.  15.  There  is  the  posterity  that  springs 
from  this  marriage  to  sin  and  the  law.  This  comes 
of  the  motions  of  sin  working  in  our  members.  And 
this  continues  during  life,  while  the  law  is  alive  to 
us,  and  we  to  the  law. 

2.  Our  second  marriage  is  to  Christ :  and  how 
comes  that  about  ?  Why, 

(1.)  We  are  freed,  by  death,  from  our  obligation 
to  the  law  as  a  covenant,  as  the  wife  is  from  her  ob 
ligation  to  her  husband,  v.  3.  This  application  is 
not  very  close,  nor  needed  it  to  be,  (y.  4.)  Ye  are  be 
come  dead  to  the  law.  He  does  not  say,  “  The  law 
is  dead  ;”  some  think,  because  he  would  avoid  giving 
offence  to  those  who  were  yet  zealous  for  the  law  ; 
but,  which  comes  all  to  one,  Ye  are  dead  to  the  law  ; 
as  the  crucifying  of  the  world  to  us,  and  of  us  to  the 
world,  amounts  to  one  and  the  same  thing;  so  doth 
the  law  dying,  and  our  dying  to  it.  We  are  de¬ 
livered  from  the  law ;  (v.  6.)  xarn^'d-X/Utv — we  are 
nulled  as  to  the  law  ;  our  obligation  to  it,  as  a  hus¬ 
band,  cassated  and  made  void.  And  then  he  speaks 
of  the  law  being  dead,  as  far  as  it  was  an  imprisoned 


323 


ROMANS,  VII. 


law  to  us,  that  being  dead  wherein  we  were  held ;  ' 
not  the  law  itself,  but  its  obligation  to  punishment, 
and  its  provocation  to  sin,  that  is  dead,  it  has  lost  its  . 
power;  and  this,  (v.  4.)  by  the  body  of  Christ ,  that ' 
is,  by  the  sufferings  of  Christ  in  his  body,  by  his 
crucified  body,  which  abrogated  the  law,  answered 
the  demands  of  it,  made  satisfaction  for  our  violation 
of  it,  purchased  for  us  a  covenant  of  grace,  in  which 
righteousness  and  strength  are  laid  up  for  us,  such 
as  were  not,  nor  could  be,  by  the  law.  We  are 
dead  to  the  law  by  our  union  with  the  mystical  body 
of  Christ ;  by  being  incorporated  into  Christ  in  our 
baptism  professedly,  in  our  believing  powerfully  and 
effectually,  we  are  dead  to  the  law,  have  no  more  to 
do  with  it  than  the  dead  servant,  that  is  free  from  j 
his  master,  hath  to  do  with  his  master’s  yoke. 

(2.)  We  are  married  to  Christ.  The  day  of  our  j 
believing  is  the  day  of  our  espousals  to  the  Lord 
Jesus.  We  enter  upon  a  life  of  dependence  on  him, 
and  duty  to  him.  Married  to  another ,  even  to  him 
who  is  raised  from  the  dead;  a  periphrasis  of  Christ, 
very  pertinent  here ;  for  as  our  dying  to  sin  and  the 
law  is  in  conformity  to  the  death  of  Christ,  and  the 
crucifying  of  his  body ;  so  our  devotedness  to  Christ 
in  newness  of  life,  is  in  conformity  to  the  resurrec-  1 
tion  of  Christ.  We  are  married  to  the  raised  ex¬ 
alted  Jesus ;  a  very  honourable  marriage.  Compare 
2  Cor.  11.  2.  Eph.  5.  29.  Now  we  are  thus  mar¬ 
ried  to  Christ, 

[1.]  That  we  should  bring  forth  fruit  unto  God. 
One  end  of  marriage  is  fruitfulness :  God  instituted 
the  ordinance,  that  he  might  seek  a  godly  seed, 
Mai.  2.  15.  The  wife  is  compared  to  the  fruitful 
vine,  and  children  are  called  the  fruit  of  the  womb. 
Now  the  great  end  of  our  marriage  to  Christ,  is,  our 
fruitfulness  in  love,  and  grace,  and  every  good  work. 
That  is  fruit  unto  God,  pleasing  to  God,  according 
to  his  will,  aiming  at  his  glory.  As  our  old  mar¬ 
riage  to  sin  produced  fruit  unto  death,  so  our  second 
marriage  to  Christ  produces  fruit  unto  God,  fruits  of 
righteousness. 

Good  works  are  the  children  of  the  new  nature, 
the  products  of  our  union  with  Christ ;  as  the  fruit¬ 
fulness  of  the  vine  is  the  product  of  its  union  with  the 
root.  Whatever  our  professions  and  pretensions  be,  1 
there  is  no  fruit  brought  forth  to  God,  till  we  are 
married  to  Christ ;  it  is  in  Christ  Jesus  that  we  are 
created  unto  good  works,  Eph.  2.  10.  That  is  the 
only  fruit  turning  to  a  good  account,  which  is  brought 
forth  in  Christ.  This  distinguishes  the  good  works 
of  believers  from  the  good  works  of  hypocrites  and 
self-justifiers,  that  they  are  brought  forth  in  mar¬ 
riage,  done  in  union  with  Christ,  in  the  name  of  the  ' 
Lord.  Jesus,  Col.  3.  17.  This  is,  without  contro¬ 
versy,  one  of  the  great  mysteries  of  godliness. 

[2.]  That  we  should  serve  in  newness  of  spirit, 
and  not  in  the  oldness  of  the  letter,  v.  6.  Being  mar¬ 
ried  to  a  new  husband,  we  must  change  our  way. 
Still  we  must  serve,  but  it  is  a  service  that  is  per¬ 
fect  freedom,  whereas  the  service  of  sin  was  a  per¬ 
fect  drudgery :  we  must  now  serve  in  newness  of 
spirit,  by  new  spiritual  rules,  from  new  spiritual 
principles,  in  the  spirit,  and  in  truth,  John  4.  24. 
There  must  be  a  renovation  of  our  spirits,  wrought 
by  the  Spirit  of  God,  and  in  that  we  must  serve. 

Not  in  the  oldness  of  the  letter ;  we  must  not  rest 
in  mere  external  services,  as  the  carnal  Jews  did, 
who  gloried  in  their  adherence  to  the  letter  of  the 
law,  and  minded  not  the  spiritual  part  of  worship. 
The  letter  is  said  to  kill  with  its  bondage  and  ter¬ 
ror,  but  we  are  delivered  from  that  yoke,  that  we 
might  serve  God  without  fear,  in  holiness  and  righ¬ 
teousness,  Luke  1.  74,  75.  We  are  under  the  dis¬ 
pensation  of  the  Spirit,  and  therefore  must  be 
spiritual,  and  serve  in  the  spirit.  Compare  with 
this  2  Cor.  3.  3,  6,  &c.  It  becomes  us  to  worship 
within  the  veil,  and  no  longer  in  the  outward  court. 


7.  What  shall  we  say  then  ?  Is  the  law 
sin  ?  God  forbid.  Nay,  I  had  not  known 
sin,  but  by  the  law :  for  I  had  not  known 
lust,  except  the  law  had  said,  Thou  shalt 
not  covet.  8.  But  sin,  taking  occasion  by 
the  commandment,  wrought  in  me  all  man¬ 
ner  of  concupiscence.  F or  without  the  law 
sin  was  dead.  9.  For  I  was  alive  without 
the  law  once :  but  when  the  commandment 
came,  sin  revived,  and  I  died.  1 0.  A  nd  the 
commandment,  which  teas  ordained  to  life, 
I  found  to  be  unto  death.  11.  For  sin, 
taking  occasion  by  the  commandment,  de¬ 
ceived  me,  and  by  it  slew  me.  12.  Where¬ 
fore  the  law  is  holy,  and  the  commandment 
holy,  and  just,  and  good.  13.  Was  then 
that  which  is  good,  made  death  unto  me  ? 
God  forbid.  But  sin,  that  it  might  appear 
sin,  working  death  in  me  by  that  which  is 
good  ;  that  sin  by  the  commandment  might 
become  exceeding  sinful.  14.  For  we 
know  that  the  law  is  spiritual : - 

To  what  he  had  said  in  the  former  paragraph,  the 
apostle  here  raises  an  objection,  which  he  answers 
very  fully;  What  shall  we  say  then?  Is  the  law  sin? 
When  he  had  been  speaking  of  the  dominion  of  sin, 
he  had  said  so  much  of  the  influence  of  the  law  as  a 
covenant  upon  that  dominion,  that  it  might  easily  be 
misinterpreted  as  a  reflection  upon  the  law  ;  to  pre¬ 
vent  which  he  shews  from  his  own  experience  the 
great  excellency  and  usefulness  of  the  law,  not  as  a 
covenant,  but  as  a  guide ;  and  further  discovers  how 
sin  took  occasion  by  the  commandment. 

Observe  in  particular, 

I.  The  great  excellency  of  the  law  in  itself.  Far 
be  it  from  Paul  to  reflect  upon  the  law ;  no,  he  speaks 
honourably  of  it. 

1.  It  is  'holy,  just,  and  good,  v.  12.  The  law  in 
general  is  so,  every  particular  commandment  is  so ; 
laws  are  as  the  law-makers  are ;  God,  the  greater 
lawgiver,  is  holy,  just,  and  good,  therefore  his  law 
must  needs  be  so.  The  matter  of  it  is  holy,  it  com¬ 
mands  holiness,  encourages  holiness ;  it  is  holy,  for 
it  is  agreeable  to  the  holy  will  of  God,  the  original 
of  holiness  ;  it  is  just,  for  it  is  consonant  to  the  rules 
of  equity  and  right  reason  ;  the  ways  of  the  Lord  are 
right.  It  is  good  in  the  design  of  it ;  it  was  given  for 
the  good  of  mankind,  for  the  conservation  of  peace 
and  order  in  the  world  ;  it  makes  the  observers  of  it 
good ;  the  intention  of  it  was  to  better  and  reform 
mankind.  Wherever  there  is  true  grace,  there  is 
an  assent  to  this — that  the  law  is  holy,  just,  and 
good. 

2.  The  law  is  spiritual,  (r.  14.)  not  only  in  regard 
of  the  effect  of  it,  as  it  is  a  means  of  making  us 
spiritual ;  but  in  regard  of  the  extent  of  it,  it  reaches 
our  spirits,  it  lavs  a  restraint  upon,  and  gives  direc¬ 
tion  to,  the  motions  of  the  inward  man ;  it  is  a  dis. 
cerner  of  the  thoughts  and  intents  of  the  heart,  (Heb. 
4.  12. )  it  forbids  spiritual  wickedness,  heart- murder, 
and  heart-adultery ;  it  commands  spiritual  sendee 
requires  the  heart,  obliges  us  to  worship  God  in  the 
spirit.  It  is  a  spiritual  law,  for  it  is  given  by  Gods 
who  is  a  Spirit  and  the  Father  of  spirits ;  it  is  given 
to  man,  whose  principal  part  is  spiritual ;  the  soul  is 
the  best  part,  and  the  leading  part  of  the  man,  and 
therefore  the  law  to  the  man,  must  needs  be  a  law 
to  the  soul.  Herein  the  law  of  God  is  above  all 
other  laws,  that  it  is  a  spiritual  law.  Other  laws 
may  forbid  compassing  and  imagining,  See.  which 


324 


ROMANS,  VII. 


is  treason  in  the  heart,  but  cannot  take  cognizance 
thereof,  unless  there  be  some  overt  act ;  but  the  law 
of  God  takes  notice  of  the  iniquity  regarded  in  the 
heart,  though  it  go  no  further.  ’  Wash  thy  heart 
from  wickedness ,  Jer.  4.  14. 

We  know  that.  Wherever  there  is  true  grace, 
there  is  an  experimental  knowledge  of  the  spiritu¬ 
ality  of  the  law  of  God. 

II.  The  great  advantage  that  he  had  found  by  the 
law. 

1.  It  was  discovering ;  I  had  not  knovjn  sin  but  by 
the  law,  v.  7.  As  that  which  is  straight  discovers 
that  which  is  crooked,  as  the  looking-glass  shews  us 
our  natural  face  with  all  its  spots  and  deformities ; 
so  there  is  no  way  of  coming  to  that  knowledge  of 
sin,  which  is  necessary  to  repentance,  and  conse¬ 
quently  to  peace  and  pardon,  but  by  comparing  our 
hearts  and  lives  with  the  law. 

Particularly  he  came  to  the  knowledge  of  the  sin¬ 
fulness  of  lust,  by  the  law  of  the  tenth  command¬ 
ment.  By  lust  he  means  sin  dwelling  in  us,  sin  in 
its  first  motions  and  workings,  the  corrupt  principle. 
This  he  came  to  know  when  the  law  said,  Thou 
shalt  not  covet ;  the  law  spake  in  other  language 
than  the  Scribes  and  Pharisees  made  it  to  speak  in  ; 
it  spake  in  the  spiritual  sense  and  meaning  of  it.  By 
this  he  knew  that  lust  is  sin,  and  a  very  sinful  sin ; 
that  those  motions  and  desires  of  the  heart  toward 
sin,  which  never  came  into  act,  are  sinful,  exceed¬ 
ing  sinful.  Paul  had  a  very  quick  and  piercing  judg¬ 
ment,  all  the  advantages  and  improvements  of  edu¬ 
cation,  and  yet  never  got  the  right  knowledge  of  in¬ 
dwelling  sin,  till  the  Spirit  by  the  law  made  it  known 
to  him.  There  is  nothing  about  which  the  natural 
man  is  more  blind,  than  about  original  corruption, 
concerning  which  the  understanding  is  altogether  in 
the  dark  till  the  Spirit  by  the  law  reveal  it,  and  make 
it  known. 

Thus  the  law  is  a  schoolmaster,  to  bring  us  to 
Christ ;  opens  and  searches  the  wound,  and  so  pre¬ 
pares  it  for  healing.  Thus  sin  by  the  command¬ 
ment  does  appear  sin;  {y.  13.)  it  appears  in  its  own 
colours,  appears  to  be  what  it  is,  and  you  cannot  call 
it  by  a  worse  name  than  its  own.  Thus,  by  the 
commandment  it  becomes  exceeding  sinful ;  it  ap¬ 
pears  to  be  so.  We  never  see  the  desperate  venom 
and  malignity  there  are  in  sin,  till  we  come  to  com¬ 
pare  it  with  the  law,  and  the  spiritual  nature  of  the 
law,  and  then  we  see  it  to  be  an  evil  and  a  bitter 
thing. 

2.  It  was  humbling;  (r.  19.)  I  was  alive ;  he 
thought  himself  in  a  very  good  condition ;  he  was 
alive  in  his  own  opinion  and  apprehension ;  very 
secure  and  confident  of  the  goodness  of  his  state. 
Thus,  he  was  once,  ^ots — in  times  / last ,  when  he 
was  a  Pharisee ;  for  it  was  the  common  temper  of 
that  generation  of  men,  that  they  had  a  very  good 
conceit  of  themselves ;  and  Paul  was  then  like  the 
rest  of  them,  and  the  reason  was,  he  was  then  with¬ 
out  the  law.  Though  brought  up  at  the  feet  of  Ga¬ 
maliel,  a  doctor  of  the  law,  though  himself  a  great 
student  in  the  law,  a  strict  observer  of  it,  and  a 
zealous  stickler  for  it ;  yet  without  the  law.  He  had 
the  letter  of  the  law,  but  he  had  not  the  spiritual 
meaning  of  it;  the  shell,  but  not  the  kernel.  He 
had  the  law  in  his  hand  and  in  his  head,  but  he  had 
it  not  in  his  heart ;  the  notion  of  it,  but  not  the  power 
of  it.  There  are  a  great  many  who  are  spiritually 
dead  in  sin,  that  yet  are  alive  in  their  own  opinion 
of  themselves,  and  rt  is  their  strangeness  to  the  law, 
that  is  the  cause  of  the  mistake. 

But  when  the  commandment  came,  came  in  the 
power  of  it,  (not  to  his  eyes  only,  but  to  his  heart,) 
sin  revived,  as  the  dust  in  a  room  rises,  that  is,  ap¬ 
pears  when  the  sun-shine  is  let  into  it.  Paul  then 
saw  that  in  sin  which  he  had  never  seen  before  ;  he 
they  saw  sin  in  its  causes,  the  bitter  root,  the  corrupt 


bias,  the  bent  to  backslide ;  sin  in  its  colours,  de¬ 
forming,  defiling,  breaking  a  righteous  law,  affront¬ 
ing  an  awful  Majesty,  profaning  a  sovereign  crown 
by  casting  it  to  the  ground ;  sin  in  its  consequences, 
sin  with  death  at  the  heels  of  it,  sin  and  the  curse 
entailed  upon  it.  “  Thus  sin  revived,  and  then  I 
died;  I  lost  that  good  opinion  which  I  had  had  of 
myself,  and  came  to  be  of  another  mind.  Sin  re¬ 
vived,  and  I  died  ;  the  Spirit,  by  the  commandment, 
convinced  me  to  be  in  a  state  of  sin,  and  in  a  state 
of  death  because  of  sin.” 

Of  this  excellent  use  is  the  law,  it  is  a  lamp  and  a 
light,  it  converts  the  soul,  opens  the  eyes,  prepares 
the  way  of  the  Lord  in  the  desert,  rends  the  rocks, 
levels  the  mountains,  makes  ready  a  people  prepared 
for  the  Lord. 

III.  The  ill  use  that  his  corrupt  nature  made  of 
the  law  notwithstanding. 

1.  Sin,  taking  occasion  by  the  commandment, 
wrought  in  me  all  manner  of  concupiscence,  v.  8. 
Observe,  Paul  had  in  him  all  manner  of  concupis¬ 
cence,  though  one  of  the  best  unregenerate  men  that 
ever  was ;  as  touching  the  righteousness  of  the  law, 
blameless,  and  yet  sensible  of  all  manner  of  con¬ 
cupiscence.  And  it  was  sin  that  wrought  it,  in¬ 
dwelling  sin,  his  corrupt  nature ;  (he  speaks  of  a 
sin  that  did  work  sin  ;)  and  it  took  occasion  by  the 
commandment.  The  corrupt  nature  would  not  have 
swelled  and  raged  so  much,  if  it  had  not  been  for 
the  restraints  of  the  law  ;  as  the  peccant  humours 
in  the  body  are  raised,  and  more  inflamed,  by  a 
purge  that  is  not  strong  enough  to  carry  them  off.  It 
is  incident  to  corrupt  nature,  in  vetitum  niti — to  lean 
towards  what  is  forbidden.  Ever  since  Adam  ate 
forbidden  fruit,  we  have  all  been  fond  of  forbidden 
paths;  the  diseased  appetite  is  carried  out  most 
strongly  toward  that  which  is  hurtful  and  prohibited. 
Without  the  law  sin  was  dead,  as  a  snake  in  winter, 
which  the  sun-beams  of  the  law  quicken  and  irritate. 

2.  It  deceived  me.  Sin  puts  a  cheat  upon  the 
sinner,  and  it  is  a  fatal  cheat,  v.  11.  By  it,  by  the 
commandment,  slew  me.  There  being  in  the  law 
no  such  express  threatening  against  sinful  Listings, 
sin,  that  is,  his  own  corrupt  nature,  took  occasion 
from  thence  to  promise  him  impunity,  and  to  say, 
as  the:  serpent  to  our  first  parents,  Ye  shall  not  surely 
die.  Thus  it  deceived  and  slew  him. 

3.  It  wrought  death  in  me  by  that  which  is  good, 
v.  13.  That  which  works  concupiscence,  works 
death,  for  sin  bringeth  forth  death.  Nothing  so 
good  but  a  corrupt  and  vicious  nature  will  pervert 
it,  and  make  it  an  occasion  of  sin ;  no  flower  so 
sweet  but  it  will  suck  poison  out  of  it.  Now  in  this, 
sin  appears  sin.  The  worst  thing  that  sin  does,  and 
most  like  itself,  is  the  perverting  of  the  law,  and 
taking  occasion  from  it  to  be  so  much  the  more  ma¬ 
lignant. 

Thus  the  commandment,  which  was  ordained  to 
life,  was  intended  as  a  guide  in  the  way  to  comfort 
and  happiness,  proved  unto  death,  through  the  cor¬ 
ruption  of  nature,  v.  10.  Many  a  precious  soul  splits 
upon  the  rock  of  salvation.  And  the  same  word 
which  to  some  is  an  occasion  of  life  unto  life,  is  to 
others  an  occasion  of  death  unto  death.  The  same 
sun  that  makes  the  garden  of  flowers  more  fragrant, 
makes  the  dunghill  more  noisome  :  the  same  heat 
that  softens  wax,  hardens  clay  ;  and  the  same  child 
was  set  for  the  fall  and  rising  again  of  many  in  Israel. 
The  way  to  prevent  this  mischief,  is,  to  bow  our 
souls  to  the  commanding  authority  ot  the  word  and 
law  of  God,  not  striving  against,  but  submitting  to  it. 

14. — But  I  am  carnal,  sold  under  sin. 
15.  For  that  which  I  do  T  allow  not:  for 
what  T  would,  that  do  1  not ;  hut  what  1 
hate,  that  do  I.  1 6.  If  then  I  do  that  which 


ROMANS,  VIT. 


1  would  not,  1  consent  unto  the  law,  that  it 
is  good.  1 7.  Now  then  it  is  no  more  I  that 
do  it,  but  sin  that  dwelleth  in  me.  1 8.  For 
T  know  that  in  me  (that  is,  in  my  flesh) 
dwelleth  no  good  thing:  for  to  will  is  pre¬ 
sent  with  me,  but  how  to  perform  that  which 
is  good  I  find  not.  19.  For  the  good  that  I 
would  1  do  not :  but  the  evil  which  I  would 
not,  that  1  do.  20.  Now  if  I  do  that  I  would 
not,  it  is  no  more  I  that  do  it,  but  sin  that 
dwelleth  in  me.  21.  I  find  then  a  law, 
that,  when  I  would  do  good,  evil  is  present 
with  me.  22.  For  I  delight  in  the  law  of 
God  after  the  inward  man  :  23.  Bat  I  see 

another  law  in  my  members,  warring 
against  the  law  of  my  mind,  and  bringing 
me  into  captivity  to  the  law  of  sin  which 
is  in  my  members.  24.  O  wretched  man 
that  I  am  !  who  shall  deliver  me  from  the 
body  of  this  death  ?  25.-  I  thank  God, 

through  Jesus  Christ  our  Lord.  So  then 
with  the  mind  I  myself  serve  the  law  of 
God  ;  but  with  the  flesh  the  law  of  sin. 

Here  is  a  description  of  the  conflict  between  grace 
and  corruption  in  the  heart ;  between  the  law  of 
God  and  the  law  of  sin.  And  it  is  applicable  two 
ways : 

I.  To  the  struggles  that  are  in  a  convinced  soul, 
but  yet  unregenerate :  in  the  person  of  whom  it  is 
supposed,  by  some,  that  Paul  speaks. 

II.  To  struggles  that  are  in  a  renewed  sanctified 
soul,  but  yet  in  a  state  of  imperfection,  as  others 
apprehend.  And  a  great  controversy  there  is,  of 
which  of  these  we  are  to  understand  the  apostle 
here.  So  far  does  the  evil  prevail  here,  when  he 
speaks  of  one  sold  under  sin,  doing  it,  not  performing 
that  which  is  good  ;  that  it  seems  hard  to  apply  it 
to  the  regenerate,  who  are  described  to  walk  "not 
after  the  flesh,  but  after  the  Spirit.  And  yet  so  far 
does  the  good  prevail  in  hating  sin,  consenting  to  the 
law,  delighting  in  it,  serving  the  law  of  God  with 
the  mind,  that  it  is  more  hard  to  apply  it  to  the  un¬ 
regenerate  that  are  dead  in  trespasses  and  sins. 

I.  Applying  it  to  the  struggles  that  are  in  a  con¬ 
vinced  soul,  that  is  yet  in  a  state  of  sin,  knows  his 
Lord’s  will,  but  does  it  not,  approves  the  things  that 
are  more  excellent,  being  instructed  out  of  the  law, 
and  yet  lives  in  the  constant  breach  of  it,  (ch.  2.  17 
— 23. )  though  he  has  that  within  him,  that  witnesses 
against  the  sin  he  commits,  and  it  is  not  without  a 
great  deal  of  reluctancv  that  he  does  commit  it ; 
the  superior  faculties  striving  against  it,  natural  con¬ 
science  warning  against  it  before  it  is  committed, 
and  smiting  for  it  afterward,  yet  the  man  continues 
a  slave  to  his  reigning  lusts. 

It  is  not  thus  with  every  unregenerate  man,  but 
with  those  only  that  are  convinced  by  the  law,  but 
not  changed  by  the  gospel.  The  apostle  had  said, 
(ch.  6.  14.)  That  sin  shall  not  have  dominion,  because 
ye  are  not  under  the  law,  but  under  grace.  For 
the  proof  of  which  he  here  shews  that  a  man  under 
the  law,  and  not  under  grace,  may  be,  and  is,  under 
the  dominion  of  sin  ;  the  law  may  discover  sin,  and 
convince  of  sin,  but  it  cannot  conquer  and  subdue 
sin,  witness  the  predominancy  of  sin  in  many  that 
are  under  very  strong  legal  convictions.  It  disco¬ 
vers  the  defilement,  but  will  not  wash  it  ofF.  It 
makes  a  man  weary  and  heavy  laden,  (Matt.  11. 
28. )  burthens  him  with  his  sin ;  and  yet,  if  rested 
in.  it  yelds  no  help  toward  the  shaking  off  of  that 


burthen  ;  that  is  to  be  had  only  in  Christ.  The  law 
may  make  a  man  cry  out,  O  wretched  man  that  I 
am!  who  shall  deliver  me?  and  yet  leave  him  thus 
fettered  and  captivated,  as  being  too  weak  to  deli¬ 
ver  him,  (ch.  8.  3.)  give  him  a  spirit  of  bondage  to 
tear,  ch.  8.  15.  Now  a  soul,  advanced  thus  far  by 
the  law,  is  in  a  fair  way  towards  a  state  of  liberty 
by  Christ ;  though  many  rest  here,  and  go  no  fur¬ 
ther.  Felix  trembled,  but  never  came  to  Christ 
It  is  possible  for  a  man  to  go  to  hell  with  his  eyes 
open,  (Numb.  24.  3,  4.)  illuminated  with  common 
convictions;  and  to  carry  about  with  him  a  self-ac¬ 
cusing  conscience,  even  in  the  service  of  the  devil ; 
he  may  consent  to  the  law,  that  it  is  good ;  delight 
to  know  God’s  ways,  (as  they,  Isa.  58.  2.)  may  have 
that  within  him,  that  witnesses  against  sin,  and  for 
holiness ;  and  yet  all  this  overpowered  by  the  reign¬ 
ing  love  of  sin.  Drunkards  and  unclean  persons 
have  some  faint  desires  to  leave  oft'  their  sins,  and 
yet  persist  in  them  notwithstanding,  such  are  the 
impotencv  and  insufficiency  of  their  convictions. 

Of  such  as  these  there  are  many  that  will  needs 
have  all  this  understood,  and  contend  earnestly  for 
it :  though  it  is  very  hard  to  imagine  why,  if  the 
apostle  intended  this,  he  should  speak  all  along  in 
his  own  person ;  and  not  only  so,  but  in  the  present 
tense.  Of  his  own  state  under  conviction  he  had 
spoken  at  large,  as  of  a  thing  past;  (t».  7,  &c.)7 
died  ;  the  commandment  I  found  to  be  unto  death  ; 
and  if  here  he  speaks  of  the  same  state  as  his  present 
state,  and  the  condition  he  was  now  in,  surely  he 
did  not  intend  to  be  so  understood  :  and  therefore, 

II.  It  seems  rather  to  be  understood  of  the  strug¬ 
gles  that  are  between  grace  and  corruption  in  sanc¬ 
tified  souls.  That  there  are  remainders  of  indwel¬ 
ling  corruption,  even  there  where  there  is  a  living 
principle  of  grace,  is  past  dispute  ;  that  that  cor¬ 
ruption  is  daily  breaking  forth  in  sins  of  infirmity, 
(such  as  are  consistent  witlf  a  state  of  grace,)  is  ho 
less  certain.  If  we  say  that  we  have  no  sin,  we  de¬ 
ceive  ourselves,  1  John  1.  8,  10.  That  true  grace 
strives  against  these  sins  and  corruptions,  does  not 
allow  of  them,  hates  them,  mourns  over  them,  groans 
under  them  as  a  burthen,  is  likewise  certain ;  (Gal. 
5.  17.)  The  flesh  lusteth  against  the  S/ririt,  and  thex 
S/iirit  against  the  flesh  ;  and  these  are  contrary  the 
one  to  the  other,  so  that  ye  cannot  do  the  things  that 
ye  would.  These  are  the  truths  which,  I  think, 
are  contained  in  this  discourse  of  the  apostle’s.  And 
his  design  is  further  to  open  the  nature  of  sanctifi¬ 
cation,  that  it  does  not  attain  to  a  sinless  perfection 
:  in  this  life  :  and  therefore  to  quicken  us  to,  and  en¬ 
courage  us  in,  our  conflicts  with  remaining  corrup¬ 
tions  ;  our  case  is  not  singular,  that  which  we  do 
sincerely  strive  against,  shall  not  be  laid  to  our 
charge  ;  and  through  grace  the  victory  is  sure  at 
last.  The  struggle  here  is  like  that  between  Jacob 
and  Esau  in  the  womb,  between  the  Canaanites  and 
the  Israelites  in  the  land,  between  the  house  of 
Saul  and  the  house  of  David  :  but  great  is  the  truth 
and  will  prevail. 

Understanding  it  thus,  we  may  observe  here, 

1.  What  he  complains  of ;  the  remainder  of  in¬ 
dwelling  corruptions,  which  he  here  speaks  of,  to 
shew  that  the  law  is  insufficient  to  justify  even  a  re¬ 
generate  man,  that  the  best  man  in  the  world  hath 
enough  in  him  to  condemn  him,  if  God  should  deal 
with  him  according  to  the  law ;  which  is  not  the 
fault  of  the  law,  but  of  our  own  corrupt  nature,  which 
cannot  fulfil  the  law.  The  repetition  of  the  same 
things  over  and  over  again  in  this  discourse,  shews 
how  much  Paul’s  heart  was  affected  with  what  hr 
wrote,  and  how  deep  his  sentiments  were. 

Observe  the  particulars  of  this  complaint. 

( 1. )  I  am  carnal,  sold  under  sin,  v.  14.  He  speaks 
of  the  Corinthians  as  carnal,  1  Cor.  3.  1.  Ever, 
i  there  where  there  is  spiritual  life,  there  are  remain- 


326 


ROMANS,  Vll. 


ders  of  carnal  affections,  and  a  man  may  be  so  far 
sold  under  sin;  he  does  not  sell  himself  to  work  wick¬ 
edness,  as  Ahab  did,  (1  Kings  21.  25.)  but  he  was 
sold  by  Adam  when  he  ginned  and  fell ;  sold,  as  a 
poor  slave  that  does  his  master’s  will  against  his  own 
will ;  sold  under  sin,  because  conceived  in  iniquity 
and  born  in  sin. 

(2. )  What  I  would,  that  I  do  not;  but  what  I  hate, 
that  do  I,  v.  15.  And  to  the  same  purport,  v.  19, 
21.  When  I  would  do  good,  evil  is  present  with  me. 
Such  was  the  strength  of  corruptions,  that  he  could 
not  reach  at  that  perfection  in  holiness  which  he  did 
desire  and  bi*eathe  after.  Thus,  while  he  was  press¬ 
ing  forward  toward  perfection,  yet  he  acknowledges 
that  he  had  not  aVeady  attained,  neither  was  already 
perfect,  Phil.  3.  12.  Fain  he  would  be  free  from 
ill  sin,  and  perfectly  do  the  will  of  God,  such  was 
nis  settled  judgment ;  but  his  corrupt  nature  drew 
him  another  way ;  it  was  like  a  clog,  that  checked 
and  kept  him  down  when  he  would  have  soared  up¬ 
ward;  like  the  bias  in  a  bowl,  which,  when  it  is 
thrown  straight,  yet  draws  it  aside. 

(3.)  In  me,  that  is  in  my  Jlesh,  dwelleth  no  good, 
v.  18.  Here  he  explains  himself  concerning  the 
corrupt  nature,  which  he  calls  flesh  ;  as  far  as  that 
goes,  there  is  no  good  to  be  expected ;  any  more  than 
one  would  expect  good  corn  growing  upon  a  rock, 
or  on  the  sand  which  is  by  the  sea-side.  As  the  new 
nature,  as  far  as  that  goes,  cannot  commit  sin,  (1 
John  3.  9.)  so  the  Jlesh,  the  old  nature,  as  far  as  that 
goes,  cannot  perform  a  good  duty.  How  should  it  ? 
For  the  flesh  serveth  the  law  of  sin,  ( v .  25.)  it  is 
under  the  conduct  and  government  of  that  law ;  and 
while  it  is  so,  it  is  not  like  to  do  any  good. 

The  corrupt  nature  is  elsewhere  called  flesh, 
(Gen.  6.  3.  John  3.  6.)  and  though  there  may  be 
good  things  dwelling  in  those  that  have  this  flesh, 
yet,  as  far  as  the  flesh  goes,  there  is  no  good,  the 
flesh  is  not  a  subject  capable  of  any  good. 

(4.)  I  see  another  law  in  my  members  warring 
against  the  law  of  my  mind,  v.  23.  The  corrupt 
and  sinful  inclination  is  here  compared  to  a  law,  be¬ 
cause  it  controlled  and  checked  him  in  his  good  mo¬ 
tions.  It  is  said  to  be  seated  in  his  members;  be¬ 
cause  Christ  having  set  up  his  throne  in  his  heart, 
it  was  only  the  rebellious  members  of  the  body  that 
were  the  instruments  of  sin.  In  the  sensitive  appe¬ 
tite,  or  we  may  take  it  more  generally,  for  all  that 
corrupt  nature  which  is  the  seat  not  only  of  sensual 
but  of  more  refined  lusts.  This  wars  against  the  law 
of  the  mind,  the  new  nature  ;  it  draws  the  contrary 
way,  drives  on  a  contrary  interest ;  which  corrupt 
disposition  and  inclination  are  as  great  a  burthen  and 
grief  to  the  soul,  as  the  worst  drudgery  and  capti¬ 
vity  could  be.  It  brings  me  into  caftivity. 

To  the  same  purport,  ( v .  25.)  With  the  flesh  I 
serve  the  law  of  sin ;  that  is  the  corrupt  nature,  the 
unregenerate  part  is  continually  working  toward  sin. 

(5.)  His  general  complaint  we  have  -y.  24.  0 

wretched  man  that  lam  !  who  shall  deliver  me  from 
the  body  of  this  death  ?  The  thing  he  complains  of, 
is,  a  body  of  death  ;  either  the  body  of  flesh,  which 
is  a  mortal  dying  body ;  (while  we  carry  this  body 
about  with  us,  we  shall  be  troubled  with  corruption  ; 
when  we  are  dead,  we  shall  be  freed  from  sin,  and  | 
not  before  ;)  or  the  body  of  sin,  the  old  man,  the  cor¬ 
rupt  nature,  which  tends  to  death,  that  is,  to  the 
ruin  of  the  soul ;  or,  comparing  it  to  a  dead  body,  the 
touch  of  which  was  by  the  ceremonial  law  defiling. 
If  actual  transgressions  be  dead  works,  (Heb.  9.  14.) 
original  corruption  is  a  dead  body.  It  was  as  trou¬ 
blesome  to  Paul  as  if  he  had  had  a  dead  body  tied 
to  him,  which  he  must  have  carried  about  with  him. 
This  made  him  cry  out,  O  wretched  man  that  I  am! 
A  man  that  had  learned  in  every  state  to  be  content, 
vet  complains  thus  of  his  corrupt  nature.  Had  I 
been  to  have  'poken  of  Paul,  I  should  have  said,  “  O  1 


blessed  man  that  thou  art,  an  ambassador  of  Christ, 
a  favourite  of  heaven,  a  spiritual  father  of  thou 
sands  !”  But  in  his  own  account  he  was  a  wretched 
man,  because  of  the  corruption  of  nature,  because 
he  was  not  so  good  as  he  fain  would  be ;  had  not  yet 
attained,  neither  was  already  perfect.  Thus  mise¬ 
rably  does  he  complain. 

Who  shall  deliver  me?  He  speaks  like  one  that 
was  sick  of  it,  that  would  give  any  thing  to  be  rid  of 
it ;  looks  to  the  right  hand  and  to  the  left  for  some 
friend  that  would  part  between  him  and  his  corrup¬ 
tions.  The  remainders  of  indwelling  sin  are  a  veiy 
grievous  burthen  to  a  gracious  soul. 

2.  What  he  comforts  himself  with.  The  case 
was  sad,  but  there  were  some  allays.  Three  things 
comforted  him. 

(1.)  That  his  conscience  witnessed  for  him,  that 
he  had  a  good  principle  ruling  and  prevailing  in  him, 
notwithstanding.  It  is  well  when  all  does  not  go  one 
way  in  the  soul.  The  rule  of  this  good  principle 
which  he  had,  was,  the  law  of  God ;  to  which  he 
here  speaks  of  a  threefold  regard  he  had ;  which  is 
certainly  to  be  found  in  all  that  are  sanctified,  and 
no  others. 

[1.]  I  consent  unto  the  law  that  it  is  good,  v. 
16.  — I  give  my  vote  to  the  law  ;  there  is  the 

approbation  of  the  judgment.  Wherever  there  is 
grace,  there  is  not  only  a  dread  of  the  severity  of  the 
law,  but  a  consent  to  the  goodness  of  the  law  ;  it  is 
good  in  itself,  it  is  good  for  me.  This  is  a  sign  that 
the  law  is  written  in  the  heart,  that  the  soul  is  de¬ 
livered  to  the  mould  of  it.  To  consent  to  the  law, 
is  so  far  to  approve  of  it  as  not  to  wish  it  otherwise 
constituted  than  it  is.  The  sanctified  judgment  not 
only  concurs  to  the  equity  of  the  law,  but  to  the  ex¬ 
cellency  of  it,  as  convinced  that  a  conformity  to  the 
law  is  the  highest  perfection  of  the  human  nature, 
and  the  greatest  honour  and  happiness  we  are  ca¬ 
pable  of. 

[2.]  I  delight  in  the  law  of  God  after  the  inward 
man,  v.  22.  His  conscience  bore  witness  to  a  com¬ 
placency  in  the  law.  He  delighted  not  only  in  the 
promises  of  the  word,  but  in  the  precepts  and  pro¬ 
hibitions  of  the  word  ;  tnjvhSoy.a.i,  it  speaks  a  becom¬ 
ing  delight.  He  did  herein  concur  in  affection  with 
all  the  saints.  All  that  are  savingly  regenerate  and 
born  again,  do  truly  delight  in  the  law  of  God  ;  de¬ 
light  to  know  it,  to  do  it ;  cheerfully  submit  to  the 
authority  of  it,  and  take  a  complacency  in  that  sub¬ 
mission  ;  never  better  pleased  than  when  heart  and 
life  are  in  the  strictest  conformity  to  the  law  and  will 
of  God. 

After  the  inward  man;  that  is,  First,  The  mind 
or  rational  faculties,  in  opposition  to  the  sensitive 
appetites  and  wills  of  the  flesh.  The  soul  is  the 
inward  man,  and  that  is  the  scat  of  gracious  delights, 
which  are  therefore  sincere  and  serious,  but  secret ; 
it  is  the  renewing  of  the  inward  man,  2  Cor.  4.  16. 
Secondly,  The  new  nature.  The  new  man  is  called 
the  inner  man,  (Eph.  3.  16.)  the  hidden  man  of  the 
heart,  1  Pet.  3.  4.  Paul,  as  far  as  he  was  sanctified, 
had  a  delight  in  the  law  of  God. 

[3.  ]  With  the  mind  I  myself  serve  the  law  of  God, 
v.  25.  It  is  not  enough  to  consent  to  the  law,  and  to 
delight  in  the  law,  but  we  must  serve  the  law  ;  oui 
souls  must  be  entirely  delivered  up  into  the  obedience 
of  it.  Thus  it  was  with  Paul’s  mind ;  thus  it  is  with 
every  sanctified  renewed  mind  ;  that  is  the  ordinary 
course  and  way  ;  thitherward  goes  the  bent  of  the 
soul.  I  myself— eturoc  plainly  intimating  that  he 

speaks  in  his  own  person,  and  not  in  the  person  of 
another. 

(2.)  That  the  fault  lay  in  that  corruption  of  lus 
nature,  which  he  did  really  bewail  and  strive  against ; 
It  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me. 
This  he  mentions  twice,  (t;.  17,  20.)  not  as  an  excuse 
for  the  guilt  of  his  sin,  (it  is  enough  to  condemn  ns. 


32? 


ROMANS,  VIII. 


jf  we  were  under  the  law,  that  the  sin  \yhich  does 
the  evil,  dwelleth  in  us,)  but  as  a  salvo  for  his  evi¬ 
dences,  that  he  might  not  sink  in  despair,  but  take 
comfort  from  the  covenant  of  grace,  which  accepts 
the  willingness  of  the  spirit,  and  has  provided  pardon 
for  the  weakness  of  the  flesh. 

He  likewise  herein  enters  a  protestation  against 
all  that  which  this  indwelling  sin  produced.  Having 
professed  his  consent  to  the  law  of  God,  he  here  pro¬ 
fesses  his  dissent  from  the  law  of  sin.  “  It  is  not  I, 
T  disown  the  fact,  it  is  against  my  mind  that  it  is 
done.”  As  when  in  the  senate  the  major  part  are 
bad,  and  carry  every  thing  the  wrong  way,  it  is  in¬ 
deed  the  act  of  the  senate,  but  the  honest  party 
stiive  against  it,  bewail  what  is  done,  and  enter  their 
protestation  against  it ;  so  that  it  is  no  more  they  that 
dc  it. 

Dwelleth  in  me,  as  the  Canaanites  among  the  Isra¬ 
el  tes,  though  they  were  put  under  tribute  :  dwelleth 
in  me,  and  is  likely  to  dwell  there,  while  I  live. 

( 3. )  His  great  comfort  lay  in  Jesus  Christ ;  (v.  25. ) 
I  t'rank  God,  through  Jesus  Christ  our  Lord.  In 
the  midst  of  hiscom plaints  he  breaks  out  into  praises. 
It  is  a  special  remedy  against  fears  and  sorrows,  to 
be  much  in  praise  :  many  a  poor  drooping  soul  hath 
found  it  so.  And  in  all  our  praises,  this  should  be 
the  burthen  of  the  song,  “  Blessed  be  God  for  Jesus 
Christ.” 

Who  shall  deliver  me  ?  says  he,  (v.  24.)  as  one  at 
a  loss  for  help.  At  length,  he  finds  an  all-sufficient 
friend,  even  Jesus  Christ.  When  we  are  under  the 
sense  of  the  remaining  power  of  sin  and  corruption, 
we  shall  see  reason  to  bless  God,  through  Christ, 
(for  as  he  is  the  mediator  of  all  our  prayers,  so  he 
is  of  all  our  praises,)  to  bless  God  for  Christ ;  it  is 
he  that  stands  between  us  and  the  wrath  due  to 
us  for  this  sin.  If  it  were  not  for  Christ,  this  ini¬ 
quity  that  dwells  in  us,  would  certainly  be  our  ruin. 
He  is  our  advocate  with  the  Father,  and  through 
him  God  pities,  and  spares,  and  pardons,  and  lays 
not  our  iniquities  to  our  charge. 

It  is  Christ  that  has  purchased  deliverance  for  us 
in  due  time.  Through  Christ  death  will  put  an  end 
to  all  these  complaints,  and  waft  us  to  an  eternity 
which  we  shall  spend  without  sin  or  sigh.  Blessed 
be  God  that  giveth  us  this  victory  through  our  Lord 
Tesus  Christ! 

CHAP.  VIII. 

The  apostle,  having  fully  explained  the  doctrine  of  justifica¬ 
tion,  and  pressed  the  necessity  of  sanctification,  in  this 
chapter,  applies  himself  to  the  consolation  of  the  Lord’s 
people.  Ministers  are  helpers  of  the  joy  of  the  saints. 
Comfort  ye,  comfort  ye  mv  people,  so  runs  our  commis¬ 
sion,  Isa.  40.  1 .  It  is  {he  will  of  God,  that  his  people  should 
be  a  comforted  people.  And  we  have  here  such  a  draught 
of  the  gospel-charter,  such  a  display  of  the  unspeakable 
privileges  of  true  believers,  as  may  furnish  us  with  an 
abundant  matter  for  joy  and  peace  in  believing,  that  by  all 
these  immutable  things,  in  which  it  is  impossible  for  God  to 
lie,  we  might  have  strong  consolation.  Many  of  the  people 
of  God  have,  accordingly,  found  this  chapter  a  well-spring 
of  comfort  to  their  souls,  living  and  dying;  and  have 
sucked  and  been  satisfied  from  these  breasts  of  consola¬ 
tion,  and  with  jov  drawn  water  out  of  these  wells  of  salva¬ 
tion.  There  are  three  things  in  this  chapter:  I.  The 
particular  instances  of  Christians’  privileges,  v.  1  .  .  28.  II. 
The  ground  thereof  laid  in  predestination,  v.  29,  30.  III. 
The  apostle’s  triumph  herein,  in  the  name  of  all  the  saints, 
v.  31.  to  the  end. 

»  THERE  is  therefore  now  no  condem¬ 
nation  to  them  which  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but 
alter  the  Spirit.  2.  For  the  law  of  the  Spirit 
of  life  in  Christ  Jesus  hath  made  me  free 
from  the  law  of  sin  and  death.  3.  For 
what  the  law  could  not  do  in  that  it  was 


weak  through  the  flesh,  God  sending  his 
own  Son  in  the  likeness  of  sinful  flesh,  and 
for  sin,  condemned  sin  in  the  flesh :  4.  That 
the  righteousness  of  the  law  might  be  ful¬ 
filled  in  us,  who  walk  not  after  the  flesh, 
but  after  the  Spirit.  5.  For  they  that  are 
after  the  flesh  do  mind  the  things  of  the 
flesh  ;  but  they  that  are  after  the  Spirit  the 
things  of  the  Spirit.  6.  For  to  be  carnal¬ 
ly  minded  is  death;  but  to  be  spiritually 
minded  is  life  and  peace.  7.  Because  the 
carnal  mind  is  enmity  against  God  :  for  it 
is  not  subject  to  the  law  of  God,  neither  in¬ 
deed  can  be.  8.  So  then  they  that  are  in 
!  the  flesh  cannot  please  God.  9.  But  ye 
are  not  in  the  flesh,  but  in  the  Spirit,  if  so 
be  that  the  Spirit  of  God  dwell  in  you. 
Now  if  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  his. 

The  apostle  here  begins  with  one  signal  privilege 
of  true  Christians,  and  describes  the  character  of 
those  to  whom  it  belongs. 

V.  1.  There  is  therefore  now  no  condemnation,  to 
them  that  are  in  Christ  Jesus.  This  is  his  triumph 
after  that  melancholy  complaint  and  conflict  in  tne 
foregoing  chapter ;  sin  remaining,  disturbing,  vexing, 
but  blessed  be  Gcd,  not  ruining.  The  complaint  he 
takes  to  himself ;  but  humbly  transfers  the  comfort 
with  himself  to  all  true  believers,  who  are  all  inter¬ 
ested  in  it. 

I.  It  is  the  unspeakable  privilege  and  comfort  of 
all  those  that  are  in  Christ  Jesus,  that  there  is  there¬ 
fore  now  no  condemnation  to  them.  He  does  not 
say,  “  There  is  no  accusation  against  them,”  for  that 
there  is ;  but  the  accusation  is  thrown  out,  and  the 
indictment  quashed.  He  does  not  say,  “  There  is 
nothing  in- them  that  deserves  condemnation,”  for 
that  there  is,  and  they  see  it,  and  own  it,  and  mourn 
over  it,  and  condemn  themselves  for  it ;  but  it  shall 
not  be  their  ruin.  He  does  not  say,  “  There  is  no 
cross,  no  affliction  to  them,  nor  no  displeasure  in  the 
affliction,”  for  that  there  may  be  ;  but  no  condemna¬ 
tion.  They  may  be  chastened  of  the  Lord,  but  not 
condemned  with  the  world.  Now  this  arises  frem 
their  being  in  Christ  Jesus  ;  by  virtue  of  their  union 
with  him  through  faith,  they  are  thus  secured.  They 
are  in  Christ  Jesus,  as  in  their  city  of  refuge,  and  so 
are  protected  from  the  avenger  of  blood.  He  is  their 
advocate,  and  brings  them  effi  There  is  therefore 
no  condemnation,  because  thevare  interested  in  the 
satisfaction  that  Christ  by  dying  made  to  the  law. 
In  Christ,  God  does  not  only  not  condemn  them,  but 
is  well  pleased  with  them,  Matt.  17.  5. 

II.  It  is  the  undoubted  character  of  all  those  who 
are  so  in  Christ  Jesus,  ns  to  be  freed  from  condem¬ 
nation,  that  they  walk  not  after  the  flesh  but  after  the 
Spirit.  Observe,  The  character  is  given  from  their 
walk,  not  from  any  one  particular  act,  but  from  their 
course  and  way.  And  the  great  question  is,  What 
is  the  principle  of  the  walk,  the  flesh  or  the  spirit, 
the  old  or  the  new  nature,  corruption  or  grace  ? 
Which  of  these  do  we  mind,  for  which  of  these  do 
we  make  provision,  by  which  of  these  are  we  go¬ 
verned,  which  of  these  do  we  take  part  with  ? 

This  great  truth  thus  laid  down  he  illustrates  in 
the  following  verses ;  and  shews  how  we  come  by 
this  great  privilege,  and  how  we  may  answer  this 
character. 

1.  How  we  come  by  these  privileges — the  privi¬ 
lege  of  justification,  that  there  is  no  condevmation  to 
us — the  privilege  of  sanctification,  that  we  walk 


328 


ROMANS,  VIII. 


after  the  Spirit,  and  not  after  the  flesh,  which  is  no 
less  our  privilege  than  it  is  our  duty.  How  comes  it 
about  ? 

(1. )  The  law  could  not  do  it,  v.  3.  It  could  neither 
justify  nor  sanctify,  neither  free  us  from  the  guilt, 
nor  from  the  power  of  sin,  having  not  the  promises 
either  of  pardon  or  grace.  The  law  made  nothing 
perfect ;  It  was  weak.  Some  attempt  the  law  made 
toward  these  blessed  ends,  but  alas,  it  was  weak,  it 
could  not  accomplish  them  :  yet  that  weakness  was 
not  through  any  defect  in  the  law,  but  through  the 
flesh,  through  the  corruption  of  human  nature,  by 
which  we  became  incapable  either  of  being  justified 
or  sanctified  by  the  law.  We  were  become  unable 
to  keep  the  law,  and  in  case  of  failure,  the  law,  as  a 
covenant  of  works,  made  no  provision,  and  so  left 
us  as  it  found  us.  Or,  understand  it  of  the  ceremo¬ 
nial  law  ;  that  was  a  plaster  not  wide  enough  for  the 
wound,  it  could  never  take  away  sin,  Heb.  10.  4. 

(2. )  The  law  of  the  Sfiirit  of  life  in  Christ  Jesus 
does  it,  v.  2.  The  covenant  of  grace  made  with  us 
in  Christ,  is  a  treasury  of  merit  and  grace,  and  from 
thence  we  receive  pardon  and  a  new  nature  ;  are 
freed  from  the  law  of  sin  and  death,  that  is,  both 
from  the  guilt  and  power  of  sin  ;  from  the  curse  of 
the  law,  and  the  conduct  of  the  flesh.  We  are  under 
another  covenant,  another  master,  another  husband, 
under  the  law  of  the  Sfiirit,  the  law  that  gives  the 
Spirit,  spiritual  life  to  qualify  us  for  eternal. 

The  foundation  of  this  freedom  is  laid  in  Christ’s 
undertaking  for  us,  of  which  he  speaks  v.  3.  God 
sending  his  own  Son.  Observe,  When  the  law  failed, 
God  provided  another  method.  Christ  comes  to  do 
that  which  the  law  could  not  do.  Moses  brought 
the  children  of  Israel  to  the  borders  of  Canaan,  and 
then  died,  and  left  them  there  ;  but  Joshua  did  that 
which  Moses  could  not  do,  and  put  them  in  posses¬ 
sion  of  Canaan.  Thus  what  the  law  could  not  do, 
Christ  did.  The  best  exposition  of  this  verse  we 
have  Heb.  10.  1 — 10.  To  make  the  sense  of  the 
words  clear,  which  in  our  translation  is  a  little  intri¬ 
cate,  we  may  read  it  thus,  with  a  little  transposal, 
God,  sending  his  own  Son  in  the  likeness  of  sinful 
flesh,  and  a  sacrifice  for  sin,  condemned  sin  in  the 
flesh,  which  the  law  could  not  do  in  that  it  was  weak 
through  the  flesh,  that  the — v.  4.  Observe, 

[1.  ]  HowChrist  appeared  ;  in  the  likeness  of  sinful 
flesh.  Not  sinful,  for  he  was  holy,  harmless,  un'de- 
filed ;  but  in  the  likeness  of  that  flesh  which  was 
sinful.  He  took  upon  him  that  nature  which  was 
corrupt,  though  perfectly  abstracted  from  the  cor¬ 
ruptions  of  it.  His  being  circumcised,  redeemed, 
baptized  with  John’s  baptism,  speak  the  likeness  of 
sinful  flesh.  The  bitings  of  the  fiery  serpents  were 
cured  by  a  serpent  of  brass,  which  had  the  shape, 
though  free  from  the  venom,  of  the  serpents  that  bit 
them.  It  was  great  condescension,  that  he  who  was 
God,  should  be  made  in  the  likeness  eiflesh ;  but 
much  greater,  that  he  who  was  holy,  should  be  made 
in  the  likeness  of  sinful  flesh. 

And  for  sin,  there  the  best  Greek  copies  place  the 
comma.  God  sent  him,  tv  o/xoiljuuh  <rapxk  apxaplia.s, 
nit  Trtfi  aui-fluM — in  the  likeness  of  sinful  flesh,  and 
as  a  sacrifice  for  sin.  The  LXX  call  a  sacrifice  for 
sin  no  more  than  Trip)  a/uetprias — - for  sin  ;  so  Christ 
was  a  sacrifice  ;  he  was  sent  to  be  so,  Heb.  9.  26. 

[2.]  What  was  done  by  this  appearance  of  his  ; 
sin  was  condemned,  that  is,  God  did  therein  more 
than  ever  manifest  his  hatred  of  sin  ;  and  not  only 
so,  but  for  all  that  are  Christ’s  both  the  damning 
and  the  domineering  power  of  sin  is  broken  and 
taken  out  of  the  way.  He  that  is  condemned,  can 
neither  accuse  nor  rule ;  his  testimony  is  null,  and 
his  authority  null.  Thus  by  Christ  is  sin  condemned  ; 
though  it  live  and  remain,  its  life  in  the  saints  is  still 
but  like  that  of  a  condemned  malefactor.  It  was  by 
the  condemning  of  sin  that  death  was  disarmed,  and 


the  devil,  who  had  the  power  of  death  destroyed, 
The  condemning  of  sin  saved  the  sinner  from  con¬ 
demnation.  Christ  was  made  sin  for  us,  (2  Cor.  5. 
21.)  and,  being  so  made,  when  we  were  condemned, 
sin  was  condemned  in  the flesh  of  Christ ;  condemned 
in  the  human  nature:  So  was  satisfaction  made  to 
divine  justice,  and  way  made  for  the  salvation  of  the 
sinner. 

[3.]  The  happy  effect  of  this  upon  us;  ( v .  4.) 
That  the  righteousness  of  the  law  might  be  fulfilled 
in  us.  Both  in  our  justification  and  in  our  sanctifi¬ 
cation,  the  righteousness  of  the  law  is  fulfilled.  A 
righteousness  of  satisfaction  for  the  breach  of  the 
law  is  fulfilled  by  the  imputation  of  Christ’s  com¬ 
plete  and  perfect  righteousness,  which  answers  the 
utmost  demands  of  the  law  as  the  mercy-seat  was  as 
long  and  as  broad  as  the  ark.  A  righteousness  of 
obedience  to  the  commands  of  the  law  is  fulfilled  in 
us,  when  by  the  Spirit  the  law  of  love  is  written 
upon  the  heart,  and  that  love  is  the  fulfilling  of  the 
law,  ch.  13.  10.  Though  the  righteousness  of  the 
law  is  not  fulfilled  by  us,  yet,  blessed  be  God,  it  is 
fulfilled  in  us  ;  there  is  that  to  be  found  upon  and  in 
all  true  believers,  which  answers  the  intention  of  the 
law.  Us  who  walk  not.  There  is  the  description 
of  all  those  that  are  interested  in  this  privilege — they 
act  from  spiritual,  and  not  from  carnal,  principles ; 
as  for  others,  the  righteousness  of  the  law  will  be 
fulfilled  upon  them  in  their  ruin.  Now, 

2.  Observe  how  we  may  answer  to  this  character, 
v.  5,  &c. 

(1.)  By  looking  to  our  mind. 5.  How. may  we  know', 
whether  we  are  after  the  flesh,  or  after  the  Spirit  ? 
By  examining  what  we  mind,  the  things  of  the flesh, 
or  the  things  of  the  Sfiirit.  Carnal  pleasure,  worldly 
profit  and  honour,  the  things  of  sense  and  time,  are 
the  things  of  the  flesh,  which  unregenerate  people 
mind.  The  favour  of  God,  the  welfare  of  the  soul, 
the  concerns  of  eternity,  are  the  things  of  the  Sfiirit, 
which  they  that  are  after  the  Spirit,  do  mind. 

The  man  is  as  the  mind  is.  1  he  mind  is  the  forge 
of  thoughts.  As  he  thinketli  in  his  heart,  so  is  he, 
Prov.  23.  7.  Which  way  do  the  thoughts  move 
with  most  pleasure  1  On  what  do  they  dwell  with 
most  satisfaction  ?  The  mind  is  the  seat  of  wis^X 
dom.  Which  way  go  the  projects  and  contrivances  ?  \ 
whether  are  we  more  wise  for  the  world,  or  for  our 
souls  !  Ta  <ra.px.os  <ppovs<riv — they  savour  the  things 

of  the  flesh;  so  the  word  is  rendered,  Matt.  16.  23. 

It  is  a  great  matter  what  our  savour  is  ;  what  truths, 
what  tidings,  what  comforts,  we  do  most  relish,  and 
are  most  agreeable  to  us. 

Now,  to  caution  us  against  this  carnal-minded- 
ness,  he  shews  the  great  misery  and  malignity  of  it, 
and  compares  it  with  the  unspeakable  excellency 
and  comfort  of  spiritual-mindedness. 

[1.]  It  is  death,  v.  6.  It  is  spiritual  death,  the 
certain  way  to  eternal  death.  It  is  the  death  of  the 
soul ;  for  it  is  its  alienation  from  God,  in  union  and 
communion  with  whom  the  life  of  the  soul  consists. 

A  carnal  soul  is  a  dead  soul ;  dead  as  a  soul  can  die. 
She  that  liveth  in  pleasure,  is  dead,  (1  Tim.  5.  6.) 
not  only  dead  in  law  as  guilty,  but  dead  in  state  as 
carnal.  Death  includes  all  misery  ;  carnal  souls  are 
miserable  souls.  But  to  be  spiritually  minded, 
qpovxfxa.  tznvi/j.a.'T©' — a  spiritual  savour,  the  wis¬ 
dom  that  is  from  above,  a  principle  of  grace,  is  life 
and  peace;  it  is  the  felicity  and  happiness  of  the 
soul.  The  life  of  the  soul  consists  in  its  union  with 
spiritual  things  by  the  mind.  A  sanctified  soul  is  a 
living  soul ;  and  that  life  is  peace,  it  is  a  very  com¬ 
fortable  life.  All  the  paths  of  spiritual  wisdom  are 
paths  of  peace.  It  is  life  and  peace  in  the  other 
world,  as  well  as  in  this.  Spiritual-mindedness  is 
eternal  life  and  peace  begun,  and  an  assuring  earnest 
of  the  perfection  of  it. 

[2.]  It  is  enmity  to  God,  ( v .  7.)  and  this  is  worse 


ROMANS,  VIII. 


than  the  former.  The  former  speaks  the  carnal 
sinner  a  dead  man,  that  is  bad ;  but  this  speaks  him 
a  devil  of  a  man.  It  is  not  only  an  enemy,  but  en¬ 
mity  itself.  It  is  not  only  the  alienation  of  the  soul 
from  God,  but  the  opposition  of  the  soul  against 
God ;  it  rebels  against  his  authority,  thwarts  his  de¬ 
sign,  opposes  his  interest,  spits  in  his  face,  spurns  at 
his  bowels.  Can  there  be  a  greater  enmity  ?  An 
enemy  may  be  reconciled,  but  enmity  cannot.  How 
should  this  humble  us  for,  and  warn  us  against,  car- 
nal-mindedness !  Shall  we  harbour  and  indulge  that 
which  is  enmity  to  God  our  Creator,  Owner,  Ruler, 
and  Benefactor  ?  To  prove  this,  he  urges,  that  it  is 
not  subject  to  the  law  of  God,  neither  indeed  can  be. 
The  holiness  of  the  law  of  God,  and  the  unholiness 
of  the  carnal  mind,  are  as  irreconcilable  as  light  to 
darkness.  The  carnal  man  may,  by  the  power  of 
divine  grace,  be  made  subject  to  the  law  of  God,  but 
the  carnal  mind  never  can;  that  must  be  broken 
and  expelled.  See  how  wretchedly  the  corrupt 
will  of  man  is  enslaved  to  sin ;  as  far  as  the  carnal 
mind  prevails,  there  is  no  inclination  to  the  law  of 
God;  therefore  wherever  there  is  a  change  wrought, 
it  is  by  the  power  of  God’s  grace,  not  by  the  free¬ 
dom  of  man’s  will. 

From  hence  he  infers,  ( y .  8.)  They  that  are  in 
the  flesh  cannot  please  God.  They  that  are  in 
a  carnal  unregenerate  state,  under  the  reigning 
power  of  sin,  cannot  do  the  things  that  please  God ; 
wanting  grace,  the  pleasing  principle,  and  an  in¬ 
terest  in  Christ,  the  pleasing  Mediator.  The  very 
sacrifice  of  the  wicked  is  an  abomination ,  Prov.  15. 
8.  Pleasing  God  is  our  highest  end,  of  which  they 
that  are  in  the  flesh  cannot  but  fall  short ;  they 
cannot  please  him,  nay  they  cannot  but  displease 
him. 

We  may  know  our  state  and  character, 

[2.]  By  inquiring  whether  we  have  the  Spirit  of 
God  and  Christ,  or  no;  (y.  9.)  Ye  are  not  in  the 
flesh,  but  in  the  Spirit.  This  expresses  states  and 
conditions  of  the  soul  vastly  different.  All  the  saints 
have  flesh,  and  spirit  in  them  ;  but  to  be  in  the  flesh, 
and  to  be  in  the  Spirit,  are  contrary.  It  denotes  our 
being  overcome  and  subdued  by  one  of  these  prin¬ 
ciples.  As  we  say,  A  man  is  in  love,  or  in  drink, 
that  is,  overcome  by  them.  Now  the  great  question 
is,  whether  we  are  in  the  flesh,  or  in  the  Spirit ;  and 
how  may  we  come  to  know  it  ?  Why,  bv  inquiring 
whether  the  Spirit  of  God  dwell  in  us.  The  Spirit 
dwelling  in  us,  is  the  best  evidence  of  our  being  in 
the  Spirit,  for  the  indwelling  is  mutual;  (1  John  4. 
16.)  Dwelleth  in  God,  and  God  in  him. 

The  Spirit  visits  many  that  are  unregenerate,  with 
his  motions,  which  they  resist  and  quench ;  but  in 
alb  that  are  sanctified  he  dwells;  there  he  resides 
and  rules.  He  is  there  as  a  man  at  his  own  house, 
where  he  is  constant  and  welcome,  and  has  the  do¬ 
minion.  /  Shall  we  put  this  question  to  our  owifi 
hearts.  Who  dwells,  who  rules,  who  keeps  house, 
here  ?  Which  interest  has  the  ascendant  ? 

To  this  he  subjoins  a  general  rule  of  trial ;  If  any 
man  have  not  the  Spirit  of  Christ,  he  is  none  of  his. 
To  be  Christ’s,  to  be  a  Christian  indeed,  one  of  his 
children,  his  servants,  his  friends,  in  union  with 
him,  is  a  privilege  and  honour  which  many  pretend 
to,  that  have  no  part  nor  lot  in  the  matter.  None 
are  his  but  those  that  have  his  Spirit ;  that  is,  [1.] 
That  are  spirited  as  he  was  spirited  :  are  meek,  and 
lowly,  and  humble,  and  peaceable,  and  patient,  and 
charitable,  as  he  was.  We  cannot  tread  in  his  steps 
unless  we  have  his  Spirit ;  the  frame  and  disposition 
of  our  souls  must  be  conformable  to  Christ’s  pattern. 
[2.]  That  are  actuated  and  guided  by  the  Holy 
Spirit  of  God,  as  a  Sanctifier,  Teacher,  and  Com¬ 
forter.  Having  the  Spirit  of  Christ  is  the  same  with 
having  the  Spirit  of  God  to  dwell  in  us.  But  those 
two  come  much  to  one ;  for  all  that  are  actuated  by 

Vol.  vi. — 2  T 


329 

the  Spirit  of  God  as  their  rule,  are  conformable  to 
the  Spirit  of  Christ  as  their  pattern. 

Now  this  description  of  the  character  of  those  to 
whom  belongs  this  first  privilege  of  freedom  from 
condemnation,  is  to  be  applied  to  all  the  other  privi¬ 
leges  that  follow. 

10.  And  if  Christ  be  in  you,  the  body  is 
dead  because  of  sin ;  but  the  Spirit  is  life 
because  of  righteousness.  11.  But  if  the 
spirit  of  him  that  raised  up  Jesus  from  the 
dead  dwell. in  you,  he  that  raised  up  Christ 
from  the  dead  shall  also  quicken  your  mor¬ 
tal  bodies  by  his  Spirit  that  dwelleth  in  you. 
12.  Therefore,  brethren,  we  are  debtors, 
not  to  the  flesh,  to  live  after  the  flesh.  1 3. 
For  if  ye  live  after  the  flesh,  ye  shall  die: 
but  il  ye  through  the  Spirit  do  mortify  the 
deeds  of  the  body,  ye  shall  live.  14.  For 
as  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God.  15.  For  ye  have 
not  received  the  Spirit  of  bondage  again  to 
fear;  but  ye  have  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba,  Father. 
16.  The  Spirit  itself  beareth  witness  with 
our  spirit,  that  we  are  the  children  of  God: 

In  these  verses  the  apostle  represents  two  more 
excellent  benefits,  which  belong  to  true  believers. 

I.  Life.  The  happiness  is  not  barely  a  negative 
happiness,  not  to  be  condemned  ;  but  it  is  positive, 
it  is  an  advancement  to  a  life  that  will  be  the  un¬ 
speakable  happiness  of  the  man;  (r>.  10,  11.)  If 
Christ  be  in  you.  Observe,  If  the  Spirit  be  in  us, 
Christ  is  in  us.  He  dwells  in  the  heart  by  faith, 
Eph.  3.  17.  Now  we  are  here  told  what  becomes 
of  the  bodies  and  souls  of  those  in  whom  Christ  is. 

1.  We  cannot  say  but  that  the  body  is  dead  ;  it  is 
a  frail,  mortal,  dying  body,  and  it  will  be  dead 
shortly ;  it  is  a  house  of  clay,  whose  foundation  is  in 
the  dust.  The  life  purchased  and  promised  does 
not  immortalize  the  body  in  its  present  state. 

It  is  dead,  it  is  appointed  to  die,  it  is  under  a  sen¬ 
tence  of  death  :  as  we  say,  One  that  is  condemned, 
is  a  dead  man.  In  the  midst  of  life  we  are  in  death  : 
be  our  bodies  ever  so  strong,  and  healthful  and 
handsome,  they  are  as  good  as  dead,  (Heb.  11.  12.) 
and  this  because  of  sin.  It  is  sin  that  kills  the  body. 
This  effect  the  first  threatening  has ;  (Gen.  3.  19.) 
Dust  thou  art.  Methinks,  were  there  no  other  ar¬ 
gument,  love  to  our  bodies  should  make  us  hate  sin, 
because  it  is  such  an  enemy  to  our  bodies.  The 
death  even  of  the  bodies  of  the  saints  is  a  remaining 
token  of  God’s  displeasure  against  sin. 

2.  But  the  spirit,  the  precious  soul,  that  is  life  ;  it. 
is  now  spiritually  alive,  nay  it  is  life.  Grace  in  the 
soul  is  its  new  nature  ;  the  life  of  the  saint  lies  in  the 
soul,  while  the  life  of  the  sinner  goes  no  farther  than 
the  body.  When  the  body  dies,  and  returns  to  the 
dust,  the  spirit  is  life  ;  not  only  living  and  immortal, 
but  swallowed  up  of  life.  Death  to  the  saints  is  but 
the  freeing  the  heaven-born  spirit  from  the  clog  and 
load  of  this  body,  that  it  may  be  fit  to  partake  of 
eternal  life.  When  Abraham  was  dead,  yet  God 
was  the  God  of  Abraham,  for  even  then  his  spirit 
was  life,  Matt.  22.  31,  32.  See  Ps.  49.  15.  And 
this  because  of  righteousness.  The  righteousness 
of  Christ  imputed  to  them,  secures  the  soul,  the 
better  part,  from  death ;  the  righteousness  of  Christ 
inherent  in  them,  the  renewed  image  of  God  upon 
the  soul,  preserves  it,  and,  by  God’s  ordination,  at 
death  elevates  it,  and  improves  it,  and  makes  it  meet 


330 


ROMANS,  VIII. 


to  partake  of  the  inheritance  of  the  saints  in  light. 
The  eternal  life  of  the  soul  consists  in  the  vision  and 
fruition  of  God,  and  both  assimilating,  for  which  the 
soul  is  qualified  by  the  righteousness  of  sanctifica¬ 
tion.  I  refer  to  Ps.  17.  15.  I  will  behold  thy  face 
in  righteousness. 

3.  There  is  a  life  reserved  too  for  the  poor  body 
at  last ;  He  shall  also  quicken  your  mortal  bodies,  v. 
11.  The  Lord  is  for  the  body ;  and  though  at  death 
it  is  cast  aside  as  a  despised  broken  vessel,  a  vessel 
in  which  is  no  pleasure,  yet  God  will  have  a  desire 
to  the  work  of  his  hands,  (Job  14.  15.)  will  remem¬ 
ber  his  covenant  with  the  dust,  and  will  not  lose  a 
grain  of  it ;  but  the  body  shall  be  re-united  to  the 
soul,  and  clothed  with  a  glory  agreeable  to  it.  Vile 
bodies  shall  be  new  fashioned,  Phil.  3.  21.  1  Cor. 
15.  42. 

Two  great  assurances  of  the  resurrection  of  the 
body  are  mentioned. 

( 1. )  The  resurrection  of  Christ ;  He  that  raised 
up  Christ  from  the  dead,  shall  also  quicken.  Christ 
rose  as  the  head  and  first-fruits  and  forerunner  of 
all  the  saints,  1  Cor.  15.  20.  The  body  of  Christ 
lay  in  the  grave,  under  the  sin  of  all  the  elect  imput¬ 
ed,  and  broke  through  it.  O  grave,  then,  where  is 
thy  victory  ?  It  is  in  the  virtue  of  Christ’s  resurrec¬ 
tion  that  we  shall  rise. 

(2.)  The  indwelling  of  the  Spirit.  The  same 
Spirit  that  raiseth  the  soul  now,  will  raise  the  body 
shortly ;  by  his  Spirit  that  dwelleth  in  you .  The 
bodies  of  the  saints  are  the  temples  of  the  Holy 
Ghost,  1  Cor.  3.  16. — 6.  19.  Now  though  these 
temples  may  be  suffered  for  a  while  to  lie  in  ruins, 
yet  they  shall  be  rebuilt  again.  The  tabernacle  of 
David,  which  is  fallen  down,  shall  be  repaired, 
whatever  great  mountains  may  be  in  the  way.  The 
Spirit,  breathing  upon  dead  and  dry  bones,  will  make 
them  live,  and  the  saints  even  in  their  flesh  shall  see 
God. 

From  hence  the  apostle  by  the  way  infers,  how 
much  it  is  our  duty  to  walk  not  after  the  flesh,  but 
after  the  Spirit,  v.  12,  13.  Let  not  our  life  be  after 
the  wills  and  motions  of  the  flesh. 

Two  motives  he  mentions  here. 

[1.]  W  e.  are  not  debtors  to  the  flesh;  neither  by 
relation,  gratitude  nor  any  other  bond  or  obligation. 
We  owe  no  suit  or  service  to  our  carnal  desires ;  we 
are  indeed  bound  to  clothe,  and  feed,  and  take  care 
of,  the  body,  as  a  servant  to  the  soul  in  the  service 
of  God,  but  no  further.  We  are  not  debtors  to  it; 
the  flesh  never  did  us  so  much  kindness  as  to  oblige 
us  to  serve  it.  It  is  implied  that  we  are  debtors  to 
Christ  and  to  the  Spirit :  there  we  owe  our  all,  all 
we  have,  and  all  we  can  do,  by  a  thousand  bonds 
and  obligations.  Being  delivered  from  so  great  a 
death  by  so  great  a  ransom,  we  are  deeply  indebted 
to  our  Deliverer.  See  1  Cor.  6.  19,  20. 

[2.]  Consider  the  consequences,  what  will  be  at 
the  end  of  the  way.  Here  are  life  and  death,  bless¬ 
ing  and  cursing,  set  before  us. 

If  ye  live  after  the  flesh,  ye  shall  die;  die  eter¬ 
nally.  It  is  the  pleasing,  and  serving,  and  gratify¬ 
ing,  of  the  flesh,  that  is  the  ruin  of  souls ;  that  is  the 
second  death.  Dying  indeed  is  the  soul’s  dying :  the 
death  of  the  saints  is  but  a  sleep. 

But  on  the'  other  hand,  Ye  shall  live,  live  and  be 
happy  to  eternity ;  that  is  the  true  life  ;  If  ye  through 
the  Spirit  mortify  the  deeds  of  the  body,  subdue  and 
keep  under  all  fleshly  lusts  and  affections,  deny  your¬ 
selves  in  the  pleasing  and  humouring  of  the  body  ; 
and  this  through  the  Spirit ;  we  cannot  do  it  without 
the  Spirit  working  it  in  us ;  and  the  Spirit  will  not 
do  it  without  us  doing  our  endeavour.  So  that  in  a 
word  we  are  put  upon  this  dilemma,  either  to  dis¬ 
please  the  body,  or  destroy  the  soul. 

II.  The  Spirit  of  adoption  is  another  privilege  be¬ 
longing  to  those  that  are  in  Christ  Jesus,  v.  14 — 16. 


All  that  are  Christ’s  are  taken  into  the  relation  of 
children  to  God,  v.  14.  Observe,  1.  Their  properly; 
they  are  led  by  the  Spirit  of  God  ;  as  a  scholar  in  his 
learning  is  led  by  his  tutor,  as  a  traveller  in  his  jour¬ 
ney  is  led  by  his  guide,  as  a  soldier  in  his  engage¬ 
ments  is  led  by  his  captain ;  not  driven  as  beasts, 
but  led  as  rational  creatures ;  drawn  with  the  cords 
of  a  man,  and  the  bands  of  love.  It  is  the  undoubt¬ 
ed  character  of  all  true  believers,  that  they  are  led 
by  the  Spirit  of  God :  having  submitted  themselves 
in  believing  to  his  conduct,  they  do  in  their  obedi¬ 
ence  follow  that  conduct,  and  are  sweetly  led  into 
all  truth  and  all  duty.  2.  Their  privilege ;  They 
are  the  sons  of  God ;  received  into  the  number  of 
God’s  children  by  adoption;  owned  and  loved  by 
him  as  his  children. 

And  those  that  are  the  sons  of  God,  have  the 
Spirit. 

(1.)  To  work  in  them  the  disposition  of  children ; 
(y.  15.)  Ye  have  not  received  the  spirit  of  bondage 
again  to  fear.  Understand  it,  [1.]  Of  that  spirit 
of  bondage  which  the  Old  Testament  church  was 
under,  by  reason  of  the  darkness  and  terror  of  that 
dispensation.  The  veil  signified  bondage,  2  Cor. 
3.  15.  Compare  v.  17.  The  Spirit  of  adoption  was 
not  then  so  plentifully  poured  out  as  now;  for  the 
law  opened  the  wound,  but  little  of  the  remedy. 
Now  you  are  not  under  that  dispensation,  you  have 
not  received  that  Spirit.  [2.  ]  Of  that  spirit  of  bond¬ 
age,  which  the  saints  were,  many  of  them  them¬ 
selves,  under  at  their  conversion,  under  the  convic¬ 
tions  of  sin  and  wrath  set  home  by.  the  Spirit ;  as 
they,  (Acts  2.  37.)  the  jailer,  (Acts  16.  30.)  Paul, 
Acts  9.  6.  Then  the  Spirit  himself  was  to  the  saints 
a  spirit  of  bondage  ;  “  But,”  says  the  apostle,  “  with 
you  this  is  over.”  “God  as  a  Judge,”  says  Dr. 
Manton,  “  by  the  spirit  of  bondage,  sends  us  to 
Christ  as  Mediator,  and  Christ  as  Mediator,  by  the 
Spirit  of  adoption,  sends  us  back  again  to  God  as  a 
Father.”  Though  a  child  of  God  may  come  under 
fear  of  bondage-  again,  and  may  be  questioning  his 
sonship,  yet  the  blessed  Spirit  is  not  again  a  spirit  of 
bondage,  for  then  he  would  witness  an  untruth. 

But  you  have  received  the  Spirit  of  adoption.  Men 
may  give  a  charter  of  adoption  ;  but  it  is  God’s  pre¬ 
rogative,  when  he  adopts,  to  give  a  Spirit  of  adop¬ 
tion  ;  the  nature  of  children.  The  Spirit  of  adop¬ 
tion  works  in  the  children  of  God  a  filial  love  to  God 
as  a  Father,  a  delight  in  him,  and  a  dependence 
upon  him,  as  a  Father.  A  sanctified  soul  bears  the 
image  of  God,  as  the  child  bears  the  image  of  the 
father. 

Whereby  we  cry,  Abba,  Father.  Praying  is  here 
called  crying ;  which  is  not  only  an  earnest,  but  a 
natural  expression  of  desire  ;  children  that  cannot 
speak,  vent  their  desires  by  crying.  Now,  the 
Spirit  teaches  us  in  prayer  to  come  to  God  as  a 
Father,  with  a  holy  humble  confidence,  embolden¬ 
ing  the  soul  in  that  duty. 

Abba,  Father.  Abba  is  a  Syriac  word  signifying 
father,  or  my  father;  tutm,  a  Greek  word;  and 
why  both,  Abba,  Father?  Because  Christ  said  so 
in  prayer,  (Mark  14.  36.)  Abba,  Father:  and  we 
have  received  the  Spirit  of  the  Son.  It  denotes  an 
affectionate  endearing  importunity,  and  a  believing 
stress  laid  upon  the  relation.  Little  children,  beg¬ 
ging  of  their  parents,  can  say  little  but  Father , 
Father,  and  that  is  rhetoric  enough.  It  also  denotes, 
that  the  adoption  is  common  both  to  Jews  and  Gen¬ 
tiles  ;  the  Jews  call  him  Abba  in  their  language  ;  the 
Greeks  may  call  him  7raT»g  in  their  language  ;  for  in 
Christ  Jesus  there  is  neither  Greek  nor  Jew. 

(2. )  To  witness  to  the  relation  of  children,  v.  16. 
The  former  is  the  work  of  the  Spirit  as  a  Sanctifier, 
this  as  a  Comforter. 

Beareth  witness  with  our  spirit.  Many  a  man 
has  the  witness  of  his  own  spirit  to  the  goodness  of 


331 


ROMANS,  VIII 


his  state,  who  has  not  the  concurring  testimony  of 
the  Spirit.  Many  speak  peace  to  themselves,  to 
whom  the  God  of  heaven  does  not  speak  peace. 
But  they  that  are  sanctified,  have  God’s  Spirit  wit¬ 
nessing  with  their  spirits ;  which  is  to  be  understood 
not  of  any  immediate  extraordinary  revelation,  but 
an  ordinary  work  of  the  Spirit,  in  and  by  the  means 
of  comfort  speaking  peace  to  the  soul.  This  testi¬ 
mony  is  always  agreeable  to  the  written  word,  and 
is  therefore  always  grounded  upon  sanctification; 
for  the  Spirit  in  the  heart  cannot  contradict  the 
Spirit  in  the  word.  The  Spirit  witnesses  to  none 
the  privileges  of  children,  who  have  not  the  nature 
and  disposition  of  children, 

17.  And  if  children,  then  heirs;  heirs  of 
God,  and  joint-heirs  with  Christ ;  if  so  be 
that  we  suffer  with  him,  that  we  may  be 
also  glorified  together.  18.  For  I  reckon 
that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory 
which  shall  be  revealed  in  us.  19.  For 
the  earnest  expectation  of  the  creature 
waiteth  for  the  manifestation  of  the  sons  of 
God.  20.  F or  the  creature  was  made  sub- 
ject  to  vanity,  not  willingly,  but  by  reason 
of  him  who  hath  subjected  the  same  in 
hope,  21.  Because  the  creature  itself  also 
shall  be  delivered  from  the  bondage  of 
corruption  into  the  glorious  liberty  of  the 
children  of  God.  22.  For  we  know  that 
the  whole  creation  groaneth  and  travaileth 
in  pain  together  until  now.  23.  And  not 
only  they ,  but  ourselves  also,  which  have 
the  first-fruits  of  the  Spirit,  even  we  our¬ 
selves  groan  within  ourselves,  waiting  for 
the  adoption,  to  wit ,  the  redemption  of  our 
body.  24.  F or  we  are  saved  by  hope :  but 
hope  that  is  seen  is  not  hope :  for  what  a 
man  seeth,  why  doth  he  yet  hope  for  ?  25. 

But  if  we  hope  for  that  we  see  not,  then  do 
we  with  patience  wait  for  it. 

In  these  words,  the  apostle  describes  a  fourth  il¬ 
lustrious  branch  of  the  happiness  of  believers,  that 
is,  a  title  to  the  future  glory.  This  is  fitly  annexed 
to  our  sonship  ;  for  as  the  adoption  of  sons  entitles  us 
to,  so  the  disposition  of  sons  fits  and  prepares  us  for, 
that  glory. 

If  children ,  then  heirs ,  v.  17.  In  earthly  inhe¬ 
ritances  this  rule  does  not  hold,  only  the  first-born 
are  heirs ;  but  the  church  is  a  church  of  first-born, 
for  they  are  all  heirs.  Heaven  is  an  inheritance 
that  all  the  saints  are  heirs  to.  They  do  not  come 
to  it  as  purchasers,  by  any  merit  or  procurement  of 
their  own ;  but  as  heirs,  purely  by  the  act  of  God ; 
for  God  makes  heirs.  The  saints  are  heirs,  though 
in  this  world  they  are  heirs  under  age ;  see  Gal.  4. 
1,  2.  Their  present  state  is  a  state  of  education  and 
preparation  for  the  inheritance.  How  comfortable 
should  this  be  to  all  the  children  of  God,  how  little 
soever  they  have  in  possession,  that,  being  heirs, 
they  have  enough  in  reversion  ! 

But  the  honour  and  happiness  of  an  heir  lies  in  the 
value  and  worth  of  that  which  he  is  heir  to ;  we  read 
of  those  that  inherit  the  wind ;  and  therefore  we 
have  here  an  abstract  of  the  premises. 

I.  Heirs  of  God.  The  Lord  himself  is  the  por¬ 
tion  of  the  saints’  inheritance ;  (Ps.  16.  5.)  a  goodly 
heritage,  v  6  The  saints  are  spiritual  priests, 


that  have  the  Lord  for  their  inheritance,  Num.  18. 

20.  The  vision  of  God  and  the  fruition  of  God  make 
up  the  inheritance  the  saints  are  heirs  to.  God  him¬ 
self  will  be  with  them,  and  will  be  their  God,  Rev. 

21.  3. 

II.  Joint-heirs  with  Christ.  Christ,  as  Mediator, 
is  said  to  be  the  heir  of  all  things,  (Heb.  1.  2.)  and 
true  believers,  by  virtue  of  their  union  with  him, 
shall  inherit  all  things,  Rev.  21.  7.  They  that  now 
partake  of  the  Spirit  of  Christ  as  his  brethren,  shall 
as  his  brethren  partake  of  his  glory,  (John  17.  24. ) 
shall  sit  down  with  him  upon  his  throne,  Rev.  3.  21. 
Lord,  what  isman,  that  thou  shouldest  thus  magnify 
him  !  Now,  this  future  glory  is  further  spoken  of, 
as  the  reward  of  present  sufferings,  and  as  the  ac¬ 
complishment  of  present  hopes. 

1.  As  the  reward  of  the  saints’  present  sufferings ; 
and  it  is  a  rich  reward  ;  If  so  be  that  we  suffer  with 
him,  (v.  17.)  or,  forasmuch  as  we  suffer  with  him. 
The  state  of  the  church  in  this  world  always  is,  but 
was  then  especially,  an  afflicted  state ;  to  be  a  Chris¬ 
tian,  was  certainly  to  be  a  sufferer.  Now,  to  com¬ 
fort  them  in  reference  to  those  sufferings,  he  tells 
them  that  they  suffered  with  Christ,  for  his  sake,  for 
his  honour,  and  for  the  testimony  of  a  good  con¬ 
science  ;  and  we  shall  be  glorified  with  him.  Those 
that  suffered  with  David  in  his  persecuted  state, 
were  advanced  by  him  and  with  him  when  he  came 
to  the  crown ;  see  2  Tim.  2.  12.  See  the  gains  of 
suffering  for  Christ ;  though  we  may  be  losers  for 
him,  we  shall  not,  we  cannot,  be  losers  by  him  in 
the  end.  This  the  gospel  is  filled  with  the  assur¬ 
ances  of.  Now,  that  suffering  saints  may  have 
strong  supports  and  consolations  from  their  hopes  of 
heaven,  he  holds  the  balance,  (u.  18.)  in  a  compari¬ 
son  between  the  two,  which  is  observable. 

(1.)  In  one  scale  he  puts  the  sufferings  of  this 
firesent  time.  The  sufferings  of  the  saints  are  but 
sufferings  of  this  present  time,  strike  no  deeper  than 
the  things  of  time,  last  no  longer  than  the  present 
time  ;  (2  Cor.  4.  17. )  light  affliction,  and  but  for  a 
moment.  So  that  on  the  sufferings  he  writes  tekel, 
weighed  in  the  balance,  and  found  light. 

(2.)  In  the  other  scale  he  puts  the  glory ;  and 
finds  that  a  weight,  ah  exceeding  and  eternal  weight ; 
glory  that  shall  be  revealed.  In  our  present  state 
we  come  short,  not  only  in  the  enjoyment,  but  in  the 
knowledge,  of  that  glory ;  (1  Cor.  2.  9.  1  John  3.  2.) 
it  shall  be  revealed.  It  surpasses  all  that  we  have 
yet  seen  or  known :  present  vouchsafements  are 
sweet  and  precious,  very  precious,  very  sweet ;  but 
there  is  something  to  come,  something  behind  the 
curtain,  that  will  outshine  all.  Shall  be  revealed  in 
us ;  not  only  revealed  to  us,  to  be  seen,  but  revealed 
in  us,  to  be  enjoyed.  The  kingdom  of  God  is  with¬ 
in  you,  and  will  be  so  to  eternity. 

(3.)  He  determines  the  sufferings  not  worthy  to 
be  compared  with  the  glory — t>,v 
They  cannot  merit  that  glory ;  and  if  suffering  for 
Christ  will  not  merit,  much  iess  will  doing.  They 
should  not  at  all  deter  and  frighten  us  from  the  dili¬ 
gent  and  earnest  pursuit  of  that  glory.  The  suffer¬ 
ings  are  small  and  short,  and  concern  the  body  only : 
but  the  glory  is  rich  and  great,  and  concerns  the 
soul,  and  is-eternal. 

This  he  reckons.  I  reckon — xoylfo/uau.  It  is  not 
a  rash  and  sudden  determination,  but  the  product  •  f 
a  very  serious  and  deliberate  consideration.  He 
had  reasoned  the  case  within  himself,  weighed  the 
arguments  on  both  sides,  and  thus  at  last  resolves 
the  point.  O  how  vastly  different  are  the  sentence 
of  the  word  and  the  sentiment  of  the  world,  concern¬ 
ing  the  sufferings  of  this  present  time  ! 

I  reckon,  as  an  arithmetician  that  is  balancing  an 
account;  he  first  sums  up  what  is  disbursed  for 
Christ  in  the  sufferings  of  this  present  time,  and 
finds  they  come  to  very  little ;  he  then  sums  up  what 


332 


ROMANS,  VIII. 


is  secured  to  us  by  Christ  in  the  glory  that  shall  be 
revealed,  and  that  he  finds  an  infinite  sum,  trans¬ 
cending  all  conception,  the  disbursement  abundantly 
made  up,  and  the  losses  infinitely  countervailed. 
And  who  would  be  afraid  then  to  suffer  for  Christ, 
Avho,  as  he  is  beforehand  with  us  in  suffering,  so  he 
will  not  be  behindhand  with  us  in  recompense  ? 

Now  Paul  was  as  competent  a  judge  of  this  point 
as  ever  any  mere  man  was.  He  could  reckon  not 
by  art  only,  but  by  experience ;  for  he  knew  both. 
He  knew  what  the  sufferings  of  this  present  time 
were  ;  see  2  Cor.  11.  23 — 28.  He  knew  what  the 
glory  of  heaven  is ;  see  2  Cor.  12.  3,  4.  And  upon 
the  view  of  both,  he  gives  this  judgment  here. 
There  is  nothing  like  a  believing  view  of  the  glory 
which  shall  be  revealed,  to  support  and  bear  up  the 
spirit  under  all  the  sufferings  of  this  present  time. 
The  reproach  of  Christ  appears  riches  to  those  who 
have  respect  to  the  recompense  of  reward,  Heb. 
11.  26. 

2.  As  the  accomplishment  of  the  saints’  present 
hopes  and  expectations,  v.  19,  &c.  As  the  saints 
are  suffering  for  it,  so  they  are  waiting  for  it.  Hea¬ 
ven  is  therefore  sure  ;  for  God  by  his  Spirit,  would 
not  raise  and  encourage  those  hopes  only  to  defeat 
and  disappoint  them ;  he  will  establish  that  word  j 
unto  his  servants,  on  which  he  has  caused  them  to 
hope,  (Ps.  119.  49.)  and  heaven  is  therefore  sweet; 
for  if  hope  deferred  makes  the  heart  sick,  surely 
when  the  desire  comes  it  will  be  a  tree  of  life,  Prov. 
13.  12. 

Now  he  observes  an  expectation  of  this  glory ; 

( 1. )  In  the  creatures,  v.  19 — 22.  That  must  needs 
be  a  great  transcendent  glory,  which  all  the  crea¬ 
tures  are  so  earnestly  expecting  and  longing  for. 
This  observation  in  these  verses  has  some  difficulty 
in  it,  which  puzzles  interpreters  a  little :  and  the 
more,  because  it  is  a  remark  not  made  in  any  other 
sci^pture,  with  which  it  might  be  compared. 

By  the  creature  here  we  understand,  not  as  some 
do,  the  Gentile  world,  and  their  expectation  of 
Christ  and  the  gospel ;  which  is  an  exposition  very 
foreign  and  forced ;  but  the  whole  frame  of  nature, 
especially  that  of  this  lower  world ;  the  whole  crea¬ 
tion,  the  compages  of  inanimate  and  sensible  crea¬ 
tures  ;  which,  because  of  their  harmony  and  mutual 
dependence,  and  because  they  all  constitute  and 
make  up  one  world,  are  spoken  of  in  the  singular 
number  as  the  creature.  The  sense  of  the  apostle 
in  these  four  verses  we  may  take  in  these  observa¬ 
tions  : 

[1.]  That  there  is  a  present  vanity,  which  the 
creature,  by  reason  of  the  sin  of  man,  is  made  sub¬ 
ject  to,  v.  20.  When  man  sinned,  the  ground  was 
cursed  for  man’s  sake,  and  with  it  all  the  creatures 
(especially  of  this  lower  world,  where  our  acquaint¬ 
ance  lies)  became  subject  to  that  curse ;  became 
mutable  and  mortal.  Under  the  bondage  of  corrup¬ 
tion,  v.  21.  There  is  an  impurity,  deformity,  and 
infirmity,  which  the  creature  has  contracted  by  the 
fall  of  man  :  the  creation  is  sullied  and  stained,  much 
of  the  beauty  of  the  world  gone.  There  is  an  enmity 
of  one  creature  to  another ;  they  are  all  subject  to 
continual  alteration  and  decay  of  the  individuals, 
liable  to  the  strokes  of  God’s  judgments  upon  man. 
When  the  world  was  drowned,  and  almost  all  the 
creatures  in  it,  surely  then  it  was  subject  to  vanity 
indeed.  The  whole  species  of  creatures  is  designed 
for,  and  is  hastening  to,  a  total  dissolution  by  fire. 
And  it  is  not  the  least  part  of  their  vanity  and  bond¬ 
age,  that  they  are  used,  or  abused  rather,  by  men 
as  instruments  of  sin.  The  creatures  are  often 
abused  to  the  dishonour  of  their  Creator,  the  hurt 
of  his  children,  or  the  service  of  his  enemies.  When 
the  creatures  are  made  the  food  and  fuel  of  our  lusts, 
they  are  subject  to  vanity,  they  are  captivated  by 
the  law  of  sin. 


And  this,  not  willingly ,  not  of  their  own  choice ; 
all  the  creatures  desire  their  own  perfection  and 
consummation.  When  they  are  made  instruments 
of  sin,  it  is  not  willingly.  Or,  They  are  thus  capti¬ 
vated,  not  for  any  sin  of  their  own,  which  they  had 
committed,  but  for  man’s  sin ;  By  reason  of  him  who 
hath  subjected  the  same.  Adam  did  it  meritoriously ; 
the  creatures  being  delivered  to  him,  when  he  by 
sin  delivered  himself,  he  delivered  them  likewise 
into  the  bondage  of  corruption.  God  did  it  judi¬ 
cially  ;  he  passed  a  sentence  upon  the  creatures  for 
the  sin  of  man,  by  which  they  became  subject.  And 
this  yoke  (poor  creatures)  they  bear  in  hope  that  it 
will  not  be  so  always.  ’Et’  tKirU't,  ot /  sou,  &c. — in 
hope  that  the  creature  itself;  so  many  Greek  copies 
join  the  words.  We  have  reason  to  pity  the  poor 
creatures,  that  for  our  sin  are  become  subject  to 
vanity. 

[2.]  That  the  creatures  groan  and  travail  in  pain 
together  under  this  vanity  and  corruption,  v.  22. 

It  is  a  figurative  expression.  Sin  is  a  burthen  to  the 
whole  creation ;  the  sin  of  the  Jews,  in  crucifving 
Christ,  set  the  earth  a  quaking  under  them.  The 
idols  were  a  burthen  to  the  weary  beast,  Isa.  46.  1. 
There  is  a  general  outcry  of  the  whole  creation 
against  the  sin  of  man  :  the  stone  crieth  out  of  the 
wall,  (Hab.  2.  11.)  the  land  cries,  Job  31.  38. 

[3.]  That  the  creature,  that  is  now  thus  bur- 
thened,  shall,  at  the  time  of  the  restitution  of  all 
things,  be  delivered  from  this  bondage  into  the  glori¬ 
ous  liberty  of  the  children  of  God  ;  (v.  21.)  they  shall 
no  more  be  subject  to  vanity  and  corruption,  and  the 
other  fruits  of  the  curse ;  but,  on  the  contrary,  this 
lower  world  shall  be  renewed  :  when  there  will  be 
new  heavens,  there  will  be  a  new  earth  ;  (2  Pet.  3. 
13.  Rev.  21.  1.)  and  there  shall  be  a  glory  conferred 
upon  all  the  creatures,  which  shall  be  (in  the  pro¬ 
portion  of  their  natures)  as  suitable  and  as  great  an 
advancement  as  the  glory  of  the  children  of  God 
shall  be  to  them.  The  fire  at  the  last  day  shall  be 
a  refining,  not  a  destroying,  annihilating  fire.  What 
comes  of  the  souls  of  brutes,  that  go  downward, 
none  can  tell.  But  it  should  seem  by  the  scripture 
there  will  be  some  kind  of  restoration  of  them.  And 
if  it  be  objected.  What  use  wTill  they  be  of  to  glo¬ 
rified  saints  ?  we  may  suppose  them  of  as  much  use 
as  they  were  to  Adam  in  innocency ;  and  if  it  be 
only  to  illustrate  the  wisdom,  power,  and  goodness, 
of  their  Creator,  that  is  enough.  Compare  with 
this,  Ps.  96.  10 — 13. — 98.  7 — 9.  Let  the  heavens  re¬ 
joice  before  the  Lord,  for  he  cometh. 

[4.]  That  the  creature  doth  therefore  earnestly 
expect  and  wait  for  the  manifestation  of  the  chil¬ 
dren  of  God,  v.  19.  Observe,  At  the  second  com¬ 
ing  of  Christ  there  will  be  a  manifestation  of  the 
children  of  God.  Now  the  saints  are  God’s  hidden 
ones,  the  wheat  seems  lost  in  a  heap  of  chaff ;  but 
then  they  shall  be  manifested.  It  does  not  yet  ap¬ 
pear  what  we  shall  be,  (1  John  3.  2.)  but  then  the 
glory  shall  be  revealed.  The  children  of  God  shall 
appear  in  their  own  colours.  And  this  redemption 
of  the  creature  is  reserved  till  then  ;  for  as  it  was 
with  man,  and  for  man,  that  they  fell  under  the 
curse,  so  with  man,  and  for  man,  they  shall  be  de¬ 
livered.  All  the  curse  and  filth  that  now  adhere  to 
the  creature,  shall  be  done  away  then  when  those 
that  have  suffered  with  Christ  upon  earth,  shall 
reign  with  him  upon  the  earth.  This  the  whole 
creation  looks  and  longs  for ;  and  it  may  serve  as  a 
reason  why  now  a  good  man  should  be  merciful  to 
his  beast. 

(2.)  In  the  saints,  who  are  new  creatures,  v.  23 — 
25.  Observe, 

[1.]  The  grounds  of  this  expectation  in  the  saints. 
It  is  our  having  received  the  first-fruits  of  the  Spirit; 
which  both  quickens  our  desires,  and  encourages 
our  hopes,  and  both  w^ys  raises  our  expectations. 


333 


ROMANS,  VIII. 


The  first-fruits  did  both  sanctify  and  insure  the 
lump.  Grace  is  the  first-fruits  of  glory,  it  is  glory 
begun.  We,  having  received  such  clusters  in  this 
wilderness,  cannot  but  long  for  the  full  vintage  in 
the  heavenly  Canaan.  JVot  only  they  ;  not  only  the 
creatures,  who  are  not  capable  of  such  a  happiness 
as  the  first-fruits  of  the  Spirit ;  but  even  we,  who 
have  such  present  rich  receivings,  cannot  but  long 
for  something  more  and  greater.  In  having  the 
first-fruits  of  the  Spirit,  we  have  that  which  is  very 
precious ;  but  we  have  not  all  we  would  have. 

We  groan  within  ourselves ;  which  denotes  the 
strength  and  secrecy  of  these  desires  :  not  making  a 
loud  noise,  as  the  hypocrites  howling  upon  the  bed 
for  corn  and  wine,  but  with  silent  groans,  which 
pierce  heaven  soonest  of  all.  Or,  We  groan  among 
ourselves.  It  is  the  unanimous  vote,  the  joint  de¬ 
sire  of  the  whole  church,  all  agree  in  this ;  Come , 
Lord  Jesus,  come  quickly.  The  groaning  denotes  a 
very  earnest  and  importunate  desire,  the  soul  pained 
with  the  delay.  Present  receivings  and  comforts 
are  consistent  with  a  great  many  groans ;  not  as  the 
pangs  of  one  dying,  but  as  the  throes  of  a  woman  in 
travail ;  groans  that  are  symptoms  of  life,  not  of 
death. 

[2.]  The  object  of  this  expectation.  What  is  it 
we  are  thus  desiring  and  waiting  for  l  What  would 
we  have.  ?  The  adoption,  to  wit,  the  redemption  of 
our  body.  Though  the  soul  be  the  principal  part 
of  the  man,  yet  the  Lord  has  declared  himself  for 
the  body  also,  and  has  provided  a  great  deal  of  ho¬ 
nour  and  happiness  for  the  body.  The  resurrec¬ 
tion  is  here  called  the  redemption  of  the  body.  It 
shall  then  be  rescued  from  the  power  of  death  and 
the  grave,  and  the  bondage  of  corruption ;  and 
though  a  vile  body,  yet  it  shall  be  refined  and  beauti¬ 
fied,  and  made  like  that  glorious  body  of  Christ, 
Phil.  3.  21.  1  Cor.  15.  42. 

This  is  called  the  adoption.  First,  It  is  the  adop¬ 
tion  manifested  before  all  the  world,  angels  and 
men.  Now  are  we  the  sons  of  God,  but  it  does  not 
yet  appear,  the  honour  is  now  clouded ;  but  then 
God  will  publicly  own  all  his  children.  The  deed 
of  adoption,  which  is  now  written,  signed,  and  seal¬ 
ed,  will  then  be  recognized,  proclaimed,  and  pub¬ 
lished.  As  Christ  was,  so  the  saints  will  be,  de¬ 
clared  to  be  the  sons  of  God  with  power,  by  the  re¬ 
surrection  from  the  dead,  ch.  1.  4.  It  will  then  be 
put  past  dispute.  Secondly,  It  is  the  adoption  per¬ 
fected  and  completed.  The  children  of  God  have 
bodies  as  well  as  souls ;  and  till  those  bodies  are 
brought  into  the  glorious  liberty  of  the  children  of 
God,  the  adoption  is  not  perfect.  But  then  it  will 
be  complete,  when  the  Captain  of  our  salvation  shall 
oring  the  many  sons  ta  glory,  Heb.  2.  10. 

This  is  that  which  we  expect,  which  our  flesh 
rests  in  hope  of,  Ps.  16.  9,  10.  All  the  days  of  our 
appointed  time,  we  are  waiting  till  this  change 
comes,  when  he  shall  call,  and  we  shall  answer,  and 
he  will  have  a  desire  to  the  work  of  his  hands,  Job 
14.  14,  15. 

[3.]  The  agreeableness  of  this  to  our  present 
state,  v.  24,  25.  Our  happiness  is  not  in  present 
possession;  JVe  are  saved  by  hope.  In  this,  as  in 
other  things,  God  hath  made  our  present  state  a 
state  of  trial  and  probation — that  our  reward  is  out 
of  sight.  Those  that  will  deal  with  God,  must  deal 
upon  trust  It  is  acknowledged  that  one  of  the  prin¬ 
cipal  graces  of  a  Christian,  is  hope,  (1  Cor.  13.  13.) 
which  necessarily  implies  a  good  thing  to  come, 
which  is  the  object  of  that  hope.  Faith  respects 
the  promise,  hope  the  thing  promised.  Faith  is  the 
evidence,  hope  the  expectation,  of  things  not  seen. 
Faith  is  the  mother  of  hope. 

We  do  with  patience  wait.  In  hoping  for  this  glory, 
we  have  need  of  patience,  to  bear  the  sufferings  we 
meet  with  in  the  way  to  it,  and  the  delays  of  it.  Our 


way  is  rough  and  long ;  but  he  that  shall  come,  will 
come,  and  will  not  tarry ;  and  therefore  though  he 
seem  to  tarry,  it  becomes  us  to  wait  for  him. 

26.  Likewise  the  Spirit  also  helpeth  our 
infirmities :  for  we  know  not  what  we  should 
pray  for  as  we  ought :  but  the  Spirit  itself 
maketh  intercession  for  us  with  groanings 
which  cannot  be  uttered.  27.  And  he  that 
searcheth  the  hearts  knoweth  what  is  the 
mind  of  the  Spirit,  because  he  maketh  in¬ 
tercession  for  the  saints,  according  to  the 
will  of  God.  28.  And  we  know  that  all 
things  work  together  for  good  to  them  that 
love  God,  to  them  who  are  the  called  ac¬ 
cording  to  his  purpose. 

The  apostle  here  suggests  two  privileges  more, 
which  true  Christians  are  entitled  to. 

I.  The  help  of  the  Spirit  in  prayer.  While  we 
are  in  this  world,  hoping  and  waiting  for  what  we 
see  not,  we  must  be  praying.  Hope  supposes  desire, 
and  that  desire  offered  up  to  God  is  prayer;  we 
groan.  Now  observe, 

1.  Our  weakness  in  prayer ;  We  know  not  what 
we  should  pray  for  as  we  ought.  (1.)  As  to  the 
matter  of  our  requests,  we  know  not  what  to  ask. 
We  are  not  competent  judges  of  our  own  condition : 
Who  knows  what  is  good  for  a  man  m  this  life  ?  Eccl. 
6.  12.  We  are  short-sighted,  and  very  much  biassed 
in  favour  of  the  flesh,  and  apt  to  separate  the  end 
from  the  way.  Ye  know  not  what  ye  ask,  Matt.  20. 
22.  We  are  like  foolish  children,  that  are  ready 
to  cry  for  fruit  before  it  is  ripe,  and  fit  for  them  ;  see 
Luke  9.  54,  55.  (2. )  As  to  the  manner,  we  know  not 
how  to  pray  as  we  ought.  It  is  not  enough  that  we 
do  that  which  is  good,  but  we  must  do  it  well ;  seek 
in  a  due  order :  and  here  we  are  often  at  a  loss ; 
graces  are  weak,  affections  cold,  thoughts  wander¬ 
ing  :  and  it  is  not  always  easy  to  find  the  heart  to 
pray,  2  Sam.  7.  2 7.  The  apostle  speaks  of  this  in 
the  first  person ;  We  know  not.  He  puts  himself 
among  the  rest.  F oily,  and  weakness,  and  distrac¬ 
tion  in  prayer,  are  that  which  all  the  saints  are  com¬ 
plaining  of.  If  so  great  a  saint  as  Paul  knew  not  what 
to  pray  for,  what  little  reason  have  we  to  go  forth 
about  that  duty  in  our  own  strength  ! 

2.  The  assistances  which  the  Spirit  gives  us  in  that 
duty.  He  helps  our  infrmities ;  meant  especially  of 
our  praying  infirmities,  which  most  easily  beset  us 
in  that  duty,  against  which  the  Spirit  helps.  The 
Spirit  in  the  word  helps ;  many  rules  and  promises 
there  are  in  the  word  tor  our  help ;  the  Spirit  in  the 
heart  helps,  dwelling  in  us,  working  in  us,  as  a  Spirit 
of  grace  and  supplication ;  especially  with  respect 
to  the  infirmities  we  are  under  when  we  are  in  a 
suffering  state,  when  our  faith  is  most  apt  to  fail ;  for 
this  end  the  Holy  Ghost  was  poured  out.  Helpeth , 
cuvav'UKct/uSdvtTcLi — heaves  with  us,  over-against  us,\ 
helps  as  we  help  one  that  would  lift  up  a  burthen,  by 
lifting  over-against  him  at  the  other  end ;  helps  with 
us,  with  us  doing  our  endeavour,  putting  forth  the 
strength  we  have.  We  must  not  sit  still,  and  expect 
that  the  Spirit  should  do  all ;  when  the  Spirit  goes 
before  us,  we  must  bestir  ourselves.  \\  e  cannot 
without  God,  and  he  will  not  without  us. 

What  help  ?  Why,  the  Spirit  itself  makes  inter¬ 
cession  for  us,  dictates  our  requests,  indites  our  peti¬ 
tions,  draws  up  our  plea  for  us.  Christ  intercedes 
for  us  in  heaven,  the  Spirit  intercedes  for  us  in  our 
hearts  ;  so  graciously  has  God  provided  for  the  en¬ 
couragement  of  the  praying  remnant.  The  Spirit, 
as  an  enlightening  Spirit,  teaches  us  what  to  pray 
for ;  as  a  sanctifying  Spirit,  works  and  excites  pray  - 


334 


ROMANS,  VIII. 


ing  graces ;  as  a  comforting  Spirit,  silences  our  fears, 
and  helps  us  over  all  our  discouragements.  The  Holy 
Spirit  is  the  Spring  of  all  our  desires  and  breathings 
toward  God.  Now  this  intercession  which  the  Spirit 
makes  is, 

(1. )  With  groanings  that  cannot  be  uttered .  The 
strength  and  fervency  of  those  desires  which  the 
Holy  Spirit  works,  are  hereby  intimated.  There 
may  be  praying  in  the  Spirit,  where  there  is  not  a 
word  spoken  ;  as  Moses  prayed,  (Exod.  14.  15.)  and 
Hannah,  1  Sam.  1.  13. 

It  is  not  the  rhetoric  and  eloquence,  but  the  faith 
and  fervency,  of  our  prayers,  that  the  Spirit  works, 
as  an  intercessor,  in  us.  Cannot  be  uttered  ;  they 
are  so  confused,  the  soul  is  in  such  a  hurry  with 
temptations  and  troubles,  we  know  not  what  to  say, 
nor  how  to  express  ourselves.  Here  is  the  Spirit  in¬ 
terceding  with  groans  that  cannot  be  uttered.  When 
we  can  but  cry,  Abba,  Father,  and  refer  ourselves  to 
him  with  a  holy  humble  boldness,  this  is  the  work 
of  the  Spirit. 

(2.)  According  to  the  will  of  God,  v.  27.  The 
Spirit  in  the  heart  never  contradicts  the  Spirit  in  the 
word.  Those  desires  that  are  contrary  to  the  will 
of  God,  do  not  come  from  the  Spirit.  The  Spirit 
interceding  in  us  evermore  melts  our  wills  into  the 
will  of  God.  Not  as  I  will  but  as  thou  wilt . 

3.  The  sure  success  of  these  intercessions;  He 
that  searches  the  heart,  knoweth  what  is  the  mind  of 
the  Spirit,  v.  27. 

To  a  hypocrite,  all  whose  religion  lies  in  his 
tongue,  nothing  is  more  dreadful  than  that  God 
searches  the  heart  and  sees  through  all  his  disguises. 
To  a  sincere  Christian,  who  makes  heart- work  of 
his  duty,  nothing  is  more  comfortable  than  that  God 
searches  the  heart,  for  then  he  will  hear  and  answer 
those  desires  which  we  want  words  to  express.  He 
knows  what  we  have  need  of  before  we  ask,  Matt. 
6.  8.  He  knows  what  is  the  mind  of  his  own  Spirit 
in  us.  And  as  he  always  hears  the  Son  interceding 
for  us,  so  he  always  hears  the  Spirit  interceding  in 
us,  because  his  intercession  is  according  to  the  will 
of  God. 

What  could  have  been  done  more  for  the  comfort 
of  the  Lord’s  people,  in  all  their  addresses  to  God  ? 
Christ  had  said,  “  Whatever  you  ask  the  Father  ac¬ 
cording  to  his  will,  he  will  give  it  you.”  But  how 
shall  we  learn  to  ask  according  to  his  will  ?  Why 
the  Spirit  will  teach  us  that.  Therefore  it  is,  that 
the  seed  of  Jacob  never  seek  in  vain. 

II.  The  concurrence  of  all  providences  for  the 
good  of  those  that  are  Christ’s,  v.  28.  It  might  be 
objected,  that,  notwithstanding  all  these  privileges, 
we  see  believers  compassed  about  with  manifold 
afflictions  ;  though  the  Spirit  makes  intercession  for 
them,  yet  their  troubles  are  continued.  It  is  very 
true  ;  but  in  this  the  Spirit’s  intercession  is  always 
effectual,  that,  however  it  goes  with  them,  all  this  is 
working  together  for  their  good.  Observe  here, 

1.  The  character  of  the  saints,  who  are  interested 
in  this  privilege  ;  they  are  here  described  by  such 
properties  as  are  common  to  all  that  are  truly  sanc¬ 
tified. 

(1.)  They  love  God.  This  includes  all  the  out¬ 
goings  of  the  soul’t  affections  toward  God  as  the 
chiefest  good  and  highest  end.  It  is  our  love  to  God 
that  makes  every  providence  sweet,  and  therefore 
profitable.  Those  that  love  God,  make  the  best  of 
all  he  does,  and  take  all  in  good  part. 

(2.)  They  are  the  called  according  to  his  purpose  ; 
effectually  called  according  to  the  eternal  purpose. 
The  call  is  effectual,  not  according  to  any  merit  or 
desert  of  our’s,  but  according  to  God’s  own  gracious 
purpose. 

2.  The  privilege  of  the  saints,  that  all  things  work 
together  for  good  to  them,  that  is,  all  the  providences 
of  God  that  concern  them.  All  that  God  performs 


he  performs  for  them,  Ps.  57.  2.  Their'  sins  are 
not  of  his  performing,  therefore  not  intended  here, 
though  his  permitting  of  sin  is  made  to  work  for  their 
good,  2  Chron.  32.  31.  But  all  the  providences  of 
God  are  their’s ;  merciful  providences,  afflicting 
providences,  personal,  public  :  they  are  all  for  good ; 
perhaps  for  temporal  good,  as  Joseph’s  troubles; 
however  for  spiritual  and  eternal  good.  That  is  good 
for  them,  that  does  their  souls  good.  Either  directly 
or  indirectly,  every  providence  has  a  tendency  to  the 
spiritual  good  of  those  that  love  God ;  breaking  them 
off  from  sin,  bringing  them  nearer  to  God,  weaning 
them  from  the  world,  fitting  them  for  heaven^-" 

Work  together.  They  work,  as  physic  works  upon 
the  body,  various  ways,  according  to  the  intention  of 
the  physician ;  but  all  for  the  patient’s  good.  They 
work  together,  as  several  ingredients  in  a  medicine 
concur  to  answer  the  intention.  God  hath  set  the 
one  over  against  the  other;  (Eccl.  7.  14.)  c-on^yt!, 
a  verb  singular,  with  a  noun  plural,  denoting  the 
harmony  of  Providence  and  its  uniform  designs,  all 
the  wheels  as  one  wheel,  Ezek.  10.  13. 

He  worketh  all  things  together  for  good  ;  so  some 
read  it.  It  is  not  from  any  specific  quality  in  the  pro¬ 
vidences  themselves,  but  from  the  power  and  grace 
of  God  working  in,  with,  and  by,  these  providences. 

All  this  we  know ;  know  it  for  a  certainty,  from 
the  word  of  God,  from  our  own  experience,  and 
from  the  experience  of  all  the  saints. 

29.  For  whom  he  did  foreknow,  he  also 
did  predestinate  to  be  conformed  to  the 
image  of  his  Son,  that  he  might  be  the  first¬ 
born  among  many  brethren.  30.  Moreover 
whom  he  did  predestinate,  them  he  also 
called :  and  whom  he  called,  them  he  also 
justified  :  and  whom  he  justified,  them  he 
also  glorified. 

The  apostle,  having  reckoned  up  so  many  ingre¬ 
dients  of  the  happiness  of  true  believers,  comes  here 
to  represent  the  ground  of  them  all,  which  he  lays 
in  predestination.  These  precious  privileges  are  con¬ 
veyed  to  us  by  the  charter  of  the  covenant,  but  they 
are  founded  in  the  counsel  of  God,  which  infallibly 
secures  the  event.  That  Jesus  Christ,  the  purchaser, 
might  not  labour  in  vain,  nor  spend  his  strength  and 
life  for  nought  and  in  vain,  there  is  a  remnant  given 
him,  a  seed  that  he  shall  see,  so  that  the  good  plea¬ 
sure  of  the  Lord  shall  prosper  in  his  hands.  For 
the  explication  of  which,  he  here  sets  before  us  the 
order  of  the  causes  of  our  salvation,  a  golden  chain, 
which  cannot  be  broken.  There  are  four  links  of  it. 

I.  Whom  he  did  foreknow,  he  also  did  predesti¬ 
nate  to  be  conformed  to  the  image  of  his  Son.  All  that 
God  designed  for  glory  and  happiness  as  the  end, 
he  decreed  to  grace  and  holiness  as  the  way.  Not, 
whom  he  did  foreknow  to  be  holy,  them  he  predes¬ 
tinated  to  be  so.  The  counsels  and  decrees  of  God 
do  not  truckle  to  the  frail  and  fickle  will  of  men ; 
no,  God’s  foreknowledge  of  the  saints  is  the  same 
with  that  everlasting  love  wherewith  he  is  said  to 
have  loved  them,  ier.  31.  3.  God’s  knowing  his 
people  is  the  same  with  his  owning  of  them,  Ps.  1.  6. 
John  10.  14.  2  Tim.  2.  19.  See  ch.  11.  2.  Words 
of  knowledge  often  in  scripture  denote  affection  :  so 
here :  Elect  according  to  the  foreknowledge  of  God, 

1  Pet.  1.  2.  And  the  same  word  is  rendered  fore¬ 
ordained,  1  Pet.  1.  20.  Whom  he  did  foreknow,  that 
is,  whom  he  designed  for  his  friends  and  favourites. 

/  know  thee  by  name,  said  God  to  Moses,  Exod.  33. 
12.  Now  those  whom  God  thus  foreknew,  he  did 
predestinate  to  be  conformed  to  Christ. 

1.  Holiness  consists  in  our  conformity  to  the  image 
ot  Christ  That  takes  in  the  whole  of  sanctification, 


335 


HOMANS,  VIII. 


of  which  Christ  is  the  great  pattern  and  samplar. 
To  be  spirited  as  Christ  was,  to  walk  and  live  as 
Christ  did,  to  bear  our  sufferings  patiently  as  Christ 
did.  Christ  is  the  express  image  of  his  Father,  and 
the  saints  are  conformed  to  the  image  of  Christ. 
Thus  it  is  by  the  mediation  and  interposal  of  Christ, 
that  we  have  God’s  love  restored  to  us,  and  God’s 
likeness  renewed  upon  us,  in  which  two  things  con¬ 
sists  the  happiness  of  man. 

2.  All  that  God  hath  from  eternity  foreknown  with 
favour,  he  hath  predestinated  to  this  conformity.  It 
is  not  we  that  can  conform  ourselves  to  Christ ;  our 
giving  of  ourselves  to  Christ  takes  rise  in  God’s 
giving  of  us  to  him  :  and  in  giving  us  to  him,  he  pre¬ 
destinated  us  to  be  conformable  to  his  image.  It  is  a 
mere  cavil  therefore  to  call  the  doctrine  of  election, 
a  licentious  doctrine ;  and  to  argue,  that  it  gives  en¬ 
couragement  to  sin,  as  if  the  end  were  separated 
from  the  way,  and  happiness  from  holiness.  None 
can  know  their  election  but  by  their  conformity  to 
the  image  of  Christ ;  for  all  that  are  chosen  are 
chosen  to  sanctification ;  (2  Thess.  2.  13. )  and  surely 
it  cannot  be  a  temptation  to  any  to  be  conformed  to 
the  world,  to  believe  that  they  were  predestinated 
to  be  conformed  to  Christ. 

3.  That  which  is  herein  chiefly  designed,  is,  the 
honour  of  Jesus  Christ,  that  he  might  be  the  First¬ 
born  among  many  brethren;  that  Christ  might  have 
the  honour  of  being  the  great  pattern,  as  well  as  the 
great  prince  ;  and  in  this,  as  in  other  things,  might 
have  pre-eminence.  It  was  in  the  first-born  that  all 
the  children  were  dedicated  to  God  under  the  law ; 
the  first-born  was  the  head  of  the  family,  on  whom 
all  the  rest  did  depend :  now  in  the  family  of  the 
saints,  Christ  must  have  the  honour  of  being  the 
first-born.  And  blessed  be  God  that  there  are  many 
brethren  ;  though  they  seem  but  a  few  in  one  place, 
at  one  time,  yet,  when  they  come  all  together,  they 
will  be  a  great  many. 

There  is  therefore  a  certain  number  firedestinated, 
that  the  end  of  Christ’s  undertaking  might  be  infalli¬ 
bly  secured.  Had  the  event  been  left  at  uncertainties 
in  the  divine  counsels,  to  depend  upon  the  contingent 
turn  of  man’s  will,  Christ  might  have  been  the  first¬ 
born  among  but  few  or  no  brethren ;  a  captain  without 
soldiers,  and  a  prince  without  subjects  :  to  prevent 
which,  and  to  secure  to  him  many  brethren ,  the  de¬ 
cree  is  absolute,  the  thing  ascertained,  that  he  might 
be  sure  to  see  his  seed ;  there  is  a  remnant  predesti¬ 
nated  to  be  conformed  to  his  image ;  which  decree 
will  certainly  have  its  accomplishment  in  the  holi¬ 
ness  and  happiness  of  that  chosen  race ;  and  so,  in 
spite  of  all  the  opposition  of  the  powers  of  darkness, 
Christ  will  be  the  first-born  among  many,  very  many 
brethren.  • 

II.  Whom  he  did  predestinate,  them  he  also  called. 
Not  only  with  the  external  call,  (so  many  are  called, 
that  were  not  chosen,  Matt.  20. 16. — 22. 14. )  but  with 
the  internal  and  effectual  call.  The  former  comes 
to  the  ear  only,  but  this  to  the  heart.  All  that  God 
did  from  eternity  predestinate  to  grace  and  glory,  he 
does,  in  the  fulness  of  time,  effectually  call.  The 
call  is  then  effectual,  when  we  come  at  the  call ;  and 
we  then  come  at  the  call,  when  the  Spirit  draws  us, 
convinces  the  conscience  of  guilt  and  wrath,  en¬ 
lightens  the  understanding,  bows  the  will,  persuades 
and  enables  us  to  embrace  Christ  in  the  promises, 
makes  us  willing  in  the  day  of  his  power.  It  is  an 
effectual  call  from  self  and  earth,  to  God  and  Christ 
and  heaven,  as  our  end ;  from  sin  and  vanitv,  to  grace 
and  holiness  and  seriousness  as  our  way.  This  is  the 
gospel  call. 

Them  he  called,  that  the  purpose  of  God,  accord¬ 
ing  to  election,  might  stand ;  we  are  called  to  that 
to  which  we  were  chosen.  So  that  the  only  way  to 
make  our  election  sure,  is,  to  make  sure  our  calling, 
2  Pet.  l.  10. 


III.  Whom  he  called,  them  he  also  justified.  All 
that  are  effectually  called,  are  justified ;  absolved 
from  guilt,  and  accepted  as  righteous  through  Jesus 
Christ.  They  are  recti  in  curia — right  in  court ;  no 
sin  that  ever  they  have  been  guilty  of,  shall  come 
against  them,  to  condemn  them.  The  book  is  crossed, 
the  bond  cancelled,  the  judgment  vacated,  the  at 
tainder  reversed ;  and  they  are  no  longer  dealt  with 
as  criminals,  but  owned  and  loved  as  friends  and 
favourites.  Blessed  is  the  man  whose  iniquity  is  thus 
forgiven.  None  are  thus  justified  but  those  that  are 
effectually  called.  Those  that  stand  it  out  against 
the  gospel  call,  abide  under  guilt  and  wrath. 

IV.  Whom  he  justified,  them  he  also  glorified. 
The  power  of  corruption  being  broken  in  effectual 
calling,  and  the  guilt  of  sin  removed  in  justification, 
all  that  which  hinders  is  taken  out  of  the  way,  and 
nothing  can  come  between  that  soul  and  glorv.  Ob¬ 
serve,  It  is  spoken  of  as  a  thing  done,  he  glorified , 
because  of  the  certainty  of  it ;  he  hath  saved  us,  and 
called  us  with  a  holy  calling. 

In  the  eternal  glorification  of  all  the  elect,  God’s 
design  of  love  has  its  full  accomplishment.  This 
was  what  he  aimed  at  all  along — to  bring  them  to 
heaven.  Nothing  less  than  that  glory  would  make 
up  the  fulness  of  his  covenant-relation  to  them  as 
God ;  and  therefore,  in  all  he  does  for  them,  and  in 
them,  he  has  this  in  his  eye.  Are  they  chosen  ?  It 
is  to  salvation.  Called  ?  It  is  to  his  kingdom  and 
glory.  Begotten  again  ?  It  is  to  an  inheritance  in¬ 
corruptible.  Afflicted  ?  It  is  to  work  for  them  this 
exceeding  and  eternal  weight  of  glory. 

Observe,  The  author  of  all  these  is  the  same.  It 
is  God  himself  that  predestinated,  calleth,  justifieth, 
glorifieth ;  so  the  Lord  alone  did  lead  him,  and  there 
was  no  strange  God  with  him.  Created  wills  are  so 
veiy  fickle,  and  created  powers  so  very  feeble,  that 
if  any  of  these  did  depend  upon  the  creature,  the 
whole  would  shake.  But  God  himself  hath  under¬ 
taken  the  doing  of  it  from  first  to  last,  that  we  might 
abide  in  a  constant  dependence  upon  him  and  sub¬ 
jection  to  him,  and  ascribe  all  the  praise  to  him ; 
that  every  crown  may  be  cast  before  the  throne. 
This  is  a  mighty  encouragement  to  our  faith  and 
hope ;  for,  as  for  God,  his  way,  his  work,  is  perfect ; 
he  that  hath  laid  the  foundation,  will  build  upon  it ; 
and  the  top-stone  will  at  length  be  brought  forth  with 
shoutings,  and  it  will  be  our  eternal  work  to  cry, 
Grace,  grace  to  it. 

31.  What  shall  we  then  say  to  these 
things  ?  If  God  be  for  us,  who  can  be  against 
us  ?  32.  He  that  spared  not  his  own  Son, 

but  delivered  him  up  for  us  all,  how  shall  he 
not  with  him  also  freely  give  us  all  things  ? 

33.  Who'shall  lay  any  thing  to  the  charge 
of  God’s  elect?  It  is  God  that  justifieth. 

34.  Who  is  he  that  condemneth  ?  It  is  Christ 
that  died,  yea  rather,  that  is  risen  again, 
who  is  even  at  the  right  hand  of  God,  who 
also  maketh  intercession  for  us.  35.  Who 
shall  separate  us  from  the  love  of  Christ  ? 
Shall  tribulation,  or  distress,  or  persecution, 
or  famine,  or  nakedness,  or  peril,  or  sword  ? 
36.  As  it  is  written,  For  thy  sake  we  are 
killed  all  the  day  long ;  we  are  accounted  as 
sheep  for  the  slaughter.  37.  Nay,  in  all 
these  things  we  are  more  than  conquerors 
through  him  that  loved  us.  38.  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor 


336 


ROMANS,  VIII. 


things  present,  nor  things  to  come,  39.  Nor 
height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord. 

The  apostle  closes  this  excellent  discourse  upon 
the  privileges  of  believers  with  a  holy  triumph,  in 
the  name  of  all  the  saints. 

Having  largely  set  forth  the  mystery  of  God’s  love 
to  us  in  Christ,  and  the  exceeding  great  and  pre¬ 
cious  privileges  we  enjoy  by  him,  he  concludes  like 
an  orator ;  What  shall  we  then  say  to  these  things  ? 
What  use  shall  we  make  of  all  that  has  been  said  ? 
He  speaks  as  one  amazed  and  swallowed  up  with  the 
contemplation  and  admiration  of  it,  wondering  at  the 
height  and  depth,  and  length  and  breadth,  of  the 
love  of  Christ,  which  passeth  knowledge.  The  more 
we  know  of  other  things,  the  less  we  wonder  at 
them  ;  but  the  further  we  are  led  into  an  acquaint¬ 
ance  with  gospel-mysteries,  the  more  we  are  affect¬ 
ed  with  the  admiration  of  them.  If  Paul  were  at  a 
loss  what  to  say  to  these  things,  no  marvel  if  we  be. 

And  what  does  he  say  ;  Why,  if  ever  Paul  rode 
in  a  triumphant  chariot  on  this  side  heaven,  here  it 
was  :  with  such  a  holy  height  and  bravery  of  spirit, 
with  such  a  fluency  and  copiousness  of  expression, 
does  he  here  comfort  himself  and  all  the  people  of 
God,  upon  the  consideration  of  these  privileges. 

In  general,  he  here  makes  a  challenge,  throws 
down  the  gauntlet,  as  it  were,  dares  all  the  enemies 
of  the  saints  to  do  their  worst :  If  God  be  for  us, 
who  can  be  against  us  ?  The  ground  of  the  chal¬ 
lenge  is  God’s  being  for  us  ;  in  that  he  sums  up  all  our 
privileges.  That  includes  all,  that  God  is  for  us  ;  not 
only  reconciled  to  us,  and  so  not  against  us,  but  in 
covenant  with  us,  and  so  engaged  for  us ;  all  his 
attributes  for  us,  his  promises  for  us  ;  all  that  he  is, 
and  has,  and  does,  is  for  his  people.  He  performs  all 
things  for  them.  He  is  for  them,  even  when  he 
seems  to  act  against  them. 

And  if  so,  who  can  be  against  us,  so  as  to  prevail 
against  us,  so  as  to  hinder  our  happiness  ?  Be  they 
ever  so  great  and  strong,  ever  so  many,  ever  so 
mighty,  ever  so  malicious,  what  can  they  do  ?  While 
God  is  for  us,  and  we  keep  in  his  love,  we  may  with 
a  holy  boldness  defy  all  the  powers  of  darkness.  Let 
Satan  do  his  worst,  he  is  chained  ;  let  the  world  do 
its  worst,  it  is  conquei'ed  :  principalities  and  powers 
are  spoiled  and  disarmed,  and  triumphed  over,  in 
the  cross  of  Christ.  Who  then  dares  fight  against 
us,  while  God  himself  is  fighting  for  us  ?  And  this 
we  say  to  these  things,  this  is  the  inference  we  draw 
from  these  premises.  More  particularly, 

I.  We  have  supplies  ready  in  all  our  wants;  ( v . 
32.)  He  that  spared,  &c.  Who  can  be  against  us, 
to  strip  us,  to  deprive  us  of  our  comforts  ?  Who 
can  cut  off  our  streams,  while  we  have  a  fountain  to 
go  to  ? 

1.  Observe  what  God  has  done  for  us,  on  which 
our  hopes  are  built ;  He  spared  not  his  own  Son. 
When  he  was  to  undertake  our  salvation,  the  F ather 
Avas  willing  to  part  with  him,  did  not  think  him  too 
precious  a  gift  to  bestow  for  the  salvation  of  poor 
souls ;  now  we  may  knoAv  that  he  loves  us,  in  that 
he  hath  not  withheld  his  Son,  his  own  Son,  his  only 
Son,  from  us,  as  he  said  of  Abraham,  Gen.  22.  12. 
If  nothing  less  will  save  man,  rather  than  man  shall 
perish,  let  him  go,  though  it  were  out  of  his  bosom. 
Thus  did  he  deliver  him  up  for  us  all,  for  all  the 
elect,  for  us  all ;  not  only  for  our  good,  but  in  our 
stead,  as  a  sacrifice  of  atonement  to  be  a  propitia¬ 
tion  for  sin.  When  he  had  undertaken  it,  he  did  not 
spare  him.  Though  he  Avere  his  own  Son,  yet,  being 
made  sin  for  us,  it  pleased  the  Lord  to  bruise  him. 
'Ovx  tqxitrstlo — he  did  not  abate  him  a  farthing  of  that 
great  debt,  but  charged  it  home.  Awake,  O  sword. 


He  did  not  spare  his  own  Son  that  served  him ,  that 
he  might  spare  us,  though  Ave  have  done  him  so 
much  disservice. 

2.  What  Ave  may  therefore  expect  he  will  do.  He 
Avill  with  him  freely  give  us  all  things.  (1.)  It  is 
implied,  that  lie  Avill  give  us  Christ,  for  other  things 
are  bestowed  with  him :  not  only  with  him  given  for 
us,  but  with  him  given  to  us.  He  that  put  himself 
to  so  much  charge  to  make  the  purchase  for  us, 
surely  Avill  not  hesitate  at  making  the  application  to 
us.  (2.)  He  Avill  with  him  freely  give  us  all  things, 
all  things  that  he  sees  to  be  needful  and  necessary 
for  us ;  all  good  things,  and  more  Ave  Avould  not  de¬ 
sire,  Ps.  34.  10.  And  Infinite  Wisdom  shall  be  the 
judge,  Avhether  it  be  good  for  us,  and  needful  for  us, 
or  no.  Freely  give ;  freely,  Avithout  reluctancy  ; 
he  is  ready  to  give,  meets  us  Avith  his  favours  ;  and 
freely,  without  recompense,  Avithout  money,  and 
without  price 

How  shall  he  not?  Can  it  be  imagined  that  ht 
should  do  the  greater,  and  not  do  the  lesser  ?  That 
he  should  give  so  great  a  gift  for  us  when  we  Avere 
enemies,  and  should  deny  us  any  good  thing,  now 
that  through  him  Ave  are  friends  and  children  ? 
Thus  may  we  by  faith  argue  against  our  fears  oi 
Avant.  He  that  hath  prepared  a  crown  and  kingdom 
for  us,  Avill  be  sure  to  give  us  enough  to  bear  our 
charges  in  the  way  to  it.  He  that  hath  designed 
us  for  the  inheritance  of  sons  Avhen  Ave  come  to  age, 
will  not  let  us  Avant  necessaries  in  the  mean  time. 

II.  We  have  an  answer  ready  to  all  accusations, 
and  a  security  against  all  condemnations ;  (y.  33, 
34.)  Who  shall  lay  any  thing?  Doth  the  laAV  accuse 
them  ?  Do  their  own  consciences  accuse  them  ?  Is 
the  devil,  the  accuser  of  the  brethren,  accusing  them 
before  our  God  day  and  night  ?  This  is  enough  to 
answer  all  those  accusations,  It  is  God  that  justijieth. 
Men  may  justify  themselves,  as  the  Pharisees  did, 
and  yet  the  accusations  may  be  in  full  force  against 
them  ;  but  if  God  justifies,  that  ansAvers  all.  He  is 
the  judge,  the  king,  the  party  offended,  and  his 
judgment  is  according  to  truth,  and  sooner  or  later 
all  the  Avorld  will  be  brought  to  be  of  his  mind ;  so 
that  Ave  may  challenge  all  our  accusers  to  come  and 
put  in  their  charge.  This  overthroAvs  them  all ;  it 
is  God,  the  righteous  faithful  God,  that  justifieth. 

Who  is  he  that  condemnetli  ?  Though  they  cannot 
make  good  the  charge,  yet  they  will  be  ready  to  con¬ 
demn  ;  but  Ave  have  a  plea  ready  to  move  in  arrest 
of  judgment,  a  plea  which  cannot  be  overruled. 

It  is  Christ  that  died,  &c.  It  is  by  virtue  of  our 
interest  in  Christ,  our  relation  to  him,  and  our  union 
with  him,  that  Ave  are  thus  secured. 

1.  His  death  ;  it  is  C prist  that  died.  By  the  merit 
of  his  death  he  paid  our  debt ;  and  the  surety’s  pay¬ 
ment  is  a  good  plea  to  an  action  of  debt.  It  is  Christ, 
an  able  all-sufficient  Saviour. 

2.  His  resurrection  ;  yea  rather  that  is  risen  again. 
This  is  a  much  greater  encouragement,  for  it  is  a 
convincing  evidence  that  divine  justice  Avas  satisfied 
by  the  merit  of  his  death.  His  resurrection  was  his 
acquittance,  it  was  a  legal  discharge.  Therefore 
the  apostle  mentions  it  Avith  a  yea  rather.  If  he 
had  died,  and  not  risen  again,  Ave  had  been  Avhere 
we  were. 

3.  His  sitting  at  the  right  hand  of  God  ;  He  is  even 
at  the  rght  hand  of  God.  A  further  evidence,  that 
he  had  done  his  Avork,  and  a'mighty  encouragement 
to  us  in  reference  to  all  accusations,  that  Ave  haAre  a 
friend,  such  a  friend,  in  court.  At  the  right  hand 
of  God;  Avhich  denotes,  that  he  is  ready  there,  al¬ 
ways  at  hand  ;  and  that  he  is  ruling  there  ;  all  poAver 
is  given  to  him.  Our  friend  is  himself  the  judge. 

4.  The  intercession  Avhich  he  makes  there.  He  is 
there,  not  unconcerned  about  us,  not  forgetful  of  us, 
but  making  intercession.  He  is  agent  for  us  there ; 
an  advocate  for  us,  to  answer  all  accusations,  to  put 


ROMANS,  VIII. 


337 


in  our  plea,  and  to  prosecute  it  with  effect,  to  appear 
for  us,  and  to  present  our  petitions. 

And  is  not  this  abundant  matter  for  comfort  ? 
What  shall  we  say  to  these  things  ?  Is  this  the  man- 
m  i  of  men,  O  Lord  God  ?  What  room  is  left  for 
doubting  and  disquietment ?  Why  art  thou  cast 
down,  O  my  soul  ? 

Some  understand  the  accusation  and  condemnation 
here  spoken  of,  of  that  which  the  suffering  saints 
met  with  from  men.  The  primitive  Christians  had 
many  black  crimes  laid  to  their  charge — heresy, 
sedition,  rebellion,  and  what  not  ?  For  these  the 
ruling  powers  condemned  them ;  “  But  no  matter 
for  that;”  (says  the  apostle;)  “while  we  stand 
right  at  God’s  bar,  it  is  of  no  great  moment  how  we 
stand  at  men’s.  To  all  the  hard  censures,  the  ma¬ 
licious  calumnies,  and  the  unjust  and  unrighteous  ! 
sentences  of  men,  we  may  with  comfort  oppose  our 
justification  before  God  through  Christ  Jesus, -as 
that  which  doth  abundantly  countervail,”  1  Cor.  4. 
3,  4.  „ 

III.  We  have  good  assurance  of  our  preservation 
and  continuance  in  this  blessed  state,  v.  35,  to  the 
end.  The  fears  of  the  saints,  lest  they  should  lose 
Jieir  hold  of  Chris.,  are  often  very  discouraging 
and  disquieting,  and  create  them  a  great  deal  of 
disturbance  :  but  here  is  that  which  may  silence 
their  fears,  and  still  such  storms,  that  nothing  can 
separate  them. 

We  have  here  from  the  apostle, 

1.  A  daring  challenge  to  all  the  enemies  of  the 
saints,  to  separate  them,  if  they  could,  from  the 
love  of  Christ.  Who  shall?  None  shall,  v.  35 — 37. 
God  having  manifested  his  love  in  giving  his  own 
Son  for  us,  and  not  hesitating  at  that,  can  we  ima¬ 
gine  that  anv  thing  else  should  divert  or  dissolve 
that  love  ?  Observe  here, 

(1.)  The  present  calamities  of  Christ’s  beloved 
ones,  supposed  ;  that  they  meet  with  tribulation  on 
all  hands,  are  in  distress,  know  not  which  way  to 
look  for, any  succour  and  relief  in  this  world,  are 
followed  with  persecution  from  an  angry  malicious 
world  that  always  hated  those  whom  Christ  loved ; 
pinched  with  famine,  and  starved  with  nakedness, 
when  stripped  of  all  creature-comforts ;  exposed  to 
the  greatest  perils;  the  sword  of  the  magistrate 
drawn  against  them,  ready  to  be  sheathed  in  their 
bowels,  bathed  in  their  blood.  Can  a  case  be  sup¬ 
posed  more  black  and  dismal  ?  It  is  illustrated  (v. 
36.)  by  a  passage  quoted  from  Ps.  44.  22.  For  thy 
sake  we  are  killed  all  the  day  long:  which  intimates, 
that  we  are  not  to  think  strange,  no  not  concerning 
the  fiery  bloody  trial.  We  see  the  Old  Testament 
saints  had  the  same  lot ;  so  persecuted  they  the  pro¬ 
phets  that  were  before  us.  Killed  all  the  day  long, 
continually  exposed  to,  and  expecting,  the  fatal 
stroke.  There  is  still  every  day,  and  all  the  day 
long,  one  or  other  of  the  people  of  God  bleeding  and 
dving  under  the  rage  of  persecuting  enemies.  Ac¬ 
counted  as  sheep  for  the  slaughter ;  they  make  no 
more  of  killing  a  Christian  than  of  butchering  a 
sheep.  Sheep  are  killed,  not  because  they  are  hurt¬ 
ful  while  they  live,  but  because  they  are  useful  when 
thev  are  dead.  They  kill  the  Christians,  to  please 
themselves,  to  be  food  to  their  malice.  They  eat 
up  my  people  as  they  eat  bread,  Ps.  14.  4. 

(2.)  The  inability  of  all  these  things  to  separate 
us  from  the  love  of  Christ.  Shall  they,  can  they, 
do  it  ?  No,  by  no  means.  All  this  will  not  cut  the 
bond  of  love  and  friendship  that  is  between  Christ 
and  true  believers. 

[1.1  Christ  doth  not,  will  not,  love  us  the  less  for 
all  this.  All  these  troubles  at  e  very  consistent  with 
the  strong  and  constant  love  of  the  Lord  Jesus.  3  he  v 
are  neither  a  cause  nor  an  evidence  of  the  abatement 
of  his  love.  When  Paul  was  whipped,  and  beaten, 
and  imprisoned,  and  stoned,  did  Christ  love  him 

Vor..  vi. — 2  U 


ever  the  less  ?  Were  his  favours  intermitted  ■*  His 
smiles  any  whit  suspended  ?  His  visits  more  shy  ? 
By  no  means,  but  the  contrary.  These  things  sepa¬ 
rate  us  from  the  love  of  other  friends.  When  Paul 
was  brought  before  Nero,  all  men  forsook  him,  but 
ihen  the  Lord  stood  by  him,  2  Tim.  4.  16,  17. 
Whatever  persecuting  enemies  may  rob  us  of,  they 
cannot  rob  us  of  the  love  of  Christ ;  they  cannot  in¬ 
tercept  his  love-tokens,  they  cannot  interrupt  or  ex¬ 
clude  his  visits :  and  therefore  let  them  do  their 
worst,  they  cannot  make  a  true  believer  miserable. 

[2.]  We  do  not,  will  not,  love  him  the  less  f  r 
this;  and  that  for  this  reason,  because  we  do  not 
think  that  he  loves  us  the  less.  Charity  thinks  no 
evil,  entertains  no  misgiving  thoughts,  makes  no 
hard  conclusions,  no  unkind  constructions,  takes  all 
|  in  good  part,  that  comes  from  love.  A  true  Chris¬ 
tian  loves  Christ  never  the  less,  though  he  suffer  for 
him  ;  thinks  never  the  worse  of  Christ,  though  he 
lose  all  for  him. 

(3.)  The  triumph  of  believers  in  this;  (x>.  37.) 
JVdy,  in  all  these  things  we  are  more  than  conquerors. 

[1.]  We  are  conquerors :  though  killed  all  the 
day  long,  yet  conquerors.  A  strange  way  of  con¬ 
quering,  but  it  was  Christ’s  way  ;  thus  he  triumphed 
over  principalities  and  powers  in  his  cross.  It  is  a 
surer  and  a  nobler  way  of  conquest  by  faith  and  pa¬ 
tience,  than  by  fire  and  sword.  The  enemies  have 
sometimes  confessed  themselves  baffled  and  over¬ 
come  by  the  invincible  courage  and  constancy  of 
the  martyrs,  who  thus  overcame  the  most  victoriou  ■ 
princes  by  not  loving  their  lives  to  the  death,  Rev 
12.  11. 

[2.]  We  are  more  than  conquerors.  In  our  pa 
tient  bearing  of  these  trials  we  are  not  only  conquer 
ors,  but  more  than  conquerors,  that  is,  triumphers 
Those  are  more  than  conquerors,  that  conquer, 

First,  With  little  loss.  Many  conquests  are  deal 
bought  ;  but  what  do  the  suffering  saints  lose  ? 
Why,  they  lose  that  which  the  gold  loses  in  the 
furnace,  nothing  but  the  dross.  It  is  no  great  loss 
to  lose  things  which  are  not ;  a  body  that  is  of  the 
earth,  earthy. 

Secondly,  With  great  gain.  The  spoils  are  ex¬ 
ceeding  rich  ;  glory,  honour,  and  peace,  a  crown  of 
righteousness  that  fades  not  away.  In  this  the  suf¬ 
fering  saints  have  triumphed ;  not  only  have  not 
been  separated  from  the  love  of  Christ,  but  have 
been  taken  into  the  most  sensible  endearments  and 
embraces  of  it.  As  afflictions  abound,  consolations 
much  more  abound,  2  Cor.  1.  5.  There  is  one  more 
than  a  conqueror,  when  pressed  above  measure.  He 
that  embraced  the  stake,  and  said,  “Welcome  the 
cross  of  Christ,  welcome  everlasting  life  ;”  He  that 
dated  his  letter  from  the  delectable  orchard  of  the 
Leonine  prison :  He  that  said,  “  In  these  flames  I 
feel  no  more  pain  than  if  I  were  upon  a  bed  of  down 
She  who,  a  little  before  her  martyrdom,  being  asked 
how  she  did,  said,  “Well  and  merry,  and  going  to 
heaven  Those  that  have  gone  smiling  to  the  stake, 
and  stood  singing  in  the  flames ;  these  were  more 
than  conquerors. 

[3.]  It  is  only  through  Christ  that  loved  us;  the 
merit  of  his  death  taking  the  sting  out  of  all  these 
troubles  ;  the  Spirit  of  his  grace  strengthening  us, 
and  enabling  us  to  bear  them  with  holy  courage  and 
constancy,  and  coming  in  with  special  comforts  and 
supports.  Thus  we  are  conquerors,  not  in  our  own 
strength,  but  in  the  grace  that  is  in  Christ  Jesus. 
We  are  conquerors  by  virtue  of  our  interest  in 
Christ’s  victory.  He  hath  overcome  the  world  for 
us,  (John  16.  33.)  both  the  good  things  and  the  evil 
things  of  it ;  so  that  we  have  nothing  else  to  do  but 
to  pursue  the  victory,  and  to  divide  the  spoi\  and  so 
are  more  than  conquerors. 

2.  A  direct  and  positive  conclusion  of  the  whole 
matter ;  For  lam  persuaded,  v.  38,  39.  It  denote; 


ROMANS,  IX. 


a  full,  and  strong,  and  affectionate  persuasion,  aris-  | 
ing  from  the  experience  of  the  strength  and  sweet- 
ness  of  the  divine  love.  And  here  he  enumerates 
all  those  things  which  might  be  supposed  likely  to 
separate  between  Christ  and  believers,  and  con¬ 
cludes  that  it  could  not  be  done. 

(1.)  Neither  death  nor  life ;  neither  the  terrors  of 
death  on  the  one  hand,  nor  the  comforts  and  plea¬ 
sures  of  life  on  the  other ;  neither  the  fear  of  death, 
nor  the  hope  of  life.  Or,  We  shall  not  be  separated 
:rom  that  love,  either  in  death  or  in  life. 

(2.)  Nor  angels,  ?ior  / irincifialities ,  nor  powers. 
Bath  the  good  angels  and  the  bad  are  called  princi¬ 
palities  and  powers:  the  good,  Eph.  1.  21.  Col.  1. 
16.  the  bad,  Eph.  6.  12.  Col.  2.  15.  And  neither 
shall  do  it.  The  good  angels  will  not,  the  bad  shall 
not ;  and  neither  can.  The  good  angels  are  engaged 
friends,  the  bad  are  restrained  enemies. 

(3.)  Nor  things  present,  nor  things  to  come:  nei¬ 
ther  the  sense  of  troubles  present,  nor  the  fear  of 
troubles  to  come.  Time  shall  not  separate  us,  eter¬ 
nity  shall  not.  Things  present  separate  us  from 
things  to  come,  and  things  to  come  separate  and  cut 
us  off  from  things  present ;  but  neither  from  the  love 
of  Christ,  whose  favour  is  twisted  in  with  both  pre¬ 
sent  things  and  things  to  come. 

(4.)  Nor  height,  nor  depth  :  neither  the  height  of 
prosperity  and  preferment,  nor  the  depth  of  adver¬ 
sity  and  disgrace ;  nothing  from  heaven  above,  no 
storms,  no  tempests;  nothing  on  earth  below,  no 
rocks,  no  seas,  no  dungeons. 

(5.)  Nor  any  other  creature:  any  thing  that  can 
be  named  or  thought  of ;  it  will  not,  it  cannot,  sepa¬ 
rate  us  from  the  love  of  Clod  which  is  in  Christ  Jesus 
our  Lord.  It  cannot  cut  off  or  impair  our  love  to 
God,  or  God’s  to  us ;  nothing  does  it,  can  do  it,  but 
sin.  Observe,  The  love  that  is  between  God  and 
true  believers,  is  through  Christ.  He  is  the  Me¬ 
diator  of  our  love  ;  it  is  in  and  through  him  that  God 
can  love  us,  and  that  we  dare  love  God.  That  is 
the  ground  of  the  steadfastness  of  the  love  ;  therefore 
God  rests  in  his  love,  (Zeph.  3.  17.)  because  Jesus 
Christ,  in  whom  he  loves  us,  is  the  same  yesterday, 
to-day,  and  for  ever. 

Mr.  Hugh  Kennedy,  an  eminent  Christian  of  Ayr, 
in  Scotland,  when  he  was  dying,  called  for  a  Bible ; 
but  finding  his  sight  gone,  he  said,  Turn  me  to  the 
eighth  of  the  Romans,  and  set  my  finger  at  those 
words,  I  am  persuaded  that  neither  death  nor  life, 
&c.  “  Now,”  said  he,  “  is  my  finger  upon  them  ?” 

And  when  they  told  him  it  was,  without  speaking 
any  more,  he  said,  “Now,  God  be  with  you,  my  chil¬ 
dren  ;  I  have  breakfasted  with  you,  and  shall  sup 
with  my  Lord  Jesus  Christ  this  night and  so  de¬ 
parted. 

CHAP.  IX. 

The  apostle,  having  plainly  asserted,  and  largely  proved,  that 
justification  and  salvation  are  to  be  had  by  faith  only,  and 
not  by  the  works  of  the  law ;  by  Christ,  and  not  by  Moses  ; 
comes,  in  this  and  the  following  chapters,  to  anticipate  an 
objection  which  might  be  made  against  this.  If  this  be  so, 
then  what  becomes  of  the  Jews,  of  them  all  as  a  complex 
body  ;  especially  those  of  them  that  do  not  embrace  Christ, 
nor  believe  the  gospel  ?  By  this  rule  they  must  needs  come 
short  of  happiness  ;  and  then,  what  becomes  of  the  promise 
made  to  the  fathers,  which  entailed  salvation  upon  the 
Jews?  Is  not.  that  promise  nullified  and  made  of  none  effect? 
Which  is  not  a  thing  to  be  imagined  concerning  any  word 
of  God.  That  doctrine  therefore,  might  they  say,  is  not  to 
be  embraced,  from  which  (lows  such  a  consequence  as  this. 
That  the  consequence  of  the  rejection  of  the  unbelieving 
Jews,  follows  from  Paul's  doctrine,  he  grants,  but  endea¬ 
vours  to  soften  and  mollify,  v.  1 . .  5.  But  that  from  thence 
it  follows,  that  the  word  of  God  takes  no  effect,  he  denies, 
(v.  6.)  and  proves  the  denial  in  the  rest  of  the  chapter. 
Which  serves  likewise  to  illustrate  the  great  doctrine  of 
predestination,  which  he  had  spoken  of  (ch.  8.  28. )  as  the 
first  wheel,  which  in  the  business  of  salvation  sets  all  the 
other  wheels  a-going. 


1.  X  SAY  the  truth  in  Christ,  I  lie  not, 
JL  my  conscience  also  bearing  me  wit¬ 
ness  in  the  Holy  Ghost,  2.  That  I  have 
great  heaviness  and  continual  sorrow  in 
my  heart.  3.  For  I  could  wish  that  my¬ 
self  were  accursed  from  Christ  for  my  bre¬ 
thren,  my  kinsmen  according  to  the  flesh  : 
4.  Who  are  Israelites  •,  to  whom  pertain  the 
adoption,  and  the  glory,  and  the  covenants, 
and  the  giving  of  the  law,  and  the  service 
of  God ,  and  the  promises ;  5.  Whose  are 

the  fathers,  and  of  whom,  as  concerning 
the  flesh,  Christ  came,  who  is  over  all,  God 
blessed  for  ever.  Amen. 

We  have  here  the  apostle’s  solemn  profession  of 
a  great  concern  for  the  nation  and  people  of  the 
Jews :  that  he  was  heartily  troubled,  that  so  many 
of  them  were  enemies  to  the  gospel,  and  out  of  the 
way  of  salvation.  For  this  he  had  great  heaviness 
and.  continual  sorrow.  Such  a  profession  as  this  was 
requisite  to  take  off  the  odium,  which  otherwise  he 
might  have  contracted  by  asserting  and  proving  their 
rejection.  It  is  wisdom  as  much  as  may  be  to  mol¬ 
lify  those  truths  which  sound  harsh,  and  seem  un- 
leasant :  dip  the  nail  in  oil,  it  will  drive  the  better, 
'he  Jews  had  a  particular  pique  at  Paul  above  any 
of  the  apostles,  as  appears  by  the  story  of  the  Acts : 
and  therefore  were  the  more  apt  to  take  things  amiss 
of  him  :  to  prevent  which,  he  introduces  his  dis¬ 
course  with  this  tender  and  affectionate  profession ; 
that  they  might  not  think  he  triumphed  or  insulted 
over  the  rejected  Jews,  or  was  pleased  with  the  ca¬ 
lamities  that  were  coming  upon  them.  Thus  Jere¬ 
miah  appeals  to  God  concerning  the  Jews  of  his  day, 
whose  ruin  was  hastening  on  ;  (Jer.  17.  16.)  Neither 
have  I  desired  the  woeful  day,  thou  knowest.  Nay, 
Paul  was  so  far  from  desiring  it,  that  he  most  pathe¬ 
tically  deprecates  it.  And  lest  this  should  be  thought 
only  a  copy  of  his  countenance,  to  flatter  and  please 
them, 

I.  He  asserts  it  with  a  solemn  protestation  ;  (v.  1.) 
I  say  the  truth  in  Christ,  “  I  speak  it  as  a  Christian, 
one  of  God’s  people,  children  that  will  not  lie :  as 
one  that  knows  not  howto  give  flattering  titles.” 
Or,  “  I  appeal  to  Christ,  who  searches  the  heart, 
concerning  it.  ”  He  appeals  likewise  to  his  own  con¬ 
science,  which  was  instead  of  a  thousand  witnesses. 
That  which  he  was  going  to  assert,  was  not  only  a 
great  and  weighty  thing,  (such  solemn  protestations 
are  not  to  be  thrown  away  upon  trifles,)  but  it  was 
likewise  a  secret ;  it  was  concerning  a  sorrow  in  his 
heart,  to  which  none  was  a  capable  competent  wit¬ 
ness,  but  God  and  his  own  conscience.  That  I  have 
great  heaviness,  v.  2.  He  does  not  say  for  what ; 
the  very  mention  of  it  was  unpleasant  and  invidious ; 
but  it  is  plain  that  he  means  for  the  rejection  of  the 
Jews. 

II.  He  backs  it  with  a  very  serious  imprecation, 
which  he  was  ready  to  make,  out  of  love  to  the  Jews. 
I  could  wish ;  he  does  not  sav,  I  do  wish,  for  it  was 
no  proper  means  appointed  for  such  an  end  ;  but  if 
it  were,  I  could  wish  that  myself  were  accursed  from 
Christ  for  mu  brethren — a  very  high  pang  ot'  zeal 
and  affection  for  his  countrymen.  He  would  be  wil¬ 
ling  to  undergo  the  greatest  miseiy,  to  do  them  good. 
Love  is  apt  to  be  thus  bold  and  venturous,  and  self- 
denying.  Because  the  glory  of  God’s  grace  in  the 
salvation  of  many,  is  to  be  preferred  before  the  wel¬ 
fare  and  happiness  of  a  single  person,  Paul,  if  they 
were  put  in  competition,  would  be  content  to  foregc 
all  his  own  happiness,  to  purchase  their’s. 

1.  He  would  be  content  to  be  cut  off  from  the  land 
of  the  living,  in  the  most  shameful  and  ignominious 


ROMANS,  IX. 


339 


manner,  as  an  anathema,  or  a  devoted  person.  They 
thirsted  for  his  blood,  persecuted  him  as  the  most 
obnoxious  person  in  the  world,  the  curse  and  plague 
of  his  generation,  1  Cor.  4.  13.  Acts  22.  22.  “  Now,” 
says  Paul,  “  1  am  willing  to  bear  all  this,  and  a  great 
deal  more,  for  your  good.  Abuse  me  as  much  as 
you  will,  count  and  call  me  at  your  pleasure ;  your 
unbelief  and  rejection  create  in  my  heart  a  heavi¬ 
ness  so  much  greater  than  all  these  troubles  can, 
that  1  could  look  upon  them  not  only  as  toleraole, 
but  as  desirable,  rather  than  this  rejection.” 

2.  He  would  be  content  to  be  excommunicated 
from  the  society  of  the  faithful,  to  be  separated  from 
the  church,  and  from  the  communion  of  saints,  as  a 
heathen  man  and  a  publican,  if  that  would  do  them 
any  good.  He  could  wish  himself  no  more  remem¬ 
bered  among  the  saints,  his  name  blotted  out  of  the 
church-records ;  though  he  had  been  so  great  a 
planter  of  churches,  and  the  spiritual  father  of  so 
many  thousands,  yet  he  would  be  content  to  be  dis¬ 
owned  by  the  church,  cut  off  from  all  communion 
with  it,  and  have  his  name  buried  in  oblivion  or  re¬ 
proach,  for  the  good  of  the  Jews.  It  may  be,  some 
of  the  Jews  had  a  prejudice  against  Christianity  for 
Paul’s  sake ;  such  a  spleen  they  had  at  him,  that 
they  hated  the  religion  that  he  was  of;  “If  that 
stumble  you,”  says  Paul,  “  I  could  wish  I  might  be 
cast  out,  not  embraced  as  a  Christian,  so  you  might 
but  be  taken  in.”  Thus  Moses,  (Exod.  32.  32.)  in 
a  like  holy  passion  of  concern,  Blot  me,  I fray  thee, 
out  of  the  book  which  thou  hast  written. 

3.  Nay,  some  think  that  the  expression  goes  fur¬ 
ther,  and  that  he  could  be  content  to  be  cut  off  from 
all  his  share  of  happiness  in  Christ,  if  that  might  be 
a  means  of  their  salvation.  It  is  a  common  charity, 
that  begins  at  home  ;  this  is  something  higher,  and 
more  noble  and  generous. 

III.  He  gives  us  the  reason  of  this  affection  and 
concern. 

1.  Because  of  their  relation  to  him  ;  My  brethren, 
my  kinsmen,  according  to  the  flesh.  Though  they 
were  very  bitter  against  him  upon  all  occasions,  and 
gave  him  the  most  unnatural  and  barbarous  usage, 
yet  thus  respectfully  does  he  speak  of  them.  It 
shews  him  to  be  a  man  of  a  forgiving  spirit ;  not  that 
I  had  ought  to  accuse  mu  nation  of,  Acts  28.  IQ. 
My  kinsmen.  Paul  was  a  Hebrew  ot  the  Hebrews. 
We  ought  to  be  in  a  special  manner  concerned  for 
the  spiritual  good  of  our  relations,  our  brethren  and 
kinsmen.  To  them  we  lie  under  special  engage¬ 
ments  ;  and  we  have  more  opportunity  of  doing  good 
to  them  ;  and  concerning  them,  and  our  usefulness 
to  them,  we  must  in  a  special  manner  give  account. 

2.  Especially  because  of  their  relation  to  God  ;  (7'. 
4,-5.)  Who  are  Israelites,  the  seed  of  Abraham, 
God’s  friend,  and  of  Jacob  his  chosen  ;  taken  into  the 
covenant  of  peculiarity,  dignified  and  distinguished 
by  visible  church-privileges;  many  of  which  are 
here  mentioned;  The  ado  fit  ion :  not  that  which  is 
saving,  and  which  entitles  to  eternal  happiness,  but 
that  which  was  external  and  typical,  and  entitled 
them  to  the  land  of  Canaan.  Israel  is  my  son,  Exod. 

4.  22. 

And  the  glory ;  the  ark  and  the  mercy-seat,  over 
which  God  dwelt  between  the  Cherubinis;  that  was 
the  glory  of  Israel,  1  Sam.  4.  21.  The  many  sym¬ 
bols  and  tokens  of  the  divine  presence  and  guidance, 
the  cloud,  the  Shechinah,  the  distinguishing  favours 
conferred  upon  them,  these  were  the  glory. 

And  the  covenant ;  the  covenant  made  with  Abra¬ 
ham,  and  often  renewed  with  his  seed  upon  divers 
occasions.  There  was  a  covenant  at  Sinai,  (Exod. 
24.)  in  the  plains  of  Moab,  (Deut.  29.)  at  Shechem, 
(Josh.  24.)  and  often  afterward ;  and  still  these  per¬ 
tained  to  Israel.  Or,  the  covenant  of  peculiarity, 
and  m  that,  as  in  the  type,  the  covenant  of  grace. 

And  the  giving  of  the  law.  It  was  to  them  that 


the  ceremonial  and  judicial  law  were  given,  and  the 
moral  law  in  writing  pertained  to  them.  It  is  a  great 
privilege  to  have  the  law  of  God  among  us,  and  it  is 
to  be  accounted  so,  Ps.  147.  19,  20.  This  was  the 
grandeur  of  Israel,  Deut.  4.  7,  8. 

And  the  service  of  God.  They  had  the  ordinances 
of  God’s  worship  among  them  ;  the  temple,  the  al¬ 
tars,  the  priests,  the  sacrifices,  the  feasts,  and  the 
institutions  relating  to  them.  They  were  in  this  re-. 
!  spec!  greatly  honoured,  that,  while  other  nations 
:  were  worshipping  and  serving  stocks,  and  stones, 
j  and  devils,  and  they  knew  not  what  other  idols  of 
i  their  own  invention,  the  Israelites  were  serving  the 
!  true  God  in  the  way  of  his  own  appointment. 

And  the  jiromises;  particular  promises  added  to  the 
general  covenant ;  promises  relating  to  the  Messiah 
and  the  gospel -state.  Observe,  The  promises  accom¬ 
pany  the  giving  of  the  luw,  and  the  service  of  God; 
for  the  comfort  ot  the  promises  is  to  be  had  in  obe¬ 
dience  to  that  law,  and  attendance  upon  that  service. 

V.  5.  Whose  are  the  fathers ;  Abraham,  Isaac,  and 
Jacob,  those  men  of  renown,  that  stood  so  high  in  the 
favour  of  God.  The  Jews  stand  in  relation  to  them, 
are  their  children,  and  proud  enough  they  were  of 
it ;  We  have  Abraham  to  our  father.  It  was  for  the 
fathers’  sake,  that  they  were  taken  into  covenant, 
eh.  11.  28.  But  the  greatest  honour  of  all,  was,  that 
of  them  as  concerning  the  flesh,  that  is,  as  to  his  hu¬ 
man  nature,  Christ  came ;  for  he  took  on  him  the 
seed  of  Abraham,  Heb.  2.  16.  As  to  his  divine  na¬ 
ture,  he  is  the  Lord  from  heaven  ;  but  as  to  his  hu¬ 
man  nature,  he  is  of  the  seed  of  Abraham.  This 
was  the  great  privilege  of  the  Jews,  that  Christ  was 
of  kin  to  them. 

Mentioning  Christ,  he  interposes  a  very  great 
word  concerning  him,  that  he  is  oner  all,  God  bless¬ 
ed  for  ever.  Lest  the  Jews  should  think  meanly  of 
him,  because  he  was  of  their  alliance,  he  here  speaks 
thus  honourably  concerning  him  :  and  it  is  a  very 
full  proof  of  the  Godhead  of  Christ ;  he  is  not  only 
over  all,  as  Mediator,  but  he  is  God  blessed  for  ever. 
Therefore,  how  much  sorer  punishment  were  they 
worthy  of,  that  rejected  him  ?  It  was  likewise  the 
honour  of  the  Jews,  and  one  reason  why  Paul  had  a 
kindness  for  them,  that,  seeing  God  blessed  for  ever 
would  be  a  man,  he  would  be  a  Jew  ;  and  consider¬ 
ing  the  posture  and  character  of  that  people,  at  that 
time,  it  may  well  lie  looked  upon  as  a  part  of  his 
humiliation. 

6.  Not  as  though  the  word  of  God  hath 
taken  none  effect.  For  they  are  not  all 
Israel,  which  are  of  Israel :  7.  Neithei 

because  they  are  the  seed  of  Abraham,  an 
they  all  children:  but,  In  Isaac,  shall  thy 
seed  be  called.  8.  That  is,  They  which 
are  the  children  of  the  flesh,  these  are  not 
the  children  of  God  :  but  the  children  of  the 
promise  are  counted  for  the  seed.  9.  For 
this  is  the  word  of  promise,  At  this  time 
will  1  come,  and  Sarah  shall  have  a  son. 
10.  And  not  only  this;  but  when  Rebecca 
also  had  conceived  by  one,  even  by  our  fa¬ 
ther  Isaac;  11.  (For  the  children  being 
not  yet  born,  neither  having  done  any  good 
j  or  evil,  that  the  purpose  of  God  according 
,|  to  election  might  stand,  not  of  works,  but 
of  him  that  calleth  ;)  12.  It  was  said  unto 

1  her,  The  elder  shall  serve  the  younger.  1 3. 
i  As  it  is  written,  Jacob  have  I  loved,  but 
I  Esau  have  I  hated. 


340 


ROMANS,  IX. 


The  apostle,  having  made  his  way  to  that  which 
he  had  to  say,  concerning  the  rejection  of  the  body 
of  his  countrymen,  with  a  protestation  of  his  own 
affection  for  them,  and  a  concession  of  their  undoubt¬ 
ed  privileges,  comes  in  these  verses,  and  the  follow¬ 
ing  part  of  the  chapter,  to  prove,  that  the  rejection 
of  the  Jews,  by  the  establishment  of  the  gospel-dis¬ 
pensation,  did  not  at  all  invalidate  the  word  of  God’s  | 
promise  to  the  patriarchs  ;  Not  as  though  the  \ word  \ 
of  God  hath  taken  no  effect,  v.  6.  W  hich,  consi-  I 
dering  that  present  state  of  the  Jews,  which  created 
to  Paul  so  much  heaviness  and  continual  sorrow ,  (y.  | 

2. )  might  be  suspected.  We  are  not  to  ascribe  in¬ 
efficacy  to  any  word  of  God:  nothing  that  he  has  ! 
spoken,  does  or  can  fall  to  the  ground ;  see  Isa.  55.  ; 
10,  11.  The  promises  and  threatenings  shall  have  ! 
their  accomplishment ;  and  one  way  or  other  he  will  ' 
magnify  the  law,  and  make  it  honourable.  This  is 
to  be  understood,  especially  of  the  promise  of  God, 
which  by  subsequent  providences  may  be  to  a  wa¬ 
vering  faith  very  doubtful ;  but  it  is  not,  it  cannot  be, 
made  of  no  effect;  at  the  end  it  will  speak,  and  not  lie. 

Now  the  difficulty  is  to  reconcile  the  rejection  of 
the  unbelieving  Jews  with  the  word  of  God’s  pro¬ 
mise,  and  the  external  tokens  of  the  divine  favour, 
which  had  been  conferred  upon  them. 

This  he  does  four  ways. 

1.  By  explaining  the  true  meaning  and  intention 
of  the  promise,  v.  6 — 13. 

2.  By  asserting  and  proving  the  absolute  sove¬ 
reignty  of  God,  in  disposing  of  the  children  of  men, 
v.  14 — 24. 

3.  By  shewing  how  this  rejection  of  the  Jews,  and 
the  taking  in  of  the  Gentiles,  were  foretold  in  the 
Old  Testament,  v.  25 — 29. 

4.  By  fixing  the  true  reason  of  the  Jews’  rejection, 
v.  30,  to  the  end. 

In  this  paragraph  the  apostle  explains  the  true 
meaning  and  intention  of  the  promise.  When  we 
mistake  the  word,  and  misunderstand  the  promise, 
no  marvel,  if  we  are  ready  to  quarrel  with  God  about 
the  accomplishment ;  and  therefore  the  sense  of  that 
must  first  be  duly  stated.  Now  he  here  makes  it 
out,  that,  when  God  said,  he  would  be  a  God  to 
Abraham,  and  to  his  seed,  (which  was  the  famous 
promise  made  unto  the  fathers,)  he  did  not  mean  it 
of  all  his  seed  according  to  the  flesh,  as  if  it  were  a 
necessary  concomitant  of  the  blood  of  Abraham  ;  but 
that  he  intended  it  with  a  limitation  only  to  such  and 
such.  And  as  from  the  beginning  it  was  appropri¬ 
ated  to  Isaac,  and  not  to  Ishmael ;  to  Jacob,  and  not 
to  Esau  ;  and  yet  for  all  that,  the  word  of  God  was 
not  made  of  no  effect ;  so  now  the  same  promise  is 
appropriated  to  believing  Jews  that  embrace  Christ 
and  Christianity,  and,  though  it  throw  off  multitudes 
that  refuse  Christ,  yet  the  promise  is  not  therefore 
defeated  and  invalidated,  any  more  than  it  was  by 
the  typical  rejection  of  Ishmael  and  Esau. 

I.  He  lays  down  this  proposition — that  they  are 
not  all  Israel,  which  are  of  Israel,  (v.  6.)  neither 
because  they  are,  &c.  v.  7.  Many  that  descended 
from  the  loins  of  Abraham  and  Jacob,  and  were  of 
that  people  which  were  surnamed  by  the  name  of 
Israel,  yet  were  very  far  from  being  Israelites  in¬ 
deed,  interested  in  the  saving  benefits  of  the  new 
covenant.  They  are  not  all  really  Israel,  that  are 
so  in  name  and  profession.  It  does  not  follow,  that, 
because  they  are  the  seed  of  Abraham,  therefore 
they  must  needs  be  the  children  of  God;  though 
they  themselves  fancied  so,  boasted  much  of,  and 
built  much  upon,  their  relation  to  Abraham,  Matt. 

3.  9.  John  8.  38 — 39.  But  it  does  not  follow.  Grace 
does  not  run  in  a  blood  ;  nor  are  saving  benefits  in¬ 
separably  annexed  to  external  church  privileges : 
though  it  is  common  for  people  thus  to  stretch  the 
meaning  of  God’s  promise,  to  bolster  themselves  up 
a  a  vain  hope. 


II.  He  proves  this  by  instances;  and  there' i 
shews,  not  only  that  some  of  Abraham’s  seed  were 
chosen,  and  others  not,  but  that  God  therein  wrought 
according  to  the  counsel  of  his  own  will ;  and  not 
with  regard  to  that  law  of  commandments,  which 
the  present  unbelieving  Jews  were  so  strangely  wed¬ 
ded  to. 

1.  He  specifies  the  case  of  Isaac  and  Ishmael, 
both  of  them  the  seed  of  Abraham  ;  and  yet  Isaac 
only  taken  into  covenant  with  God,  and  Ishmael 
rejected  and  cast  out.  For  this  he  quotes  Gen.  21. 
12.  In  Isaac  shall  thy  seed  be  called :  which  comes 
in  there  as  a  reason  why  Abraham  must  be  willing 
to  cast  out  the  bond-woman  and  her  son,  because 
the  covenant  was  to  be  established  with  Isaac,  ch. 
17.  19.  And  yet  the  word  which  God  had  spoken, 
that  he  would  be  a  God  to  Abraham  and  to  his  seed, 
did  not  therefore  fall  to  the  ground  ;  for  the  bless¬ 
ings  wrapt  up  in  that  great  word,  being  communi¬ 
cated  by  God  as  a  benefactor,  he  was  free  to  de¬ 
termine  on  what  head  they  should  rest,  and  accord¬ 
ingly  entailed  them  upon’  Isaac,  and  rejected  Ish¬ 
mael. 

This  he  explains  further,  (r.  8,  9.)  and  shews 
what  God  intended  to  teach  us  by  this  dispensation. 

(1.)  That  the  children  of  the  flesh,  as  such,  by 
virtue  of  their  relation  to  Abraham  according  to  the 
flesh,  are  not  therefore  the  children  of  God,  for  then 
Ishmael  had  put  in  a  good  claim.  This  remark 
comes  home  to  the  unbelieving  Jews,  who  boasted 
of  their  relation  to  Abraham  according  to  the  flesh, 
and  looked  for  justification  in  a  fleshly  way,  by  those 
carnal  ordinances  which  Christ  had  abolished.  They 
had  confidence  in  the  flesh,  Phil.  3.  3. 

Ishmael  was  a  child  of  the  flesh,  conceived  by 
Hagar,  that  was  young,  and  fresh,  and  likely  enough 
to  have  children  ;  there  was  nothing  extraordinary 
or  supernatural  in  his  conception,  as  there  was  iii 
Isaac’s;  he  was  born  after  the  flesh,  (Gal.  4.  29.) 
representing  those  that  expect  justification  and  sal¬ 
vation  by  their  own  strength  and  righteousness. 

(2.)  That  the  children  of  the  promise  arc  coimttd 
for  the  seed.  Those  that  have  the  honour  and  hap¬ 
piness  of  being  counted  for  the  seed,  have  it  not  for 
the  sake  of  any  merit  or  desert  of  their  own,  but 
purely  by  virtue  of  the  promise,  in  which  God  hath 
obliged  himself  of  his  own  good  pleasure  to  grant 
the  promised  favour.  Isaac  was  a  child  of  promise  ; 
that  he  proves,  v.  9.  quoted  from  Gen.  18.  10.  He 
was  a  child  promised  ;  (so  were  many  others  ;)  but 
he  was  conceived  and  born  by  force  and  virtue  of 
the  promise,  and  so  a  proper  type  and  figure  of  those 
who  are  now  counted  for  the  seed,  even  true  be¬ 
lievers,  who  are  born,  not  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God  ;  of  the  incorrup¬ 
tible  seed,  even  the  word  of  promise  ;  by  virtue  of 
the  special  promise  of  a  new  heart:  see  Gal.  4.  20. 
It  was  through  faith  that  Isaac  was  conceived,  Heb. 
11.  11.  Thus  were  the  great  mysteries  of  salvation 
taught  under  the  Old  Testament,  not  in  express 
words,  but  by  significant  types  and  dispensations  of 
providence,  which  to  them  then  were  not  so  clear 
as  they  are  to  us  now,  when  the  veil  is  taken  away, 
and  the  types  are  expounded  by  the  antitypes. 

2.  In  the  case  of  Jacob  and  Esau,  (v.  10 — 13.) 
which  is  much  stronger,  to  shew  that  the  carnal 
seed  of  Abraham  were  not,  as  such,  interested  in 
the  promise,  but  only  such  of  them  as  God  in  sove¬ 
reignty  had  appointed.  There  was  a  previous  dif¬ 
ference  between  Ishmael  and  Isaac,  before  Ishmael 
was  cast  out :  Ishmael  was  the  son  of  the  bond-wo¬ 
man,  born  long  before  Isaac,  was  of  a  fierce  and  rug¬ 
ged  disposition,  and  had  mocked,  or  persecuted 
Isaac ;  to  all  which  it  might  be  Supposed  God  had 
regard,  when  he  appointed  Abraham  to  cast  him 
out.  But  in  the  case  of  Jacob  and  Esau,  it  was  nei¬ 
ther  so  nor  so,  they  were  both  the  sons  of  Isaac  by 


ROMANS,  IX. 


341 


one  mother :  they  were  conceived,  wit — by  one 
conce/ition ;  tvit  koits,  so  some  copies  read  it. 
The  difference  was  made  between  them  by  the  di¬ 
vine  counsel,  before  they  were  born,  or  had  done 
any  good  or  evil.  Both  lay  struggling  alike  in  their 
mother’s  womb,  when  it  was  said,  The  elder  shall 
serve  the  younger;  without  respect  to  good  or  bad 
works  done  or  foreseen;  that  the  Jiur/wse  of  God 
according  to  election  might  stand;  that  this  great 
truth  may  be  established,  that  God  chooses  some 
and  refuses  others,* as  a  free  agent ;  bv  his  own  ab¬ 
solute  and  sovereign  will,  dispensing  his  favours,  or 
withholding  them  as  he  pleases. 

This  difference,  that  was  put  between  Jacob  and 
Esau,  he  further  illustrates  by  a  quotation  from  j 
Mai.  1.  2,  3.  where  it  is  said,  not  of  Jacob  and  Esau 
the  persons,  but  the  Edomites  and  Israelites  their 
posterity ;  Jacob  have  I  loved,  and  Esau  have  I 
hated.  The  people  of  Israel  were  taken  into  the 
covenant  of  peculiarity,  had  the  land  of  Canaan 
given  them,  were  blessed  with  the  more  signal  ap¬ 
pearances  of  God  for  them  in  special  protections, 
supplies,  and  deliverances,  while  the  Edomites  were 
rejected,  had  no  temple,  altar,  priests,  or  prophets ; 
no  such  particular  care  taken  of  them,  or  kindness 
shewed  to  them.  Such  a  difference  did  God  put 
between  those  two  nations,  that  both  descended 
from  the  loins  of  Abraham  and  Isaac ;  as  at  first 
there  was  a  difference  put  between  Jacob  and  Esau, 
the  distinguishing  heads  of  those  two  nations. 

So  that  all  this  choosing  and  refusing  was  typical, 
and  intended  to  shadow  forth  some  other  election 
and  rejection. 

(1.)  Some  understand  it  of  the  election  and  rejec¬ 
tion  of  conditions  or  qualifications.  As  God  chose 
Isaac  and  Jacob,  and  rejected  Ishmael  and  Esau,  so 
he  might  and  did  choose  faith  to  be  the  condition  of 
salvation,  and  reject  the  works  of  the  law.  Thus 
Arminius  understands  it,  De  rejectis  et  assumfitis 
talibus,  certa  qualitate  notatis — Concerning  such  as 
are  rejected  and  such  as  are  chosen,  being  distinguish¬ 
ed  by  a/i/iro/iriate  qualities  ;  so  John  Goodwin.  But 
this  very  much  strains  the  scripture ;  for  the  apostle 
speaks  all  along  of  persons,  he  has  mercy  on  whom, 
he  does  not  say  on  what  kind  of  people,  he  will 
have  mercy.  Beside  that  against  this  sense,  those 
two  objections,  (v.  14,  19.)  do  not  at  all  arise;  and 
his  answer  to  them  concerning  God’s  absolute  sove¬ 
reignty  over  the  children  of  men,  is  not  at  all  perti¬ 
nent,  if  no  more  be  meant  than  his  appointing  the 
conditions  of  salvation. 

(2. )  Others  understand  it  of  the  election  and  re¬ 
jection  of  particular  persons  ;  some  loved,  and  others 
hated,  from  eternity.  But  the  apostle  speaks  of 
Jacob  and  Esau,  not  in  their  own  persons,  but  as 
ancestors  ;  Jacob  the  people,  and  Esau  the  people  ; 
nor  does  God  condemn  any,  or  decree  so  to  do,  mere¬ 
ly  because  he  will  do  it,  without  any  reason  taken 
from  their  own  deserts. 

(3. )  Others  therefore  understand  it  of  the  election 
and  rejection  of  people  considered  complexly.  His 
design  is  to  justify  God,  and  his  mercy  and  truth,  in 
calling  the  Gentiles,  and  taking  them  into  the  church, 
and  into  covenant  with  himself,  while  he  suffered  the 
obstinate  part  of  the  Jews  to  persist  in  unbelief,  and 
so  to  unchurch  themselves  :  thus  hiding  from  their 
eyes  the  things  that  belonged  to  their  peace. 

The  apostle’s  reasoning  for  the  explication  and 
proof  of  this,  is,  however,  very  applicable  to,  and, 
no  doubt,  (as  is  usual,  in  scripture,)  was  intended 
for,  the  clearing,  of  the  methods  of  God’s  grace  to¬ 
ward  particular  persons  ;  for  the  communication  of 
saving  benefits  bears  some  analogy  to  the  communi¬ 
cation  of  church-privileges. 

The  choosing  of  Jacob  the  younger,  and  preferring 
him  before  Esau  the  elder,  (so  crossing  hands,)  were 
to  intimate,  that  the  Jews,  though  the  natural  seed 


of  Abraham,  and  the  first-born  of  the  church,  should 
be  laid  aside ;  and  the  Gentiles,  who  were  as  the 
younger  brother,  should  be  taken  in  in  their  stead, 
and  have  the  birthright  and  blessing. 

The  Jews,  considered  as  a  body  politic,  a  nation 
and  people  knit  together  by  the  bond  and  cement  of 
the  ceremonial  law,  the  temple  and  priesthood,  the 
centre  of  their  unity,  had  for  many  ages  been  the 
darlings  and  favourites  of  heaven,  a  kingdom  of 
priests,  a  holy  nation,  dignified  and  distinguished  by 
God’s  miraculous  appearances  among  them  and  for 
them.  Now  that  the  gospel  was  preached,  and 
Christian  churches  planted,  this  national  body  was 
thereby  abai'idoned,  their  church-polity  dissolved, 
and  Christian  churches  (and  in  process  of'time,  Chris¬ 
tian  nations)  embodied  in  like  manner,  become  their 
successors  in  the  divine  favour,  and  those  special 
privileges  and  protections  which  were  the  products 
of  that  favour.  To  clear  up  the  justice  of  God  in 
this  great  dispensation,  is  the  scope  of  the  apostle 
here. 

14.  What  shah  we  say  then?  Is  there 
unrighteousness  with  God  ?  God  forbid. 
15.  For  he  saitli  to  Moses,  I  will  have 
mercy  on  whom  I  will  have  mercy,  and  ] 
will  have  compassion  on  whom  1  will  have 
compassion.  16.  So  then  it  is  not  of  him 
that  willeth,  nor  of  him  that  runneth,  but 
of  God  that  sheweth  mercy.  17.  For  the 
scripture  saith  unto  Pharaoh,  Even  for  this 
same  purpose  have  I  raised  thee  up,  that  1 
might  shew  my  power  in  thee,  and  that  my 
name  might  be  declared  throughout  ail 
the  earth.  1 8.  Therefore  hath  he  mercy 
on  whom  he  will  have  mercy ,  and  whom  he 
will  he  hardeneth.  19.  Thou  wilt  say  then 
unto  me,  Why  doth  he  yet  find  fault  ?  For 
who  hath  resisted  his  will  ?  20.  Nay  but, 

O  man,  who  art  thou  that  repliest  against 
God  ?  Shall  the  thing  formed  say  to  him 
that  formed  it.  Why  hast  thou  made  me 
thus?  21.  Hath  not  the  potter  power  over 
the  clay,  of  the  same  lump  to  make  one  ves¬ 
sel  unto  honour,  and  another  unto  disho¬ 
nour  ?  22.  What  if  God,  willing  to  shew 

his  wrath,  and  to  make  his  power  known, 
endured  with  much  long-suffering  the  ves¬ 
sels  of  wrath  fitted  to  destruction  :  23.  And 
that  he  might  make  known  the  riches  of  his 
glory  on  the  vessels  of  mercy,  which  he  had 
afore  prepared  unto  glory,  24.  Even  us, 
whom  he  hath  called,  not  of  the  Jews  only, 
but  also  of  the  Gentiles  ? 

The  apostle,  having  asserted  the  true  meaning  of 
the  promise,  comes  here  to  maintain  and  prove  the 
absolute  sovereignty  of  God,  in  disposing  of  the  chil¬ 
dren  of  men,  with  reference  to  their  eternal  state. 
And  herein  God  is  to  be  considered,  not  as  rector 
and  governor,  distributing  rewards  and  punishments 
according  to  his  revealed  laws  and  covenants,  but 
as  an  owner  and  benefactor,  giving  to  the  children 
of  men  such  grace  and  favour  as  he  has  determined 
in  and  by  his  secret  and  eternal  will  and  counsel : 
both  the  favour  of  visible  church-membership  and 
privileges,  which  is  given  to  seme  people  and  denied 
to  others,  and  the  favour  of  effectual  grace,  wh'rh 


342 


ROMA 

is  given  to  some  particular  persons  and  denied  to 
others. 

Now  this  part  of  his  discourse  is  in  answer  to  two 
objections. 

I.  It  might  be  objected,  Is  there  unrighteousness 
with  God?  If  God,  in  dealing  with  the  children  of 
men,  do  thus,  in  an  arbitrary  manner,  choose  some 
and  refuse  others,  may  it  not  be  suspected,  that 
there  is  unrighteousness  with  him  ?  This  the  apostle 
startles  at  the  thought  of;  God  forbid !  Far  be  it 
from  us  to  think  such  a  thing ;  shall  not  the  judge 
of  all  the  earth  do  right  ?  Gen.  18.  25.  ch.  3.  5,  6. 

He  denies  the  consequences,  and  proves  the  de¬ 
nial. 

1.  In  respect  of  those  to  whom  he  shews  mercy, 
v.  15,  16.  He  quotes  that  scripture,  to  shew  God’s 
sovereignty  in  dispensing  his  favours,  (E.xod.  33.  19.) 

I  will  be  gracious  to  whom  I  will  be  gracious.  All 
God’s  reasons  of  mercy  are  taken  from  within  him¬ 
self.  All  the  children  of  men  being  plunged  alike 
into  a  state  of  sin  and  misery,  equally  under  guilt 
and  wrath,  God,  in  a  way  of  sovereignty,  picks  out 
some  from  this  fallen  apostatized  race,  to  be  vessels 
of  grace  and  glory.  He  dispenses  his  gifts  to  whom 
he  will,  without  giving  us  any  reason  :  according  to 
his  own  good  pleasure  he  pitches  upon  some  to  be 
monuments  of  mercy  and  grace,  preventing  grace, 
effectual  grace,  while  he  passes  by  others.  The 
expression  is  very  emphatical,  and  the  repetition 
makes  it  more  so ;  I  will  have  mercy  on  whom  I 
will  have  mercy.  It  imports  a  perfect  absoluteness 
in  God’s  will ;  he  will  do  what  he  will,  and  giveth 
not  account  of  any  of  his  matters,  nor  is  it  fit  he 
should.  As  these  great  words,  I  am  that  I  am, 
(Exod.  3.  14.)  do  abundantly  express  the  absolute 
independency  of  his  being ;  so  these  words,  I  will 
have  mercy  on  whom  I  will  have  mercy,  do  as  fully 
express  the  absolute  prerogative  and  sovereignty  of 
his  will. 

To  vindicate  the  righteousness  of  God,  in  shewing 
mercy  to  whom  he  will,  the  apostle  appeals  to  that 
which  God  himself  had  spoken,  wherein  he  claims 
this  sovereign  power  and  liberty.  God  is  a  compe¬ 
tent  judge,  even  in  his  own  case.  Whatsoever  God 
does,  or  is  resolved  to  do,  is  both  by  the  one  and  the 
other  proved  to  be  just. 

'Z\oi<ra>  iv  av  i KiZ—I  will  have  mercy  on  whom  I 
/ will  have  mercy.  When  I  begin,  I  will  make  an 
end.  Therefore  God’s  rnercy  endures  for  ever,  be¬ 
cause  the  reason  of  it  is  fetched  from  within  him¬ 
self  ;  therefore  his  gifts  and  callings  are  without  re¬ 
pentance. 

Hence  he  infers,  (i».  16.)  It  is  not  of  him  that  will- 
eth.  Whatever  good  comes  from  God  to  man,  the 
glory  of  it  is  not  to  be  ascribed  to  the  most  generous 
desire,  or  to  the  most  industrious  endeavour,  of  man, 
but  only  and  purely  to  the  free  grace  and  mercy  of 
God.  In  Jacob’s  case,  it  was  not  of  him  that  willeth, 
nor  of  him  that  runneth  ;  it  was  not  the  earnest  will 
and  desire  of  Rebecca,  that  Jacob  might  have  the 
blessing  ;  it  was  not  Jacob’s  haste  to  get  it,  (for  he 
was  fain  to  run  for  it,)  that  procured  him  the  bless¬ 
ing,  but  only  the  mercy  and  grace  of  God.  Where¬ 
in  the  holy  happy  people  of  God  differ  from  other 
people,  it  is  God  and  his  grace  that  makes  them 
differ. 

Applying  this  general  rule  to  the  particular  case 
that  Paul  has  before  him  ;  the  reason  why  the  un- 
worthv,  undeserving,  ill-deserving  Gentiles  are  call¬ 
ed,  and  grafted  into  the  church,  while  the  greatest 
part  of  the  Jews  are  left  to  perish  in  unbelief,  is  not 
because  those  Gentiles  were  better  deserving,  or 
better  disposed  for  such  a  favour,  hut  because  of 
God’s  free  grace  that  made  that  difference.  The 
Gentiles  did  neither  will  it,  nor  run  for  it,  for  they 
tat  in  darkness,  Matt.  4.  16.  In  darkness,  thevef're 
;.()t  willing  what  they  knew  not ;  sitting  in  darkness, 


STS,  IX. 

a  contented  posture,  therefore  not  running  to  meet 
it,  but  / ire-vented  with  these  invaluable  blessings  of 
goodness.  Such  is  the  method  of  God’s  grace  to¬ 
wards  all  that  partake  of  it,  for  he  is  found  of  them 
that  sought  him  not ;  (Isa.  65.  1.)  in  this  preventing, 
effectual,  distinguishing  grace,  he  acts  as  a  benefac¬ 
tor,  whose  grace  is  his  own.  Our  eye  therefore 
must  not  be  evil,  because  his  is  good  ;  but  of  all  the 
grace  that  we  or  others  have,  he  must  have  the 
glory  :  JVot  unto  us,  Ps.  115.  1. 

2.  In  respect  of  those  who  perish,  v.  17.  God’s 
sovereignty,  manifested  in  the  ruin  of  sinners,  is  here 
discovered  in  the  instance  of  Pharaoh ;  it  is  quoted 
from  Exod.  9.  16.  Observe, 

(1.)  What  God  did  with  Pharaoh  ;  he  raised  him 
up,  brought  him  into  the  world,  made  him  .  famous, 
gave  him  the  kingdom  and  power ;  set  him  up  as  a 
beacon  upon  a  hill,  as  the  mark  of  all  his  plagues; 
(compare  Exod.  9.  14.)  hardened  his  heart,  as  he 
had  said  he  would  ;  (Exod.  4.  21.)  I  will  harden  his 
heart,  that  is,  withdraw  softening  grace,  leave  him 
to  himself,  let  Satan  loose  against  him,  and  lay 
hardening  providences  before  him.  Or,  by  raising 
him  up,  may  be  meant  the  intermission  of  the 
plagues  which  gave  Pharaoh  respite,  and  the  re¬ 
prieve  of  Pharaoh  in  those  plagues.  In  the  Hebrew, 

I  have  made  thee  stand,  continued  thee  yet  in  the 
land  of  the  living. 

Thus  doth  God  raise  ufi  sinners,  make  them  for 
himself,  even  for  the  day  of  evil,  (Prov.  16.  4.)  raise 
them  up  in  outward  prosperity,  external  privileges, 
(Matt.  11.  23.)  sparing  mercies. 

(2.)  What  he  designed  in  it ;  That  I  might  shew 
my  fiower  in  thee.  God  would,  by  all  this,  serve 
the  honour  of  his  name,  and  manifest  his  power  in 
baffling  the  pride  and  insolence  of  that  great  and 
daring  tyrant,  who  bid  defiance  to  heaven  itself,  and 
trampled  upon  all  that  was  just  and  sacred.  If  Pha¬ 
raoh  had  not  been  so  high  and  mighty,  so  bold  and 
hardy,  the  power  of  God  had  not  been  so  illustrious 
in  the  ruining  of  him  :  but  the  taking  off  of  the  spirit 
of  such  a  prince,  who  hectored  at  that  rate,  did  in¬ 
deed  proclaim  God  glorious  in  holiness,  fearful  in 
praises,  doing  wonders,  Exod.  15.  11.  This  is  Pha¬ 
raoh,  and  all  his  multitude. 

(3.)  His  conclusion  concerning  both  these  we 
have,  v.  18.  He  hath  mercy  on  whom  he  will  have 
mercy,  and  whom  he  will  he  hardeneth.  The  va¬ 
rious  dealings  of  God,  by  which  he  makes  some  to 
differ  from  others,  must  be  resolved  into  his  abso¬ 
lute  sovereignty.  He  is  debtor  to  no  man,  his  grace 
is  his  own,  and  he  may  give  it  or  withhold  it  as  it 
pleaseth  him  ;  we  have  none  of  us  deserved  it,  nay, 
we  have  all  justly  forfeited  it  a  thousand  times;  so 
that  herein  the  work  of  our  salvation  is  admirably 
well  ordered,  that  those  who  are  saved,  must  thank 
God  only,  and  those  who  perish  must  thank  them¬ 
selves  only,  Hos.  13.  9. 

We  are  bound,  as  God  hath  bound  us,  to  do  our 
utmost  for  the  salvation  of  all  we  have  to  do  with  ; 
but  God  is  bound  no  further  than  he  has  been  pleas¬ 
ed  to  bind  himself  by  his  own  covenant  and  promise, 
which  is  his  revealed  will ;  and  that  is,  that  he  will 
receive,  and  not  cast  out,  those  that  came  to  Christ ; 
but  the  drawing  of  souls  in  order  to  that  coming,  is 
a  preventing,  distinguishing  favour  to  whom  he  will. 
Had  he  mercy  on  the  Gentiles?  It  was  because  he 
would  have  mercy  on  them.  Were  the  Jews  hard¬ 
ened  ?  It  was  because  it  was  his  own  pleasure  to 
denv  them  softening  grace,  and  to  give  them  up  to 
their  chosen,  affected  unbelief.  Even  so.  Father, 
because  it  seemed  good  unto  thee.  That  scripture 
excellcntlv  explains  this,  Luke  10.  21.  and,  as  this, 
shews  the  sovereign  will  of  God,  in  giving  or  with¬ 
holding  both  the  means  of  grace,  and  the  effectual 
blessing  upon  those  means. 

1  II.  It  might  be  objected,  Why  doth  he  yet  find 


ROMANS,  IX. 


343 


fau  It?  For  who  hath  resisted  his  will?  v.  19.  Had 
the  apostle  been  arguing  only  for  God’s  sovereignty, 
in  appointing  and  ordering  the  terms  and  conditions 
of  acceptance  and  salvation,  there  had  not  been  the 
least  colour  for  this  objection ;  for  he  might  well 
find  fault,  if  people  refuse  to  come  up  to  the  terms 
on  which  such  a  salvation  is  offered ;  the  salvation 
being  so  great,  the  terms  could  not  be  hard.  But 
there  might  be  colour  for  the  objection,  against  his 
arguing  for  the  sovereignty  of  God  in  giving  and  with¬ 
holding  differencing  and  preventing  grace  :  and  the 
objection  is  commonly  and  readily  advanced  against 
the  doctrine  of  distinguishing  grace.  If  God,  while 
he  gives  effectual  grace  to  some,  denies  it  to  others, 
why  doth  he  find  fault  with  those  to  whom  he 
denies  it  ?  If  he  hath  rejected  the  Jews,  and  hid 
from  their  eyes  the  things  that  belong  to  their  peace, 
why  doth  he  find  fault  with  them  for  their  blindness?  ! 
If  it  be  his  pleasure  to  discard  them  as  not  a  people, 
and  not  obtaining  mercy,  their  knocking  off  them¬ 
selves  was  no  resistance  of  his  will. 

This  objection  he  answers  at  large, 

1.  By  reproving  the  objector;  (z>.  20.)  JVay  but, 
O  man.  1  his  is  not  an  objection  fit  to  be  made  by 
the  creature  against  his  Creator,  by  man  against 
God.  The  truth,  as  it  is  in  Jesus,  is  that  which 
abases  man  as  nothing,  less  than  nothing,  and  ad¬ 
vances  God  as  sovereign  Lord  of  all.  Observe  how 
contemptibly  he  speaks  of  man,  when  he  comes  to 
artSue  with  God  his  Maker ;  “  Who  art  thou,  thou 
that  art  so  foolish,  so  feeble,  so  short-sighted,  so  in-  ; 
competent  a  judge  of  the  divine  counsels;  art  thou 
able  to  fathom  such  a  depth,  dispute  such  a  case, 
to  trace  that  way  of  God  which  is  in  the  sea,  his  ! 
pytth  in  the  great  waters  ?” 

/  That  refiliest  against  God?  It  becomes  us  to  sub¬ 
mit  to  him,  not  to  reply  against  him;  to  lie  down 
under  his  hand,  not  to  fly  in  his  face,  or  to  charge 
him  with  folly. 

'O  avl-xGrcx.£w',uir'& — That  answerest  again.  God 
is  our  master,  and  we  are  his  servants  ;  and  it  does 
not  become  servants  to  answer  again.  Tit.  2.  9. 

2.  By  resolving  all  into  the  divine  sovereignty. 
We  are  the  thing  formed,  and  he  is  the  former ; 
and  it  does  not  become  us  to  challenge  or  arraign 
his  wisdom  in  ordering  and  disposing  of  us  into  this 
or  that  shape  or  figure.  The  rude  and  unformed 
mass  of  matter  hath  no  right  to  this  or  that  form, 
but  is  shaped  at  the  pleasure  of  him  that  formeth  it. 
s  God’s  sovereignty  over  us  is  fitly  illustrated  by 
the  power  that  the  potter  hath  over  the  clay  ;  com¬ 
pare  Jcr.  18.  6.  where,  by  a  like  comparison,  God 
asserts  his  dominion  over  the  nation  of  the  Jews, 
when  he  was  about  to  magnify  his  justice  in  their 
destruction  by  Nebuchadnezzar. 

(1.)  He  gives  us  the  comparison,  v.  21.  The 
/  potter,  out  of  the  same  lump,  may  make  either  a 
fashionable  vessel,  and  a  vessel  fit  for  creditable 
and  honourable  uses,  or  a  contemptible  vessel,  and 
a  vessel  in  which  is  no  pleasure  ;  and  herein  he  acts 
arbitrarily,  as  he  might  have  chosen  whether  he 
would  have  made  any  vessel  of  it  at  all,  but  have 
left  it  in  the  hole  of  the  pit,  out  of  which  it  was 
digged. 

(2. )  The  application  of  the  comparison,  t>.  22 — 24. 

T wo  sorts  of  vessels  God  forms  out  of  the  great 
lump  of  fallen  mankind. 

[1.]  Vessels  of  wrath;  vessels  filled  with  wrath, 
as  a  vessel  of  wine  is  a  vessel  filled  with  wine ;  full 
of  the  fury  of  the  Lord,  Isa.  51.  20.  In  these  God 
is  willing  to  shew  his  wrath,  that  is,  his  punishing 
justice,  and  his  enmity  to  sin.  This  must  be  shew¬ 
ed  to  all  the  world,  God  will  make  it  appear  that 
he  hates  sin.  He  will  likewise  make  his  power 
known,  to  Juvxlcr  aurs.  It  is  a  power  of  strength  and 
energy,  an  inflicting  power,  which  works  and  effects 
the  destruction  of  those  that  perish  :  it  is  a  destruc¬ 


tion  that  proceeds  from  the  glory  of  his  /lower,  2 
1  hcss.  1.  9.  The  eternal  damnation  of  sinners  will 
be  an  abundant  demonstration  of  the  power  of  God  ; 
for  he  will  act  in  it  himself  immediately,  his  wrath 
preying  as  it  were  upon  guilty  consciences,  and  his 
arm  stretched  out  totally  to  destroy  their  well-being, 
and  yet  at  the  same  instant  wonderfully  to  presene 
the  being  of  the  creature. 

In  order  to  this,  God  endured  them  with  much 
long-suffering ;  exercised  a  great  deal  of  patience 
toward  them,  let  them  alone,  to  fill  up  the  measure 
of  sin,  to  grow  till  they  were  ripe  for  ruin,  and  so 
they^iecame  ftted  for  destruction,  fitted  by  their 
own™n,  and  self-hardening.  The  reigning  corrup¬ 
tions  and  wickedness  of  the  soul  are  its  prepared¬ 
ness  and  disposedness  for  hell :  a  soul  is  hereby- 
made  combustible  matter,  fit  for  the  flames  of  hell. 

1  When  Christ  said  to  the  Jews,  (Matt.  23.  32.) 
Fill  ye  u/i  then  the  measure  of  your  fathers,  that 
upon  you  may  come  all  the  righteous  blood,  ( v .  35.) 
he  did,  as  it  were,  endure  them  with  much  long- 
suffering,  that  they  might,  by  their  own  obstinacy 
and  wilfulness  in  sm,  fit  themselves  for  destruction. 

[2.]  Vessels  of  mercy ;  filled  with  mercy.  The 
happiness  bestowed  upon  the  saved  remnant,  is  the 
fruit,  not  of  their  merit,  but  of  God’s  mercy.  The 
spring  of  all  their  joy  and  glory  of  heaven',  is,  that 
mercy  of  God  which  endures  for  ever.  Vessels  of 
honour  must  to  eternity  own  themselves  vessels  of 
mercy.  Observe, 

First,  What  he  designs  in  them  ;  to  make  known 
the  riches  of  his  glory,  that  is,  of  his  goodness ;  for 
God’s  goodness  is  his  greatest  glory,  especially  when 
it  is  communicated  with  the  greatest  sovereignty. 
I  beseech  thee  shew  me  thy  glory,  said  Moses,  fixed. 
33.  18.  I  will  make,  all  my  goodness  to  /lass  before 
thee,  said  God,  ( v .  19.)  and  that  given  out  freely  ;  1 
will  be  gracious  to  whom  I  will  be  gracious. 

God  makes  known  his  glory,  this  goodness  of  his, 
in  the  preservation  and  supply  of  all  the  creatures ; 
the  earth  is  full  of  his  goodness,  and  the  year 
crowned  with  it ;  but  when  he  would  demonstrate 
the  riches  of  his  goodness,  unsearchable  riches,  he 
does  it  in  the  salvation  of  the  saints,  that  will  be  to 
eternity  glorious  monuments  of  divine  grace. 

Secondly,  What  he  does  for  them  ;  he  does  be¬ 
fore  firefiare  them  to  glory.  Sanctification  is  the 
preparation  of  the  soul  for  glory,  making  it  meet  to 
partake  of  the  inheritance  of  the  saints  in  light. 
This  is  God’s  work ;  we  can  destroy  ourselves  fast 
enough,  but  we  cannot  save  ourselves ;  sinners  fit 
themselves  for  hell,  but  it  is  God  that  prepaies 
saints  for  heaven  :  and  all  those  that  God  designs 
for  heaven  hereafter,  he  prepares  and  fits  for  heaven 
now  :  He  works  them  to  the  self-same  thing,  2  Cor. 
5.  5. 

And  would  you  know  who  these  vessels  of  mercy 
are?  Those  whom  he  hath  called ;  {v.  24.)  for 
whom  he  did  predestinate,  them  he  also  called  with 
an  effectual  call :  and  these  not  of  the  Jews  only,  but 
of  the  Gentiles;  for  the  partition-wall  being  taken 
down,  the  world  was  laid  in  common  ;  and  not,  as  it 
had  been,  God’s  favour  appropriated  to  the  Jews, 
and  they  put  a  degree  nearer  his  acceptance  than 
the  rest  of  the  world  ;  they  now  stood  upon  the  same 
level  with  the  Gentiles ;  and  the  question  is  not  now, 
whether  of  the  seed  of  Abraham  or  no,  that  is 
neither  here  nor  there,  but  whether  or  no  called  ac¬ 
cording  to  his  purpose. 

25.  As  he  saith  also  in  Osee,  I  will  call 
them  my  people,  which  were  not  mv  peo¬ 
ple  ;  and  her  beloved,  who  was  not  beloved. 
26.  And  it  shall  come  to  pass,  that  in  the 
place  where  it  was  said  unto  them,  Ye  tire 
not  my  people ;  there  shall  they  be  called 


J44 


ROMANS,  IX. 


the  children  of  (he  living  God.  27.  Esaias 
also  crieth  concerning  Israel,  Though  the 
number  of  the  children  of  Israel  be  as  tire 
sand  of  the  sea,  a  remnant  shall  be  saved  : 

28.  For  he  will  finish  the  work,  and  cut  it  \ 
short  in  righteousness :  because  a  short 
work  will  the  Lord  make  upon  the  earth. 

29.  And  as  Esaias  said  before,  Except  the 
Lord  of  Sabaoth  had  left  us  a  seed,  we 
had  been  as  Sodoma,  and  been  made^ike 
unto  Gomorrah. 

Having  explained  the  promise,  and  proved  the 
divine  sovereignty,  the  apostle  here  shews  how  the 
rejection  of  the  Jews,  and  the  taking  in  of  the  Gen¬ 
tiles,  were  foretold  in  the  Old  Testament,  and  there¬ 
fore  must  needs  be  very  well  consistent  with  the  pro¬ 
mise  made  to  the  fathers  under  the  Old  Testament. 
It  tends  very  much  to  the  clearing  of  a  truth,  to  ob¬ 
serve  how  the  scripture  is  fulfilled  in  it.  The  Jews 
would,  no  doubt,  willingly  refer  it  to  the  Old  Tes¬ 
tament,  the  scriptures  of  which  were  committed  to 
them  :  now  he  shews  how  this,  which  was  so  un¬ 
easy  to  them,  was  there  spoken  of, 

I.  By  the  prophet  Hosea,  who  speaks  of  the  tak¬ 
ing  in  of  a  great  many  of  the  Gentiles,  Hos.  2.  23. 
and  Hos.  1.  10.  The  Gentiles  had  not  been  the 
people  of  God;  not  owning  him,  or  owned  by 
him  in  that  relation:  “But,”  says  he,  “  I  will  call 
them  my  people,  make  them  such,  and  own  them  as 
such,  notwithstanding  all  their  unworthiness.”  A 
blessed  change  !  Former  badness  is  no  bar  to  God’s 
present  grace  and  mercy.  And  her  beloved,  which 
was  not  beloved.  Those  that  God  calls  his  f leo/ile , 
he  calls  beloved:  he  loves  those  that  are  his  own. 

And  lest  it  might  be  supposed  that  they  should 
become  God’s  people  only  by  being  proselyted  to  the 
Jewish  religion,  and  made  members  of  that  nation, 
he  adds,  from  Hos.  1.  10.  In  the  place  where  it  was 
said,  &c.  there  shall  they  be  called.  They  need  not 
be  embodied  with  the  Jews,  nor  go  up  to  Jerusalem 
to  worship ;  but  wherever  they  are  scattered  over 
the  face  of  the  earth,  there  will  God  own  them. 

Observe  the  great  dignity  and  honour  of  the  saints, 
that  they  are  called  the  children  of  the  living  God  ; 
and  his  calling  them  so  makes  them  so.  Behold, 
what  manner  of  love !  This  honour  have  all  his 
saints. 

II.  Bv  the  prophet  Isaiah,  who  speaks  of  the  cast¬ 
ing  oflf  of  manv  of  the  Jews,  in  two  places. 

1.  One  is  Isa.  10.  22,  23.  which  speaks  of  the 
saving  of  a  remnant,  that  is,  but  a  remnant ;  which, 
though  in  the  prophecy  it  seems  to  refer  to  the  pre¬ 
servation  of  a  remnant  from  the  destruction  and  de¬ 
solation  that  were  coming  upon  them  by  Sennacherib 
and  his  army,  vet  is  to  be  understood  as  looking 
further ;  and  sufficiently  proves  that  it  is  no  strange 
thing  for  God  to  abandon  to  ruin  a  great  many  of 
the  seed  of  Abraham,  and  yet  maintain  his  word  of 
promise  to  Abraham  in  full  force  and  virtue.  This 
is  intimated  in  the  supposition,  that  the  number  of 
the  children  of  Israel  was  as  the  sand  of  the  sea, 
which  was  part  of  the  promise  made  to  Abraham, 
Gen.  22.  17.  And  yet  only  a  remnant  shall  be 
saved  ;  for  many  are  called,  but  few  are  chosen. 

In  this  salvation  of  the  remnant  we  are  told,  (y. 
28.)  from  the  prophet,  (1.)  That  he  will  complete 
the  work  ;  He  will  finish  the  work.  When  God  be¬ 
gins,  he  will  make  an  end,  whether  in  ways  of  judg¬ 
ment  or  of  mercy.  The  rejection  of  the  unbeliev¬ 
ing  Jews,  God  would  finish  in  their  utter  ruin  by 
the  Romans,  who  soon  after  this  quite  took  away 
their  place  and  nation.  The  assuming  of  Christian 
churches  jnto  tne  divine  favour,  and  the  spreading  of 


the  gospel  in  other  nations,  was  a  work  which  God 
would  likewise  finish,  and  be  known  by  his  name 
JEHOVAH.  As  for  God,  his  work  is  perfect. 
Margin,  He  will  finish  the  account.  God,  in  his 
eternal  counsels,  has  taken  an  account  of  the  chil¬ 
dren  of  men,  allotted  them  to  such  or  such  a  con¬ 
dition,  to  such  a  share  of  privileges ;  and  as  they 
come  into  being,  his  dealings  with  them  are  pursu¬ 
ant  to  these  counsels  :  and  he  will  finish  the  account, 
complete  the  mystical  body,  call  in  as  many  as  be¬ 
long  to  the  election  of  grace ;  and  then  the  account 
will  be  finished.  (2.)  That  he  will  contract  it;  not 
only  finish  it,  but  finish  it  quickly.  Under  the  Old 
Testament  he  seemed  to  tarry,  and  to  make  a  longer 
and  more  tedious  work  of  it ;  the  wheels  moved  but 
slowly  toward  the  extent  of  the  church  ;  but  now 
he  will  cut  it  short,  and  make  a  short  work  upon 
the  earth.  Gentile  converts  were  now  flying  as  a 
cloud.  But  he  will  cut  it  short  in  righteousness, 
both  in  wisdom  and  in  justice.  Men,  w  hen  they 
cut  short,  do  amiss  ;  they  do  indeed  dispatch  causes ; 
but  when  God  cuts  short,  it  is  always  in  righteous¬ 
ness.  So  the  fathers  generally  apply  it.  Some  un 
derstand  it  of  the  evangelical  law  and  covenant, 
which  Christ  has  introduced  and  established  in  the 
world  :  he  has  in  that  finished  the  work,  put  an  end 
to  the  types  and  ceremonies  of  the  Old  Testament. 
Christ  said,  It  is  finished,  and  then  the  veil  was  rent, 
echoing  as  it  were  to  the  word  that  Christ  said  upon 
the  cross.  And  he  will  cut  it  short.  The  work  (it 
is  Aoyo; — the  word,  the  law)  was  under  the  Old 
Testament  veiy  long;  a  long  train  -of  institutions, 
ceremonies,  conditions:  but  now  it  is  cut  short ;  oui 
duty  is  now,  under  the  gospel,  summed  up  in  much 
less  room  than  it  was  under  the  law  ;  the  covenant 
was  abridged  and  contracted ;  religion  is  brought 
into  a  less  compass.  And  it  is  in  righteousness,  in 
favour  to  us,  in  justice  to  his  own  design  and  coun¬ 
sel.  With  us  contractions  darken  things ; 

- Brevis  esse  laboro, 

Obscurus  fio - 

I  strive  to  be  concise,  but  prove  obscure — 
but  it  is  not  so  in  this  case.  Though  it  be  cut  short, 
it  is  clear  and  plain ;  and  because  short,  the  more 
easy. 

2.  Another  is  quoted  from  Isa.  1.  9.  where  the 
prophet  is  shewing  how  in  a  time  of  general  cala¬ 
mity  and  destruction  God  would  preserve  a  seed. 
This  is  to  the  same  purport  with  the  former :  and 
the  scope  of  it  is  to  shew  that  it  was  no  strange 
thing  for  God  to  leave  the  greatest  part  of  the  peo¬ 
ple  of  the  Jews  to  ruin,  and  to  reserve  to  himself 
only  a  small  remnant :  so  he  had  done  formerly,  as 
appears  by  their  own  prophets ;  and  they  must  not 
wonder  if  he  did  so  now. 

Observe,  (1.)  What  God  is.  He  is  the  Lord  of 
sabaoth,  the  Lord  of  hosts  ;  a  Hebrew  word  retained 
in  the  Greek,  as  James  5.  4.  All  the  host  of  hea¬ 
ven  and  earth  are  at  his  beck  and  disposal.  When 
God  secures  a  seed  to  himself  out  of  a  degenerate, 
apostate  world,  he  acts  as  Lord  of  sabaoth.  It  is  an 
act  of  almighty  power  and  infinite  sovereignty. 

(2.)  What  Ins  people  are;  they  are  a  seed,  a 
small  number.  The  corn  reserved  for  next  year’s 
seedings,  is  but  little,  compared  with  that  which  is 
spent  and  eaten.  But  they  are  a  useful  number ; 
the  seed,  the  substance,  of  the  next  generation,  Isa. 
6.  13. 

It  is  so  far  from  being  an  impeachment  of  the  jus¬ 
tice  and  righteousness  of  God,  that  so  many  perish 
and  are  destroyed,  that  it  is  a  wonder  of  divine 
power  and  mercy  that  all  are  not  destroyed,  that 
there  arc  any  saved  :  for  even  those  that  are  left  to 
be  a  seed,  if  God  had  dealt  with  them  according  to 
their  sins,  had  perished  with  the  rest.  This  is  the 
great  truth  which  this  scripture  teacheth  us. 


ROMANS,  X. 


345 


30.  What  shall  vve  say  then  ?  That  the 
Gentiles,  which  follow  not  after  righteous¬ 
ness,  have  attained  to  righteousness,  even 
the  righteousness  which  is  of  faith.  31. 
But  Israel,  which  followed  after  the  law  of 
.righteousness,  hath  not  attained  to  the  law 
of  righteousness.  32.  Wherefore  ?  Because 
they  sought  it  not  by  faith,  but  as  it  were 
by  the  works  of  the  law.  For  they  stum¬ 
bled  at  that  stumbling-stone;  33.  As  it  is 
written,  Behold,  I  lay  in  Sion  a  stumbling- 
stone  and  rock  of  offence :  and  whosoever 
believeth  on  him  shall  not  be  ashamed. 

The  apostle  comes  here  at  last  to  fix  the  true  rea¬ 
son  of  the  reception  of  the  Gentiles,  and  the  rejec¬ 
tion  of  the  Jews.  There  was  a  difference  in  the  way 
of  their  seeking,  and  therefore  there  was  that  differ¬ 
ent  success ;  though  still  it  was  the  free  grace  of 
God  that  made  them  differ.  He  concludes  like  an 
orator,  What  shall  ire  say  then  ?  What  is  the  con¬ 
clusion  of  the  whole  dispute  ? 

I.  Concerning  the  Gentiles,  observe, 

1.  How  they  had  been  alienated  from  righteous¬ 
ness  ;  they  followed  not  after  it ;  they  knew  not  their 
guilt  and  misery,  and  therefore  were  not  at  all  so¬ 
licitous  to  procure  a  remedy.  In  their  conversion, 
preventing  grace  was  greatly  magnified ;  God  was 
found  of  them  that  sought  him  not ,  Isa.  65.  1.  There 
was  nothing  in  them  to  dispose  them  for  such  a  fa¬ 
vour,  more  than  what  free  grace  wrought  in  them. 
Thus  doth  God  delight  to  dispense  grace  in  a  way 
of  sovereignty  and  absolute  dominion. 

2.  How  they  attained  to  righteousness,  notwith¬ 
standing  ;  by  faith ;  not  by  being  proselyted  to  the 
Jewish  religion,  and  submitting  to  the  ceremonial 
law,  but  by  embracing  Christ,  and  believing  in 
Christ,  and  submitting  to  the  gospel.  They  attained 
to  that  by  the  short  cut  of  believing  sincerely  in 
Christ,  which  the  Jews  had  been  long  in  vain  beat¬ 
ing  about  the  bush  for. 

II.  Concerning  the  Jews,  observe, 

1.  How  they  missed  their  end ;  they  followed 
after  the  law  of  righteousness ;  (v.  31.)  they  talked 
much  of  justification  and  holiness,  seemed  very  am¬ 
bitious  of  being  the  people  of  God,  and  the  favour¬ 
ites  of  heaven,  but  they  did  not  attain  to  it,  that  is, 
the  greatest  part  of  them  did  not ;  as  many  as  stuck 
to  their  old  Jewish  principles  and  ceremonies,  and 
pursued  a  happiness  in  those  observances,  embrac¬ 
ing  the  shadows  now  that  the  substance  was  come, 
these  fell  short  of  acceptance  with  God,  were  not 
owned  as  his  people,  nor  went  to  their  house  jus¬ 
tified. 

2.  How  they  mistook  their  way,  which  was  the 
cause  of  their  missing  the  end,  v.  32,  33.  They 
sought,  but  not  in  the  right-way,  not  in  the  hum¬ 
bling  wav,  not  in  the  instituted  appointed  way. 

Not  by  faith,  not  by  embracing  the  Christian  re¬ 
ligion,  and  depending  upon  the  merit  of  Christ,  and 
submitting  to  the  terms  of  the  gospel,  which  were 
the  verv  iife  and  end  of  the  law. 

But  they  sought  by  the  works  of  the  law ;  as  if 
they  were  to  expect  justification  by  their  observance 
of  the  precepts  and  ceremonies  of  the  law  of  Moses. 

This  was  the  stumbling-stone  at  which  they  stum¬ 
bled.  They  could  not  get  over  this  corrupt  princi¬ 
ple  which  they  had  espoused.  That  the  law  was 
given  them  for  no  end  but  that  merely  by  their  ob¬ 
servance  of  it,  and  obedience  to  it,  they  might  be 
justified  before  God  :  and  so  they  could  by  no  means 
be  reconciled  to  the  doctrine  of  Christ,  which  brought 
them  off  from  that,  to  expect  justification  through 
he  merit  and  satisfaction  of  another.  Christ  him- 
Vol.  VI. — 2  X 


self  is  to  some  a  stone  of  stumbling,  for  which  he 
quotes  Isa.  8.  14. — 28.  16.  It  is  sad  that  Christ 
should  be  set  for  the  fall  of  any,  and  yet  it  is  so; 
(Luke  2.  34.)  that  ever  poison  should  be  sucked  out 
ot  the  Balm  ot  Gilead,  that  the  foundation-stone 
should  be  to  any  a  stone  of  stumbling,  and  the  rock 
of  salvation  a  rock  of  offence  ;  so  he  is  to  multitudes  ; 
so  he  was  to  the  unbelieving  Jews,  who  rejected 
him,  because  he  put  an  end  to  the  ceremonial  law. 
But  still  there  is  a  remnant  that  do  believe  on  him  ; 
and  they  shall  not  be  ashamed,  their  hopes  and  ex¬ 
pectations  of  justification  by  him  shall  not  be  disap- 
poii^jd,  as  t  heir’s  are,  who  expect  it  by  the  law. 

So*hat,  upon  the  whole,  the  unbelieving  Jews 
have  no  reason  to  quarrel  with  God  for  rejecting 
them  ;  they  had  a  fair  offer  of  righteousness,  and 
life,  and  salvation,  made  them  upon  gospel-terms, 
which  they  did  not  like,  and  would  not  come  up  to; 
and  therefore  if  they  perish,  they  may  thank  them¬ 
selves  ;  their  blood  is  upon  their  own  heads. 

CHAP.  X. 

The  dissolving  of  the  peculiar  church-state  of  the  Jews,  and 
the  rejection  of  that  polity  bv  ti.e  repealing  of  their  cere¬ 
monial  law;  the  vacating  of  all  the  institutions  of  it,  the 
abolishing  of  their  priesthood,  the  burning  of  their  temple, 
and  the  taking  away  of  their  place  and  nation,  and  in  their 
room  the  substituting  and  erecting  of  a  catholic  church- 
state  among  the  Gentile  nations  ;  though  to  us  now,  when 
these  things  are  long  since  done  and  completed,  they  may 
seem  no  great  matter;  yet  to  them  who  lived  when  they 
were  doing,  who  knew  how  high  the  Jews  had  stood  in 
God’s  favour,  and  how  deplorable  the  condition  of  the 
Gentile  world  had  beefi  for  many  ages,  it  appeared  very 
great  and  marvellous,  and  a  mystery  hard  to  be  understood. 
The  apostle,  in  this  chapter,  as  in  the  foregoing  and  that 
which  follows,  is  explaining  and  proving  it ;  but  with  seve¬ 
ral  very  useful  digressions,  which  a  little  interrupt  the 
thread  of  his  discourse.  To  two  great  truths  I  would  re¬ 
duce-  this  chapter:  I.  That  there  Is  a  great  difference  be¬ 
tween  the  righteousness  of  the  law,  which  the  unbelieving 
Jews  were  wedded  to,  and  the  righteousness  of  faith  offered 
in  the  gospel,  v.  I  .  .  11.  II.  That  there  is  no  difference 
between  Jews  and  Gentiles;  but  in  point  of  justification 
and  acceptance  with  God,  the  gospel  sets  them  both  upon 
the  same  level,  v.  12,  to  the  end. 

1.  0  J  RETHRFJY,  my  heart’s  desire  and 
IS  prayer  to  God  for  Israel,  is,  that 
they  might  be  saved.  2.  For  I  bear  them 
record  that  they  have  a  zeal  of  God,  but  not 
according  to  knowledge.  3.  For  they,  being 
ignorant  of  God’s  righteousness,  and  going 
about  to  establish  their  own  righteousness, 
have  not  submitted  themselves  unto  the 
righteousness  of  God.  4.  For  Christ  is  the 
end  of  the  law  for  righteousness  to  every 
one  that  believeth.  5.  For  Moses  describ¬ 
ed;  the  righteousness  which  is  of  the  law, 
That  the  man  which  doeth  those  things 
shall  live  by  them.  6.  But  the  righteous¬ 
ness  which  is  of  faith  speaketh  on  this  wise, 
Say  not  in  thine  heart,  Who  shall  ascend 
into  heaven?  (that is,  to  bring  Christ  down 
from  above :)  7.  Or,  Who  shall  descend  into 
the  deep?  (that  is,  to  bring  up  Christ  again 
from  the  dead.)  8.  But  what  saith  it  ?  The 
word  is  nigh  thee,  crew  in  thy  mouth,  and  in 
thy  heart,  that  is,  the  word  of  faith,  which 
vve  preach ;  9.  That  if  thou  shalt  confess 

with  thy  mouth  the  Lord  Jesus,  and  shalt 
believe  in  thine  heart  that  God  hath  raised 
him  from  the  dead,  thou  shalt  be  saved.  1 0. 


346 


ROMANS,  X. 


For  with  the  heart  man  believeth  unto  righ¬ 
teousness  ;  ana  with  the  mouth  confession  is 
made  unto  salvation.  11.  For  the  scrip¬ 
ture  sailh,  Whosoever  believeth  on  him 
shall  not  be  ashamed. 

The  scope  of  the  apostle  in  this  part  of  the  chap¬ 
ter  is  to  shew  the  vast  difference  between  the  righ¬ 
teousness  of  the  law  and  the  righteousness  of  faith, 
and  the  great  pre-eminence  of  the  righteousness  of 
faith  above  that  of  the  law ;  that  he  might  induce 
and  persuade  the  Jews  to  believe  in  Christ, •aggra¬ 
vate  the  folly  and  sin  of  those  that  refused,  and  jus¬ 
tify  God  in  the  rejection  of  such  refusers. 

1.  Paul  here  professes  his  good  affection  to  the 
Jews,  with  the  reason  of  it ;  ( v .  1,  2. )  where  he  gives 
them  a  good  wish,  and  a  good  witness. 

1.  A  good  wish;  {v.  1.)  a  wish  that  they  might 
be  saved  ;  saved  from  the  temporal  ruin  and  destruc¬ 
tion  that  were  coming  upon  them  ;  saved  from  the 
wrath  to  come,  eternal  wrath,  which  was  hanging  j 
over  their  heads.  It  is  implied  in  this  wish,  that  : 
they  might  be  convinced  and  converted ;  he  could  | 
not  pray  in  faith,  that  they  might  be  saved  in  their  j 
unbelief. 

Though  Paul  preached  against  them,  yet  he  pray¬ 
ed  for  them  :  herein  he  was  merciful,  as  God  is,  ! 
who  is  not  willing  that  any  should  perish,  (2  Pet.  3. 
9.)  desires  not  the  death  of  sinners.  It  is  our  duty 
truly  and  earnestly  to  desire  the  salvation  of  the 
souls  of  others,  next  to  the  salvation  of  our  own. 
This,  he  says,  was  his  heart's  desire  and  prayer: 
which  intimates, 

(1.)  The  strength  and  sincerity  of  his  desire;  it 
was  his  heart's  desire  ;  it  was  not  a  formal  compli¬ 
ment,  as  good  wishes  are  with  manv  from  the  teeth 
outward,  but  a  real  desire.  This  it  was,  before  it 
was  his  prayer.  The  soul  of  prayer  is  the  heart’s 
desire.  Cold  desires  dojmt  beg  denials  :  we  must 
even  breathe  out  our  souls  in  every  prayer. 

(2.)  The  offering  up  of  this  desire  to  God.  It 
was  not  only  his  heart’s  desire,  but  it  was  his  prayer. 
There  may  be  desires  in  the  heart,  and  yet  no 
prayer,  unless  those  desires  be  presented  to  God. 
Wishing  and  woulding,  if  that  be  all,  are  not  pray¬ 
ing. 

2.  A  good  witness,  as  a  reason  of  his  good  wish  ; 
(n.  2. )  /  bear  them  record,  that  they  have  a  zeal  of 
God.  The  unbelieving  Jews  were  the  most  bitter 
enemies-Paul  had  in  the  world,  and  yet  Paul  gives 
them  as  good  a  character  as  the  truth  would  bear. 
We  should  say  the  best  we  can  even  of  our  worst 
enemies ;  this  is  blessing  them  that  curse  us.  Charity 
teaches  us  to  have  the  best  opinion  of  persons,  and 
to  put  the  best  construction  upon  words  and  actions, 
that  they  will  bear.  We  should  take  notice  of  that 
which  is  commendable  even  in  bad  people.  They 
have  a  zeal  of  God.  Their  opposition  to  the  gospel 
is  from  a  principle  of  respect  to  the  law,  which  they 
knew  to  have  come  from  God.  There  is  such  a 
thing  as  a  blind  misguided  zeal :  such  was  that  of 
the  Jews,  who,  when  they  hated  Christ’s  people  and 
ministers,  and  cast  them’out,  said,  Let  the  Lord  be 
glorified;  (Isa.  66.  5.)  nay,  they  killed  them,  and 
thought  they  did  God  good  sendee,  John  16.  2. 

II.  He  here  shews  the  fatal  mistake  that  the  un¬ 
believing  Jews  were  guilty  of ;  which  was  their  ruin. 
Their  zeal  was  not  according  to  knowledge.  It  is 
true,  God  gave  them  that  law  which  they  were  so 
zealous  for ;  but  they  might  have  known  that,  by 
the  appearance  of  the  promised  Messiah,  an  end 
was  put  to  it.  He  introduced  a  new  religion  and 
way  of  worship,  to  which  the  former  must  give 
place  :  he  proved  himself  the  Son  of  God,  gave  the 
most  convincing  evidence  that  could  be  of  his  being 
tiie  Messiah ;  and  yet  thev  did  not  know,  and  would 


not  own  him,  but  shut  their  eyes  against  the  clear 
light,  so  that  their  zeal  for  the  law  was  blind.  T1  is 
he  shews  further,  v.  3.  where  we  rnay  observe, 

1.  The  nature  of  their  unbelief;  thev  have  not 
submitted  themselves  to  the  righteousness  of  God, 
they  have  not  yielded  to  gospel-terms,  nor  accepted 
of  the  tender  of  justification  by  faith  in  Christ,  which 
is  made  in  the  gospel.  Unbelief  is  a  non-submission 
to  the  righteousness  of  God,  standing  it  out  against 
the  gospel-proclamation  of  indemnity.  Have  not 
submitted.  In  true  faith,  there  is  need  of  a  great 
deal  of  submission  ;  therefore  the  first  lesson  Christ 
teaches,  is,  to  deny  ourselves.  It  is  a  great  piece 
of  condescension  for  a  proud  heart  to  be  content  to 
be  beholden  to  free  grace  ;  we  are  loath  to  sue  sub 
forma  pauperis — as  paupers. 

2.  The  causes  of  their  unbelief,  and  those  are  two. 

(1.)  Ignorance  of  God’s  righteousness.  They  did 

not  understand,  and  believe,  and  consider,  the  strict 
justice  of  God,  in  hating  and  punishing  sin,  and  de¬ 
manding  satisfaction  ;  did  not  consider  what  need 
we  have  of  a  righteousness,  wherein  to  appear  be¬ 
fore  him  :  if  they  had,  they  would  never  have  stood 
out  against  the  gospel-offer,  nor  expected  justifica¬ 
tion  by  their  own  works,  as  if  they  could  satisfy 
God’s  justice.  Or,  being  ignorant  of  God’s  way  of 
justification,  which  he  has  now  appointed,  and  re¬ 
vealed  by  Jesus  Christ.  They  did  not  know  it,  be¬ 
cause  they  would  not ;  they  shut  their  eyes  against 
the  discoveries  of  it,  and  loved  darkness  rather. 

(2. )  A  proud  conceit  of  their  own  righteousness  ; 
going  about  to  establish  their  own }  a  righteousness 
of  their  own  devising,  and  of  their  own  working  out, 
by  the  merit  of  their  works,  and  by  their  observance 
of  the  ceremonial  law.  They  thought  they  needed 
not  to  be  beholden  to  the  merit  of  Christ,  and  there¬ 
fore  depended  upon  their  own  performances  as  suffi¬ 
cient  to  make  up  a  righteousness  wherein  to  appear 
before  God.  They  could  not  with  Paul  disclaim  a  de¬ 
pendence  upon  this,  (Phil.  3.  9.)  Not  having  mine 
own  righteousness.  See  an  instance  of  this  pride  in 
the  Pharisee,  Luke  18.  10,  11.  Compare  ■u.  14. 

III.  He  here  shews  the  folly  of  that  mistake,  and 
what  an  unreasonable  thing  it  was  for  them  to  be 
seeking  justification  by  the  works  of  the  law,  now 
that  Christ  was  come,  and  had  brought  in  an  ever¬ 
lasting  righteousness  ;  considering, 

1.  The  subserviency  of  the  law  to  the  gospel ;  (y. 
4. )  Christ  is  the  end  of  the  law  for  righteousness. 
The  design  of  the  law  was  to  lead  people  to  Christ 
The  moral  law  was  but  for  the  searching  of  the 
wound  ;  the  ceremonial  law  for  the  shadowing  forth 
of  the  remedy  ;  but  Christ  is  the  end  of  both  ;  see 
2  Cor.  3.  7.  and  compare  Gal.  3.  23,  24.  The  use 
of  the  law  was  to  direct  people  for  righteousness  to 
Christ. 

Christ  is  the  end  of  the  ceremonial  law  ;  he  is  the 
period  of  it,  because  he  is  the  perfection  of  it.  When 
the  substance  comes,  the  shadow  is  gone.  The  sa¬ 
crifices  and  offerings  and  purifications  appointed 
under  the  Old  Testament,  prefigured  Christ,  and 
pointed  at  him  ;  and  their  inability  to  take  away  sin 
discovered  the  necessity  of  a  Sacrifice,  that  should, 
by  being  once  offered,  take  away  sin. 

Christ  is  the  end  of  the  moral  law,  in  that  he  did 
that  which  the  law  could  not  do,  {ch.  8.  3. )  and  se¬ 
cured  the  great  end  of  it. 

i  The  end  of  the  law  was  to  bring  men  to  perfect 
obedience,  and  so  to  obtain  justification  ;  this  is 
now  become  impossible,  by  reason  of  the  power  of 
sin,  and  the  corruption  of  nature  ;  but  Christ  is  the 
end  of  the  law;  the  law  is  not  destroyed,  nor  the 
intention  of  the  lawgiver  frustrated  ;  but  full  satis¬ 
faction  being  made  by  the  death  of  Christ  for  our 
breach  of  the  law,  the  end  is  attained,  and  we  put 
in  another  way  of  justification.  Christ  is  thus  tin 
e”d  of  the  law  for  righteousness ,  for  justification 


347 


ROMANS,  X. 


but  it  is  only  to  every  one  that  belieneth ;  upon  our 
believing,  our  humble  consent  to  the  terms  of  the 
gospel,  we  become  interested  in  Christ’s  satisfaction, 
and  so  are  justified  through  the  redemption  that  is  in 
Jesus. 

2.  The  excellency  of  the  gospel  above  the  law. 
This  he  proves,  by  shewing  the  different  constitution 
of  these  two. 

( 1. )  What  is  the  righteousness  which  is'of  the  law  ? 
This  he  shews,  v.  5.  The  tenor  of  it  is,  Do,  and 
live.  Though  it  direct  us  to  a  better  and  more  ef¬ 
fectual  righteousness  in  Christ,  yet  in  itself,  consi¬ 
dered  as  a  law,  abstracted  from  its  respect  to  Christ 
and  the  gospel,  (for  so  the  unbelieving  Jews  em 
braced  and  retained  it,)  it  owneth  nothing  as  a  righ¬ 
teousness  sufficient  to  justify  a  man,  but  that  of  per¬ 
fect  obedience.  For  this  he  quotes  that  scripture, 
(Lev.  18.  5.)  Ye  shall  therefore  keefi  my  statutes 
and  my  judgments,  which  ij  a  man  do,  he  shall  live 
in  them.  To  this  he  refers  likewise,  Gal.  3.  12. 
The  man  that  doeth  them,  shall  live  in  them. 

Live,  that  is,  be  happy,  not  only  in  the  land  of 
Canaan,  but  in  heaven,  of  which  Canaan  was  a  type 
and  figure.  The  doing  supposed,  must  be  perfect 
and  sinless,  without  the  least  breach  or  violation. 
The  law  which  was  given  upon  mount  Sinai,  though 
it  was  not  a  pure  covenant  of  works,  (for  who  then 
could  be  saved  under  that  dispensation  ?)  yet,  that  it 
might  be  the  more  effectual  to  drive  people  to  Christ, 
and  to  make  the  covenant  of  grace  welcome,  it  had 
a  very  great  mixture  of  the  strictness  and  terror  of 
the  covenant  of  works. 

Now,  was  it  not  extreme  folly  in  the  Jews,  to  ad¬ 
here  so  closely  to  this  way  of  justification  and  salva¬ 
tion,  which  was  in  itself  so  hard,  and  by  the  cor¬ 
ruption  of  nature  now  become  impossible,  when 
there  was  a  new  and  a  living  way  opened  ? 

(2.)  What  is  that  righteousness  which  is  of  faith, 
v.  6,  &c.  This  he  describes  in  the  words  of  Moses, 
;n  Deuteronomy,  in  the  second  law,  (so  Deuterono¬ 
my  signifies,)  where  there  was  a  much  clearer  re¬ 
velation  of  Christ  and  the  gospel  than  there  was  in 
the  first  giving  of  the  law  :  he  quotes  it  from  Deut. 
30.  1 1 — 14.  and  shews, 

[1.]  That  it  is  not  at  all  hard  or  difficult.  The 
way  of  justification  and  salvation  has  in  it  no  such 
depths  or  knots  as  may  discourage  us,  no  insupera¬ 
ble  difficulties  attending  it ;  but,  as  was  foretold,  it  is 
a  high-way,  Isa.  35.  8.  We  are  not  put  to  climb 
for  it,  it  is  not  in  heaven ;  we  are  not  put  to  dive  for 
it,  it  is  not  in  the  deep. 

First,  We  need  not  go  to  heaven,  to  search  the 
records  there,  or  to  inquire  into  the  secrets  of  the 
divine  counsel.  It  is  true,  Christ  is  in  heaven ;  but 
we  may  be  justified  and  saved  without  going  thither, 
to  fetcli  him  thence,  or  sending  a  special  messenger 
to  him. 

Secondly,  We  need  not  go  to  the  deep,  to  fetch 
Christ  out  of  the  grave,  or  from  the  state  of  the 
dead ;  Into  the  deep,,  to  bring  up  Christ  from  the 
dead.  This  plainly  shews  that  Christ’s  descent 
into  the  deep,  or  into  aJrf,  was  no  more  than  his 
going  into  the  state  of  the  dead,  in  allusion  to  Jonah. 
It  is  true,  Chris4  was  in  the  grave,  and  it  is  as  true, 
that  he  is  now  i  i  heaven  :  but  we  need  not  perplex 
and  puzzle  ourselves  with  fancied  difficulties,  nor 
must  we  create  to  ourselves  such  gross  and  carnal 
ideas  of  these  things,  as  if  the  method  of  salvation 
was  impracticable,  and  the  design  of  the  revelation 
was  only  to  amuse  us.  No,  salvation  is  not  put  at  so 
vast  a  distance  from  us. 

[2.]  But  it  is  very  plain  and  easy;  The  word  is 
nigh  thee.  When  we  speak  of  looking  upon  Christ, 
and  receiving  Christ,  and  feeding  upon  Christ,  it  is 
not  Christ  in  heaven,  nor  Christ  in  the  deep,  that 
we  mean  :  but  Christ  in  the  promise,  Christ  ex¬ 
hibited  to  us,  and  offered,  in  the  word.  Christ  is 


nigh  thee,  for  the  word  is  nigh  thee  :  nigh  thee  in¬ 
deed  :  it  is  in  thy  mouth,  and  in  thy  heart ;  there  is 
no  difficulty  in  understanding,  believing,  and  owning 
of  it.  The  work  thou  hast  to  do,  lies  within  thee  • 
the  kingdom  of  God  is  within  you,  Luke  17.  21. 
Thence  thou  must  fetch  thy  evidences,  not  out  of  the 
records  of  heaven.  It  is,  that  is,  it  is  promised  that 
it  shall  be,  in  thy  mouth,  (Isa.  59.  21.)  and  in  thy 
heart,  Jer.  31.  33.  All  that  which  is  to  be  done  for 
us,  is  already  done  to  our  hands.  Christ  is  come 
down  from  heaven,  we  need  not  go  to  fetch  him. 
He  is  come  up  from  the  deep,  we  need  not  perplex 
ourselves  how  to  bring  him  up.  There  is  nothing 
now  to  be  done,  but  a  work  in  us  ;  that  must  be  our 
care,  to  look  to  our  heart  and  mouth. 

Those  that  were  under  the  law,  were  to  do  all 
themselves.  Do  this,  and  live;  but  the  gospel  dis¬ 
covers  the  greatest  of  the  work  done  already,  and 
what  remains  cut  short  in  righteousness  ;  salvation 
offered  upon  very  plain  and  easy  terms,  brought  to 
our  door,  as  it  were,  n  the  word  which  is  nigh  us. 
It  is  in  our  mouth,  we  are  reading  it  daily  ;  it  is  in 
our  heart,  we.  are,  or  should  be,  thinking  of  it  daily. 

Even  the  word  of  faith  ;  the  gospel  and  the  pro¬ 
mise  of  it ;  called  the  word  of  faith.  First,  Because 
it  is  the  object  of  faith  about  which  it  is  conversant, 
the  word  which  we  believe.  Secondly,  Because  it  is 
the  precept  of  faith,  commanding  it,  and  making  it 
the  great  condition  of  justification.  Thirdly,  Be¬ 
cause  it  is  the  ordinary  means  by  which  faith  is 
wrought  and  conveyed. 

Now  what  is  this  word  of  faith?  We  have  the 
tenor  of  it,  v.  9,  10.  the  sum  of  the  gospel,  which  is 
plain  and  easy  enough.  Observe, 

1.  What  is  promised  to  us ;  Thou  shalt  be  saved. 
It  is  salvation  that  the  gospel  exhibits  and  tenders. 
Saved  from  guilt  and  wrath,  with  the  salvation  of 
the  soul,  an  eternal  salvation,  which  Christ  is  the 
author  of,  a  Saviour  to  the  uttermost. 

2.  Upon  what  terms.  *Two  things  are  required 
as  conditions  of  salvation. 

(1.)  Confessing  the  Lord  Jesus:  openly  professing 
relation  to  him  and  dependence  on  him,  as  our 
Prince  and  Saviour ;  owning  Christianity  in  the  face 
of  all  the  allurements  and  affnghtments  of  this  world, 
standing  by  him  in  all  weathers.  Our  Lord  Jesus 
lays  a  great  stress  upon  this  confessing  of  him  be¬ 
fore  men  ;  see  Matt.  10.  32,  33.  It  is  the  product  of 
many  graces,  evidences  a  great  deal  of  self-denial, 
love  to  Christ,  contempt  of  the  world,  a  mighty, 
courage  and  resolution.  It  was  a  very  great  thing, 
especially,  when  the  profession  of  Christ  and  Chris¬ 
tianity  hazarded  estate,  honour,  preferment,  liberty, 
life,  and  all  that  is  dear  in  this  world ;  which  was 
the  case  in  the  primitive  times. 

(2.)  Believing  in  the  heart,  that  God  raised  him 
from  the  dead.  The  profession  of  faith  with  the 
mouth,  if  there  be  not  the  power  of  it  in  the  heart, 
is  but  a  mockery  ;  the  root  of  it  must  be  laid  in  an 
unfeigned  assent  to  the  revelation  of  the  gospel  con¬ 
cerning  Christ,  especially  concerning  his  resurrec¬ 
tion,  which  is  the  fundamental  article  of  the  Chris¬ 
tian  faith ;  for  thereby  he  was  declared  to  be  the 
Son  of  God  with  power,  and  full  evidence  was  given, 
that  God  accepted  his  satisfaction. 

This  is  further  illustrated,  (v.  10.)  and  the  order 
inverted,  because  there  must  first  be  faith  in  the 
heart,  before  there  can  be  an  acceptable  confession 
with  the  mouth. 

[1.]  Concerning  faith;  it  is  with  the  heart  that 
man  believeth ;  which  implies  more  than  an  assent 
of  the  understanding,  and  takes  in  the  consent  of  the 
will,  an  inward,  hearty,  sincere  and  strong  consent. 
It  is  not  believing,  (not  to  be  reckoned  so,)  if  it  be 
not  with  the  heart.  This  is  unto  righteousness. 
There  is  the  righteousness  of  justification,  and  the 
righteousness  of  sanctification.  Faith  is  to  both ;  it 


343 


ROMANS,  X. 


is  ti\e  condition  of  our  justification,  (cA.  5.  1.)  and  it 
is  the  root  and  spring  of  our  sanctification ;  in  it,  it  is 
begun ;  by  it,  it  is  carried  on,  Acts  15.  9. 

u2.]  Concerning  profession;  it  is  with  the  mouth 
thut  confession  is  made  ;  confession  to  God  in  prayer 
and  praise;  (cA.  15.  6.)  confession  to  men,  owning 
the  ways  of  God  before  others,  especially  when  we 
are  called  to  it  in  a  day  of  persecution.  It  is  fit  that 
God  should  be  honoured  with  the  mouth,  for  he 
made  man’s  mouth,  (Exod.  4.  11.)  and  at  such  a 
time  has  promised  to  give  his  faithful  people  a  mouth 
and  wisdom ,  Luke  21.  15.  It  is  part  of  the  honour 
of  Christ,  that  every  tongue  shall  confess,  Phil.  2. 
1 1.  And  this  is  said  to  be  unto  salvation  ;  because  it 
is  the  performance  of  the  condition  of  that  promise, 
Matt.  10.  32.  Justification  by  faith  lays  the  founda¬ 
tion  of  our  title  to  salvation ;  but  by  confession  we 
build  upon  that  foundation,  and  come  at  last  to  the 
fail  possession  of  that  to  which  we  were  entitled. 

ho  that  we  have  here  a  brief  summary  of  the 
terms  of  salvation ;  and  they  are  very  reasonable ; 
in  short  this,  that  we  must  devote,  dedicate,  and 
give  up,  to  God,  our  souls  and  our  bodies ;  our  souls 
in  believing  with  the  heart,  and  our  bodies  in  con¬ 
fessing  with  the  mouth.  This  do,  and  thou  shalt 
live.  For  this,  (f.  11.)  he  quotes  Isa.  28.  16.  Who¬ 
soever  be/ieveth  on  him  shall  not  be  ashamed ;  *  kcl- 
'riiTX'Vvbwtlai.  That  is, 

dirst,  He  will  not  be  ashamed  to  own  that  Christ 
in  whom  he  trusts;  he  that  believes  in  the  heart, 
will  not  be  ashamed  to  confess  with  the  mouth.  It 
is  sinful  shame  that  makes  people  deny  Christ, 
Mark  8.  38.  He  that  believeth,  will  not  make 
haste  ;  (so  the  prophet  has  it ;)  will  not  make  haste 
to  run  away  from  the  sufferings  he  meets  with  in  the 
way  of  his  duty ;  will  not  be  ashamed  of  a  despised 
religion. 

Secondly,  He  shall  not  be  ashamed  of  his  hope  in 
Christ ;  he  shall  not  be  disappointed  of  his  end.  It 
is  our  duty  that  we  must  ijpt,  it  is  our  privilege  that 
we  shall  not,  be  ashamed  of  our  faith  in  Christ.  He 
shall  never  have  cause  to  repent  his  confidence  in 
reposing  such  a  trust  in  the  Lord  Jesus. 

12.  For  there  is  no  difference  between 
the  Jew  and  the  Greek  :  for  the  same  Lord 
over  all  is  rich  unto  all  that  call  upon  him. 

1 3.  For  whosoever  shall  call  upon  the  name 
of  the  Lord  shall  be  saved.  1 4.  How  then 
shall  they  call  on  him  in  whom  they  have 
not  believed  ?  And  how  shall  they  believe 
in  him  of  whom  they  have  not  heard  ?  And 
how  shall  they  hear  without  a  preacher  ? 

1 5.  And  how  shall  they  preach,  except  they 
be  sent  ?  As  it  is  written,  How  beautiful 
are  the  feet  of  them  that  preach  the  gospel 
of  peace,  and  bring  glad  tidings  of  good 
things!  16.  But  they  have  not  all  obeyed 
the  gospel.  For  Esaias  saith,  Lord,  who 
hath  believed  our  report  ?  1 7.  So  then  faith 
cumeth  by  hearing,  and  hearing  by  the  word 
of  God.  18.  But  I  say,  Ffave  they  not 
heard  ?  Yes  verily,  their  sound  went  into 
all  the  earth,  and  their  words  unto  the  ends 
of  the  world.  1 9.  But  I  say,  Did  not  Israel 
know  ?  First  Moses  saith,  I  will  provoke 
you  to  jealousy  by  them  that  are  no  people, 
and  by  a  foolish  nation  I  will  anger  you. 
20  But  Esaias  is  very  bold,  and  saith,  I 
.vas  found  of  them  that  sought  me  not :  I 


was  made  manifest  unto  them  that  asked 
not  after  me.  21.  But  to  Israel  he  saith, 
All  day  long  I  have  stretched  forth  my 
hands  unto  a  disobedient  and  gainsaying 
people. 

The  first  words  express  the  design  of  the  apostle 
through  these  verses,  that  there  is  no  difference  be¬ 
tween  Jews  and  Gentiles,  but  they  stand  upon  the 
same  level  in  point  of  acceptance  with  God.  In 
Jesus  Christ  there  is  neither  Greek  nor  Jew,  Col.  3. 
11.  God  doth  not  save  any,  or  reject  any,  because 
they  are  Jews,  or  because  they  are  Greeks,  but  doth 
equally  accept  both  upon  gospel-terms.  There  is 
no  difference. 

For  the  proof  of  this,  he  urges  two  arguments. 

I.  That  God  is  the  same  to  all ;  The  same  Lord 
over  all  is  rich  unto  all.  There  is  not  one  God  to 
the  Jews,  that  is  more  kind,  and  another  to  the  Gen¬ 
tiles,  that  is  less  kind  ;  but  he  is  the  same  to  all,  a 
common  father  to  all  mankind.  When  he  proclaim¬ 
ed  his  name,  The  Lord,  the  Lord  God,  gracious 
and  merciful,  he  thereby  signified  not  only  what  he 
was  to  the  Jews,  but  what  he  is,  and  will  be,  to  all 
his  creatures  that  seek  unto  him  :  not  only  good,  but 
rich,  plenteous  in  goodness  ;  he  hath  wherewith  to 
supply  them  all,  and  he  is  free  and  ready  to  give  out 
to  them  ;  he  is  both  able  and  willing :  not  only  rich, 
but  rich  unto  us,  liberal  and  bountiful  in  dispensing 
his  favours,  To  all  that  call  u/ion  him.  Something 
must  be  done  by  us,  that  we  may  reap  of  this  bounty  ; 
and  it  is  as  little  as  can  be,  we  must 'call  upon  him. 
He  will  for  this  be  inquired  of;  (Ezek.  36.  37.)  and 
surely  that  which  is  not  worth  the  asking,  is  not 
worth  the  having.  We  have  nothing  to  do  but  to 
draw  out  by  prayer,  as  there  is  occasion. 

II.  That  the  promise  is  the  same  to  all ;  (v.  13.) 
Whoever  shall  call ;  one  as  well  as  another,  without 
exception.  This  extent,  this  undifferencing  extent, 
of  the  promise  both  to  Jews  and  Gentiles  he  thinks, 
should  not  be  surprising,  for  it  was  foretold  by  the 
prophet,  Joel  2.  32.  Calling  upon  the  name  of  the 
Lord  is  here  put  for  all  practical  religion.  What  iS~t 
the  life  of  a  Christian  but  a  life  of  prayer?  It  im¬ 
plies  a  sense  of  our  dependence  on  him,  and  entire 
dedication  of  ourselves  to  him,  a  believing  expecta¬ 
tion  of  our  all  from  him.  He  that  exemplifies  these 
things  shall  be  saved.  It  is  but  ask  and  have ;  what 
would  we  have  more  ? 

For  the  further  illustration  of  this,  he  observes, 

1.  How  necessary  it  was  that  the  gospel  should 
be  preached  to  the  Gentiles,  v.  14,  15.  This  was 
it  that  the  Jews  were  so  angry  with  Paul  for,  that 
he  was  the  apostle  of  the  Gentiles,  and  preached  the 
gospel  to  them.  Now,  he  shews  how  needful  it  was 
to  bring  them  within  the  reach  of  the  forementioned 
promise,  an  interest  in  which  they  should  not  envy 
to  any  of  their  fellow-creatures. 

(1.)  They  cannot  call  on  him  in  whom  they  have 
not  believed.  Except  they  believe  that  he  is  God, 
they  will  not  call  upon  him  by  prayer  ;  to  what  pur¬ 
pose  should  they  ?  The  grace  of  faith  is  absolutely 
necessary  to  the  duty  of  prayer ;  we  cannot  pray 
aright,  nor  pray  to  acceptation,  without  it.  He  that 
comes  to  God  by  prayer,  must  believe,  Heb.  11.  6. 
Till  they  believed  the  true  God,  they  were  calling 
upon  idols,  O  Baal,  hear  us. 

(2. )  They  cannot  believe  in  him  of  whom  they  hayt 
not  heard.  Some  way  or  other  the  divine  revelation 
must  be  made  known  to  us,  before  we  can  receive 
it  and  assent  to  it ;  it  is  not  born  with  us.  In  hear¬ 
ing  is  included  reading,  which  is  tantamount,  and  by 
which  many  are  brought  to  believe;  (John  20.  31.) 
These  things  are  written,  that  you  may  believe. 
But  hearing  only  is  mentioned,  as  the  more  ordinan 
and  natural  way  of  receiving  information. 


ROMANS,  X. 


(3.)  They  cannot  hear  without  a  /ireacher;  how 
should  they  ?  Somebody  must  tell  them  what  they 
are  to  believe.  Preachers  and  hearers  are  cor¬ 
relates  ;  it  is  a  blessed  thing  when  they  mutually  re¬ 
joice  in  each  other — the  hearers  in  the  skill  and 
faithfulness  of  the  preacher,  and  the  preacher  in  the 
willingness  and  obedience  of  the  hearers. 

(4.)  They  cannot  fireach  excefit  they  be  sent,  ex¬ 
cept  they  be  both  commissioned,  and  in  some  mea¬ 
sure  qualified,  for  their  preaching  work.  How  shall 
a  man  act  as  an  ambassador,  unless  he  have  both  his 
credentials  and  his  instructions  from  the  prince  that 
sends  him  ?  This  proves,  that  to  the  regular  minis¬ 
try  there  must  be  a  regular  mission  and  ordination. 
It  is  God’s  prerogative  to  send  ministers ;  he  is  the 
Lord  of  the  harvest,  and  therefore  to  him  we  must 
firay  that  he  would  send  forth  labourers ,  Matt.  9. 
38.  He  only  can  qualify  men  for,  and  incline  them 
to,  the  work  of  the  ministry.  But  the  competency 
of  that  qualification,  and  the  sincerity  of  that  in¬ 
clination,  must  not  be  left  to  the  judgment  of  every 
man  for  himself :  the  nature  of  the  thing  will  bv  no 
means  admit  that ;  but  for  the  preservation  of  due 
order  in  the  church,  this  must  needs  be  referred  and 
submitted  to  the  judgment  of  a  competent  number 
of  those  that  are  themselves  in  that  office,  and  of  ap¬ 
proved  wisdom  and  experience  in  it ;  who,  as  in  all 
other  callings,  are  presumed  the  most  able  judges; 
and  who  are  empowered  to  set  apart  such  as  they 
find  so  qualified  and  inclined,  to  this  work  of  the 
ministry ;  that  by  this  preservation  of  the  succession, 
the  name  of  Christ  may  endure  for  ever,  and  his 
throne  as  the  days  of  heaven.  And  they  that  are 
thus  set  apart,  not  only  may,  but  must  preach,  as 
those  that  are  sent. 

2.  How  welcome  the  gospel  ought  to  be  to  those 
to  whom  it  was  preached ;  because  it  shewed  the 
way  to  salvation,  v.  15.  For  this  he  quotes  Isa.  52. 
7.  The  like  passage  we  have,  Nahum  1.  15.  which, 
if  it  point  at  the  glad  tidings  of  the  deliverance  of 
Israel  out  of  Babylon  in  the  type,  yet  it  looks  further 
to  the  gospel,  the  good  news  of  our  salvation  by  Je¬ 
sus  Christ.  Observe, 

(1. )  What  the  gospel  is  :  it  is  the  gosfiel  of  fieace ; 
it  is  the  word  of  reconciliation  between  God  and 
man.  On  earth  fieace,  Luke  2.  14.  Or,  peace  is 
put  in  general  for  all  good  ;  so  it  is  explained  here ; 
it  is  glad  tidings  of  good  things;  the  things  of  the 
gospel  are  good  things  indeed,  the  best  things; 
tidings  concerning  them  are  the  most  joyful  tidings, 
the  best  news  that  ever  came  from  heaven  to  earth. 

(2.)  What  the  work  of  ministers  is  ;  to  fireach  this 
gospel,  to  bring  these  glad  tidings ;  to  evangelize 

eace,  (so  the  original  is,)  to  evangelize  good  things. 

very  preacher  is  in  this  sense  an  evangelist :  they 
are  not  only  messengers  to  carry  the  news,  but  am¬ 
bassadors  to  treat :  and  the  first  gospel  preachers 
were  angels,  Luke  2.  13,  8tc. 

(3.)  How  acceptable  they  should  therefore  be  to 
the  children  of  men  for  their  work’s  sake ;  how 
beautiful  are  the  feet,  how  welcome  are  thev  !  Mary 
Magdalene  expressed  her  love  to  Christ  by  kissing 
his  feet,  and  afterward  by  holding  him  by  the  feet, 
Matt.  28.  9.  And  when  Christ  .was  sending  forth 
his  disciples,  he  washed  their  feet.  Those  that 
preach  the  gospel  of  peace,  should  see  to  it  that  their 
feet,  their  life  and  conversation,  be  beautiful :  the 
holiness  of  ministers’  lives  is  the  beauty  of  their  feet. 
How  beautiful,  in  the  eyes  of  them  that  hear  them. 
Those  that  welcome  the  message,  cannot  but  love 
the  messengers.  See  1  Thess.  5.  12,  13. 

3.  He  answers  an  objection  against  all  this,  which 
might  be  taken  from  the  small  success  which  the  gos¬ 
pel  had  in  many  places ;  (v.  16. )  But  they  have  not 
all  obeyed  the  gosfiel.  All  the  Jews  have  not,  all  the 
Gentiles  have  not ;  far  the  greater  part  of  both  re¬ 
main  in  unbelief  and  disobedience.  Observe.  The 


I  gospel  is  given  us  not  only  to  be  known  and  believed, 
but  to  be  obeyed.  It  is  not  a  system  of  notions,  but 
a  rule  of  practice.  This  little  success  of  the  word 
1  was  likewise  foretold  by  the  prophet;  (Isa.  53.  1.) 
j  Who  hath  believed  our  refiort  ?  Very  few  have  ;  few 
I  to  what  one  would  think  should  have  believed  it ; 
considering  how  faithful  a  report  it  is,  and  how  well 
|  worthy  of  all  acceptation  ;  very  few  to  the  many  that 
persist  in  unbelief.  It  is  no  strange  thing,  but  it  is 
a  very  sad  and  uncomfortable  thing,  for  the  ministers 
of  Christ  to  bring  the  report  of  the  gospel,  and  not 
to  be  believed  in  it.  Under  such  a  melancholy  con¬ 
sideration  it  is  good  for  us  to  go  to  God  and  'make 
our  complaint  to  him.  Lord,  who  hath,  &c. 

In  answer  to  this, 

(1. )  He  shews  that  the  word  preached  is  the  ordi¬ 
nary  means  of  working  faith;  {v.  17.)  So  then,  ug* 
— however;  though  many  that  hear,  do  not  believe, 
yet  those  that  believe,  have  first  heard.  Faith 
cometh  by  hearing.  It  is  the  summary  of  what  he 
had  said  before,  v.  14.  The  beginning,  progress 
and  strength  of  faith,  is  by  hearing.  The  word  oi 
God  is  therefore  called  the  word  of  faith :  it  begets 
and  nourishes  it.  God  gives  faith,  'but  it  is  by'  the 
word  as  the  instrument.  Hearing,  that  hearing 
which  works  faith,  is  by  the  word  of  God.  It  is  no; 
hearing  the  enticing  words  of  man’s  wisdom,  but 
hearing  the  word  of  God,  that  will  befriend  faith, 
and  hearing  it  as  the  word  of  God.  See  1  Thess.  2.  13. 

(2.)  That  those  who  would  not  believe  the  report 
of  the  gospel,  yet,  having  heard  it,  they  were  thereby 
left  inexcusable,  and  may  thank  themselves  for  theit 
own  ruin,  v.  18,  to  the  end. 

[1.]  The  Gentiles  have  heard  it ;  (v.  18.)  Have 
they  not  heard?  Yes,  more  or  less,  they  have  ;  either 
heard  the  gospel,  or  however  heard  of  it.  Their 
sound  went  into  all  the  earth  ;  not  only  a  cunfused 
sound,  but  their  words,  more  distinct  and  intelligible 
notices  of  these  things,  are  gone  unto  the  ends  of  the 
world.  The  commission  which  the  apostles  received, 
runs  thus ;  Go  ye  into  all  the  world,  fireach  to  every 
creature,  discifi/e  all  nations  ;  and  they  did  with  in¬ 
defatigable  industry  and  wonderful  success  pursue 
that  commission.  See  the  extent  of  Paul’s  province, 
ch.  15.  19.  To  this  remote  island  of  Britain,  one  of 
the  utmost  comers  of  the  world,  not  only  the  sound, 
but  the  words,  of  the  gospel  came  within  a  few  years 
after  Christ’s  ascension.  It  was  in  order  to  this,  that 
the  gift  of  tongues  was  at  the  very  first  poured  so 
plentifully  upon  the  apostles,  Acts  2.  In  the  ex¬ 
pression  here  he  plainly  alludes  to  Ps.  19.  4.  which 
speaks  of  the  notices  which  the  visible  works  of  God 
in  the  creation  give  to  all  the  world  of  the  power  and 
Godhead  of  the  Creator.  As  under  the  Old  Testa¬ 
ment  God  piw  id"J  for  the  publishing  of  the  work 
of  creation,  ov  the  sun,  moon,  and  stars  ;  so  now  for 
the  publishing  of  the  work  of  redemption  to  all  the 
world,  by  the  preaching  of  gospel-ministers,  who 
are  therefore  called  stars. 

^2.]  The  Jews  have  heard  it  too,  v.  19 — 21.  For 
I  this  he  appeals  to  two  passages  of  the  Old  Testa- 
;  ment,  to  shew  how  inexcusable  they  are  too.  Did 
not  Israel  know  that  the  Gentiles  were  to  be  called 
it)  l  They  might  have  known  it  from  Moses  and 
!  Isaiah. 

First,  One  is  taken  from  Deut.  32.  21.  Twill  firo- 
voke  you  to  jealousy.  The  Jews  not  only  had  the 
offer,  but  saw  the  Gentiles  accepting  of  it,  and  ad- 
1  vantaged  by  that  acceptance,  by  the  same  token  that 
they  were  vexed  at  it.  They  had  the  refusal;  To 
\  you  first.  Acts  3.  26.  In  all  places  where  the  apostles 
I  came,  still  the  Jews  had  the  first  offer,  and  the  Gen¬ 
tiles  had  but  their  leavings.  If  one  would  not,  another 
would.  Now  this  provoked  them  to  jealousy.  They, 
I,  asthe  elder  brother  in  the  parable,  (Luke  15. )  envied 
|j  the  reception  and  entertainment  of  the  prodigal  Gen¬ 
tiles  upon  their  repentance.  The  Gentiles  are  here 


ROMANS,  XL 


called  no  / xeople ,  and  a  foolish  nation,  not  the  pro¬ 
fessing  people  of  God.  ’  How  much  soever  there  be 
of  the  wit  and  wisdom  of  the  world,  those  that  are 
not  the  people  of  God,  are,  and  in  the  end  will  be 
found  to  be,  a  foolish  people.  Such  was  the  state  of 
the  Gentile  world,  who  vet  were  made  the  people 
of  God,  and  Christ  to  them  the  Wisdom  of  God. 
What  a  provocation  it  was  to  the  Jews  to  see  the 
Gentiles  taken  into  favour,  we  may  see,  Acts  i3.  45. 
— 17.  5,  13.  and  especially  Acts  22.  22.  It  was  an 
instance  of  the  great  wickedness  of  the  Jews,  that 
thev  were  thus  enraged  ;  and  this  in  Deuteronomy 
is  the  matter  of  a  threatening.  God  often  makes 
people’s  sin  their  punishment.  A  man  needs  no 
greater  plague  than  to  be  left  to  the  impetuous  rage 
of  his  own  lusts. 

Secondly,  Another  is  taken  from  Isa.  65.  1,  2. 
which  is  very  full,  and  in  it  Esaias  is  very  bold ;  bold 
indeed,  to  speak  so  plainly  of  the  rejection  of  his  own 
countrymen.  Those  that  will  be  found  faithful  have 
need  to  be  very  bold.  Those  that  are  resolved  to 
please  God,  must  not  be  afraid  to  displease  any  man. 

Now  Esaias  speaks  boldly  and  plainly, 

1.  Of  the  preventing  grace  and  favour  of  God  in 
the  reception  and  entertainment  of  the  Gentiles; 
(x>.  20.)  I  vjus  found  of  them  that  sought  me  not. 
The  prescribed  method  is  Seek  and  find  ;  that  is  a 
rule  for  us,  not  a  rule  for  God,  who  is  often  found  of 
those  that  do  not  seek.  His  grace  is  his  own,  differ¬ 
encing  grace  his  own,  and  he  dispenses  it  in  a  way 
of  sovereignty,  gives  or  withholds  it  at  pleasure  ; 
prevents  us  with  the  blessings,  the  richest,  choisest 
blessings,  of  his  goodness.  Thus  he  manifested 
himself  to  the  Gentiles,  by  sending  the  light  of  the 
gospel  among  them,  when  they  were  so  far  from 
seeking  him  and  asking  after  him,  that  they  were 
following  after  lying  vanities,  and  serving  dumb  idols. 
Was  not  this  our  own  particular  case  ?  Did  hot  God 
begin  in  love,  and  manifest  himself  to  us  when  we 
did  not  ask  after  him  ?  And  was  not  that  a  time  of 
love  indeed,  to  be  often  remembered  with  a  great 
deal  of  thankfulness  ? 

2.  Of  the  obstinacy  and  perverseness  of  Israel,  not¬ 
withstanding  the  fair  offers  and  affectionate  invita¬ 
tions  they  had,  v.  21.  Observe, 

(1.)  God’s  great  goodness  to  them  ;  Jill  day  long 
I  have  stretched  forth  my  hands,  [1.]  His  offers  ; 

1  have  stretched  forth  my  hands  ;  offering  them  life 
and  salvation  with  the  greatest  sincerity  and  serious¬ 
ness  that  can  be,  with  all  possible  expressions  of 
earnestness  and  importunity  ;  shewing  them  the  hap¬ 
piness  tendered,  setting  it  before  them  with  the 
greatest  evidence,  reasoning  the  case  with  them. 
Stretching  forth  the  hands,  is  the  gesture  of  those 
that  require  audience,  (Acts  26.  1.)  or  desire  ac¬ 
ceptance,  Prov.  1.  24.  Christ  was  crucified  with  his 
hands  stretched  out.  Stretched  forth  my  hands  as 
offering  reconciliation  ;  come  let  us  shake  hands  and 
be  friends ;  and  our  duty  is  to  give  the  hand  to  him. 

2  Chron.  30.  8.  [2.]  His  patience  in  making  these 

offers  :  Jill  day  long.  The  patience  of  God  toward 
provoking  sinners  is  admirable.  He  waits  to  be  gra¬ 
cious.  'I'lie  time  of  God’s  patience  is  here  called  a 
day,  lightsome  as  a  day,  and  fit  for  work  and  busi¬ 
ness  ;  but  limited  as  a  day,  and  a  night  at  the  end  of 
it.  He  bears  long,  but  he  will  not  bear  always. 

(2.)  Their  great  badness  to  him.  They  were  a 
disobedient  gainsaying  profile.  One  word  in  the 
Hebrew,  in  Isaiah,  is  here  well  explained  by  two ; 
not  only  disobedient  to  the  call,  not  yielding  to  it,  but 
gainsaying  and  quarrelling  with  it,  which  is  much 
worse.  Many  that  will  not  accept  of  a  good  proposal, 
yet  will  acknowledge  that  they  have  nothing  to  say 
against  it :  but  the  Jews  who  believed  not,  rested  not 
there,  but  contradicted  and  blasphemed.  God’s  pa¬ 
tience  with  them  was  a  very  great  aggravation  of 
i  heir  disobedience,  and  rendered  that  the  more  ex¬ 


ceeding  sinful ;  as  their  disobedience  advanced  the 
honour  of  God’s  patience,  and  rendered  that  the 
more  exceeding  gracious  It  is  a  wonder  of  mercy  in 
God,  that  his  goodness  is  not  overcome  by  man’s  bad¬ 
ness  ;  and  it  is  a  wonder  of  wickedness  in  man,  that 
his  badness  is  not  overcome  by  God’s  goodness. 

CHAP.  XJ. 

The  apostle,  having  reconciled  that  great  truth  of  the  rejec¬ 
tion  of  the  Jews  with  the  promise  made  unto  the  fathers,  is, 
in  this  chapter,  further  labouring  to  mollify  the  harshness 
of  it,  and  to  reconcile  it  to  the  divine  goodness  in  general. 
It  might  be  said,  Hath  God  then  cast  away  his  people?  The 
apostle  therefore  sets  himself,  in  this  chapter,  to  make  a 
return  to  this  objection ;  and  that  two  ways ;  I.  He  shews 
at  large  what  the  mercy  is,  that  is  mixed  with  this  wrath, 
v.  1  . .  32.  II.  He  infers  from  thence  the  infinite  wisdom 
and  sovereignty  of  God ;  with  the  adoration  of  which  he 
concludes  this  chapter  and  subject,  v.  33. .  36. 

1.  X  SAY  then,  Hath  God  cast  away  his 
JL  people  ?  God  forbid.  For  1  also  am 
an  Israelite,  of  the  seed  of  Abraham,  of 
the  tribe  of  Benjamin.  2.  God  hath  not 
cast  away  his  people  which  he  foreknew. 
Wot  ye  not  what  the  scripture  saith  of 
Elias?  How  he  maketh  intercession  to 
God  against  Israel,  saying,  3.  Lord,  they 
have  killed  thy  prophets,  and  digged  down 
thine  altars;  and  I  am  left  alone,  and  they 
seek  my  life.  4.  But  what  saith  the  answer 
of  God  unto  him  ?  I  have  reserved  to  my¬ 
self  seven  thousand  men,  who  have  not 
bowed  the  knee  to  the  image  of  Baal.  5. 
Even  so  then  at  this  present  time  also  there 
is  a  remnant  according  to  the  election  of 
grace.  6.  And  if  by  grace,  then  is  it  no 
more  of  works:  otherwise  grace  is  no  more 
grace.  But  if  it  be  of  works,  then  is  it  no 
more  grace:  otherwise  work  is  no  more 
work.  7.  What  then?  Israel  hath  not  ob¬ 
tained  that  which  he  seeketh  for;  but  the 
election  hath  obtained  it,  and  the  rest  were 
blinded,  8.  (According  as  it  is  written,  God 
hath  given  them  the  spirit  of  slumber,  eyes 
that  they  should  not  see,  and  ears  that  they 
should  not  hear;)  unto  this  day.  9.  And 
David  saith,  Let  their  table  be  made  a 
snare,  and  a  trap,  and  a  stumbling-block, 
and  a  recompense  unto  them:  10.  Let 
their  eyes  be  darkened,  that  they  may  not 
see,  and  bow  down  their  back  alway.  1 1. 
I  say  then,  Have  they  stumbled  that  they 
should  fall  ?  God  forbid :  but  rather  through 
their  fall  salvation  is  come  unto  the  Gentiles, 
for  to  provoke  them  to  jealousy.  12.  Now 
if  the  fall  of  them  be  the  riches  of  the  world, 
and  the  diminishing  of  them  the  riches  of 
the  Gentiles;  how  much  more  their  ful¬ 
ness?  13.  For  I  speak  to  you  Gentiles,  in 
as  much  as  I  am  the  apostle  of  the  Gentiles, 
I  magnify  mine  office  :  1 4.  If  by  any  means 
I  may  provoke  to  emulation  them  which  are 
my  flesh,  and  might  save  some  of  them, 
15.  For  if  the  casting  away  of  them  be  the 


351 


ROMANS,  XT. 


reconciling  of  the  world,  what  shall  the  re¬ 
ceiving  of  them  be,  but  life  from  the  dead  ? 
16.  For  if  the  first-fruit  be  holy,  the  lump 
is  also  holy:  and  if  the  root  be  holy,  so  are 
the  branches.  17.  And  if  some  of  the 
branches  be  broken  off,  and  thou,  being  a 
wild  olive-tree,  wert  grafted  in  among  them, 
and  with  them  parlakest  of  the  root  and 
fatness  of  the  olive-tree ;  1 8.  Boast  not 
against  the  branches.  But  if  thou  boast, 
thou  bearest  not  the  root,  but  the  root  thee. 

1 9.  Thou  wilt  say  then,  The  branches  were 
broken  off,  that  I  might  be  grafted  in.  20. 
Well ;  because  of  unbelief  they  were  broken 
off,  and  thou  standest  by  faith.  Be  not  high- 
minded,  but  fear:  21.  For  if  God  spared 
not  the  natural  branches,  take  heed  lest  he 
also  spare  not  thee.  22.  Behold  therefore 
the  goodness  and  severity  of  God :  on  them 
which  fell,  severity ;  but  towards  thee,  good¬ 
ness, if  thou  continue  in  his  goodness:  other¬ 
wise,  thou  also  shalt  be  cut  off.  23.  And 
they  also,  if  they  abide  not  still  in  unbelief, 
shall  be  grafted  in :  for  God  is  able  to  graff 
them  in  again.  24.  For  if  thou  wert  cut  ! 
out  of  the  olive-tree  which  is  wild  by  nature, 
and  wert  grafted  contrary  to  nature  into  a  i 
good  olive-tree :  how  much  more  shall  these, 
which  be  the  natural  branches ,  be  grafted 
into  their  own  olive-tree  ?  25.  For  I  would 
not,  brethren,  that  ye  should  be  ignorant  of 
this  mystery,  lest  ye  should  be  wise  in  your 
own  conceits;  that  blindness  in  part  is  hap¬ 
pened  to  Israel,  until  the  fulness  of  the  Gen¬ 
tiles  be  come  in.  26.  And  so  all  Israel  shall 
be  saved  :  as  it  is  written,  There  shall  come  j 
out  of  Sion  the  Deliverer,  and  shall  turn 
away  ungodliness  from  Jacob  :  27.  For  this 
is  my  covenant  unto  them,  when  I  shall  take 
away  their  sins.  28.  As  concerning  the  gos¬ 
pel,  they  are  enemies  for  your  sakes:  but 
as  touching  the  election,  they  are  beloved 
for  the  fathers1  sakes.  29.  For  the  gifts  and 
calling  of  God  are  without  repentance.  30. 
For  as  ye  in  times  past  have  not  believed 
God,  yet  have  now  obtained  mercy  through 
their  unbelief :  31.  Even  so  have  t  hese  also 
now  not  believed,  that  through  your  mercy 
they  also  may  obtain  mercy.  32.  For  God 
hath  concluded  them  all  in  unbelief,  that  he 
might  have  mercy  upon  all. 

The  apostle  proposes  here  a  plausible  objection, 
which  might  be  urged  against  the  divine  conduct  in 
casting  off  the  Jewish  nation;  ( v .  1.)  “  Hath  Gud 
cast  away  his fieofile  ?  Is  the  rejection  total  and  final  ? 
Are  they  all  abandoned  to  wrath  and  ruin,  and  that 
eternal  ?  Is  the  extent  of  the  sentence  so  large  as 
to  be  without  reserve,  or  the  continuance  of  it  so  long 
is  to  be  without  repeal  ?  Will  he  have  no  more  a 
peculiar  people  to  himself?” 

In  opposition  to  this,  he  shews  that  there  was  a 


great  deal  rf  g'wlness  and  mercy  expressed  along 
with  this  seeming  severity  ;  particularly,  be  insists 
upon  three  thing-.  1.  That  though  some  of  the  Jews 
were  cast  off,  yet  they  were  not  all  so.  II.  That 
though  the  body  of  the  Jews  were  cast  off,  yet  the 
Gentiles  were  taken  in.  And,  HI.  That  though  the 
Jews  were  cast  off  at  present,  yet  in  God’s  due  time 
they  should  be  taken  into  his  church  again. 

I.  The  Jews,  it  is  true,  were  many  of  them  cast 
off,  but  not  all.  The  supposition  of  this  he  intro¬ 
duces  with  a  God  forbid.  He  will  by  no  means  en¬ 
dure  such  a  suggestion.  God  had  made  a  distinction 
between  some  and  others  of  them. 

1.  There  was  a  chosen  remnant  of  believing  Jews, 
that  obtained  righteousness  and  life  by  faith  in  Jesus 
Christ,  v.  1—7.  These  are  said  to  be  such  as  he 
foreknew,  (v.  2.)  that  is,  had  thoughts  of  love  to, 
before  the  world  was ;  for  whom  he  thus  fo  eknew 
he  did  predestinate.  There  lies  the  ground  of  the 
difference.  They  are  called  the  election,  (y.  7.)  the 
elect,  God’s  chosen  ones  :  whom  he  calls  the  elec¬ 
tion,  because  that  which  first  distinguished  them 
from,  and  dignified  them  above,  others,  was,  God’s 
electing  love.  Believers  are  the  election,  all  those, 
and  those  only,  whom  God  hath  chosen.  Now, 

(1.)  He  shews  that  he  himself  was  one  of  them  ; 
for  I  also  am  an  Israelite ;  as  if  he  had  said, 
“Should  I  sav  that  all  the  Jews  are  rejected,  I 
should  cut  off  my  own  claims,  and  see  myself  aban¬ 
doned.”  Paul  was  a  chosen  vessel,  (Acts  9.  15.) 
and  yet  he  was  of  the  seed  of  Abraham;  and  par¬ 
ticularly  of  the  tribe  of  Benjamin,  the  least  and 
youngest  of  all  the  tribes  of  Israel. 

(2.)  He  suggests,  that,  as  in  Elias’s  time,  so  now, 
this  chosen  remnant  was  really  more  and  greater 
than  one  would  think  it  was  :  which  intimates  like¬ 
wise,  that  it  is  no  new  or  unusual  thing  for  God’s 
grace  and  favour  to  Israel  to  be  limited  and  con 
fined  to  a  remnant  of  that  people  ;  for  so  it  wa  in 
Elijah’s  time.  The  scripture  saith  it  of  Elias,  ii 
*Hxu — in  the  story  of  Elias,  the  great  reformer  of 
the  Old  Testament.  Observe, 

[1.]  His  mistake  concerning  Israel;  as  if  their 
apostacy  in  the  days  of  Ahab  was  so  general,  that 
he  himself  was  the  only  faithful  servant  God  had  in 
the  world.  He  refers  to  1  Kings  19.  14.  where  (it 
is  here  said)  he  maketh  intercession  to  God  against 
Israel.  A  strange  kind  of  intercession  :  ivluyxavu 
Ty  ©*J  Kula  ’]  <rp*>tk — He  deals  with  God  against 
Israel ;  so  it  mav  lie  read ;  so  ivruyxdvu  is  trans¬ 
lated,  Acts  25.  24.  The  Jews  /uu-  -have 

dealt  with  me.  In  prayer  we  deal  with  God,  com¬ 
mune  with  him,  discourse  with  him:  it  is  said  of 
Elijah,  (Jam.  5.  17.)  that  h e prayed  in  /i raying.  We 
are  then  likely  to  pray  in  praying,  to  make  a  busi¬ 
ness  of  that  duty,  when  we  pray  as  those  that  are 
dealing  with  God  in  the  duty.  Now  Elijah  in  this 
prayer  spake  as  if  there  were  none  left  faithful  in 
Israel  but  himself  only.  See  to  what  a  lowr  ebb  the 
profession  of  religion  may  sometimes  be  brought, 
and  how  much  the  face  of  it  may  be  eclipsed,  that 
the  most  wise  and  observing  men  may  give  it  up  for 
gone.  So  it  was  in  Elijah’s  time.  That  which 
makes  the  show  of  a  nation,  is,  the  powers  and  the 
multitude.  The  powers  of  Israel  were  then  perse¬ 
cuting  powers ;  They  have  killed  thy  firofihets,  and 
digged  down  thine  altars,  and  they  seek  my  life. 
The  multitude  of  Israel  were  then  idolatrous :  7  am 
left  alone.  Thus  those  few  that  were  faithful  to 
God,  were  not  only  lost  in  the  crowd  of  idolaters, 
but  crushed  and  driven  into  corners  by  the  rage  of 
persecutors.  When  the  wicked  rise,  a  man  is  hidden, 
Prov.  28.  12. 

Digged  down  thine  altars;  not  only  neglected 
them,  and  let  them  go  out  of  repair,  but  digged  them 
down.  When  altars  were  set  up  for  Baal,  it  is  no 
wonder  if  God’s  altars  were  pulled  down;  they 


S  62 


ROMANS,  XI. 


could  not  endure  that  standing  testimony  against 
their  idolatry. 

This  was  his  intercession  against  Israel ;  as  if  he 
had  said,  “  Lord,  is  not  this  a  people  ripe  for  ruin, 
worthy  to  be  cast  off?  What  else  canst  thou  do  for 
t.hy  great  name  ?”  It  is  a  very  sad  tiling  for  any 
person  or  people  to  have  the  prayers  of  God’s  peo¬ 
ple  against  them  ;  especially  of  God’s  prophets :  for 
God  espouses,  and  sooner  or  later  will  visibly  own, 
the  cause  of  his  praying  people. 

[2.]  The  rectifying  this  mistake  by  the  answer 
of  God;  (t».  4.)  I  have  reserved.  Note,  First, 
Things  are  often  much  better  with  the  church  of 
God  than  wise  and  good  men  think  they  are.  They 
are  ready  to  conclude  hardly,  and  to  give  up  all  for 
gone,  when  it  is  not  so.  Secondly,  In  times  of  ge¬ 
neral  apostacy,  there  is  usually  a  remnant  that  keep 
their  integrity  ;  some,  though  but  a  few  ;  all  do  not 
go  one  way.  Thirdly,  That  when  there  is  a  rem¬ 
nant  who  keep  their  integrity  in  times  of  general 
apostacy,  it  is  God  that  reserves  to  himself  that 
remnant.  If  he  had  left  them  to  themselves,  they 
had  gone  down  the  stream  with  the  rest.  It  is  his 
free  and  almighty  grace  that  makes  the  difference 
between  them  and  others. 

Seven  thousand:  a  competent  number  to  bear 
their  testimony  against  the  idolatry  of  Israel ;  and 
yet,  compared  with  the  many  thousands  of  Israel,  a 
very  small  number ;  one  of  a  city,  and  two  of  a 
tribe,  like  the  grape-gleanings  of  the  vintage. 
Christ’s  flock  is  but  a  little  flock :  and  yet,  when 
they  come  all  together  at  last,  they  will  be  a  great 
and  innumerable  multitude,  Rev.  7.  9. 

Now  the  description  of  this  remnant,  is,  that  they 
hax>e  not  bowed  the  knee  to  the  image  of  Baal.  That 
was  then  the  reigning  sin  of  Israel.  In  court,  city, 
and  country,  Baal  had  the  ascendant ;  and  the  gene¬ 
rality  of  people,  more  or  less,  paid  their  respect  to 
Baal.  The  best  evidence  of  integrity  is  a  freedom 
from  the  present  prevailing  corruptions  of  the  times 
and  places  that  we  live  in ;  to  swim  against  the  j 
stream  when  it  is  strong.  Those  God  will  own  for 
his  faithful  witnesses,  that  are  bold  in  bearing  their 
testimony  to  the  present  truth,  2  Pet.  1.  12.  This 
is  thank-worthy  ;  not  to  bow  to  Baal  when  every 
body  bows.  Sober  singularity  is  commonly  the 
badge  of  true  sincerity. 

[3.]  The  application  of  this  instance  to  the  case 
in  hand;  ( v .  5 — 7.)  Even  so  at  this  present  time. 
God’s  methods  of  dispensation  toward  his  church 
are  as  they  used  to  be.  As  it  has  been,  so  it  is. 
In  Elijah’s  time  there  was  a  remnant,  and  so  there 
is  now.  If  then  there  was  a  remnant  left  under  the 
Old  Testament,  when  the  displays  of  grace  were  less 
clear,  and  the  pourings  out  of  the  Spirit  less  plenti¬ 
ful  ;  much  more  now  under  the  gospel,  when  the 
grace  of  God,  which  bringeth  salvation,  appears 
more  illustrious. 

Jl  remnant,  a  few  of  many  ;  a  remnant  of  believ¬ 
ing  Jews,  when  the  rest  were  obstinate  in  their  un¬ 
belief. 

This  is  called  a  remnant  according  to  the  election 
of  grace ;  they  are  such  as  were  chosen  from  eter¬ 
nity  in  the  counsels  of  divine  love,  to  be  vessels  of 
grace  and  glory.  Whom  he  did  predestinate  them 
he  called.  If  the  difference  between  them  and 
others  be  made  purely  by  the  grace  of  God,  as  cer- 
tainlv  it  is,  ( I  have  reserved  them,  saith  he,  to  try- 
self,  )  then  it  must  needsbe  according  to  the  election; 
for  we  are  sure  that  whatever  God  does,  he  doe ;  it 
according  to  the  counsel  of  his  own  will. 

Now  concerning  this  remnant,  we  may  observe, 

First,  Whence  it  takes  its  rise ;  from  the  f  ree 
grace  of  God,  ( v .  6.)  that  grace  which  excludes 
works.  The  eternal  election,  in  which  the  differ¬ 
ence  between  some  and  others  is  first  founded,  is 
purely  of  grace,  free  grace;  not  for  the  sake  of 


works  done,  or  foreseen ;  if  so,  it  would  not  be  grace. 
Gratia  non  est  ullo  modo  gratia,  si  non  sit  omnt 
tnodo  gratuita — It  is  not  grace,  properly  so  culled, 
if  it  be  not  perfectly  free.  Election  is  purely  ac¬ 
cording  to  the  good  pleasure  of  his  will,  Eph.  1.  5. 
Paul’s  heart  was  so  full  of  the  freeness  of  God’s 
grace,  that  in  the  midst  of  his  discourse  he  turns 
aside,  as  it  were,  to  make  the  remark,  If  of  grace, 
then  not  of  works.  And  some  observe,  that  faith 
itself,  which  in  the  matter  of  justification  is  opposed 
to  works,  is  here  included  in  them  ;  for  faith  has  a 
peculiar  receptivity  to  receive  the  free  grace  of  God 
for  our  justification,  but  not  to  receive  that  grace  for 
our  election. 

Secondly,  What  it  obtains:  that  which  Israel, 
that  is,  the  body  of  that  people,  in  vain  sought  for ; 
(v.  7. )  Israel  hath  not  obtained  that  which  he  seeketh 
for;  justification,  and  acceptance  with  God;  (see 
ch.  9.  31.)  but  the  election  has  obtained  it.  In  them 
the  promise  of  God  has  its  accomplishment,  and 
God’s  ancient  kindness  for  that  people  is  remem¬ 
bered.  He  calls  the  remnant  of  believers,  not  the 
elect,  but  the  election,  to  shew  that  the  sole  founda¬ 
tion  of  all  their  hopes  and  happiness  is  laid  in  elec 
tion.  They  were  the  persons  whom  God  had  in  his 
eye,  in  the  counsels  of  his  love  ;  they  are  the  elec¬ 
tion,  they  are  God’s  choice. 

Such  was  the  favour  of  God  to  the  chosen  rem¬ 
nant.  But, 

2.  The  rest  were  blinded,  v.  7.  Some  are  chosen 
and  called  ;  and  the  call  is  made  effectual.  But 
others  are  left  to  perish  in  their  unbelief ;  nay,  they 
were  made  worse  by  that  which  should  have  made 
them  better.  The  gospel,  which  to  them  that  be¬ 
lieved  was  the  savour  of  life  unto  life,  to  the  unbe¬ 
lieving  was  the  savour  of  death  unto  death.  The 
same  sun  softens  wax  and  hardens  clay.  Good  old 
Simeon  foresaw  that  the  child  Jesus  was  set  for  the 
fall,  as  well  as  for  the  rising  again,  of  many  in  Israel, 
Luke  2.  34. 

Were  blinded  ;  irai£*S»<rx.v — they  were  hardened ; 
so  some.  They  were  seared,  and  made  brawny 
and  insensible.  They  could  neither  see  the  light, 
nor  feel  the  touch,  of  gospel-grace.  Blindness  and 
hardness  are  expressive  of  the  same  senselessness 
and  stupidity  of  spirit.  They  shut  their  eyes,  and 
would  not  see  ;  that  was  their  sin  :  and  then  God,  in 
a  way  of  righteous  judgment,  blinded  their  eyes, 
that  they  could  not  see  ;  there  was  their  punish 
ment. 

This  seemed  harsh  doctrine  :  to  qualify  it  there¬ 
fore  he  vouches  two  witnesses  out  of  the  Old  Testa¬ 
ment,  which  speak  of  such  a  thing. 

(1.)  Isaiah,  who  spake  of  such  a  judgment  in  his 
day,  ch.  29.  10. — 6.  9.  The  spirit  of  slumber,  that 
is,  an  indisposedness  to  mind  either  their  duty  or  in 
terest.  They  are  under  the  power  of  a  prevailing 
unconcernedness,  like  people  that  are  slumbering 
and  sleeping  ;  not  affected  with  any  thing  that  is 
said  or  done.  They  were  resolved  to  continue  as 
they  were,  and  would  not  stir.  The  following 
words  explain  what  is  meant  by  the  spirit  of  slum¬ 
ber  ;  eyes,  that  they  should  not  see,  and  ears,  that 
they  should  not  hear.  They  had  the  faculties,  but 
in  the  things  that  belonged  to  their  peace  they  had 
not  the  use  of  those  faculties ;  they  were  quite  in¬ 
fatuated,  they  saw  Christ,  but  they  did  not  believe 
in  him  ;  they  heard  his  word,  but  they  did  not  re¬ 
ceive  it ;  and  so  both  their  hearing  and  their  seeing 
were  in  vain.  It  was  all  one  as  if  they  had  neither 
seen  nor  heard.  Of  all  judgments  spiritual  judg¬ 
ments  are  the  sorest,  and  most  to  be  dreaded, 
though  they  make  the  least  noise. 

Unto  this  day.  Ever  since  Esaias  prophesied, 
this  hardening  work  hath  been  in  the  doing  ;  some 
among  them  have  been  blind  and  senseless.  Or 
rather,  ever  since  the  first  preaching  rf  the  gospel 


353 


ROMANS,  XI. 


though  they  have  had  the  most  convincing  evidences, 
that  could  be  of  the  truth  of  it,  the  most  powerful 
preaching,  the  fairest  offers,  the  clearest  calls  from 
Christ  himself,  and  from  his  apostles ;  yet  to  this  day 
they  are  blinded.  It  is  still  true  concerning  multi¬ 
tudes  of  them,  even  to  this  day  in  which  we  live ; 
they  are  hardened  and  blinded ;  the  obstinacy  and 
■unbelief  goby  succession,  from  generation  to  genera¬ 
tion,  according  to  their  own  fearful  imprecation, 
which  entailed  the  curse ;  His  blood  be  upon  us,  and 
upon  our  children. 

(2. )  David,  (n.  9,  10. )  quoted  from  Ps.  69.  22,  23. 
where  David  having  in  the  Spirit  foretold  the  suffer¬ 
ings  of  Christ  from  his  own  peeople  the  Jews,  par¬ 
ticularly  that  of  their  giving  him  vinegar  to  drink, 
(v.  21.  which  was  literally  fulfilled,  Matt.  27.  48.) 
an  expression  of  the  greatest  contempt  and  malice 
that  could  be ;  in  the  next  words,  under  the  form  of 
an  imprecation,  he  foretells  the  dreadful  judgments 
of  God  upon  them  for  it ;  Let  their  table  become  a 
snare:  which  the  apostle  here  applies  to  the  present 
blindness  of  the  Jews,  and  the  offence  they  took  at 
the  gospel,  which  increased  their  hardness. 

This  teaches  us  how  to  understand  other  prayers 
of  David  against  his  enemies ;  they  are  to  be  looked 
upon  as  prophetical  of  the  judgments  of  God  upon 
the  public  and  obstinate  enemies  of  Christ  and  his 
kingdom.  His  prayer  that  it  might  be  so,  was  a 
prophecy  that  it  should  be  so,  and  not  the  private 
expressions  of  his  own  angry  resentments.  It  was 
likewise  intended  to  justify  God,  and  to  clear  his 
righteousness  in  such  judgments.  He  speaks  here, 

[  1.  ]  Of  the  ruin  of  their  comforts ;  Let  their  table 
be  made  a  snare,  that  is,  as  the  psalmist  explains  it, 
Let  that  which  should  be  for  their  welfare,  be  a 
trap  to  them.  The  curse  of  God  will  turn  meat 
into  poison.  It  is  a  threatening  like  that,  (Mai.  2.  2.) 
I  will  curse  your  blessings.  Their  table  a  snare, 
that  is,  an  occasion  of  sin,  and  an  occasion  of  misery. 
Their  very  food,  that  should  nourish  them,  shall 
choke  them. 

[2.]  Of  the  ruin  of  their  powers  and  faculties, 
(v.  10.)  their  eyes  darkened,  their  backs  bowed 
down ;  that  they  can  neither  find  the  right  way,  nor, 
if  they  could,  are  they  able  to  walk  in  it.  The 
Jews,  after  their  national  rejection  of  Christ  and  his 
gospel,  became  infatuated  in  their  politics,  so  that 
their  very  counsels  turned  against  them,  and  hasten¬ 
ed  their  ruin  by  the  Romans.  They  looked  like  a 

i)eople  designed  for  slavery  and  contempt,  their 
lacks  bowed  down,  to  be  ridden  and  trampled  upon 
by  all  the  nations  about  them. 

"Or,  it  may  be  understood  spiritually ;  their  backs 
are  bowed  down  in  carnality  and  worldly-minded¬ 
ness.  CurvX  in  terris  animx — They  mind  earthly 
things.  This  is  an  exact  description  of  the  state 
and  temper  of  the  present  remainder  of  that  peo¬ 
ple,  than  whom,  if  the  accounts  we  have  of  them  be 
true,  there  is  not  a  more  worldly,  wilful,  blind, 
selfish,  ill-natured,  people  in  the  world.  They  are 
manifestly  to  this  day  under  the  power  of  this  curse. 
Divine  curses  will  work  long.  It  is  a  sign  we  have 
our  eyes  darkened,  if  we  are  bowed  down  in  worldly- 
mindedness. 

II.  Another  thing  which  qualified  this  doctrine  of 
the  rejection  of  the  Jews,  was,  that  though  they 
were  cast  off  and  unchurched,  yet  the  Gentiles  were 
taken  in,  ( v .  11 — 14.)  which  he  applies  by  way  of 
caution  to  the  Gentiles,  v.  17 — 22. 

1.  The  rejection  of  the  Jews  made  room  for  the 
reception  of  the  Gentiles.  The  Jews’  leavings  were 
a  feast  for  the  poor  Gentiles ;  (xk  11.)  “  Have  they 
stumbled,  that  they  should  fall  ?  Had  God  no  other 
end  in  the  forsaking  and  rejecting  of  them  than  their 
destruction  ?”  He  startles  at  that,  rejecting  the 
thought  with  abhorrence,  as  usually  he  does  when 
any  thing  is  suggested  which  seems  to  reflect  upon 

Vol.  vi. — 2  Y 


the  wisdom  or  righteousness,  or  goodness  of  God ; 
God  forbid  ;  no,  through  their  fall  salvation  is  come 
to  the  Gentiles.  Not  but  that  salvation  might  have 
come  to  the  Gentiles  if  they  had  stood ;  but  by  the 
divine  appointment  it  was  so  ordered,  that  the 
gospel  should  be  preached  to  the  Gentiles,  upon  the 
Jews’  refusal  of  it.  Thus  in  the  parable;  (Matt. 
22.  8,  9.)  They  that  were  first  bidden  were  not  wor¬ 
thy,  Go  ye  therefore  into  the  highways,  Luke  14. 
21.  And  so  it  was  in  the  history;  (Acts  13.  46.) 
It  was  necessary  that  the  word  of  God  should  first 
have  been  spoken  to  you  ;  but  seeing  ye  put  it  from 
you,  lo,  we  turn  to  the  Gentiles;  so.  Acts  18.  6. 
God  will  have  a  church  in  the  world,  will  have  the 
wedding  furnished  with  guests ;  and  if  one  will  not 
come,  another  will,  or  why  was  the  offer  made  ?  The 
Jews  had  the  refusal,  and  so  the  tender  came  to  the 
Gentiles.  See  how  infinite  Wisdom  brings  light  out 
of  darkness,  good  out  of  evil,  meat  out  of  the  eater, 
and  sweetness  out  of  the  strong. 

To  the  same  pui  port  he  says,  (r.  12.)  The  fall  of 
them  was  the  riches  of  the  world,  it  hastened  the 
gospel  so  much  the  sooner  into  the  Gentile  world. 
The  gospel  is  the  greatest  riches  of  the  place 
where  it  is ;  it  is  better  than  thousands  of  gold  and 
silver.  Or,  The  riches  of  the  Gentiles  was  the 
multitude  of  converts  among  them.  True  believers 
are  God’s  jewels. 

To  the  same  purport,  (v.  15.)  The  casting  away 
of  them  is  the  reconciling  of  the  world.  God’s  dis¬ 
pleasure  toward  them  made  way  for  his  favour  to¬ 
ward  the  Gentiles.  God  was  in  Christ  recticiling 
the  world,  2  Cor.  5.  19.  And  therefore  ,ie  took 
occasion  from  the  unbelief  of  the  Jews,  openly  to 
disavow  and  disown  them,  though  they  have  been 
his  peculiar  favourites ;  to  shew  that  in  dispensing 
his  favours  he  would  now  no  longer  act  in  such  a 
way  of  peculiarity  and  restriction,  but  that  in  every 
nation  he  that  feared  God,  and  wrought  righteous¬ 
ness,  should  be  accepted  of  him.  Acts  10.  34,  35. 

2.  The  use  that  the  apostle  makes  of  this  doctrine 
concerning  the  substitution  of  the  Gentiles  in  the 
room  of  the  Jews. 

(1.)  As  a  kinsman  to  the  Jews,  here  is  a  word  of 
excitement  and  exhortation  to  them  ;  to  stir  them  up 
to  receive  and  embrace  the  gospel-offer.  This, 
God  intended  in  his  favour  to  the  Gentiles,  to  pro¬ 
voke  the  Jews  to  jealousy  ;  (i>.  11.)  and  Paul  endea¬ 
vours  to  enforce  it  accordingly ;  (v.  14. )  If  bit  any 
means  I  might  provoke  to  emulation  them  who  are 
my  flesh.  “Shall  the  despised  Gentiles  run  away 
with  all  the  comforts  and  privileges  of  the  gospel, 
and  shall  not  we  repent  our  refusal,  and  now  at  last 
put  in  for  a  share  ?  Shall  not  we  believe  and  obey, 
and  be  pardoned  and  saved,  as  well  as  the  Gentiles:” 
See  an  instance  of  such  an  emulation  in  Esau,  Gen. 
28.  6 — 9.  There  is  a  commendable  emulation  in 
the  affairs  of  our  souls :  why  should  not  we  be  as 
holy  and  happy  as  any  of  our  neighbours  ?  In  this 
emulation  there  needs  no  suspicion,  undermining  or 
countermining ;  for  the  church  hath  room  enough, 
and  the  new  covenant  grace  and  comfort  enough, 
for  us  all.  The  blessings  are  not  lessened  by  the 
multitudes  of  the  sharers.  And  might  save  some  of 
them.  See  what  was  Paul’s  business,  to  save  souls  ; 
and  yet  the  utmost  he  promises  himself  is  but  to 
save  some.  Though  he  were  such  a  powerful 
preacher,  spoke  and  wrote  with  such  evidence  and 
demonstration  of  the  Spirit,  yet  of  the  many  he  dealt 
with  he  could  but  save  some.  Ministers  must  think 
their  pains  well  bestowed,  if  they  can  but  be  instru¬ 
mental  to  save  some. 

(2. )  As  an  apostle  to  the  Gentiles,  here  is  a  word 
of  caution  for  them.  “  I  speak  to  you  Gentiles.  You 
believing  Romans,  you  hear  what  riches  of  salvation 
are  come  to  you  bv  the  fall  of  the  Jews,  but  take 
heed  lest  you  do  any  thing  to  forfeit  it.  ”  Paul  takes 


354 


ROMANS,  XI. 


this,  as  other  occasions,  to  apply  his  discourse  to  the 
Gentiles,  because  he  was  the  apostle  of  the  Gentiles, 
appointed  for  the  service  of  their  faith,  to  plant  and 
water  churches  in  the  Gentile  nations.  This  was 
the  purport  of  his  extraordinary  mission,  Acts  22. 
21.  I  will  send  thee  far  hence  unto  the  Gentiles; 
compare  Acts  9.  15.  It  was  likewise  the  intention 
of  his  ordination,  Gal.  2.  9.  Compare  Acts  13.  2. 

It  ought  to  be  our  great  and  special  care  to  do  good 
to  those  that  are  under  our  charge :  we  must  parti¬ 
cularly  mind  that  which  is  our  own  work.  It  was 
an  instance  of  God’s  great  love  to  the  poor  Gentiles, 
that  he  appointed  Paul,  who  in  gifts  and  graces  ex¬ 
celled  all  the  apostles,  to  be  the  apostle  of  the  Gen¬ 
tiles. 

The  Gentile  world  was  a  wider  province  :  and  the 
work  to  be  done  in  it  required  a  very  able,  skilful, 
zealous,  courageous  workman ;  such  a  one  was  Paul. 
God  calls  those  to  special  work,  that  he  either  sees 
or  makes  fit  for  it. 

I  magnify  mine  office.  There  were  those  that 
vilified  it,  and  him  because  of  it.  It  was  because  he 
was  the  apostle  of  the  Gentiles,  that  the  Jews  were 
so  outrageous  against  him;  (Acts  22.  21,  22. )  and 
et  he  thought  never  the  worse  of  it,  though  it  set 
im  up  as  the  butt  of  all  the  Jewish  rage  and  malice. 
It  is  a  sign  of  true  love  to  Jesus  Christ,  to  reckon  that 
service  and  work  for  him  truly  honourable,  which 
the  world  looks  upon  with  scorn,  as  mean  and  con¬ 
temptible.  The  office  of  the  ministry  is  an  office  to 
be  magnified.  Ministers  are  ambassadors  for  Christ, 
and  stewards  of  the  mysteries  of  God,  and  for  their 
work’s  sake  are  to  be  esteemed  highly  in  love. 

Mine  office;  <h*.x.ovi*.v  — my  ministry,  my  ser¬ 
vice,  not  my  lordship  and  dominion.  It  was  not  the 
dignity  and  power,  but  the  duty  and  work,  of  an 
apostle,  that  Paul  was  so  much  in  love  with. 

Now  two  things  he  exhorts  the  Gentiles  to,  with 
reference  to  the  rejected  Jews. 

[1.  ]  To  have  a  respect  for  the  Jews,  notwithstand¬ 
ing,  and  to  desire  their  conversion.  This  is  intimat¬ 
ed  in  the  prospect  he  gives  them  of  the  advantage 
that  would  accrue  to  the  church  by  their  conversion, 
v.  12,  15.  It  would  be  as  life  from  the  dead ;  and 
therefore  they  must  not  insult  and  triumph  oyer 
those  poor  Jews,  but  rather  pity  them,  and  desire 
their  welfare,  and  long  for  the  receiving  of  them  in 
again. 

[2.]  To  take  heed  to  themselves,  lest  they  should 
stumble  and  fall,  as  the  Jews  had  done,  v.  17 — 22. 
Where  observe. 

First,  The  privilege  which  the  Gentiles  had  by 
being  taken  into  the  church.  They  were  grafted 
in,  (x>.  1 7.)  as  a  branch  of  a  wild  olive  into  a  good 
olive ;  which  is  contrary  to  the  way  and  custom  of 
the  husbandman,  who  grafts  the  good  olive  into  the 
bad ;  but  those  that  God  grafts  into  the  church,  he 
finds  wild  and  barren,  and  good  for  nothing.  Men 
graft,  to  mend  the  tree ;  but  God  grafts,  to  mend  the 
branch. 

1.  The  church  of  God  is  an  olive-tree ;  flourishing 
and  fruitful  as  an  olive ;  (Ps.  52.  8.  Hos.  14.  6.)  the 
fruit  useful  for  the  honour  both  of  God  and  man, 
Judg.  9.  9. 

2.  Those  that  are  out  of  the  church,  are  as  wild 
olive-trees ;  not  only  useless,  but  what  they  do  pro¬ 
duce  is  sour  and  unsavoury.  Wild  by  nature,  v.  24. 
This  was  the  state  of  the  poor  Gentiles,  that  wanted 
church  privileges,  and  in  respect  of  real  sanctifica¬ 
tion  ;  and  it  is  the  natural  state  of  every  one  of  us,  to 
be  wild  by  nature. 

3.  Conversion  is  the  grafting  in  of  wild  branches 
into  the  good  olive.  We  must  be  cut  off  from  the 
old  stock,  and  be  brought  into  union  with  a  new  root 

4.  Those  that  are  grafted  into  the  good  olive-tree, 
partake  of  the  root  and  fatness  of  the  olive.  It  is 
applicable  to  a  saving  union  with  Christ ;  all  that  are 


by  a  lively  faith  grafted  into  Christ,  partake  of  him 
as  the  branches  trom  the  root ;  receive  from  his  ful¬ 
ness.  But  it  is  here  spoken  of  a  visible  church-mem¬ 
bership,  from  which  the  Jews  were  as  branches 
broken  off ;  and  so  the  Gentiles  were  grafted  in, 
<W o~n — among  them  that  continued,  or  in  the  room 
of  them  that  were  broken  off. 

The  Gentiles,  being  grafted  into  the  church,  par 
take  of  the  same  privileges  that  the  Jews  did,  the 
root  and  fatness.  The  olive-tree  is  the  visible 
church,  (called  so  Jer.  11.  16.)  the  root  of  this  tree 
was  Abraham  ;  not  the  root  of  communication,  so 
Christ  only  is  the  root ;  but  the  root  of  administra¬ 
tion,  he  being  the  first  with  whom  the  covenant  was 
so  solemnly  made.  Now  the  believing  Gentiles  par 
take  of  this  root he  also  is  a  son  of  Abraham,  (Luke 
19.  9. )  the  blessing  of  Abraham  comes  upon  the  Gen¬ 
tiles,  (Gal.  3.  14.)  the  same  fatness  of  the  olive-tree, 
the  same  for  substance,  special  protection,  lively 
oracles,  means  of  salvation,  a  standing  ministry,  in¬ 
stituted  ordinances ;  and  among  the  rest,  the  visible 
church-membership  of  their  infant  seed,  which  was 
part  of  the  fatness  of  the  olive-tree  that  the  Jews 
had,  and  cannot  be  imagined  to  be  denied  to  the 
Gentiles. 

Secondly,  A  caution  not  to  abuse  these  privileges. 

1.  “  Be  not  proud  ;  ( v .  18.)  Boast  not  against  the 
branches.  Do  not  therefore  trample  upon  the  Jews 
as  a  reprobate  people,  nor  insult  over  them  that  are 
broken  off,  much  less  over  those  that  do  continue.” 
Grace  is  given,  not  to  make  us  proud,  but  to  make 
us  thankful.  The  law  of  faith  excludes  all  boasting, 
either  of  ourselves  or  against  others.  “  Do  not  say, 
(y.  19.)  They  were  broken  off,  that  I  might  be  graft¬ 
ed  in  ;  do  not  think  that  thou  didst  merit  more  at  the 
hand  of  God  than  they,  or  didst  stand  higher  in  his 
favour.  ” 

“  But  remember,  thou  bearest  not  the  root,  but  the 
root  thee ;  though  thou  art  grafted  in,  thou  art  still 
but  a  branch  borne  by  the  root;  nay,  and  an  en¬ 
grafted  branch,  brought  into  the  good  olive  contrary 
to  nature,  (x».  24. )  not  free-born,  but  by  an  act  of 
grace  enfranchised  and  naturalised.  Abraham,  the 
root  of  the  Jewish  church,  is  not  beholden  to  thee ; 
but  thou  art  greatly  obliged  to  him,  as  the  trustee 
of  the  covenant,  and  the  father  of  many  nations. 
Therefore,  if  thou  boast,  know,  (that  word  must  be 
supplied  to  clear  the  sense,)  thou  bearest  not  the  root 
but  the  root  thee.” 

2.  “  Be  not  secure ;  (v.  20.)  Be  not  high-minded, 
but  fear.  Be  not  too  confident  of  your  own  strength 
and  standing.”  A  holy  fear  is  an  excellent  preser¬ 
vative  against  high-mindedness  :  happy  is  the  man 
that  thus  feareth  always.  We  need  not  fear  but  God 
will  be  true  to  his  word ;  all  the  danger  is  lest  we  be 
false  to  our’s.  Let  us  therefore  fear,  Heb.  4.  1. 
The  church  of  Rome  now  boasts  ol  a  patent  of  per¬ 
petual  preservation ;  but  the  apostle  here,  in  his  epis¬ 
tle  to  that  church  when  she  was  in  her  infancy  and 
integrity,  enters  an  express  caveat  against  that  boast, 
and  all  claims  of  that  kind. 

Fear  what  ?  “  Why  fear  lest  thou  commit  a  for¬ 
feiture  as  they  have  done ;  lest  thou  lose  the  privi¬ 
leges  thou  now  enjoyest,  as  they  have  lost  their’s.” 
The  evils  that  befall  others,  should  be  our  warnings. 
Go  (saith  God  to  Jerusalem,  Jer.  7.  12.)  and  see 
what  I  did  to  Shiloh  ;  so  now.  let  all  the  churches  of 
God  go  see  what  he  did  to  Jerusalem,  and  what  is 
become  of  the  day  of  their  visitation  :  that  we  may 
hear  and  fear,  and  take  heed  of  Jerusalem’s  sin. 
The  patent  which  churches  have  of  their  privileges, 
is  not  for  a  certain  term,  or  entailed  upon  them  and 
their  heirs;  but  it  runs  as  long  as  they  carry  them¬ 
selves  well,  and  no  longer. 

Consider,  (1.)  “  How  they  were  broken  off.  It 
was  not  undeservedly,  by  an  act  of  absolute  sove¬ 
reignty  and  prerogative,  but  because  of  unbelief  ” 


356 


ROMANS,  XT. 


It  seems  then,  it  is  possible  for  churches  that  have 
long  stood  by  faith,  to  fall  into  such  a  state  of  infide¬ 
lity  as  may  be  their  ruin.  Their  unbelief  did  not 
only  provoke  God  to  cut  them  off,  but  they  did  by 
that  cut  themselves  off :  it  was  not  only  the  merito¬ 
rious,  but  the  formal  cause  of  their  separation. 
“  Now,  thou  art  liable  to  the  same  infirmity  and 
corruption  that  they  fell  by.  ”  F urther  observe,  they 
were  natural  branches ;  (v.  21.)  not  only  interested 
in  Abraham’s  covenant,  but  descending  from  Abra¬ 
ham’s  loins;  and  so  bom  upon  the  promises,  and 
thence  had  a  kind  of  tenant-right :  yet  when  they 
sunk  into  unbelief,  God  did  not  sfiare  them.  Pre¬ 
scription,  long  usage,  the  faithfulness  of  their  an¬ 
cestors,  would  not  secure  them.  It  was  in  vain  to 
plead,  though  they  insisted  much  upon  it,  that  they 
were  Abraham’s  seed,  Matt.  3.  9.  John  8.  33.  It  is 
true,  they  were  the  husbandmen  to  whom  the  vine¬ 
yard  was  first  let  out ;  but  when  they  forfeited  it,  it 
was  justly  taken  from  them,  Matt.  21.  41,  43. 

This  is  called  here  severity,  v.  22.  God  laid  righ¬ 
teousness  to  the  line,  and  judgmenfto  the  plummet, 
and  dealt  with  them  according  to  their  sins.  Seve¬ 
rity  is  a  word  that  sounds  harsh  ;  and  I  do  not  re¬ 
member  that  it  is  any  where  else  in  scripture  ascrib¬ 
ed  to  God ;  and  it  is  here  applied  to  the  unchurching 
of  the  Jews.  God  is  most  severe  toward  those  that 
have  been  in  profession  nearest  to  him,  if  they  rebel 
against  him,  Amos  3.  2.  Patience  and  privileges 
abused,  turn  to  the  greatest  wrath.  Of  all  judg¬ 
ments,  spiritual  judgments  are  the  sorest;  for  of  those 
he  is  here  speaking,  v.  8. 

(2.)  “  How  thou  standest ;  thou  that  art  engrafted 
in.”  He  speaks  to  the  Gentile  churches  in  general; 
though  perhaps  tacitly  reflecting  on  some  particular 
person,  who  might  have  expressed  some  such  pride 
and  triumph  in  the  Jews’  rejection.  “  Consider 
then,” 

[1.]  “  By  what  means  thou  standest;  by  faith, 
which  is  a  depending  grace,  and  fetches  in  strength 
from  heaven.  Thou  dost  not  stand  in  any  strength 
of  thy  own,  of  which  thou  mightest  be  confident : 
thou  art  no  more  than  the  free  grace  of  God  makes 
thee,  and  his  grace  is  his  own,  which  he  gives  or 
withholds  at  pleasure.  That  which  ruined  them 
was  unbelief,  and  by  faith  thou  standest :  therefore 
thou  hast  no  faster  hold  than  they  had,  thou  standest 
on  no  firmer  foundation  than  they  did.” 

[2.  ]  “  On  what  terms ;  ( v .  22. )  toward  thee  good¬ 
ness,  if  thou  continue  in  his  goodness,  continue  in  a 
dependence  upon,  and  compliance  with,  the  free 
grace  of  God,  the  want  of  which  it  was  that  ruined 
the  Jews ;  if  thou  be  careful  to  keep  up  thine  inter¬ 
est  in  the  divine  favour,  by  being  continually  care¬ 
ful  to  please  God,  and  fearful  of  offending  him.” 
The  sum  of  our  duty,  the  condition  of  our  happiness, 
is,  to  keep  ourselves  in  the  love  of  God.  Pear  the 
Lord  ana  his  goodness,  Hos.  3.  5. 

III.  Another  thing  that  qualified  this  doctrine  of 
the  Jews’  rejection,  is,  that  though  for  the  present 
they  are  cast  off,  yet  the  rejection  is  not  final ;  but 
when  the  fulness  of  time  is  come,  they  will  be  taken 
in  again.  They  are  not  cast  off  for  ever,  but  mercy 
is  remembered  in  the  midst  of  wrath.  Let  us  ob¬ 
serve, 

1.  How  this  conversion  of  the  Jews  is  here  de¬ 
scribed. 

(1.)  It  is  said  to  be  their  fulness,  (y.  12.)  that  is, 
the  addition  of  them  to  the  church,  the  filling  up 
again  of  that  place  which  became  vacant  by  their 
rejection.  This  would  be  the  enriching  of  the  world, 
that  is,  the  church  in  the  world,  with  a  great  deal 
of  light  and  strength  and  beauty. 

(2.)  It  is  called  the  receiving  of  them.  The  con¬ 
version  of  a  soul  is  the  receiving  of  that  soul,  so  the 
conversion  of  a  nation.  They  shall  be  received  into 
favour,  into  the  church,  into  the  love  of  Christ, 


whose  arms  are  stretched  out  for  the  receiving  of  all 
1  those  that  will  come  to  him. 

And  this  will  be  as  life  from  the  dead ;  so  strange 
and  surprising,  and  yet  withal  so  welcome  and  ac- 
i  ceptable.  The  conversion  of  the  Jews  will  bring 
great  joy  to  the  church.  See  Luke  15.  32.  He  was 
dead,  and  is  alive ;  and  therefore  it  was  meet  we 
|  should  make  merry  and  be  glad. 

(3.)  It  is  called  th e  grafting  of  them  in  again,  (v. 

1  23. )  into.the  church,  from  which  they  had  been  bro¬ 
ken  off.  That  which  is  grafted  in,  receives  sap  and 
virtue  from  the  root;  so  does  a  soul  that  is  truly 
grafted  into  the  church,  receive  life  and  strength 
and  grace  from  Christ  the  quickening  root. 

They  shall  be  grafted  into  their  own  olive-tree ; 
(t>.  24.)  that  is,  into  the  church,  which  formerly 
they  had  been  the  most  eminent  and  conspicuous 
members  of ;  to  retrieve  these  privileges  of  visible 
church-membership,  which  they  had  so  long  en¬ 
joyed,  but  have  now  sinned  away  and  forfeited  by 
their  unbelief. 

(4. )  It  is  called,  the  saving  of  all  Israel,  v.  26. 
True  conversion  may  well  be  called  salvation ;  it  is 
salvation  begun.  See  Acts  2.  47.  The  adding  of 
them  to  the  church  is  the  saving  of  them  :  <ru£i»- 

in  the  present  tense,  are  saved.  When  con¬ 
version-work  goes  on,  salvation-work  goes  on. 

2.  What  it  is  grounded  upon,  and  what  reason  we 
have  to  look  for  it. 

(1.)  Because  of  the  holiness  of  the  first-fruits  and 
the  root,  v.  16.  Some  by  the  first-fruits  understand 
those  of  the  Jews,  that  were  already  converted  to 
the  faith  of  Christ,  and  received  into  the  church ; 
which  were,  as  the  first-fruits,  dedicated  to  God,  as 
earnests  of  a  more  plentiful  and  sanctified  harvest. 
A  good  beginning  promises  a  good  ending.  Why 
may  we  not  suppose  that  others  may  be  savingly 
wrought  upon  as  well  as  those  who  are  already 
brought  in  ?  Others,  by  the  first-fruits,  understand 
the  same  with  the  root,  the  patriarchs,  Abraham, 
Isaac,  and  Jacob,  from  whom  the  Jews  descended, 
and  with  whom,  as  the  prime  trustees,  the  covenant 
was  deposited:  and  so  they  were  the  root  of  the  Jews, 
not  only  as  a  people,  but  as  a  church.  Now,  if  they 
were  holy,  wnich  is  not  meant  so  much  of  inherent 
as  of  federal  holiness ;  if  they  were  in  the  church 
and  in  the  covenant,  then  we  have  reason  to  con¬ 
clude,  that  God  hath  a  kindness  for  the  lump. ,  the 
body  of  that  people  ;  and  for  the  branches,  the  par¬ 
ticular  members  of  it.  The  Jews  are  in  a  sense  a 
holy  nation,  (Exod.  19.  6.)  being  descended  from 
holy  parents.  Now  it  cannot  be  imagined,  that  such 
a  holy  nation  should  be  totally  and  finally  cast  off. 

This  proves  that  the  seed  of  believers,  as  such, 
are  within  the  pale  of  the  visible  church,  and  within 
the  verge  of  the  covenant,  till  they  do,  by  their  un¬ 
belief,  throw  themselves  out ;  for  if  the  root  be  holy, 
so  are  the  branches.  Though  real  qualifications  are 
not  propagated,  yet  relative  privileges  are.  Though 
a  wise  man  does  not  beget  a  wise  man,  yet  a  free 
man  begets  a  free  man.  Though  grace  does  not  run 
in  the  blood,  yet  external  privileges  do,  (till  they  are 
forfeited,)  even  to  a  thousand  generations.  Look 
how  they  will  answer  it  another  day,  that  cut  off  the 
entail,  by  turning  the  seed  of  the  faithful  out  of  the 
church,  and  so  not  allowing  the  blessing  of  Abraham 
to  come  upon  the  Gentiles.  The  Jewish  branches 
are  reckoned  holy,  because  the  root  was  so. 

This  is  expressed  more  plainly;  (n.  28.)  They  are 
beloved  for  the  fathers ’  sakes.  In  this  love  to  the 
fathers,  the  first  foundation  of  their  church-state  was 
laid;  (Deut.  4.  37.)  Because  he  loved  thy  fathers, 

;  therefore  he  chose  their  seed  after  them.  And  th  z 
!  same  love  would  revive  their  privileges,  for  still  the 
ancient  loving-kindness  is  remembered;  they  aie 
beloved  for  the  fathers'  sakes.  It  is  God’s  usual  me- 
|  thod  of  grace.  Kindness  to  the  children  for  the  fa- 


356 


ROMANS,  XT. 


ther’s  sake,  is  therefore  called  the  kindness  of  God,  I 
2  Sam.  9.  3,  7. 

Though,  as  concerning  the  gospel,  that  is,  in  the 
present  dispensation  of  it,  they  are  enemies  to  it  for 
your  safces,  for  the  sake  of  the  Gentiles,  against 
whom  they  have  such  an  antipathy ;  yet  when  God’s 
time  is  come,  that  will  wear  off,  and  God’s  love  to 
their  fathers  will  be  remembered.  See  a  promise 
that  points  at  this,  Lev.  26.  42.  The  iniquity  of 
the  fathers  is  visited  but  to  the  third  and  fourth 
generation;  but  there  is  mercy  kept  for  thousands. 
Many  fare  the  better  for  the  sake  of  their  godly  an¬ 
cestors. 

It  is  upon  this  account  that  the  church  is  called 
their  own  olive-tree.  Long  it  had  been  their  own 
peculiar ;  which  is  some  encouragement  to  us  to 
hope  that  there  may  be  room  for  them  in  it  again, 
for  old  acquaintance-sake.  That  which  hath  been 
mav  be  again. 

Though  particular  persons  and  generations  wear 
off  in  unbelief,  yet  there  having  been  a  national 
church-membership,  though  for  the  present  sus¬ 
pended,  we  may  expect  that  it  will  be  revived  again. 

(2.)  Because  of  the  power  of  God;  ( v .  23.)  God 
is  able  to  graft  them  in  again.  The  conversion  of 
souls  is  a  work  of  almighty  power  ;  and  when  they 
seem  most  hardened,  and  blinded,  and  obstinate, 
our  comfort  is,  that  God  is  able  to  work  a  change, 
able  to  graft  those  in,  that  have  been  long  cast  out 
and  withered.  When  the  house  is  kept  by  the 
strong  man  armed,  with  all  his  force,  yet  God  is 
stronger  than  he,  and  is  able  to  dispossess  him. 

The  condition  of  their  restoration  is  faith  ;  If  they 
abide  not  still  in  unbelief.  So  that  nothing  is  to  be 
done  but  to  remove  that  unbelief,  that  is  the  great 
obstacle ;  and  God  is  able  to  take  that  away,  though 
nothing  less  than  an  almighty  power  will  do  it ;  the 
same  power  that  raised  up  Christ  from  the  dead, 
Eph.  1.  19,  20.  Otherwise,  can  these  dry  bones 
live  ? 

(3. )  Because  of  the  grace  of  God  manifested  to 
the  Gentiles.  Those  that  have  themselves  expe¬ 
rienced  the  grace  of  God,  preventing,  distinguishing 
grace,  may  from  thence  take  encouragement  to  hope 
well  concerning  others.  This  is  his  argument,  ( v . 
24.)  “If  thou  wert  grafted  into  a  good  olive,  that 
wast  wild  by  nature,  much  more  shall  these  that 
were  the  natural  branches,  and  may  therefore  be 
presumed  somewhat  nearer  to  the  divine  accept¬ 
ance.” 

This  is  a  suggestion  very  proper  to  check  the  in¬ 
solence  of  those  Gentile  Christians,  that  looked  with 
disdain  and  triumph  upon  the  condition  of  the  re¬ 
jected  Jews,  and  trampled  upon  them  ;  as  if  he  had 
said,  “Their  condition,  bad  as  it  is,  is  not  so  bad  as 
your’s  was  before  your  conversion ;  and  therefore 
why  may  it  not  be  made  as  good  as  your’s  is  ?”  This 
is  his  argument,  (i>.  30,  31.)  As  ye  in  time  fast  have 
not,  &c.  It  is  good  for  those  that  have  found  mercy 
with  God,  to  be  often  thinking  what  they  were  in 
time  past,  and  how  they  obtained  that  mercy.  This 
would  help  to  soften  our  censures  of,  and  quicken 
our  prayers  for,  those  that  still  continue  in  unbelief. 

He  argues  further  from  the  occasion  of  the  Gen¬ 
tiles’  call,  that  is,  the  unbelief  of  the  Jews ;  thence 
it  took  rise ;  “  You  have  obtained  mercy  through 
their  unbelief;  much  more  shall  they  obtain  mercy 
through  your  mercy.  If  the  putting  out  of  their 
candle  was  the  lighting  of  your’s,  by  that  power  of 
God,  who  brings  good  out  of  evil ;  much  more  shall 
the  continued  light  of  your  candle,  when  God’s  time 
is  come,  be  a  means  of  lighting  their’s  again.” 

“  That  through  your  mercy,  they  might  obtain 
mercv,  that  they  may  be  beholden  to  you,  as  you 
have  been  to  them.”  He  takes  it  for  granted,  that 
the  believing  Gentiles  would  do  their  utmost  endea¬ 
vour  to  work  upon  the  Jews;  that  when  God  had 


1  persuaded  Japhet,  he  would  be  labouring  to  persuade 
I  Shem.  True  grace  hates  monopolies.  Those  that 
I  have  found  mercy  themselves,  should  endeavour  that 
through  their  mercy  others  also  may  obtain  mercy. 

(4.)  Because  of  the  promises  and  prophecies  of  the 
Old  Testament,  which  point  at  this.  He  quotes  a 
very  remarkable  one,  v.  26.  from  Isa.  59.  20,  21. 
Where  we  may  observe, 

[1.]  The  coming  of  Christ  promised ;  There  shah 
come  out  of  Zion  the  Deliverer.  Jesus  Christ  is  the 
great  Deliverer,  which  supposes  mankind  in  a  state 
of  misery  and  danger.  In  Isaiah  it  is,  the  Redeemer 
shall  come  to  Zion.  There  he  is  called  the  Re¬ 
deemer  ;  here,  the  Deliverer ;  he  delivers  in  a  way 
of  redemption,  by  a  price.  There  he  is  said  to  come 
to  Zion,  because  when  the  prophet  prophesied,  he 
was  yet  to  come  into  the  world,  and  Zion  was  his 
first  head-quarters ;  thither  he  came,  there  he  took 
up  his  residence  :  but  when  the  apostle  wrote  this, 
he  was  come,  he  had  been  in  Zion ;  and  he  is  speak 
ing  of  the  fruits  of  his  appearing,  which  shall  comt 
out  of  Zion;  .from  thence,  as  from  the  spring, 
issued  forth  those  streams  of  living  water,  which  in 
the  everlasting  gospel  watered  the  nations.  Out  of 
Zion  went  forth  the  law,  Isa.  2.  3.  Compare  Luke 
24.  47. 

[2.]  The  end  and  purpose  of  this  coming;  He 
shall  turn  away  ungodliness  from  Jacob.  Christ’s 
errand  into  the  world  was  to  turn  away  ungodliness, 
to  turn  away  the  guilt  by  the  purchase*  of  pardoning 
mercy,  and  to  turn  away  the  power  by  the  pouring 
out  of  renewing  grace  ;  to  save  his  people  from  their 
sins,  (Matt.  1.  21.)  to  part  betwixt  us  and  our  sins  ; 
that  iniquity  might  not  be  our  ruin,  and  that  it  might 
not  be  our  ruler. 

Especially  to  turn  it  away  from  Jacob  ;  which  is 
that  for  the  sake  of  which  he  quotes  the  text,  as  a 
proof  of  the  great  kindness  God  intended  for  the 
seed  of  Jacob.  What  greater  kindness  could  he  do 
them  than  to  turn  away  ungodliness  from  tnem,  to 
take  away  that  which  comes  between  them  and  all 
happiness  :  take  away  sin,  and  then  make  way  for 
all  good  ?  This  is  the  blessing  that  Christ  was  sent 
to  bestow  upon  the  world,  and  to  tender  it  to  the 
Jews  in  the  first  place,  (Acts  3.  26.)  to  turn  people 
from  their  iniquities. 

In  Isaiah,  it  is,  The  Redeemer  shall  come  to  Zion, 
and  unto  them  that  turn  from  transgression  in  Jacob  ; 
which  shews  who  in  Zion  were  to  have  a  share  in, 
and  to  reap  benefit  by,  the  deliverance  promised, 
those,  and  those  only,  that  leave  their  sins,  and  turn 
to  God  ;  to  them  Christ  comes  as  a  Redeemer,  but  as 
an  Avenger  to  them  that  persist  in  impenitence.  See 
Deut.  30.  2,  3.  Those  that  turn  from  sin,  will  be 
owned  as  the  true  citizens  of  Zion,  (Eph.  2.  19.)  the 
right  Jacob,  Ps.  24.  4,  6.  Putting  both  these  read¬ 
ings  together,  we  learn  that  none  have  an  interest  in 
Christ  but  those  that  turn  from  their  sins,  nor  can 
any  turn  from  their  sins  but  by  the  strength  of  the 
grace  of  Christ. 

For  this  is  my  covenant  with  them  ;  this,  that  the 
Deliverer  shall  come  to  them  ;  this,  that  my  S/iirit 
shall  not  depart  from  them,  as  it  follows,  Isa.  59. 
21.  God’s  gracious  intentions  concerning  Israel 
were  made  the  matter  of  a  covenant,  which  the  God 
that  cannot  lie  could  not  but  be  true  and  faithful  to. 
They  were  the  children  of  the  covenant,  Acts  3.  25. 
The  apostle  adds,  when  I  shall  takeaway  their  sins  ; 
which  some  think  refers  to  Isa.  27.  9.  or  only  to  the 
foregoing  words,  to  turn  away  ungodliness.  Pardon 
of  sin  is  laid  as  the  foundation  of  all  the  blessings  cf 
the  new  covenant;  (Heb.  S.  12.)  For  I  will  be  mer¬ 
ciful.  Now  from  all  this  he  infers,  that  certainly 
God  had  great  mercy  in  store  for  that  people,  some¬ 
thing  answerable  to  the  extent  of  these  rich  pro¬ 
mises  :  and  he  proves  his  inference  (v.  29.)  by  this 
truth,  For  the  gifts  and  callings  of  God  arc  without 


357 


ROMANS,  XI. 


reficntance.  Repentance  is  sometimes  taken  for  a 
change  of  mind,  and  so  God  never  repents,  for  he  is 
in  one  mind,  and  who  can  turn  him  ?  Sometimes  for 
a  change  of  way,  and  that  is  here  understood  ;  inti¬ 
mating  the  constancy  and  unchangeableness  of  that 
love  of  God,  which  is  founded  in  election.  Those 
gifts  and  callings  are  immutable ;  whom  he  so  loves, 
he  loves  to  the  end.  We  find  God  repenting  that 
he  had  given  man  a  being,  (Gen.  6.  6.  It  relented 
the  Lord  that  he  had  made  man,)  and  repenting  that 
he  had  given  a  man  honour  and  power ;  (1  Sam.  15. 
11.  It  repenteth  me  that  I  have  set  up  Saul  to  be 
king;)  but  we  never  find  God  repenting  that  he  had 
given  man  grace,  or  effectually  called  him ;  those 
gifts  and  callings  are  without  repentance. 

3.  The  time  and  extent  of  this  conversion,  when 
and  where  it  is  to  be  expected.  It  is  called  a  mys¬ 
tery,  (v.  25.)  that  which  was  not  obvious,  and  which 
one  would  not  expect  upon  the  view  of  the  present 
state  of  that  people ;  who  appeared  generally  so  ob¬ 
stinate  against  Christ  and  Christianity,  that  it  was  a 
riddle  to  talk  of  their  unanimous  conversion.  The 
conversion  of  the  Gentiles  is  called  a  mystery,  Eph. 
3.  3,  6,  9.  The  case  of  the  rejected  Jews  seemed  as 
bad  now  as  that  of  the  Gentiles  had  been.  The 
work  of  conversion  was  carried  on  in  a  mystery. 
Now  he.  would  have  them  know  so  much  of  this 
mystery  as  to  keep  them  humble,  lest  you  be  wise 
in  your  own  conceit,  lest  you  be  so  much  puffed  up 
with  your  church-membership,  and  trample  upon 
the  Jews.  Ignorance  is  the  cause  of  our  self-conceit- 
edness.  I  would  not  have  you  ignorant,  lest  you  be 
wise  in  your  ovjn  conceits.  Observe, 

(1.)  Their  present  state;  Blindness,  in  part,  is 
happened  to  Israel,  v.  25.  Here  is  something  to 
qualify  it,  that  it  is  but  in  part ;  there  is  a  remnant 
that  see  the  things  that  belong  to  their  peace ; 
though  part,  the  far  greater  part,  are  in  blindness, 
v.  7,  8. 

To  the  same  purport,  ( [v .  32.)  God  has  concluded 
them  all  in  unbelief;  shut  them  up  as  in  a  prison  ; 
given  them  over  to  their  own  hearts’  lusts.  Shut¬ 
ting  up  is  sometimes  put  for  conviction,  as  Gal.  3. 
22.  They  all  stand  before  God  convicted  of  unbe¬ 
lief.  They  would  not  believe.  “  Why  then”  (saith 
God)  “  you  shall  not.”  They  peremptorily  refused 
to  submit  to  Christ  and  his  government ;  which  re¬ 
fusal  of  their’s  was,  as  it  were,  entered  upon  record 
in  the  court  of  Heaven,  and  was  conclusive  against 
them. 

(2.)  When  this  blessed  change  should  be ;  when 
the  fulness  of  the  Gentiles  shall  come  in,  when  the 
gospel  has  had  its  intended  success,  and  made  its 
progress  in  the  Gentile  world ;  compare,  v.  12.  The 
Jews  shall  continue  in  blindness,  till  God  hath  per¬ 
formed  his  whole  work  among  the  Gentiles,  and 
then  their  turn  will  come  next  to  be  remembered. 
This  was  the  purpose  and  ordination  of  God,  for 
wise  and  holy  ends ;  things  should  not  be  ripe  for 
the  Jews’ conversion,  till  the  church  was  replenished 
with  the  Gentiles ;  that  it  might  appear  that  God’s 
taking  them  again,  was  not  because  he  had  need  of 
them,  but  of  his  own  free  grace. 

(3. )  The  extent  of  it ;  all  Israel  shall  be  saved,  v. 
26.  He  will  have  mercy  upon  all,  v.  32.  Not  every 
individual  person,  but  the  body  of  the  people.  Not 
that  ever  they  should  be  restored  to  their  covenant 
or  peculiarity  again,  to  have  their  priesthood  and 
,  temple,  and  ceremonies  again  ;  (an  end  is  put  to  all 
those  things ;)  but  they  should  be  brought  to  believe 
in  Christ  the  true  Messiah  whom  they  crucified,  and 
be  incorporated  in  the  Christian  church,  and  become 
one  sheep-fold  with  the  Gentiles  under  Christ  the 
great  Shepherd. 

But  the  question  is,  concerning  the  accomplish¬ 
ment  of  all  this. 

[1.]  Some  think  it  is  done  already ;  when  before. 


and  in,  and  after,  the  destruction  of  Jerusalem  by 
the  Romans,  multitudes  of  the  Jews  were  convinced 
of  their  infidelity,  and  turned  Christians ;  so  many, 
that,  considering  how  many  millions  of  them  were 
cut  off  in  the  destruction,  we  may  reasonably  con¬ 
clude,  that  of  those  which  survived,  the  greater  part 
were  Christian,  and  embodied  in  the  Christian 
church ;  and  it  was  a  very  inconsiderable  number 
that  persisted  obstinate.  For  many  ages  Judea  had, 
as  other  Christian  provinces,  their  ministers  and 
churches,  and  a  face  of  religion.  And  most  of  this 
work,  they  suppose,  was  done  toward  the  close  of 
the  ministry  of  the  apostles,  when  the  Gentiles  were 
generally  come  in. 

[2.]  Others  think,  that  it  is  yet  to  have  its  ac¬ 
complishment  toward  the  end  of  the  world ;  that 
those  Jews  which  yet  wonderfully  remain  distinct 
from  the  rest  of  the  nations  by  their  names,  customs, 
and  religion,  and  are  very  numerous,  especially  in 
the  Levant  parts,  shall,  by  the  working  of  the  Spirit 
with  the  word,  be  convinced  of  their  sin,  and  brought 
generally  to  embrace  the  Christian  faith,  and  to  join 
in  with  the  Christian  churches;  which  will  contri¬ 
bute  much  to  their  strength  and  beauty.  Alas  !  who 
shall  live  when  God  doeth  this  ? 

33.  O  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God  !  blow  un¬ 
searchable  are  his  judgments,  and  his  ways 
past  finding  out  !  34.  For  who  hath  known 
the  mind  of  the  Lord,  or  who  hath  been  his 
counsellor  ?  35.  Or  who  hath  first  given 

to  him,  and  it  shall  be  recompensed  unto 
him  again  ?  36.  For  of  him,  and  through 

him,  and  to  him,  are  all  things :  to  whom 
be  glory  for  ever.  Amen. 

The  apostle  having  insisted  so  largely,  through 
the  greatest  part  of  this  chapter,  upon  reconciling 
the  rejection  of  the  Jews  with  the  divine  goodness, 
he  concludes  here  with  the  acknowledgment  and 
admiration  of  the  divine  wisdom  and  sovereignty  in 
all  this.  Here  the  apostle  does,  with  great  affection 
and  awe,  adore, 

I.  The  secrecy  of  the  divine  counsels;  O  the 
depth  l  in  these  proceedings  toward  the  Jews  and 
Gentiles ;  or,  in  general,  the  whole  mystery  of  the 
gospel,  which  we  cannot  fully  comprehend.  The 
riches  of  the  wisdom  and  knowledge  of  God,  the 
abundant  instances  of  his  wisdom  and  knowledge,  in 
the  contriving  and  carrying  on  the  work  of  our  re¬ 
demption  by  Christ ;  a  depth  which  the  angels  pry 
into,  1  Pet.  1.  12.  Much  more  may  it  puzzle  any 
human  understanding  to  give  an  account  of  the  me¬ 
thods,  and  reasons,  and  designs,  and  reaches  of  it. 
Paul  was  as  well  acquainted  with  the  mysteries  of 
the  kingdom  of  God  as  ever  any  mere  man  was ; 
and  yet  he  confesses  himself  at  a  loss  in  the  contem¬ 
plation  ;  and  despairing  to  find  the  bottom,  he  hum¬ 
bly  sits  down  at  the  brink,  and  adores  the  depth. 
Those  that  know  most  in  this  state  of  imperfection, 
cannot  but  be  most  sensible  of  their  own  weakness 
and  short-sightedness;  and  that  after  all  their 
searches,  and  all  their  attainments  in  those  searches, 
while  they  are  here,  thev  cannot  order  their  speech 
by  reason  of  darkness,  braise  is  silent  to  thee,  Ps. 
65.  1. 

The  depth  of  the  riches.  Men’s  riches  of  all  kinds 
are  shallow ;  you  may  soon  see  the  bottom : Rut 
God’s  riches  are  deep ;  (Ps.  36.  6.)  Thy  judgments 
are  a  great  deep.  There  is  not  only  depth  in  the 
divine  counsels,  but  riches  too;  which  denotes  an 
abundance  of  that  which  is  precious  and  valuable ; 
so  complete  are  the  dimensions  of  the  divine  coun¬ 
sels,  they  have  not  only  depth  and  height,  but 


358 


ROMANS,  XI. 


breadth  and  length,  (Eph.  3.  18.)  and  that  passing 
knowledge,  v.  19. 

Riches  of  the  wisdom  and  knowledge  of  God.  His 
Beeing  of  all  things  by  one  clear,  and  certain,  and 
infallible  view ;  all  things  that  are,  or  ever  were,  or 
ever  shall  be  ;  that  all  is  naked  and  open  before  him  : 
there  is  his  knowledge.  His  ruling  and  ordering  of  all 
things,  directing  and  disposing  of  them  to  his  own 
glory,  and  the  bringing  about  of  his  own  purposes 
and  counsels  in  all ;  that  is  his  wisdom.  And  the  vast 
reach  of  both  these  is  such  a  depth  as  is  past  our 
fathoming,  and  we  may  soon  lose  ourselves  in  the 
contemplation  of  them.  Such  knowledge  is  too  won¬ 
derful  for  me,  Ps.  139.  6.  Compare  v.  17,  18. 

How  unsearchable  are  his  judgments  !  that  is,  his 
counsels  and  purposes :  and  his  ways,  that  is,  the 
execution  of  these  counsels  and  purposes.  We  know 
not  what  he  designs ;  when  the  wheels  are  set  in 
motion,  and  Providence  has  begun  to  work,  we  know 
not  what  he  has  in  view  ;  it  is  finding  out.  This 
does  not  only  overturn  all  our  positive  conclusions 
about  the  divine  counsels,  but  it  also  checks  all  our 
curious  inquiries. 

Secret  things  belong  not  to  us,  Deut.  29.  29.  God’s 
way  is  in  the  sea,  Ps.  77.  19.  Compare  Job  23.  8, 
9.  Ps.  97.  2.  What  he  does,  we  know  not  now, 
John  13.  7.  We  cannot  give  a  reason  of  God’s  pro¬ 
ceedings,  nor  by  searching  find  out  God.  See  Job 
5.  9. — 9.  10.  The  judgments  of  his  mouth,  and  the 
way  of  our  duty,  blessed  be  God,  are  plain  and  easy, 
it  is  a  high-way ;  but  the  judgments  of  his  hands, 
and  the  ways  of  his  providence,  are  dark  and  mys¬ 
terious,  which  therefore  we  must  not  pry  into,  but 
silently  adore  and  acquiesce  in. 

The  apostle  speaks  this  here,  especially  with  re¬ 
ference  to  that  strange  turn,  the  casting  off  of  the 
Jews,  and  the  entertainment  of  the  Gentiles,  with  a 
purpose  to  take  in  the  Jews  again  in  due  time  ;  these 
were  strange  proceedings,  the  choosing  of  some,  the 
refusing  of  others,  and  neither  according  to  the  pro¬ 
babilities  of  human  conjecture.  Even  so,  Father, 
because  it  seemed  good  in  thine  eyes.  These  are 
methods  unaccountable,  concerning  which  we  must 
say,  O  the  depth  ! 

Past  finding  out,  dvegtyvisrat — cannot  be  traced. 
God  leaves  no  prints  or  footsteps  behind  him,  does 
not  make  a  path  to  shine  after  him  ;  but  his  paths 
of  providence  are  new  every  morning ;  he  does  not 
go  the  same  way  so  often  as  to  make  a  track  of  it. 
How  little  a  portion  is  heard  of  him  l  Job  26.  14.  It 
follows,  (r>.  34.)  For  who  hath  known  the  mind  of 
the  Lord?  Is  there  any  creature  made  of  his  cabi¬ 
net-council,  or  laid,  as  Christ  was  in  the  bosom  of 
the  Father  ?  Is  there  any  to  whom  he  has  imparted 
his  counsels,  or  that  is  able,  upon  the  view  of  his 
providences,  to  know  the  way  that  he  takes  ?  There 
is  that  vast  distance  and  disproportion  between  God 
and  man,  between  the  Creator  and  the  creature,  as 
for  ever  excludes  the  thought  of  such  an  intimacy 
and  familiarity. 

The  apostle  makes  the  same  challenge;  (1  Cor. 
2.  16.)  For  who  hath  known  the  mind  of  the  Lord? 
And  yet  there  he  adds,  But  we  have  the  mind  of 
Christ:  which  intimates,  that  through  Christ  true 
believers,  who  have  his  Spirit,  know  so  much  of  the 
mind  of  God  as  is  necessary  to  their  happiness. 
He  that  did  know  the  mind  of  the  Lord,  he  has 
declared  him,  John  1.  18.  And  so,  though  we  know 
not  the  mind  of  the  Lord,  yet,  if  we  have  the  mind 
of  Christ,  we  have  enough.  The  secret  of  the  Lord 
is  with  them  that  fear  him,  Ps.  25.  14.  Shall  I  hide 
from  Abraham  the  thing  which  I  do  ?  See  John  15. 
15. 

Or  who  has  been  his  counsellor?  He  needs  no 
counsellor,  for  he  is  infinitely  wise  ;  nor  is  any  crea¬ 
ture  capable  of  being  his  counsellor  ;  that  would  be 
like  lighting  a  candle  to  the  sun.  This  seems  to 


refer  to  that  scripture,  (Isa.  40.  13,  14.)  Who  hath 
directed  the  Spirit  of  the  Lord,  or,  being  his  coun¬ 
sellor,  has  taught  him  ?  With  whom  took  he  counsel? 
&c.  It  is  the  substance  of  God’s  challenge  to  Job 
concerning  the  work  of  creation,  (Job  38.)  and  is 
applicable  to  all  the  methods  of  his  providence.  It 
is  nonsense  for  any  man  to  prescribe  to  God,  or  to 
teach  him  how  to  govern  the  world. 

II.  The  sovereignty  of  the  divine  counsels.  In  all 
these  things  God  acts  as  a  free  agent,  does  what  he 
will,  because  he  will,  and  gives  not  account  of  any 
of  his  matters ;  (Job  23.  13. — 33.  13.)  and  yet  there 
is  no  unrighteousness  with  him.  To  clear  which, 

1.  He  challenges  any  to  prove  God  a  debtor  to 
him  ;  (r.  35. )  Who  hath  first  given  to  him  ?  Who 
is  there  of  all  the  creatures,  that  can  prove  God  is 
beholden  to  him  ?  Whatever  we  do  for  him,  or  de¬ 
vote  to  him,  it  must  be  with  that  acknowledgment, 
which  is  for  ever  an  estopel  (a  bar)  to  such  demands ; 
(1  Chron.  29.  14.)  Of  thine  own  we  have  given  thee. 
All  the  duties  we  can  perform,  are  not  requitals,  but 
restitutions  rather. 

If  any  can  prove  that  God  is  their  debtor,  the 
apostle  here  stands  bound  for  the  payment,  and  pro¬ 
claims,  in  God’s  name,  that  payment  is  ready,  It 
shall  be  recompensed  to  him  again.  It  is  certain,  God 
will  let  nobody  lose  by  him  ;  but  never  any  one  yet 
durst  make  a  demand  of  this  kind,  or  attempt  to 
prove  it. 

This  is  here  suggested,  to  silence  the  clamours  of 
the  Jews.  When  God  took  away  their  visible  church- 
privileges  from  them,  he  did  but  take  his  own  :  and 
may  he  not  do  what  he  will  with  his  own  ?  Give  or 
withhold  his  grace  where  and  when  he  pleases  ?  To 
silence  likewise  the  insultings  of  the  Gentiles.  When 
God  sent  the  gospel  among  them,  and  gave  so  many 
of  them  grace  and  wisdom  to  accept  of  it,  it  was  not 
because  he  owed  them  so  much  favour,  or  that  they 
could  challenge  it  as  a  debt,  but  of  his  own  good 
pleasure. 

2.  He  resolves  all  into  the  sovereignty  of  God  : 
(v.  36.)  For  of  him,  and  through  him,  and  to  him , 
are  all  things :  God  is  all  in  all.  All  things  in  heaven 
and  earth,  especially  those  things  which  relate  to 
our  salvation,  the  things  that  belong  to  our  peace, 
they  are  all  of  him  by  way  of  creation,  through  him 
by  way  of  providential  influence,  that  they  may  be  to 
him  in  their  final  tendency  and  result.  Of  God,  as 
the  spring  and  fountain  of  all ;  through  Christ,  God- 
man  as  the  conveyance ;  to  God  as  the  ultimate  end. 
These  three  include,  in  general,  all  God’s  casual  re¬ 
lations  to  his  creatures ;  of  him,  as  the  first  efficient ; 
through  him,  as  the  supreme  dirigent ;  to  him,  as  the 
ultimate  final  cause  ;  for  the  Lord  hath  made  all  for 
himself,  Rev.  4.  11. 

If  all  be  q/hirn,  and  through  him,  there  is  all  the 
reason  in  the  world,  that  all  should  be  to  him,  and 
for  him.  It  is  a  necessary  circulation  ;  if  the  rivers 
receive  their  waters  from  the  sea,  they  return  them 
to  the  sea  again,  Eccl.  1.  7.  To  do  all  to  the  glory  of 
God,  is  to  make  a  virtue  of  necessity ;  for  all  shall  in 
the  end  be  to  him,  whether  we  will  or  no. 

And  so  he  concludes  with  a  short  doxology ;  To 
whom  be  glory  for  ever.  Amen.  God’s  universal 
agency  as  the  first  cause,  the  sovereign  ruler,  and 
the  last  end,  ought  to  be  the  matter  of  our  adoration. 
Thus  all  his  works  do  praise  him  objectively  ;  but 
his  saints  do  bless  him  actively ;  they  hand  that 
praise  to  him,  which  all  the  creatures  do  minister 
matter  for,  Ps.  145.  10. 

He  had  been  discoursing  at  large  of  the  counsels 
of  God  concerning  man,  sifting  the  point  with  a 
great  deal  of  accuracy;  but,  after  all,  he  concludes 
with  the  acknowledgment  of  the  divine  sovereignty, 
as  that  into  which  all  these  things  must  be  ultimate¬ 
ly  resolved,  and  in  which  alone  the  mind  can  safely 
and  sweetly  rest.  This  is,  if  not  the  scholastical  way. 


ROMANS,  XII. 


yet  the  Christian  way,  of  disputation.  Whatever 
are  the  premises,  let  God’s  glory  be  the  conclusion  ; 
especially  when  we  come  to  talk  of  the  divine  coun¬ 
sels  and  actings,  it  is  best  for  us  to  turn  our  argu¬ 
ments  into  awful  and  serious  adorations.  The  glo¬ 
rified  saints,  that  see  furthest  into  these  mysteries, 
never  dispute,  but  praise  to  eternity. 

CHAP.  XII. 

The  apostle,  having  at  large  cleared  and  confirmed  the  prime 
fundamental,  doctrines  of  Christianity,  comes  in  the  next 
place  to  press  the  principal  duties.  We  mistake  our  reli¬ 
gion,  if  we  look  upon  it  only  as  a  system  of  notions,  and  a 
guide  to  speculation.  No,  it  is  a  practical  religion,  that 
tends  to  the  right  ordering  of  the  conversation.  It  is  de¬ 
signed  not  only  to  inform  our  judgments,  but  to  reform  our 
hearts  and  lives.  From  the  method  of  the  apostle’s  writing 
in  this,  as  in  some  other  of  the  epistles,  (as  from  the  ma¬ 
nager)'  of  the  principal  ministers  of  state  in  Christ’s  king¬ 
dom,)  the  stewards  of  the  mysteries  of  God  may  take  di¬ 
rection  how  to  divide  the  word  of  truth:  not  to  press  duty 
abstracted  from  privilege,  nor  privilege  abstracted  from 
duty;  but  let  both  go  together,  with  a  complicated  design, 
they  will  greatly  promote  and  befriend  each  other.  The 
duties  are  drawn  from  the  privileges,  by  way  of  inference. 
The  foundatian  of  Christian  practice  must  be  laid  in  Chris¬ 
tian  knowledge  and  faith.  We  must  first  understand  how 
we  receive  Christ  Jesus  the  Lord,  and  then  we  shall  know 
the  better  how  to  walk  in  him. 

There  is  a  great  deal  of  duty  prescribed  in  this  chapter;  the 
exhortations  are  short  and  pithy,  briefly  summing  up  what 
is  good,  and  what  the  Lord  our  God  in  Christ  requires  of 
us.  It  is  an  abridgment  of  the  Christian  directory,  an  ex¬ 
cellent  heap  of  rules  for  the  right  ordering  of  the  conversa¬ 
tion,  as  becomes  the  gospel. 

It  is  joined  to  the  foregoing  discourse  by  the  word,  therefore. 

It  is  the  practical  application  of  doctrinal  truths,  that  is  the 
life  of  preaching.  He  had  been  discoursing  at  large  of 
justification  by  faith,  and  of  the  riches  of  free  grace,  and  the 
pledges  and  assurances  we  have  of  the  glory  that  is  to  be 
revealed.  From  hence  carnal  libertines  would  be  apt  to 
infer,  “  Therefore  we  may  live  as  we  list,  and  walk  in  the 
way  of  our  hearts  and  the  sight  of  our  eyes.”  No,  that 
does  not  follow  ;  the  faith  that  justifies,  is  a  faith  that  works 
by  love.  And  there  is  no  other  way  to  heaven,  but  the 
way  of  holiness  and  obedience.  Therefore  w'hat  God  hath 
joined  together,  let  no  man  put  asunder. 

The  particular  exhortations  of  this  chapter  are  reducible  to 
the  three  principal  heads  of  Christian  duty;  our  duty  to 
God,  to  ourselves,  and  to  our  brother.  The  grace  of  God 
teaches  us,  in  general,  to  live  godly,  soberly,  and  righteous¬ 
ly,  and  to  deny  all  that  which  is  contrary  hereunto.  Now 
this  chapter  will  give  us  to  understand  what  godliness,  so¬ 
briety,  and  righteousness,  are,  though  somewhat  intermixed. 

I  BESEECH  you  therefore,  brethren, 
by  the  mercies  of  God,  that  ye  pre¬ 
sent  your  bodies  a  living  sacrifice,  holy, 
acceptable  unto  God,  which  is  your  rea¬ 
sonable  service.  2.  And  be  not  conformed 
to  this  world  :  but  be  ye  transformed  by  the 
renewing  of  your  mind,  that  ye  may  prove 
what  is  that  good,  and  acceptable,  and  per¬ 
fect,  will  of  God.  3.  For  I  say,  through 
the  grace  given  unto  me,  to  every  man  that 
is  among  you,  not  to  think  of  him  self  more 
highly  than  he  ought  to  think  ;  but  to  think 
soberly,  according  as  God  hath  dealt  to 
every  man  the  measure  of  faith.  4.  For 
as  we  have  many  members  in  one  body, 
and  all  members  have  not  the  same  office : 

5.  So  we,  being  many,  are  one  body  in 
Christ,  and  every  one  members  one  of  an¬ 
other.  6.  Having  then  gifts  differing  ac¬ 
cording  to  the  grace  that  is  giveit  to  us, 
whether  prophecy,  let  vs  prophesy  accord¬ 
ing  to  the  proportion  of  faith ;  7.  Or  minis- 


359 

try,  let  vs  wait  on  ovr  ministering :  or  he  tha  t 
teacheth,  on  teaching;  8.  Or  he  that  ex- 
horteth,  on  exhortation :  he  that  giveth,  let 
him  do  it  with  simplicity ;  he  that  ruleth, 
with  diligence ;  he  that  sheweth  mercy,  with 
cheerfulness.  9.  Let  love  be  without  dis¬ 
simulation.  Abhor  that  which  is  evil ;  cleave 
to  that  which  is  good.  1 0.  Be  kindly  affec 
tioned  one  to  another  with  brotherly  love  ; 
in  honour  preferring  one  another ;  1 1 .  Not 
slothful  in  business ;  fervent  in  spirit ;  serv¬ 
ing  the  Lord  ;  1 2.  Rejoicing  in  hope ;  pa¬ 
tient  in  tribulation ;  continuing  instant  in 
prayer;  13.  Distributing  to  the  necessity 
of  saints;  given  to  hospitality.  14.  Bless 
them  which  persecute  you  :  bless,  and  curse 
not.  1 5.  Rejoice  with  them  that  do  rejoice, 
and  weep  with  them  that  weep.  16.  Be 
of  the  same  mind  one  toward  another. 
Mind  not  high  things,  but  condescend  to 
men  of  low  estate.  Be  not  wise  in  your 
own  conceits.  1 7.  Recompense  to  no  man 
evil  for  evil.  Provide  things  honest  in  the 
sight  of  all  men.  18.  If  it  be  possible,  as 
much  as  lieth  in  you,  live  peaceably  with 
all  men.  19.  Dearly  beloved,  avenge  not 
yourselves,  but  rather  give  place  unto 
wrath  :  for  it  is  written,  Vengeance  is  mine ; 

I  will  repay,  saith  the  Lord.  20.  There¬ 
fore  if  thine  enemy  hunger,  feed  him  ;  if  he 
thirst,  give  him  drink :  for  in  so  doing  thou 
shalt  heap  coals  of  fire  on  his  head.  21. 
Be  not  overcome  of  evil,  but  overcome  evil 
with  good. 

We  may  observe  here,  according  to  the  scheme 
mentioned  in  the  contents,  the  apostle’s  exhortations. 

I.  Concerning  our  duty  to  God.  We  see  what  is 
godliness. 

1.  It  is  to  surrender  ourselves  to  God,  and  so  to 
lay  a  good  foundation.  We  must  first  give  our  o%vji 
selves  unto  the  Lord,  2  Cor.  8.  5.  This  is  here 
pressed  as  the  spring  of  all  duty  and  obedience,  v. 

1,  2.  Man  consists  of  body  and  soul,  Gen.  2.  7. 
Eccl.  12.  7. 

(1.)  The  body  must  be  presented  to  him,  v.  1. 
The  body  is  for  the  Lord,  and  the  Lord  for  the  body, 

1  Cor.  6.  13,  14.  The  exhortation  is  here  introduced 
very  pathetically ;  I  beseech  you,  brethren.  Though 
he  was  a  great  apostle,  yet  he  calls  the  meanest 
Christians  brethren  ;  a  term  of  affection  and  concern, 
j  He  uses  entreaty ;  that  is  the  gospel-way ;  as  though 
God  did  beseech  you  by  us,  2  Cor.  5.  20.  Though 
he  might  with  authority  command,  yet  for  love’s 
sake  he  rather  beseeches,  Philem.  v.  8,  9.  The  poor 
useth  entreaty,  Prov.  18.  23.  This  is  to  insinuate 
the  exhortation,  that  it  might  come  with  the  more 
pleasing  power.  Many  are  soonest  wrought  upon, 
if  they  be  accosted  kindly ;  are  more  easily  led  than 
driven.  Now  observe, 

[1.]  The  duty  pressed.  To  present  our  bodies  a 
living  sacrifice  ;  alluding  to  the  sacrifices  under  the 
law,  which  were  presented  or  set  before  God  at  the 
altar,  ready  to  be  offered  to  him.  Your  bodies,  your 
whole  selves ;  so  expressed,  because  under  the  law 
the  bodies  of  beasts  were  offered  in  sacrifice,  1  Cor. 

6.  20.  Our  bodies  and  spirits  are  designed.  The 
offering  was  sacrificed  by  the  priest ;  but  presented 


360 


ROMANS,  XII. 


by  the  offerer,  who  transferred  to  God  all  his  right, 
title,  and  interest  in  it,  by  laying  his  hand  on  the  head 
of  it.  Sacrfce  is  here  taken  for  whatsoever  is  by 
God’s  own  appointment  dedicated  to  himself ;  see 
1  Pet.  2.  5.  We  are  both  temple,  priest,  and  sacri¬ 
fice  ;  as  Christ  was  in  his  peculiar  sacrificing.  There 
were  sacrifices  of  atonement,  and  sacrifices  of  ac¬ 
knowledgment.  Christ  is  the  only  sacrifice  of  atone¬ 
ment,  who  was  once  offered  to  bear  the  sins  of  many ; 
but  our  persons  and  performances,  tendered  to  God 
through  Christ  our  priest,  are  as  sacrifices  of  ac¬ 
knowledgment  to  the  honour  of  God. 

Presenting  of  them  denotes  a  voluntary  act,  done 
by  virtue  of  that  absolute  despotic  power,  which  the 
will  has  over  the  body  and  all  the  members  of  it.  It 
must  be  a  free-will  offering.  Your  bodies  ;  not  your 
beasts.  Those  legal  offerings,  as  they  had  their 
power  from  Christ,  so  they  had  their  period  in 
Christ. 

The  presenting  of  the  body  to  God,  implies  not 
only  the  avoiding  of  the  sins  that  are  committed  with 
or  against  the  body,  but  the  using  of  the  body  as  a 
servant  of  the  soul  in  the  service  of  God.  It  is  to 
glorify  God  with  our  bodies,  (1  Cor.  6.  20.)  to  en¬ 
gage  our  bodies  in  the  duties  of  immediate  worship, 
and  in  a  diligent  attendance  to  our  particular  callings, 
and  to  be  willing  to  suffer  for  God  with  our  bodies, 
when  we  are  called  to  it.  It  is  to  yield  the  members 
of  our  bodies,  as  instruments  of  righteousness,  ch.  6. 
13.  Though  bodily  exercise  alone  profits  little,  yet 
in  its  place  it  is  a  proof  and  product  of  the  dedica¬ 
tion  of  our  souls  to  God. 

First,  Present  them  a  living  sacrifice  ;  not  killed 
as  the  sacrifices  under  the  law.  A  Christian  makes- 
his  body  a  sacrifice  to  God,  though  he  do  not  give  it 
to  be  burned.  A  body  sincerely  devoted  to  God  is. a 
living  sacrifice. 

A  living  sacrifice ;  by  way  of  allusion  ;  (that  which 
was  dead  of  itself,  might  not  be  eaten,  much  less 
sacrificed,  Deut.  14.  21.)  and  by  way  of  o/i/iosition  ; 
“  The  sacrifice  was  to  be  slain,  but  you  may  be  sa¬ 
crificed,  and  yet  live  on an  unbloody  sacrifice.  The 
barbarous  heathen  sacrificed  their  children  to  their 
idol-gods,  not  living,  but  slain  sacrifices :  but  God 
will  have  mercy,  and  not  such  sacrifice,  though  life 
is  forfeited  to  him. 

A  living  sacrifice,  inspired  with  the  Spiritual  life 
of  the  soul.  It  is  Christ  living  in  the  soul  by  faith, 
that  makes  the  body  a  living  sacrifice,  Gal.  2.  20. 
Holy  love  kindles  the  sacrifices,  puts  life  into  the 
duties ;  see  ch.  6.  13.  Alive,  that  is,  to  God,  v.  11. 

Secondly,  They  must  be  holy.  There  is  a  relative 
holiness  in  every  sacrifice,  as  dedicated  to  God.  But 
beside  that,  there  must  be  that  real  holiness,  which 
stands  in  an  entire  rectitude  of  heart  and  life,  by 
which  we  are  conformed  in  both  to  the  nature  and 
will  of  God.:  even  our  bodies  must  not  be  made  the 
instruments  of  sin  and  uncleanness,  but  set  apart  for 
God,  and  put  to  holy  uses,  as  the  vessels  of  the  taber¬ 
nacle  were  holy,  being  devoted  to  God’s  service. 

It  is  the  soul  that  is  the  proper  subject  of  holiness  : 
but  a  sanctified  soul  communicates  a  holiness  to  the 
body  it  acts  and  animates.  That  is  holy,  which  is 
according  to  the  will  of  God  ;  when  the  bodily  ac¬ 
tions  are  so,  the  body  is  holy.  They  are  the  temfiles 
of  the  Holy  Ghost,  1  Cor.  6.  19.  Possess  the  body 
in  sanctification,  1  Thess.  4.  4,  5. 

[2.  ]  The  arguments  to  enforce  this ;  which  are 
three. 

First,  Consider  the  mercies  of  God  ;  I  beseech  you 
by  the  mercies  of  God.  An  affectionate  obtestation, 
and  which  should  melt  us  into  a  compliance  ;  Sia  Twv 
oi*7/ <rS  ©e«.  This  is  an  argument  most  sweetly 
cogent.  There  is  the  mercy  that  is  in  God,  and  the 
mercy  that  is  from  God  ;  mercy  in  the  spring,  and 
mercy  in  the  streams  :  both  are  included  here  ;  but 
especially  gospel-mercies,  (mentioned,  ch.  11.)  the 


transferring  of  what  the  Jews  forfeited  and  lost  by 
their  unbelief  unto  us  Gentiles,  (Eph.  3.  4 — 6.)  the 
sure  mercies  of  David,  Isa.  55.  3.  God  is  a  mer¬ 
ciful  God,  therefore  let  us  present  our  bodies  to  him  ; 
he  will  be  sure  to  use  them  kindly,  and  knows  how 
to  consider  the  frames  of  them,  for  he  is  of  infinite 
compassion.  We  receive  from  him  every  day  the 
fruits  of  his  mercy  ;  particularly,  mercy  to  our  bo¬ 
dies  ;  he  made  them,  he  maintains  them,  he  bought 
them,  he  has  put  a  great  dignity  upon  them.  It  is 
of  the  Lord’s  mercies,  that  we  are  not  .consumed ; 
that  cur  souls  are  held  in  life :  and  the  greatest 
mercy  of  all  is,  that  Christ  hath  made  not  his  body 
only,  but  his  soul,  an  offering  for  sin  ;  that  he  gave 
himself  for  us,  and  gives  himself  to  us.  Now,  sure¬ 
ly  we  cannot  but  be  studying  what  we  shall  render  to 
the  Lord  for  all  this.  And  what  shall  we  render  ? 
Let  us  render  ourselves  as  an  acknowledgment  of 
all  these  favours ;  all  we  are,  all  we  have,  all  we 
can  do  ;  and  after  all,  it  is  but  very  poor  returns  for 
very  rich  receivings :  and  yet,  because  it  is  what  we 
have, 

Secondly,  It  is  acceptable  to  God.  The  great  end 
we  should  all  labour  after,  is,  to  be  accepted  of  the 
Lord,  (2  Cor.  5.  9.)  to  have  him  well-pleased  with 
our  persons  and  performances.  Now  these  living- 
sacrifices  are  acceptable  to  God ;  while  the  sacrifices 
of  the  wicked,  though  fat  and  costly,  are  an  abomi¬ 
nation  to  the  Lord.  It  is  God’s  great  condescension, 
that  he  will  vouchsafe  to  accept  of  any  thing  in  us  ; 
and  we  can  desire  no  more  to  make  us  happy;  and 
if  the  presenting  ourselves  will  ,  but  please  him,  we 
may  easily  conclude  that  we  cannot  bestow  ourselves 
better. 

Thirdly,  It  is  our  reasonable  service.  There  is  an 
act  of  reason  in  it ;  for  it  is  the  soul  that  presents  the 
body.  Blind  devotion,  that  has  ignorance  for  the 
mother  and  nurse  of  it,  is  fit  to  be  paid  only  to  those 
dung-hill  gods,  that  have  eyes,  and  see  not.  Our 
God  must  be  served  in  the  spirit  and  with  the  un¬ 
derstanding.  There  is  all  the  reason  in  the  world 
for  it,  and  no  good  reason  can  possibly  be  produced 
against  it.  Come  now,  and  let  us  reason  together, 
Isa.  1.  18.  God  does  not  impose  upon  us  any  thing 
hard  or  unreasonable,  but  that  which  is  altogether 
agreeable  to  the  principles  of  right  reason. 

T >)v  kcyniio  \al%itav  v/uZv — your  service  according  to 
the  word ;  so  it  may  be  read.  The  word  of  God 
does  not  leave  out  the  body  in  holy  worship.  That 
service  only  is  acceptable  to  God,  which  is  accord¬ 
ing  to  the  written  word.  It  must  be  gospel-worship, 
spiritual  worship. 

'l'h at  is  a  reasonable  service,  which  we  are  able 
and  ready  to  give  a  reason  for  ;  in  which  we  under¬ 
stand  ourselves.  God  deals  with  us  as  with  rational 
creatures,  and  will  have  us  so  to  deal  with  him. 
Thus  must  the  body  be  presented  to  God. 

(2. )  The  mind  must  be  renewed  for  him.  This  is 
pressed,  (u.  2.)  “  be  ye  transformed  by  the  renew¬ 
ing  of  your  mind ;  see  to  it  that  there  be  a  saving 
change  wrought  in  you,  and  that  it  be  carried  on.” 
Conversion  and  sanctification  are  the  renewing  of 
the  mind  ;  a  change  not  of  the  substance,  but  of  the 
qualities,  of  the  soul.  It  is  the  same  with  making  a 
new  heart  and  a  new  spirit ;  new  dispositions  and 
inclinations;  new  sympathies  and  antipathies;  the 
understanding  enlightened,  the  conscience  softened, 
the  thoughts  rectified,  the  will  bowed  to  the  w«ll  of 
God,  and  the  affections  made  spiritual  and  heavenly: 
so  that  the  man  is  not  what  he  was ;  old  things  are 
passed  away,  all  things  are  become  new ;  he  acts 
from  new  principles,  by  new  rules,  with  new  designs. 
The  mind  is  the  acting,  ruling  part  of  us  ;  so  that  the 
renewing  of  that  is  the  renewing  of  the  whole  man  ; 
for  out  of  it  are  the  issues  of  life,  Prow  4.  23.  The 
progress  of  sanctification,  dying  to  sin  more  and 
more,  and  living  to  righteousness  more  and  more,  if. 


ROMANS,  Nil. 


361 


the  carrying  on  of  this  renewing  work,  till  it  be  per¬ 
fected  in  glory. 

This  is  called  the  transforming  of  us;  it  is  like 
putting  on  a  new  shape  and  figure.  MtrxfiugQtird-e — 
Be  ye  metamorphosed.  The  transfiguration  of  Christ 
is  expressed  by  this  word,  (Matt.  17.  2.)  when  he 
put  on  a  heavenly  glory,  which  made  his  face  to 
shine  like  the  sun  ;  and  the  same  word  is  used,  (2. 
Cor.  3.  18. )  where  we  are  said  to  be  changed  into  the 
name  image  from  glory  to  glory, 
f  This  transformation  is  here  pressed  as  a  duty ;  not 
that  we  can  work  such  a  change  ourselves ;  we  could 
as  soon  make  a  new  world  as  make  a  new  heart  by 
any  power  of  our  own  ;  it  is  God’ s  work,  Ezek. 
11.'  19. — 36.  26,  27.  But  be  ye  transformed ,  that  is, 
“  use  the  means  which  God  hath  appointed  and  or¬ 
dained  for  it.  ”  It  is  God  that  turns  us,  and  then  we 
are  turned  ;  but  we  must  frame  our  doings  to  turn, 
Hos.  5.  4.  “Lay  your  souls  under  the  changing  trans¬ 
forming  influences  of  the  blessed  Spirit ;  seek  unto 
God  for  grace  in  the  use  of  all  the  means  of  grace.” 
Though  the  new  man  be  created  of  God,  yet  we 
must  put  it  on,  (Eph.  4.  24. )  and  be  pressing  forward 
toward  perfection. 

Now  in  this  verse  we  may  further  observe, 

[1.]  What  is  the  great  enemy  to  this  renewing,  i 
which  we  must  avoid ;  and  that  is,  conformity  to  J 
this  world  ;  Be  not  conformed  to  this  world.  All  the 
disciples  and  followers  of  the  Lord  Jesus  must  be 
nonconformists  to  this  world.  M»  rua-^n/ucfri^urd-t — 
Do  not  fashion  yourselves  according  to  the  world. 
W e  must  not  conform  to  the  things  of  the  world  ; 
they  are  mutable,  and  the  fashion  of  them  is  passing 
away  ;  do  not  conform  either  to  the  lusts  of  the  flesh, 
or  the  lusts  of  the  eye.  We  must  not  conform  to 
the  men  of  the  world,  of  that  world  which  lies  in 
wickedness  ;  not  walk  according  to  the  course  of  this 
world,  (Eph.  2.  2. )  that  is,  we  must  not  follow  a  mul-  i 
titude  to  do  evil,  Exod.  23.  2.  If  sinners  entice  us,  j 
we  must  not  consent  to  them,  but  in  our  places  wit¬ 
ness  against  them.  Nay  <iven  in  things  indifferent, 
and  which  are  not  in  therr^elves  sinful,  we  must  so 
far  not  conform  to  the  custom  and  way  of  the  world, 
as  not  to  act  by  the  world’s  dictates  as  our  chief  rule,  j 
nor  to  aim  at  the  world’s  favours  as  our  highest  end.  | 
True  Christianity  consists  much  in  a  sober  singu-  j 
larity.  Yet  we  must  take  heed  of  the  extreme  of 
affected  rudeness  and  moroseness,  which  some  run 
into.  In  civil  things,  the  light  of  nature  and  the 
custom  of  nations  take  place  for  our  conduct ;  and 
the  rule  of  the  gospel  in  those  cases  is  a  rule  of  direc¬ 
tion,  not  a  rule  of  contraries. 

[2.]  What  is  the  great  effect  of  this  renewing, 
which  we  must  labour  after;  That  ye  may  firove 
what  is  that  good,  and  accefitable,  and  perfect,  will 
of  God.  By  the  will  of  God  here  we  are  to  under¬ 
stand  his  revealed  will  concerning  our  duty,  what 
the  Lord  our  God  requires  of  us.  This  is  the  will  of 
God  in  general,  even  our  sanctification  :  that  will 
which  we  pray  may  be  done  by  us  as  it  is  done  by 
the  angels ;  especially  his  will,  as  it  is  revealed  in  the 
New  Testament,  where  he  hath  in  these  last  days 
spoken  to  us  by  his  Son. 

First,  The  will  of  God  is  good,  and  accefitable, 
and  perfect ;  three  excellent  properties  of  a  law.  It 
is  good,  (Mic.  6.  8.)  it  is  exactly  consonant  to  the 
eternal  reason  of  good  and  evil.  It  is  good  in  itself,  it 
is  good  for  us.  Some  think  the  evangelical  law  is 
here  called  good,  in  distinction  from  the  ceremonial 
law,  which  consisted  of  statutes  that  were  not  good, 
Ezek.  20.  25.  It  is  acceptable,  it  is  pleasing  to  God  ; 
that  and  that  only,  is  so,  which  is  prescribed  by 
him.  The  only  way  to  attain  his  favour  as  the  end, 
is  to  conform  to  his  will  as  the  rule.  It  is  perfect,  to 
which  nothing  can  be  added.  The  revealed  will  of 
God  is  a  sufficient  rule  of  faith  and  practice,  contain¬ 
ing  all  things  which  tend  to  the  perfection  of  the 
Vol.  VI. — 2  Z 


man  of  God,  to  furnish  us  thoroughly  to  every  good 
work,  2  Tim.  3.  16,  17. 

Secondly,  That  it  concerns  Christians  to  prove 
what  is  that  will  of  God,  which  is  good,  and  accept¬ 
able,  and  peifect ;  to  know  it  with  judgment  and 
approbation ;  to  know  it  experimentally  ;  to  know 
the  excellency  of  the  will  of  God  by  the  experience 
of  a  conformity  to  it.  It  is  to  approve  things  that  are 
excellent,  (Phil.  1.  10.)  it  is  <fnu/ud£tiv,  (the  same 
word  that  is  used  here,)  to  try  things  that  differ ;  in 
doubtful  cases  readily  to  apprehend  what  the  will  of 
God  is,  and  to  close  in  with  it.  It  is  to  be  of  quick 
understanding  in  the  fear  of  the  Lord,  Isa.  11.  3. 

Thirdly,  That  those  are  best  able  to  prove  what 
is  the  good,  and  acceptable,  and  perfect,  will  of  God, 
who  are  transformed  by  the  renewing  of  their  mind. 
A  living  principle  of  grace  is  in  the  soul,  as  far  as  it 
prevails,  an  unbiassed,  unprejudiced,  judgment  con¬ 
cerning  the  things  of  God.  It  disposes  the  soul  to 
receive  and  entertain  the  revelations  of  the  divine 
will.  The  promise  is,  (John  7.  17.)  If  any  man  will 
do  his  will,  he  shall  know  of  the  doctrine.  A  good  wit 
can  dispute  and  distinguish  about  the  will  of  God ; 
while  an  honest,  humble  heart,  that  has  spiritual 
senses  exercised,  and  is  delivered  into  the  mould  of 
the  word,  loves  it,  and  practises  it,  and  has  the  relish 
and  savour  of  it.  Thus  to  be  gcdly,  is  to  surrender 
ourselves  to  God. 

2.  When  this  is  done,  to  serve  him  in  all  manner 
of  gcspel-obedience.  Some  hints  of  this  we  have 
here,  (v.  11,  12.)  Serving  the  Lord.  Wherefore 
do  we  present  ourselves  to  him,  but  that  we  may 
serve  him  ?  Acts  27.  23.  H'hose  lam ;  and  then  it 
follows,  whom  I  serve.  To  be  religious,  is  to  serve 
God.  How  ? 

(1.)  We  must  make  a  business  of  it,  and  not  be 
slothful  in  that  business.  Not  slothful  in  business. 
There  is  the  business  of  the  world,  that  of  our  par¬ 
ticular  calling,  in  which  we  must  not  be  slothful, 
1  Thess.  4.  11.  Bpt  this  seems  to  be  meant  of  the 
business  of  serving  the  Lord ;  our  Father's  business, 
Luke  2.  49. 

Those  that  would  approve  themselves  Christians 
indeed,  must  make  religion  their  business,  must 
choose  it,  and  learn  it,  and  give  themselves  to  it ; 
they  must  love  it,  and  employ  themselves  in  it,  and 
abide  bv  it,  as  their  great  and  main  business. 

And  having  made  it  our  business,  we  must  not  be 
slothful  in  it :  not  desire  our  own  ease,  and  consult 
that,  when  it  comes  in  competition  with  our  duty. 
We  must  not  drive  on  slowly  in  religion.  Slothful 
servants  will  be  reckoned  with  as  wicked  servants. 

(2.)  We  must  be  fervent  in  spirit,  serving  the 
Lord.  God  must  be  served  with  the  spirit,  (c/;.  1. 
9.  John  4.  24.)  under  the  influences  of  the  Holy 
Spirit.  Whatever  we  do  in  religion,  it  is  pleasing 
to  God  no  further  than  it  is  done  with  our  spirits 
wrought  upon  by  the  Spirit  of  God.  And  there 
must  be  fervency  in  the  Spirit ;  a  holy  zeal,  and 
warmth,  and  ardency  of  affection  in  all  we  do :  as 
those  that  love  God  not  only  with  the  heart  and  soul, 
but  with  all  our  hearts,  and  with  all  our  souls.  This 
is  the  holy  fire  that  kindles  the  sacrifice,  and  carries 
it  up  to  heaven,  an  offering  of  a  sweet-smelling  sa¬ 
vour. 

Serving  the  Lord.  Ty  oshiuovrt; ;  so  some 
copies  read  it,  seri’ing  the  time,  improving  your  op¬ 
portunities,  and  making  the  best  of  them ;  com¬ 
plying  with  the  present  seasons  of  grace. 

(3.)  Rejoicing  in  hope.  God  is  worshipped  and 
I  lv  noured  by  our  hope  and  trust  in  him,  especially 
i  when  we  rejoice  in  that  hope,  take  a  complacency  in 
that  confidence  ;  which  argues  a  great  assurance  of 
the  reality,  and  a  great  esteem  of  the  excellency,  of 
the  good  hoped  for. 

(4.)  Patient  in  tribulation.  Thus  also  God  is 
served,  not  only  by  working  for  him  when  he  calls 


362 


ROMANS,  XII. 


us  to  work,  but  by  sitting  still  quietly  when  he  calls 
us  to  suffer.  Patience  for  God’s  sake,  and  with  an 
eye  to  his  will  and  glory,  is  true  piety.  Observe, 
Those  that  rejoice  in  hope,  are  likely  to  be  patient 
in  tribulation.  It  is  a  believing  prospect  of  the  joy 
set  before  us,  that  bears  up  the  spirit  under  all  out¬ 
ward  pressure. 

(5.)  Continuing  instant  in  prayer.  Prayer  is  a 
friend  to  hope  and  patience,  and  we  do  in  it  serve 
the  Lord.  npotrKu.£repSvrtf.  It  signifies  both  fervency 
and  perseverance  in  prayer.  We  should  not  be  cold 
in  the  duty,  nor  soon  weary  of  it,  Luke  18.  1.  1 
Thess.  5.  17.  Eph.  6.  18.  Col.  4.  2.  This  is  our  duty, 
which  immediately  respects  God. 

II.  Concerning  our  duty  which  respects  ourselves ; 
this  is  sobriety. 

1.  A  sober  opinion  of  ourselves,  v.  3'.  It  is  ushered 
in  with  a  solemn  preface  ;  I  say,  through  the  grace 
given  unto  me :  the  grace  of  wisdom,  by  which  he 
understood  the  necessity  and  excellency  of  this  duty  ; 
the  grace  of  apostleship,  by  which  he  had  authority 
to  press  and  enjoin  it.  “/  say  it,  who  am  com¬ 
missioned  to  say  it,  in  God’s  name.  I  say  it,  and  it 
is  not  for  you  to  gainsay  it.” 

It  is  said  to  every  one  of  us,  one  as  well  as  another. 
Pride  is  a  sin  that  is  bred  in  the  bone  with  all  of  us, 
and  we  have  therefore  each  of  us  need  to  be  cau¬ 
tioned  and  armed  against  it.  Not  to  think  of  himself 
more  highly  than  he  ought  to  think.  We  must  take 
heed  of  having  too  great  an  opinion  of  ourselves,  or 
putting  too  high  a  valuation  upon  our  own  judgments, 
abilities,  persons,  performances.  We  must  not  be 
self -conceited,  not  esteem  too  much  our  own  wisdom 
and  other  attainments  ;  not  think  ourselves  to  be 
something,  Gal.  6.  3.  There  is  a  high  thought  of 
ourselves,  which  we  may  and  must  have,  to  think 
ourselves  too  good  to  be  the  slaves  of  sin  and  drudges 
to  this  world.  But,  on  the  other  hand,  we  should 
think  soberly,  we  must  have  a  low  and  modest  opi¬ 
nion  of  ourselves  and  our  own  abilities,  our  gifts  and 
graces,  according  to  what  we  have  received  from 
God,  and  not  otherwise  :  not  to  be  confident  and  hot 
in  matters  of  doubtful  disputation  ;  not  stretch  our¬ 
selves  beyond  our  line  ;  not  judge  and  censure  those 
that  differ  from  us  ;  not  desire  to  make  a  fair  shew 
in  the  flesh.  These  and  the  like  are  the  fruits  of  a 
sober  opinion  of  ourselves. 

The  words  will  bear  yet  another  sense  agreeable 
enough.  Of  himself ,  is  not  in  the  original ;  therefore 
it  may  be  read,  That  no  man  be  ’wise  above  what  he 
ought  to  be  wise,  but  be  wise  unto  sobriety.  We 
must  not  exercise  ourselves  in  things  too  high  for 
us,  (Ps.  131.  1,  2.)  not  intrude  into  those  things 
which  we  have  not  seen,  (Col.  2.  18.)  those  secret 
things  which  belong  not  to  us,  (Deut.  29.  29.)  not 
covet  to  be  wise  above  what  is  written.  There  is  a 
knowledge  that  puffs  up,  which  reaches  after  for¬ 
bidden  fruit.  We  must  take  heed  of  that,  and  labour 
after  that  knowledge  which  tends  to  sobriety,  to  the 
rectifying  of  the  heart,  and  the  reforming  of  the  life. 

Some  understand  it  of  the  sobriety  which  keeps  us 
in  our  own  place  and  station,  from  intruding  into  the 
gifts  and  offices  of  others.  See  an  instance  of  this 
sober,  modest  care  in  the  exercise  of  the  greatest 
spiritual  gifts,  2  Cor.  10.  13 — 15. 

To  this  head  refers  also  that  exhortation,  (t».  16.) 
Be  not  wise  in  your  own  conceits.  It  is  good  to  be 
wise,  but  it  is  bad  to  think  ourselves  so  ;  for  there  is 
more  hope  of  a  fool,  than  of  him  that  is  wise  in  his 
own  eyes.  It  was  an  excellent  thing  for  Moses  to 
have  his  face  shine,  and  not  know  it. 

Now  the  reasons  why  we  must  have  such  a  sober 
opinion  of  ourselves,  and  our  own  abilities  and  at¬ 
tainments,  are  these : 

(1.)  Because  whatever  we  have  that  is  good,  God 
hath  dealt  it  to  us ;  every  good  and  perfect  gift  comes 
from  above,  James  1.  17. 


What  have  we  that  we  have  not  received  ?  And 
if  we  have  received  it,  why  then  do  we  boast  ?  1  Cor. 
4.  7.  The  best  and  most  useful  man  in  the  world  is 
no  more,  no  better,  than  what  the  free  grace  of  God 
makes  him  every  day.  When  we  are  thinking  of 
ourselves,  we  must  remember  to  think  not  how  we 
have  attained,  as  though  our  might  and  the  power 
of  our  hand  had  gotten  us  these  gifts  ;  but  think  how 
kind  God  hath  been  to  us,  for  it  is  he  that  gives  us 
power  to  do  any  thing  that  is  good,  and  in  him  is  all 
our  sufficiency. 

(2.)  Because  God  deals  out  his  gifts  in  a  certain 
measure;  according  to  the  measure  of  faith.  Ob¬ 
serve,  the  measure  of  spiritual  gifts  he  calls  the  mea¬ 
sure  of  faith ;  for  that  is  the  radical  grace.  What 
we  have  and  do,  that  is  good,  is  so  far  right  and  ac¬ 
ceptable  as  it  is  founded  in  faith,  and  flows  from 
faith,  and  no  further.  Now,  faith  and  other  spiritual 
gifts  with  it  are  dealt  by  measure,  according  as  In¬ 
finite  Wisdom  sees  meet  for  us.  Christ  had  the 
Spirit  given  him  without  measure,  John  3.  34.  But 
the  saints  have  it  by  measure  ;  see  Eph.  4.  7.  Christ, 
who  had  gifts  without  measure,  was  meek  and  low¬ 
ly  ;  and  shall  we,  that  are  stinted,  be  proud  and  self- 
conceited  ? 

(3.)  Because  God  has  dealt  out  gifts  to  others,  as 
well  as  to  us :  Dealt  to  every  man.  Had  we  the 
monopoly  of  the  Spirit,  or  a  patent  to  be  sole  pro¬ 
prietors  of  spiritual  gifts,  there  might  be  some  pre¬ 
tence  for  this  conceitedness  of  ourselves  ;  but  others 
have  their  share  as  well  as  we.  God  is  a  common 
Father,  and  Christ  a  common  Root,  to  all  the  saints, 
who  all  derive  virtue  from  him  ;  and  therefore  it  ill 
becomes  us  to  lift  up  ourselves,  and  to  despise  others, 
as  if  we  only  were  the  people  in  favour  with  Heaven, 
and  wisdom  should  die  with  us. 

This  reasoning  he  illustrates  by  a  comparison 
taken  from  the  members  of  the  natural  body ;  (as  1 
Cor.  12.  12.  Eph.  4.  16.)  As  we  have  many  mem¬ 
bers  in  one  body,  &c.  v.  4,  5.  Here  observe, 

[1.]  All  the  saints  make  up  one  body  in  Christ, 
who  is  the  Head  of  the  body,  and  the  common  Cen¬ 
tre  of  their  unity.  Believers  lie  not  in  the  world  as 
a  confused  disorderly  heap,  but  are  organized  and 
knit  together,  as  they  are  united  to  one  common 
Head,  and  acted  and  animated  by  one  common 
Spirit.  * 

[2.]  Particular  believers  are  members  of  this 
body,  constituent  parts,  which  speak  them  less  than 
the  whole ;  and  in  relation  to  the  whole,  deriving 
life  and  spirits  from  the  head.  Some  members  in 
the  body  are  bigger  and  more  useful  than  others, 
and  each  receives  spirits  from  the  head  according  to 
its  proportion.  If  the  little  finger  should  receive 
as  much  nourishment  as  the  leg,  how  unseemly  and 
prejudicial  would  it  be  !  We  must  remember,  that 
we  are  not  the  whole  ;  we  think  above  what  is  meet, 
if  we  think  so  ;  we  are  but  parts  and  members. 

[3.]  All  the  members  have  not  the  sajne  office,  (v. 
4.)  but  each  hath  its  respective  place  and  work  as¬ 
signed  it.  The  office  of  the  eye  is  to  see,  the  office 
of  the  hand  is  to  work,  &c.  So  in  the  mystical  body, 
some  are  qualified  for,  and  called  to,  one  sort  of 
work  ;  others  are,  in  like  manner,  fitted  for,  and 
called  to,  another  sort  of  work.  Magistrates,  mi¬ 
nisters,  and  people,  in  a  Christian  commonwealth,  have 
their  several  offices,  and  must  not  intrude  one  upon 
another,  or  clash  in  the  discharge  of  their  several 
offices. 

[4.]  Each  member  hath  its  place  and  office,  for 
the  good  and  benefit  of  the  whole,  and  of  every  other 
member.  We  are  not  only  members  of  Christ,  but 
we  are  members  one  of  another,  v.  5.  We  stand  in 
relation  one  to  another ;  we  are  engaged  to  do  all 
the  good  we  can  one  to  another,  and  to  act  in  con¬ 
junction  for  the  common  benefit.  See  this  illustrat¬ 
ed  at  large,  1  Cor.  12.  14,  Sec.  Therefore  we  must 


363 


ROMANS,  XII. 


not  be  puffed  up  with  a  conceit  of  our  own  attain-  ] 
ments,  oecause,  whatever  we  have,  as  we  received 
it,  so  we  received  it  not  for  ourselves,  but  for  the 
good  of  others. 

2.  A  sober  use  of  the  gifts  that  God  hath  given 
us.  As  we  must  not  on  the  one  hand  be  proud  of 
our  talents,  so  on  the  other  hand  we  must  not  bury 
them.  Take  heed  lest,  under  a  pi'etence  of  humility 
and  self-denial,  we  be  slothful  in  laying  out  ourselves 
for  tiie  good  of  others.  We  must  not  say,  “  I  am 
nothing,  therefore  I  will  sit  still,  and  do  nothing ;” 
but,  “  1  am  nothing  in  myself,  and  therefore  I  will 
lay  out  myself  to  the  utmost  in  the  strength  of  the 
grace  of  Christ.”  He  specifies  the  ecclesiastical 
offices  appointed  in  particular  churches  ;  in  the  dis¬ 
charge  of  which,  each  must  study  to  do  his  own  duty, 
for  the  preserving  of  order,  and  the  promoting  of 
edification  in  the  church ;  each  knowing  his  place, 
and  fulfilling  it. 

Having  then  gifts.  The  following  induction  of 
particulars  supplies  the  sense  of  this  general.  Hav¬ 
ing  gifts,  let  us  use  them.  Authority  and  ability  for 
the  ministerial  work  are  the  gift  of  God. 

Gifts  differing.  The  immediate  design  is  differ¬ 
ent,  though  the  ultimate  tendency  of  all  is  the  same. 
According  to  the  grace,  x* pi <r y.z.'rtt  r>,v 

The  free  grace  of  God  is  the  spring  and  original  of 
all  the  gifts  that  are  given  to  men.  It  is  grace  that 
appoints  the  office,  qualifies  and  inclines  the  person, 
works  both  to  will  and  to  do.  There  were  in  the 
primitive  church  extraordinary  gifts  of  tongues,  of 
discerning,  of  healing  ;  but  he  speaks  here  of  those 
that  are  ordinary.  Compare  1  Cor.  12.  4.  1  Tim. 

4.  14.  1  Pet.  4.  10. 

Seven  particular  gifts  he  specifies,  ( v .  6 — 8.) 
which  seem  to  be  meant  of  so  many  distinct  offices, 
used  by  the  prudential  constitution  of  many  of  the 
primitive  churches,  especially  the  larger. 

There  are  two  general  ones  here  expressed  by 
prophesying  and  ministering ;  the  former  the  work 
of  the  bishops,  the  latter  the  work  of  the  deacons  ; 
which  were  the  only  two  standing  officers,  Phil.  1.  1. 
But  the  particular  work  belonging  to  each  of  these, 
might  be,  and,  it  should  seem,  was,  divided  and  al¬ 
lotted  by  common  consent  and  agreement,  that  it 
might  be  done  the  more  effectually ;  because  that 
which  is  every  body’s  work,  is  no  body’s  work ;  and 
he  despatches  his  business  best,  that  is  vir  unius 
negotii — attends  to  one  thing.  Thus  David  sorted 
the  Levites;  (1  Chron.  23.  4,  5.)  and  in  this,  wis¬ 
dom  is  profitable  to  direct.  The  five  latter  will 
therefore  be  reduced  to  the  two  first. 

(1.)  Prophecy.  Whether  prophecy,  let  us  pro¬ 
phesy  according  to  the  proportion  of  faith.  It  is  not 
meant  of  the  extraordinary  gifts  of  foretelling  things 
to  come, but  the  ordinary  office  of  preaching  the  word: 
so  prophesying  is  taken,  1  Cor.  14.  1 — 3,  &c.  1  Cor. 
11.  4.  1  Thess.  5.  20.  The  work  of  the  Old  Testa¬ 
ment  prophets  was  not  only  to  foretell  future  things, 
but  to  warn  the  people  concerning  sin  and  duty,  and 
to  be  their  remembrancers  concerning  that  which 
they  knew  before.  And  thus  gospel-preachers  are 
prophets,  and  do  indeed,  as  far  as  the  revelation  of 
the  word  goes,  foretell  things  to  come.  Preaching 
refers  to  the  eternal  condition  of  the  children  of 
men,  points  directly  at  a  future  state. 

Now  those  that  preach  the  word,  must  do  it  ac¬ 
cording  to  the  proportion  of  faith — jutu  t»»  dva\o- 
yU tv  thc  7r<V«a>c ;  that  is, 

[1.]  As  to  the  manner  of  our  prophesying,  it 
must  be  according  to  the  proportion  of  the  grace  of 
faith.  He  had  spoken  (v.  3. )  of  the  measure  of  faith 
dealt  to  every  man.  Let  him  that  preaches  set  all 
the  faith  he  hath  on  work,  to  impress  the  truths  he 
preaches  upon  his  own  heart  in  the  first  place.  As 
people  cannot  hear  well,  so  ministers  cannot  preach 
well,  without  faith.  First,  believe  and  then  speak,  Ps. 


116.  10.  2  Cor.  4.  13.  And  we  must  ramember  the 
proportion  of  faith :  ithat,  though  all  men  have  not 
faith,  yet  a  great  many  have  beside  ourselves :  and 
therefore  we  must  allow  others  to  have  a  share  of 
knowledge  and  ability  to  instruct,  as  well  as  we,  even 
those  that  in  lesser  things  differ  from  us.  “  Hast 
thou  faith  ?  Have  it  to  thyself ;  and  do  not  make 
it  a  ruling  rule  to  others,  remembering  that  thou 
hast  but  thy  proportion.  ” 

[2.]  As  to  the  matter  of  our  prophesying,  it  must 
be  according  to  the  proportion  of  the  doctrine  of 
faith,  as  it  is  revealed  in  the  holy  scriptures  of  the 
Old  and  New  Testament.  By  this  rule  of  faith  the 
Bereans  tried  Paul’s  preaching,  Acts  17.  11.  Com¬ 
pare  Acts  26.  22.  Gal.  1.  9.  There  are  some  sta¬ 
ple-truths,  as  I  may  call  them  ;  some  prima  axio- 
mata— first  axioms,  plainly  and  uniformly  taught  in 
the  scripture,  which  are  the  touchstone  of  preach¬ 
ing,  by  which  (though  we  must  not  despise  prophe¬ 
sying,  )  we  must  prove  all  things,  and  then  hold  fast 
that  which  is  good,  1  Thess.  5.  20,  21.  Truths  that 
are  more  dark,  must  be  examined  by  those  that  are 
more  clear;  and  then  entertained,  when  they  are 
found  to  agree  and  comport  with  the  analogy  of  faith; 
for  it  is  certain,  one  truth  can  never  contradict  an¬ 
other. 

See  here  what  ought  to  be  the  great  care  of 
preachers — to  preach  sound  doctrine,  according  to 
the  form  of  wholesome  words,  Tit.  2.  8.  2  Tim .  1. 
13.  It  is  not  so  necessary  that  the  prophesying  be 
according  to  the  proportion  of  art,  the  rules  of  logic 
and  rhetoric ;  but  it  is  necessary  that  it  be  accord¬ 
ing  to  the  proportion  of  faith  :  for  it  is  the  word  of 
faith  that  we  preach. 

Now  there  are  two  particular  works,  which  he 
that  prophesieth  hath  to  mind — teaching  zn&exhort- 
ing ;  proper  enough  to  be  done  by  the  same  person, 
at  the  same  time ;  and  when  he  does  the  one,  let 
him  mind  that ;  when  he  does  the  other,  let  him  do 
that  too  as  well  as  he  can.  If,  by  agreement  be¬ 
tween  the  ministers  of  a  congregation,  this  work  be 
divided,  either  constantly  or  interchangeably,  so  that 
one  teaches  and  the  other  exhorts,  that  is,  (in  our 
modern  dialect,)  one  expounds,  and  the  other 
preaches,  let  each  do  his  work  according  to  the  pro¬ 
portion  of  faith. 

First,  Let  him  that  teacheth  wait  on  teaching. 
Teaching  is  the  bare  explaining  and  proving  of  gos¬ 
pel-truths,  without  practical  application,  as  in  the 
expounding  of  the  scripture.  Pastors  and  teachers 
are  the  same  office,  (Eph.  4.  11.),  but  the  particular 
work  somewhat  different.  Now  he  that  has  a  fa¬ 
culty  of  teaching,  and  has  undertaken  that  province 
let  him  stick  to  it.  It  is  a  good  gift,  let  him  use  it, 
and  give  his  mind  to  it.  He  that  teacheth,  let  him 
be  in  his  teaching  ;  so  some  supply  it,  *0  StSao- nu>v,  h 
t?  SiS*<rx.2.hi*.  Let  him  be  frequent  and  constant, 
and  diligent  in  it ;  let  him  abide  in  that  which  is 
his  proper  work,  and  be  in  it  as  his  element.  See 
1  Tim.  4.  15,  16.  where  it  is  explained  by  two 
words,  tv  ThT-o/c  io-d-i,  and  t7r//um  iutolt,  be  in  these 
things  and  continue  in  them. 

Secondly,  Let  him  that  exhorteth,  wait  on  ex¬ 
hortation.  Let  him  give  himself  to  that.  This  is 
the  work  of  the  pastor,  as  the  former  of  the  teacher ; 
to  apply  gospel-truths  and  rules  more  closely  to  the 
case  and  condition  of  the  people,  and  to  press  upon 
them  that  which  is  more  practical.  Many  that  are 
very  accurate  in  teaching,  may  yet  be  very  cold  and 
unskilful  in  exhorting;  and  on  the  contrary.  The 
one  requires  a  clearer  head,  the  other  a  warmer 
heart.  Now  where  these  gifts  are  evidently  sepa¬ 
rated,  (that  the  one  excels  in  the  one,  and  the  other 
in  the  other,)  it  conduces  to  edification  to  divide  the 
work  accordingly  ;  and  whatsoever  the  work  is,  that 
we  undertake,  let  us  mind  it. 

To  wait  on  our  work,  is  to  bestow  the  best  of  our 


3H4 


ROMANS,  XII. 


time  and  thoughts  upon  it,  to  lay  hold  on  all  oppor¬ 
tunities  for  it ;  and  to  study,  not  only  to  do  it,  but  to 
do  it  well. 

(2.)  Ministry.  If  a  man  hath  Sixuovinv — the  office 
of  a  deacon,  or  assistant  to  the  pastor  and  teacher, 
let  him  use  that  office  well ;  a  churchwarden,  (sup¬ 
pose,)  an  elder,  or  an  overseer  of  the  poor ;  and  per¬ 
haps  there  were  more  put  into  these  offices,  and 
there  was  more  solemnity  in  them,  and  a  greater 
stress  of  care  and  business  lay  upon  them  in  the 
primitive  churches,  than  we  are  now  well  aware 
of.  It  includes  all  those  offices  which  concern  the 
Ta  {-a  of  the  church,  the  outward  business  of  the 
house  of  God.  See  Neh.  11.  16.  Serving  tables, 
Acts  6.  2.  Now  he  on  whom  this  care  of  minis¬ 
tering  is  devolved,  let  him  attend  to  it  with  faith¬ 
fulness  and  diligence ;  particularly, 

[1.]  He  that  giveth,  let  him  do  it  with  simplicity. 
Those  church-officers,  that  were  the  stewards  of  the 
church’s  alms,  collected  money,  and  distributed  it 
according  as  the  necessities  of  the  poor  were  ;  let 
them  do  it  h  otaotut; — liberally  and  faithfully  ;  not 
converting  what  they  receive,  to  their  own  use,  or 
distributing  it  with  any  sinister  design,  or  with  re¬ 
spect  of  persons :  not  froward  and  peevish  with  the 
poor,  or  seeking  pretences  to  put  them  by ;  but  with 
all  sincerity  and  integrity,  having  no  other  intention 
in  it  than  to  glorify  God,  and  do  good. 

Some  understand  it  in  general  of  all  almsgiving ; 
He  that  hath  wherewithal,  let  him  give,  and  give 
plentifully  and  liberally  ;  so  the  word  is  translated,  2 
Cor.8.2. — 9. 13.  God  loves  a  cheerful, bountiful  giver. 

[2.]  He  that  ruleth,  with  diligence.  It  should 
seem,  he  means  those  that  were  assistants  to  the 
pastors,  in  exercising  church-discipline,  as  their 
eyes,  and  hands,  and  mouth,  in  the  government  of 
the  church ;  or  those  ministers  that  in  the  congre¬ 
gation  did  chiefly  undertake  and  apply  themselves 
to  this  ruling  work ;  for  v/e  find  those  ruling,  that 
laboured  in  the  word  and  doctrine,  1  Tim.  5.  17. 
Now  such  must  do  it  with  diligence.  It  denotes  both 
care  and  industry  to  discover  what  is  amiss,  to  re¬ 
duce  those  that  go  astray,  to  reprove  and  admonish 
those  that  are  fallen,  to  keep  the  church  pure. 
Those  must  take  a  great  deal  of  pains,  that  will  ap¬ 
prove  themselves  faithful  in  the  discharge  of  this 
trust,  and  not  let  slip  any  opportunity  that  may  fa¬ 
cilitate  and  advance  that  work. 

[3.  ]  He  that  sheweth  mercy,  with  cheerfulness. 
Some  think  it  is  meant  in  general  of  all  that  in  any 
thing  shew  mercy ;  let  them  be  willing  to  it,  and 
take  a  pleasure  in  it ;  God  Joves  a  cheerful  giver. 
But  it  seems  to  be  meant  of  some  particular  church- 
officers,  whose  work  it  was  to  take  care  of  the  sick, 
and  strangers;  and  they  were  generally  widows,  that 
were  in  that  matter  servants  to  the  church ;  dea¬ 
conesses;  (1  Tim.  5.  9,  10.)  though  others,  it  is 
likely  might  be  employed.  Now  this  must  be  done 
with  cheerfulness.  A  pleasing  countenance  in  acts 
of  mercy  is  a  great  relief  and  comfort  to  the  mise¬ 
rable  ;  when  they  see  it  is  not  done  grudgingly  and 
unwillingly,  but  with  pleasant  looks  and  gentle 
words,  and  all  possible  indications  of  readiness  and 
alacritv.  Those  that  have  to  do  with  them  who 
are  sick  and  sore,  and  commonly  cross  and  peevish, 
have  need  to  put  on  not  only  patience,  but  cheerful¬ 
ness,  to  make  the  work  the  more  easy  and  pleasant 
to  them,  and  the  more  acceptable  to  God. 

III.  Concerning  that  part  of  our  duty  which  re¬ 
spects  our  brethren :  of  which  we  have  many  in¬ 
stances,  in  brief  exhortations. 

Now  all  our  duty  towards  one  another,  is  summed 
up  in  one  word,  and  that  a  sweet  word,  love.  In 
that  is  laid  the  foundation  of  all  our  mutual  duty ; 
and  therefore  he  mentions  that  first,  which  is  the 
uvery  of  Christ’s  disciples,  and  the  great  law  of  our 
religion;  Let  love  be  without  dissimulation:  notin 


compliment  and  pretence,  but  in  reality  :  not  in 
word  and  tongue  only,  1  John  3.  18.  The  right 
love  is  love  unfeigned ;  not  as  the  kisses  of  an  enemy, 
which  are  deceitful.  We  should  be  glad  of  an  op¬ 
portunity  to  prove  the  sincerity  of  our  love,  2  Cor.  8. 8. 

More  particularly,  there  is  a  love  owing  to  cur 
friends,  and  to  our  enemies.  He  specifies  both. 

1.  To  our  friends.  He  that  hath  friends,  must 
shew  himself  friendly.  There  is  a  mutual  love  that 
Christians  owe,  and  must  pay. 

(1.)  An  affectionate  love  ;  (u.  10.)  Be  kindly  af- 
fectioned  one  to  another,  with  brotherly  love, 
ropytt ;  it  signifies  not  only  love,  but  a  readiness  and 
inclination  to  love  ;  the  most  genuine  and  free  affec¬ 
tion,  kindness  flowing  out  as  from  a  spring.  It 
properly  denotes  the  love  of  parents  to  their  chil¬ 
dren  ;  which  as  it  is  the  most  tender,  so  it  is  the  most 
natural,  of  any  other;  unforced,  unconstrained ;  such 
must  our  love  be  to  one  another ;  and  such  it  will  be, 
where  there  is  a  new  nature,  and  the  law  of  love  is 
written  in  the  heart.  This  kind  affection  puts  us  on 
to  express  ourselves  both  in  word  and  action  with 
the  most  courtesy  and  obligingness  that  may  be. 
One  to  another.  This  may  recommend  the  grace 
of  love  to  us,  that,  as  it  is  made  our  duty  to  love 
others,  so  it  is  as  much  their  duty  to  love  us.  And 
what  can  be  sweeter  on  this  side  heaven,  than  to  love 
and  be  beloved  ?  He  that  thus  watereth,  shall  be 
watered  also  himself. 

(2.)  A  respectful  love;  In  honour  preferring  one 
another.  Instead  of  contending  for  superiority,  let 
us  be  forward  to  give  to  others  the  pre-eminence. 
This  is  explained,  Phil.  2.  3.  Let  each  esteem  other 
better  than  themselves.  And  there  is  this  good  rea¬ 
son  for  it,  because,  if  we  know  our  own  hearts,  we 
know  more  evil  by  ourselves  than  we  do  by  any  one 
else  in  the  world.  We  should  be  forward  to  take 
notice  of  the  gifts  and  graces,  and  performances  of 
our  brethren,  and  value  them  accordingly  ;  be  more 
forward  to  praise  another,  and  more  pleased  to  hear 
another  praised,  than  ourselves  ;  t/,««  irpt.*- 

yts/uivoi — going  before,  or  leading  one  another  in  ho¬ 
nour  ;  so  some  read  it :  not  in  taking  honour,  but  in 
giving  honour.  “  Strive  which  of  you  shall  be  most 
forward  to  pay  respect  to  those  to  whom  it  is  due, 
and  to  perform’ all  Christian  offices  of  love  (which  are 
all  included  in  the  word  honour )  to  your  brethren, 
as  there  is  occasion.  Let  all  your  contention  be, 
which  shall  be  most  humble,  and  useful,  and  con¬ 
descending.”  So  the  sense  is  the  same  with  Tit.  3. 
14.  Let  them  learn,  ?rpoirs-tte-tlai — to  go  before  in  good 
works.  For  though  we  must  prefer  others  (as  our 
translation  reads  it,)  and  put  on  others,  as  more  ca¬ 
pable  and  deserving  than  ourselves,  yet  we  must  not 
make  that  an  excuse  for  our  lying  by,  and  doing  no¬ 
thing  ;  nor,  under  a  pretence  of  honouring  others, 
and  their  serviceableness  and  performances,  indulge 
ourselves  in  ease  and  slothfulness.  Therefore  he 
immediately  adds,  (v.  11.)  JV'ot  slothful  in  business. 

(3.)  A  liberal  love;  (v.  13.)  Distributing  to  the 
necessities  of  saints.  It  is  but  a  mock  love,  which 
rests  in  the  verbal  expressions  of  kindness  and  re¬ 
spect,  while  the  wants  of  our  brethren  call  for  real 
supplies,  and  it  is  in  the  power  of  our  hands  to  fur¬ 
nish  them. 

[1.]  It  is  no  strange  thing  for  saints  in  this  world 
to  want  necessaries  for  the  support  of  their  natural 
life.  In  those  primitive  times,  prevailing  persecu¬ 
tions  must  needs  reduce  many  of  the  suffering  saints 
to  great  extremities ;  and  still,  the  poor,  even  the 
poor  saints,  we  have  always  with  us.  Surely  the 
things  of  this  world  are  not  the  best  things ;  if  they 
were,  the  saints,  who  are  the  favourites  of  heaven 
would  not  be  put  off  with  so  little  of  them. 

[2.]  It  is  the  duty  of  those  who  have  wherewitha 
to  distribute,  or  (as  it  might  better  be  read,)  to  com¬ 
municate  to  those  necessities.  It  is  not  enough  to 


ROMANS,  XII.  3C5 


draw  out  the  soul,  but  we  must  draw  out  the  fiurse, 
to  the  hungry.  See  Jam.  2.  15,  16.  1  John  3.  17. 

Communicating — xoivavstlec.  It  intimates  that  our 
poor  brethren  have  a  kind  of  interest  in  that  which 
God  hath  given  us ;  and  that  our  relieving  of  them 
should  come  from  a  sense  and  fellow-feeling  of  their 
wants,  as  though  we  suffered  with  them.  The  cha¬ 
ritable  benevolence  of  the  Philippians  to  Paul,  is 
called  their  communicating  with  his  affliction ,  Phil. 
4.  14. 

We  must  be  ready,  as  we  have  ability  and  oppor¬ 
tunity,  to  relieve  any  that  are  in  want ;  but  we  are 
in  a  special  manner  bound  to  communicate  to  the 
saints.  There  is  a  common  love  owing  to  our  fellow- 
creatures,  but  a  special  love  owing  to  our  fellow- 
christians ;  (Gal.  6.  10.)  Especially  to  them  who  are 
of  the  household  of  faith.  • 

Communicating,  t *1;  /uvtiutt — to  the  memories 
of  the  saints ;  so  some  of  the  ancients  read  it,  instead 
of  T*7f  There  is  a  debt  owing  to  the  me¬ 

mory  of  those  who  through  faith  and  patience  in¬ 
herit  the  promises ;  to  value  it,  to  vindicate  it,  to 
embalm  it.  Let  the  memory  of  the  just  be  blessed ; 
so  some  read,  Prov.  10.  7. 

He  mentions  another  branch  of  this  bountiful  love; 
given  to  hospitality.  Those  who  have  houses  of 
their  own,  should  be  ready  to  entertain  those  who 
go  about  doing  good,  or  who,  for  fear  of  persecution, 
are  forced  to  wander  for  shelter.  They  had  not 
then  so  much  of  the  convenience  of  common  inns  as 
we  have  ;  or  the  wandering  Christians  durst  not  fre¬ 
quent  them  ;  or  they  had  not  wherewithal  to  bear 
the  charges ;  and  therefore  it  was  a  special  kindness 
to  bid  them  welcome  on  free-cost.  Nor  is  it  yet  an 
antiquated,  superseded  duty ;  as  there  is  occasion, 
we  must  welcome  strangers,  for  we  know  not  the 
heart  of  a  stranger.  I  was  a  stranger,  and  ye  took 
me  in,  is  mentioned  as  one  instance  of  the  merciful¬ 
ness  of  those  that  shall  obtain  mercy  :  ™ 

JiIkovtic— following  or  pursuing  hospitality.  It  in¬ 
timates,  not  only  that  we  must  take  opportunity, 
but  that  we  must  seek  opportunity,  thus  to  shew 
mercy.  As  Abraham,  who  sat  at  the  tent-door, 
Gen.  18.  1.)  and  Lot,  who  sat  in  the  gate  of  Sodom, 
Gen.  19.  1.)  expecting  travellers,  whom  they  might 
meet  and  prevent  with  a  kind  invitation,  and  so  they 
entertained  angels  unawares,  Heb.  13.  2. 

(4.)  A  sympathizing  love;  (v.  15.)  Rejoice  with 
them  that  do  rejoice,  and  weep  with  them  that  weep. 
Where  there  is  a  mutual  love  between  the  members 
of  the  mystical  body,  there  will  be  such  a  fellow- 
feeling.  See  1  Cor.  12.  26.  True  love  will  interest 
us  in  the  sorrows  and  joys  of  one  another,  and  teach 
us  to  make  them  our  own.  Observe  the  common 
mixture  in  this  world,  some  rejoicing,  and  others 
weeping;  (as  the  people,  Ezra  3.  12,  13.)  for  the 
trial,  as  of  other  graces,  so  of  brotherly  love  and 
Christian  sympathy.  Not  that  we  must  participate 
in  the  sinful  mirths  or  mournings  of  any,  out  only  in 
just  and  reasonable  joys  and  sorrows :  not  envying 
those  that  prosper,  but  rejoicing  with  them  ;  truly 
glad  that  others  have  the  success  and  comfort  which 
we  have  not ;  not  despising  those  that  are  in  trouble, 
but  concerned  for  them,  and  ready  to  help  them,  as 
being  ourselves  in  the  body.  This  is  to  do  as  God 
does  ;  who  not  only  has  fdeasure  in  the  prosperity  of 
his  servants,  (Ps.  35.  27. )  but  is  likewise  afflicted  in 
all  their  afflictions,  Isa.  63.  9. 

(5.)  A  united  love  ;  “  Be  of  the  same  mind  one  to¬ 
ward  another ;  (v.  16.)  labour,  as  much  as  you  can, 
to  agree  in  apprehension ;  and  wherein  you  come 
short  of  that,  vet  agree  in  affection  ;  endeavour  to  be 
all  one,  not  affecting  to  clash,  and  contradict,  and 
thwart  one  another ;  but  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace,  Phil.  2.  2. — 3.  15,  16.  1  Cor. 
1.  10.  to  d«To  eh  qpovsvlt; — wishing  the  same 

gcod  to  others,  that  you  do  to  yourselves so  some 


understand  it.  This  is  to  love  our  brethren  as  our¬ 
selves,  desiring  their  welfare  as  our  own. 

(6. )  A  condescending  love  ;  Mind  not  high  things, 
but  Condescend  to  men  of  low  estate,  v.  16.  True 
love  cannot  be  without  lowliness,  Eph.  4.  1,  2.  Phil. 
2.  3.  When  our  Lord  Jesus  washed  his  disciples’ 
feet,  to  teach  us  brotherly  love,  (John  13. 5. — 14.  34.) 
it  was  designed  especially  to  intimate  to  us,  that  to 
love  one  another  aright,  is  to  be  willing  to  stoop  to 
the  meanest  offices  of  kindness  for  the  good  of  one 
another.  Love  is  a  condescending  grace  ;  Aon  bene 
conveniunt — majestas  et  amor — Majesty  and  love 
do  but  ill  assort  with  each  other.  Observe  how  it  is 
pressed  here  • 

[1.]  Mind -not  high  things.  We  must  not  be  am¬ 
bitious  of  honour  and  preferment,  nor  look  upon 
worldly  pomp  and  dignity  with  any  inordinate  value 
or  desire,  but  rather  with  a  holy  contempt.  When 
David’s  advancements  were  high,  his  spirit  was 
humble  ;  (Ps.  131.  1.)  I  do  not  exercise  myself  in 
great  matters.  The  Romans,  living  in  the  imperial 
city,  which  reigned  over  the  kings  of  the  earth, 
(Rev.  17.  18.)  and  was  at  that  time  in  the  meredian 
of  its  splendour,  were  perhaps  ready  to  take  occa¬ 
sion  from  thence  to  think  the  better  of  themselves. 
Even,  the  holy  seed  were  tainted  with  this  leaven. 
Roman  Christians  would  be  ready  to  look  scornfully 
upon  other  Christians,  as  some  citizens  do  upon  the 
country  ;  and  therefore  the  apostle  so  often  cautions 
them  against  high-mindedness  ;  compare  ch.  11.  20. 
They  lived  near  the  court,  and  conversed  daily  with 
the  gaiety  and  grandeur  of  it ;  “Well,”  saith  he, 
“  do  not  mind  it,  be  not  in  love  with  it.” 

[2.]  Condescend  to  men  of  low  estate — To?c  ra- 

7reivol(  o-uvu-ntyjutvn. 

First,  It  may  be  meant  of  mean  things,  to  which 
we  must  condescend.  If  our  condition  in  the  world 
be  poor  and  low,  our  enjoyments  coarse  and  scanty, 
our  employments  despicable  and  contemptible,  yet 
we  must  bring  our  minds  to  it,  and  acquiesce  in  it. 
So  the  margin  ;  Be  contented  with  mean  things.  Be 
reconciled  to  the  place  which  God  in  his  providence 
hath  put  us  in,  whatever  it  be.  We  must  account 
nothing  below  us  but  sin  :  stoop  to  mean  habitations, 
mean  fare,  mean  clothing,  mean  accommodations 
when  they  are  our  lot,  and  not  grudge.  Nay,  we 
must  be  carried  with  a  kind  of  impetus,  by  the  force 
of  the  new  nature,  (so  the  word  trwx7rdyojua.t  pro¬ 
perly  signifies,  and  it  is  very  significant,)  toward 
mean  things,  when  God  appoints  us  to  them  ;  as  the 
old  corrupt  nature  is  carried  out  toward  high  things. 
We  must  accommodate  ourselves  to  mean  things. 
We  should  make  a  low  condition  and  mean  circum¬ 
stances  more  the  centre  of  our  desires,  than  a  high 
condition. 

Secondly,  It  may  be  meant  of  mean  persons:  so 
we  read  it,  (I  think  both  are  to  be  included,)  Con¬ 
descend  to  men  of  low  estate. 

We  must  associate  ourselves  with,  and  accofnmo- 
date  ourselves  to,  those  that  are  poor  and  mean  in 
the  world,  if  they  be  such  as  fear  God.  David, 
though  a  king  upon  the  throne,  was  a  companion  for 
all  such,  (Ps.  119.  63.)  We  need  not  be  ashamed 
to  converse  with  the  lowly,  while  the  great  God 
overlooks  heaven  and  earth,  to  look  at  such.  True 
love  values  grace  in  rags  as  well  as  in  scarlet.  A 
jewel  is  a  jewel,  though  it  lie  in  the  dirt.  The  con¬ 
trary  to  this  condescension  is  reproved,  Jam.  2.  1 — 4. 
Condescend  ;  suit  yourselves  to  them,  stoop  to  them 
for  their  good  ;  as  Paul,  1  Cor.  9.  19,  &c.  Some 
think  the  original  word  is  a  metaphor  taken  from 
travellers,  when  those  that  are  stronger  and  swifter 
of  foot,  stay  for  those  that  are  weak  and  slow,  make 
a  halt,  and  take  them  with  him  ;  thus  must  Chris¬ 
tians  be  tender  toward  their  fellow-travellers. 

As  a  means  to  promote  this,  he  adds,  Be  not  wise 
in  your  own  conceits ;  to  the  same  purport  with  v. 


36C 


ROMANS,  XII. 


3.  We  shall  never  find  in  our  hearts  to  condescend 
to  others,  while  we  find  there  so  great  a  conceit  of 
ourselves :  and  therefore,  that  must  needs  be  morti¬ 
fied.  M#  yiv ts-3-i  ypivi/uot  -crstp  tat/T ols — “He  not  wise 
by  yourselves,  be  not  confident  of  the  sufficiency  of 
your  own  wisdom,  so  as  to  despise  others,  or  think 
you  have  no  need  of  them,  (Prov.  3.  7.)  nor  be  shy 
of  communicating  what  you  have  to  others.  We 
are  members  one  of  another,  depend  upon  one 
another,  are  obliged  to  one  another ;  and  therefore, 
Be  not  wise  by  yourselves  ;  remembering  it  is  the 
merchandise  o'f  wisdom  that  we  profess ;  now  mer¬ 
chandise  consists  in  commerce,  receiving  and  re¬ 
turning.  ” 

(7. )  A  love  that  engages  us,  as  much  as  lies  in  us, 
to  live  fieaceably  with  all  men,  v.  18.  Even  those 
with  whom  we  cannot  live  intimately  and  familiarly, 
by  reason  of  distance  in  degree  or  profession ;  yet 
we  must  with  such  live  peaceably ,  we  must  be  harm¬ 
less  and  inoffensive,  not  giving  others  occasion  to 
quarrel  with  us ;  and  we  must  be  gall-less  and  unre¬ 
vengeful,  not  taking  occasion  to  quarrel  with  them. 
Thus  must  we  labour  to  preserve  the  peace,  that  it 
be  not  broken,  and  to  piece  it  again,  when  it  is  bro¬ 
ken.  The  wisdom  from  above  is  pure  and  peaceable. 

Observe  how  the  exhortation  is  limited.  It  is  not 
expressed  so  as  to  oblige  us  to  impossibilities ;  if  it  be 
possible ,  as  much  as  lies  in  you.  ThusHeb.  12.  14. 
Follow  peace.  Eph.  1.  3.  Endeavouring  to  keep. 
Study  the  things  that  make  for  peace. 

If  it  be  possible.  It  is  not  possible  to  preserve  the 
peace,  when  we  cannot  do  it  without  offending  God 
and  wounding  conscience  :  Id  possumus  quod  jure 
possumus — That  is  possible,  which  is  possible  with¬ 
out  incurring  blame.  The  wisdom  that  is  from  above, 
is  first  pure,  and  then  peaceable,  Jam.  3.  17.  Peace 
without  puritv,  is  the  peace  of  the  devil’s  palace. 

As  much  as  lieth  in  you.  There  must  be  two 
words  to  the  bargain  of  peace.  We  can  but  spieak 
for  ourselves.  We  may  be  unavoidably  striven 
with;  as  Jeremiah,  who  was  a  man  of  contention. 
(Jer.  15.  10.)  and  that  we  cannot  help:  our  care 
must  be,  that  nothing  be  wanting  on  our  parts,  to 
preserve  the  peace,  Ps.  120.  7.  I  am  for  peace, 
though,  when  I  speak,  they  are  for  war. 

2.  To  our  enemies.  Since  men  became  enemies 
to  God,  they  have  been  found  very  apt  to  be  ene¬ 
mies  one  to  another.  Let  but  the  centre  of  love  be 
once  forsaken,  and  the  lines  will  either  clash  and 
interfere,  or  be  at  an  uncomfortable  distance.  And 
of  all  men,  those  that  embrace  religion  have  reason 
to  expect  to  meet  with  enemies  in  a  world  whose 
smiles  seldom  concur  with  Christ’s. 

Now  Christianity  teaches  us  how  to  behave  towards 
our  enemies  ;  and  in  this  instruction  it  quite  differs 
from  all  other  rules  and  methods,  which  generally 
aim  at  victory  and  dominion ;  but  this  at  inward 
peace  and  satisfaction.  Whoever  are  our  enemies, 
that  wish  us  ill,  and  seek  to  do  us  ill,  our  rule  is,  to 
do  them  no  hurt,  but  all  the  good  we  can. 

(1.)  To  do  them  no  hurt ;  (v.  17.)  Recompense  to 
no  man  evil  for  evil.  For  that  is  a  brutish  recom¬ 
pense.  and  befitting  only  those  animals,  which  are 
not  conscious  either  of  any  being  above  them,  or  of 
any  state  before  them.  Or  if  mankind  were  made 
(as  some  dream)  in  a  state  of  war,  such  recom¬ 
enses  as  these  were  agreeable  enough ;  but  we 

ave  not  so  learned  God,  who  does  so  much  for  his 
enemies,  (Matt.  5.  45.)  much  less  have  we  so 
learned  Christ,  who  died  for  us  when  we  were 
enemies,  (cA.  5.  8,  10.)  so  loved  that  world,  which 
hated  him  without  a  cause. 

“  To  no  man  ;  neither  to  Jew  nor  Greek  ;  not  to 
one  that  has  been  thy  friend,  for  by  recompensing 
evil  for  evil,  thou  wilt  certainly  lose  him  ;  not  to  one 
that  has  been  thine  enemy,  for  by  not  recompens¬ 
ing  evil  for  evil,  thou  mayest  perhaps  gain  him.” 


To  the  same  purport,  v.  19.  Dearly  beloved, 
avenge  not  yourselves.  And  why  must  this  be 
ushered  in  with  such  an  affectionate  compellation, 
rather  than  any  other  of  the  exhortations  of  this 
chapter  ?  Surely,  because  this  is  intended  for  the 
composing  of  angry  spirits,  that  are  hot  in  the  re 
sentment  of  a  provocation.  He  addresses  himself 
to  such  in  this  endearing  language,  to  mollify  and 
qualify  them.  Any  thing  that  breathes  love,  sweet^ 
ens  the  blood,  lays  the  storm,  and  cools  the  intem¬ 
perate  heat.  Would  you  pacify  a  brother  offended  ? 
Call  him  dearly  beloved.  Such  a  soft  word,  fitly 
spoken,  may  be  effectual  to  turn  away  wrath. 

“  Avenge  not  yourselves :  when  any  body  has 
done  you  any  ill  turn,  do  not  desire  or  endeavour  to 
bring  the  like  mischief  or  inconvenience  upon  him.” 
It  is  not  forbidden  to  the  magistrate  to  right  those 
that  are  wronged,  bv  punishing  the  wrong-doer ;  or 
to  make  and  execute  just  and  wholesome  laws 
against  malefactors  ;  but  it  forbids  private  revenge, 
which  flows  from  anger  and  ill-will ;  and  this  is 
fitly  forbidden,  for  it  is  presumed  that  we  are  in¬ 
competent  judges  in  our  own  case.  Nay,  if  persons 
wronged  in  seeking  the  defence  of  the  law,  and  ma¬ 
gistrates  in  granting  it,  act  from  any  particular  per¬ 
sonal  pique  or  quarrel,  and  not  from  a  concern  that 
public  peace  and  order  be  maintained,  and  right 
done ;  even  such  proceedings,  though  seemingly 
regular,  will  fall  under  this  prohibited  self  reveng¬ 
ing.  See  how  strict  the  law  of  Christ  is  in  this 
matter,  Matt.  5.  38 — 40.  It  is  forbidden  not  only 
to  take  it  into  our  own  hands  to  av.enge  ourselves, 
but  to  desire  and  thirst  after  even  that  judgment  in 
our  case,  which  the  law  affords,  for  the  satisfying  of 
a  revengeful  humour. 

This  is  a  hard  lesson  to  corrupt  nature ;  and  there 
fore  he  subjoins, 

[1.]  A  remedy  against  it ;  Rather  give  place  unto 
wrath.  Not  to  our  own  wrath ;  to  give  place  to 
that,  is  to  give  place  to  the  devil,  Eph.  4.  26,  27. 
We  must  resist  and  stifle,  and  smother,  and  sup¬ 
press  that ;  but,  First,  To  the  wrath  of  our  enemy. 
"Give  place  to  it,  be  of  a  yielding  temper;  do  not 
answer  wrath  with  wrath,  but  with  love  rather. 
Yielding  pacifies  great  offences,  Eccl.  10.  4.  Re¬ 
ceive  affronts  and  injuries,  as  a  stone  is  received 
into  a  heap  of  wool,  which  gives  way  to  it,  and  so 
it  does  not  rebound  back,  or  go  any  further.  ”  So  it 
explains  that  of  our  Saviour,  (Matt.  5.  39.)  Who¬ 
soever  shall  smite  thee  on  the  right  cheek,  turn  to 
him  the  other  also.  Instead  of  meditating  how  to 
revenge  one  wrong,  prepare  to  receive  another. 
When  men’s  passions  are  up,  and  the  stream  is 
strong,  let  it  have  its  course ;  lest  by  an  unseason¬ 
able  opposition  it  be  made  to  rage  and  swell  the 
more.  When  others  are  angiy,  let  us  be  calm  ; 
this  is  a  remedy  against  revenge,  and  seems  to  be  the 
genuine  sense.  But,  Secondly,  Many  apply  it  to 
the  wrath  of  God  ;  "Give  place  to  that,  make  room 
for  him  to  take  the  throne  of  judgment,  and  let  him 
alone  to  deal  with  thine  adversary.” 

[2.  ]  A  reason  against  it ;  For  it  is  written.  Fen 
geance  is  mine.  We  find  it  written,  Deut.  32.  35. 
God  is  the  sovereign  King,  the  righteous  Judge,  and 
to  him  it  belongs  to  administer  justice ;  for,  being  a 
God  of  infinite  knowledge,  by  him  actions  are 
weighed  in  unerring  balances  ;  and,  being  a  God  of 
infinite  purity,  he  hates  sin  and  cannot  endure  to 
look  upon  iniquity.  Some  of  this  power  he  hath 
trusted  in  the  hands  of  the  civil  magistrates  ;  (Gen. 
i  9.  6.  ch.  13.  4.)  their  legal  punishments  therefore 
are  to  be  looked  upon  as  a  branch  of  God’s  reveng- 
ings.  This  is  a  good  reason,  why  we  should  not 
avenge  ourselves ;  for  if  vengeance  be  God’s,  then, 

First ,  We  may  not  do  it.  We  step  into  the 
throne  of  God,  if  we  do,  and  take  his  work  out  of 
his  hand. 


367 


ROMANS,  XIII. 


Secondly,  We  need  not  do  it,  for  God  will,  if  we 
meekly  leave  the  matter  with  him ;  he  will  avenge 
us  as  far  as  there  is  reason  and  justice  for  it ;  and 
further  we  cannot  desire  it.  See  Ps.  38.  14,  15.  I 
heard  not,  for  thou  wilt  hear ;  and  what  need  is  there 
for  me  to  hear,  and  God  hear  too  ? 

(2. )  We  must  not  only  not  do  hurt  to  our  enemies, 
but  our  religion  goes  higher,  and  teaches  us  to  do 
them  all  the  good  we  can.  It  is  a  command  pecu¬ 
liar  to  Christianity,  and  which  does  highly  commend 
it ;  Love  your  enemies.  Matt.  5.  44.  We  are  here 
taught  to  shew  that  love  to  them,  both  in  word  and 
deed. 

[1.]  In  word;  ( v .  14.)  Bless  them  who  persecute 
you.  It  has  been  the  common  lot  of  God’s  people, 
to  be  persecuted,  either  with  a  powerful  hand,  or 
with  a  spiteful  tongue.  Now  we  are  here  taught  to 
bless  those  that  so  persecute  us.  Bless  them  ;  First, 
“  Speak  well  of  them.  If  there  be  any  thing  in 
them,  that  is  commendable  and  praise- worthy,  take 
notice  of  it,  and  mention  it  to  their  honour.”  Se¬ 
condly,  “Speak  respectfully  to  them,  according  as 
their  place  is ;  not  rendering  railing  for  railing,  and 
bitterness  for  bitterness.  ”  And,  Thirdly,  We  must 
wish  well  to  them,  and  desire  their  good,  so  far 
from  seeking  any  revenge.  Nay,  Fourthly,  We 
must  offer  up  that  desire  to  God,  by  prayer  for  them. 
If  it  be  not  in  the  power  of  our  hand  to  do  any  thing 
else  for  them,  yet  we  can  testify  our  good  will  by 
praying  for  them  ;  for  which  our  master  hath  given 
us  not  only  a  rule,  but  an  example  to  back  that  rule, 
Luke  23.  34. 

Bless,  and  curse  not.  It  denotes  a  thorough  good¬ 
will  in  all  the  instances  and  expressions  of  it ;  not, 
“  Bless  them  when  you  are  at  prayer,  and  curse 
them  at  other  times but,  “  Bless  them  always, 
and  curse  not  at  all.”  Cursing  ill  becomes  the 
mouth  of  those  whose  work  it  is  to  bless  God,  and 
whose  happiness  it  is  to  be  blessed  of  him. 

[2.]  In  deed  ;  (r.  20.)  “  If  thine  enemy  hunger, 
as  thou  hast  ability  and  opportunity,  be  ready  and 
forward  to  shew  him  any  kindness,  and  do  him  any 
office  of  love  for  his  good ;  and  never  the  less  for¬ 
ward  for  his  having  been  thine  enemy,  but  rather 
the  more  that  thou  mayest  thereby  testify  the  sin¬ 
cerity  of  thy  forgiving  of  him.”  It  was  said  of 
Archbishop  Cranmer,  that  the  way  for  a  man  to 
make  him  his  friend,  was  to  do  him  an  ill  turn.  It 
is  quoted  from  Prov.  25.  21,  22.  So  that,  high  a 
precept  qs  it  seems  to  be,  the  Old  Testament  was 
not  a  stranger  to  it.  Observe  here, 

First,  What  we  must  do.  We  must  do  good  to 
our  enemies.  “  If  he  hunger,  do  not  insult  over 
him,  and  say,  ‘Now  God  is  avenging  me  of  him, 
and  pleading  my  cause do  not  make  such  a  con¬ 
struction  of  his  wants.  But  feed  him.  Then,  when 
he  has  need  of  thine  help,  and  thou  hast  an  oppor¬ 
tunity  of  starving  him,  and  trampling  upon  him,  then 
feed  him,”  *'uriv,  a  significant  word,)  “feed 

nim  abundantly,  nay,  feed  him  carefully  and  indul¬ 
gently  ;”  frustulatim  fiasce — -feed  him  with  small 
pieces,  “  feed  him,  as  we  do  children  and  sick  peo¬ 
ple,  with  much  tenderness.  Contrive  to  do  it  so  as 
to  express  thy  love.  If  he  thirst,  give  him  drink : 
rori^i  etuTov — drink  to  him,  in  token  of  reconciliation 
and  friendship.  So  confirm  your  love  to  him.” 

Secondly,  Why  we  must  do  this.  Because  in  so 
doing,  thou  shalt  heap  coals  of  fire  on  his  head.  Two 
senses  are  given  of  this,  which  I  think  are  both  to 
be  taken  in  disjunctively.  Thou  shalt  heap  coals 
of  fire  on  his  head  ;  that  is,  “  Thou  shalt  either,”  1. 
“  Melt  him  into  repentance  and  friendship,  and 
mollify  his  spirit  toward  thee ;”  alluding  to  those 
who  melt  metals;  they  not  only  put  fire  under 
them,  but  heap  fire  upon  them  ;  thus  Saul  was 
melted  and  conquered  with  the  kindness  of  David, 
I  Sam.  24.  16. — 26.  21.  “  thou  wilt  win  a  friend  by 


it,  and  if  thy  kindness  have  not  that  effect,  then,” 
2.  “  It  will  aggravate  his  condemnation,  and  make 
his  malice  against  thee  the  more  inexcusable.  Thou 
wilt  hereby  hasten  upon  him  the  tokens  of  God’s 
wrath  and  vengeance.”  Not  that  this  must  be  our 
intention  in  shewing  him  kindness,  but,  for  our  en¬ 
couragement,  such  will  be  the  effect. 

To  this  purpose  is  the  exhortation  in  the  last 
verse,  which  suggests  a  paradox  not  easily  under¬ 
stood  by  the  world ;  that  in  all  matters  of  strife  and 
contention,  those  that  revenge  are  the  conquered ; 
and  those  that  forgive  are  the  conquerors. 

(1.)  “  Be  not  overcome  of  evil.  Let  not  the  evil 
of  any  provocation  that  is  given  you,  have  such  a 
power  over  you,  or  make  such  an  impression  upon 
you,  as  to  dispossess  you  of  yourselves ;  to  disturb 
your  peace,  to  destroy  your  love,  to  ruffle  and  dis¬ 
compose  your  spirits,  to  transport  you  to  any  inde¬ 
cencies,  dr  to  bring  you  to  study  or  endeavour  any 
revenge.  ”  He  that  cannot  quietly  bear  an  injury, 
isperfectly  conquered  by  it. 

(2.)  “  But  overcome  evil  with  good;  with  the 
good  of  patience  and  forbearance,  nay,  and  of  kind¬ 
ness  and  beneficence  to  those  that  wrong  you ;  learn 
to  defeat  their  ill  designs  against  you,  and  either  to 
change  them,  or  however  to  preserve  your  own 
peace.”  He  that  hath  this  ride  over  his  spirit,  is 
better  than  the  mighty. 

To  conclude,  there  remain  two  exhortations  yet 
untouched,  which  are  general,  and  which  recom¬ 
mend  all  the  rest  as  good  in  themselves,  and  of  good 
report. 

[1.]  As  good  in  themselves:  ( v .  9.)  Abhor  that 
which  is  evil,  cleave  to  that  which  is  good.  God 
hath  shewed  us  what  is  good ;  these  Christian  duties 
here  enjoined ;  and  that  is  evil,  which  is  opposite  to 
them.  Now  observe, 

First,  We  must  not  only  not  do  evil,  but  we  must 
abhor  that  which  is  evil.  We  must  hate  sin  with  an 
utter  and  irreconcilable  hatred  ;  have  an  antipathy 
to  it  as  the  worst  of  evils,  contrary  to  our  new  na¬ 
ture,  and  to  our  true  interest ;  hating  all  the  ap¬ 
pearances  of  sin,  even  the  garment  spotted  with  the 
flesh. 

Secondly,  We  must  not  only  do  that  w  hich  is  good, 
but  we  must  cleave  to  it.  It  denotes  a  deliberate 
choice  of,  a  sincere  affection  for,  and  a  constant  per¬ 
severance  in,  that  which  is  good.  “  So  cleave  to  it, 
as  not  to  be  allured  or  affrighted  from  it ,  cleave  to 
him  that  is  good,  even  to  the  Lord,  (Acts  11.  23.) 
with  a  dependence  and  acquiescence.”  It  is  sub¬ 
joined  to  the  precept  of  brotherly  love,  as  directive 
of  it ;  we  must  love  our  brethren,  but  not  love  them 
so  much  as  for  their  sakes  to  commit  any  sin,  or 
omit  any  duty ;  not  think  the  better  of  any  sin  for 
the  sake  of  the  person  that  commits  it,  but  forsake 
all  the  friends  in  the  world,  to  cleave  to  God  and 
duty. 

[2.]  As  of  good  report ;  (u.  17.)  “  Provide  things 
honest  in  the  sight  of  all  men  ;  do  not  only  do,  but 
study  and  forecast  and  take  care  to  do,  that  which 
is  amiable  and  creditable,  and  recommends  religion 
to  all  with  whom  you  converse.”  See  Phil.  4.  8. 
These  acts  of  charity  and  beneficence  are  in  a  spe¬ 
cial  manner  of  good  report  among  men ;  and  there¬ 
fore  are  to  be  industriously  followed  by  all  that  con¬ 
sult  the  glory  of  God,  and  the  credit  of  their  pro¬ 
fession. 

CHAP.  XIII. 

There  are  three  good  lessons  taught  us  in  this  chapter,  where 
the  apostle  enlarges  more  upon  his  precepts  than  he  had 
done  in  the  foregoing  chapter,  finding  them  more  needful 
to  be  fully  pressed.  I.  A  lesson  of  subjection  to  lawful 
authority,  v.  1 . .  6.  II.  A  lesson  ofjustice  and  lore  to  our 
brethren,  v.  7  . .  10.  III.  A  lesson  of  sobriety  and  godliness 
in  ourselves,  v.  11,  to  the  end. 


368 


ROMANS,  XIII. 


l.T  ET  every  soul  be  subject  unto  the 
JLi  higher  powers.  For  there  is  no 
power  but  of  God  :  the  powers  that  be  are 
ordained  of  God.  2.  Whosoever  therefore 
resisteth  the  power,  resisteth  the  ordinance 
of  God  :  and  they  that  resist  shall  receive 
to  themselves  damnation.  3.  F or  rulers  are 
not  a  terror  to  good  works,  but  to  the  evil. 
W  ilt  thou  then  not  be  afraid  of  die  powrer  ? 
Do  that  which  is  good,  and  thou  shalt  have 
praise  of  the  same  :  4.  For  he  is  the  minis¬ 
ter  of  God  to  thee  for  good.  But  if  thou  do 
that  which  is  evil,  be  afraid  ;  for  he  beareth 
not  the  sword  in  vain  :  for  he  is  the  minis¬ 
ter  of  God,  a  revenger  to  execute  wrath 
upon  him  that  doeth  evil.  5.  Wherefore  ye 
must  needs  be  subject,  not  only  for  wrath, 
but  also  for  conscience  sake.  6.  For  this 
cause  pay  ye  tribute  also :  for  they  are  God’s 
ministers,  attending  continually  upon  this 
very  thing. 

We  are  here  taught  how  to  conduct  ourselves  to¬ 
ward  magistrates,  and  those  that  are  in  authority 
over  us;  called  here,  the  higher  powers;  intimating 
their  authority,  they  are  powers ;  and  their  dignity, 
they  are  higher  powers  ;  including  not  only  the  king 
as  supreme,  but  all  inferior  magistrates  under  him  : 
and  yet  it  is  expressed,  not  by  the  persotis  that  are 
in  that  power,  but  the  place  of  power  itself,  in  which 
they  are.  However  the  persons  themselves  may  be 
wicked,  and  of  those  vile  persons  which  the  citizen 
of  Zion  contemneth,  (Ps.  15.  4.)  yet  the  just  power 
which  they  have  must  be  submitted  to  and  obeyed. 

He  had  taught'us,  in  the  foregoing  chapter,  not  to 
avenge  ourselves,  or  to  recompense  evil  for  evil ;  lest 
it  should  seem  as  if  that  did  cancel  the  ordinal)  ;e  of 
a  civil  magistracy  among  Christians,  he  takes  cca- 
sion  to  assert  the  necessity  of  it,  and  of  the  di  i  in¬ 
flicting  ot  punishment  upon  evil  doers,  howe  er  it 
looks  like  recompensing  evil  for  evil.  Observe 
__  I.  The  duty  enjoined ;  let  every  soul  be  sub  ect. 
Every  soul,  every  person,  one  as  well  as  another, 
not  excluding  the  clergy,  who  call  themsi  Ives 
spiritual  persons ;  however  the  church  of  Rome  .loes 
not  only  exempt  such  from  subjection  to  the  livil 
powers,  but  place  them  in  authority  above  t  tern, 
making  the  greatest  princes  subject  to  the  pope,  who 
thus  exalteth  himself  above  all  that  is  called  God. 

Every  soul.  Not  that  our  consciences  are  to  be 
subjected  to  the  will  of  any  man.  It  is  God’s  pre¬ 
rogative  to  make  laws  immediately  to  bind  con¬ 
science,  and  we  must  render  to  God  the  things  that 
are  God’s.  But  it  intimates  that  our  subjection  must 
be  free  and  voluntary,  sincere  and  hearty.  Curse 
not  the  king,  no  not  in  thy  thought,  Eccl.  10.  20. 
To  compass  and  imagine  is  treason  begun. 

1  his  subjection  of  soul  here  required,  includes  in¬ 
ward  honour,  (1  Pet.  2.  17.)  and  outward  reverence 
and  respect,  both  in  speaking  to  them  and  in  speak¬ 
ing  of  them  ;  obedience  to  their  commands  in  things 
lawful  and  honest,  and  in  other  things  a  patient  sub¬ 
jection  to  the  penalty  without  resistance ;  a  con¬ 
formity  in  every  thing  to  the  place  and  duty  of  sub¬ 
jects,  bringing  our  minds  to  the  relation  and  con¬ 
dition,  and  the  inferiority  and  subordination  of  it. 

“  They  are  higher  powers be  content  they  should 
be  so,  and  submit  to  them  accordingly.  ” 

Now  there  was  good  reason  for  the  pressing  of 
this  duty  of  subjection  to  civil  magistrates:  1.  Be¬ 
cause  of  the  reproach  which  the  Christian  religion  I 


lay  under  in  the  world,  as  an  enemy  to  public  peace, 
order,  and  government ;  as  a  sect  that  turned  the 
world  upside  down,  and  the  embracers  of  it  as  ene¬ 
mies  to  Caesar,  and  the  more  because  the  leaders 
were  Galileans ;  an  old  slander ;  Jerusalem  was  re¬ 
presented  as  a  rebellious  city,  hurtful  to  kings  and 
provinces,  Ezra  4.  15,  16.  'Our  Lord  Jesus  was  so 
reproached,  though  he  told  them  his  kingdom  was 
not  of  this  world :  no  marvel  then,  if  his  followers 
have  been  loaded  in  all  ages  with  the  like  calumnies ; 
called  factious,  seditious,  and  turbulent,  and  looked 
upon  as  the  troublers  of  the  land ;  their  enemies 
having  found  such  representations  needful  for  the 
justifying  of  their  barbarous  rage  against  them. 
The  apostle  therefore,  for  the  obviating  of  that  re¬ 
proach,  and  the  clearing  of  Christianity  from  it, 
shews  that  obedience  to  civil  magistrates  is  one  of 
the  laws  of  Christ,  whose  religion  helps  to  make 
people  good  subjects ;  and  it  was  very  unjust  to 
charge  upon  Christianity  that  faction  and  rebellion, 
which  its  principles  and  rules  are  so  directly  con¬ 
trary  to.  2.  Because  of  the  temptation  which  the 
Christians  lay  under  to  be  otherwise  affected  to  civil 
magistrates;  some  of  them  being  originally  Jews, 
and  so  leavened  with  a  principle,  that  it  was  un¬ 
meet  for  any  of  the  seed  of  Abraham  to  be  subject 
to  one  of  another  nation  ;  their  king  must  be  of  their 
brethren,  Deut.  17.  15.  Besides,  Paul  had  taught 
them,  that  they  were  not  under  the  law,  they  were 
made  free  by  Christ.  Lest  that  liberty  should  be 
turned  into  licentiousness,  and  misconstrued  to  coun¬ 
tenance  faction  and  rebellion,  the  apostle  enjoins 
obedience  to  civil  government ;  which  was  the  more 
necessary  to  be  pressed  now,  because  the  magis¬ 
trates  were  heathen  and  unbelievers  ;  which  yet  does 
not  destroy  their  civil  power  and  authority.  Be¬ 
sides,  the  civil  powers  were  persecuting  powers ; 
the  body  of  the  law  was  against  them. 

II.  The  reasons  to  enforce  this  duty.  Why  must 
we  be  subject  ? 

1.  Y or  wrath's  sake.  Because  of  the  danger  we 

run  ourselves  into  by  resista:  Magistrates  bear 

the  sword,  and  to  oppose  them,  is  to  hazard  all  that 
is  dear  to  us  in  this  world  ;  for  it  is  to  no  purpose  to 
contend  with  him  that  bears  the  sword.  The  Chris¬ 
tians  were  then  in  those  persecuting  times  obnoxious 
to  the  sword  of  the  magistrate  for  their  religion,  and 
they  needed  not  make  themselves  more  obnoxious 
by  their  rebellion.  The  least  shew  of  resistance  or 
sedition  in  a  Christian  would  soon  be  aggravated  and 
improved,  and  would  be  very  prejudicial  to  the 
whole  society ;  and  therefore  they  had  more  need 
than  others  to  be  exact  in  their  subjection,  that  those 
who  had  so  much  occasion  against  them  in  the  mat¬ 
ter  of  their  God,  might  have  no  other  occasion. 

To  this  head  must  that  argument  be  referred,  (v. 
2. )  They  that  resist  shall  receive  to  themselves  dam- 
nation :  k^i/uo.  mi^evret/,  they  shall  be  called  to  an  ac¬ 
count  for  it.  God  will  reckon  with  them  for  it,  be¬ 
cause  the  resistance  reflects  upon  him  ;  the  magis¬ 
trate  will  reckon  with  them  for  it,  for  they  will  come 
under  the  lash  of  the  law,  and  will  find  the  higher 
powers  too  high  to  be  trampled  upon,  all  civil  go¬ 
vernments  being  justly  strict  and  severe  against  trea¬ 
son  and  rebellion  ;  so  it  follows,  (v.  3.)  Eulers  are  a 
terror.  This  is  a  good  argument,  but  it  is  low  for  a 
Christian. 

2.  We  must  be  subject,  not  only  for  wrath,  but 
for  conscience-sake  :  not  so  much  formidine  pence — 
from  the  fear  of  punishment,  as  virtutis  amore — 
from  the  love  of  virtue.  This  makes  common  civil 
offices  acceptable  to  God,  when  they  are  done  for 
conscience-sake,  with  an  eye  to  God,  to  his  provi¬ 
dence  putting  us  into  such  relations,  and  to  his  pre¬ 
cept  making  subjection  the  duty  of  those  relations. 
Thus  the  same  thing  may  be  done  from  a  very  dif¬ 
ferent  principle. 


369 


ROMANS,  XIII. 


Now  to  oblige  conscience  to  this  subjection,  he 
argues,  v.  1 — 4,  6. 

(1.)  From  the  institution  of  magistracy ;  There  is 
no  fiower  but  of  God ;  God,  as  ruler  and  governor 
of  the  world,  hath  appointed  the  ordinance  of  magis¬ 
tracy  ;  so  that  all  civil  power  is  derived  from  him  as 
from  its  original,  and  he  hath  by  his  providence  put 
the  administration  into  those  hands,  whatever  they 
are,  that  have  it  By  him  kings  reign,  Prov.  8.  15. 

The  usurpation  of  power  and  the  abuse  of  power 
are  not  of  God,  for  he  is  not  the  author  of  sin  ;  but 
the  power  itself  is.  As  our  natural  powers,  though 
often  abused  and  made  instruments  of  sin,  are  from 
God’s  creating  power,  so  civil  powers  are  from  God’s 
governing  power.  The  most  unjust  and  oppressive 
princes  in  the  world  have  no  power  but  what  is 
given  them  from  above  ;  (John  19.  11.)  The  Divine 
Providence  being  in  a  special  manner  conversant 
about  those  changes  and  revolutions  of  governments, 
which  have  such  an  influence  upon  states  and  king¬ 
doms,  and  such  a  multitude  or  particular  persons 
and  lesser  communities. 

Or,  it  may  be  meant  of  government  in  general :  it 
is  an  instance  of  God’s  wisdom,  power,  and  good¬ 
ness,  in  the  management  of  mankind,  that  he  has 
disposed  them  into  such  a  state  as  distinguishes  be¬ 
tween  governors  and  governed ;  and  has  not  left 
them  like  the  fishes  of  the  sea,  where  the  greater 
devour  the  lesser.  He  did  herein  consult  the  benefit 
of  his  creatures. 

The  flowers  that  be :  whatever  the  particular  form 
and  method  of  government  are ;  whether  by  mo¬ 
narchy,  aristocracy,  or  democracy ;  wherever  the 
governing  power  is  lodged,  it  is  an  ordinance  of  God, 
and  it  is  to  be  received  and  submitted  to  accordingly ; 
though  immediately  an  ordinance  of  man,  (1  Pet.  2. 
13.)  yet  originally  an  ordinance  of  God. 

Ordained  of  God;  'rtrur/uivx.i ;  a  military  word, 
signifying  not  only  the  ordination  of  magistrates,  but 
the  subordination  of  inferior  magistrates  to  the  su¬ 
preme,  as  m  an  army ;  for  among  magistrates  there 
is  a  diversity  of  gifts,  and  trusts,  and  services. 

Hence  it  follows,  (v.  2.)  that  whosoever  resisteth 
the  fiower,  resisteth  the  ordinance  of  God.  There 
are  other  things  from  God,  that  are  the  greatest 
calamities :  but  magistracy  is  from  God,  as  an  ordi¬ 
nance,  it  is  a  great  law,  and  it  is  a  great  blessing :  so 
that  the  children  of  Belial,  that  will  not  endure  the 
yoke  of  government,  will  be  found  breaking  a  law, 
and  despising  a  blessing.  Magistrates  are  therefore 
called  gods,  (Ps.  82.  6. )  because  they  bear  the  image 
of  God’s  authority.  And  those  who  spurn  at  their 
power,  reflect  upon  God  himself.  This  is  not  at  all 
applicable  to  the  particular  rights  of  kings  and  king¬ 
doms,  and  the  branches  of  their  constitution  ;  nor 
can  any  certain  role  be  fetched  from  hence  for  the 
modelling  of  the  original  contracts  between  the  go¬ 
vernors  and  governed  ;  but  it  is  intended  for  direc¬ 
tion  to  private  persons  in  their  private  capacity,  to 
behave  themselves  quietly  and  peaceably  in  the 
sphere  which  God  has  set  them  in,  with  a  due  re¬ 
gard  to  the  civil  powers  which  God  in  his  provi¬ 
dence  has  set  over  them,  1  Tim.  2.  1,2. 

Magistrates  are  here  again  and  again  called  God’s 
ministers.  He  is  the  minister  of  God,  v.  4,  6. 
Magistrates  are  in  a  more  peculiar  manner  God’s 
servants ;  the  dignity  they  have,  calls  for  duty. 
Though  they  are  lords  to  us,  they  are  servants  to 
God,  have  work  to  do  for  him,  and  an  account  to 
make  up  to  him. 

In  the  administration  of  public  justice,  the  deter¬ 
mining  of  quarrels,  the  protecting  of  the  innocent, 
the  righting  of  the  wronged,  the  punishing  of  of¬ 
fenders,  and  the  preserving  of  national  peace  and 
order,  that  every  man  may  not  do  what  is  right  in 
his  own  eyes;  in  these  things  it  is  that  magistrates 
act  as  God’s  ministers.  As  the  killing  of  an  inferior 

Vol.  vi. — 3  A 


magistrate,  while  he  is  actually  doing  his  duty,  is 
accounted  treason  against  the  prince ;  so  the  resist¬ 
ing  of  any  magistrates  in  the  discharge  of  these 
duties  of  their  place,  is  the  resisting  of  an  ordinance 
of  God. 

(2.)  From  the  intention  of  magistracy  ;  Rulers  are 
not  a  terror  to  good  works,  but  to  the  evil,  <kc.  Ma¬ 
gistracy  was  designed  to  be, 

[l.]’A  terror  to  evil  works,  and  evil  workers. 
They  bear  the  sword  ;  not  only  the  sword  of  war, 
but  the  sword  of  justice.  They  are  heirs  of  restraint, 
to  put  offenders  to  shame ;  Laish  wanted  such,  Jude. 
18.  7.  Such  is  the  power  of  sin  and  corruption,  that 
many  will  not  be  restrained  from  the  greatest  enor¬ 
mities,  and  such  as  are  most  pernicious  to  human 
society,  by  any  regard  to  the  law  of  God  and  nature 
or  the  wrath  to  come ;  but  only  by  the  fear  of  tem¬ 
poral  punishments,  which  the  wilfulness  and  per¬ 
verseness  of  degenerate  mankind  have  made  neces¬ 
sary.  Hence  it  appears,  that  laws  with  penalties 
for  the  lawless  and  disobedient,  (1  Tim.  1.  9.)  must 
be  constituted  in  Christian  nations,  and  are  agreeable 
with,  and  not  contradictory'  to,  the  gospel.  When 
men  are  become  such  beasts,  such  ravenous  beasts, 
one  to  another,  they  must  be  dealt  with  accordingly, 
taken  and  destroyed  in  terrorem — to  deter  others. 
The  horse  and  the  mule  must  thus  be  held  in  with 
bit  and  bridle. 

In  this  work  the  magistrate  is  the  minister  of  God, 
v.  4.  He  acts  as  God’s  agent,  to  whom  vengeance 
belongs;  and  therefore  must  take  heed  of  infusing 
into  his  judgments  any  private  personal  resentments 
of  his  own.  To  execute  wrath  nfion  him  that  doeth 
evil.  In  this  the  judicial  processes  of  the  most  vigi¬ 
lant  faithful  magistrates,  though  some  faint  resem¬ 
blance  and  preludium  of  the  judgments  of  the  great 
day,  yet  come  far  short  of  the  judgment  of  God : 
they  reach  only  to  the  evil  act,  can  execute  wrath 
only  on  him  that  doeth  evil :  but  God’s  judgment  ex 
tends  to  the  evil  thought,  and  is  a  discerner  of  the  in¬ 
tents  of  the  heart. 

He  beareth  not  the  sword  in  vain.  It  is  not  for 
nothing  that  God  hath  put  such  a  power  into  the 
magistrate’s  hand  ;  but  it  is  intended  for  the  restrain¬ 
ing  and  suppressing  of  disorders.  And  therefore, 
“  If  thou  do  that  which  is  evil,  which  falls  under  the 
cognizance  and  censure  of  the  civil  magistrate,  be 
afraid;  for  civil  powers  have  quick  eyes  and  long 
arms.  ” 

It  is  a  good  thing  when  the  punishment  of  male¬ 
factors  is  managed  as  an  ordinance  of  God,  instituted 
and  appointed  by  him. 

First,  As  a  holy  God,  that  hates  sin ;  against 
which,  as  it  appears  and  puts  up  its  head,  a  public 
testimony  is  thus  borne.  Secondly,  As  King  of  na¬ 
tions,  and  the  God  of  peace  and  order,  which  are 
hereby  preserved.  Thirdly,  As  the  Protector  of 
the  good  whose  persons,  families,  estates,  and  names, 
are  bv  this  means  hedged  about.  Fourthly,  As  one 
that  desires  not  the  eternal  rain  of  sinners,  but  by 
the  punishment  of  some  would  terrify  others,  and  so 
prevent  the  like  -wickedness,  that  others  mav  hear 
and  fear,  and  do  no  more  presumptuously.  Nay,  it 
is  intended  for  a  kmdness  to  those  that  are  punished, 
that  by  the  destruction  of  the  flesh  the  spirit  may  be 
saved  in  the  day  of  the  Lord  Jesus. 

[2.]  A  praise  to  them  that  do  well.  Those  that 
keep  in  the  way  of  their  duty,  shall  have  the  com¬ 
mendation  and  protection  of  the  civil  powers,  to 
their  credit  and  comfort.  “  Do  that  which  is  good, 
(v.  3.)  and  thou  needest  not  be  afraid  of  the  power , 
which,  though  terrible,  reaches  none  but  those  that 
by  their  own  sin  make  themselves  obnoxious  to  it ; 
the  fire  bums  only  that  which  is  combustible  :  nay, 
thou  shalt  have  praise  of  it.” 

This  is  the  intention  of  magistracy,  and  therefore 
we  must;  for  conscience-sake,  be  subject  to  it,-  as  a 


ROMANS,  XIII. 


constitution  designed  for  the  public  good,  to  which 
all  private  interests  must  give  way.  But  pity  it  is, 
that  ever  this  gracious  intention  should  be  perverted, 
and  that  those  who  bear  the  sword,  while  they  coun¬ 
tenance  and  connive  at  sin,  should  be  a  terror  to 
those  who  do  well.  But  so  it  is,  when  the  vilest 
men  are  exalted  ;  (Ps.  12.  1,  8.)  and  yet  even  then, 
the  blessing  and  benefit  of  a  common  protection  and 
a  face  of  government  and  order,  are  such,  that  it  is 
our  duty  in  that  case  rather  to  submit  to  persecution 
for  well-doing,  and  to  take  it  patiently,  than  by  any 
irregular  an  1  disorderly  practices  to  attempt  a  re¬ 
dress.  Never  did  sovereign  prince  pervert  the  ends 
of  government  as  Nero  did,  and  yet  to  him  Paul  ap¬ 
pealed,  and  under  him  had  the  protection  of  the  law 
and  the  inferior  magistrates  more  than  once.  Bet¬ 
ter  a  bad  government  than  none  at  all. 

(3.)  From  our  interest  in  it;  “  He  is  the  minister 
of  God  to  thee  for  good.  Thou  hast  the  benefit  and 
advantage  of  the  government,  and  therefore  must  do 
what  thou  canst  to  preserve  it,  and  nothing  to  dis¬ 
turb  it.”  Protection  draws  allegiance.  If  we  have 
protection  from  the  government,  we  owe  subjection 
to  it ;  by  upholding  the  government,  we  keep  up  our 
own  hedge.  This  subjection  is  likewise  consented 
to  by  the  tribute  we  pay;  (xc  6.)  “  For  this  cause 
fiay  you  tribute  ;  as  a  testimony  of  your  submission, 
and  an  acknowledgment  that  in  conscience  you  think 
it.  to  be  due.  You  do  by  paying  taxes  contribute 
your  share  to  the  support  of  the  power;  if  therefore 
you  be  not  subject,  you  do  but  pull  down  with  one 
hand  what  vou  support  with  the  other ;  and  is  that 
conscience  ?” 

“  Bv  your  paying  tribute,  you  not  only  own  the 
magistrate’s  authority,  but  the  blessing  of  that  au¬ 
thority  to  yourselves  ;  a  sense  of  which  you  thereby 
testify,  giving  him  that  as  a  recompense  for  the  great 
pains  he  takes  in  the  government ;  for  honour  is  a 
burthen  ;  and  if  he  do  as  he  ought,  he  is  attending 
continually  u/ion  this  very  thing :  for  it  is  enough  to 
take  uj)  all  a  man’s  thoughts  and  time  :  in  conside¬ 
ration  of  which  fatigue,  we  pay  tribute,  and  must 
be  subject.” 

Pay  you  tribute ,  n\un.  He  does  not  say, 

“  You  give  it  as  an  alms,”  but,  “  You  pay  it  as  a  just 
debt,  or  lend  it  to  be  repaid  in  all  the  blessings  and 
advantages  of  public  government,  which  you  reap 
the  benefit  of.  ”  This  is  the  lesson  the  apostle  teaches, 
and  it  becomes  all  Christians  to  learn  and  practise  it, 
that  the  godly  in  the  land  may  he  found  (whatever 
others  are,)  the  quiet  and  the  peaceable  in  the  land. 

7.  Render  therefore  to  all  their  dues: 
tribute  to  whom  tribute  is  due ;  custom  to 
whom  custom  ;  fear  to  whom  fear;  honour 
to  whom  honour.  8.  Owe  no  man  any  thing;, 
but  to  love  one  another :  for  he  that  loveth 
another,  hath  fulfilled  the  law.  9.  For  this, 
Thou  shalt  not  commit  adultery, Thou  shalt 
not  kill,  Thou  shalt  not  steal,  Thou  shalt 
not  hear  false  witness,  Thou  shalt  not 
covet ;  and  if  there  he  any  other  command¬ 
ment,  it  is  briefly  comprehended  in  this  say¬ 
ing,  namely,  Thou  shalt  love  thy  neighbour 
as  thyself.  10.  Tove  worketh  no  ill  to  his 
neighbour:  therefore  love  is  the  fulfilling  of 
the  law. 

\Ve  are  here  taught  a  lesson  of  justice  and  charity. 

I.  Of  justice  ;  (r.  7.)  Pender  therefore  to  all  their 
dues ;  especially  to  magistrates,  for  this  refers  to 
what  goes  before  ;  and  likewise  to  all  with  whom 
we  have  to  do.  To  be  just,  is  to  give  to  all  their  due, 
to  give  every  body  his  own.  What  we  have,  we  have 


it  is  stewards ;  others  have  an  interest  in  it,  and  must 
have  their  dues.  “  Render  to  God  his  due  in  the 
first  place,  to  yourselves,  to  your  families,  your  rela¬ 
tions,  to  the  commonwealth,  to  the  church,  to  the 
poor,  to  those  that  you  have  dealings  with,  in  buying, 
selling,  exchanging,  Sec.  Render  to  all  their  dues; 
and  that  readily  and  cheerfully,  not  tarrying  till  you 
are  by  law  compelled  to  it.”  He  specifies, 

1.  Hue  taxes;  Tribute  to  whom  tribute  is  due, 
custom  to  whom  custom.  Most  of  the  countrie* 
where  the  gospel  was  first  preached,  were  subjeci 
at  this  time  to  the  Roman  yoke,  and  were  made  pro¬ 
vinces  of  the  empire.  He  wrote  this  to  the  Romans 
who,  as  they  were  rich,  so  they  were  drained  b) 
taxes  and  impositions,  to  the  just  and  honest  pay  men 
of  which  they  are  here  pressed  by  the  apostle.  Som< 
distinguish  between  tribute  and  custom,  understand 
ing  by  the  former  constant  standing  taxes,  and  by  tlu 
other  those  which  were  occasionally  required  :  botl 
which  are  to  be  faithfully  and  conscientiously  paic 
as  they  become  legally  due.  Our  Lord  was  borr 
when  his  mother  went  to  be  taxed ;  and  enjoined  tht 
payment  of  tribute  to  Caesar.  Many,  who  in  othet 
things  seem  to  be  just,  yet  make  no  conscience  of 
this,  but  pass  it  off  with  a  false  ill-favoured  maxim, 
that  it  is  no  sin  to  cheat  the  king  ;  directly  contrar) 
to  Paul’s  rule,  Tribute  to  whom  tribute  is  due. 

2.  Due  respect  ;  Fear  to  whom  fear,  honour  tc 
whom  honour.  This  sums  up  the  duty  which  we 
owe  not  only  to  magistrates,  but  to  all  superiors, 
parents,  masters,  all  that  are  over  us  in  the  Lord, 
according  to  the  fifth  commandment ;  Honour  thy\ 
father  and  mother.  Compare  Lev.  19.  3.  Ye  shall 
fear  every  man  his  mother  and  his  father ;  not  with 
a  fear  of  amazement,  but  a  loving,  reverent,  re¬ 
spectful,  obediential  fear.  Where  there  is  net  this 
respect  in  the  neart  to  our  superiors,  no  other  duty 
will  be  paid  aright. 

3.  Due  payment  of  debts  ;  (i>.  8.)  “  Owe  no  man 
any  thing  ;  do  not  continue  in  any  one’s  debt,  while 
you  are  able  to  pay  it,  farther  than  by,  at  least,  the 
tacit  consent  of  the  person  to  whom  you  are  indebted. 
Give  every  one  his  own.  Do  not  spend  that  upon 
yourselves,  much  less  heap  it  up  for  yourselves,  . 
which  you  owe  to  others.”  The  wicked  borroweth, 1 
and  fiayeth  not  again,  Ps.  37.  21.  Many  that  are 
very  sensible  of  the  trouble,  think  little  of  the  sin 
of  being  in  debt. 

II.  Of  charity;  Owe  no  man  any  thing;  ixptisfli — you 
do  owe  no  man  any  thing ;  so  some  read  it ;  “  What¬ 
ever  you  owe  to  any  relation,  or  to  any  with  whom 
you  have  to  do,  it  is  eminently  summed  up  and  in¬ 
cluded  in  this  debt  of  love.  But  to  love  one  another, 
that  is  a  debt  that  must  be  always  in  the  paying, 
and  yet  always  owing.”  Love  is  a  debt ;  the  law  of 
God  and  the  interest  of  mankind  made  it  so ;  it  is 
not  a  thing  which  we  are  left  at  liberty  about ;  but  it 
is  enjoined  us,  as  the  principle  and  summary  of  all 
duty  owing  one  to  another  ;  for  love  is  the  fulfilling 
of  the  law  ;  not  perfectly,  but  it  is  a  good  step  to¬ 
wards  it.  It  is  inclusive  of  all  the  duties  of  the 
second  table,  which  he  specifies  v.  9.  and  those  sup¬ 
pose  the  love  of  God.  See  1  John  4.  20.  If  the 
love  be  sincere,  it  is  accepted  as  th  c  fulfilling  of  the 
law.  Surely  we  serve  a  good  master,  that  has 
summed  up  all  our  duty  in  one  word,  and  that  a 
short  word  and  a  sweet  word,  love,  the  beauty  and 
harmony  of  the  universe.  Loving  and  being  loved, 
is  all  the  pleasure,  jov,  and  happiness,  of  an  intelli¬ 
gent  being.  God  is  love,  (1  John  4.  16.)  and  love  is 
his  image  upon  the  soul :  where  it  is,  the  soul  is  well 
moulded,  and  the  heart  fitted  for  every  good  work^y1 
Now,  to  prove  that  love  is  the  fulfilling  of  the  law, 
he  gives  us, 

1.  An  induction  of  particular  precepts,  v.  9.  He 
specifies  the  five  last  of  the  ten  commandments, 
which  he  observes  to  be  all  summed  up  in  this  royal 


371 


ROMANS,  XIII. 


law,  Thou  shalt  love  thy  neighbour  as  thyself;  with 
an  as  of  quality,  not  of  equality  ;  “  with  the  same 
sincerity  that  thou  lovest  thyself,  though  not  in  the 
same  measure  and  degree.  ”  He  that  loves  his  neigh¬ 
bour  as  himself,  will  be  desirous  of  the  welfare  of 
his  neighbour’s  body,  goods,  and  good  name,  as  of 
his  own.  On  this  is  built  that  golden  rule,  of  doing 
as  we  would  be  done  by.  Were  there  no  restraints 
of  human  laws  in  these  things,  no  punishments  in¬ 
curred,  (which  the  malignity  of  human  nature  hath 
made  necessary,)  the  law  of  love  would  of  itself  be 
effectual  to  prevent  all  such  wrongs  and  injuries,  and 
to  keep  peace  and  good  order  among  us.  In  the 
enumeration  of  these  commandments,  he  puts  the 
seventh  before  the  sixth,  and  mentions  this  first. 
Thou  shalt  not  commit  adultery ;  for  though  that 
commonly  goes  under  the  name  of  love,  (pity  it  is 
that  so  good  a  word  should  be  so  abused,)  yet  it  is 
really  as  great  a  violation  of  it  as  killing  and  stealing 
is  :  which  shews  that  true  brotherly  love  is  love  to 
the  souls  of  our  brethren  in  the  first  place.  He  that 
tempts  others  to  sin,  and  defiles  their  minds  and  con¬ 
sciences,  though  he  may  pretend  the  most  passionate 
love,  (Prov.  7.  15,  18.)  does  really  hate  them,  just 
as  the  devil  does,  who  wars  against  the  soul. 

2.  A  general  rule  concerning  the  nature  of  bro¬ 
therly  love  ;  Love  worketh  no  ill ;  (y.  10.)  he  that 
walks  in  love,  that  is  acted  and  governed  by  a  prin¬ 
ciple  of  love,  he  ivorketh  no  ill ;  he  neither  prac¬ 
tices  nor  contrives  any  ill  to  his  neighbour ,  to  any 
one  that  he  has  any  thing  to  do  with: 
the  projecting  of  evil  is  in  effect  the  performing  of 
it.  Hence  devising  of  iniquity  is  called  the  working 
of  evil ,  upon  the  bed,  Mic.  2.  L  Love  intends  and 
designs  no  ill  to  any  body,  is  utterly  against  the  doing 
of  that  which  may  turn  to  the  prejudice,  offence,  or 
grief,  of  any.  It  ivorketh  no  ill ;  it  prohibits  the  work¬ 
ing  of  any  ill :  more  is  implied  than  is  expressed  ;  it 
not  only  worketh  no  ill,  but  it  worketh  all  the  good 
that  may  be,  deviseth  liberal  things.  For  it  is  a  sin 
not  only  to  devise  evil  against  thy  neighbour,  but  to 
withhold  good  from  them  to  whom  it  is  due  ;  both 
are  forbidden  together,  Prov.  3.  27 — 29.  This  proves 
that  love  is  the  fulfilling  of  the  law ,  answers  all  the 
end  of  it ;  for  what  else  is  that  but  to  restrain  us 
from  evil-doing,  and  to  constrain  us  to  well-doing  ? 
Love  is  a  living  active  principle  of  obedience  to  the 
whole  law.  The  whole  law  is  written  in  the  heart, 
if  the  law  of  love  be  there. 

11.  And  that,  knowing;  the  time,  that 
now  it  is  high  time  to  wake  out  of  sleep : 
for  now  is  our  salvation  nearer  than  when 
we  believed.  12.  The  night  rs  far  spent, 
the  day  is  at  hand  :  let  us  therefore  cast  o!F 
the  works  of  darkness,  and  let  us  put  on 
the  armour  of  light.  1 3.  Let  us  walk  honest¬ 
ly  as  in  the  day;  not  in  rioting  and  drunk¬ 
enness,  not  in  chambering  and  wantonness, 
not  in  strife  and  envying.  1 4.  But  put  ye 
on  the  Lord  Jesus  Christ,  and  make  not 
provision  for  the  flesh,  to  fulfil  the  lusts 
thereof. 

We  are  here  taught  a  lesson  of  sobriety  and  god¬ 
liness  in  ourselves.  Our  main  care  must  be  to  look 
to  ourselves.  Four  things  we  are  here  taught,  as  a 
Christian’s  directory,  for  his  day’s  work  ;  when  to 
awake,  how  to  dress  ourselves,  how  to  walk,  and 
what  provision  to  make. 

I.  When  to  awake  ;  JYoiv  it  is  high  time  to  awake  ; 
(v.  11.)  to  awake  out  of  the  sleep  of  sin  ;  for  a  sinful 
condition  is  a  sleeping  condition  ;  out  of  the  sleep  of 
carnal  security,  sloth  and  negligence ;  out  of  the 


1  sleep  of  spiritual  death,  and  out  of  the  sleep  of  spiri- 
'  tual  deadness ;  both  the  wise  and  foolish  virgins  slum- 
|  bered  and  slept,  Matt.  25.  5.  W  e  have  need  to  be 

often  excited  and  stirred  up  to  awake.  The  woid 
of  command  to  all  Christ’s  disciples,  is,  Watch. 
“  Awake,  be  concerned  about  your  souls  and  y cur 
eternal  interest ;  take  need  of  sin,  be  ready  to,  anil 
serious  in,  that  which  is  good,  and  live  in  a  constant 
expectation  of  the  coming  of  our  Lord.  Ci  nsidering,” 
!  1 .  “  The  time  we  are  cast  into ;  Knowing  the  time. 

Consider  what  time  of  day  it  is  with  us,  and  you  will 
j  see  it  is  high  time  to  awake.  It  is  gospel-time,  it  is 
j  the  accepted  time,  it  is  working  time  ;  it  is  a  time 
when  more  is  expected  than  was  in  the  times  ci 
that  ignorance  which  God  winked  at,  when  people 
sat  in  darkness.  It  is  high  time  to  awake;  tor  the 
sun  hath  been  up  a  great  while,  and  shines  in  our 
faces.  Have  we  this  light  to  sleep  in  ?  bee  1  Thess. 
5.  5,  6.  It  is  high  time  to  awake  ;  for  others  are 
awake  and  up  about  us.  Know  the  time  to  be  a  busv 
time  ;  we  have  a  great  deal  of  work  to  do,  and  our 
master  is  calling  us  to  it  again  and  again.  Know  the 
time  to  be  a  perilous  time  ;  we  are  in  the  midst  of 
enemies  and  snares ;  it  is  high  time  to  aw  ake,  for  the 
Philistines  are  upon  us  ;  our  neighbour’s  house  is  on 
fire,  and  our  own  in  danger.  It  is  time  to  awake,  for 
we  have  slept  enough,  (1  Pet.  4.  3.)  high  time  in¬ 
deed,  for  Behold,  the  Bridegroom  cometh.  ” 

2.  “  The  salvation  we  are  upon  the  brink  of ;  Now 
is  our  salvation  nearer  than  when  we  believed  ;  than 
when  we  first  believed,  and  so  took  upon  us  the  pro¬ 
fession  of  Christianity.  The  eternal  happiness  we 
chose  for  our  portion,  is  now  nearer  us  than  it  was 
when  we  became  Christians.  Let  us  mind  our  way, 
and  mend  our  pace,  for  we  are  now  nearer  our  jour¬ 
ney’s  end,  than  we  were  when  we  had  our  first  love. 
The  nearer  we  are  to  our  centre,  the  quicker  should 
our  motion  be.  Is  there  but  a  step  betwixt  us  and 
heaven,  and  shall  we  be  so  very  slow  and  dull  in  our 
Christian  course,  and  move  so  heavily  ?  The  more 
the  days  are  shortened,  and  the  more  grace  is  in¬ 
creased,  the  nearer  is  our  salvation,  and  the  more 
quick  and  vigorous  we  should  be  in  our  spiritual 
motions.  ” 

II.  How  to  dress  ourselves.  That  is  the  next  care, 
when  we  are  awake  and  up  ;  “  The  night  is  fars/ient , 
the  day  is  at  hand  ;  therefore  it  is  time  to  ilress  our¬ 
selves.  Clearer  discoveries  will  be  quickly  made  of 
gospel-grace  than  have  been  yet  made,  as  light  gets 
ground.  The  night  of  Jewish  rage  and  cruelty  is  just 
at  an  end ;  their  persecuting  power  is  near  a  period  ; 
the  day  of  our  deliverance  from  them  is  at  hand, 
that  day  of  redemption  which  Christ  promised,  Luke 
21.  28.  And  the  day  of  our  complete  salvation,  in 
the  heavenly  glory,  is  at  hand.  Observe  then,” 

1.  “  What  we  must  put  off;  put  off  our  night¬ 
clothes,  which  it  is  a  shame  to  appear  abroad  in  ; 
cast  off  the  works  of  darkness.  ”  Sinful  works  are 
works  of  darkness  ;  they  come  from  the  darkness  of 
ignorance  and  mistake,’  they  covet  the  darkness  of 
privacy  and  concealment,  and  they  end  in  the  dark¬ 
ness  of  hell  and  destruction.  Let  us  therefore,  who 
are  of  the  day,  cast  them  off;  not  only  cease  from 
the  practice  of  them,  but  detest  and  abhor  them, 
and  have  no  more  to  •do  with  them.  Because  eter¬ 
nity  is  just  at  the  door,  let  us  take  heed  lest  we  be 
found  doing  that  which  will  then  make  against  us, 

2  Pet.  3.  11,  14. 

2.  “What  we  must  put  on.”  The  Christian’s  care 
must  be  wherewithal  we  shall  be  clothed,  how  shall 
we  dress  our  souls  ? 

(1.)  Put  on  the  armour  of  light.  Christians  are 
soldiers  in  the  midst  of  enemies,  and  their  life  a 
warfare,  therefore  their  array  must  be  armour,  that 
they  may  stand  upon  their  defence;  the  armour  of 
God,  wKich  we  are  directed  to,  Eph.  6.  13,  & c.  A 
Christian  may  reckon  himself  undressed,  if  he  be 


ROMANS,  XIV. 


unarmed.  The  graces  of  the  Spirit  are  this  armour, 
to  secure  the  soul  from  Satan’s  temptations,  and  the 
assaults  of  this  present  evil  world. 

This  is  called  the  armour  of  light,  some  think,  al¬ 
luding  to  the  bright  glittering  armour  which  the 
Roman  soldiers  used  to  wear  ;  or  such  armour  as  be¬ 
comes  us  to  wear  in  the  day-light.  The  graces  of  the 
Spirit  are  suitable,  splendid  ornaments  ;  are,  in  the 
sight  of  God,  of  great  price. 

(2.)  Put  on  the  Lord.  Jesus  Christ,  v.  14.  This 
stands  in  opposition  to  a  great  many  base  lusts,  men¬ 
tioned  v.  13.  Rioting  and  drunkenness,  which  must 
be  cast  off :  one  would  think  it  should  follow,  but, 
“  Put  on  sobriety,  temperance,  chastity,  the  opposite 
virtues  no,  “  Put  on  Christ,  that  includes  all.  Put 
on  the  righteousness  of  Christ  for  justification  ;  be 
found  in  him,  (Phil.  3.  9.)  as  a  man  is  found  in  his 
clothes  ;  put  on  the  priestly  garments  of  the  elder 
brother,  that  in  them  you  may  obtain  the  blessing  ; 
put  on  the  spirit  and  grace  of  Christ  for  sanctifica¬ 
tion  ;  put  on  the  new  man,  (Eph.  4.  24.)  get  the 
habit  of  grace  confirmed,  the  acts  of  it  quickened.” 
Jesus  Christ  is  the  best  clothing  for  Christians  to 
adorn  themselves  with,  to  arm  themselves  with  ;  it 
is  decent,  distinguishing,  dignifying,  and  defending. 
Without  Christ,  we  are  naked,  deformed  ;  all  other 
things  are  filthy  rags,  fig-leaves,  a  sorry  shelter. 
God  has  provided  us  coats  of  skins ;  large,  strong, 
warm,  and  durable.  By  baptism  we  have  in  profes¬ 
sion  put  on  Christ,  Gal.  3.  27.  Let  us  do  it  in  truth 
and  sincerity. 

The  Lord  Jesus  Christ ;  “  Put  him  on  as  Lord  to 
rule  you,  as  Jesus  to  save  you,  and  in  both,  as  Christ 
anointed  and  appointed  by  the  Father,  to  this  ruling, 
saving  work.” 

III.  How  to  walk.  When  we  are  up  and  dressed, 
we  are  not  to  sit  still  in  an  affected  closeness  and 
privacy,  as  monks  and  hermits.  What  have  we  good 
clothes  for,  but  to  appear  abroad  in  them  ? 

Let  us  walk.  Christianity  teaches  us  how  to  walk 
so  as  to  please  God,  whose  eye  is  upon  us  :  1  Thess. 

4.  1.  Walk  honestly  as  in  the  day.  Compare  Eph. 

5.  8.  Walk  as  children  of  light.  Our  conversation 
must  be  as  becomes  the  gospel. 

Walk  honestly  ;  tier  ply  — decently  and  becom¬ 
ingly,  so  as  to  credit  your  profession,  and  to  adorn 
the  doctrine  of  God  our  Saviour,  and  recommend  re¬ 
ligion  in  its  beauty  to  others.  Christians  should  be 
in  a  special  manner  careful  to  conduct  themselves 
veil  in  those  things  wherein  men  have  an  eye  upon 
.hem,  and  to  study  that  which  is  lovely  and  of  good 
report.  Particularly,  here  are  three  pair  of  sins  we 
are  cautioned  against. 

1.  We  must  not  walk  in  rioting  and  drunkenness  ; 
we  must  abstain  from  all  excess  in  eating  and  drink¬ 
ing.  We  must  not  give  the  least  countenance  to 
revelling,  nor  indulge  our  sensual  appetite  in  any 
private  excesses.  Christians  must  not  overcharge 
their  hearts  with  surfeiting  and  drunkenness,  Luke 
21.  34.  This  is  not  walking  as  in  the  day  ;  for  they 
that  are  drunk,  are  drunk  in  the  night,  1  Thess.  5.  7. 

2.  Not  in  chambering  and  wantonness  ;  not  in  any 
of  those  lusts  of  the  flesh,  those  works  of  darkness, 
which  are  forbidden  in  the  seventh  commandment. 
Downright  adultery  and  fornication  are  the  cham¬ 
bering  forbidden  ;  lascivious  thoughts  and  affections, 
lascivious  looks,  words,  books,  songs,  gestures, 
dances,  dalliances,  which  lead  to,  and  are  degrees 
of,  that  uncleanness,  are  the  wantonness  here  for¬ 
bidden  ;  whatsoever  transgresseth  the  pure  and  sa¬ 
cred  law  of  chastity  and  modesty. 

3.  Not  in  strife  and  envying.  These  are  also 
works  of  darkness ;  for  though  the  acts  and  in¬ 
stances  of  strife  and  envy  are  very  common,  yet 
none  are  willing  to  own  the  principles,  or  to  acknow¬ 
ledge  themselves  envious  and  contentious.  It  may 
oe  the  lot  of  the  best  saints  to  be  envied  and  striven 


with  ;  but  to  strive  and  to  envy,  ill  becomes  the 
disciples  and  followers  of  the  peaceable  and  humble 
JesUs.  Where  there  are  riot  and  drunkenness, 
there  usually  are  chambering  and  wantonness,  and 
strife  and  envy.  Solomon  puts  them  all  together, 
Provi  23.  29,  &c.  Those  that  tarry  long  at  the 
wine,  ( v .  30.)  have  contentions  and  wounds  without 
cause,  ( v .  29.)  and  their  eyes  behold  strange  women, 
v.  33. 

IV.  What  provision  to  make;  ( v .  14.)  “ Make 
hot  provision  for  the  flesh.  Be  not  careful  about  the 
body.”  Our  great  care  must  be  to  provide  fern  our 
souls  ;  but  must  we  take  no  care  about  our  bodies  ? 
Must  we  not  provide  for  them,  when  they  need  it  ? 
Yes,  but  two  things  are  here  forbidden  ; 

1.  Preplexing  ourselves  with  an  inordinate  care, 
intimated  in  those  words,  7rgm/a>-  /u>,  7ronifbi ;  “  Be 
not  solicitous  in  forecasting  for  the  body;  do  not 
stretch  your  wits,  nor  set  your  thoughts,  upon  the 
tenter-hooks  in  making  this  provision  :  be  not  care¬ 
ful  and  cumbered  about  it,  do  not  take  thought ,” 
Matt.  6.  31.  It  forbids  an  anxious  incumbering  care. 

2.  Indulging  ourselves  in  an  irregular  desire.  We 
are  not  forbidden  barely  to  provide  for  the  body,  (it 
is  a  lamp  that  must  be  supplied  with  oil,)  but  we 
are  forbidden  to  fulfil  the  lusts  thereof.  The  neces¬ 
sities  of  the  body  must  be  considered,  but  the  lusts 
of  it  must  not  be  gratified.  Natural  desires  must 
be  answered,  but  wanton  appetites  must  be  checked 
and  denied.  To  ask  meat  for  our  necessities,  is 
duty,  we  are  taught  to  pray  for  daily  bread  ;  but  to 
ask  meat  for  our  lusts,  is  provoking,  Ps.  78.  18. 
Those  who  profess  to  walk  in  the  spirit,  must  not 
fulfil  the  lusts  of  the  flesh,  Gal.  5.  16. 

CHAP.  XIV. 

The  apostle  having,  in  the  former  chapter,  directed  our  con¬ 
duct  one  towards  another  in  civil  things,  and  prescribed 
the  sacred  laws  of  justice,  peaceableness,  and  order,  to  be 
observed  by  us  as  members  of  the  commonwealth;  he 
comes,  in  this,  and  part  of  the  following  chapter,  in  like 
manner  to  direct  our  demeanour  one  towards  another  in 
sacred  things,  which  pertain  more  immediately  to  con¬ 
science  and  religion,  and  which  we  observe  as  members  of 
the  church.  Particularly,  he  gives  rules  how  to  manage 
our  different  apprehensions  about  indifferent  things  ;  in  the 
management  of  which,  it  seems,  there  was  something  amiss 
among  the  Roman  Christians,  to  whom  he  wrote,  which  he 
here  labours  to  redress.  But  the  rules  are  general,  and  of 
standing  use  in  the  church,  for  the  preservation  of  that 
Christian  love  which  he  had  so  earnestly  pressed  in  the 
foregoing  chapter  as  the  fulfilling  of  the  law.  It  is  certain 
that  nothing  is  more  threatening,  nor  more  often  fatal,  to 
Christian  societies,  than  the  contentions  and  divisions  of 
their  members.  By  these  wounds  the  life  and  soul  of  reli¬ 
gion  expire.  Now  in  this  chapter,  we  are  furnished  with 
the  sovereign  balm  of  Gilead  ;  the  blessed  apostle  prescribes 
like  a  wise  physician.  Why  then  is  not  the  hurt  of  the 
daughter  of inv  people  recovered,  but  because  his  directions 
are  not  followed  ?  This  chapter,  rightly  understood,  made 
use  of,  and  lived  up  to,  would  set  things  to  rights,  and  heal 
us  all. 

1.  X¥  IM  that  is  weak  in  the  faith  receive 
XI  ye,  b lit  not  to  doubtful  disputations. 

2.  For  one  believeth  that  he  may  eat  all 
things  :  another,  who  is  weak,  eateth  herbs. 

3.  Let  not  him  that  eateth  despise  him  that 
eateth  not;  and  let  not  him  which  eateth 
not  judge  him  that  eateth  :  for  God  hath  re¬ 
ceived  him.  4.  Who  art  thou  that  judgest 
another  man’s  servant  ?  to  his  own  master 
he  standeth  or  falleth.  Yea,  he  shall  be 
holden  up:  for  God  is  able  to  make  him 
stand.  5.  One  man  esteemeth  one  day 
above  another :  another  esteemeth  every 
day  alike.  Let  every  man  be  fully  per- 


373 


ROMANS,  XIV. 


suacled  in  his  own  mmci.  &.  He  that  re¬ 
garded!  the  day, regarded)  it  unto  the  Lord; 
and  he  that  regardeth  not  the  day,  to  the 
Lord  lie  doth  not  regard  it.  He  that  eat- 
eth,  eateth  to  the  Lord,  for  he’  giveth  God 
thanks;  and  he  that  eateth  not,  to  the  Lord 
he  eateth  not,  and  giveth  God  thanks.  7. 
For  none  of  us  livetli  to  himself,  and  no 
man  dietli  to  himself.  8.  For  whether  we 
.ive,  we  live  unto  the  Lord ;  and  whether 
we  die,  we  die  unto  the  Lord;  whether  we 
live  therefore,  or  die,  we  are  the  Lord’s.  9.  j 
For  to  this  end  Christ  both  died,  and  rose, 1 
and  revived,  that  he  might  be  Lord  both  of 
the  dead  and  living.  10.  But  why  dost 
thou  judge  thy  brother  ?  Or  why  dost  thou 
set  at  nought  thy  brother  ?  for  we  shall  all 
stand  before  the  judgment-seat  of  Christ. 
11.  For  it  is  written,  As  I  live,  saith  the 
Lord,  every  knee  shall  bow  to  me,  and 
every  tongue  shall  confess  to  God.  12.  So 
then  every  one  of  us  shall  give  account  of 
himself  to  God.  13.  Let  us  not  therefore 
judge  one  another  any  more:  but  judge 
this  rather,  that  no  man  put  a  stumbling- 
block  or  an  occasion  to  fall  in  his  brother’s 
way.  14.  I  know,  and  am  persuaded  by 
the  Lord  Jesus,  that  there  is  nothing  un¬ 
clean  of  itself :  but  to  him  that  esteemeth 
any  thing  to  be  unclean,  to  him  it  is  un¬ 
clean.  15.  But  if  thy  brother  be  grieved 
with  thy  meat,  now  walkest  thou  not  cha¬ 
ritably.  Destroy  not  him  with  thy  meat, 
for  whom  Christ  died.  16.  Let  not  then 
your  good  be  evil  spoken  of:  17.  For  the 
kingdom  of  God  is  not  meat  and  drink ; 
but  righteousness,  and  peace,  and  joy  in  the 
Holy  Ghost.  18.  For  he  that  in  these 
things  serveth  Christ  is  acceptable  to  God, 
and  approved  of  men.  1 9.  Let  us  therefore 
follow  after  the  things  which  make  for 
peace,  and  things  wherewith  one  may  edify 
another.  20.  For  meat  destroy  not  the 
work  of  God.  All  things  indeed  are  pure ; 
but  it  is  evil  for  that  man  who  eateth  with 
offence.  21.  It  is  good  neither  to  eat  flesh, 
nor  to  drink  wine,  nor  any  thing  whereby 
thy  brother  stumbleth,  or  is  offended,  or  is 
made  weak.  22.  Hast  thou  faith  ?  Have 
it  to  thyself  before  God.  Happy  is  he  that 
condemned)  not  himself  in  that  thing  which 
he  alloweth.  23.  And  he  that  doubteth  is 
damned  if  he  eat,  because  he  eateth  not  of 
faith  :  for  whatsoever  is  not  of  faith  is  sin. 

We  have,  in  this  chapter, 

I.  An  account  of  the  unhappy  contention  which 
nad  broken  out  in  the  Christian  church.  Our  master 
nad  foretold  that  offences  would  come ;  and,  it 
seems,  so  they  did,  for  want  of  that  wisdom  and  love 
which  would  have  prevented  it,  and  kept  up  union 
ajrviflg  them. 


1.  There  was  a  difference  among  them  about  the 
distinction  of  meats  and  days;  those  are  the  two 
things  specified.  There  might  be  other  similar  oc¬ 
casions  of  difference,  while  these  made  the  most 
noise,  and  were  most  taken  notice  of. 

The  case  was  this  :  the  members  of  the  Christian 
church  at  Rome  were  some  of  them  originally  Gen¬ 
tiles,  and  others  of  them  Jews.  We  find  Jews  at 
Rome,  believing.  Acts  8.  24.  Now  those  that  had 
been  Jews,  were  trained  up  in  the  observance  of  the 
ceremonial  appointments,  touching  meats  and  days. 
This,  which  had  been  bred  in  the  bone  with  them, 
would  hardly,  be  got  out  of  the  flesh,  even  after  they 
turned  Christians  ;  especially  with  some  of  them, 
who  were  not  easily  weaned  from  what  they  had 
long  been  wedded  to.  They  were  not  well  instruct¬ 
ed  touching  the  cancelling  of  the  ceremonial  law  by 
the  death  of  Christ,  and  therefore  retained  the  cere¬ 
monial  institutions,  and  practised  accordingly  ;  while 
other  Christians,  that  understood  themselves  better, 
and  knew  their  Christian  liberty,  made  no  such  dif¬ 
ference. 

(1.)  Concerning  meats  ;  (v.  2.)  One  believeth  that 
he  may  eat  all  things,  he  is  well  satisfied  that  the 
ceremonial  distinction  of  meats  into  clean  and  un¬ 
clean,  is  no  longer  in  force,  but  that  every  creature 
of  God  is  good,  and  nothing  to  be  refused  ;  nothing 
unclean  of  itself,  v.  14.  This  he  was  assured  of, 
not  only  from  the  general  tenor  and  scope  of  the 
gospel,  but  particularly  from  the  revelation ,  which 
Peter,  the  apostle  of  the  circumcision,  (and  there¬ 
fore  more  immediately  concerned  in  it,)  had  to  this 
purport,  Acts  10.  15,  28.  This  the  strong  Christian 
is  clear  in,  and  practises  accordingly  ;  eating  what 
is  set  before  him,  and  asking  no  question  for  con¬ 
science-sake,  1  Cor.  10.  27. 

On  the  other  hand,  another,  who  is  weak,  is  dissa¬ 
tisfied  in  this  point,  is  not  clear  in  his  Christian  li¬ 
berty,  but  rather  inclines  to  think,  that  the  meats 
forbidden  by  the  law,  remain  still  unclean ;  and 
therefore,  to  keep  at  a  distance  from  them,  he  will 
eat  no  flesh  at  all,  but  eateth  herbs,  contenting  him¬ 
self  only  with  the  fruits  of  the  earth.  See  to  what 
degrees  of  mortification  and  self-denial  a  tender  con¬ 
science  will  submit.  None  know  but  they  that  ex¬ 
perience  it,  how  great  both  the  restraining  and  the 
constraining  power  of  conscience  is. 

(2. )  Concerning  days  ;  ( v .  5. )  Those  who  thought 
themselves  still  under  some  kind  of  obligation  by 
the  ceremonial  law,  esteemed  one  day  above  an¬ 
other;  kept  up  a  respect  to  the  times  of  the  passover, 
pentecost,  new  moons,  and  feasts  of  tabernacles  ; 
thought  those  days  better  than  other  davs,  and  so¬ 
lemnized  them  accordingly  with  particular  observ¬ 
ances,  binding  themselves  to  some  religious  rest 
and  exercise  on  those  days.  Those  who  knew  that 
all  these  things  were  abolished  and  done  away  by 
Christ’s  coming,  esteemed  every  day  alike.  We 
must  understand  it  with  an  exception  of  the  Lord’s 
day,  which  all  Christians  unanimously  observed  ;  but 
they  made  no  account,  took  no  notice,  of  those  anti¬ 
quated  festivals  of  the  Jews. 

Here  the  apostle  speaks  of  the  distinction  of  meats 
and  days  as  a  thing  indifferent,  when  it  went  no 
further  than  the  opinion  and  practice  of  some  parti¬ 
cular  persons,  who  had  been  trained  up  all  theii 
days  to  such  observances,  and  therefore  were  the 
more  excusable  if  they  hardly  parted  with  them. 
But  in  the  epistle  to  the  Galatians,  where  he  deals 
with  those  that  were  originally  Gentiles,  but  were 
influenced  by  some  judaizing  teachers,  not  only  to 
believe  such  a  distinction,  and  to  practise  accord- 
inglv,  but  to  lay  a  stress  upon  it  as  necessary  to  sal¬ 
vation,  and  to  make  the  observation  of  the  Jewish 
festivals  public  and  congregational ;  here  the  case 
was  altered,  and  it  is  charged  upon  them  as  the 
frustrating  of  the  design  of  the  gospel,  falling  from 


j74 


ROMANS,  XIV. 


grace,  Gal.  4.  9 — 11.  These  here  did  it  out  of 
weakness,  the  Galatians  did  it  out  of  wilfulness  and 
wickedness ;  and  therefore  the  apostle  handles 
them  thus  differently. 

This  epistle  is  supposed  to  have  been  written  some 
time  before  that  to  the  Galatians.  The  apostle 
seems  willing  to  let  the  ceremonial  law  wither  by 
degrees,  and  to  let  it  have  an  honourable  burial ; 
now  these  weak  Romans  seem  to  be  only  following 
it  weeping  to  its  grave,  but  those  Galatians  were 
raking  it  out  of  its  ashes. 

2.  It  was  not  so  much  the  difference  itself  that  did 
the  mischief,  as  the  mismanagement  of  the  differ¬ 
ence,  making  it  a  bone  of  contention. 

(1.)  Those  who  were  strong,  and  knew  their 
Christian  liberty,  and  made  use  of  -it,  despised  the 
weak,  who  did  not :  whereas  they  should  have  pi¬ 
tied  them,  and  helped  them,  and  afforded  them 
meek  and  friendly  instruction,  they  trampled  upon 
them  as  silly,  and  humoursome,  and  superstitious, 
for  scrupling  those  things  which  they  knew  to  be 
lawful.  So  apt  are  those  who  have  knowledge,  to 
be  puffed  up  with  it,  and  to  look  disdainfully  and 
scornfully  upon  their  brethren. 

(2.)  Those  who  were  weak,  and  durst  not  use 
their  Christian  liberty,  judged  and  censured  the 
strong,  who  did,  as  if  they  were  loose  Christians, 
carnal  professors,  that  cared  not  what  they  did,  but 
walked  at  all  adventures,  and  stuck  at  nothing. 
They  judged  them  as  breakers  of  the  law,  con¬ 
temners  of  God’s  ordinance,  and  the  like.  Such 
censures  as  these  discovered  a  great  deal  of  rashness 
and  uncharitableness,  and  would  doubtless  tend 
much  to  the  alienating  of  affection. 

Well,  this  was  the  disease,  and  we  see  it  remain¬ 
ing  in  the  church  to  this  day  ;  the  like  differences, 
in  like  manner  mismanaged,  are  still  the  disturbers 
of  the  church’s  peace.  But, 

II.  We  have  proper  directions  and  suggestions 
laid  down  for  allaying  this  contention,  and  prevent¬ 
ing  the  ill  consequences  of  it.  The  apostle,  as  a 
wise  physician,  prescribes  proper  remedies  for  the 
disease ;  which  are  made  up  of  rules  and  reasons. 

Such  gentle  methods  does  he  take,  with  such  j 
cords  of  a  man  does  he  draw  them  together  ;  not  by 
excommunicating,  suspending  and  silencing  either  ; 
side,  but  by  persuading  them  both  to  a  mutual  for¬ 
bearance  :  and  as  a  faithful  day’s-man,  he  lays  his 
hand  upon  them  both  ;  reasoning  the  case  with  the 
strong,  that  they  should  not  be  so  scornful ;  and  with 
the  weak,  that  they  should  not  be  so  censorious.  If 
the  contending  parties  will  but  submit  to  this  fair 
arbitration,  each  abate  of  his  rigour,  and  sacrifice 
their  differences  to  their  graces,  all  will  be  well 
quickly. 

Let  us  observe  the  rules  he  gives,  some  to  the 
strong,  and  some  to  the  weak,  and  some  to  both,  for 
they  are  interwoven  ;  and  reduce  the  reasons  to 
their  proper  rules. 

1.  Those  who  are  weak,  must  be  received,  but  not 
to  doubtful  disputations,  v.  1.  “Take  this  for  a 
general  rule  ;  spend  your  zeal  in  those  things  wherein 
you  and  all  the  people  of  God  are  agreed,  and  do 
not  dispute  about  matters  that  are  doubtful.  Receive 
him,  ‘7r^<r\u./uCdvio-§-t — take  him  to  you,  b’d  him  wel¬ 
come,  receive  him  with  the  greatest  affection  and 
tenderness;  Porrigite.  manum ;  (so  the  Syriac;) 
Lend  him  your  hand,  to  help  him,  to  fetch  him  to 
you,  to  encourage  him.  Receive  him  into  your  com¬ 
pany  and  converse  and  communion,  entertain  him 
with  readiness  and  condescension,  and  treat  him 
with  all  possible  endearments.” 

“ Receive  him;  not  to  quarrel  with  him,  and  to 
argue  about  uncertain  points  that  are  in  controversy, 
which  will  but  confound  him,  and  fill  his  head  with 
empty  notions,  perplex  him,  and  shake  his  faith,  j 
Let  not  your  Christian  friendship  and  fellowship  be  ! 


disturbed  with  such  vain  janglings  and  strifes  of 
words.” 

“Not  to  judge  his  doubtful  thoughts;”  (so  the 
margin;)  “not  to  pump  out  his  weak  sentiments 
concerning  those  things,  which  he  is  in  doubt  about, 
that  you  may  *censure  and  condemn  him.  Receive 
him,  not  to  expose  him,  but  to  instruct  and 
strengthen  him.”  See  1  Cor.  1.  10.  Phil.  3.  15,  16. 

2.  Those  who  are  strong,  must  by  no  means  des¬ 
pise  the  weak  ;  nor  those  who  are  weak ,  judge  the 
strong,  v.  3.  This  is  levelled  directly  against  the 
fault  of  each  party.  It  is  seldom  that  any  such  con¬ 
tention  exists,  but  there  is  a  fault  on  both  sides,  and 
both  must  mend. 

He  argues  against  both  these  jointly ;  we  must  not 
despise  or  judge  our  brethren.  Why  so  ? 

(1.)  Because  God  hath  received  them;  and  we 
reflect  upon  him,  if  we  reject  those  whom  he  hath 
received.  God  never  cast  off  any  one  that  had  true 
grace,  though  we  were  but  weak  in  it ;  never  broke 
the  bruised  reed.  Strong  believers  and  weak  be¬ 
lievers,  those  that  eat,  and  those  that  eat  not,  if  they 
be  true  believers,  are  accepted  of  God. 

It  will  be  good  for  us  to  put  this  question  to  our¬ 
selves,  when  we  are  tempted  to  behave  scornfully 
towards  our  brethren,  to  disdain  and  censure  them  ; 
“  Has  not  God  owned  them  ;  and  if  he  has,  dare  I 
disown  them  ?” 

“Nay,  God  doth  not  only  receive  him,  but  hold 
him  up,  v.  4.  You  think  that  he  who  eateth,  will 
fall  by  his  presumption,  or  that  he  who  eateth  not, 
will  sink  under  the  weight  of  his  own  fears  and  scru¬ 
ples  :  but  if  they  have  true  faith,  and  an  eye  to  God, 
the  one  in  the  intelligent  use  of  his  Christian  liberty, 
and  the  other  in  the  conscientious  forbearance  of  it, 
they  shall  be  held  up  ;  the  one  in  his  integrity,  and 
the  other  in  his  comfort.  This  hope  is  built  upon 
the  power  of  God,  for  God  is  able  to  make  him  stand  ; 
and  being  able,  no  doubt  he  is  willing  to  exert  that 
power  for  the  preservation  of  those  that  are  his 
own.”  In  reference  to  spiritual  difficulties  and  dan¬ 
gers,  (our  own  and  others,)  much  of  our  hope  and 
comfort  is  grounded  upon  the  divine  power,  1  Pet. 
1.  5.  Jude  v.  24. 

(2.)  Because  they  are  servants  to  their  own  mas¬ 
ter  ;  (v.  4. )  Who  art  thou  that  judgest  another  man's 
serx>ant?  We  reckon  it  apiece  of  ill  manners  to 
meddle  with  other  people’s  servants,  and  to  find 
fault  with  them,  and  censure  them.  Weak  and 
strong  Christians  are  indeed  our  brethren,  but  they 
are  not  our  servants.  This  rash  judging  is  reproved. 
Jam.  3.  1.  under  the  notion  of  being  many  masters. 
We  make  ourselves  our  brethren’s  masters,  and  do 
I  in  effect  usurp  the  throne  of  God,  when  we  take 
upon  us  thus  to  judge  them  ;  especially  to  judge  their 
thoughts  and  intentions,  which  are  out  of  our  view  ; 

I  to  judge  their  persons  and  state,  concerning  which 
|  it  is  hard  to  conclude  by  those  few  indications  which 
fall  within  our  cognizance.  God  sees  not  as  man 
sees  ;  and  he  is  their  master,  and  not  we.  In  judg¬ 
ing  and  censuring  our  brethren,  we  meddle  with  that 
which  does  not  belong  to  us  :  we  have  work  enough 
to  do  at  home ;  and  if  we  must  needs  be  judging,  let 
us  exercise  our  faculty  upon  our  own  hearts  and 
ways. 

To  his  own  master  he  stands  or  falls;  his  doom 
will  be  according  to  his  master’s  sentence,  and  not 
according  to  our’s.  How  well  for  us  is  it,  that  we 
are  not  to  stand  or  fall  by  the  judgment  one  of  ano¬ 
ther,  but  by  the  righteous  and  unerring  judgment 
of  God,  which  is  according  to  truth  !  “  \\  hile  thy 

brother’s  cause  is  before  thy  judgment,  it  is  coram 
non  judice — before  one  who  is  not  the  judge ;  the 
court  of  heaven  is  the  proper  court  for  trial,  where, 
and  where  only,  the  sentence  is  definitive  and  con 
eluding;  and  to  which,  if  his  heart  be  upright,  he 
may  comfortably  appeal  from  thy  rash  censure. 


375 


ROMANS,  XIV. 


(3. )  Because  both  the  one  and  the  other,  if  they 
be  true  believers,  and  are  right  in  the  main,  have 
an  eye  to  God,  and  do  approve  themselves  to  God 
in  what  they  do,  v.  6. 

He  that  regards  the  day,  that  makes  conscience 
of  observing  the  Jewish  fasts  and  festivals,  not  im- 
osing  it  upon  others,  nor  laying  a  stress  upon  it, 
ut  willing  to  be  as  he  thinks  on  the  surer  side,  as 
thinking  there  is  no  harm  in  resting  from  worldly 
labours,  and  worshipping  God  on  those  days,  it  is 
well.  We  have  reason  to  think,  because  in  other 
things  he  conducts  himself  like  a  good  Christian, 
that  in  this  also  his  eye  is  single,  and  that  he  re- 

f  ardelh  it  unto  the  Lord  ;  and  God  will  accept  of 
is  honest  intention,  though  he  be  under  a  mistake 
about  the  observation  of  days ;  for  the  sincerity  and 
uprightness  of  the  heart  were  never  rejected  for  the 
weakness  and  infirmity  of  the  head  :  so  good  a  mas¬ 
ter  do  we  serve. 

On  the  other  hand,  he  that  regards  not  the  day, 
that  does  not  make  a  difference  between  one  day  and 
another ;  does  not  call  one  day  holy,  and  another 
profane  ;  one  day  lucky,  and  another  unlucky  ;  but 
esteems  every  day  alike  :  he  does  not  do  it  out  of  a 
spirit  of  opposition,  contradiction,  or  contempt  of  his 
brother;  if  he  be  a  good  Christian,  he  does  not,  he 
dares  not,  do  it  from  such  a  principle  :  and  therefore 
we  charitably  conclude,  that  to  the  Lord  he  doth  not 
regard  it.  Re  therefore  makes  no  such  difference 
of  days,  because  he  knows  God  hath  made  none ; 
and  therefore  intends  his  honour  in  endeavouring  to 
dedicate  every  day  to  him. 

So  for  the  other  instance  ;  He  that  eateth  whatever 
is  set  before  him,  though  it  be  blood,  though  it  be 
swine’s  flesh,  if  it  be  food  convenient  for  him,  he 
eateth  to  the  Lord.  He  understands  the  liberty  that 
God  has  granted  him,  and  uses  it  to  the  glory  of 
God,  with  an  eye  to  his  wisdom  and  goodness,  in  en¬ 
larging  our  allowance  now  under  the  gospel,  and 
taking  off  the  yoke  of  legal  restraints ;  and  he  giveth 
God  thanks,  for  the  variety  of  food  he  has,  and  the 
liberty  he  has  to  eat  it,  and  that  in  those  things  his 
conscience  is  not  fettered. 

On  the  other  hand,  he  that  eateth  not  those  meats 
which  were  forbidden  by  the  ceremonial  law,  to  the 
Lord  he  eateth  not ;  it  is  for  God’s  sake,  because  he 
is  afraid  of  offending  God  by  eating  that  which  he  is 
sure  was  once  prohibited  ;  and  he  giveth  God  thanks 
too,  that  there  is  enough  beside.  If  he  conscien¬ 
tiously  deny  himself  that  which  he  takes  to  be  for¬ 
bidden  fruit,  yet  he  blesses  God  that  of  other  trees 
in  the  garden  he  may  freely  eat.  Thus  while  both 
have  an  eye  to  God  in  what  they  do,  and  approve 
themselves  to  him  in  their  integrity,  why  should 
either  of  them  be  judged  or  despised  ? 

Observe,  Whether  we  eat  flesh,  or  eat  herbs,  it 
is  a  thankful  regard  to  God,  the  author  and  giver  of 
all  our  mercies,  that  sanctifies  and  sweetens  it. 

Bishop  Sanderson,  in  his  34th  sermon,  upon  1 
Tim.  4.  4.  justly  makes  this  observation :  It  appears 
by  this,  that  saying  grace  (as  we  commonly  call  it, 
perhaps  from  1  Cor.  10.  30. )  before  and  after  meat, 
was  the  common  known  practice  of  the  church, 
among  Christians  of  all  sorts,  weak  and  strong :  an 
ancient,  commendable,  apostolical,  Christian  prac¬ 
tice,  derived  down  from  Christ’s  example  through 
all  the  ages  of  the  church  ;  (Matt.  14.  19. — 15.  36. 
Luke  9.  16.  John  6.  11.  Matt.  26.  26,  27.  Acts  27. 
35.)  blessing  the  creatures  in  the  name  of  God  be¬ 
fore  we  use  them,  and  blessing  the  name  of  God  for 
them  after,  both  included  ;  for  t ukoyuv  and  tv^atg/rei r 
are  used  promiscuously. 

To  clear  this  argument  against  rash  judging  and 
despising,  he  shews  how  essential  it  is  to  true  Chris¬ 
tianity,  to  have  a  regard  to  God,  and  not  to  our¬ 
selves;  which  therefore,  unless  the  contrary  do 
manifestly  appear,  we  must  presume,  concerning 


those  that  in  lesser  things  differ  from  us.  Observe 
his  description  of  true  Christians,  taken  from  their 
end  and  aim,  (v.  7,  8.)  and  the  ground  of  it,  v.  9. 

[1.]  Our  end  and  aim:  not  self,  but  the  Lord. 
As  the  particular  end  specifies  the  action,  so  the 
general  scope  and  tendency  specify  the  state.  If 
we  would  know  what  way  we  walk  in,  we  must  in¬ 
quire  what  end  we  walk  toward. 

First,  Not  to  self.  We  have  learned  to  deny  our¬ 
selves  ;  that  was  our  first  lesson  ;  JYone  of  us  liveth  to 
himself  This  is  a  thing  in  which  all  the  people  of 
God  are  one,  however  they  differ  in  other  things  ; 
though  some,  are  weak  and  others  are  strong,  vet 
both  agree  in  this,  not  to  live  to  themselves.  Not 
one  that  hath  given  up  his  name  to  Christ,  is  al¬ 
lowedly  a  self-seeker ;  it  is  contrary  to  the  founda¬ 
tion  of  true  Christianity. 

We  neither  live  to  ourselves,  nor  die  to  ourselves, 
we  are  not  our  own  masters,  nor  our  own  proprie¬ 
tors  ;  we  are  not  at  our  own  disposal.  The  business 
of  our  lives  is  not  to  please  ourselves,  but  to  please 
God.  The  business  of  our  deaths,  which  we  are 
every  day  exposed  to,  and  delivered  to,  is  not  to 
make  ourselves  talked  of ;  we  run  not  such  hazards 
out  of  vain-glory,  while  we  are  dying  daily.  When 
we  come  to  die  actually,  neither  is  that  to  ourselves ; 
it  is  not  barely  that  we  would  be  unclothed,  and 
eased  of  the  burthen  of  the  flesh ;  but  it  is  to  the 
Lord,  that  we  may  depart,  and  be  with  Christ,  may 
be  present  with  the  Lord. 

Secondly,  But  to  the  Lord,  (v.  8.)  to  the  Lord 
Chrigt,  to  whom  all  power  and  judgment  are  com¬ 
mitted,  and  in  whose  name  we  are  taught,  as  Chris¬ 
tians,  to  do  every  thing  we  do,  (Col.  3.  17.)  with  an 
eye  to  the  will  of  Christ  as  our  rule,  to  the  glory  of 
Christ  as  our  end,  Phil.  I.  21.  Christ  is  the  gain 
we  aim  at,  living  and  dying.  We  live,  to  glorify 
him  in  all  the  actions  and  affairs  of  life ;  we  die, 
whether  a  natural  or  a  violent  death,  to  glorify  him, 
and  to  go  to  be  glorified  with  him.  Christ  is  the 
centre,  in  which  all  the  lines  of  life  and  death  do 
meet.  This  is  true  Christianity,  which  makes  Christ 
all  in  all. 

So  that,  whether  we  live  or  die,  we  are  the  Lord's, 
devoted  to  him,  depending  on  him,  designed  and 
designing  for  him.  Though  some  Christians  are 
weak,  and  others  strong;  though  of  different  sizes, 
capacities,  apprehensions  and  practices,  in  lesser 
things,  yet  they  are  all  the  Lord’s:  alleying,  and 
serving,  and  approving  themselves  to  Christ,  and 
are  accordingly  owmed  and  accepted  of  him.  Is  it 
for  us  then  to  judge  or  despise  them,  as  if  we  were 
their  masters,  and  they  were  to  make  it  their 
business  to  please  us,  and  to  stand  or  fall  by  our 
dooms  ? 

[2.]  The  ground  of  this,  v.  9.  It  is  grounded 
upon  Christ’s  absolute  sovereignty  and  dominion, 
which  were  the  fruit  and  end  of  his  death  and  resur¬ 
rection.  To  this  end  he  both  died,  and  rose,  and 
rrxdved,  (he,  being  risen,  entered  upon  a  heavenly 
life,  the  glory  which  he  had  before,  that  he  might  be 
Lord,  both  of  dead  and  living,  that  he  might  be 
universal  Monarch,  Lord  of  all,  (Acts  10.  36.)  all 
the  animate  and  inanimate  creatures  ;  for  he  is  head 
over  all  things  to  the  church.  He  is  Lord  of  those 
that  are  living,  to  rule  them,  of  those  that  are  dead, 
to  revive  them,  and  raise  them  up.  This  was  that 
name  above  ei'ery  name,  which  God  gave  him  as 
the  reward  of  his  humiliation,  Phil.  2.  8,  9.  It  was 
after  he  had  died  and  risen,  that  he  said,  jlll  power 
is  given  unto  me;  (Matt.  28.  18.)  and  presently  he 
exerts  that  power  in  issuing  out  commissions,  v. 
19,  20. 

Now  if  Christ  paid  so  dear  for  his  dominion  over 
souls  and  consciences,  and  has  such  a  just  and  undis¬ 
puted  right  to  exercise  that  dominion  ;  we  must  not 
so  much  as  seem  to  invade  it,  or  intrench  upon  it, 


376 


ROMANS,  XIV. 


by  judging  the  consciences  of  our  brethren,  and  ar¬ 
raigning  them  at  our  bar. 

When  we  are  ready  to  reproach,  and  reflect  upon, 
the  name  and  memory  of  those  that  are  dead  and 
gone,  and  to  pass  a  censure  upon  them,  (which  some 
the  rather  do,  because  such  judgments  of  the  dead 
are  more  likely  to  pass  uncontrolled  and  uncontra¬ 
dicted,)  we  must  consider  that  Christ  is  Lord  of  the 
dead,  as  well  as  of  the  living.  If  they  are  dead, 
they  have  already  given  up  their  account,  and  let 
that  suffice. 

And  this  leads  to  another  reason  against  judging 
and  despising ; 

(4.)  Because  both  the  one  and  the  other  must 
shortly  give  an  account,  v.  10 — 12.  A  believing  re  ¬ 
gard  to  the  judgment  of  the  great  day,  would  silence 
all  these  rash  judgings;  Why  dost  thou  that  art 
weak,  judge  thy  brother  that  is  strong?  And  why 
dost  thou  that  art  strong,  set  at  nought  thy  brother 
that  is  weak  ?  Why  is  all  this  clashing,  and  contra¬ 
dicting,  and  censuring,  among  Christians  ?  We  shall 
all  stand  before  the  judgment-seat  of  Christ,  2  Cor. 
5.  10.  Christ  will  be  the  Judge,  and  he  has  both 
authority  and  ability  to  determine  men’s  eternal 
stati  iccording  to  their  works,  and  before  him  we 
shah  .stand  as  persons  to  be  tried,  and  to  give  up  an 
account ;  expecting  our  final  doom  from  him,  which 
will  be  eternally  conclusive. 

To  illustrate  this,  (y.  11.)  he  quotes  a  passage  out 
of  the  Old  Testament,  which  speaks  of  Christ’s 
universal  sovereignty  and  dominion,  and  that  es¬ 
tablished  with  an  oath  ;  As  I  live,  (saith  the  Lord,) 
every  knee  shall  bow  to  me.  It  is  quoted  from  Isa. 
45.  23.  there  it  is,  I  have  sworn  by  myself;  here  it 
is,  As  I  live.  So  that  whenever  God  saith,  As  I 
live,  it  is  to  be  interpreted  as  swearing  by  himself ; 
for  it  is  God’s  prerogative  to  have  life  in  himself: 
there  is  a  farther  ratification  of  it  there,  The  word 
is  gone  out  of  my  mouth. 

It  is  a  prophecy,  in  general,  of  Christ’s  dominion  ; 
and  here  very  fully  applied  to  the  judgment  of  the 
great  day,  which  will  be  the  highest  and  most  illus¬ 
trious  exercise  of  that  dominion.  Here  is  a  proof 
of  Christ’s  godhead,  he  is  the  Lord,  and  he  is  God, 
equal  with  the  Father.  Divine  honour  is  due  to 
him,  and  must  be  paid.  It  is  paid  to  God  through 
him  as  Mediator.  God  will  judge  the  world  by  him, 
Acts  17.  31. 

The  bowing  of  the  knee  to  him,  and  the  confession 
made  with  the  tongue,  are  but  outward  expressions 
of  inward  adoration  and  praise.  Every  knee,  and 
every  tongue,  either  freely,  or  by  force. 

[1.  ]  All  his  friends  do  \t  freely  ;  are  made  willing 
in  the  day  of  his  power.  Grace  is  the  soul’s  cheer¬ 
ful,  entire,  and  avowed  subjection  to  Jesus  Christ. 
First,  Bowing  to  him  ;  the  understanding  bowed  to 
his  truths,  the  will  to  his  laws,  the  whole  man  to  his 
authority  ;  and  this  expressed  by  the  bowing  of  the 
knee,  the  posture  of  adoration  and  prayer.  It  is 
proclaimed  before  our  Joseph,  Bow  the  knee,  Gen. 
41.  43.  Though  bodily  exercise  alone  profits  little, 
yet  as  it  is  guided  by  inward  fear  and  reverence,  it 
is  accepted.  Secondly,  Confessing  to  him ;  ac¬ 
knowledging  his  glory,  grace,  and  greatness;  ac¬ 
knowledging  our  own  meanness  and  vileness,  con¬ 
fessing  our  sins  to  him  ;  so  some  understand  it. 

[2.]  All  his  foes  shall  be  constrained  to  do  it, 
whether  they  will  or  no.  When  he  shall  come  in 
the  clouds,  and  every  eye  shall  see  him  ;  then,  and 
not  till  then,  will  all  those  promises,  which  speak  of 
his  victories  over  his  enemies  and  their  subjection  to 
him,  have  their  full  and  complete  accomplishment : 
then  his  foes  shall  be  his  footstool,  and  all  his  ene¬ 
mies  shall  lick  the  dust. 

Hence  he  concludes,  (v.  12.)  Every  one  of  us  shall 
give  account  of  himself  to  God.  We  must  not  give 
account  for  others,  nor  they  for  us :  but  every  one 


I  for  himself.  We  must  give  account  how  we  have 
spent  our  time,  how  we  have  improved  our  oppor 
tunities :  what  we  have  done,  and  how  we  have 
done  it. 

And  therefore,  First,  We  have  little  tj  do,  to 
judge  others,  for  they  are  not  accountable  to  us,  nor 
are  we  accountable  for  them  ;  (Gal.  2.  6.)  Whatso- 
j  ever  they  were,  it  maketh  no  matter  to  me,  God  ac- 
cepteth  no  mail's  person.  Whatever  they  are,  and 
whatever  they  do,  they  must  give  account  to  their 
own  master,  and  not  to  us ;  if  we  can  in  any  thing  be 
helpers  of  their  joy,  it  is  well ;  but  we  have  not  do¬ 
minion  over  their  faith.  And,  Secondly,  We  have 
the  more  to  do,  to  judge  ourselves,  we  have  an  ac¬ 
count  of  our  own  to  make  up ;  and  that  is  enough  for 
us ;  let  every  man  prove  his  frwn  work,  (Gal.  6.  4.) 
state  his  own  accounts,  search  his  own  heart  and 
life ;  let  that  take  up  his  thoughts,  and  he  that  is 
strict  in  judging  himself  and  abasing  himself,  will 
not  be  apt  to  judge  and  despise  his  brother.  Let  all 
these  differences  be  referred  to  the  arbitration  of 
Christ  at  the  great  day. 

(5.)  Because  the  stress  of  Christianity  is  not  to  be 
laid  upon  these  things,  nor  are  they  at  all  essential 
to  religion,  either  on  the  one  side  or  on  the  other. 
This  is  his  reason,  (y.  17,  18.)  which  is  reducible  tc 
this  branch  of  exhortation  ; 

Why  should  you  spend  your  zeal  either  for  or 
against  those  things  which  are  so  minute  and  incon¬ 
siderable  in  religion  ?  Some  make  it  a  reason,  why, 
in  case  of  offence  likely  to  be  taken,  we  should  re¬ 
frain  the  use  of  our  Christian  liberty ;  but  it  seems 
directed  in  general  against  that  heat  about  those 
things,  which  he  observed  on  both  sides.  The  king¬ 
dom  of  God  is  not  meat,  &c.  Observe  here, 

[l.J  The  nature  of  true  Christianity,  what  it  is 
it  is  here  called,  The  kingdom  of  God ;  it  is  a  re¬ 
ligion  intended  to  rule  us,  a  kingdom  :  it  stands  in  a 
true  and  hearty  subjection  to  God’s  power  and  do¬ 
minion.  The  gospel-dispensation  is  in  a  special 
manner  called  the  kingdom  of  God,  in  distinction 
from  the  legal  dispensation,  Matt.  3.  2. — 4.  17. 

First,  It  is  not  meat  and  drink :  it  does  not  consist 
either  in  using,  or  in  abstaining  from,  such  and  such 
meats  and  drinks.  Christianity  gives  no  rule  in  that 
case,  either  in  one  way  or  other.  The  Jewish  re¬ 
ligion  consisted  much  in  meats  and  drinks  ;  (Heb.  9. 

10.  )  abstaining  from  some  meats  religiously,  (Lev. 

11.  2.)  eating  other  meats  religiously  ;  as  in  severa1 
of  the  sacrifices,  part  of  which  were  to  be  eaten  be¬ 
fore  the  Lord  :  but  all  those  appointments  are  now 
abolished,  and  are  no  more,  Col.  2.  21,  22.  The 
matter  is  left  at  large  ;  every  creature  of  God  is  good, 
1  Tim.  4.  4.  So,  as  to  other  things,  it  is  neither  cir¬ 
cumcision  nor  uncircumcision,  (Gal.  5.  6. — 6.  15. 
1  Cor.  7.  19.)  it  is  not  being  of  this  party  and  per¬ 
suasion,  of  this  or  the  other  opinion  in  lesser  things, 
that  will  recommend  us  to  God.  It  will  not  be  asked 
at  the  great  day,  “  Who  ate  flesh,  and  who  ate 
herbs  ?”  “  Who  kept  holy  days,  and  who  did  not  ?” 
Nor  will  it  be  asked,  “Who  was  conformist,  and 
who  was  nonconformist?”  But  it  will  be  asked, 
“  Who  feared  God,  and  worked  righteousness,  and 
who  did  not?”  Nothing  more  destructive  to  true 
Christianity  than  placing  it  in  modes  and  forms,  and 
circumstantials,  which  eat  out  the  essentials. 

Secondly,  It  is  righteousness,  and  peace,  and  joy 
in  the  Holy  Ghost.  These  are  some  of  the  essentials 
of  Christianity  ;  things  in  which  all  the  people  of  God 
j  are  agreed ;  in  the  pursuit  of  which  we  must  spend 
our  zeal,  and  which  we  must  mind  with  an  excelling 
care.  Righteousness,  peace,  and  joy,  are  very  com¬ 
prehensive  words ;  and  each  of  them  includes  much, 
both  of  the  foundation  and  the  superstructure  of  re- 
!  ligion.  Might  I  limit  the  sense  of  them,  it  should 
j  be  thus.  As  to  God,  our  great  concern  is  righteous- 
1  ness ;  to  appear  before  him  justified  by  the  merit  of 


ROMANS,  XIV. 


377 


C  hrist’s  death,  sanctified  by  the  spirit  of  his  grace ; 

1  r  the  righteous  Lord  loveth  righteousness.  As  to 
our  brethren,  it  is  peace  ;  to  live  in  peace  and  love, 
and  charity  with  them  ;  following  peace  with  all 
men  ;  Christ  came  into  the  world,  to  be  the  great 
Peace-maker.  As  to  ourselves,  it  is  joy  in  the  Holy 
Ghost ;  that  spiritual  joy  which  is  wrought  by  the 
blessed  Spirit  in  the  hearts  of  believers,  which  re¬ 
spects  God  as  their  reconciled  Father,  and  heaven 
ds  their  expected  home.  Next  to  our  compliance 
with  God,  the  life  of  religion  consists  in  our  com¬ 
placency  in  him  ;  to  delight  ourselves  always  in  the 
Lord.  Surely  we  serve  a  good  Master,  who  makes 
peace  and  joy  so  essential  to  our  religion.  Then  and 
then  only  we  may  expect  peace  and  joy  in  the  Holy 
Ghost,  when  the  foundation  is  laid  in  righteousness, 
Isa.  32.  17. 

Thirdly,  It  is  in  these  things  to  serve  Christ,  (v. 
18. )  to  do  all  this  out  of  respect  to  Christ  himself  as 
our  Master,  to  his  will  as  our  rule,  and  to  his  glory 
as  our  end.  That  which  puts  an  acceptableness 
upon  all  our  good  duties,  is,  a  regard  to  Christ  in  1 
the  doing  of  them.  We  are  to  serve  his  interests 
and  designs  in  the  world ;  which  are  in  the  first 
place  to  reconcile  us  to  God,  and  then  to  reconcile 
us  one  to  another.  What  is  Christianity  but  the 
serving  of  Christ?  And  we  may  well  afford  to  serve  J 
him,  who  for  us  and  for  our  salvation  took  upon  him  j 
the  form  of  a  servant. 

[2.  ]  The  advantages  of  it.  He  that  duly  observeth 
these  things, 

First,  Is  acceptable  to  God.  God  is  well  pleased 
with  such  a  one,  though  he  be  not  in  every  thing 
just  of  our  length.  He  has  the  love  and  favour  of 
God  ;  his  person,  his  performances,  are  accepted  of 
God,  and  we  need  no  more  to  make  us  happy.  If 
God  now  accepts  thy  works,  thou  mayest  eat  thy 
bread  with  joy.  Those  are  most  pleasing  to  God, 
that  are  best  pleased  with  him  ;  and  they  are  those 
that  abound  most  in  peace  and  joy  in  the  Holy  Ghost. 

Secondly,  He  is  approved  of  men,  of  all  wise  and 
good  men,  and  the  opinion  of  others  is  not  to  be  re¬ 
garded.  The  persons  and  things,  which  are  accept¬ 
able  to  God,  should  be  approved  of  us.  Should  not 
we  be  pleased  with  that  which  God  is  pleased  with  ? 
What  is  it  to  be  sanctified,  but  to  be  of  God’s  mind  ? 
Observe,  The  approbation  of  men  is  not  to  be  slight¬ 
ed  ;  for  we  must  provide  things  honest  in  the  sight 
of  all  men,  and  study  those  things  that  are  lovely 
and  of  good  report :  but  the  acceptance  of  God  is  to 
be  desired  and  aimed  at  in  the  first  place,  because, 
sooner  or  later,  God  will  bring  all  the  world  to  be 
of  his  mind. 

3.  Another  rule  here  given,  is  this,  that  in  these 
doubtful  things,  every  one  not  only  may,  but  must, 
walk  according  to  the  light  that  God  hath  given 
him.  This  is  laid  down,  v.  5.  Let  every  man  be 
fully  persuaded  in  his  own  mind ;  that  is,  “Prac¬ 
tice  according  to  your  own  judgment  in  those  things, 
and  leave  others  to  do  so  too.  Do  not  censure  the 
practice  of  others,  let  them  enjoy  their  own  opinion  ; 
if  they  be  persuaded  in  their  own  mind  that  they 
ought  to  do  so  and  so,  do  not  condemn  them  ;  but 
if  your  sober  sentiments  be  otherwise,  do  not  make 
their  practice  a  rule  to  you,  any  more  than  you  must 
prescribe  yours  as  a  rule  to  them.  Take  heed  of 
acting  contrary  to  the  dictates  of  a  doubting  con-  ; 
science.  First,  be  persuaded  that  what  you  do  is 
lawful,  before  you  venture  to  doit.”  In  doubtful 
things,  it  is  good  keeping  on  the  sure  side  of  the  : 
hedge.  If  a  weak  Christian  doubt  whether  it  be 
lawtul  to  eat  flesh,  while  he  remains  under  that 
doubt  he  had  best  forbear,  till  he  be  fully  persuaded 
in  lm  own  mind.  We  must  not  pin  our  faith  upon  I 
;mv  one’s  sleeve,  or  make  the  practice  of  others 
our  rule ;  but  follow  the  dictates  of  our  own  under- 
srar.ding. 

Vol.  vi. — 3  B 


To  this  purport  he  argues,  v.  14.  and  v.  23. 
Which  two  \  erses  explain  this,  and  give  us  a  rule 
not  to  act  against  the  dictates, 

(1.)  Of  a  mistaken  conscience,  v.  14.  If  a  tiling 
be  indifferent,  so  that  it  is  not  in  itself  a  sin  net  to  do 
it,  if  we  really  think  it  a  sin  to  do  it,  it  is  to  us  a  sin, 
though  not  to  others,  because  we  act  against  cut 
consciences,  though  mistaken  and  misinformed. 

He  specifies  the  case  in  hand,  concerning  the  dif¬ 
ference  of  meats.  Observe, 

[1.]  His  own  clearness  in  this  matter ;  “I know 
and  am  persuaded,  1  am  fully  persuaded,  I  am  ac¬ 
quainted  w  ith  my  Christian  liberty,  and  am  satisfied 
in  it,  without  any  doubt  or  scruple,  that  there  is 
nothing  unclean  of  itself,  no  kind  of  meat  that  lies 
under  any  ceremonial  uncleanness,  nor  is  forbidden 
||  to  be  eaten,  if  it  be  food  proper  for  human  bodies.” 
Several  kinds  of  meat  were  forbidden  to  the  Jews, 
that  in  that,  as  in  other  things,  they  might  be  a 
peculiar  and  separate  people,  Lev.  11.  44.  Deut. 
14.  2,  3.  Sin  had  brought  a  curse  upon  the  whole 
creation,  Cursed  is  the  ground  for  thy  sake ;  the 
use  of  the  creatures  and  dominion  over  them  were 
forfeited,  so  that  to  man  they  were  all  unclean,  Tit. 
1.  15.  In  token  of  which,  God  in  the  ceremonial 
law  prohibited  the  use  of  some,  to  shew  what  he 
might  have  done  concerning  all  ;  but  new  that 
Christ  has  removed  the  curse,  the  matter  is  set 
at  large  again,  and  that  prohibition  is  taken  away. 

Therefore  he  says  that  he  was  persuaded  by  ihc 
Lord  Jesus,  not  only  as  the  author  of  that  persua¬ 
sion,  but  as  the  ground  of  it ;  it  was  built  upon  the 
efficacy  of  Christ’s  death,  which  removed  the  curse, 
took  off  the  forfeiture,  and  restored  our  right  to  the 
creature  in  general,  and,  consequently,  put  a  period 
to  that  particular  distinguishing  prohibition,  bo  that 
now  there  is  nothing  unclean  of  itself,  every  crea¬ 
ture  of  God  is  good  ;  nothing  common  :  so  the  mar¬ 
gin,  s  sv  Konev;  nothing  w  hich  is  common  to  others  to 
eat,  from  the  use  of  which  the  professors  of  religion 
are  restrained :  nothing  profane ;  in  this  sense  the 
Jews  used  the  word  common.  It  is  explained  by 
the  word  uxaS-atg7oi',  Acts  10.  14.  nothing  common 
or  unclean. 

It  was  not  only  from  the  revelation  made  to  Peter 
,  in  this  matter,  but  from  the  tenor  and  tendency  of 
the  tvhole  gospel,  and  the  manifest  design  of  Christ’s 
death  in  general,  that  Paul  learned  to  count  nothing 
common  or  unclean.  This  w'as  Paul’s  own  clearness, 
and  he  practised  accordingly. 

[2.]  But  here  is  a  caution  he  gives  to  those  who 
had  not  that  clearness  in  this  matter,  which  he 
had ;  To  him  that  esteemeth  any  thing  to  be  un¬ 
clean,  though  it  be  his  error,  yet  to  him  it  is  un¬ 
clean.  This  particular  case,  thus  determined,  gives 
a  general  rule,  That  he  who  does  a  thing  which 
he  verily  believes  to  be  unlawful,  however  the  thing 
be  in  itself,  to  him  it  is  a  sin.  This  arises  from 
that  unchangeable  law  of  our  creation,  which  is, 
that  our  wills,  in  all  their  choices,  motions  and  direc¬ 
tions,  should  follow  the  dictates  of  our  under¬ 
standings.  This  is  the  order  of  nature ;  which  order 
is  broken,  if  the  understanding  (though  misguided) 
tell  us  that  such  a  thing  is  a  sin,  and  yet  we  will  do 
it.  This  is  a  will  to  do  evil ;  for  if  it  appears  to  us 
to  be  sin,  there  is  the  same  pravity  and  corruption 
of  the  will  in  the  doing  of  it,  as  if  really  it  were  a 
sin  ;  and  therefore  we  ought  not  to  do  it.  Not  that 
it  is  in  the  power  of  any  man’s  conscience  to  alter 
the  nature  of  the  action  in  itself,  but  only  as  to  him¬ 
self.  It  must  be  understood  likewise  with  this  pro¬ 
viso,  though  men’s  judgments  and  opinions  may 
make  that  which  is  good  in  itself,  to  become  e\  il  to 
them,  yet  they  cannot  make  that  which  is  evil  in 
itself,  to  become  good,  either  in  itself  or  to  them. 

If  a  man  were  verily  persuaded  (it  is  Dr.  Sander- 
|  son’s  instance,  sermon  on  ch.  14.  23.)  that  it  were 


378 


ROMANS,  XIV. 


evil  to  ask  his  father’s  blessing,  that  mispersuasion 
would  make  it  become  evil  to  him  :  but  if  he  should 
be  as  verily  persuaded  that  it  were  good  to  curse  his 
father,  that  would  not  make  it  become  good.  The 
Pharisees  taught  people  to  plead  conscience,  when 
they  made  corban  an  excuse  for  denying  relief  to 
their  parents,  Matt.  15.  5,  6.  But  that  would  not 
serve  any  more  than  Paul’s  erroneous  conscience 
would  justify  his  rage  against  Christianity,  (Acts  26. 
9.)  or  their’s,  John  16.  2. 

(2.)  Nor  must  we  act  against  the  dictates  of  a 
doubting  conscience.  In  those  indifferent  things 
which  we  are  sure  it  is  no  sin  not  to  do,  and  yet  are 
not  clear  that  it  is  lawful  to  do  them,  we  must  not 
do  them  while  we  continue  under  those  doubts  ;  for 
he  that  doubteth,  is  damned  if  he  eat,  ( v .  23.)  it 
turns  into  sin  to  him  ;  he  is  damned,  Kxlxx.U^trxi — 
he  is  condemned  of  his  own  conscience,  because  he 
eateth  not  of  faith,  because  he  does  that  which  he 
is  not  fully  persuaded  he  may  lawfully  do.  He  is 
not  clear  that  it  is  lawful  for  him  to  eat  swine’s 
flesh,  (suppose,)  and  yet  is  drawn,  notwithstanding 
his  doubts,  to  eat  it,  because  he  sees  others  do  it, 
because  he  would  gratify  his  appetite  with  it,  or 
because  he  would  not  be  reproached  for  his  singu¬ 
larity.  Here  his  own  heart  cannot  but  condemn 
him  as  a  transgressor.  Our  rule  is,  to  walk  as  far 
as  we  have  attained,  not  further,  Phil.  3.  15,  16. 
For  whatsoever  is  not  of  faith,  is  sin.  Taking  it 
in  general,  it  is  the  same  with  that  of  the  apostle, 
(Heb.  11.  6.)  Without  faith  it  is  impossible  to  please 
God.  Whatever  we  do  in  religion,  it  will  not  turn 
to  any  good  account,  except  we  do  it  from  a  princi¬ 
ple  of  faith,  with  a  believing  regard  to  the  will  of 
Christ  as  our  rule,  to  the  glory  of  Christ  as  our  end, 
and  to  the  righteousness  of  Christ  as  our  plea.  Here 
it  seems  to  be  taken  more  strictly  ;  whatever  is  not 
of  faith,  whatever  is  done  while  we  are  not  clearly 
persuaded  of  the  lawfulness  of  it,  is  a  sin  against 
conscience.  He  that  will  venture  to  do  that  which 
his  own  conscience  suggests  to  him  to  be  unlawful, 
when  it  is  not  so  in  itself,  will  by  a  like  temptation 
be  brought  to  do  that  which  his  conscience  tells  him 
is  unlawful,  when  it  is  really  so.  The  spirit  of  a 
man  is  the  candle  of  the  Lord,  and  it  is  a  dangerous 
thing  to  debauch  and  put  a  force  upon  conscience, 
though  it  be  under  a  mistake. 

This  seems  to  be  the  meaning  of  that  aphorism, 
which  sounds  somewhat  darkly,  (v.  22.)  Happy  is 
he  that  condemns  not  himself  in  that  thing  which  he 
allows.  Many  a  one  allows  himself  in  practice  to 
do  that,  which  yet  in  his  judgment  and  conscience 
he  condemns  himself  for;  allows  it  for  the  sake  of 
the  pleasure,  profit,  or  credit  of  it ;  allows  it  in 
conformity  to  the  custom  ;  and  yet  whilst  he  does 
it,  and  pleads  for  it,  his  own  heart  gives  him  the 
lie,  and  his  conscience  condemns  him  for  it.  Now, 
happy  is  the  man  who  so  orders  his  conversation, 
as  not  in  any  action  to  expose  himself  to  the  chal¬ 
lenges  and  reproaches  of  his  own  conscience ;  that 
does  not  make  his  own  heart  his  adversary,  as  he 
must  needs  do,  who  does  that  which  he  is  not  clear 
he  may  lawfully  do.  He  is  happy,  that  has  peace 
and  quietness  within  ;  for  the  testimony  of  con¬ 
science  will  be  a  special  cordial  in  troublesome 
times ;  though  men  condemn  us,  it  is  well  enough 
if  our  hearts  condemn  us  not,  1  John  3.  21. 

4.  Another  rule  here  prescribed  is  to  those  who 
are  clear  in  these  matters,  and  know  their  Christian 
liberty,  yet  to  take  heed  of  using  it  so  as  to  give 
offence  to  a  weak  brother.  This  is  laid  down,  v. 
13.  “  Let  us  not  judge  one  another  any  more.  Let 
it  suffice,  that  you  have  hitherto  continued  in  this 
uncharitable  practice,  and  do  so  no  more.”  The 
better  to  insinuate  the  exhortation,  he  puts  himself 
in;  Let  us  not;  as  if  he  had  said,  “It  is  what  I 
have  resolved  against,  therefore  do  you  leave  it:  but 


j  judge  this  rather  ;  instead  of  censuring  the  practice 
'■  of  others,  let  us  look  to  the  conduct  of  our  own,  t  i.it 
j  no  man  put  a  stumbling-block,  or  an  occasion  to  fail, 
in  his  brother's  way,”  H  tmdvJ'xt.o*.  We 

must  take  heed  of  saying  or  doing  any  thing  which 
may  occasion  our  brother  to  stumble  or  fall ;  the 
one  signifies  a  lesser,  the  other  a  greater  degree  of 
mischief  and  offence,  that  which  may  be  an  occasion, 

(1.)  Of  grief  to  our  brother.  “One  that  is  weak, 
and  thinks  it  unlawful  to  eat  such  and  such  meats, 
will  be  gradually  troubled  to  see  thee  eat  them,  out 
of  a  concern  for  the  honour  of  the  law  which  ho 
thinks  forbids  them,  and  for  the  good  of  thy  soul 
which  he  thinks  is  wronged  by  them  ;  especially 
when  thou  dost  it  wilfully,  and  with  a  seeming  pre¬ 
sumption,  and  not  with  that  tenderness  and  that 
care  to  give  satisfaction  to  thy  weak  brother,  which 
would  become  thee.”  Christians  should  take  heed 
of  grieving  one  another,  and  of  saddening  the  hearts 
of  Christ’s  little  ones.  See  Matt.  IS.  6.  10. 

(2.)  Of  guilt  to  our  brother.  The  former  is  a 
stumbling-block,  that  gives  our  brother  a  great 
shake,  and  is  a  hinderance  and  discouragement  to 
him  ;  but  this  is  an  occasion  to  fall.  “If  thv  weak 
brother,  purely  by  thine  example  and  influence, 
without  any  satisfaction  received  concerning  his 
Christian  liberty,  be  drawn  to  act  against  his  con¬ 
science,  and  to  walk  contrary  to  the  light  he  has, 
and  so  to  contract  guilt  upon  the  soul ;  though  the 
thing  were  lawful  to  thee,  yet  not  being  so  to  him, 
(he  having  not  yet  thereto  attained,)  thou  wast  to 
be  blamed  forgiving  him  the  occasion.”  See  this 
case  explained,  1  Cor.  8.  9 — 11. 

To  the  same  purport,  (t/.  21.)  he  recommends  it 
to  our  care,  not  to  give  offence  to  any  one  by  the  use 
of  lawful  things.  It  is  good  neither  to  eat  flesh,  nor 
to  drink  wine;  these  are  things  lawful  indeed  and 
comfortable,  but  not  necessary  to  the  support  of 
human  life  ;  and  therefore  we  may,  and  must,  deny 
ourselves  iif  them,  rather  than  give  offence. 

It  is  good,  pleasing  to  God,  profitable  to  our  bro¬ 
ther,  and  no  harm  to  ourselves.  Daniel  and  his 
fellows  were  in  better  liking  with  pulse  and  water, 
than  they  were,  who  ate  the  portion  of  the  king’s 
meat.  It  is  a  generous  piece  of  self-denial,  for 
which  we  have  Paul’s  example;  (1  Cor.  8.  13.) 
If  meat  make  my  brother  to  offend;  he  does  not 
say,  I  will  eat  no  meat,  that  is  to  destroy  himself ; 
I  will  eat  no  flesh,  that  is  to  deny  himself,  while  the 
world  stands.  This  is  to  be  extended  to  all  such 
indifferent  things,  whereby  thy  brother  stumbleth, 
or  is  offended,  is  involved  either  in  sin  or  in  trouble: 
or,  is  made  weak ;  his  graces  weakened,  his  com¬ 
forts  weakened,  his  resolutions  weakened.  Is  made 
weak,  that  is,  takes  occasion  to  shew  his  weakness 
by  his  censures  and  scruples.  We  must  not  weaken 
those  that  are  weak  ;  that  is  to  quench  the  smoking 
flax,  and  to  break  the  bruised  reed. 

Observe  the  motives  to  enforce  this  caution. 

[1.]  Consider  the  royal  law  of  Christian  love  and 
charity,  which  is  hereby  broken;  (v.  15.)  If  thy 
brother  be  grieved  with  thy  meat,  be  troubled  to  see 
thee  eat  those  things  which  the  law  of  Moses  did 
forbid,  which  yet  thou  maycst  lawfully  do ;  possibly 
thou  art  ready  to  sav,  “Now  he  talks  foolishly  and 
weakly,  and  it  is  no  great  matter  what  he  says.” 
We  are  apt,  in  such  a  case,  to  lay  all  the  blame 
on  that  side.  But  the  reproof  here  is  given  to  the 
stronger  and  more  knowing  Christian  :  -V'jtc  walkest 
thou  not  charitably.  Thus  the  apostle  takes  part 
with  the  weakest,  and  condemns  the  defect  in  1<  ve 
on  the  one  side  more  than  the  defect  in  knowledge 
on  the  other  side  ;  agreeably  to  his  principles  else¬ 
where,  that  the  way  of  love  is  the  more  excellent 
wait,  1  Cor.  12.  31.  Knowledge  puffeth  up,  but 
charity  edifieth,  1  C-or.  8.  1 — 3.  Now  walkest  thou 
not  charitably.  Charity  to  the  souls  cf  cur  bicthren 


379 


ROMANS,  XIV. 


is  the  best  charity.  True  love  would  make  us  ten¬ 
der  of  their  peace  and  purity,  and  beget  a  regard  to 
their  consciences  as  well  as  to  our  own.  Christ 
deals  gently  with  those  that  have  true  grace,  though 
they  are  weak  in  it. 

[2.  ]  Consider  the  design  of  Christ’s  death  ;  De¬ 
stroy  not  him  with  thy  meat,  for  whom  Christ  died, 
v.  5.  First,  Drawing  of  a  soul  to  sin,  threatens  the 
destruction  of  that  soul.  By  shaking  his  faith,  pro¬ 
voking  his  passion,  and  tempting  him  to  act  against 
the  light  of  his  own  conscience,  thou  dost,  as  much 
as  in  thee  lies,  destroy  him,  giving  him  an  occasion 
to  return  to  judaism  again.  M»  &7ro\kui.  It  notes  an 
utter  destruction.  The  beginning  of  sin  is  as  the  let¬ 
ting  forth  of  water ;  we  are  not  sure  that  it  will  stop 
any  where  on  this  side  eternal  destruction.  Second¬ 
ly',  The  consideration  of  the  love  of  Christ  in  dying 
for  souls,  should  make  us  very  tender  of  the  happi¬ 
ness  and  salvation  of  souls,  and  careful  not  to  do  any 
thing  which  may  obstruct  and  hinder  it.  Did  Christ 
quit  a  life  for  souls,  such  a  life,  and  shall  not  we  quit 
a  morsel  of  meat  for  them  ?  Shall  we  despise  those 
whom  Christ  valued  at  so  high  a  rate  ?  Did  he  think 
it  worth  while  to  deny  himself  so  much  for  them  as 
to  die  for  them,  and  shall  not  we  think  it  worth 
while  to  deny  ourselves  so  little  for  them  as  ab¬ 
staining  from  flesh  comes  to  ? 

With  thy  meat.  Thou  pleadest  that  it  is  thy  own 
meat,  and  thou  mayest  do  what  thou  wilt  with  it ; 
but  remember,  that  though  the  meat  is  thine,  the 
orother  offended  by  it,  is  Christ’s,  and  a  part  of  his 
purchase.  While  thou  destroyest  thy  brother,  thou 
art  helping  forward  the  Devil’s  design,  for  he  is  the 
great  destroyer ;  and,  as  much  as  in  thee  lies,  thou 
art  crossing  the  design  of  Christ,  for  he  is  the  great 
Saviour ;  and  dost  not  only  offend  thy  brother,  but 
offend  Christ ;  for  the  work  of  salvation  is  that 
which  his  heart  is  upon. 

But  are  any  destroyed,  for  whom  Christ  died  ?  If 
we  understand  it  of  the  sufficiency  and  general  in¬ 
tendment  of  Christ’s  death,  which  was  to  save  all 
upon  gospel  terms,  no  doubt  but  multitudes  are.  If 
of  the  particular  determination  of  the  efficacy  of  his 
death  to  the  elect,  then,  though  none  that  were 
given  to  Christ  shall  perish,  (John  6.  39.)  yet  thou 
mayest,  as  much  as  in  thy  power,  destroy  such. 
No  thanks  to  thee  if  they  be  not;  by  doing  that 
which'  hath  a  tendency  to  it,  thou  dost  manifest  a 
great  opposition  to  Christ.  Nay,  and  thou  mayest 
utterly  destroy  some,  whose  profession  may  be  so 
justifiable,  that  thou  art  bound  to  believe  in  a  judg¬ 
ment  of  charity,  that  Christ  died  for  them.  Com¬ 
pare  this  with  1  Cor.  8.  10,  11. 

[3.]  Consider  the  work  of  God;  (v.  20.)  “  For 
meat  destroy  not  the  work  of  God,  the  work  of 
grace,  particularly  the  work  of  faith  in  thy  brother’s 
soul.”  The  works  of  peace  and  comfort  are  de¬ 
stroyed  by  such  an  offence  given ;  take  heed  of  it 
therefore  :  do  not  undo  that  which  God  hath  done  ; 
you  should  work  together  with  God,  do  not  counter¬ 
mine  his  work. 

First,  The  work  of  grace  and  peace  is  the  work 
of  God:  it  is  wrought  by  him,  it  is  wrought  for 
him  ;  it  is  a  good  work  of  his  beginning,  Phil.  1.  6. 
Observe,  The  same  for  whom  Christ  died,  (v.  15.) 
are  here  called  the  work  of  God ;  beside  the  work 
that  is  wrought  for  us,  there  is  a  work  to  be  wrought 
in  us,  in  order  to  our  salvation.  Every  saint  is  God’s 
work-manshift,  his  husbandry,  his  building,  Eph.  2. 
10.  1  Cor.  3.  9. 

Secondly,  We  must  be  very  careful  to  do  nothing 
which  tends  to  the  destruction  of  this  work,  either 
in  ourselves  or  others.  We  must  deny  ourselves  in 
our  appetites,  inclinations,  and  in  the  use  of  Chris¬ 
tian  liberty,  rather  than  obstruct  and  prejudice  our 
own  or  others’  grace  and  peace.  Many  do  for  meat 
and  drink  destroy  the  work  of  God  in  themselves ; 


nothing  more  destructive  to  the  soul  than  pamper¬ 
ing  and  pleasing  the  flesh,  and  fulfilling  the  lusts  of 
it;  so  likewise  in  others,  by  wilful  offence  given. 
Think  what  thou  destroyest,  the  work  of  God,  whose 
work  is  honourable  and  glorious;  think  for  what 
thou  destroyest  it ,for  meat,  which  was  but  for  the 
belly,  and  the  belly  for  it. 

[4.]  Consider  the  evil  of  giving  offence,  and  what 
an  abuse  it  is  of  our  Christian  liberty.  He  grants, 
that  all  things  indeed  are  pure;  we  may  lawfully 
eat  flesh,  even  those  meats  which  were  prohibited 
by  the  ceremonial  law  ;  but  if  we  abuse  this  liberty, 
it  turns  into  sin  to  us  ;  it  is  evil  to  him  that  cats  with 
offence.  Lawful  things  may  be  done  unlawfully. 
Eats  with  offence ;  either  carelessly,  or  designedly, 
giving  offence  to  his  brethren. 

It  is  observable,  that  the  apostle  directs  his  re¬ 
proof  most  against  those  who  gave  the  offence ;  not 
as  if  they  were  not  to  be  blamed,  who  causelessly 
and  weakly  took  the  offence  from  the  ignorance  of 
Christian  liberty,  and  the  want  of  that  charity  which 
is  not  easily  provoked,  and  which  thinketh  no  evil ; 
(he  several  times  tacitly  reflects  upon  them  ;)  but 
he  directs  his  speech  to  the  strong,  because  they 
were  better  able  to  bear  the  reproof,  and  to  begin 
the  reformation. 

For  the  further  pressing  of  this  rule,  we  may 
here  observe  two  directions  which  have  relation 
to  it. 

First,  Let  not  then  your  good  be  evil  spoken  of; 
(v.  16.)  take  heed  of  doing  any  thing  which  may 
give  occasion  to  others  to  speak  evil,  either  of  the 
Christian  religion  in  general,  or  of  your  Christian 
liberty  in  particular.  The  gospel  is  your  good; 
the  liberties  and  franchises,  the  privileges  and  im¬ 
munities  granted  by  it,  are  your  good  ;  your  know¬ 
ledge  and  strength  of  grace  to  discern  and  use  your 
liberty  in  things  disputed,  are  your  good ;  a  good 
which  the  weak  brother  hath  not.  Now  let  not  this 
be  evil  spoken  of  It  is  true,  we  cannot  hinder  loose 
and  ungovemed  tongues  from  speaking  evil  of  us, 
and  of  the  best  things  we  have  ;  but  we  must  not  (if 
we  can  help  it)  give  them  any  occasion  to  do  it.  Let 
not  the  reproach  arise  from  any  default  of  ours;  as 
1  Tim.  4.  12.  Let  no  man  despise  thee,  that  is,  do 
not  make  thyself  despicable.  So  here,  Do  not  use 
your  knowledge  and  strength  in  such  a  manner  as  to 
give  occasion  to  people  to  call  it  presumption  and 
loose  walking,  and  disobedience  to  God’s  law.  We 
must  deny  ourselves  in  many  cases  for  the  preserva¬ 
tion  of  our  credit  and  reputation  ;  forbearing  to  do 
that  which  we  rightly  know  we  may  lawfully  do, 
when  our  doing  of  it  may  be  a  prejudice  to  our  good 
name :  as,  when  it  is  suspicious,  and  hath  the  ap¬ 
pearance  of  evil ;  or  when  it  is  become  scandalous 
among  good  people  ;  or  hath  any  way  a  brand  upon 
it.  In  such  a  case  we  must  rather  cross  ourselves 
than  shame  ourselves.  Though  it  be  but  a  little  folly, 
it  may  be  like  a  dead  fly,  very  prejudicial  to  one 
that  is  in  reputation  for  wisdom  and  honour,  Eccl. 
10.  1. 

We  mav  apply  it  more  generally.  We  should 
manage  all  our  good  duties  in  such  a  manner  that 
they  may  not  be  evil  spoken  of.  That  which  for 
the  matter  of  it  is  good  and  unexceptionable,  mav 
sometimes,  by  mismanagement,  be  rendered  liable 
to  a  great  deal  of  censure  and  reproach.  Good 
praying,  preaching,  and  discourse,  mav  often,  for 
:  want  of  prudence  in  ordering  the  time,  the  expres¬ 
sion,  and  other  circumstances  to  edification,  he  evil 
spoken  of.  It  is  indeed  their  sin,  who  do  speak  evil 
of  that  which  is  good,  for  the  sake  of  anv  such  cir¬ 
cumstantial  errors;  but  it  is  our  folly,  if  we  give 
any  occasion  to  do  so.  As  we  tender  the  reputation 
of  the  good  we  profess  and  practise,  let  us  so  order 
it  that  it  may  not  be  evil  spoken  of. 

Secondly,  Hast  thou  faith?  Have  it  to  thy  sc  f  he- 


380 


ROMANS,  XV. 


fore  God,  v.  22.  It  is  not  meant  of  justifying  faith  ; 
( ihat  must  not  be  hid,  but  manifested  by  our  works ;) 
but  of  a  knowledge  and  persuasion  of  our  Christian 
liberty  in  tilings  disputed.  “  Hast  thou  clearness  in 
such  a  particular  ?  Art  thou  satisfied  that  thou 
mavest  eat  all  meats,  and  observe  all  days,  (except 
the  Lord’s  day,)  alike?  Have  it  to  thyself,  enjoy 
the  comfort  of  it  in  thy  own  bosom,  and  do  not  trou¬ 
ble  others  by  the  imprudent  use  of  it,  when  it  might 
give  offence,  and  cause  thy  weak  brother  to  stumble 
and  fall.”  In  these  indifferent  things,  though  we 
must  never  contradict  our  persuasion,  yet  we  may 
sometimes  conceal  it,  when  the  avowing  of  it  w  ill  do 
more  hurt  than  good.  “  Have  it  to  thyself ;  a  rule 
to  thyself,  not  to  be  imposed  upon  others,  or  made  a 
rule  to  them  ;  or  a  rejoicing  to  thyself.”  Clearness 
in  doubtful  matters  contributes  very  much  to  our 
comfortable  walking,  as  it  frees  us  from  those  scru¬ 
ples,  jealousies,  and  suspicions,  which  those  who 
have  not  such  clearness,  are  entangled  in  endlessly. 
Compare  Gal.  6.  4.  Let  every  man  firove  his  own 
work,  bring  it  to  the  touchstone  of  the  word,  and 
try  it  by  that  so  exactly,  as  to  be  well  satisfied  in 
what  he  does ;  and  then  he  shall  have  rejoicing  in 
himself  alone,  and  not  in  another.  Paul  had  faith 
in  these  things  ;  lam  persuaded  that  there  is  nothing 
unclean  of  itself;  but  he  had  it  to  himself,  so  as  not 
to  use  his  liberty  to  the  offence  of  others. 

How  happy  were  it  for  the  church,  if  those  that 
have  a  clearness  in  disputable  things,  would  be  sa¬ 
tisfied  to  have  it  to  themselves  before  God,  and  not 
impose  those  things  upon  others,  and  make  them 
terms  of  communion  ;  than  which  nothing  is  more 
opposite  to  Christian  liberty,  nor  more  destructive 
both  to  the  peace  of  churches  and  the  peace  of  con¬ 
sciences.  That  healing  method  is  not  the  less  ex¬ 
cellent  for  being  common  ;  in  things  necessary,  let 
there  be  unity,  in  things  unnecessary  let  there  be 
liberty,  and  in  both  let  there  be  charity,  then  all  will 
be  well  quickly. 

Have  it  to  thyself  before  God.  The  end  of  such 
knowledge  is,  that,  being  satisfied  in  our  liberty,  we 
mav  have  a  conscience  void  of  offence  toward  God, 
and  let  that  content  us.  That  is  the  true  comfort 
which  we  have  before  God.  Those  are  right  in¬ 
deed,  that  are  so  in  God’s  sight. 

5.  There  is  one  rule  more  laid  down  here  ;  and  it 
is  general,  Let  us  therefore  follow  after  the  things 
which  make  for  peace,  and  things  wherewith  one 
may  edify  another,  v.  19.  Here  is  the  sum  of  our 
duty  towards  our  brethren. 

(1.)  We  must  study  mutual  peace.  Many  wish 
for  peace,  and  talk  loud  for  it,  that  do  not  follow  the 
things  that  make  for  peace,  but  the  contrary.  Li¬ 
berty  in  things  indifferent,  condescension  to  those 
that  are  weak  and  tender,  zeal  in  the  great  things 
of  God  wherein  we  are  all  agreed  ;  these  are  things 
that  make  for  peace.  Meekness,  humility,  self-de¬ 
nial,  and  love,  are  the  springs  of  pe.ace ;  the  things 
that  make  for  our  peace.  We  are  not  always  so 
happv  as  to  obtain  peace  ;  there  are  so  many  that 
delight  in  war  :  but  the  God  of  peace  will  accept  us, 
if  we  follow  after  the  things  that  make  for  peace,  if 
we  do  our  endeavour. 

(2.)  We  must  study  mutual  edification.  The 
former  makes  way  for  this.  We  cannot  edify  one 
another,  while  we  are  quarrelling  and  contending. 
There  are  many  wavs  by  which  we  may  edify  one 
another,  if  we  did  but  seriously  mind  it;  bv  good 
counsel,  reproof,  instruction,  example,  building  up 
not  only  ourselves,  but  one  another,  in  the  most  holy 
faith.  We  are  God’s  building,  God’s  temple,  and 
have  need  to  be  edified  ;  and  therefore  must  study  to 
promote  the  spiritual  growth  one  of  another.  None 
so  strong  hut  thev  mav  be  edified ;  none  so  weak, 
but  mav  edify ;  and  while  we  edify  others,  we  benefit 
ourselves. 


CHAP.  XV. 

The  apostle  in  this  chapt*  r,  continues  the  discourse  ol  the 
former,  concerning  mutual  forbearance  in  indifferent 
things  ;  and  so  draws  towards  a  conclusion  of  the  epistle. 
Where  such  differences  of  apprehension,  and  consequently 
distances  of  affection,  are  among  Christians,  there  is  need 
of  precept  upon  precept,  line  upon  line,  to  alley  the  heat, 
and  to  beget  a  better  temper.  The  apostle,  being  desirous 
to  drive  the  nail  home,  as  a  nail  in  a  sure  place,  follows 
his  blow,  unwilling  to  leave  the  subject  till  ht  had  some 
hopes  of  prevailing:  to  which  end  he  orders  the  cause  be¬ 
fore  them,  and  fills  his  mouth  with  the  most  pressing  argu¬ 
ments. 

We  may  observe,  in  this  chapter,  I.  His  precepts  to  them. 
II.  His  prayers  for  them.  III.  His  apology  ft  r  writing  to 
them.  IV.  His  account  of  himself  and  his  own  affairs. 
V.  His  declaration  of  his  purpose  to  come  to  se^  them.  VI. 
His  desire  of  a  share  in  their  prayers. 

1.  then  that  are  strong  oaght  to 

▼  ▼  bear  the  infirmities  of  the  weak, 
and  not  to  please  ourselves.  2.  Let  every 
one  of  us  please  his  neighbour  for  his  good 
to  edification.  3.  For  even  Christ  pleased 
not  himself ;  but,  as  it  is  written,  The  re¬ 
proaches  of  them  that  reproached  ihee  fell 
on  me.  4.  For  whatsoever  things  were 
written  aforetime  were  written  for  our 
learning,  that  we  through  patience  and 
comfort  of  the  scriptures  might  have  hope. 

The  apostle  here  lays  down  two  precepts,  with 
reasons  to  enforce  them,  shewing  the  duty  of  the 
strong  Christian  to  consider  and  condescend  to  the 
weakest. 

I.  We  must  bear  the  infirmities  of  the  weak,  v.  1. 
We  all  have  our  infirmities  ;  but  the  weak  are  more 
subject  to  them  than  others ;  the  weak  in  knowledge 
or  grace  ;  the  bruised  reed,  and  the  smoking  flax. 
We  must  consider  these  ;  not  trample  upon  them, 
but  encourage  them,  and  bear  with  their  infirmities. 
If  through  weakness  they  judge  and  censure  us,  and 
speak  evil  of  us,  we  must  bear  with  them,  pity  them, 
and  not  have  our  affections  alienated  from  them. 
Alas!  it  is  their  weakness,  they  cannot  help  it. 
Thus  Christ  bore  with  his  weak  disciples,  and  ex¬ 
cused  for  them.  But  there  is  more  in  it  ^we  must 
also  bear  their  infirmities,  by  sympathizing  with 
them,  concerning  ourselves  tor  them,  ministering 
strength  to  them,  as  there  is  occasion.  That  is  bear¬ 
ing  one  another’s  burthens. 

II.  We  must  not  please  ourselves,  but  our  neigh¬ 

bour,  v.  1,  2.  We  must  deny  our  own  humour, 
in  consideration  of  our  brethren’s  weakness  and  in¬ 
firmity.  1.  Christians  must  not  please  themselves. 
We  must  not  make  it  our  business  to  gratify  all  the 
little  appetites  and  desires  of  cur  own  heart ;  it  is 
good  for  us  to  cross  ourselves  sometimes  ;  and  then 
we  shall  the  better  bear  others  crossing  of  us.  We 
shall  be  spoiled,  (as  Adonijah  was,)  if  we  be  always 
humoured.  The  first  lesson  we  have  to  learn,  is,  to 
deny  ourselves,  Matt.  16.  24.  2.  Christians  must 

please  their  brethren.  The  design  of  Christianity  is 
to  soften  and  meeken  the  spirit,  to  teach  us  the  ait 
of  obliging  and  true  complaisance;  not  to  be  ser¬ 
vants  to  tbe  lusts  of  any,  but  to  tlie  necessities  and 
infirmities  of  our  brethren  ;  to  comply  with  all  that 
we  have  to  do  with,  as  far  as  we  can  with  a  got d 
conscience.  Christians  should  study  to  be  pleasing. 

Not  please  ourselves  in  the  use  of  our  Christian  li¬ 
berty,  which  was  allowed  us,  not  for  our  own  plea¬ 
sure,  but  for  the  glory  of  God,  and  the  profit  and 
edification  of  others.  So  we  must  please  our  neigh¬ 
bour.  How  amiable  and  comfi  rtable  a  society  would 
the  church  of  Christ  be,  if  Christians  would  study 
to  please  one  another,  as  now  we  see  them  common 


381 


ROMANS,  XV. 


lv  industrious  to  cross,  and  thwart,  and  contradict 
one  another  ! 

Please  /iis  neighbour,  not  in  every  thing,  it  is  not 
an  unlimited  rule  ;  but  for  his  good,  especially  for 
the  good  of  his  soul :  not  please  him  by  serving  his 
wicked  wills,  and  humouring  him  in  a  sinful  way,  or 
consenting  to  his  enticements,  or  suffering  sin  upon 
him  ;  this  is  a  base  way  of  pleasing  our  neighbour  to 
the  ruin  of  his  soul :  if  we  thus  please  men,  we  are 
not  the  servants  of  Christ :  but  please  him  for  his 
good  ;  not  for  our  own  secular  good,  or  to  make  a 
prey  of  him,  but  for  his  spiritual  good. 

To  edification,  not  only  for  his  profit,  but  for  the 
profit  of  others,  to  edify  the  body  of  Christ,  by  stu¬ 
dying  to  oblige  one  another.  The  closer  the  stones 
lie,  and  the  better  they  are  squared  to  fit  one  an  - 
other,  the  stronger  is  the  building. 

Now  observe  the  reason,  why  Christians  must 
please  one  another;  for  even  Christ  pleased  not 
himself  The  self-denial  of  our  Lord  Jesus  is  the 
best  argument  against  the  selfishness  of  Christians. 
Observe, 

(1.)  That  Christ  pleased  not  himself  He  did  not 
consult  his  own  worldly  credit,  ease,  safety,  or  plea¬ 
sure  ;  he  had  not  where  to  lay  his  head,  lived  upon 
alms,  would  not  be  made  a  king ;  detested  no  pro¬ 
posal  with  greater  abhorrence  than  that,  Master, 
spare  thyself;  did  not  seek  his  own  will,  (John  5.  30. ) 
washed  his  disciples’  feet,  endured  the  contradiction 
of  sinners  against  himself,  troubled  himself,  (John 
11.  33.)  did  not  consult  his  own  honour;  and,  in  a 
word,  emptied  himself,  and  made  himself  of  no  re¬ 
putation  :  and  all  this  for  our  sakes,  to  bring  in  a 
righteousness  for  us,  and  to  set  us  an  example.  His 
whole  life  was  a  self-denying,  self-displeasing  life. 
H"  bore  the  infirmities  of  the  weak,  Heb.  4.  15. 

(2. )  That  herein  the  scripture  was  fulfilled  ;  As 
it  is  written,  The  reproaches  of  them  that  reproached 
thee,  fell  on  me.  This  is  quoted  out  of  Ps.  69.  9. 
the  former  part  of  which  verse  is  applied  to  Christ, 
(John  2.  17. )  The  zeal  of  thine  house  hath  eaten  me 
up :  and  the  latter  part  here  ;  for  David  was  a  type 
of  Christ,  and  his  sufferings,  of  Christ’s  sufferings. 

It  is  quoted,  to  shew  that  Christ  was  so  far  from 
pleasing  himself,  that  he  did  in  the  highest  degree 
displease  himself.  Not  as  if  his  undertaking,  con¬ 
sidered  on  the  whole,  were  a  task  and  grievance  to 
him,  for  he  was  very  willing  to  it,  and  very  cheerful 
in  it ;  but  in  his  humiliation,  the  content  and  satis¬ 
faction  of  natural  inclination  were  altogether  crossed 
and  denied.  He  preferred  our  benefit  before  his 
own  ease  and  pleasure.  This  the  apostle  chooses  to 
express  in  scripture-language  ;  for  how  can  the 
things  of  the  Spirit  of  God  be  better  spoken  of  than 
in  the  Spirit’s  own  words?  And  in  that  scripture  he 
alleges,  The  reproaches  of  them  that  reproached 
thee,  fell  on  me. 

[l.j  The  shame  of  those  reproaches  which  Christ 
underwent.  Whatever  dishonour  was  done  to  God, 
was  a  trouble  to  the  Lord  Jesus.  He  was  grieved 
for  the  hardness  of  people’s  hearts,  beheld  a  sinful 
place  with  sorrow  and  tears.  When  the  saints  were 
persecuted,  Christ  so  far  displeased  himself,  as  to 
take  what  was  done  to  them  as  done  against  himself ; 
Saul,  Saul,  why  persecutest  thou  me?  Christ  also 
did  himself  endure  the  greatest  indignities;  there 
was  much  of  reproach  in  his  sufferings. 

[2.  ]  The  sin  of  those  reproaches  which  Christ 
undertook  to  satisfy  for;  so  many  understand  it. 
livery  sin  is  a  kind  of  reproach  to  God,  especially 
presumptuous  sins  ;  now  the  guilt  of  these  fell  upon 
Christ,  when  he  was  made  Sin,  that  is,  a  sacrifice, 
a  Sin-offering  for  us.  When  the  Lord  laid  upon  him 
the  iniquities  of  us  all,  and  he  bore  our  sins  in  his 
own  body  upon  the  tree,  they  fell  upon  him  as  upon 
our  surety.  Upon  me  be  the  curse. 

This  was  the  greatest  piece  of  self-displacency 


that  could  be  :  considering  his  infinite  spotless  pu- 
I  rity  and  holiness;  the  infinite  love  of  the  Father  to 
him,  and  his  eternal  concern  for  his  Father’s  glory  ; 
nothing  could  be  more  contrary  to  him,  nor  more 
against  him,  than  to  be  made  Sin  and  a  Curse  for  us, 
and  to  have  the  reproaches  of  God  fall  upon  him  ; 
especially,  considering  for  whom  he  thus  displeased 
himself,  for  strangers,  enemies,  and  traitors;  the 
just  for  the  unj  ust,  1  Pet.  3.  18. 

This  seems  to  come  in  as  a  reason,  why  we  should 
bear  the  infirmities  of  the  weak.  We  must  not  please 
ourselves,  for  Christ  pleased  not  himself;  we  must 
bear  the  infirmities  of  the  weak,  for  Christ  bore  the 
reproaches  of  those  that  reproached  God.  He  bore 
the  guilt  of  sin,  and  the  curse  for  it ;  we  are  only 
called  to  bear  a  little  of  the  trouble  of  it.  He  bore 
the  presumptuous  sins  of  the  wicked  ;  we  are  called 
onlv  to  bear  the  infirmities  of  the  weak. 

Even  Christ;  4  o  Xg/rc?.  Even  he  who  was 
infinitely  happy  in  the  enjoyment  of  himself,  who 
needed  not  us  or  our  sendees ;  even  he  who  thought 
it  no  robbery  to  be  equal  with  God,  who  had  reason 
enough  to  please  himself,  and  no  reason  to  be  con¬ 
cerned,  much  less  to  be  crossed,  for  us ;  even  he 
pleased  not  himself,  even  he  bore  our  sins.  And 
should  not  we  be  humble  and  self-denying,  and  ready 
to  consider  one  another,  who  are  members  one  of 
another  ? 

(3.)  That  therefore  we  must  go  and  do  likewise  ; 
For  whatsoever  things  were  written  aforetime,  were 
written  for  our  learning.  [1.]  That  which  is  writ¬ 
ten  of  Christ,  concerning  his  self-denial  and  suffer¬ 
ings,  is  written  for  our  learning  ;  he  hath  left  us  an 
example.  If  Christ  denied  himself,  surely  we 
should  deny  ourselves,  from  a  principle  of  ingenu¬ 
ousness  and  of  gratitude,  and  especially  of  conformity 
to  his  image.  The  example  of  Christ,  in  what  he 
did  and  said,  is  recorded  for  our  imitation.  [2.] 
That  which  is  written  in  the  scriptures  of  the  Old 
Testament  in  the  general,  is  written  for  our  learn¬ 
ing.  What  David  had  said  in  his  own  person,  Paul 
had  just  now  applied  to  Christ.  Now  lest  this  should 
look  like  a  straining  of  the  scripture,  he  gives  us 
this  excellent  rule  in  generai,  that  all  the  scriptures 
of  the  Old  Testament  (much  more  those  of  the 
New)  were  written  for  our  learning,  and  are  not  to 
be  looked  upon  as  of  private  interpretation.  What 
happened  to  the  Old  Testament  saints,  happened  to 
them  for  ensample  ;  and  the  scriptures  of  the  Old 
Testament  have  many  fulfillings.  The  scriptures 
are  left  for  a  standing  rule  to  us  :  they  are  written, 
that  thev  might  remain  for  our  use  and  .benefit. 

First,' For  our  learning.  There  are  many  things 
to  be  learned  out  of  the  scripture  ;  and  that  is  the 
best  learning,  that  is  drawn  from  those  fountains. 
Those  are  the  most  learned,  that  are  most  mighty 
in  the  scriptures.  We  must  therefore  labour,  not 
onlv  to  understand  the  literal  meaning  of  the  scrip¬ 
tures,  but  to  learn  out  of  it  that  which  will  do  us 
good  ;  and  have  need  of  help  therefore  not  only  to 
roll  away  the  stone,  but  to  draw  out  the  water  ;  for 
in  many  places  the  well  is  deep.  Practical  obser¬ 
vations  are  more  necessary  than  critical  expositions. 

Secondly,  That  we  through  patience  and  comfort 
of  the  scriptures  might  have  hope.  That  hope  which 
hath  eternal  life  for  its  object,  is  here  proposed  as 
the  end  of  scripture-learning.  The  scripture  was 
written,  that  we  might  know  what  to  hope  for  from 
God,  and  upon  what  grounds,  and  in  what  way. 

This  should  recommend  the  scripture  to  us,  that 
it  is  a  special  friend  to  Christian  hope.  Now  the 
way  of  attaining  this  hope,  is,  through  patience 
and  comfort  o  f  the  scripture.  Patience  and  com  fort 
suppose  trouble  and  sorrow  ;  such  is  the  lot  of  the 
saints  in  this  world  ;  and  w-ere  it  not  so,  we  should 
have  no  occasion  for  patience  and  comfort.  But 
,  both  these  befriend  that  hope,  which  is  the  life  of 


382 


ROMANS,  XV. 


our  souls.  Patience  works  experience ,  and  expe¬ 
rience,  hope ,  that  maketh  not  ashamed,  ch.  5.  3 — 5. 
l'lie  more  patience  we  exercise  under  troubles,  the 
more  hopefully  we  may  look  through  our  troubles ; 
nothing  more  destructive  to  hope  than  impatience. 

And  the  comfort  of  the  scriptures,  that  comfort 
which  springs  from  the  word  of  God,  (that  is  the 
surest  and  sweetest  comfort,)  is  likewise  a  great 
stay  to  hope,  as  it  is  an  earnest  in  hand  of  the  good 
hoped  for.  The  Spirit,  as  a  Comforter,  is  the  Ear¬ 
nest  of  our  inheritance. 

5.  Now  the  God  of  patience  and  conso¬ 
lation  grant  you  to  be  like-minded  one  to¬ 
wards  another,  according  to  Christ  Jesus  : 

6.  That  ye  may  with  one  mind  and  one 
mouth  glorify  God,  even  the  Father  of  our 
Lord  Jesus  Christ. 

The  apostle,  having  delivered  two  exhortations, 
before  he  proceeds  to  more,  intermixes  here  a 
prayer  for  the  success  of  what  he  had  said.  Faith¬ 
ful  ministers  water  their  preaching  with  their  pray¬ 
ers,  because,  whoever  sows  the  seed,  it  is  God  that 
gives  the  increase.  We  can  but  speak  to  the  ear,  it 
is  God’s  prerogative  to  speak  to  the  heart.  Observe, 

I.  The  title  he  gives  to  God  ;  the  God  of  patience 
and  consolation,  who  is  both  the  Author  and  the 
Foundation  of  all  the  patience  and  consolation  of  the 
saints ;  from  whom  it  springs,  and  on  whom  it  is 
built.  He  gives  the  grace  of  patience,  he  confirms 
and  keeps  it  up  as  the  God  of  consolation  ;  for  the 
comforts  of  the  Holy  Ghost  help  to  support  believ¬ 
ers,  and  to  bear  them  up  with  courage  and  cheer¬ 
fulness  under  all  their  afflictions.  When  he  comes 
to  beg  the  pouring  out  of  the  spirit  of  love  and  unity, 
he  addresses  himself  to  God  as  the  God  of  patience 
and  consolation  ;  1.  As  a  God  that  bears  with  us, 
and  comforts  us ;  is  not  extreme  to  mark  what  we 
do  amiss,  but  is  ready  to  comfort  them  that  are  cast 
down  ;  to  teach  us  so  to  testify  our  love  to  our  bre¬ 
thren,  and  by  these  means  to  preserve  and  maintain 
unity,  by  being  patient  one  with  another,  and  com¬ 
fortable  one  to  another.  Or,  2.  As  a  God  that  gives 
us  patience  and  comfort.  He  had  spoken  (i>.  4.)  of 
patience  and  comfort  of  the  scriptures  ;  but  here  he 
looks  up  to  God  as  the  God  of  patience  and  consola¬ 
tion  :  it  comes  through  the  scripture  as  the  conduit- 
pipe,  but  from  God  as  the  fountain-head.  The  more 
patience  and  comfort  we  receive  from  God,  the  bet¬ 
ter  disposed  we  are  to  love  one  another.  Nothing 
breaks  the  peace  more  than  an  impatient  and  peev¬ 
ish,  and  fretful  melancholy  temper. 

II.  The  mercy  he  begs  of  God  ;  Grant  you  to  be 
like-minded  one  towards  another,  according  to  Jesus 
Christ.  1.  The  foundation  of  Christian  love  and 
peace  is  laid  in  like-mindedness  ;  a  consent  in  judg¬ 
ment,  as  far  as  vou  have  attained  ;  or  however,  a 
concord  and  agreement  in  affection.  To  <1utg  ypovtiv 
— to  mind  the  same  thing,  all  occasions  of  difference 
removed,  and  all  quarrels  laid  aside.  2.  This  like- 
mindedness  must  be  according  to  Christ  Jesus  ;  ac¬ 
cording  to  the  precept  of  Christ,  the  royal  law  of 
1  >ve,  according  to  the  pattern  and  example  of  Christ, 
which  he  had  propounded  to  them  for  their  imita¬ 
tion,  v.  3.  Or,  “Let  Christ  Jesus  be  the  Centre  of 
unitv.  Agree  in  the  truth,  not  in  any  error.”  It 
was  a  cursed  concord  and  harmonv  of  those  who 
were  of  one  mind,  to  give  their  power  and  strength 
to  the  beast;  (Rev.  17.  13.)  that  was  not  a  like- 
mindedness  according  to  Christ,  but  against  Christ ; 
like  the  Babel-builders,  who  were  one  in  their  rebel¬ 
lion,  Gen.  11.  6.  The  method  of  our  prayer  must 
lie,  first  for  truth,  and  then  for  peace ;  for  such  is 
the  method  of  the  wisdom  that  is  from  above  ;  it  is 
first  pure,  then  peaceable.  That  is  to  be  like-mind¬ 


ed  according  to  Christ  Jesus.-  3.  Like-mhdedness 
among  chrLiiaiia,  according  to  Christ  Jesus,  is  the 
gift  of  God  ;  and  a  precious  gift  it  is,  for  which  we 
must  earne  tlv  seek  unto  him.  He  is  the  Father  of 
spirits,  and  fashions  the  hearts  of  men  alike,  (Ps.  33. 
15.)  opens  the  understanding,  softens  the  heart,' 
sweetens  the  affections,  and  gives  the  grace  of  love, 
and  the  Spirit,  as  a  Spirit  of  love,  to  those  that  ask 
him.  We  are  taught  to  pray,  that  the  will  of  God 
may  be  done  on  earth,  as  it  is  done  in  heaven  :  now, 
there  it  is  done  unanimously,  among  the  angels,  who 
are  one  in  their  praises  and  services  ;  and  our  desire 
must  be,  that  the  saints  on  earth  may  be  so  too. 

III.  The  end  of  his  desire  ;  that  God  may  be  glo 
rifled,  v.  6.  Tins  is  his  plea  with  God  in  p raver, 
and  is  likewise  an  argument  with  them  to  eudeavour 
it.  We  should  have  the  glory  of  God  in  our  e>  e  in 
every  prayer  ;  therefore  our  first  petition,  as  the 
foundation  of  all  the  rest,  must  be,  Hallowed  be  thy 
name. 

Like-mindedness  among  Christians,  is  in  order  to 
our  glorifying  of  God  ; 

1.  With  one  mind  and  one  mouth.  It  is  desirable 
that  Christians  should  agree  in  every  thing,  that  so 
they  may  agree  in  this,  to  praise  God  together.  It 
tends  very  much  to  the  glory  of  God  who  is  one,  and 
his  name  one,  when  it  is  so.  It  will  not  suffice,  that 
there  be  one  mouth,  but  there  must  be  one  mind  ; 
for  God  looks  at  the  heart ;  nay,  there  will  hardlv 
be  one  mouth,  where  there  is  not  one  mind  ;  and 
God  will  scarcely  be  glorified,  where  there  is  not  a 
sweet  conjunction  of  both.  One  mouth  in  confessing 
the  truths  of  God,  in  praising  the  name  of  God  ;  one 
mouth  in  common  converse,  not  jarring,  biting,  and 
devouring  one  another  ;  one  mouth  in  the  solemn 
assembly  ;  one  speaking,  but  all  joining. 

2.  As  the  Father  of  our  Lord  Jesus  Christ.  That 
is  his  New  Testament  style.  God  must  be  glorified 
as  he  has  now  revealed  himself  in  the  face  of  Jesus 
Christ ;  according  to  the  rules  of  the  gospel,  and 
with  an  eye  to  Christ,  in  whom  he  is  our  Father. 
The  unity  of  Christians  glorifies  God  as  the  Father 
of  our  Lord  Jesus  Christ ;  because  it  is  a  kind  of 
counter-part  or  representation  of  the  oneness  that  is 
between  the  Father  and  the  Son.  We  are  war¬ 
ranted  so  to  speak  of  it,  and,  with  that  in  our  eye, 
to  desire  it,  and  pray  for  it,  from  John  1 7.  21.  That 
they  all  may  be  one,  as  thou,  Father,  art  in  me,  and 
I  in  thee :  a  high  expression  of  the  honour  and  sweet¬ 
ness  of  the  saints’  unity.  And  it  follows,  That  the 
world  may  believe  that  thou  hast  sent  me ;  and  so 
God  may  be  glorified  as  the  Father  of  our  Lord 
Jesus  Christ. 

7.  Wherefore  receive  ye  one  anotner, 
as  Christ  also  received  us  to  the  glory  of 
God.  8.  Now  1  say  that  Jesus  Christ  was 
a  minister  of  the  circumcision  for  the  truth 
of  God,  to  confirm  the  promises  vxade  unto 
the  fathers:  9.  And  that  the  Gentiles 
might  glorify  God  for  his  mercy ;  as  it  is 
written,  For  this  cause  I  will  confess  to 
t  hee  among  the  Gentiles,  and  sing  unto  thy 
name.  10.  And  again  he  saith,  Rejoice,  ye 
Gentiles,  with  his  people.  11.  And  again, 
Praise  the  Lord,  all  ve  Gentiles;  and  land 
him,  all  ye  people.  12.  And  again  Rsaias 
saith,  There  shall  he  a  root  o!  Jesse,  and 
he  that  shall  rise  to  reign  over  the  Gentiles  ; 
in  him  shall  the  Gentiles  trust. 

The  apostle  here  returns  to  his  exhortation  to 
Christians.  What  he  says  here,  (y.  7.)  is  to  tin 


HOMANS,  XV.  383 


same  purport  with  the  former;  but  the  repetition 
shews  how  much  the  apostle’s  neart  was  upon  it. 

“  Receive  one  another  into  your  affection,  into 
your  communion,  and  into  your  common  conversa¬ 
tion,  as  there  is  occasion.  ”  He  had  exhorted  the 
strong  to  receive  the  weak;  {ch.  14.  1.)  here,  Re¬ 
ceive  one  another  ;  for  sometimes  the  prejudices  of 
the  weak  Christian  make  him  shy  of  the  strong,  as 
much  as  the  pride  of  the  strong  Christian  makes  him 
shy  of  the  weak  ;  neither  of  which  ought  to  be. 
Let  there  be  a  mutual  embracing  among  Christians. 
Those  that  have  received  Christ  by  faith,  must  re¬ 
ceive  all  Christians  by  brotherly  love  ;  though  poor 
in  the  world,  though  persecuted  and  despised, 
though  it  may  be  matter  of  reproach  and  danger  to 
you  to  receive  them  ;  though  in  the  less  weighty 
matters  of  the  law  they  are  of  different  apprehen¬ 
sions,  though  there  may  have  been  occasion  for  pri¬ 
vate  piques ;  yet  laying  aside  these,  and  the  like  con¬ 
siderations,  receive  ye  one  another. 

Now  the  reason  why  Christians  must  receive  one 
another,  is  taken,  as  before,  from  the  condescending 
love  of  Christ  to  us  ;  As  Christ  also  received  us,  to 
the  glory  of  God.  Can  there  be  a  more  cogent  ar¬ 
gument  ?  Has  Christ  been  so  kind  to  us,  and  shall 
we  be  so  unkind  to  those  that  are  his  ?  Was  he  so 
forward  to  entertain  us,  and  shall  we  be  backward 
to  entertain  our  brethren  ?  Christ  has  received  us 
into  the  nearest  and  dearest  relations  to  himself : 
has  received  us  into  his  fold,  into  his  family,  into 
the  adoption  of  sons,  into  a  covenant  of  friendship, 
yea,  into  a  marriage-covenant  with  himself ;  has 
received  us  (though  we  were  strangers  and  enemies, 
and  had  played  the  prodigal)  into  fellowship  and 
communion  with  himself. 

Those  words,  to  the  glory  of  God,  may  refer  both 
to  Christ’s  receiving  us,  which  is  our  pattern  ;  and 
to  our  receiving  one  another,  which  is  our  practice 
according  to  that  pattern. 

I.  Christ  hath  received  us  to  the  glory  of  God. 
The  end  of  our  reception  by  Christ,  is,  that  we 
might  glorifv  God  in  this  world,  and  be  glorified 
with  him  in  that  to  come.  It  was  the  glory  of  God, 
and  our  glory  in  the  enjoyment  of  God,  that  Christ 
had  in  his  eye,  when  he  condescended  to  receive  us. 
We  are  called  to  an  eternal  glory  by  Christ  Jesus, 
John  17.  24.  See  to  what  he  received  us,  to  a  hap¬ 
piness  transcending  all  comprehension  :  see  for 
what  he  received  us,  for  his  Father’s  glory  ;  he  had 
♦hat  in  his  eye  in  all  the  instances  of  his  favour  to  us. 

II.  We  must  receive  one  another  to  the  glory  of 
God.  That  must  be  our  great  end  in  all  our  actions, 
that  God  may  be  glorified  ;  and  nothing  more  con¬ 
duces  to  that,  than  the  mutual  love  and  kindness  of 
those  that  profess  religion  ;  compare  v.  6.  That  ye 
may  with  o^e  mind  and  one  mouth  glorify  God. 

That  which  was  a  bone  of  contention  among 
them,  was,  a  different  apprehension  about  meats 
and  drinks,  which  took  rise  in  distinction,  between 
Tews  and  Gentiles.  Now,  to  prevent  and  make  up 
this  difference,  he  shews  how  Jesus  Christ  hath  re¬ 
ceived  both  Jews  and  Gentiles  ;  in  him  they  are 
both  one,  one  new  man,  Eph.  2.  14 — 16.  Now  it  is 
a  rule,  Qute  conveniunt  in  aliquo  tertio,  inter  se  con¬ 
vent  unt — Things  which  agree  with  a  third  thing, 
agree  with  each  other.  Those  that  agree  in  Christ, 
who  is  the  Alpha  and  the  Omega,  the  First  and  the 
Last,  and  the  great  Centre  of  unity,  may  well  afford 
to  agree  among  themselves.  This  coalescence  of  i 
the  Jews  and  Gentiles  in  Christ  and  Christianity, 
was  a  thing  that  filled  and  affected  Paul  so  much, 
that  he  could  not  mention  it  without  some  enlarge¬ 
ment  and  illustration. 

1.  He  received  the  Jews,  v.  8.  Let  not  any  think 
hardly  or  scornfully  therefore  of  those  that  were 
originally  Jews,  and  still,  through  weakness,  retain 
some  savour  of  their  old  Judaism  :  for, 


(1.)  Jesus  Christ  was  a  Minister  of  the  circumci¬ 
sion.  That  he  was  a  Minister,  iidx.'. va — a  Servant, 
speaks  his  great  and  exemplary  condescension,  and 
puts  an  honour  upon  the  ministry:  but  that  he  was 
a  Minister  of  the  circumcision,  w  as  himself  circum¬ 
cised,  and  made  under  the  law,  and  did  in  his  own 
person  preach  the  gospel  to  the  Jews,  who  were  of 
the  circumcision — this  makes  the  nation  of  the  Jew  s 
more  considerable  than  otherwise  they  appear  to  be. 
Christ  conversed  with  the  Jew's,  blessed  them, 
looked  upon  himself  as  primarily  sene  to  the  lost 
shee/i  of  the  house  of  Israel,  laid  hold  of  the  seed  of 
Abraham,  (Heb.  2.  16.  margin,)  and  by  them,  as 
it  were,  catched  at  the  whole  body  of  mankind. 
Christ’s  personal  ministry  was  appropriated  to  them, 
though  the  apostles  had  their  commission  enlarged. 

(2.)  He  was  so  for  the  truth  of  God.  That  which 
he  preached  to  them,  was,  the  truth  ;  for  he  came 
into  the  world  to  bear  witness  to  the  truth,  John  18. 
37.  And  he  is  himself  the  Truth,  John  14.  6.  Or, 
for  the  truth  of  God,  that  is,  to  make  good  the  pro¬ 
mises  given  to  the  patriarchs,  concerning  the  special 
mercy  God  had  in  store  for  their  seed.  It  was  not 
for  the  merit  of  the  Jews,  but  for  the  truth  of  God, 
that  they  were  thus  distinguished  ;  that  God  might 
approve  himself  true  to  this  word  which  he  had 
spoken. 

7b  confirm  the  promises  made  unto  the  fathers. 
The  best  confirmation  of  promises  is  the  perform¬ 
ance  of  them.  It  was  promised,  that  in  the  seed  ot 
Abraham  all  the  nations  of  the  earth  should  be  bless¬ 
ed  ;  that  Shiloh  should  come  from  between  the  feet 
of  Judah  ;  that  out  of  Israel  should  proceed  he  that 
should  have  the  dominion  ;  that  out  of  Zion  should 
go  forth  the  law  ;  and  many  the  like.  There  were 
i  many  intermediate  providences,  which  seemed  to 
weaken  those  promises  ;  providences  which  threat¬ 
ened  the  fatal  decay  of  that  people  ;  but  when  Mes¬ 
siah  the  Prince  appeared  in  the  fulness  of  time,  as  a 
Minister  of  the  circumcision,  all  these  promises  were 
confirmed,  and  the  truth  of  them  was  made  to  ap¬ 
pear  ;  for  in  Christ  all  the  promises  of  God,  both 
those  of  the  Old  Testament  and  those  of  the  New, 
are  Yea,  and  in  him  Amen.  Understanding  by  the 
promises  made  to  the  fathers,  the  whole  covenant 
of  grace,  darkly  administered  under  the  Old  Testa¬ 
ment,  and  brought  to  a  clearer  light  now  under  the 
gospel ;  it  was  Christ’s  great  errand  to  confirm  that 
covenant,  Dan.  9.  27.  He  confirmed  it  by  shedding 
the  blood  of  the  covenant. 

2.  He  received  the  Gentiles  likewise.  This  he 
shews,  v.  9 — 12. 

(1.)  Observe  Christ’s  favour  to  the  Gentiles,  in 
taking  them  in  to  praise  God — the  work  of  the 
church  on  earth,  and  the  wages  of  that  in  heaven. 
One  design  of  Christ,  was,  that  the  Gentiles  like¬ 
wise  might  be  converted  ;  that  they  might  be  one 
with  the  Jews  in  Christ’s  mystical  body.  A  good 
reason  why  they  should  not  think  the  worse  of  any 
Christian  for  his  having  been  formerly  a  Gentile  ; 
for  Christ  hath  received  him.  He  invites  the  Gen¬ 
tiles,  and  welcomes  them.  Now  observe  how  their 
conversion  is  here  expressed  ;  That  the  Gentiles 
might  glorify  God  for  his  mercy.  A  periphrasis  of 
conversion. 

[1.]  They  shall  have  matter  for  praise,  even  the 
mercy  of  God.  Considering  the  miserable  and  de¬ 
plorable  condition  that  the  Gentile  world  was  in,  the 
receiving  of  them  appears  more  as  an  act  of  mercy 
than  the  receiving  of  the  Jews. 

They  that  were  Lo-ammi — not  a  people,  were 
Lo-ruhama — not  obtaining  mercy,  Hos.  1.  6,  9. — 
2.  23.  The  greatest  mercy  of  God  to  any  people, 

;  is,  the  receiving  of  them  into  covenant  with  him- 
■  self :  and  it  is  good  to  take  notice  of  God’s  mercy  in 
!  receiving  us. 

[2.]  They  shall  have  a  heart  for  praise.  They 


384 


ROMANS,  XV. 


shall  glorify  God  for  his  mercy.  Unconverted  sin¬ 
ners  do  nothing  to  glorify  God  ;  but  converting  grace 
works  in  the  soul  a  disposition  to  speak  and  do  all  to 
the  glory  of  G-id;  God  intended  to  reap  a  harvest 
of  glory  from  the  Gentiles,  who  had  been  so  long 
turning  his  glory  into  shame. 

(2.)  The  fulfilling  of  the  scriptures  in  this.  The 
favour  of  God  to  the  Gentiles  was  not  only  mercy, 
but  truth.  Though  there  were  not  promises  di¬ 
rectly  given  to  them,  as  to  the  fathers  of  the  Jews ; 
yet  there  were  many  prophecies  concerning  them, 
which  related  to  the  calling  of  them,  and  the  im- 
bodying  of  them  in  the  church  :  some  of  which  he 
mentions,  because  it  was  a  thing  that  the  Jews  were 
hardly  persuaded  to  believe.  Thus,  by  referring 
them  to  the  Old  Testament,  he  labours  to  qualify 
their  dislike  of  the  Gentiles,  and  so  to  reconcile  the 
parties  at  variance. 

[1.  ]  It  was  foretold,  that  the  Gentiles  should  have 
the  gospel  preached  to  them,  “  I  will  confess  to  thee 
among  the  Gentiles,  (v.  9. )  thy  name  shall  be  known, 
and  owned  in  the  Gentile  world  ;  there  shall  gospel- 
grace  and  love  be  celebrated.  ”  This  is  quoted  from 
Ps.  18.  49.  I  will  gwe  thanks  unto  thee,  O  Lord, 
among  the  heathen.  A  thankful  explication  and  1 
commemoration  of  the  name  of  God,  are  an  excel¬ 
lent  means  of  drawing  others  to  know  and  praise 
God.  Christ,  in  and  by  his  apostles  and  ministers, 
whom  he  sent  to  disciple  all  nations,  did  confess  to 
God  among  the  Gentiles.  The  exaltation  of  Christ, 
as  well  as  the  conversion  of  sinners,  is  set  forth  by 
the  praising  of  God.  Christ’s  declaring  God’s  name 
to  his  brethren,  is  called  his  praising  of  God  in  the 
midst  of  the  congregation,  Ps.  22.  22. 

Taking  these  words  as  spoken  by  David,  they 
were  spoken  when  he  was  old  and  dying,  and  he  was 
not  likely  to  confess  to  God  among  the  Gentiles  :  but 
when  David’s  psalms  are  read  and  sung  among  the 
Gentiles,  to  the  praise  and  glory  of  God,  it  mav  be 
said,  that  David  is  confessing  to  God  among  the  Gen¬ 
tiles,  and  singing  to  his  name.  He  that  was  the  sweet 
psalmist  of  Israel,  is  now  the  sweet  psalmist  of  the 
Gentiles.  Converting  grace  makes  people  greatly 
in  love  with  David’s  psalms.  Taking  them  as  spoken 
by  Christ,  the  Son  of  David,  it  may  be  understood  ! 
of  his  spiritual  indwelling  by  faith  in  the  hearts  of  all 
the  praising  saints. 

If  any  confess  to  God  among  the  Gentiles,  and 
sing  to  his  name,  it  is  not  they,  but  Christ  and  his 
grace  in  them.  I  live,  yet  not  I,  but  Christ  lirveth 
in  me  ;  so,  I  praise,  yet  not  I,  but  Christ  in  me. 

[2.]  That  the  Gentiles  should  rejoice  with  his 
people,  v.  10.  This  is  quoted  from  that  song  of  Moses, 
Deut.  32.  43.  Observe,  Those  who  were  incorpo¬ 
rated  among  his  people,  are  said  to  rejoice  with  his 
people.  No  greater  joy  can  come  to  any  people, 
than  the  coming  of  the  gospel  among  them  in  power. 
Those  Jews  that  retain  a  prejudice  against  the  Gen¬ 
tiles,  will  by  no  means  admit  them  to  any  of  their 
joyful  festivities  ;  for  (say  they)  astanger  intermed- 
dleth  not  with  the  joy,  Prov.  14.  10.  But  the  par¬ 
tition-wall  being  taken  down,  the  Gentiles  are  wel¬ 
come  to  rejoice  with  his  people.  Being  brought  into 
the  church,  they  share  in  its  sufferings,  are  compa¬ 
nions  in  patience  and  tribulation  ;  to  recompense 
which,  they  share  in  thejov. 

[3.]  That  they  should  praise  God  ;  (t>.  11.)  Praise 
the  Lord,  all  ye  Gentiles.  This  isquoted  out  of  that 
short  psalm,  Ps.  117.  1.  Converting  grace  sets 
people  a  praising  God,  furnishes  with  the  richest 
matter  for  praise,  and  gives  a  heart  to  it.  The  Gen¬ 
tiles  had  been,  for  many  ages,  praising  their  idols  of 
wood  and  stone,  but  now  they  are  brought  to  praise 
the  Lord  ;  and  this,  David  in  spirit  speaks  of.  In 
calling  upon  all  the  nations  to  praise  the  Lord,  it  is 
intimated,  that  they  shall  have  the  knowledge  of 
him. 


[4.  ]  That  they  should  believe  in  Christ,  ( v .  12.) 
quoted  from  Isa.  11.  10.  YVh ere  observe, 

First,  The  revelation  of  Christ,  as  the  Gentiles’ 
King.  He  is  here  called  the  Root  of  Jesse,  that  is, 
such  a  Branch  from  the  family  of  David,  as  is  the 
very  life  and  strength  of  the  famly  :  compare  Isa.  1 1 
1.  Christ  was  David’s  Lord,  and  yet  withal  he  was 
the  Son  of  David,  (Matt.  22.  45.)  for  he  was  the 
Root  and  Offspring  of  David,  Rev.  22.  16.  Christ, 
as  God,  was  David’s  Root ;  Christ,  as  Man,  was 
David’s  Offspring. 

And  he  that  shall  rise  to  reign  over  the  Gentiles. 
This  explains  the  figurative  expression  of  the  pro¬ 
phet,  he  shall  stand  for  an  ensign  of  the  people. 
When  Christ  rose  from  the  dead,  when  he  ascended 
on  high,  it  was  to  reign  over  the  Gentiles. 

Secondly,  The  recourse  of  the  Gentiles  to  him  ;  In 
him  shall  the  Gentiles  trust.  Faith  is  the  soul’s  con¬ 
fidence  in  Christ,  and  dependence  on  him.  The  pro¬ 
phet  has  it,  To  him  shall  the  Gentiles  seek.  The' 
method  of  faith,  is,  first  to  seek  unto  Christ,  as  to  one 
proposed  to  us  for  a  Saviour  ;  and,  finding  him  able 
and  willing  to  save,  then  to  trust  in  him.  They  that 
know  him  will  trust  in  him.  Or,  this  seeking  to  him 
is  the  effect  of  a  trust  in  him ;  seeking  him  by  praver, 
and  pursuant  endeavours.  We  shall  never  seek  to 
Christ  till  we  trust  in  him.  Trust  is  the  mother; 
diligence  in  the  use  of  means,  the  daughter. 

Jews  and  Gentiles  being  thus  united  in  Christ’s 
love,  why  should  they  not  be  united  in  one  another’s 
love  ? 

13.  Now  the  God  of  hope  fill  you  with 
all  joy  and  peace  in  believing,  that  ye  may 
abound  in  hope,  through  the  power  of  the 
Holy  Ghost. 

Here  is  another  prayer  directed  to  God,  as  the 
God  of  hope  ;  and  it  is,  as  the  former,  (-n.  5,  6.)  for 
spiritual  blessings;  those  are  the  best  blessings,  and 
to  be  first  and  chiefly  prayed  for. 

I.  Observe  how  he  addresses  himself  to  God,  as 
the  God  of  hope.  It  is  good  in  prayer  to  fasten  upon 
those  names,  titles,  and  attributes  of  God,  which  are 
most  suitable  to  the  errand  we  come  upon,  and  will 
best  serve  to  enequrage  our  faith  concerning  it. 
Every  word  in  the  praver  should  be  a  plea.  Thus 
should  the  cause  be  skilfully  ordered,  and  the  mouth 
filled  with  arguments.  God  is  the  God  of  hope. 
He  is  the  Foundation  on  which  our  hope  is  built,  and 
he  is  the  Builder  that  doth  himself  raise  it :  he  is 
both  the  Object  of  our  hope,  and  the  Author  of  it. 
That  hope  is  but  fancy,  and  will  deceive  us,  which 
is  not  fastened  upon  God,  (as  the  Goodness  hoped 
for,  and  the  Truth  hoped  in,)  and  which  is  not  of  his 
working  in  us.  We  have  both  together,  Ps.  119. 
49.  Thy  word,  (there  is  God  the  Object,)  on  which 
thou  hast  caused  me  to  hope,  there  is  God  the  Au¬ 
thor  of  our  hope,  1  Pet.  1.  3. 

II.  What  he  asks  of  God  ;  not  for  himself,  but  for 
them. 

1.  That  they  might  be  filled  with  all  joy  and  peace 
in  believing.  Joy  and  peace  are  two  of  those  things  in 
which  the  kingdom  of  God  consists,  ch.  14.  17.  Joy 
in  God,  peace  of  conscience,  both  arising  from  a  sense 
of  our  justification  ;  s eec/i.  5.  1,  2.  Joy  and  peace  in 
our  own  bosoms  would  promote  a  cheerful  unity  and 
unanimity  with  our  brethren.  Observe, 

(1.)  How  desirable  this  jov  and  peace  are:  they 
are  filling.  Carnal  joy  puffs  up  the  soul,  but  cannot 
fill  it ;  therefore  in  laughter  the  heart  is  sad.  T rue, 
heavenly,  spiritual  joy  is  filling  to  the  soul ;  it  has  a 
satisfaction  in  it,  answerable  to  the  soul’s  vast  and 
just  desires.  Thus  does  God  satiate  and  replenish 
the  weary  soul.  Nothing  more  than  this  joy,  only 
more  of  it,  even  the  perfection  of  it  in  glory,  is  the 


385 


ROMANS,  XV. 


desire  of  the  soul  that,  hath  it,  Ps.  4.  6,  7. — 36.  8. — 
53.  5.-65.  4. 

(2.)  How  it  is  attainable.  [1.]  By  prayer.  We 
must  go  to  God  for  it ;  he  will  for  this  be  inquired  of. 
Prayer  fetches  in  spiritual  joy  and  peace.  [2.  ]  By 
believing  ;  that  is  the  means  to  be  used.  It  is  vain, 
and  flashy,  and  transient  joy,  that  is  the  product  of 
fancy ;  true  substantial  joy  is  the  fruit  of  faith.  Be¬ 
lieving,  ye  rejoice  with  joy  uns/ieakable,  1  Pet.  1. 
8.  It  is  owing  to  the  weakness  of  our  faith,  that 
we  are  so  much  wanting  in  joy  and  peace.  Only 
believe  ;  believe  the  goodness  of  Christ,  the  love  of 
Christ,  the  promises  of  the  covenant,  and  the  joys 
and  glories  of  heaven ;  let  faith  be  the  substance  and 
I  evidence  of  these  things,  and  the  result  must  needs 
be  joy  and  peace. 

Observe,  It  is  all  joy  and  peace ;  all  sorts  of  true 
joy  and  peace.  When  we  come  to  God  by  prayer,  we 
must  enlarge  our  desires ;  we  are  not  straitened  in 
him,  why  should  we  be  straitened  in  ourselves  ?  Ask 
for  all  joy ;  open  thy  mouth  wide,  and  he  will  fill  it. 

2.  That  they  might  abound  in  hojie  through  the 
fiower  of  the  Holy  Ghost.  The  joy  and  peace  of  be¬ 
lievers  arise  chiefly  from  their  hopes.  What  is  laid 
out  upon  them,  is  but  little,  compared  with  what  is 
laid  up  for  them  ;  therefore  the  more  hope  they  have 
the  more  joy  and  peace  they  have.  We  do  then 
abound  in  hope,  when  we  hope  for  great  things  from 
God,  and  are  greatly  established  and  confirmed  in 
these  hopes.  Christians  should  desire  and  labour 
after  an  abundance  of  hope,  such  hope  as  will  not 
make  ashamed.  This  is  through  the  fiower  of  the 
Holy  Ghost.  The  same  almighty  power  that  works 
grace,  begets  and  strengthens  this  hope.  Our  own 
ower  will  never  reach  it ;  and  therefore  where  this 
cpe  is,  and  is  abounding,  the  blessed  Spirit  must 
have  all  the  glox-y. 

1 4.  And  I  myself  also  am  persuaded  of 
you,  my  brethren,  that  ye  also  are  full  of 
goodness,  filled  with  all  knowledge,  able 
also  to  admonish  one  another.  1 5.  Never¬ 
theless,  brethren,  I  have  written  the  more 
boldly  unto  you  in  some  sort,  as  putting 
you  in  mind,  because  of  the  grace  that  is 
given  to  me  of  God,  16.  That  I  should  be 
the  minister  of  Jesus  Christ  to  the  Gentiles, 
ministering  the  gospel  of  God,  that  the  offer¬ 
ing  up  of  the  Gentiles  might  be  acceptable, 
being  sanctfied  by  the  Holy  Ghost. 

Here, 

I.  He  commends  these  Christians  with  the  highest 
characters  that  could  be.  He  began  his  epistle  with 
their  praises,  {ch.  1.  8.)  Your  faith  is  sfioken  of 
throughout  the  world,  thereby  to  make  way  for  his 
discourse  :  and  now  he  concludes  with  the  like  com¬ 
mendation,  because  sometimes  he  had  reproved 
them  sharply,  to  qualify  them,  and  to  part  friends. 
This  he  does  like  an  orator.  It  was  not  a  piece  of 
idle  flattery  and  compliment,  but  a  due  acknow¬ 
ledgment  of  their  worth,  and  of  the  grace  of  God  in 
them.  We  must  be  forward  to  observe  and  com¬ 
mend  that  in  others,  which  is  excellent  and  praise¬ 
worthy  ;  it  is  part  of  the  present  recompense  of  vir¬ 
tue  and  usefulness,  and  will  be  of  use  to  quicken 
others  to  a  holy  emulation.  It  was  a  great  credit  to 
the  Romans  to  be  commended  by  Paul,  a  man  of 
so  great  judgment  and  integrity,  too  skilful  to  be 
deceived,  and  too  honest  to  flatter. 

Paul  had  no  personal  acquaintance  with  these 
Christians,  and  yet  he  says,  he  was  persuaded  of 
their  excellencies,  though  he  knew  them  only  by 
hearsay.  As  we  must  not,  on  the  one  hand,  be  so 

Vol.  VI, — 3  C 


simple  as  to  believe  ever)'  word ;  so,  on  the  other 
hand,  we  must  not  be  so  sceptical  as  to  believe  no¬ 
thing  ;  but  especially  we  must  be  forward  to  believe 
good  concerning  others  :  in  that  case  charity  hopeth 
all  things,  and  believeth  all  things,  and  (if  "the  pro¬ 
babilities  be  any  thing  strong,  as  here  they  were)  is 
persuaded.  It  is  safer  to  err  on  that  hand. 

Now  observe  what  it  was  that  he  commended 
them  for.  , 

1.  That  they  were  full  of  goodness  ;  therefore  the 
more  likely  to  take  in  good  part  what  he  had  written, 
and  to  account  it  a  kindness ;  and  not  only  so,  but 
to  comply  with  it,  and  to  put  it  in  practice ;  espe¬ 
cially  that  which  relates  to  their  union,  and  to  the 
healing  of  their  differences.  A  good  understanding 
of  one  another,  and  a  good  will  to  one  another,  would 
soon  put  an  end  to  strife. 

2.  Filled  with  all  knowledge.  Goodness  and  know¬ 
ledge  together !  A  very  rare  and  an  excellent  con¬ 
junction  :  the  head  and  heart  of  the  new  man.  All 
knowledge,  all  necessary  knowledge,  all  the  know¬ 
ledge  of  those  things  which  belong  to  their  everlast¬ 
ing  peace. 

3.  Able  to  admonish  one  another.  To  this  there 
is  a  further  gift  requisite,  even  the  gift  of  utterance. 
Those  that  have  goodness  and  knowledge,  should 
communicate  what  they  have  for  the  use  and  benefit 
of  others.  “You  that  excel  so  much  in  good  gifts, 
may  think  you  have  no  need  of  any  instructions  of 
mine.”  It  is  a  comfort  to  faithful  ministers,  to  see 
their  work  superseded  by  the  gifts  and  graces  of 
their  people.  How  gladly  would  ministers  leave 
off  their  admonishing  work,  if  people  were  able  and 
willing  to  admonish  one  another !  Would  to  God, 
that  all  the  Lord’s  people  were  prophets.  But  that 
which  is  every  body’s  work,  is  no  body’s  work ;  and 
therefore, 

II.  He  clears  himself  from  the  suspicion  of  inter¬ 
meddling  needlessly  with  that  which  did  not  belong 
to  him,  v.  15.  Observe  how  affectionately  he  speaks 
to  them  ;  My  brethren,  ( v .  14.)  and  again,  brethren, 
v.  15.  He  had  himself,  and  taught  others,  the  art 
of  obliging.  He  calls  them  all  his  brethren,  to  teach 
them  brotherly  love  one  to  another.  Probably,  he 
wrote  the  more  courteously  to  them,  because,  being 
Roman  citizens,  living  near  the  court,  they  were 
more  genteel,  and  made  a  better  figure  ;  and  there¬ 
fore  Paul,  who  became  all  things  to  all  men,  was 
willing,  by  the  respectfulness  of  his  style,  to  please 
them  for  their  good.  He  acknowledges  he  had 
written  boldly  in  some  sort — ToK/uuifiG-tfcy  uto  (j.  I/ibc, 
in  a  manner  that  looked  like  boldness  and  presump¬ 
tion,  and  for  which  some  might  perhaps  charge 
him  with  taking  too  much  upon  him.  But  then  con¬ 
sider, 

1.  He  did  it  only  as  their  remembrancer ;  as  put¬ 
ting  you  in  mind. '  Such  humble  thoughts  had  Paul 
of  himself,  though  he  excelled  in  knowledge,  that 
he  would  not  pretend  to  tell  them  that  which  they 
did  not  know  before  ;  but  only  to  remind  them  of 
that  in  which  they  had  formerly  been  by  others  in¬ 
structed.  So  Peter,  2  Pet.  1.  12. — 3.  1.  People 
commonly  excuse  themselves  from  the  hearing  of 
the  word,  that  the  minister  can  tell  them  nothing 
but  what  they  knew  before.  If  it  be  so,  yet  have 
they  not  need  to  know  it  better,  and  to  be  put  in 
mind  of  it  ? 

2.  He  did  it  as  the  apostle  of  the  Gentiles.  It  was 
in  pursuance  of  his  office  ;  Because  of  the  grace  (the 
apostleship,  ch.  1.  5.)  given  to  me  of  God,  to  be  the 
minister  of  Jesus  Christ  to  the  Gen  tiles,  v.  16.  Paul 
reckoned  it  a  great  favour,  and  an  honour  that  God 
had  put  upon  him,  in  putting  him  into  that  office. 
Now  because  of  this  grace  given  to  him,  he  thus 
laid  out  himself  among  the  Gentiles,  that  he  might 
not  receive  that  grace  of  God  in  vain.  Christ  re 
ceived,  that  he  might  give ;  so  did  Paul ;  so  have  we 


386 


ROMANS,  XV. 


talents  which  must  not  be  buried.  Places  and  offices 
must  be  filled  up  with  duty.  It  is  good  for  ministers 
to  be  often  remembering  the  grace  that  is  given  unto 
them  of  God.  Minister  verbi  es,  hoc  age — You  are 
a  minister  of  the  •word;  give  yourself  wholly  to  it, 
was  Mr.  Perkins’s  motto.  Paul  was  a  minister.  Ob¬ 
serve  here, 

(1. )  Whose  minister  he  was ;  the  minister  oj  Jesus 
Christ,  1  Cor.  4.  1.  He  is  our  Master ;  his  we  are, 
and  him  we  serve. 

(2.)  To  whom  ;  to  the  Gentiles.  So  God  had  ap¬ 
pointed  him,  Acts  22.  21.  So  Peter  and  he  had 
agreed,  Gal.  2.  7 — 9.  These  Romans  were  Gen¬ 
tiles;  “Now,”  says  he,  “I  do  not  thrust  myself 
upon  you,  or  seek  any  lordship  over  you ;  I  am  ap¬ 
pointed  to  it:  if  you  think  I  am  rude  and  bold, 
my  commission  is  my  warrant,  and  must  bear  me 
out.  ” 

(3.)  What  he  ministered  ;  the  gospel  of  God ; 
iipspyiv Ti  TO  t'uityytKiov — ministering  as  about  holy 
things ;  so  the  word  signifies ;  executing  the  office 
of  a  Christian  priest,  more  spiritual,  and  therefore 
more  excellent,  than  the  Levitical  priesthood. 

(4.)  For  what  end;  that  the  offering  up  (or  sa¬ 
crificing)  of  the  Gentiles  might  be  acceptable ,  that 
God  may  have  the  glory  which  would  redound  to 
his  name  by  the  conversion  of  the  Gentiles.  Paul 
laid  out  himself  thus,  to  bring  about  something  that 
might  be  acceptable  to  God.  Observe  how  the  con¬ 
version  of  the  Gentiles  is  expressed ;  it  is  the  offer¬ 
ing  up  of  the  Gentiles  ;  it  is  t Zv  tSv^y — the 

oblation  of  the  Gentiles :  in  which  the  Gentiles  are 
looked  upon,  either,  [1.]  As  the  priests  offering  the 
oblation  of  prayer  and  praise,  and  other  acts  of  re¬ 
ligion.  Long  had  the  Jews  been  the  Holy  nation, 
the  kingdom  of  priests,  but  now  the  Gentiles  are 
become  priests  unto  God,  (Rev.  5.  10.)  by  their  con¬ 
version  to  the  Christian  faith  consecrated  to  the  ser¬ 
vice  of  God,  that  the  scripture  might  be  fulfilled, 
(Mai.  1.  11.)  In  every  place  incense  shall  be  offered, 
and  a  pure  offering.  The  converted  Gentiles  are 
said  to  be  made  nigh,  (Eph.  2.  13.)— the  periphrasis 
of  priests.  Or,  [2.]  The  Gentiles  are  themselves 
the  sacrifice  offered  up  to  God  by  Paul,  in  the  name 
of  Christ;  a  living  sacrifice,  holy,  acceptable  to 
God,  ch.  12.  1.  A  sanctified  soul  is  offered  up  to 
God  in  the  flames  of  love,  upon  Christ  the  Altar. 
Paul  gathered  in  souls  by  his  preaching,  not  to  keep 
them  to  himself,  but  to  offer  them  up  to  God ;  Be¬ 
hold,  I,  and  the  children  that  God  hath  given  me. 
And  it  is  an  acceptable  offering ;  being  sanctified  by 
the  Holy  Ghost.  Paul  preached  to  them,  and  dealt 
with  them ;  but  that  which  made  them  sacrifices  to 
God,  was,  their  sanctification  ;  and  that  was  not  his 
work,  but  the  work  of  the  Holy  Ghost.  None  are 
acceptably  offered  to  God,  but  those  that  are  sanc¬ 
tified :  unholy  things  can  never  be  pleasing  to  the 
holy  God. 

17.  I  have  therefore  whereof  I  may  glory 
through  Jesus  Christ  in  those  things  which 
pertain  to  God.  18.  For  I  will  not  dare  to 
speak  any  of  those  things  which  Christ  hath 
not  wrought  by  me,  to  make  the  Gentiles 
obedient,  by  word  and  deed,  19.  Through 
mighty  signs  and  wonders,  by  the  power  of 
t  he  Spirit  of  God;  so  that  from  Jerusalem, 
a  nd  round  about  unto  lllyricum,  I  have 
fu  Uy  preached  the  gospel  of  Christ.  20. 
Yoa,  so  have  T  strived  to  preach  the  gospel, 
not  where  Christ  was  named,  lest  I  should 
buih  4  upon  another  man’s  foundation:  21. 
But  i  is  it  is  written,  To  whom  he  was  not 


spoken  of,  they  shall  see :  and  they  tint 
have  not  heard  shall  understand. 

The  apostle  here  gives  some  account  of  himself 
and  of  his  own  affairs.  Having  mentioned  his  minis¬ 
try  and  apostleship,  he  goes  on  further  to  magnify 
his  office  in  the  efficacy  of  it ;  and  to  mention,  to  the 
glory  of  God,  the  great  success  of  his  ministry,  and 
the  wonderful  things  that  Gcd  had  done  by  him  ;  for 
encouragement  to  the  Christian  church  at  Rome,  that 
they  were  not  alone  in  the  profession  of  Christianity  ; 
but  though,  compared  with  the  multitude  of  theii 
idolatrous  neighbours,  they  were  but  a  little  flock, 
yet,  up  and  down  the  country,  there  were  many  that 
were  their  companions  in  the  kingdom  and  patience 
of  Jesus  Christ.  It  was  likewise  a  great  confirma¬ 
tion  of  the  truth  of  the  Christian  doctrine,  that  it  had 
such  strange  success,  and  was  so  far  propagated  by 
such  weak  and  unlikely  means  ;  such  multitudes 
captivated  to  the  obedience  of  Christ  by  the  foolish¬ 
ness  of  preaching.  Therefore  Paul  gives  them  this 
account ;  which  he  makes  the  matter  of  his  glory¬ 
ing ;  not  vain  glory,  but  holy,  gracious  glorying; 
which  appears  by  the  limitations ;  it  is  through  Jesus 
Christ.  Thus  does  he  centre  all  his  glorying  in 
Christ;  he  teaches  us  to  do  so,  1  Cor.  1.  31.  Not 
unto  us,  Ps.  115.  1.  And  it  is  in  those  things  which 
pertain  to  God.  The  conversion  of  souls  is  one  of 
those  things  that  pertain  to  God,  and  therefore  is 
the  matter  of  PauFs  glorying  ;  not  the  things  of  the 
flesh. 

Whereof  I  may  glory,  \yj»  Sv  Kctu^an  ty  Xpiry'hiri 
to  7rf  ic  ©tov.  I  would  rather  read  it  thus;  Therefore 
I  have  a  rejoicing  in  Christ  Jesus,  (it  is  the  same 
word  that  is  used,  2  Cor.  1.  12.  and  Phil.  3.  3.  where 
it  is  the  character  of  the  circumcision,  that  they 
rejoice — *o v^/atvoi,  in  Christ  Jesus,)  concerning  the 
things  of  God ;  or  those  things  that  are  offered  to 
God — the  living  sacrifices  of  the  Gentiles,  v.  16. 
Paul  would  have  them  to  rejoice  with  him  in  the 
extent  and  efficacy  of  his  ministry  ;  of  which  he 
speaks  not  only  with  the  greatest  deference  possible 
to  the  power  of  Christ,  and  the  effectual  working  of 
the  Spirit  as  all  in  all ;  but  with  a  protestation  of  the 
truth  of  what  he  said;  (v.  18.)  I  will  not  dare  to 
speak  of  any  of  those  things  which  Christ  hath  not 
wrought  by  me.  He  would  not  boast  of  things  with¬ 
out  his  line,  nor  take  the  praise  of  another  man’s 
work,  as  he  might  have  done  when  he  was  writing  to 
distant  strangers,  who  perhaps  could  not  contradict 
him  ;  but  (says  he)  I  dare  not  do  it :  a  faithful  man 
dares  not  lie,  however  he  be  tempted ;  dares  be  true, 
however  he  be  terrified. 

Now,  in  this  account  of  himself,  we  may  observe, 

1.  His  unwearied  diligence  and  industry  in  his 
work.  He  was  one  that  laboured  more  abundantly 
than  they  all. 

1.  He  preached  in  many  places  ;  from  Jerusalem, 
whence  the  law  went  forth  as  a  lamp  that  shineth. 
and  round  about  unto  lllyricum,  many  hundred 
miles  distant  from  Jerusalem.  We  have  in  the  book 
of  the  Acts  an  account  of  Paul’s  travels.  There  we 
find  him,  after  he  was  sent  forth  to  preach  to  the 
Gentiles,  (Acts  13.)  labouring  in  that  blessed  work 
in  Se/eucia,  Cyprus,  Bamphylia,  Bisidia,  and  Lycao- 
nia;  (ch.  13,  14.)  afterward  travelling  through  Syria 
and  Cilicia,  Bhrygia,  Galatia,  My sia,  Trans ;  and 
thence  called  over  to  Macedonia,  and  so  into  Burope, 
ch.  15,  16.  Then  we  find  him  very  busy  at  Thessa- 
lonica,  Berea,  Athens,  Corinth,  Bphesus,  and  the 
parts  adjacent.  Those  that  know  the  extent  and  dis¬ 
tance  of  these  countries,  will  conclude  Paul  an  active 
man,  rejoicing  as  a  strong  man  to  run  a  race.  Illy 
ricum  is  the  country  now  called  Sclavonia,  border¬ 
ing  upon  Hungary.  Some  take  it  for  the  same  with 
Bulgaria;  others  for  the  lower  Bannonia :  however, 
it  was  a  great  way  from  Jerusalem.  Now  it  might 


387 


ROMANS,  XV. 


be  suspected,  that  if  Paul  undertook  so  much  work, 
surely  he  did  it  by  the  halves.  “  No,”  says  he,  “  / 
have  fully  fireached  the  gospel  of  Christ ;  have  given 
them  a  full  account  of  the  truth  and  terms  ot  the 
gospel ;  have  not  shunned  to  declare  the  whole 
counsel  of  God,  (Acts  20.  27. )  I  have  kept  back  no¬ 
thing  that  was  necessary  for  them  to  know.”  Filled 
the  gospel,  so  the  word  is ;  7rvar\>tpetiihcii  to  funyyimov, 
filled  it  as  the  net  is  filled  with  fishes  in  a  large 
draught ;  or  filled  the  gospel,  that  is,  filled  them 
with  the  gospel.  Such  a  change  does  the  gospel 
make,  that,  when  it  comes  in  power  to  any  place,  it 
fills  the  place.  Other  knowledge  is  airy,  and  leaves 
souls  empty,  but  the  knowledge  of  the  gospel  is 
filling. 

2.  He  preached  in  places  that  had  not  heard  the 
gospel  before,  v.  20,  21.  He  brake  up  fallow  ground, 
laid  the  first  stone  in  many  places,  and  introduced 
Christianity  there,  where  nothing  had  reigned  for 
many  ages  but  idolatry  and  witchcraft,  and  all  sorts 
of  diabolism.  Paul  brake  the  ice,  and  therefore 
must  needs  meet  with  the  more  difficulties  and  dis¬ 
couragements  in  his  work.  Those  who  preached  in 
Judea,  had,  upon  this  account,  a  much  easier  task 
than  Paul,  who  was  the  apostle  of  the  Gentiles ;  for 
they  entered  into  the  labours  of  others,  John  4.  3.8. 

Paul,  being  a  hardy  man,  was  called  out  to  the 
hardest  work ;  there  were  many  instructors,  but 
Paul  was  the  great  father  ;  many  that  watered,  but 
Paul  was  the  great  planter.  Well,  he  was  a  bold 
man  that  made  the  first  attack  upon  the  palace  of 
the  strong  man  armed  in  the  Gentile  world ;  that 
first  assaulted  Satan’s  interest  there  ;  and  Paul  was 
that  man  who  ventured  the  first  onset  in  many  places, 
and  suffered  greatly  for  it.  He  mentions  this  as  a 
proof  of  his  apostleship ;  for  the  office  of  the  apostles 
was  especially  to  bring  in  those  that  were  without, 
and  to  lay  the  foundations  of  the  new  Jerusalem  ;  see 
Rev.  21.  14.  Not  but  that  Paul  preached  in  many 
laces  where  others  had  been  at  work  before  him  ; 
ut  he  principally  and  mainly  laid  himself  out  for 
the  good  of  those  that  sat  in  darkness.  He  was  in 
care  not  to  build  upon  another  man’s foundation,  lest 
he  should  thereby  disprove  his  apostleship,  and  give 
occasion  to  those  who  sought  occasion  to  reflect  upon 
him.  He  quotes  a  scripture  for  this,  out  of  Isa.  52. 
15.  To  whom  he  was  not  spoken  of,  they  shall  see. 
That  which  had  not  been  told  them,  shall  they  see ; 
so  the  prophet  has  it,  much  to  the  same  purport. 
This  made  the  success  of  Paul’s  preaching  tne  more 
remarkable.  The  transition  from  darkness  to  light 
is  more  sensible  than  the  after-growth  and  increase 
of  that  light.  And  commonly  the  greatest  success 
of  the  gospel  is  at  its  first  coming  to  a  place ;  after¬ 
ward,  people  become  sermon-proof. 

II.  The  great  and  wonderful  success  that  he  had 
In  this  work.  It  was  effectual  to  make  the  Gentiles 
obedient.  The  design  of  the  gospel  is  to  bring  people 
to  be  obedient ;  it  is  not  onlv  a  truth  to  be  believed, 
but  a  law  to  be  obeyed.  This  Paul  aimed  at  in  all 
his  travels ;  not  his  own  wealth  and  honour,  (if  he 
had,  he  had  sadly  missed  his  aim,)  but  the  conver¬ 
sion  and  salvation  of  souls  :  that  his  heart  was  upon, 
and  for  that  he  travailed  in  birth  again. 

Now  how  was  this  great  work  wrought  ? 

1.  Christ  was  the  principal  Agent.  He  does  not 
say,  **  which  I  worked,”  but,  “  which  Christ 
wrought  by  me,"  v.  18.  Whatever  good  we  do,  it 
is  not  we,  but  Christ  by  us,  that  does  it ;  the  work.- 
is  his,  the  strength  his  ;  he  is  All  in  all,  he  works  all 
our  works,  Phil.  2.  13.  Isa.  26.  12.  Paul  takes  all 
occasions  to  own  this,  that  the  whole  praise  might 
be  transmitted  to  Christ. 

Paul  was  a  very  active  minister ;  By  word  and 
deed,  that  is,  by  his  preaching,  and  by  the  miracles 
he  wrought  to  confirm  his  doctrine  ;  or  his  preach¬ 
ing  and  his  living.  Those  minister*  are  likely  to  win 


j  souls,  that  preach  both  by  word  and  deed  ;  by  their 
conversation  shewing  forth  the  power  of  the  truths 
they  preach.  This  is  according  to  Christ’s  example, 
who  began  both  to  do  and  teach,  Acts  1.  1. 

Through  mighty  signs  and  wonders:  tv  Suvd/uu 
|  e-Hfititiev — -by  the  power,  or  in  the  strength,  of  signs 
and  wonders.  I  hese  made  the  preaching  of  the 
I  word  so  effectual,  being  the  appointed  means  of  con¬ 
viction,  and  the  divine  seal  affixed  to  the  gospel- 
charter,  Mark  16.  17,  18. 

3.  The  power  of  the  Spirit  of  God  made  this 
effectual,  and  crowned  all  with  the  desired  success, 
v.  19.  (1.)  The  power  of  the  Spirit  in  Paul,  as  in 
the  other  apostles,  for  the  working  of  those  miracles. 
Miracles  were  wrought  by  the  power  of  the  Holy 
Ghost,  (Acts  1.  8. )  theretore  reproaching  the  mi¬ 
racles  is  call'ed  the  blasphemy  against  the  Holy 
Ghost.  Or,  (2.)  The  power  of  the  Spirit  in  the 
hearts  of  those  to  whom  the  word  was  preached,  and 
who  saw  the  miracles,  making  these  means  effectual 
to  some,  and  not  to  others.  It  is  the  Spirit’s  opera¬ 
tion  that  makes  the  difference.  Paul  himself,  great 
a  preacher  as  he  was,  with  all  his  mighty  signs  and 
wonders,  could  not  make  one  soul  obedient  farther 
than  the  power  of  the  Spirit  of  God  accompanied 
his  labours.  It  was  the  Spirit  of  the  Lord  of  hosts 
that  made  those  great  mountains  plain  before  this 
Zerubbabel.  This  is  an  encouragement  to  faithful 
ministers,  who  labour  under  the  sense  of  great  weak¬ 
ness  and  infirmity,  that  it  is  all  one  to  the  blessed 
,  Spirit  to  work  by  many,  or  by  those  that  have  no 
power.  The  same  almighty  Spirit  that  wrought  with 
Paul,  often  perfects  strength  in  weakness,  and  or¬ 
dains  praise  out  of  the  mouth  of  babes  and  sucklings. 
This  success  which  he  had  in  preaching,  is  that 
which  he  here  rejoices  in ;  for  the  converted  nations 
were  his  joy,  and  crown  of  rejoicing:  and  he  tells 
them  of  it,  not  only  that  they  might  rejoice  with  him, 
but  that  they  mignt  be  the  more  ready  to  receive  the 
truths  which  he  had  written  to  them,  and  to  own  him 
whcm  Christ  had  thus  signally  owned. 

22.  For  which  cause  also  1  have  been 
much  hindered  from  coming  to  you.  23. 
But  now  having  no  more  place  in  these 
parts,  and  having  a  great  desire  these  many 
years  to  come  unto  you  ;  24.  Whensoever 
I  take  my  journey  into  Spain,  1  will  come 
to  you  :  for  I  trust  to  see  you  in  my  journey, 
and  to  be  brought  on  my  way  thitherward 
by  you,  if  first  1  be  somewhat  filled  with 
your  covtpany.  25.  But  now  I  go  unto 
Jerusalem  to  minister  unto  the  saints.  26. 
For  it  hath  pleased  them  of  Macedonia  and 
Achaia  to  make  a  certain  contribution  for 
the  poor  saints  which  are  at  Jerusalem. 
27.  It  hath  pleased  them  verily ;  and  their 
debtors  they  are.  For  if  the  Gentiles  have 
been  made  partakers  of  their  spiritual  things, 
their  duty  is  also  to  minister  unto  them  in 
carnal  things.  28.  hen  therefore  I  have 
performed  this,  and  have  sealed  to  them 
this  fruit,  I  will  come  by  you  into  Spain. 
29.  And  I  am  sure  that,  when  I  come  unto 
you,  I  shall  come  in  the  fulness  of  the  bless¬ 
ing  of  the  gospel  of  Christ. 

St.  Paul  here  declares  his  purpose  to  come  and  see 
the  Christians  at  Rome.  Upon  this  head  his  matter 
is  but  common  and  ordinary",  appointing  a  visit  to  his 


388 


ROMANS,  XV. 


friends ;  but  the  manner  of  his  expression  is  gra¬ 
cious  and  savoury,  very  instructive,  and  for  our  imi¬ 
tation.  We  should  learn  by  it  to  speak  of  our  com¬ 
mon  affairs  in  the  language  of  Canaan.  Even  our 
common  discourse  should  have  an  air  of  grace  ;  by  j 
that  it  will  appear  what  country  we  belong  to.  j 

It  should  seem  that  Paul’s  company  was  very  much 
desired  at  Rome.  He  was  a  man  that  had  as  many 
friends  and  as  many  enemies  as  most  men  ever  had  : 
he  passed  through  evil  report  and  good  report.  No 
doubt,  they  had  heard  much  of  him  at  Rome,  and 
longed  to  see  him.  Should  the  apostle  of  the  Gen¬ 
tiles  be  a  stranger  at  Rome,  the  metropolis  of  the  , 
Gentile  world  ?  Why,  as  to  this,  he  excuses  it,  that 
he  had  not  come  yet,  he  promises  to  come  shortly, 
and  gives  a  good  reason  why  he  could  not  come  now. 

I.  He  excuses  it,  that  he  never  came  yet.  Observe 
how  careful  Paul  was  to  keep  in  with  his  friends,  and 
to  prevent  and  anticipate  any  exceptions  against 
him  ;  not  as  one  that  lorded  it  over  God’s  heritage. 

1.  He  assures  them  that  he  had  a  great  desire  to 
see  them  ;  not  to  see  Rome,  though  it  was  now  in  its 
greatest  pomp  and  splendour  ;  nor  to  see  the  empe¬ 
ror’s  court  ;  nor  to  converse  with  the  philosophers 
and  learned  men  that  were  then  at  Rome,  though 
such  conversation  must  needs  be  very  desirable  to  so 
great  a  scholar  as  Paul  was,  but  to  come  unto  you, 
(v.  33. )  a  company  of  poor  despised  saints  in  Rome, 
hated  of  the  world,  but  loving  God,  and  beloved  of 
him.  These  were  the  men  that  Paul  was  ambitious 
of  an  acquaintance  with  at  Rome  ;  they  were  the  ex-  , 
cellent  ones  in  whom  he  delighted,  Ps.  16.  3.  And 
he  had  a  special  desire  to  see  them,  because  of  the 
great  character  they  had  in  all  the  churches  for  faith 
and  holiness ;  they  were  men  that  excelled  in  virtue, 
and  therefore  Paul  was  so  desirous  to  come  to  them. 

This  desire  Paul  had  had  for  many  years,  and  yet 
could  never  compass  it.  The  providence  of  God 
wisely  over-rules  the  purposes  and  desires  of  men. 
God’s  dearest  servants  are  not  always  gratified  in 
every  thing  that  they  have  a  mind  to.  Yet  all  that 
delight  in  God,  have  the  desire  of  their  heart  fulfilled, 
(Ps.  37.  4.)  though  all  the  desires  in  their  heart  be 
not  humoured. 

2.  He  tells  them,  that  therefore  he  could  not  come 
to  them,  because  he  had  so  much  work  cut  out  for 
him  elsewhere.  For  which  cause,  that  is,  because 
of  his  labours  in  other  countries,  thence  it  was  that 
he  was  so  much  hindered.  God  had  opened  a  wide 
door  for  him  in  other  places,  and  so  diverted  him. 

Observe,  in  this,  (1.)  The  gracious  providence  of 
God  conversant  in  a  special  manner  about  his  minis¬ 
ters,  casting  their  lot,  not  according  to  their  con¬ 
trivance,  but  according  to  his  own  purpose.  Paul 
was  several  times  crossed  in  his  intentions  ;  some¬ 
times  hindered  by  Satan,  (as  1  Thess.  2.  18.)  some¬ 
times  forbidden  by  the  Spirit,  (Acts  16.  7.)  and  here 
diverted  by  other  work.  Man  purposes  but  God  dis¬ 
poses,  Prov.  16.  9. — 19.  21.  Jer.  10.  23.  Ministers 

urpose,  and  their  friends  purpose  concerning  them, 

ut  God  over-rules  both,  and  orders  the  journeys, 
removes,  and  settlements,  of  his  faithful  ministers  as 
he  pleases.  The  stars  are  in  the  right  hand  of  Christ, 
to  shine  where  he  sets  them.  The  gospel  does  not 
come  by  chance  to  anv  place,  but  by  the  will  and 
counsel  of  God.  (2.)  The  gracious  prudence  of  Paul, 
in  bestowing  his  time  and  pains  there  where  there 
was  most  need.  Had  Paul  consulted  his  own  ease, 
wealth,  and  honour,  the  greatness  of  the  work  would 
never  have  hindered  him  from  seeing  Rome,  but 
would  rather  have  driven  him  thither,  where  he 
might  have  had  more  preferment,  and  taken  less 
pains.  But  Paul  sought  the  things  of  Christ  more 
than  his  own  things,  and  therefore  would  not  leave 
his  work  of  planting  churches,  no  not  for  a  time,  to 
go  see  Rome.  The  Romans  were  whole,  and  needed 
not  the  physician  so  as  other  poor  places  that  were 


sick  and  dying.  While  men  and  women  were  every 
day  dropping  into  eternity,  and  their  precious  souls 
perishing  for  lack  of  vision,  it  was  no  time  for  Paul 
to  trifle.  There  was  now  a  gale  of  opportunity,  the 
fields  were  white  unto  the  harvest ;  such  a  season 
slipt  might  never  be  retrieved  ;  the  necessities  of 
poor  souls  were  pressing,  and  called  loud,  and  there- 
tore  Paul  must  be  busy.  It  concerns  us  all  to  do  that 
first,  which  is  most  needful.  True  grace  teaches  us 
to  prefer  that  which  is  necessary  before  that  which 
is  unnecessary,  Luke  10.  41,  42.  And  Christian  pru¬ 
dence  teaches  us  to  prefer  that  which  is  more  ne¬ 
cessary  before  that  which  is  less  so.  This,  Paul 
mentions  as  a  sufficient  satisfying  reason.  We  must 
not  take  it  ill  of  our  friends,  if  they  prefer  necessary 
work,  which  is  pleasing  to  God,  before  unnecessary 
visits  and  compliments,  which  may  be  pleasing  to  us. 
In  this,  as  in  other  things,  we  must  deny  ourselves. 

II.  He  promised  to  come  and  see  them  shortly, 
v.  23,  24,  29. 

Having  no  more  place  in  these  parts,  that  is,  in 
Greece,  where  he  then  was.  The  whole  of  that 
country  being  more  or  less  leavened  with  the  savour 
of  the  gospel,  churches  being  planted  in  the  most 
considerable  towns,  and  pastors  settled  to  carry  on 
the  work  which  Paul  had  begun,  he  had  little  more 
to  do  there.  He  had  driven  the  chariot  of  the  gos¬ 
pel  to  the  sea-coast,  and  having  thus  conquered 
Greece,  he  is  ready  to  wish  there  were  another 
Greece  to  conquer.  Paul  was  one  that  went  through 
with  his  work,  and  yet  then  did  not  think  of  taking 
his  ease,  but  set  himself  to  contrive' more  work,  to 
devise  liberal  things.  Here  was  a  workman  that 
needed  not  be  ashamed.  Observe, 

1.  How  he  forecasted  his  intended  visit.  His  pro¬ 
ject  was  to  see  them  in  his  way  to  Spain.  It  ap¬ 
pears  by  this,  that  Paul  intended  a  journey  into 
Spain,  to  plant  Christianity  there.  The  difficulty 
and  peril  of  the  work,  the  distance  of  the  place,  the 
danger  of  the  voyage,  the  other  good  works  (though 
less  needful,  he  thinks)  which  Paul  might  find  to  do 
in  other  places,  did  not  quench  the  flame  of  his 
holy  zeal  for  the  propagating  of  the  gospel,  which 
did  even  eat  him  up,  and  make  him  forget  himself. 
But  it  is  not  certain,  whether  ever  he  fulfilled  this 
purpose,  and  went  to  Spain.  Many  of  the  best  ex¬ 
positors  think  he  did  not,  but  was  hindered  in  this 
as  he  was  in  others  of  his  purposes.  He  did  indeed 
come  to  Rome,  but  he  was  brought  thither  a  pri¬ 
soner,  and  there  wasdetained  two  years;  and  whither 
he  went  after  is  uncertain  :  but  several  of  his  epistles 
which  he  wrote  in  prison,  intimate  his  purpose  to 
go  eastward,  and  not  toward  Spain.  However, 
Paul,  for  as  much  as  it  was  in  thine  heart  to  bring 
the  light  of  the  gospel  into  Spain,  thou  didst  well, 
in  that  it  was  in  thine  heart ;  as  God  said  to  David, 
2  Chron.  6.  8.  The  grace  of  God  often  with  favour 
accepts  the  sincere  intention,  when  the  providence 
of  God  in  wisdom  prohibits  the  execution.  And  do 
not  we  serve  a  good  Master  then  ?  2  Cor.  8.  12. 

Now,  in  his  way  to  Spain,  he  proposed  to  come 
to  them.  Observe  his  prudence.  It  is  wisdom  for 
every  one  of  us  to  order  our  affairs  so  that  we  may 
do  the  most  work  in ’the  least  time. 

Observe  how  doubtfully  he  speaks  ;  I  trust  to  see 
you:  not,  “  I  am  resolved  I  will,”  but,  “  I  hope  I 
shall.”  We  must  purpose  all  our  purposes  and 
make  all  our  promises,  in  like  manner,  with  a  sub¬ 
mission  to  the  Divine  Providence ;  not  boasting  our¬ 
selves  of  to-morrow,  because  we  know  not  what  a 
day  may  bring  forth,  Prov.  27.  1.  James  4.  13 — 15. 

2.  What  he  expected  in  this  intended  visit. 

(1.)  What  he  expected  from  them.  He  expected 
they  would  bring  him  on  his  way  toward  Spain.  It 
was  not  a  stately  attendance,  such  as  princes  have, 
but  a  loving  attendance,  such  as  friends  give,  that 
Paul  expected.  Spain  was  then  a  province  of  tbc 


389 


ROMANS,  XV. 


empire,  well  known  to  the  Romans,  who  had  a 
great  correspondence  with  it,  and  therefore  they  | 
might  be  helpful  to  Paul  in  his  voyage  thither ;  and 
it  was  not  barely  the  accompanying  of  him  part  of 
the  way,  but  their  furthering  him  in  his  expedition, 
that  he  counted  upon  :  not  only  out  of  their  respect 
to  Paul,  but  out  ot  respect  to  the  souls  of  those  poor 
Spaniards  that  Paul  was  going  to  preach  'to.  It  is 
justly  expected  from  all  Christians,  that  they  should 
lay  out  themselves  for  the  promoting  and  further¬ 
ing  of  every  good  work,  especially  that  blessed 
work  of  the  conversion  of  souls ;  which  they  should 
contrive  to  make  as  easy  as  may  be  to  their  minis¬ 
ters,  and  as  successful  as  may  be  to  poor  souls. 

(2.)  What  he  expected  in  them  ;  to  be  somewhat 
filled  with  their  company.  That  which  Paul  de¬ 
sired,  was,  their  company  and  conversation.  The 
good  company  of  the  saints  is  very  desirable  and  de¬ 
lightful.  Paul  was  himself  a  man  of  great  attain¬ 
ments  in  knowledge  and  grace,  taller  by  head  and 
shoulders  than  other  christains  in  these  things,  and 
yet  see  how  he  pleased  himself  with  the  thoughts 
of  good  company  ;  for  as  iron  sharpens  iron,  so  does 
a  man  the  countenance  of  his  friend.  He  intimates 
that  he  intended  to  make  some  stay  with  them,  for 
he  would  be  filled  with  their  company  ;  not  just  look 
at  them,  and  away :  and  yet  he  thinks  their  con¬ 
verse  so  pleasant,  that  he  should  never  have  enough 
of  it ;  it  is  but  somewhat  filled,  he  thought  he  should 
leave  them  with  a  desire  of  more  of  their  company. 
Christian  society,  rightly  managed  and  improved,  is 
a  heaven  upon  earth,  a  comfortable  earnest  of  our 
gathering  together  unto  Christ  at  the  great  day. 
Yet  observe,  it  is  but  somewhat  filled,  too  pipsc — in 
part.  The  satisfaction  we  have  in  communion  with 
the  saints  in  this  world,  is  but  partial ;  we  are  but 
somewhat  filled :  it  is  partial,  compared  with  our 
communion  with  Christ ;  that,  and  that  only,  will 
completely  satisfy,  that  will  fill  the  soul :  it  is  partial, 
compared  with  the  communion  we  hope  to  have 
with  the  saints  in  the  other  world.  When  we  shall 
sit  down  with  Abraham,  and  Isaac,  and  Jacob,  with 
all  the  saints,  and  none  but  saints,  and  saints  made 
perfect,  we  shall  have  enough  of  that  society,  and 
be  quite  filled  with  that  company. 

(3.)  What  he  expected  from  God  with  them,  v. 
29.  He  expected  to  come  in  the  fulness  of  the 
blessing  of  the  gospel  of  Christ.  Observe,  Con¬ 
cerning  what  he  expected  from  them  he  speaks 
doubtfully,  I  trust  to  be  brought  on  my  way,  and  to 
be  filled  with  your  company.  Paul  had  learnt  not  to 
be  too  confident  of  the  best.  These  very  men  slip¬ 
ped  from  him  afterward,  when  he  had  occasion  for 
service  therein  ;  (2  Tim.  16.)  At  my  first  answer,  no 
man  stood  by  me;  none  of  the  Christians  at  Rome. 
The  Lord  teach  us  to  cease  from  man.  But  con¬ 
cerning  what  he  expected  from  God,  he  speaks  con¬ 
fidently.  It  was  uncertain  whether  he  should  come 
or  no,  but  I  am  sure  when  I  do  come,  I  shall  come  in 
the  fulness,  Cfc.  We  cannot  expect  too  little  from 
man,  nor  too  much  from  God.  Now  Paul  expected  ■ 
that  God  would  bring  him  to  them,  loaded  with 
blessings,  so  that  he  should  be  an  instrument  of  j 
doing  a  deal  of  good  among  them,  and  fill  them  I 
with  the  blessings  of  the  gospel.  Compare  ch.  1. 
11.  That  I  may  impart  unto  you  some  spiritual  gift. 
The  blessing  of  the  gospel  of  Christ  is  the  best  and 
more  desirable  blessing.  When  Paul  would  raise 
their  expectation  of  something  great  and  good  in  his 
coming,  he  directs  them  to  hope  for  the  blessings  of 
the  gospel,  spiritual  blessings,  knowledge,  and  grace, 
and  comfort.  There  is  then  a  happy  meeting  be¬ 
tween  people  and  ministers,  when  they  are  both 
under  the  fulness  of  the  blessing.  The  blessing  oj 
the  gospel  is  the  treasure,  which  we  have  in  earthen 
vessels.  When  ministers  are  fully  prepared  to  give 
out,  and  people  fully  prepared  to  receive,  this  bless¬ 


ing,  both  are  happy.  Many  have  the  gospel,  who 
have  not  the  blessing  of  the  gospel,  and  so  they  have 
it  in  vain.  The  gospel  will  not  profit,  unless  God 
bless  it  to  us ;  and  it  is  our  duty  to  wait  upon  him 
for  that  blessing,  and  for  the  fulness  of  it. 

III.  He  gives  them  a  good  reason  why  he  could 
not  come  and  see  them  now  ;  because  he  had  other 
business  upon  his  hands,  which  required  his  attend¬ 
ance,  upon  which  he  must  first  make  a  journey  to 
Jerusalem,  v.  25 — 28.  He  gives  a  particular  ac 
count  of  it,  to  shew  that  the  excuse  was  real.  He 
was  going  to  Jerusalem,  as  the  messenger  of  the 
church’s  charity  to  the  poor  saints  there.  Observe 
what  he  says, 

1.  Conceriiing  this  charity  itself.  And  he  speaks 
of  that  upon  this  occasion — probably,  to  excite  the 
Roman  Christians  to  do  the  like,  according  to  their 
ability.  Examples  are  moving,  and  Paul  was  very 
ingenious  at  begging,  not  for  himself,  but  for  others. 
Observe, 

(1.)  For  whom  it  was  intended  -.for  the  poor  saints 
which  are  at  Jerusalem,  v.  26.  It  is  no  strange 
thing  for  saints  to  be  poor.  Those  whom  God  fa¬ 
vours,  the  world  often  frowns  upon  ;  therefore  riches 
are  not  the  best  things,  nor  poverty  a  curse. 

It  seems,  the  saints  at  Jerusalem  were  poorer  than 
other  saints ;  either,  because  the  wealth  of  that  peo¬ 
ple  in  general  was  now  declining,  as  their  utter  ruin 
was  hastening  on  ;  and,  to  be  sure,  if  any  must  be 
kept  poor,  the  saints  must :  or,  because  the  famine 
that  was  over  all  the  world  in  the  days  of  Claudius 
Ctesar,  did  in  a  special  manner  prevail  in  Judea,  a 
dry  country ;  and  God  having  called  the  poor  of 
this  world,  the  Christians  smarted  most  by  it.  This 
was  the  occasion  of  that  contribution  mentioned 
Acts  11.  28 — 30.  Or,  because  the  saints  at  Jeru¬ 
salem  suffered  most  by  persecution  ;  for  of  all  people 
the  unbelieving  Jews  were  most  inveterate  in  their 
rage  and  malice  against  the  Christians,  wrath  being 
come  upon  them  to  the  uttermost,  1  Thess.  2.  16. 
The  Christian  Hebrews  are  particularly  noted  to  as 
having  had  their  goods  spoiled,  (Heb.  10.  34.)  in 
consideration  of  which  this  contribution  was  made 
for  them.  Though  the  saints  at  Jerusalem  were  at 
a  great  distance  from  them,  yet  they  thus  extended 
their  bounty  and  liberality  to"  them  ;  to  teach  us,  as 
we  have  ability,  and  as  there  is  occasion,  to  stretch 
out  the  hand  of  our  charity  to  all  that  are  of  the 
household  of  faith,  though  in  places  distant  from  us. 
Though  in  personal  instances  of  poverty,  every 
church  should  take  care  to  maintain  their  own  poor, 
(for  such  poor  we  have  always  with  us,)  yet  some¬ 
times,  when  more  public  instances  of  poverty  are 
presented  as  objects  of  our  charity,  though  a  great 
way  off  from  us,  we  must  extend  our  bounty,  as  the 
sun  his  beams ;  and  with  the  virtuous  woman,  stretch 
out  our  hands  to  the  poor,  and  reach  forth  our  hand 
to  the  needy,  Prov.  31.  20. 

(2.)  By  whom  it  was  collected  ;  by  them  of  Mace¬ 
donia  (the  chief  of  whom  were  the  Philippians)  and 
Achaia,  (the  chief  of  whom  were  the  Corinthians,) 
two  flourishing  churches,  though  yet  in  their  in¬ 
fancy,  newly  converted  to  Christianity.  And  I  wish 
the  observation  did  not  hold,  that  people  are  com¬ 
monly  more  liberal  at  their  first  acquaintance  with 
the  gospel  than  they  are  afterward ;  that,  as  well  as 
other  instances  of  the  first  love  and  the  love  ot 
the  espousals,  being  apt  to  cool  and  decay  after  a 
while. 

It  seems,  they  of  Macedonia  and  Achaia  were 
rich  and  wealthy,  while  they  at  Jerusalem  were 
poor  and  needy;  Infinite  Wisdom  ordering  it  so, 
that  some  should  have  what  others  want,  and  so 
this  mutual  dependence  of  Christians  one  upon  an¬ 
other  might  be  maintained. 

It  pleased  them.  This  intimates  how  ready  they 
were  to  it ;  they  were  not  pressed  or  constrained  to 


390 


ROMANS,  XV. 


t,  but  they  did  it  of  their  own  accord;  and  how 
cheerful  they  were  in  it,  they  took  a  pleasure  in  do- 
inggood ;  and  God  loves  a  cheerful  giver. 

To  make  a  certain  contribution ;  itonmittr  rnu — 
a  communication ;  in  token  of  the  communion  of 
saints,  and  their  fellow-membership,  as  in  the  natu¬ 
ral  body  one  member  communicates  to  the  relief, 
and  succour,  and  preservation  of  another,  as  there 
is  occasion.  Every  thing  that  passes  between  Chris¬ 
tians  should  be  a  proof  and  instance  of  that  common 
union  which  they  have  one  with  another  in  Jesus 
Christ. 

Time  was,  when  the  saints  at  Jerusalem  were  on 
the  giving  hand,  and  very  liberal  thev  were,  when 
they  laid  their  estates  at  the  apostles  feet  for  cha¬ 
ritable  uses,  and  took  special  care  that  the  Grecian 
widows  should  not  be  neglected  in  the  daily  minis¬ 
tration,  Acts  6.  1,  8cc.  And  now  that  the  provi¬ 
dence  of  God  had  turned  the  scale,  and  made  them 
necessitous,  they  found  the  Grecians  kind  to  them  ; 
for  the  merciful  shall  obtain  mercy.  We  should 
therefore  give  a  portion  to  seven,  and  also  to  eight, 
because  we  know  not  what  evil  may  be  on  the 
earth,  which  may  make  us  glad  to  be  beholden  to 
others. 

(3.)  What  reason  there  was  for  it ;  (x>.  27.)  And 
their  debtors  they  are.  Alms  are  called  righteous¬ 
ness,  Ps.  112.  9.  Being  but  stewards  of  what  we 
have,  we  owe  it  there  where  our  great  Master  (by 
the  calls  of  providence,  concurring  with  the  pre¬ 
cepts  of  the  word)  orders  us  to  dispose  of  it :  but 
here  there  was  a  special  debt  owing ;  the  Gentiles 
were  greatly  beholden  to  the  Jews,  and  were  bound 
in  gratitude  to  be  very  kind  to  them.  From  the 
stock  of  Israel  came  Christ  himself,  according  to 
the  flesh,  who  is  the  Light  to  lighten  the  Gentiles ; 
out  of  the  same  stock  came  the  prophets,  and 
apostles,  and  first  preachers  of  the  gospel.  The 
Jews,  having  had  the  lively  oracles  committed  to 
them,  were  the  Christians’  library-keepers ;  out  of 
Zion  went  forth  the  law,  and  the  word  of  the  Lord 
from  Jerusalem ;  their  political  church-state  was 
dissolved,  and  they  were  cut  off,  that  the  Gentiles 
might  be  admitted  in.  Thus  did  the  Gentiles  par¬ 
take  of  their  spiritual  things,  and  did  receive  the 
gospel  of  salvation  as  it  were  at  second-hand  from 
the  Jews;  and  therefore  their  duty  is,  they  are 
bound  in  gratitude,  to  minister  unto  them  in  carnal 
things:  it  is  the  least  they  can  do:  ktimpytia-a.1 — to 
minister  as  unto  God  in  holy  things;  so  the  word 
signifies.  A  conscientious  regard  to  God  in  works 
of  charity  and  almsgiving,  makes  them  an  accepta¬ 
ble  service  and  sacrifice  to  God,  and  fruit  abound¬ 
ing  to  a  good  account.  Paul  mentions  this,  probably, 
as  the  argument  he  had  used  with  them  to  persuade 
them  to  it,  and  it  is  an  argument  of  equal  cogency  to 
other  Gentile  churches. 

2.  Concerning  Paul’s  agency  in  this  business.  He 
could  himself  contribute  nothing ;  silver  and  gold  he 
had  none,  but  lived  upon  the  kindness  of  his  friends; 
yet  he  ministered  unto  the  saints,  {y.  25.)  by  stir¬ 
ring  up  others,  receiving  what  was  gathered,  and 
transmitting  it  to  Jerusalem.  Many  good  works  of 
that  kind  stand  at  a  stay  for  want  of  some  one  ac¬ 
tive  person  to  lead  in  them,  and  to  set  the  wheels 
a-going. 

Paul’s  labour  in  this  work  is  not  to  be  interpreted 
as  any  neglect  of  his  preaching-work  ;  nor  did  Paul 
leave  the  word  of  God,  to  serve  tables ;  for  beside 
that  Paul,  had  other  business  in  this  journey,  to  visit 
and  confirm  the  churches,  and  took  this  by  the  bye; 
this  was  indeed  a  part  of  the  trust  committed  to 
him,  in  which  he  was  concerned  to  approve  himself 
faithful ;  (Gal.  2.  10.)  They  would  that  we  should 
remember  the  poor.  Paul  was  one  that  laid  out 
himself  to  do  good  every  way,  like  his  Master,  to 
the  bodies  as  well  as  the  souls  of  people.  Minister¬ 


ing  to  the  saints  is  good  work,  and  is  not  below  the 
greatest  apostles. 

This,  Paul  had  undertaken,  and  therefore  he  re¬ 
solves  to  go  through  with  it,  before  he  fell  upon 
other  work ;  (v.  28. )  When  I  have  sealed  to  them 
this  fruit.  He  calls  the  alms  fruit,  for  it  is  one  of 
the  fruits  of  righteousness ;  it  sprang  from  the  root 
of  grace  in  the  givers,  and  redounded  to  the  benefit 
and  comfort  of  the  receivers.  And  his  sealing  of 
it  intimates  his  great  care  about  it,  that  what  was 
given  might  be  kept  entire,  and  not  embezzled,  but 
disposed  of  according  to  the  design  of  the  givers. 
Paul  was  very  solicitous  to  approve  himself  faithful 
in  the  management  of  this  matter :  an  excellent 
pattern  for  ministers  to  write  after,  that  the  minis¬ 
try  may  in  nothing  be  blamed. 

30.  Now  I  beseech  you,  brethren,  for 
the  Lord  Jesus  Christ’s  sake,  and  for  the 
love  of  the  Spirit,  that  ye  strive  together 
with  me  in  your  prayers  to  God  for  me; 
31.  That  I  may  be  delivered  from  them 
that  do  not  believe  in  Judea;  and  that  my 
service  which  I  have  for  Jerusalem  may  be 
accepted  of  the  saints:  32.  That  I  may 
come  unto  you  with  joy  by  the  will  of  God, 
and  may  with  you  be  refreshed.  33.  Now 
the  God  of  peace  be  with  you  all.  Amen 

Here  we  have, 

I.  St.  Paul’s  desire  of  a  share  in  the  prayers  of 
the  Romans  for  him,  expressed  very  earnestly,  v. 
30 — 32.  Though  Paul  was  a  great  apostle,  yet  he 
begged  the  prayers  of  the  meanest  Christians,  not 
here  only,  but  in  several  other  of  the  epistles.  He  had 
prayed  much  for  them,  and  this  he  desires  as  the 
return  of  his  kindness.  Interchanging  of  prayers  is 
an  excellent  token  of  the  interchanging  of  loves.  Paul 
speaks  like  one  that  knew  himself,  and  would  here¬ 
by  teach  us  how  to  value  the  effectual  fervent  prayer 
of  the  righteous.  How  careful  should  we  be  lest  we 
do  any  thing  to  forfet  our  interest  in  the  love  and 
prayers  of  God’s  praying  people  ! 

1.  Observe  why  they  must  pray  for  him.  He 
begs  it  with  the  greatest  importunity.  He  might 
suspect  they  would  forget  him  in  their  prayers, 
because  they  had  no  personal  acquaintance  with 
him,  and  therefore  he  urged  them  very  closely, 
and  begs  it  with  the  most  affectionate  obtestations, 
by  all  that  is  sacred  and  valuable  ;  I  beseech  you, 

(1.)  “  For  the  Lord  Jesus  Christ’s  sake ;  He  is 
my  Master,  I  am  going  about  his  work,  and  his 
glory  is  interested  in  the  success  of  it :  if  you  have 
any  regard  to  Jesus  Christ,  and  to  his  cause  and 
kingdom,  pray  for  me.  You  love  Christ,  and  own 
Christ ;  for  his  sake  then  do  me  this  kindness.  ” 

(2.)  “  For  the  love  of  the  Spirit.  As  a  proof 
and  instance  of  that  love  which  the  Spirit  works  in 
the  hearts  of  believers  one  to  another,  pray  for  me ; 
as  a  fruit  of  that  communion  which  we  have  one 
with  another  by  the  Spirit,  though  we  never  saw 
one  another,  if  ever  you  experienced  the  Spirit’s 
love  to  you,  and  would  be  found  returning  your  love 
to  the  Spirit,  be  not  wanting  in  this  office  of  kind¬ 
ness.” 

2.  How  they  must  pray  for  him ;  that  ye  strive 
together. 

(1. )  That  ye  strive  in  prayer.  Those  that  would 
prevail  in  prayer,  must  strive  in  prayer.  We  must 
put  forth  all  that  is  within  us,  in  that  duty  ;  pray  with 
fixedness,  faith,  and  fervency  ;  wrestle  with  God, 
as  Jacob  did ;  pray  in  praying,  as  Elias  did,  (Jam. 
5.  17.)  and  stir  up  ourselves  to  take  hold  on  God; 
(Isa.  64.  7.)  and  this  is  not  only  when  we  are  pray¬ 
ing  for  ourselves,  but  when  we  are  praying  for  cur 


391 


ROMANS,  XVI. 


fucnds.  True  love  to  our  brethren  should  make  us 
as  earnest  for  them  as  sense  of  our  own  need  makes 
it  for  ourselves. 

(2. )  That  ye  strive  together  with  me.  When  he 
begged  their  prayers  for  him,  he  did  not  intend  there¬ 
by  to  excuse  his  praying  for  himself ;  no,  “  Strive 
together  with  me,  who  am  wrestling  with  God  daily, 
upon  my  own  and  my  friends’  account.”  He  would 
have  them  to  ply  the  same  oar.  Paul  and  these 
Romans  were  distant  in  place,  and  likely  to  be  so, 
and  yet  they  might  join  together  in  prayer ;  those 
who  are  put  far  asunder  by  the  disposal  of  God’s 
rovidence,  may  yet  meet  together  at  the  throne  of 
is  grace.  Those  who  beg  the  prayers  of  others, 
must  not  neglect  to  pray  for  themselves. 

3.  What  they  must  beg  of  God  for  him.  He  men¬ 
tions  particulars ;  for  in  praying  both  for  ourselves 
and  for  our  friends,  it  is  good  to  be  particular.  What 
wilt  thou  that  I  shall  do  for  thee  ?  So  says  Christ, 
when  he  holds  out  the  golden  sceptre.  Though  he 
knows  our  state  and  wants  perfectly,  he  will  know 
them  from  us.  He  recommends  himself  to  their 
prayers,  with  reference  to  three  things. 

(1. )  The  dangers  which  he  was  exposed  to ;  That 
I  may  be  delivered  from  them  that  do  not  believe  in 
Judea.  The  unbelieving  Jews  were  the  most  vio¬ 
lent  enemies  Paul  had,  and  most  enraged  against 
him,  and  some  prospect  he  had  of  trouble  from  them 
in  this  journey :  and  therefore  they  must  pray  that 
God  would  deliver  him.  We  may,  and  must,  pray 
against  persecution.  This  prayer  was  answered  in 
several  remarkable  deliverances  of  Paul,  recorded 
Acts  21,  22,  23,  24. 

(2.)  His  services;  Pray,  that  my  service  which  I 
have  for  Jerusalem,  may  be  accefited  of  the  saints. 
Why,  was  there  any  danger  that  it  would  not  be  ac¬ 
cepted  ?  Can  money  be  otherwise  than  acceptable 
to  the  poor  ?  Yes,  there  was  some  ground  of  suspi¬ 
cion  in  this  case ;  for  Paul  was  the  apostle  of  the 
Gentiles,  and  as  the  unbelieving  Jews  looked  spite¬ 
fully  at  him,  which  was  their  wickedness,  so  those 
that  believed,  were  shy  of  him  upon  that  account, 
which  was  their  weakness.  He  does  not  say,  “  Let 
them  choose  whether  they  will  accept  it  or  no  ;  if 
they  will  not,  it  shall  be  better  bestowed;”  but, 
“Pray  that  it  may  be  accepted.”  As  God  must 
be  sought  unto  for  the  restraining  of  the  ill  will  of 
our  enemies,  so  also  for  the  preserving  and  increas¬ 
ing  of  the  good  will  of  our  friends;  for  God  hath 
the  hearts  both  of  the  one  and  of  the  other  in  his 
hands. 

(3. )  His  journey  to  them.  To  engage  their  prayers 
for  him,  he  interests  them  in  his  concerns  ;  (r.  32.) 
That  I  may  come  unto  you  with  joy.  If  his  present 
journey  to  Jerusalem  proved  unsuccessful,  his  in¬ 
tended  journey  to  Rome  would  be  uncomfortable. 
If  he  should  not  do  good,  and  prosper,  in  one  visit, 
he  thought  he  should  have  small  joy  of  the  next : 
may  come  with  joy,  by  the  will  of  God.  All  our  joy 
depends  upon  the  will  of  God.  The  comfort  of  the 
creature  is  in  every  thing  according  to  the  disposal 
of  the  Creator. 

II.  Here  is  another  prayer  of  the  apostle  for  them  ; 
(t».  33.)  Now  the  God  of  fieace  be  with  you  all. 
Amen.  The  Lord  of  hosts,  the  God  of  battle,  is  the 
God  of  peace,  the  Author  and  Lover  of  peace.  He 
describes  God  under  this  title  here,  because  of  the 
divisions  among  them,  to  recommend  peace  to  them  ; 
if  God  be  the  God  of  peace,  let  us  be  men  of  peace. 
The  Old  Testament  blessing,  was,  Peace  be  with 
you  ;  now,  The  God  of  fieace  be  with  you.  They 
who  have  the  fountain,  cannot  want  any  of  the 
streams.  With  you  all ;  both  weak  and  strong.  To 
dispose  them  to  a  nearer  union,  he  puts  them  all  to¬ 
gether  in  this  prayer.  Those  who  are  united  in  the 
blessing  of  God,  should  be  united  in  affection  one  to 
another. 


CHAP.  XVI. 

Paul  is  now  concluding  this  long  and  excellent  epistle,  and 
he  does  it  with  a  great  deal  of  affection.  As  in  the  main 
body  of  the  epistle  he  appears  to  have  been  a  very  know¬ 
ing  man,  so  in  these  appurtenances  of  it  he  appears  to  have 
been  a  very  loving  man.  So  much  knowledge  and  so  much 
love  are  a  very  rare,  but  (where  it  is)  a  very  excellent  and 
amiable,  composition  :  for  what  is  heaven,  but  knowledge 
and  love  made  perfect?  It  is  observable  how  often  Paul 
speaks  as  if  he  were  concluding,  and  yet  takes  fresh  hold 
again.  One  would  have  thought  that  solemn  benediction 
which  closed  the  foregoing  chapter,  should  have  ended  the 
epistle ;  and  yet  here  he  begins  again,  and  in  this  chapter  he 
repeats  the  blessing,  ( v.  20. )  The  grace  of  our  Lord  Jesus 
Christ  be  with  you,  Amen.  And  yet  he  has  something  more 
to  say  ;  nay,  again  he  repeats  the  blessing,  (v.  24.)  and 
yet  has  not  done  ;  an  expression  of  his  tender  love.  These 
repeated  benedictions,  which  stand  for  valedictions,  speak 
Paul  loath  to  part. 

Now,  in  this  closing  chapter,  we  may  observe, 

I.  His  recommendation  of  one  friend  to  the  Roman  Chris¬ 
tians,  and  his  particular  salutation  of  several  among  them, 
v.  1..  16.  II.  A  caution  to  take  heed  of  those  who  caused 
divisions,  v.  17.  .20.  III.  Salutations  added  from  some 
who  were  with  Paul,  v.  21 . .  24.  IV.  He  concludes  with  a 
solemn  celebration  of  the  glory  of  God,  v.  25. .  27. 

I.  T  COMMEND  unto  you  Phebe  our 
JL  sister,  who  is  a  servant  of  the  church 

which  is  at  Cenchrea;  2.  That  ye  receive 
her  in  the  Lord,  as  becometh  saints,  and 
that  ye  assist  her  in  whatsoever  business 
she  hath  need  of  you  :  for  she  hath  been  a 
succourer  of  many,  and  of  myself  also.  3 
Greet  Priscilla  and  Aquila  my  helpers  in 
Christ  Jesus :  4.  Who  have  for  my  life  laid 
down  their  own  necks  :  unto  whom  not 
only  I  give  thanks,  but  also  all  the  churches 
ofthe  Gentiles.  5.  Like  wise  greet  the  church 
that  is  in  their  house.  Salute  my  well  be¬ 
loved  Epenetus,  who  is  the  first  fruits  of 
Achaia  unto  Christ.  6.  Greet  Mary  who 
bestowed  much  labour  on  us.  7.  Salute 
Andronicus  and  Junia,  my  kinsmen,  and 
my  fellow-prisoners,  who  are  of  note  among 
the  apostles,  who  also  were  in  Christ  be¬ 
fore  me.  8.  Greet  Amplias  my  beloved  in 
the  Lord.  9.  Salute  Urbane,  our  helper  in 
Christ,  and  Stachys  my  beloved.  10.  Sa¬ 
lute  Apelles  approved  in  Christ.  Salute 
them  which  are  of  Aristobulus’  household. 

II.  Salute  Herodion  my  kinsman.  Greet 
them  that  are  of  the  household  of  Narcissus, 
which  are  in  the  Lord.  12.  Salute  Try- 
phena  and  Tryphosa,  who  labour  in  the 
Lord.  Salute  the  beloved  Persis,  who  la¬ 
boured  much  in  the  Lord.  13.  Salute  Ru¬ 
fus  chosen  in  the  Lord,  and  his  mother  and 
mine.  14.  Salute  Asyncritus,  Phlegon, 
Hermas,  Patrobas,  Hermes,  and  the  bre¬ 
thren  which  are  with  them.  15.  Salute 
Philologus,  and  Julia,  Nereus,  and  his  sis¬ 
ter,  and  Olympas,  and  all  the  saints  which 
are  with  them.  1 6.  Salute  one  another  with 
a  holy  kiss.  The  churches  of  Christ  sa¬ 
lute  you. 

Such  remembrances  as  these  are  usual  in  letters 
between  friends ;  and  yet  Paul,  by  the  savouriness 


392 


ROMAJNS,  XVI. 


of  his  expressions,  sanctifies  these  common  compli¬ 
ments. 

I.  Here  is  the  recommendation  of  a  friend,  by 
whom  (as  some  think)  this  epistle  was  sent — one 
Phebe,  v.  1,  2.  It  should  seem,  that  she  was  a  per¬ 
son  of  quality  and  estate,  who  had  business  which 
called  her  to  Rome,  where  she  was  a  stranger ;  and 
therefore  Paul  recommends  her  to  the  acquaintance 
of  the  Christians  there :  an  expression  of  his  true 
friendship  to  her.  Paul  was  as  well  skilled  in  the 
art  of  obliging  as  most  men.  True  religion,  rightly 
received,  never  made  any  man  uncivil.  Courtesy 
and  Christianity  agree  well  together.  It  was  not  in 
compliment  to  her,  but  in  sincerity,  that, 

1.  He  gives  a  very  good  character  of  her. 

(1.)  As  a  sister  to  Paul ;  Phebe  our  sister :  not  in 
nature,  but  in  grace  ;  not  in  affinity  or  consanguinity, 
but  in  pure  Christianity  :  his  own  sister  in  the  faith  of 
Christ ;  loving  Paul,  and  beloved  of  him,  with  a  pure 
and  chaste  and  spiritual  love,  as  a  sister;  for  there 
is  neither  male  nor  female,  but  all  are  one  in  Christ 
Jesus,  Gal.  3.  28.  Both  Christ  and  his  apostles  had 
some  of  their  best  friends  among  the  devout  (and 
upon  that  account  honourable')  women. 

(2.)  As  a  servant  to  the  church  at  Cenchrea : 
J'idx.cvov,  a  servant  by  office,  a  stated  servant,  not  to 
preach  the  word,  (that  was  forbidden  to  women,) 
but  in  acts  of  charity  and  hospitality.  Some  think 
she  was  one  of  the  widows  that  ministered  to  the 
sick,  and  were  taken  into  the  church’s  number, 
1  Tim.  5.  9.  But  those  were  old  and  poor,  whereas 
Phebe  seems  to  have  been  a  person  of  some  account ; 
and  yet  it  was  no  disparagement  to  her  to  be  a  ser¬ 
vant  to  the  church.  Probably,  they  used  to  meet  at 
her  house,  and  she  undertook  the  care  of  entertain¬ 
ing  the  ministers,  especially  strangers.  Every  one 
in  his  place  should  strive  to  serve  the  church,  for 
therein  he  serves  Christ,  and  it  will  turn  to  a  good 
account  another  day.  Cenchrea  was  a  small  sea¬ 
port  town  adjoining  to  Corinth,  about  twelve  fur¬ 
longs  distant.  Some  think  there  was  a  church  there, 
distinct  from  that  at  Corinth  ;  though,  being  so  near, 
it  is  very  probable  that  the  church  of  Corinth  is 
called  the  church  of  Cenchrea ,  because  their  place 
of  meeting  might  be  there,  on  account  of  the  great 
opposition  to  them  in  the  city;  (Acts  18.  12.)  as  at 
Philippi  they  met  out  of  the  city  by  the  Avater-side, 
Acts  16.  13.  So  the  reformed  church  of  Paris  might 
be  called  the  church  at  Charenton,  Avhere  they  for¬ 
merly  met,  out  of  the  city. 

(3.)  As  a  succourer  of  ma?iy,  and  particularly  of 
Paul,  v.  2.  She  relieved  many  that  Avere  in  Avant 
and  distress  ;  a  good  copy  for  women  to  write  after, 
that  have  ability.  She  Avas  kind  to  those  that  need¬ 
ed  kindness,  intimated  in  her  succouring  of  them  ; 
and  her  bounty  Avas  extensive,  she  was  a  succourer 
ot  many.  Observe  tire  gratitude  of  Paul  in  mention¬ 
ing  her  particular  kindness  to  him  ;  and  to  myself 
also.  Acknowledgment  of  favours  is  the  least  re¬ 
turn  we  can  make.  It  Avas  much  to  her  honour, 
that  Paul  left  this  upon  record  ;  for  wherever  this 
epistle  is  read,  her  kindness  to  Paul  is  told  for  a  me¬ 
morial  of  her. 

2.  He  recommends  her  to  their  care  and  kind¬ 
ness,  as  one  Avorthy  to  be  taken  notice  of  with  pecu¬ 
liar  respect. 

(1.)  “  Receive  her  in  the  Lord.  Entertain  her, 
bid  her  welcome.”  This  pass,  under  Paul’s  hand, 
could  not  but  recommend  her  to  any  Christian  church . 
“  Receive  her  in  the  Lord,”  that  is,  “for  the  Lord’s 
sake  ;  receive  her  as  a  servant  and  friend  of  Christ.” 
As  it  becometh  saints  to  receive  ;  Avho  love  Christ, 
and  therefore  love  all  that  are  his,  for  his  sake  :  oiq 
as  becometh  saints  to  be  received,  Avith  love  and 
honour  and  the  tenderest  affection.  There  may 
oe  occasion  sometimes  to  improve  our  interest  in 
our  friends,  not  only  for  ourseh’es,  but  for  others 


also;  interest  being  a  price  in  the  hand  for  doing 
good. 

(2. )  Assist  her  in  whatsoever  business  she  has  need 
of  you.  Whether  she  had  business  of  trade,  or 
law-business  at  the  court,  is  not  material ;  hoAvever, 
being  a  Avoman,  a  stranger,  a  Christian,  she  had  need 
of  help  :  and  Paul  engaged  them  to  be  assistant  to 
her.  It  becomes  Christians  to  be  helpful  one  to  an 
other  in  their  affairs,  especially  to  be  helpful  to 
strangers ;  for  Ave  are  members  one  of  another,  and 
Ave  knoAv  not  Avliat  need  of  help  Ave  may  have  our  ¬ 
selves.  Observe,  Paul  bespeaks  help  for  one  that 
had  been  so  helpful  to  many ;  he  that  Avatereth, 
shall  be  Avatered  also  himself. 

II.  Here  are  commendations  to  some  particulai 
friends  among  those  to  Avhom  he  Avrote,  more  than 
in  any  other  of  the  epistles.  Though  the  care  of  all 
the  churches  came  upon  Paul  daily,  enough  to  dis¬ 
tract  an  ordinary  head,  yet  he  could  retain  the  re¬ 
membrance  of  so  many ;  and  his  heart  Avas  so  full 
of  love  and  affection,  as  to  send  salutations  to  each 
of  them,  Avith  particular  characters  of  them,  and 
expressions  of  love  to  them,  and  concern  for  them. 
Greet  them,  salute  them ;  it  is  the  same  word, 
a<nraa-a.(rbt.  “  Let  them  knoAv  that  I  remember 
them,  and  love  them,  and  wish  them  well.”  There 
is  something  observable  in  di\rersof  these  salutations. 

1.  Concerning  Aquila  and  Priscilla,  a  famous 
couple,  that  Paul  had  a  special  kindness  for.  They 
were  originally  of  Rome,  but  Avere  banished  thence 
by  the  edict  of  Claudius,  Acts  18.  2.  At  Corinth, 
Paul  became  acquainted  Avith  them,-  Avrought  Avith 
them  at  the  trade  of  tent-making;  after  some  time, 
when  the  edge  of  that  edict  was  rebated,  they  re¬ 
turned  to  Rome,  and  thither  he  now  sends  commen¬ 
dations  to  them.  He  calls  them  his  helpers  in 
Christ  Jesus  ;  by  private  instructions  and  converse 
furthering  the  success  of  Paul’s  public  preaching ; 
one  instance  whereof  Ave  have  in  their  instructing  of 
Apollos,  Acts  18.  26.  Those  are  helpers  to  faith¬ 
ful  ministers,  that  lay  out  themselves  in  their  fami¬ 
lies  and  among  their  neighbours,  to  do  good  to  souls. 
Nay,  they  did  not  only  do  much,  but  they  vent  urea 
much,  for  Paul ;  they  have  for  my  life  laid  down 
their  own  necks.  They  exposed  themselves,  to  se¬ 
cure  Paul ;  hazarded  their  oavh  lives  for  the  preser¬ 
vation  of  his,  considering  how  much  better  they 
might  be  spared  than  he.  Paul  Avas  in  a  great  deal 
of  danger  at  Corinth,  Avhile  he  sojourned  Avith  them  ; 
but  they  sheltered  him,  though  they  thereby  made 
themselves  obnoxious  to  the  enraged  multitude. 
Acts  18.  12,  17.  It  Avas  a  good  Avhile  ago  that  they 
had  done  Paul  this  kindness ;  and  yet  he  speaks  as 
sensibly  of  it  as  if  it  had  been  but  yesterday.  To 
whom  (says  he)  not  only  I gtve  thanks,  but  also  all 
the  churches  of  the  Gentiles  ;  Avho  Avere  all  beholden 
to  these  good  people  for  helping  to  save  the  life  of 
him  that  was  the  apostle  of  the  Gentiles.  Paul  men¬ 
tions  this,  to  engage  the  Christians  at  Rome  to  be 
more  kind  to  Aquila  and  Priscilla. 

He  sends  likeAvise  greeting  to  the  church  in  their 
house,  v.  5.  It  seems  then,  a  church  in  a  house  is 
no  such  absurd  thing  as  some  make  it  to  be.  Per¬ 
haps  there  Avas  a  congregation  of  Christians  that  used 
to  meet  at  their  house  at  stated  times  ;  and  then,  no 
doubt,  it  Avas,  like  the  house  of  Obed-Edom,  blessed 
for  the  ark’s  sake.  Others  think  that  the  church 
Avas  no  more  than  a  religious,  pious,  well-governed 
family,  that  kept  up  the  worship  of  God.  Religion, 
in  the  power  of  it  reigning  in  a  family,  Avill  turn  a 
house  into  a  church.  And  doubtless  it  had  a  good 
influence  upon  this,  that  Priscilla  the  good  Avife  of 
the  family  Ava-s  so  very  eminent  and  forward  in  reli¬ 
gion  ;  so  eminent,  that  she  is  often  named  first.  A 
virtuous  Avoman,  that  looks  Avell  to  the  ways  of  her 
household,  may  do  much  toward  the  advancement 
of  religion  in  a  family.  When  Priscilla  and  Aquila 


393 


ROMANS,  XVI. 


were  at  Ephesus,  though  but  sojourners  there,  yet 
there  also  they  had  a  church  in  their  house,  1  Cor. 
16.  19. truly  godly  man  will  be  careful  to  talTej 
(religion  along  with  him,  wherever  he  goes.  When 
j£bhtham  removed  his  tent,  he  renewed  his  altar, 
Gen.  13.  18. 

2.  Concerning  Epenetus,  v.  5.  He  calls  him  his 
well-beloved,  /  where  the  law  of  love  is  in  the  heart, 
/Che  law  of  kindness  will  be  in  the  tongue.  Endear¬ 
ing  language  should  pass  among  Christians,  to  ex^ 
press  love,  and  to  engage  love.  So  he  calls  Amplias , 
beloved  in  the  Lord,  with  true  Christian  love  for 
Christ’s  sake;  and  Stachys,  his  beloved:  a  sign  that 
Paul  had  been  in  the  third  heaven,  he  was  so  much 
made  up  of  love. 

Of  Epenetus  it  is  further  said,  that  he  was  the 
first-fruits  of  Achaia  unto  .Christ :  not  only  one  of 
the  most  eminent  believers  in  that  country,  but  one 
of  the  first  that  was  converted  to  the  faith  of  Christ ; 
one  that  was  offered  up  to  God  by  Paul,  as  the  first- 
fruits  of  his  ministry  there ;  an  earnest  of  a  great 
harvest ;  for  in  Corinth,  the  chief  city  of  Achaia, 
God  had  much  people,  Acts  18.  10.  Special  respect 
is  to  be  paid  to  those  that  set  out  early,  and  come  to 
work  in  the  vineyard  at  the  first  hour,  at  the  first 
call.  The  household  of  Stephanas  is  likewise  said 
to  be  the  first-fruits  of Achaia,  1  Cor.  16.  15.  Per¬ 
haps  Epenetus  was  one  of  that  household  ;  or,  how¬ 
ever,  he  was  one  of  the  first  three ;  not  the  first 
alone,  but  one  of  the  first  fleece  of  Christians,  that 
the  region  of  Achaia  afforded. 

3.  Concerning  Alary,  and  some  others  who  were 
laborious  in  that  which  is  good ;  industrious  Chris¬ 
tians;  Alary,  who  bestowed  much  labour  on  us.  True 
love  never  sticks  at  labour,  but  rather  takes  a  plea¬ 
sure  in  it ;  where  there  is  much  love,  there  will  be 
much  labour.  Some  think  this  Mary  had  been  at 
some  of  those  places  where  Paul  was,  though  now 
removed  to  Rome,  and  had  personally  ministered  to 
him  ;  others  think  Paul  speaks  of  her  labour  as  be¬ 
stowed  upon  him,  because  it  was  bestowed  upon  his 
friends  and  fellow-labourers,  and  he  took  what  was 
done  to  them  as  done  to  himself.  He  says  of  Try- 
phena  and  Tryphosa,  two  useful  women  in  their 
places,  that  they  labour  in  the  Lord ;  (v.  12.)  and 
of  the  beloved  Persis,  another  good  woman,  that  she 
laboured  much  in  the  Lord,  more  than  others  did. 
Among  useful  people,  some  are  more  useful  than 
others ;  abounding  more  in  the  work  of  the  Lord. 

4.  Concerning  Andronicus  and  Junia,  v.  7.  Some 
take  them  for  a  man  and  his  wife,  and  the  original 
will  well  enough  bear  it ;  and  considering  the  name 
of  the  latter,  that  is  more  probable  than  that  they 
should  be  two  men,  as  others  think,  and  brethren. 
Observe, 

(1.)  They  were  Paul’s  cousins,  akin  to  him;  so 
was  Herodion,  v.  11.  Religion  does  not  take  away, 
but  rectifies,  sanctifies,  and  improves,  our  respect 
to  our  kindred;  engaging  us  to  lay  out  ourselves 
most  for  their  good,  and  to  rejoice  in  them  the 
more,  when  we  find  them  related  to  Christ  by 
faith. 

(2.)  They  were  his  fellow-prisoners.  Partner¬ 
ship  in  suffering  sometimes  does  much  toward  the 
union  of  souls  and  the  knitting  of  affections.  We  do 
not  find  in  the  story  of  the  Acts  any  imprisonment 
of  Paul  before  the  writing  of  this  epistle,  but  that 
at  Philippi,  Acts  16.  23.  But  Paul  was  in  prisons 
more  frequent ;  (2  Cor.  11.  23.)  in  some  of  which, 
it  seems,  he  met  with  his  friends  Andronicus  and 
Junia ;  yoke-fellows,  as  in  other  things,  so  in  suffer¬ 
ing  for  Christ,  and  bearing  his  yoke. 

(3.)  They  were  of  note  among  the  apostles  ;  not 
so  much  perhaps,  because  they  were  persons  of  es¬ 
tate  and  quality  in  the  world,  as  because  they  were 
eminent  for  knowledge,  and  gifts,  and  graces,  which 
made  them  famous  among  the  apostles,  who  were 
Vol.  VI.— 3  D 


competent  judges  of  those  things,  and  were  endued 
with  a  spirit  of  discerning  not  only  the  sincerity,  but 
the  eminency,  of  Christians. 

(4.)  Who  also  were  in  Christ  before  me,  that  is, 
were  converted  to  the  Christian  faith.  In  time  they 
had  got  the  start  of  Paul,  though  he  was  converted 
the  next  year  after  Christ’s  ascension.  How  ready 
was  Paul  to  acknowledge  in  others  any  kind  of  pre¬ 
cedency  ! 

5.  Concerning  Apelles,  who  is  here  said  to  be  ap 
proved  in  Christ;  (y.  10.)  a  high  character!  He 
was  one  of  known  integrity  and  sincerity  in  his  re¬ 
ligion,  one  that  had  been  tried ;  his  friends  and 
enemies  had  tried  him,  and  he  was  as  gold.  He 
was  of  approved  knowledge  and  judgment,  approv¬ 
ed  courage  and  constancy ;  a  man  that  one  might 
trust  and  repose  a  confidence  in. 

6.  Concerning  Aristobulus  and  Narcissus ;  notice 
is  taken  of  their  household,  v.  10,  11.  Those  of 
their  household  which  are  in  the  Lord,  (as  it  is 
limited,  v.  11.)  that  were  Christians.  How  studious 
was  Paul  to  leave  none  out  of  his  salutations',!  that 
he  had  any  knowledge  of  or  acquaintance  with  ! 
Aristobulus  and  Narcissus  themselves,  some  think, 
were  absent,  or  lately  dead ;  others  think  they  w^re 
unbelievers,  and  such  as  did  not  themselves  embrace 
Christianity;  so  Pareus  :  and  some  think  this  Nar¬ 
cissus  was  the  same  with  one  of  that  name,  who  is 
frequently  mentioned  in  the  life  of  Claudius,  as  a 
very  rich  man  that  had  a  great  family,  but  was 
very  wicked  and  mischievous.  It  seems  then,  there 
were  some  good  servants,  or  other  retainers,  even 
in  the  family  of  a  wicked  man ;  a  common  case,  1 
Tim.  6.  i.  Compare  v.  2.  The  poor  servant  is  call¬ 
ed,  and  chosen,  and  faithful,  while  the  rich  master 
is  passed  by,  and  left  to  perish  in  unbelief.  Even 
so.  Father,  because  it  seemed  good  unto  thee. 

7.  Concerning  Rufus,  (t».  13.)  chosen  in  the  Lord. 
He  was  a  choice  Christian,  whose  gifts  and  graces 
did  evidence  that  he  was  eternally  chosen  in  Christ 
Jesus.  He  was  one  of  a  thousand  for  integrity  and 
holiness.  And  his  mother  and  mine ;  his  mother 
by  nature,  and  mine  by  Christian  love  and  spiritual 
affection  ;  as  he  calls  Phcbe  his  sister,  and  teaches 
Timothy  to  treat  the  elder  women  as  mothers,  1 
Tim.  5.  2.  This  good  woman,  upon  some  occasion 
or  other,  had  been  as  a  mother  to  Paul,  in  caring 
for  him,  and  comforting  of  him  ;  and  Paul  here 
gratefully  owns  it,  and  calls  her  mother. 

8.  Concerning  the  rest,  this  is  observable,  that  he 
salutes  the  brethren  which  are  with  them,  (v.  14.) 
and  the  saints  which  are  with  them,  (r.  15.)  with 
them  in  family- relations,  with  them  in  the  bond  of 
Christian  communion.  It  is  the  good  property  of 
saints  to  delight  in  being  together ;  and  Paul  thus 
joins  them  together  in  his  salutations  to  endear 
them  one  to  another.  Lest  any  should  find  them¬ 
selves  aggrieved,  as  if  Paul  had  forgotten  them,,  he 
concludes  with  the  remembrance  of  the  rest',  as 
brethren  and  saints,  though  not  named.  In  Chris¬ 
tian  congregations  there  should  be  lesser  societies 
linked  together  in  love  and  converse,  and  taking 
opportunities  of  being  often  together.  Among  all 
these  to  whom  Paul  sends  greeting,  here  is  not  a 
word  of  Peter ;  which  gives  occasion  to  suspect  that 
he  was  not  bishop  of  Rome,  as  the  Papists  say  he 
was ;  for  if  he  was,  we  cannot  but  suppiose  him  re¬ 
sident  :  or  however,  how  could  Paul  write  so  long 
an  epistle  to  the  Christians  there,  and  take  no  notice 
of  him  ? 

Lastly,  He  concludes  with  the  recommendation 
of  them  to  the  love  and  embraces  one  of  another ; 
Saltcte  one  another  with  a  holy  kiss.  Mutual  salu¬ 
tations,  as  they  express  love,  so  they  increase  and 
strengthen  love,  and  endear  Christians  one  to  an¬ 
other  :  therefore  Paul  here  encourages  the  use  of 
them,  and  only  directs  that  they  may  be  holy ;  a 


394 


ROMANS,  XVI. 


chaste  kiss,  in  opposition  to  that  which  is  wanton 
and  lascivious  ;  a  sincere  kiss,  in  opposition  to  that 
which  is  treacherous  and  dissembling,  as  Judas’s, 
when  he  betrayed  Christ  with  a  kiss.  He  adds,  in 
the  close,  a  general  salutation  to  them  all,  in  the 
name  of  the  churches  of  Christ;  (v.  16.)  “  The 

churches  of  Christ  salute  you;  the  churches  which 
I  am  with,  and  which  I  am  accustomed  to  visit  per¬ 
sonally,  as  knit  together  in  the  bonds  of  the  com¬ 
mon  Christianity,  desire  me  to  testify  their  affection 
to  you  and  good  wishes  for  you.”  This  is  one  way 
of  maintaining  the  communion  of  saints. 

17.  Now  I  beseech  you,  brethren,  mark 
them  which  cause  divisions  and  offences, 
contrary  to  the  doctrine  which  ye  have 
learned;  and  avoid  them.  18.  For  they 
that  are  such  serve  not  our  Lord  Jesus 
Christ,  but  their  own  belly;  and  by  good 
words  and  fair  speeches  deceive  the  hearts 
of  the  simple.  19.  For  your  obedience  is 
come  abroad  unto  all  men.  I  am  glad 
therefore  on  your  behalf :  but  yet  1  would 
have  you  wise  unto  that  which  is  good, 
and  simple  concerning  evil.  20.  And  the 
God  of  peace  shall  bruise  Satan  under 
your  feet  shortly.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you.  Amen. 

The  apostle  having  endeavoured  by  his  endearing 
salutations  to  unite  them  together,  it  was  not  impro¬ 
per  to  subjoin  a  caution  to  take  heed  of  those  whose 
principles  and  practices  were  destructive  to  Chris¬ 
tian  love.  And  we  may  observe, 

I.  The  caution  itself,  which  is  given  in  the  most 
obliging  manner  that  could  be ;  I  beseech  you,  bre¬ 
thren.  He  does  not  will  and  command,  as  one  that 
lorded  it  over  God’s  heritage,  but,  for  love’s  sake 
beseeches.  How  earnest,  how  endearing,  are  Paul’s 
exhortations  !  He  teaches  them, 

1.  To  see  their  danger;  Mark  them  which  cause 
divisions  and  offences.  Our  Master  had  himself 
foretold,  that  divisions  and  offences  would  come  ;  but 
had  entailed  a  woe  on  those  by  whom  they  come ; 
(Matt.  18.  7.)  against  such  we  are  here  cautioned. 
Those  who  burthen  the  church  with  dividing  and 
offending  impositions,  who  uphold  and  enforce  those 
impositions,  who  introduce  and  propagate  dividing 
and  offending  notions,  which  are  erroneous  or  justly 
suspected,  who,  out  of  pride,  ambition,  affectation 
of  novelty,  or  the  like,  causelessly  separate  from 
their  brethren,  and  by  perverse  disputes,  censures, 
and  evil  surmisings,  alienate  the  affections  of  Chris¬ 
tians  one  from  another;  these  cause  divisions  and 
offences,  contrary  to,  or  different  from,  (for  that  also 
is  implied,  it  is  7r*pa  tmv  5 the  doctrine  which 
we  have  learned.  Whatever  varies  from  the  form 
of  sound  doctrine  which  we  have  in  the  scriptures, 
opens  a  door  to  divisions  and  offences.  If  truth  be 
once  deserted,  unity  and  peace  will  not  last  long. 

Now,  mark  those  that  thus  cause  divisions  ;  a-no- 
rruv.  Observe  them,  the  method  they  take,  the  end 
they  drive  at ;  there  is  need  of  a  piercing  watchful 
eye  to  discern  the  danger  we  are  in  from  such  peo¬ 
ple:  for  commonly  the  pretences  are  plausible,  when 
the  projects  are  very'  pernicious.  Do  not  look  only 
at  the  divisions  and  offences,  but  run  up  those  streams 
to  the  fountain,  and  mark  thosiTthat  cause  them  ;  and 
especially  that  in  them  which  causes  these  divisions 
and  offences ;  those  lusts  on  each  side,  whence  come 
these  wars  and  fightings.  A  danger  discovered  is 
half  prevented. 

2.  To  shun  it ;  “ Avoid  them.  Shun  all  unneces¬ 
sary  communion  and  communication  with  them, 


lest  you  be  leavened  and  infected  by  them.  Do  not 
strike  in  with  any  dividing  interests,  nor  embrace 
any  of  those  principles  or  practices  which  are  de¬ 
structive  to  Christian  love  and  charity,  or  to  the 
truth  which  is  according  to  godliness.  Their  word 
will  eat  as  doth  a  canker.”  Some  think  he  espe¬ 
cially  warns  them  to  take  heed  of  the  Judaizing 
teachers,  who,  under  the  covert  of  the  Christian 
name,  kept  up  the  Mosaical  ceremonies,  and 
preached  the  necessity  of  them ;  who  were  indus¬ 
trious  in  all  places  to  draw  disciples  after  them, 
and  whom  Paul  in  most  of  his  epistles  cautions  the 
churches  to  take  heed  of. 

II.  The  reasons  to  enforce  this  caution. 

1.  Because  of  the  pernicious  policy  of  these  sedu¬ 
cers,  v.  18.  The  worse  they  are,  the  more  need 
we  have  to  watch  against  them.  Now  observe  his 
description  of  them,  in  two  things. 

(1.)  The  master  they  serve  :  not  our  Lord  Jesus 
Christ ;  though  they  call  themselves  Christians,  they 
do  not  serve  Christ ;  do  not  aim  at  his  gloiy,  pro¬ 
mote  his  interest,  or  do  his  will,  whatever  they 
pretend.  How  many  are  there,  who  call  Christ 
Master  and  Lord,  that  are  far  from  serving  him  ! 
But  they  ser ve  their  own  belly,  their  carnal,  sensual, 
secular  interests ;  it  is  some  base  lust  or  other  that 
they  are  pleasing ;  pride,  ambition,  covetousness, 
luxury,  lasciviousness,  these  are  the  designs  which 
they  are  really  carrying  on.  Their  God  is  theii 
belly,  Phil.  3.  19.  What  a  base  master  do  they 
serve,  and  how  unworthy  to  come  in  competition 
with  Christ,  that  serve  their  own  bellies ;  that  make 
gain  their  godliness,  and  the  gratifying  of  a  sensual 
appetite  the  very  scope  and  business  of  their  lives, 
to  which  all  other  purposes  and  designs  must  truckle 
and  be  made  subservient. 

(2.)  The  method  they  take  to  compass  their  do 
sign  ;  By  good  words  and  fair  speeches  they  deceive 
the  hearts  of  the  simple.  Their  words  and  speeches 
have  a  shew  of  holiness  and  zeal  for  God  ;  (it  is  an 
easy  thing  to  be  godly  from  the  teeth  outward  ;)  and 
a  shew  of  kindness  and  love  to  those  into  whom  they 
instil  their  corrupt  doctrines,  speaking  them  fair 
when  they  intend  them  the  greatest  mischief.  Thus 
by  good  words  and  fair  speeches  the  serpent  beguil¬ 
ed  Eve.  Observe,  They  corrupt  their  heads  by 
deceiving  their  hearts  ;  pervert  their  judgments  by 
a  sly  insinuating  of  themselves  into  their  affections. 
We  have  great  need  therefore  to  keep  our  hearts 
with  all  diligence,  especially  when  seducing  spirits 
are  abroad. 

2.  Because  of  the  peril  we  are  in,  through  our 
roneness  and  aptness  to  be  inveigled  and  ensnared 
y  them  ;  “  For  your  obedience  is  come  abroad  unto 

all  men;  you  are  noted  in  all  the  churches  for  a 
willing,  tractable,  complying  people.”  And, 

(1.)  Therefore ,  because  it  was  so,  these  seducing 
teachers  would  be  the  more  apt  to  assault  them. 
The  Devil  and  his  agents  have  a  particular  spite 
at  flourishing  churches  and  flourishing  souls.  The 
ship  that  is  known  to  be  richly  laden,  is  most  ex¬ 
posed  to  privateers ;  the  adversary  and  enemy  co¬ 
vets  such  a  prey,  therefore  look  to  yourselves,  2 
John,  v.  8.  “The  false  teachers  hear  that  you  are 
an  obedient  people,  and  therefore  they  will  be  like¬ 
ly'  to  come  among  you,  to  see  if  yrou  will  be  obedient 
to  them.”  It  has  been  the  common  policy  of  sedu¬ 
cers,  to  set  upon  those  who  are  softened  by  convic¬ 
tions,  and  begin  to  inquire  what  they  shall  do,  be¬ 
cause  such  do  most  easily  receive  the  impressions 
of  their  opinions.  Sad  experience  witnesses,  how 
many  who  have  begun  to  ask  the  way  to  Zion,  with 
their  faces  thitherward,  have  fatally  split  upon  this 
rock :  which  speaks  it  much  the  duty  of  ministers, 
with  a  double  care,  to  feed  the  lambs  of  the  flock, 
to  lay  a  good  foundation,  and  gently  to  lead  those 
that  are  with  young. 


395 


ROMANS,  XVI. 


(2.)  Though  it  were  so,  yet  they  were  in  danger 
from  these  seducers.  This  Paul  suggests  with  a 
great  deal  of  modesty  and  tenderness ;  not  as  one 
suspicious  of  them,  but  as  one  solicitous  for  them  ; 
“  \  our  obedience  is  come  abroad  unto  all  men  ;  we 
grant  that  and  rejoice  in  it ;  I  am  glad  therefore  on 
your  behalf  ”  Thus  docs  he  insinuate  their  com¬ 
mendation,  the  better  to  make  way  for  the  caution. 
A  holy  jealousy  of  our  friends  may  very  well  con¬ 
sist  with  a  holy  joy  in  them.  “You  think  yourselves 
a  very  happy  people,  and  so  do  I  too :  but  for  all 
that  you  must  not  be  secure ;  I  would  have  you  wise 
unto  that  which  is  good,  and  sim file  concerning  evil. 
You  are  a  willing  good-natured  people,  but  you  had 
best  take  heed  of  being  imposed  upon  by  those  se¬ 
ducers.”  A  pliable  temper  is  good  when  it  is  under 
good  conduct ;  but  otherwise  it  may  be  very  insnar- 
ing;  and  therefore  he  gives  two  general  rules. 

[1.]  To  be  wise  unto  that  which  is  good,  to  be 
skuful  and  intelligent  in  the  truths  and  ways  of 
God.  “Be  wise  to  try  the  spirits,  to  prove  all 
things,  and  then  to  hold  fast  that  only  which  is 
good.”  There  is  need  of  a  great  deal  of  wisdom  in 
our  adherence  to  good  truths,  and  good  duties,  and 
good  people,  lest  in  any  of  these  we  be  imposed 
upon  and  deluded.  Be  ye  therefore  wise  as  serpents  ; 
(Matt.  10.  16.)  wise  to  discern  that  which  is  really 
good  from  that  which  is  counterfeit ;  wise  to  distin¬ 
guish  things  that  differ,  to  improve  opportunities. 
While  we  are  in  the  midst  of  so  many  deceivers, 
we  have  great  need  of  that  wisdom  of  the  prudent, 
which  is  to  understand  his  way,  Prov.  14.  8. 

[2.]  To  be  simple  concerning  evil ;  so  wise  as  not 
to  be  deceived,  and  yet  so  simple  as  not  to  be  de¬ 
ceivers.  It  is  a  holy  simplicity,  not  to  be  able  to 
contrive,  or  palliate,  or  carry  on,  any  evil  design ; 
cfxtf — harmless,  unmixed,  inoffensive.  In  ma¬ 
lice  be  ye  children,  1  Cor.  14.  20.  The  wisdom  of 
the  serpent  becomes  Christians,  but  not  the  subtlety 
of  the  old  serpent.  We  must  withal  be  harmless  as 
doves.  That  is  a  wisely  simple  man,  that  knows 
not  how  to  do  any  thing  against  the  truth. 

Now  Paul  was  the  more  solicitous  for  the  Roman 
church,  that  that  might  keep  its  integrity,  because 
it  was  so  famous  ;  it  was  a  city  upon  a  hill,  and  many 
eyes  were  upon  the  Christians  there,  so  that  an  error 
revailing  there  would  be  a  bad  precedent,  and 
ave  an  ill  influence  upon  other  churches.  As  in¬ 
deed  it  has  since  proved  in  fact ;  the  great  apostacy 
of  the  latter  days  taking  its  rise  from  that  capital 
city.  The  errors  of  leading  churches,  are  leading 
errors.  When  the  bishop  of  Rome  fell  as  a  great 
star  from  heaven,  (Rev.  8.  10.)  Aw  tail  drew  a  third 
part  of  the  stars  after  him,  Rev.  12.  4. 

3.  Because  of  the  promises  of  God,  that  we  should 
have  victory  at  last ;  which  is  given  to  quicken  and 
encourage,  not  to  supersede,  our  watchful  cares  and 
vigorous  endeavours.  It  is  a  very  sweet  promise, 
(v.  20. )  The  God  of  peace  shall  bruise  Satan  under 
your  feet. 

(1. )  The  titles  he  gives  to  God  ;  the  God  of  peace, 
the  Author  and  Giver  of  all  good.  When  we  come 
to  God  for  spiritual  victories,  we  must  not  only  eye 
him  as  the  Lord  of  hosts,  whose  all  power  is,  but  as 
the  God  of  peace,  a  God  at  peace  with  us,  speaking 
peace  to  us,  working  peace  in  us,  creating  peace  for 
us.  Victory  comes  from  God  more  as  the  God  of 
eace  than  as  the  God  of  war ;  for  in  all  our  con- 
icts,  peace  is  the  thing  w  e  must  contend  for.  God, 
as  the  God  of  peace,  will  restrain  and  vanquish  all 
those  that  cause  divisions  and  offences,  and  so  break 
and  disturb  the  peace  of  the  church. 

(2. )  The  blessing  he  expects  from  God ;  a  victo¬ 
ry  over  Satan.  If  he  mean  primarily  those  false 
doctrines  and  seducing  spirits  spoken  of  before,  of 
which  Satan  was  the  prime  founder  and  author,  yet, 
doubtless,  it  comprehends  all  the  other  designs  and 


devices  of  Satan  against  souls,  to  defile,  disturb,  and 
destroy  them  ;  all  his  attempts  to  keep  us  from  the 
purity  of  heaven,  the  peace  of  heaven  here,  and  the 
possession  of  heaven  hereafter.  Satan  tempting  and 
troubling,  acting  as  a  deceiver  and  as  a  destroyer, 
the  God  of  peace  will  bruise  under  our  feet.  He 
had  cautioned  them  before  against  simplicity  :  now 
they,  being  conscious  of  their  own  great  weakness 
and  folly,  might  think,  “How  shall  we  evade  and 
escape  these  snares  that  are  laid  for  us  ?  Will  not 
these  adversaries  of  our  souls  be  at  length  too  hard 
for  us?”  “No,”  says  he,  “fear  not;  though  you 
cannot  overcome  in  your  own  strength  and  wisdom, 

et  the  God  of  peace  will  do  it  for  you ;  and  through 

im  that  loved  us  we  shall  be  more  than  conque¬ 
rors.  ” 

[1.]  The  victory  shall  be  complete;  He  shall 
bruise  Satan  under  your  feet ;  plainly  alluding  to  the 
first  promise  of  the  Messiah  made  in  paradise,  (Gen. 
3.  15. )  that  the  seed  of  the  woman  should  break  the 
serpent’s  head  ;  which  is  in  the  fulfilling  every  day, 
while  the  saints  are  enabled  to  resist  and  overcome 
the  temptations  of  Satan  ;  and  will  be  perfectly  ful¬ 
filled,  when,  in  spite  of  all  the  powers  of  darkness, 
all  that  belong  to  the  election  of  grace  shall  be 
brought  triumphantly  to  glory.  When  Joshua  had 
conquered  the  kings  of  Canaan,  he  called  the  cap¬ 
tains  of  Israel  to  set  their  feet  upon  the  necks  of 
those  kings;  (Josh.  10.  24.)  so  will  Christ,  our 
Joshua,  enable  all  his  faithful  servants  and  soldiers 
to  set  their  feet  upon  Satan’s  neck,  to  trample  upon, 
and  triumph  over,  their  spiritual  enemies.  Christ 
hath  overcome  for  us,  disarmed  the  strong  man 
armed,  broken  his  power,  and  we  have  nothing  to 
do  hut  to  pursue  the  victory  and  divide  the  spoil. 
Let  this  quicken  us  to  our  spiritual  conflict,  to  fight 
the  good  fight  of  faith ;  we  have  to  do  with  a  con¬ 
quered  enemy,  and  the  victory  will  be  perfect  shortly. 

[2.]  The  victory  shall  be  speedy ;  He  shall  do  it 
shortly.  Yet  a  little  while,  and  he  that  shall  come 
will  come.  He  hath  said  it,  Behold,  I  come  quickly. 
When  Satan  seems  to  have  prevailed,  and  we  are 
ready  to  give  up  all  for  gone,  then  will  the  God  of 
peace  cut  the  work  short  in  righteousness.  If  will 
encourage  soldiers,  when  they  know  the  war  will  be 
at  an  end  quickly,  in  such  a  victory.  Some  refer  it 
to  the  happy  period  of  their  contentions  in  true  love 
and  unity  ;  others  to  the  period  of  the  church’s  per¬ 
secutions  in  the  conversion  of  the  powers  of  the  em¬ 
pire  to  Christianity,  when  the  bloodv  enemies  of  the 
church  were  subdued  and  trampled  on  by  Constan¬ 
tine,  and  the  church  under  his  government ;  it  is 
rather  to  be  applied  to  the  victory  which  all  the 
saints  shall  have  over  Satan,  when  they  come  to  hea¬ 
ven,  and  shall  be  for  ever  out  of  his  reach  ;  together 
with  the  present  victories  which  through  grace  they 
obtain  in  earnest  of  that.  Hold  out  therefore,  faith 
and  patience,  yet  a  little  while ;  when  we  are  once 
got  through  the  Red  sea,  we  shall  see  our  spiritual 
enemies  dead  on  the  shore,  and  triumphantly  sing 
the  song  of  Moses,  and  the  song  of  the  Lamb. 

To  this  therefore  he  subjoins  the  benediction, 
The  grace  of  our  Lord  Jesus  Christ  be  with  you  ; 
the  good  will  of  Christ  toward  you,  the  good  work  of 
Christ  in  you.  This  will  be  the  best  preservative 
against  the  snares  of  heretics,  and  schismatics,  and 
false  teachers.  If  the  grace  of  Christ  be  with  us, 
who  can  be  against  us  so  as  to  prevail  ?  Be  strong 
therefore  in  the  grace  which  is  in  Christ  Jesus.  Paul, 
not  only  as  a  friend,  but  as  a  minister  and  an  apostle, 
who  had  received  grace  for  grace,  thus  with  au¬ 
thority  blesses  them  with  this  blessing,  and  repeats 
it,  v.  24 

21.  Timotheus  my  work-fellow,  and  Lu¬ 
cius,  and  Jason,  and  Sosipater,  my  kins- 


396 


ROMANS,  XVI. 


men,  salute  you.  22.  I  Tertius,  who  wrote 
this  epistle,  salute  you  in  the  Lord.  23. 
Gaius,  my  host,  and  of  the  whole  church, 
saluteth  you.  Erastus,  the  chamberlain  of 
the  city,  saluteth  you,  and  Quartus  a  bro¬ 
ther.  24.  The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all.  Amen. 

As  the  apostle  had  before  sent  his  own  salutations 
to  many  of  this  church,  and  that  of  the  churches 
round  him  to  them  all ;  he  here  adds  an  affectionate 
remembrance  of  them  from  some  particular  per¬ 
sons  who  were  now  with  him,  the  better  to  promote 
acquaintance  and  fellowship  among  distant  saints ; 
and  that  the  subscribing  of  these  worthy  names, 
known  to  them,  might  the  more  recommend  this 
epistle.  He  mentions, 

1.  Some  that  were  his  particular  friends,  and, 
probably,  known  to  the  Roman  Christians;  Timo- 
theus  my  work-fellow.  Paul  sometimes  calls  Timo¬ 
thy  his  son,  as  an  inferior ;  but  here  he  styles  him 
his  work-fellow,  as  one  equal  with  him  ;  such  a  re¬ 
spect  does  he  put  upon  him  :  and  Lucius,  probably 
Lucius  of  Cyrene,  a  noted  man  in  the  church  of 
Antioch,  (Acts  13.  1.)  as  Jason  was  at  Thessalonica, 
where  he  suffered  for  entertaining  Paul,  (Acts  17. 
5,  6.)  and  Sosipater,  supposed  to  be  the  same  with 
So/iater  of  Berea ,  mentioned  Acts  20.  4.  These 
last  Paul  calls  his  kinsmen;  not  only  more  largely, 
as  they  were  Jews,  but  as  they  were  in  blood  or 
affinity  nearly  allied  to  him.  It  seems,  Paul  was  of 
a  good  family,  that  he  met  with  so  many  of  his  kin¬ 
dred  in  several  places.  It  is  a  very  great  comfort  to 
see  the  holiness  and  usefulness  of  our  kindred. 

2.  One  that  was  Paul’s  amanuensis;  ( v .  22.)  I 

Tertius,  who  wrote  this  epistle.  Paul  made  use  of  a 
scribe,  not  out  of  state,  or  idleness,  but  'because  he 
wrote  a  bad  hand,  which  was  not  very  legible,  which 
he  excuses,  when  he  wrote  to  the  Galatians  with  his 
own  hand,  Gal.  6.  11.  ypd/u/umri — with  what 

kind  of  letters.  Perhaps  this  Tertius  was  the  same 
with  Silas ;  for  Silas  (as  some  think)  signifies  the 
third  in  Hebrew,  as  Tertius  in  Latin.  Tertius  either 
wrote  as  Paul  dictated,  or  transcribed  it  fair  over 
out  of  Paul’s  foul  copy.  The  least  piece  of  service 
done  to  the  church,  and  the  ministers  of  the  church, 
shall  not  pass  without  a  remembrance  and  a  recom¬ 
pense.  It  was  an  honour  to  Tertius,  that  he  had  a 
hand,  though  but  as  a  scribe,  in  writing  this  epistle. 

3.  Some  others  that  were  of  note  among  the  Chris¬ 
tians;  ( v .  23.)  Gaius  my  host.  It  is  uncertain 
whether  this  was  Gaius  of  Derbe,  (Acts  20.  4.)  or 
Gaius  of  Macedonia,  (Acts  19.  29.)  or  rather  Gaius 
of  Corinth  ;  (1  Cor.  1.  14.)  and  whether  any  of  these 
was  he  to  whom  John  wrote  his  third  epistle.  How¬ 
ever,  Paul  commends  him  for  his  great  hospitality  ; 
not  only  my  host,  but  of  the  whole  church  ;  one  that 
entertained  them  all,  as  there  was  occasion,  opened 
his  doors  to  their  church-meetings,  and  eased  the 
rest  of  the  church  by  his  readiness  to  treat  all  Chris¬ 
tian  strangers  that  came  to  them. 

Erastus,  the  chamberlain  of  the  city,  is  another; 
he  means  of  the  city  of  Corinth,  whence  this  epistle 
was  dated.  It  seems,  he  was  a  person  of  honour  and 
account,  one  in  public  place,  steward  or  treasurer. 
Not  many  mighty,  not  many  noble,  are  called,  but 
some  are.  His  estate,  and  honour,  and  employ¬ 
ment,  did  not  take  him  off  from  attending  on  Paul, 
and  laying  out  himself  for  the  good  of  the  church,  it 
should  seem,  in  the  work  of  the  ministry ;  for  he  is 
joined  with  Timothy',  (Acts  19.  22.)  and  is  men¬ 
tioned  2  Tim.  4.  20.  It  was  no  disparagement  to  the 
chamberlain  of  the  city,  to  be  a  preacher  of  the  gos¬ 
pel  of  Christ.  Quartus  is  likewise  mentioned,  and 
called  a  brother ;  for  as  one  is  our  Father,  even 
Christ,  so  all  we  are  brethren 


25.  Now  to  him  who  is  of  power  to  sta- 
blish  you  according  to  my  gospel,  and  the 
preaching  of  Jesus  Christ,  (according  to  the 
revelation  of  the  mystery,  which  was  kept 
secret  since  the  world  began,  26.  But  now 
is  made  manifest,  and  by  the  scriptures  of 
the  prophets,  according  to  the  command¬ 
ment  of  the  everlasting  God,  made  known 
to  all  nations  for  the  obedience  of  faith,) 
27.  To  God  only  wise,  be  glory  through 
Jesus  Christ  for  ever.  Amen. 

Here  the  apostle  solemnly  closes  his  epistle  with  a 
magnificent  ascription  of  glory  to  the  blessed  God, 
as  one  that  terminated  all  in  the  praise  and  glory  of 
God,  and  studied  to  return  all  to  him,  seeing  all  is  of 
him,  and  from  him.  He  does,  as  it  were,  breathe 
out  his  soul  to  these  Romans  in  the  praise  of  God, 
choosing  to  make  that  the  end  of  his  epistle,  which 
he  made  the  end  of  his  life.  Observe  here, 

I.  A  description  of  the  gospel  of  God,  which 
comes  in  in  a  parenthesis;  having  occasion  to  speak 
of  it,  as  the  means  by  which  the  power  of  God  sta- 
blishes  souls,  and  the  rule  of  that  establishment ;  To 
stablish  you  according  to  my  gospel.  Paul  calls  it 
his  gospel,  because  he  was  the  preacher  of  it,  and 
because  he  did  so  much  glory  in  it.  Some  think  he 
means  especially  that  declaration,  explication,  and 
application,  of  the  doctrine  of  the  gospel,  which  he 
had  now  made  in  this  epistle :  but  it  rather  takes  in 
all  the  preaching  and  writing  of  the  apostles,  among 
whom  Paul  was  a  principal  labourer.  Through 
their  word,  (John  17.  20.)  the  word  committed  to 
them.  Ministers  are  the  ambassadors,  and  the  gos¬ 
pel  is  their  embassy.  Paul  had  his  head  and  heart 
so  full  of  the  gospel,  that  he  could  scarcely  mention 
it  without  a  digression  to  set  forth  the  nature  and  ex¬ 
cellency  of  it. 

1.  It  is  the  preaching  of  Jesus  Christ.  Christ 
was  the  Preacher  of  it  himself ;  it  began  to  be  spoken 
by  the  Lord,  Heb.  2.  3.  So  pleased  was  Christ  with 
his  undertaking  for  our  salvation,  that  he  would  him¬ 
self  be  the  Publisher  of  it.  Or,  Christ  is  the  Sub¬ 
ject-matter  of  it ;  the  sum  and  substance  of  the 
whole  gospel  was  Jesus  Christ,  and  him  crucified. 
We  preach  not  ourselves,  says  Paul,  but  Christ  Jesus 
the  Lord.  That  which  stablishes  souls,  is,  the  plain 
preaching  of  Jesus  Christ. 

2.  It  is  the  revelation  of  the  mysteiny  which  was 
kept  secret  since  the  world  began,  and  by  the  scrip¬ 
tures  of  the  prophets  made  known.  The  subject- 
matter  of  the  gospel  is  a  mystery  ;  our  redemption 
and  salvation  by  Jesus  Christ,  in  the  foundation, 
method,  and  fruits  of  it,  are,  without  controversy,  a 
great  mystery  of  godliness,  1  Tim.  3.  16.  This 
speaks  the  honour  of  the  gospel ;  it  is  no  vulgar  com¬ 
mon  thing,  hammered  out  by  any  human  wit,  but  it 
is  the  admirable  product  of  the  eternal  wisdom  and 
counsel  of  God,  and  has  in  it  such  an  unconceivable 
height,  such  an  unfathomable  depth,  as  pass  know¬ 
ledge.  It  is  a  mystery  which  the  angels  desire  to 
look  into,  and  cannot  find  the  bottom  of.  And  yet, 
blessed  be  God,  there  is  as  much  of  this  mystery 
made  plain  as  will  suffice  to  bring  us  to  heaven,  if 
we  do  not  wilfully  neglect  so  great  salvation.  Now, 

(1.)  This  mystery  was  kept  secret  since  the  world 
began;  ctiuvioH  o-itrty xpiiiv.  It  was  wrapped 

up  in  silence  from  eternity  ;  so  some  ;  a  temporibus 
seternis  ;  it  is  no  new  and  upstart  notion,  no  late  in¬ 
vention,  but  took  rise  from  the  days  of  eternity  and 
the  purposes  of  God’s  everlasting  love.  Before  the 
foundation  of  the  world  was  laid,  this  mystery  was 
hid  in  God,  Eph.  3.  9.  Or,  since  the  world  began, 
so  we  translate  it ;  during  all  the  times  of  the  Old 


397 


ROMANS,  XVI. 


Testament,  this  mysteiy  was  comparatively  kept 
secret  in  the  types  and  shadows  of  the  ceremonial 
law,  and  the  dark  predictions  of  the  prophets,  which 
pointed  at  it,  but  so  that  they  could  not  steadfastly 
look  to  the  end  of  those  things,  2  Cor.  3.  13.  Thus 
it  was  hid  from  ages  and  .generations,  even  among 
the  Jews ;  much  more  among  the  Gentiles  that  sat 
in  darkness,  and  had  no  notices  at  all  of  it.  Even 
the  disciples  of  Christ  themselves,  before  his  resur¬ 
rection  and  ascension,  were  very  much  in  the  dark 
about  the  mystery  of  redemption,  and  their  notion 
of  it  was  very  much  clouded  and  confused ;  such  a 
secret  was  it  for  many  ages.  But, 

(2. )  It  is  now  made  manifest.  The  veil  is  rent, 
the  shadows  of  the  evening  are  done  away,  and  life 
and  immortality  are  brought  to  light  by  the  gospel, 
and  the  Sun  of  righteousness  is  risen  upon  the  world. 
Paul  does  not  pretend  to  have  the  monopoly  of  this 
discovery,  as  if  he  alone  knew  it ;  no,  it  is  made 
manifest  to  many  others. 

But  hpw  is  it  made  manifest  by  the  scriptures  of 
the  firofihets ?  Surely,  because  now  the  event  had 
given  the  best  exposition  to  the  prophecies  of  the 
Old  Testament.  Being  accomplished,  they  were  ex¬ 
plained.  The  preaching  of  the  prophets,  as  far  as  it 
related  to  this  mystery,  was  dark  and  unintelligible 
in  a  great  measure,  in  the  ages  wherein  they  lived ; 
but  the  scriptures  of  the  prophets,  that  which  they 
left  in  writing,  is  now  not  only  made  plain  in  itself, 
but  by  it  this  mystery  is  made  known  to  all  nations. 
The  bid  Testament  does  not  only  borrow  light  from, 
but  return  light  to,  the  revelation  of  the  New  Testa¬ 
ment.  If  the  New  Testament  explains  the  Old,  the 
Old  Testament,  by  way  of  requital,  very  much  il¬ 
lustrates  the  New.  Thus  the  Old  Testament  pro¬ 
phets  prophesy  again,  now  their  prophecies  are  ful¬ 
filled,  before  many  people,  and  nations,  and  tongues. 
I  refer  to  Rev.  10.  11.  which  this  explains.  Now 
Christ  appears  to  have  been  the  Treasure  hid  in  the 
field  of  the  Old  Testament.  To  him  bear  all  the 
prophets  witness.  See  Luke  24.  27. 

(3.)  It  is  manifested  according  to  the  command¬ 
ment  of  the  everlasting  God,  the  purpose,  counsel, 
and  decree,  of  God  from  eternity ;  and  the  commis¬ 
sion  and  appointment  given  first  to  Christ,  and  then 
to  the  apostles,  in  the  fulness  of  time.  They  re¬ 
ceived  commandment  from  the  Father,  to  do  what 
they  did  in  preaching  the  gospel.  Lest  any  should 
object,  “  \\  hy  was  this  mystery  kept  secret  so  long, 
and  why  made  manifest  now  ?”  He  resolves  it  into 
the  will  of  God,  who  is  an  absolute  Sovereign,  and 
gives  not  account  of  any  of  his  matters.  The  com¬ 
mandment  of  the  everlasting  God  was  enough  to 
bear  out  the  apostles  and  ministers  of  the  gospel  in 
their  preaching. 

The  everlasting  God.  This  attribute  of  eternity 
is  here  given  to  God  very  emphatically.  [1.]  He  is 
from  everlasting ;  which  intimates  that,  though  he 
had  kept  this  mystery  secret  since  the  world  began, 
and  had  but  lately  revealed  it,  yet  he  had  framed  and 
contrived  it  from  everlasting,  before  the  worlds 
were.  The  oaths  and  covenants  in  the  written  word, 
are  but  the  copy  of  the  oath  and  covenant  which 
were  between  the  Father  and  the  Son  from  eternity  : 
those  the  extracts,  these  the  original.  And,  [2.] 
He  is  to  everlasting;  intimating  the  eternal  continu¬ 
ance  of  this  revelation,  and  its  eternal  consequence 
to  us.  We  must  never  look  for  any  new  revelation, 
but  abide  by  this,  for  this  is  according  to  the  com¬ 
mandment  of  the  everlasting  God.  Christ  in  the 
gospel,  is  the  same  yesterday,  to-day,  and  for  ever. 

(4.)  It  is  made  known  to  all  nations  for  the  obe¬ 
dience  of  faith.  The  extent  of  this  revelation  he 
otten  takes  notice  of ;  that  whereas  hitherto  in  Judah 


only  God  was  known,  now  Christ  is  Salvation  to  the 
ends  of  the  earth,  to  all  nations.  And  the  design  and 
intention  of  it  is  very  observable ;  it  is  for  the  obe¬ 
dience  of  faith  ;  that  they  might  believe  and  obey  it, 
receive  it,  and  be  ruled  by  it.  The  gospel  is  re¬ 
vealed,  not  to  be  talked  of  and  disputed  about,  but  to 
be  submitted  to.  The  obedience  of  faith  is  that  obe¬ 
dience  which  is  paid  to  the  word  ot  faith,  (see  that 
phrase.  Acts  6.  7.)  and  which  is  produced  by  the 
grace  of  faith.  See  here  what  is  the  right  faith — 
even  that  which  works  in  obedience ;  and  what  is  the 
right  obedience — even  that  which  springs  from 
faith ;  and  what  is  the  design  of  the  gospel — to  bring 
us  to  both. 

II.  A  doxology  to  that  God  whose  gospel  it  is ; 
ascribing  glory  to  him  for  ever,  (v.  27. )  acknow  - 
ledging  that  he  is  a  glorious  God,  and  adoring  him 
accordingly,  with  the  most  awful  affections ;  desiring 
and  longing  to  be  at  this  work  with  the  holy  angels, 
where  we  shall  be  doing  it  to  eternity. 

This  is  praising  God,  ascribing  glory  to  him  for 
ever.  Observe, 

1.  The  matter  of  this  praise.  In  thanking  God, 
we  fasten  upon  his  favours  to  us ;  in  praising  and  ador¬ 
ing  God,  we  fasten  upon  his  perfections  in  himself. 

Two  of  his  principal  attributes  are  here  taken  no¬ 
tice  of. 

(1.)  His  power;  (v.  25.)  To  him  that  is  of  power 
to  stablish  you.  It  is  no  less  than  a  divine  power 
that  stablishes  the  saints.  Considering  the  disposi¬ 
tion  that  is  in  them  to  fall,  the  industry  of  their  spi¬ 
ritual  enemies  that  seek  to  overthrow  them,  and  the 
shaking  times  into  which  their  lot  is  cast,  no  less 
than  an  almighty  power  will  stablish  them. 

That  power  of  God,  which  is  put  forth  for  the  es¬ 
tablishment  of  the  saints,  is,  and  ought  to  be,  the 
matter  of  our  praise,  as  Jude  v.  24.  To  him  that  is 
able  to  keep  you  from  falling.  In  giving  God  the 
glory  of  this  power,  we  may,  and  must,  take  to  our¬ 
selves  the  comfort  of  it ;  that,  whatever  our  doubts, 
and  difficulties,  and  fears,  may  be,  our  God,  whom 
we  serve,  is  of  power  to  stablish  us.  See  1  Pet.  1.  5. 
John  10.  29. 

(2.)  His  wisdom  ;  (v.  27.)  To  God  only  wise. 
Power  to  effect  without  wisdom  to  contrive,  and 
wisdom  to  contrive  without  power  to  effect,  are  alike 
vain  and  fruitless  ;  but  both  together,  and  both  infi¬ 
nite,  make  a  perfect  being.  He  is  only  wise  ;  not  the 
Father  only  wise,  exclusive  of  the  Son,  but  Father, 
Son,  and  Holy  Ghost,  three  persons,  and  one  God, 
only  wise,  compared  with  the  creatures.  Man,  the 
wisest  of  all  the  creatures  in  the  lower  world,  is  born 
like  a  wild  ass’s  colt ;  nay,  the  angels  themselves  are 
charged  with  folly,  in  comparison  with  God.  He 
only  is  perfectly  and  infallibly  wise;  he  only  is  ori¬ 
ginally  wise,  in  and  of  himself ;  for  he  is  the  Spring 
and  Fountain  of  all  the  wisdom  of  the  creatures ;  the 
Father  of  all  the  lights  of  wisdom  that  any  creature 
can  pretend  to ;  (James  1.  17.)  with  him  are  strength 
and  wisdom,  the  deceived  and  deceiver  are  his. 

2.  The  Mediator  of  this  praise ;  through  Jesus 
Christ.  To  God  only  7 vise  through  Jesus  Christ ;  so 
some.  It  is  in  and  through  Christ  that  God  is  mani 
fested  to  the  world  as  the  only  wise  God  ;  for  he  is 
the  Wisdom  of  God,  and  the  Power  of  God.  Or 
rather,  as  we  read  it,  glory  through  Jesus  Christ. 
All  the  glory  that  passes  from  fallen  man  to  God,  so 
as  to  be  accepted  of  him,  must  go  through  the  hands 
of  the  Lord  Jesus,  in  whom  alone  it  is  that  our  per¬ 
sons  and  performances  are,  or  can  be,  pleasing  to 
God.  Of  his  righteousness  therefore  we  must  make 
mention,  even  ot  his  only  ;  who,  as  he  is  the  Media 
tor  of  all  our  prayers,  so  he  is,  and  I  believe  will  be, 
to  eternity,  the  Mediator  of  all  our  praises. 


AN 


EXPOSITION, 

WITH 


PRACTICAL  OBSERVATIONS, 

OF  THE 


FIRST  EPISTLE 


OF 


ST.  PAUL  TO  THE  CORINTHIANS. 


Completed,  by  Mr.  Simon  Brown. 


CORINTH  was  a  principal  city  of  Greece,  in  that  particular  division  of  it  which  was  called  Achaia.  It 
was  situated  on  the  isthmus  (or  neck  of  land)  that  joined  Peloponnesus  to  the  rest  of  Greece,  on  the  south 
ern  side,  and  had  two  ports  adjoining ;  one  at  the  bottom  of  the  Corinthian  gulf,  called  Le-chseum ,  not  far 
from  the  city,  from  whence  they  traded  to  Italy  and  the  west ;  the  other,  at  the  bottom  of  the  Sinus 
Saronicus,  called  Cenchrea,  at  a  more  remote  distance,  from  whence  they  traded  to  Asia.  From  this 
situation,  it  is  no  wonder  that  Corinth  should  be  a  place  of  great  trade  and  wealth.  And  as  affluence  is 
apt  to  produce  luxury  of  all  kinds  ;  neither  is  it  to  be  wondered  at,  if  a  place  so  famous  for  wealth  and 
arts,  should  be  infamous  for  vice.  It  was  in  a  particular  manner  noted  for  fornication,  insomuch  that  a 
Corinthian  woman  was  a  proverbial  phrase  for  a  strumpet,  and  jcs/>ivS-<d£*<i',  KcpivS-ido-ur&ai — to  play  the 
Corinthian ,  is  to  play  the  whore,  or  indulge  whorish  inclinations.  Yet  in  this  lewd  citv  did  Paul,  by  the 
blessing  of  God  on  his  labours,  plant  and  raise  a  Christian  church,  chiefly  among  the  Gentiles,  as  seems 
very  probable  from  the  history  of  this  matter,  Acts  18.  1 — 18.  compared  with  some  passages  in  this 
epistle,  particularly  ch.  12.  2.  where  the  apostle  tells  them,  Ye  know  that  ye  were  Gentiles  carried  away 
to  those  dumb  idols  even  as  ye  were  led  ;  though  it  is  not  improbable  that  many  Jewish  converts  might 
be  also  among  them  ;  for  we  are  told  that  Cris/ws,  the  chief  rider  of  the  synagogue,  believed  on  the  Lord, 
with  all  his  house.  Acts  18.  8.  He  continued  in  this  city  near  two  years,  as  is  plain  from  Acts  18.  11, 
and  18.  compared,  and  laboured  with  great  success,  being  encouraged  by  a  divine  vision,  assuring  him 
God  had  much  people  in  that  city,  Acts  18.  9,  10.  Nor  did  he  use  to  stay  long  in  a  place,  where  his 
ministry  met  not  with  acceptance  and  success. 

Some  time  after  he  left  them,  lie  wrote  this  epistle  to  them,  to  water  what  he  had  planted,  and  rectify  some 
gross  disorders,  which  during  his  absence  had  been  introduced,  partly  from  the  interest  some  false 
teacher  or  teachers  had  obtained  amongst  them,  and  partly  from  the  leaven  of  their  old  maxims  and 
tnanners,  that  had  not  been  thoroughly  purged  out  by  the  Christian  principles  they  had  entertained.  And 
it  is  but  too  visible  how  much  their  wealth  had  helped  to  corrupt  their  manners,  from  the  several  faults 
for  which  the  apostle  reprehends  them.  Pride,  avarice,  luxury,  lust,  (the  natural  offspring  of  a  carnal 
and  corrupt  mind,)  are  all  fed  and  prompted  by  outward  affluence.  And  with  all  these,  either  the  bodv 
of  this  people,  or  some  pai-ticular  persons  among  them,  are  here  charged  by  the  apostle.  Their  pride 
discovered  itself  in  their  sidings  and  factions,  anil  the  notorious  disorders  they  committed  in  the  exercise 
of  their  spiritual  gifts.  And  this  vice  was  not  wholly  fed  by  their  wealth,  but  by  the  insight  they  had 
into  the  Greek  learning  and  philosophy.  Some  of  the  ancients  tell  us  that  the  city  abounded  with  rhe¬ 
toricians  and  philosophers.  And  these  were  men  naturally  vain,  full  of  self-conceit,  and  apt  to  despise 
the  plain  doctrine  of  the  gospel,  because  it  did  not  feed  the  curiosity  of  an  inquisitive  and  disputing 
temper,  nor  please  the  ear  with  artful  speeches,  and  a  flow  of  fine  words.  Their  avarice  was  manifest 
in  their  law-suits  and  litigations  about  meum — mine,  and  tuum — thine,  before  heathen  judges.  Their 
luxury  appeared  in  more  instances  than  one,  in  their  dress,  in  their  debauching  themselves  even  at  the 
Lord’s  table,  where  the  rich,  who  were  most  faulty  on  this  account,  were  guilty  also  of  a  very  proud  and 
criminal  contempt  of  their  poor  brethren.  Their  lust  broke  out  in  a  most  flagrant  and  infamous  instance, 
such  as  had  not  been  named  among  the  Gentiles,  not  spoken  of  without  detestation— that  a  man  should 
have  his  father’s  wife,  either  as  his  wife,  or  so  as  to  commit  fornication  with  her.  T  his  indeed  seems  to 
have  been  the  fault  of  a  particular  person  ;  but  the  whole  church  were  to  blame  that  they  had  this  crime 
in  no  greater  abhorrence,  that  they  could  endure  one  of  such  very  corrupt  morals  and  of  so  flagitious  a 
behaviour  among  them.  Rut  theirparticipation  in  his  sin  was  yet  greater,  if,  as  some  of  the  ancients  tell 
us,  they  were  puffed  up  on  behalf  of  the  great  learning  and  eloquence  of  this  incestuous  person.  And  it  is 
plain  from  other  passages  of  the  epistle,  that  they  were  not  so  entirely  free  from  their  former  lewd  in¬ 
clinations,  as  not  to  need  very  strict  cautions  and  strong  arguments  against  fornication  :  see  ch.  6.  9 — 20. 
The  pride  of  their  learning  had  also  carried  many  of  them  so  far,  as  to  disbelieve  or  dispute  against  the 
doctrine  of  the  resurrection.  It  is  not  improbable,  that  they  treated  this  question  problematically,  as 
they  did  many  questions  in  philosophy,  and  tried  their  skill  b'v  arguing  it  pro  and  con. 


399 


I.  CORINTHIANS,  I. 

It  is  manifest  from  this  state  of  things,  that  there  was  much  that  deserved  reprehension,  and  needed  cor¬ 
rection,  in  this  church.  And  the  apostle,  under  the  direction  and  influence  of  the  Holy  Spirit,  sets  him¬ 
self  to  do  both  with  all  wisdom  and  faithfulness,  and  with  a  due  mixture  of  tenderness  and  authority, 
as  became  one  in  so  elevated  and  important  a  station  in  the  church.  After  a  short  introduction  at  the 
beginning  of  the  epistle,  he  first  blames  thepi  for  their  discord  and  factions,  enters  into  the  original  and 
source  of  them,  shews  them  how  much  pride  and  vanity,  and  the  affectation  of  science  and  learning,  and 
eloquence,  flattered  by  false  teachers,  contributed  to  the  scandalous  schism  ;  and  prescribes  humility, 
and  submission  to  divine  instruction,  the  teaching  of  God  by  his  Spirit,  both  by  external  revelation  and 
internal  illumination,  as  a  remedy  for  the  evils  that  abounded  amongst  them.  He  shews  them  the  vanity 
of  their  pretended  science  and  eloquence  on  many  accounts.  This  he  does  through  the  first  four  chap¬ 
ters.  In  the  fifth  he  treats  of  the  case  of  the  incestuous  person,  and  orders  him  to  be  put  out  from  among 
them.  Nor  is  what  the  ancients  say  improbable,  that  this  incestuous  person  was  a  man  in  great  esteem, 
and  head  of  one  party  at  least  among  them.  The  apostle  seems  to  tax  them  with  being  puffed  up  on  his 
account,  ch.  5.  2.  In  the  sixth  chapter,  he  blames  them  for  their  law-suits  carried  on  before  heathen 
judges,  when  the  disputes  about  property  should  have  been  amicably  determined  amongst  themselves ; 
and  in  the  close  of  the  chapter  warns  them  against  the  sin  of  fornication,  and  urges  his  caution  with  va¬ 
riety  of  arguments.  In  the  seventh  chapter,  he  gives  advice  upon  a  case  of  conscience,  which  some  of 
that  church  had  proposed  to  him  in  an  epistle,  about  marriage ;  and  shews  it  to  be  appointed  of  God,  as 
a  remedy  against  fornication,  that  the  ties  of  it  were  not  dissolved,  though  a  husband  or  wife  continued  a 
Heathen,  when  the  other  became  a  Christian  ;  and,  in  short,  that  Christianity  made  no  change  in  men’s 
civil  states  and  relations.  He  gives  also  some  directions  here  about  virgins,  in  answer,  as  is  probable,  to 
the  Corinthians’  inquiries.  In  the  eighth,  he  directs  them  about  meats  ottered  to  idols,  and  cautions  them 
against  abusing  their  Christian  liberty.  From  whence  he  also  takes  occasion,  in  the  ninth  chapter,  to 
expatiate  a  little  on  his  own  conduct  upon  this  head  of  liberty.  For  though  he  might  have  insisted  on  a 
maintenance  from  the  churches  where  he  ministered,  he  waved  this  demand,  that  he  might  make  the 
gosfiet  of  Christ  without  charge:  and  did  in  other  things  comply  with,  and  suit  himself  to,  the  tempers 
and  circumstances  of  those  among  whom  he  laboured,  for  their  good.  In  the  tenth  chapter,  he  dis¬ 
suades  them,  from  the  example  of  the  Jews,  against  having  communion  with  idolaters,  by  eating  of  their 
sacrifices,  inasmuch  as  they  could  not  be  at  once  partakers  of  the  Lord’s  table  and  the  table  of  devils  ; 
though  they  were  not  bound  to  inquire  concerning  meat  sold  in  the  shambles,  or  set  before  them  at  a 
feast  made  by  unbelievers,  whether  it  were  a  part  of  the  idol-sacrifices  or  no,  but  were  at  liberty  to  eat 
without  asking  questions.  In  the  eleventh  chapter,  he  gives  direction  about  their  habit  in  public  worship, 
blames  them  for  their  gross  irregularities  and  scandalous  disorders  in  receiving  the  Lord’s  supper,  and 
solemnly  warns  them  against  the  abuse  of  so  sacred  an  institution.  In  the  twelfth  chapter,  he  enters  on 
the  consideration  of  spiritual  gifts,  which  were  poured  forth  in  great  abundance  on  this  church,  upon 
which  they  were  not  a  little  elated.  He  tells  them,  in  this  chapter,  that  all  came  from  the  same  Original, 
and  were  all  directed  to  the  same  end.  They  issued  from  one  Spirit,  and  were  intended  for  the  good  of 
the  church,  and  must  be  abused  when  they  were  not  made  to  minister  to  this  purpose.  Toward  the  close, 
he  informs  them,  that  they  were  indeed  valuable  gifts,  but  he  could  recommend  to  them  somewhat  far 
more  excellent.  Upon  which,  he  breaks  out,  in  the  thirteenth  chapter,  into  the  commendation  and  cha¬ 
racters  of  charity.  And  then,  in  the  fourteenth,  directs  them  how  to  keep  up  decency  and  order  in  the 
churches  in  the  use  of  their  spiritual  gifts,  in  which  they  seem  to  have  been  exceedingly  irregular, 
through  pride  of  their  gifts,  and  a  vanity  of  shewing  them.  The  fifteenth  chapter  is  taken  up  in  con¬ 
firming  and  explaining  the  great  doctrine  of  the  resurrection.  The  last  chapter  consists  of  some  par¬ 
ticular  advices  and  salutations ;  and  thus  the  epistle  closes. 


I.  CORINTHIANS,  I. 


CHAP.  I. 

In  this  chapter,  we  have,  I.  The  preface  or  introduction  to 
the  whole  epistle,  v.  1 .  .9.  II.  One  principal  occasion  of 
writing  it  hinted,  that  is,  their  divisions,  and  the  original  of 
them,  v.  10..  13.  III.  An  account  of  Paul’s  ministry  among 
them,  which  was  principally  preaching  the  gospel,  v. 
14  . .  17.  IV.  The  manner  wherein  he  preached  the  gospel, 
and  the  different  success  of  it,  with  an  account  how  admi¬ 
rably  it  was  fitted  to  bring  glory  to  God,  and  beat  down  the 
pride  and  vanity  of  men,  v.  17,  to  the  end. 

1.  T)AUL,  called  to  be  an  apostle  of  Jesus 
A  Christ,  through  the  will  of  God,  and 
Sosthenes  our  brother,  2.  Unto  the  church 
of  God  which  is  at  Corinth,  to  them  that 
are  sanctified  in  Christ  Jesus,  called  to  be 
saints,  with  all  that  in  everyplace  call  upon 
the  name  of  Jesus  Christ  our  Lord,  both 
their’s  and  our’s.  3.  Grace  be  unto  you, 
and  peace,  from  God  our  Father,  and  from 
the  Lord  Jesus  Christ.  4.  I  thank  my  God 
always  on  your  behalf,  for  the  grace  of  God 


which  is  given  you  by  Jesus  Christ;  5. That 
in  every  thing  ye  are  enriched  by  him,  in 
all  utterance, and  in  all  knowledge;  6.  Even 
as  the  testimony  of  Christ  was  confirmed  in 
you.  7.  So  that  ye  come  behind  in  no  gift; 
waiting  for  the  coming  of  our  Lord  Jesus 
Christ:  8.  Who  shall  also  confirm  you  unto 
the  end,  that  ye  maybe  blameless  in  the  day 
of  our  Lord  Jesus  Christ.  9.  God  is  faith¬ 
fully  whom  ye  were  called  unto  the  fellow¬ 
ship  of  his  son  Jesus  Christ  our  Lord. 

We  have  here  the  apostle’s  preface  to  his  whole 
epistle  ;  in  which  we  may  take  notice, 

I.  Of  the  inscrifition  ;  in  which,  according  to  the 
custom  of  writing  letters  then,  the  name  of  the  per 
son  by  whom  it  was  written,  and  the  persons  to 
whom  it  was  written,  are  both  inserted. 

1.  It  is  an  epistle  from  Paul,  the  apostle  of  the 
Gentiles,  to  the  church  of  Corinth,  which  himself 
had  planted,  though  there  were  some  among  them, 


400 


I.  CORINTHIANS,  I. 


that  now  questioned  his  apostleship,  ( ch .  9.  1,  2.) 
and  vilified  his  ministry,  2  Cor.  10.  10.  The  most 
faithful  and  useful  ministers  are  not  secure  from  this 
contempt.  He  begins  with  challenging  this  charac¬ 
ter.  Paul,  called  to  be  an  a/iostle  of  Jesus  Christ, 
through  the  will  of  God.  He  had  not  taken  this 
honour  to  himself,  but  had  a  divine  commission  for 
it.  It  was  proper  at  any  time,  but  necessary  at  this 
time,  to  assert  his  character,  and  magnify  his  office  ; 
when  false  teachers  made  a  merit  of  running  him 
down,  and  their  giddy  and  deluded  followers  were 
so  apt  to  set  them  up  in  competition  Avith  him.  It 
was  not  pride  in  Paul,  but  faithfulness  to  his  trust, 
in  this  juncture,  to  maintain  his  apostolical  character 
and  authority.  And  to  make  this  more  fully  ap¬ 
pear,  he  joins  Sosthenes  with  him  in  writing,  who 
was  a  minister  of  a  lower  rank.  Paul,  and  Sosthenes 
his  brother,  not  a  fellow-apostle,  but  a  fellow-minis¬ 
ter  :  once  a  ruler  of  a  Jewish  synagogue,  afterward 
a  convert  to  Christianity  :  a  Corinthian  by  birth,  as 
is  most  probable,  and  dear  to  this  people  ;  for  which 
reason,  Paul,  to  ingratiate  himself  with  them,  joins 
him  with  himself  in  his  first  salutations.  There  is 
no  reason  to  suppose  he  was  made  a  partaker  of  the 
apostle’s  inspiration for  which  reason  he  speaks, 
through  the  rest  of  the  epistle,  in  his  own  name,  and 
in  the  singular  number.  Paul  did  not  in  any  case 
lessen  his  apostolical  authority,  and  yet  he  was 
ready  upon  all  occasions  to  do  a  kind  and  conde¬ 
scending  thing,  for  their  good,  to  whom  he  minis¬ 
tered. 

2.  The  persons  to  whom  this  epistle  was  directed, 
are,  the  church  of  God  that  was  at  Corinth,  sanctified 
in  Christ  Jesus,  and  called  to  be  saints.  All  Chris¬ 
tians  are  thus  far  sanctified  in  Christ  Jesus — that 
they  are  by  baptism  dedicated  and  devoted  to  him, 
they  are  under  strict  obligations  to  be  holy,  and 
they  make  profession  of  real  sanctity.  If  they  be 
not  truly  holy,  it  is  their  own  fault  and  reproach. 
Note,  It  is  the  design  of  Christianity  to  sanctify  us 
in  Christ.  He  gave  himself  for  us,  to  redeem  us 
from  all  iniquity,  and  purify  us  to  himself  a  pecu¬ 
liar  people,  zealous  of  goocl  works.  In  conjunction 
with  the  church  at  Corinth,  he  directs  the  epistle 
to  all  that  in  every  place  call  on  the  name  of  Christ 
Jesus  our  Lord,  both  their's  aud  our's.  Hereby 
Christians  are  distinguished  from  the  profane  and 
atheistical — that  they  dare  not  live  without  prayer  : 
and  hereby  they  are  distinguished  from  Jews  and 
Pagans — that  they  call  on  the  name  of  Christ.  He 
is  their  common  Head  and  Lord.  Observe,  In 
every  place,  in  the  Christian  world,  there  are  some 
that  call  on  the  name  of  Christ.  God  hath  a  rem¬ 
nant  in  all  places ;  and  we  should  have  a  common 
concern  for,  and  hold  communion  with,  all  that  call 
on  Christ’s  name. 

II.  Of  the  apostolical  benediction  ;  Grace  be  to  you, 
and  peace,  from  God  our  Father,  and  from  the 
Lord  Jesus  Christ.  An  apostle  of  the  Prince  of 
peace  must  be  a  messenger  and  minister  of  peace. 
This  blessing  the  gospel  brings  with  it,  and  this 
blessing  every  preacher  of  the  gospel  should  heartily 
wish  and  pray  may  be  the  lot  of  all  among  whom 
he  ministers.  Grace  and  peace  ;  the  favour  of  God, 
and  reconciliation  to  him.  It  is  indeed  the  summary 
of  all  blessings.  The  Lord  lift  up  his  countenance 
upon  thee,  and  give  thee  peace,  was  the  form  of  be- 
nediction  under  the  Old  Testament;  (Numb.  6.  26.) 
but  this  advantage  we  have  by  the  gospel, 

1.  That  we  are  directed  how  to  obtain  that  peace 
from  God  :  it  is  in  and  by  Christ.  Sinners  can  have 
no  peace  with  God,  nor  any  good  from  him,  but 
through  Christ. 

2.  We  are  told  what  must  qualify  us  for  this  peace  ; 
namely,  grace:  first  grace,  and  then  peace.  God 
first  reconciles  sinners  to  himself,  before  he  bestows 
his  peace  upon  them. 


III.  Of  the  apostle’s  thanksgiving  to  God  on  their 
behalf.  Paul  begins  most  of  his  epistles  with  thanks¬ 
giving  to  God  for  his  friends,  and  prayer  for  them. 
Note,  The  best  way  of  manifesting  our  affection  to 
our  friends,  is,  by  praying  and  giving  thanks  for 
them.  It  is  one  branch  of  the  communion  of  saints, 
to  give  thanks  to  God  mutually  for  our  gifts,  graces, 
and  comforts.  He  gives  thanks, 

(1.)  For  their  conversion  to  the  faith  of  Christ ; 
that  grace  was  given  them  by  Jesus  Christ,  v.  4. 
He  is  the  great  Procurer  and  Disposer  of  the  favours 
of  God.  Those  who  are  united  to  him  bv  faith,  and 
made  to  partake  of  his  Spirit  and  merits,  are  the 
objects  of  divine  favour.  God  loves  them,  bears 
them  hearty  good-will,  and  bestows  on  them  his 
fatherly  smiles  and  blessings. 

(2.)  For  the  abundance  of  their  spiritual  gifts. 
This  the  church  of  Corinth  was  famous  for.  They 
did  not  come  behind  any  of  the  churches  in  any  gift, 
v.  7.  He  specifies  utterance  and  knowledge,  v.  5. 
Where  God  has  given  these  two  gifts,  he  has  given 
great  capacity  for  usefulness.  Many  have  the  flower 
of  utterance,  that  have  not  the  root  of  knowledge ; 
and  their  converse  is  barren.  Many  have  the  trea¬ 
sure  of  knowledge,  and  want  utterance  to  employ  it 
for  the  good  of  others ;  and  then  it  is  in  a  manner 
wrapped  up  in  a  napkin.  But  where  God  gives 
both,  a  man  is  qualified  for  eminent  usefulness. 
When  the  church  of  Corinth  was  enriched  with  alt 
utterance,  and  all  knowledge,  it  was  fit  that  a  large 
tribute  of  praise  should  be  rendered  to  God  ;  espe¬ 
cially  when  these  gifts  were  a  testimony  to  the  truth 
of  the  Christian  doctrine,  a  confirmation  of  the  tes¬ 
timony  of  Christ  among  them,  v.  6.  They  were 
signs  and  wonders,  and  gifts  of  the  Holy  Ghost,  by 
which  God  did  bear  witness  to  the  apostles,  both  to 
their  mission  and  doctrine  ;  (Heb.  2.  4.)  so  that  the 
more  plentifully  they  were  poured  forth  on  any 
church,  the  more  full  attestation  was  given  to  that 
doctrine  which  was  delivered  by  the  apostles ;  the 
more  confirming  evidence  they  had  of  their  divine 
mission.  And  it  is  no  wonder,  that  when  they  had 
such  foundation  for  their  faith,  they  should  live  in 
expectation  of  the  coming  of  their  Lord  Jesus  Christ, 
v.  7.  It  is  the  character  of  Christians,  that  they 
wait  for  Christ’s  second  coming;  all  our  religion 
hath  regard  to  that :  we  believe  it,  and  hope  for  it, 
and  it  is  the  business  of  our  lives  to  prepare  for  it,  if 
we  are  Christians  indeed.  And  the  more  confirmed 
we  are  in  the  Christian  faith,  the  more  firm  is  our 
belief  of  our  Lord’s  second  coming,  and  the  more 
earnest  our  expectation  of  it. 

IV.  Of  the  encouraging  hopes  the  apostle  had  of 
them  for  the  time  to  come,  founded  on  the  power  and 
love  of  Christ,  and  the  faithfulness  of  God,  T’.  8,  9. 
He  who  had  begun  a  good  work  in  them,  and  carried 
it  on  thus  far,  would  not  leave  it  unfinished.  Those 
that  wait  for  the  coming  of  our  Lord  Jesus  Christ, 
will  be  kept  by  him,  aud  confirmed  to  the  end  ;  and 
those  that  are  so,  will  be  blameless  in  the  day  of 
Christ:  not  upon  the  foot  of  strict  justice,  but  gra¬ 
cious  absolution  ;  not  in  rigour  of  law,  but  from  rich 
and  free  grace.  How  desirable  is  it  to  be  confirmed 
and  kept  of  Christ  for  such  a  purpose  as  this  !  How 
glorious  are  the  hopes  of  such  a  privilege,  whether 
for  ourselves  or  others  '  To  be  kept  by  the  power 
of  Christ  from  the  power  of  our  own  corruptions 
and  Satan’s  temptations,  that  we  may  appear  with¬ 
out  blame  in  the  great  day  !  O  glorious  expectation, 
especially  when  the  faithfulness  of  God  comes  in  to 
support  our  hopes  !  He  who  hath  called  us  info  the 
fellowship  of  his  Son,  is  faithful,  and  will  do  it,  1 
Thess.  5.  24.  He  who  hath  brought  us  into  near 
and  dear  relation  to  Christ,  into  sweet  and  intimate 
communion  with  Christ,  is  faithful ;  he  may  be 
trusted  with  our  dearest  concerns.  Those  that 
come  at  his  call,  shall  never  be  disappointed  in  their 


401 


I.  CORINTHIANS,  1. 


hopes  in  lnm.  If  we  approve  ourselves  faithful  to 
G  >cl,  we  shall  never  find  him  unfaithful  to  us.  He 
will  not  suffer  his  faithfulness  to  fail,  Ps.  89.  33. 

10.  Now  I  beseech  you,  brethren,  by  the 
name  of  our  Lord  Jesus  Christ,  that  ye  all 
speak  the  same  thing,  and  that  there  be  no 
divisions  among  you;  but  that  ye  be  per¬ 
fectly  joined  together  in  the  same  mind,  and 
in  the  same  judgment.  11.  For  it  hath 
been  declared  unto  me  of  you,  my  brethren, 
by  them  who  are  of  the  house  of  Chloe,  that 
there  are  contentions  among  you.  1 2.  Now 
this  l  say,  that  every  one  of  you  saith,  I  am 
•of  Paul;  and  I  of  Apollos;  and  1  of  Ce¬ 
phas;  and  l  of  Christ.  13.  Is  Christ  di¬ 
vided?  Was  Paul  crucified  for  you?  Or 
were  ye  baptized  in  the  name  of  Paul  ? 

Here  the  apostle  enters  on  his  subject. 

I.  He  exhorts  them  to  unity  and  brotherly  love, 
and  reproves  them  for  their  divisions.  He  had  re¬ 
ceived  an  account  from  some  that  wished  them  well, 
of  some  unhappy  differences  among  them.  It  was 
neither  ill-will  to  the  church,  nor  to  their  ministers, 
that  prompted  them  to  give  this  account ;  but  a  kind 
and  prudent  concern  to  have  these  heats  qualified 
by  Paul’s  interposition.  He  writes  to  them  in  a 
very  engaging  way  ;  “  I  beseech  you,  brethren,  by 
the  name  of  our  Lord  Jesus  Christ ;  if  you  have  any 
regard  to  that  dear  and  worthy  name  by  which  you 
are  called,  be  unanimous.  Speak  all  the  same  thing ; 
avoid  divisions  or  schisms,”  (as  the  original  is,)  “  that 
is,  all  alienation  of  affection  from  each  other.  Be 
perfectly  joined  together  in  the  same  mind,  as  far  as 
you  can.  In  the  great  things  of  religion  be  of  a 
mind:  but  when  there  is  not  a  unity  of  sentiment, 
let  there  be  a  union  of  affections.  The  consideration 
of  being  agreed  in  greater  things,  should  extinguish 
all  feuds  and  divisions  about  lesser  ones.” 

II.  He  hints  at  the  original  of  these  contentions. 
Pride  lav  at  the  bottom,  and  this  made  them  fac¬ 
tious.  Only  of  pride  cometh  contention,  Prov.  13. 
10.  They  quarrelled  about  their  ministers.  Paul 
and  Apollos  were  both  faithful  ministers  of  Jesus 
Christ,  and  helpers  of  their  faith  and  joy  :  but  those 
who  were  disposed  to  be  contentious,  broke  into 
parties,  and  set  their  ministers  at  the  head  of  their 
several  factions:  some  cried  up  Paul,  perhaps  as 
the  most  sublime  and  spiritual  teacher ;  others  cried 
up  Apollos,  perhaps  as  the  most  eloquent  speaker; 
some  Cephas,  or  Peter,  perhaps  for  the  authority 
of  his  age,  or  because  he  was  the  apostle  of  the  cir¬ 
cumcision  ;  and  some  were  for  neither,  but  Christ 
onlv.  So  liable  are  the  best  things  in  the  world  to 
be  corrupted,  and  the  gospel  and  its  institutions, 
which  are  at  perfect  harmony  with  themselves  and 
one  another,  to  be  made  the  engines  of  variance,  dis¬ 
cord,  and  contention.  This  is  no  reproach  to  our 
religion,  but  a  very  melancholy  evidence  of  the  cor¬ 
ruption  and  depravity  of  human  nature.  Note,  How 
far  will  pride  carry  Christians  in  opposition  to  one 
another  !  Even  so  far  as  to  set  Christ  and  his  own 
apostles  at  .variance,  and  make  them  rivals  and 
competitors. 

III.  He  expostulates  with  them  upon  their  discord 
and  quarrels ;  “  Is  Christ  divided  ?  No,  there  is  but 
one  Christ,  and  therefore  Christians  should  be  of 
one  heart.  Was  Paul  crucified  for  you  ?  Was  he 
your  sacrifice  and  atonement  ?  Did  I  ever  pretend 
to  be  your  saviour,  or  any  more  than  his  minister? 
Or,  were  ye  baptized  in  the  name  of  Paul?  Were 
ve  devoted  to  my  service,  or  engaged  to  be  my  dis¬ 
ciples,  by  that  sacred  right  ?  Did  I  challenge  that 

Vol.  vi. — 3  E 


right  in  you,  or  dependence  from  you,  as  aie  the 
proper  claims  of  your  God  and  Redeemer?”  No; 
ministers,  however  instrumental  they  are  of  good  to 
us,  are  not  to  be  put  in  Christ’s  stead.  They  are 
not  to  usurp  Christ’s  authority,  nor  encourage  anv 
thing  in  the  people,  that  looks  like  transferring  his 
authority  to  them.  He  is  our  Saviour  and  Sacrifice, 
he  is  our  Lord  and  Guide.  And  happy  were  it  for 
the  churches,  if  there  were  no  name  of  distinction 
among  them,  as  Christ  is  not  divided. 

14.  I  thank  God  that  I  baptized  none  of 
yon,  hut  Crispus  and  Gains;  1 5.  Lest  any 
should  say  that  1  had  baptized  in  niineowu 
name.  1G.  And  I  baptized  also  the  house¬ 
hold  of  Stephanas:  besides,  I  know  nol 
whether  I  baptized  any  other. 

Here  the  apostle  gives  an  account  of  his  ministry 
among  them.  He  thanks  God,  he  had  baptized  but 
a  few  among  them  ;  Crispus,  who  had  been  a  ruler 
of  a  synagogue  at  Corinth,  (Acts  18.  8.)  Gams,  and 
the  household  of  Stephanas  ;  besides,  he  says  he  did 
not  remember  he  had  baptized  any.  But  how  was 
this  a  proper  matter  for  thankfulness  ?  Was  it  not  a 
part  of  the  apostolical  commission  to  baptize  ah  na¬ 
tions?  And  could  Paul  give  thanks  to  God  for  his 
own  neglect  of  duty  ?  He  is  not  to  be  understood  in 
such  a  sense,  as  if  he  was  thankful  for  not  having 
baptized  at  all,  but  for  not  having  done  it  in  present 
circumstances,  lest  it  should  have  had  this  very  bad 
construction  put  upon  it — that  he  had  baptized  in  his 
own  name,  made  disciples  for  himself,  or  set  himself 
up  as  the  head  of  a  sect.  He  left  it  to  other  minis¬ 
ters  to  baptize,  while  he  set  himself  to  more  useful 
work ;  and  filled  up  his  time  with  preaching  the 
gospel.  This  he  thought  was  more  his  business, 
because  the  more  important  business  of  the  two. 
He  had  assistants  that  could  baptize,  when  none 
could  discharge  the  other  part  of  his  office  as  well 
as  himself.  In  this’  sense  he  says,  Christ  sent  him 
not  to  baptize,  but  to  preach  the  gospel ,-  not  so  much 
to  baptize  as  to  preach.  Note,  Ministers  should 
esteem  themselves  sent  and  set  apart  more  espe¬ 
cially  to  that  service  in  which  Christ  will  be  most 
honoured,  and  the  salvation  of  souls  promoted,  and 
for  which  themselves  are  best  fitted  ;  though  no  part 
of  their  duty  is  to  be  neglected.  The  principal  bu¬ 
siness  Paul  did  among  them,  was,  to  preach  ;  to 
preach  the  gospel,  ( v .  17.)  the  cross,  (v.  18.)  Christ 
crucified,  v.  23.  Ministers  are  the  soldiers  of 
Christ,  and  are  to  erect  and  display  the  banner  of 
the  cross.  He  did  not  preach  his  own  fanev,  but 
the  gospel  ;  the  glad  tidings  of  peace,  and  reconcili¬ 
ation  to  God,  through  the  Mediation  of  a  crucified 
Redeemer.  This  is  the  sum  and  substance  of  the 
gospel.  Christ  crucified  is  the  foundation  of  all  our 
hopes,  and  the  fountain  of  all  our  joys.  By  his  death 
we  live.  That  is  what  Paul  preached,  what  all 
ministers  should  preach,  and  what  all  the  saints  live 
upon. 

17.  For  Christ  sent  me  not  to  baptize, 
but  to  preach  the  gospel :  not  with  wisdom 
of  words,  lest  the  cross  of  Christ  should  he 
made  of  none  effect.  1 8.  For  the  preach¬ 
ing  of  the  cross  is  to  them  that  perish  fool¬ 
ishness;  but  unto  us  who  are  saved  it  is 
the  power  of  God.  19.  For  it  is  written,  I 
will  destroy  the  wisdom  of  the  wise,  and 
will  bring  to  nothing  the  understanding  of 
the  prudent.  20.  Where  is  the  wise  ? 
Where  is  the  scribe  ?  Where  is  the  dis- 


402 


T.  CORINTHIANS.  I. 


puter  of  this  world  ?  Hath  not  God  made  ; 
foolish  the  wisdom  of  this  world  ?  2 1 .  F or 

after  that,  in  the  wisdom  of  God,  the  world 
by  wisdom  knew  not  God,  it  pleased  God 
by  the  foolishness  of  preaching  to  save  them 
that  believe.  22.  For  the  Jews  require  a 
sign,  and  the  Greeks  seek  after  wisdom: 
23.  But  we  preach  Christ  crucified,  unto 
the  Jews  a  stumbling-block,  and  unto  the 
Greeks  foolishness;  24.  But  unto  them  who 
are  called,  both  Jews  and  Greeks,  Christ 
the  power  of  God,  and  the  wisdom  of  God. 
25.  Because  the  foolishness  of  God  is  wiser 
than  men;  and  the  weakness  of  God  is 
stronger  than  men.  26.  For  ye  see  your 
calling,  brethren,  how  that  not  many  wise 
men  after  the  flesh,  not  many  mighty,  not 
many  noble,  are  called:  27.  But  God  hath 
chosen  the  foolish  things  of  the  world  to 
confound  the  wise;  and  God  hath  chosen 
the  weak  things  of  the  world  to  confound 
the  things  which  are  mighty;  23.  And  base 
things  of  the  world,  and  things  which  are 
despised,  hath  God  chosen,  yea,  and  things 
which  are  not,  to  bring  to  nought  things 
that  are :  29.  That  no  flesh  should  glory 

in  his  presence.  30.  But  of  him  are  ye  in 
Christ  Jesus,  who  of  God  is  made  unto  us 
wisdom,  and  righteousness,  and  sanctifica¬ 
tion,  and  redemption:  31.  That,  according 
as  it  is  written,  He  that  glorieth,  let  him 
glory  in  the  Lord. 

We  have  here, 

I.  The  manner  in  which  Paul  preached  the  gos¬ 
pel,  and  the  cross  of  Christ ;  Not  with  the  wisdom 
of  words,  (v.  17.)  the  enticing  words  of  man’s  wis¬ 
dom,  ( ch .  2.  4.)  the  flourish  of  oratory,  or  the  accu¬ 
racies  of  philosophical  language,  upon  which  the 
Greeks  so  much  prided  themselves,  and  which  seem 
to  have  been  the  peculiar  recommendations  of  some 
of  the  heads  of  the  faction  in  this  church,  that  most 
opposed  this  apostle.  He  did  not  preach  the  gospel 
in  this  manner,  lest  the  cross  of  Christ  should  be  of 
none  effect ;  lest  the  success  should  have  been  as¬ 
cribed  to  the  force  of  art,  and  not  of  truth  ;  not  to 
the  plain  doctrine  of  a  crucified  Jesus,  but  to  the 
powerful  oratory  of  those  who  spread  it ;  and  hereby 
the  honour  of  the  cross  had  been  diminished  or 
eclipsed.  Paul  had  been  bred  up  himself  in  Jewish 
learning  at  the  feet  of  Gamaliel,  but  in  preaching  the 
cross  of  Christ  he  laid  his  learning  aside.  He  preach¬ 
ed  a  crucified  Jesus  in  plain  language,  and  told  the 
people  that  that  Jesus  who  was  crucified  at  Jerusa¬ 
lem,  was  the  Son  of  God  and  Saviour  of  men  ;  and 
that  all  who  would  be  saved  must  repent  of  their 
sins,  and  believe  in  him,  and  submit  to  his  govern¬ 
ment  and  laws.  This  truth  needed  no  artificial 
dress,  it  shone  out  with  the  greatest  majesty  in  its 
own  light,  and  prevailed  in  the  world  by  its  divine 
authority,  and  the  demonstration  of  the  Sfiirit ,  with¬ 
out  any  human  helps.  The  plain  preaching  of  a 
crucified  Jesus  was  more  powerful  than  all  the  ora¬ 
tory  and  philosophy  of  the  heathen  world. 

II.  We  have  the  different  effects  of  this  preach¬ 
ing  ;  To  them  who  perish  it  is  foolishness,  but  to 
them  who  are  saved  it  is  the  power  of  God ,  v.  18. 
It  is  to  the  Jews  a  stumbling-block,  and  to  the 


Greeks  foolishness  ;  but  unto  them  who  are  called, 
both  Jew's  in  id  Greeks,  Christ  the  {lower  of  God, 
and  the  wisdom  of  God,  v.  23,  24. 

1.  Christ  crucified  is  a  Stumbling-block  to  the 
Jews.  They  could  not  get  over  it.  They  had  a  con¬ 
ceit  that  their  expected  Messiah  was  to  be  a  great 
temporal  prince,  and  therefore  would  never  own 
one  who  made  so  mean  an  appearance  in  life,  and 
died  so  accursed  a  death,  for  their  Deliverer  and 
King.  They  despised  him,  and  looked  upon  him  as 
execrable,  because  he  was  hanged  on  a  tree,  and 
because  he  did  not  gratify  them  with  a  sign  to  their 
mind,  though  his  divine  power  shone  out  in  innumer 
able  miracles.  The  Jews  require  a  sign,  v.  22.  See 
Matt.  12.  38. 

2.  He  was  to  the  Greeks  foolishness.  They  laugh 
ed  at  the  story  of  a  crucified  Saviour,  and  despised 
the  apostles’  way  of  telling  it.  They  sought  for  wis¬ 
dom.  They  were  men  of  wit  and  reading,  men  that 
had  cultivated  arts  and  sciences,  and  had,  for  some 
ages,  been  in  a  manner  the  very  mint  of  knowledge 
and  learning.  There  was  nothing  in  the  plain  doc¬ 
trine  of  the  cross  to  suit  their  taste,  or  humour  their 
vanity,  or  gratify  a  curious  and  wrangling  temper: 
they  entertained  it  therefore  with  scorn  and  con¬ 
tempt.  What,  hope  to  be  saved  by  one  that  could 
not  save  himself  !  And  trust  in  one  who  was  con¬ 
demned  and  crucified  for  a  malefactor,  a  Man  of 
mean  birth  and  poor  condition  in  life,  and  cut  off  by 
so  vile  and  opprobrious  a  death  !  This  was  what 
the  pride  of  human  reason  and  learning  could  not 
relish.  The  Greeks  thought  it  little  better  than 
stupidity  to  receive  such  a  doctrine,  and  pay  this 
high  regard  to  such  a  person  ;  and  thus  were  they 
justly  left  to  perish  in  their  pride  and  obstinacy. 
Note,  It  is  just  with  God  to  leave  those  to  them 
selves,  who  pour  such  proud  contempt  on  divine 
wisdom  and  grace. 

3.  To  them  which  are  called  and  saved,  he  is  the 
Wisdom  of  God,  and  the  Power  of  God.  Those 
who  are  called  and  sanctified,  who  receive  the  gos¬ 
pel,  and  are  enlightened  by  the  Spirit  of  God,  dis¬ 
cern  more  glorious  discoveries  of  God’s  wisdom  and 
power  in  the  doctrine  of  Christ  crucified  than  in  all 
his  other  works.  Note,  Those  who  are  saved,  are 
reconciled  to  the  doctrine  of  the  cross,  and  led  into 
an  experimental  acquaintance  with  the  mysteries 
of  Christ  crucified. 

III.  We  have  here  the  triumphs  of  the  cross  ovei 
human  wisdom  ;  according  to  the  ancient  prophecy, 
(Isa.  29.  14.)  I  will  destroy  the  wisdom  of  the  wise, 
and  bring  to  nothing  the  understanding  of  the  { iru - 
dent.  Where  is  the  wise ?  Where  is  the  scribe? 
Where  is  the  disfiuter  of  this  world?  Hath  not  God 
made  foolish  the  wisdom  of  this  world?  v.  19,  20. 
All  the  valued  learning  of  this  world  was  confound¬ 
ed,  baffled,  and  eclipsed,  by  the  Christian  revela¬ 
tion,  and  the  glorious  triumphs  of  the  cross.  The 
Heathen  politicians  and  philosophers,  the  Jewish 
rabbies  and  doctors,  the  curious  searchers  into  the 
secrets  of  nature,  were  all  posed  and  put  to  a  non- 
filus.  This  scheme  lay  out  of  the  reach  of  the 
deepest  statesmen  and  philosophers,  and  the  great¬ 
est  pretenders  to  learning  both  among  the  Jews  and 
Greeks.  When  God  would  save  the  world,  he  took 
a  way  by  himself ;  and  good  reason,  for  the  world  by 
wisdom  knew  not  God,  v.  21.  All  the  boasted  sci¬ 
ence  of  the  heathen  world  did  not,  could  not,  effec¬ 
tually  bring  home  the  world  to  God.  In  spite  of  all 
their  wisdom,  ignorance  still  prevailed,  iniquity  still 
abounded.  Men  were  puffed  up  by  their  imaginary 
knowledge,  and  rather  further  alienated  from  God  : 
and  therefore  it  fileased  him,  by  the  foolishness  of 
fireaching,  to  save  them  that  believe.  By  the  fool¬ 
ishness  of  fireaching — not  such  in  truth,  but  in  vul¬ 
gar  reckoning. 

1.  The  thing  fireachcd  was  foolishness  '.n  the  eyes 


403 


I.  CORI AT 

of  worldly-wise  men.  Our  living  through  one  who 
died,  our  being  bless<$i  by  one  who  was  made  a  curse, 
our  being  justified  by  one  who  was  himself  con¬ 
demned, was  all  folly  and  inconsistency  to  men  blind¬ 
ed  with  self-conceit,  and  wedded  to  their  own  pre¬ 
judices,  and  the  boasted  discoveries  of  their  reason 
and  philosophy. 

2.  The  manner  of  preaching  the  gospel  was  fool¬ 
ishness  to  them  too.  None  of  the  famous  men  for 
wisdom  or  eloquence  were  employed  to  plant  the 
church,  or  propagate  the  gospel.  A  few  fishermen 
were  called  out,  and  sent  upon  this  errand.  These 
were  commissioned  to  disciple  the  nations;  the  ves¬ 
sels  chosen  to  convey  the  treasure  of  saving  know¬ 
ledge  to  the  world  :  there  was  nothing  in  them,  that 
at  first  view  looked  grand  or  august  enough  to  come 
from  God ;  and  the  proud  pretenders  to  learning 
and  wisdom  despised  the  doctrine  for  the  sake  of 
those  who  dispensed  it  And  yet  the  foolishness  of 
God  is  wiser  than  men,  v.  25.  Those  methods  of 
divine  conduct  that  vain  men  are  apt  to  censure  as 
unwise  and  weak,  have  more  true,  solid,  and  suc¬ 
cessful  wisdom  in  them,  than  all  the  learning  and 
wisdom  that  are  among  men  ;  “  Ye  see  your  calling, 
brethren,  how  that  not  many  wise  men  after  the  flesh, 
not  many  mighty,  not  many  noble,  are  called,  v.  26, 

*  cs’c.  Ye  see  the  state  of  Christianity ;  not  many  men 
of  learning  or  authority,  or  honourable  extraction, 
are  called.  ”  There  is  a  great  deal  of  meanness  and 
weakness  in  the  outward  appearance  of  our  religion. 
For, 

(1.)  Few  of  distinguished  character  in  any  of  these 
respects  were  chosen  for  the  work  of  the  ministry. 
God  did  not  choose  philosophers,  nor  orators,  nor 
statesmen,  nor  men  of  wealth  and  power  and  interest 
in  the  world,  to  publish  the  gospel  of  grace  and 
peace.  Not  the  wise  men  after  the  flesh  ;  though 
men  would  be  apt  to  think  that  a  reputation  for  wis¬ 
dom  and  learning  might  have  contributed  much  to 
the  success  of  the  gospel.  Not  the  mighty  and  no¬ 
ble,  however  men  might  be  apt  to  imagine  that  secu¬ 
lar  pomp  and  power  would  make  way  for  its  recep¬ 
tion  in  the  world.  But  God  seeth  not  as  man  seeth : 
He  hath  chosen  the  foolish  things  of  the  world,  the 
wf  uk  things  of  the  world,  the  base  and  despicable 
th  ngs  of  the  world,  men  of  mean  birth,  of  low  rank, 
o*  no  liberal  education,  to  be  the  preacher ;  of  the 
gospel,  and  planters  of  the  church.  His  thoughts 
are  not  as  our  thoughts,  nor  his  ways  as  our  ways. 
He  is  a  better  Judge  than  we,  what  instruments  and 
measures  will  best  serve  the  purposes  of  his  glory. 

(2.)  Few  of  distinguished  rank  and  character  were 
called  to  be  Christians.  As  the  preachers  were  poor 
and  mean,  so  generally  were  the  converts.  Few  of 
the  wise,  and  mighty,  and  noble,  embraced  the  doc¬ 
trine  of  the  cross.  The  first  Christians,  both  among 
Jews  and  Greeks,  were  weak,  and  foolish,  and  base; 
men  of  mean  furniture  as  to  their  mental  improve¬ 
ments,  and  very  mean  rank  and  condition  as  to  their 
outward  estate  :  and  yet  what  glorious  discoveries 
are  there  of  divine  wisdom  in  the  whole  scheme  of 
the  gospel,  and  in  this  particular  circumstance  of  its 
success ! 

IV.  We  have  an  account  how  admirably  all  is 
fitted, 

1.  To  beat  down  the  pride  and  vanity  of  men. 
God  hath  chosen  the  foolish  things  of  the  world,  to 
ton  found  the  wise  ;  men  of  no  learning,  to  confound 
the  most  learned  .  the  weak  things  of  the  world,  to 
confound  the  mighty;  men  of  mean  rank  and  cir- 
<  umstances,  to  confound  and  prevail  against  all  the 
power  and  authority  of  earthly  kings:  and  base 
things,  and  things  which  are  despised,  things  which 
men  have  in  the  lowest  esteem,  or  in  the  utmost  con¬ 
tempt,  to  pour  contempt  and  disgrace  on  all  they 
%  alue  and  have  in  veneration  :  and  things  which  are 
not,  to  bring  to  nought ,  to  abolish,  things  that  are. 


PHANS,  II. 

The  conversion  of  the  Gentiles,  (of  whom  the  Jews 
had  the  most  contemptuous?  and  vilifying  thoughts,) 
was  to  open  a  way  to  the  abolishing  of  that  constitu¬ 
tion  of  which  they  were  so  fond,  and  upon  which 
they  valued  themselves  so  much  as  for  the  sake  of 
it  to  despise  the  rest  of  the  world.  It  is  common  ft  r 
the  Jew's  to  speak  of  the  Gentiles  under  this  charac¬ 
ter,  as  things  that  are  not.  Thus,  in  the  apocryphal 
book  of  Esther,  she  is  brought  in  praying  that  God 
would  not  give  his  sceptre  to  them  who  are  not,  Es¬ 
ther  14.  11.  Esdras,  in  one  of  the  apocryphal  books 
under  his  name,  speaks  to  God,  of  the  heathen,  as 
those  who  are  re  fluted  as  nothing,  2  Esdras  6.  56, 
57.  And  the  apostle  Paul  seems  to  have  this  com¬ 
mon  language  of  the  Jews  in  his  view,  when  he  calls 
Abraham  the  father  of  us  all  before  him  whom  he 
believed,  God,  who  calleth  those  things  that  are  not, 
as  though  they  wire,  Rom.  4.  17.  The  gospel  is 
fitted  to  bring  down  the  pride  of  both  Jews  and 
Greeks,  to  shame  the  boasted  science  and  learning 
of  the  Greeks,  and  to  take  down  that  constitution 
on  which  the  Jews  valued  themselves,  and  despised 
all  the  world  besides ;  that  no  flesh  should  glory  in 
his  firesence,  (it.  29.)  that  there  might  be  no  pre¬ 
tence  for  boasting.  Divine  wisdom  alone  had  the 
contrivance  of  the  method  of  redemption ;  Divine 
grace  alone  revealed  it,  and  made  it  known.  It  lav, 
in  both  respects  out  of  human  reach.  And  the  doc¬ 
trine  and  discovery  prevailed,  in  spite  of  all  the  op¬ 
position  it  met  with  from  human  art  or  authority  : 
so  effectually  did  God  veil  the  glory  and  disgrace  the 
pride  of  man  in  all.  The  gospel-dispensation  is  a 
contrivance  to  humble  man.  But, 

2.  It  is  as  admirably  fitted  to  glorify  God.  There 
is  a  great  deal  of  power  and  glory  in  the  substance 
and  life  of  Christianity.  Though  the  ministers  were 
poor  and  unlearned,  and  the  converts  generally  of 
the  meanest  rank,  yet  the  hand  of  the  Lord  went 
along  with  the  preachers,  and  w'as  mighty  in  the 
hearts  of  the  hearers  :  and  Jesus  Christ  was  made 
both  to  ministers  and  Christians  what  was  truly  great 
and  honourable.  All  we  have,  we  have  front  God 
as  the  Fountain,  and  in  and  through  Christ  as  the 
Channel  of  conveyance.  He  is  made  of  God  to  us 
JVisdom,  Righteousness,  Sanctification,  and  Re¬ 
demption  ;  {v.  30. )  all  we  need,  or  can  desire.  We 
are  foolishness,  ignorant  and  blind  in  the  things  of 
God,  with  all  our  boasted  knowledge ;  and  he  is 
made  JVisdom  to  us.  We  are  guilt)-,  obnoxious  to 
justice ;  and  he  is  made  Righteousness,  cur  great 
Atonement  and  Sacrifice.  We  are  depraved  and 
corrupt ;  and  he  is  made  Sanctification,  the  Spring 
of  our  spiritual  life  ;  from  him,  the  Head,  it  is  com¬ 
municated  to  all  the  members  of  his  mystical  bociv 
by  his  Holy  Spirit.  We  are  in  bonds,  and  he  is 
made  Redemption  to  us,  our  Saviour  and  Deliverer.  4 
Observe,  Where  Christ  is  made  Righteousness  to 
any  soul,  he  is  also  made  Sanctification.  He  nevei 
discharges  from  the  guilt  of  sin,  without  delivering 
from  the  power  of  it ;  and  he  is  made  Righteousnes- 
and  Sanctification,  that  he  may  in  the  end  be  made 
complete  Redemption,  and  free  the  soul  from  the 
verv  being  of  sin,  and  loose  the  body  from  the  bonds 
of  the  grave  :  and  what  is  designed  in  all,  is,  that  all 
flesh  may  glory  in  the  Lord,  v.  31.  Observe,  It  is 
the  will  of  God,  that  all  our  glorying  should  be  in 
the  Lord  :  and  our  salvation  being  only  through 
Christ,  it  is  thereby  effectually  provided  it  should 
be  so.  Man  is  humbled,  and  God  glorified  and  ex¬ 
alted,  by  the  whole  scheme. 

CHAP.  IT. 

The  apostle  proceeds  with  his  argument  in  this  chapter,  and, 

I.  Reminds  the  Corinthians  of  the  plain  manner  wherein  he 
delivered  the  gospel  to  them,  v.  I . .  5.  But  yet,  II.  Shews 
them  that  he  had  communicated  to  them  a  treasure  of  the 
truest  and  highest  wisdom ;  such  as  exceeded  all  the  at 


104 


I.  CORINTHIANS,  II. 


tainmcnts  of  learned  men  ;  such  as  could  never  have  en-  I 
tered  into  the  heart  of  man,  if  it  had  not  been  revealed ; 
nor  can  be  received  and  improved  to  salvation,  but  by  the  ; 
light  and  influence  of  that  Spirit  who  revealed  it,  v.  6,  to 
the  end. 

1.  i  ND  1,  brethren,  when  I  came  to  ! 

you,  came  not  with  excellency  ol 
speech  or  of  wisdom,  declaring  unto  you  | 
the  testimony  of  God.  2.  For  I  determined 
not  to  know  any  thing  among  you,  save 
Jesus  Christ,  and  him  crucified.  3.  And  I 
was  with  you  in  weakness,  and  in  fear,  and 
in  much  trembling:  4.  And  my  speech 
and  my  preaching  were  not  with  enticing 
words  of  man’s  wisdom,  but  in  demonstra¬ 
tion  of  the  Spirit  and  of  power:  5.  That, 
your  faith  should  not  stand  in  the  wisdom 
of  men,  but  in  the  power  of  God. 

In  this  passage  the  apostle  pursues  his  design,  and 
reminds  the  Corinthians  how  he  acted  when  he  first 
preached  the  gospel  among  them. 

I.  As  to  the  matter  or  subject,  he  tells  us,  (y.  2.) 
He  determined  to  know  nothing  among  them  but  Jesus 
Christ,  apd  him  crucified  ;  to  make  a  shew  of  no  other 
knowledge  than  this  ;  to  preach  nothing,  to  discover 
the  knowledge  of  nothing,  but  Jesus  Christ,  and  him  ; 
crucified.  Note,  Christ,  in  his  person  and  offices,  is 
the  Sum  and  Substance  of  the  gospel,  and  ought  to  be 
the  great  Subject  of  a  gospel  minister’s  preaching. 
His  business  is,  to  display  the  banner  of  the  cross, 
and  invite  people  under  it.  Any  one  that  heard  Paul 
preach,  found  him  to  harp  so  continually  on  this 
string,  that  he  would  say  he  knew  nothing  but  Christ, 
and  hint  crucified.  Whatever  other  knowledge  he 
had,  this  was  the  only  knowledge  he  discovered, 
and  shewed  himself  concerned  to  propagate  among 
his  hearers. 

II.  Tho  manner  wherein  he  preached  Christ,  is 
here  also  observable. 

1.  Negatively.  He  came  not  among  them  with 
excellency  of  speech  or  wisdom,  v.  1.  His  speech  and 
preaching  were  not  with  enticing  words  of  man’s 
wisdom,  v.  4.  He  did  not  affect  to  appear  a  fine 
orator,  or  a  deep  philosopher ;  nor  did  he  insinuate 
himself  into  their  minds,  by  a  flourish  of  words,  or  a 
pompous  shew  of  deep  reason,  and  extraordinary 
science  and  skill.  He  did  not  set  himself  to  captivate 
the  ear  by  fine  turns  and  eloquent  expressions  ;  nor 
please  and  entertain  the  fancy  with  lofty  flights  or 
sublime  notions.  Neither  his  speech,  nor  the  wis¬ 
dom  he  taught,  savoured  ot  human  skill :  he  learnt 
both  in  another  school.  Divine  wisdom  needed  not 
to  be  set  off  with  such  human  ornaments. 

2.  Positively.  He  came  among  them,  declaring 
the  testimony  of  God,  v.  1.  He  published  a  divine 
revelation,  and  gave  in  sufficient  vouchers  for  the  au¬ 
thority  of  it,  both  by  its  consonancy  to  ancient  pre¬ 
dictions,  and  by  present  miraculous  operations  ;  and 
there  he  left  the  matter.  Ornaments  of  speech  and 
philosophical  skill  and  argument  could  add  no  weight 
to  what  came  recommended  by  such  authority.  He 
was  also  among  them  in  weakness,  and  fear,  and  in 
much  trembling ;  and  yet  his  speech  and  preaching 
were  demonstration  of  the  Spirit,  and  of  power,  v.  3, 
4.  His  enemies  in  the  church  of  Corinth  spake  very 
contemptuously  of  him  ;  His  bodily  presence,  say 
they,  is  weak,  and  his  speech  contemptible,  2  Cor. 
10.  10.  Possibly,  he  had  a  little  body,  and  a  low 
voice  ;  but  though  he  had  not  so  good  an  elocution 
as  some,  it  is  plain  that  he  was  no  mean  speaker. 
The  men  of  Lystra  looked  on  him  to  be  the  heathen 
god  Mercury,  come  down  to  them  in  the  form  of  a 
man,  because  he  was  the  chief  speaker,  Acts  14. 


12.  Nor  did  he  want  courage  or  resolution  to  go 
through  his  work  ;  he  was  in  nothing  terr  /  ed  'Ey 
his  adversaries.  Yet  he  was  no  boaster,  lie  did 
not  proudly  vaunt  himself,  like  his  opposers.  He 
acted  in  his  office  with  much  modesty,  concern,  and 
care.  He  carried  it  with  great  humility  among 
them  ;  not  as  one  grown  vain  with  the  honour  and 
authority  conferred  on  him,  but  as  one  concerned  to 
approve  himself  faithful ;  and  fearful  of  himseif,  lest 
he  should  mismanage  in  his  trust.  Observe,  None 
know  the  fear  and  trembling  of  faithful  ministers, 
who  are  jealous  over  souls  with  a  godly  jealousy  : 
and  a  deep  sense  of  their  own  weakness  is  the  occa¬ 
sion  of  this  fear  and  trembling.  They  know  how 
insufficient  they  are,  and  are  theremre  fearful  for 
themselves.  But  though  Paul  managed  with  this 
modesty  and  concern,  yet  he  spake  with  authority, 
in  the  demonstration  of  the  Sfiirit,  and  of  power.  He 
preached  the  truths  of  Christ  in  their  native  dress, 
with  plainness  of  speech.  He  laid  down  the  doc¬ 
trine  as  the  Spirit  delivered  it  ;  and  left  the  Spirit, 
by  his  external  operation  in  dgns  and  miracles,  and 
his  internal  influences  on  the  hearts  of  men,  to  de¬ 
monstrate  the  truth  of  it,  and  procure  its  reception. 

111.  Here  is  the  end  mentioned  for  which  he 
preached  Christ  crucified  in  this  manner,  That  their 
faith  should  not  stand  in  the  wisdom  of  man,  but  the 
power  of  God;  (y.  5.)  that  they  might  not  be  drawn 
by  human  motives,  or  overcome  by  mere  human 
arguments,  lest  it  should  be  said  that  either  rhetoric 
or  logic  had  made  them  Christians.  But  when  no¬ 
thing  but  Christ  crucified  was  plainly  preached,  the 
success  must  be  entirely  attributed  to  a  divine  power 
accompanying  the  word.  Their  faith  must  be  found¬ 
ed,  not  on  human  wisdom,  but  divine  evidence  and 
operation.  The  gospel  was  so  preached,  that  God 
might  appear  and  be  glorified  in  all. 

6.  Howbeit  we  speak  wisdom  among 
them  that  are  perfect :  yet  not  the  wisdom 
of  this  world,  nor  of  the  princes  of  this  world, 
that  come  to  nought :  7.  But  we  spenk  the 

wisdom  of  God  in  a  mystery,  even  the  hid¬ 
den  wisdom ,  which  God  ordained  before  the 
world  unto  our  glory :  8.  Which  none  of 

the  princes  of  this  world  knew  :  for  had  they 
known  it,  they  would  not  have  crucified  the 
j  Lord  of glory.  9.  But  as  it  is  written,  Eye 
hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love 
him.  10.  But  God  hath  revealed  them  unto 
us  by  his  Spirit :  for  the  Spirit  searcheth  all 
things,  yea,  the  deep  things  of  God.  1 1 .  For 
what  man  knoweth  the  things  of  a  man, save 
the  spirit  of  man  which  is  in  him  ?  Even 
so  the  things  of  God  knoweth  no  man,  but 
the  Spirit  of  God.  1 2.  Now  we  have  reeeiv- 
5  ed,  not  the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God  ;  that  we  might  know  the 
things  that  are  freely  given  to  us  of  God. 

13.  Which  things  also  we  speak,  not  in  the 
j  words  which  man’s  wisdom  teacheth,  but 

which  the  Holy  Ghost  teacheth  ;  comparing 
spiritual  things  with  spiritual.  14.  But  the 
natural  man  receiveth  not  the  things  of 
the  Spirit  of  God :  for  they  are  foolishness 
I  unto  him  ;  neither  can  he  know  them,  be 


405 


T.  CORIN'! 

cause  they  are  spiritually  discerned.  15.  But 
he  that  is  spiritual  judgeth  all  things,  yet  he 
himself' is  judged  of  no  mail.  16.  For  who 
hath  known  the  mind  of  the  Lord,  that  he 
may  instruct  him  /  But  we  have  the  mind 
of  Christ. 

In  this  part  of  the  chapter,  the  apostle  shews 
them  tii  t  though  he  had  not  come  to  them  with  the  I 
excellency  of  human  wisdom,  with  any  of  the  boast-  j 
ed  knowledge  and  literature  of  the  Jews  or  Greeks,  ! 
yet  he  had  communicated  to  them  a  treasure  of  the  ! 
truest  and  the  highest  wisdom  ;  We  speak  wisdom 
among  them  who  are  perfect ,  (v.  6.)  among  them 
who  are  well  instructed  in  Christianity,  and  come  ! 
to  maturity  in  the  things  of  God.  They  that  re-  ! 
ceive  the  doctrine  as  divine,  and,  having  been  il¬ 
luminated  by  the  Holy  Spirit,  have  looked  well  into 
it,  discover  true  wisdom  in  it.  They  take  in  not 
only  the  plain  history  of  Christ,  and  him  crucified, 
but  discern  thecleepand  admirable  designs  of  the 
divine  wisdom  therein.  Though  what  we  preach 
be  foolishness  to  the  world,  it  is  wisdom  to  them. 
They  are  made  wise  by  it,  and  can  discern  wisdom  I 
in  it.  Note,  Those  who  are  wise  themselves,  are 
the  only  proper  judges  of  what  is  wisdom  ;  not  : 
indeed  the  wisdom  of  this  world,  nor  of  the  princes  | 
of  this  world,  but  the  wisdom  of  God  in  a  mystery  : 
{y.  6,  7.)  not  worldly  wisdom,  but  divine;  not  such 
as  the  men  of  this  world  could  have  discovered, 
nor  such  as  wordly  men,  under  the  conduct  of 
pride,  and  passion,  and  appetite,  and  worldly  inter¬ 
est,  and  destitute  of  the  Spirit  of  God,  can  receive. 
Note,  How  different  is  the  judgment  of  God  from 
t  i  it  of  the  world  !  He  seeth  not  as  man  seeth.  The 
wisdom  he  teaches  is  of  a  quite  different  kind  from 
what  passes  under  that  notion  in  the  world.  It  is 
not  the  wisdom  of  politicians,  nor  philosophers,  nor 
rabbies,  (see  v.  6.)  not  such  as  they  teach,  nor  such 
as  they  relish  ;  but  the  wisdom  of  Clod  in  a  mystery, 
the  hidden  wisdom  of  God;  what  he  had  a  long  time 
kept  to  himself,  and  concealed  from  the  world,  and 
the  depth  of  which,  now  it  is  revealed,  none  but  him¬ 
self  can  fathom.  It  is  the  mystery  which  hath  been  hid 
from  ages  and  generations,  though  now  made  mani- 
fest  to  the  saints;  (Col.  1.  26.)  hid  in  a  manner  entirely 
from  the  heathen  world,  and  made  mysterious  to  the 
Jews,  by  being  wrapped  up  in  dark  types  and  distant  ! 
prophecies,  but  revealed  and  made  known  to  us  by  ; 
the  Spirit  of  God.  Observe  the  privilege  of  those 
who  enjoy  the  gospel-revelation  :  to  them  types  are 
unveiled,  mysteries  made  plain,  prophecies  inter- 
preted,  and  the  secret  counsels  of  God  published  and 
laid  open.  The  wisdom  of  God  in  a  mystery  is  now 
made  manifest  to  the  saints.  Now  concerning  this  J 
wisdom,  observe, 

I.  The  rise  and  original  of  it :  it  was  ordained  of 
God,  before  the  world,  to  our  glory,  v.  7.  It 
was  ordained  of  God  ;  he  had  determined  long  ago 
to  reveal  and  make  it  known,  from  many  ages  past, 
from  the  beginning,  nay,  from  eternity ;  and  that  to 
our  glory,  the  glory  of  us,  either  us  apostles,  or 
us  Christians.  It  was  a  great  honour  put  upon  the 
apostles,  to  be  intrusted  with  the  revelation  of  this 
wisdom.  It  was  a  great  and  honourable  privilege 
i  >r  Christians  to  have  this  glorious  wisdom  dis-  | 
i  overed  to  them.  And  the  wisdom  of  God  disco- 
'  ered  in  the  gospel,  the  divine  wisdom  taught  by  the 
gospel,  prepares  for  our  everlasting  glory  and  hap¬ 
piness  in  the  world  to  come.  The  counsels  of  God  ! 
concerning  our  redemption  are  dated  from  eternity, 
and  designed  for  the  glory  and  happiness  of  the  saints. 
And  what  deep  wisdom  was  in  these  counsels ! 
Note,  The  wisdom  of  God  is  both  employed  and  dis¬ 
played  for  the  honour  of  his  saints ;  employed  from 
eternity,  and  displayed  in  time,  to  make  them  glori- 


III A  NS,  II. 

ous  both  here  and  hereafter,  in  time  and  to  eternity. 
W  hat  honour  does  lie  put  on  his  saints  ! 

11.  1  he  ignorance  of  the  great  men  of  the  world 
about  it:  which  none  of  the  princes  of  this  world  knew; 
(v.  8.)  the  principal  men  in  authority  and  power,  or 
in  wisdom  and  learning.  The  Roman  governor,  and 
the  guides  and  rulers  of  the  Jewish  church  and 
nation,  seem  to  be  the  persons  here  chiefly  meant. 
1  hese  were  the  / winces  of  this  world,  or  this  age, 
who,  had  they  known  this  true  and  heavenly  wis¬ 
dom,  would  not  have  crucified  the  Lord  of  glory. 
This  Pilate  and  the  Jewish  rulers  literally  did,  when 
our  Redeemer  was  crucified,  upon  the  sentence  of  the 
one,  and  the  clamorous  demands  of  the  other.  Ob¬ 
serve,  Jesus  Christ  is  the  Lord  of  glory;  a  title  much 
too  great  for  any  creature  to  bear :  and  therefore  was 
lie  hated,  because  he  was  not  known.  Had  his  cruci- 
fiers  known  him,  known  who  and  what  he  was,  they 
would  have  withheld  their  impious  hands,  and  not 
have  taken  and  slain  him.  This  he  pleaded  with  his 
1'  atlier  for  their  pardon  ;  Father,  forgive  them,  for 
they  know  not  what  they  do,  Luke  23.  34.  Note, 
There  are  things  which  people  would  not  do,  if  they 
knew  the  wisdom  of  God  in  the  great  work  of  re¬ 
demption.  They  act  as  they  do,  because  they  are 
blind  or  heedless.  They  know  not  the  truth,  of  will 
not  attend  to  it. 

III.  It  is  such  wisdom  as  could  not  have  been  dis¬ 
covered  without  a  revelation  ;  according  to  what  the 
prophet  Isaiah  says,  ( [eh .  64.  t.)  Eye  hath  not  seen, 
nor  ear  heard,  nor  have  entered  into  the  heart  of 
man  the  things  which  God  hath  prepared  for  them 
that  love  him;  for  him  that  waiteth  for  him,  that 
waiteth  for  his  mercy,  as  the  LXX.  It  v'as  a  tes¬ 
timony  of  love  to  God  in  the  Jewish  believers,  to  live 
in  expectation  of  the  accomplishment  of  evangelical 
promises.  Waiting  upon  God  is  an  evidence  of  love 
to  him.  Lo,  this  is  our  God,  we  have  waited  for  him, 
Isa.  25.  9.  Observe,  There  are  things  which  Goa 
hath  prepared  for  them  that  love  him,  and  wait 
for  him.  There  are  such  things  prepared  in  a  fu¬ 
ture  life  for  them.  Things  which  sense  cannot  dis¬ 
cover,  no  present  information  can  convey  to  our  ears, 
nor  can  yet  enter  our  hearts.  Life  and  immortality 
are  brought  to  light  through  the  gospel,  2  Tim.  1.  10. 
But  the  apostle  speaks  here  of  tiie  subject-matter  of 
the  divine  revelation  under  the  gospel.  'These  are 
such  as  eye  hath  not  seen,  nor  ear  heard.  Observe, 
The  great  truths  of  the  gospel  are  things  lving  out  of 
the  sphere  of  human  discovery.  Eye  hath  riot  seen, 
nor  ear  heard  them,  nor  have  they  entered  into  the 
heart  of  man.  Were  they  objects  of  sense,  could 
they  be  discovered  by  an  eye  of  reason,  and  com¬ 
municated  by  the  ear,  to  the  mind  as  matters  of  com¬ 
mon  human  knowledge  may,  there  had  been  no  need 
of  a  revelation.  But  lying  out  of  the  sphere  of  na¬ 
ture,  we  cannot  discover  them  but  by  the  light  of 
revelation.  And  therefore  we  must  take  them  as 
they  lie  in  the  scriptures,  and  as  God  has  been  pleas¬ 
ed  to  reveal  them. 

IV.  We  here  see  by  whom  this  wisdom  is  disco¬ 
vered  to  us ;  God  hath  revealed  them  to  us  by  his 
Spirit,  v.  10.  'The  scripture  is  given  by  inspiration 
of  God.  Holy  men  spake  of  old  as  they  were  mov¬ 
ed  by  the  Holy  Ghost,  2  Pet.  1.  21.  And  the  apos¬ 
tles  spake  by  inspiration  of  the  same  Spirit,  as  he 
taught  them,  and  gave  them  utterance.  Here  is  a 
proof  of  the  divine  authority  of  the  holv  scriptures. 
Paul  wrote  what  he  taught ;  and  what  he  taught  was 
revealed  of  God  by  his  Spirit,  that  Spirit  that  searches 
all  things,  yea,  the  deep  things  of  God,  and  knows 
the  things  of  God,  as  the  spirit  of  man  that  is 
in  him  knows  the  things  of  a  man,  v.  11.  A  double 
argument  is  drawn  from  these  words,  in  proof  of  the 
divinity  of  the  Holy  Ghost. 

1.  Omniscience  is  attributed  to  him  ;  He  searches 
all  things,  even  the  deep  things  of  God.  He  has 


406 


1.  CORINTHIANS,  II. 


exact  knowledge  of  all  things,  and  enters  into  the 
very  depths  of  God,  penetrates  into  his  most  secret 
counsels.  Now,  who  can  have  such  a  thorough 
knowledge  of  God,  but  God  ? 

2.  This  allusion  seems  to  imply  that  the  Holy  Spi¬ 
rit  is  as  much  in  God,  as  a  man’s  mind  is  in  himself. 
Now  the  mind  of  the  man  is  plainly  essential  to  him. 
He  cannot  be  without  his  mind.  Nor  can  God  be 
without  his  Spirit.  He  is  as  much  and  as  intimately 
one  with  God,  as  the  man’s  mind  is  with  the  man. 
The  man  knows  his  own  mind,  because  his  mind  is 
one  with  himself.  The  Spirit  of  God  knows  the 
things  of  God,  because  he  is  one  with  God.  And  as 
no  man  can  come  at  the  knowledge  of  what  is  in  an¬ 
other  man’s  mind,  till  he  communicates  and  reveals 
it ;  so  neither  can  we  know  the  secret  counsels  and 
purposes  of  God,  till  they  are  made  known  to  us  by 
his  Holy  Spirit.  We  cannot  know  them  at  all,  till 
he  has  proposed  them  objectively  (as  it  is  called)  in 
the  external  revelation  ;  we  cannot  know  or  believe 
them  to  salvation,  till  he  enlightens  the  faculty, 
opens  the  eye  of  the  mind,  and  gives  us  such  a  know¬ 
ledge  and  faith  of  them.  And  it  was  by  this  Spirit 
that  the  apostles  had  received  the  wisdom  of  God  in  a 
mystery,  which  thay  spake.  “  Now  we  have  recerved 
not  the  Spirit  of  the  world,  but  the  Spirit  which  is  of 
God,  that  we  might  know  the  things  freely  given  to 
z/s  of  God  ;  (n.  12.)  not  the  spirit  which  is  in  the  wise 
men  of  the  world,  (t\  6. )  nor  in  the  rulers  of  the 
world,  (v.  8.)  but  the  Spirit  which  is  of  God,  pro- 
ceetleth  from  God.  We  have  what  we  deliver  in 
the  name  of  God,  by  inspiration  from  him ;  and  it  is 
>y  his  gracious  illumination  and  influence  that  we 
know  the  things  freely  given  to  zis  of  God,  unto  sal¬ 
vation,”  that  is,  “  the  great  privileges  of  the  gospel, 
which  are  the  free  gift  of  God,  distributions  of  mere 
and  rich  grace.”  Though  these  things  are  given  us, 
and  the  revelation  of  this  gift  be  made  to  us,  we  can¬ 
not  know  them  to  any  saving  purpose,  till  we  have 
the  Spirit.  The  apostles  had  the  revelation  of  these 
things  from  the  Spirit  of  God,  and  the  saving  im¬ 
pression  of  them  from  the  same  Spirit. 

V.  We  see  here  in  what  manner  this  wisdom  was 
taught  or  communicated ;  which  things  we  speak, 
not  in  the  words  which  man's  nvisdom  teaches,  but 
which  the  Holy  Ghost  teaches,  v.  13.  They  had  re¬ 
ceived  the  wisdom  they  taught,  not  from  the  wise 
men  of  the  world,  not  from  their  own  inquiry  or  in¬ 
vention,  but  from  the  Spirit  of  God.  Nor  did  they  put 
a  human  dress  on  it,  but  plainly  declared  the  doc¬ 
trine  of  Christ,  in  terms  also  taught  them  by  the  Holy 
Spirit.  He  not  only  gave  the  knowledge  of  these 
things,  but  gave  them  utterance.  Observe,  The 
truths  of  God  need  no  garnishing  by  human  skill  or 
eloquence,  but  look  best  in  the  words  which  the  Holy 
Ghost  teaches.  The  Spirit  of  God  knows  much  bet¬ 
ter  how  to  speak  of  the  things  of  God  than  the  best 
critics,  orators,  or  philosophers.  Comparing  spiri¬ 
tual  things  with  spiritual ,  one  part  of  revelation  with 
another  ;  the  revelation  of  the  gospel  with  that  of  the 
Jews;  the  discoveries  of  the  New  Testament  with 
the  types  and  prophecies  of  the  Old.  The  compar¬ 
ing  of  matters  of  revelation  with  matters  of  science, 
things  supernatural  with  things  natural  and  com¬ 
mon,  is  going  by  a  wrong  measure.  Spiritual  things, 
when  brought  together,  will  help  to  illustrate  one 
another ;  but  if  the  principles  of  human  art  and 
science  are  to  be  made  a  test  of  revelation,  we 
shall  certainly  judge  amiss  concerning  it,  and  the 
things  contained  in  it.  Or,  adapting  spiritual  things 
to  spiritual ;  speaking  of  spiritual  matters,  matters  of 
revelation,  and  the  spiritual  life,  in  language  that  is 
proper  and  plain.  The  language  of  the  Spirit  of  God 
is  the  most  proper  to  convey  his  meaning. 

VI.  We  have  an  account  how  this  wisdom  is  re- 
•eived. 

1.  The  natural  man  receivcth  not  the  things  of 


the  Spirit  of  God,  for  they  are  foolishness  to  him,  neither 
j  can  he  know  them,  because  they  are  spiritually  discerned, 
j  v.  14.  The  natural  man,  the  animal  man.  Either, 

(1.)  The  man  under  the  power  of  corruption, 
and  never  yet  illuminated  by  the  Spirit  of  God, 

:  such  as  Jude  calls  sensual,  not  having  the  Spirit, 
v.  19.  Men  unsanctified  receive  not  the  things  of 
God.  The  understanding,  through  the  corruption  of 
nature  by  the  fall,  and  through  the  confirmation  of 
this  disorder  by  customary  sin,  is  utterly  unapt  to  re¬ 
ceive  the  rays  of  divine  light ;  it  is  prejudice  against 
them.  The  truths  of  God  are\foolishness  to  such  a 
mind.  The  man  looks  on  them  as  trifling  and  im¬ 
pertinent  things,  not  worthy  his  minding.  The  light 
shineth  in  darkness,  and  the  darkness  comprehenaeth 
it  not,  John  1.  5.  Not  that  the  natural  faculty  of  dis¬ 
cerning  is  lost,  but  evil  inclinations  and  wicked  prin¬ 
ciples  render  the  man  unwilling  to  enter  into  the 
mind  of  God,  in  the  spiritual  matters  of  his  kingdom, 
and  yield  to  their  force  and  power.  It  is  the  quick¬ 
ening  beams  of  the  Spirit  of  truth  and  holiness,  that 
must  help  the  mind  to  discern  their  excellency,  and 
to  so  thorough  a  conviction  of  their  truth  as  heartily 
to  receive  and  efnbrace  them.  Thus  the  natural  man, 
the  man  destitute  of  the  Spirit  of  God,  cannot  know 
them,  because  they  are  spiritually  discerned.  Or, 

(2.)  The  natural  man,  that  is,  the  wise  man  of  the 
world,  ( ch .  1.  19,  20.)  the  wise  man  after  the  flesh, 
or  according  to  the  flesh ;  (v.  26.)  one  who  hath  the 
wisdom  of  the  world,  man's  wisdom  ;  ( ch .  2.  4 — 6.) 
a  man,  as  some  of  the  ancients,  that  would  learn  all 
truth  by  his  own  ratiocinations,  receive  nothing  by 
faith,  nor  own  any  need  of  supernatural  assistance. 
This  was  very  much  the  character  of  the  pretenders 
to  philosophy,  and  the  Grecian  learning  and  wis¬ 
dom,  in  that  day.  Such  a  man  receives  not  the  things 
of  the  Spirit  of  God.  Revelation  is  not  with  him  a 
principle  of  science  ;  he  looks  upon  it  as  delirium  and 
dotage,  the  extravagant  thought  of  some  deluded 
dreamer.  It  is  no  way  to  wisdom  among  the  famous 
masters  of  the  world  ;  and  for  that  reason  he  can 
have  no  knowledge  of  things  revealed,  because  they 
are  only  spiritually  discerned,  or  made  known  by  the 
revelation  of  the  Spirit,  which  is  a  principle  of  sci¬ 
ence  or  knowledge  which  he  will  not  admit. 

2.  But  he  that  is  spiritual  judgeth  all  things,  yet. 
he  himself  is  judged,  or  discerned,  of  no  man,  v.  15. 
Either, 

(1.)  He  who  is  sanctified  and  made  spiritually- 
minded,  (Rom.  8.  6.)  judgeth  all  things,  or  discem- 
eth  all  things ;  he  is  capable  of  judging  about  matters 
of  human  wisdom,  and  has  also  a  relish  and  savour 
of  divine  truths ;  he  sees  divine  wisdom,  and  expe¬ 
riences  divine  power,  in  gospel  revelations  and  mys¬ 
teries,  which  the  carnal  and  unsanctified  mind  looks 
upon  as  weakness  and  folly  ;  as  things  destitute  of  all 
power,  and  not  worthy  any  regard.  It  is  the  sanc¬ 
tified  mind  that  must  discern  the  real  beauties  of 
holiness  :  but  bv  the  refinement  of  its  faculties,  they 
do  not  lose  their  power  of  discerning  and  judging 
about  common  and  natural  things.  The  spiritual 
man  may  judge  of  all  things,  natural  and  supernatu¬ 
ral,  human  and  divine,  the  deductions  of  reason,  and 
the  discoveries  of  revelation.  But  he  himself  is 
judged  or  discerned  of  NO  MAN.  God’s  saints 
are  his  hidden  ones,  Ps.  83.  3.  Their  life  is  hid 
with  Christ  in  God,  Col.  3.  3.  The  carnal  man 
knows  no  more  of  a  spiritual  man  than  he  does  of 
other  spiritual  things.  He  is  a  stranger  to  the  prin¬ 
ciples,  and  pleasures,  and  actings,  of  the  divine  life. 
The  spiritual  man  does  not  lie  open  to  his  observa¬ 
tion.  Or, 

(2.)  He  that  is  spiritual,  has  had  divine  revelations 
made  to  him,  receives  them  as  such,  and  founds  h!s 
faith  and  religion  upon  them  :  he  can  judge  both  of 
common  things  and  things  divine;  he  can  discern 
what  is,  and  what  is  not,  the  doctrine  of  the  gospel 


1.  CORINTHIANS,  III. 


407 


and  of  salvation  ;  and  whether  a  man  preaches  the 
truths  of  God  or  not.  He  does  not  lose  the  power 
of  reasoning,  nor  renounce  the  principles  of  it,  by 
founding  his  faith  and  religion  on  revelation.  But 
he  himself  is  judged  of  no  man  ;  can  be  judged,  so  as 
to  be  confuted,  by  no  man  ;  nor  can  any  man  who  is 
not  spiritual,  not  under  a  divine  afflatus  himself, 
(see  ch.  14.  37.)  or  not  founding  his  faith  on  a  divine 
revelation,  discern  or  judge  whether  what  he  speaks 
be  true  or  divine,  or  not.  In  short,  he  who  founds 
all  his  knowledge  upon  principles  of  science,  and  the 
mere  light  of  reason,  can  never  be  a  judge  of  the 
truth  or  falsehood  of  what  is  received  by  revelation. 
For  who  hath  known  the  mind  of  the  Lord ,  that  he 
may  instruct  hint,  (v.  16.)  the  spiritual  man?  W  ho 
can  enter  so  far  into  the  mind  of  God,  as  to  instruct 
him  who  has  the  Spirit  of  God,  and  is  under  his  in¬ 
spiration  ?  He  only  is  the  person  to  whom  God  im¬ 
mediately  communicates  the  knowledge  of  his  will. 
And  who  can  inform  or  instruct  him  in  the  mind  of 
God,  who  is  so  immediately  under  the  conduct  of 
his  own  Spirit?  Very  few  have  known  any  thing  of 
the  mind  of  God  by  a  natural  power.  But,  adds 
the  apostle,  we  have  the  mind  of  Christ:  and  the 
mind  of  Christ  is  the  mind  of  God.  He  is  God,  and 
the  principal  Messenger  and  Prophet  of  God.  And 
the  apostles  were  impowered  by  his  Spirit  to  make 
known  his  mind  to  us.  And  in  the  holy  scriptures, 
the.  mind  of  Christ,  and  the  mind  of  God  in  Christ, 
are  fully  revealed  to  us.  Observe,  It  is  the  great 
privilege  of  Christians,  that  they  have  the  mind  of 
Christ  revealed  to  them  by  his  Spirit. 

CHAP.  III. 

In  this  chapter,  the  apostle,  I.  Blames  the  Corinthians  for 
their  carnality  and  divisions,  v.  1  . .  4.  II.  He  instructs 
them  how  what  was  amiss  among  them  might  be  rectified, 
by  remembering,  1.  That  their  ministers  were  no  more  than 
ministers,  v.  5.  2.  That  they  were  unanimous,  and  car¬ 
ried  on  the  same  design,  v.  6 .  .  10.  3.  That  they  built  on 

one  and  the  same  foundation,  v.  II . .  15.  III.  He  exhorts 
them  to  give  due  honour  to  their  bodies,  by  keeping  them 
pure;  (v.  16,  17.)  and  to  humility,  and  self-diffidence,  v. 
18..  21.  IV.  And  dehorts  them  from  glorying  in  particular 
ministers,  because  of  the  equal  interest  they  had  in  all,  v. 
22,  to  the  end. 

1.  A  ND  I,  brethren,  could  not  speak 
.  V  unto  you  as  unto  spiritual,  but  as 

unto  carnal,  even  as  unto  babes  in  Christ. 

2.  I  have  fed  you  with  milk,  and  not  with 
meat:  for  hitherto  ye  were  not  able  to  bear 
it ,  neither  yet  now  are  ye  able.  3.  For  ye 
are  yet  carnal:  for  whereas  there  is  among 
you  envying,  and  strife,  and  divisions,  are 
ye  not  carnal,  and  walk  as  men?  4.  For 
while  one  saith,  I  am  of  Paul;  and  another, 
I  am  of  A  polios;  are  ye  not  carnal? 

Here, 

I.  St.  Paul  blames  the  Corinthians  for  their  weak¬ 
ness  and  non -proficiency.  Tljey  who  are  sanctified, 
are  so  only  in  part :  there  Is  still  room  for  growth 
and  increase,  both  in  grace  and  knowledge,  2  Pet. 

3.  18.  Those  who  through  divine  grace  are  renew¬ 
ed  to  a  spiritual  life,  may  yet  in  many  things  be  de¬ 
fective.  The  apostle  tells  them  he  could  not  speak 
to  them,  as  unto  spiritual  men,  but  as  unto  carnal 
men,  as  to  babes  in  Christ,  v.  1.  They  were  so  far 
from  forming  their  maxims  and  measures  upon  the 
foot  of  divine  revelation,  and  entering  into  the  spirit 
of  the  gospel,  that  it  was  but  too  evident  they  were 
much  under  the  command  of  carnal  and  corrupt  af¬ 
fections.  They  were  still  very  babes  in  Christ.  1'hev 
had  received  some  of  the  first  principles  of  Chris¬ 
tianity.  but  were  grown  up  to  no  maturity  of  under¬ 


standing  in  them,  or  of  faith  and  holiness.  And  yet 
it  is  plain,  from  several  passages  in  this  epistle,  that 
the  Corinthians  were  very  proud  of  their  wisdom 
and  knowledge.  Note,  It  is  but  too  common  lor 
persons  of  very  moderate  knowledge  and  under¬ 
standing  to  have  a  great  measure  of  self-conceit. 
The  apostle  assigns  their  little  proficiency  in  the 
knowledge  of  Christianity,  as  a  reasi  n  why  he  had 
communicated  no  more  of  the  deep  things  of  it  to 
them.  They  could  not  bear  such  food,  they  needed 
to  be  fed  with  milk,  not  with  meat,  v.  2.  Note,  It 
is  the  duty  of  a  faithful  minister  of  Christ,  to  con¬ 
sult  the  capacities  of  his  hearers,  and  teach  them  as 
they  can  bear.  And  yet  it  is  natural  for  babes  to 
grow  up  to  men  ;  and  babes  in  Christ  should  endea¬ 
vour  to  grow  in  stature,  and  become  men  in  Christ. 
It  is  expected  that  their  advances  in  knowledge 
should  be  in  proportion  to  their  means  and  opportu¬ 
nities,  and  their  time  of  professing  religion;  that  they 
may  be  able  to  bear  discourses  of  the  mysteries  of 
our  religion,  and  not  always  rest  in  plain  things.  It 
was  a  reproach  to  the  Corinthians,  that  they  had  so 
long  sat  under  the  ministry  of  St.  Paul,  and  had  made 
no  more  improvement  in  Christian  knowledge.  Note, 
Christians  are  utterly  to  blame,  who  do  not  endea¬ 
vour  to  grow  in  grace  and  knowledge. 

II.  He  blames  them  for  their  carnality,  and  gives 
their  contention  and  discord  about  their  ministers, 
as  an  evidence  of  it;  For  ye  are  yet  camul ;  for 
whereas  there  are  among  you  envyings,  and  strifes, 
and  divisions,  are  ye  not  carnal,  and  walk  as  men? 
v.  3.  They  had  mutual  emulations,  and  quarrels, 
and  factions  among  them,  upon  the  account  of  their 
ministers;  while  one  said,  1  am  of  Paul;  and  an¬ 
other,  lam  of  yip  olios,  v.  4.  These  were  proofs  of 
their  being  carnal ;  that  fleshly  interests  and  affec¬ 
tions  too  much  swayed  them.  Note,  Contentions 
and  quarrels  about  religion  are  sad  evidences  of  re¬ 
maining  carnality.  T rue  religion  makes  men  peace¬ 
able,  and  not  contentious.  Factious  spirits  act  upon 
human  principles,  not  upon  principles  of  true  reli¬ 
gion  ;  they  are  guided  by  their  own  pride  and  pas¬ 
sions,  and  not  by  the  rules  of  Christianity;  Do  ye  not 
walk  as  men  ?  Note,  It  is  to  be  lamented,  that  many 
who  should  walk  as  Christians,  that  is,  above  the 
common  rate  of  men,  do  indeed  walk  as  men,  live 
and  act  too  much  like  other  men. 

5.  W  ho  then  is  Paul,  and  who  is  Apollos, 
but  ministers  by  whom  ye  believed,  even 
as  the  Lord  gave  to  every  man  ?  6. 1  have 

planted,  Apollos  watered;  hut  God  gave 
the  increase.  7.  So  then  neither  is  he  that 
planteth  any  thing,  neither  he  that  water- 
eth;  but  God  that  giveth  the  increase.  8. 
Now  he  that  planteth  and  he  that  water¬ 
ed)  are  one:  and  every  man  shall  receive 
his  own  reward  according  to  his  own  la¬ 
bour.  9.  For  we  are  labourers  together 
with  God:  ye  are  God’s  husbandry,  ye  are 
God’s  building.  10.  According  to  the  grace 
of  God  which  is  given  unto  me,  as  a  wise 
master-builder,  I  have  laid  the  foundation, 
and  another  buildeth  thereon.  But  let  every 
man  take  heed  how  he  buildeth  thereupon. 

Here  the  apostle  instructs  them  how  to  cure  this 
humour,  and  rectify  what  was  amiss  among  them 
upon  this  head. 

I.  By  reminding  them,  that  the  ministers  about 
whom  they  contended,  were  but  ministers;  Who 
then  is  Paid,  or  who  is  jipollos,  but  ministers  by 
whom  ye  believed?  Even  as  the  Lord  gave  to  every 


408 


I.  CORINTHIANS,  III. 


man,  v.  5.  They  are  but  ministers,  mere  instru-  ! 
ments  used  by  the  God  of  all  grace.  Some  of  the 
factious  people  in  Corinth  seem  to  have  made  more 
of  them,  as  if  they  were  lords  of  their  faith ,  authors 
of  their  religion.  Note,  We  should  take  care  not 
to  deify  ministers,  or  put  them  into  the  place  of  God.  | 
Apostles  were  not  the  authors  of  our  faith  and  reli¬ 
gion,  though  they  were  authorized  and  qualified  to 
reveal  and  propagate  it.  They  acted  in  this  office 
as  God  gave  to  every  man.  Observe,  All  the  gifts 
and  powers  that  even  apostles  discovered  and  exert¬ 
ed  in  the  work  of  the  ministry,  wei'e  from  God. 
They  were  intended  to  manifest  their  mission  and 
doctrine  to  be  divine.  It  was  perfectly  wrong,  upon 
their  account,  to  transfer  that  regard  to  the  apostles, 
which  was  solely  to  be  paid  to  the  divine  authority 
by  which  they  acted,  and  to  God,  from  whom  they 
had  their  authority.  Paul  had  planted,  and  Apollos 
had  watered,  v.  6.  Both  were  useful,  one  for  one 
purpose,  the.other  for  a  different.  Note,  God  makes 
use  of  variety  of  instruments,  and  fits  them  to  their 
several  uses  and  intentions.  Paul  was  fitted  for 
planting  work,  and  Apollos  for  watering  work ;  but 
God  gave  the  increase.  Note,  The  success  of  the 
ministry  must  be  derived  from  the  divine  blessing. 
JVeither  he  that  planteth  is  any  thing,  nor  he  that 
watereth,  but  God  who  giveth  the  increase,  v.  7. 
Even  apostolical  ministers  are  nothing  of  themselves, 
can  do  nothing  with  efficacy  and  success,  unless  God 
give  the  increase.  Note,  The  best  qualified  and 
most  faithful  ministers  have  a  just  sense  of  their  own 
insufficiency,  and  are  very  desirous  that  God  should 
have  all  the  glory  of  their  success.  Paul  and  Apol¬ 
los  are  nothing  at  all  in  their  own  account,  but  God 
is  all  in  all. 

II.  Bv  representing  to  them  the  unanimity  of 
Christ’s  ministers  ;  hie  that  planteth  and  he  that  wa¬ 
tereth  arc  one ;  (y.  8.)  employed  by  one  Master,  in¬ 
trusted  with  the  same  revelation,  busied  in  one  work, 
and  engaged  in  one  design  ;  in  harmony  with  one  an¬ 
other,  however  they  may  be  set  in  opposition  to  each 
other  by  factious  party-makers.  They  have  their 
different  gifts  from  one  and  the  same  Spirit,  for  the 
very  same  purposes  ;  and  they  heartily  carry  on  the 
same  design.  Planters  and  waterers  are  but  fellow- 
labourers  in  the  same  work. 

Note,  All  the  faithful  ministers  of  Christ  are  one 
in  the  great  business  and  intention  of  their  ministry. 
They  may  have  difference  of  sentiment  in  lesser 
things;  they  may  have  their  debates  and  contests; 
but  they  heartily  concur  in  the  great  design  of  ho¬ 
nouring  God  and  saving  souls,  by  promoting  true 
Christianity  in  the  world.  All  such  may  expect  a 
glorious  recompense  of  their  fidelity,  and  in  propor¬ 
tion  to  it ;  Rvery  man  shall  receive  his  own  reward, 
according  to  his  own  labour.  Their  business  is  one, 
but  some  may  mind  it  more  than  others  :  their  end 
and  design  are  one,  but  some  mav  pursue  it  more 
closely  than  others  :  their  Master  also  is  one,  and  yet 
tiis  good  and  gracious  Master  may  make  a  differ¬ 
ence  in  the  rewards  he  gives,  according  to  the  dif¬ 
ferent  service  they  do ;  Every  one’s  own  work  shall 
have  its  own  reward.  They  that  work  hardest  shall 
fare  best.  They  that  are  most  faithful  shall  have 
the  greatest  reward;  and  glorious  work  it  is,  in  which 
all  faithful  ministers  are  employed.  They  are  la¬ 
bourers  with  God,  o-uvtpyo'i — co-workers,  fellow-la¬ 
bourers,  (v.  9. )  not  indeed  in  the  same  order  and 
degree,  but  in  subordination  to  him,  as  instruments 
in  his  hand.  They  are  engaged  in  his  business. 
They  are  working  together  with  God,  in  promoting 
the  purposes  of  his  glory,  and  the  salvation  of  pre¬ 
cious  souls  ;  and  he  who  knows  their  work,  will  take 
care  thev  do  not  labour  in  vain.  Men  may  neglect 
and  vilify  one  minister,  while  they  crv  up  another, 
and  have  no  reason  for  either :  they  may  condemn 
when  they  should  commend,  and  applaud  what  thev 


should  neglect  and  avoid ;  but  the  judgment  of  God 
is  according  to  truth.  He  never  rewards  but  upon 
just  reason,  and  he  ever  rewards  in  proportion  to  the 
diligence  and  faithfulness  of  Ins  servants.  Note, 
Faithful  ministers,  when  they  are  ill  used  by  men, 
should  encourage  themselves  in  G.  cl.  And  it  is  to 
God,  the  chief  Agent  and  Director  ol  the  great  work 
of  the  gospel,  to  whom  they  that  labour  with  him 
should  endeavour  to  approve  themselves.  They  are 
always  under  his  eye,  employed  in  his  husbandry 
and  building ;  and  therefore,  to  be  sure,  he  will  care¬ 
fully  look  over  them  ;  “  Ye  are  God’s  h  usbandry ,  ye 
are  God's  building ;  and  therefore  are  neither  of 
Paul  nor  of  Apollos ;  neither  belong  to  one  nor  other, 
but  to  God :  they  only  plant  and  water  you,  but  it  is 
the  divine  blessing  on  his  own  husbandry,  that  alone 
can  make  it  yield  fruit.  You  are  not  our  husbandry, 
but  God’s.  We  work  under  him,  and  with  him,  and 
for  him.  It  is  all  for  God,  that  we  have  been  doing 
among  you.  You  are  God’s  husbandry  and  build¬ 
ing.”  Re  had  employed  the  former  metaphor  be¬ 
fore,  and  now  he  goes  on  to  the  other  of  a  building  ; 
According  to  the  grace  of  God  which  is  given  unto 
me,  as  a  wise  master-builder ;  I  have  laid  the  foun¬ 
dation,  and  another  buildeth  thereon.  Paul  here 
calls  himself  a  wise  master-builder ;  a  character 
doubly  reflecting  honour  on  him.  It  was  honourable, 
to  be  a  master-builder  in  the  edifice  of  God ;  but  it 
added  to  his  character,  to  be  a  wise  one.  Persons 
may  be  in  an  office  for  which  they  are  not  qualified, 
or  not  so  thoroughly  qualified  as  this  expression  im¬ 
plies  Paul  was.  But  though  he  gives  himself  such 
a  character,  it  is  not  to  gratify  his  own  pride,  but  to 
magnify  divine  grace.  He  was  a  wise  master- 
builder,  but  the  grace  of  God  made  him  such.  Note, 
It  is  no  crime  in  a  Christian,  but  much  to  his  com¬ 
mendation,  to  take  notice  of  the  good  that  is  in  him, 
to  the  praise  of  divine  grace.  Spiritual  pride  is  abo¬ 
minable,  it  is  making  us  of  the  greatest  favours  of 
God,  to  feed  our  own  vanity,  and  make  idols  of  our¬ 
selves.  But  to  take  notice  of  the  favours  of  God,  to 
promote  our  gratitude  to  him,  and  to  speak  of  them 
to  his  honour,  (be  they  of  what  sort  they  will,)  is  but 
a  proper  expression  of  the  duty  and  regard  we  owe 
him.  Note,  Ministers  should  not  be  proud  of  their 
gifts  or  graces ;  but  the  better  qualified  they  are  for 
their  work,  and  the  more  success  they  have  in  it, 
the  more  thankful  should  they  be  to  God  for  his  dis¬ 
tinguishing  goodness;  I  have  laid  the  foundation, 
and  another  buildeth  thereon.  As  before  he  had 
said,  I  have  planted,  Apollos  watered.  It  was  Paul 
that  laid  the  foundation  of  a  church  among  them. 
He  had  begotten  them  through  the  gospel,  ch.  4.  15. 
Whatever  instructors  they  had  besides,  they  had  not 
?nany  father's.  He  would  derogate  from  none  that 
had  clone  service  among  them,  nor  would  he  be  rob¬ 
bed  of  his  own  honour  and  respect.  Note,  Faithful 
ministers  may  and  ought  to  have  a  concern  for  their 
own  reputation.  Their  usefulness  depends  much 
upon  it.  But  let  every  man  take  heed  how  he  build¬ 
eth  thereon.  This  is  a  proper  caution  ;  there  may 
be  very  indifferent  building  on  a  good  foundation.  It 
is  easy  to  err  here  ;  and  great  care  should  be  used, 
not  only  to  lay  a  sure  and  right  foundation,  but  to 
erect  a  regular  building  upon  it.  Nothing  must  be 
laid  upon  it,  but  what  the  foundation  will  bear,  and 
what  is  of  a  piece  with  it.  Gold  and  dirt  must  not 
be  mingled  together.  Note,  Ministers  of  Christ 
should  take  great  care  that  they  do  not  build  their 
own  fancies  or  false  reasonings  on  the  foundation  of 
divine  revelation.  What  they  preach  should  be  the 
plain  doctrine  of  their  Master,  or  what  is  perfectly 
agreeable  with  it. 

11.  For  other  foundation  can  no  man  lay 
than  that  is  laid,  which  is  Jesus  Christ. 
12.  Now  if  any  man  build  upon  this  foun- 


409 


I.  CORINTHIANS,  ill. 


elation  gold,  silver,  precious  stones,  wood, 
hay,  stubble;  13.  Fvery  man’s  work  shall 
he  made  manifest:  For  the  day  shall  de¬ 
clare  it,  because  it  shall  be  revealed  by 
fire ;  and  the  fire  shall  try  every  man’s 
work,  of  what  sort  it  is.  14.  If  any  man’s 
work  abide,  which  he  hath  built  thereupon, 
he  shall  receive  a  reward.  15.  If  any  man’s 
work  shall  be  burnt,  he  shall  suffer  loss : 
but  he  himself  shall  be  saved;  yet  so  as  by 
fire. 

Here  the  apostle  infoi  ns  us  what  foundation  he 
had  laid  at  the  bottom  of  all  his  labours  among  them 
— even  Jesus  Christ,  the  chief  Corner-stone,  Eph.  2. 
20.  Upon  this  foundation  all  the  faithful  ministers 
of  Christ  build.  Upon  thi .  Rock  alt  Christians  found 
their  hopes.  They  that  build  their  hopes  of  heaven 
on  any  other  foundation,  build  upon  the  sand.  Other 
foundation  can  no  man  lay,  beside  what  is  laid — 
even  Jesus  Christ. 

Note,  The  doctrine  of  our  Saviour  and  his  medi¬ 
ation,  is  the  principal  doctrine  of  Christianity.  It 
lies  at  the  bottom,  and  is  the  foundation,  of  all  the 
rest.  Leave  out  this,  and  you  lay  waste  all  our 
comforts,  and  leave  no  foundation  for  our  hopes  as 
sinners.  It  is  in  Christ  only  that  God  is  reconciling 
a  sinful  world  to  himself,  2  Cor.  5.  19.  But  of  those 
that  hold  the  foundation,  and  embrace  the  general 
doctrine  of  Christ’s  teing  the  Mediator  between 
God  and  man,  there  are  two  sorts. 

I.  Some  build  upon  this  foundation  gold,  silver, 
a  id  precious  stones ;  v.  12.  They  are  those  who 
receive  and  propagate  the  pure  truths  of  the  gospel ; 
who  hold  nothing  but  the  truth  as  it  is  in  Jesus,  and 
preach  nothing  else.  This  is  building  well  upon  a 
good  foundation,  making  all  of  apiece  ;  when  minis¬ 
ters  not  only  depend  upon  Christ  as  the  great  Pro¬ 
phet  of  the  church,  and  take  him  for  their  Guide 
and  infallible  Teacher,  but  receive  and  spread  the 
doctrines  he  taught,  in  their  purity,  without  any 
corrupt  mixtures,  without  adding  or  diminishing. 

II.  Others  build  wood,  hay,  and  stubble,  on  this 
foundation ;  that  is,  though  they  adhere  to  the  found¬ 
ation,  they  depart  from  the  mind  ol  Christ  in  many 
particulars  ;  substitute  their  own  fancies  and  inven¬ 
tions  in  the  room  of  his  doctrines  and  institutions, 
and  build  upon  the  good  foundation  what  will  not 
abide  the  test,  when  the  day  of  trial  comes,  and  the 
fire  must  make  it  manifest.  As  wood,  hay,  and 
stubble,  will  not  bear  the  trial  by  fire,  but  must  be 
consumed  in  it.  There  is  a  time  coming,  when  a 
discovery  will  be  made  of  what  men  have  built  on 
this  foundation  ;  Every  man's  work  shall  be  made 
manifest ;  shall  be  laid  open  to  view,  to  his  own, 
and  that  of  others.  Some  may,  in  the  simplicity  of 
their  hearts,  build  wood  and  stubble  on  the  good 
foundation,  and  know  not,  all  the  while,  what  they 
have  been  doing ;  but  in  the  day  of  the  Lord  their 
own  conduct  shall  appear  to  them  in  its  proper  light. 
Every  man’s  work  shall  be  made  manifest  to  him¬ 
self,  and  made  manifest  to  others,  both  those  that 
have  been  misled  by  him,  and  those  that  have  es¬ 
caped  his  errors.  Now  we  may  be  mistaken  in  our¬ 
selves  and  others ;  but  there  is  a  day  coming,  that 
will  cure  all  our  mistakes,  and  shew  us  ourselves, 
and  shew  us  our  actions  in  the  true  light,  without 
covering  or  disguise ;  For  the  day  shall  declare  it, 
that  is,  everv  man’s  work,  because  it  shall  be  reveal¬ 
ed  by  fire  ;  and  the  fire  shall  try  every  man's  work, 
of  what  sort  it  is,  v.  13.  The  day  shall  declare  and 
make  it  manifest,  the  last  day,  the  great  day  of 
trial ;  see  ch.  4.  5.  Though  some  understand  it  of 
the  time  when  the  Jewish  nation  was  destroyed,  and  i 

Vol.  VI.— 3  F 


J  their  constitution  thereby  abolished  ;  when  the  su 
perstructure  judaizing  teachers  would  have  raised 
on  the  Christian  foundation  was  manifested  to  be  no 
better  than  hay  and  stubble,  that  would  not  beai 
the  trial.  The  expression  carries  in  it  a  plain  allu¬ 
sion  to  the  refiner’s  art,  in  which  the  fire  separates 
and  distinguishes  the  dross  from  the  gold  and  silver ; 
;  as  it  also  will  silver  and  gold  and  precious  stones, 
that  will  endure  the  fire,  from  wood  and  hay  and 
:  stubble,  that  will  be  consumed  in  it.  Note,  There 
i  is  a  day  coming  that  will  as  nicely  distinguish  one 
l  man  from  another,  and  one  man’s  work  from  ano¬ 
ther’s,  as  the  fire  distinguishes  gold  from  dross,  or 
metal  that  will  bear  the  fire,  from  other  materials 
that  will  be  consumed  in  it.  In  that  day, 

1.  Some  men’s  works  will  abide  the  trial;  will  be 
found  standard.  It  will  appear,  that  they  not  only 
held  the  foundation,  but  that  they  built  regularly 
and  well  upon  it ;  that  they  laid  on  proper  materials, 
and  in  due  form  and  order.  The  foundation  and  the 
superstructure  were  all  of  apiece.  The  foundation- 
truths,  and  those  that  had  a  manifest  connexion 
with  them,  were  taught  together.  It  may  not  be 
so  easy  to  discern  this  connexion  now,  nor  know 
what  works  will  abide  the  trial ;  but  that  day  will 
make  a  full  discovery.  And  such  a  builder  shall 
not,  cannot  fail  of  a  reward.  He  will  have  praise 
and  honour  in  that  day,  and  eternal  recompense 
after  it.  Note,  Fidelity  in  the  ministers  of  Christ 
will  meet  with  full  and  ample  reward  in  a  future 
life.  They  who  spread  true  and  pure  religion  in  all 
the  branches  of  it,  and  whose  work  will  abide  in  the 
great  day,  shall  receive  a  reward.  And,  Lord,  how 
great !  how  much  exceeding  their  deserts  ! 

2.  There  are  others,  whose  works  shall  be  burnt, 
(v.  15.)  whose  corrupt  opinions  and  doctrines,  or 
vain  inventions  and  usages  in  the  worship  of  God, 
shall  be  discovered,  disowned,  and  rejected,  in  that 
day ;  shall  be  first  manifested  to  be  corrupt,  and 
then  disapproved  of  God  and  rejected.  Note,  The 
great  day  will  pluck  off  all  disguises,  and  make 
things  appear  as  they  are  ;  He  whose  work  shall  be 
burnt,  will  suffer  loss.  If  he  has  built  upon  the 
right  foundation  wood  and  hay  and  stubble,  he  will 
suffer  loss.  His  weakness  and  corruption  will  be 
the  lessening  of  his  glory,  though  he  may  in  the  ge¬ 
neral  have  been  an  honest  and  an  upright  Christian. 
This  part  of  his  work  will  be  lost,  turning  no  way 
to  his  advantage,  though  himself  may  be  saved. 
Observe,  Those  who  hold  the  foundation  of  Chris¬ 
tianity,  though  they  build  hay,  wood,  and  stubble, 
upon  it,  may  be  saved.  This'may  help  to  enlarge 
our  charity.  We  should  not  reprobate  men  for  their 
wickedness ;  for  nothing  will  damn  men  but  wicked¬ 
ness.  He  shall  be  saved,  yet  so  as  by  fre,  saved  out 
of  the  fire.  Himself  shall  be  snatched  out  of  thac 
flame  which  will  consume  his  work.  It  intimates 
that  it  will  be  difficult  for  those  that  corrupt  and 
deprave  Christianity,  to  be  saved.  God  will  have 
no  mercy  on  their  works,  though  he  may  pluck 
them  as  brands  out  of  the  burning.  On  this  passage 
of  scripture  the  Papists  found  their  doctrine  of  Pur¬ 
gatory,  which  is  certainly  hay  and  stubble  :  a  doc¬ 
trine  never  originally  fetched  from  scripture,  but 
invented  in  barbarous  ages,  to  feed  the  avarice  and 
ambition  of  the  clergy,  at  their  cost,  who  would  ra¬ 
ther  part  with  their  money  than  their  lusts,  for  the 
salvation  of  their  souls.  It  can  have  no  countenance 
from  this  text,  (I.)  Because  this  is  plainly  moani 
of  a  figurative  fire,  not  of  a  real  one  :  for  what  l  cal 
fire  can  consume  religious  rites  or  doctrines  ?  (2. ) 
Because  this  fire  is  to  try  men's  works,  of  what  sort 
they  are  ;  but  purgatory-fire  is  not  for  trial,  not  to 
bring  men’s  actions  to  the  test,  but  to  punish  for 
them.  They  are  supposed  to  be  venial  sins,  not 
satisfied  for  in  this  life,  for  which  satisfaction  must 
be  made  by  suffering  the  fire  of  purgatory.  (3.)  Be- 


410 


I.  CORINTHIANS,  111. 


cause  this  fire  is  to  try  every  mans  works,  those  of 
Paul  and  Apollos,  as  well  as  those  of  others.  Now, 
no  Papists  will  have  the  front  to  say,  apostles  must 
have  passed  through  purgatory-fires. 

16.  Know  ye  not  that  ye  are  the  temple 
of  God,  and  that  the  Spirit  of  God  dwelleth 
in  you  1  1 7.  If  any  man  defile  the  temple 
of  God,  him  shall  God  destroy  ;  for  the  tem¬ 
ple  of  God  is  holy,  which  temple  ye  are. 

Here  the  apostle  resumes  his  argument  and  ex¬ 
hortation,  founding  it  on  his  former  allusion,  Ye  are 
God's  building,  v.  9.  and  here,  Know  ye  not  that 
ye  are  the  temple  of  God,  and  the  Spirit  of  God 
dwelleth  in  you?  If  any  man  defile,  corrupt  and 
destroy  the  temple  of  God,  him  shall  God  destroy  ; 
(the  same  word  is  in  the  original,  in  both  clauses  ;) 
for  the  temple  of  God  is  holy,  which  temple  ye  are. 
It  looks  from  other  parts  of  the  epistle,  where  the 
apostle  argues  to  the  very  same  purport,  (see  ch.  6. 
13 — 20.)  as  if  the  false  teachers  among  the  Corin¬ 
thians  were  not  only  loose  livers,  but  taught  licen¬ 
tious  doctrines,  and  what  was  particularly  fitted  to 
the  taste  of  this  lewd  city,  on  the  head  of  fornica¬ 
tion.  Such  doctrine  was  not  to  be  reckoned  among 
hay  and  stubble ;  that  would  be  consumed,  while 
the  person  who  laid  them  on  the  foundation  escaped 
the  burning ;  for  it  tended  to  corrupt,  to  pollute,  and 
destroy  the  church,  which  was  a  building  erected 
for  God,  and  consecrated  to  him,  and  therefore 
should  be  kept  pure  and  holy.  Those  who  spread 
principles  of  this  sort,  would  provoke  God  to  de¬ 
stroy  them. 

Note,  Those  who  spread  loose  principles,  that 
have  a  direct  tendency  to  pollute  the  church  of 
God,  and  render  it  unholy  and  unclean,  are  likely 
to  bring  destruction  on  themselves.  It  may  be  un¬ 
derstood  also  as  an  argument  against  their  discord 
and  factious  strifes;  division  being  the  way  to  de¬ 
struction.  But  what  I  have  been  mentioning  seems 
to  be  the  proper  meaning  of  the  passage  ;  Know  ye 
not  that  ye  are  the  temple  of  God,  and  that  the  Spirit 
of  God  dwelleth  in  you?  It  may  be  understood  of 
the  church  of  Corinth  collectively,  or  of  every  single 
believer  among  them  ;  Christian  churches  are  tem- 
les  of  God.  He  dwells  among  them  by  his  Holy 
pirit.  They  are  built  together  for  a  habitation  of 
God  through  the  Spirit,  Eph.  2.  22.  Every  Chris¬ 
tian  is  a  living  temple  of  the  living  God.  God  dwelt 
in  the  Jewish  temple,  took  possession  of  it,  and  re¬ 
sided  in  it,  by  that  glorious  cloud  that  was  the  token 
of  his  presence  with  that  people.  So  Christ  by  his 
Spirit  dwells  in  all  true  believers.  The  temple  was 
devoted  and  consecrated  to  God,  and  set  apart  from 
every  common  to  a  holy  use,  to  the  immediate  ser¬ 
vice  of  God.  So  all  Christians  are  separate  from 
common  uses,  and  set  apart  for  God  and  his  service. 
They  are  sacred  to  him — A  very  good  argument 
this  against  all  fleshly  lusts,  and  all  doctrines  that 
give  countenance  to  them.  If  we  are  the  temples  of 
God,  we  must  do  nothing  that  shall  alienate  our¬ 
selves  from  him,  or  corrupt  and  pollute  ourselves, 
and  thereby  unfit  ourselves  for  his  use  ;  and  we  must 
hearken  to  no  doctrine,  nor  doctor,  that  would  se¬ 
duce  us  to  any  such  practices.  Note,  Christians  are 
holy  by  profession,  and  should  be  pure  and  clean, 
both  in  heart  and  conversation.  We  should  heartily 
abhor,  and  carefully  avoid,  what  will  defile  God’s 
temple,  and  prostitute  what  ought  to  be  sacred  to 
him. 

18.  Let  no  man  deceive  himself.  If  any 
man  among  you  seemeth  to  be  wise  in  this 
world,  let  him  become  a  fool,  that  he  may 
be  wise  1 9.  For  the  wisdom  of  this  world 


is  foolishness  with  God.  Fo!  it  is  written, 
He  taketh  the  wise  in  their  own  craftiness. 
20.  And  again,  The  Lord  knoweth  the 
thoughts  of  the  wise,  that  they  are  vain. 

Here  he  prescribes  humility,  and  a  modest  opi¬ 
nion  of  themselves,  for  the  remedy  of  the  irregula¬ 
rities  in  the  church  of  Corinth,  the  divisions  and 
contests  among  them  ;  “  Let  no  man  deceive  himself 
v.  18.  Do  not  be  led  away  from  the  truth  and  sim¬ 
plicity  of  the  gospel,  by  pretenders  to  science  and 
eloquence,  by  a  shew  of  deep  learning,  or  a  flourish 
of  words,  by  rabbies,  orators,  or  philosophers.  ”  Note, 
We  are  in  great  danger  of  deceiving  ourselves,  when 
we  have  too  high  an  opinion  of  human  wisdom  and 
arts ;  plain  and  pare  Christianity  will  be  likely  to  be 
despised  bv  those  who  can  suit  their  doctrines  to  the 
corrupt  taste  of  their  hearers,  and  set  them  off  with 
fine  language,  or  support  them  with  a  shew  of  deep 
and  strong  reasoning.  But  he  who  seems  to  be  ibise, 
must  become  a  fool,  that  he  may  be  wise.  He  must 
be  sensible  of  his  own  ignorance,  and  lament  it ;  he 
must  distrust  his  own  understanding,  and  not  lean  on 
it.  To  have  a  high  opinion  of  our  own  wisdom,  is 
but  to  flatter  ourselves ;  and  self- flattery  is  the  very 
next  step  to  self-deceit.  The  way  to  true  wisdom, 
is,  to  sink  our  opinion  of  our  own  to  a  due  level,  and 
be  willing  to  be  taught  of  God.  He  must  become  a 
fool,  who  would  be  truly  and  thoroughly  wise.  The 
person  who  resigns  his  own  understanding,  that  ho 
may  follow  the  instruction  of  God,  is  in  the  way  to 
true  and  everlasting  wisdom.  The  meek  will  he 
guide  in  judgment,  the  meek  will  he  teach  his  way, 
Ps.  25.  9.  He  that  has  a  low  opinion  of  his  own 
knowledge  and  powers,  will  submit  to  better  infor¬ 
mation  ;  such  a  person  may  be  informed  and  im 
proved  by  revelation  :  but  the  proud  man,  conceited 
of  his  own  wisdom  and  understanding,  will  under¬ 
take  to  correct  even  divine  wisdom  itself,  and  prefer 
his  own  shallow  reasonings  to  the  revelations  of  in¬ 
fallible  truth  and  wisdom.  Note,  We  must  abase 
ourselves  before  God,  if  we  would  be  either  truly 
wise  or  good  ;  For  the  wisdom  of  this  world  is  fool¬ 
ishness  with  God,  v.  19.  The  wisdom  which  worldly 
men  esteem,  (policy,  philosophy,  oratory,)  is  fool¬ 
ishness  with  God.  It  is  so  in  a  way  of  comparison 
with  his  wisdom.  He  chargeth  his  angels  with  folly, 
(Job  4.  18.)  and  much  more  the  wisest  among  the 
children  of  men.  His  understanding  is  infinite,  Ps. 
147.  5.  There  can  be  no  more  comparison  between 
his  wisdom  and  our's,  than  between  his  power  and 
being  and  our’s.  There  is  no  common  measure  by 
which  to  compare  finite  and  infinite.  And  much 
more  is  the  wisdom  of  man  foolishness  with  God, 
when  set  in  competition  with  his.  How  justly  does 
he  despise,  how  easily  can  he  baffle  and  confound 
it !  He  taketh  the  wise  in  their  own  craftiness  ;  (Job 
5.  13.)  he  catches  them  in  their  own  nets,  and  en¬ 
tangles  them  in  their  own  snares:  he  turns  their 
most  studied,  plausible,  and  promising  schemes 
against  themselves ;  and  ruins  them  by  their  own 
contrivance.  Nay,  He  knows  the  thoughts  of  the 
wise,  that  they  are  vain,  (y.  20.)  that  they  are  vani¬ 
ty,  Ps.  94.  11.  Note,  God  has  a  perfect  knowledge 
of  the  thoughts  of  men,  the  deepest  thoughts  of  the 
wisest  men,  their  most  secret  counsels  and  puiposes, 
nothing  is  hidden  from  him,  but  all  things  are  naked 
and  bare  before  him,  Heb.  4.  13.  And  he  knows 
them  to  be  vanity.  The  thoughts  of  the  wisest  men 
in  the  world  have  a  great  mixture  of  vanity,  of 
weakness  and  folly,  in  them  ;  and  before  God  their 
wisest  and  best  thoughts  are  very  vanity,  compared, 
I  mean,  with  his  thoughts  of  things.  And  should  ne  t 
all  this  teach  us  modesty,  diffidence  in  ourselves 
and  a  deference  to  the  wisdom  of  God;  make  us 
thankful  for  his  revelations,  and  willing  to  be  taught 


411 


T.  CORINTHIANS,  Iv. 


of  God,  and  not  be  led  away,  by  glorious  pretences 
to  human  wisdom  and  skill,  from  the  simplicity  of 
Christ,  or  a  regard  to  his  heavenly  doctrine  ?  Note, 
He  who  would  be  wise  indeed,  must  learn  of  God, 
and  not  set  his  ovyn  wisdom  up  in  competition  with 
God’s. 

21.  Therefore  let  no  man  glory  in  men. 
For  all  things  are  your’s.  22.  Whether 
Paul,  or  Apollos,  or  Cephas,  or  the  world, 
or  life,  or  death,  or  things  present,  or  things 
to  come;  all  are  your’s;  23.  And  ye  are 
Christ’s;  and  Christ  is  God’s. 

Here  the  apostle  founds  an  exhortation  against 
over-valuing  their  teachers,  on  what  he  had  just 
said,  and  on  the  consideration  that  they  had  an  equal 
interest  in  all  their  ministers ;  Therefore  let  no  man 
glory  in  men,  ( v .  21.)  forget  that  their  ministers  are 
men,  or  pay  that  deference  to  them,  that  is  due  only 
to  God  ;  set  them  at  the  head  of  parties,  have  them 
in  immoderate  esteem  and  admiration,  and  servile¬ 
ly  and  implicitly  follow  their  conduct,  or  submit  to 
their  dictates  ;  aqd  especially  in  contradiction  to 
God,  and  the  truths  taught  by  his  Holy  Spirit. 
Mankind  are  very  apt  to  make  the  mercies  of  God 
i.ross  their  intentions.  The  ministry  is  a  very  useful 
and  very  gracious  institution,  and  faithful  ministers 
ire  a  great  blessing  to  any  people  ;  yet  the  folly  and 
weakness  of  people  may  do  much  mischief  by  what 
is  in  itself  a  blessing.  They  may  fall  into  factions, 
side  with  particular  ministers,  and  set  them  at  their 
head,  glory  in  their  leaders,  and  be  carried  by  them 
they  know  not  whither.  The  only  way  to  avoid  this 
mischief,  is,  to  have  a  modest  opinion  of  ourselves, 
a  due  sense  of  the  common  weakness  of  human  un¬ 
derstanding,  and  an  entire  deference  to  the  wisdom 
of  God  speaking  in  his  word.  Ministers  are  not  to 
be  set  up  in  competition  with  one  another.  All 
faithful  ministers  are  serving  one  Lord,  and  pursu¬ 
ing  one  purpose.  They  were  appointed  of  Christ, 
for  the  common  benefit  of  the  church  ;  “Paul,  and 
Apollos,  and  Cephas,  are  all  your’s.  One  is  not  to 
be  set  up  against  another,  but  all  are  to  be  valued 
and  used  for  your  own  spiritual  benefit.”  Upon  this 
occasion  also  lie  gives  in  an  inventory  of  the  church’s 
possessions,  the  spiritual  riches  of  a  true  believer ; 
“  All  is  your’s  ;  ministers  of  all  ranks,  ordinary  and 
extraordinary.  Nay,  the  world  itself  is  your’s.” 
Not  that  saints  are  proprietors  of  the  world,  but  it 
stands  for  their  sake,  they  have  as  much  of  it  as 
Infinite  Wisdom  sees  to  be  fit  for  them,  and  they 
have  all  they  have,  with  the  divine  blessing.  “ Life 
is  your’s,  that  you  may  have  season  and  opportu¬ 
nity  to  prepare  for  the  life  of  heaven  ;  and  death  is 
your’s,  that  you  may  go  to  the  possession  of  it.  It 
is  the  kind  messenger  that  will  fetch  you  to  your 
Father’s  house.  Things  present  are  your’s,  for  your 
support  on  the  road ;  things  to  come  are  your’s,  to 
enrich  and  regale  you  for  ever  at  your  journey’s 
end.”  Note,  If  we  belong  to  Christ,  and  are  true 
to  him,  all  good  belongs  to  us,  and  is  sure  to  us.  All 
is  our’s,  time  and  eternity,  earth  and  heaven,  life 
and  death.  JVe  shall  want  no  good  thing,  Ps.  84. 
11.  But  it  must  be  remembered,  at  the  same  time, 
that  we  are  Christ's,  the  subjects  of  his  kingdom, 
his  property.  He  is  Lord  over  us,  and  we  must 
own  his  dominion,  and  cheerfully  submit  to  his  com¬ 
mand,  and  yield  ourselves  to  his  pleasure,  if  we 
would  have  all  things  minister  to  our  advantage. 
All  things  are  our’s,  upon  no  other  foot  than  our 
being  Christ’s.  Out  of  him  we  are  without  just  title 
or  claim  to  any  thing  that  is  good.  Note,  They  that 
would  be  safe  for  time,  and  happy  to  eternity,  must 
be  Christ’s.  And  Christ  is  God’s.  He  is  the  Christ 
(  f  God ;  anointed  of  God,  and  commissioned  by  him, 


to  bear  the  office  of  a  Mediator,  and  to  act  therein 
for  the  purposes  of  his  glory.  Note,  All  things  are 
the  believer’s,  that  Christ  might  have  honour  in  his 
great  undertaking,  and  God  in  all  might  have  the 
glory.  God  in  Christ  reconciling  a  sinful  world  to 
himself,  and  shedding  abroad  the  riches  of  his  grace 
on  a  reconciled  world,  is  the  sum  and  substance  oi 
the  gospel 

CHAP.  IV. 

In  this  chapter,  the  apostle,  I.  Directs  them  how  to  account 
of  him  and  his  fellow-ministers,  and  therein,  tacitly  at  leas-t, 
reproves  them  for  their  unworthy  carriage  toward  him 
v.  1  ..6.  II.  He  cautions  them  against  pride  and  self- 
elatiqn,  and  hints  at  the  many  temptations  they  had  trfcon- 
ceive  too  highly  of  themselves,  and  despise  him,  and  other 
apostles,  because  of  the  great  diversity  in  their  circum¬ 
stances  and  condition,  v.  7. .  13.  III.  He  challenges  their 
regard  to  him  as  their  father  in  Christ,  v.  14..  16.  IV. 
He  tells  them  of  his  having  sent  Timothy  to  them,  and  of 
his  own  purpose  to  come  to  them  shortly,  however  some 
among  them  had  pleased  themselves,  and  grown  vain,  upon 
the  quite  contrary  expectation,  v.  17,  to  the  end. 

1 .  T  ET  a  man  so  account  of  us,  as  of  the 
JLi  ministers  of  Christ,  and  stewards  of 
the  mysteries  of  God.  2.  Moreover  it  is 
required  in  stewards,  that  a  man  be  found 
faithful.  3.  But  with  me  it  is  a  very  small 
thing  that  I  should  be  judged  of  you,  or  of 
man’s  judgment :  yea,  1  judge  not  mine  own 
self.  4.  For  I  know  nothing  by  myself ; 
yet  am  I  not  hereby  justified:  but  he  that 
judgeth  me  is  the  Lord.  5.  Therefore 
judge  nothing  before  the  time,  until  the 
Lord  come,  who  both  will  bring  to  light 
the  hidden  things  of  darkness,  and  will 
make  manifest  the  counsels  of  the  hearts- 
and  then  shall  every  man  have  praise  of 
God.  6.  And  these  things,  brethren,  I  have 
in  a  figure  transferred  to  myself,  and  to 
Apollos  for  yoursakes;  that  ye  might  learn 
in  us  not  to  think  of  men  above  that  which 
is  written,  that  no  one  of  you  be  puffed  up 
for  one  against  another. 

Here, 

I.'  The  apostle  challenges  the  respect  due  to  him 
on  account  of  his  character  and  office,  in  which 
many  among  them  had  at  least  very  much  failed ; 
Let  a  man  so  account  of  us,  as  of  the  ministers  of 
Christ,  and  stewards  of  the  mysteries  of  God:  (v.  1. ) 
though  possibly  others  might  have  valued  him  too 
highly,  by  setting  him  up  as  the  head  of  a  party, 
and  professing  to  be  his  disciples.  Note,  In  our 
opinion  of  ministers,  as  well  as  all  other  things,  we 
should  be  careful  to  avoid  extremes.  Apostles 
themselves  were,  1.  Not  to  be  over-valued,  for 
they  were  ministers,  not  masters;  stewards,  not 
lords.  They  were  servants  of  Christ,  and  no  more, 
though  they  were  servants  of  the  highest  rank,  that 
had  the  care  of  his  household,  that  were  to  provide 
food  for  the  rest,  and  appoint  and  direct  their  work. 
Note,  It  is  a  very  great  abuse  of  their  power,  and 
highly  criminal  in  common  ministers,  to  lord  it  over 
their  fellow-servants,  and  challenge  authority  over 
their  faith  or  practice.  For  even  apostles  were  but 
servants  of  Christ,  employed  in  Ills  work,  and  sent 
on  his  errand,  and  dispensers  of  the  mysteries  of 
God,  or  those  truths  which  had  been  hidden  from 
the  world  in  ages  and  generations  past.  They  had 
no  authority  to  propagate  their  own  fancies,  but  to 
spread  Christian  faith.  2.  Apostles  were  not  to  be 


412 


\.  CORINTHIAN'S,  IV. 


undervalued :  for  though  thev  were  ministers,  they 
were  ministers  of  Christ.  The  character  and  dig¬ 
nity  of  their  Master  put  an  honour  on  them.  Though 
they  are  but  stewards,  they  are  not  stewards  of  the 
common  things  of  the  world,  but  of  divine  mysteries. 
They  had  a  great  trust,  and  for  that  reason  had  an 
honourable  office.  They  were  stewards  of  God’s 
tousehold,  high-stewards  in  his  kingdom  of  grace. 
They  did  not  set  up  for  masters,  but  they  deserved 
respect  and  esteem  in  this  honourable  service. 
E  pecially, 

II.  When  they  did  their  duty  in  it,  and  approved 
themselves  faithful ;  It  in  required  in  stewards ,  that 
a  man  be  found  faithful,  (v.  2.)  trust-worthy.  The 
stewards  in  Christ’s  family  must  appoint  what  he 
hath  appointed  :  they  must  not  set  their  fellow-ser¬ 
vants  to  work  for  themselves:  they  must  not  require 
any  tiling  from  them  without  their  Master’s  war¬ 
rant  :  they  must  not  feed  them  with  the  chaff  of 
their  own  inventions,  instead  of  the  wholesome  food 
of  Christian  doctrine  and  truth  :  they  must  teach 
what  he  hath  commanded,  and  not  the  doctrines  and 
commandments  of  men:  they  must  be  true  to  the 
interest  of  their  Lord,  and  consult  his  honour.  Note, 
The  ministers  of  Christ  should  make  it  their  hearty 
and  continual  endeavour  to  approve  themselves 
trust-worthy ;  and  when  they  have  the  testimony 
of  a  good  conscience  and  the  approbation  of  their 
Master,  they  must  slight  the  opinions  and  censures 
of  their  fellow-servants ;  But  with  me,  saith  the 
apostle,  it  is  a  small  thing  that  I  should  be  judged  of 
you,  or  of  man's  judgment,  v.  3.  Indeed,  reputation 
and  esteem  among  men  are  a  good  step  towards 
usefulness  in  the  ministry  ;  and  Paul’s  whole  argu¬ 
ment  upon  this  head,  shews  lie  had  a  just  concern 
for  his  own  reputation.  But  he  that  would  make  it 
his  chief  endeavour  to  please  men,  would  hardly 
approve  himself  a  faithful  servant  of  Christ,  Gal. 
1.  10.  He  that  would  be  faithful  to  Christ,  must 
despise  the  censures  of  men  for  his  sake.  He  must 
look  upon  it  as  a  very  little  thing,  (if  his  Lord  ap- 
roves  him,)  what  judgment  men  form  of  him. 
"hey  may  think  very  meanly  or  very  hardly  of  him, 
while  he  is  doing  his  duty ;  but  it  is  not  by  their 
judgment  that  he  must  stand  or  fall.  And  happy  is 
it  for  faithful  ministers,  that  they  have  a  more  just 
and  candid  Judge  than  their  fellow-servants;  one 
who  knows  and  pities  their  imperfections,  though 
he  has  none  of  his  own.  It  is  better  to  fall  into  the 
hands  of  Clod  than  into  the  hands  of  men,  2  Sam.  24. 
14.  The  best  of  men  are  too  apt  to  judge  rashly 
and  hardly  and  unjustly  ;  but  his  judgment  is  always 
according  to  truth.  It  is  a  comfort  that  men  are 
not  to  be  our  final  judges.  Nav,  we  are  not  thus  to 
judge  ourselves;  “  Yea,  I  judge  not  myself.  For 
though  I  know  nothing  by  myself,  cannot  charge 
mvself  with  unfaithfulness,  yet  am  I  not  thereby 
justified,  this  will  not  clear  me  of  the  charge  ;  but 
he  that  judgeth  me,  is,  the  Lord.  It  is  his  judgment 
that  must  determine  me.  By  his  sentence  I  must 
abide.  Such  I  am  as  he  shall  find  and  judge  me  to 
be.”  Note,  It  is  not  judging  well  of  ourselves,  justi- 
fving  ourselves,  that  will  prove  us  safe  and  happy. 
Nothing  will  do  this,  but  the  acceptance  and  appro¬ 
bation  of  our  sovereign  Judge.  Not  he  that  com- 
mendeth  himself \  is  approved,  but  he  whom  the  Lord 
commrndeth,  2  Cor.  10.  18. 

IH.  'I  he  apostle  takes  occasion  from  hence  to 
caution  the  Corinthians  against  censoriousness — for¬ 
ward  and  severe  judging  others;  Therefore  judge 
nothing  before  the  lime,  until  the  Lord  come,  v.  5. 
It  is  judging  out  of  season,  and  judging  at  an  adven¬ 
ture.  He  is  not  to  be  understood  of  judging  by  per¬ 
sons  in  authority,  within  the  verge  of  their  office, 
.ior  of  private  judging  concerning  facts  that  are  no¬ 
torious;  but  of  judging  person’s  future  state,  or  the 
secret  springs  and  principles  of  their  actions,  or 


about  facts  doubtful  in  themselves.  To  judge  in 
these  cases,  and  give  decisive  sentence,  is  to  assume 
the  seat  of  God,  and  challenge  his  prerogative. 
Note,  How  bold  a  sinner  is  the  forward  and  severe 
censurer  !  How  ill-timed  and  arrogant  are  his  cen¬ 
sures  !  But  there  is  one  who  will  judge  the  censurer, 
and  those  he  censures,  without  firejudice,  fiassion, 
or  partiality.  And  there  is  a  time  coming,  when 
men  cannot  fail  of  judging  right  concerning  them¬ 
selves  and  others,  by  following  his  judgment.  This 
should  make  them  now  cautious  of  judging  others, 
and  careful  in  judging  themselves.  There  is  a  time 
coming,  when  the  Lord  will  bring  to  light  the  hid¬ 
den  things  of  darkness,  and  make  manifest  the  coun¬ 
sels  of  the  hearts ;  deeds  of  darkness  that  are  now 
done  in  secret,  and  all  the  secret  inclinations,  pur- 
noses,  and  intentions,  of  the  hidden  man  of  the  heart. 
Note,  There  is  a  day  coining,  that  will  lighten  the 
darkness,  and  lay  open  the  face  of  the  deep  ;  will 
fetch  men’s  secret  sins  into  open  day,  and  discover 
the  secrets  of  their  hearts ;  The  day  shall  declare  it. 
The  Judge  will  bring  these  things  to  light.  The 
Lord  Jesus  Christ  will  manifest  the  counsels  of  the 
heart,  of  all  hearts.  Note,  The  Lord  Jesus  Christ 
must  have  the  knowledge  of  the  counsels  of  the 
heart,  else  he  could  not  make  them  manifest.  This 
is  a  divine  prerogative;  (Jer.  17.  10.)  and  yet  it  is 
what  our  Saviour  challenges  to  himself  in  a  very 
peculiar  manner,  (Rev.  2.  23.)  All  the  churches 
shall  know  that  1  am  HE  who  searchelh  the  reins 
and  hearts,  and  will  give  to  every  one  of  you  accord¬ 
ing  to  your  works.  Note,  We  should  be  very  care¬ 
ful  how  we  censure  others,  when  we  have  to  do 
with  a  Judge  from  whom  we  cannot  conceal  our¬ 
selves.  Others  do  not  lie  open  to  our  notice,  but  we 
lie  all  open  to  his :  and  when  he  comes  to  judge, 
every  man  shall  have  praise  of  God.  Livery  man, 
that  is,  every  one  qualified  for  it,  every  one  who 
has  done  well.  Though  none  of  God’s  servants  can 
deserve  any  thing  from  him,  though  there  be  much 
that  is  blameable  even  in  their  best  services,  yet 
shall  their  fidelity  be  commended  and  crowned  by 
him  ;  and  should  they  be  condemned,  reproached, 
or  vilified,  by  their  fellow-servants,  he  will  roll  away 
all  such  unjust  censures  and  reproaches,  and  shew 
them  in  their  own  amiable  light.  Note,  Christians 
may  well  be  patient  under  unjust  censures,  when 
they  know  such  a  day  as  this  is  coming,  especially 
when  they  have  their  consciences  testifying  to  their 
integrity.  But  how  fearful  should  they  be  of  load¬ 
ing  any  with  reproaches  now,  whom  their  common 
Judge  shall  hereafter  commend  ! 

IV.  The  apostle  here  lets  us  into  the  reason  why 
he  had  used  his  own  name  and  that  of  Apollos,  in 
this  discourse  of  his.  He  had  done  it  in  a  figure, 
and  he  had  done  it  for  their  sakes.  He  .chose  rather 
to  mention  his  own  name,  and  the  name  of  a  faith¬ 
ful  fellow-labourer,  than  the  names  of  any  heads  of 
factions  among  them,  that  hereby  he  might  avoid 
what  would  provoke,  and  so  procure  his  advice  the 
greater  regard.  Note,  Ministers  should  use  pru¬ 
dence  in  their  advices  and  admonitions,  but  espe¬ 
cially  in  their  reproofs,  lest  they  lose  their  end. 
The  advice  the  apostle  would  by  this  means  incul¬ 
cate,  was,  that  they  might  learn  not  to  think  of  men 
above  what  is  written,  nor  be  puffed  up  for  one  against 
another,  ( v .  6.)  above  what  he  had  been  writing, 
j  Apostles  were  not  to  be  esteemed  other  than  plan¬ 
ters  or  waterers  in  God's  husbandry ,  than  master- 
builders  in  his  building,  than  stewards  of  his  myste¬ 
ries,  and  servants  of  Christ.  And  common  ministers 
cannot  bear  these  characters  in  the  same  sense  that 
apostles  did.  Note,  We  must  be  very  careful  not 
to  transfer  the  honour  and  authority  of  the  Master 
to  his  servant.  llre  must  call  no  man  Master  on 
earth ;  one  is  our  Master,  even  Christ,  Matt.  23. 
8,  10.  We  must  not  think  of  them  above  what  is 


1.  CORINTHIANS,  IV. 


413 


written.  Note,  The  word  of  God  is  the  best  rule 
by  which  to  judge  concerning  men.  And  again, 
judging  rightly  concerning  men,  and  not  judging 
more  hi  hly  of  them  than  is  fit,  is  one  way  to  pre¬ 
vent  quarrels  and  contentions  in  the  churches.  Pride 
commonly  lies  at  the  bottom  of  these  quarrels.  Self- 
conceit  contributes  very  much  to  our  immoderate 
esteem  of  our  teachers,  as  well  as  ourselves.  Our 
commendation  of  our  own  taste  and  judgment  com¬ 
monly  goes  along  with  our  unreasonable  applause, 
and  always  with  a  factious  adherence  to  one  teacher, 
in  opposition  to  others  that  may  be  equally  faithful 
and  well  qualified.  But  to  think  modestly  of  our¬ 
selves,  and  not  above  what  is  written  of  our  teach¬ 
ers,  is  the  most  effectual  means  to  prevent  quarrels 
and  contests,  sidings  and  parties,  in  the  church. 
We  shall  not  be  puffed  up  for  one  against  another, 
if  we  remember  that  they  are  all  instruments  em¬ 
ployed  by  God  in  his  husbandry  and  building,  and 
endowed  by  him  with  their  various  talents  and  quali¬ 
fications. 

7.  For  who  maketh  thee  to  differ  from 
another?  And  what  hast  thou  that  thou 
didst  not  receive  ?  Now  if  tliou  didst  re¬ 
ceive  it,  why  dost  thou  glory,  as  if  thou 
hadst  not  received  it  ?  8.  Now  ye  are  full, 
now  ye  are  rich,  ye  "have  reigned  as  kings 
without  us:  and  I  would  to  God  ye  did 
reign,  that  we  also  might  reign  with  you. 
9.  For  1  think  that  God  hath  set  forth  us 
the  apostles  last,  as  it  were  appointed  to 
death:  for  we  are  made  a  spectacle  unto 
the  world,  and  to  angels,  and  to  men.  10. 
We  are  fools  for  Christ’s  sake,  but  ye  are 
wise  in  Christ ;  we  are  weak,  but  ye  are 
strong  ;  ye  arc  honourable,  but  we  are  des¬ 
pised.  11.  Even  unto  this  present  hour 
we  both  hunger,  and  thirst,  and  are  naked, 
and  are  buffeted,  and  have  no  certain 
dwelling-place;  12.  And  labour,  working 
with  our  own  hands:  being  reviled,  we 
bless:  being  persecuted,  we  suffer  it :  13. 

Being  defamed,  we  entreat:  we  are  made 
as  the  filth  of  the  world,  and  are  the  off- 
scouring  of  all  things  unto  this  day. 

Here  the  apostle  improves  the  foregoing  hint  to  a 
caution  against  pride  and  self-conceit,  and  sets  forth 
the  temptations  the  Corinthians  had  to  despise  him, 
from  the  difference  of  their  circumstances. 

I.  He  cautions  them  against  pride  and  self-con¬ 
ceit,  by  this  consideration,  that  all  the  distinction 
made  among  them  was  owing  to  God ;  Who  mak¬ 
eth  thee  to  differ?  v.  7.  And  what  has  thou  that 
thou  didst  not  receive?  Here  the  apostle  turns  his 
discourse  to  the  ministers,  who  set  themselves  at 
the  head  of  these  factions,  and  did  but  too  much 
encourage  and  abet  the  people  in  those  feuds.  What 
had  they  to  glory  in,  when  all  their  peculiar  gifts 
were  from  God  ?  They  had  received  them,  and 
could  not  glory  in  them  as  their  own,  without  wrong¬ 
ing  God.  At  the  time  when  they  reflected  on  them 
to  feed  their  vanity,  they  should  have  considered 
them  as  so  many  debts  and  obligations  to  divine 
bounty  and  grace.  But  it  may  be  taken  as  a  general 
maxim  :  We  have  no  reason  to  be  proud  of  our  at¬ 
tainments,  enjoyments,  or  performances  ;  all  that  we 
have,  or  are,  or  do,  that  is  good,  is  owing  to  the  free 
and  rich  grace  of  God.  Boasting  is  for  ever  ex¬ 
cluded.  There  is  nothing  we  have  that  we  can 


properly  call  our  own,  all  v,  received  from  God.  It 
is  loolish  in  us  therefore,  anti  injurious  to  him,  to 
boast  of  ,t ;  they  who  receive  all,  should  be  proud  of 
nothing,  Ps.  115.  1.  Beggars  and  dependents  may 
glory  in  their  supports  ;  but  to  glory  in  themselves , 
is  to  be  proud  at  once  ot  meanness,  impotence,  and 
want.  Note,  Due  attention  to  our  obligations  to 
divine  grace  would  cure  us  of  arrogance  and  self- 
conceit. 

11.  He  presses  the  duty  of  humility  upon  them  by 
a  very  smart  irony,  or  at  least  reproves  them  for 
their  pride  and  self-conceit;  “  Ye  are  full,  ye  are 
rich,  ye  have  reigned  as  kings  without  us.  Ye 
have  not  only  a  sufficiency,  but  an  affluence,  of  spi¬ 
ritual  gifts ;  nay,  ye  can  make  them  the  matter  of 
your  glory  without  us,  in  mine  absence,  and  with¬ 
out  having  any  need  of  me.”  There  is  a  very  ele¬ 
gant  gradation  from  sufficiency  to  wealth,  and  from 
thence  to  royalty  ;  to  intimate  how  much  the  Corin¬ 
thians  were  elated  by  the  abundance  of  their  wisdom 
and  spiritual  gifts ;  which  was  a  humour  that  pre¬ 
vailed  among  them,  while  the  apostle  was  away 
from  them,  and  made  them  forget  what  an  interest 
he  had  in  all.  See  how  apt  pride  is  to  over-rate 
benefits,  and  overlook  the  benefactor ,  to  swell  upon 
its  possessions,  and  forget  from  whom  they  come; 
nay,  it  is  apt  to  behold  them  in  a  magnifying-glass , 
“  Ye  have  reigned  as  kings,”  says  the  apostle,  “  that 
is,  in  your  own  conceit ;  and  I  would  to  Clod  ye  did 
reign,  that  we  also  might  reign  with  you.  1  wish 
ye  had  as  much  of  the  true  glory  ot  a  Christian 
church  upon  you,  as  you  arrogate  to  yourselves.  I 
should  come  in  then  for  a  share  of  the  honour;  I 
should  reign  with  you  ;  I  should  not  be  o\ei  looked 
by  you  as  now  I  am,  but  valued  and  regarded  as  a 
minister  of  Christ,  and  a  very  useful  instrument 
among  you.”  Note,  Those  do  not  commonly  know 
themselves  best,  who  think  best  of  themselves,  who 
have  the  highest  opinion  of  themselves.  The  Co¬ 
rinthians  might  have  reigned,  and  the  apostle  with 
them,  if  they  had  not  been  blown  up  with  an  imagi¬ 
nary  royalty.  Note,  Pride  is  a  great  prejudice  to 
our  improvement.  He  is  stopped  from  growing 
wiser  or  better,  who  thinks  himself  at  the  height ; 
not  only  full,  but  rich,  nay  a  king. 

III.  Re  comes  to  set  forth  his  own  circumstances, 
and  those  of  the  other  apostles,  and  compares  them 
with  their’s. 

1.  To  set  forth  the  case  of  the  apostles ;  For  I 
think  it  hath  pleased  God  to  set  forth  us  the  apostles 
last,  as  it  were  appointed  to  death.  For  we  are  made 
a  spectacle  to  the  world,  and  to  angels,  and  to  men. 
Paul  and  his  fellow-apostles  were  exposed  to  great 
hardships.  Never  were  any  men  in  this  world  so 
hunted  and  worried.  They  carried  their  lives  in  their 
hands  ;  God  hath  set  forth  us  the  apostles  last,  as  it 
were  appointed  to  death,  v.  9.  An  allusion  is  made 
to  some  of  the  bloody  spectacles  in  the  Roman  am¬ 
phitheatres  ;  where  men  were  exposed  to  fight  wild 
beasts,  or  to  cut  one  another  to  pieces,  to  make  di  ¬ 
version  for  the  populace  ;  where  the  victor  did  not 
escape  with  his  life,  though  he  should  destroy  his  ad 
versary,  but  was  only  reserved  for  another  combat, 
and  must  be  devoured  or  cut  in  pieces  at  last,  bo 
that  such  wretched  criminals  (for  they  were  ordina¬ 
rily  condemned  persons  that  were  thus  exposed) 
might  very  properly  be  called  WiQct  vatiu — / arsons 
demoted  or  appointed  to  death.  They  are  said  to  be 
set  forth  last,  because  the  meridian  gladiators,  those 
who  combated  one  another  in  the  after-part  of  the 
day,  were  most  exposed,  being  obliged  to  fight  naked. 

So  that  (as  Seneca  says,  epist.  7. )  this  was  perfect 
butchery  ;  and  those  exposed  to  beasts  in  the  morn¬ 
ing,  were  treated  mercifully,  in  comparison  of  these. 
The  general  meaning  is,  ttiat  the  apostles  were  ex¬ 
posed  to  continual  danger  of  death,  and  that  of  the 
worst  kinds,  in  the  faithful  discharge  of  their  office. 


414 


I.  CORINTHIANS,  IV. 


God  had  set  them  forth,  brought  them  into  view,  as 
the  Roman  emperors  brought  their  combatants  into 
the  arena,  the  place  of  shew,  though  not  for  the  same 
purposes.  They  did  it,  to  please  the  populace,  and 
humour  their  own  vanity,  and  sometimes  a  much 
worse  principle.  The  apostles  were  shewn,  to  mani¬ 
fest  the  power  of  divine  grace,  to  confirm  the  truth 
of  their  mission  and  doctrine,  and  to  propagate  reli¬ 
gion  in  the  world.  These  were  ends  worthy  of  God  ; 
noble  views,  fit  to  animate  them  to  the  combat.  But 
they  had  like  difficulties  to  encounter,  and  were  in 
a  manner  as  much  exposed  as  these  miserable  Ro¬ 
man  criminals.  Note,  The  office  of  an  apostle  was, 
as  an  honourable,  so  a  hard  and  hazardous  one  ;  “ For 
•we  are  made  a  spectacle  to  the  world,  and  to  angels, 
and  to  men,  v.  9.  A  shew;  we  are  brought  into 
the  theatre,  brought  out  to  the  public  view  of  the 
world.  Angels  and  men  are  witnesses  to  our  persecu¬ 
tions,  sufferings,  patience,  and  magnanimity.  They 
all  see  that  we  suffer  for  our  fidelity  to  Christ,  and 
how  we  suffer;  how  great  and  imminent  are  our 
dangers,  and  how  bravely  we  encounter  them  ;  how 
sharp  our  sufferings,  and  how  patiently  we  endure 
them,  by  the  power  of  divine  grace  and  our  Christian 
principles.  Our’s  is  hard  work,  but  honourable ;  it 
is  hazardous,  but  glorious.  God  will  have  honour 
from  us,  religion  will  be  credited  by  us.  The  world 
cannot  but  see  and  wonder  at  our  undaunted  resolu¬ 
tion,  our  invincible  patience  and  constancy.  ”  And 
how  contentedly  could  they  be  exposed,  both  to  suf¬ 
ferings  and  scorn,  for  the  honour  of  their  Master  ! 
Note,  The  faithful  ministers  and  disciples  of  Christ 
should  contentedly  undergo  any  thing  for  his  sake 
and  honour. 

2.  He  compares  his  own  case  with  that  of  the  Co¬ 
rinthians;  “  IVe  are  fools  for  Christ’s  sake,  but  ye 
are  wise  in  Christ ;  we  are  weak,  but  ye  are  strong ; 
ye  are  honourable,  but  we  are  despised,  v.  10.  We 
are  fools  for  Christ’s  sake  ;  such  in  common  account, 
and  we  are  well  content  to  be  so  accounted.  We 
can  pass  for  fools  in  the  world,  and  be  despised  as 
such  ;  so  that  the  wisdom  of  God  and  the  honour  of 
the  gospel  be  by  this  means  secured  and  displayed.” 
Note,  Faithful  ministers  can  bear  being  despised,  so 
that  the  wisdom  of  God  and  the  power  of  his  grace 
be  thereby  displayed.  “  But  ye  are  wise  in  Christ. 
Ye  have  the  fame  of  being  wise  and  learned  Chris¬ 
tians,  and  ve  do  not  a  little  value  yourselves  upon  it. 
We  are  under  disgrace  for  delivering  the  plain  truths 
of  the  gospel,  and  in  as  plain  a  manner:  ye  are  in 
reputation  for  your  eloquence  and  human  wisdom, 
which  among  many  make  you  pass  for  wise  men  in 
Christ.  We  are  weak,  but  ye  are  strong.  We  are 
suffering  for  Christ’s  sake,”  (so  being  weak  plainly 
signifies,  2  Cor.  12.  10.)  “  when  ye  are  in  easy  and 
flourishing  circumstances.”  Note,  All  Christians  are 
not  alike  exposed.  Some  suffer  greater  hardships 
than  others,  who  are  yet  engaged  in  the  same  war¬ 
fare.  The  standard-bearers  in  an  army  are  most 
struck  at.  So  ministers  in  a  time  of  persecution  are 
commonly  the  first  and  greatest  sufferers.  Or  else, 
“  We  pass  upon  the  world  for  persons  of  but  mean 
endowments,  very  striplings  in  Christianity;  but  ye 
look  upon  yourselves,  and  are  looked  upon  by  others, 
as  men,  as  those  of  a  much  more  advanced  growth 
and  confirmed  strength.”  Note,  They  are  not  al- 
wavs  the  greatest  proficients  in  Christianity,  who 
think  thus  of  themselves,  or  pass  for  such  upon 
others.  It  is  but  too  easy  and  common  for  self-love 
to  commit  such  a  mistake.  The  Corinthians  may 
think  themselves,  and  be  esteemed  by  others,  as 
wiser  and  stronger  men  in  Christ  than  the  apostles 
themselves.  But  O  !  how  gross  is  the  mistake  ! 

IV.  He  enters  into  some  particularities  of  their 
sufferings  ;  Even  to  this  present  hour ;  that  is,  after 
all  the  service  we  have  been  doing  among  you  and 
ulh'.  r  churches,  we  both  hunger,  and  thirst,  and  are 


naked,  and  are  buffeted,  and  have  no  certain  dwell¬ 
ing-place  ;  and  labour,  working  with  our  own  hands , 
v.  11,  12.  Nay,  they  were  made  as  the  filth  of  the 
world,  and  dff-scourmg  of  all  things,  v.  13.  They 
were  forced  to  labour  with  their  own  hands,  to  get 
subsistence,  and  had  so  much,  and  so  much  greater, 
business  to  mind,  that  they  could  not  attend  enough 
to  this,  to  get  a  comfortable  livelihood,  but  were  ex¬ 
posed  to  hunger,  thirst,  and  nakedness;  many  times 
wanted  meat,  and  drink,  and  clothes.  They  were 
driven  about  the  world,  without  having  any  fixed 
abode,  any  stated  habitation.  Poor  circumstances 
indeed,  for  the  prime  ministers  of  our  Saviour’s  king¬ 
dom,  to  have  no  house  nor  home,  and  to  be  destitute 
of  food  and  raiment !  But  yet  no  poorer  than  his, 
who  had  not  where  to  lay  his  head,  Luke  9.  58.  But, 
O  glorious  charity  and  devotion,  that  would  carry 
them  through  all  these  hardships  !  How  ardently 
did  they  love  Gcd,  how  vehemently  did  they  thirst 
for  the  salvation  of  souls  !  Their’s  was  voluntary, 
it  was  pleasing  poverty.  They  thought  they  had  a 
rich  amends  for  all  the  outward  good  things  they 
wanted,  if  they  might  but  serve  Christ,  and  save 
souls.  Nay,  though  they  were  made  the  filth  of  the 
world,  and  the  off-scouring  of  all  things.  They 
were  treated  as  men  not  fit  to  live,  irifts.cibdffxa'Ta..  It 
is  reasonably  thought  by  the  critics,  that  an  allusion 
is  here  made  to  a  common  custom  of  many  Heathen 
nations,  to  offer  men  in  saorifice,  in  a  time  of  pesti¬ 
lence,  or  other  like  grievous  calamity.  These  were 
ordinarily  the  vilest  of  men,  persons  of  the  lowest 
rank  and  worst  character.  Thus,  in  the  first  ages, 
Christians  were  counted  the  source  of  all  public  cala¬ 
mities,  and  were  sacrificed  to  the  people’s  rage,  if 
not  to  appease  their  angry  deities.  And  apostles 
could  not  meet  with  better  usage.  They  suffered 
in  their  persons  and  characters  as  the  very  worst 
and  vilest  men  ;  as  the  most  proper  to  make  such 
a  sacrifice :  or  else  as  the  very  dirt  of  the  world, 
that  was  to  be  swept  away  :  nay,  as  the  off-scouring 
of  all  things,  the  dross,  the  filings  of  all  things.  They 
were  the  common-sewer  into  which  all  the  re¬ 
proaches  of  the  world  were  to  be  poured.  To  be 
the  off-scouring  of  any  thing,  is  bad ;  but  what  is  it 
to  be  the  off-scouring  of  all  things  ?  How  much  did 
the  apostles  resemble  their  Master,  and  fill  up  that 
which  was  behind  of  his  afflictions,  for  his  body’s  sake, 
which  is  the  church  ?  Col.  1.  24.  They  suffered  for 
him,  and  they  suffered  after  his  example.  Thus 
poor  and  despised  was  he  in  his  life  and  ministry. 
And  every  one  who  would  be  faithful  in  Christ  Jesus, 
must  prepare  for  the  same  poverty  and  contempt. 
Note,  They  may  be  very  dear  to  God,  and  honoura¬ 
ble  in  his  esteem,  whom  men  may  think  unworthy  to 
live,  and  use  and  scorn  as  the  very  dirt  and  refuse  of 
the  world.  God  seeth  not  as  man  seeth,  1  Sam.  16.  7. 

V.  We  have  here  the  apostles’  behaviour  under 
all ;  and  the  return  they  made  for  this  mal-treat- 
ment ;  Being  reviled,  we  bless  ;  being  persecuted,  we 
suffer  it ;  being  defamed,  we  entreat,  v.  12,13.  They 
returned  blessings  for  reproaches,  and  entreaties  and 
kind  exhortations  for  the  rudest  slanders  and  defama¬ 
tion  ;  and  were  patient  under  the  sharpest  persecu¬ 
tions.  Note,  The  disciples  of  Christ,  and  especially 
his  ministers,  should  hold  fast  their  integrity,  and 
keep  a  good  conscience,  whatever  opposition  or  hard¬ 
ships  they  meet  with  from  the  world.  Whatever 
they  suffer  from  men,  they  must  follow  the  example, 
and  fulfil  the  will  and  precepts,  of  their  Lord.  They 
must  be  content,  with  him  and  for  him,  to  be  des¬ 
pised  and  abused. 

1 4.  I  write  not  those  things  to  shame  you, 
but  as  my  beloved  sons  I  warn  you.  15. 

|  Forthough  ye  have  ten  thousand  instructors 
|  in  Christ,  yet  have  ye  not  many  fathers:  for 


415 


I.  CORINTHIANS,  IV. 


in  Christ  Jesus  1  have  begotten  you  through 
the  gospel.  16. .Wherefore  I  beseech  you, 
be  ye  followers  of  me. 

.  Here  Paul  challenges  their  regard  to  him  as  their 
father.  He  tells  them,  1.  That  what  he  had  written1 
was  not  for  their  reproach,  but  admonition  ;  not  with 
the  gall  of  an  enemy,  but  the  bowels  of  a  father ; 

( v .  14.)  1  write  not  to  shame  you,  but  as  my  beloved 
children  I  warn  you.  Note,  In  reproving  for  sin, 
we  should  have  a  tender  regard  to  the  reputation,  as 
well  as  the  reformation,  of  the  sinner.  We  should 
aim  to  distinguish  between  them  and  their  sins,  and 
take  care  not  to  discover  any  spite  against  them  our¬ 
selves,  nor  expose  them  to  contempt  and  reproach 
in  the  world.  Reproofs  that  expose,  commonly  do 
but  exasperate ;  when  those  that  kindly  and  affec¬ 
tionately  warn,  are  likely  to  reform.  When  the 
affections  of  a  father  mingle  with  the  admonitions  of 
a  minister,  it  is  to  be  hoped  that  they  may  at  once 
melt  and  mend :  but  to  lash  like  an  enemy  or  execu¬ 
tioner,  will  provoke,  and  render  obstinate.  To  ex¬ 
pose  to  open  shame,  is  but  the  way  to  render  shame¬ 
less.  2.  He  shews  them  upon  what  foundation  he 
claimed  paternal  relation  to  them,  and  calls  them  his 
sons.  They  might  have  other  pedagogues  or  in¬ 
structors,  but  he  was  their  father  ;  for  in  Christ  Jesus 
he  had  begotten  them  by  thegos/iel,  v.  15.  They  were 
made  Christians  by  his  ministry.  He  had  laid  the 
foundation  of  a  church  among  them.  Others  could 
only  build  upon  it.  Whatever  other  teachers  they 
had,  he  was  their  spiritual  father.  He  first  brought 
them  off  from  Pagan  idolatry  to  the  faith  of  the  gos¬ 
pel  and  the  worship  of  the  true  and  living  tlod.  He 
was  the  instrument  of  their  new  birth,  and  therefore 
claimed  the  relation  of  a  father  to  them,  and  felt  the 
bowels  of  a  father  toward  them.  Note,  There  com¬ 
monly  is,  and  always  ought  to  be,  an  endeared  affec¬ 
tion  between  faithful  ministers  and  those  they  beget 
in  Christ  Jesus  through  the  gospel.  They  should 
love  like  parents  and  children.  3.  We  have  here 
the  special  advice  he  urges  on  them  ;  Wherefore  I 
beseech  you,  be  ye  followers  of  me,  v.  16.  This  he 
elsewhere  explains  and  limits,  ( ch .  11.  1.)  “  Be  ye 
followers  of  me,  as  I  also  am  of  Christ.  Follow  me 
as  far  as  I  follow  Christ.  Come  up  as  close  as  ye  can 
to  my  example  in  those  instances  wherein  I  endea¬ 
vour  to  copy  after  his  pattern.  Be  my  disciples,  as 
far  as  I  manifest  myself  to  be  a  faithful  minister  and 
disciple  of  Christ,  and  no  farther.  I  would  not  have 
you  be  my  disciples,  but  his.  But  I  hope  I  have  ap- 

g roved  myself  a  faithful  steward  of  the  mysteries  of 
hrist,  and  a  faithful  servant  of  my  master  Christ ; 
so  far  follow  me,  and  tread  in  my  steps.”  Note,  Mi¬ 
nisters  should  so  live,  that  their  people  may  take 
pattern  from  them,  and  live  after  their  copy.  They 
should  guide  them  by  their  lives  as  well  as  their  li/is  ; 
go  before  them  in  the  way  to  heaven,  and  not  con¬ 
tent  themselves  with  pointing  it  out.  Note,  As  mi¬ 
nisters  are  to  set  a  pattern,  others  must  take  it.  They 
should  follow  them,  as  far  as  they  are  satisfied  that 
they  follow  Christ  in  faith  and  practice. 

17.  For  this  cause  have  I  sent  unto  you 
Timotheus,  who  is  my  beloved  son,  and  i 
faithful  in  the  Lord,  who  shall  bring  you  J 
into  remembrance  of  my  ways  which  are  j 
in  Christ,  as  I  teach  every  where  in  every 
church.  18.  Now  some  are  puffed  up,  as 
though  I  would  not  come  to  you.  19.  But 
I  will  come  to  you  shortly,  if  the  Lord  will ; 
and  will  know,  not  the  speech  of  them  who 
are  puffed  up,  but  the  power.  20.  For  the 
kingdom  of  God  is  not  in  word,  but  in 


power.  21.  What  will  ye?  Shall  I  come 
unto  you  with  a  rod,  or  in  love,  and  in  the 
spirit  of  meekness  ? 

^<*11  -*• 

I.  He  tells  them  ol  his  having  sent  1  imothy  to 
them,  to  bring  them  into  remembrance  of  his  ways 
in  Christ,  as  he  taught  every  where  in  every  church  ; 
(v.  17.)  to  remind  them  of  his  ways  in  Christ,  to  re¬ 
fresh  their  memory  as  to  his  preaching  and  practice, 
what  he  taught,  and  how  he  lived  among  them.  Note, 
They  who  have  had  ever  so  good  teaching,  are  apt 
to  forget,  and  need  to  have  their  memories  refreshed. 
The  same  truth,  taught  over  again,  if  it  give  no 
new  light,  may  make  new  and  quicker  impression. 
He  also  lets  them  know,  ‘hat  his  teaching  was  the 
same  every  where,  and  in  every  church.  He  had 
not  one  doctrine  for  one  place  and  people,  and  ano¬ 
ther  for  a  different  one.  He  kept  close  to  his  instruc¬ 
tions.  What  he  rectived  of  the  Lord,  that  he  deli¬ 
vered,  ch.  11.  23.  This  was  the  gospel-revelation, 
which  was  the  equal  concern  of  all  men,  and  did  not 
vary  from  itself.  He  therefore  taught  the  same 
things  in  every  church,  and  lived  after  the  same 
manner  in  all  times  and  places.  Note,  The  truth  of 
Christ  is  one  and  invariable.  What  one  apostle 
taught,  every  one  taught.  What  one  apostle  taught 
at  one  time  and  in  one  place,  he  taught  at  all  times 
and  in  all  places.  Christians  may  mistake  and  differ 
in  their  apprehensions,  but  Christ  and  Christian  truth 
are  the  same  yesterday,  to-day,  and  for  ever,  Heb. 
13.  8.  To  render  their  regard  to  Timothy  the  greater, 
he  gives  them  his  character.  He  was  his  beloved  son, 
a  spiritual  child  of  his,  as  well  as  themselves.  Note, 
Spiritual  brotherhood  should  engage  affection  as  well 
as  what  is  common  and  natural.  The  children  of 
one  father  should  have  one  heart.  But  he  adds, 
“  He  is  faithful  in  the  Lord ;  trust-worthy,  as  one 
that  feared  the  Lord.  He  will  be  faithful  in  the 
particular  office  he  has  now  received  of  the  Lord, 
the  particular  errand  on  which  he  comes ;  not  only 
from  me,  but  from  Christ.  He  knows  what  1  have 
taught,  and  what  my  conversation  has  been  in  all 
places,  and,  ye  may  depend  upon  it,  he  will  make 
a  faithful  report.”  Note,  It  is  a  great  commenda¬ 
tion  of  any  minister,  that  he  is  faithful  in  the  Lord, 
faithful  to  his  soul,  to  his  light,  to  his  trust  from  God  ; 
this  must  go  a  great  way  in  procuring  regard  to  his 
message  with  them  that  fear  God. 

II.  He  rebukes  the  vanity  of  those  who  imagined 
he  would  not  come  to  them,  by  letting  them  know 
this  was  his  purpose,  though  he  had  sent  Timothy  ; 
“  I  will  come  to  you  shortly,  though  some  of  you  are 
so  vain  as  to  think  I  will  not.”  But  he  adds,  if  the 
Lord  will.  It  seems,  as  to  the  common  events  of 
life,  apostles  knew  no  more  than  other  men,  nor 
were  they  in  these  points  under  inspiration.  For 
had  the  apostle  certainly  known  the  mind  of  God  in 
this  matter,  he  had  not  expressed  himself  with  this 
uncertainty.  But  he  sets  a  good  example  to  us  in  it. 
Note,  All  our  purposes  must  be  formed  with  a  de¬ 
pendence  on  Providence,  and  a  reserve  for  the  over¬ 
ruling  purposes  of  God.  If  the  Lord  will,  we  shall 

j  live,  and  do  this  and  that,  Jam.  4.  15. 

III.  He  lets  them  know  what  would  follow  upon 

j  his  coming  to  them  ;  I  will  know,  not  the  speech  of 

j  them  that  are  puffed  up,  but  the  power,  v.  19.  He 
would  bring  the  great  pretenders  among  them  to  a 
trial,  know  what  they  were ;  not  by  their  rhetoric 
or  philosophy,  but  by  the  authority  and  efficacy  of 
what  they  taught,  whether  they  could  confirm  it  by 
miraculous  operations,  and  whether  it  was  accom¬ 
panied  with  divine  influences  and  saving  effects  on 
the  minds  of  men.  For,  adds  he,  the  kingdom  of 
God  is  not  in  word,  but  in  power.  It  is  not  set  up, 
nor  propagated,  nor  established,  in  the  hearts  of 


416 


J.  CORINTHIANS.  V. 


men,  by  plausible  reasonings  or  florid  discourses, 
but  by  the  external  power  of  the  Holy  Spirit,  in 
miraculous  operations  at  first,  and  the  powerful  in  - 
fluence  of  divine  truth  on  the  minds  and  manners  of 
men.  Note,  It  is  a  good  way  in  the  general  to 
judge  of  a  preacher’s  docJa*ne,  Jlu’^ec-  whet^pW,  .-.. 
effects  of  it  upon  men’s  hearts  be  truly  divine.  1  hat 
is  most  likely  to  corrie  from  God,  which  in  its  own 
nature  is  most  fit,  and  in  event  is  found,  to  produce 
most  likeness  to  God  ;  to  spread  piety  and  virtue, 
to  change  men’s  hearts,  and  mend  their  manners. 

IV.  He  puts  it  to  their  choice,  how  he  should 
come  among  them,  whether  with  a  rod,  or  in  love , 
and  the  s/iirit  of  meekness ;  (v.  21.)  that  is,  accord¬ 
ing  as  they  were,  they  would  find  him.  If  they 
continued  perverse  among  themselves  and  with  him, 
it  would  be  necessary  to  come  with  a  rod  ;  that  is, 
to  exert  his  apostolical  power  in  chastising  them, 
by  making  some  examples,  and  inflicting  some  dis¬ 
eases  and  corporal  punishments,  or  by  other  censures 
for  their  faults.  Note,  Stubborn  offenders  must  be 
used  with  severity.  In  families,  in  Christian  com¬ 
munities,  paternal  pity  and  tenderness,  Christian 
love  and  compassion,  will  sometimes  force  the  use 
of  the  rod.  But  this  is  far  from  being  desirable,  if 
it  may  be  prevented.  And  therefore  the  apostle 
adds,  that  it  was  in  their  own  option  whether  he 
should  come  with  a  rod,  or  in  a  quite  different  dis¬ 
position  and  manner:  or  in  love  and  the  spirit  of 
meekness.  As  much  as  if  he  had  said,  “  Take  warn 
ing,  ceas  your  unchristian  feuds,  rectify  the  abuses 
among  you,  and  return  to  your  duty,  and  ye  shall 
find  me  as  gentle  and  benign  as  ye  can  wish.  It 
will  be  a  force  upon  my  inclination  to  proceed  with 
severity.  I  had  rather  come  and  display  the  ten¬ 
derness  of  a  father  among  you,  than  assert  his  autho¬ 
rity.  Do  but  your  dutv,  and  ye  have  no  reason  to 
avoid  mv  presence.”  Note,  It  is  a  happy  temper 
in  a  minister,  to  have  the  spirit  of  love  and  meek¬ 
ness  predominant,  and  yet  to  maintain  his  just  au¬ 
thority. 

CHAP.  V. 

In  this  chapter,  the  apostle,  I.  Blames  them  for  their  indul¬ 
gence  in  the  case  of  the  incestuous  person,  and  orders  him 
to  be  excommunicated,  and  delivered  to  Satan,  v.  1  . .  6. 
II.  He  exhorts  them  to  Christian  purity,  by  purging  out 
the  old  leaven,  v  I,  8.  And,  III.  Directs  them  to  shun 
even  the  common  conversation  of  Christians  who  wer 
guilty  of  any  notorious  and  flagitious  wickedness,  v.  9,  to 
the  end. 

1.  TT  is  reported  commonly,  that  there  is 
JL  fornication  among  yon,  and  such  for¬ 
nication  as  is  not  so  much  as  named  among 
the  Gentiles,  that  one  should  have  his  fa¬ 
ther’s  wife.  2.  And  ye  are  puffed  up,  and 
have  not  -ather  mourned,  that  he  that  hath 
done  this  deed  might  be  taken  away  from 
among  you.  3.  For  I  verily,  as  absent  in 
body,  but  present  in  spirit,  have  judged 
already,  as  though  I  were  present,  concern¬ 
ing  him  that  hath  so  done  this  deed ;  4.  In 
the  name  of  our  Lord  Jesus  Christ,  when  ye 
are  gathered  together,  and  my  spirit,  with 
the  power  of  our  Lord  Jesus  Christ,  5.  To 
deliver  such  an  one  unto  Satan  for  the  de¬ 
struction  of  the  flesh,  that  the  spirit  may  be 
saved  m  the  day  of  the  Lord  Jesus.  6.  Your 
glorying  is  not  good.  Know  ye  not  that 
a  little  leaven  leaveneth  the  whole  lump  ? 

Here  the  apostle  states  the  case  ;  and, 

I.  Lets  them  know  what  was.  the  common  or  ge- 


i  neral  report  concerning  them,  that  one  of  their  com¬ 
munity  was  guilty  of  fornication,  v.  1.  It  was  told 
in  all  places,  to  their  dishonour,  and  the  reproach 
1  of  Christians.  And  it  was  the  more  reproachful,  be¬ 
cause  it  could  not  be  denied.  Note,  The  heinous 
:Hfe^r»rofessed  Christians  are  quickly  noted  and 
ncnsecHforoad.  We  should  walk  circumspectly,  for 
many  eyes  are  upon  us,  and  many  mouths  will  be 
opened  against  us  if  we  fall  into  any  scandalous  prac¬ 
tice.  This  was  not  a  common  instance  of  fornication, 
but  such  as  was  not  so  much  as  named  among  the 
Gentiles,  that  a  ma?i  should  have  his  father’s  wife  ; 
either  marry  her  while  his  father  was  alive,  or  keep 
her  as  his  concubine,  either  when  he  was  dead  or 
while  he  was  alive.  In  either  of  these  cases,  his 
criminal  conversation  with  her  might  be  called  for¬ 
nication  ;  but  had  his  father  been  dead,  and  he,  after 
his  decease,  married  to  her,  it  had  been  incest  still, 
but  neither  fornication  nor  adultery  in  the  strictest 
sense.  But  to  many  her,  or  keep  her  as  a  con¬ 
cubine,  while  his  father  was  alive,  though  he  had 
repudiated  her,  or  she  had  deserted  him,  whether 
she  were  his  own  mother  or  not,  was  incestuous 
fornication;  Scelus  incredibile,  (as  Cicero  calls  it,) 
et  praeter  unum  in  omni  vita  inauditum ;  (Orat. 
pro  Cluent. )  when  a  woman  had  caused  her  daugh¬ 
ter  to  be  put  away,  and  was  married  to  her  husband. 
Incredible  wickedness  !  says  the  orator ;  such  I  newer 
heard  of  in  all  my  life  besides.  Not  that  there  were 
no  such  instances  of  incestuous  commerce  or  marri¬ 
ages  among  the  heathens  :  but,  whenever  they  hap¬ 
pened,  they  gave  a  shpek  to  every  man  of  virtue  and 
probity  among  them.  They  could  not  think  of  them 
without  horror,  nor  mention  them  without  dislike 
and  detestation.  Yet  such  a  horrible  wickedness 
was  committed  by  one  in  the  church  of  Corinth,  and, 
as  is  probable,  a  leader  of  one  of  the  factions  among 
them  ;  a  principal  man.  Note,  The  best  churches 
are,  in  this  state  of  imperfection,  liable  to  very  great 
corruptions.  Is  it  any  wonder,  when  so  horrible  a 
practice  was  tolerated  in  an  apostoli  al  church,  a 
church  planted  by  the  great  apostle  of  the  Gentiles? 

II.  He  greatly  blames  them  for  their  own  conduct 
hereupon  ;  they  were  puffed  up,  (v.  2. )  they  gloried  ; 
1.  Perhaps  on  account  of  this  very  scandalous  per 
son.  He  might  be  a  man  of  great  eloquence,  ol 
deep  science,  and  for  this  reason  very  greatly  esteem¬ 
'd,  and  followed,  and  cried  up,  by  many  among 
them.  They  were  proud  that  they  had  such  a 
leader.  Instead  of  mourning  for  his  fall,  and  their 
own  reproach  upon  his  account,  and  renouncing  him 
and  removing  lnm  from  the  society,  they  continued 
to  applaud  him,  and  pride  themselves  in  him.  Note, 
Pride  and  self-esteem  often  lie  at  the  bottom  of  our 
immoderate  esteem  of  others;  and  this  makes  us 
blind  to  their  faults  as  to  our  own.  It  is  true  humi¬ 
lity  that  will  bring  a  man  to  a  sight  and  acknow¬ 
ledgment  of  his  errors.  The  proud  man  either 
wholly  overlooks  or  artfully  disguises  his  faults,  or 
endeavours  to  transform  his  blemishes  into  beauties. 
'I'hose  of  the  Corinthians  that  were  admirers  of  the 
incestuous  person’s  gifts,  could  overlook  or  extenu 
ate  his  horrid  practices.  Or  else,  2.  It  may  intimate 
to  us,  that  some  of  the  opposite  party  were  puffei 
up.  They  were  proud  of  their  own  standing,  and 
trampled  over  him  that  fell.  Note,  It  is  a  very 
wicked  thing  to  glory  over  the  miscarriages  and  sins 
of  others.  We  should  lay  them  to  heart,  and  mourn 
for  them,  not  be  puffed  up  with  them.  Probably, 
this  was  one  effect  of  the  divisions  among  them.  The 
opposite  party  made  their  advantage  of  this  scan¬ 
dalous  lapse,  and  were  glad  of  the  opportunity. 
Note,  It  is  a  sad  consequence  of  divisions  among 
Christians,  that  it  makes  them  apt  to  rejoice  in  ini¬ 
quity.  The  sins  of  others  should  be  our  sorrow. 
Nay,  churches  should  mourn  for  the  scandalous  be¬ 
haviour  of  particular  members,  and,  if  they  are  in 


41? 


I.  CORTNTHIANS,  V. 


corrigible,  should  remove  them.  He  that  had  done 
this  wicked  deed,  should  have  been  taken  away  from 
among  them. 

III.  We  have  the  apostle’s  direction  to  them  how 
tiey  should  now  proceed  with  this  scandalous  sin¬ 
ner.  He  would  have  him  excommunicated,  and  de¬ 
livered  to  Satan  ;  (i>.  3 — 5.)  as  absent  in  body,  yet 
l iresent  in  spirit,  he  had  judged  already  as  if  he 
were f iresent .  That  is,  he  had,  by  revelation  and 
the  miraculous  gift  of  discerning  vouchsafed  him 
by  the  Spirit,  as  perfect  a  knowledge  of  the  case, 
and  had  hereupon  come  to  the  following  determina¬ 
tion,  not  without  special  authority  from  the  Holy 
Spirit.  He  says  this,  to  let  them  know,  that  though 
he  was  at  a  distance,  he  did  not  pass  an  unrighteous 
sentence,  nor  judge  without  having  as  lull  cognizance  I 
of  the  case,  as  if  he  had  been  on  the  spot.  Note, 
Those  who  would  appear  righteous  judges  to  the 
world,  will  take  care  to  inform  them,  that  they  do 
not  pass  sentence  without  full  proof  and  evidence. 
The  apostle  adds,  him  who  hath  so  done  this  deed. 
'The  fact  was  not  only  heinously  evil  in  itself,  and 
horrible  to  the  heathens,  but  there  were  some  par¬ 
ticular  circumstances  that  greatly  aggravated  the 
offence.  He  had  so  committed  the  evil  as  to  heighten 
the  guilt  by  the  manner  of  doing'  it.  Perhaps  he 
was  a  minister,  a  teacher,  or  a  principal  man  among 
them.  By  this  means  the  church  and  their  profes¬ 
sion  were  more  reproached.  Note,  In  dealing  with 
scandalous  sinners,  not  only  are  they  to  be  charged 
with  the  fact,  but  the  aggravating  circumstances  of 
it.  He  had  judged  that  he  should  be  delivered  to 
Satan,  ( v .  5.)  and  this  was  to  be  done  in  the  name 
of  Christ,  with  the  power  of  Christ,  and  in  a  full  as¬ 
sembly,  where  the  apostle  would  be  also  present  in 
spirit,  or  by  his  spiritual  gift  of  discerning  at  a  dis¬ 
tance.  Some  think  that  this  is  to  be  understood  of 
a  mere  ordinary  excommunication,  and  that  deliver¬ 
ing  him  to  Satan  for  the  destruction  of  the  flesh,  is 
only  meant  of  disowning  him,  and  casting  him  out 
of  the  church,  that  by  this  means  he  might  be 
brought  to  repentance,  and  his  flesh  might  be  mor¬ 
tified.  Christ  and  Satan  divide  the  world  :  and  they 
that  live  in  sin,  when  they  profess  relation  to  Christ, 
belong  to  another  master,  and  by  excommunication 
should  be  delivered  up  to  him  ;  and  this  in  the  name 
of  Christ.  Note,  Church-censures  are  Christ’s  or¬ 
dinances,  and  should  be  dispensed  in  his  name.  It  , 
was  to  be  done  also  when  they  were  gathered  toge-  1 
ther,  in  full  assembly.  The  more  public,  the  more 
solemn ;  and  the  more  solemn,  the  more  likely  to  J 
have  a  good  effect  on  the  offender.  Note,  Church-  i 
censures  on  notorious  and  incorrigible  sinners  should  ' 
be  past  with  great  solemnity.  They  who  sin  in  this 
manner,  are  to  be  rebuked  before  all,  that  all  may 
fear,  1  Tim.  5.  20.  Others  think  the  apostle  is  not 
to  be  understood  of  mere  excommunication,  but  of  a 
miraculous  power  or  authority  thev  had  of  deliver¬ 
ing  a  scandalous  sinner  into  the  power  of  Satan,  to 
have  bodily  diseases  inflicted,  and  to  be  tormented 
by  him  with  bodily  pains,  which  is  the  meaning  of 
the  destruction  of  the  flesh.  In  this  sense,  the  de¬ 
struction  of  the  flesh  has  been  a  happy  occasion  of 
the  salvation  of  the  Spirit.  It  is  probable  that  this  1 
was  a  mixed  case.  It  was  an  extraordinary  instance  :  ! 
and  the  church  was  to  proceed  against  him  by  just 
censure  ;  the  apostle,  when  they  did  so,  put  forth  an 
act  of  extraordinary  power,  and  gave  him  up  to 
Satan  ;  not  for  his  destruction,  but  for  his  deliver¬ 
ance,  at  least,  for  the  destruction  of  the  flesh,  that 
the  soul  might  be  saved.  Note,  The  great  end  of 
church-censures  is  the  good  of  those  who  fall  under 
them  ;  their  spiritual  and  eternal  good.  It  is,  that 
their  spirit  may  be  saved  in  the  day  of  the  Lord 
Jesus,  v.  5.  Yet  it  is  not  merely  a  regard  to  their 
benefit  that  is  to  be  had  in  proceeding  against  them. 

F  or, 

VOL.  VT. — 3  G 


IV.  He  hints  the  danger  of  contagion  from  this 
example  ;  Your  glorying  is  not  good.  Know  ye  not 
that  a  little  leaven  leaveneth  the  whole  lump  ?  The 
bad  example  of  a  man  in  rank  and  reputation  is  very 
mischievous;  spreads  the  contagion  far  and  wide. 
It  did  so,  probably,  in  this  very  church  and  case  :  see 
2  Cor.  12.  21.  They  could  not  be  ignorant  of  this. 
The  experience  of  the  whole  world  was  for  it ;  one 
scabbed  sheep  infects  a  whole  flock.  A  little  leaven 
will  quickly  spread  the  ferment  through  a  great 
lump.  Note,  Concern  for  their  purity  and  preser¬ 
vation  should  engage  Christian  churches  to  remove 
gross  and  scandalous  sinners. 

7.  Purge  out  therefore  the  old  leaven, 
that  ye  may  be  a  new  lump,  as  ye  are  un¬ 
leavened.  For  even  Christ  our  Passover 
is  sacrificed  for  us:  ^  Therefore  let  us  keep 
the  feast,  not  with  old  leaven,  neither  with 
the  leaven  of  malice  and  wickedness ;  but 
with  the  unleavened  bread  of  sincerity  and 
truth. 

Here  the  apostle  exhorts  them  to  purity,  by  purg¬ 
ing  out  the  old  leaven.  In  which  observe, 

1.  The  advice  itself;  addressed  either,  (1.)  To 
the  church  in  general :  and  so,  purging  out  the  old 
leaven,  that  they  might  be  a  new  lump,  refers  to 
the  putting  away  from  themselves  that  wicked  per¬ 
son,  v.  13.  Note,  Christian  churches  should  be  pure 
and  holy,  and  not  bear  such  corrupt  and  scandalous 
members.  They  are  to  be  unleavened,  and  should 
endure  no  such  heterogeneous  mixture  to  sour  and 
corrupt  them.  Or,  (2. )  To  each  particular  member 
of  the  church.  And  so  it  implies,  that  they  should 
purge  themselves  from  all  impurity  of  heart  and 
life,  especially  from  this  kind  of  wickedness,  to  which 
the  Corinthians  were  addicted  to  a  proverb.  See 
the  argument  at  the  beginning.  This  old  leaven 
was  in  a  particular  manner  to  be  purged  out,  that 
they  might  become  a  new  lump.  Note,  Chris¬ 
tians  should  be  careful  to  keep  themselves  dean,  as 
well  as  purge  polluted  members  out  of  their  society. 
And  they  should  especially  avoid  the  sins  to  which 
themselves  were  once  most  addicted,  and  the  reign¬ 
ing  vices  of  the  places  and  people  where  they  live. 
They  were  also  to  purge  themselvesyVom  malice  and 
wickedness ;  all  ill-will  and  mischievous  subtlety. 
This  is  leaven  that  sours  the  mind  to  a  great  degree. 
It  is  not  improbable  that  this  was  intended  as  a  check 
to  some  who  gloried  in  the  scandalous  behaviour  of 
the  offender,  both  out  of  pride  and  pique.  Note, 
Christians  should  be  particularly  careful  to  keep 
fiee  from  malice  and  mischief.  Love  is  the  very 
essence  and  life  of  the  Christian  religion.  It  is  the 
fairest  image  of  God,  for  God  is  Love  ;  (1  John  4.  16.) 
and  therefore  it  is  no  wonder  if  it  be  the  greatest 
beauty  and  ornament  of  a  Christian.  But  malice  is 
murder  in  its  principles  ;  He  that  hates  his  brother, 
is  a  murderer ;  (1  John  3.  15.)  he  bears  the  image, 
and  proclaims  himself  the  offspring,  of  him  who  was 
a  murderer  from  the  beginning,  John  8.  44.  How 
hateful  should  every  thing  be  to  a  Christian,  that 
looks  like  malice  and  mischief. 

2.  The  reason  with  which  this  advice  is  enforced 
For  Christ  our  Passover  is  sacrificed  for  us,  v.  7. 
This  is  the  great  doctrine  of  the  gospel.  The  Jews, 
after  they  had  killed  the  passover,  kept  the  feast  of 
unleavened  bread.  So  must  we  ;  not  for  seven  davs 
only,  but  all  our  days.  We  should  die  with  our  Sa¬ 
viour  to  sin  ;  be  planted  into  the  likeness  of  his  death, 
by  mortifying  sin  ;  and  into  the  likeness  of  his  resur¬ 
rection,  by  rising  again  to  newness  of  life,  and  that 
internal  and  external.  We  must  have  new  hearts, 
and  lead  new  lives.  Note,  The  whole  life  of  a  Chris¬ 
tian  must  be  a  feast  of  unleavened  bread.  His  com— 


418 


1.  CORINTHIANS,  VI. 


mon  conversation  and  his  religious  performances  [ 
must  be  holy.  He  must  purge  out  the  old  leaven , 
and  keep  the  feast  with  the  unleavened  bread  of  sin¬ 
cerity  and  truth.  He  must  be  without  guilt  in  his 
conduct  toward  God  and  man.  And  the  more  there 
is  of  sincerity  in  our  own  profession,  the  less  shall 
we  censure  that  of  others.  Note,  on  the  whole.  The 
sacrifice  of  our  Redeemer  is  the  strongest  argument 
with  a  gracious  heart  for  purity  and  sincerity.  How 
sincere  a  regard  did  he  shew  to  our  welfare,  in  dying 
for  us  !  And  how  terrible  a  proof  was  his  death,  of 
the  detestable  nature  of  sin,  and  God’s  displeasure 
against  it !  Heinous  evil,  that  could  not  be  expiated 
but  with  the  blood  of  the  Son  of  God  !  And  shall  a 
Christian  love  the  murderer  of  his  Lord  ?  God  forbid. 

9.  I  wrote  unto  you  in  an  epistle  not  to 
company  with  fornicators.  10.  Yet  not  al¬ 
together  with  the  fornicators  of  this  world, 
or  with  the  covetous,  or  extortioners,  or 
with  idolaters ;  for  then  must  ye  needs  go 
out  <?f  the  world.  1 1 .  But  now  1  have  writ¬ 
ten  unto  you  not  to  keep  company,  if  any 
man  that  is  called  a  brother  be  a  fornicator, 
or  covetous,  or  an  idolater,  or  a  railer,  or  a 
drunkard,  or  an  extortioner ;  with  such  an 
one,  no  not  to  eat.  12.  For  what  have  I  to 
do  to  judge  them  also  that  are  without  ?  Do 
not  ye  judge  them  that  are  within  ?  1 3.  But 
them  that  are  without  God  judgeth.  There¬ 
fore  put  away  from  among  yourselves  that 
wicked  person. 

Here  the  apostle  advises  them  to  shun  the  com¬ 
pany  and  converse  of  scandalous  professors.  In 
which  consider, 

1.  The  advice  itself ;  I  wrote  to  you  in  a  letter, 
not  to  company  with  fornicators,  v.  9.  Some  think 
this  was  an  epistle  written  to  them  before,  which  is 
lost.  Yet  we  have  lost  nothing  by  it,  the  Christian 
revelation  being  entire  in  those  books  of  scripture 
which  are  come  down  to  us ;  which  are  all  that 
were  intended  by  God  for  the  general  use  of  Chris¬ 
tians,  or  he  could  and  would  in  his  providence  have 
preserved  more  of  the  writings  of  inspired  men. 
Some  think  it  is  to  be  understood  of  this  very  epis¬ 
tle,  that  he  had  written  this  advice  before  he  had 
full  information  of  their  whole  case,  but  thought  it 
needful  now  to  be  more  particular.  And  therefore 
on  this  occasion  he  tells  them,  that  if  any  man  called 
a  brother,  any  one  professing  Christianity,  and  being 
a  member  of  a  Christian  church,  were  a  fornicator, 
or  covetous,  or  an  idolater,  or  a  railer,  that  they 
should  not  keep  company  with  him,  not  so  much  as 
eat  with  such  a  one.  They  were  to  avoid  all  familia¬ 
rity  with  him  ;  they  were  to  have  no  commerce  with 
him  :  but,  that  they  might  shame  him,  and  bring  him 
to  repentance,  must  disclaim  and  shun  him.  Note, 
Christians  are  to  avoid  the  familiar  conversation  of 
fellow-Christians  that  are  notoriously  wicked,  and 
under  just  censure  for  their  flagitious  practices. 
Such  disgrace  the  Christian  name.  They  may  call 
themselves  brethren  in  Christ,  but  they  are  not 
Christian  brethren.  They  are  only  fit  companions 
for  their  brethren  in  iniquity  ;  and  to  such  company 
they  should  be  left,  till  they  mend  their  ways  and 
doings. 

2.  He  limits  this  advice.  He  does  not  forbid  Chris¬ 
tians  the  like  commerce  with  scandalously  wicked 
heathens.  He  does  not  forbid  them  eating  or  con¬ 
versing  with  the  fornicators  of  this  world,  See.  They 
know  no  better.  They  profess  no  better.  The  gods 
they  serve,  and  the  worship  they  render  to  many  of 
them,  countenance  such  wickedness.  “  You  must 


needs  go  out  of  the  world,  if  you  will  have  no  con¬ 
versation  with  such  men.  Your  Gentile  neighbours 
are  generally  vicious  and  profane ;  and  it  is  impos¬ 
sible,  as  long  as  you  are  in  the  world,  and  have  any 
worldly  business  to  do,  but  you  must  fall  into  their 
company.  This  cannot  be  wholly  avoided.”  Note, 
Christians  may  and  ought  to  testify  more  respect 
to  loose  worldlings  than  to  loose  Christians.  This 
seems  a  paradox.  Why  should  we  shun  the  com¬ 
pany  of  a  profane  or  loose  Christian,  rather  than 
that  of  a  profane  or  loose  heathen  ? 

3.  The  reason  of  this  limitation  is  here  assigned. 
It  is  impossible  the  one  should  be  avoided.  Chris¬ 
tians  must  have  gone  out  of  the  world,  to  avoid  the 
company  of  loose  heathens.  But  this  was. impossi¬ 
ble,  as  long  as  they  had  business  in  the  world.  While 
they  are  minding  their  duty,  and  doing  their  proper 
business,  God  can  and  will  preserve  them  from  con¬ 
tagion.  Besides,  they  carry  an  antidote  against  the 
infection  of  their  bad  example,  and  are  naturally 
upon  the  guard.  They  are  apt  to  have  a  horror  at 
their  wicked  practices.  But  the  dread  of  sin  wears 
off  by  familiar  converse  with  wicked  Christians.  Our 
own  safety  and  preservation  are  a  reason  of  this  dif¬ 
ference.  But  besides,  heathens  were  such  as  Chris¬ 
tians  had  nothing  to  do,  to  judge  and  censure,  and 
avoid,  upon  a  censure  past ;  for  they  are  without, 
(y.  12.)  and  must  be  left  to  God's  judgment,  v.  13. 
But  as  to  members  of  the  church,  they  are  within, 
are  professedly  bound  by  the  laws  and  rules  of  Chris¬ 
tianity,  and  not  only  liable  to  the  judgment  of  God, 
but  to  the  censures  of  those  who  are  set  over  them, 
and  the  fellow-members  of  the  same  body,  when 
they  transgress  these  rules.  Every  Christian  is  bound 
to  judge  them  unfit  for  communion  and  familiar  con¬ 
verse.  They  are  to  be  punished,  by  having  this 
mark  of  disgrace  put  upon  them,  that  they  may  be 
ashamed,  and,  if  possible,  reclaimed  thereby: "and 
the  more,  because  the  sins  of  such  much  more  dis¬ 
honour  God  than  the  sins  of  the  openly  wicked  and 
profane  can  do.  The  church  therefore  is  obliged  to 
clear  herself  from  all  confederacy  with  them,  or  con¬ 
nivance  at  them,  and  to  bear  testimony  against  their 
wicked  practices.  Note,  Though  the  church  has 
nothing  to  do  with  those  without,  it  must  endeavour 
to  keep  clear  of  the  guilt  and  reproach  of  those 
within. 

4.  He  applies  the  argument  to  the  case  before 
him  ;  “  Therefore  put  away  from  among  yourselves 
that  wicked  person,  v.  13.  Cast  him  out  of  your 
fellowship,  and  avoid  his  conversation.” 

CHAP.  VI. 

In  this  chapter,  the  apostle,  I.  Reproves  them  for  going  to 
law  with  one  another  about  small  matters,  and  bringing 
the  cause  before  heathen  judges,  v.  1  .  .8.  II.  He  takes 
occasion  hence  to  warn  them  against  many  gross  sins,  to 
which  they  had  been  formerly  addicted,  v.  9..  II.  III. 
And,  having  cautioned  them  against  the  abuse  of  their 
liberty,  he  vehemently  dehorts  them  from  fornication,  by 
various  arguments,  v.  12,  to  the  end. 

l.”I~>Al\E  any  of  you,  having  a  mailer 
JLF  against  another,  go  to  law  before 
the  unjust,  and  not  before  the  saints  ?  2. 
Do  ye  not  know  that  the  saints  shall  judge 
the  world  ?  And  if  the  world  shall  be  judg¬ 
ed  by  you,  are  ye  unworthy  to  judge  the 
smallest  matters  ?  3.  Know  ye  not  that  we 
shall  judge  angels  ?  How  much  more  things 
that  pertain  to  this  life  !  4.  If  then  ye  have 
judgments  of  things  pertaining  to  this  life, 
set  them  to  judge,  who  are  least  esteemed 
in  the  church.  5.  I  speak  to  your  shame. 
Is  it  so,  that  there  is  not  a  wise  man  among 


419 


I.  CORINTHIANS,  VI. 


ou,  no,  not  one  that  shall  be  able  to  judge 
etween  his  brethren  ?  6.  But  brother  goeth 
to  law  with  brother,  and  that  before  the 
unbelievers.  7.  Now  therefore  there  is  ut¬ 
terly  a  fault  among  you,  because  ye  go  to 
law  with  one  another.  Why  do  ye  not  rather 
take  wrong?  Why  do  ye  not  rather  suffer 
yourselves  to  be  defrauded  ?  8.  Nay,  ye  do 
wrong,  and  defraud,  and  that  your  brethren. 

Here  the  apostle  reproves  them  for  going  to  law 
with  one  another  before  heathen  judges  for  little 
matters;  and  therein  blames  all  vexatious  law- 
suits.  In  the  chapter  before  he  had  directed  them 
to  punish  heinous  sins  among  themselves  by  church- 
censures.  Here  he  directs  them  to  determine  con¬ 
troversies  with  one  another  by  church-counsel  and 
advice.  Concerning  which  observe, 

I.  The  fault  he  blames  them  for ;  it  was  going  to 
law.  Not  but  that  the  law  is  good,  if  a  man  uses  it 
lawfully.  But,  1.  Brother  went  to  law  with  brother, 
tv.  6.)  one  member  of  the  church  with  another. 
The  near  relation  would  not  preserve  peace  and 
good  understanding.  The  bonds  of  fraternal  love 
were  broken  through.  And  a  brother  offended,  as 
Solomon  says,  is  harder  to  be  won  than  a  strong 
city  ;  their  contentions  are  like  the  bars  of  a  castle, 
Prov.  18.  19.  Note,  Christians  should  not  contend 
with  one  another,  for  they  are  brethren.  This,  duly 
attended  to,  would  prevent  law-suits,  and  put  an 
end  to  quarrels  and  litigations.  2.  They  brought 
the  matter  before  the  heathen  magistrates;  they 
went  to  law  before  the  unjust,  not  before  the  saints  ; 
( v .  1.)  brought  the  controversy  before  unbelievers, 
{v.  6.)  and  did  not  compose  it  among  themselves, 
Christians  and  saints,  at  least  in  profession.  This 
tended  much  to  the  reproach  of  Christianity.  It 
published  at  once  their  folly  and  unpeaceableness ; 
whereas  they  pretended  to  be  the  children  of  wis¬ 
dom,  and  the  followers  of  the  Lamb,  the  meek  and 
lowly  Jesus,  the  Prince  of  Peace.  And  therefore, 
says  the  apostle,  “  Dare  any  of  you,  having  a  con¬ 
troversy  with  another,  go  to  law,  implead  him, 
bring  the  matter  to  a  hearing  before  the  unjust  ?” 
Note,  Christians  should  not  dare  to  do  any  thing 
that  tends  to  the  reproach  of  their  Christian  name 
and  profession.  3.  Here  is  at  least  an  intimation 
that  they  went  to  law  for  trivial  matters;  things 
of  little  value.  For  the  apostle  blames  them,  that 
they  did  not  take  wrong  rather  than  go  to  law,  ( v . 
7.)  which  must  be  understood  of  matters  not  very 
important  In  matters  of  great  damage  to  ourselves 
or  families,  we  may  use  lawful  means  to  right  our¬ 
selves.  W e  are  not  bound  to  sit  down,  and  suffer 
the  injury  tamely,  without  stirring  for  our  own  re¬ 
lief  ;  but  in  matters  of  small  consequence,  it  is  bet¬ 
ter  to  put  up  with  the  wrong.  Christians  should  be 
of  a  forgiving  temper.  And  it  is  more  for  their  ease 
and  honour  to  suffer  small  injuries  and  inconveni¬ 
ences,  than  seem  to  be  contentious. 

II.  He  lays  before  them  the  aggravations  of  their 
fault;  Do  not  ye  know  that  the  saints  shall  judge 
the  world,  (v.  2.)  shall  judge  angels?  v.  3.  And 
are  they  unworthy  to  judge  the  smallest  matters  ;  the 
things  of  this  life  ?  It  was  a  dishonour  to  their  Chris¬ 
tian  character,  a  forgetting  their  real  dignity,  as 
saints,  for  them  to  carry  little  matters,  about  the 
things  of  life,  before  heathen  magistrates.  When 
they  were  to  judge  the  world,  nay,  to  judge  angels, 
it  is  unaccountable  that  they  could  not  determine 
little  controversies  among  one  another.  By  judging 
the  world  and  angels,  some  think,  is  to  be  under¬ 
stood,  their  being  assessors  to  Christ  in  the  great 
judgment-day ;  it  being  said  of  our  Saviour’s  disci¬ 
ples,  that  they  should  at  that  day  sit  on  twelve 


thrones,  judging  the  twelve  tribes  of  Israel,  Matt. 
19.  28.  And  elsewhere  we  read  of  our  Lord's  com¬ 
ing  with  ten  thousand  of  his  saints  to  execute  judg¬ 
ment  on  all,  &c.  Jude  14,  15.  He  will  come  to  judg¬ 
ment  with  all  his  saints,  1  Thess.  3.  13.  They  them¬ 
selves  are  indeed  to  be  judged ;  (see  Matt.  25.  31 — 
41.)  but  they  may  first  be  acquitted,  and  then  ad¬ 
vanced  to  the  bench,  to  approve  and  applaud  the 
righteous  judgment  of  Christ  both  on  men  and  an¬ 
gels.  In  no  other  sense  can  they  be  judges.  They 
are  not  partners  in  the  Lord’s  commission,  but  they 
have  the  honour  to  sit  by,  and  see  his  proceeding 
against  the  wicked  world,  and  approve  it.  Others 
understand  this  judging  of  the  world  to  be  meant, 
when'  the  empire  should  become  Christian.  But  it 
does  not  appear  that  the  Corinthians  had  knowledge 
of  the  empire’s  becoming  Christian  ;  and  if  they  had, 
in  what  sense  could  Christian  emperors  be  said  to 
judge  angels  ?  Others  understand  it  of  their  con¬ 
demning  the  world  by  their  faith  and  practice,  and 
casting  out  evil  angels  bv  miraculous  power,  which 
was  not  confined  to  the  first  ages,  or  to  the  apostles. 
The  first  sense  seems  to  be  most  natural ;  and  at 
the  same  time,  it  gives  the  utmost  force  to  the  ar¬ 
gument.  “Shall  Christians  have  the  honour  to  sit 
with  the  sovereign  Judge  at  the  last  day,  whilst  he 
passes  judgment  on  sinful  men  and  evil  angels,  and 
are  they  not  worthy  to  judge  of  the  trifles  about 
which  you  contend  before  heathen  magistrates  ? 
Cannot  they  make  up  your  mutual  differences  ? 
Why  must  you  bring  them  before  heathen  judges  ? 
When  you  are  to  judge  them,  is  it  fit  to  appeal  to 
their  judicature  ?  Must  you,  about  the  affairs  of  this 
life,  set  them  to  judge,  who  are  of  no  esteem  in  the 
church  ?n  So  some  read,  and  perhaps  most  proper¬ 
ly,  (v.  4.)  heathen  magistrates,  i£ou6tvr,/utYout,  the 
things  that  are  not,  ch.  1.  28.  “  Must  they  be  call¬ 
ed  in  to  judge  in  your  controversies,  of  whom  you 
ought  to  entertain  so  low  an  opinion  ?  Is  not  this 
shameful  ?”  v.  5.  Some  who  read  it  as  our  transla¬ 
tors,  make  it  an  ironical  speech  ;  “  If  you  have  such 
controversies  depending,  set  them  to  judge,  who  are 
of  least  esteem  among  yourselves.  The  meanest 
of  your  own  members  are  able  surely  to  determine 
these  disputes.  Refer  the  matters  in  variance  to 
any,  rather  than  go  to  law  about  them  before  hea¬ 
then  judges.  They  are  trifles  not  worth  contending 
about,  and  may  easily  be  decided,  if  you  have  first 
conquered  your  own  spirits,  and  brought  them  into 
a  true  Christian  temper.  Bear  and  forbear,  and  the 
men  of  meanest  skill  among  you  may  end  your  quar¬ 
rels.  I s/ieak  it  to  your  shame,”  v.  5.  Note,  It  is  a 
shame  that  little  quarrels  should  grow  to  such  a  head 
among  Christians,  that  they  cannot  be  determined 
by  arbitration  of  the  brethren. 

III.  He  puts  them  on  a  method  to  remedy  this 
fault.  And  this  twofold.  1.  By  referring  it  to  some 
to  make  it  up  ;  “Is  it  so,  that  there  is  no  wise  man 
among  you,  no  one  able  to  judge  between  his  bre¬ 
thren?  v.  5.  You  who  value  yourselves  so  much 
upon  your  wisdom  and  knowledge,  who  are  so  puff¬ 
ed  up  upon  your  extraordinary  gifts  and  endow¬ 
ments*;  is  there  none  among  you  fit  for  this  office, 
none  that  has  wisdom  enough' to  judge  in  these  dif¬ 
ferences?  Must  brethren  quarrel,  and  the  heathen 
magistrate  judge,  in  a  church  so  famous  as  your’s 
for  knowledge  and  wisdom  ?  It  is  a  reproach  to 
you,  that  quarrels  should  run  so  high,  and  none 
of  your  wise  men  interpose  to  prevent  it.”  Note, 
Christians  should  never  engage  in  law-suits,  till  all 
other  remedies  are  tried  in  vain.  Prudent  Chris¬ 
tians  should  prevent,  if  possible,  their  disputes,  and 
not  courts  of  judicature  decide  them,  especially  in 
matters  of  no  great  importance.  2.  By  suffering 
wrong,  rather  than  taking  this  method  to  right 
themselves  ;  It  is  utterly  a  fault  among  you,  to  go 
I  to  law  in  this  matter:  it  is  a  fault  of  one  side  always, 


420 


I.  CORINTHIANS,  VI. 


to  go  to  law,  except  in  a  case  where  the  title  is  in-  ft 
deed  dubious,  and  there  is  a  friendly  agreement  of 
both  parties  to  refer  it  to  the  judgment  of  those 
learned  in  the  law,  to  decide  it.  And  this  is  refer- 
ring  it,  rather  than  contending  about  it,  which  is  the 
thing  the  apostle  here  seems  chiefly  to  condemn ; 
Should  you  not  rather  take  wrong,  rather  suffer 
yourselves  to  be  defrauded?  Note,  A  Christian 
should  rather  put  up  with  a  little  injury  than  tease 
himself,  and  provoke  others,  by  a  litigious  contest. 
The  peace  ol  his  own  mind,  and  the  calm  of  his 
neighbourhood,  are  more  worth  than  victory  in 
such  a  contest,  or  reclaiming  his  own  right ;  espe¬ 
cially  when  the  quarrel  must  be  decided  by  those 
who  are  enemies  to  religion.  But  the  apostle  tells 
them,  they  were  so  far  from  bearing  injuries,  that 
they  actually  did  wrong,  and  defrauded,  and  that 
their  brethren.  Note,  it  is  utterly  a  fault,  to  wrong 
and  defraud  any ;  but  it  is  an  aggravation  of  this 
fault,  to  defraud  our  Christian  brethren.  The  ties, 
of  mutual  love  ought  to  be  stronger  between  them 
than  between  others.  And  love  worketh  no  ill  to  his 
neighbour,  Rom.  13.  10.  Those  who  love  the  bro¬ 
therhood,  can  never,  under  the  influence  of  this 
principle,  hurt  or  injure  them. 

9.  Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  God  ?  Be 
not  deceived:  neither  fornicators,  nor  idol¬ 
aters,  nor  adulterers,  nor  effeminate,  nor 
abusers  of  themselves  with  mankind,  10. 
Nor  thieves,  not  covetous,  nor  drunkards, 
nor  revilers,  nor  extortioners,  shall  inherit 
the  kingdom  of  God.  1 1.  And  such  were 
some  of  you:  but  ye  are  washed,  but  ye  are 
sanctified,  but  ye  are  justified  in  the  name 
of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God. 

Here  he  takes  occasion  to  warn  them  against 
many  heinous  evils,  to  which  they  had  been  for- 
merlv  addicted. 

1.  He  puts  it  to  them  as  a  plain  truth,  of  which 
they  could  not  be  ignorant,  that  such  sinners  should 
not  inherit  the  kingdom  of  God.  The  meanest 
among  them  must  know  thus  much,  that  the  un¬ 
righteous  shall  not  inherit  the  kingdom  of  God, 
(v.  9.)  shall  ndt  be  owned  as  true  members  of  his 
church  on  earth,  nor  admitted  as  glorious  members 
of  the  church  in  heaven.  All  unrighteousness  is 
sin  ;  and  all  reigning  sin,  nay  every  actual  sin,  com¬ 
mitted  deliberately,  and  not  repented  of,  shuts  out 
of  the  kingdom  of  heaven.  He  specifies  several 
sorts  of  sins  against  the  first  and  second  command¬ 
ments,  as  idolaters  ;  against  the  seventh,  as  adulte¬ 
rers,  fornicators,  effeminate,  and  sodomites ;  against 
the  eighth,  as  thieves  and  extortioners,  that  by  force 
or  fraud  wrong  their  neighbours ;  against  the  ninth, 
as  revilers  ;  and  against  the  tenth,  as  covetous  and 
drunkards,  as  those  who  are  in  a  fair  way  to  break 
all  the  rest.  Those  who  know  any  thing  of  religion, 
must  know  that  heaven  could  never  be  intended  for 
these.  The  scum  of  the  earth  are  no  ways  fit  to  fill 
the  heavenly  mansions.  They  who  do  the  Devil’s 
work,  can  never  receive  God’s  wages,  at  least  no 
other  "than  death,  the  just  wages  of  sin,  Rom.  6.  23. 

2.  Yet  he  warns  them  against  deceiving  them¬ 
selves  ;  Be  not  deceived.  Those  who  cannot  but 
know  the  fore-mentioned  truth,  are  but  too  apt  not 
to  attend  to  it.  Men  arc  very  much  inclined  to  flatter 
themselves,  that  God  is  such  a  one  as  themselves ; 
and  that  they  may  live  in  sin,  and  yet  die  in  Christ ; 
may  lead  the  life  of  the  Devil’s  children,  and  yet  go 
to  heaven  with  the  children  of  God.  Rut  this  is  all 
a  gross  cheat.  Note,  It  is  very  much  the  concern 


of  mankind,  that  they  do  not  cheat  themselves  in  the 
matters  of  their  souls.  We  cannot  hope  to  sow  to 
the  Jiesh,  and  ye'  reap  everlasting  life. 

3.  He  puts  them  in  mind  what  a  change  the  gospel 
and  grace  of  God  had  made  in  them  ;  Such  were 
some  of  you  ;  ( v .  11.)  such  notorious  sinners  as  he 
had  been  reckoning  up.  The  Greek  word  is  mura. 
Such  things  were  some  of  you,  very  monsters  rather 
than  men.  Note,  Some  that  are  eminently  good  after 
their  conversion,  have  been  as  remarkably  wicked 
before.  Quantum  mutatus  ab  illo  !  How  glorious  a 
change  does  grace  make  l  It  changes  the  vilest  of 
men  into  saints  and  the  children  of  God.  Such  were 
some  of  you,  but  you  are  not  what  you  were.  Ye  are 
washed,  ye  are  sanctified,  ye  are  justified  in  the  name 
of  Christ,  and  by  the  Spirit  of  our  God.  Note,  The 
wickedness  of  men  before  conversion  is  no  bar  to 
their  regeneration,  and  reconciliation  to  God.  The 
blood  of  Christ,  and  the  washing  of  regeneration,  can 
purge  away  all  guilt  and  defilement.  Here  is  a  rhe¬ 
torical  change  of  the  natural  order  ;  Ye  are  saticti- 
fied,  ye  are  justified.  Sanctification  is  mentioned 
before  justification:  and  yet  the  name  of  Christ,  by 
which  we  are  justified,  is  placed  before  the  Spirit  of 
God,  by  whom  we  are  sanctified.  Our  justification 
is  owing  to  the  merit  of  Christ ;  our  sanctification, 
to  the  operation  of  the  Spirit :  but  both  go  together. 
Note,  None  are  cleansed  from  the  guilt  of  sin,  and 
reconciled  to  God  through  Christ,  but  those  who  are 
also  sanctified  by  his  Spirit.  All  who  are  made  righ¬ 
teous  in  the  sight  of  God,  are  made  holy  by  the  grace 
of  God. 

12.  All  tilings  are  lawful  unto  me,  but 
all  things  are  not  expedient:  all  things  are 
lawful  for  me,  but  I  will  not  be  brought 
under  the  power  of  any.  13.  Meats  for 
the  belly,  and  the  belly  for  meats:  but  God 
shall  destroy  both  it  and  them.  Now  the 
body  is  not  for  fornication,  but  for  the  Lord ; 
and  the  Lord  for  the  body.  14.  And  God 
hath  both  raised  up  the  Lord,  and  will  also 
raise  up  us  by  his  own  power.  1 5.  Know  ye 
not,  that  your  bodies  are  the  members  of 
Christ  ?  Shall  I  then  take  the  members 
of  Christ,  and  make  them  the  members  of 
an  harlot?  God  forbid.  16.  What,  know 
ye  not  that  he  who  is  joined  to  a  harlot,  is 
one  body?  For  two,  saitli  he,  shall  be  one 
flesh,  i  7.  But  he  that  is  joined  unto  the 
Lord  is  one  spirit.  18.  Flee  fornication. 

I  Every  sin  that  a  man  doeth  is  without  the 
body:  but  he  that  commit teth  fornication 
sinneth  against  his  own  body.  19.  What, 
know  ye  not  that  your  body  is  the  temple 
of  the  Holy  Ghost  tohich  is  in  you,  which 
ye  have  of  God,  and  ye  are  not  your  own  ? 
20.  For  ve  are  bought  with  a  price:  there¬ 
fore  glorify  God  in  your  body,  and  in  your 
spirit,  which  are  God’s. 

The  twelfth  and  former  part  of  the  thirteenth 
verse  seem  to  relate  to  that  early  dispute  among 
Christians,  about  the  distinction  of  meats,  and  yet  to 
he  prefatory  to  the  caution  that  follows  against  for¬ 
nication.  The  connexion  seems  plain  enough,  if  we 
attend  to  the  famous  determination  of  the  apostles, 
Acts  15.  where  the  prohibition  of  certain  foods  was 
joined  with  that  of  fornication.  Now  some  among 
the  Corinthians  seem  to  have  imagined  that  they 


421 


I.  CORINTHIANS,  VI. 


wt  re  as  much  at  liberty  in  the  point  of  fornication  as 
of  meats,  especially  because  it  was  not  a  sin  con 
detuned  by  the  laws  of  their  country.  They  were 
ready  to  sav,  even  in  the  case  of  fornication,  All 
things  are  lawful  for  me.  This  pernicious  conceit 
St.  Paul  here  sets  himself  to  oppose  :  he  tells  them 
■  that  many  things,  lawful  in  themselves,  were  not  ex¬ 
pedient  at  certain  times,  and  under  particular  cir¬ 
cumstances  :  and  Christians  should  not  barely  consi¬ 
der  what  was  in  itself  lawful  to  be  done,  but  what 
was  fit  for  them  to  do,  considering  their  profession, 
character,  relations,  and  hopes :  they  should  be  very 
careful,  that  by  carrying  this  maxim  too  far  they 
were  not  brought  into  bondage,  either  to  a  crafty  de¬ 
ceiver  or  a  carnal  inclination.  All  things  are  lawful 
for  me,  says  he,  but  I  will  not  be  brought  into  the 
fiower  of  any,  v.  12.  Even  in  lawful  things,  he  would 
not  be  subject  to  the  impositions  of  a  usurped  autho¬ 
rity  :  so  far  was  he  from  apprehending  that  in  the 
things  of  God  it  was  lawful  for  any  power  on  earth 
to  impose  its  own  sentiments.  Note,  There  is  a  liber¬ 
ty  wherewith  Christ  has  made  us  free,  in 'which  we 
must  stand  fast.  But  surely  he  would  never  carry 
this  liberty  so  far,  as  to  put  himself  into  the  power 
of  any  bodily  afi/ietite.  Though  all  meats  were  sup¬ 
posed  lawful,  he  would  not  become  a  glutton  or  a 
drunkard.  And  much  less  would  he  abuse  the  maxim 
of  lawful  liberty,  to  countenance  the  sin  of  fornica¬ 
tion,  which,  though  it  might  be  allowed  by  the  Co¬ 
rinthian  laws,  was  a  trespass  upon  the  law  of  nature, 
and  utterly  unbecoming  a  Christian.  He  would  not 
abuse  this  maxim  about  eating  and  drinking,  to  en¬ 
courage  any  intemperance,  or  indulge  a  carnal  appe¬ 
tite  ;  “  Though  meats  are  for  the  belly,  and  the  belly 
for  meats,  ( v .  13.)  though  the  belly  was  made  to 
receive  food,  and  food  was  originally  ordained  to  fill 
the  belly,  yet,  if  it  be  not  convenient  for  me,  and 
much  more  if  it  be  inconvenient,  and  likely  to  en¬ 
slave  me,  if  I  am  in  any  danger  of  being  subjected 
to  my  belly  and  appetite,  I  will  abstain.  But  God 
shall  destroy  both  it  and  them  ;  at  least,  as  to  their 
mutual  relation.  There  is  a  time  coming,  when  the 
human  body  will  need  no  farther  recruits  of  food.” 
Some  of  the  ancients  suppose  that  it  is  to  be  under¬ 
stood  of  abolishing  the  belly  as  well  as  the  food  ;  and 
that  though  the  same  body  will  be  raised  at  the  great 
day,  yet  not  with  all  the  same  members  ;  some  being 
utterly  unnecessary  in  a  future  state,  as  the  belly  for 
instance,  when  the  man  is  never  to  hunger,  nor 
thirst,  nor  eat,  nor  drink  more.  But  whether  this 
be  true  or  no,  there  is  a  time  coming,  when  the  need 
and  use  of  food  shall  be  abolished.  Note,  The  ex¬ 
pectation  we  have  of  being  without  bodily  appetites 
in  a  future  life,  is  a  very  good  argument  against  being 
under  theirpower  in  the  present  life.  This  seems 
to  me  the  sense  of  the  apostle’s  argument ;  and  that 
this  passage  is  plainly  to  be  connected  with  his  cau¬ 
tion  against  fornication,  though  some  make  it  a  part 
of  the  former  argument  against  litigious  law-suits, 
especially  before  heathen  magistrates  and  the  ene¬ 
mies  to  true  religion.  These  suppose,  that  the 
apostle  argues,  that  though  it  may  be  lawful  to  claim 
our  rights,  vet  it  is  not  always  expedient ;  and  it  is 
'utterly  unfit  for  Christians  to  put  themselves  into  the 
'power  of  infidel  judges,  lawyers  and  solicitors,  on 
these  accounts.  But  this  connexion  seems  not  so 
natural.  The  transition  to  his  arguments  against 
fornication,  as  I  have  laid  it,  seems  very  natural ; 
But  the  body  is  not  for  fornication,  but  for  the  Lord, 
and  the  Lord  for  the  body,  v.  13.  Meats  and  the  belly 
are  for  one  another :  not  so,  fornication  and  the  body. 
The  body  is  not  for  fornication,  but  for  the  Lord. 

This  is  the  First  argument  he  uses  against  this  sin, 
for  which  the  heathen  inhabitants  of  this  city  were 
infamous,  and  the  converts  to  Christianity  retained 
too  favourable  an  opinion  of  it.  It  is  making  things  , 
to  cross  their  intention  and  use.  The  body  is  not  for 


|  fornication  ;  it  was  never  formed  for  any  such  pur¬ 
pose,  but  for  the  Lord,  for  the  service  and  honour  of 
God.  It  is  to  be  an  instrument  of  righteousness  to 
holiness,  (Rom.  6.  19.)  and  thereiore  is  never  to  be 
made  an  instrument  of  uncleanness.  It  is  to  be  a 
member  of  Clu’ist,  and  therefore  must  not  be  made 
the  member  of  a  harlot,  v.  15.  And  the  Lord  is  for 
the  body,  that  is,  as  some  think,  Christ  is  to  be  Lord 
of  the  body,  to  have  property  in  it,  and  dominion 
over  it,  having  assumed  a  body,  and  been  made  to 
partake  of  our  nature,  that  he  might  be  Head  of 
his  church,  and  Head  over  all  things,  Heb.  2.  5,  18. 
Note,  We  must  take  care,  that  we  do  not  use  w  hat  be¬ 
longs  to  Christ,  as  if  it  were  cur  own,  and  much  less 
to  his  dishonour.  Some  understand  this  last  passage, 
The  Lord  is  for  the  body,  thus,  He  is  for  its  resurrec¬ 
tion  and  glorification,  according  to  what  follows,  v. 
14.  Which  is  a 

Secojid  argument  against  this  sin,  the  honour  in¬ 
tended  to  be  put  on  our  bodies ;  God  hath  both  raised 
up  our  Lord,  ancl  will  raise  us  up  by  his  power ; 
(y.  14.)  by  the  power  of  him  who  shall  change  our 
vile  body,  and  make  it  like  to  his  glorious  body,  by 
that  power  whereby  he  is  able  to  subdue  all  things  to 
himself,  Phil.  3.  21.  It  is  an  honour  done  to  the  body, 
that  Jesus  Christ  was  raised  from  the  dead;  and  it 
will  be  an  honour  to  our  bodies,  that  they  will  be 
raised.  Let  us  not  abuse  those  bodies  by  sin,  and 
make  them  vile,  which,  if  they  be  kept  pure,  shall, 
notwithstanding  their  present  vileness,  be  made  like 
to  Christ's  glorious  body.  Note,  The  hopes  of  a  re¬ 
surrection  to  glory  should  restrain  Christians  from 
dishonouring  their  bodies  by  fleshly  lusts, 

A  Third  argument  is  the  honour  already  put  on 
them  ;  Know  ye  not  that  your  bodies  are  the  members 
of  Christ  ?  v.  15.  If  the  soul  be  united  to  Christ  by 
faith,  the  whole  man  is  become  a  member  of  his  mys¬ 
tical  body.  The  body  is  in  union  with  Christ  as  well 
as  the  soul.  How  honourable  is  this  to  the  Christian  ! 
His  very  flesh  is  a  part  of  the  mystical  body  of  Christ. 
Note,  It  is  good  to  know  in  what  honourable  relations 
we  stand,  that  we  may  endeavour  to  become  them. 
But  now,  says  the  apostle,  shall  I  take  the  members 
of  Christ,  and  make  them  the  members  of  a  harlot? 
God  forbid.  Or  take  away  the  members  of  Christ  ? 
Were  not  this  a  gross  abuse,  and  the  most  notorious 
injury  ?  Is  it  not  dishonouring  Christ,  and  disho¬ 
nouring  ourselves  to  the  very  last  degree  ?  What, 
make  Christ’s  members  the  members  of  a  harlot, 
prostitute  them  to  so  vile  a  use  !  The  thought  is  to 
be  abhorred.  God  forbid.  Know  ye  not,  that  he  who 
is  joined  to  a  harlot,  is  one  body  with  her’s  ?  For  two, 
says  he,  shall  be  one  flesh.  But  he  who  is  joined  to 
the  Lord,  is  one  spirit,  v.  16,  17.  Nothing  can  stand 
in  greater  opposition  to  the  honourable  relations  and 
alliances  of  a  Christian  man,  than  this  sin.  He  is 
joined  to  the  Lord  in  union  with  Christ,  and  made 
partaker  by  faith  of  his  Spirit.  One  spirit  lives  and 
breathes  and  moves  in  the  head  and  members.  Christ 
and  his  faithful  disciples  are  one,  John  17.  21,  22. 
But  he  that  is  joined  to  a  harlot,  is  one  body,  for  two 
shall  be  one  flesh,  by  carnal  conjunction,  which  was 
ordained  of  God  only  to  be  in  a  married  state.  Now 
shall  one  in  so  close  a  union  with  Christ  as  to  be  one 
spirit  with  him,  yet  be  so  united  to  a  harlot  as  to  be¬ 
come  one  flesh  with  her  ?  Is  not  this  a  vile  attempt 
to  make  a  union  between  Christ  and  harlots  ?  And 
can  a  greater  indignity  be  offered  to  him  or  ourselves? 
Can  any  thing  be  more  inconsistent  with  our  profes¬ 
sion  or  relation  ?  Note,  The  sin  of  fornication  is  a 
great  injury  in  a  Christian  to  his  Head  and  Lord,  and 
a  great  reproach  and  blot  on  his  profession.  It  is  no 
wonder  therefore  that  the  apostle  should  say,  “  Flee 
fornication,  (v.  18.)  avoid  it,  keep  out  of  the  reach 
of  temptations  to  it,  of  provoking  objects.  Direct 
the  eyes  and  mind  to  other  things  and  thoughts.” 
Aliavitia  pugnando,  sola  libido  fugiendo  vmcitur — 


I.  CORINTHIANS,  VII. 


Other  vices  may  be  conquered  in  fight,  this  only  by 
Jlight :  so  speak  many  of  the  fathers. 

A  Fourth  argument  is,  that  it  is  a  sin  against  our 
own  bodies  ;  Every  sin  that  a  man  doeth  is  without 
the  body ;  he  that  committeth  fornication,  sinneth 
against  his  own  body  ;  (v.  18.)  every  sin,  that  is, 
every  other  sin,  every  external  act  of  sin  besides,  is 
without  the  body.  It  is  not  so  much  an  abuse  of  the 
body  as  of  somewhat  else,  as  wine  by  the  drunkard, 
food  by  the  glutton,  8cc.  Nor  does  it  give  the  power 
of  the  body  to  another  person.  Nor  does  it  so  much 
tend  to  the  reproach  of  the  body,  and  to  render  it  vile. 
This  sin  is  in  a  peculiar  manner  styled  uncleanness, 
pollution  ;  because  no  sin  has  so  much  external  tur- 
itude  in  it,  especially  in  a  Christian.  He  sins  against 
is  own  body  ;  he  defiles  it,  he  degrades  it,  making 
it  one  with  the  body  of  that  vile  creature  with  whom 
he  sins.  He  casts  vile  reproach  on  what  his  Re¬ 
deemer  has  dignified  to  the  last  degree,  by  taking  it 
into  union  with  himself.  Note,  We  should  not  make 
our  present  vile  bodies  more  vile  by  sinning  against 
them.  The 

Fifth  argument  against  this  sin,  is,  that  the  bodies 
of  Christians  are  thetemplesof  the  Holy  Ghost  which 
is  in  them,  and  which  they  have  of  God,  v.  19.  He 
that  is  joined  to  Christ,  is  one  Spirit.  He  is  yielded 
up  to  him,  is  consecrated  thereby,  and  set  apart  for 
his  use,  and  is  hereupon  possessed,  and  occupied,  and 
inhabited,  by  his  Holy  Spirit.  This  is  the  proper 
notion  of  a  temple — a  place  where  God  dwells,  and 
sacred  to  his  use,  by  his  own  claim  and  his  creature’s 
surrender.  Such  temples  real  Christians  are  of  the 
Holy  Ghost.  Must  he  not  therefore  be  God  ?  But 
the  inference  is  plain,  that  hence  we  are  not  our  own. 
We  are  yielded  up  to  God,  and  possessed  by  and  for 
God  ;  nay,  and  this  in  virtue  of  a  purchase  made  of 
us  ;  Ye  are  bought  with  a  price.  In  short,  our  bodies 
were  made  for  God,  they  were  purchased  for  him. 
If  we  are  Christians  indeed,  they  are  yielded  to  him, 
and  he  inhabits  and  occupies  them  by  his  Spirit  :  so 
that  our  bodies  are  not  our  own,  but  his.  And  shall 
we  desecrate  his  temple,  defile  it,  prostitute  it,  and 
offer  it  up  to  the  use  and  service  of  a  harlot  ?  Horrid 
sacrilege  !  This  is  robbing  God  in  the  worst  sense. 
Note,  The  temple  of  the  Holy  Ghost  must  be  kept 
holy.  Our  bodies  must  be  kept  as  his  whose  they 
are,  and  fit  for  his  use  and  residence. 

Lastly,  The  apostle  argues  from  the  obligation  we 
are  under  to  glorify  God  both  with  our  body  and 
spirit,  which  are  his,  v.  20.  He  made  both,  he  bought 
both,  and  therefore  both  belong  to  him,  and  should 
be  used  and  employed  for  him  ;  and  therefore  should 
not  be  defiled,  alienated  from  him,  and  prostituted 
by  us.  No,  they  must  be  kept  as  vessels  fitted  for 
our  Master's  use.  We  must  look  upon  our  whole 
selves  as  holy  to  the  Lord,  and  must  use  our  bodies 
as  property  which  belongs  to  him,  and  is  sacred  to 
his  use  and  service.  We  are  to  honour  him  with  our 
bodies  and  spirits,  which  are  his ;  and  therefore,  sure¬ 
ly,  must  abstain  from  fornication  ;  and  not  only  from 
the  outward  act,  but  from  the  adultery  of  the  heart, 
as  our  Lord  calls  it,  Matt.  5.  28.  Body  and  spirit 
are  to  be  kept  clean,  that  God  may  be  honoured  by 
both.  But  God  is  dishonoured,  when  either  is  defiled 
by  so  beastly  a  sin.  Therefore  flee fornication,  nay, 
and  everv  sin.  Use  your  bodies  for  the  glory  and 
service  of  their  Lord  and  Master.  Note,  We  are 
not  proprietors  of  ourselves,  nor  have  power  over 
ourselves,  and  therefore  should  not  use  ourselves  ac¬ 
cording  to  our  own  pleasure,  but  according  to  his 
will,  and  for  his  glory,  whose  we  are,  and  whojn  we 
should  serve,  Acts  27.  23. 

CHAP.  VII. 

In  this  chapter,  the  apostle  answers  some  cases  proposed  to 
him  by  the  Corinthians  about  marriage.  He,  I.  Shews 
them  that  marriage  was  appointed  as  a  remedy  against  for¬ 


nication,  and  therefore  that  persons  had  better  marry  than 
burn,  v.  1 .  .  9.  II.  He  gives  direction  to  those  who  are 
married,  to  continue  together,  though  they  might  have  an 
unbelieving  relative,  unless  the  unbeliever  would  part,  in 
whicli  case  a  Christian  would  not  be  in  bondage,  v.  10.  .  16. 
III.  He  shews  them  that  becoming  Christians  does  not 
change  their  external  state  •  and  therefore  advises  every 
one  to  continue,  in  the  general,  in  that  state  in  which  he 
was  called,  v.  17..  24.  IV.  He  advises  them,  by  reason 
of  the  present  distress,  to  keep  themselves  unmarried  ;  hints 
the  shortness  of  time,  and  how  they  should  improve  it,  so 
as  to  grow  dead  and  indifferent  to  the  comforts  of'  the  world ; 
and  shews  them  how  worldly  cares  hinder  their  devotions, 
and  distract  them  in  the  service  of  God,  v.  25.  .35.  V.  He 
directs  them  in  the  disposal  of  their  virgins,  36 . .  38.  VI. 
And  closes  the  chapter  with  advice  lo  widows,  how  to  dis¬ 
pose  of  themselves  in  that  state,  v.  39,  40. 

1.  'vVTOW  concerning  the  things  whereof 
J3I  ye  wrote  unto  me :  It  is  good  for 
a  man  not  to  toucli  a  woman.  2.  Never¬ 
theless,  to  avoid  fornication,  let  every  man 
have  his  own  wife,  and  let  every  woman 
have  her  own  husband.  3.  Let  the  hus¬ 
band  render  unto  the  wife  due  benevolence : 
and  likewise  also  the  wife  unto  the  hus¬ 
band.  4.  The  wife  hath  not  power  of  her 
own  body,  but  the  husband:  and  likewise 
also  the  husband  hath  not  power  of  his  own 
body,  but  the  wife.  5.  Defraud  ye  not  one 
the  other,  except  it  be  with  consent  for  a 
time,  that  ye  may  give  yourselves  to  fasting 
and  prayer;  and  come  together  again,  that 
Satan  tempt  you  not  for  your  incontinency. 
6.  But  I  speak  this  by  permission,  and  not 
of  commandment.  7.  For  I  would  that  all 
men  wTere  even  as  I  myself:  but  every  man 
hath  his  proper  gift  of  God,  one  after  this 
manner,  and  another  after  that.  8.  I  say 
therefore  to  the  unmarried  and  widows,  It 
is  good  for  them  if  they  abide  even  as  I. 
9.  But  if  they  cannot  contain,  let  them  mar¬ 
ry:  for  it  is  lietter  to  marry  than  to  burn. 

The  apostle  comes  now,  as  a  faithful  and  skilful 
casuist,  to  answer  some  cases  of  conscience  which 
the  Corinthians  had  proposed  to  him.  Those  were 
things  whereof  they  wrote  to  him,  v.  1.  As  the  lips 
of  ministers  should  keep  knowledge,  so  the  people 
should  ask  the  law  at  their  mouths.  The  apostle 
was  as  ready  to  resolve,  as  they  were  to  propose, 
their  doubts. 

In  the  former  chapter,  he  warns  them  to  avoid 
fornication;  here  he  gives  some  directions  about 
marriage,  the  remedy  God  had  appointed  for  it. 
He  tells  them  in  general, 

I.  That  it  was  good,  in  that  juncture  of  time  at 
least,  to  abstain  from  marriage  altogether;  It  is 
good  for  a  man  not  to  touch  a  woman  ;  not  to  take 
her  to  wife  :  by  good  here,  not  understanding  what 
is  so  conformable  to  the  mind  and  will  of  God,  as  if 
to  do  otherwise  were  sin;  an  extreme  into  which 
many  of  the  ancients  have  run,  in  favour  of  celibacy 
and  virginity.  Should  the  apostle  be  understood  in 
this  sense,  he  would  contradict  much  of  the  rest  of 
his  discourse.  But  it  is  good,  that  is,  either  abstract¬ 
ing  from  circumstances,  there  are  many  things  in 
which  the  state  of  celibacy  has  the  advantage  above 
the  marriage-state ;  or  else  at  this  juncture ,  by  reason 
of  the  distresses  of  the  Christian  church,  it  would  be 
a  convenience  for  Christians  to  keep  themselves 
single,  provided  they  have  the  gift  of  contincncy. 


1.  CORINTHIANS,  VII.  423 


and  at  the  same  time  can  keep  themselves  chaste. 
The  expression  also  may  carry  in  it  an  intimation, 
that  Christians  must  avoid  all  occasions  of  this  sin, 
and  flee  all  fleshly  lusts,  and  incentives  to  them  ; 
must  neither  look  on,  nor  touch,  a  woman,  so  as  to 
provoke  lustful  inclinations.  Y et, 

II.  He  informs  them  that  marriage,  and  the  com¬ 
forts  and  satisfactions  of  that  state,  are  by  divine 
wisdom  prescribed  for  preventing  fornication,  (r. 
2.)  rLzftviictt — Fornications,  all  sorts  of  lawless  lust. 
To  avoid  these,  Let  every  man,  says  he,  have  his 
own  wife,  and  every  woman  her  own  husband. 
That  is,  marry,  and  confine  themselves  to  their  own 
mates.  And  when  they  are  married,  let  each  render 
the  other  due  benevolence,  ( v .  3.)  consider  the  dis¬ 
position  and  exigency  of  each  other,  and  render  con¬ 
jugal  duty,  which  is  owing  to  each  other.  For,  as 
the  apostle  argues,  ( v .  4.)  in  the  married  state  nei¬ 
ther  person  has  power  over  their  own  body,  but  has 
delivered  it  into  the  power  of  the  other.  The  wife 
her’s  into  the  power  of  the  husband,  the  husband  his 
into  the  power  of  the  wife.  Note,  Polygamy,  or 
the  marriage  of  more  persons  than  one,  as  well  as 
adultery,  must  be  a  breach  of  marriage-covenants, 
and  a  violation  of  the  partner’s  rights.  And  there¬ 
fore  they  should  not  defraud  one  another  of  the  use 
of  their  bodies,  nor  any  other  of  the  comforts  of  the 
conjugal  state,  appointed  of  God  for  keeping  theves-  { 
sel  in  sanctification  and  honour,  and  preventing  the  ! 
lusts  of  uncleanness ;  except  it  be  with  mutual  con¬ 
sent,  ( v .  5.)  and  for  a  time  only,  while  they  employ 
themselves  in  some  extraordinary  duties  of  religion, 
or  give  themselves  to  fasting  and  prayer.  Note, 
Seasons  of  deep  humiliation  require  abstinence  from 
lawful  pleasures.  But  this  separation  between  hus¬ 
band  and  wife  must  not  be  for  a  continuance,  lest 
they  expose  themselves  to  Satan’s  temptations,  by 
reason  of  their  incontinence,  or  inability  to  contain,  j 
Note,  Personsexpose  themselves  to  great  danger,  by 
attempting  to  perform  what  is  above  their  strength, 
and  at  the  same  time  not  bound  upon  them  by  any 
law  of  God.  If  they  abstain  from  lawful  enjoyments,  i 
they  mav  be  insnared  into  unlawful  ones.  The  re-  J 
medies  God  hath  provided  against  sinful  inclinations, 
are  certainly  best. 

III.  The  apostle  limits  what  he  had  said  about 
every  man’s  having  his  own  wife,  &c.  (v.  2.)  I  speak 
this  by  permission,  not  of  command.  He  did  not 
lav  it  as  an  injunction  upon  every  man,  to  marry 
without  exception.  Any  man  might  marry.  No 
law  of  God  prohibited  the  thing.  But,  on  the  other 
hand,  no  law  bound  a  man  to  marry,  so  that  he  sin¬ 
ned  if  he  did  not ;  I  mean,  unless  his  circumstances 
required  it  for  preventing  the  lust  of  uncleanness. 
It  was  a  thing  in  which  men,  by  the  laws  of  God, 
were  in  a  great  measure  left  at  liberty.  And  there¬ 
fore  Paul  did  not  bind  every  man  to  marry,  though 
every  man  had  an  allowance.  No,  he  could  wish  all 
men  were  as  himself;  ( v .  7.)  that  is,  single,  and 
capable  of  living  continently  in  that  state.  There 
were  several  conveniences  in  it,  which,  at  that  sea¬ 
son,  if  not  at  others,  made  it  more  eligible  in  itself. 
Note,  It  is  a  mark  of  true  goodness,  to  wish  all  men 
as  happy  as  ourselves.  But  it  did  not  answer  the 
intentions  of  Divine  Providence  as  well  for  all  men 
to  have  as  much  command  of  his  appetite  as  Paul 
had.  It  was  a  gift  vouchsafed  to  such  persons  as 
Infinite  Wisdom  thought  proper ;  Every  one  hath 
his  proper  gift  of  God,  one  after  this  manner,  and 
another  a  fter  that.  Natural  constitutions  vary ;  and 
where  there  may  not  be  much  difference  in  the  con¬ 
stitution,  different  degrees  of  grace  are  vouchsafed, 
which  may  give  some  a  greater  victory  over  natural 
inclination  than  others.  Note,  The  gifts  of  God, 
both  in  nature  and  grace,  are  variously  distributed. 
Some  have  them  after  this  manner,  and  some  after 
that.  Paul  could  wish  all  men  were  as  himself,  but 


|  all  men  cannot  receive  such  a  saying,  save  them  to 
whom  it  is  given,  Matt.  19.  11. 

IV.  He  sums  up  his  sense  on  this  head ;  (y.  9,  10.) 
Isay  therefore  to  the  unmarried  and  widows,  to  those 
in  a  state  of  virginity  or  widowhood,  It  is  good  for 
them  if  they  abide  even  as  I.  There  are  many  con¬ 
veniences,  and  especially  at  this  juncture,  in  a  single 
state,  to  render  it  preferable  to  a  married  one.  It  is 
convenient  therefore,  that  the  unmarried  abide  as  I, 
which  plainly  implies  that  Paul  was  at  that  time 
unmarried.  Hut  if  they  cannot  contain,  let  them 
marry ;  for  it  is  better  to  marry  than  to  burn. 
This  is  God’s  remedy  for  lust.  The  fire  may  be 
quenched  by  the  means  he  has  appointed.  And 
marriage,  with  all  its  inconveniences,  is  much  better 
than  to  burn  with  impure  and  lustful  desires.  Mar  ¬ 
riage  is  honourable  in  all;  but  it  is  a  duty  to  them 
who  cannot  contain,  nor  conquer  those  inclinations. 

10.  And  unto  the  married  1  command, 
yet  not  [,  but  the  Lord,  Let  not  the  wife 
depart  from  her  husband:  1 1.  But  and  if 
she  depart,  let  her  remain  unmarried,  or  be 
reconciled  to  her  husband :  and  let  not  the 
husband  put  away  his  wife.  12.  But  to 
the  rest  speak  1,  not  the  Lord,  If  any  bro¬ 
ther  have  a  wife  that  believeth  not,  and  she 
be  pleased  to  dwell  with  him,  let  him  not 
put  her  away.  13.  And  the  woman  which 
hath  a  husband  that  believeth  not,  and  if 
he  be  pleased  to  dwell  with  her,  let  her  not 
leave  him.  14.  For  the  unbelieving  hus¬ 
band  is  sanctified  by  the  wife,  and  the  un¬ 
believing  wife  is  sanctified  by  the  husband; 
else  were  your  children  unclean :  but  now 
are  they  holy.  1 5.  But  if  the  unbelieving 
depart,  let  him  depart.  A  brother  or  a 
sister  is  not  under  bondage  in  such  cases: 
but  God  hath  called  us  to  peace.  16.  For 
what  knowest  thou,  O  wife,  whether  thou 
shalt  save  thy  husband  ?  Or  how  knowest 
thou,  O  man,  whether  thou  shalt  save  thy 
wife  ? 

In  this  paragraph  the  apostle  gives  them  direction 
in  a  case  which  must  be  very  frequent  in  that  age 
of  the  world,  especially  among  the  Jewish  converts; 
I  mean,  whether  they  were  to  live  with  heathen 
relatives  in  a  married  state.  Moses’s  law  permitted 
divorce ;  and  there  was  a  famous  instance  in  the 
Jewish  state,  when  the  people  were  obliged  to  put 
away  their  idolatrous  wives,  Ezra  10.  3.  This 
might  move  a  scruple  in  many  minds,  whether  con¬ 
verts  to  Christianity  were  not  bound  to  put  away  or 
desert  their  mates,  continuing  infidels.  Concerning 
this  matter,  the  apostle  here  gives  direction.  And, 

I.  In  general,  he  tells  them,  that  marriage,  by 
Christ’s  command,  is  for  life;  and  therefore  those 
who  are  married  must  not  think  of  separation.  The 
wife  must  not  depart  from  the  husband,  (v.  10.)  nor 
the  husband  put  away  his  wife,  v.  11.  This  I  com¬ 
mand,  says  the  apostle  ;  yet  not  I,  but  the  Lord. 
Not  that  he  commanded  any  thing  of  his  own  head, 
or  upon  his  own  authority.  Whatever  he  com¬ 
manded,  was  the  Lord’s  command ;  dictated  by  his 
Spirit,  and  enjoined  bvhis  authority.  But  his  mean¬ 
ing  is,  that  the  Lord  himself,  with  his  own  mouth, 
had  forbidden  such  separations,  Matt.  5.  32. — 19.  9. 
Mark  10.  11.  Luke  16.  18.  Note,  Man  and  wife 
cannot  separate  at  pleasure,  or  dissolve,  when  they 
will,  their  matrimonial  bonds  and  relation.  The} 


424 


1.  CORINTHIANS,  VII. 


must  not  separate  for  any  other  cause  than  what 
Christ  allows.  And  therefore  the  apostle  advises, 
that  if  any  woman  had  been  separated,  either  by  a 
voluntary  act  of  her  own,  or  by  an  act  of  her  hus¬ 
band,  she  should  continue  unmarried,  and  seek  re¬ 
conciliation  with  her  husband,  that  they  might  co¬ 
habit  again.  Note,  Husbands  and  wives  should  not 
quarrel  at  all,  or  should  be  quickly  reconciled. 
They  are  bound  to  each  other  for  life.  The  divine 
law  allows  of  no  separation.  They  cannot  throw 
off  the  burthen,  and  therefore  should  set  their  shoul¬ 
ders  to  it,  and  endeavour  to  make  it  as  light  to  each 
other  as  they  can. 

II.  He  brings  the  general  advice  home  to  the  case 
of  such  as  had  an  unbelieving  mate  ;  (v.  12.)  But  to 
the  rest  sjieak  I,  not  the  Lord ;  the  Lord  had  not  so 
expressly  spoken  to  this  case  as  to  the  former  of  di¬ 
vorce.  It  does  not  mean,  that  the  apostle  spake 
without  authority  from  the  Lord,  or  decided  this 
case  bv  his  own  wisdom,  without  the  inspiration  of 
the  Holy  Ghost.  He  closes  this  subject  with  a  de¬ 
claration  to  the  contrary,  (t\  40. )  I  think  also,  that 
I  have  the  S/iirit  of  God.  But  having  thus  prefaced 
his  advice,  we  may  attend, 

1.  To  the  advice  itself ;  which  is,  that  if  an  unbe¬ 
lieving  husband  or  wife  were  pleased  to  dwell  with 
a  Christian  relative,  the  other  should  not  separate. 
The  husband  should  not  put  away  an  unbelieving 
wife,  nor  the  wife  leave  an  unbelieving  husband,  v. 
12,  13.  The  Christian  calling  did  not  dissolve  the 
marriage  covenant,  but  bind  it  the  faster,  by  bring¬ 
ing  it  back  to  the  original  institution,  limiting  it  to 
two  persons,  and  binding  them  together  for  life.  The 
believer  is  not  by  faith  in  Christ  loosed  from  matri¬ 
monial  bonds  to  an  unbeliever,  but  is  at  once  bound, 
and  made  apt,  to  be  a  better  relative.  But  though 
a  believing  wife  or  husband  should  not  separate  from 
an  unbelieving  mate,  yet,  if  the  unbelieving  relative 
desert  the  believer,  and  no  means  can  reconcile  to  a 
cohabitation,  in  such  a  case  a  brother  or  sister  is  not 
in  bondage,  (t>.  15.)  not  tied  up  to  the  unreasonable 
humour,  and  bound  servilely  to  follow  or  cleave  to 
the  malicious  deserter,  or  not  bound  to  live  unmar¬ 
ried,  after  all  proper  means  for  reconciliation  have 
been  tried,  at  least,  if  the  deserter  contract  another 
marriage,  or  be  guilty  of  adultery  ;  which  was  a  very 
easy  supposition,  because  a  very  common  instance 
among  the  heathen  inhabitants  of  Corinth.  In  such 
a  case  the  deserted  person  must  be  free  to  marry 
again,  and  it  is  granted  on  all  hands.  And  some 
think,  that  such  a  malicious  desertion  is  as  much  a 
dissolution  of  the  marriage-covenant  as  death  itself. 
For  how  is  it  possible,  that  the  two  shall  be  one flesh, 
when  the  one  is  maliciously  bent  to  part  from,  or 
put  away,  the  other?  Indeed,  the  deserter  seems 
still  bound  by  the  matrimonial  contract ;  and  there¬ 
fore  the  apostle  says,  ( v .  11 .)  If  the  woman  depart 
from  her  husband  upon  account  of  his  infidelity,  let 
her  remain  unmarried.  But  the  deserted  party 
seems  to  be  left  more  at  liberty  (I  mean,  supposing 
all  the  proper  means  have  been  used  to  reclaim  the 
deserter,  and  other  circumstances  make  it  neces¬ 
sary)  to  marry  another  person.  It  does  not  seem 
reasonable  that  they  should  be  still  bound,  when  it 
is  rendered  impossible  to  perform  conjugal  duties  or 
enjoy  conjugal  comforts,  through  the  mere  fault  of 
their  mate  :  in  such  a  case  marriage  would  be  a  state 
of  servitude  indeed.  But  whatever  liberty  be  in¬ 
dulged  Christians  in  such  a  case  as  this,  they  are 
not  allowed,  for  the  mere  infidelity  of  a  husband  or 
wife,  to  separate  ;  but,  if  the  unbeliever  be  willing, 
they  should  continue  in  the  relation,  and  cohabit  as 
those  who  are  thus  related.  This  is  the  apostle’s 
general  direction. 

2.  We  have  here  the  reasons  of  this  advice ; 

(1.)  Because  the  relation  or  state  is  sanctified  by 
'he  holiness  of  either  party ;  For  the  unbelieving 


husband  is  sanctified  by  the  wife,  and  the  unbelieving 
wife  by  the  husband,  ( v .  14.)  or  hath  been  sanctified. 
The  relation  itself,  and  the  conjugal  use  of  each 
other,  are  sanctified  to  the  believer.  To  the  pure 
all  things  are  pure.  Tit.  1.  15.  Marriage  is  a  di\ine 
institution ;  it  is  a  compact  for  life,  by  God’s  ap¬ 
pointment.  Should  converse  and  congress  with  un¬ 
believers  in  that  relation  defile  the  believer,  or  ren¬ 
der  him  or  her  offensive  to  God,  the  ends  of  mar¬ 
riage  would  have  been  defeated,  and  the  comforts 
of  it  in  a  manner  destroyed,  in  the  circumstances  in 
which  Christians  then  were.  But  the  apostle  tells 
them,  that,  though  they  were  yoked  with  unbeliev¬ 
ers,  yet,  if  themselves  were  holy,  marriage  was  to 
them  a  holy  state,  and  marriage-comforts,  even 
with  an  unbelieving  relative,  were  sanctified  enjoy¬ 
ments.  It  was  no  more  displeasing  to  God  for  them 
to  continue  to  live  as  they  did  before,  with  their  un¬ 
believing  or  heathen  relation,  than  if  they  had  be¬ 
come  converts  together.  If  one  of  the  relatives 
were  become  holy,  nothing  of  the  duties  or  lawful 
comforts  of  the  married  state  could  defile  them,  and 
render  them  displeasing  to  God,  though  the  othei 
were  a  heathen.  He  is  sanctified  for  the  wife’s  sake. 
She  is  sanctified  for  the  husband’s  sake.  Both  are 
one  flesh.  He  is  to  be  reputed  clean,  who  is  one 
flesh  with  her  that  is  holy,  and  vice  versa — in  like 
manner,  if  the  terms  are  exchanged  ;  Else  were  your 
children  unclean,  but  now  are  they  holy ;  (v.  14.) 
that  is,  they  would  be  heathen,  out  of  the  pale  of  the 
church  and  covenant  of  God.  They  would  not  be 
of  the  holy  seed,  (as  the  Jews  are  called,  Isa.  6.  13.) 
but  common  and  unclean,  in  the  same’sense  as  hea¬ 
thens  in  general  were  styled  in  the  apostle’s  vision. 
Acts  10.  28.  This  way  of  speaking  is  according  to 
the  dialect  of  the  Jews  ;  among  whom  a  child,  begot 
by  parents  yet  heathens,  was  said  to  be  begotten 
out  of  holiness ;  and  a  child  begotten  by  parents 
made  proselytes,  is  said  to  be  begotten  intra  sancti- 
tatem — within  the  holy  inclosure.  Thus  Christians 
are  called  commonly  saints ;  such  they  are  by  pro¬ 
fession,  separated  to  be  a  peculiar  people  of  God, 
and  as  such  distinguished  from  the  world ;  and 
therefore  the  children  born  to  Christians,  though 
married  to  unbelievers,  are  not  to  lie  reckoned  as 
part  of  the  world,  but  of  the  church,  a  holy,  not  a 
common  and  unclean  seed.  “  Continue  therefore  to 
live  even  with  unbelieving  relatives  ;  for  if  you  are 
holy,  the  relation  is  so,  the  state  is  so,  you  may  make 
a  holy  use  even  of  an  unbelieving  relative,  in  con¬ 
jugal  duties,  and  your  seed  will  be  holy  too.” 
What  a  comfort  is  this,  where  both  relatives  are 
believers ! 

(2.)  Another  reason  is,  that  God  hath  called  Chris¬ 
tians  to  peace,  v.  15.  The  Christian  religion  obliges 
us  to  act  peaceably  in  all  relations,  natural  and  civil. 
We  are  bound,  as  much  as  in  us  lies,  to  live  peace¬ 
ably  with  all  men,  (Rom.  12.  18.)  and  therefore 
surely  to  promote  the  peace  and  comfort  of  our 
nearest  relatives,  those  with  whom  we  are  one 
flesh,  nay  though  they  should  be  infidels.  Note,  It 
should  be  the  labour  and  study  of  those  who  are 
married,  to  make  each  other  as  easy  and  happy  as 
possible. 

(3.)  A  third  reason  is,  that  it  is  possible  for  the 
believing  relative  to  be  an  instrument  of  the  other’s 
salvation;  (i'.  16.)  What  knowest  thou,  0  wife, 
whether  thou  shalt  save  thy  husband?  Note,  It  is 
the  plain  duty  of  those  in  so  near  a  relation,  to  en¬ 
deavour  the  salvation  of  their  souls  to  whom  they  are 
related.  “Do  not  separate.  There  is  other  duty 
now  called  for.  The  conjugal  relation  calls  for  the 
most  close  and  endeared  affection  ;  it  is  a  contract  for 
life.  And  should  a  Christian  desert  a  mate,  when 
an  opportunity  offers  to  give  the  most  glorious  proof 
of  love  ?  Stay,  and  labour  heartily  the  conversion 
of  thy  relative.  Endeavour  to  save  a  soul.  Who 


425 


I.  CORINTHIANS,  VII. 


knows  but  this  may  be  the  event  ?  It  is  not  impos¬ 
sible.  And  though  there  be  no  great  probability, 
saving  a  soul  is  so  good  and  glorious  a  service,  that 
the  bare  possibility  should  put  one  on  exerting  one’s 
self.  ”  N  ote,  Mere  possibility  of  success  should  be  a 
sufficient  motive  with  us  to  use  our  diligent  endea¬ 
vours  for  saving  the  souls  of  our  relations.  “  What, 
know  I,  but  I  may  save  his  soul?  should  move  me 
to  attempt  it.” 

1 7.  But  as  God  hath  distributed  to  every 
man,  as  the  Lord  hath  called  every  one, 
so  let  him  walk:  and  so  ordain  I  in  all 
churches.  18.  Is  any  man  called,  being 
circumcised  ?  Let  him  not  become  uncir¬ 
cumcised.  Is  any  called  in  uncircumci¬ 
sion  ?  Let  him  not  become  circumcised. 
1 9.  Circumcision  is  nothing,  and  uncircum- 
cision  is  nothing,  but  the  keeping  of  the 
commandments  of  God.  20.  Let  every 
man  abide  in  the  same  calling  wherein  he 
was  called.  21.  Art  thou  called,  being  a 
servant  ?  Care  not  for  it ;  but  if  thou  mayest 
be  made  free,  use  it  rather.  22.  For  he 
that  is  called  in  the  Lord,  being  a  servant, 
is  the  Lord’s  freeman  :  likewise  also  he  that 
is  called,  being  free,  is  Christ’s  servant.  23. 
Ye  are  bought  with  a  price,  be  not  ye  the 
servants  of  men.  24.  Brethren,  let  every 
man  wherein  he  is  called,  therein  abide  with 
God. 

Here  the  apostle  takes  occasion  to  advise  them  to 
continue  in  the  state  and  condition  in  which  Chris¬ 
tianity  found  them,  and  they  became  converts  to  it. 
And  here, 

I.  He  lays  down  this  rule  in  general — as  God  hath 
distributed  to  every  one.  Note,  Our  states  and  cir¬ 
cumstances  in  this  world  are  distributions  of  Divine 
Providence.  This  Jixes  the  bounds  o  f  men’s  habita¬ 
tions,  and  orders  their  steps.  God  setteth  up  and 
pulleth  down.  And  again,  As  the  Lord  hath  called 
every  one ,  so  let  him  walk.  Whatever  his  circum¬ 
stance  and  condition  were  when  he  was  converted  to 
Christianity,  let  him  abide  therein,  and  suit  Ivis  con¬ 
versation  to  it.  The  rules  of  Christianity  reach  every 
condition.  And  in  every  state  a  man  may  live  so  as 
to  be  a  credit  to  it.  Note,  It  is  the  duty  of  every 
Christian  to  suit  his  behaviour  to  his  condition  and 
the  rules  of  religion,  to  be  content  with  his  lot,  and 
conduct  himself  in  his  rank  and  place  as  becomes  a 
Christian.  The  apostle  adds,  that  this  was  a  general 
rule,  to  be  observed  at  all  times  and  in  all  places — 
So  ordain  I  in  all  churches. 

II.  He  specifies  particular  cases ;  as,  1.  That  of 
circumcision.  Is  any  man  called,  being  circumcised ? 
Let  him  not  be  uncircutncised.  Is  any  man  called, 
being  uncircumcised ?  Let  him  not  be  circumcised. 
'it  matters  not  whether  a  man  be  a  Jew  or  Gentile ; 
within  the  covenant  of  peculiarity  made  with  Abra¬ 
ham,  or  without  it.  He  who  is  converted,  being  a 
lew,  has  no  need  to  give  himself  uneasiness  upon 
that  head,  and  wish  himself  uncircumcised.  Nor  is 
ne  who  is  converted  from  Gentilism,  under  an  obli¬ 
gation  to  be  circumcised  :  nor  should  he  be  concern¬ 
ed,  because  he  wants  that  mark  of  distinction  which 
did  heretofore  belong  to  the  people  of  God.  For  as 
the  apostle  goes  on,  circumcision  is  nothing,  and  un¬ 
circumcision  is  nothing,  but  keefiing  the  command¬ 
ments  of  God,  v.  19.  In  point  of  acceptance  with 
God,  it  is  neither  here  nor  there  whether  men  be 
circumcised  or  not.  Note,  It  is  practical  religion, 

Vol.  vi. — 3  H 


sincere  obedience  to  the  commands  of  God,  on  which 
the  gospel  lays  stress.  External  observances  with¬ 
out  internal  piety  are  as  nothing.  Therefore  let 
every  man  abide  in  the  calling,  the  state,  wherein  he 
was  called,  v.  20.  2.  That  of  servitude  and  free 

dom.  It  was  common  in  that  age  of  the  world,  for 
many  to  be  in  a  state  of  slavery,  bought  and  sold  fot 
money,  and  so  the  property  of  those  who  purchased 
them.  “  Now,”  says  the  apostle,  “  art  thou  called, 
being  a  servant?  Care  not  for  it.  Be  not  over-so¬ 
licitous  about  it.  It  is  not  inconsistent  with  thy  duty, 
profession,  or  hopes,  as  a  Christian.  Yet,  if  thou 
mayest  be  made  free,  use  it  rather,”  v.  21.  There 
are  many  conveniences  in  a  state  of  freedom,  above 
that  of  servitude :  a  man  has  more  power  over  him¬ 
self,  and  more  command  of  his  time,  and  is  not  un¬ 
der  the  control  of  another  lord ;  and  therefore,  liberty 
is  the  more  eligible  state.  But  men’s  outward  con¬ 
dition  does  not  let  nor  further  their  acceptance  with 
God.  For  he  that  is  called,  being  a  servant,  is  the 
Lord’s  free-man — dTrsA^Ss/ior,  as  he  that  is  called, 
being  free,  is  the  I.ord’s  servant.  Though  he  be  not 
discharged  from  his  master’s  service,  he  is  freed 
from  the  dominion  and  vassalage  of  sin.  Though  he 
be  not  enslaved  to  Christ,  yet  he  is  bound  to  yield 
himself  up  wholly  to  his  pleasure  and  service  ;  and 
yet  that  service  is  perfect  freedom .  Note,  Our  com¬ 
fort  and  happiness  depend  on  what  we  are  to  Christ, 
not  what  we  are  in  the  world.  The  goodness  of  our 
outward  condition  does  not  discharge  us  from  the 
duties  of  Christianity,  nor  the  badness  of  it  debar  us 
from  Christian  privileges.  He  who  is  a  slave,  may 
yet  be  a  Christian  freeman  ;  he  who  is  a  freeman, 
may  yet  be  Christ’s  servant.  He  is  bought  with  a 
price,  and  should  not  therefore  be  the  servant  of 
man.  Not  that  he  must  quit  the' service  of  his  mas¬ 
ter,  or  not  take  all  proper  measures  to  please  him  ; 
(this  were  to  contradict  the  whole  scope  of  the  apos¬ 
tle’s  discourse  ;)  but  lie  must  not  be  so  the  servant 
of  men,  but  that  Christ’s  will  must  be  obeyed,  and 
regarded,  more  than  his  master’s.  He  has  paid  a 
much  dearer  purchase  for  him,  and  has  a  much 
fuller  property  in  him.  He  is  to  be  served  and  obey¬ 
ed  without  limitation  or  reserve.  Note,  The  ser¬ 
vants  of  Christ  should  be  at  the  absolute  command 
of  no  other  master  beside  himself,  should  serve  no 
man,  any  farther  than  is  consistent  with  their  duty  to 
him.  JVo  man  can  serve  two  masters.  Though  some 
understand  this  passage  of  persons  being  brought  out 
of  slavery  by  the  bounty  and  charity  of  fellow-Chris- 
tians ;  and  read  the  passage  thus,  Have  you  been  re¬ 
deemed  out  ofslaverij  with  a  price?  Do  not  again 
become  enslaved  ;  just  as  before  he  had  advised,  that, 
if  in  slavery  they  had  any  prospect  of  being  made 
free,  they  should  choose  it  rather.  This  meaning 
the  words  will  bear,  but  the  other  seems  the  more 
natural.  See  ch.  6.  20. 

III.  He  sums  up  his  advice ;  Let  ei’ery  man  where¬ 
in  he  is  called,  abide  therein  with  God,  v.  24.  This 
is  to  be  understood  of  the  state  wherein  a  man  is 
converted  to  Christianity.  No  man  should  make  his 
faith  or  religion  an  argument  to  break  through  any 
natural  or  civil  obligations.  He  should  quietly  and 
comfortably  abide  in  the  condition  in  which  he  is ; 
and  this  he  may  well  do,  when  he  may  abide  therein 
with  God.  Note,  The  special  presence  and  favour 
of  God  are  not  limited  to  any  outward  condition  or 
performance.  He  may  enjoy  it,  who  is  circumcised  ; 
and  so  may  he,  who  is  uncircumcised.  He  who  is 
bound,  may  have  it  as  well  as  he  who  is  free.  In 
this  respect,  there  is  neither  Greek  nor  Jew,  circum¬ 
cision  nor  uncircumcision,  Barbarian  nor  Scythian, 
bond  nor  free,  Col.  3.  11.  The  favour  of  God  is  not 
bound. 

25.  Now  concerning  virgins,  I  have  no 
commandment  of  the  Lord :  yet  I  give  my 


426 


1.  CORINTHIANS.  VII. 


judgment  as  one  that  hath  obtained  mercy 
of  the  Lord  to  be  faithful.  26.  I  suppose 
therefore  that  this  is  good  for  the  present 
distress ,  I  say,  that  it  is  good  for  a  man  so 
to  be.  27.  Art  thou  bound  unto  a  wife  ? 
Seek  not  to  be  loosed.  Art  thou  loosed 
from  a  wife  ?  Seek  not  a  wife.  28.  But 
and  if  thou  marry,  thou  hast  not  sinned ; 
and  if  a  virgin  marry,  she  hath  not  sinned  : 
nevertheless,  such  shall  have  trouble  in  the 
flesh  :  but  I  spare  you.  29.  But  this  I  say, 
brethren,  the  time  is  short.  It  remaineth, 
that  both  they  that  have  wives,  be  as  though 
they  had  none  ;  30.  And  they  that  weep,  as 
though  they  wept  not ;  and  they  that  re¬ 
joice,  as  though  they  rejoiced  not ;  and  they 
that  buy,  as  though  they  possessed  not ; 
31.  And  they  that  use  this  world,  as  not 
abusing  it :  for  the  fashion  of  this  world 
passeth  away.  32.  But  I  would  have  you 
without  carefulness.  He  that  is  unmar¬ 
ried,  careth  for  the  things  that  belong  to  the 
Lord,  how  he  may  please  the  Lord :  33. 
But  he  that  is  married,  careth  for  the  things 
that  are  of  the  world,  how  he  may  please 
his  wife.  34.  There  is  difference  also  be¬ 
tween  a  wife  and  a  virgin :  The  unmar¬ 
ried  woman  careth  for  the  things  of  the 
Lord,  that  she  may  be  holy,  both  in  body 
and  in  spirit :  but  she  that  is  married,  careth 
for  the  things  of  the  world,  how  she  may 
please  her  husband.  35.  And  this  I  speak 
for  your  own  profit,  not  that  I  may  cast  a 
snare  upon  you,  but  for  that  which  is  come¬ 
ly,  and  that  you  may  attend  upon  the  Lord 
without  distraction. 

The  apostle  here  resumes  his  discourse,  and  gives 
directions  to  virgins  how  to  act.  Concerning  which 
we  may  take  notice, 

I.  Of  the  manner  wherein  he  introduces  them ; 
“  Now  concerning  virgins,  I  have  no  commandment 
of  the  Lord,  v.  25.  I  have  no  express  and  univer¬ 
sal  law  delivered  by  the  Lord  himself  concerning 
celibacy  ;  but  I  give  my  judgment,  as  one  who  hath 
obtained  mercy  of  the  Lord  to  be  faithful,  in  the 
apostleship.  ”  He  acted  faithfully,  and  therefore  his 
direction  was  to  be  regarded  as  a  rule  of  Christ :  for 
he  gave  judgment  as  one  who  was  a  faithful  apostle 
of  Christ.  Though  Christ  had  before  delivered  no 
universal  law  about  that  matter,  he  now  gives  direc¬ 
tion  by  an  inspired  apostle,  one  who  had  obtained 
mercy  of  the  Lord,  to  be  faithful.  Note,  Faithful¬ 
ness  in  the  ministry  is  owing  to  the  grace  and  mercy 
of  Christ.  It  is  what  Paul  was  ready  to  acknowledge 
upon  all  occasions ;  I  laboured  more  abundantly  than 
they  all ;  yet  not  I,  but  the  grace  of  God  which  was 
with  me,  ch.  15.  10.  And  it  is  a  great  mercy  they 
obtain  from  God,  who  prove  faithful  in  the  ministry 
of  his  word,  either  ordinary  or  extraordinary. 

II.  The  determination  he  gives  ;  which,  consider¬ 
ing  the  present  distress,  was,  that  a  state  of  celibacy 
was  preferable  ;  It  is  good  for  a  man  so  to  be,  that  is, 
to  be  single.  I  suppose,  says  the  apostle,  or  it  is  my 
opinion.  It  is  worded  with  modesty,  but  delivered, 
notwithstanding,  with  apostolical  authority.  It  is 
not  tne  mere  opinion  of  a  private  man,  but  the  very 


determination  of  the  Spirit  of  God  in  an  apostle, 
though  it  be  thus  spoken.  And  it  was  thus  deliver 
ed,  to  give  it  the  more  weight.  Those  that  were 
prejudiced  against  the  apostle,  might  have  rejected 
this  advice,  had  it  been  given  with  a  mere  authorita¬ 
tive  air.  Note,  Ministers  do  not  lose  their  authority 
by  prudent  condescensions.  They  must  become  ah 
things  to  all  men,  that  they  may  do  them  the  more 
good.  This  is  good,  says  he,  for  the  present  distress. 
Christians,  at  the  first  planting  of  their  religion, 
were  grievously  persecuted.  Their  enemies  were 
very  bitter  against  them,  and  treated  them  very 
cruelly.  They  were  continually  liable  to  be  tossed 
and  hurried  by  persecution.  This  being  the  then 
state  of  things,  he  did  not  think  it  so  advisable  for 
Christians  that  were  single,  to  change  conditions. 
The  married  state  would  bring  more  care  and  cum¬ 
ber  along  with  it,  (v.  33,  34. )  and  would  therefore 
make  persecution  more  terrible,  and  render  them 
less  able  to  bear  it.  Note,  Christians,  in  regulating 
their  conduct,  should  not  barely  consider  what  is 
lawful  in  itself,  but  what  may  be  expedient  for  them. 

III.  Notwithstanding  he  thus  determines,  he  is 
very  careful  to  satisfy  them  that  he  does  not  con¬ 
demn  marriage  in  the  gross,  or  declare  it  unlawful. 
And  therefore,  though  he  says,  “  If  thou  art  loosed 
from  a  wife,  in  a  single  state,  whether  bachelor  or 
widower,  virgin  or  widow,  do  not  seek  a  wife,  do  not 
hastily  change  conditions yet  he  adds,  “  If  thou 
art  bound  to  a  wife ,  do  not  seek  to  be  loosed.  It  is 
thy  duty  to  continue  in  the  married  relation,  and  do 
the  duties  of  it.”  And  though  such,  if  they  were 
called  to  suffer  persecution,  would  find  peculiar  dif¬ 
ficulties  in  it ;  yet,  to  avoid  these  difficulties,  they 
must  not  cast  off  or  break  through  the  bonds  of  duty. 
Duty  must  be  done,  and  God  trusted  with  events. 
But  to  neglect  duty  is  the  way  to  put  ourselves  out 
of  the  divine  protection.  He  adds  therefore,  If  thou 
marry,  thou  hast  not  sinned ;  or  if  a  virgin  marry, 
she  hath  not  sinned :  but  such  shall  have  trouble  in 
the  flesh.  Marrying  is  not  in  itself  a  sin,  but  marry¬ 
ing  at  that  time  was  likely  to  bring  inconvenience 
upon  them,  and  add  to  the  calamities  of  the  times ; 
and  therefore  he  thought  it  advisable  and  expedient, 
that  such  as  could  contain,  should  refrain  from  it ; 
but  adds,  that  he  would  not  lay  celibacy  on  them  as 
a  yoke,  or,  by  seeming  to  urge  it  too  far,  draw  them 
into  any  snare  ;  and  therefore  says,  But  I  spare  you. 
Note,  How  opposite  in  this  the  papist  casuists  are  to 
the  apostle  Paul !  They  forbid  many  to  marry,  and 
entangle  them  with  vows  of  celibacy,  whether  they 
can  bear  th"  yoke  or  no. 

IV.  He  takes  this  occasion  to  give  general  rules  to 
all  Christians,  to  carry  themselves  with  a  holy  indif- 
ferency  toward  the  world,  and  every  thing  in  it.  1. 
As  to  relations ;  They  that  had  wives,  must  be  as 
though  they  had  none.  That  is,  they  must  not  set 
their  hearts  too  much  on  the  comforts  of  the  rela¬ 
tion  :  they  must  be  as  though  they  had  none.  They 
know  not  how  soon  they  shall  have  none.  This 
advice  must  be  carried  into  every  other  relation. 
Those  that  have  children,  should  be  as  though  they 
had  none.  They  that  were  their  comfort  now,  may 
prove  their  greatest  cross.  And  soon  may  the  flower 
of  all  comforts  be  cut  down.  2.  As  to  afflictions ; 
They  that  weep,  must  be  as  though  they  wept  not ; 
we  must  not  be  dejected  too  much  with  any  of  our 
afflictions,  nor  indulge  ourselves  in  the  sorrow  of  the 
world;  but  keep  up  a  holy  joy  in  God,  in  the  midst 
of  all  our  troubles,  so  that  even  in  sorrow  the  heart 
may  be  jovful,  and  the  end  of  our  grief  may  be  glad¬ 
ness.  Weeping  may  endure  for  a  night,  but  joy  will 
come  in  the  morning.  And  if  we  can  but  get  to’  hea¬ 
ven  at  last,  all  tears  shall  be  wiped  from  our  eyes. 
The  prospect  of  it  now,  should  make  us  moderate 
our  sorrows,  and  refrain  our  tears.  3.  As  to  worldly 
enjoyments;  They  that  rejoice  should  be  as  though 


427 


I.  CORINTHIANS,  VII 


they  rejoiced  not ;  they  should  not  take  too  great  a 
complacency  in  any  of  their  comforts.  They  must 
je  moderate  in  their  mirth,  and  sit  loose  to  the  en¬ 
joyments  they  most  value.  Here  is  not  their  rest, 
iior  are  these  things  their  portion ;  and  therefore 
their  hearts  should  not  be  set  on  them,  nor  should 
they  place  their  solace  or  satisfaction  in  them.  4.  As 
to  worldly  traffic  and  employment ;  They  that  buy, 
must  be  as  though  they  possessed  not.  Those  that 
prosper  in  trade,  increase  in  wealth,  and  purchase 
estates,  should  hold  these  possessions  as  though  they 
held  them  not.  It  is  but  setting  their  hearts  on  that 
which  is  not,  (Prov.  23.  5.)  to  do  otherwise.  Buy¬ 
ing  and  possessing  should  not  too  much  engage  our 
minds.  They  hinder  many  people  altogether  from 
minding  the  better  part.  Purchasing  land  and  try¬ 
ing  oxen,  kept  the  guests  invited  from  the  wedding- 
supper,  Luke  14.  18,  19.  And  when  they  do  not  al¬ 
together  hinder  men  from  minding  their  chief  busi¬ 
ness,  they  do  very  much  divert  them  from  a  close 
pursuit.  They  are  most  likely  to  run  so  as  to  obtain 
the  prize,  who  ease  their  minds  of  all  foreign  cares 
and  cumbrance.  5.  As  to  all  worldly  concerns; 
They  that  use  this  world,  as  not  abusing  it,  v.  31. 
The  world  may  be  used,  but  must  not  be  abused.  It 
is  abused  when  it  is  not  used  to  those  purposes  for 
which  it  is  given,  to  honour  God  and  do  good  to  men  : 
when,  instead  of  being  oil  to  the  wheels  of  our  obe¬ 
dience,  it  is  made  fuel  to  lust :  when,  instead  of  being 
a  servant,  it  is  made  our  master,  our  idol,  and  has 
that  room  in  our  affections,  which  should  be  reserved 
for  God.  And  there  is  great  danger  of  abusing  it  in 
all  these  respects,  if  our  hearts  are  too  much  set 
upon  it.  We  must  keep  the  world  as  much  as  may 
be  out  of  our  hearts,  that  we  may  not  abuse  it  when 
we  have  it  in  our  hands. 

The  apostle  enforces  these  advices  with  two  rea¬ 
sons  ;  (1.)  The  time  is  short,  v.  29.  We  have  but 
little  time  to  continue  in  this  world  ;  but  a  short  sea¬ 
son  for  possessing  and  enjoying  worldly  things ;  «/- 
fi:  <ruvt7nt.\/uivot.  It  is  contracted,  reduced  to  a  nar¬ 
row  compass.  It  will  soon  be  gone.  It  is  just  ready 
to  be  wrapped  up  in  eternity,  swallowed  up  of  eter¬ 
nity.  Therefore  do  not  set  your  hearts  on  worldly 
enjoyments.  Do  not  be  overwhelmed  with  worldly 
cares  and  troubles.  Possess  what  you  must  shortly 
leave,  without  suffering  yourselves  to  be  possessed 
by  it.  Why  should  your  hearts  be  much  set  on 
what  you  must  quickly  resign  ?  (2.)  The  fashion  of 
this  world  passeth  away,  (v.  31.)  )y.<t — the  habit, 
figure,  appearance,  of  the  world,  passeth  away.  It 
is  daily  changing  countenance.  It  is  in  a  continual 
flux.  It  is  not  so  much  a  world  as  the  appearance 
of  one.  All  is  shew;  nothing  solid  in  it.  And  yet 
it  is  transient  shew  too,  and  will  be  quickly  gone. 
How  proper  and  powerful  an  argument  is  this  to  en¬ 
force  the  former  advice  !  How  irrational  is  it  to  be 
affected  with  the  images,  the  fading  and  transient 
images,  of  a  dream  !  Surely  man  walketh  in  a  vain 
thew,  (Ps.  39.  9. )  in  an  image,  amidst  the  faint  and 
vanishing  appearances  of  things.  And  should  he  be 
deeply  affected,  or  grievously  afflicted,  with  such  a 
scene  ? 

V.  He  presses  his  general  advice,  by  warning 
them  against  the  embarrassment  of  worldly  cares ; 
But  I  would  have  you  without  carefulness,  v.  3. 
Indeed,  to  oe  careless  is  a  fault;  a  wise  concern 
about  worldly  interests  is  a  duty ;  but  to  be  careful, 
full  of  care,  to  have  an  anxious  and  perplexing  care 
about  them  is  a  sin.  All  that  care  which  disquiets 
the  mind,  and  distracts  it  in  the  worship  of  God,  is 
evil ;  for  God  must  be  attended  upon  without  dis¬ 
traction,  v.  35.  The  whole  mind  should  be  en¬ 
gaged  when  God  is  worshipped.  The  work  ceases 
while  it  diverts  to  any  thing  else,  or  is  hurried  and 
drawn  hither  and  thither  by  foreign  affairs  and  con¬ 
cerns.  They  who  are  engaged  in  divine  worship,  , 


should  attend  to  this  very  thing,  should  make  ic 
their  whole  business.  But  how  is  this  possible, 
when  the  mind  is  swallowed  up  of  the  cares  of  this 
life?  Note,  It  is  the  wisdom  of  a  Christian,  so  to 
order  his  outward  affairs,  and  choose  such  a  condi¬ 
tion  in  life,  as  to  be  without  distracting  cares,  that 
he  may  attend  upon  the  Lord  with  a  mind  at  lei¬ 
sure  and  disengaged.  This  is  the  general  maxim 
by  which  the  apostle  would  have  Christians  govern 
themselves.  In  the  application  of  it,  Christian  pru¬ 
dence  must  direct.  ri  hat  condition  of  life  is  best  for 
every  man,  which  is  best  for  his  soul,  and  keeps 
him  most  clear  of  the  cares  and  snares  of  the  world. 
By  this  maxim  the  apostle  solves  the  case  put  to 
him  by  the  Corinthians,  whethei  it  were  advisable 
to  marry  ?  To  this  he  says,  That,  by  reason  of  the 
present  distress,  and  it  may  be  in  general,  at  that 
time,  when  Christians  were  married  to  infidels,  and 
perhaps  under  a  necessity  to  do  so,  if  they  married 
at  all :  I  say,  in  these  circumstances  to  continue  un¬ 
married,  would  be  the  way  to  free  themselves  from 
many  cares  and  incumbrances,  and  allow  them  more 
vacation  for  the  service  of  God.  Ordinarily,  the 
less  care  we  have  about  the  world,  the  more  free¬ 
dom  we  have  for  the  service  of  God.  Now,  the 
married  state  at  that  time,  (if  not  at  all  times,)  did 
bring  most  worldly  care  along  with  it.  He  that  is 
married,  careth  for  the  things  of  the  world,  that  he 
may  please  his  wife,  v.  33.  Ana  she  that  is  married, 
careth  for  the  things  of  the  world,  how  she  may 
please  her  husband.  But  the  unmarried  man  and 
woman  mind  the  things  of  the  Lord,  that  they  may 
please  the  Lord,  and  be  holy  both  in  body  and 
spirit,  v.  32,  34.  Not  but  the  married  person  may 
be  holy  both  in  body  and  spirit  too.  Celibacy  is 
not  in  itself  a  state  of  greater  purity  and  sanctity 
than  marriage ;  but  the  unmarried  would  be  able  to 
make  religion  more  their  business  at  that  juncture, 
because  they  would  have  less  distraction  from 
worldly  cares.  Marriage  is  that  condition  of  life, 
that  brings  care  along  with  it,  though  sometimes  it 
brings  more  than  others.  It  is  the  constant  care  of 
those  in  that  relation,  to  please  each  other ;  though 
this  is  more  difficult  to  do  at  some  seasons,  and  in 
some  cases,  than  in  others.  At  that  season,  there¬ 
fore,  the  apostle  advises,  that  those  who  were  single, 
should  abstain  from  marriage,  if  they  were  under 
no  necessity  to  change  conditions.  And  where  the 
same  reason  is  plain  at  other  times,  the  rule  is  as 
plain,  and  as  fit  to  be  observed.  And  the  very  same 
rule  must  determine  persons  for  marriage,  where 
there  is  the  same  reason,  that  is,  if  in  the  unmarried 
state  persons  are  likely  to  be  more  distracted  in  the 
service  of  God,  than  if  they  were  married  ;  which  is 
a  case  supposable  in  many  respects.  This  is  the 
general  rule,  which  every  one’s  discretion  must 
apply  to  his  own  particular  case  ;  and  by  it  should 
he  endeavour  to  determine,  whether  it  be  for  mar¬ 
riage  or  against.  That  condition  of  life  should  be 
chosen  by  the  Christian,  in  which  it  is  most  likely  he 
shall  have  the  best  helps,  and  the  least  hinderances, 
in  the  service  of  God,  and  the  affairs  of  his  own 
salvation. 

36.  But  if  any  man  think  that  he  be- 
haveth  himself  uncomely  toward  his  virgin, 
if  she  pass  the  flower  of  her  age,  and  need 
so  require,  let  him  do  what  he  will,  he  sin- 
neth  not :  let  them  marry.  37.  Never¬ 
theless,  he  that  standeth  steadfast  in  his 
heart,  having  no  necessity,  but  hath  power 
over  his  own  will,  and  hath  so  decreed  in 
his  heart  that  he  will  keep  his  virgin,  doetl. 
well  38.  So  then,  he  that  giveth  her  in 


•128 


I.  CORINTHIANS,  VIII. 


marriage  doeth  well :  but  he  that  giveth  her 
not  in  marriage  doeth  better. 

In  this  passage,  the  apostle  is  commonly  supposed 
to  give  advice  about  the  disposal  of  children,  in 
marriage,  upon  the  principle  of  his  former  deter¬ 
mination.  In  this  view,  the  general  meaning  is 
plain.  It  was  in  that  age,  and  those  parts  of  the 
world,  and  especially  among  the  Jews,  reckoned  a 
disgrace  for  a  woman  to  remain  unmarried,  past  a 
certain  number  of  years :  it  gave  a  suspicion  of 
somewhat  that  was  not  for  her  reputation.  “  Now,” 
says  the  apostle,  “if  any  man  thinks  he  behaves 
unhandsomely  toward  his  daughter,  and  that  it  is 
not  for  her  credit  to  remain  unmarried,  when  she  is 
of  full  age,  and  that  upon  this  principle,  it  is  need¬ 
ful  to  dispose  of  her  in  marriage,  he  may  use  his 
pleasure.  It  is  no  sin  in  him,  to  dispose  of  her  to  a 
suitable  mate.  But  if  a  man  has  determined  in  him¬ 
self  to  keep  her  a  vergin,  and  stands  to  this  deter¬ 
mination,  and  is  under  no  necessity  to  dispose  of  her 
in  marriage,  but  is  at  liberty,  with  her  consent,  to 
pursue  his  purpose,  he  does  well  in  keeping  her  a 
vii  gin.  In  short,  he  that  giveth  her  in  marriage, 
does  well ;  but  he  that  keeps  her  single,  if  she  can 
be  easy  and  innocent  in  such  a  state,  does  what  is 
better ;  that  is,  more  convenient  for  her  in  the  pre¬ 
sent  state  of  things,  if  not  at  all  times  and  seasons. 
Note,  Children  should  be  at  the  disposal  of  their 
parents,  and  not  dispose  of  themselves  in  marriage. 
Yet  note  again,  Parents  should  consult  their  chil¬ 
dren’s  inclinations,  both  to  marriage  in  general,  and 
to  the  person  in  particular,  and  not  reckon  they 
have  uncontrolable  power  to  do  with  them,  and 
dictate  to  them,  as  they  please.  Note,  Thirdly, 
It  is  our  duty  not  only  to  consider  what  is  lawful, 
but  in  many  cases,  at  least,  what  is  fit  to  be  done, 
before  we  do  it. 

But  I  think  the  apostle  is  here  continuing  his  for¬ 
mer  discourse,  and  advising  unmarried  persons,  who 
are  at  their  own  disposal,  what  to  do ;  the  man’s 
vi  -gin  being  meant  of  his  virginity.  t>,v  tzu'rcZ 

7r&pbim,  seems  to  be  rather  meant  of  preserving  his 
own  virginity,  than  keeping  his  daughter  a  virgin  ; 
tl  ough  it  be  altogether  uncommon  to  use  the  word 
in  this  sense.  Several  other  reasons  may  be  seen 
in  Locke  and  Whitby,  by  those  who  will  consult 
them.  And  it  was  a  common  matter  of  reproach, 
both  among  Jews  and  civilized  Heathens,  for  a  man 
to  continue  single  beyond  such  a  term  of  years, 
though  all  did  not  agree  in  limiting  the  single  life 
to  the  same  term.  The  general  meaning  of  the 
apostle  is  the  same,  that  it  was  no  sin  to  marry,  if 
a  man  thought  there  was  a  necessity  upon  him,  to 
avoid  popular  reproach,  much  less  to  avoid  the  hur¬ 
rying  fervours  of  lust.  But  he  that  was  in  his  own 
power,  stood  firm  in  his  purpose,  and  found  himself 
under  no  necessity  to  marry,  would,  at  that  season, 
s  ud  in  the  circumstances  of  Christians  at  that  time, 
at  least,  make  a  choice  every  way  most  for  his  own 
conveniency,  ease,  and  advantage,  as  to  his  spiritual 
concerns.  And  it  is  highly  expedient,  if  not  a  duty, 
lor  Christians  to  be  guided  by  such  a  consideration. 

39.  The  wife  is  bound  by  the  law  as 
long  as  her  husband  liveth:  but  if  her  hus¬ 
band  be  dead,  she  is  at  liberty  to  be  married 
to  whom  she  will;  only  in  the  Lord.  40. 
But  she  is  happier  if  she  so  abide,  after  my 
judgment:  and  I  think  also  that  I  have  the 
Spirit  of  God. 

The  whole  is  here  closed  up  with  advice  to  wi¬ 
dows;  As  long  as  the  husband  liveth ,  th  ewife  is  bound 
by  the  law  ;  confined  to  one  husband,  and  bound  to 


continue  and  cohabit  with  him.  Note,  The  mar¬ 
riage-contract  is  for  life  ;  death  only  can  annul  the 
bond.  But  the  husband  being  dead,  she  is  at  liberty 
to  marry  whom  she  will.  There  is  no  limitation  by 
God’s  law,  to  be  married  only  for  such  a  number  of 
years.  It  is  certain,  from  this  passage,  that  second 
marriages  are  not  unlawful ;  for  then  the  widow 
could  not  be  at  liberty  to  many  whom  she  pleased, 
nor  to  marry  a  second  time  at  all.  But  the  apostle 
asserts,  she  has  such  a  liberty,  when  her  husband  is 
dead,  only  with  a  limitation,  that  she  marry  in  the 
Lord.  In  our  choice  of  relations,  and  change  of 
conditions,  we  should  always  have  an  eye  to  God. 
Note,  Marriages  are  then  only  likely  to  have  God’s 
blessing,  when  they  are  made  in  the  Lord ;  when 
persons  are  guided  by  the  fear  of  God,  and  the  laws 
of  God,  and  act  in  dependence  on  the  providence  of 
God,  in  the  change  and  choice  of  a  mate ;  when 
they  can  look  up  to  God,  and  sincerely  seek  his  di¬ 
rection,  and  humbly  hope  for  his  blessing  upon  their 
conduct.  But  she  is  happier,  says  the  apostle,  if 
she  so  abide,  that  is,  continue  a  widow,  in  my  judg¬ 
ment  ;  and  I  think  I  have  the  Spirit  of  God,  v.  40. 
At  this  juncture,  at  least,  if  not  ordinarily,  it  will  be 
much  more  for  the  peace  and  quiet  of  such,  and 
give  them  less  hinderance  in  the  service  of  God,  to 
continue  unmarried.  And  this,  he  tells  them,  was 
by  inspiration  of  the  Spirit.  “  Whatever  your  false 
apostles  may  think  of  me,  I  think,  and  have  reason 
to  know,  that  I  have  the  Spirit  of  God.”  Note, 
Change  of  condition  in  marriage  is  so  important  a 
matter,  that  it  ought  not  to  be  made  but  upon  due 
deliberation,  after  careful  consideration  of  circum¬ 
stances,  and  upon  very  probable  grounds  at  least, 
that  it  will  be  a  change  to  advantage  in  our  spiritual 
concerns. 

CHAP.  VIII. 

The  apostle,  in  this  chapter,  answers  another  case  proposed 
to  him  by  some  of  the  Corinthians,  about  eating  those 
things  that  had  been  sacrificed  to  idols.  I.  He  hints  at 
the  occasion  of  this  case,  and  gives  a  caution  against  too 
high  an  esteem  of  their  knowledge,  v.  1 . .  3.  II.  He  as¬ 
serts  the  vanity  of  idols,  the  unity  of  the  Godhead,  and  the 
sole  mediation  of  Christ  between  God  and  man,  v.  4.  .  6. 
III.  He  tells  them,  that  upon  supposition  that  it  were  law¬ 
ful  in  itself  to  eat  of  things  offered  to  idols,  (for  that  they 
themselves  are  nothing;)  yet  regard  must  be  had  to  the 
weakness  of  Christian  brethren,  and  nothing  done  that 
would  lay  a  stumbling-block  before  them,  and  occasion 
their  sin  and  destruction,  v.  7,  to  the  end. 

1.  XT°W  as  touching  tilings  offered  unto 
i>l  idols,  we  know  that  we  all  have 
knowledge.  Knowledge  puffeth  up,  hut 
charity  edifieth.  2.  And  if  any  man  think 
that  he  knovveth  any  thing,  he  knoweth 
nothing  yet  as  he  ought  to  know.  3.  But 
if  any  man  love  God,  the  same  is  known 
of  him. 

The  apostle  comes  here  to  the  case  of  things  that 
had  been  offered  to  idols,  concerning  which  some  of 
them  sought  satisfaction  :  a  case  that  frequently  oc¬ 
curred  in  that  age  of  Christianity,  when  the  church 
of  Christ  was  among  the  heathen  ;  and  the  Israel  of 
God  must  live  among  the  Canaanites.  For  the  bet¬ 
ter  understanding  of  it,  it  must  be  observed,  that  it 
was  a  custom  among  the  heathens,  to  make  feasts  on 
their  sacrifices  ;  and  not  only  to  eat  themselves,  but 
invite  their  friends  to  partake  with  them.  These 
were  usually  kept  in  the  temple,  where  the  sacrifice 
was  offered  ;  \v.  10. )  and  if  any  thing  were  left  when 
the  feast  ended,  it  was  usual  to  carry  away  a  por¬ 
tion  to  their  friends ;  what  remained,  after  all,  be¬ 
longing  to  the  priest,  who  sometimes  sold  it  in  the 
markets.  See  ch.  10.  25.  Nay,  feasts,  as  Athenrcus 


429 


I.  CORINTHIANS,  VIII. 


informs  us,  were  always  accounted,  among  the  hea¬ 
then,  sacred  and  religious  things,  so  that  they  were 
wont  to  sacrifice  before  all  their  feast ;  and  it  was 
accounted  a  very  profane  thing  among  them, 

'urdiuy,  to  eat  at  their  private  tables  any  meat, 
whereof  they  had  not  first  sacrificed  on  such  occa¬ 
sions. 

In  this  circumstance  of  things,  while  Christians 
lived  among  idolaters,  had  many  relations  and 
friends  that  were  such  with  whom  they  must  keep 
up  acquaintance,  and  maintain  good  neighbourhood, 
and  therefore  have  occasion  to  eat  at  their  tables, 
what  should  they  d6,  if  any  thing  that  had  been 
sacrificed  should  be  set  before  them  ?  What,  if  they 
should  be  invited  to  feast  with  them  in  their  tem¬ 
ples  ?  It  seems  as  if  gome  of  the  Corinthians  were 
got  into  an  opinion,  that  even  this  might  be  done, 
because  they  knew  an  idol  was  nothing  in  the  world, 
v.  4.  The  apostle  seems  to  answer  more  directly 
to  the  case,  ( ch .  10. )  and  here  to  argue  upon  suppo¬ 
sition  of  their  being  right  in  this  thought,  against 
their  abuse  of  their  liberty,  to  the  prejudice  of 
others;  but  plainly  condemns  such  liberty  in  ch. 
10.  The  apostle  introduces  his  discourse  with  some 
remarks  about  knowledge,  that  seem  to  carry  in 
them  a  censure  of  such  pretences  to  knowledge  as  I 
have  mentioned ;  We  know,  says  the  apostle,  that 
we  all  have  knowledge ;  (y.  1.)  as  if  he  had  said, 
“  You  are  not  the  only  knowing  persons  who  take 
such  liberty  ;  we  who  abstain,  know  as  much  as  you 
of  the  vanity  of  idols,  and  that  they  are  nothing ;  but 
we  know  too,  that  the  liberty  you  take  is  very  cul¬ 
pable,  and  that  even  lawful  liberty  must  be  used 
with  charity,  and  not  to  the  prejudice  of  weaker 
brethren.  Knowledge  fiuffeth  up,  but  charity  edi- 
fieth,  v.  1.  Note,  1.  The  preference  of  charity  to 
conceited  knowledge.  That  is  best,  which  is  fitted 
to  do  the  greatest  good.  Knowledge,  or  at  least  a 
high  conceit  of  it,  is  very  apt  to  swell  the  mind,  to 
fill  it  with  wind,  and  so  puff  it  up.  This  tends  to  no 
good  to  ourselves,  but  in  many  instances  is  much  to 
the  hurt  of  others.  But  true  love,  and  tender  re¬ 
gard  to  our  brethren,  will  put  us  upon  consulting 
their  interest,  and  acting,  as  maybe,  for  their  edifi¬ 
cation.  Observe,  2.  That  there  is  no  more  com¬ 
mon  evidence  of  ignorance  than  a  conceit  of  know¬ 
ledge  ;  If  any  man  think  that  he  knoweth  any  thing, 
he  knoweth  nothing  yet  as  he  ought  to  know.  He 
that  knows  most,  best  understands  his  own  igno¬ 
rance,  and  the  imperfection  of  human  knowledge. 
He  that  imagines  himself  a  knowing  man,  and  is 
vain  and  conceited  on  this  imagination,  has  reason  to 
suspect  that  he  knows  nothing  aright ;  nothing  as  he 
ought  to  know  it.  Note,  It  is  one  thing  to  know  truth, 
and  another  to  know  it  as  we  ought ;  so  as  duly  to  im¬ 
prove  our  knowledge.  Much  may  be  known,  when 
nothing  is  known  to  any  good  purpose ;  when  neither 
ourselves  nor  others  are  the  better  for  our  know¬ 
ledge.  And  they  who  think  they  know  any  thing,  and 
grow  vain  hereupon,  are  of  all  men  most  likely  to 
make  no  good  use  of  their  knowledge ;  neither  them¬ 
selves  nor  others  are  likely  to  be  bettered  by  it.  But, 
adds  the  apostle,  if  any  man  love  God,  the  same  is 
known  of  God.  If  any  man  love  God,  and  is  thereby 
influenced  to  love  his  neighbour,  the  same  is  known 
of  God ;  that  is,  as  some  understand  it,  is  made  by 
him  to  know,  is  taught  of  God.  Note,  They  that 
love  God,  are  most  likely  to  be  taught  of  God,  and  be 
made  by  him  to  know  as  they  ought.  Some  under¬ 
stand  it,  that  he  shall  be  approved  of  God  ;  he  will 
accept  him,  and  have  pleasure  in  him.  Note,  The 
charitable  person  is  most  likely  to  have  God’s  favour. 
They  who  love  God,  and  for  his  sake  love  their 
brethren,  and  seek  their  welfare,  are  likely  to  be  be¬ 
loved  of  God :  and  how  much  better  is  it  to  be  ap¬ 
proved  of  God  than  to  have  a  vain  opinion  of  our¬ 
selves  ! 


4.  As  concerning  therefore  the  eating  of 
those  things  that  are  offered  in  sacrifice 
unto  idols,  we  know  that  an  idol  is  nothing 
in  the  world,  and  that  there  is  no  other  God 
but  one.  5.  For  though  there  be  that  are 
called  gods,  whether  in  heaven  or  in  earth, 
(as  there  be  gods  many,  and  lords  many,) 
6.  But  to  us  there  is  hut  one  God,  the  Fa¬ 
ther,  of  whom  are  all  things,  and  we  in 
him;  and  one  Lord  Jesus  Christ,  by  whom 
are  all  things,  and  we  by  him. 

In  this  passage  he  shews  the  vanity  of  idols ;  As 
to  the  eating  of  things  that  have  been  sacrificed  to 
idols,  we  know  that  an  idol  is  nothing  in  the  world  ; 
or,  there  is  no  idol  in  the  world  ;  or,  an  idol  can  do 
nothing  in  the  world :  for  the  form  of  expression  in 
the  original,  is  elliptical.  The  meaning  in  the  ge 
neral  is,  that  heathen  idols  have  no  divinity  in  them  ; 
and  therefore  in  the  Old  Testament,  are  commonly 
called  lies  and  vanities,  or  lying  vanities.  They  are 
mere  imaginary  gods,  and  many  of  them  no  better 
than  imaginary  beings ;  they  have  no  power  to  pol¬ 
lute  the  creatures  of  God,  and  thereby  render  them 
unfit  to  be  eaten  by  a  child  or  servant  of  God- 
Every  creature  of  God  is  good,  if  it  be  received  with 
thanksgiving,  1  Tim.  4.  3.  It  is  not  in  the  power 
of  the  vanities  of  the  heathens  to  change  its  nature. 

And  there  is  no  other  God  but  one.  Heathen  idols 
are  not  gods,  nor  to  be  owned  and  respected  as  gods, 
for  there  is  no  other  God  but  one.  Note,  The  unity 
of  the  Godhead  is  a  fundamental  principle  in  Chris¬ 
tianity,  and  in  all  right,  religion.  The  gods  of  the 
heathens  must  be  nothing  in  the  world,  must  have 
no  divinity  in  them,  nothing  of  real  godhead  belong¬ 
ing  to  them;  for  there  is  no  other  God  but  one. 
Others  may  be  called  gods ;  there  are  that  are  call¬ 
ed  gods  in  heaven  and  earth,  gods  many,  and  lords 
many  ;  but  they  are  there  falsely  thus  called.  The 
heathens  had  many  such,  some  in  heaven,  and  some 
on  earth ;  celestial  deities,  that  were  of  highest  rank 
and  repute  among  them  ;  and  terrestrial  ones,  men 
made  into  gods,  that  were  to  mediate  for  men  with 
the  former,  and  were  deputed  by  them  to  preside 
over  earthly  affairs.  These  are  in  scripture  com¬ 
monly  called  Baalim.  They  had  gods  of  higher  and 
lower  degree ;  nay,  many  in  each  order ;  gods  many, 
and  lords  many  ;  but  all  titular  deities  and  media¬ 
tors  :  so  called,  but  not  such  in  truth.  All  their  divi¬ 
nity  and  mediation  were  imaginary.  For,  1.  To  us 
there  is  but  one  God,  says  the  apostle,  the  Father, 
of  whom  are  all  things,  and  we  in,  or  for  him.  We 
Christians  are  better  informed ;  we  well  know  there 
is  but  one  God,  the  Fountain  of  being,  the  Author 
of  all  things,  Maker,  Preserver,  and  Governor  of 
the  whole  world,  of  whom,  and  for  whom,  are  all 
things.  Not  one  God  to  govern  one  part  of  man¬ 
kind,  or  one  rank  and  order  of  men,  and  another  to 
govern  another.  One  God  made  all,  and  therefore 
has  power  over  all.  All  things  are  of  him,  and  we, 
and  all  things  else,  are  for  him.  Called  the  Father 
here,  not  in  contradistinction  to  the  other  persons 
of  the  sacred  Trinity,  and  to  exclude  them  from 
the  Godhead,  but  in  contradistinction  to  all  crea¬ 
tures  that  were  made  by  God,  and  whose  formation 
is  attributed  to  each  of  these  three  in  other  places 
of  scripture,  and  not  appropriated  to  the  Father 
alone.  God  the  Father,  as  Fons  et  fundamentum 
Trinitalis — as  the  first  person  in  the  Godhead,  end 
the  original  of  the  other  two,  stands  here  for  the 
Deity,  which  yet  comprehends  all  three.  The  name 
God  being  sometimes  in  scripture  ascribed  to  the 
Father,  v,  or  by  way  of  emincncy,  because 

he  is  Fons  et  principium  Deitatis,  (as  Calvin  ob- 


430 


I.  CORINTHIANS,  VIII. 


serves,)  the  Fountain  of  the  Deity  in  the  other  two, 
they  having  it  by  communication  from  him.  So  that 
there  is  but  one  God  the  Father,  and  yet  the  Son  is 
God  too,  but  is  not  another  God.  The  Father,  with 
his  Son  and  Spirit,  being  the  one  God,  but  not  with¬ 
out  them,  or  so  as  to  exclude  them  from  the  God¬ 
head.  2.  There  is  to  us  but  one  Lord,  one  Media¬ 
tor  between  God  and  men,  even  Jesus  Christ.  Not 
many  mediators,  as  the  heathen  imagined,  but  one 
only,  by  whom  all  things  were  created,  and  do  con¬ 
sist,  and  to  whom  all  our  hope  and  happiness  are 
owing.  The  Man  Christ  Jesus;  but  a  Man  in  per¬ 
sonal  union  with  the  divine  Word,  or  God  the  Son. 
This  very  man  hath  God  made  both  Lord  and 
Christ,  Acts  2.  36.  Jesus  Christ,  in  his  human  na¬ 
ture  and  mediatorial  state,  has  a  delegated  power ; 
a  name  given  him,  though  above  every  name,  that 
at  his  name  every  knee  should  bow,  and  every 
tongue  confess,  that  he  is  Lord.  And  thus  he  is 
the  only  Lord,  and  only  Mediator,  that  Christians 
acknowledge ;  the  only  Person  who  comes  between 
God  and  sinners,  administers  the  world’s  affairs 
under  God,  and  mediates  for  men  with  God.  All 
the  lords  of  this  sort  among  heathens  are  mere  ima- 

g'nary  ones.  Note,  It  is  the  great  privilege  of  us 
hristians,  that  we  know  the  true  God,  and  true 
Mediator  between  God  and  man :  the  true  God, 
and  Jesus  Christ  whom  he  hath  sent,  John  17.  3. 

7.  Howbeit,  there  is  not  in  every  man 
that  knowledge :  for  some,  with  conscience 
of  the  idol,  unto  this  hour,  eat  it  as  a  thing 
offered  unto  an  idol ;  and  their  conscience, 
being  weak,  is  defiled.  8.  But  meat  com- 
mendeth  us  not  to  God:  for  neither  if  we 
eat,  are  we  the  better;  neither  if  we  eat 
not,  are  we  the  worse.  9.  But  take  heed, 
lest  by  any  means  this  liberty  of  yours  be¬ 
come  a  stumbling-block  to  them  that  are 
weak.  10.  For  if  any  man  see  thee,  who 
hast  knowledge,  sit  at  meat  in  the  idol’s 
temple,  shall  not  the  conscience  of  him 
which  is  wreak  be  imboldened  to  eat  those 
things  which  are  offered  to  idols;  1 1.  And 
through  thy  knowledge  shall  the  weak  bro¬ 
ther  perish,  for  whom  Christ  died  ?  1 2.  But 
when  ye  sin  so  against  the  brethren,  and 
wound  their  weak  conscience,  ye  sin  against 
Christ.  13.  Wherefore,  if  meat  make  my 
brother  to  offend,  I  will  eat  no  flesh  while 
the  world  standeth,  lest  I  make  my  brother 
to  offend. 

The  apostle,  having  gi’anted,  and  indeed  confirm¬ 
ed,  the  opinion  of  some  among  the  Corinthians,  that 
idols  were  nothing,  proceeds  now  to  shew  them, 
that  their  inference  from  this  assumption  was  not 
just,  namely,  That  therefore  they  might  go  into  the 
idol-temple,  and  eat  of  the  sacrifices,  and  feast  there 
rwith  their  heathen  neighbours.  He  does  not  indeed 
here  sa  much  insist  upon  the  unlawfulness  of  the 
thing  in  itself,  as  the  mischief  such  freedom  might 
do  to  weaker  Christians,  persons  that  had  not  the 
same  measure  of  knowledge  with  these  pretenders. 
And  here  he, 

I.  Informs  them,  that  every  Christian  man,  at 
that  time,  was  not  so  fully  convinced  and  persuad¬ 
ed  that  an  idol  was  nothing;  Howbeit,  there  is  not 
in  every  man  this  knowledge ;  for  some,  with  con¬ 
science  of  the  idol,  unto  this  hour,  eat  it  as  a  thing 


offered  unto  an  idol:  with  conscience  of  the  idol 
that  is,  some  confused  veneration  for  it.  Though 
they  were  converts  to  Christianity,  and  professed 
the  true  religion,  they  were  not  perfectly  cured  of 
the  old  leaven,  but  retained  an  unaccountable  re¬ 
spect  for  the  idols  they  had  worshipped  before. 
Note,  Weak  Christians  may  be  ignorant,  or  have 
but  a  confused  knowledge,  of  the  greatest  and  plainest 
truths.  Such  were  those  of  the  one  God,  and  one 
Mediator.  And  yet  some  of  those  who  were  turned 
from  heathenism  to  Christianity  among  the  Corin¬ 
thians,  seem  to  have  retained  a  veneration  for  their 
idols,  utterly  irreconcilable  with  those  great  princi¬ 
ples;  so  that  when  an  opportunity  offered  to  eat 
things  offered  to  idols,  they  did  not  abstain,  to  testi¬ 
fy  their  abhorrence  of  idolatry,  nor  eat  with  a  pro¬ 
fessed  contempt  of  the  idol,  by  declaring  they  look¬ 
ed  upon  it  to  be  nothing;  and  so  their  conscience, 
being  weak,  was  defiled ;  they  contracted  guilt ; 
they  ate  out  of  respect  to  the  idol,  with  an  imagi¬ 
nation  that  it  had  something  divine  in  it,  and  so 
committed  idolatry  :  whereas  the  design  of  the  gos¬ 
pel,  was,  to  turn  men  from  dumb  idols  to  the  living 
God.  They  were  weak  in  their  understanding,  not 
thoroughly  apprized  of  the  vanity  of  idols;  and 
while  they  ate  what  was  sacrificed  to  them,  out  of 
veneration  for  them,  contracted  the  guilt  of  idola¬ 
try,  and  so  greatly  polluted  themselves.  This  seems 
to  be  the  sense  of  the  place ;  though  some  under¬ 
stand  it  of  weak  Christians  defiling  themselves,  by 
eating  what  was  offered  to  an  idol,  with  an  appre¬ 
hension,  that  thereby  it  became  unclean,  and  made 
them  so  in  a  moral  sense,  who  should  eat  it ;  every 
one  not  having  a  knowledge  that  the  idol  was  no¬ 
thing,  and  therefore  that  it  could  not  render  what 
was  offered  to  it,  in  this  sense,  unclean.  Note,  We 
should  be  careful  to  do  nothing  that  may  occasion 
weak  Christians  to  defile  their  consciences. 

II.  He  tells  them  that  mere  eating  or  drinking 
had  nothing  in  them  virtuous  or  criminal,  nothing 
that  could  make  them  better  or  worse,  pleasing  or 
displeasing  to  God  ;  Meat  commendeth  us  not  to 
God :  for  neither  if  we  eat  are  we  the  better ;  nor 
if  we  eat.  not,  are  we  the  worse,  v.  8.  It  looks  as  if 
some  of  the  Corinthians  made  a  merit  of  their  eat¬ 
ing  what  had  been  offered  to  idols,  and  that  in  their 
very  temples  too,  ( v .  10.)  because  it  plainly  shewed 
that  they  thought  the  idols  nothing.  But  eating  or 
drinking  are  in  themselves  actions  indifferent.  It 
matters  little  what  we  eat.  What  goes  into  the  man 
of  this  sort,  neither  purifies  nor  defiles.  Flesh  offer¬ 
ed  to  idols,  may  in  itself  be  as  proper  for  food  as  any 
other ;  and  the  bare  eating,  or  forbearing  to  eat,  has 
no  virtue  in  it.  Note,  It  is  a  gross  mistake,  to  think 
that  distinction  of  food  will  make  any  distinction  be¬ 
tween  men  in  God’s  account.  Eating  this  food,  and 
forbearing  that,  have  nothing  in  them  to  recommend 
a  person  to  God. 

III.  He  cautions  them  against  abusing  their  liber- 
tv,  the  liberty  they  thought  they  had  in  this  matter. 
For  that  they  mistook  this  matter,  and  had  no  al¬ 
lowance  to  sit  at  meat  in  the  idol’s  temple,  seems 
plain  from  ch.  10.  20,  &cc.  But  the  apostle  argues 
here,  that  even  upon  supposition  they  had  such 
power,  they  must  be  cautious  how  they  use  it ;  it 
might  be  a  stumbling-block  to  the  weak,  (x>.  9.)  it 
might  occasion  their  railing  into  idolatrous  actions, 
perhaps  their  falling  off  from  Christianity,  and  re¬ 
volting  again  to  heathenism.  “If  a  man  see  thee, 
who  hast  knowledge,  hast  superior  understanding 
to  his,  and  hereupon  conceited  that  thou  hast  a 
liberty  to  set  at  meat,  or  feast,  in  an  idol’s  temple, 
because  an  idol,  thou  sayest,  is  nothing ;  shall  not 
one  who  is  less  thoroughly  informed  in  this  matter, 
and  thinks  an  idol  something,  be  imboldened  to  eat 
what  was  offered  to  the  idol,  not  as  common  food, 
but  sacrifice,  and  thereby  be  guilty  of  idolatry  ?” 


1.  CORINTHIANS,  IX. 


Such  an  occasion  of  falling  they  should  be  careful  of 
laying  before  their  weak  brethren,  whatever  liberty 
or  power  they  themselves  had. 

The  apostle  backs  this  caution  with  two  conside¬ 
rations;  1.  The  danger  that  might  accrue  to  weak 
brethren,  even  those  weak  brethren  for  whom  Christ 
died.  We  must  deny  ourselves  even  what  is  lawful, 
rather  than  occasion  their  stumbling,  and  endanger 
their  souls;  (v.  11.)  Through  thy  knowledge  shall 
thy  weak  brother  perish,  for  whom  Christ  died? 
Note,  Those  whom  Christ  hath  redeemed  with  his 
most  precious  blood,  should  be  very  precious  and 
dear  to  us.  If  he  had  such  compassion  as  to  die  for 
them,  that  they  might  not  perish,  we  should  have  • 
so  much  compassion  for  them  as  to  deny  ourselves, 
for  their  sakes,  in  various  instances,  and  not  use  our 
liberty  to  their  hurt,  to  occasion  their  stumbling,  or 
hazard  their  ruin.  That  man  has  very  little  of  the 
spirit  of  a  Redeemer,  who  had  rather  his  brother 
should  perish  than  himself  be  abridged,  in  any  re¬ 
spect,  of  his  liberty.  He  who  hath  the  Spirit  of 
Christ  in  him,  will  love  those  whom  Christ  loved, 
so  as  to  die  for  them,  and  will  study  to  promote  their 
spiritual  and  eternal  welfare,  and  shun  every  thing 
that  shall  unnecessarily  grieve  them,  and  much  more  | 
every  thing  that  shall  be  likely  to  occasion  their 
stumbling,  or  falling  into  sin.  2.  The  hurt  done  to 
them,  Christ  takes  as  done  to  himself;  When  ye  sin 
so  against  the  weak  brethren ,  and  wound  their  con¬ 
sciences,  ye  sin  against  Christ,  v.  12.  Note,  Injuries 
done  to  Christians,  are  injuries  to  Christ ;  especially 
to  babes  in  Christ,  to  weak  Christians ;  and,  most 
of  all,  involving  them  in  guilt ;  wounding  their  con¬ 
science,  is  wounding  him.  He  has  a  particular  care 
of  the  lambs  and  flock ;  He  gathers  them  in  his  arm, 
and  carries  them  in  his  bosom,  Isa.  40.  11.  Strong 
Christians  should  be  very  careful  to  avoid  what  will 
offend  weak  ones,  or  lay  a  stumbling-block  in  their 
way.  Shall  we  be  void  of  compassion  for  them  to 
whom  Christ  has  shewn  so  much  ?  Shall  we  sin 
against  Christ,  who  suffered  for  us?  Shall  we  set 
ourselves  to  defeat  his  gracious  designs,  and  help  to 
ruin  those  whom  he  died  to  save  ? 

IV.  He  enforces  all  with  his  own  example  ;  ( v . 
13.)  Wherefore  if  meat  make  my  brother  to  offend, 
I  will  eat  no  flesh  while  the  world  standeth,  lest  I 
make  my  brother  to  offend.  He  does  not  say  that 
he  will  never  eat  more.  This  were  to  destroy  him¬ 
self,  and  to  commit  a  heinous  sin,  to  prevent  the  sin 
and  fall  of  a  brother.  Such  evil  must  not  be  done, 
that  good  may  come  of  it.  But  though  it  was  neces¬ 
sary  to  eat,  it  was  not  necessary  to  eat  flesh.  And 
therefore,  rather  than  occasion  sin  in  a  brother,  he 
would  abstain  from  it  as  long  as  he  lived.  He  had 
such  a  value  for  the  soul  of  his  brother,  that  he 
would  willingly  deny  himself  in  a  matter  of  liberty, 
and  forbear  any  particular  food,  which  he  might 
have  lawfully  eaten,  and  might  like  to  eat,  rather 
than  lay  a  stumbling-block  in  a  weak  brother’s  way, 
and  occasion  him  to  sin,  by  following  his  example, 
without  being  clear  in  his  mind  whether  it  were  law¬ 
ful  or  no.  Note,  W e  should  be  very  tender  of  doing 
any  thing  that  may  be  an  occasion  of  stumbling  to 
others ;  though  it  may  be  innocent  in  itself.  Liberty 
is  valuable,  but  the  weakness  of  a  brother  should 
induce,  and  sometimes  bind,  us  to  wave  it.  VVe 
must  not  rigorously  claim  or  use  our  own  rights,  to 
the  hurt  and  ruin  of  a  brother’s  soul,  and  so  to  the 
injury  of  our  Redeemer,  who  died  for  him.  When 
it  is  certainly  foreseen  that  my  doing  what  I  may 
forbear,  will  occasion  a  fellow-Christian  to  do  what 
he  ought  to  forbear,  I  shall  offend,  scandalize,  or  lay 
a  stumbling-block  in  his  way ;  which  to  do  is  a  sin, 
however  lawful  the  thing  itself  be,  which  is  done. 
And  if  we  must  be  so  careful  not  to  occasion  other 
men’s  sins,  how  careful  should  we  be  to  avoid  sin 
ourselves.  If  we  must  not  endanger  other  men’s 


431 

souls,  how  much  should  we  be  concerned  not  to  de¬ 
stroy  our  own. 

CHAP.  IX. 

In  this  chapter,  the  apostle  seems  to  answer  some  cavils 
against  himself.  I.  He  asserts  his  apostolical  mission  and 
authority,  and  gives  in  his  success  among  them,  as  a  testi¬ 
mony  to  it,  v.  1,2.  II.  He  claims  a  right  to  subsist  by  his 
ministry,  and  defends  it  by  several  arguments  from  natural 
reason  and  the  Mosaical  law,  and  asserts  it  also  to  be  a 
constitution  of  Christ,  v.  3  .  .  14.  III.  He  shews  that  he 
had  willingly  waved  this  privilege  and  power  for  their  be¬ 
nefit,  v.  15  . .  18.  IV.  He  specifies  several  other  things,  in 
which  he  had  denied  himself  for  the  sake  of  other  men’s 
spiritual  interest  and  salvation,  v.  19  . .  23.  And,  V.  Con¬ 
cludes  his  argument,  by  shewing  what  animated  him  to 
this  course,  even  the  prospect  of  an  incorruptible  crown, 
v.  24,  to  the  end. 

1.  AMI  not  an  apostle?  Am  I  not  free? 

Have  I  not  seen  Jesus  Christ  our 
Lord  ?  Are  not  ye  my  work  in  the  Lord  ? 

2.  If  I  be  not  an  apostle  unto  others,  yet 
doubtless  I  am  to  you:  for  the  seal  of  mine 
apostleship  are  ye  in  the  Lord. 

Blessed  Paul,  in  the  work  of  his  ministry,  not  only 
met  with  opposition  from  those  without,  but  dis¬ 
couragement  from  those  within.  He  was  under  re¬ 
proach  ;  false  brethren  questioned  his  apostleship, 
and  were  very  industrious  to  lessen  his  character, 
and  sink  his  reputation ;  particularly  here  at  Co¬ 
rinth,  a  place  to  which  he  had  been  instrumental  of 
doing  much  good,  and  from  which  he  had  deserved 
well ;  and  yet  there  were  those  among  them,  who 
upon  these  heads  created  him  great  uneasiness. 
Note,  It  is  no  strange  or  new  thing  for  a  minister  to 
meet  with  very  unkind  returns  for  great  good-will 
to  a  people,  and  diligent  and  successful  services 
among  them.  Some  among  the  Corinthians  ques¬ 
tioned,  if  they  did  not  disown,  his  apostolical  cha¬ 
racter.  To  their  cavils  he  here  answers,  and  in 
such  a  manner  as  to  set  forth  himself  as  a  remark¬ 
able  example  of  that  self-denial,  for  the  good  oi 
others,  which  he  had  been  recommending  in  the 
former  chapter. 

And,  1.  He  asserts  his  apostolical  mission  and 
character ;  Am  I  not  an  apostle  ?  Have  I  not  seen 
Jesus  Christ  our  Lord?  To  be  a  witness  of  his  re¬ 
surrection  was  one  great  branch  of  the  apostolical 
charge.  “Now,”  says  Paul,  “ have  not  I  seen  the 
Lord ;  though  not  immediately  after  his  resurrec¬ 
tion,  yet  since  his  ascent  ?”  See  ch.  4.  8.  “  Am  I 

not  free?  Have  I  not  the  same  commission,  and 
charge,  and  powers,  with  the  other  apostles  ?  What 
respect,  or  honour,  or  subsistence,  can  they  chal¬ 
lenge,  which  I  am  not  at  liberty  to  demand  as  well 
as  they  ?”  It  was  not  because  he  had  no  right  to 
live  of  the  gospel,  that  he  maintained  himself  with 
his  own  hands,  but  for  other  reasons. 

2.  He  offers  the  success  of  his  ministry  among 
them,  and  the  good  he  had  done  to  them,  as  a  proof 
of  his  apostleship  ;  “  Are  not  ye  my  work  in  the 
Lord?  Through  the  blessing  of  Christ  on  my  la¬ 
bours,  have  not  I  raised  a  church  among  you  ?  The 
seal  of  mine  apostleship  are  ye  in  the  Lord.  Your 
conversion  by  my  means  is  a  confirmation  from  God 
of  my  mission.”  Note,  The  ministers  of  Chris* 
should  not  think  it  strange  to  be  put  upon  the  proof 
of  their  ministry  by  some  who  have  had  experimen¬ 
tal  evidence  of  the  power  of  it,  and  the  presence  of 
God  with  it. 

3.  He  justly  upbraids  the  Corinthians  with  their 
disrespect;  “ Doubtless ,  if  I  am  not  an  apostle  to 
others,  I  am  so  to  you,  v.  2.  I  have  laboured  so 
long,  and  with  so  much  success,  among  you,  that 
you,  above  all  others,  should  own  and  honour  my 
character,  and  not  call  it  in  question.”  Note,  It  is 


432 


1.  CORINTHIANS,  IX. 


no  new  thing  for  faithful  ministers  to  meet  with  the 
worst  treatment,  where  they  might  expect  the  best. 
This  church  at  Corinth  had  as  much  reason  to  be¬ 
lieve,  and  as  little  reason  to  question,  his  apostolical 
mission,  as  any  ;  they  had  as  much  reason,  perhaps 
more  than  any  church,  to  pay  him  respect.  He 
had  been  instrumental  to  bring  them  to  the  know¬ 
ledge  and  faith  of  Christ ;  he  laboured  long  among 
them,  near  two  years,  and  he  laboured  to  good  pur¬ 
pose,  God  having  much  people  among  them.  See 
Acts  8.  10,  11.  It  was  aggravated  ingratitude  for 
this  people  to  call  in  question  his  authority. 

3.  Mine  answer  to  them  that  do  examine 
me,  is  this:  4.  Have  we  not  power  to  eat 
and  to  drink  ?  5.  Have  we  not  power  to 

lead  about  a  sister,  a  wife,  as  well  as  other 
apostles,  and  as  the  brethren  of  the  Lord, 
and  Cephas  ?  6.  Or  I  only  and  Barnabas, 
have  not  we  power  to  forbear  working  ? 
7.  Who  goeth  a  warfare  at  any  time  at  his 
own  charges  ?  Who  planteth  a  vineyard, 
and  eateth  not  of  the  fruit  thereof  ?  Or  who 
feedeth  a  flock,  and  eateth  not  of  the  milk 
of  the  flock  ?  8.  Say  I  these  things  as  a 

man  ?  Or  saith  not  the  law  the  same  also  ? 
9.  For  it  is  written  in  the  law  of  Moses, 
Thou  shalt  not  muzzle  the  mouth  of  the 
ox  that  treadeth  out  the  corn.  Doth  God 
take  care  for  oxen  ?  1 0.  Or  saith  he  it 

altogether  for  our  sakes  ?  For  our  sakes,  no 
doubt,  this  is  written :  that  he  that  plougheth, 
should  plough  in  hope ;  and  he  that  thresheth 
in  hope,  should  be  partaker  of  his  hope.  1 1 . 
Tf  we  have  sown  unto  you  spiritual  things, 
is  it  a  great  thing  if  we  shall  reap  your  car¬ 
nal  things?  12.  If  others  be  partakers  of 
this  power  over  you,  are  not  we  rather  ? 
Nevertheless, we  have  not  used  this  power; 
but  suffer  all  things,  lest  we  should  hinder 
the  gospel  of  Christ.  13.  Do  ye  not  know 
that  they  who  minister  about  holy  things, 
live  of  the  things  of  the  temple  ;  and  they 
which  wait  at  the  altar,  are  partakers  with 
the  altar?  14.  Even  so  hath  the  Lord 
ordained,  that  they  who  preach  the  gospel, 
should  live  of  the  gospel. 

Having  asserted  his  apostolical  authority,  he  pro¬ 
ceeds  to  claim  the  rights  belonging  to  his  office,  espe¬ 
cially  that  of  being  maintained  by  it.  These  he, 

I.  States,  v.  3 — 6.  “  Mine  answer  to  them  that 

do  examine  me,  that  enquire  into  mine  authority,  or 
the  reasons  of  my  conduct,  if  I  am  an  apostle,  is  this  ; 
Have  we  not  / lower  to  eat  and  drink,  [y.  4. )  or  a 
right  to  maintenance  ?  Have  we  not  /tower  to  lead 
about  a  sister,  a  wife,  as  well  as  other  a/iostles,  and 
the  brethren  of  the  Lord,  and  Cephas;  and  not  only 
to  be  maintained  ourselves,  but  have  them  main¬ 
tained  also  ?”  Though  Paul  was  at  that  time  single, 
he  had  a  right  to  take  a  wife  when  he  pleased,  and 
to  lead  her  about  with  him,  and  expect  a  mainte¬ 
nance  for  her,  as  well  as  himself,  from  the  churches. 
Perhaps  Barnabas  had  a  wife,  as  the  other  apostles 
certainly  had,  and  led  them  about  with  them.  For 
that  a  wife  >s  here  to  be  understood  by  the  sister- 
woman — yvvaix*.,  is  plain  from  hence,  that 
it  would  have  been  utterly  unfit  for  the  apostles  to 


have  carried  about  women  with  them,  unless  they 
were  wives.  The  word  implies,  that  they  had  power 
over  them,  and  could  require  their  attendance  on 
them,  which  none  could  have  over  any,  but  wives 
or  servants.  Now  the  apostles,  who  worked  for 
their  bread,  do  not  seem  to  have  been  in  a  capacity 
to  buy  or  have  servants  to  carry  with  them.  Not 
to  observe,  that  it  would  have  raised  suspicion  to 
have  carried  about  even  women-servants,  and  much 
more  other  women  to  whom  they  were  not  married, 
for  which  the  apostles  would  never  give  any  occa¬ 
sion.  The  apostle  therefore  plainly  asserts,  he  had 
a  right  to  marry  as  well  as  other  apostles,  and  claim  a 
maintenance  for  his  wife,  nay,  and  His  children  too, 
if  he  had  any,  from  the  churches,  without  labouring 
with  his  own  hands  to  procure  it.  Or  I  only  and 
Barnabas,  have  not  we  power  to  forbear  working  ? 
v.  6.  In  short,  the  apostle  here  claims  a  mainte¬ 
nance  from  the  churches,  both  for  him  and  his. 
This  was  due  from  them,  and  what  he  might  claim. 

II.  He  proceeds,  by  several  arguments,  to  prove 
his  claim.  1.  From  the  common  practice  and  ex¬ 
pectations  of  mankind.  Those  who  addict  and  give 
themselves  up  to  any  way  of  business  in  the  world, 
expect  to  live  out  of  it.  Soldiers  expect  to  be  paid 
for  their  service.  Husbandmen  and  shepherds  ex¬ 
pect  to  get  a  livelihood  out  of  their  labours.  If  they 
plant  vineyards,  and  dress  and  cultivate  them,  it  is 
with  expectation  of  fruit ;  if  they  feed  a  flock,  it  is 
with  the  expectation  of  being  fed' and  clothed  by  it  ; 
(v.  9. )  Who  goeth  a  warfare  at  any  time  at  his  own 
charge?  Who  planteth  a  vineyard,  and  eateth  not 
the  fruit  thereof?  Who  feedeth  a  flock,  and  eateth 
not  the  milk  thereof?  Note,  It  is  very  natural,  and 
very  reasonable,  for  ministers  to  expect  a  livelihood 
out  of  their  labours.  2.  He  argues  it  out  of  the 
Jewish  law  ;  Say  I  these  things  as  a  man  ?  Or  saith 
not  the  law  the  same  also?  v.  8.  Is  this  merely  a 
dictate  of  common  reason,  and  according  to  common 
usage  only  ?  No,  it  is  also  consonant  to  the  old  law. 
God  had  therein  ordered,  that  the  ox  should  not  be 
muzzled,  while  he  was  treading  out  the  corn ;  or 
hindered  from  eating,  while  he  was  preparing  the 
corn  for  man’s  use,  and  treading  it  out  of  the  ear. 
But  this  law  was  not  chiefly  given  out  of  God’s  re¬ 
gard  to  oxen,  or  concern  for  them,  but  to  teach 
mankind,  that  all  due  encouragement  should  be 
given  to  them  who  are  employed  by  us,  or  labouring 
for  our  good  ;  that  the  labourers  should  taste  of  the 
fruit  of  their  labours.  They  who  plough,  should 
plough  in  hope ;  and  they  who  thresh  in  hope, 
should  be  partakers  of  their  hope,  v.  10.  The  law 
saith  this  about  oxen  for  our  sakes.  Note,  They 
that  lay  themselves  out  to  do  our  souls  good,  shoulcl 
not  have  their  mouths  muzzled,  but  have  food  pro¬ 
vided  for  them.  3.  He  argues  from  common  equity ; 
If  we  have  sown  unto  you  spiritual  things,  is  it  a 
great  thing  if  we  shall  reap  your  carnal  things  ? 
What  they  had  sown  was  much  better  than  they 
expected  to  reap.  They  had  taught  them  the  way 
to  eternal  life,  and  laboured  heartily  to  put  them  in 
possession  of  it.  It  was  no  great  matter,  surely, 
while  they  were  giving  themselves  up  to  this  work, 
to  exnect  a  support  of  their  own  temporal  life.  '1  hey 
had  *oeen  instruments  of  conveying  to  them  the 
greater  spiritual  blessings  ;  and  had  they  no  claim 
to  as  great  a  share  in  their  carnal  things  as  was  ne¬ 
cessary  to  subsist  them  ?  Note,  Those  who  enjoy 
spiritual  benefits  by  the  ministry  of  the  word,  should 
not  grudge  a  maintenance  to  such  as  are  employed 
in  this  work.  If  they  have  received  a  real  benefit, 
one  would  think  they  could  not  grudge  them  this. 
What,  get  so  much  good  by  them,  and  yet  grudge 
to  do  so  little  good  to  them !  Is  this  grateful  or  equi¬ 
table  ?  4.  He  argues  from  the  maintenance  they 
afforded  others  ;  “  If  others  are  /lartakrrs  of  this 
power  over  you,  are  not  we  rather?  You  allow 


433 


l.  CORINTHIANS,  IX. 


others  this  maintenance,  and  confess  their  claim 
just ;  but  who  has  so  just  a  claim  as  I  from  the 
church  of  Corinth  ?  Who  has  given  greater  evi¬ 
dence  of  the  apostolical  mission  ?  Who  has  labour¬ 
ed  so  much  for  your  good,  or  done  like  service 
among  you  ?”  Note,  Ministers  should  be  valued 
and  provided  for  according  to  their  worth.  “Never¬ 
theless  ,”  says  the  apostle,  “  we  have  not  used  this 
flower;  but  suffer  all  things,  lest  we  should  hinder 
the  gospel  of  Christ.  We  have  not  insisted  on  our 
right,  but  have  rather  been  in  straits,  to  serve  the 
interests  of  the  gospel,  and  promote  the  salvation  of 
souls.”  He  renounced  his  right,  rather  than  by 
claiming  it  he  would  hinder  his  success.  He  denied 
himself,  for  fear  of  giving  offence  ;  yet  claims  his 
right,  lest  his  self-denial  should  prove  prejudicial  to 
the  ministry.  Note,  He  is  likely  to  plead  most  ef¬ 
fectually  for  the  rights  of  others,  who  shews  a  ge¬ 
nerous  disregard  to  his  own.  It  is  plain,  in  this  case, 
that  justice,  and  not  self-love,  is  the  principle  by 
which  he  is  acted.  5.  He  argues  from  the  old  Jew¬ 
ish  establishment ;  **  Do  ye  not  know,  that  they  who 
minister  about  holy  things,  live  of  the  things  of  the 
temple  ;  and  they  which  wait  at  the  altar,  are  par¬ 
takers  with  the  altar?  v.  13.  And  if  the  Jewish 
priesthood  was  maintained  out  of  the  holy  things 
that  were  then  offered,  shall  not  Christ’s  ministers 
have  a  maintenance  out  of  their  ministry?  Is  there 
not  as  much  reason  that  we  should  be  maintained 
as  they  ?”  6.  He  asserts  it  to  be  the  institution  of 
Christ;  “ Even  so  hath  the  Lord  ordained,  that 
they  who  preach  the  gospel,  should  live  of  the  gospel, 
( v .  14.)  should  have  a  right  to  a  maintenance, 
though  not  bound  to  demand  it,  and  insist  upon  it.” 
It  is  the  people’s  duty  to  maintain  their  minister,  by 
Christ’s  appointment,  though  it  be  not  a  duty  bound 
on  every  minister  to  call  for  or  accept  it.  He  may 
wave  his  right,  as  Paul  did,  without  being  a  sinner  ; 
but  they  transgress  an  appointment  of  Christ,  who 
deny  or  withhold  it.  They  who  preach  the  gospel, 
have  a  right  to  live  by  it ;  and  they  who  attend  on 
their  ministry,  and  yet  take  no  thought  about  their 
subsistence,  fail  very  much  in  their  duty  to  Christ, 
and  the  respect  owing  to  them. 

15.  But  T  have  used  none  of  these  things. 
Neither  have  I  written  these  things,  that  it 
should  be  so  done  unto  me:  for  it  were  bet¬ 
ter  for  me  to  die,  than  that  any  man  should 
make  my  glorying  void.  16.  For  though  I 
preach  the  gospel,  \  have  nothing  to  glory 
of:  for  necessity  is  laid  upon  me;  yea, 
woe  is  unto  me  if  I  preach  not  the  gospel. 

17.  For  if  I  do  this  thing  willingly,  I  have 
a  reward:  but  if  against  my  will,  a  dispen¬ 
sation  of  the  gospel  is  committed  unto  me. 

18.  What  is  my  reward  then  ?  Verily ,  that, 
when  I  preach  the  gospel,  I  may  make  the 
gospel  of  Christ  without  charge,  that  I 
abuse  not  my  power  in  the  gospel. 

Here  he  tells  them  that  he  had,  notwithstanding, 
waved  his  privilege,  and  lays  down  his  reason  for 
doing  it. 

I.  He  tells  them  that  he  had  neglected  to  claim 
his  right  in  times  past ;  I  have  used  none  of  these 
things,  v.  15.  He  neither  ate  nor  drank  himself  at 
their  cost,  nor  led  about  a  wife  to  be  maintained  by 
them,  nor  forbore  working  to  maintain  himself. 
From  others  he  received  a  maintenance,  but  not 
from  them,  for  some  special  reasons.  Nor  did  he 
write  this,  to  make  his  claim  now.  Though  he  here 
asserts  his  right,  yet  he  does  not  claim  his  due ;  but 
denies  himself  for  their  sakes,  and  the  gospel. 

Vol.  vi. — 3  T 


II.  We  have  the  reason  assigned  of  his  exercising 
this  self-denial.  He  would  not  hate  his  glorying 
made  void  ;  It  were  better  for  him  to  die  than  that 
any  man  should  make  his  glorying  void,  v.  15. 
This  glorying  did  imply  nothing  in  it  of  boasting,  or 
self-conceit,  or  catching  at  applause,  but  a  high  de¬ 
gree  of  satisfaction  and  comfort.  It  was  a  singular 
pleasure  to  him  to  preach  the  gospel  without  making 
it  burthensome  ;  and  he  was  resolved,  that  among 
them  he  would  not  lose  this  satisfaction.  His  ad¬ 
vantages  for  promoting  the  gospel  were  his  glory, 
and  he  valued  them  above  his  rights,  or  his  very 
life  ;  Better  were  it  for  him  to  die  than  to  have  his 
glorying  made  void,  than  to  have  it  justly  said  that 
he  preferred  his  wages  to  his  work.  No,  he  was 
ready  to  deny  himself  for  the  sake  of  the  gospel. 
Note,  It  is  the  glory  of  a  minister,  to  prefer  the  suc¬ 
cess  of  his  ministry  to  his  interest,  and  deny  himself, 
that  he  may  serve  Christ,  and  save  souls.  Not  that 
in  so  doing  he  does  more  than  he  ought ;  he  is  still 
acting  within  the  bounds  of  the  law  of  charity.  But 
he  acts  upon  truly  noble  principles,  he  brings  much 
honour  to  God  in  so  doing ;  and  those  that  honour 
him  he  will  honour.  It  is  what  God  will  approve 
and  commend  ;  what  a  man  may  value  himself  for, 
and  take  comfort  in,  though  he  cannot  make  a  merit 
of  it  before  God. 

III.  He  shews  that  this  self-denial  was  more  ho-, 
nourable  in  itself,  and  yielded  him  much  more  con¬ 
tent  and  comfort,  than  his  preaching  did  ;  “  Though 
I  preach  the  gospel,  I  have  nothing  whereof  to 
glory,  v.  16.  For  necessity  is  laid  upon  me  ;  yea, 
woe  is  unto  me,  if  I  preach  not  the  gospel.  It  is  my 
charge,  my  business  ;  it  is  the  work  for  which  I  am 
constituted  an  apostle,  ch.  1.  17.  This  is  a  duty  ex¬ 
pressly  bound  upon  me.  It  is  not  in  any  degree  a 
matter  of  liberty.  Necessity  is  upon  me.  I  am  false 
and  unfaithful  to  my  trust,  I  break  a  plain  and  ex¬ 
press  command,  and  woe  be  to  me,  if  I  do  not  preach 
the  gospel."  Those  who  are  set  apart  to  the  office 
of  the  ministry,  have  it  in  charge  to  preach  the  gos¬ 
pel.  Woe  be  to  them, .if  they  do  not.  From  this 
none  is  excepted.  But  it  is  not  given  in  charge  to 
all,  or  any  preacher  of  the  gospel,  to  do  his  work 
gratis,  to  preach  and  have  no  maintenance  out  of  it. 
It  is  not  said,  “Woe  be  to  him  if  he  do  not  preach 
the  gospel,  and  yet  maintain  himself.”  In  this  point 
he  is  more  at  liberty.  It  may  be  his  duty  to  preach 
at  some  seasons,  and  under  some  circumstances, 
without  receiving  a  maintenance  for  it ;  but  he  lias, 
in  the  general,  a  right  to  it,  and  may  expect  it  from 
those  among  whom  he  labours.  When  he  renounces 
this  right  for  the  sake  of  the  gospel,  and  the  souls 
of  men,  though  he  does  not  supererogate,  yet  he  de¬ 
nies  himself,  waves  his  privilege  and  right ;  he  does 
more  than  his  charge  and  office  in  general,  and  at 
all  times,  obliges  him  to.  Woe  be  to  him,  if  he  do 
not  preach  the  gospel ;  but  it  may  sometimes  be  his 
duty  to  insist  on  his  maintenance  for  so  doing  ;  and 

I  whenever  he  forbears  to  claim  it,  he  parts  with  his 
j  right  ;  though  a  man  be  bound  to  do  so  sometimes, 
by  the  general  duties  of  love  to  God,  and  charity  to 
men.  Note,  It  is  a  high  attainment  in  religion,  to  . 
renounce  our  own  rights  for  the  good  of  others  ;  this 
will  entitle  to  a  peculiar  reward  from  God.  For, 

IV.  The  apostle  here  informs  us,  that  doing  our 
duty  with  a  willing  mind,  will  meet  with  a  gracious 
recompense  from  God  ;  If  I  do  this  thing,  that  is, 
either  preach  the  gospel,  or  take  no  maintenance, 
willingly,  I  have  a  reward.  Indeed,  it  is  willing 
service  only  that  is  capable  of  reward  from  God. 

It  is  not  the  bare  doing  any  duty,  but  the  doing  ft 
heartily,  willingly,  and  cheerfully,  that  God  has  pro¬ 
mised  to  reward.  Leave  the  heart  out  of  our  du¬ 
ties,  and  God  abhors  them :  they  are  but  the  carcases, 
without  the  life  and  spirit,  of  religion.  They  must 
preach  willingly,  wh  j  would  be  accepted  of  Gcd  in 


434 


1.  CORINTHIANS,  IX. 


this  duty.  They  must  make  their  business  a  plea-  [ 
sure,  and  not  esteem  it  a  drudgery.  And  they  who,  | 
out  of  regard  to  the  honour  of  God,  or  good  of  souls, 
give  up  their  claim  to  a  maintenance,  should  do  this 
duty  willingly,  if  they  would  be  accepted  in  it,  or  re¬ 
warded  for  it.  But  whether  the  duty  of  the  office  be 
done  willingly,  or  with  reluctance ;  whether  the 
heart  be  in  it,  or  averse  from  it ;  all  in  office  have  a 
trust  and  charge  from  God,  for  which  they  must  be 
accountable.  Ministers  have  a  dispensation  of  the 
gospel,  or  stewardship — oinovofjii *,  (Luke  16.  7.  Com¬ 
mitted  to  them.  Note,  Christ’s  willing  servants  shall 
fail  not  of  a  recompense,  and  that  proportioned  to 
their  fidelity,  zeal,  and  diligence;  and  his  slothful  and 
unwilling  servants  shall  all  be  called  to  an  account. 
Taking  his  name,  and  professing  to  do  his  business, 
will  make  men  accountable  at  his  bar.  And  how 
sad  an  account  have  slothful  servants  to  give  ! 

V.  The  apostle  sums  up  the  argument,  by  laying 
before  them  the  encouraging  hope  he  had  of  a  large 
recompense  for  his  remarkable  self-denial ;  What  is 
my  reward  them  ?v.  18.  What  is  it  I  expect  a  recom¬ 
pense  from  God  for  ?  That  when  I  preach  the  gospel, 
I  may  make  it  without  charge,  that  I  abuse  not  my 
power  in  the  gospel.  Or,  “not  so  to  claim  my 
rights,  as  to  make  them  destroy  the  great  intentions 
and  ends  of  my  office,  but  renounce  them  forthe  sake 
of  those.”  It  is  an  abuse  of  power,  to  employ  it 
against  the  very  ends  for  which  it  is  given.  And  the 
apostle  would  never  use  his  power,  or  privilege  of 
being  maintained  by  his  ministry,  so  as  to  frustrate 
the  ends  of  it,  but  would  willingly  and  cheerfully 
denv  himself  for  the  honour  of  Christ,  and  the  inter¬ 
est  of  souls.  That  minister  who  follows  his  example, 
may  have  cheerful  expectations  of  a  recompense. 

19.  For  though  I  be  free  from  all  men, 
vet  have  I  made  myself  servant  unto  all, 
that  I  might  gain  the  more.  20.  And  unto 
the  Jews,  I  became  as  a  Jew,  that  I  might 
gain  the  Jews ;  to  them  that  are  under  the 
law,  as  under  the  law,  that  I  might  gain 
them  that  are  under  the  law  ;  21.  To  them 
that  are  without  law,  as  without  law,  (be¬ 
ing  not  without  law  to  God,  but  under  the 
law  to  Christ,)  that  I  might  gain  them  that 
are  without  law.  22.  To  the  weak  became 
1  as  weak,  that  I  might  gain  the  weak:  I 
am  made  all  things  to  all  men,  that  I  might 
by  all  means  save  some.  23.  And  this  I 
do  for  the  gospel’s  sake,  that  I  might  be 
partaker  thereof  with  you. 

The  apostle  takes  occasion,  from  what  he  had  be¬ 
fore  discoursed,  to  mention  some  instances  of  his 
self-denial,  and  parting  with  his  liberty  for  the  bene¬ 
fit  of  others. 

I.  He  asserts  his  liberty ;  ( v .  19.)  Though  I  be 
free  from  all  men.  He  was  free-born,  a  citizen  of 
Rome.  He  was  in  bondage  to  none,  nor  depended 
upon  any  for  his  subsistence  ;  yet  he  made  himself  a 
servant  to  all,  that  he  might  gain  the  more.  He  car¬ 
ried  it  as  a  servant ;  he  laboured  for  their  good  as  a 
servant ;  he  was  careful  to  please,  as  a  servant  to  his 
master ;  he  acted  in  many  cases  as  if  he  had  no  pri¬ 
vileges  ;  and  this,  that  he  might  gain  the  more,  or 
make  the  more  converts  to  Christianity.  He  made 
himself  a  servant,  that  they  might  be  made  free. 

II.  He  specifies  some  particulars  wherein  he  made 
himself  a  servant  to  all.  He  accommodated  him¬ 
self  to  all  sorts  of  people. 

1.  To  the  Jews,  ana  those  under  the  law,  he  be- 
ame  a  Jew,  and  as  under  * he  law  to  gain  them. 


Though  he  looked  on  the  ceremonial  law  as  a  \  oke 
taken  off  by  Christ,  yet  in  many  instances  he  sub¬ 
mitted  to  it,  that  he  might  work  upon  the  Jews,  re 
move  their  prejudices,  prevail  with  them  to  hear  the 
gospel,  and  win  them  over  to  Christ. 

2.  To  those  that  are  without  law,  as  without  law, 
that  is,  to  the  Gentiles,  whether  converted  to  the 
Christian  faith  or  not.  In  innocent  things  he  could 
comply  with  people’s  usages  or  humours  for  their 
advantage.  He  would  reason  with  the  philosophers 
in  their  own  way.  And  as  to  converted  Gentiles,  he 
behaved  among  them  as  one  that  was  not  under  the 
bondage  of  the  Jewish  laws,  as  he.  had  asserted  and 
maintained  c  ncerning  them  ;  though  he  did  not  act 
as  a  lawless  person,  but  as  one  who  was  bound  by  the 
laws  of  Christ.  He  would  transgress  no  laws  of 
Christ,  to  please  or  humour  any  man  ;  but  he  would 
accommodate  himself  to  all  men,  where  he  might 
do  it  lawfully,  to  gain  some.  Paul  was  the  apostle 
of  the  Gentiles,  and  so,  one  would  have  thought, 
might  have  excused  himself  from  complying  with 
the  Jews ;  and  yet,  to  do  them  good,  and  win  them 
over  to  Christ,  he  did,  in  innocent  things,  neglect  the 
pow'er  he  had  to  do  otherwise,  and  conformed  to 
some  of  their  usages  and  laws.  And  though  he 
might,  by  virtue  of  that  character,  have  challenged 
authority  over  the  Gentiles,  yet  he  accommodated 
himself,  as  much  as  he  innocently  might,  to  their 
prejudices  and  ways  of  thinking.  Doing  good  was 
the  study  and  business  of  his  life ;  and,  so  that  he 
might  reach  this  end,  he  did  not  stand  on  privileges 
and  punctilios. 

3.  To  the  weak  he  became  as  weak,  that  he  might 
gain  the  weak,  v.  22.  He  was  willing  to  make  the 
best  of  them.  He  did  not  despise  nor  judge  them, 
but  became  as  one  of  them,  forbore  to  use  his  liberty 
for  their  sake,  and  wras  careful  to  lay  no  stumbling- 
block  in  their  way.  Where  any,  through  the  weak¬ 
ness  of  their  understanding,  or  the  strength  of  their 
prejudices,  were  likely  to  fall  into  sin,  or  fall  off  from 
the  gospel  into  heathen  idolatry,  through  his  use  of 
his  liberty,  he  refrained  himself.  He  denied  him¬ 
self  for  their  sakes,  that  he  might  insinuate  into  their 
affections,  and  gain  their  souls.  In  short,  he  became 
all  things  to  all  men,  that  he  might  by  all  means,  all 
lawful  means,  gain  sotne.  He  would  not  sin  against 
God,  to  save  the  soul  of  his  neighbour,  but  he  would 
very  cheerfully  and  readily  deny  himself.  The 
rights  of  God  he  could  not  give  up,  but  he  might 
resign  his  own,  and  he  very  often  did  it  for  the  good 
of  others. 

III.  He  assigns  his  reason  for  acting  in  this  manner ; 
(y.  23.)  This  I  do  for  the  gospel’s  sake,  and  that  1 
might  be  partaker  thereof  with  you  ;  that  is,  for  the 
honour  of  Christ,  whose  the  gospel  is,  and  for  the 
salvation  of  souls,  for  which  it  was  designed,  and 
that  he  and  they  might  communicate  in  the  privi¬ 
leges  of  it,  or  partake  together  of  them.  For  these 
ends  did  he  thus  condescend,  denv  himself  as  to  his 
liberty,  and  accommodate  himself  to  the  capacities 
and  usages  of  those  with  whom  he  had  to  do,  where 
he  lawfully  might.  Note,  A  heart  warmed  with 
zeal  for  God,  and  breathing  after  the  salvation  of 
men,  will  not  plead  and  insist  upon  rights  and  privi¬ 
leges  in  bar  to  this  design.  They  manifestly  abuse 
their  power  in  the  gospel,  who  employ  it  not  to  edifi¬ 
cation,  but  destruction,  and  therefore  breathe  no¬ 
thing  of  its  spirit. 

24.  Know  ye  not  that  they  who  run  in  a 
race,  run  all,  but  one  receiveth  the  prize? 
So  run,  that  ye  may  obtain.  25.  And  every 
man  that  striveth  for  the  mastery,  is  tem¬ 
perate  in  all  things:  now,  they  do  it  to  obtain 
a  corruptible  crown,  but  we  an  incorrupt- 


435 


I.  CORINTHIANS,  X. 


ible.  26.  I  therefore  so  run,  not  as  uncer-  II 
tainly:  so  fight  I,  not  as  one  that  beateth  the 
air:  27.  But  I  keep  under  my  body,  and 
bring  it  into  subjection :  lest  that  by  any 
means,  when  I  have  preached  to  others,  I 
myself  should  be  a  cast-away. 

In  these  verses  the  apostle  hints  at  the  great 
encouragement  he  had  to  act  in  this  m  inner.  He 
had  a  glorious  prize,  an  incorruptible  crown,  in  view. 
Upon  this  head,  he  compares  himself  to  the  racers 
and  combatants  in  the  Isthmian  games,  an  allusion 
well  known  to  the  Corinthians,  because  they  were 
celebrated  in  their  neighbourhood;  “  Know  ye  not 
that  they  which  run  in  a  race ,  run  all ,  but  one  obtain- 
eth  the  firize?  v.  24.  All  run  at  your  games,  but 
one  gets  the  race  only,  and  wins  the  crown.  ”  And 
here  he, 

I.  Excites  them  to  their  duty  ;  “  So  run,  that  ye 
may  obtain.  It  is  quite  otherwise  in  the  Christian 
race  than  in  your  races;  only  one  wins  the  prize  in 
them.  You  may  all  run,  so  as  to  obtain.  You  have 
great  encouragement, therefore,  to  persist  constantly, 
and  diligently,  and  vigorously,  in  your  course.  There 
is  room  for  all  to  get  the  prize.  You  cannot  fail  if  you 
run  well.  Yet  there  should  be  a  noble  emulation  ; 
you  should  endeavour  to  outdo  one  another.  And  it  is 
a  glorious  contest,  who  shall  get  first  to  heaven,  or 
have  the  best  rewards  in  that  blessed  world.  I  make 
it  my  endeavour  thus  to  run  ;  so  do  you.  No  man 
ever  more  heartily  pursued  the  prize  in  your  Isth¬ 
mian  races,  than  I  do  after  the  recompense  of  the 
reward  ;  so  do  you,  as  you  see  me  go  before  you.” 
Note,  It  is  the  duty  of  Christians  to  follow  their  mi¬ 
nisters  closely  in  the  chase  of  eternal  glory,  and  the 
honour  and  duty  of  ministers  to  lead  them  in  the 
way. 

II.  He  directs  them  in  their  course,  by  setting 
more  fally  to  view  his  own  example,  still  carrying 
on  the  allusion.  1.  They  that  run  in  their  games, 
were  kept  to  a  set  diet ;  “  Every  man  that  strives 
for  the  mastery,  is  temfierate  in  all  things,  v.  25. 
The  fighters  and  wrestlers  in  your  exercises  are  kept 
to  diet  and  discipline  ;  nay,  they  keep  themselves  to 
it.  They  do  not  indulge  themselves,  but  restrain 
themselves  from  the  food  they  might  eat,  and  so  from 
(he  liberties  they  use  on  other  occasions.  And 
should  not  Christians  much  more  abridge  themselves 
of  their  liberty,  for  so  glorious  an  end  as  winning  the 
race,  and  obtaining  the  prize  set  before  them  ?  They 
used  a  very  spare  diet,  and  coarse  food,  and  denied 
themselves  much,  to  prepare  for  their  race  and  com¬ 
bat  ;  so  do  I ;  so  should  you,  after  my  example.  It 
is  hard  if,  for  the  heavenly  crown,  you  cannot  abstain 
from  heathen  sacrifices.”  2.  They  were  not  only 
temperate,  but  inured  themselves  to  hardships. 
They  who  fought  with  one  another  in  these  exer¬ 
cises,  prepared  themselves  by  beating  the  air,  as  the 
apostle  calls  it,  or  by  throwing  out  their  arms,  and 
thereby  inuring  themselves,  beforehand,  to  deal 
about  their  blows  in  close  combat,  or  brandish  them 
by  way  of  flourish.  There  is  no  room  for  any  such 
exercise  in  the  Christian  warfare.  Christians  are 
ever  in  close  combat.  Their  enemies  make  fierce 
and  hearty  opposition,  and  are  ever  at  hand  ;  and  for 
this  reason  they  must  lay  about  them  in  earnest,  and 
never  drop  the  contest,  or  flag  and  faint  in  it  They 
must  fight,  not  as  those  that  beat  the  air,  but  must 
strive  against  their  enemies,  with  all  their  might. 
One  enemy  the  apostle  here  mentions,  that  is,  the 
body ;  this  must  be  kept  under,  beaten  black  and 
blue,  as  the  combatants  were  in  these  Grecian 
games,  and  thereby  brought  into  subjection.  By  the 
body  we  are  to  understand  fleshly  appetites  and  incli¬ 
nations.  These  the  apostle  set  himself  to  curb  and 
conquer,  and  in  this  the  Corinthians  were  bound  to 


!  imitate  him.  Note,  They  who  would  aright  pursue 
the  interests  of  their  souls,  must  beat  down  their 
bodies,  and  keep  them  under.  They  must  combat 
hard  with  fleshly  lusts,  till  they  have  subdued  them  ; 
and  not  indulge  a  wanton  appetite,  and  long  for  hea¬ 
thenish  sacrifices,  or  eat  them,  to  please  their  flesh, 
at  the  hazard  of  their  breth-en’s  souls.  The  body 
must  be  made  to  serve  the  mind,  not  suffered  to  lord 
over  it. 

III.  The  apostle  presses  this  advice  on  the  Corin¬ 
thians,  by  proper  arguments  drawn  from  the  same 
contenders.  \.  They  take  pains,  and  undergo  all 
those  hardships,  to  obtain  a  corruptible  crown  ;  (i>. 
25. )  but  we  an  incorruptible.  They  who  conquered 
in  these  games,  were  only  crowned  with  the  wither¬ 
ing  leaves  or  boughs  of  trees,  of  olive,  bays,  or  laurel. 
But  Christians  have  an  incorruptible  crown  in  view, 
a  crown  of  glorv  that  never  fadelh  away,  an  inherit¬ 
ance  incorruptible,  reserved  in  heaven  for  them.  And 
would  they  yet  suffer  themselves  to  be  out-done  by 
these  racers  or  wrestlers  ?  Can  they  use  abstinence  in 
diet,  exert  themselves  in  racing,  expose  their  bodies 
to  so  much  hardship  in  a  combat,  who  have  no  more  in 
view  than  thetrifling  huzzasof  a  giddy  multitude,  ora 
crown  of  leaves  ?  And  shall  not  Christians,  who  hope 
for  the  approbation  of  the  sovereign  Judge,  and  a 
crown  of  glory  from  his  hands,  stretch  forward  in  the 
heavenly  race,  and  exert  themselves  in  beating  down 
their  fleshly  inclinations,  and  the  strong  holds  of  sin  ? 

2.  The  racers  in  these  games  run  at  uncertainty. 
All  run,  but  one  receives  the  prize,  v.  24.  Every 
racer,  therefore,  is  at  a  great  uncertainty  whether 
he  shall  win  it  or  no.  But  the  Christian  racer  is  at  no 
such  uncertainty.  Every  one  may  run  here  so  as  to 
obtain  ;  but  then  he  must  run  within  the  lines,  he 
must  keep  to  the  path  of  duty  prescribed,  which, 
some  think,  is  the  meaning  of  running  not  as  uncer¬ 
tainly,  v.  26.  He  who  keeps  within  the  limits  pre¬ 
scribed,  and  keeps  on  in  his  race,  will  never  miss  his 
crown,  though  others  may  get  their’s  before  him. 
And  would  the  Grecian  racers  keep  within  their 
bounds,  and  exert  themselves  to  the  very  last,  when 
one  only  could  win,  and' all  must  be  uncertain  which 
that  one  would  be  ?  And  shall  not  Christians  be  * 
much  more  exact  and  vigorous,  when  all  are  sure  of 

a  crown  when  they  come  to  the  end  of  their  race? 

3.  He  sets  before  himself  and  them  the  danger  of 

yielding  to  fleshly  inclinations,  and  pampering  the 
body,  and  its  lusts  and  appetites  ;  I  keep  my  body 
under,  lest  that  by  any  means,  when  I  have  preached 
to  others,  I  myself  should  be  a  cast-away,  (v.  27.) 
rejected,  disapproved,  one  to  whom  the 

— the  judge-umpire  of  the  race,  will  not  de¬ 
cree  the  crown.  The  allusion  to  the  games  runs 
through  the  whole  sentence.  Note,  A  preacher  of 
salvation  may  yet  miss  it.  He  may  shew  others  the 
way  to  heaven,  and  never  get  thither  himself.  To 
prevent  this,  Paul  took  so  much  pains  in  subduing  and 
keeping  under  bodily  inclinations,  lest  by  any  means 
he  himself,  who  had  preached  to  others,  should  let 
miss  the  crown,  be  disapproved  and  rejected  bv  his 
sovereign  Judge.  A  holy  fear  of  himself  was  neces¬ 
sary  to  preserve  the  fidelity  of  an  apostle  ;  and  how 
much  more  necessary  is  it  to  our  preservation?  Note, 
Holv  fear  of  ourselves,  and  not  presumptuous  confi¬ 
dence,  is  the  best  security  against  apostacy  from  God, 
and  final  rejection  by  him. 

CHAP.  X. 

In  this  chapter,  the  apostle  prosecutes  the  argument  at  the 
close  of  the  last,  and,  I.  Warns  the  Corinthians  against 
security,  hy  the  example  of  the  Jews ;  who,  notwithstanding 
their  profession  and  privileges,  were  terribly  punished  of 
God  for  their  many  sins,  their  history  being  left  upon  re¬ 
cord  for  the  admonition  of  Christians,  v.  1..14.  II.  He 
resumes  his  former  argument,  (ch.  8.)  about  eating  things 
offered  to  idols;  and  shews,  that  it  is  utterly  inconsistent 
with  true  Christianity,  that  it  was  downright  gross  idolatry 


1.  CORINTHIANS,  X. 


\  "r 

to  eat  them  as  things  offered  to  idols;  it  is  having  fellow¬ 
ship  with  devils,  which  cannot  consist  with  having  fellowship 
with  God,  v.  15..  22.  III.  He  lets  them  yet  know,  that 
though  they  must  not  eat  of  things  sacrificed  to  idols  as  such, 
and  out  of  any  regard  to  the  idol,  yet  they  might  buy  such 
flesh  in  the  markets,  or  eat  it  at  the  table  of  heathen  ac¬ 
quaintances,  without  asking  any  questions;  for  that  the 
heathens’  abuse  of  them  did  not  render  the  creatures  of 
God  unfit  to  be  the  food  of  his  servants.  Yet  liberty  of  this 
kind  must  be  used  with  a  due  regard  to  weak  consciences,  ! 
and  no  offence  given  by  it  to  Jew  or  Gentile,  or  the  church 
of  God,  v.  23,  to  the  end. 

MOREOVER, brethren,  J  would  not 
that  ye  should  be  ignorant, how  that 
all  our  fathers  were  under  the  cloud,  and  all 
passed  through  the  sea;  2.  And  were  all 
baptized  unto  Moses  in  the  cloud,  and  in  ■ 
the  sea;  3.  And  did  all  eat  the  same  spi¬ 
ritual  meat;  4.  And  did  all  drink  the  same 
spiritual  drink;  (for  they  drank  of  that  spi¬ 
ritual  Rock  that  followed  them;  and  that 
Rock  was  Christ:)  5.  But  with  many  of 
them  God  was  not  well  pleased ;  for  they 
were  overthrown  in  the  wilderness. 

In  order  to  dissuade  the  Corinthians  from  commu¬ 
nion  with  idolaters,  and  security  in  any  sinful  course, 
he  sets  before  them  the  example  of  the  Jews,  the 
church  under  the  Old  Testament.  They  enjoyed 
great  privileges,  but  having  been  guilty  of  heinous 
provocations,  they  fell  under  very  grievous  punish¬ 
ments.  In  these  verses  he  reckons  up  their  privi¬ 
leges,  which,  in  the  main,  were  the  same  with  our’s. 

I.  He  prefaces  this  discourse  with  a  note  of  regard ; 
“  Moreover ,  brethren ,  I  would  not  that  ye  should  be 
ignorant.  I  would  not  have  you  without  the  know¬ 
ledge  of  this  matter  ;  it  is  a  thing  worthy  both  of  your 
knowledge  and  attention.  It  is  a  history  very  instruc¬ 
tive  and  monitory.”  Judaism  was  Christianity  under 
a  veil,  wrapt  up  in  types  and  dark  hints.  The  gos¬ 
pel  was  preached  to  them,  in  their  legal  rites  and 
sacrifices.  And  the  providence  of  God  toward  them, 
and  what  happened  to  them  notwithstanding  these 
privileges,  may  and  ought  to  be  warnings  to  us. 

II.  He  specifies  some  of  their  privileges.  He  be¬ 
gins, 

1.  With  their  deliverance  from  Egypt;  “  Our 
fathers,  that  is,  the  ancestors  of  us  Jews,  were  under 
the  cloud,  and  all  fumed  through  the  sea.  They 
were  all  under  the  divine  covering  and  conduct 
The  cloud  served  for  both  purposes  :  it  sometimes 
contracted  itself  into  a  cloudy  pillar,  shining  on  one 
side  to  shew  them  their  way,  dark  on  the  other  to 
hide  them  from  their  pursuing  enemies  ;  and  some¬ 
times  spread  itself  over  them  as  a  mighty  sheet,  to 
defend  them  from  the  burning  sun  in  the  sandy  de¬ 
sert,  Ps.  105.  "9.  They  were  miraculously  conducted 
through  the  Red  Sea,  where  the  pursuing  Egyptians 
were  drowned  :  it  was  a  lane  to  them,  but  a  grave  to 
these.  A  proper  type  of  our  redemption  by  Christ, 
who  saves  us  by  conquering  and  destroying  his  ene¬ 
mies  and  our’s.  They  were  very  dear  to  God,  and 
much  in  his  favour,  when  he  would  work  such  mi¬ 
racles  for  their  deliverance,  and  take  them  so  imme¬ 
diately  under  his  guidance  and  protection. 

2.  They  had  sacraments  like  our’s ;  ( 1. )  They  were 
all  bafitized  unto  Moses  in  the  cloud,  and  in  the  sea, 
(y.  2.)  or  into  Moses,  that  is,  brought  under  obliga¬ 
tion  to  Moses’s  law  and  covenant,  as  we  are  by  bap¬ 
tism  under  the  Christian  law  and  covenant.  It  was 
to  them  a  typical  baptism.  (2.)  They  did  all  eat  of 
the  same  spiritual  meat,  and  drink  of  the  same  spiri¬ 
tual  drink,  that  we  do.  The  manna  on  which  they 
fed  was  a  type  of  Christ  crucified,  the  Bread  which 
-ame  down  from  heaven,  which  whoso  eateth  shall 


live  for  ever.  Their  drink  was  a  stream  fetched 
from  a  Reck  which  followed  them  in  all  their  jour- 
neyings  in  the  wilderness ;  and  this  Rock  was  Christ, 
that  is,  in  type  and  figure.  He  is  the  Rock  on  which 
the  Christian  church  is  built  ;  and  of  the  streams 
that  issue  from  him  do  all  believers  drink,  and  are 
refreshed.  Now  all  the  Jews  did  eat  of  this  meat, 
and  drink  of  this  rock,  called  here  a  spiritual  rock, 
because  it  typified  spiritual  things.  These  were 
great  privileges.  One  would  think  that  this  should 
have  saved  them  ;  that  all  who  ate  of  that  spiritual 
meat,  and  drank  of  that  spiritual  drink,  should  have 
been  holy  and  acceptable  to  God.  Yet  was  it  other¬ 
wise  ;  With  many  of  them  God  was  not  well  pleased  ; 
for  they  were  overthrown  in  the  wilderness,  v.  5. 
Note,  Men  may  enjoy  many  and  great  spiritual  pri¬ 
vileges  in  this  world,  and  yet  come  short  of  eternal 
life.  Many  of  those  who  were  baptized  unto  Aloses 
in  the  cloud  and  sea,  that  is,  had  their  faith  of  his 
divine  commission  confirmed  by  these  miracles,  were 
yet  overthrown  in  the  wilderness,  and  never  saw  the 
promised  land.  Let  none  presume  upon  their  great 
priv  ileges,  or  profession  of  the  truth  ;  these  will  not 
secure  heavenly  happiness,  nor  prevent  judgments 
here  on  earth,  except  the  root  of  the  matter  be  in  us. 

6.  Now  these  things  were  our  examples, 
to  the  intent  we  should  not  lust  alter  evil 
things,  as  they  also  lusted.  7.  Neither  be 
ye  idolaters,  as  were  some  of  them ;  as  it 
is  written.  The  people  sat  down  to  eat  and 
drink,  and  rose  up  to  play.  8.  Neither  let 
us  commit  fornication,  as  some  of  them 
committed,  and  fell  in  one  day  three  and 
twenty  thousand.  9.  Neither  let  us  tempt 
Christ,  as  some  of  them  also  tempted,  and 
were  destroyed  of  serpents.  10.  Neither 
murmur  ye,  as  some  of  them  also  mur¬ 
mured, and  were  destroyed  of  the  destroyer. 
11.  Now  all  these  things  happened  unto 
them  for  ensamples:  and  they  are  written 
for  our  admonition,  upon  whom  the  ends  of 
the  world  are  come.  12.  Wherefore  let 
him  that  thinketh  he  standeth,  take  heed 
lest  he  fall.  13.  There  hath  no  temptation 
taken  you,  but  such  as  is  common  to  man: 
but  God  is  faithful,  who  will  not  suffer 
you  to  be  tempted  above  that  ye  are  able; 
but  will  with  the  temptation  also  make  a 
way  to  escape,  that  ye  maybe  able  to  bear 
it.  14.  WRerefore,  my  dearly  beloved,  llee 
from  idolatry. 

The  apostle,  having  recited  their  privileges,  pro¬ 
ceeds  here  to  an  account  of  their  faults  and  punish¬ 
ments,  their  sins  and  plagues,  which  are  left  upon 
record,  for  an  example  to  us  ;  a  warning  against  the 
like  sins,  if  we  would  escape  the  like  punishments. 
W e  must  not  do  as  they  did,  lest  we  suffer  as  they 
suffered.  Several  of  their  sins  are  specified,  as 
cautions  to  us  ;  as, 

1.  We  should  shun  inordinate  desires  after  carnal 
objects  ;  not  lust  after  ex’il  things,  as  they  lusted,  v.  6. 
God  fed  them  with  manna,  but  they  must  have  flesh, 
Numb.  11.  4.  They  had  food  for  their  supply,  but, 
not  content  with  that,  they  asked  meat  for  their  lusts, 
Ps.  106.  14.  Carnal  desires  get  head  by  indulgence, 
and  therefore  should  be  observed  and  checked  in 
their  first  rise  :  if  once  they  prevail,  and  bear  sway 
in  us,  we  know  not  whither  they  will  carry  us.  T  his 


I.  CORINTHIANS,  X. 


caution  stands  first,  because  carnal  appetites  indulged 
are  the  root  and  source  of  much  sin. 

II.  He  warns  against  idolatry  ;  (y.  7.)  Neither  be 
ye  idolaters ,  as  were  some  of  them;  as  it  is  written, 
The  / teo/ile  sat  down  to  eat  and  drink,  and  rose  up. 
to  play.  The  sin  of  the  golden  calf  is  referred  to, 
Exod.  32.  6.  They  first  sacrificed  to  their  idol,  then 
feasted  on  the  sacrifices,  and  then  danced  before  it. 
Though  only  eating  and  drinking  are  mentioned 
here,  yet  the  sacrifice  is  supposed.  The  apostle  is 
speaking  to  the  case  of  the  Corinthians,  who  were 
tempted  to  feast  on  the  heathen  sacrifices,  things  of: 
fered  to  idols,  though  they  do  not  seem  to  have  been 
under  any  temptation  to  sacrifice  themselves.  Even 
eating  and  drinking  of  the  sacrifices  before  the  idol, 
and  as  things  sacrificed,  was  idolatry,  which,  by  the 
example  of  the  Israelites,  they  should  be  warned  to 
avoid. 

III.  He  cautions  against fornication,  a  sin  to  which 
the  inhabitants  of  Corinth  were  in  a  peculiar  manner 
addicted.  They  had  a  temple  among  them  dedi¬ 
cated  to  Venus,  that  is,  to  lust,  with  above  a  thousand 
priestesses  belonging  to  it,  all  common  harlots.  How 
needful  was  a  caution  against  fornication,  to  those 
who  lived  in  so  corrupt  a  city,  and  had  been  used  to 
such  dissolute  manners,  especially  when  they  were 
under  temptations  to  idolatry  too  !  and  spiritual 
whoredom  did  in  many  cases  lead  to  bodily  prostitu¬ 
tion.  Most  of  the  gods  whom  the  heathens  served, 
were  represented  as  very  patterns  of  lewdness  ;  and 
much  lewdness  was  committed  in  the  very  worship 
of  many  of  them.  Many  of  the  Jewish  writers,  and 
many  Christians  after  them,  think  that  such  worship 
was  paid  to  Baal-Peor ;  and  that  fornication  was  com¬ 
mitted  with  the  daughters  of  Moab,  in  the  worship 
of  that  idol.  They  were  enticed  by  these  women 
both  to  spiritual  and  corporal  whoredom  ;  first  to 
feast  on  the  sacrifice,  if  not  to  do  more  beastly  acts, 
in  honour  of  the  idol,  and  then  to  defile  themselves 
with  strange  flesh  ;  (Numb.  25.)  which  brought  on 
a  plague,  that  in  one  day  slew  twenty-three  thousand, 
beside  those  who  fell  by  the  hand  of  public  justice. 
Note,  Whoremongers  and  adulterers  God  will  judge, 
in  whatever  external  relation  they  may  stand  to  him, 
and  whatever  outward  privileges  he  may  bestow 
upon  them.  Let  us  fear  the  sins  of  Israel,  if  we 
would  shun  their  plagues. 

IV.  l  ie  warns  us  against  tempting  Christ,  ( as  some 
of  them  tempted,  and  were  destroyed  of  serpents,  v. 
9. )  or  provoking  him  to  jealousy,  v.  22.  He  was  with 
the  church  in  the  wilderness  ;  he  was  the  Angel  of 
the  covenant,  who  went  before  them.  But  he  was 
greatly  grieved  and  provoked  by  them  many  ways  ; 
They  spake  against  him  and  Moses,  Wherefore  have 
\je  brought  us  out  of  Egypt  to  die  in  the  wilderness  ? 
For  which  reason  God  sent  fiery  serpents  among 
them,  (Numb.  21.  5,  6.)  by  which  many  of  them 
were  stung  mortally.  And  it  is  but  just  to  fear, 
that  such  as  tempt  Christ  under  the  present  dispen¬ 
sation,  will  be  left  by  him  in  the  power  of  the  old 
serpent. 

V.  He  warns  against  murmuring ;  Neither  mur¬ 
mur  ye,  as  some  of  them  also  murmured,  and  were 
destroyed  of  the  destroyer,  (u.  10.)  by  a  destroying 
angel,  an  executioner  of  divine  vengeance.  They 
quarrelled  with  God,  and  murmured  against  Moses 
his  minister,  when  any  difficulties  pressed  them. 
When  they  met  with  discouragement  in  the  way  to 
Canaan,  they  were  very  apt  to  fly  in  the  face  of  their 
leaders  ;  were  for  displacing  them,  and  going  back 
to  Egypt  under  the  conduct  of  others  of  their  own 
choosing.  Somewhat  like  this  seems  to  have  been 
the  case  of  the  Corinthians  ;  they  murmured  against 
Paul,  and  in  him  against  Christ,  and  seem  to  have 
set  up  other  teachers,  who  would  indulge  and  soothe 
diem  in  their  inclinations,  and  particularly  in  a  re¬ 
volt  to  idolatry.  Rather  let  them  feast  on  idol  sacri¬ 


fices,  than  bear  the  reproach,  or  expose  themselves 
to  the  ill-will,  of  heathen  neighbours.  Such  conduct 
was  very  provoking  to  God,  and  was  likely  to  bring 
upon  them  swift  destruction,  as  it  did  on  the  Israelites, 
Numb.  14.  37.  Note,  Murmuring  against  divine  dis¬ 
posals  and  commands,  is  a  sin  that  greatly  provokes, 
especially  when  it  grows  to  such  u  head  as  to  issue 
in  apostacy,  and  a  revolt  from  him  and  his  good  ways. 

1.  The  apostle  subjoins  to  these  particular  cautions 
a  more  general  one ;  (v.  11.)  All  these  things  happen¬ 
ed  to  them  forensamples,  ana  were  written  for  our  ad¬ 
monition.  Not  only  the  laws  and  ordinances  of  the 
Jews,  but  the  providences  of  God  toward  them,  were 
typical.-  Their  sins  against  God,  and  backslidings 
from  him,  were  typical  of  the  infidelity  of  many  under 
the  gospel.  God’s  judgments  on  them  were  types  of 
spiritual  judgments  now.  Their  exclusion  from  the 
earthly  Canaan  typified  the  exclusion  of  many  under 
the  gospel  out  of  the  heavenly  Canaan,  for  their  un¬ 
belief.  Their  history  was  written,  to  be  a  standing 
monitory  to  the  church,  even  under  the  last  and  most 
perfect  dispensation  ;  To  us,  on  whom  the  end  of  the 
world  is  come;  the  concluding  period  of  C<  o’s  gra¬ 
cious  government  over  men.  Note,  Nothing  m  scrip¬ 
ture  is  written  in  vain.  God  had  wise  and  gracious 
purposes  towards  us  in  leaving  the  Jewish  history 
upon  record  ;  and  it  is  our  wisdom  and  duty  to  re¬ 
ceive  instruction  from  it.  Upon  this  hint  the  apostle 
grounds  a  caution  ;  (v.  12.)  Let  him  that  thinketh  he 
standeth,  take  heed  lest  he  fall.  Note,  The  harms 
sustained  by  others  should  be  cautions  to  us.  He 
that  thinks  he  stands,  should  not  be  confident  and  se¬ 
cure,  but  upon  his  guard.  Others  have  fallen,  and 
so  may  we.  And  then  we  are  most  likely  to  fall, 
when  we  are  most  confident  of  our  own  strength* 
and  thereupon  most  apt  to  be  secure,  and  off  our 
guard.  Distrust  of  himself,  putting  him  at  once  upon 
vigilance  and  dependence  on  God,  is  the  Christian’s 
best  security  against  all  sin.  Note,  He  who  thinks 
he  stands,  is  not  likely  to  keep  his  footing,  if  he  fears 
no  fall,  nor  guards  against  it.  God  has  not  promised 
to  keep  us  from  falling,  if  we  do  not  look  to  our¬ 
selves  :  his  protection  supposes  our  own  care  and 
caution. 

2.  But  to  this  word  of  caution  he  adds  a  word  of 
comfort,  v.  13.  Though  it  is  displeasing  to  God  for 
us  to  presume,  it  is  not  pleasing  to  him  for  us  to  de¬ 
spair.  If  the  former  be  a  great  sin,  the  latter  is  far 
from  being  innocent.  Though  we  must  fear  and  take 
heed  lest  we  fall,  yet  should  we  not  be  terrified  and 
amazed  ;  for  either  our  trials  will  be  proportioned 
to  our  strength,  or  strength  shall  be  supplied  in  pro-s 
portion  to  our  temptations.  We  live  indeed  in  a 
tempting  world,  where  we  are  compassed  about  with 
snares.  Every  place,  condition,  relation,  employ¬ 
ment,  and  enjoyment,  abounds  with  them  ;  yet  what 
comfort  may  we  fetch  from  such  a  passage  ?  For, 
(1.)  “  No  temptation,”  says  the  apostle,  “  hath  ye't 
taken  you ,  but  such  as  is  common  to  man,  what  is 
human  ;  that  is,  such  as  you  may  expect  from  men 
of  such  principles  as  heathens,  and  such  power  ;  or 
else,  such  as  is  common  to  mankind  in  the  present 
state  ;  or  else,  such  as  the  spirit  and  resolution  of 
mere  men  may  bear  you  through.”  Note,  The  crials 
of  common  Christians  are  but  common  trials:  others 
have  the  like  burthens,  and  the  like  temptations: 
what  they  bear  up  under,  and  break  through,  we 
may  also.  (2.)  God  is  faithful.  Though  Satan  be 
a  deceiver,  God  is  true.  Men  may  be  false,  and  the 
world  may  be  false  ;  but  God  is  faithful,  and  our 
strength  and  security  are  in  him.  He  keepeth  his 
covenant,  and  will  never  fail  the  filial  hope  and  trust 
of  his  children.  (3.)  He  is  wise  as  well  as  faithful, 
and  will. proportion  our  burthen  to  our  strength.  He 
will  not  suffer  us  to  be  tempted  above  what  we  art 
able.  He  knows  what  we  can  bear,  and  what  we 
can  bear  up  against  j  and  he  will,  in  his  wise  pro- 


I.  CORINTHIANS,  X. 


videnre,  either  proportion  our  temptations  to  our 
strength,  or  make  us  able  to  grapple  with  them.  He 
will  take  care  that  we  be  not  overcome,  if  we  rely 
upon  him,  and  resolve  to  approve  ourselves  faithful 
to  him.  We  need  not  perplex  ourselves  with  the 
difficulties  in  our  way,  when  God  will  take  care  that 
they  shall  not  be  too  great  for  us  to  encounter ;  es¬ 
pecially,  (4. )  When  he  will  make  them  to  issue  well. 
He  will  make  a  way  to  escape,  either  the  trial  itself, 
or  at  least  the  mischief  of  it.  There  is  no  valley  so 
dark,  but  he  can  find  a  way  through  it ;  no  affliction 
so  grievous,  but  he  can  prevent,  or  remove,  or  enable 
us  to  support,  and,  in  the  end,  over-rule  to  our  ad¬ 
vantage. 

3.  And  upon  this  argument  he  grounds  another 
caution  against  idolatry  ;  Wherefore,  my  dearly  be¬ 
loved,  flee  from  idolatry.  Observe,  (1.)  How  he 
addresses  them  ;  My  dearly  beloved.  It  is  out  of 
tender  affection  to  them  that  he  presses  this  advice 
upon  them.  (2.)  The  matter  of  his  advice  ;  “  Flee 
idolatry ;  shun  it,  and  all  approaches  towards  it.” 
Idolatry  is  the  most  heinous  injury  and  affront  to  the 
true  God  :  it  is  transferring  his  worship  and  honour 
to  a  rival.  3.  The  ground  of  this  advice  ;  “  Seeing 
you  have  such  encouragement  to  trust  God,  and  be 
faithful,  do  you  approve  yourselves  men,  be  not 
shaken  by  any  discouragements  your  heathen  ene¬ 
mies  may  lay  before  you.  God  will  succour  and  as¬ 
sist,  help  you  in  your  trials,  and  help  you  out  of  them  ; 
and  therefore  be  not  guilty  of  any  idolatrous  compli¬ 
ances.”  Note,  We  have  all  the  encouragement  in 
the  world  to  flee  sin,  and  prove  faithful  to  God.  We 
cannot  fall  by  a  temptation,  if  we  cleave  fast  to  him. 

15.  I  speak  as  to  wise  men:  judge  ye 
what  I  say.  16.  The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ?  The  bread  which  we 
break,  is  it  not.  the  communion  of  the  body 
of  Christ?  17.  For  w e,  being  many,  are 
one  bread,  and  one  body:  for  we  are  all  par¬ 
takers  of  that  one  bread.  1 8.  Behold  Is¬ 
rael  after  the  flesh:  are  not  they  who  eat 
of  the  sacrifices,  partakers  of  the  altar? 
19.  What  say  I  then  ?  That  the  idol  is  any 
thing,  or  that  which  is  offered  in  sacrifice 
to  idols  is  any  thing?  20.  But  I  say,  that 
the  things  which  the  Gentiles  sacrifice,  they 
sacrifice  to  devils,  and  not  to  God:  and  I 
would  not  that  ye  should  have  fellowship 
with  devils.  21.  Ye  cannot  drink  the  cup 
of  the  Lord,  and  the  cup  of  devils:  ye  can¬ 
not  be  partakers  of  the  Lord’s  table,  and 
of  the  table  of  devils.  22.  Do  we  provoke 
the  Lord  to  jealousy?  Are  we  stronger 
than  he? 

In  this  passage  the  apostle  urges  the  general  cau¬ 
tion  against  idolatry,  in  the  particular  case  of  eating 
the  heathen  sacrifices  as  such,  and  out  of  any  reli¬ 
gious  respect  to  the  idol,  to  whom  they  were  sacri¬ 
ficed. 

I.  He  prefaces  his  argument  with  an  appeal  to 
their  own  reason  and  judgment ;  “  I  speak  to  wise 
men  :  judge  ye  what  I  say,  v.  15.  Ye  are  great  pre¬ 
tenders  to  wisdom,  to  close  reasoning  and  argument ; 
I  can  leave  it  with  your  own  reason  and  conscience, 
whether  I  do  not  argue  justly.”  Note,  It  is  no  dis¬ 
honour  to  an  inspired  teacher,  nor  disadvantage  to 
his  argument,  to  appeal  for  the  truth  of  it  to  the 
reason  and  consciences  of  his  hearers.  It  comes 
upon  them  with  the  greater  force,  when  it  comes 


with  this  conviction.  Paul,  an  inspired  apostle, 
would  yet,  in  some  cases,  leave  it  with  the  Corin¬ 
thians  to  judge,  whether  what  he  taught  was  not 
conformable  to  their  own  light  and  sense. 

II.  He  lays  down  his  argument  from  the  Lord’s 
supper;  The  cup  which  we  bless,  is  it  not  the  com¬ 
munion  of  the  blood  of  Christ?  The  bread  which  we 
break,  is  it  not  the  communion  of  the  body  of  Christ? 
Is  not  this  sacred  rite  an  instrument  of  communion 
with  God  ?  Do  we  not  therein  profess  to  be  in  friend¬ 
ship,  and  to  have  fellowship,  with  him  ?  Is  it  not  a 
token  whereby  we  professedly  hold  Communion  with 
Christ,  whose  body  was  broken,  and  blood  shed,  to 
procure  remission  of  our  sins,  and  the  favour  of  God  ? 
And  can  we  be  in  alliance  with  Christ,  or  friendship 
with  God,  without  being  devoted  to  him  ?  In  short, 
the  Lord’s  supper  is  a  feast  on  the  sacrificed  body  and 
blood  of  the  Lord  ;  epulum  ex  ob/atis.  And  to  eat 
of  the  feast,  is  to  partake  of  the  sacrifice,  and  so  to 
be  his  guests,  to  whom  the  sacrifice  was  offered,  and 
this  in  token  of  friendship  with  him.  Thus  to  par¬ 
take  of  the  Lord’s  table,  is  to  profess  ourselves  his 
guests,  and  covenant  people.  This  is  the  very  pur¬ 
pose  and  intention  of  this  symbolical  eating  and 
drinking ;  it  is  holding  communion  with  God,  and 
partaking  of  those  privileges,  and  professing  our¬ 
selves  under  those  obligations,  which  result  from 
the  death  and  sacrifice  of  Christ;  and  this  in  con¬ 
junction  with  all  true  Christians,  with  whom  we 
have  communion  also  in  this  ordinance.  Because 
the  bread  is  one,  we,  being  many,  are  .one  body,  for 
we  are  tnade partakers  oj  one  bread,  or  loaf ;  (v.  17. ) 
which  I  think  is  thus  more  truly  rendered  ;  “  By 
partaking  of  one  broken  loaf,  the  emblem  of  our 
Saviour’s  broken  body,  who  is  the  only  true  Bread 
that  came  down  from  heaven,  we  coalesce  into  one 
body,  become  members  of  him  and  one  another.” 
Those  who  truly  partake  by  faith,  have  this  com¬ 
munion  with  Christ,  and  one  another:  and  those 
who  eat  the  outward  elements,  make  profession  of 
having  this  communion  of  belonging  to  God,  and 
the  blessed  fraternity  of  his  people  and  worshippers. 
This  is  the  true  meaning  of  this  holy  rite. 

III.  He  confirms  this  from  the  Jewish  worship 
and  customs  ;  Behold  Israel  after  the  flesh :  are  not 
they,  who  eat  of  the  sacrifices,  partakers  of  the  altar, 
that  is,  of  the  sacrifice  offered  upon  it  ?  Those  who 
were  admitted  to  eat  of  the  offerings,  were  esteem¬ 
ed  to  partake  of  the  sacrifice  itself,  as  made  for  them, 
and  to  be  sanctified  thereby  ;  and  therefore  sure  to 
worship  God,  and  be  in  alliance  or  covenant  with 
him,  even  the  God  of  Israel,  to  whom  the  sacrifice 
was  made :  this  was  a  symbol  or  token  of  holding 
communion  with  him. 

IV.  He  applies  this  to  the  argument  against  feast¬ 
ing  with  idolaters  on  their  sacrifices,  and  to  prove 
them  that  do  so,  idolaters.  This  he  does,  1.  By  fol¬ 
lowing  the  principle  on  which  they  would  argue  it 
to  be  lawful,  namely,  that  an  idol  was  nothing. 
Manv  of  them  were  nothing  at  all,  none  of  them  had 
any  divinity  in  them  ;  what  was  sacrificed  to  idols 
was  nothing,  no  way  changed  from  what  it  was  be¬ 
fore,  hut  was  everv  whit  as  fit  for  food,  considered 
in  itself.  They  indeed  seem  to  argue,  that,  because 
an  idol  was  nothing,  what  was  offered  was  no  sacri 
fice,  but  common  and  ordinary  food,  of  which  they 
might  therefore  eat  with  aslitle  scruple.  Now  the 
apostle  allows,  that  the  food  was  not  changed  as  to 
its  nature ;  was  as  fit  to  be  eaten  as  common  food, 
where  it  was  set  before  any  who  knew  not  of  its 
having  been  offered  to  an  idol.  But,  2.  He  proves, 
that  eating  it  as  a  part  of  a  heathen  sacrifice,  was, 
(1.)  A  partaking  with  them  in  their  idolatry.  It 
was  having  fellowship  with  dexdls ;  because  what 
the  Gentiles  sacrificed,  they  sacrificed  to  devils. 
And  to  feast  with  them  upon  these  sacrifices,  was  to 
partake  in  the  sacrifice,  and  therefore  to  worship 


439 


1.  CORINTHIANS,  X. 


the  god  to  whom  it  was  made,  and  have  fellowship 
or  communion  with  him  :  just  as  he  who  eats  the 
Lord’s  supper,  is  supposed  to  partake  in  the  Chris¬ 
tian  sacrifice  ;  or  as  they  who  ate  the  Jewish  sacri¬ 
fices,  did  partake  of  what  was  offered  on  their  altar. 
But  heathens  sacrificed  to  devils;  “Therefore  do 
hot  feast  on  their  sacrifices.  Doing  it  is  a  token  of 
your  having  fellowship  with  the  demons  to  whom 
they  are  offered.  I  would  not  have  you  be  in  com¬ 
munion  with  devils.”  (2. )  It  was  a  virtual  renounc¬ 
ing  of  Christianity  ;  Ye  cannot  drink  the  cu/i  of  the 
Lord ,  and  the  cu/i  of  devils:  ye  cannot  be  fiartakers 
of  the  Lord's  table,  and  the  table  of  devils,  v.  21. 
To  partake  of  this  Christian  feast,  was  to  have 
communion  with  Christ:  to  partake  of  the  feasts 
made  out  of  honour  to  the  heathen  idols,  and  made 
of  things  sacrificed  to  them,  was  to  have  communion 
with  devils.  Now  this  was  to  compound  contraries ; 
it  was  by  no  means  consistent.  Communion  with 
Christ,  and  communion  with  devils,  could  never  be 
had  at  once.  One  must  be  renounced,  if  the  other 
was  maintained.  He  who  held  communion  with 
Christ,  must  renounce  that  with  devils :  he  who 
held  communion  with  devils,  must  by  that  very  deed 
renounce  communion  with  Christ.  And  what  a 
manifest  self-contradiction  must  that  man’s  conduct 
be,  that  would  partake  of  the  Lord’s  table,  and  yet 
partake  of  the  table  of  demons  !  God  and  Mammon 
can  never  be  served  together,  nor  fellowship  be  at 
once  had  with  Christ  and  Satan.  Those  who  com¬ 
municate  with  devils,  must  virtually  renounce  Christ. 
This  may  also  intimate,  that  such  as  indulge  them¬ 
selves  in  gluttony  or  drunkenness,  and  by  so  doing 
make  their  own  table  the  table  of  devils,  or  keep  up 
fellowship  with  Satan  by  a  course  of  known  and 
wilful  wickedness,  cannot  partake  truly  of  the  cup 
and  table  of  the  Lord.  They  may  use  the  sign,  but 
do  not  the  thing  signified  thereby.  For  a  man  can 
never  be  at  once  in  communion  with  Christ  and  his 
church,  and  yet  in  fellowship  with  Satan.  Note, 
How  much  reason  have  we  to  look  to  it,  that  every 
sin  and  idol  be  renounced  by  us,  when  we  eat  and 
drink  at  the  Lord’s  table. 

V.  He  warns  them,  upon  the  whole,  against  such 
idolatrv,  by  signifying  to  them  that  God  is  a  jealous 
God  ;  (v.  22.)  Do  we  firovoke  the  Lord  to  jealousy? 
j/re  we  stronger  than  he?  It  is  very  probable  that 
many  among  the  Corinthians  made  light  of  being  at 
these  heathen  feasts,  and  thought  there  was  no 
harm  in  it.  But  the  apostle  bids  them  beware.  The 
reason  with  which  the  second  commandment  is  en¬ 
forced,  is,  I  am  a  jealous  God.  God  cannot  endure 
a  rival  in  matter  of  worship  ;  nor  give  his  glory,  nor 
suffer  it  to  be  given,  to  another.  They  who  have 
fellowship  with  other  gods,  provoke  him  to  jealousy, 
Deut.  32.  16.  And  before  this  be  done,  persons 
should  consider  whether  they  are  stronger  than  he. 
It  is  a  dangerous  thing  to  provoke  God’s  anger,  un¬ 
less  we  could  withstand  his  power.  But  who  can 
stand  before  him  when  he  is  angry?  Numb.  1.  6. 
This  should  be  considered  by  all  who  continue  in 
the  love  and  liking  of  sin,  and  in  league  with  it, 
while  yet  they  profess  to  keep  up  communion  with 
Christ.  Is  it  not  the  wav  to  provoke  his  jealousy 
and  indignation  ?  Note,  Attention  to  the  greatness 
of  God’s  power  should  restrain  us  from  provoking 
his  jealousy,  from  doing  any  thing  to  displease  him. 
Shall  we  rouse  almighty  wrath  ?  And  how  shall  we 
withstand  it  ?  Are  we  a  match  for  God  ?  Can  we 
resist  his  power,  or  control  itJ  And  if  not,  shall  we 
arm  it  against  us,  by  provoking  him  to  jealousy  ? 
No,  let  us  fear  his  power,  and  let  this  restrain  us 
from  all  provocation. 

23.  All  things  are  lawful  for  me,  but  all 
things  are  not  expedient:  all  things  are 


lawful  for  me,  but  all  things  edify  not.  24. 
Let  no  man  seek  his  own,  but  every  man 
another’s  wealth.  25.  W  hatsoever  is  sold 
in  the  shambles,  that  eat,  asking  no  ques¬ 
tion  for  conscience-sake:  26.  For  the  earth 
is  the  Lord’s,  and  the  fulness  thereof.  27. 
If  any  of  them  that  believe  not,  bid  you 
to  a  feast ,  and  ye  be  disposed  to  go:  what¬ 
soever  is  set  before  you,  eat,  asking  no 
question  for  conscience-sake.  28.  But  if 
any  man  say  unto  you,  This  is  offered  in 
sacrifice  unto  idols,  eat  not,  for  his  sake 
that  shewed  it,  and  for  conscience-sake: 
for  the  earth  is  the  Lord’s,  and  the  fulness 
thereof.  29.  Conscience,  1  say,  not  thine 
own,  but  of  the  other:  for  why  is  my  liber¬ 
ty  judged  of  another  man's  conscience? 
30.  For,  if  I  by  grace  be  a  partaker,  why 
am  I  evil  spoken  of  for  that  for  which  1 
give  thanks?  31.  Whether  therefore  ye 
eat  or  drink,  or  whatsoever  ye  do,  do  all  to 
the  glory  of  God.  32.  Give  no  offence, 
neither  to  the  Jews,  nor  to  the  Gentiles, 
nor  to  the  church  of  God:  33.  Even  as  1 
please  all  men  in  all  things,  not  seeking 
mine  own  profit,  but  the  profit  of  many, 
that  they  may  be  saved. 

In  this  passage,  the  apostle  shews  in  what  in¬ 
stances,  notwithstanding,  Christians  might  lawfully 
eat  what  had  been  sacrificed  to  idols.  They  must 
not  eat  it  out  of  religious  respect  to  the  idols,  nor  go 
into  his  temple,  and  hold  a  feast  there,  upon  what 
they  knew  was  an  idol-sacrifice ;  nor  perhaps  out  of 
the  temple,  if  they  knew  it  was  a  feast  held  upon  a 
sacrifice  :  but  there  were  cases  wherein  they  might 
eat  what  had  been  offered,  without  sin.  Some  such 
the  apostle  here  enumerates.  But, 

I.  He  gives  a  caution  against  abusing  our  libertv 
in  lawful  things.  That  may  be  lawful,  which  is  not 
expedient,  which  will  not  edify.  A  Christian  must 
not  barely  consider  what  is  lawful,  but  what  is  ex- 

gedient,  and  for  the  use  of  edification.  A  private 
hristian  should  do  so  even  in  his  private  conduct. 
He  must  not  seek  his  own  only,  but  his  neighbour's 
wealth.  He  must  be  concerned  not  to  hurt  his 
neighbour,  nay,  he  must  be  concerned  to  promote 
his  welfare  ;  and  must  consider  how  to  act,  so  that 
he  may  help  others,  and  not  hinder  them,  in  their 
holiness,  comfort,  or  salvation.  Thev  who  allow 
themselves  in  every  thing  not  plainly  sinful  in  itself, 
will  often  run  into  what  is  evil  by  accident,  and  do 
much  mischief  to  others.  Every  thing  lawful  in 
itself  to  be  done,  is  not  therefore  lawfully  done. 
Circumstances  may  make  that  a  sin,  which  in  itself 
is  none.  These  must  be  weighed,  and  the  expedi¬ 
ency  of  an  action,  and  its  tendency  to  edification, 
must  be  considered  before  it  be  done.  Note,  The 
welfare  of  others,  as  well  as  our  own  convenience, 
must  be  consulted  in  many  things  we  do,  if  we 
would  do  them  well. 

II.  He  tells  them,  that  what  was  sold  in  the  sham¬ 
bles,  they  might  eat  without  asking  questio?is.  The 
priest’s  share  of  heathen  sacrifices  was  thus  fre¬ 
quently  offered  to  sale,  after  it  had  been  offered  in 
the  temple.  Now  the  apostle  tells  them,  thev  need 
not  be  so  scrupulous  as  to  ask  the  butcher  in  the 
market,  whether  the  meat  he  sold  had  been  offered 
I  to  an  idol  ?  It  was  there  sold  as  common  food,  and 


1.  CORINTHIANS,  XI. 


as  such  might  he  bought  and  used  ;  for  the  earth  is 
the  Lord's,  and  the  fulness  thereof ;  (t>.26. )  and  the 
fruit  and  products  of  the  earth  were  designed  by  him, 
the  great  Proprietor,  for  the  use  and  subsistence  of 
mankind,  and  more  especially  of  his  own  children 
and  servants.  Every  creature  of  God  is  good,  and 
nothing  to  be  refused,  if  it  be  received  •with  thanks-  \ 
giving ;  for  it  is  sanctified  by  the  word  of  God  and 
prayer,  1  Tim.  4.  4.  To  the  pure  all  things  are  pure, 
Tit.  1.  15.  Note,  Though  it  is  sinful  to  use  any  food 
in  an  idolatrous  manner,  it  is  no  sin,  after  such  abuse, 
to  apply  it,  in  a  holv  manner,  to  its  common  use. 

III.  He  adds,  that  if  they  were  invited  by  any 
heathen  acquaintance  to  a  feast,  they  might  go,  and  i 
eat  what  was  set  before  them,  without  asking  yues- 
tions ;  (y.  27.)  nay,  though  they  knew  things  sacri¬ 
ficed  to  idols  were  served  up  at  such  entertainments, 
as  well  as  sold  in  the  shambles.  Note,  1  he  apostle 
does  not  prohibit  their  going  to  a  feast,  upon  the  in¬ 
vitation  of  them  that  believe  not.  There  is  a  civility 
owing  even  to  infidels  and  heathens.  Christianity  , 
does  by  no  means  bind  us  up  from  the  common 
offices  of  humanity,  or  allow  us  an  uncourteous  be-  i 
haviour  to  any  of  our  own  kind,  however  they  may  | 
differ  from  us  in  religious  sentiments  or  practices.  ; 
And  when  Christians  were  invited  to  feast  with  infi¬ 
dels,  they  were  not  to  ask  needless  questions  about 
the  food  set  before  them,  but  eat  without  scruple. 
Needless  inquiries  might  perplex  their  minds  and  j 
consciences,  for  which  reason  they  were  to  be  avoid-  ■ 
ed.  Any  thing  fit  to  be  eaten,  that  was  set  before 
them  as  a  common  entertainment,  they  might  law¬ 
fully  eat.  And  whv  then  should  they  scrupulously 
inquire,  whether  what  was  set  before  them  had  ! 
been  sacrificed  ?  It  is  to  be  understood  of  civil  feast¬ 
ing,  not  religious ;  for  these  last  among  the  heathens  1 
Were  feasts  upon  their  sacrifices,  which  he  had  con-  j 
demned  before,  as  a  participation  in  their  idolatrous 
worship.  At  a  common  feast  they  might  expect 
common  food;  and  they  needed  not  to  move  scru¬ 
ples  in  their  own  minds,  whether  what  was  set  be-  ' 
fore  them  was  otherwise  or  no.  Note,  Though 
Christians  should  be  very  careful  to  know  and  un¬ 
derstand  their  duty,  yet  they  should  not,  by  need¬ 
less  inquiries,  perplex  themselves. 

IV.  Yet  even  at  such  an  entertainment,  he  adds, 
if  anv  should  say  it  was  a  thing  that  had  been  offered 
to  idols,  they  should  refrain ;  F.at  not,  for  his  sake 
that  shewed  it,  and  for  conscience-sake.  Whether 
it  were  the  master  of  the  feast,  or  any  of  the  guests  ; 
whether  it  were  spoken  in  the  hearing  of  all,  or 
whispered  in  the  ear ;  they  should  refrain  for  his 
sake  who  suggested  this  to  them,  whether  he  were 
an  infidel,  or  an  infirm  Christian ;  and  for  conscience- 
sake,  out  of  regard  to  conscience,  that  they  might 
shew  a  regard  to  it  in  themselves,  and  keep  up  a 
regard  to  it  in  others.  This  he  backs  with  the 
same  reason  as  the  former  ;  for  the  earth  is  the 
Lord's.  There  is  food  enough  provided  by  our 
common  Lord,  of  which  we  may  eat  without  scru¬ 
ple.  Note,  The  same  doctrine  may  be  variously 
improved,  as  here  ;  “  The  earth  is  the  Lord’s,  there- 
f we  you  may  eat  anv  thing  without  scruple,  that  is 
set  before  you  as  common  food ;  and  yet,  because 
the  earth  is  the  Lord’s,  eat  nothing  that  will  give  i 
offence,  lay  a  stumbling-block  before  others,  and 
encourage  some  in  idolatry,  or  tempt  others  to  eat 
when  they  are  not  clear  in  their  own  mind  that  it  is 
lawful,  and  so  sin,  and  wound  their  own  conscience.  ” 
Note,  Christians  should  be  very  cautious  of  doing 
what  mav  thus  prejudice  the  consciences  of  others, 
and  weaken  their  authority  with  them,  which  is  by 
all  means  to  be  kept  up. 

V.  He  urges  them  to  refrain,  where  they  will 
irive  offence  j  while  yet  he  allows  it  lawful  to  eat 
what  was  set  before  them  as  common  food,  though 
t  had  been  offered  in  sacrifice.  “  Another  man’s 


l  conscience  is  no  measure  to  our  conduct.  What  lit 
thinks  unlawful,  is  not  therefore  made  unlawful  tc 
me,  but  may  be  a  matter  of  liberty  still ;  and  as  long 
as  1  own  God  as  the  Giver  of  my  food,  and  render 
him  thanks  for  it,  it  is  very  unjust  to  reproach  me 
for  using  it.”  This  must  be  understood  abstracted 
from  the  scandal  given,  by  eating  in  the  circum¬ 
stance  mentioned.  Though  some  understand  it  to 
mean,  “  Why  should  I,  by  using  the  liberty  I  have, 
give  occasion  to  those  who  are  scandalized,  to  speak 
evil  of  me  ?”  According  to  that  advice  of  the  apos¬ 
tle,  (Rom.  14.  16.)  Let  not  your  good  be  evil  spoken 
of.  Note,  Christians  should  take  care  not  to  use 
their  liberty  to  the  hurt  of  others,  nor  their  own  re¬ 
proach. 

VI.  The  apostle  takes  occasion  from  this  dis¬ 
course  to  lay  down  a  general  rule  for  Christians’  con¬ 
duct,  and  apply  it  to  this  particular  case,  (v.  31,  32. ) 
namely,  that  in  eating  and  drinking,  and  in  all  we 
do,  we  should  aim  at  the  glory  of  God,  at  pleasing 
and  honouring  him.  This  is  the  fundamental  prin¬ 
ciple  of  practical  godliness.  The  great  end  of  all 
practical  religion  must  direct  us,  where  particular 
and  express  rules  are  wanting.  Nothing  must  be 
done  against  the  glory  of  God,  and  the  good  of  our 
neighbours,  connected  with  it.  Nay,  the  tendency 
of  our  behaviour  to  the  common  good,  and  the 
credit  of  our  holy  religion,  should  give  direction  to 
it.  And  therefore  nothing  should  be  done  by  us,  to 
offend  any,  whether  Jew,  or  Gentile,  or  the  church, 
v.  32.  The  Jews  should  not  be  unnecessarily 
grieved  or  prejudiced,  who  have  such  abhorrence 
of  idols,  that  they  reckon  every  thing  offered  tc 
them,  thereby  defiled,  and  that  it  will  pollute  and 
render  culpable  all  who  partake  of  it ;  nor  should 
heathens  be  countenanced  in  their  idolatry,  by  any 
behaviour  of  our’s,  which  they  may  construe  as 
homage  or  honour  done  to  their  idols ;  nor  young 
converts  from  Gentilism  take  any  encouragement 
from  our  conduct,  to  retain  any  veneration  for  the 
heathen  gods  and  worship,  which  they  have  re¬ 
nounced  :  nor  should  we  do  any  thing  that  might  be 
a  means  to  pervert  any  members  of  the  church 
from  their  Christian  profession  or  practice.  Our 
own  humour  and  appetite  must  not  determine  our 
practice,  but  the  honour  of  God,  and  the  good  and 
edification  of  the  church.  We  should  not  so  much 
consult  our  own  pleasure  and  interest,  as  the  ad¬ 
vancement  of  the  kingdom  of  God  among  men. 
Note,  A  Christian  should  be  a  man  devoted  to  God, 
and  of  a  public  spirit. 

VII.  He  presses  all  upon  them  by  his  own  exam¬ 
ple  ;  Even  as  I  please  all  men,  (or  study  to  do  it,) 
in  all  things,  (that  I  lawfully  can,)  not  seeking  mine 
own  profit,  but  that  of  many,  that  they  may  be  saved, 
v.  33.  Note,  A  preacher  may  press  his  advice  home 
with  boldness  and  authority,  when  he  can  enforce  it 
with  his  own  example.  He  is  most  likely  to  pro¬ 
mote  a  public  spirit  in  others,  who  can  give  evidence 
of  it  in  himself.  And  it  is  highly  commendable  in  a 
minister  to  neglect  his  own  advantages,  that  lie  may 
promote  the  salvation  of  his  hearers.  This  shews 
that  he  has  a  spirit  suitable  to  his  function.  It  is  a 
station  for  public  usefulness,  and  can  never  be  faith¬ 
fully  discharged  by  a  man  of  a  narrow  spirit  and 
selfish  principles. 

CHAP.  XL 

In  this  chapter,  the  apostle  blames?  and  endeavours  to  rectify, 
some  prreat  indecencies  and  manifest  disorders  in  the  church 
of  Corinth  ;  as,  I.  The  misconduct  of  their  women  (some 
of  whom  seem  to  have  been  inspired)  in  the  public  assem¬ 
bly,  who  laid  by  their  veils,  the  common  token  of  subject 
tion  to  their  husbands  in  that  part  of  the  world.  This  be¬ 
haviour  he  reprehends,  requires  ‘.hem  to  keep  veiled,  asserts 
the  superiority  of  the  husband,  yet  so  as  to  remind  the  hus¬ 
band  that  both  were  made  for  mutual  help  and  comfort,  v. 

1 . .  16.  II.  He  blames  them  for  their  discord,  riot,  and 


441 


1.  .CORINTHIANS,  XI. 


neglect  ami  contempt  of  the  poor,  at  the  Lord’s  supper,  v. 
17  .  .  22.  111.  To  rectifv  these  scandalous  disorders,  hesets 
before  them  the  nature  and  intentions  of  this  holy  institu¬ 
tion,  directs  them  how  they  should  attend  on  it,  and  warns 
them  of  the  danger  of  a  conduct  so  indecent  as  their’s,  and 
of  all  unworthy  receivim.',  v.  '23,  to  the  end. 

I.  "135  E  ye  followers  of  me,  even  as  l  also 
JL9  am  of  Christ.  2.  Now  I  praise  you, 
brethren,  that  you  remember  me  in  all 
tilings,  and  keep  the  ordinances,  as  I  de¬ 
livered  them  to  you.  3.  But  1  would  have 
you  know,  that  the  head  of  every  man  is 
Christ;  and  the  head  of  the  woman  is  the 
man;  and  the  head  of  Christ  is  God.  4. 
Every  man  praying  or  prophesying,  having 
his  head  covered,  dishonoured!  his  head. 
5.  But  every  woman  that  prayeth  or  pro- 
phesieth  with  her  head  uncovered,  disho¬ 
noured!  her  head:  for  that  is  even  all  one 
as  if  she  were  shaven.  G.  For  if  the  woman 
be  not  covered,  let  her  also  be  shorn:  but 
if  it  be  a  shame  for  a  woman  to  be  shorn 
or  shaven,  let  her  be  covered.  7.  For  a 
man  indeed  ought  not  to  cover  his  head, 
for  as  much  as  he  is  the  image  and  glory 
of  God :  but  the  woman  is  the  glory  of  the 
man.  8.  For  the  man  is  not  of  the  woman; 
but  the  woman  of  the  man.  9.  Neither 
was  the  man  created  for  the  woman;  but 
the  woman  for  the  man.  10.  For  this  cause 
ought  the  woman  to  have  power  on  her 
head,  because  of  the  angels.  11.  Never¬ 
theless,  neither  is  the  man  without  the  wo¬ 
man,  neither  the  woman  without  the  man 
in  the  Lord.  12.  For  as  the  woman  is  of 
the  man,  even  so  is  the  man  also  by  the 
woman;  but  all  things  of  God.  13.  Judge 
in  yourselves:  is  it  comely  that  a  woman 
pray  unto  God  uncovered?  14.  Doth  not 
even  nature  itself  teach  you,  that  if  a  man 
have  long  hair,  it  is  a  shame  unto  him  ?  1 5. 
But  if  a  woman  have  long  hair,  it  is  a  glory 
to  her:  for  her  hair  is  given  her  for  a  cover¬ 
ing.  16.  But  if  any  man  seem  to  be  con¬ 
tentious,  we  have  no  such  custom,  neither 
the  churches  of  God. 

Paul,  having  answered  the  cases  put  to  him,  pro¬ 
ceeds  in  this  chapter  to  the  redress  of  grievances. 
The  first  verse  of  the  chapter  is  put,  by  those  who 
divided  the  epistle  into  chapters,  as  a  preface  to  the 
rest  of  the  epistle,  but  seems  to  have  been  a  more 
proper  close  to  the  last,  in  which  he  had  enforced 
the  cautions  he  had  given  against  the  abuse  of  liber- 
tv,  by  his  own  example  ;  Be  ye  followers  of  me,  as 
I  also  am  of  Christ,  (v.  1.)  fitly  closes  his  argument ; 
and  the  way  of  speaking  in  the  next  verse  looks  like 
a  transition  to  another.  But  whether  it  more  pro¬ 
perly  belong  to  this,  or  the  last  chapter,  it  is  plain 
from  it  that  Paul  not  only  preached  such  doctrine 
as  they  ought  to  believe,  but  led  such  a  life  as  they 
ought  to  imitate.  “  Be  ye  followers  of  me,”  is,  “  Be 
imitators  of  me  ;  live  as  ye  see  me  live.”  Note,  Mi¬ 
nisters  are  likely  to  preach  most  to  the  purpose, 
when  they  can  press  their  hearers  to  follow  their 

Vor..  vi. — 3  K 


example.  Yet  would  not  Paul  be  followed  blindly 
neither.  He  encourages  neither  implicit  faith  nor 
obedience.  He  would  be  followed  himself  no  far- 
ther  than  he  followed  Christ.  Christ’s  pattern  is  a 
copy  without  a  blot ;  so  is  no  man’s  else.  Note, 

:  We  should  follow  no  leader  farther  than  he  follows 
Christ.  Apostles  should  be  left  bv  us  when  they 
deviate  from  the  example  of  their  Master.  He 
passes  next  to  reprehend  and  reform  an  indecency 
among  them,  of  which  the  women  were  more  espe¬ 
cially  guilty.  Concerning  which,  observe, 

I.  How  he  prefaces  it.  He  begins  with  a  com¬ 
mendation  of  what  was  praise-worthy  in  them  ;  (v. 
2.)  I  //raise  you,  that  you  remember  me  in  all  things , 
and  Ict'e/i  the  ordinances,  as  I  delivered  them  to  you. 
Many  of  them,  it  is  probable,  did  this  in  the  strictest 
sense  of  the  expression  :  and  lie  takes  occasion,  from 
thence,  to  address  the  body  of  the  church  under 
this  good  character ;  and  the  body  might,  in  the 
main,  have  continued  to  observe  the  ordinances  and 
institutions  of  Christ,  though  in  some  things  they 
deviated  from,  and  corrupted,  them.  Note,  When 
we  reprove  what  is  amiss  in  any,  it  is  very  prudent 
and  fit  to  commend  what  is  good  in  them  ;  it  will 
shew  that  the  reproof  is  not  from  ill-will,  and  a  hu¬ 
mour  of  censuring  and  finding  fault;  and  it  will 
therefore  procure  the  more  regard  to  it. 

II.  He  lays  a  foundation  for  his  further  reprehen¬ 
sion,  by  asserting  the  superiority  of  the  man  over 
the  woman  ;  I  would  have  you  know,  that  the  heaa 
of  every  man  is  Christ,  and  the  head  of  the  woman 
is  the  man,  and  the  head  of  Christ  is  God.  Christ, 
in  his  mediatorial  character  and  glorified  humanity, 
is  at  the  head  of  mankind.  He  is  not  only  first  of 
the  kind,  but  Lord  and  Sovereign.  He  has  a  name 
above  every  name  :  though  in  this  high  office  and 
authority  he  has  a  superior,  God  being  his  Head. 
And  as  God  is  the  Head  of  Christ,  and  Christ  the 
Head  of  the  whole  human  kind,  so  the  man  is  the 
head  of  the  two  sexes :  not  indeed  with  such  domi¬ 
nion  as  Christ  has  over  the  kind,  or  God  has  over 
the  Man  Christ  Jesus,  but  a  superiority  and  head¬ 
ship  as  he  has;  and  the  woman  should  be  in  subjec¬ 
tion,  and  not  assume  or  usurp  the  man’s  place. 
This  is  the  situation  in  which  God  has  placed  her; 
and  for  that  reason  she  should  have  a  mind  suited  to 
her  rank,  and  not  do  any  thing  that  looks  like  an 
affectation  of  changing  places.  Somewhat  like  this 
the  women  of  the  church  of  Corinth  seem  to  have 
been  guilty  of,  who  were  under  inspiration,  and 
praved  and  prophesied  even  in  their  assemblies,  v. 
5.  It  is  indeed  an  apostolical  canen,  that  the  women 
should  keefi  silence  in  the  churches,  ( ch .  14.  34.  1 
Tim.  2.  12.)  which  some  understand  without  limi¬ 
tation,  as  if  a  woman  under  inspiration  also  must 
keep  silence ;  which  seems  very  well  to  agree  with 
the  connexion  of  the  apostle’s  discourse,  ch.  14. 
Others  with  a  limitation  ;  though  a  woman  might 
not  from  her  own  abilities  pretend  to  teach,  or  so 
much  as  question  and  debate  any  thing  in  the  church, 
yet,  when  under  inspiration,  the  case  was  altered ; 
she  had  liberty  to  speak.  Or,  though  she  might 
not  preach  even  by  inspiration,  (because  teaching  is 
the  business  of  a  superior,)  yet  she  might  pray,  or 
utter  hymns  by  inspiration,  even  in  the  public  as¬ 
sembly.  She  did  not  shew  any  affectaion  of  superi¬ 
ority  over  the  man  by  such  acts  of  public  worship. 
It  is  plain,  the  apostle  does  not  in  this  place  prohibit 
the  thing,  but  the  manner  of  doing  it.  And  yet  he 
might  utterly  disallow  the  thing,  and  lav  an  unlimit¬ 
ed  restraint  on  the  woman,  in  another  part  of  the 
epistle.  These  things  are  not  contradictor)'.  It  is 
to  his  present  purpose  to  reprehend  the  manner 
wherein  the  woman  prayed  and  prophesied  in  the 
church,  without  determining  in  this  place,  whether 
they  did  well  or  ill  in  praying  or  prophesying.  Note, 
The  manner  of  doing  a  thing  enters  into  the  morality 


442 


I.  CORINTHIANS,  XL 


of  it.  We  must  not  only  be  concerned  to  do  good, 
but  that  the  good  we  do  be  well  done. 

III.  The  thing  he  reprehends,  is,  the  woman’s 
praying  or  prophesying  uncovered,  or  the  man’s 
doing  either  covered,  v.  4,5.  To  understand  this, 
it  must  be  observed,  that  it  was  a  signification  either 
of  shame  or  subjection,  for  persons  to  be  veiled,  or 
covered,  in  the  Eastern  countries,  contrary  to  the 
custom  of  our’s,  where  the  being  bare-headed  be¬ 
tokens  subjection,  and  being  covered,  superiority 
and  dominion.  And  this  will  help  us  the  better  to 
understand, 

IV.  The  reasons  on  which  he  grounds  his  repre¬ 
hension.  1.  The  man  that  firays  or  f irophesies  with 
his  head  covered,  dishonoureth  his  Head,  that  is, 
Christ,  the  Head  of  every  man,  ( v .  3.)  by  appearing 
in  a  hab't  unsuitable  to  the  rank  in  which  God  has 
placed  him.  Note,  We  should,  even  in  our  dress 
and  habit,  avoid  every  thing  that  may  dishonour 
Christ.  The  woman,  on  th^  other  hand,  who  firays 
or  firo/ihesies  with  me  head  uncovered,  dishonoureth 
her  head,  that  is,  the  man,  v.  3.  She  appears  in 
the  dress  of  her  superior,  and  throws  off  the  token 
of  her  subjection.  She  might,  with  equal  decency, 
cut  her  hair  short,  or  cut  it  close,  the  common  dress 
of  the  man  in  that  age.  This  would  be  in  a  manner 
to  declare,  that  she  was  desirous  of  changing  sexes ; 
a  manifest  affectation  of  that  superiority  which  God 
had  conferred  on  the  other  sex.  And  this  was  pro¬ 
perly  the  fault  of  these  prophetesses  in  the  church 
of  Corinth.  It  was  doing  a  thing  which,  in  that  age 
of  the  world,  betokened  superiority,  and  therefore 
a  tacit  claim  of  what  did  not  belong  to  them,  but 
the  other  sex.  The  sexes  should  not  affect  to  change 
places.  The  order  in  which  Divine  Wisdom  has 
placed  persons  and  things,  is  best  and  fittest :  to  en¬ 
deavour  to  amend  it,  is  to  destroy  all  order,  and  in¬ 
troduce  confusion.  Women  should  keep  to  the  rank 
God  has  chosen  for  them,  and  not  dishonour  their 
head  ;  for  this,  in  the  result,  is  to  dishonour  God. 
If  she  was  made  out  of  the  man,  and  for  the  man, 
and  made  to  be  the  glory  of  the  man,  she  should  do 
nothing,  especially  in  public,  that  looks  like  a  wish 
of  having  this  order  inverted.  2.  Another  reason 
against  this  conduct  was,  that  the  man  is  the  image 
and  glory  of  God,  the  representative  of  that  glorious 
dominion  and  headship  which  God  has  over  the 
world.  It  is  the  man  who  is  set  at  the  head  of  this 
lower  creation,  and  therein  bears  the  resemblance 
of  God.  The  woman,  on  the  other  hand,  is  the  glory 
of  the  man  ;  (to  7.)  she  is  his  representative.  Not 
but  she  has  dominion  over  the  inferior  creatures,  as 
she  is  a  partaker  of  human  nature,  and  so  far  is  God’s 
representative  too,  but  it  is  at  second-hand.  She  is 
the  image  of  God,  inasmuch  as  she  is  the  image  of 
the  man  ;  For  the  man  was  not  made  out  of  the  wo- 
?nan,  but.  the  woman  out  o,  the  man,  v.  8.  The 
man  was  first  made,  and  made  head  of  the  creation 
here  below,  and  therein  the  image  of  the  divine  do¬ 
minion  ;  and  the  woman  was  made  out  of  the  man, 
and  shone  with  a  reflection  of  his  glory,  being  made 
superior  to  the  other  creatures  here  below,  but  in 
subjection  to  her  husband,  and  deriving  that  honour 
from  him  out  of  whom  she  was  made.  3.  The  wo¬ 
man  i eas  made  for  the  man,  to  be  his  help-meet, 
and  not  the  man  for  the  woman.  She  was  naturally, 
therefore,  made  subject  to  him,  because  made  for 
him,  for  his  use  and  help  and  comfort.  And  she 
who  was  intended  to  be  always  in  subjection  to  the 
man,  should  do  nothing,  in  Christian  assemblies, 
that  looks  like  an  affectation  of  equality.  4.  She 
ought  to  have  power  on  her  head,  because  of  the 
angels.  Power,  that  is,  a  veil,  the  token,  not  of 
her  having  power  or  superiority,  but  being  under 
the  power  of  her  husband,  subjected  to  him,  and  in¬ 
ferior  to  the  other  sex.  Rebekah,  when  she  met 
Isaac,  and  was  delivering  herself  into  his  possession, 


put  on  her  veil,  in  token  of  her  subjection,  Gen.  24. 
50.  Thus  would  the  apostle  have  the  women  ap¬ 
pear  in  Christian  assemblies,  even  though  they 
spake  there  by  inspiration,  bt  cause  of  the  angrls, 
that  is,  say  some,  because  of  the  evil  angels.  The 
woman  was  first  in  the  transgression,  being  deceived 
by  the  Devil,  (1  Tim.  2.  11.)  which  increased  he.’ 
subjection  to  the  man,  Gen.  3.  16.  Now,  because 
evil  angels  will  be  sure  to  mix  in  all  Christian  as¬ 
semblies,  therefore  should  women  wear  the  token 
of  their  shamefacedness  and  subjection,  which  ir 
that  age  and  country  was  a  veil.  Others  say,  be¬ 
cause  of  the  good  angels.  Jews  and  Christians  have 
had  an  opinion,  that  these  ministering  spirits  are 
many  of  them  present  in  their  assemblies.  Their 
presence  should  restrain  Christians  from  all  inde¬ 
cencies  in  the  worship  of  God.  Note,  We  should 
learn  from  all  to  behave  in  the  public  assemblies  of 
divine  worship,  so  as  to  express  a  reverence  for  God, 
and  a  content  and  satisfaction  with  that  rank  in 
which  he  has  placed  us. 

V.  He  thinks  fit  to  guard  his  argument  with  a  cau¬ 
tion,  lest  the  inference  be  carried  too  far;  (v.  11, 
12.)  Nevertheless,  neither  is  the  man  without  the 
woman,  nor  the  woman  without  the  man  in  the  Lord. 
They  were  made  for  one  another.  It  is  not  good 
for  him  to  be  alone,  (Gen.  2.  18.)  and  therefore  was 
a  woman  made,  and  made  for  the  man  ;  and  the 
man  was  intended  to  be  a  comfort,  and  help,  and 
defence,  to  the  woman,  though  not  so  directly  and 
immediately  made  for  her.  They  were  made  to  be 
a  mutual  comfort  and  blessing,  not  oiie  a  slave,  and 
the  other  a  tyrant.  Both  were  to  be  one  flesh  ;  (Gen. 
2.  24.)  and  this  for  the  propagation  of  a  race  of  man¬ 
kind.  They  are  reciprocal  instruments  of  each 
other’s  production.  As  the  woman  was  first  formed 
out  of  the  man,  the  man  is  ever  since  propagated 
by  the  woman  ;  (v.  12.)  all  bv  the  divine  wisdom 
and  power  of  the  First  Cause  so  ordaining  it.  The 
authority  and  subjection  should  be  no  greater  than 
are  suitable  to  two  in  such  near  relati*  n  and  close 
union  to  each  other.  Note,  As  it  is  the  will  of  God 
that  the  woman  know  her  place,  so  it  is  his  will  also, 
that  the  man  abuse  not  his  power. 

VI.  He  enforces  his  argument  from  the  natural 
covering  provided  for  the  woman  ;  (r.  13—15.) 
"  Judge  in  yourselves,  consult  your  own  reason, 
hearken  to  what  nature  suggests  ;  Is  it  comely  for  a 
woman  to  pray  to  God  uncovered ?  Should  there  not 
be  a  distinction  k*ept  up  between  the  sexes,  in  wear¬ 
ing  their  hair,  since  nature  has  made  one  ?  Is  it  not 
a  distinction  which  custom  has  kept  up  among  all  ci¬ 
vilized  nations?  The  woman’s  hair  is  a  natural  co¬ 
vering  ;  to  wear  it  long,  is  a  glory  to  her  ;  but  for  a 
man  to  have  long  hair,  or  cherish  it,  is  a  token  of 
softness  and  effeminacy.”  Note,  It  should  be  our 
concern,  especially  in  Christian  and  religious  as¬ 
semblies,  to  make  no  breach  upon  the  rules  of  natural 

i  decency. 

VII.  ’  He  sums  up  all,  by  referring  them  who 
were  contentious,  t  >  the  usages  and  customs  of  the 
churches,  v.  10.  Custom  is  in  a  great  measure  the 
rule  of  decency.  And  the  common  practice  of  the 
churches,  is  what  he  would  have  them  govern  them¬ 
selves  by.  He  does  not  silence  the  contentious  by 
mere  authority,  but  lets  them  know  that  they  would 
appear  to  the  world  as  very  odd  and  singular  in  their 
humour,  if  they  would  quarrel  for  a  custom  to  which 
all  the  churches  of  Christ  were  at  that  time  utter 
strangers,  or  against  a  custom  in  which  they  all  con¬ 
curred,  and  that  upon  the  ground  of  natural  decency. 

It  was  the  common  usage  of  the  churches,  for  wo 
men  to  appear  in  public  assemblies,  and  join  in  pub¬ 
lic  worship,  veiled  ;  and  it  was  manifestly  decent 
that  they  should  do  so.  They  must  be  very  conten¬ 
tious  indeed,  who  would  quarrel  with  this,  or  lay  i‘ 

1  aside. 


1.  CORINTHIANS,  XL 


443 


17.  Now  in  this  that  I  declare  unto  you, 

1  praise  you  not,  that  ye  come  together,  not 
for  t lie  better,  but  for  the  worse.  18.  For 
first  of  all,  when  ye  come  together  in  the 
church,  I  hear  that  there  are  divisions 
among  you  ;  and  I  partly  believe  it.  1 9. 
For  there  must  be  also  heresies  among  you, 
that  they  who  are  approved  may  be  made 
manifest  among  you.  20.  W  hen  ye  come 
together  therefore  into  one  place,  this  is  not 
to  eat  the  Lord’s  supper.  21.  For  in  eat¬ 
ing,  every  one  taketh  before  other ,  his  own 
supper:  and  one  is  hungry,  and  another  is 
drunken.  22.  What !  have  ye  not  houses 
to  eat  and  to  drink  in?  Or  despise  ye  the 
church  of  God,  and  shame  them  that  have 
not  ?  What  shall  1  say  to  you  ?  Shall  I 
praise  you  in  this  ?  I  praise  i/ou  not. 

In  this  passage  the  apostle  sharply  rebukes  them 
for  much  greater  disorders  than  the  former,  in  their 
partaking  of  the  Lord’s  supper ;  which  was  com¬ 
monly  done  in  the  first  ages,  as  the  ancients  tell  us, 
with  a  love-feast  annexed,  which  gave  occasion  to 
the  scandalous  disorders  which  the  apostle  here  re¬ 
prehends.  Concerning  which,  observe, 

I.  The  manner  in  which  he  introduces  his  charge  ; 

“  Now  in  this  that  I  declare  to  you,  I  praise  you  not, 
v.  17.  I  cannot  commend,  but  must  blame  and  con¬ 
demn  you.”  It  is  plain,  from  the  beginning  of  the 
chapter,  that  he  was  willing  and  pleased  to  com¬ 
mend  as  far  as  he  could.  But  such  scandalous  dis¬ 
orders,  in  so  sacred  an  institution,  as  they  were  guilty 
of,  called  for  a  sharp  reprehension.  They  quite 
turned  the  institution  against  itself.  It  was  intended 
to  make  them  better,  to  promote  their  spiritual  in¬ 
terests  ;  but  it  really  made  them  worse.  1'hey  came 
together,  not  for  the  better,  but  for  the  worse.  Note, 
The  ordinances  of  Christ,  if  they  do  not  make  us 
better,  will  be  very  apt  to  make  us  worse ;  if  they  do 
not  do  our  souls  good,  they  may  do  us  harm  ;  if  they 
do  not  melt  and  mend,  they  will  harden.  Corrup¬ 
tions  will  be  confirmed  in  us,  if  the  proper  means  do 
not  work  a  cure  of  them. 

II.  He  enters  upon  his  charge  against  them  in 
more  particulars  than  one  ;  1.  He  tells  them,  that, 
upon  coming  together,  they  fell  into  divisions,  schisms 
— 7’gi<r/jLS.'T3..  Instead  of  concurring  unanimously  in 
celebrating  the  ordinance,  they  fell  a  quarrelling 
with  one  another.  Note,  There  may  be  schism, 
where  there  is  no  separation  of  communion.  Per¬ 
sons  may  come  together  in  the  same  church,  and  sit 
down  at  the  same  table  of  the  Lord,  and  yet  be  schis¬ 
matics.  Uncharitableness,  alienation  of  affection, 
especially  if  it  grows  up  to  discord,  and  feuds,  and 
contentions,  constitute  schism.  Christians  may 
separate  from  each  other’s  communion,  and  yet  be 
charitable  one  towards  another  ;  they  may  continue 
in  the  same  communion,  and  yet  be  uncharitable. 
This  last  is  schism,  rather  than  the  former.  The 
apostle  had  heard  a  report  of  the  Corinthians’  divi¬ 
sions,  and  he  tells  them  he  had  too  much  reason  to 
believe  it  For,  adds  he,  there  must  be  heresies 
also ;  not  only  quarrels,  but  factions,  and  perhaps 
such  corrupt  opinions  as  strike  at  the  foundation  of 
Christianity,  and  all  sound  religion.  Note,  No  mar¬ 
vel  there  should  be  breaches  of  Christian  love  in  the 
churches,  when  such  offences  will  come,  as  shall 
make  shipwreck  of  faith  and  a  good  conscience. 
Such  offences  must  come.  Not  that  men  are  neces¬ 
sitated  to  be  guilty  of  them  ;  but  the  event  is  certain,  l 
and  God  permits  them,  that  they  who  are  approved.  ! 


(such  honest  hearts  as  will  bear  the  trial,)  may  be 
set  to  view,  and  appear  faithful  by  their  constant  ad¬ 
herence  to  the  truths  and  ways  of  God,  notwith¬ 
standing  the  temptations  of  seducers.  Note,  The 
wisdom  of  God  can  make  the  wickedness  and  errors 
of  others  a  foil  to  the  piety  and  integrity  of  the  saints. 
2.  He  charges  them  not  only  with  discord  and  di\  i- 
sion,  but  with  scandalous  disorder;  For  in  eating, 
every  one  taketh  before  the  other,  his  own  supper ; 
and  one  is  hungry,  and  another  is  drunken,  v.  21. 
Heathens  used  to  drink  plentifully  at  their  feasts 
upon  their  sacrifices.  Many  of  the  wealthier  Co¬ 
rinthians  seem  to  have  taken  the  same  liberty  at  the 
Lord’s  table,  or  at  least  at  their  'A yarrm,  or  love- 
feasts,  that  were  annexed  to  the  supper.  They 
would  not  stay  for  one  another ;  the  rich  despised  the 
poor,  and  ate  and  drank  up  the  provisions  them¬ 
selves  brought,  before  the  poor  were  allowed  to  par¬ 
take  ;  and  thus  some  wanted,  while  others  had  more 
than  enough.  This  was  profaning  a  sacred  institu¬ 
tion,  and  corrupting  a  divine  ordinance,  to  the  last 
degree.  What  was  appointed  to  feed  the  soul,  was 
employed  to  feed  their  lusts  and  passions.  What 
should  have  been  a  bond  of  mutual  amity  and  affec¬ 
tion,  was  made  an  instrument  of  discord  and  dis¬ 
union.  The  poor  were  deprived  of  the  food  pre¬ 
pared  for  them,  and  the  rich  turned  a  feast  of  charity 
into  a  debauch.  This  was  scandalous  irregularity. 

III.  The  apostle  lays  the  blame  of  this  conduct 
closely  on  them,  1.  By  telling  them,  that  their  con¬ 
duct  perfectly  destroyed  the  purpose  and  use  of  such 
an  institution  ;  This  is  not  to  eat  the  Lord's  supper, 
v.  20.  It  was  coming  to  the  Lord’s  table,  and  not 
coming.  They  might  as  well  have  staid  away.  Thus 
to  eat  the  outward  elements,  was  not  to  eat  Christ’s 
body.  Note,  There  is  a  careless  and  irregular  eat¬ 
ing  of  the  Lord’s  supper,  which  is  as  none  at  all ;  it 
will  turn  to  no  account,  but  to  increase  guilt.  Such 
an  eating  was  that  of  the  Corinthians ;  their  practices 
were  a  direct  contradiction  to  the  purposes  of  this 
sacred  institution.  2.  Their  conduct  carried  in  it  a 
contempt  of  God’s  house,  or  of  the  church,  v.  22.  If 
they  had  a  mind  to  feast,  they  might  do  it  at  home  in 
their  own  houses ;  but  to  come  to  the  Lord’s  table, 
and  cabal  and  quarrel,  and  keep  the  poor  from  their 
share  of  the  provision  there  made  for  them  as  well  as 
the  rich,  was  such  an  abuse  of  the  ordinance,  and 
such  a  contempt  of  the  poorer  members  of  the 
church  more  especially,  as  merited  a  very  sharp  re¬ 
buke.  Such  a  behaviour  tended  much  to  the  shame 
and  discouragement  of  the  poor,  whose  souls  were 
as  dear  to  Christ,  and  cost  him  as  much,  as  those  of 
the  rich.  Note,  Common  meals  may  be  managed 
after  a  common  manner,  but  religious  feasts  should 
be  attended  religiously.  Note  also,  It  is  a  heinous 
evil,  and  severely  to  be  censurtd,  for  Christians  to 
treat  their  fellow-Christians  with  contempt  and  in¬ 
solence,  but  especially  at  the  Lord’s  table.  This  is 
doing  what  they  can  to  pour  contempt  on  divine  or¬ 
dinances.  And  we  should  look  carefully  to  it,  that 
nothing  in  our  behaviour  at  the  Lord’s  table  have  the 
appearance  of  contemning  so  sacred  an  institution. 

23.  For  I  have  received  of  (he  Lord  ti  at 
which  also  ]  delivered  unto  you,  That  the 
Lord  Jesus,  the  some  night  in  which  he  was 
betrayed,  took  bread  :  24.  And  when  he. 
had  given  thanks,  he  brake  it,  and  said, 
Take,  eat ;  this  is  my  body,  which  is  broken 
for  you  :  this  do  in  remembrance  of  me. 
25.  After  the  same  manner  also  he  took  the 
cup,  when  he  had  supped,  saying,  This  cup 
is  the  New  Testament  in  my  blood  :  this 
jj  do  ye,  as  oft  as  ye  drink  it,  in  remembrance 


444 


I.  CORINTHIANS,  XI. 


of  me.  26.  For  as  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  shew  the 
Lord's  death,  till  he  come.  27.  Where¬ 
fore,  whosoever  shall  eat  this  bread,  and 
drink  this  cup  of  the  Lord,  unworthily,  shall 
be  guilty  ol  the  body  and  blood  of  the  Lord. 
28.  But  let  a  man  examine  himself,  and  so  j 
let  him  eat  of  that  bread,  and  drink  of  that 
cup.  29.  For  he  that  eateth  and  drinketh  j 
unworthily,  eateth  and  drinketh  damnation  I 
to  himself,  not  discerning  the  Lord’s  body. ! 
30.  For  this  cause  many  are  weak  and 
sickly  among  you,  and  many  sleep.  31. 
For  if  we  would  judge  ourselves,  we  should  j 
not  be  judged.  32.  But  when  we  are 
judged,  we  are  chastened  of  the  Lord,  that 
we  should  not  be  condemned  with  the | 
world.  33.  \\  herefore,  my  brethren,  when 
ye  come  together  to  eat,  tarry  one  for  an¬ 
other.  34.  And  if  any  man  hunger,  let  him 
eat  at  home ;  that  ye  come  not  together 
unto  condemnation.  And  the  rest  will  I 
set  in  order  when  I  come. 

To  rectify  these  gross  corruptions  and  irregulari¬ 
ties,  the  apostle  sets  the  sacred  institution  here  to 
view.  This  should  be  the  rule  in  the  reformation 
of  all  abuses. 

I.  He  tells  us  how  he  came  by  the  knowledge  of 
it.  He  was  not  among  the  apostles  at  the  first  in¬ 
stitution  ;  but  he  had  received  from  the  Lord  what  he 
delivered  to  them,  v.  23.  He  had  the  knowledge  of 
this  matter  by  revelation  from  Christ :  and  what  he 
had  received  he  communicated,  without  varying 
from  the  truth  a  tittle,  without  adding  or  diminishing. 

II.  He  gives  us  a  more  particular  account  of  the 
institution  than  we  meet  with  elsewhere.  We  have 
here  an  account,  i.  Of  the  Author;  our  Lord  Jesus 
Christ.  The  King  of  the  church  only  has  power  to 
institute  sacraments.  2.  The  time  of  the  institution  ; 
it  7 van  the  very  night  wherein  he  was  betrayed, ;  just 
as  he  was  entering  on  his  sufferings,  which  are 
therein  to  be  commemorated.  3.  The  institution 
itself ;  our  Saviour  took  bread,  and  when  he  had 
given  thanks,  or  blessed,  (as  it  is  in  Matt.  26.  26.) 
he  brake,  and  said.  Take,  eat ;  this  is  my  body, 
broken  for  you  ;  this  do  in  remembrance  of  me.  And 
in  like  manner  he  took  the  cup,  when  he  had  supped, 
saying.  This  cup  is  the  New  Testament  in  my  blood ; 
this  do,  as  o  ft  as  ye  drink  it,  in  remembrance  of  me, 
v.  24,  25.  In  which  observe, 

(1.)  The  materials  of  this  sacrament ;  both,  [1.] 
As  to  the  visible  signs ;  these  are  bread  and  the  cup  ; 
the  former  of  which  is  called  bread  many  times  over 
in  this  passage,  even  after  what  the  papists  call  con¬ 
secration.  What  is  eaten  is  called  bread,  though  it 
be  at  the  same  time  said  to  be  the  body  of  the  Lord ; 
a  plain  argument  that  the  apostle  knew  nothing  of 
their  monstrous  and  absurd  doctrine  of  transub- 
s  mtiation.  The  latter  is  as  plainly  a  part  of  this 
institution  as  words  can  make  it.  St.  Matthew  tells 
us,  our  Lord  bid  them  all  drink  of  it,  ( ch .  26.  27.)  as 
if  he  would,  by  this  expression,  lav  in  a  caveat 
against  the  papists’  depriving  the  laity  of  the  cup. 
Bread  and  the  cup  are  both  made  use  of,  because  it 
is  a  holy  feast.  Nor  is  it  here,  or  any  where,  made 
necessary,  that  any  particular  liquor  should  be  in  the 
cup.  In  one  evangelist,  indeed,  it  is  plain  that  wine 
was  the  liquor  used  by  our  Saviour,  though  it  was, 
perhaps,  mingled  with  water,  according  to  the  Jew¬ 
ish  custom ;  vide  Lightfoot  on  Matt.  26.  But  this 


by  no  means  renders  it  unlawful  to  have  a  sacra 
ment,  where  persons  cannot  come  at  wine.  In  every 
place  of  scripture  in  which  we  have  an  account  of 
this  part  of  the  institution,  it  is  always-expressed  by 
a  figure.  The  cup  is  put  for  what  was  in  it,  with¬ 
out  once  specifying  what  the  liquor  was,  in  the  words 
of  the  institution.  [2.]  The  things  signified  by 
these  outward  signs;  they  are  Christ’s  body  and 
blood,  his  body  broken,  his  blood  shed,  together  with 
all  the  benefits  which  flow  from  his  death  and  sacri¬ 
fice  ;  it  is  the  New  Testament  in  his  blood.  His  blood 
is  the  seal  and  sanction  of  all  the  privileges  of  the 
new  covenant ;  and  worthy  receivers  take  it  as  such, 
at  this  holy  ordinance.  They  have  the  New  Testa¬ 
ment,  and  their  own  title  to  all  the  blessings  of  the 
new  covenant,  confirmed  to  them  by  his  blood. 

(2.)  We  have  here  the  sacramental  actions,  the 
manner  in  which  the  materials  of  the  sacrament  are 
to  be  used.  [1.]  Our  Saviour’s  actions,  which  are, 
taking  the  bread  and  cup,  giving  thanks,  breaking 
the  bread,  and  giving  about  both  the  one  and  the 
other.  [2.]  The  actions  of  the  communicants,  which 
were,  to  take  the  bread  and  eat,  to  take  the  cup  and 
drink,  and  both  in  remembrance  of  Christ.  But  the 
external  acts  are  not  the  whole  or  the  principal  part 
of  what  is  to  be  done  at  this  holy  ordinance  ;  each  of 
them  has  a  significance-.  Our  Saviour,  having  un¬ 
dertaken  to  make  an  offering  of  himself  to  God,  and 
I  procure,  by  his  death,  the  remission  of  sins,  with  all 
other  gospel-benefits,  for  true  believers,  did,  at  the 
institution,  deliver  his  body  and  blood,  with  all  the 
benefits  procured  by  his  death,  to  his ’disciples,  and 
continues  to  do  the  same  every  time  the  ordinance  is 
administered  to  true  believers.  This  is  here  ex¬ 
hibited,  or  set  forth,  as  the  food  of  souls.  And  as 
food,  though  ever  so  wholesome  or  rich,  will  yield 
no  nourishment  without  being  eaten,  here  the  com¬ 
municants  are  to  take  and  eat,  or  to  receive  Christ 
and  feed  upon  him,  his  grace  and  benefits,  and  bv 
faith  convert  them  into  nourishment  to  their  souls. 
They  are  to  take  him  as  their  Lord  and  Life,  yield 
themselves  up  to  him,  and  live  upon  him.  He  is  our 
Life,  Col.  3.  4. 

(3.)  We  have  here  an  account  of  the  ends  of  this 
institution.  [1.]  It  was  appointed  to  be  done  in  re¬ 
membrance  o  f  Christ,  to  keep  fresh  in  our  minds  an 
ancient  favour,  his  dying  for  us,  as  well  as  to  remem¬ 
ber  an  absent  friend,  even  Christ  interceding  for  us, 
in  virtue  of  his  death,  at  God’s  right  hand.  The 
best  of  friends,  and  the  greatest  acts  of  kindness,  are 
here  to  be  remembered.  The  motto  on  this  ordi¬ 
nance,  and  the  very  meaning  of  it,  is,  When  this  you 
see,  remember  me.  [2.]  It  was  to  shew  forth  Christ's 
death,  to  declare  and  publish  it.  It  is  not  barely  in 
remembrance  of  Christ,  of  what  he  has  done  and 
suffered,  that  this  ordinance  was  instituted ;  but  to 
commemorate,  to  celebrate,  his  glorious  condescen¬ 
sion  and  grace  in  our  redemption.  We  declare  his 
death  to  be  our  life,  the  spring  of  all  our  comforts 
and  hopes.  And  we  glory  in  such  a  declaration  ;  we 
shew  forth  his  death,  and  spread  it  before  God,  as 
our  accepted  sacrifice  and  ransom.  Wc  set  it  in 
view  of  our  own  faith,  for  our  own  comfort  and 
quickening:  and  we  own,  before  the  world,  by  this 
very  service,  that  we  are  the  disciples  of  Christ,  who 
trust  in  him  alone  for  salvation,  and  acceptance  with 
God. 

It  is  moreover  hinted  here,  concerning  this  or¬ 
dinance,  P'irst,  That  it  should  be  frequent ;  as  often 
as  ye  eat  this  bread,  ike.  Our  bodily  meals  return 
often ;  we  cannot  maintain  life  and  health  without 
this.  And  it  is  fit  that  this  spiritual  diet  should  be 
taken  often  too.  The  ancient  churches  celebrated 
this  ordinance  every  Lord’s  day,  if  not  every  dav 
when  they  assembled  for  worship.  Secondly,  That 
it  must  be  perpetual.  It  is  to  be  celebrated  till  the 
Lord  shall  come ;  till  he  shall  come  the  second  time, 


445 


1.  CORINTHIANS,  XII. 


without  sin,  for  the  salvation  of  them  that  believe, 
aiul  to  judge  the  world.  This  is  our  warrant  for 
keeping  this  feast.  It  was  our  Lord’s  will  that  we 
should  thus  celebrate  the  memorials  6f  his  death 
an'l  passion,  till  he  come  in  his  own  glory,  and  his 
Father’s  glory,  with  his  holy  angels,  and  put  an  end 
to  the  present  state  of  things,  and  his  own  media¬ 
torial  administration,  by  passing  the  final  sentence. 
Note,  The  Lord’s  supper  is  not  a  temporary,  but  a 
standing  and  perpetual,  ordinance. 

III.  He  lays  before  the  Corinthians  the  danger  of 
receiving  unworthily ;  of  prostituting  this  institution 
as  they  did,  and  using  it  to  the  purposes  of  feasting 
and  faction,  with  intentions  opposite  to  its  designs, 
or  a  temper  of  mind  altogether  unsuitable  to  it ;  or 
keeping  up  the  covenant  with  sin  and  death,  while 
thev  are  there  professedly  renewing  and  confirming 
their  covenant  with  God.  1.  It  is  great  guilt  which 
such  contract.  They  shaU  be  guilty  of  the  body  and 
blood  of  the  Lord ;  (v.  27.)  of  violating  this  sacred 
institution;  of  despising  his  body  and  blood.  They 
act  as  if  they  counted  the  blood  of  the  covenant , 
wherewith  they  are  sanctified,  an  unholy  thing,  Heb. 
9.  26.  They  profane  the  institution,  and  in  a  man¬ 
ner  crucify  their  Saviour  over  again.  Instead  of 
being  cleansed  by  his  blood,  they  are  guilty  of  his 
blood.  2.  It  is  a  great  hazard  which  they  run  ;  They 
eat  and  drink  judgment  to  themselves,  v.  29.  They 
provoke  God,  and  are  likely  to  bring  down  punish¬ 
ment  on  themselves.  No  doubt  but  they  incur  great 
guilt,  and  so  render  themselves  liable  to  damnation, 
to  spiritual  judgments  and  eternal  misery.  Every 
sin  is  in  its  own  nature  damning ;  and  therefore  surely 
so  heinous  a  sin,  as  profaning  such  a  holy  ordinance, 
is  so.  And  it  is  profaned  in  the  grossest  sense,  by 
such  irreverence  and  rudeness  as  the  Corinthians 
were  guilty  of.  But  fearful  believers  should  not  be 
discouraged  from  attending  at  this  holy  ordinance, 
by  the  sound  of  these  words,  as  if  they  bound  upon 
themselves  the  sentence  of  damnation,  by  coming  to 
the  table  of  the  Lord  unprepared.  This  sin,  as  well 
as  all  others,  leaves  room  for  forgiveness  upon  re¬ 
pentance  :  and  the  Holy  Spirit  never  indited  this 
passage  of  scripture  to  deter  serious  Christians  from 
their  duty,  though  the  Devil  has  often  made  this  ad¬ 
vantage  of  it,  and  robbed  good  Christians  of  their 
choicest  comforts.  The  Corinthians  came  to  the 
Lord’s  table  as  to  a  common  feast,  not  discerning  the 
Lord's  body,  not  making  a  difference  or  distinction 
between  that  and  common  food,  but  setting  both  on 
a  level :  nay,  they  used  much  more  indecency  at  this 
sacred  feast  than  thev  would  have  done  at  a  civil  one. 
This  was  very  sinful  in  them,  and  very  displeasing 
to  God,  and  brought  down  his  judgments  on  them  ; 
For  this  cause  many  are  weak  and  sick/u  among  you, 
and  many  sleefi.  Some  were  punished  with  sick¬ 
ness,  and  some  with  death.  Note,  A  careless  and 
irreverent  receiving  of  the  Lord’s  supper  may  bring 
temporal  punishments.  Yet  the  connexion  seems  to 
imply,  that  even  those  who  were  thus  punished, 
were  in  a  state  of  favour  with  God,  at  least  manv  of 
them  ;  They  were  chastened  of  the  Lord,  that  they 
should  not  be  condemned  with  the  world,  v.  32. 
Now  divine  chastening  is  a  sign  of  divine  love; 
JVhom  the  Lord  loveth  he  chasteneth,  (Heb.  12.  6.) 
especially  with  so  merciful  a  purpose,  to  prevent 
their  final  condemnation.  In  the  midst  of  judgment, 
God  remembers  mercy :  he  many  times  punishes 
those  whom  he  tenderly  loves.  It  is  kindness  to  use 
the  rod,  to  prevent  the  child’s  ruin.  He  will  visit 
such  iniquity  as  this  under  consideration  with  stripes, 
and  yet  make  those  stripes  the  evidence  of  his  loving- 
kindness.  They  were  in  the  favour  of  God,  who  yet 
so  highly  offended  him  in  this  instance,  and  brought 
down  judgments  on  themselves;  at  least  many  of 
them  were  :  for  they  were  punished  by  him  out  of 
fatherly  goou  -will ;  punished  now,  that  they  might 


not  perish  for  ever.  Note,  It  is  better  to  bear  trou¬ 
ble  m  this  world,  than  to  be  miserable  to  eternity. 
And  God  punishes  his  people  now,  to  prevent  their 
eternal  woe. 

IV.  He  points  out  the  dutv  of  those  who  would 
come  to  the  Lord’s  table.  1.  In  general ;  Let  a  man 
examine  himself,  ( v .  28.)  try  and  approve  himself. 
Let  him  consider  the  sacred  intention  of  this  holy 
ordinance,  its  nature  and  use  ;  and  compare  his  own 
views  in  attending  on  it,  and  his  disposition  of  mind 
for  it ;  and  when  he  has  approved  himself  to  his 

J  own  conscience  in  the  sight  of  God,  then  let  him  at¬ 
tend.  Such  self-examination  is  necessary  to  a  right 
attendance  at  this  holy  ordinance.  Note,  Those 
who,  through  weakness  of  understanding,  cannot 
try  themselves,  are  by  no  means  fit  to  eat  of  this 
bread  and  drink  of  this  cup  ;  nor  those  who,  upon  a 
fair  trial,  have  just  ground  to  charge  themselves 
with  impenitency,  unbelief,  and  alienation  from  the 
life  of  God.  They  should  have  the  wedding-gar¬ 
ment  on,  who  would  be  welcome  at  this  marriage- 
feast  ;  grace  in  habit,  and  grace  in  eye'  rise.  2.  The 
duty  of  those  who  were  yet  unpn  shed  for  their 
profanation  of  this  ordinance  ;  It  we  would  judge 
ourselves,  we  should  not  be  judged,  v.  31.  If  we 
would  thoroughly  search  and  explore  ourselves,  and 
condemn  and  correct  what  we  find  amiss,  we  should 
prevent  divine  judgments.  Note,  To  be  exact  and 
severe  on  ourselves  and  our  own  conduct,  is  the  most 
proper  way  in  the  world  not  to  fall  under  the  just 
severity  of  our  heavenly  Father.  We  must  not 
judge  others,  lest  we  be  judged  ;  (Matt.  7.  1.)  but 
we  must  judge  ourselves,  to  prevent  our  being  judged 
and  condemned  by  God.  We  may  be  critical  as  to 
ourselves,  but  should  be  very  candid  in  judging  of 
others. 

V.  He  closes  all  with  a  caution  against  all  the  ir¬ 
regularities  of  which  they  were  guilty,  (v.  33,  34.) 
charging  them  to  avoid  all  indecency  at  the  Lord’s 
table.  They  were  to  eat  for  hunger  and  pleasure 
only  at  home,  and  not  change  the  holy  supper  to  a 
common  feast ;  and  much  less  eat  up  the  provisions, 
before  those  who  could  bring  none,  did  partake  of 
them,  lest  they  should  come  together  for  condem¬ 
nation.  Note,  Our  holy  duties,  through  our  own 
abuse,  may  prove  matter  of  condemnation.  Chris¬ 
tians  may  keep  sabbaths,  hear  sermons,  attend  at 
sacraments,  and  only  aggravate  guilt,  and  bring  on 
a  heavier  doom.  A  sad,  but  serious  truth !  O!  let 
all  look  to  it,  that  they  do  not  come  together  at  any 
time  to  God’s  worship,  and  all  the  while  provoke 
him,  and  bring  down  vengeance  on  themselves. 

i  Holy  things  are  to  be  used  in  a  holy  manner,  or  else 
they  are  profaned.  What  else  was  amiss  in  this 
matter,  he  tells  them,  he  would  rectify  when  he 
came  to  them. 

CHAP.  XII. 

In  this  chapter,  (he  apostle,  I.  Considers  the  case  of  spiritual 
gifts,  which  were  very  plentifully  poured  out  on  the  Corin¬ 
thian  church.  He  considers  their  original,  that  they  are 
from  God  ;  their  variety  and  use,  that  they  were  all  intend¬ 
ed  for  one  and  the  same  general  end,  the  advancement  of 
Christianity,  and  the  church’s  edification,  v.  1..II.  II. 
He  illustrates  this  by  an  allusion  to  a  human  bodv,  in  w  hich 
all  the  members  have  a  mutual  relation  and  subserviency, 
and  each  its  proper  place  and  use,  v.  12.. 26.  III.  He 
tells  us,  that  the  church  is  the  bodv  of  Christ,  and  the 
members  are  variously  gifted  for  the  benefit  of  the  w-hole 
body,  and  each  particular  member,  v.  27  . .  30.  And  then, 
IV.  Closes  with  an  exhortation  to  seek  somewhat  more  be¬ 
neficial  than  these  gifts,  v.  31. 

1-  ^^TOW  concerning  spiritual  gifts,  bre- 
tliren,  I  would  not  have  you  igno¬ 
rant.  2.  Ye  know  that  ye  were  Gentiles, 
carried  away  unto  these  dumb  idols,  even 
as  ye  were  led.  3.  Wherefore  1  give  you 


446 


I.  CORINTHIANS,  XII. 


to  understand,  t hat  no  man,  speaking  by 
the  Spirit  of  God,  calleth  Jesus  accursed  ; 
and  that  no  man  can  say  that  Jesus  is  the 
Lord,  but  bv  the  Holy  Ghost.  4.  Now 
there  are  diversities  of  gifts,  but  the  same 
Spirit.  5.  And  there  are  differences  of  ad¬ 
ministrations,  but  the  same  Lord.  6.  And 
there  are  diversities  of  operations  ;  but  it  is 
the  same  God,  which  worketh  all  in  all. 
7.  But  the  manifestation  of  the  Spirit  is 
given  to  every  man  to  piofit  withal.  8. 
For  to  one  is  given,  by  the  Spirit,  the  word 
of  wisdom ;  to  another  the  word  of  know¬ 
ledge,  by  the  same  Spirit ;  9.  To  another 

faith,  by  the  same  Spirit ;  to  another  the 
gifts  of  healing,  by  the  same  Spirit;  10. 
To  another  the  working  of  miracles;  to 
another  prophecy ;  to  another  discerning  of 
Spirits ;  to  another  clivers  kinds  of  tongues  ; 
to  another  the  interpretation  of  tongues: 
1 1.  But  all  these  worketh  that  one  and  the 
self-same  Spirit,  dividing  to  every  man  se¬ 
verally  as  he  will. 

The  apostle  comes  now  to  treat  of  spiritual  gifts, 
which  abounded  in  the  church  of  Corinth,  but  were 
greatly  abused.  What  these  gifts  were,  is  at  large 
told  us  in  the  body  of  the  chapter ;  extraordinary 
offices  and  powers,  bestowed  on  ministers  and 
Christians  in  the  first  ages,  for  conviction  of  unbe¬ 
lievers,  and  propagation  of  the  gospel.  Gifts  and 
graces,  and  greatly  differ.  Both 

indeed  were  freely  given  of  God.  But  where  grace 
is  given,  it  is  for  the  salvation  of  those  who  have  it. 
Gifts  are  bestowed  for  the  advantage  and  salvation 
of  others.  And  there  may  be  great  gifts,  where 
there  is  not  a  dram  of  grace  ;  but  persons  possessed 
of  them  are  utterly  out  of  the  divine  favour.  They 
are  great  instances  of  divine  benignity  to  men,  but 
cl  o  not  bv  themselves  prove  those  who  have  them  to 
h  ■  the  objects  of  divine  complacency.  This  church 
v  rich  in  gifts,  but  there  were  many  things  scan- 
d  I  nisly  out  of  order  in  it.  Now  concerning  these 
spiritual  gifts,  that  is,  the  extraordinary  powers 
they  had  received  from  the  Spirit, 

I.  The  apostle  tells  them,  he  would  not  have 
them  ignorant,  either  of  their  original  or  use.  They 
came  from  God,  and  were  to  be  used  for  him.  It 
would  lead  them  far  astray,  if  they  were  ignorant 
of  one  or  the  other  of  these.  Note,  Right  informa¬ 
tion  is  of  great  use  to  all  religious  practice.  It  is 
wretched  work  which  gifted  men  make,  who  either 
do  not  know,  or  do  not  advert  to,  the  nature  and 
right  use  of  the  gifts  with  which  they  are  endowed. 

II.  He  puts  them  in  mind  of  the  sad  state  out 
of  which  they  had  been  recovered  ;  Ye  were  Gen¬ 
tiles,  carried  away  to  dumb  idols,  even  as  ye  were 
/rd,  v.  2.  While  thev  were  so,  they  could  have  no 
pretensions  to  be  spiritual  men,  or  to  have  spiritual 
gifts.  While  they  were  under  the  conduct  of  the 
spirit  of  Gentilism,  thev  could  not  be  influenced  by 
the  Spirit  of  Christ.  If  thev  well  understood  their 
f  ti  mer  condition,  they  could  not  but  know  that  all 
true  spiritual  gifts  were  from  God.  Now  concern¬ 
ing  this,  observe, 

1.  Their  former  character;  they  were  Gentiles. 
Not  God’s  peculiar  people,  but  of  the  nations  whom 
he  had  in  a  manner  abandoned.  The  Jews  were, 
before,  his  chosen  people,  distinguished  from  the 
rest  of  the  world  by  his  favour.  To  them  the  know- 

rdge  and  worship  of  the  true  God  were  in  a  manner 


I  confined.  The  rest  of  the  world  .vere  strangers  to 
the  covenant  of  promise,  aliens  from  the  common¬ 
wealth  of  Israel,  and  in  a  manner  without  God, 

!  Eph.  2.  12. «  Such  Gentiles  were  the  body  of  the 
Corinthians,  before  their  conversion  to  Christianity. 
What  a  change  wras  here  !  Christian  Corinthians 
were  once  Gentiles.  Note,  It  is  of  great  use  to  the 
Christian,  and  a  proper  consideration  to  stir  him  up 
both  to  duty  and  thankfulness,  to  think  what  once 
he  was  ;  Ye  were  Gentiles. 

2.  The  conduct  they  were  under ;  carried  away  to 
these  dumb  idols,  even  as  ye  were  led.  They  were 
hurried  upon  the  grossest  idolatry,  the  worship  even 
of  stocks  and  stones,  through  the  force  of  a  vain 
imagination,  and  the  fraud  of  their  priests  practis¬ 
ing  on  their  ignorance  :  for  whatever  were  the  sen¬ 
timents  of  their  philosophers,  this  was  the  practice 
of  the  herd.  The  body  of  the  people  paid  their  ho¬ 
mage  and  worship  to  dumb  idols,  that  had  ears  but 
could  not  hear,  and  mouths  but  could  not  speak,  Ps. 
1 15.  5,  6.  Miserable  abjectness  of  mind!  And  those 
who  despised  these  gross  conceptions  of  the  vulgar, 
yet  countenanced  them  by  their  practice.  O  dismal 
state  of  Gentilism  !  Could  the  Spirit  of  God  be 
among  such  stupid  idolaters,  or  they  be  influenced 
by  it  ?  How  did  the  prince  of  this  world  triumph 
in  the  blindness  of  mankind!  How  thick  a  mist  had 
he  cast  over  their  minds! 

III.  He  shews  them  how  they  might  discern  those 
gifts  that  were  from  the  Spirit  of  God,  true  spiritual 
gifts  ;  JYo  man,  speaking  by  the  Spirit,  calls  Jesus 
accursed.  Thus  did  both  Jews  and  Gentiles  :  they 
blasphemed  him  as  an  impostor,  and  execrated  his 
name,  and  deemed  it  abominable.  And  yet  many 
Jews,  who  were  exorcists  and  magicians,  went 
about,  pretending  to  work  wonders  by  the  Spirit  of 
God  ;  (vid.  Lightfoot’s  Horee  in  loc.)  and  many 
among  the  Gentiles  pretended  to  inspiration.  Now 
the  apostle  tells  them,  none  could  act  under  the  in¬ 
fluence,  or  by  the  power,  of  the  "Spirit  of  God,  who 
disowned  and  blasphemed  Christ  :  for  the  Spirit  of 
God  bore  uncontrollable  witness  to  Christ,  by  pro¬ 
phecy,  miracles,  his  resurrection  from  the  dead,  the 
success  of  his  doctrine  among  men,  and  its  effect 
upon  them  ;  and  could  never  so  far  contradict  itself, 
as  to  declare  him  accursed.  And  on  the  other  hand, 
no  man  could  say  Jes7/s  soas  the  Lord,  (that  is,  live 
by  this  faith,  and  work  miracles  to  prove  it,)  but  it. 
must  be  by  the  Holy  Ghost.  To  own  this  truth  be¬ 
fore  men,  and  maintain  it  to  death,  and  live  under 
the  influence  of  it,  could  not  be  done  without  the 
sanctification  of  the  Holy  Ghost.  No  man  can  call 
Christ  Lord,  with  a  believing  subjection  to  him, 
and  dependence  upon  him,  unless  that  faith  be 
wrought  by  the  Holy  Ghost.  No  man  can  confess 
this  truth  in  the  day  of  trial,  but  by  the  Holy  Ghost 
animating  and  encouraging  him.  Note,  We  have 
as  necessary  a  dependence  on  the  Spirit's  operation 
and  influence  for  our  sanctification  and  persever¬ 
ance,  as  on  the  mediation  of  Christ  for  our  reconci¬ 
liation  and  acceptance  with  God  :  and  no  man  could 
confirm  this  truth  with  a  miracle,  but  by  the  Holy 
Ghost.  No  evil  spirit  would  lend  assistance,  if  it 
were  in  his  power,  to  spread  a  doctrine  and  religion 
so  ruinous  to  the  Devil’s  kingdom.  The  substance 
of  what  the  apostle  asserts  and  argues  here,  is,  that, 
whatever  pretences  there  were  to  inspiration  nr  mi¬ 
racles,  among  those  who  were  enemies  to  Chris¬ 
tianity,  they  could  not  be  from  the  Spirit  of  God  ;  but 
no  man  could  believe  this  with  his  heart,  or  prove 
with  a  miracle  that  Jesus  was  Christ,  but  by  the 
Holy  Ghost.  So  that  the  extraordinary  operations 
and  powers  among  them  did  all  proceed  from  the 
Spirit  of  God.  He  adds, 

IV.  These  spiritual  gifts,  Miough  proceeding  from 
the  same  Spirit,  arc  yet  divers.  They  have  one 
Author  and  Original,  but  arc  themselves  of  various 


T.  CORINTHIANS,  XII.  -H7 


kinds.  A  free  cause  may  produce  variety  of  effects  ; 
and  iUe  same  giver  may  bestow  various  gifts,  i'.  4. 
'J'uere  are  diversities  of  gifts,  such  as  revelations, 
tongues,  prophecy,  interpretations  of  tongues  ;  but 
the  same  Spirit.  There  arc  differences  of  adminis¬ 
trations,  or  different  offices,  and  officers  to  discharge 
them,  different  ordinances  and  institutions;  (see  v. 
28 — 30.)  but  the  same  Lord,  who  appointed  all,  v. 

6.  There  are  diversities  of  operations,  or  miraculous 
powers,  called  ttipyn/u *■**  Svtaptm,  (re  10.)  as  litre 
iyipysyxrx  ;  but  it  is  the  same  God  which  worketh  all 
in  all.  There  are  various  gifts,  administrations,  and 
operations,  but  all  proceed  from  one  God,  one  Lord, 
one  Spirit;  that  is,  from  Father,  Son,  and  Holy 
Ghost,  the  Spring  and  Origin  of  all  spiritual  bless¬ 
ings  and  bequests:  all  issue  from  the  same  Foun¬ 
tain  ;  all  have  the  same  Author.  However  different 
they  may  be  in  themselves,  in  this  they  agree  ;  all 
are  from  God.  And  several  of  the  kinds  are  here 
specified,  v.  8 — 10.  Several  persons  had  their  se¬ 
veral  gifts,  some  one,  some  another,  all  from  and 
by  the  same  Spirit.  To  one  was  given  the  word  of 
wisdom  ;  that  is,  say  some,  a  knowledge  of  the 
mysteries  of  the  gospel,  and  ability  to  explain  them  ; 
an  exact  understanding  of  the  design,  nature,  and 
doctrines,  of  the  Christian  religion.  Others  say, 
an  uttering  grave  sentences,  like  Solomon’s  pro¬ 
verbs.  Some  confine  this  word  of  wisdom  to  the 
revelations  made  to  and  by  the  apostles.  To  ano¬ 
ther,  the  word  of  knowledge,  by  the  same  Spirit ; 
that  is,  say  some,  the  knowledge  of  mysteries,  ( ch . 
2.  13.)  wrapped  up  in  the  prophecies,  types,  and 
histories  of  the  Old  Testament :  say  others,  a  skill  I 
and  readiness  to  give  advice  and  counsel  in  preplex- 
ed  cases.  To  another,  faith,  by  the  same  Spirit ; 
that  is,  the  faith  of  miracles,  or  a  faith  in  the  divine 
power  and  promise,  whereby  they  were  enabled  to 
work  miracles ;  or,  an  extraordinary  impulse  from 
above,  whereby  they  were  enabled  to  trust  God  in 
any  emergency,  and  go  on  in  the  way  of  their  duty, 
and  own  and  profess  the  truths  of  Christ,  whatever 
were  the  difficulty  or  danger.  To  another ,  the  gift 
of  healing,  by  the  same  Spirit  ;  that  is,  healing  the 
Mck,  either  by  laying  on  of  hands,  or  anointing  with 
oil,  or  with  a  bare  word.  To  another,  the  working 
of  miracles ;  the  efficacies  of  powers,  inpyth/uetra 
SwafAimv ;  such  as  raising  the  dead,  restoring  the 
blind  to  sight,  giving  speech  to  the  dumb,  hearing 
to  the  deaf,  and  the  use  of  limbs  to  the  lame.  To 
another,  prophecy,  that  is,  ability  to  foretell  future 
events  ;  which  is  the  more  usual  sense  of  prophecy; 
or  to  explain  scripture  by  a  peculiar  gift  of  the  Spirit. 
See  ch.  14.  24.  To  another,  the  discerning  of  Spirits  ; 
power  to  distinguish  between  true  and  false  pro¬ 
phets,  or  to  discern  the  real  and  internal  qualifications 
of  any  person  for  an  office,  or  to  discover  the  inward 
workings  of  the  mind  by  the  Holv  Ghost,  as  Peter 
did  those  of  Ananias,  Acts  5.  3.  To  another ,  divers 
kinds  of  tongues,  or  ability  to  speak  languages  by 
inspiration.  To  another,  the  interpretation  of 
tongues,  or  ability  to  render  foreign  languages  rea¬ 
dily  and  properly  into  their  own.  With  such  va¬ 
riety  of  spiritual  gifts  were  the  first  ministers  and 
churches  blessed. 

V.  The  end  for  which  these  gifts  were  bestowed  ; 
the  manifestation  of  the  Spirit  is  given  to  ei<ery  man, 
to  proft  withal,  v.  7.  The  Spirit  was  manifested 
by  the  exercise  of  these  gifts  ;  his  influence  and  in¬ 
terest  appeared  in  them.  But  they  were  not  distri¬ 
buted  for  the  mere  honour  and  advantage  of  those 
who  had  them,  but  for  the  benefit  of  the  church,  to 
edify  the  body,  and  spread  and  advance  the  gospel. 
Note,  Whatever  gifts  God  confers  on  any  man,  he 
confers  them,  that  he  may  do  good  with  them,  whe¬ 
ther  they  be  common  or  spiritual.  The  outward 
gifts  of  his  bounty  are  to  be  improved  for  his  glorv, 
and  employed  in  doing  good  to  others.  No  man  has 


them  merely  fer  himself.  They  are  a  trust  put  into 
his  hands,  to  pnfit  withal ;  and  the  more  he  profits 
others  with  them,  the  more  abundantly  will  they 
i  tutu  to  his  account  in  the  end,  Philip.  4.  17.  Spiri- 
i  tual  gilts  are  bestowed,  that  men  may  with  them 
pnfit  the  church,  and  promote  Christianity.  They 
are  not  given  tor  show,  but  U  r  service;  not  for  pomp 
and  ostentation,  but  for  ed.ficatit.il ;  not  to  maguny 
those  that  have  them,  but  to  edify  others. 

VI.  The  measure  and  pn  portion  in  which  the) 
are  given  ;  vill  these  worketh  one  and  the  same  Spirit, 
dividing  to  every  man  us  he  will.  It  is  according  to 
the  sovereign  pleasure  of  the  Dontr.  What  more 
free  than  a  gift  ?  And  shall  not  the  Spirit  of  God  do 
what  he  will  with  his  own  ?  May  he  not  gi\  e  to  what 
person's  he  pleases,  and  in  what  pn  portion  he  pleases; 
one  gift  to  one  man,  and  another  to  another ;  to  one 
more,  and  another  fewer,  as  he  thinks  fit  ?  Is  he  not 
the  best  judge  how  his  own  purposes  shall  be  tei  veil, 
and  his  own  donatives  bestowed  ?  It  is  not  as  men 
will,  nor  as  they  mav  think  fit,  but  as  the  Spirit 
pleases.  Note,  The  Holy  Ghost  is  a  Divine  Pei  son. 
He  works  divine  effects,  and  divides  divine  gifts  as 
he  will,  by  his  own  power,  and  according  to  his 
own  pleasure,  without  dependence  or  control.  But 
though  he  distributes  thtse  gifts  free  and  uncon¬ 
trolled,  they  are  intended  by  him,  not  for  private 
honour  tuid  advantage,  but  for  public  benefit,  foi 
the  edification  of  the  body,  the  church. 

12.  For  as  the  body  is  one,  and  hath 
many  members,  and  all  the  members  of 
that  one  body,  being  many,  are  one  body : 
so  also  is  Christ.  13.  For  by  one  Spirit  are 
we  all  baptized  into  one  body,  whether  tee 
be  Jews  or  Gentiles,  whether  we  be  bond  or 
free ;  and  have  been  all  made  to  drink  into 
one  Spirit.  14.  For  the  body  is  not  out 
member,  but  many.  15.  If  the  foot  shall 
say,  Because  I  am  not  the  hand,  I  am  not 
of  the  body;  is  it  therefore  not  of  the  body  ? 
16.  And  if  the  ear  shall  say,  Because  I  am 
not  the  eye,  1  am  not  of  the  body;  is  it  there¬ 
fore  not  of  the  bedy  ?  1 7.  If  the  whole  body 
tcere  an  eye,  where  were  the  hearing  ?  If  the 
whole  were  hearing,  where  were  the  smell¬ 
ing?  18.  But  now  hath  God  set  the  mem¬ 
bers,  every  one  of  them  in  the  body,  as  it 
hath  pleased  him.  19.  And  if  they  were  all 
one  member,  where  were  the  body  ?  20.  But 
now  ore  they  many  members,  yet  but  one 
body.  21.  And  tbe  eye  cannot  say  unto  the 
hand,  I  have  no  need  of  thee:  nor  again, 
the  head  to  the  feet,  I  have  no  need  of  vou. 
22.  Nay,  much  more,  those  members  of  the 
body,  which  seem  to  be  more  feeble,  are 
necessary:  23.  And  those  members  of  the 
body,  which  we  think  to  be  less  honoura¬ 
ble,  upon  these  we  bestow  more  abundant 
honour;  and  our  uncomely  parts  have  more 
abundant  comeliness.  24.  For  our  comely 
parts  have  no  need :  but  God  hath  tempered 
the  body  together,  having  given  more  abun¬ 
dant  honour  to  that  part  which  lacked :  2’* 

1  That  there  should  be  no  schism  in  the  body, 
i  but  that  the  members  should  have  the  same 
care  one  for  another.  26.  And  whether  one 


448 


1.  CORINTHIANS,  XII. 


member  suffer,  all  the  members  suffer  with  1 
it; or  one  member  be  honoured, all  the  mem-  Ij 
bers  rejoice  with*  it. 

The  apostle  l\ere  makes  out  the  truth  of  what  j 
was  above  asserted,  and  puts  the  gifted  men  among 
the  Corinthians  in  mind  of  their  duty,  by  comparing 
the  church  of  Christ  to  a  human  body. 

I.  By  telling  us  that  one  body  may  have  many 
members,  that  the  many  members  of  the  same  body 
make  but  one  body,  (in  12.)  and  that  the  body  is  not 
one  member  only,  but  many.  So  also  is  Christ ,  that 
is,  Christ  mystical,  as  divines  commonly  speak. 
Christ  and  his  church  making  one  body,  as  head 
and  members,  this  body  is  made  up  of  many  parts 
or  members,  yet  but  one  body  :  for  all  the  members 
are  baptized  into  the  same  body,  and  made  to  drink 
of  the  same  S/iirit,  v.  13.  Jews  and  Gentiles,  bond 
or  free,  are  upon  a  level  in  this ;  all  are  baptized 
into  the  same  body,  and  communicate  in  the  same 
spirit.  Christians  become  members  of  this  body  by 
baptism  :  they  are  baptized  into  one  body.  The  out¬ 
ward  rite  is  of  divine  institution,  significant  of  the 
new  birth,  called  therefore  the  washing  of  regene¬ 
ration,  Tit.  3.  5.  But  it  is  by  the  Spirit,  by  the  re¬ 
newing  of  the  Holy  Ghost,  that  we  are  made  mem¬ 
bers  of  Christ’s  body.  It  is  the  Spirit’s  operation, 
signified  by  the  outward  administration,  that  makes 
us  members.  And  by  communion  at  the  other  or¬ 
dinance  we  are  sustained  ;  but  then  it  is  not  merely 
bv  drinking  the  wine,  but  by  drinking  into  one  Spirit. 
The  outward  administration  is  a  mean  appointed  of 
God  for  our  participation  in  this  great  benefit ;  but 
it  is  baptism  bv  the  Spirit,  it  is  internal  renovation, 
and  drinking  into  one  Spirit,  partaking  of  his  sanc¬ 
tifying  influence  from  time  to  time,  that  makes  us 
true  members  of  Christ’s  body,  and  maintains  our 
union  with  him.  Being  animated  by  one  Spirit, 
makes  Christians  one  body.  Note,  All  who  have 
the  Spirit  of  Christ,  without  difference,  are  the 
members  of  Christ,  whether  Jew  or  Gentile,  bond 
or  free ;  and  none  but  such.  And  all  the  members 
of  Christ  make  up  one  body ;  the  members  many, 
but  the  body  one.  They  are  one  body,  because  they 
have  one  principle  of  life ;  all  are  quickened  and 
animated  by  the  same  Spirit. 

II.  Each  member  has  its  particular  form,  place, 
and  use.  1.  The  meanest  member  makes  a  part  of 
the  body.  The  foot  and  ear  are  less  useful,  per¬ 
haps,  than  the  hand  and  eye  ;  but  because  one  is  not 
a  hand,  and  the  other  an  eye,  shall  they  say,  there¬ 
fore,  that  they  do  not  belong  to  the  body  ?  v.  15,  16. 
So  every  member  of  the  body  mystical  cannot  have 
the  same  place  and  office  ;  but  what  then  ?  Shall  it 
hereupon  disown  relation  to  the  body  ?  Because  it 
is  not  fixed  in  the  same  station,  or  favoured  with  the 
same  gifts,  as  others,  shall  it  say,  “I  do  not  belong 
to  Christ  ?”  No,  the  meanest  member  of  his  body 
is  as  much  a  member  as  the  noblest,  and  as  truly 
regarded  by  him.  All  his  members  are  dear  to  him. 
2.  There  must  be  a  distinction  of  members  in  the 
body  ;  Were  the  whole  body  eye,  where  were  the  hear¬ 
ing?  Were  the  whole  ear,  where  were  the  smelling? 
v.  17.  If  all  were  one  member,  where  were  the  body  ? 
v.  19.  They  are  many  members,  and  for  that  reason 
must  have  distinction  among  them,  and  yet  are  but 
one  body,  v.  20.  One  member  of  a  body  is  not  a 
body  ;  this  is  made  up  of  many  ;  and  among  these 
many  there  must  be  a  distinction,  difference  of  situ- 
ati<  n,  shape,  use,  8cc.  So  it  is  in  the  body  of  Christ ; 
its  members  must  have  different  uses,  and  therefore 
have  different  powers,  and  be  in  different  places, 
some  having  one  gift,  and  others  a  different  one. 
Variety  in  the  members  of  the  body  contributes  to 
the  beauty  of  it.  What  a  monster  would  a  bodv  be, 
that  were  all  ear,  or  eye,  or  arm  ?  So  it  is  for  the 
beauty  and  good  appearance  of  the  church,  that 


there  should  be  diversity  of  gifts  and  offices  in  it.  3. 
The  disposal  of  members  to  a  natural  body,  and 
their  situation,  are  as  God  pleases ;  But  now  hath 
God  set  the  members,  every  one  of  them,  in  the  body, 
as  it  hath  p leased  him,  v.  18.  We  may  plainly  per¬ 
ceive  the  divine  wisdom  in  the  distribution  of  the 
members ;  but  it  was  made  according  to  the  counsel 
of  .his  will ;  he  distinguished  and  distributed  them 
as  he  pleased.  So  is  it  also  in  the  members  of  Christ’s 
body  :  they  are  chosen  out  to  such  stations,  and  en¬ 
dued  with  such  gifts,  as  G  xl  pleased.  He  who  is 
sovereign  Lord  of  all,  disposes  his  favours  and  gifts 
as  he  will.  And  who  should  gainsay  his  pleasure  ? 
What  foundation  is  here  for  repining  in  ourselves, 
or  envying  others?  We  should  be  doing  the  duties 
of  our  own  place,  and  not  murmuring  in  ourselves, 
or  quarrelling  with  others,  that  we  are  not  in  their’s. 
4.  All  the  members  of  the  body  are,  in  some  respect, 
useful  and  necessary  to  each  other;  The  eye  cannot 
say  to  the  hand,  I  have  no  need  of  thee ;  nor  the 
head  to  the  feet,  I  have  no  need  of  you :  nay,  those 
members  of  the  body,  which  seem  to  be  more  feeble, 
(the  bowels,  &c. )  are  necessary ;  (y.  21,  22.)  God 
has  so  fitted  and  tempered  them  together,  that  they 
are  all  necessary  to  one  another,  and  to  the  whole 
body  ;  there  is  no  part  redundant  and  unnecessary. 
Every  member  serves  some  good  purpose  or  other : 
it  is  useful  to  its  fellow-members,  and  necessary  to 
the  good  state  of  the  whole  body.  Nor  is  there  a 
member  of  the  body  of  Christ  but  may  and  ought  to 
be  useful  to  his  fellow-members,  and  at  some  times, 
and  in  some  cases,  is  needful  to  them.  None  should 
despise  and  envy  another,  seeing  God  has  made  the 
distinction  between  them  as  he  pleased,  yet  so  as  to 
keep  them  all  in  some  degree  of  mutual  dependence, 
and  make  them  valuable  to  each  other,  and  concern¬ 
ed  for  each  other,  because  of  their  mutual  usefulness. 
Those  who  excel  in  any  gift,  cannot  say  that  they 
have  no  need  of  them  who  in  that  gift  are  their  in¬ 
feriors,  while  perhaps,  in  other  gifts,  they  exceed 
them.  Nay,  the  lowest  members  of  all  have  their 
use,  and  the  highest  cannot  do  well  without  them. 
The  eve  has  need  of  the  hand,  and  the  head  cf  the 
feet.  5.  Such  is  the  man’s  concern  for  his  whole 
body,  that  on  the  less  honourable  members  more 
abundant  honour  is  bestowed,  and  our  uncomely 
parts  have  more  abundant  comeliness.  Those  parts 
which  are  not  fit,  like  the  rest,  to  be  exposed  to 
view,  which  are  either  deformed  or  shameful,  we 
most  carefully  clothe  and  cover ;  whereas  the  come¬ 
ly  parts  have  no  such  need.  The  wisdom  of  Provi¬ 
dence  has  so  contrived  and  tempered  things,  that 
the  more  abundant  regard  and  honour  should  be 
paid  to  that  which  most  wanted  it,  v.  24.  So  should 
the  members  of  Christ’s  body  behave  toward  their 
fellow-members:  instead  of  despising  them,  or  re¬ 
proaching  them,  for  their  infirmities,  they  should 
endeavour  to  cover  and  conceal  them,  and  put  the 
best  face  upon  them  that  they  can.  6.  Divine  wis¬ 
dom  has  contrived  and  ordered  things  in  this  man¬ 
ner,  that  the  members  of  the  body  should  not  be 
schismatics,  divided  from  each  other,  and  acting 
upon  separate  interests,  but  well  affected  to  each 
other  ;  tenderly  concerned  for  each  other,  having  a 
fellow-feeling  of  each  other’s  griefs,  and  a  commu 
nion  in  each  other’s  pleasures  and  joys,  v.  25,  26. 
God  has  tempered  the  members  of  the  body  natural 
in  the  manner  mentioned,  that  there  might  be  no 
schism  in  the  body,  (y.  25.)  no  rupture  or  disunion 
among  the  members,  nor  so  much  as  the  least  mu¬ 
tual  disregard.  This  should  be  avoided  also  in  the 
spiritual  body  of  Christ.  There  should  be  no  schism 
in  this  body,  but  the  members  should  be  closely 
united  by  the  strongest  bonds  of  love.  All  decays 
of  this  affection  are  the  seeds  of  schism.  Where 
Christians  grow  cold  towards  each  other,  they  will 
|  be  careless  and  unconcerned  for  each  other.  And 


449 


I.  CORINTHIANS,  XII. 


this  mutual  disregard  is  a  schism  begun.  The  mem¬ 
bers  of  the  natural  body  are  made  to  have  a  care 
and  concern  for  each  other,  to  prevent  a  schism  in 
it.  So  should  it  be  in  Christ’s  body  ;  the  members 
should  sympathize  with  each  other.  As  in  the  natu¬ 
ral  body,  the  pain  of  the  one  part  afflicts  the  whole, 
the  ease  and  pleasure  of  one  part  affects  the  whole ; 
so  should  Christians  reckon  themselves  honoured  in 
the  honours  of  their  fellow-Christians,  and  should 
suffer  in  their  sufferings.  Note,  Christian  sympathy 
is  a  great  branch  of  Christian  duty.  W e  should  be 
so  far  from  slighting  our  brethren’s  sufferings,  that 
we  should  suffer  with  them;  sojfar  from  envying 
their  honours,  that  we  should  rejoice  with  them, 
and  reckon  ourselves  honoured  by  them. 

27.  Now  ye  are  the  body  of  Christ,  and 
members  in  particular.  28.  And  God  hath 
set  some  in  the  church  ;  first,  apostles ;  se¬ 
condarily,  prophets;  thirdly,  teachers ;  after 
that,  miracles;  then  gifts  of  healings,  helps, 
governments,  diversities  of  tongues.  29.  Are 
all  apostles?  Are  all  prophets?  Are  all 
teachers  ?  Are  all  workers  of  miracles  ?  30. 
Have  all  the  gifts  of  healing  ?  Do  all  speak 
with  tongues?  Do  all  interpret?  31.  But 
covet  earnestly  the  best  gifts :  and  yet  shew 
I  unto  you  a  more  excellent  way. 

Here  the  apostle  sums  up  the  argument,  and  ap¬ 
plies  this  similitude  to  the  church  of  Christ.  Con¬ 
cerning  which,  observe,  1.  The  relation  wherein 
Christians  stand  to  Christ,  and  one  another.  The 
church,  or  whole  collective  body  of  Christians  in  all 
ages,  is  his  body.  Every  Christian  is  a  member  of 
his  body,  and  every  other  Christian  stands  related 
to  him  as  a  fellow-member ;  ( v .  27. )  Now  ye  are  the 
body  of  Christ,  and  members  in  particular,  or  par¬ 
ticular  members.  Each  is  a  member  of  the  body, 
not  the  whole  body ;  each  stands  related  to  the  body 
as  a  part  of  it,  and  all  have  a  common  relation  to 
one  another,  dependence  upon  one  another,  and 
should  have  a  mutual  care  and  concern.  Thus  are 
members  of  the  natural  body,  thus  should  the  mem¬ 
bers  of  the  mystical  body  be,  disposed.  Note,  Mu¬ 
tual  indifference,  and  much  more,  contempt,  and 
hatred,  and  envy,  and  strife,  are  very  unnatural  in 
Christians.  It  is  like  the  members  of  the  same  body 
being  destitute  of  all  concern  for  one  another,  or 
quarrelling  with  each  other.  This  is  the  apostle’s 
scope  in  this  argument.  He  endeavours  in  it  to  sup¬ 
press  the  proud,  vaunting,  and  contentious  spirit, 
that  had  prevailed  among  the  Corinthians,  by  rea¬ 
son  of  their  spiritual  gifts.  2.  The  variety  of  offices 
instituted  by  Christ,  and  gifts  or  favours' dispensed 
by  him  ;  (y.  28.)  God  hath  set  some  in  the  church; 
First,  Apostles,  the  chief  ministers  intrusted  with  all 
the  powers  necessary  to  found  a  church,  and  make 
an  entire  revelation  of  God’s  will.  Secondarily, 
Prophets,  or  persons  enabled  by  inspiration  to  pro¬ 
phesy,  interpret  scripture,  or  write  by  inspiration, 
as  the  evangelists  did.  Thirdly,  Teachers,  those 
who  labour  in  word  and  doctrine,  whether  with  pas¬ 
toral  charge,  or  without  it.  After  that,  miracles,  or 
miracle-workers.  Then  gifts  of  healing,  or  those 
who  had  power  to  heal  diseases.  Helps,  or  such  as 
had  compassion  on  the  sick  and  weak,  and  minis¬ 
tered  to  them.  Governments,  or  such  as  had  the  dis¬ 
posal  of  the  charitable  contributions  of  the  church, 
and  dealt  them  out  to  the  poor.  Dix'ersities  of 
tongues,  or  such  as  could  speak  divers  languages. 
Concerning  all  which  observe, 

(1.)  The  plenteous  variety  of  these  gifts  and  of¬ 
fices..  W  hat  a  multitude  are  they!  A  good  God  was 
tree  in  his  communications  to  the  primitive  church ; 
Vov.  vi.— 3  L 


he  was  no  niggard  of  his  benefits  and  favours.  No, 
he  provided  richly  for  them.  They  had  no  want, 
but  a  store ;  all  that  was  necessary,  and  even  more  ; 
what  was  convenient  for  them  too.  (2.)  Observe 
the  order  of  these  offices  and  gifts.  They  are  here 
placed  in  their  proper  ranks.  Those  of  most  value 
have  the  first  place.  Apostles,  prophets,  and  teach¬ 
ers,  were  all  intended  to  instruct  the  people,  to  in¬ 
form  them  well  in  the  things  of  God,  and  promote 
their  spiritual  edification  :  without  them,  neither 
evangelical  knowledge  nor  holiness  could  have  been 
promoted.  Rut  the  rest,  however  fitted  to  answer 
the  jp-eat  intentions  of  Christianity,  had  no  such  im¬ 
mediate  regard  to  religion,  strictly  so  called.  Note, 
God  does,  and  we  should,  value  things  according  to 
their  real  worth  ;  and  the  use  of  things  is  the  best 
criterion  of  their  real  worth.  Those  are  most  valu¬ 
able,  that  best  answer  the  highest  purposes.  Such 
were  apostolical  powers,  compared  with  their’s  who 
had  only  the  gift  of  healing  and  miracles.  What 
holds  the  last  and  low’est  rank  in  this  enumeration, 
is,  diversity  of  tongues.  It  is  by  itself  the  most  use¬ 
less  and  insignificant  of  all  these  gifts.  Healing  dis¬ 
eases,  relieving  the  poor,  helping  the  sick,  have 
their  use  :  but  how  vain  a  thing  is  it  to  speak  lan¬ 
guages,  if  a  man  does  it  merely  to  amuse  or  boast 
himself !  This  may  indeed  raise  the  admiration,  but 
cannot  promote  the  edification,  of  the  hearers,  or  do 
them  any  .good.  And  yet  it  is  manifest,  from  ch.  14. 
that  the  Corinthians  valued  themselves  exceedingly 
on  this  gift.  Note,  How  proper  a  method  it  is  to 
beat  down  pride,  to  let  persons  know  the  true  value 
of  what  they  pride  themselves  in  !  It  is  but  too  com-, 
mon  a  thing  for  men  to  value  themselves  most  on 
what  is  least  worth  :  and  it  is  of  great  use  to  bring 
them  to  a  sober  mind,  by  letting  them  know  how 
much  they  are  mistaken.  (3.)  The  several  distri¬ 
bution  of  these  gifts,  not  all  to  one,  nor  to  every  one 
alike.  All  members  and  officers  had  not  the  same 
rank  in  the  church,  nor  the  same  endowments ;  (v. 
29,  30.)  Are  all  apostles?  Are  all  prophets?  This 
were  to  make  the  church  a  monster;  all  one,  as  if 
the  body  were  all  ear  or  all  eye.  Some  are  fit  for 
one  office  and  employment,  and  some  for  another ; 
ami  the  Spirit  distributes  to  every  one  as  he  will. 
We  must  be  content  with  our  own  rank  and  share, 
if  they  be  lower  and  less  than  those  of  others.  We 
must  not  be  conceited  of  ourselves,  and  despise 
others,  if  we  are  in  the  higher  rank,  and  have 
greater  gifts.  Every  member  of  the  body  is  to  pre¬ 
serve  its  own  rank",  and  do  its  own  office ;  and  all 
are  to  minister  to  one  another,  and  promote  the 
good  of  the  body  in  general,  without  envying,  or 
despising,  or  neglecting,  or  ill-using,  any  one  par¬ 
ticular  member.  How  blessed  a  constitution  were 
the  Christian  church,  if  all  the  members  did  their 
dutv ! 

He  closes  this  chapter  with  an  advice,  (as  the  ge¬ 
nerality  read  it,)  and  a  hint.  [1.]  An  advice  to 
covet  the  best  gift,  Ta  x/u/'n-cysc — dona 

potiora,  prtestantiora,  either  the  most  valuable  in 
themselves,  or  the  most  serviceable  to  others ;  and 
these  are,  in  truth,  most  valuable  in  themselves, 
though  men  may  be  apt  to  esteem  thos*’  most,  that 
will  raise  their  fame  and  esteem  hignest.  Those 
are  truly’  best,  byr  which  God  will  be  most  honoured, 
and  his  church  edified.  Such  gifts  should  be  most 
earnestly  coveted.  Note,  We  should  desire  that 
most,  which  is  best,  and  most  worth.  Grace  is 
therefore  to  be  preferred  before  gifts ;  and  of  gifts, 
those  are  to  be  preferred,  which  are  of  greatest  use. 
But  some  read  this  passage,  not  as  an  advice,  but  a 
charge  ;  <f>ixour*,  Ye  are  envious  at  each  other’s  gifts.. 
Ch.  13.  4.  the  same  word  is  thus  translated.  You 
quarrel  and  contend  about  them.  This  they  cer¬ 
tainly  did.  And  this  behaviour  the  apostle  here  re¬ 
prehends,  and  labours  to  rectify’.  Only  of  pndc- 


450 


I.  CORINTHIANS,  XIII. 


cometh  contention.  These  contests  in  the  church 
of  Corinth  sprang  from  this  original.  It  was  a  quar¬ 
rel  about  precedency ;  (as  most  quarrels  among 
Christians  are,  with  whatever  pretences  they  are 
gilded  over;)  and  it  is  no  wonder  that  a  quarrel 
about  precedency  should  extinguish  charity.  When 
all  would  stand  in  the  first  rank,  no  wonder  if  they 
justle,  or  throw  down,  or  thrust  back,  their  bre¬ 
thren.  Gifts  may  be  valued  for  their  use,  but  they 
are  mischievous  when  made  the  fuel  ef  pride  and 
contention.  This  therefore  the  apostle  endeavours 
to  prevent,  [2.]  By  giving  them  the  hint  of  a  more 
excellent  way,  that  is,  of  charity,  of  mutual  love 
and  good-will.  This  was  the  only  right  way  to  quiet 
and  cement  them,  and  make  their  gifts  turn  to  the 
advantage  and  edification  of  the  church.  This 
would  render  them  kind  to  each  other,  and  con¬ 
cerned  for  each  other,  and  therefore  calm  their 
spirits,  and  put  an  end  to  their  little  piques  and  con¬ 
tests,  their  disputes  about  precedency.  They  would 
appear  to  be  in  the  foremost  rank,  according  to  the 
apostle,  who  had  most  of  true  Christian  love.  Note, 
True  charity  is  greatly  to  be  preferred  to  the  most 
glorious  gifts.  To  have  the  heart  glow  with  mutual 
love,  is  vastly  better  than  to  glare  with  the  most 
pompous  titles,  offices,  or  powers. 

CHAP.  XIII. 

In  this  chapter,  the  apostle  goes  on  to  shew  more  particularly 
what  that  more  excellent  way  was,  of  which  he  had  just 
before  been  speaking.  He  recommends  it,  I.  By  shewing 
the  necessity  and  importance  of  it,  v.  1 . .  3.  II.  By  giving 
a  description  of  the  properties  and  fruits,  v.,4.,7.  III. 
By  shewih*  how  much  it  excels  the  best  of  gifts  and  other 
graces,  by  its  continuance,  when  they  shall  be  no  longer 
in  being,  or  of  any  use,  v.  8,  to  the  end. 

1.  rjlHOUGH  I  speak  with  the  tongues 
1  of  men  and  of  angels,  and  have  not 
charity,  I  am  become  as  sounding  brass,  or 
a  tinkling  cymbal.  2.  And  though  I  have 
the  gift  of  prophecy,  and  understand  all 
mysteries,  and  all  knowledge;  and  though 
I  have  all  faith,  so  that  I  could  remove 
mountains ;  and  have  not  charity,  I  am  no¬ 
thing.  3.  And  though  I  bestow  all  my 
goods  to  feed  the  poor ,  and  though  I  give 
my  body  to  be  burned,  and  have  not  cha¬ 
rity,  it  profiteth  me  nothing. 

Here  the  apostle  shews  what  more  excellent  way 
he  meant,  or  had  in  view,  in  the  close  of  the  former 
chapter,  that  is,  charity,  or,  as  it  is  commonly  else¬ 
where  rendered,  love — iy<x7r» :  not  what  is  meant  by 
charity  in  our  common  use  of  the  word,  which  most 
men  understand  of  alms-giving,  but  love  in  its  fullest 
and  most  extensive  meaning ;  true  love  to  God  and 
man  ;  a  benevolent  disposition  of  mind  towards  our 
fellow-Christians,  growing  out  of  sincere  and  fervent 
devotion  to  God.  This  living  principle  of  all  duty 
and  obedience  is  the  more  excellent  way  of  which 
the  apostle  speaks;  preferable  to  all  gifts.  Nay, 
without  this  the  most  glorious  gifts  are  nothing,  of 
no  account  to  us,  of  no  esteem  in  the  sight  of  God. 
He  specifics, 

I.  The  gift  of  tongues ;  Though  I  speak  with  the 
tongues  o  f  men  and  of  angels,  and  have  not  charity, 
I  am  become  as  sounding  brass,  or  a  tinkling  cym¬ 
bal ,  v.  1.  Could  a  man  speak  all  the  languages  on 
earth,  and  that  with  the  greatest  propriety,  elegance, 
or  fluency  ;  could  he  talk  like  an  angel,  and  yet  be 
without  charity,  it  would  be  all  empty  noise,  mere 
unharmonious  and  useless  sound,  that  would  neither 
profit  -nor  delight.  It  is  not  talking  freely,  nor  fine¬ 
ly,  nor  learnedly,  of  the  things  of  God,  that  will  save 


I  ourselves,  or  profit  others,  if  we  are  destitute  of  holy 
love.  It  is  the  charitable  heart,  not  the  voluble 
[  tongue,  that  is  acceptable  with  God.  The  apostle 
specifies  first  this  gift,  because  hereupon  the  Co 
rinthians  seemed  chiefly  to  value  themselves,  and 
despise  their  brethren. 

II.  Prophecy,  and  the  understanding  of  mysteries, 
and  all  knowledge.  This  without  charity  is  as  no¬ 
thing,  v.  2.  Had  a  man  ever  so  clear  an  understand¬ 
ing  of  the  prophecies  and  types  under  the  old  dis¬ 
pensation,  ever  so  accurate  a  knowledge  of  the  doc¬ 
trines  of  Christianity,  nay,  and  this  by  inspiration, 
from  the  infallible  dictates  and  illumination  of  the 
Spirit  of  God,  without  charity  he  would  be  nothing ; 
all  this  would  stand  him  in  no  stead.  Note,  A  clear 
and  deep  head  is  of  no  signification,  without  a  bene¬ 
volent  and  charitable  heart.  It  is  not  great  know¬ 
ledge  that  God  sets  a  value  upon,  but  true  and  hearty 
devotion  and  love. 

III.  Miraculous  faith,  the  faith  of  miracles,  or  the 
faith  by  which  persons  were  enabled  to  work  mira¬ 
cles;  had  I  all  faith,  (the  utmost  degree  of  this 
kind  of  faith,)  that  I  could  remove  mountains,  (or 
say  to  them,  “  Go  hence  into  the  midst  of  the  sea,” 
and  have  my  command  obeyed,  Mark  11.  23.)  and 
had  no  charity,  I  am  nothing.  The  most  wonder¬ 
working  faith,  to  which  nothing  is  in  a  manner  im¬ 
possible,  is  itself  nothing  without  charity.  Moving 
mountains  is  a  great  achievement  in  the  account  of 
men ;  but  one  dram  of  charity  is,  in  God’s  account, 
of  much  greater  worth  than  all  the  faith  of  this  sort 
in  the  world.  They  may  do  many  wondrous  works 
in  Christ’s  name,  whom  yet  he  will'disown,  and  bid 
depart  from  him,  as  workers  of  iniquity,  Matt.  7. 
22.  Saving  faith  is  ever  in  conjunction  with  charity, 
but  the  faith  of  miracles  may  be  without  it. 

IV.  The  outward  works  of  charity  ;  Bestowing  his 
goods  to  feed  the  floor,  v.  3.  Should  all  a  man  has 
be  laid  out  in  this  manner,  if  he  had  no  charity,  it 
would  profit  nothing.  There  may  be  an  open  and 
lavish  hand,  where  there  is  no  liberal  and  charitable 
heart.  The  external  act  of  giving  alms  may  pro¬ 
ceed  from  a  very  ill  principle.  Vain-glorious  osten¬ 
tation,  or  a  proud  conceit  of  merit,  may  put  a  man 
to  a  large  expense  this  way,  who  has  no  true  love 
to  God  or  men.  Our  doing  good  to  others  will  do 
none  to  us,  if  it  be  not  well  done,  that  is,  from  a  prin 
ciple  of  devotion  and  charity,  love  to  God,  and  good 
will  to  men.  Note,  If  we  leave  charity  out  of  re¬ 
ligion,  the  most  costly  services  will  be  of  no  avail  to 
us.  If  we  give  away  all  we  have,  while  we  with¬ 
hold  the  heart  from  God,  it  will  not  profit. 

V.  Even  sufferings,  and  those  of  the  most  griev¬ 
ous  kinjl ;  If  we  give  our  bodies  to  be  burnt  without 
charity,  it  profiteth  nothing,  v.  3.  Should  we  sa 
crifice  our  lives  for  the  faith  of  the  gospel,  and  be 
burnt  to  death  in  maintenance  of  its  truth,  this  will 
stand  us  in  no  stead  without  charity,  unless  we  are 
animated  to  these  sufferings  by  a  principle  of  true 
devotion  to  God,  and  sincere  love  to  his  church  and 
people,  and  good-will  to  mankind.  The  outward 
carriage  may  be  plausible,  when  the  invisible  prin¬ 
ciple  is  very  bad.  Some  men  have  thrown  them¬ 
selves  into  the  fire,  to  procure  a  name  and  reputa¬ 
tion  among  men.  It  is  possible,  that  the  very  same 
principle  may  have  worked  up  some  to  resolution 
enough  to  die  for  their  religion,  who  never  heartily 
believed  and  embraced  it.  But  vindicating  religion 
at  the  cost  of  our  lives  will  profit  nothing,  if  we  feel 
not  the  power  of  it :  and  true  charity  is  the  very 
heart  and  spirit  of  religion.  If  we  feel  none  of  its 
sacred  heat  in  our  hearts,  it  will  profit  nothing, 
though  we  be  burnt  to  ashes  for  the  truth.  Note, 
The  most  grievous  sufferines,  the  most  costly  sa¬ 
crifices,  will  not  recommend  us  to  God,  if  we  do  not 
love  the  brethren  ;  should  we  give  our  own  bodies  to 
be  burnt,  it  would  not  profit  us.  How  strange  a 


451 


I.  CORINTHIANS,  XIII. 


way  of  recommending  themselves  to  God  are  they 
got  into,  who  hope  to  do  it  by  burning  others,  by 
murdering,  and  massacring,  and  tormenting  their 
fellow-Christians,  or  by  any  injurious  usage  of  them  ! 
My  soul,  enter  Jiot  thou  into  their  secrets.  If  I  can¬ 
not  hope  to  recommend  myself  to  God  by  giving 
mine  own  body  to  be  burnt  while  I  have  no  charity, 
I  will  never  hope  to  do  it  by  burning  or  mal-treating 
others,  in  open  defiance  to  all  charity. 

4.  Charity  suffereth  long,  and  is  kind; 
charity  envieth  not;  charity  vaunteth  not 
herself,  is  not  puffed  up;  5.  Doth  not  be¬ 
have  herself  unseemly,  seeketh  not  her 
own,  is  not  easily  provoked,  thinketh  no 
evil;  6.  Rejoiceth  not  in  iniquity,  but  re- 
joiceth  in  the  truth;  7.  Beareth  all  things, 
believeth  all  things,  hopeth  all  things,  en- 
dureth  all  things. 

The  apostle  gives  us  in  these  verses  some  of  the 
properties  and  effects  of  charity,  both  to  describe 
and  commend  it,  that  we  may  know  whether  we 
have  this  grace ;  and  that  if  we  have  not,  we  may 
fall  in  love  with  what  is  so  exceedingly  amiable,  and 
rest  not  till  we  have  obtained  it.  It  is  an  excellent 
grace,  and  has  a  world  of  good  properties  belonging 
to  it.  As, 

/  I .  It  is  long-  suffering — /uctupoSo/uu.  It  can  endure 
I  evil,  and  injury,  and  provocation,  without  being  filled 
with  resentment,  indignation,  or  revenge.  It  makes 
the  mind  firm,  gives  it  power  over  the  angry  pas¬ 
sions,  and  furnishes  it  with  a  persevering  patience, 
that  shall  rather  wait  and  wish  for  the  reformation 
of  a  brother,  than  fly  out  in  resentment  of  his  con¬ 
duct.  It  will  put  up  with  many  slights  and  neglects 
from  the  person  it  loves,  and  wait  long  to  see  the 
kindly  effects  of  such  patience  on  him. 

II.  It  is  kind — mho-twit*.!.  It  is  benign,  bountiful ; 
it  is  courteous  and  obliging.  The  law  of  kindness  is 
in  her  lifis ;  her  heart  is  large,  and  her  hand  open. 
She  seeks  to  be  useful ;  and  not  only  siezes  on  oppor¬ 
tunities  of  doing  good,  but  searches  for  them.  This 
is  her  general  character.  She  is  patient  under  in¬ 
juries,  and  apt  and  inclined  to  do  all  good  offices  in 
her  power.  And  under  these  two  generals  all  the 
particulars  of  the  character  may  be  reduced. 

III.  Charity  suppresses  envy ;  It  envieth  not ;  it  j 
is  not  grieved  at  the  good  of  others ;  neither  at  their 
gifts  nor  at  their  good  qualities,  their  honours,  or 
their  ^states.  If  we  love  our  neighbour,  we  shall 
be  so  far  from  envying  his  welfare,  or  being  dis¬ 
pleased  with  it,  that  we  shall  share  in  it,  and  re¬ 
joice  at  it.  His  bliss  and  satisfaction  will  be  an  ad¬ 
dition  to  our’s,  instead  of  impairing  or  lessening  it. 
This  is  the  proper  effect  of  kindness  and  benevo¬ 
lence  :  envy  is  the  effect  of  ill-will.  The  prosperity  j 
of  those  to  whom  we  wish  well,  can  never  grieve  | 
us ;  and  the  mind  which  is  bent  on  doing  good  to 
all,  can  never  wish  ill  to  any. 

IV.  Charity  subdues  pride  and  vain-glory ;  It 
vaunteth  not  itself,  is  not  fluffed  ufi ;  is  not  bioated 
with  self-conceit,  does  not  swell  upon  its  acquisi¬ 
tions,  nor  arrogate  to  itself  that  honour,  or  power, 
or  respect,  which  does  not  belong  to  it.  It  is  not  in¬ 
solent,  apt  to  despise  others,  or  trample  on  them,  or 
treat  them  with  contempt  and  scorn.  /Those  who  are 
animated  with  a  principle  of  true  brotherly  love, 
will  in  honour  prefer  one  another,  Rom.  12.  10. 
They  wall  do  nothing  out  of  a  spirit  of  contention,  or 
vain-glory,  but  in  lowliness  of  mind  will  esteem 
others  better  than  themselves,  Philip.  2.  3.  True 
love  will  give  us  an  esteem  of  our  brethren,  and  raise 
our  value  for  them ;. and  this  will  limit  our  esteem 
of  ourselves,  and  prevent  the  tumours  of  self-con¬ 


ceit  and  arrogance.  These  ill  qualities  can  never 
grow  out  of  tender  affection  for  the  brethren,  or  a 
diffusive  benevolence.  The  word  rendered  in  our 
translation,  vaunteth  itself,  bears  other  significa¬ 
tions  ;  nor  is  the  proper  meaning,  as  I  can  find,  set¬ 
tled  ;  but  in  every  sense  and  meaning,  true  charity 
stands  in  opposition  to  it.  The  Syriac  renders  it, 
non  tumultuatur — docs  not  raise  tumults  and  distur¬ 
bances.  Charity  calms  the  angry  passions,  instead 
t)f  raising  them.  Others  render  it,  Mon  fierfieram 
«  fierverse  agit — It  does  not  act  insidiously  with 
any,  seek  to  insnare  them,  nor  tease  them  Avith 
needless  importunies  and  addresses.  It  is  not  fro- 
ward,-  nor  stubborn  and  untractable,  nor  apt  to  be 
cross  and  contradictory.  Some  understand  it  of 
dissembling  and  flattery,  when  a  fair  face  is  put  on, 
and  fine  Avords  said,  Avithout  any  regard  to  truth,  or 
intention  of  good.  Charity  abhors  such  falsehood 
and  flattery.  Nothing  is  commonly  more  pernicious, 
nor  apt  to  cross  the  purposes  of  true  love  and  good¬ 
will. 

V.  Charity  is  careful  not  to  pass  the  bounds  of 

decency;  o'ux.  — it  behaveth  not  unseemly  ; 

it  does  nothing  indecorous,  nothing  that  in  the  com¬ 
mon  account  of  men  is  base  or  vile.  It  does  nothing 
out  of  place  or  time ;  but  behav  es  towards  all  men, 
as  becomes  their  rank  and  our’s ;  with  reverence 
and  respect  to  superiors,  with  kindness  and  conde¬ 
scension  to  inferiors,  with  courtesy  and  good-will  to¬ 
wards  all  men.  It  is  not  for  breaking  order,  con¬ 
founding  ranks,  bringing  all  men  on  a  level ;  but  for 
keeping  up  the  distinction  God  has  made  between 
men,  and  acting  decently  in  its  own  station,  and 
minding  its  own  business,  without  taking  upon  it  to 
mend,  or  censure,  or  despise,  the  conduct  of  others. 
Charity  would  do  nothing  that  misbecomes  it. 

VI.  Charity  is  an  utter  enemy  to  selfishness; 
seeketh  not  its  own  ;  does  not  inordinately  desire  or 
seek  its  own  praise,  or  honour,  or  profit,  or  pleasure. 
Indeed  self-love,  in  some  degree,  is  natural  to  all 
men,  enters  into  their  very  constitution.  And  a  rea¬ 
sonable  love  of  self  is  by  our  Saviour  made  the  mea¬ 
sure  of  our  love  to  others,  that  charity  which  is  here 
described,  Thou  shall  love  thy  neighbour  as  thyself 
The  apostle  does  not  mean,  that  charity  destl-oys  all 
regard  to  self ;  he  does  not  mean,  that  the  charitable 
man  should  never  challenge  what  is  his  own,  but 
utterly  neglect  himself  and  all  his  interests.  Charity 
must  then  root  up  that  principle  which  is  wrought 
into  our  nature.  But  charity  never  sefcks  its  own  to 
the  hurt  of  others,  or  with  the  neglect  of  others. 

It  many  times  neglects  its  own  for  the  sake  of  others ; 
prefers  their  welfare,  and  satisfaction,  and  advan¬ 
tage,  to  its  own ;  and  it  eArer  prefers  the  weal  of  the 
public,  of  the  community  whether  civil  or  ecclesi 
astical,  to  its  private  advantage.  It  would  not  ad¬ 
vance,  or  aggrandize,  or  enrich,  or  gratify  itself,  at 
the  cost  and  damage  of  the  public. 

VII.  It  tempers  and  restrains  the  passions.  Ou 
Tapc^uvtTau — is  notexasfierated.  It  corrects  a  sharp¬ 
ness  of  temper,  sweetens  and  softens  the  mind,  so 
that  it  does  not  suddenlv  conceive,  nor  long  continue, 
a  vehement  passion.  Where  the  fire  of  love  is  kept 
in,  the  flames  of  wrath  will  not  easily  kindle,  nor 
long  keep  burning.  Charity  will  never  be  angry 
without  a  cause,  and  will  endeavour  to  confine  the 
passions  within  proper  limits,  that  they  do  not  ex¬ 
ceed  the  measure  that  is  just,  either  in  degree  or  du 
ration.  Anger  cannot  rest  in  the  bosom  where  love 
reigns.  It  is  hard  to  be  angry  with  those  we  love, 
but  very  easy  to  drop  our  resentments,  and  be  re¬ 
conciled. 

VIII.  Charity  thinks  no  evil.  It  cherishes  no 
malice,  nor  gives  Avay  to  revenge  :  so  some  under¬ 
stand  it.  It  is  not  soon,  nor  long,  angry ;  it  is  never 
mischievous,  nor  inclined  to  revenge ;  does  not  sus¬ 
pect  evil  of  others,  oi  \cyi^tT*i  to  kakcv — it  does  not 


4d2 


l  CORINTHIANS,  XIII. 


reason  out  evil,  charge  guilt  upon  them  by  inference 
and  inuendo,  when  nothing  of  this  sort  appears  open. 
True  love  is  not  apt  to  be  jealous  and  suspicious ;  it  will 
hide  faults  that  appear,  and  draw  a  veil  over  them, 
instead  of  hunting  and  raking  out  those  that  lie  co¬ 
vered  and  concealed  :  it  will  never  indulge  suspicion 
without  proofs,  but  rather  will  incline  to  darken  and 
disbelieve  evidence  against  the  person  it  affects.  It 
will  hardly  give  into  an  ill  opinion  of  another,  and  it 
will  do  it  with  regret  and  reluctance  when  the  evi¬ 
dence  cannot  be  resisted ;  hence  it  will  never  be  for¬ 
ward  to  suspect  ill,  and  reason  itself  into  a  bad  opi¬ 
nion  upon  mere  appearances,  or  give  way  to  sus¬ 
picion  without  any.  It  will  not  make  the  worst 
construction  of  things,  but  put  the  best  face  that  it 
can  on  circumstances  that  have  no  good  appearance. 

IX.  The  matter  of  its  joy  and  pleasure  is  here 
suggested :  1.  Negatively ;  It  rejoiceth  not  in  iniqui¬ 
ty  ;  it  takes  no  pleasure  in  doing  injury  or  hurt  to  any ; 
it  thinks  not  evil  of  any,  without  very  clear  proof ; 
it  wishes  ill  to  none  ;  much  less  will  it  hurt  or  wrong 
any ;  and  least  of  all  make  this  the  matter  of  its  de¬ 
light,  rejoice  in  doing  harm  and  mischief.  Nor  will 
it  rejoice  at  the  faults  and  failings  of  others,  and 
triumph  over  them  ;  either  out  of  pride  or  ill-will, 
because  it  will  set  off  its  own  excellences,  or  gratify 
its  spite.  The  sins  of  others  are  rather  the  grief  of 
a  charitable  spirit,  than  its  sport  or  delight ;  they 
will  touch  it  to  the  quick,  and  stir  all  its  compassion, 
but  can  give  it  no  entertainment.  It  is  the  very  height 
of  malice,  to  take  pleasure  in  the  misery  of  a  fellow- 
creature.  And  is  not  falling  into  sin  the  greatest  cala¬ 
mity  that  can  befall  one  ?  How  inconsistent  is  it  with 
Christian  charity,  to  rejoice  at  such  fall  !  2.  Affirm¬ 
atively  ;  It  rejoiceth  in  the  truth  ;  is  glad  of  the  suc¬ 
cess  of  the  gospel,  commonly  called  the  truth ,  by 
way  of  emphasis,  in  the  New  Testament ;  and  re¬ 
joices  to  see  men  moulded  into  an  evangelical  temper 
by  it,  and  made  good.  It  takes  no  pleasure  in  their 
sins,  but  is  highly  delighted  to  see  them  do  well,  to 
approve  themselves  men  of  probity  and  integrity. 
It  gives  it  much  satisfaction  to  see  truth  and  justice 
prevail  among  men,  innocency  cleared,  and  mutual 
faith  and  trust  established,  and  to  see  piety  and  true 
religion  flourish. 

X.  It  beareth  all  things ,  it  endureth  all  things, 
TeavriL  (r^iyu,  wdvTst  i /irci/uivti.  Some  read  the  first, 
covers  all  things.  So  the  original  also  signifies.  Cha¬ 
rity  will  cover  a  multitude  of  sins,  1  Pet.  4.  8.  It 
will  draw  a  veil  over  them,  as  far  as  it  can  in  con¬ 
sistence  with  duty.  It  is  not  for  blazing  and  pub¬ 
lishing  the  faults  of  a  brother,  till  duty  manifestly 
demands  it.  Necessity  only  can  extort  this  from  the 
charitable  mind.  Though  such  a  man  be  free  to 
tell  his  brother  his  faults  in  private,  he  is  very  un¬ 
willing  to  expose  him  by  making  them  public.  Thus 
we  do  by  our  own  faults,  and  thus  charity  would 
teach  us  to  do  by  the  faults  of  others  ;  not  publish 
them  to  their  shame  and  reproach,  but  cover  them 
from  public  notice  as  long  as  we  can,  and  be  faithful 
to  God  and  to  others.  Or,  it  beareth  all  things  ;  will 
pass  by  and  put  up  with  injuries,  without  indulging 
anger,  or  cherishing  revenge  ;  will  be  patient  upon 
provocation,  and  long  patient,  ■jrarra.  inrou'wu  ;  holds 
firm,  though  it  be  much  shocked,  and  borne  hard 
upon  ;  sustains  all  manner  of  injury  and  ill  usage,  and 
bears  up  under  it,  such  as  curses,  contumacies,  slan¬ 
ders,  prison,  exile,  bonds,  torments,  and  death  itself, 
for  the  sake  of  the  injurious,  and  of  others  ;  and  per¬ 
severes  in  this  firmness.  Note,  What  a  fortitude  and 
firmness  fervent  love  will  give  the  mind  !  What 
cannot  a  lover  endure  for  the  beloved,  and  for  his 
sake  !  How  many  slights  and  injuries  will  he  put 
up  with  !  How  many  hazards  will  he  run,  and  how 
many  difficulties  encounter  ! 

XI.  Charity  believes  and  hopes  well  of  others ; 
believeth  all  things,  hoficth  all  things.  Indeed,  cha¬ 


rity  does  by  no  means  destroy  prudence,  and,  out  of 
mere  simplicity  and  silliness,  believe  every  word, 
Prov.  14.  17.  Wisdom  may  dwell  with  love,  and 
charity  be  cautious.  But  it  is  apt  to  believe  well  of 
all,  to  entertain  a  good  opinion  of  them  when  there 
is  no  appearance  to  the  contrary ;  nay,  to  believe 
well  when  there  may  be  some  dark  appearances,  if 
the  evidence  of  ill  be  not  clear.  All  charity  is  fuli 
of  candour,  apt  to  make  the  best  of  every  thing,  and 
put  on  the  best  face  and  appearance  :  it  will  judge 
well,  and  believe  well,  as  far  as  it  can  with  any 
reason  ;  and  will  rather  stretch  its  faith  beyond  ap¬ 
pearances  for  the  support  of  a  kind  opinion  ;  but  it 
will  go  into  a  bad  one  with  the  utmost  reluctance, 
and  fence  against  it  as  much  as  it  fairly  and  honest¬ 
ly  can.  And  when,  in  spite  of  inclination,  it  cannot 
believe  well  of  others,  it  will  yet  hope  well,  and  con¬ 
tinue  to  hope  as  long  as  there  is  any  ground  for  it. 
It  will  not  presently  conclude  a  case  desperate,  but 
wishes  the  amendment  of  the  worst  of  men,  and  is 
very  apt  to  hope  for  what  it  wishes.  How  well 
natured  and  amiable  a  thing  is  Christian  charity  ! 
How  lovely  a  mind  is  that  which  is  tinctured  through¬ 
out  with  such  benevolence,  and  has  it  diffused  over 
its  whole  frame  ?  Happy  the  man  who  has  this  hea¬ 
venly  fire  glowing  in  his  heart,  flowing  out  of  his 
mouth,  and  diffusing  its  warmth  over  all  with  whom 
he  has  to  do  !  How  lovely  a  thing  would  Christiani¬ 
ty  appear  to  the  world,  if  those  who  profess  it  were 
more  actuated  and  animated  by  this  divine  principle, 
and  paid  a  due  regard  to  a  command  on  which  its 
blessed  Author  laid  a  chief  stress  ! .  A  new  com¬ 
mand  ment  give  I  to  you,  that  ye  love  one  another ; 
as  I  have  loved  you,  that  ye  also  love  one  another , 
John  13.  34.  By  this  shall  all  men  know  that  ye  are 
my  disci/iles,  v.  35.  Blessed  Jesus  !  how  few  of 
thy  professed  disciples  are  to  be  distinguished  and 
marked  out  by  this  characteristic  ! 

8.  Charity  never  faileth :  but  whether 
there  be  prophecies,  they  shall  fail ;  whether 
there  be  tongues,  they  shall  cease:  whether 
there  be  knowledge,  it  shall  vanish  away. 
9.  For  we  know  in  part,  and  we  prophesy 
in  part.  1 0.  But  when  that  which  is  perfect 
is  come,  then  that  which  is  in  part  shall  be 
done  away.  11.  When  I  was  a  child,  1 
spake  as  a  child,  I  understood  as  a  child,  I 
thought  as  a  child  *,  but  when  I  became  a 
man,  I  put  away  childish  things.  1 2.  For 
now  we  see  through  a  glass,  darkly,  but 
then  face  to  face:  now  I  know  in  part; 
but  then  shall  I  know  even  as  also  I  am 
known.  1 3.  And  now  abide  faith, hope,  cha¬ 
rity,  these  three;  but  the  greatest  of  these 
is  charity. 

Here  the  apostle  goes  on  to  commend  charity,  and 
shew  how  much  preferable  it  is  to  the  gifts  on  which 
the  Corinthians  were  so  apt  to  pride  themselves,  to 
the  utter  neglect,  and  almost  extinction,  of  charity. 
This  he  makes  out, 

I.  From  its  longer  continuance  and  duration  ;  Cha 
rily  never  faileth.  It  is  a  permanent  and  perpetual 
grace,  lasting  as  eternity  ;  whereas  the  extraordina¬ 
ry  gifts  on  which  the  Corinthians  valued  themselves, 
were  of  a  short  continuance.  They  were  only  to 
edify  the  church  on  earth,  and  that  but  for  a  time, 
not  during  its  whole  continuance  in  this  wot  d ;  but 
in  heaven  would  be  all  superseded,  which  yet  is  the 
very  scat  and  clement  of  love.  Pro/ihecy  must  fail 
that  is,  either  the  prediction  of  things  to  come, 
(which  is  its  most  common  sense,)  or  the  interprets 


453 


I.  CORINTHIANS,  XIV. 


tion  of  scripture  by  immediate  inspiration.  Tongues 
will  cease,  that  is,  the  miraculous  power  of  speaking 
languages  without  learning  them.  There  will  be  but 
one  language  in  heaven.  There  is  no  confusion  of 
tongues  in  the  region  of  perfect  tranquillity.  And 
knowledge  will  vanish  away.  Not  that,  in  the  perfect 
state  above,  holy  and  happy  souls  shall  be  unknow¬ 
ing,  ignorant :  it  is  a  very  poor  happiness,  that  can 
consist  with  utter  ignorance.  The  apostle  is  plainly 
speaking  of  miraculous  gifts,  and  therefore  of  know¬ 
ledge  to  be  had  out  of  the  common  way;  (see  ch. 
14.  6. )  a  knowledge  of  mysteries  supernaturally  com¬ 
municated.  Such  knowledge  was  to  vanish  away. 
Some  indeed  understand  it  of  common  knowledge 
acquired  by  instruction,  taught  and  learnt.  This 
way  of  knowing  is  to  vanish  away,  though  the  know¬ 
ledge  itself,  once  acquired,  will  not  be  lost.  But  it 
is  plain  that  the  apostle  is  here  setting  the  grace  of 
charity  in  opposition  to  supernatural  gifts.  And  it 
is  more  valuable,  because  more  durable ;  it  shall 
last,  when  they  shall  be  no  more  ;  it  shall  enter  into 
heaven,  where  they  will  have  no  place,  because  they 
will  be  of  no  use  ;  though,  in  a  sense,  even  our  com¬ 
mon  knowledge  may  be  said  to  cease  in  heaven,  by 
reason  of  the  improvement  that  will  then  be  made 
in  it.  The  light  of  a  candle  is  perfectly  obscured 
by  the  sun  shining  in  its  strength. 

II.  He  hints,  that  these  gifts  are  adapted  only  to 
a  state  of  imperfection ;  We  know  in  part,  and  we 
prophesy  in  part,  v.  9.  Our  best  knowledge  and 
our  greatest  abilities  are  at  present  like  our  condi¬ 
tion,  narrow  and  temporary.  Even  the  knowledge 
they  had  by  inspiration  was  but  in  part.  How  little 
a  portion  of  God,  and  the  unseen  world,  was  heard 
even  by  apostles  and  inspired  men  !  How  much 
short  do  others  come  of  them  !  But  these  gifts  were 
fitted  to  the  present  imperfect  state  of  the  church, 
valuable  in  themselves,  but  not  to  be  compared  with 
charity,  because  they  were  to  vanish  with  the  imper¬ 
fections  of  the  church,  nay,  and  long  before,  wiiereas 
charity  was  to  last  for  ever. 

III.  He  takes  occasion  hence,  to  shew  how  much 
better  it  will  be  with  the  church  hereafter  than  it 
can  be  here.  A  state  of  perfection  is  in  view  ;  ( v .  10. ) 
When  that  which  is  perfect  is  come,  then  that  which  is 
in  part  shall  be  done  away.  When  the  end  is  once 
attained,  the  means  will  of  course  be  abolished. 
There  will  be  no  need  of  tongues,  and  prophecy, 
and  inspired  knowledge,  in  a  future  life,  because 
then  the  church  will  be  in  a  state  of  perfection,  com¬ 
plete  both  in  knowledge  and  holiness.  God  will  be 
known  then  clearly,  and  in  a  manner  by  intuition, 
and  as  perfectly  as  the  capacity  of  glorified  minds 
will  allow  ;  not  by  such  transient  glimpses,  and  little 
portions,  as  here.  The  difference  between  these  two 
states  is  here  pointed  at  in  two  particulars  ;  1.  The 
present  state  is  a  state  of  childhood,  the  future  that 
of  manhood ;  When  I  was  a  child,  I  spake  as  a  child, 
(that  is,  as  some  think,  spake  with  tongues,)  I  un¬ 
derstood  as  a  child  ;  iq/ioieuv — sftpiebam,  (that  is,  “I 
prophesied,  I  was  taught  the  mysteries  of  the  king¬ 
dom  of  heaven,  in  such  an  extraordinary  way  as 
manifested  I  was  not  out  of  my  childish  state,5’)  I 

,l thought ,  or  reasoned,  ihoyigi/uyi v,  as  a  child:  but 
when  I  became  a  man,  I  put  away  childish  things. 

I  Such  is  the  difference  between  earth  and  heaven. 
What  narrow  views,  what  confused  and  indistinct 
notions  of  things,  have  children,  in  comparison  of 
grown  men  !  And  how  naturally  do  men,  when 
reason  is  ripened  and  matured,  despise  and  relin-  ( 
quish  their  infant  thoughts,  put  them  away,  reject 
them,  esteem  them  as  nothing  !  Thus  shall  we 
think  of  our  most  valued  gifts  and  acquisitions  in  this 
world,  when  we  come  to  heaven.  We  shall  despise 
our  childish  folly,  in  priding  ourselves  in  such  things 
when  we  are  grown  up  to  men  in  Christ  2.  Things 
are  all  dark  and  confused  now,  in  comparison  of  what 


they  will  be  hereafter ;  jVow  we  see  through  a  glass 
darkly,  [tv  s.iyiyjua.'ri,  in  a  riddle ,)  then  pace  to  face  ; 
now  we  know  in  part,  but  then  we  shall  know  as  we 
are  known.  Now  we  can  only  discern  things  at  a 
great  distance,  as  through  a  telescope,  and  that  in¬ 
volved  in  clouds  and  obscurity  :  but  hereafter  the 
things  to  be  known  will  be  near  and  obvious,  open  to 
our  eyes ;  and  our  knowledge  will  be  free  from  all  ob¬ 
scurity  and  error.  God  is  to  be  seen  face  to  face  ;  and 
we  are  to  know  him,  as  we  are  known  by  him  ;  not 
indeed  as  perfectly,  but  in  some  sense  in  the  same 
manner.  We  are  known  to  him  by  mere  inspection  ; 
he  turns  his  eye  towards  us,  and  sees,  and  searches 
throughout.  We  shall  then  fix  our  eye  on  him,  and 
see  him  as  he  is,  1  John  3  2.  We  shall  know  how 
we  are  known,  enter  into  all  the  mysteries  of  divine 
love  and  grace.  O  glorious  change  !  To  pass  from 
darkness  to  light,  from  clouds  to  the  clear  sunshine 
of  our  Saviour’s  face,  and  in  God’s  own  light  to  see 
light  !  Ps.  36.  9.  Note,  It  is  the  light  of  heaven  only, 
that  will  remove  all  clouds  and  darkness,  from  the 
face  of  God.  It  is  at  best  but  twilight  while  we  are 
in  this  world ;  there  it  will  be  perfect  and  eternal 
day. 

IV.  To  sum  up  the  excellences  of  charity,  he  pre¬ 
fers  it  not  only  to  gifts,  but  to  other  graces,  to  faith 
and  hope  ;  (v.  13.)  And  now  abide  faith,  hope,  and 
charity;  but  the  greatest  of  these  is  charity.  True 
grace  is  much  more  excellent  than  any  spiritual  gifts 
whatever.  And  faith,  hope,  and  love,  are  the  three 
principal  graces,  of  which  charity  is  the  chief,  being 
the  end  to  which  the  other  two  are  but  means.  This 
is  the  divine  nature,  the  soul’s  felicity,  or  it  is  com- 
placential  rest  in  God,  and  holy  delight  in  all  his 
saints.  And  it  is  everlasting  work,  w  hen  faith  and 
hope  shall  be  no  more.  Faith  fixes  on  the  divine 
revelation,  and  assents  to  that :  hope  fastens  on  future 
felicity,  and  w'aits  for  that :  and  in  heaven,  faith  will 
be  sw’allowed  up  of  vision,  and  hope  in  fruition. 
There  is  no  room  to  believe  and  hope,  when  we  see 
and  enjoy.  But  love  fastens  on  the  divine  perfec¬ 
tions  themselves,  and  the  divine  image  on  the  crea¬ 
tures,  and  our  mutual  relation  both  to  God  and  them. 
These  will  all  shine  forth  in  the  most  glorious  splen¬ 
dour  in  another  tvorld,  and  there  will  love  be  made 
perfect ;  there  we. shall  perfectly  love  God,  because 
he  will  appear  perfectly  amiable  for  ever,  and  our 
hearts  will  kindle  at  the  sight,  and  glow  with  per¬ 
petual  devotion.  And  there  shall  we  perfectly  love 
one  another,  when  all  the  saints  meet  there,  w  hen 
none  but  saints  are  there,  and  saints  made  perfect. 
O  blessed  state  !  How  much  surpassing  the  best 
below  !  O  amiable  and  excellent  grace  of  charity  ! 
How  much  does  it  exceed  the  most  valuable  gift, 
when  it  outshines  every  grace,  and  is  the  everlasting 
consummation  of  them  !  When  faith  and  hope  are 
at  an  end,  true  charity  will  burn  for  ever  with  the 
brightest  flame.  Note,  They  border  most  upon  the 
heavenly  state  and  perfection,  whose  hearts  are 
fullest  of  this  divine  principle,  and  burn  with  the 
most  fervent  charity,  ltisthe  surest  offspring  of  God, 
and  bears  his  fairest  impression.  For  God  is  Love, 

1  John  4.  8,  16.  And  where  God  is  to  be  seen  as  he 
is,  and  face  to  face,  there  charity  is  in  its  greatest 
height ;  there,  and  there  only,  will  it  be  perfected. 

CHAP.  XIV. 

In  this  chapter,  the  apostle  directs  them  about  the  use  of  theii 
spiritual  gifts,  preferring  those  most,  that  are  best,  and  fitted 
to  do  the  greatest  good.  I.  He  begins  with  advising  them 
of  all  spiritual  gifts  to  prefer  prophesying,  and  shews  that 
this  is  much  better  than  speaking  with  tongues,  v.  1 . .  5. 
II.  He  goes  on  to  shew  them  how  unprofitable  the  foreign 
languages  were,  and  useless  to  the  church ;  it  is  like  piping 
in  one  tone,  like  sounding  a  trumpet  without  any  certain 
note,  like  talking  gibberish;  whereas  gifts  should  be  used 
for  the  good  of  the  church,  v.  6 .  .  14.  III.  He  advises  that 
worship  should  be  celebrated,  so  that  the  most  ignorant 


454 


1.  CORINTHIANS,  XIV. 


might  understand,  and  join  in  prayer  and  praise,  and  presses 
the  advice  by  his  own  example,  v.  15  . .  20.  IV.  He  informs 
them,  that  tongues  were  a  sign  for  unbelievers,  rather  than 
those  that  believe ;  and  represents  the  advantage  of  pro¬ 
phecy  above  speaking  with  tongues,  from  the  different  sug¬ 
gestions  they  would  give  to  the  mind  of  an  unbeliever 
coming  into  their  assemblies,  v.  21 . .  25.  V.  He  blames 
them  for  the  disorder  and  confusion  they  had  brought  into 
the  assembly,  by  their  vanity  and  ostentation  of  their  gifts  ; 
and  directs  them  about  using  the  gifts,  both  ©f  tongues  and 
prophecy,  v.  26 . .  33.  VI.  He  forbids  women  speaking  in 
the  church ;  and  closes  this  subject,  by  requiring  them  to 
perform  every  thing  in  the  public  worship  with  order  and 
decency,  v.  34,  to  the  end. 

l.TT^OLLOW  after  charity,  and  desire 
Jl  spiritual  gifts;  but  rather  that  ye. 
may  prophesy.  2.  For  he  that  speaketh 
in  an  unknown  tongue,  speaketh  not  unto 
men,  but  unto  God:  for  no  man  under- 
standeth  him;  hovvbeit  in  the  Spirit  he 
speaketh  mysteries.  3.  But  he  that  pro- 
phesieth  speaketh  unto  men  to  edification, 
and  exhortation,  and  comfort.  4.  He  that 
speaketh  in  an  unknown  tongue  edifieth 
himself;  but  he  that  prophesieth  edifieth 
the  church.  5.  I  would  that  ye  all  spake 
with  tongues, but  rather  that  ye  prophesied: 
for  greater  is  he  that  prophesieth  than  he 
that  speaketh  with  tongues,  except  he  in¬ 
terpret,  that  the  church  may  receive  edifying. 

The  apostle,  in  the  foregoing  chapter,  had  himself 
preferred,  and  advised  the  Corinthians  to  prefer, 
Christian  charity  to  all  spiritual  gifts.  Here  he 
teaches  them,  among  spiritual  gifts,  which  they 
should  prefer,  and  by  what  rules  they  should  make 
comparison.  He  begins  the  chapter, 

I.  With  an  exhortation  to  charity ;  (v.  1.)  Follow 
after  charity,  pursue  it.  The  original,  Si^mn,  when 
spoken  of  a  thing,  signifies  a  singular  concern  to  ob¬ 
tain  it ;  and  is  commonly  taken  in  a  good  and  lauda¬ 
ble  sense.  It  is  an  exhortation  to  obtain  charity,  to 
get  this  excellent  disposition  of  mind  upon  any  terms, 
whatever  pains  or  prayers  it  may  cost :  as  if  he  had 
said,  “  In  whatever  you  fail,  see  you  do  not  miss  of 
this ;  the  principal  of  all  graces  is  worth  your  getting 
at  any  rate.  ” 

II.  "He  directs  them  which  spiritual  gift  to  prefer, 
from  a  principle  of  charity  ;  “Desire  s/iiritual  gifts, 
but  rather  that  ye  may  prophesy,  or  chiefly  that  you 
may  prophesy.  While  they  were  in  close  pursuit 
of  charity,  and  made  this  Christian  disposition  their 
chief  scope,  they  might  be  zealous  of  spiritual  gifts, 
be  ambitious  of  them  in  some  measure,  but  especi¬ 
ally  of  prophesying,  that  is,  of  interpreting  scripture. 
This  preference  would  most  plainly  discover  that 
they  were  indeed  upon  such  pursuit,  that  they  had 
a  due  value  for  Christian  charity,  and  were  intent 
upon  it.  Note,  Gifts  are  fit  objects  of  our  desire  and 
pursuit,  in  subordination  to  grace  and  charity. 
That  should  be  sought  first,  and  with  greatest  ear¬ 
nestness,  which  is  most  worth. 

III.  He  assigns  the  reasons  of  this  preference. 
And  it  is  remarkable  here,  that  he  only  compares 
prophesying  with  speaking  with  tongues.  It  seems, 
this  was  the  gift  on  which  the  Corinthians  princi¬ 
pally  valued  themselves.  This  was  more  osten¬ 
tatious  than  the  plain  interpretation  of  scripture ; 
more  fit  to  gratify  pride,  but  less  fit  to  pursue  the 
purposes  of  Christian  charity  ;  it  would  not  equally 
edify,  or  do  good  to,  the  souls  of  men.  For, 

1.  He  that  spake  with  tongues,  must  wholly 
speak  between  God  and  himself ;  for  whatever 
mysteries  might  be  communicated  in  his  language, 


none  of  his  own  countrymen  could  understand  them, 
because  they  did  not  understand  the  language,  v.  2, 
Note,  What  cannot  be  understood,  can  never  edify. 
No  advantage  can  be  reaped  from  the  most  excellent 
discourses,  if  delivered  in  unintelligible  language, 
such  as  the  audience  can  neither  speak  nor  under¬ 
stand  :  but  he  that  prophesies,  speaks  to  the  advan¬ 
tage  of  his  hearers ;  they  may  profit  by  his  gift.  In¬ 
terpretation  of  scripture  will  be  for  their  edification  ; 
they  may  be  exhorted  and  comforted  by  it,  v.  3. 
And  indeed  these  two  must  go  together.  Duty  is 
the  proper  way  to  comfort ;  and  they  that  would  be 
comforted,  must  bear  being  exhorted. 

2.  He  that  speaks  with  tongues,  may  edify  him¬ 
self,  v.  4.  He  must  understand,  and  be  affected 
with,  what  he  speaks ;  and  so  every  minister  should ; 
and  he  that  is  most  edified  himself,  is  in  the  disposi¬ 
tion  and  fitness  to  do  good  to  others,  by  what  he 
speaks ;  but  he  that  speaks  with  tongues  or  language 
unknown,  can  only  edify  himself ;  others  can  reap 
no  benefit  from  his  speech.  Whereas  the  end  of 
speaking  in  the  church  is  to  edify  the  church,  ( v . 
4.)  to  which  prophesying,  or  interpreting  scripture 
by  inspiration,  or  otherwise,  is  immediately  adapted. 
Note,  That  is  the  best  and  most  eligible  gift,  which 
best  answers  the  purposes  of  charity,  and  does  most 
good ;  not  that  which  can  edify  ourselves  only,  but 
that  which  will  edify  the  church.  Such  is  prophe¬ 
sying,  or  preaching,  and  interpreting  scripture,-  com¬ 
pared  with  speaking  in  an  unknown  tongue. 

Indeed,  no  gift  is  to  be  despised,  but  the  best  are 
to  be  preferred.  I  could  wish,  says  the  apostle,  that 
ye  all  spake  with  tongues,  but  rather  that  ye  pro¬ 
phesied,  v.  5.  Every  gift  of  God  is  a  favour  from 
God,  and  may  be  improved  for  his  glory,  and  as  such 
is  to  be  valued  and  thankfully  received ;  but  then 
those  are  to  be  most  valued,  that  are  most  useful. 
Greater  is  he  that  prophesieth  than  he  that  speaketh 
with  tongues,  unless  he  interpret,  that  the  church 
may  receive  edifying,  v.  5.  Benevolence  makes  a 
man  truly  great.  It  is  more  blessed  to  give  than  to 
receive.  And  it  is  true  magnanimity  to  study  and 
seek  to  be  useful  to  others,  rather  than  to  raise  their 
admiration,  and  draw  their  esteem.  Such  a  man 
has  a  large  soul,  copious  and  diffused  in  proportion 
to  his  benevolence,  and  bent  of  mind  for  public  good. 
Greater  is  he  who  interprets  scripture  to  edify  the 
church,  than  he  who  speaks  tongues  to  recommend 
himself.  And  what  other  end  he  who  spake  with 
tongues  could  have,  unless  he  interpreted  what  he 
spake,  is  not  easy  to  see.  Note,  That  makes  most 
for  the  honour  of  a  minister,  which  is  most  for  the 
church’s  edification,  not  that  which  shews  his  gifts 
to  most  advantage.  He  acts  in  a  narrow  sphere, 
while  he  aims  at  himself  ;  but  his  spirit  and  charac¬ 
ter  increase  in  proportion  to  his  usefulness,  I  mean 
his  own  intention  and  endeavours  to  be  useful. 

6.  Now,  brethren,  if  I  come  unto  you 
speaking  with  tongues,  what  shall  I  profit 
you,  except  I  shall  speak  to  you,  either  b) 
revelation,  or  by  knowledge,  or  by  prophe¬ 
sying,  or  by  doctrine?  7.  And  even  things 
without  life  giving  sound,  whether  pipe  or 
harp,  except  they  give  a  distinction  in  the 
sounds,  how  shall  it  be  known  what  is 
piped  or  harped  ?  8.  For  if  the  trumpet 

give  an  uncertain  sound,  who  shall  prepare 
himself  to  the  battle  ?  9.  So  likewise  ye, 
except  ye  utter  by  the  tongue  words  easy 
to  be  understood,  how  shall  it  be  known 
what  is  spoken  ?  For  ye  shall  speak  into 
the  air.  1 6.  There  are,  it  may  be,  so  many 


155 


1.  CORINTHIANS,  XIV. 


kinds  of  voices  in  the  world,  and  none  of 
them  is  without  signification.  11.  There¬ 
fore,  if  1  know  not  the  meaning  of  the 
voice,  1  shall  be  unto  him  that  speaketh,  a 
barbarian ;  and  he  that  speaketh  shall  be  a 
barbarian  unto  me.  12.  Even  so  ye,  for  as 
much  as  ye  are  zealous  of  spiritual  gifts , 
seek  that  ye  may  excel  to  the  edifying  of 
the  church.  1 3.  Wherefore,  let  him  that 
speaketh  in  an  unknown  tongue,  pray  that 
he  may  interpret.  14.  For  if  I  pray  in  an 
unknown  tongue,  my  spirit  prayeth,  but  my 
understanding  is  unfruitful. 

In  this  paragraph  he  goes  on  to  shew  how  vain  a 
thing  that  ostentation  of  speaking  unknown  and  un¬ 
intelligible  language  must  be.  It  was  altogether  un¬ 
edifying  and  unprofitable  ;  (y.  6.)  If  I  come  to  you 
speaking  with  tongues,  what  will  it  profit  you,  unless 
I  speak  to  you  by  revelation,  or  by  knowledge,  or  by 
prophesying,  or  by  doctrine  ?  It  would  signify  no¬ 
thing  to  utter  any  of  these  in  an  unknown  tongue. 
An  apostle,  with  all  his  furniture,  could  not  edify, 
unless  he  spake  to  the  capacity  of  his  hearers.  New 
revelations,  the  most  clear  explications  of  old  ones, 
the  most  instructive  discourses  in  themselves,  would 
be  unprofitable  in  a  language  not  understood.  Nay, 
interpretations  of  scripture,  made  in  an  unknown 
tongue,  would  need  to  be  interpreted  over  again,  be¬ 
fore  they  could  be  of  any  use.  This  he  illustrates 
by  several  allusions.  1.  To  a  pipe  and  a  harp  play¬ 
ing  always  in  one  tone.  Of  what  use  can  this  be 
to  those  who  are  dancing  l  If  there  be  no  distinction 
of  sounds,  how  should  they  order  their  steps  or  mo¬ 
tions  ?  Unintelligible  language  is-  like  piping  or 
harping,  without  distinction  of  sounds  :  it  gives  no 
more  direction  how  a  man  should  order  his  conver¬ 
sation,  than  a  pipe  with  but  one  stop,  or  a  harp  with 
but  one  string,  can  direct  a  dancer  how  he  should 
order  his  steps,  v.  7.  2.  To  a  trumpet  giving  an 

uncertain  sound,  <p»v>',v,  a  sound  not  manifest ; 

either  not  the  proper  sound  for  the  purpose,  or  not 
distinct  enough  to  be  discerned  from  every  other 
sound.  If,  instead  of  sounding  an  onset,  it  sounded 
a  retreat,  or  sounded  one  knew  not  what,  who  would 
prepare  for  the  battle?  To  talk  in  an  unknown  lan¬ 
guage  in  a  Christian  assembly,  is  altogether  as  vain 
and  to  no  purpose,  as  for  a  trumpet  to  give  no  cer¬ 
tain  sound  in  the  field  or  day  of  battle.  The  army 
in  one  case,  and  the  congregation  in  the  other,  must 
be  all  in  suspense,  and  at  a  perfect  nonplus.  To  speak 
words  that  have  no  signincancy  to  those  who  hear 
them,  is  to  leave  them  ignorant  of  what  is  spoken  ; 
it  is  speaking  to  the  air,  v.  9.  Words  without  a 
meaning  can  convey  no  notion  or  instruction  to  the 
mind  ;  and  words  not  understood,  have  no  meaning 
with  those  who  do  not  understand  them  :  to  talk  to 
them  in  such  language,  is  to  waste  our  breath.  3. 
He  compares  the  speaking  in  an  unknown  tongue  to 
the  gibberish  of  barbarians.  There  are,  as  he  says, 
(■y.  10.)  many  kinds  of  voices  in  the  world,  none  of 
which  are  without  their  proper  signification.  This 
is  true  of  the  several  languages  spoken  by  several 
nations.  All  of  them  have  their  proper  signification. 
Without  this  they  would  be  <pa'val  a<pcmi — a  voice, 
and  no  voice.  For  that  is  no  language,  nor  can  an¬ 
swer  the  end  of  speaking,  which  has  no  meaning. 
But  whatever  proper  signification  the  . words  of  any 
language  may  have  in  themselves,  and  to  those  who 
Understand  them,  they  are  perfect  gibberish  to  men 
of  another  language,  who  understand  them  not.  In 
this  case,  speaker  and  hearers  are  barbarians  to 
each  other,  v.  11.  They  talk  and  hear  only  sounds 


without  sense  ;  for  this  is  to  be  a  barbarian.  For 
this,  says  the  polite  Ovid,  when  banished  into  Pontus, 

Barbarus  hie  ego  sum,  quia  non  intelligor  ulli — 

I  am  a  barbarian  here,  none  understand  me. 

To  speak  in  the  church  in  an  unknown  tongue,  is 
to  talk  gibberish ;  it  is  to  play  the  barbarian ;  it 
is  to  confound  the  audience,  instead  of  instructing 
them ;  and  for  this  ixason  utterly  vain  and  unpro¬ 
fitable. 

The  apostle,  having  thus  established  his  point,  in 
the  two  next  verses  applies  it ;  (1.)  By  advising  them 
to  be  chiefly  desirous  of  those  gilts  that  were  most 
for  the  church’s  edification,  v.  12.  “Forasmuch  as 
you  are  zealous  of  spiritual  gifts,  this  way  it  will 
become  commendable  zeal ;  be  zealous  to  edify  the 
church,  to  promote  Christian  knowledge  and  prac¬ 
tice;  and  covet  those  gifts  most,  that  will  do  the 
best  service  to  men’s  souls.”  This  is  the  great  rule 
he  gives;  which,  (2.)  He  applies  to  the  matter  in 
hand,  that,  if  they  did  speak  a  foreign  language, 
they  should  beg  of  God  the  gift  of  interpreting  it, 
v.  13.  That  these  were  different  gifts,  see  ch.  12. 
10.  They  might  -speak  and  understand  a  foreign 
language,  who  could  not  readily  translate  it  into 
their  own:  and  yet  was  this  necessary  to  the  church’s 
edification  ;  for  the  church  must  understand,  that  it 
might  be  edified  ;  which  yet  it  could  not  do,  till  the 
foreign  language  was  translated  into  its  own.  Let 
him  therefore  pray  for  the  gift  of  interpreting  what 
he  speaks  in  an  unknown  tongue ;  or  rather  covet 
and  ask  of  God  the  gift  of  interpreting,  than  of 
speaking  in  a  language  that  needs  interpretation, 
this  being  most  for  the  church’s  benefit,  and  there¬ 
fore  among  the  gifts  that  excel ;  vide  v.  12.  Some 
understand  it,  “Let  him  pray  so  as  to  interpret 
what  he  utters  in  prayer,  in  a  language  unintelligible 
without  it.”  The  sum  is,  that  they  should  perform 
all  religious  exercises  in  their  assemblies,  so  that  all 
might  join  in  them,  and  profit  by  them.  (3.)  He 
enforces  this  advice  with  a  proper  reason,  that,  if 
he  prayed  in  an  unknown  tongue,  his  spirit  might 
pray,  that  is,  a  spiritual  gift  might  be  exercised  in 
rayer,  or  his  own  mind  might  be  devoutly  engaged, 
ut  his  understanding  would  be  unfruitful,  (y.  14.) 
that  is,  the  sense  and  meaning  of  his  words  would 
be  unfruitful ;  he  would  not  be  understood,  nor 
therefore  would  others  join  with  him  in  his  devotions. 
Note,  It  should  be  the  concern  of  such  as  pray  in 
public,  to  pray  intelligibly,  not  in  a  foreign  language, 
nor  in  a  language,  that,  if  it  be  not  foreign,  is  above 
the  level  of  the  audience.  Language  that  is  most 
obvious  and  easy  to  be  understood,  is  the  most  proper 
for  devotions,  and  other  religious  exeicises. 

1 5.  AY  hat  is  it  then  ?  I  will  pray  with  the 
spirit,  and  I  will  pray  with  the  understand¬ 
ing  also:  I  will  sing  with  the  spirit,  and  1 
will  sing  with  the  understanding  also.  16. 
Else  when  thou  shalt  bless  with  the  spirit, 
i  how  shall  he  that  occupied)  the  room  of 
the  unlearned,  say  Amen  at  thy  giving 
thanks,  seeing  he  understandeth  not  what 
thou  sayest?  17.  For  thou  verily  giveth 
thanks  well,  but  the  other  is  not  edified. 
18.  I  thank  my  God,  I  speak  with  tongues 
more  than  ye  all :  19.  Yet  in  the  church  1 
had  rather  speak  five  words  with  my  under¬ 
standing,  that  by  my  voice  1  might  teach 
others  also,  than  ten  thousand  words  in  an 
unknown  tongue.  20.  Brethren,  be  not 
children  in  understanding:  howbeit,  in  ma- 


456 


I.  CORINTHIANS,  XIV. 


lice  be  ye  children,  but  in  understanding 
be  men. 

The  apostle  here  sums  up  the  argument  hitherto, 
and, 

I.  Directs  them  how  they  should  sing  and  pray  in 
public ;  (v.  15. )  What  is  it  then  ?  I  will  pray  with 
the  spirit,  and  I  will  pray  with  the  understanding 
also.  I  will  sing  with  the  spirit,  IV c.  He  does  not 
forbid  their  praying  or  singing  under  a  divine  affla¬ 
tus,  or  when  they  were  inspired  for  this  purpose,  or 
had  such  a  spiritual  gift  communicated  to  them  ; 
but  he  would  have  them  perform  both,  so  as  to  be 
understood  by  others,  that  others  might  join  with 
them.  Note,  Public  worship  should  be  performed 
so  as  to  be  understood. 

II.  He  enforces  the  argument  with  several  reasons. 

1.  That  otherwise  the  unlearned  could  not  say 
Amen  to  their  prayers  or  thanksgivings  ;  could  not 
join  in  the  worship,  for  they  did  not  understand  it, 
v.  16.  He  who  fills  up  or  occupies  the  place  of  the 
unlearned,  that  is,  as  the  ancients  interpret  it,  the 
body  of  the  people,  who,  in  most  Chi'istian  assem¬ 
blies,  are  illiterate  ;  how  should  they  say  Amen  to 
prayers  in  an  unknown  tongue  ?  How  should  they 
declare  their  consent  and  concurrence  ?  This  is 
saying  Amen,  So  be  it.  God  grant  the  thing  we  have 
requested;  or,  We  join  in  the  confession  that  has 
been  made  of  sin,  and  in  the  acknowledgment  that  | 
has  been  made  of  divine  mercies  and  favours.  This 
is  the  import  of  saying  Amen.  All  should  say  Amen 
inwardly  ;  and  it  is  not  improper  to  testify  this  in¬ 
ward  concurrence  in  public  prayers  and  devotions, 
by  an  audible  Amen.  The  ancient  Christians  said 
Amen  aloud.  Vide  Just.  Mart.  apol.  2.  prope  Jin. 
Now,  how  should  the  people  say  Amen  to  what  they 
did  not  understand  ?  Note,  There  can  be  no  con¬ 
currence  in  those  prayers  that  are  not  understood. 
The  intention  of  public  devotions  is,  therefore,  en¬ 
tirely  destroyed,  if  they  be  performed  in  an  un¬ 
known  tongue.  He  who  performs,  may  pray  well, 
and  give  thanks  well,  but  not  in  that  time  and  place, 
because  others  are  not,  cannot  be,  edified  (v.  17. ) 
by  what  they  understand  not. 

2.  He  alleges  his  own  example,  to  make  the 
greater  impression.  Concerning  which,  observe, 
(1.)  That  he  did  not  come  behind  any  of  them  in 
this  spiritual  gift ;  I  thank  my  God,  I  speak  with 
tongues  more  than  ye  all;  {v.  18. )  not  only  more  than 
any  single  person  among  you,  but  more  than  all  to¬ 
gether.”  It  was  not  envy  at  their  better  furniture, 
that  made  Paul  depreciate  what  they  so  highly  va¬ 
lued,  and  so  much  vaunted  of ;  he  surpassed  them 
all  in  this  very  gift  of  tongues,  and  did  not  vilify 
their  gift  because  he  had  it  not.  This  spirit  of  envy 
is  too  common  in  the  world.  But  the  apostle  took 
care  to  guard  against  this  misconstruction  of  his  pur¬ 
pose,  by  letting  them  know  there  was  more  ground 
for  them  to  envy  him  upon  this  head,  than  for  him 
to  envy  them.  Note,  When  we  beat  down  men’s 
unreasonable  value  for  themselves,  or  any  of  their 
possessions  or  attainments,  we  should  let  them  see, 
if  possible,  that  this  does  not  proceed  from  an  envi¬ 
ous  and  grudging  spirit.  We  miss  our  aim,  if  they 
can  fairly  give  our  conduct  this  invidious  turn.  Paul 
could  not  be  justly  censured  or  suspected  for  any 
such  principle  in  this  whole  argument.  He  spake 
more  languages  than  they  all.  Yet,  (2. )  He  had  ra¬ 
ther  speak  five  words  with  understanding,  that  is, 
so  as  to  be  understood,  and  instruct  and  edify  others, 
than  ten  thousand  words  in  an  unknown  tongue,  v. 
19.  He  was  so  far  from  valuing  himself  upon  talk¬ 
ing  languages,  or  making  ostentation  of  his  talents 
of  this  kind,  that  he  had  rather  speak  five  intelligi¬ 
ble  words,  to  benefit  others,  than  make  a  thousand, 
ten  thousand  fine  discourses,  that  would  do  no  one 
else  any  good,  because  they  did  not  understand 


them.  Note,  A  truly  Christian  minister  will  value 
himself  much  more  upon  doing  the  least  spiritual 
good  to  men’s  souls,  than  upon  procuring  the  great¬ 
est  applause  and  commendation  to  himself.  This  is 
true  grandeur  and  nobleness  of  spirit ;  it  is  acting  up 
to  his  character ;  it  is  approving  himself  the  servant 
of  Christ,  and  not  a  vassal  to  his  own  pride  and 
vanity. 

3.  He  adds  a  plain  intimation,  that  the  fondness 
they  discovered  for  this  gift,  was  but  too  plain  an 
indication  of  the  immaturity  of  their  judgment ;  Bre¬ 
thren,  be  not  children  in  understanding;  in  malice 
be  ye  children,  but  in  understanding  be  men,  v.  20. 
Children  are  apt  to  be  struck  with  novelty  and 
strange  appearances.  They  are  taken  with  an  out¬ 
ward  shew,  without  inquiring  into  the  true  nature 
and  worth  of  things.  Do  not  you  act  like  them,  and 
prefer  noise  and  shew  to  worth  and  substance  ; 
shew  a  greater  ripeness  of  judgment,  and  act  a  more 
manly  part ;  be  like  children  in  nothing  but  an  in¬ 
nocent  and  inoffensive  disposition.  A  double  rebuke 
is  couched  in  this  passage,  both  of  their  pride  upon 
account  of  their  gifts,  and  their  arrogance  and  haugh 
tiness  towards  each  other,  and  the  contests  and  quar¬ 
rels  proceeding  from  them.  Note,  Christians  should 
be  harmless  and  inoffensive  as  children,  void  of  all 
guile  and  malice;  but  should  have  wisdom  and 
knowledge  that  are  ripe  and  mature.  They  should 
not  be  unskilful  in  the  word  of  righteousness,  (Heb. 
5.  13.)  though  they  should  be  unskilful  in  all  the 
ai'ts  of  mischief. 

21.  In  the  law  it  is  written,  With  men  of 
other  tongues  and  other  lips  will  I  speak 
unto  this  people  ;  and  yet  for  all  that  will 
they  not  hear  me,  saith  the  Lord.  22. 
Wherefore  tongues  are  for  a  sign,  not  to 
them  that  believe,  but  to  them  that  believe 
not :  but  prophesying  serveth  not  for  them 
that  believe  not,  but  for  them  that  believe. 
23.  If  therefore  the  whole  church  be  come 
together  into  one  place,  and  all  speak  with 
tongues,  and  there  come  in  those  that  are 
unlearned  or  unbelievers,  will  they  not  say 
that  ye  are  mad  ?  24.  But  if  all  prophesy, 
and  there  come  in  one  that  believeth  not, 
or  one  unlearned,  he  is  convinced  of  all,  he 
is  judged  of  all:  25.  And  thus  are  the  se¬ 
crets  of  his  heart  made  manifest ;  and  so, 
falling  down  on  his  face,  he  will  worship 
God,  and  report  that  God  is  in  you  of  a 
truth. 

In  this  passage  the  apostle  pursues  the  argument 
and  reasons  from  other  topics ;  as, 

I.  Tongues,  as  the  Corinthians  used  them,  were 
rather  a  token  of  judgment  from  God,  than  mercy 
to  any  people ;  (z\  21.)  In  the  law,  that  is,  the  Old 
Testament,  it  is  written,  With  men  of  other  tongues 
and  other  lips  will  I  speak  to  this  people  ;  and  yet  for 
all  that  will  they  not  hear  me,  saith  the  Lord,  Isa. 
28.  11.  Compare  Deut.  28.  46,  49.  To  both  these 
places,  it  is  thought,  the  apostle  refers.  Both  are 
delivered  by  way  of  threatening,  and  one  is  supposed 
to  interpret  the  other.  The  meaning  in  this  view, 
is,  that  it  is  an  evidence  that  a  people  are  abandoned 
of  God,  when  he  gives  them  up  to  this  sort  of  ii> 
struction,  to  the  discipline  of  those  who  speak  in  an- 
I  other  language.  And  surely  the  apostle’s  discourse 
|  implies,  You  should  not  be  fond  of  the  tokens  of  di- 
I  vine  displeasure.  God  can  have  no  gracious  regards 
I  to  those  who  are  left  merely  to  this  sort  of  instruc 


I.  CORINTHIANS,  XIV. 


tion,  and  taught  in  language  which  they  cannot  un¬ 
derstand.  They  can  never  be  benefited  by  such 
teaching  as  this ;  and  when  they  are  left  to  it,  it  is  a 
sad  sign  that  God  gives  them  over  as  past  cure.  And 
should  Christians  covet  to  be  in  such  a  state,  or  bring 
*he  churches  into  it  ?  Yet  thus  did  the  Corinthian 
preachers  in  effect,  who  would  always  deliver  their 
inspirations  in  an  unknown  tongue. 

II.  Tongues  were  rather  a  sign  to  unbelievers  than 
to  believers,  v.  22.  They  were  a  spiritual  gift,  in¬ 
tended  for  the  conviction  and  conversion  of  infidels, 
that  they  might  be  brought  into  the  Christian 
church  ;  but  converts  were  to  be  built  up  in  Chris¬ 
tianity  by  profitable  instructions  in  their  own  lan¬ 
guage.  The  gift  of  tongues  was  necessary  to  spread 
Christianity,  and  gather  churches ;  it  was  proper 
and  intended  to  convince  unbelievers  of  that  doctrine 
which  Christians  had  already  embraced ;  but  pro¬ 
phesying,  and  interpreting  scripture  in  their  own 
language,  were  most  for  the  edification  of  such  as  did 
already  believe :  so  that  speaking  with  tongues  in 
Christian  assemblies  was  altogether  out  of  time  and 
place ;  neither  one  nor  the  other  was  proper  for  it. 
Note,  That  gifts  may  be  rightly  used,  it  is  proper  to 
know  the  ends  which  they  are  intended  to  serve. 
To  go  about  the  conversion  of  infidels,  as  the  apos¬ 
tles  did,  without  the  gift  of  tongues,  and  the  dis¬ 
covery  of  this  gift,  had  been  a  vain  undertaking ;  but 
in  an  assembly  of  Christians  already  converted  to 
the  Christian  faith,  to  make  use  and  ostentation  of 
this  gift  would  be  perfectly  impertinent,  because  it 
would  be  of  no  advantage  to  the  assembly ;  not  for 
conviction  of  truth,  because  they  had  already  em¬ 
braced  it ;  not  for  their  edification,  because  they  did 
not  understand,  and  could  not  get  benefit  without 
understanding,  what  they  heard. 

III.  The  credit  and  reputation  of  their  assemblies 
among  unbelievers  required  them  to  prefer  pro¬ 
phesying  before  speaking  with  tongues.  For,  1.  If 
when  they  were  all  assembled  for  Christian  worship, 
their  ministers,  or  all  employed  in  public  worship, 
should  talk  unintelligible  language,  and  infidels 
should  drop  in,  they  would  conclude  them  to  be  mad, 
to  be  no  better  than  a  parcel  of  wild  fanatics.  Who 
m  their  right  senses  could  carry  on  religious  worship 
in  such  a  manner  ?  Or  what  sort  of  religion  is  that 
which  leaves  out  sense  and  understanding?  Would 
not  this  make  Christianity  ridiculous  to  a  heathen, 
to  hear  the  ministers  of  it  pray,  or  preach,  or  per¬ 
form  any  other  religious  exercise,  in  a  language  that 
neither  he  nor  the  assembly  understood?  Note, 
Christian  religion  is  a  sober  and  reasonable  thing  in 
itself,  and  should  not,  bv  the  ministers  of  it,  be  made 
to  look  wild  or  senseless.  They  disgrace  their  re¬ 
ligion,  and  vilify  their  own  character,  who  do  any 
thing  that  has  this  aspect.  But,  on  the  other  hand, 
2.  If  instead  of  speaking  with  tongues,  those  who 
minister,  plainly  interpret  scripture,  or  preach,  in 
language  intelligible  and  proper,  the  great  truths  and 
rules  of  the  gospel,  a  heathen  or  unlearned  person, 
coming  in,  would  probably  be  convinced,  and  be¬ 
come  a  convert  to  Christianity  ;  (v.  24,  25.)  his  con¬ 
science  will  be  touched,  the  secrets  of  his  heart  will 
be  revealed  to  him,  he  will  be  condemned  by  the 
truth  he  hears,  and  so  will  be  brought  to  confess  his 
guilt,  to  pay  his  homage  to  God,  and  own  that  He  is 
indeed  among  you,  present  in  the  assembly.  Note, 
Scripture-truth,  plainly  and  duly  taught,  has  a  mar¬ 
vellous  aptness  to  awaken  the  conscience,  and  touch 
the  heart.  And  is  not  this  much  more  for  the  ho¬ 
nour  of  our  religion,  than  that  infidels  should  con¬ 
clude  the  ministers  of  it  a  set  of  madmen,  and  their 
religious  exercises  only  fits  of  phrensy  ?  This  last 
would  at  once  cast  contempt  on  themselves,  and 
their  religion  too.  Instead  of  procuring  applause  for 
themselves,  it  would  render  them  ridiculous,  and  in¬ 
volve  their  profession  in  the  same  censure :  whereas 

Vol.  vi. — 3  M 


prophesying  would  certainly  edify  the  church,  much 
better  keep  up  their  credit,  and  might  probably  con 
vince  and  convert  infidels  who  might  occasionally 
hear  them.  Note,  Religious  exercises  in  Christian 
assemblies  should  be  such  as  are  fit  to  edify  the  faith¬ 
ful,  and  convince,  affect,  and  convert  unbelievers. 
The  ministry  was  not  instituted  to  make  ostentation 
of  gifts  and  parts,  but  to  save  souls. 

26.  How  is  it  then,  brethren  ?  When  ye 
come  together,  every  one  of  you  hath'  a 
psalm,  hath  a  doctrine,  hath  a  tongue,  hath 
a  revelation,  hath  an  interpretation.  Let 
all  things  be  done  to  edifying.  27.  If  any 
man  speak  in  an  unknown  tongue,  let  it  be 
by  two,  or  at  the  most  by  three,  and  that  by 
course ;  and  let  one  interpret.  23.  But  if 
there  be  no  interpreter,  let  him  keep  silence 
in  the  church  :  and  let  him  speak  to  himself, 
and  to  God.  29.  Let  the  prophets  speak 
two  or  three,  and  let  the  other  judge.  30. 
If  any  thing  be  revealed  to  another  that 
sitteth  by,  let  the  first  hold  his  peace.  31. 
For  ye  may  all  prophesy  one  by  one,  that 
all  may  learn,  and  all  may  be  comforted. 
32.  And  the  spirits  of  the  prophets  are  sub¬ 
ject  to  the  prophets.  33.  For  God  is  not 
the  author  of  confusion,  but  of  peace,  as  in 
all  churches  of  the  saints. 

In  this  passage  the  apostle  reproves  them  for  their 
disorder,  and  endeavours  to  correct  and  regulate 
their  conduct  for  the  future. 

I.  He  blames  them  for  the  confusion  they  intro¬ 
duced  into  the  assembly,  by  ostentation  of  their  gifts ; 
(v.  26.)  When  ye  come  together,  every  one  hath  a 
fisalm,  hath  a  doctrine,  hath  a  tongue,  &c.  that  is, 
either,  “  You  are  apt  to  confound  the  several  parts 
of  worship ;  and  while  one  has  a  psalm  to  utter  by 
inspiration,  another  has  a  doctrine,  or  revelation 
or  else,  “  You  are  apt  to  be  confused  in  the  same 
branch  of  worship,  many  of  you  having  psalms  or 
doctrines  to  propose  at  the  same  time,  without  stay¬ 
ing  for  one  another.  Is  not  this  perfect  uproar  ?  Can 
this  be  edifying  ?  And  yet,  all  religious  exercises  in 
public  assemblies  should  have  this  view,  Let  all 
things  be  done  to  edifying.  ” 

II.  He  corrects  their  faults,  and  lays  down  some 
regulations  for  their  future  conduct.  As,  1.  To 
speaking  in  an  unknown  tongue,  he  orders,  that  no 
more  than  two  or  three  should  do  it  at  one  meeting, 
and  this  not  altogether,  but  successively’,  one  after 
another.  And  even  this  was  not  to  be  done  unless 
there  were  some  one  to  interpret,  (v.  27,  28.)  some 
other  interpreter  beside  himself,  who  spake  ;  for  to 
speak  in  an  unknown  tongue,  what  himself  yvas 
afterward  to  interpret,  could  only  be  for  ostentation. 
But  if  another  were  present,  yvho  could  interpret, 
two  miraculous  gifts  might  be  exercised  at  once,  and 
thereby  the  church  edified,  am;  the  faith  of  the 
hearers  confirmed  at  the  same  time.  But  if  there 
yvere  none  to  interpret,  he  yvas  to  be  silent  in  the 
church,  and  only  exercise  his  gift  betyveen  God  and 
himself,  (x».  28.)  that  is,  (as  I  think,)  in  private,  at 
home ;  for  all  who  are  present  at  public  yvorship, 
should  join  in  it,  and  not  be  at  their  priy’ate  dey’o- 
tions  in  public  assemblies.  Solitary  dey'otions  are 
out  of  time  and  place,  yvhen  the  church  is  met  for 
social  yvorship.  2.  As  to  prophesying,  he  orders, 
(1.)  That  tyvo  or  three  only  should  speak  at  one 
meeting,  ( v .  20.)  and  this  successively,  not  all  at 
once ;  and  the  other  should  examine  and  judge  what 


1.  CORINTHIANS.  XIV 


4  53 


lie  delivered,  that  is,  discern  and  determine  con¬ 
cerning  it,  whether  it  were  of  divine  inspiration  or 
not.  There  might  be  false  prophets,  mere  pre¬ 
tenders  to  divine  inspiration ;  and  the  true  prophets 
were  to  judge  of  these,  and  discern  and  discover  who 
was  divinely  inspired,  and  by  such  inspiration  in¬ 
terpreted  scripture,  and  taught  the  church,  and  who 
was  not ;  what  was  of  divine  inspiration,  and  what 
was  not.  This  seems  to  be  the  meaning  of  this  rule. 
For  where  a  prophet  was  known  to  be  such,  and  un¬ 
der  the  divine  afflatus,  he  could  not  be  judged ;  for 
this  were  to  subject  even  the  Holy  Spirit  to  the  judg¬ 
ment  of  men.  He  who  was  indeed  inspired,  and 
known  to  be  so,  was  above  all  human  judgment.  (2. ) 
He  orders,  that,  it  any  assistant  prophets  had  a  re¬ 
velation,  while  another  was  prophesying,  the  other 
should  hold  his  peace,  be  silent,  (y.  30.)  before  the 
inspired  assistant  uttered  his  revelation.  Indeed,  it 
is  by  many  understood,  that  the  former  speaker 
should  immediately  hold  his  peace.  But  this  seems 
unnatural,  and  not  so  well  to  agree  with  the  context. 
For  why  must  one  that  was  speaking  by  inspiration, 
be  immediately  silent  upon  another  man’s  being  in¬ 
spired,  and  suppress  what  was  dictated  to  him  by 
the  same  Spirit  ?  Indeed,  he  who  had  the  new  re¬ 
velation,  might  claim  liberty  of  speech  in  his  turn, 
upon  producing  his  vouchers  :  but  why  must  liberty 
of  speech  be  taken  from  him  who  was  speaking  be¬ 
fore,  and  his  mouth  stopped,  when  he  was  delivering 
the  dictates  of  the  same  Spirit,  and  could  produce 
the  same  vouchers  ?  Would  the  Spirit  of  God  move 
one  to  speak,  and,  before  he  had  delivered  what  he 
had  to  say,  move  another  to  interrupt  him,  and  put 
him  to  silence  ?  This  seems  to  me  an  unnatural 
thought.  Nor  is  it  more  agreeable  to  the  context, 
and  the  reason  annexed,  (v.  31.)  That  all  might 
firo/ihesy,  one  by  one,  or  one  after  another;  which 
could  not  be  where  any  one  was  interrupted  and 
silenced  before  he  had  done  prophesying ;  but  might 
easily  be,  if  he,  who  was  afterward  inspired,  forbore 
to  deliver  his  new  revelation,  till  the  former  pro¬ 
phet  had  finished  what  he  had  to  say.  And  to  con¬ 
firm  this  sense,  the  apostle  quickly  adds,  The  spirits 
of  the  prophets  are  subject  to  the  prophets;  (y.  33.) 
that  is,  the  spiritual  gilts  they  have,  leave  them  still 
possessed  of  their  reason,  and  capable  of  using  their 
own  judgment  in  the  exercise  of  them.  Divine  in¬ 
spirations  are  not  like  the  diabolical  possessions  of 
heathen  priests,  violent  and  ungovernable,  and 
prompting  them  to  act  as  if  they  were  beside  them¬ 
selves  ;  but  are  sober  and  calm,  and  capable  of  regu¬ 
lar  conduct.  The  man  inspired  by  the  Spirit  of 
God,  may  still  act  the  man,  and  observe  the  rules 
of  natural  order  and  decency  in  delivering  his  reve¬ 
lations.  His  spiritual  gift  is  thus  far  subject  to  his 
pleasure,  and  to  be  managed  by  his  discretion. 

III.  The  apostle  gives  the  reasons  of  these  regula¬ 
tions.  As,  1.  That  they  would  be  for  the  church’s 
benefit,  their  instruction  and  consolation.  It  is,  that 
all  may  learn,  and  all  may  be  comforted  or  exhorted, 
that  the  prophets  were  to  speak  in  the  orderly  man¬ 
ner  the  apostle  advises.  Note,  The  instruction, 
edification,  and  comfort,  of  the  church,  is  that  for 
which  God  instituted  the  ministry.  And  surely  mi¬ 
nisters  should,  as  much  as  possible,  fit  their  minis¬ 
trations  to  these  purposes.  2.  He  tells  them,  God 
is  not  the  God  of  confusion,  but  of  peace  and  good 
order,  v.  33.  And  therefore  divine  inspirations 
should  by  no  means  throw  Christian  assemblies  into 
confusion,  and  break  through  all  rules  of  common 
decency  ;  which  yet  would  be  unavoidable,  if  several 
inspired  men  should  :|J1  at  once  utter  what  was  sug¬ 
gested  to  them  by  the  Spirit  of  God,  and  not  wait  to 
take  their  turns.  Note,  The  honour  of  God  requires 
that  things  should  be  managed  in  Christian  assem¬ 
blies,  so  as  not  to  transgress  the  rules  of  natural  de¬ 
cency.  If  they  are  managed  in  a  tumultuous  and 


confused  manner,  what  a  notion  must  this  give  of  the 
God  who  is  worshipped,  to  considerate  observers  1 
Does  it  look  as  if  he  were  the  God  of  peace  and  or¬ 
der,  and  an  enemy  to  confusion  >  Things  should  be 
managed  so  in  divine  worship,  that  no  unlovely  or 
dishonourable  notion  of  God  should  be  formed  in  the 
minds  of  observers,  o.  He  adds,  that  things  were 
thus  orderly  managed  in  all  the  other  churches  ;  as 
in  all  the  churches  of  the  saints ;  (x».  33.)  they  kept 
to  these  rules  in  the  exercise  of  their  spiritual  gifts, 
which  was  a  manifest  proof  that  the  church  of  Co¬ 
rinth  might  observe  the  same  regulations.  And  it 
would  be  perfectly  scandalous  for  them,  who  ex¬ 
ceeded  most  churches  in  spiritual  gifts,  to  be  more 
disorderly  than  any  in  the  exercise  Qf  them.  Note, 
Though  other  churches  are  not  to  be  our  rule,  yet 
the  regard  they  pay  to  natural  decency  and  order 
should  restrain  us  from  breaking  the  rules.  Thus 
far  they  may  be  proposed  as  examples,  and  it  is  a 
shame  not  to  follow  them. 

34.  Let  your  women  keep  silence  in  the 
churches :  for  it  is  not  permitted  unto  them 
to  speak  ;  but  they  are  commanded  to  be  un¬ 
der  obedience,  as  also  saith  the  law.  35. 
And  if  they  will  learn  any  thing,  let  them 
ask  their  husbands  at  home :  for  it  is  a 
shame  for  women  to  speak  in  the  church. 

Here  the  apostle, 

1.  Enjoins  silence  on  their  women  in  public  as- 
'  semblies,  and  to  such  a  degree,  that  they  must  not 
ask  questions  for  their  own  information  in  the  church, 
but  ask  their  husbands  at  home.  They  are  to  learn 
in  silence  with  all  subjection :  but,  says  the  apostle, 
I  suffer  them  not  to  teach,  1  Tim.  2.  11,  12.  There 
is  indeed  an  intimation,  (ch.  11.  5.)  as  if  the  women 
sometimes  did  pray  and  prophesy  in  their  assem¬ 
blies,  which  the  apostle,  in  that  passage,  does  not 
simply  condemn,  but  the  manner  of  performance, 
that  is,  praying  or  prophesying  with  the  head  un¬ 
covered,  which,  in  that  age  and  country,  was  throw¬ 
ing  off  the  distinction  of  sexes,  and  setting  them¬ 
selves  on  a  level  with  the  men.  But  here  he  seems 
to  forbid  all  public  performances  of  their’s.  They 
are  not  permitted  to  speak  (r.  34.)  in  the  church, 
neither  in  praying  nor  prophesying.  The  connexion 
seems  plainly  to  include  the  last,  in  the  limited  sense 
in  which  it  is  taken  Jn  this  chapter,  that  is,  for 
preaching,  or  interpreting  scripture  by  inspiration. 
And  indeed,  for  a  woman  to  prophesy  in  this  sense, 
were  to  teach,  which  does  not  so  well  befit  her  state 
of  subjection.  A  teacher  of  others  has  in  that  re¬ 
spect  a  superiority  over  them,  which  is  not  allowed 
the  woman  over  the  man,  nor  must  she  therefore  be 
allowed  to  teach  in  a  congregation  ;  I  suffer  them  not 
to  teach.  But  praying,  and  uttering  hymns  inspired, 
were  not  teaching.  And  seeing  there  were  women 
who  had  spiritual  gifts  of  this  sort  in  that  age  of  the 
church,  (see  Acts  12.  9.)  and  might  be  under  this 
•  impulse  in  the  assembly,  must  they  altogether  sup¬ 
press  it  ?  Or  why  should  they  have  this  gift,  if  it 
must  never  be  publicly  exercised?  For  these  rea¬ 
sons,  some  think  that  these  general  prohibitions  are 
only  to  be  understood  in  common  cases ;  but  that 
upon  extraordinary  occasions,  when  women  were 
under  a  divine  afflatus,  and  known  to  be  so,  they 
might  have  liberty  of  speech.  They  were  not  or- 
|  dinarily  to  teach,  not  so  much  as  to  debate  and  ask 
questions  in  the  church,  but  learn  in  silence  there ; 
and  if  difficulties  occurred,  ask  their  own  husbands 
at  home.  Note,  As  it  is  the  woman’s  duty  to  learn 
in  subjection,  it  is  the  man’s  duty  to  keep  up  his  su¬ 
periority,  by  being  able  to  instruct  her  :  if  it  be  her 
!  duty  to  ask  her  husband  at  home,  it  is  his  concern 
i  and  duty  to  endeavour  at  least  to  be  able  to  answ 


459 


I.  CORINTHIANS,  XV. 


ner  inquiries :  if  it  be  a  shame  for  her  to  speak  in  the 
church,  where  she  should  be  silent,  it  is  a  shame  for 
him  to  be  silent  when  he  should  speak,  and  not  be 
able  to  give  an  answer,  when  she  asks  him  at  home. 

2.  We  have  here  the  reason  of  this  injunction ;  It 
is  God’s  law  and  commandment,  that  they  should 
be  under  obedience ;  (y.  34. )  they  are  placed  in  sub¬ 
ordination  to  the  man ;  and  it  is  a  shame  for  them  to 
do  any  thing  that  looks  like  an  affectation  of  chang¬ 
ing  ranks,  which  speaking  in  public  seemed  to  im¬ 
ply,  at  least  in  that  age,  and  among  that  people,  as 
would  public  teaching  much  more :  so  that  the  apos¬ 
tle  concludes,  it  was  a  shame  for  women  to  speak  in. 
the  church,  in  the  assembly.  Shame  is  the  mind’s 
uneasy  reflection  on  having  done  an  indecent  thing. 
And  what  more  indecent  than  for  a  woman  to  quit 
her  rank,  renounce  the  subordination  of  her  sex,  or 
do  what,  in  common  account,  had  such  aspect  and 
appearance  ?  Note,  Our  spirit  and  conduct  should 
be  suitable  to  our  rank.  The  natural  distinctions 
God  has  made,  we  should  observe.  Those  he  has 
placed  in  subjection  to  others,  should  not  set  them¬ 
selves  on  a  level,  or  affect  or  assume  superiority. 
The  womap  was  made  subject  to  the  man,  and  she 
should  keep  her  station,  and  be  content  with  it.  For 
this  reason  they  must  be  silent  in  the  churches,  not 
set  up  for  teachers ;  for  this  is  setting  up  for  superi¬ 
ority  over  the  man. 

36.  What !  Came  the  word  of  God  out 
from  you  ?  Or  came  it  unto  you  only?  37. 
If  any  man  think  himself  to  be  a  prophet, 
or  spiritual,  let  him  acknowledge  that  the 
things  that  I  write  unto  you  are  the  com¬ 
mandments  of  the  Lord.  38.  But  if  any 
man  be  ignorant,  let  him  be  ignorant.  39. 
Wherefore,  brethren,  covet  to  prophesy, 
and  forbid  not  to  speak  with  tongues.  40. 
Let  all  things  be  done  decently  and  in  or¬ 
der. 

In  these  verses  the  apostle  closes  his  argument, 

1.  With  a  just  rebuke  of  the  Corinthians  for  their 
extravagant  pride  and  self-conceit :  they  so  managed 
with  their  spiritual  gifts,  as  no  church  did  like  them ; 
they  behaved  in  a  manner  by  themselves,  and  would 
not  easily  endure  control  or  regulation.  Now,  says 
the  apostle,  to  beat  down  this  arrogant  humour, 
“  Came  the  gos/iel  out  from  you?  Or  came  it  to  you 
only  ?  r.  36.  Did  Christianity  come  out  of  Corinth  ; 
was  its  original  among  you?  Or,  if  not,  is  it  now 
limited  and  confined  to  you  ;  are  you  the  only  church 
favoured  with  divine  revelations,  that  you  will  de¬ 
part  from  the  decent  usages  of  all  other  churches ; 
and,  to  make  ostentation  of  your  spiritual  gifts,  bring 
confusion  into  Christian  assemblies  ?  How  intole¬ 
rably  assuming  is  this  behaviour !  Pray  bethink 
yourselves.”  When  it  was  needful  or  proper,  the 
apostle  could  rebuke  with  all  authority ;  and  surely 
his  rebukes,  if  ever,  were  proper  here.  Note,  They 
must  be  reproved  and  humbled,  whose  spiritual 
pride  and  self-conceit  throw  Christian  churches  and 
assemblies  into  confusion ;  though  such  men  will 
hardly  bear  even  the  rebukes  of  an  apostle. 

2.  He  lets  them  know,  that  what  he  said  to  them 
was  the  command  cf  God ;  nor  durst  any  true  pro¬ 
phet,  any  one  really  inspired,  deny  it ;  (v.  37.)  “  If 
any  man  think  himself  a  firo/ihet,  or  spiritual,  let  him 
acknowledge,  &c.  nay,  let  him  be  tried  by  this  very 
rule.  If  he  will  not  own  what  I  deliver  on  this  head 
to  be  the  will  of  Christ,  he  himself  never  had  the 
Spirit  of  Christ.  The  Spirit  of  Christ  can  never 
contradict  itself;  if  it  speak  in  me,  and  in  them,  it 
must  speak  the  same  things  in  both.  If  their  reve¬ 
lations  contradict  mine,  they  do  not  come  from  the 


same  spirit ;  either  I  or  they  must  be  false  prophets. 
By  this  therefore  you  may  know  them.  If  they  say 
that  my  directions  in  this  matter  are  no  divine  com¬ 
mandments,  you  may  depend  upon  it,  they  are  not 
divinely  inspired.  But  if  any  continue  after  all, 
through  prejudice  or  obstinacy,  uncertain  or  ignorant 
whether  they  or  I  speak  by  the  Spirit  of  God,  they 
must  be  left  under  the  power  of  this  ignorance.  If 
their  pretences  to  inspiration  can  stand  in  competi¬ 
tion  with  the  apostolical  character  and  powers  which 
I  have,  I  have  lost  all  my  authority  and  influence ; 
and  the  persons  who  allow  of  this  competition  against 
me,  are  out  of  the  reach  of  conviction,  and  must  be 
left  to  themselves.”  Note,  It  is  just  with  God,  to 
leave  them  to  the  blindness  of  their  own  minds,  who 
wilfully  shut  out  the  light.  They  who  \\  ould  be  ig¬ 
norant  in  so  plain  a  case,  were  justly  left  under  the 
power  of  their  mistake. 

3.  He  sums  up  all  in  two  general  advices.  (1.) 
That  though  they  should  not  despise  the  gift  of 
tongues,  nor  altogether  disuse  it,  under  the  mention¬ 
ed  regulations,  yet  they  should  prefer  prophesying. 
This  is  indeed  the  scope  of  the  whole  argument.  It 
was  to  be  preferred  to  the  other,  because  it  was  the 
more  useful  gift.  (2.)  He  charges  them  to  let  all 
things  be  done  decently  and  in  order,  (x;.  40. )  that 
is,  that  they  should  avoid  every  thing  that  was  ma¬ 
nifestly  indecent  and  disorderly.  Not  that  they 
should  hence  take  occasion  to  bring  into  the  Chris¬ 
tian  church  and  worship  any  thing  that  a  vain  mind 
might  think  ornamental  to  it,  and  would  help  to  set 
it  off.  Such  indecencies  and  disorders,  as  lie  had 
remarked  upon,  were  especially  to  be  shunned. 
They  must  do  nothing  that  was  manifestly  childish, 
(y.  20.1  or  that  would  give  occasion  to  say  they  were 
mad ;  ( v .  22.)  nor  must  they  act  so  as  to  breed  con¬ 
fusion,  v.  33.  This  would  be  utterly  indecent ;  it 
would  make  a  tumult  and  mob  of  a  Christian  assem¬ 
bly.  But  they  were  to  do  things  in  order ;  they  were 
to  speak  one  after  another,  and  not  all  at  once  ;  take 
their  turns,  and  not  interrupt  one  another.  To  do 
otherwise,  was  to  destroy  the  end  of  a  Christian  mi¬ 
nistry,  and  all  assemblies  for  Christian  worship. 
Note,  Manifest  indecencies  and  disorders  are  to  be 
carefully  kept  out  of  all  Christian  churches,  and 
every  part  of  divine  worship.  They  should  have 
nothing  in  them  that  is  childish,  absurd,  ridiculous, 
wild,  or  tumultuous  ;  but  all  parts  of  divine  worship 
should  be  carried  on  in  a  manly,  grave,  rational, 
composed,  and  orderly  manner.  God  is  not  to  be 
dishonoured,  nor  his  worship  disgraced,  by  our  un¬ 
becoming  and  disorderly  performance  of  it,  and  at¬ 
tendance  at  it. 

CHAP.  XV. 

In  this  chapter,  the  apostle  treats  of  that  great  article  of 
Christianity — the  resurrection  of  the  dead.  I.  He  esta¬ 
blishes  the  certainty  of  our  Saviour’s  resurrection,  v.  I. .  1 1. 
II.  He,  from  this  truth,  sets  himself  to  refute  those  who 
said,  There  is  no  resurrection  of  the  dead,  v.  12 . .  19.  Ill 
From  our  Saviour’s  resurrection  he  establishes  the  resur¬ 
rection  of  the  dead,  and  confirms  the  Corinthians  in  the 
belief  of  it,  by  some  other  considerations,  v.  20 . .  34.  IV. 
He  answers  an  objection  against  this  truth,  and  takes  oc¬ 
casion  thence  to  shew  what  a  vast  change  will  be  made  in 
the  bodies  of  believers  at  the  resurrection,  v.  35 . .  50.  V. 
He  informs  us  what  a  change  will  be  made  in  them  who 
shall  be  living  at  the  sound  of  the  last  trumpet,  and  the 
complete  conquest  the  just  shall  then  obtain  over  death  and 
the  grave,  v.  51 . .  57.  And,  VI.  He  sums  up  the  argu¬ 
ment  with  a  very  serious  exhortation  to  Christians,  to  be 
resolved  and  diligent  in  their  Lord’s  service,  because  they 
know  they  shall  be  so  gloriously  rewarded  by  him,  v.  58. 

t.MOREOVER,  brethren,  I  declare 
jlT.I_  unto  you  the  gospel  which  1 
preached  unto  you,  which  also  ye  have  re- 
1  ceived,  and  wherein  ye  stand :  2.  By  which 


460 


JL  CORINTHIANS,  XV. 


also  ye  are  saved,  if  ye  keep  in  memory 
what  I  preached  unto  you,  unless  ye  have 
believed  in  vain.  3.  For  I  delivered  unto 
you  first  of  all  that  which  I  also  received, 
how  that  Christ  died  for  our  sins,  according 
to  the  scriptures;  4.  And  that  he  was  bu¬ 
ried,  and  that  he  rose  again  the  third  day, 
according  to  the  scriptures:  5.  And  that 
he  was  seen  of  Cephas,  then  of  the  twelve: 
6.  After  that,  he  was  seen  of  above  five 
hundred  brethren  at  once;  of  whom  the 
greater  part  remain  unto  this  present,  but 
some  are  fallen  asleep.  7.  After  that,  he 
was  seen  of  James;  then  of  all  the  apostles. 
8.  And  last  of  all  he  was  seen  of  me  also, 
as  of  one  born  out  of  due  time.  9.  For  I 
am  the  least  of  the  apostles,  that  am  not 
meet  to  be  called  an  apostle,  because  I 
persecuted  the  church  of  God.  10.  But  by 
the  grace  of  God  I  am  what  I  am :  and  his 
grace  which  was  bestowed  upon  me  was  not 
in  vain;  but  I  laboured  more  abundantly 
than  they  all:  yet  not  I,  but  the  grace  of 
God  which  was  with  me.  11.  Therefore 
whether  it  were  I  or  they,  so  we  preach, 
and  so  ye  believed. 


It  is  the  apostle’s  business  in  this  chapter,  to  as¬ 
sert  and  establish  the  doctrine  of  the  resurrection  of 
the  dead,  which  some  of  the  Corinthians  flatly  de¬ 
nied,  v.  10.  Whether  they  turned  this  doctrine  into 
allegory,  as  did  Hymeneus  and  Philetus,  by  saying 
it  was  already  past,  (2  Tim.  2.  17,  18.)  and  several 
of  the  ancient  heretics,  by  making  it  mean  no  more 
than  a  changing  their  course  of  life ;  or  whether  they 
rejected  it  as  absurd,  upon  principles  of  reason  and 
science  ;  it  seems  they  denied  it  in  the  proper  sense. 
And  they  disowned  a  future  state  of  recompenses, 
by  denying  the  resurrection  of  the  dead.  Now  that 
heathens  and  infidels  should  deny  this  truth,  does 
not  seem  so  strange ;  but  that  Christians,  who  had 
their  religion  by  revelation,  should  deny  a  truth  so 
plainly  discovered,  is  surprising,  especially  when  it 
is  a  truth  of  such  importance.  It  was  time  for  the 
apostle  to  confirm  them  in  this  truth,  when  the  stag¬ 
gering  of  their  faith  in  this  point  was  likely  to  shake 
their  Christianity  ;  and  they  were  yet  in  great  dan¬ 
ger  of  having  their  faith  staggered. 

He  begins  with  an  epitome  or  summary  of  the  gos¬ 
pel,  what  he  had  preached  among  them,  namelv, 
the  death  and  resurrection  of  Christ.  Upon  this 
foundation  the  doctrine  of  the  resurrection  of  the 
dead  is  built.  Note,  Divine  truths  appear  with 
greatest  evidence,  when  they  are  looked  upon  in 
their  mutual  connexion.  The  foundation  may  be 
strengthened,  that  the  superstructure  may  be  se¬ 
cured.  Now  concerning  the  gospel,  observe, 

I.  What  a  stress  he  lays  upon  it ;  (v.  1,2.)  More¬ 
over,  brethren,  I  declare  unto  you  the  gospel  I 
preached  to  you.  1.  It  was  what  he  constantly 
preached.  His  word  was  not  yea  and  nay  :  he  al¬ 
ways  preached  the  same  gospel,  and  taught  the 
same  truth.  He  could  appeal  to  his  hearers  for  this. 
Truth  is  in  its  own  nature  invariable  ;  and  the  infal¬ 
lible  teachers  of  divine  truth  could  never  be  at  va¬ 
riance  with  themselves,  or  one  another.  The  doc¬ 
trine  which  Paul  had  heretofore  taught,  he  still  | 
taught.  2.  It  was  what  they  had  received  ;  they  had  ; 
been  convinced  of  the  faith,  believed  it  in  their 
hearts,  or  at  least  made  profession  of  doing  so  with  i 


their  mouths.  It  was  no  strange  doctrine.  It  was 
that  very  gospel  in  which,  or  by  which,  they  had 
hitherto  stood,  and  must  continue  to  stand.  If  they 
gave  up  this  truth,  they  left  themselves  no  ground 
to  stand  upon,  no  footing  in  religion.  Note,  The 
doctrine  of  Christ’s  death  and  resurrection  is  at  the 
foundation  of  Christianity.  Remove  this  foundation, 
and  the  whole  falls ;  all  our  hopes  for  eternity  sink 
at  once.  And  it  is  by  holding  this  truth  firm,  that 
Christians  are  made  to  stand  in  a  day  of  trial,  and 
kept  faithful  to  God.  3.  It  was  that  alone  by  which 
they  could  hope  for  salvation  ;  (u.  2. )  for  there  is  no 
salvation  in  any  other  name  ;  no  name  given  under 
heaven,  by  which  we  ?nay  be  saved,  but  by  the  name 
of  Christ.  And  there  is  no  salvation  in  his  name, 
but  upon  supposition  of  his  death  and  resurrection. 
These  are  the  saving  truths  of  our  holy  religion. 
The  crucifixion  of  our  Redeemer,  and  his  conquest 
over  death,  are  the  very  source  of  our  spiritual  life 
and  hopes.  Now  concerning  these  saving  truths, 
observe,  (1.)  They  must  be  retained  in  mind,  they 
must  be  held  fast ;  (so  the  word  is  translated,  Heb. 
10.  23.)  Let  us  hold  fast  the  profession  of  our  faith. 
Note,  The  saving  truths  of  the  gospel  must  be  fixed 
in  our  mind,  revolved  much  in  our  thoughts,  and 
maintained  and  held  fast  to  the  end,  if  we  would  be 
saved.  They  will  not  save  us,  if  we  do  not  attend 
to  them,  and  yield  to  their  power,  and  continue  to 
do  so  to  the  end.  He  only  that  endureth  to  the  end, 
shall  be  saved.  Matt.  10.  22.  (2.)  We  believe  in 

vain,  unless  we  continue  and  persevere  in  the  faith 
of  the1  gospel ;  we  shall  be  never -the  better  for  a 
temporary  faith  ;  nay,  we  shall  aggravate  our  guilt 
by  relapsing  into  infidelity.  And  in  vain  is  it  to  pro¬ 
fess  Christianity,  or  our  faith  in  Christ,  if  we  deny 
the  resurrection  ;  for  this  must  imply  and  involve  the 
denial  of  his  resurrection  :  and  take  away  this,  you 
make  nothing  of  Christianity,  you  leave  nothing  foi 
faith  or  hope  to  fix  upon. 

II.  Observe  what  this  gospel  is,  on  which  the 

apostle  lays  such  stress.  It  was  that  doctrine  which 
he  had  received,  and  delivered  to  them,  ev  — 

among  the  first,  the  principal.  It  was  a  doctrine  of 
the  first  rank,  a  most  necessary  truth,  That  Christ 
died  for  our  sins,  and  was  buried,  and  rose  again  : 
or,  in  other  words,  that  he  was  delivered  for  our 
offences,  and  rose  again  for  our  justification  ;  (Rom. 
4.  25.)  that  he  was  offered  in  sacrifice  for  our  sins, 
and  rose  again,  to  shew  that  he  had  procured  for¬ 
giveness  for  them,  and  was  accepted  of  God  in  this 
offering.  Note,  Christ’s  death  and  resurrection  are 
the  very  sum  and  substance  of  evangelical  truth. 
Hence  we  derive  our  spiritual  life  now,  and  here  we 
must  found  our  hopes  of  everlasting  life  hereafter. 

III.  Observe  how  this  truth  is  confirmed,  1.  By 
Old-Testament  predictions.  He  died  for  our  sins, 
according  to  the  scriptures  ;  he  was  buried,  and  rose 
from  the  dead,  according  to  the  scriptures ;  accord¬ 
ing  to  the  scripture-prophecies,  aud  scripture-tvpes. 
Such  prophecies  as,  Ps.  16.  10.  Isa.  53.  4 — 6.  Dcut. 
9.26,2 7.  Hos.  6.  2.  Such  scripture-types  as  Jonah, 
(Matt.  12.  42.)  as  Isaac,  who  is  expressly  said  by  the 
apostle  to  have  been  received  from  the  dead  in  a 
figure,  Heb.  11. 19.  Note,  It  is  a  great  confirmation  of 
our  faith  of  the  gospel,  to  see  how  it  corresponds  with 
ancient  types  and  prophecies.  2.  By  the  testimony 
of  many  eye-witnesses,  who  saw  Christ  after  he  was 
risen  from  the  dead.  He  reckons  up  five  several 
appearances,  beside  that  to  himself.  He  was  seen 
of  Cephas,  or  Peter,  then  of  the  twelve,  called  so, 
though  Judas  was  no  longer  among  them,  because 
this  was  their  usual  number  :  then  he  was  seen  of 
above  five  hundred  brethren  at  once,  many  of  whom 
were  living  when  the  apostle  wrote  this  epistle, 
though  some  were  fallen  asleep.  This  was  in  Gali 
lee,  Matt.  28.  10.  After  that,  he  was  seen  of  James 
singly,  and  then  by  all  the  apostles,  when  he  was 


461 


I.  CORINTHIANS,  XV. 


taken  up  into  heaven.  This  was  on  mount  Olives, 
Luke  24.  50.  Compare  Acts  1.  2,  5 — 7.  Note, 
How  uncontrollably  evident  was  Christ’s  resurrec¬ 
tion  from  the  dead,  when  so  many  eyes  saw  him  at 
so  many  several  times  alive,  and  when  he  indulged 
the  weakness  of  one  disciple  so  far  as  to  let  him  han¬ 
dle  him,  to  put  his  resurrection  out  of  doubt !  And 
what  reason  have  we  to  believe  them  who  were  so 
steady  in  maintaining  this  truth,  though  they  hazard¬ 
ed  all  that  was  dear  to  them  in  this  world,  by  en¬ 
deavouring  to  assert  and  propagate  it !  Even  Paul 
himself  was  last  of  all  favoured  with  the  sight  of  him. 

It  was  one  of  the  peculiar  offices  of  an  apostle,  to  be 
a  witness  of  our  Saviour’s  resurrection ;  (Luke  24. 
48.)  and  when  Paul  was  called  to  the  apostolical 
office,  he  was  made  an  evidence  of  this  sort ;  the 
Lord  Jesus  appeared  to  him  by  the  way  to  Damas¬ 
cus,  Acts  9.  17. 

Having  mentioned  this  favour,  he  takes  occasion 
from  it,  to  make  a  humble  digression  concerning 
himself.  He  was  highly  favoured  of  God,  but  he 
always  endeavoured  to  keep  up  a  mean  opinion  of 
himself,  and  to  express  it.  So  he  does  here,  by 
observing,  (1. )  That  he  was  one  born  out  of  due  time, 

( v .  8.)  an  abortive,  i/npaiux,  a  child  dead  born,  and 
out  of  time.  Paul  resembled  such  a  birth,  in  the 
suddenness  of  his  new  birth,  in  that  he  was  not  ma¬ 
tured  for  the  apostolical  function,  as  the  others  were, 
who  had  personal  converse  with  our  Lord.  He  was 
called  to  the  office  when  such  conversation  was  not 
to  be  had,  he  was  out  of  time  for  it.  He  had  not 
known  or  followed  the  Lord,  nor  been  formed  in  his 
family,  as  the  others  were,  for  this  high  and  honour¬ 
able  function.  This  was,  in  Paul’s  account,  a  very 
humbling  circumstance.  (2. )  By  owning  himself  in¬ 
ferior  to  the  other  apostles ;  not  meet  to  be  called  an 
afiostle.  The  least,  because  the  last  of  them  ;  called 
latest  to  the  office,  and  not  worthy  to  be  called  an 
apostle,  to  have  either  the  office  or  the  title,  because 
he  had  been  a  fiersecutor  o  f  the  church  of  God,  v.  9. 
Indeed,  he  tells  us  elsewhere,  that  he  was  no?  a  whit 
behind  the  very  chiefest  a/iostles  ;  (2  Cor.  11.  5.)  for 
gifts,  graces,  service,  and  sufferings,  inferior  to  none 
of  them.  Yet  some  circumstances  in  his  case  made 
him  think  more  meanly  of  himself  than  any  of  them. 
Note,  A  humble  spirit,  in  the  midst  of  high  attain¬ 
ments,  is  a  great  ornament  to  any  man  ;  it  sets  his 
good  qualities  off  to  much  greater  advantage.  What 
kept  Paul  low  in  an  especial  manner,  v'as,  the  re¬ 
membrance  of  his  former  wickedness,  his  raging 
and  destructive  zeal  against  Christ  and  his  members. 
Note,  How  easily  God  can  bring  a  good  out  of  the 
greatest  evil !  When  sinners,  are  by  divine  grace 
turned  into  saints,  he  makes  the  remembrance  of 
their  former  sins  very  serviceable,  to  make  them 
humble,  and  diligent,  and  faithful.  (3.)  By  ascrib¬ 
ing  all  that  was  valuable  in  him  to  divine  grace ;  But 
by  the  grace  of  God  lam  what  lam,  v.  10.  It  is 
God’s  prcrogathe  to  say,  lam  that  I  am  ;  it  is  our 
privilege  to  be  able  to  say,  “  By  God’s  grace  we  are 
what  we  are.”  We  are  nothing  but  what  God  makes 
us  ;  nothing  in  religion  but  what  his  grace  makes  us. 
All  that  is  good  in  us,  is  a  stream  from  this  fountain. 

I  Paul  was  sensible  of  this,  and  kept  humble  and 
thankful  by  this  conviction  ;  so  should  we.  Nay,  J 
|  though  he  was  conscious  of  his  own  diligence,  and 
zeal,  and  service,  so  that  he  could  say  of  himself, 
the  grace  of  God  was  not  given  him  in  vain,  but  he 
laboured  more  abundantly  than  they  all ;  he  thought 
himself  so  much  more  the  debtor  to  divine  grace. 
Yet  not  I,  but  the  grace  of  God  which  was  with  me. 
Note,  Those  who  have  the  grace  of  God  bestowed 
on  them,  should  take  care  that  it  be  not  in  vain.  ; 
They  should  cherish,  and  exercise,  and  exert,  this 
heavenly  principle.  So  did  Paul,  and  therefore  la¬ 
boured  with  so  much  heart,  and  so  much  success. 
And  yet  the  more  he  laboured,  and  the  more  good  ; 


he  did,  the  more  humble  was  he  n  his  opinion  of 
himself,  and  the  more  disposed  to  own  and  magnify 
the  favour  of  God  toward  him,  his  free  and  unme¬ 
rited  favour.  Note,  A  humble  spirit  will  be  very 
apt  to  own  and  magnify  the  grace  of  God.  A  hum¬ 
ble  spirit  is  commonly  a  gracious  one.  Where  pride 
is  subdued,  there  it  is  reasonable  to  believe  grace 
reigns. 

After  this  digression,  the  apostle  returns  to  his 
argument,  and  tells  them  ( v .  11.)  that  he  not  only 
preached  the  same  gospel  himself  at  all  times, 
and  in  all  places,  but  that  all  the  apostles  preached 
the  same  ;  Whether  it  were  they  or  I,  so  we  //reach¬ 
ed,  and  so  ye  believed.  Whether  Peter,  or  Paul,  or 
any  other  apostle,  had  converted  them  to  Chris¬ 
tianity,  all  maintained  the  same  truth,  told  the  same 
story,  preached  the  same  doctrine,  and  confirmed 
it  by  the  same  evidence.  All  agreed  in  this,  that 
Jesus  Christ,  and  him  crucified,  and  slain,  and  then 
rising  from  the  dead,  was  the  very  sum  and  sub¬ 
stance  of  Christianity  ;  and  this  all  true  Christians 
believe.  All  the  apostles  agreed  in  this  testimony  ; 
all  Christians  agree  in  the  belief  of  it  ;  by  this  faith 
they  live,  in  this  faith  they  die. 

12.  Now  if  Christ  be  preached,  that  he 
rose  from  the  dead,  how  say  some  among 
you,  that  there  is  no  resurrection  of  the 
dead?  13.  But  if  there  be  no  resurrection 
of  the  dead,  then  is  Christ  not  risen:  14. 
And  if  Christ  be  not  risen,  then  is  our 
preaching  vain,  and  your  faith  is  also  vain. 
15.  Yea,  and  we  are  found  false  witnesses 
of  God;  because  we  have  testified  of  God 
that  he  raised  up  Christ:  whom  he  raised 
not  up,  if  so  be  that  the  dead  rise  not.  16. 
For  if  the  dead  rise  not,  then  is  not  Christ 
raised:  17.  And  if  Christ  be  not  raised, 
your  faith  is  vain;  ye  are  yet  in  your  sins. 
18.  Then  they  also  who  are  fallen  asleep 
in  Christ,  are  perished.  19.  If  in  this  life 
only  we  have  hope  in  Christ,  we  are  of  all 
men  most  miserable. 

Having  confirmed  the  truth  of  our  Saviour’s  re¬ 
surrection,  the  apostle  goes  on  to  refute  those  among 
the  Corinthians,  who  said  there  would  be  none  ,  If 
Christ  be  preached,  that  he  rose  from  the  dead,,  how 
say  some  among  you,  that  there  is  no  resurrection  of 
the  dead?  v.  12.  It  seems  from  this  passage,  and 
the  course  of  the  argument,  there  were  some  among 
the  Corinthians,  who  thought  the  resurrection  an 
impossibility.  This  was  a  common  sentiment  among 
the  heathens.  But  against  this  the  apostle  produces 
an  incontestable  fact,  that  is,  the  resurrection  of 
Christ ;  and  goes  on  to  argue  against  then?  from  the 
absurdities  that  must  follow  from  their  principle. 

I.  If  there  be,  enn  be,  no  resurrection  of  the  dead, 
then  Christ  is  not  risen  ;  (v.  13.)  and  again,  “  If  the 
dead  rise  not,  cannot  be  raised  or  recovered  to  life, 
then  is  not  Christ  raised,  v.  16.  And  yet  it  was  fore¬ 
told  in  ancient  prophecies,  that  he  should  rise ;  and  it 
has  been  proved  by  multitudes  of  eye-witnesses,  that 
he  is  risen.  And  will  you  say,  will  any  among  vou 
dare  to  say,  that  is  not,  cannot  be,  which  Got!  long 
ago  said  shall  be,  and  is  now  undoubted  matter  of 
fact  ?” 

II.  It  would  follow  hereupon,  that  the  preaching 
and  faith  of  the  gospel  would  be  vain  ;  If  Christ  be 
not  risen,  then  is  our  preaching  vain,  and  your  faith 
vain,  v.  14.  This  supposition  admitted,  would 
destroy  the  principal  evidence  of  Christianity ;  and 


462 


1.  CORINTHIANS,  XV. 


so,  1.  Make  preaching  vain.  “  We  apostles  should 
be  found  false  witnesses  of  God ;  we  pretend  to  be 
God’s  witnesses  for  this  truth,  and  to  work  miracles 
by  his  power  in  confirmation  of  it,  and  are  all  the 
while  deceivers,  liars  for  God,  if  in  his  name,  and 
by  power  received  from  him,  we  go  forth,  and  pub¬ 
lish  and  assert  a  thing  false  in  fact,  and  impossible 
to  be  true.  And  does  not  this  make  us  the  vainest 
men  in  the  world,  and  our  office  and  ministry  the 
vainest  and  most  useless  thing  in  the  world  ?  What 
end  could  we  propose  to  ourselves,  in  undertaking 
this  hard  and  hazardous  service,  if  we  knew  our 
religion  stood  on  no  better  foundation,  nay  if  we 
were  not  well  assured  of  the  contrary  ?  What  should 
we  preach  for  ?  Would  not  our  labour  be  wholly  in 
vain  ?  We  can  have  no  very  favourable  expectations 
in  this  life  ;  and  we  could  have  none  beyond  it.  If 
Christ  be  not  risen,  the  gospel  is  a  jest ;  it  is  chaff 
and  emptiness.”  2.  This  supposition  would  make 
the  faith  of  Christians  vain,  as  well  as  the  labours 
of  ministers;  If  Christ  be  not  raised,  your  faith  is 
vain  ;  ye  are  yet  in  your  sins,  ( v .  16.)  yet  under  the 
guilt  and  condemnation  of  sin,  because  it  is  through 
his  death  and  sacrifice  for  sin  alone,  that  forgiveness 
is  to  be  had.  We  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  Eph.  1.  7.  No  re¬ 
mission  of  sins  is  to  be  had,  but  through  the  shed- 
ing  of  his  blood.  And  had  his  blood  been  shed,  and 
his  life  taken  away,  without  ever  being  restored, 
what  evidence  could  we  have  had,  that  through 
him  we  should  have  justification  and  eternal  life? 
Had  he  remained  under  the  power  of  death,  how 
should  he  have  delivered  us  from  its  power  ?  And 
how  vain  a  thing  is  faith  in  him,  upon  this  supposi¬ 
tion  !  He  must  rise  for  our  justification,  who  was 
delivered  for  our  sins,  or  in  vain  we  look  for  any 
such  benefit  by  him.  There  had  been  no  justifica¬ 
tion,  or  salvation,  if  Christ  had  not  risen.  And 
must  not  faith  in  Christ  be  vain,  and  of  no  significa¬ 
tion,  if  he  be  still  among  the  dead  ? 

III.  Another  absurdity  following  from  this  sup¬ 
position,  is,  that  those  who  are  fallen  asleep  in 
Christ,  are  perished.  If  there  be  no  resurrection, 
they  cannot  rise,  and  therefore  are  lost,  even  those 
who  have  died  in  the  Christian  faith,  and  for  it.  It 
is  plain  from  this,  that  those  among  the  Corinthians, 
who  denied  the  resurrection,  meant  thereby  a  state 
of  future  retribution,  and  not  merely  the  revival  of 
the  flesh ;  they  took  death  to  be  the  destruction  and 
extinction  of  the  man,  and  not  merely  of  the  bodily 
life ;  for  otherwise  the  apostle  could  not  infer  the 
utter  loss  of  those  who  slept  in  Jesus,  from  the  sup¬ 
position  they  would  never  rise  more,  or  that  they 
had  no  hopes  in  Christ  after  life ;  for  they  might 
have  hope  of  happiness  for  their  minds,  if  these  sur¬ 
vived  their  bodies ;  and  this  would  prevent  the 
limiting  their  hopes  in  Christ  to  this  life  only.  Upon 
supposition  there  is  no  resurrection  in  your  sense,  no 
after-state  and  life,  then  dead  Christians  are  quite 
lost.  How  vain  a  thing  were  our  faith  and  religion 
upon  this  supposition  !  And  this, 

IV.  Would  infer,  that  Christ’s  ministers  and  ser¬ 
vants  were  of  all  men  most  miserable,  as  having 
hope  in  him  in  this  life  only,  [y.  19.)  which  is 
another  absurdity  that  would  follow  from  asserting 
no  resurrection.  Their  condition  who  hope  in 
Christ,  would  be  worse  than  that  of  other  men ; 
who  hope  in  Christ.  Note,  All  who  believe  in  Christ, 
have  hope  in  him  ;  all  who  believe  in  him  as  a  Re¬ 
deemer,  hope  for  redemption  and  salvation  by  him  ; 
Out  if  there  be  no  resurrection,  or  state  of  future  re¬ 
compense,  (which  was  intended  by  those  who  de¬ 
nied  the  resurrection  at  Corinth,)  their  hope  in  him 
must  be  limited  to  this  life  :  and  if  all  their  hopes  in 
Christ  lie  within  the  compass  of  this  life,  they  are 
in  a  much  worse  condition  than  the  rest  of  man¬ 
kind,  especially  at  that  time,  and'  under  those  cir¬ 


cumstances,  in  which  the  apostles  wrote ;  for  then 
they  had  no  countenance  or  protection  from  the 
rulers  of  the  world,  but  were  hated  and  persecuted 
by  all  men.  Preachers  and  private  Christians  there¬ 
fore  had  a  hard  lot,  if  in  this  life  only  they  had  hope 
in  Christ.  Better  be  any  thing  than  a  Christian 
upon  these  terms ;  for  in  this  world  they  are  hated, 
and  hunted,  and  abused,  stripped  of  all  worldly  com¬ 
forts,  and  exposed  to  all  manner  of  sufferings  :  they 
fare  much  harder  than  other  men  in  this  life,  and 
yet  have  no  further  or  better  hopes.  And  is  it  not 
absurd  for  one  who  believes  in  Christ,  to  admit  a 
principle  that  involves  so  absurd  an  inference  ?  Can 
that  man  have  faith  in  Christ,  who  can  believe  con¬ 
cerning  him,  that  he  will  leave  h'is  faithful  servants, 
whether  ministers  or  others,  in  a  worse  state  than 
his  enemies?  Note,  It  is  a  gross  absurdity  in  a 
Christian,  to  admit  the  supposition  of  no  resurrec¬ 
tion  or  future  state.  It  leaves  him  no  hopes  beyond 
the  world  :  and  this  would  often  make  his  condition 
the  worse.  Indeed,  the  Christian  is  by  his  religion 
crucified  to  this  world,  and  taught  to  live  upon  the 
hope  of  another.  Carnal  pleasures  are  insipid  to 
him  in  a  great  degree ;  and  spiritual  and  heavenly 
pleasures  are  those  which  he  affects  and  pants  after. 
How  sad  is  his  case  indeed,  if  he  must  be  dead  to 
worldly  pleasures,  and  yet  never  hope  for  any 
better ! 

20.  But  now  is  Christ  risen  from  the 
dead,  and  become  the  first-fruits  of  them 
that  slept.  21.  For  since  b-y  man  came 
death,  by  man  came  also  the  resurrection 
of  the  dead.  22.  For  as  in  Adam  all  die, 
even  so  in  Christ  shall  all  be  made  alive. 
23.  But  every  man  in  his  own  order :  Christ 
the  first-fruils ;  afterwards  they  that  are 
Christ’s,  at  his  coming.  24.  Then  cometh 
the  end,  when  he  shall  have  delivered  up 
the  kingdom  to  God,  even  the  Father; 
when  he  shall  have  put  down  all  rule,  and 
all  authority  and  power.  25.  For  he  must 
reign,  till  he  hath  put  all  enemies  under 
his  feet.  26.  The  last  enemy  that  shall  be 
destroyed  is  death.  27.  For  he  hath  put 
all  things  under  his  feet.  But  when  he 
saith,  All  things  are  put  under  him,  it  is 
manifest,  that  he  is  excepted,  who  did  put 
all  things  under  lnm.  28.  And  when  all 
things  shall  be  subdued  unto  him,  then 
shall  the  Son  also  himself  be  subject  unto 
him  that  put  all  things  under  him,  that  God 
may  be  all  in  all.  29.  Else  what  shall 
they  do,  who  are  baptized  for  the  dead,  if 
the  dead  rise  not  at  all  ?  Why  are  they 
then  baptized  for  the  dead  ?  30.  And  why 

stand  we  in  jeopardy  every  hour?  31.  I 
protest  by  your  rejoicing  which  I  have  in 
Christ  Jesus  our  Lord,  I  die  daily.  32.  If 
after  the  manner  of  men  I  have  fought  with 
beasts  at  Ephesus,  what  advantageth  it  me, 
if  the  dead  rise  not  ?  Let  us  eat  and  drink, 
for  to-morrow  we  die.  33.  Be  not  deceived : 
evil  communications  corrupt  good  man¬ 
ners.  34.  Awake  to  righteousness,  and  sin 
not ;  for  some  have  not  the  knowledge  of 
God :  I  speak  this  to  your  shame. 


463 


I.  CORINTHIANS,  XV. 


In  this  passage  the  apostle  establishes  the  truth 
of  the  resurrection  of  the  dead,  the  holy  dead,  the 
dead  in  Christ, 

I.  On  the  resurrection  of  Christ ;  1.  Because  he 
is  indeed  the  Jirst-fruits  of  them  that  slept,  v.  20.  He 
is  truly  risen  himself,  and  he  is  risen  in  this  very 
quality  and  character,  as  the  first-fruits  of  them 
who  sleep  in  him.  As  he  is  assuredly  risen,  so  in 
his  resurrection  there  is  as  much  an  earnest  given, 
that  the  dead  in  him  shall  rise,  as  there  was,  that 
[the  Jewish  harvest  in  general  should  be  accepted, 
and  blessed  by  the  offering  and  acceptance  of  the 
first-fruits.  The  whole  lump  was  made  holy  by  the 
consecration  of  the  first-fruits,  (Rom.  11.  16. )  and 
the  whole  body  of  Christ ;  all  that  are  by  faith 
united  to  him,  are  by  his  resurrection  ascertained  of 
their  own.  As  he  is  risen,  they  shall  rise ;  just  as 
the  lump  is  holy,  because  the  first-fruits  are  so.  He 
is  not  risen  merely  for  himself,  but  as  Head  of  the 
body  of  the  church  ;  and  those  that  sleefi  in  him,  God 
will  bring  with  him,  1  Thess.  4.  14.  Note,  Christ’s 
resurrection  is  a  pledge  and  earnest  of  our’s,  if  we 
are  true  believers  in  him  :  because  he  is  risen,  we 
shall  rise.  We  are  a  part  of  the  consecrated  lump, 
and  shall  partake  of  the  acceptance  and  favour, 
vouchsafed  the  first-fruits.  This  is  the  first  argu¬ 
ment  used  by  the  apostle  in  confirmation  of  the 
truth  ;  and  it  is,  2.  Illustrated  by  a  parallel  between 
the  first  and  second  Adam.  F or  since  by  man  came 
death,  it  was  every  way  proper  that  by  man  should 
come  deliverance  from  it,  or,  which  is  all  one,  a 
resurrection,  v.  21.  And  so,  as  in  Adam  all  die,  in 
Christ  shall  all  be  made  alive  ;  as  through  the  sin  of 
the  first  Adam  all  men  became  mortal,  because  all 
derived  from  him  the  same  sinful  nature,  so  through 
the  merit  and  resurrection  of  Christ  shall  all  who 
are  made  to  partake  of  the  Spirit,  and  the  spiritual 
nature,  revive,  and  become  immortal.  All  who  die, 
die  through  the  sin  of  Adam,  all  who  are  raised,  in 
the  sense  of  the  apostle,  rise  through  the  merit  and 
power  of  Christ.  But  the  meaning  is  not,  that,  as 
all  men  died  in  Adam,  so  all  men,  without  excep¬ 
tion,  shall  be  made  alive  in  Christ ;  for  the  scope  of 
the  apostle’s  argument  restrains  the  general  mean¬ 
ing.  Christ  rose  as  the  First-fruits ;  therefore  they 
chat  are  Christ’s,  (v.  23.)  shall  rise  too.  From 
hence  it  will  not  follow,  that  all  men  without  ex¬ 
ception  shall  rise  too  ;  but  it  will  fitly  follow,  that  all 
who  thus  rise,  rise  in  virtue  of  Christ’s  resurrection, 
and  so  that  their  revival  is  owing  to  the  man  Christ 
Jesus,  as  the  mortality  of  all  mankind  was  owing  to 
the  first  man  ;  and  so  as  by  man  came  death,  by  man 
came  deliverance.  Thus  it  seemed  fit  to  the  divine 
wisdom,  that,  as  the  first  Adam  ruined  his  posterity 
by  sin,  the  second  Adam  should  raise  his  seed  to  a 
glorious  immortality.  Before  he  leaves  the  argu¬ 
ment,  he,  3.  Observes,  That  there  will  be  an  order 
observed  in  their  resurrection.  What  that  precisely 
will  be,  we  are  no  where  told,  but  in  the  general 
only  here,  that  there  will  be  order  observed.  Pos¬ 
sibly,  they  may  rise  first,  who  have  held  the  highest 
rank,  and  done  the  most  eminent  service,  or  suffer¬ 
ed  the  most  grievous  evils,  or  cruel  deaths,  for 
Christ’s  sake.  It  is  only  here  said,  that  the  .first- 
fruits  are  supposed  to  rise  first,  and  afterward  all 
who  are  Christ’s,  when  he  shall  come  again.  Not 
that  Christ’s  resurrection  must  in  fact  go  before  the 
resurrection  of  any  of  his,  but  it  must  be  laid  as  the 
foundation  :  as  it  was  not  necessary  that  they  who 
lived  remote  from  Jerusalem,  must  go  thither,  and 
offer  the  first-fruits,  before  they  could  account  the 
lump  holy  ;  yet  they  must  be  set  apart  for  this  pur¬ 
pose,  till  thev  could  be  offered,  which  might  be 
done  at  any  time  from  Pentecost  till  the  feast  of 
dedication.  See  Bishop  Patrick  on  Numb.  26.  2. 
The  offering  of  the  first-fruits  was  what  made  the 
lump  holy ;  and  the  lump  was  made  holy  by  this 


offering,  though  it  was  not  made  before  the  harvest 
was  gathered  in,  so  it  were  set  apart  for  that  end, 
and  duly  offered  afterward.  So  Christ’s  resurrec¬ 
tion  must,  in  order  of  nature,  precede  that  of  his 
saints,  though  some  of  these  might  rise  in  order  of 
time  before  him.  It  is  because  he  is  risen,  that  they 
rise.  Note,  They  that  are  Christ’s,  must  rise,  be¬ 
cause  of  their  relation  to  him. 

II.  He  argues  from  the  continuance  of  the  media¬ 
torial  kingdom  till  all  Christ’s  enemies  are  destroy¬ 
ed,  the  last  of  which  is  death,  v.  24 — 26.  He  is 
risen,  and,  upon  his  resurrection,  was  invested  with 
sovereign  empire,  had  all / lower  in  heaven  and  earth 
put  into  his  hands,  (Matt.  28.  18.)  had  a  name  given 
him  above  every  name,  that  every  knee  might  bow 
to  him,  and  every  tongue  confess  him  Lord,  Philip. 
2.  9 — 11.  And  the  administration  of  this  kingdom 
must  continue  in  his  hands,  till  all  opposing  power, 
and  rule,  and  authority,  be  put  down,  ( v .  24.)  till 
all  enemies  are  put  under  his  feet,  (v.  25.)  and  till 
the  last  enemy  is  destroyed,  which  is  death,  v.  26. 
Now,  this  argument  implies  in  it  all  these  particu¬ 
lars  :  1.  That  our  Saviour  rose  from  the  dead,  to 
have  all  power  put  into  his  hands,  and  have  and  ad¬ 
minister  a  kingdom,  as  Mediator ;  For  this  end  he 
both  died,  and  rose,  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  living,  Rom.  14.  9.  2. 

That  this  mediatorial  kingdom  is  to  have  an  end,  at 
least  as  far  as  it  is  concerned  in  bringing  his  peoplw 
safe  to  glory,  and  subduing  all  his  and  their  enemies ; 
Then  cometh  the  end,  v.  24.  3.  That  it  is  not  to  have 
an  end,  till  all  opposing  power  be  put  down,  and  al) 
enemies  brought  to  his  feet,  v.  24,  25.  4.  1  hat, 

among  other  enemies,  death  must  be  destroyed,  (f . 
26.)  or  abolished  ;  its  power  over  his  members  must 
be  disannulled.  Thus  far  the  apostle  is  express ;  but 
he  leaves  us  to  make  the  inference,  that  therefore 
the  saints  must  rise  ;  else  death  and  the  grave  would 
have  power  over  them ;  nor  would  our  Saviour’s 
kingly  power  prevail  against  the  last  enemy  of  his 
people,  and  annul  its  power.  When  saints  shall  live 
again,  and  die  no  more,  then,  and  not  till  then,  is 
death  abolished,  which  must  be  brought  about  be¬ 
fore  our  Saviour’s  mediatorial  kingdom  is  delivered 
up,  which  yet  must  be  in  due  time.  I  he  saints 
therefore  shall  live  again,  and  die  no  more. 

This  is  the  scope  of  the  arguments ;  but  the  apos¬ 
tle  drops  several  hints  in  the  course  of  it,  that  will 
be  properly  noticed:  as,  (1.)  That  our  Saviour,  as 
Man,  and  Mediator  between  God  and  man,  has  a 
delegated  royalty,  a  kingdom  given  ;  All  things  are 
put  under  him  ;  he  excepted,  that  did  put  all  things 
under  him,  v.  27.  As  Man,  all  his  authority  must 
be  delegated.  And  though  his  mediation  supposes 
his  divine  nature,  yet  as  Mediator  he  does  not  so 
explicitly  sustain  the  character  of  God,  but  a  middle 
Person  between  God  and  man,  partaking  of  both 
natures,  human  and  divine,  as  he  was  to  reconcile 
both  parties,  God  and  man  ;  and  receiving  commis¬ 
sion  and  authority  from  God  the  Father,  to  act  in 
this  office.  The  Father  appears,  in  this  whole  dis¬ 
pensation,  in  the  majesty,  and  with  the  authority,  of 
God  :  the  Son,  made  Man,  appears  as  the  Minister 
of  the  Father,  though  he  is  God  as  well  as  the  Fa¬ 
ther.  Nor  is  this  passage  to  be  understood  of  the 
eternal  dominion  over  ail  his  creatures,  which  be¬ 
longs  to  him  as  God,  but  of  a  kingdom  committed 
to  him  as  Mediator  and  God-man,  and  that  chiefly 
after  his  resurrection,  when,  having  overcome,  he 
sat  down  with  his  Father  on  his  throne,  Rev.  3.  21. 
Then  was  the  prediction  verified,  I  have  set  my 
King  upon  my  holy  hill  of  Zion,  (Ps.  2.  6.)  placed 
him  on  his  throne.  This  is  meant  by  the  phrase 
so  frequent  in  the  writings  of  the  New  Testament, 
of  sitting  at  the  riccht  hand  of  God  ;  (Mark  14.  19. 
Rom.  8.  34.  Col.  3.  1,  &c.)  on  the  right  hand  of 
power;  (Mark  16.  62.  Luke  20.  69.)  on  the  right 


464 


I.  CORINTHIANS,  XV. 


hand  uf  the  Majesty  on  high  ;  (Heb.  1.  3.)  on  the 
right  hand  of  the  throne  of  God ;  (Heb.  32.  2.)  on 
the  right  hand  of  the  throne  of  the  Majesty  in  the 
heavens,  Heb.  8.  1.  Sitting  down  in  this  seat,  is 
taking  upon  him  the  exercise  of  his  mediatorial 
power  and  royalty,  which  was  done  upon  his  ascen¬ 
sion  into  heaven,  Mark  16.  19.  And  it  is  spoken  of 
in  scripture,  as  a  recompense  made  him  for  his  deep  , 
humiliation  and  self-abasement,  and  in  becoming 
Man,  and  dying  for  man  the  accursed  death  of  the 
cross,  Philip.  2.  6 — 12.  Upon  his  ascension,  he  was 
made  Head  over  all  things  to  the  church,  had  power 
given  him  to  govern  and  protect  it  against  all  ene¬ 
mies,  and  in  the  end  destroy  them,  and  complete 
the  salvation  of  all  who  believe  in  him.  This  is  not 
a  power  appertaining  to  Godhead  as  such  ;  it  is  not 
original  and  unlimited  power,  but  power  given  and 
limited  to  special  purposes.  And  though  he  who 
has  it,  is  God,  yet,  inasmuch  as  he  is  somewhat  else 
beside  God,  and  in  this  whole  dispensation  acts  not 
as  God,  but  as  Mediator,  not  as  the  offended  Ma¬ 
jesty,  but  as  one  interposing  in  favour  of  his  offend¬ 
ing  creatures,  and  this  by  virtue  of  his  consent  and 
commission,  who  acts  and  appears  always  in  that 
character,  he  may  properly  be  said  to  have  this 
power  given  him  ;  he  may  reign  as  God,  with  power 
unlimited,  and  yet  may  reign  as  Mediator,  with  a 
power  delegated,  and  limited  to  these  particular 
purposes.  (2.)  That  this  delegated  royalty  must 
some  time  be  delivered  up.  to  the  Father,  from  whom 
it  was  received,  ( v .  24.)  for  it  is  a  power  received 
for  particular  ends  and  purposes ;  a  power  to  govern  ' 
and  protect  his  church  till  all  the  members  of  it  be  \ 
gathered  in,  and  the  enemies  of  it  for  ever  be  sub¬ 
dued  and  destroyed,  v.  25,  26.  And  when  these  ends 
shall  be  obtained,  there  is  no  need  that  the  power 
and  authority  should  be  continued.  The  Redeemer 
must  reign  till  his  enemies  be  destroyed,  and  the 
salvation  of  his  church  and  people  be  accomplished ; 
and  when  this  end  is  attained,  then  will  he  deliver 
up  the  power  which  he  had  only  for  this  purpose  ; 
though  he  may  continue  to  reign  over  his  glorified 
church  and  body  in  heaven  ;  and  in  this  sense  it  may 
notwithstanding  be  said,  that  he  shall  reign  for  ever 
and  ever ;  (Rev.  11.  15.)  that  he  shall  reign  over  the 
house  of  Jacob  for  ever,  and  of  his  kingdo?n  there 
shall  be  no  end ;  (Luke  1.  33.)  that  his  dominion  is 
an  everlasthig  dominion,  which  shall  not  pass  away, 
Dan.  7.  14.  See  also  Mic.  4.  7.  (3.)  The  Redeemer 
shall  certainly  reign  till  the  very  last  enemy  of  his 
people  be  destroyed,  till  death  itself  be  abolished, 
till  his  saints  revive,  and  recover  perfect  life,  never 
to  be  in  fear  or  danger  of  dying  any  more.  He  shall 
have  all  power  in  heaven  and  earth  till  then;  he 
who  loved  us,  and  gave  himself  for  us,  and  washed 
us  from  our  sins  in  his  own  blood;  he  who  is  so 
nearly  related  to  us,  and  so  much  concerned  for  us. 
What  support  should  this  be  to  his  saints  in  every 
hour  of  distress  and  temptation  ?  He  is  alive,  who 
was  dead,  and  liveth  for  ever,  and  doth  reign,  and 
will  continue  to  reign,  till  the  redemption  of  his 
people  be  completed,  and  the  utter  ruin  of  their 
enemies  effected.  (4.)  When  this  is  done,  and  all 
things  are  put  under  his  feet,  then  shall  the  Son  be¬ 
come  subject  to  him.  that  put  all  things  under  him, 
that  God  may  be  all  in  all,  v.  28.  The  meaning  of 
which  I  take  to  be,  That  then  the  Man  Christ  Jesus, 
who  has  appeared  in  so  much  majesty  during  the 
whole  administration  of  this  kingdom,  shall  appear, 
upon  the  giving  it  up,  to  be  a  Subject  of  the  Father. 
Things  are  in  scripture  many  times  said  to  be,  when 
they  are  manifested  and  made  to  appear ;  and  this 
delivering  up  the  kingdom  will  make  it  manifest, 
that  he  who  appeared  in  the  majesty  of  the  sove¬ 
reign  King,  was,  during  this  administration,  a  sub¬ 
ject  of  God.  The  glorified  humanity  of  our  Lord 
Jesus  Christ,  with  all  the  dignity  and  power  con¬ 


ferred  on  it,  was  no  more  than  a  glorious  creature. 
This  will  appear  when  the  kingdom  shall  be  deli¬ 
vered  up  ;  and  it  will  appear  to  the  divine  glory, 
that  God  may  be  all  in  all,  that  the  accomplishment 
of  our  salvation  may  appear  all  over  divine,  and  God 
alone  may  have  the  honour  of  it.  Note,  Though  the 
human  nature  must  be  employed  in  the  work  of  our 
i  redemption,  yet  God  was  all  in  all  in  it.  It  was  the 
Ford's  doing,  and  should  be  marvellous  in  our  eyes 
III.  He  argues  for  the  resurrection,  from  the  cast 
of  those  who  were  baptized  for  the  dead;  ( v .  29.) 
What  shall  they  do,  who  are  baptized  for  the  dead, 
if  the  dead  rise  not  at  all?  Why  are  they  baptized 
for  the  dead  ?  What  shall  they  do,  if  the  dead  rise 
not  ?  What  have  they  done  ?  How  vain  a  thing  hath 
their  baptism  been  !  Must  they  stand  by  it,  or  re¬ 
nounce  it ;  why  are  they  baptized  for  the  dead,  if 
the  dead  rise  not  ?  t nr  if  t  Zv  ytx.pZv.  But  what  is  this 
baptism  for  the  dead  ?  It  is  necessary  to  be  known, 
that  the  apostle’s  argument  may  be  understood ; 
whether  it  be  only  argumentum  ad  hominem,  or  acl 
rem  ;  that  is,  whether  it  conclude  for  the  thing  in 
dispute  universally,  or  only  against  the  particular 
persons  who  were  baptized  for  the  dead.  But  who 
shall  interpret  this  very  obscure  passage,  which, 
though  it  consists  of  no  more  than  three  words,  be¬ 
side  the  articles,  has  had  more  than  three  times 
three  senses  put  on  it  by  interpreters  ?  It  being  not 
agreed,  what  is  meant  by  baptism  ;  whether  it  be  to 
be  taken  in  a  proper  or  figurative  sense  ;  and  if  in 
a  proper  sense,  whether  it  be  to  be  understood  of 
!  Christian  baptism  properly  so  called,  or  some  other 
\  ablution.  And  as  little  is  it  agreed;  who  are  the 
dead,  or  in  what  sense  the  preposition  CFip  is  to  be 
taken.  Some  understand  the  dead,  of  our  Saviour 
himself ;  vide  Whitby  in  loc.  Why  are  persons  bap¬ 
tized  in  the  name  of  a  dead  Saviour,  a  Saviour  who 
remains  among  the  dead,  if  the  dead  rise  not  ?  But 
it  is,  I  believe,  an  instance  perfectly  singular,  for 
oi  vmpo't  to  mean  no  more  than  one  dead  person  ;  it  is 
a  significat  ion  which  the  words  have  no  where  else. 
And  the  oi  ySoowT/^o^evo/  ( the  baptized)  seem  plainly 
to  mean  some  particular  persons,  not  Christians  in 
general ;  which  yet  must  be  the  signification,  il  the 
oi  vtupo)  ( the  dead )  be  understood  of  our  Saviour. 
Some  understand  the  passage  of  the  martyrs ;  Why 
do  they  suffer  martyrdom  for  their  religion  ?  This 
is  sometimes  called  the  baptism  of  blood  bv  the  an¬ 
cients,  and,  by  our  Saviour  himself,  baptism  inde¬ 
finitely,  Matt.  20.  22.  Luke  12.  50.  But  in  what  sense 
can  they  that  die  martyrs  for  their  religion,  be  said 
to  be  baptized,  that  is,  die  martyrs  for  the  dead  ? 
Some  understand  it  of  a  custom  that  was  observed, 
as  some  of  the  ancients  tell  us,  among  many  who 
professed  the  Christian  name  in  the  first  ages,  of 
baptizing  some  in  the  name  and  stead  of  catechu¬ 
mens  dying  without  baptism.  But  this  savoured  of 
such  superstition,  that,  if  the  custom  had  prevailed 
in  the  church  so  soon,  the  apostle  would  hardly  have 
mentioned  it,  without  signifying  a  dislike  of  it.  Some 
understand  it  of  baptizing  over  the  dead,  which  was 
a  custom,  they  tell  us,  that  early  obtained  ;  and  this 
to  testify  their  hope  of  the  resurrection.  This  sense 
is  pertinent  to  the  apostle’s  argument,  but  it  appeal’s 
not  that  anv  such  practice  was  in  Use  in  the  apostle’s 
time.  Others  understand  it  of  those  who  have  been 
baptized  for  the  sake,  or  on  occasion,  oi  the  martyrs, 
that  is,  the  constancy  with  which  they  died  for  their 
religion.  Some  were  doubtless  converted  to  Chris¬ 
tianity,  by  observing  this :  and  it  would  have  been 
a  vain  thing  for  persons  to  have  become  Christians 
upon  this  motive,  if  the  martyrs,  by  losing  their 
lives  for  religion,  became  utterly  extinct,  and  were 
to  live  no  more.  But  the  church  at  Corinth  had 
not,  in  all  probability,  suffered  much  persecution 
at  this  time,  or  seen  many  instances  of  martyrdom 
among  them,  nor  had  many  converts  been  made  by 


I.  CORINTHIANS,  XV. 


the  constancy  and  firmness  which  the  martyrs  dis¬ 
covered.  Not  to  observe,  that  oi  vtxpoi  seems  to  be 
too  general  an  expression,  to  mean  only  the  martyr¬ 
ed  dead.  It  is  as  easy  an  explication  of  the  phrase, 
as  any  I  have  met  with,  and  as  pertinent  to  the  ar¬ 
gument,  to  suppose  the  oi  vfy.fi)  to  mean  some  among 
the  Corinthians,  who  had  been  taken  off  by  the  hand 
of  God.  We  read,  that  many  were  sickly  among 
them ,  and  many  slefit,  ( ch .  11.  38.)  because  of  their 
disorderly  behaviour  at  the  Lord’s  table.  These 
executions  might  terrify  some  into  Christianity  ;  as 
the  miraculous  earthquake  did  the  jailer,  Acts  16. 
29,  30,  &c.  Persons  baptized  on  such  an  occasion, 
might  be  properly  said  to  be  baptized  for  the  dead, 
that  is,  on  their  account.  And  the  oi  ^onTn^o/utvoi 
(the  baptized)  and  the  oi  vmpo)  ( the  dead)  answer  to 
one  another;  and  upon  this  supposition  the  Corin¬ 
thians  could  not  mistake  the  apostle’s  meaning. 
“Now,”  says  he,  “what  shall  they  do,  and  why 
were  they  baptized,  if  the  dead  rise  not  ?  You  have 
a  general  persuasion  that  these  men  have  done  right, 
and  acted  wisely,  and  as  they  ought,  on  this  occa¬ 
sion  ;  but  why,  if  the  dead  rise  not,  seeing  they  may 
perhaps  hasten  their  death,  by  provoking  a  jealous 
God,  and  have  no  hopes  beyond  it  ?”  But  whether 
this  be  the  meaning,  or  whatever  else  be,  doubtless 
the  apostle’s  argument  was  good,  and  intelligible  to 
the  Corinthians.  And  his  next  is  as  plain  to  us. 

IV.  He  argues  from  the  absurdity  of  his  own  and 
other  Christians’  conduct,  upon  this  supposition  ; 

1.  It  would  be  a  foolish  thing  for  them  to  run  so 
many  hazards ;  (v.  30.)  “  Why  stand  we  in  jeopardy 
every  hour?  \Y  hy  do  we  expose  ourselves  to  con¬ 
tinual  peril ;  we  Christians,  especially  we  apostles  ?” 
Every  one  knows  that  it  was  dangerous  being  a 
Christian,  and  much  more  a  preacher  and  apostle, 
at  that  time ;  “Now,”  says  the  apostle,  “  what  fools 
are  we,  to  run  these  hazards,  if  we  have  no  better 
hopes  beyond  death  ;  if,  when  we  die,  we  die  wholly, 
and  revive  no  more?”  Note,  Christianity  were  a 
foolish  profession,  if  it  proposed  no  hopes  beyond 
this  life,  at  least  in  such  hazardous  times  as  attended 
the  first  profession  of  it ;  it  required  men  to  risk  all 
the  blessings  and  comforts  of  this  life,  and  to  face 
and  endure  all  the  evils  of  it,  without  any  future 
prospects.  And  is  this  a  character  of  his  religion, 
fit  for  a  Christian  to  endure  ?  And  must  he  not  fix 
this  character  on  it,  if  he  gives  up  his  future  hopes, 
and  denies  the  resurrection  of  the  dead  ?  This  argu¬ 
ment  the  apostle  brings  home  to  himself ;  “  I  pro¬ 
test ,”  says  lie,  “  by  your  rejoicing  in  Christ  Jesus, 
by  all  the  comfort  of  Christianity,  all  the  peculiar 
succours  and  supports  of  our  holy  faith,  that  I  die 
daily,"  v.  31.  He  was  in  continual  danger  of  death, 
and  carried  his  life,  as  we  say,  in  his  hand.  And 
why  should  he  thus  expose  himself,  if  he  had  no 
hopes  after  life  ?  To  live  in  daily  view  and  expecta¬ 
tion  of  death,  and  yet  have  no’prospect  beyond  it, 
must  be  very  heartless  and  uncomfortable  ;  and  his 
case,  upon  this  account,  a  very  melancholy  one.  He 
had  need  be  very  well  assured  of  the  resurrection  of 
the  dead,  or  he  was  guilty  of  extreme  weakness,  in 
hazarding  all  that  was  dear  to  him  in  this  world,  and 
his  life  into  the  bargain.  He  had  encountered  verv 
great  difficulties,  and  fierce  enemies  ;  he  had  fought 
with  beasts  at  F.phesus,  (v.  32.)  and  was  in  danger 
of  being  pulled  to  pieces  by  an  enraged  multitude, 
stirred  up  by  Demetrius  and  the  other  craftsmen  ; 
(Acts  19.  28. )  though  some  understand  this  literally 
of  Paul’s  being  exposed  to  fight  with  wild  beasts  in 
the  amphitheatre,  at  a  Roman  show  in  that  city. 
And  Nicephorus  tells  a  formal  story  to  this  purport, 
and  of  the  miraculous  complaisance  of  the  lions  to 
him  when  they  came  near  nim.  But  so  remarkable 
a  trial  and  circumstance  of  his  life,  methinks,  would 
not  have  been  passed  over  by  Luke,  and  much  less 
by  himself,  when  he  gives  us  so  large  and  particular 
Vol.  vi. — 3  N 


•165 

detail  of  his  sufferings,  2  Cor.  11  24,  ad  Jin.  When 
he  mentions  that  he  was  five  times  scourged  of’ the 
Jews,  thrice  beaten  with  rods,  once  stoned,  thrice 
shipwrecked,  it  is  strange  that  he  should  not  have 
said  that  he  was  once  exposed  to  fight  with  the 
beasts.  I  take  it,  therefore,  that  this  fighting  with 
beasts  is  a  figurative  expression  ;  the  beasts  intend¬ 
ed  were  men  of  a  fierce  and  ferine  disposition,  and 
this  refers  to  the  passage  above  cited.  “Now,”  says 
he,  “what  advantage  have  I  from  such  contests, 
if  the  dead  rise  not  ?  Why  should  I  die  daily,  ex¬ 
pose  myself  daily  to  the  danger  of  dying  by  violent 
hands,  if  the  dead  rise  not  ?  And  if  post  mortem  nihil 
— if  I  am  to  perish  by  death,  and  expect  nothing 
after  it,  could  any  thing  be  more  weak  ?”  Was  Paul 
so  senseless?  Had  he  given  the  Corinthians  any- 
ground  to  entertain  such  a  thought  of  him  ?  If  he 
had  not  been  well  assured  that  death  yvould  have 
been  to  his  advantage,  would  he,  in  this  stupid  man¬ 
ner,  have  thrown  away  his  life  ?  Could  any  thing 
but  the  sure  hopes  of  a  better  life  after  death  have 
extinguished  the  love  of  life  in  him  to  this  degree  ? 
“  What  advantagcth  it  me,  if  the  dead  rise  not  ? 
What  can  I  propose  to  myself?”  Note,  It  is  very 
lawful  and  fit  for  a  Christian  to  propose  advantage 
to  himself  by  his  fidelity  to  God.  Thus  did  Paul. 
Thus  did  our  blessed  Lord  himself,  Heb.  13.  2.  And 
thus  we  are  bid  to  do  after  his  example,  and  have 
our  fruit  to  holiness,  that  our  end  may  be  everlast¬ 
ing  life.  This  is  the  very  end  of  our  faith,  even  the 
salvation  of  our  souls;  ('l  Pet.  1.  9.)  not  only  yvhat 
it  will  issue  in,  but  what  we  should  aim  at. 

2.  It  would  be  a  much  wiser  thing  to  take  the 
comforts  of  this  life  ;  Let  us  eat  and  drink,  for  to¬ 
morrow  we  die  ;  ( v .  32. )  let  us  turn  epicures.  Thus 
this  sentence  means  in.  the  prophet,  Isa.  22.  13.  Let 
us  even  live  like  beasts,  if  we  must  die  like  them. 
This  would  be  a  wiser  course,  if  there  be  no  resur¬ 
rection,  no  after-life,  or  state,  than  to  abandon  all 
the  pleasures  of  life,  and  offer  and  expose  ourselves 
to  all  the  miseries  of  life,  and  live  in  continual  peril 
of  perishing  by  savage  rage  and  cruelty.  This  pas¬ 
sage  also  plainly  implies,  as  I  have  hinted  above, 
that  those  who  denied  the  resurrection  among  the 
Corinthians,  were  perfect  Sadducees,  of  whose  prin¬ 
ciples  we  have  this  account  in  the  holy  writings,  that 
they  say,  There  is  no  resurrection,  neither  angel  nor 
spirit,  (Acts  23.  8.)  that  is,  “  Man  is  all  body,  there 
is  nothing  in  him  to  survive  the  body,  nor  will  that, 
when  once  he  is  dead,  ever  revive  again.”  Such 
Sadducees  were  the  men  against  whom  the  apostle 
argues;  otherwise  his  arguments  had  no  force  in 
them  ;  for,  though  the  body  should  never  revive, 
yet,  as  long  as  the  mind  survived  it,  he  might  have 
much  advantage  from  all  the  hazards  he  ran  for 
Christ’s  sake.  Nay,  it  is  certain  that  the  mind  is  to 
be  the  principal  seat  and  subject  of  the  heavenly 
glory  and  happiness.  But  if  there  be  no  hopes  after 
death,  would  not  every  wise  man  prefer  an  easy 
comfortable  life  before  such  a  wretched  one  as  the 
apostle  led  ;  nay,  and  endeavour  to  enjoy  the  com¬ 
forts  of  life  as  fast  as  possible,  because  the  continu¬ 
ance  of  it  is  short  ?  Note,  Nothing  but  the  hopes  of 
better  things  hereafter  can  enable  a  man  to  forego 
all  the  comforts  and  pleasures  here,  and  embrace 
poverty,  contempt,  misery,  and  death.  Thus  did  the 
apostles  and  primitive  Christians  ;  but  how  wretch¬ 
ed  was  their  case,  and  how  foolish  their  conduct,  it 
they  deceived  themselves,  and  abused  the  world  with 
vain  and  false  hopes  ! 

V.  The  apostle  closes  his  argument  with  a  cau¬ 
tion,  exhortation,  and  reproof. 

1.  A  caution  against  the  dangerous  conversation 
of  bad  men,  men  of  loose  lives  and  principles ;  Te 
not  deceived,  says  he;  evil  communications  corrupt 
good  manners,  v.  33.  Possibly,  some  of  those  who 
said  that  there  was  no  resurrection  of  the  dead. 


1G6  I.  CORINTHIANS,  XV. 


were  men  ui  muse  lives,  and  endeavoured  to  counte¬ 
nance  their  vicious  practices  by  so  corrupt  a  prin¬ 
ciple  ;  and  had  that  speech  often  in  their  mouths, 
Let  us  eat  and  drink,  for  to-morrow  we  die.  Now, 
the  apostle  grants  that  the  talk  was  to  the  purpose, 
if  there  were  no  future  state.  But  having  confuted 
their  principle,  he  now  warns  the  Corinthians  how 
dangerous  such  men’s  conversation  must  prove. 
He  tells  them  that  they  would,  probably,  be  cor¬ 
rupted  by  them,  and  fall  in  with  their  course  of  life, 
it  they  gave  into  their  evil  principles.  Note,  Bad 
company  and  conversation  are  likely  to  make  bad 
men.  Those  who  would  keep  their  innocence,  must 
keep  good  company.  Error  and  vice  are  infectious; 
and  if  we  would  avoid  the  contagion,  we  must  keep 
clear  of  those  who  have  taken  it.  He  that  walketh 
with  wise  tnen,  shall  be  wise ;  but  a  companion  of 
fools  shall  be  destroyed,  Prov.  13.  20. 

2.  Here  is  an  exhortation  to  break  off  their  sins, 
and  rouse  themselves,  and  lead  a  more  holy  and  \ 
righteous  life,  -v.  34.  Awake  to  righteousness,  or 
awake  righteously,  'uv^xn  Smxim,  and  sin  not,  or 
sin  no  more.  “  Rouse  yourselves,  break  off  your  sin 
by  repentance  :  renounce  and  forsake  every  evil  i 
way,  correct  whatever  is  amiss,  and  do  not,  by  sloth  : 
and  stupidity,  be  led  away  into  such  conversation  and  I 
principles  as  will  sap  your  Christian  hopes,  and  cor¬ 
rupt  your  practice.”  The  disbelief  of  a  future  state 
destroys  all  virtue  and  piety.  But  the  improvement 
to  be  made  of  the  truth,  is,  to  cease  from  sin,  and 
set  ourselves  to  the  business  of  religion,  and  that  in 
good  earnest.  If  there  will  be  a  resurrection  and  a 
future  life,  we  should  live  and  act  as  those  who  be¬ 
lieve  it ;  and  should  not  give  into  such  senseless  and 
sottish  notions  as  will  debauch  our  morals,  and  ren¬ 
der  us  loose  and  sensual  in  our  lives. 

3.  Here  is  a  reproof,  and  a  sharp  one,  to  some  at 
least,  among  them  ;  Some  of  you  have  not  the  know¬ 
ledge  of  God  ;  I  speak  this  to  your  shame.  Note,  It 
is  a  shame  in  Christians,  not  to  have  the  knowledge 
of  God.  The  Christian  religion  gives  the  best  infor¬ 
mation  that  can  be  had  about  God,  his  nature,  and 
grace,  and  government.  They  who  profess  this  re¬ 
ligion,  reproach  themselves,  by  remaining  without 
the  knowledge  of  God  :  for  it  must  be  owing  to  their 
own  sloth,  and  slight  of  God,  that  they  are  ignorant 
of  him.  And  is  it  not  a  horrid  shame  tor  a  Christian 
to  slight  God,  and  be  so  wretchedly  ignorant  in  mat¬ 
ters  that  so  nearly  and  highly  concern  him  ?  Note 
also,  It  must  be  ignorance  of  God,  that  leads  men 
into  the  disbelief  of  a  resurrection  and  future  life. 
Those  who  know  God,  know  that  he  will  not  aban¬ 
don  his  faithful  servants,  leave  them  exposed  to  such 
hardships  and  sufferings,  without  any  recompense  or 
reward.  They  know  he  is  not  unfaithful  or  unkind, 
to  forget  their  labour  and  patience,  their  faithful 
services  and  cheerful  sufferings,  or  let  their  labour 
be  in  vain.  But  I  am  apt  to  think  that  the  expres¬ 
sion  has  a  much  stronger  meaning ;  that  there  were 
atheistical  people  among  them,  who  hardly  owned  a 
God,  or  one  who  had  any  concern  with,  or  took  cog¬ 
nizance  of,  human  affairs.  These  were  indeed  a 
scandal  and  shame  to  any  Christian  church.  Note, 
Real  atheism  lies  at  the  bottom  of  men’s  disbelief  of 
a  future  state.  They  who  own  a  God  and  a  provi¬ 
dence,  and  observe  how  unequal  the  distributions  of 
the  present  life  are,  and  how  frequently  the  best 
men  fare  worst,  can  hardly  doubt  an  after  state, 
where  every  thing  will  be  set  to  rights. 

35.  But  some  man  will  say,  How  are  the 
dead  raised  up  ?  And  with  what  body  do 
they  come?  36.  Thou  fool!  that  which 
thou  sowest,  is  not  quickened,  except  it  die : 
37.  And  that  which  thou  sowest,  thou  sow¬ 


est  not  that  body  that  shall  bo,  but  bare 
grain,  it  may  chance  of  wheat,  or  of  some 
other  grain:  33.  But  God  giveth  it  a  body 
as  it  hath  pleased  him,  and  to  every  seed 
its  own  body.  39.  All  flesh  is  not  the  same 
flesh:  but  there  is  one  kind  of  flesh  of  men, 
another  flesh  of  beasts,  another  of  fishes, 
and  another  of  birds.  40.  There  are  also 
celestial  bodies,  and  bodies  terrestrial:  but 
the  glory  of  the  celestial  is  one,  and  the 
glory  of  the  terrestrial  is  another.  41.  There 
is  one  glory  of  the  sun,  and  another  glory 
of  the  moon,  and  another  glory  of  the  stars; 
for  one  star  differeth  from  another  star  in 
glory.  42.  So  also  is  the  resurrection  of 
the  dead.  It  is  sown  in  corruption ;  it  ia 
raised  in  incorruption:  43.  It  is  sown  in 
dishonour;  it  is  raised  in  glory:  it  is  sown 
in  weakness;  it  is  raised  in  power:  44.  It 
is  sown  a  natural  body;  it  is  raised  a  spi¬ 
ritual  body.  There  is  a  natural  body,  and 
there  is  a  spiritual  body.  45.  And  so  it  is 
written,  The  first  man  Adam  was  made  a 
living  soul;  the  last  Adam  was  made  a 
quickening  spirit.  46.  Howbeit,  that  was 
not  first,  which  is  spiritual,  but  that  which 
is  natural;  and  afterward  that  which  is  spi¬ 
ritual.  47.  The  first  man  is  of  the  earth, 
earthy:  the  second  man  is  the  Lord  from 
heaven.  48.  As  is  the  earthy,  such  are 
they  also  that  are  earthy:  and  as  is  the 
•!  heavenly,  such  are  they  also  that  are  hea¬ 
venly.  49.  And  as  we  have  borne  the 
image  of  the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly.  50.  Nowr  this  I  say, 
brethren,  that  flesh  and  blood  cannot  in¬ 
herit  the  kingdom  of  God;  neither  doth  cor¬ 
ruption  inherit  incorruption. 

The  apostle  comes  now  to  answer  a  plausible  and 
principal  objection  against  the  doctrine  of  the  resur 
rection  of  the  dead  ;  concerning  which,  observe  the 
proposal  of  the  objection  ;  Some  man  will  say,  How 
are  the  dead  raised  up  ?  And  with  what  body  do 
they  come?  v.  35.  The  objection  is  plainly  two 
fold.  1.  How  are  they  raised  up  ?  that  is,  “  By 
what  means  ?  How  can  they  be  raised  ?  What  power 
is  equal  to  this  effect  ?  It  was  an  opinion  that  pre¬ 
vailed  much  among  the  heathens,  and  the  Saddu- 
cees  seem  to  have  been  in  the  same  sentiment,  that 
it  was  not  wthin  the  compass  of  divine  power,  mor- 
tales  seternitate  donare,  aut  revocare  defunctos — to 
make  mortal  men  immortal,  or  revive  and  restore 
the  dead.  Such  sort  of  men  they  seem  to  have  been, 
who  among  the  Corinthians  denied  the  resurrection 
of  the  dead,  and  object  here,  “  How  are  they  raised? 
How  should  they  be  raised  ?  Is  it  not  utterly  im¬ 
possible  ?”  2.  The  other  part  of  the  objection  is 
about  the  quality  of  their  bodies,  who  shall  rise ; 
“  With  what  body  will  they  come?  Will  it  be  with 
the  same  body  ;  with  like  shape,  and  form,  and  sta¬ 
ture,  and  members,  and  qualities,  or  various  ?”  The 
former  objection  is  that  of  those  who  opposed  the 
doctrine,  the  latter  the  inquiry  of  curious  doubters. 

(1.)  To  the  first,  the  apostle  answers,  by  telling 
I  them  this  was  to  be  brought  about  by  divine  power, 


467 


I.  CORINTHIANS,  XV. 


that  very  power  which  they  had  all  observed  to  do 
somewhat  very  like  it,  year  after  year,  in  the  death 
and  revival  of  the  corn ;  and  therefore  it  was  an  ar¬ 
gument  of  great  weakness  and  stupidity,  to  doubt 
whether  the  resurrection  of  the  dead  might  not  be 
effectual  by  the  same  power;  Thou  fool  l  that  which 
thou  sowest  is  not  quickened ,  unless  it  die,  v.  36.  It 
must  first  corrupt,  before  it  will  quicken  and  spring 
up.  It  not  only  sprouts  after  it  is  dead,  but  it  must 
die,  that  it  may  live.  And  why  should  any  be  so 
foolish  as  to  imagine,  that  the  man  once  dead  cannot 
be  made  to  live  again,  by  the  same  power  which 
every  year  brings  the  dead  grain  to  life  l  This  is  the 
substance  of  what  he  answers  to  the  first  question. 
Note,  It  is  a  foolish  thing  to  question  the  divine 
power  to  raise  the  dead,  when  we  see  him  every 
day  quickening  and  reviving  things  that  are  dead. 

(2. )  But  he  is  longer  in  answering  to  the  second 
inquiry. 

He  begins,  [I.]  By  observing,  that  there  is  a 
change  made  in  the  grain  that  is  sown  ;  It  is  not  that 
body  which  shall  be  that  is  sown,  but  bare  grain  of 
wheat  or  barley,  &c.  ;  but  God  gives  it  such  a  body 
as  he  will,  and  in  such  way  as  he  will,  only  so  as  to 
distinguish  all  kinds  from  each  other.  Every  seed 
sown  has  its  / irofier  body,  is  constituted  of  such  ma¬ 
terials,  and  figured  in  such  a  manner,  as  are  proper 
for  it,  proper  to  that  kind.  This  is  plainly  in  the 
divine  power,  though  we  no  more  know  how  it  is 
done,  than  we  know  how  a  dead  man  is  raised  to 
life  again.  It  is  certain,  the  grain  undergoes  a  great 
change,  and  it  &  intimated  in  this  passage ;  and  so 
will  the  dead,  when  they  rise  again,  and  live  again, 
in  their  bodies,  after  death. 

[2.]  He  proceeds  hence  to  observe,  that  there  is 
a  great  deal  of  variety  among  other  bodies,  as  there 
is  among  plants :  as,  First,  In  bodies  of  flesh ;  All 
flesh  is  not  the  same ;  that  of  men  is  of  one  kind, 
that  of  beasts  another,  another  that  of  fishes,  and 
that  of  birds  another,  v.  39.  There  is  a  variety  in 
all  the  kinds,  and  somewhat  peculiar  in  every  kind, 
to  distinguish  it  from  the  other.  Secondly,  In  bodies 
celestial  and  terrestrial,  there  is  also  a  difference  ; 
and  what  is  for  the  glory  of  one,  is  not  for  the  other ; 
for  the  true  glory  of  every  being  consists  in  its  fitness 
for  its  rank  and  state.  Earthly  bodies  are  not  adapt¬ 
ed  to  the  heavenly  regions,  nor  heavenly  bodies 
fitted  to  the  condition  of  earthly  beings.  Nay, 
Thirdly,  There  is  a  variety  of  glory  among  heavenly 
bodies  themselves ;  There  is  one  glory  of  the  sun, 
and  another  glory  of  the  moon,  and  another  glory 
of  the  stars ;  for  one  star  differs  from  another  stay- 
in  glory,  v.  41.  All  this  is  to  intimate  to  us,  that 
the  bodies  of  the  dead,  when  they  rise,  will  be  so 
far  changed,  that  they  will  be  fitted  for  the  heavenly 
regions ;  and  that  there  will  be  a  variety  of  glories 
among  the  bodies  of  the  dead,  when  they  shall  be 
raised,  as  there  is  among  the  sun,  and  moon,  and 
stars,  nay,  among  the  stars  themselves.  All  this 
carries  an  intimation  along  with  it,  that  it  must  be 
as  easy  to  divine  power  to  raise  the  dead,  and  re¬ 
cover  their  mouldered  bodies,  as  out  of  the  same 
materials  to  form  so  many  kinds  of  flesh  and  plants, 
and,  for  aught  we  know,  celestial  bodies  as  well  as 
terrestrial  ones.  The  sun  and  stars  may,  for  aught 
we  know,  be  composed  of  the  same  materials  as  the 
earth  we  tread  on,  though  so  much  refined  and 
changed  by  the  divine  skill  and  power.  And  can 
he,  out  of  the  same  materials,  form  such  various  be¬ 
ings,  and  yet  not  be  able  to  raise  the  dead  ?  Having 
thus  prepared  the  way,  he  comes, 

[3.]  To  speak  directlv  to  the  point ;  So  also,  says 
he,  is  the  resurrection  of  the  dead ;  so,  as  the  plant 
growing  out  of  the  putrefied  grain,  so  as  no  longer 
to  be  a  terrestrial  but  a  celestial  body,  and  varying 
in  glory  from  the  other  dead,  who  are  raised,  as  one 
star  does  from  another.  But  he  specifies  some  par¬ 


ticulars  ;  as,  First,  It  is  sown  in  corruption,  it.  is 
raised  in  incorruption.  It  is  sown.  Burying  the 
dead  is  like  sowing  them,  it  is  like  committing  the 
seed  to  the  earth,  that  it  may  spring  out  of  it  again. 
And  our  bodies,  which  are  sown,  are  corruptible, 
liable  to  putrefy  and  moulder,  and  crumble  to  dust  ; 
but  when  we  rise,  they  will  be  out  of  the  power  of 
the  grave,  and  never  more  be  liable  to  corruption. 
Secondly,  It  is  sown  in  dishonour,  it  is  raised  in 
glory.  Our’s  is  at  present  a  vile  body,  Philip.  3.  21. 
Nothing  is  more  loathsome  than  a  dead  body;  it  is 
thrown  into  the  grave  as  a  despised  and  broken  ves¬ 
sel,  in  which  there  is  no  pleasure.  But  at  the  resur¬ 
rection  a  glory  will  be  put  upon  it ;  it  will  be  made 
like  the  glorious  body  of  our  Saviour;  it  will  be 
purged  from  all  the  dregs  of  earth,  and  refined  into 
an  etherial  substance,  and  shine  out  with  a  splen¬ 
dour  resembling  his.  Thirdly,  It  is  sown  in  weak¬ 
ness,  it  is  raised  in  power.  It  is  laid  in  the  earth,  a 
poor  helpless  thing,  wholly  in  the  power  of  death, 
deprived  of  all  vital  capacities  and  powers,  of  life 
and  strength  :  it  is  utterly  unable  to  move  or  stir. 
But  when  we  rise,  our  bodies  will  have  heavenly 
life  and  vigour  infused  into  them  ;  they  shall  be  hale, 
and  firm,  and  durable,  and  lively,  and  liable  no  more 
to  any  infirmity,  weakness,  or  decay.  Fourthly,  It 
is  sown  a  natural,  or  animal  body,  ^.u^/xcv,  a 
body  fitted  to  the  low  condition,  and  sensitive  plea¬ 
sures  and  enjoyments,  of  this  life,  which  are  all 
gross  in  comparison  of  the  heavenly  state  and  enjoy¬ 
ments.  But  when  we  rise,  it  will  be  quite  other¬ 
wise ;  our  body  will  rise  spiritual.  Not  that  body 
will  be  changed  into  spirit :  this  would  be  a  contra¬ 
diction  in  our  common  conceptions;  it  would  be  as 
much  as  to  say,  Body  changed  into  what  is  not  body, 
matter  made  immaterial.  The  expression  is  to  be 
understood  comparatively.  We  shall  at  the  resur¬ 
rection  have  bodies  purified  and  refined  to  the  last 
degree,  made  light  and  agile ;  and  though  they  are 
not  changed  into  spirit,  yet  made  fit  to  be  perpetual 
associates  of  spirits  made  perfect.  And  why  should 
it  not  be  as  much  in  the  power  of  God  to  raise  in¬ 
corruptible,  glorious,  lively,  spiritual  bodies,  out  of 
the  ruins  of  those  vile,  corruptible,  lifeless,  and  ani¬ 
mal  ones,  as  first  to  make  matter  out  of  nothing,  and 
then,  out  of  the  same  mass  of  matter,  produce  such 
variety  of  beings,  both  in  earth  and  heaven?  To 
God  all  things  are  possible  ;  and  this  cannot  be  im¬ 
possible. 

[4.]  He  illustrates  this  by  a  comparison  of  the  first 
and  second  Adam  ;  There  is  an  natural  body,  says 
he,  and  there  is  a  spiritual  body  ;  and  then  goes  into 
the  comparison,  in  several  instances.  First,  As  we 
have  our  natural  body,  the  animal  body  we  have  in 
this  world,  from  the  first  Adam,  we  expect  our  spi¬ 
ritual  body  from  the  second.  This  is  implied  in  the 
whole  comparison.  Secondly,  This  is  but  consonant 
to  the  different  characters  these  two  persons  bear  ; 
The  first  Adam  was  made  a  living  soul,  such  a  be¬ 
ing  as  ourselves,  and  with  a  power  of  propagating 
such  beings  as  himself,  and  conveying  to  them  a 
nature  and  animal  body  like  his  own,  but  none  other, 
nor  better.  The  second  Adam  is  a  quickening  Spi¬ 
rit ;  he  is  the  Resurrection  and  the  Life,  John  11. 
25.  He  hath  life  in  himself,  and  quickeneth  whom 
he  will,  John  5.  20,  21.  The  first  man  was  of  the 
earth,  made  out  of  the  earth,  and  was  earthy;  his 
body  was  fitted  to  the  region  of  his  abode:  but  the 
second  Adam  Is  the  Lord  from  heaven;  he  who 
came  down  from  heaven,  and  giveth  life  to  the  world  ; 
(John  6.  33.)  he  who  came  down  from  heaven,  and 
was  in  heaven  at  the  same  time;  (John  3.  13.)  the 
Lord  of  heaven  and  earth.  If  the  first  Adam  could 
communicate  to  us  natural  and  animal  bodies,  cannot 
the  second  Adam  make  our  bodies  spiritual  ones  * 
If  the  deputed  lord  ofvthis  lower  creation  c'vild  do 
the  one,  cannot  the  Lord  from  heaven,  the  Lord  o 


468 


I.  CORINTHIANS,  XV. 


heaven  and  earth,  do  the  other  ?  Thirdly ,  We  must 
first  have  natural  bodies  from  the  first  Adam,  before 
we  can  have  spiritual  bodies  from  the  second  ;  ( v . 
49.)  we  must  bear  the  image  oj  the  earthy,  before  we 
can  bear  the  image  of  the  heavenly.  Such  is  the  es¬ 
tablished  order  of  Providence.  We  must  have  weak, 
frail,  mortal  bodies  by  descent  from  the  first  Adam, 
before  we  can  have  lively,  spiritual,  and  immortal 
ones  by  the  quickening  power  of  the  second.  We 
must  die,  before  we  can  live  to  die  no  more.  Fourth¬ 
ly,  Yet  if  we  are  Christ’s,  true  believers  in  him,  (for 
this  whole  discourse  relates  to  the  resurrection  of 
the  saints,)  it  is  as  certain  that  we  shall  have  spi¬ 
ritual  bodies  as  it  is  now  that  we  have  natural  or 
animal  ones.  By  these  we  are  as  the  first  Adam, 
earthy,  we  bear  his  image ;  by  those  we  shall  be  as 
the  second  Adam,  have  bodies  like  his  own,  heaven- 
ly,  and  so  bear  his  image.  And  we  are  as  certainly 
intended  to  bear  the  one,  as  we  have  borne  the 
other.  As  sure  therefore  as  we  have  had  natural 
bodies,  we  shall  have  spiritual  ones.  The  dead  in 
Christ  shall  not  only  rise,  but  shall  rise  thus  glori¬ 
ously  changed. 

[5.]  He  sums  up  this  argument,  by  assigning  the 
reason  of  this  change  ;  (x>.  50. )  JVow  this  I  say,  that 
flesh  and  blood  cannot  inherit  the  kingdom  of  God  ; 
nor  doth  corruption  inherit  incorruption.  The  natu¬ 
ral  body  is  flesh  and  blood,  consisting  of  bones,  mus¬ 
cles,  nerves,  veins,  arteries,  and  their  several  fluids ; 
and  as  such,  it  is  of  a  corruptible  frame  and  form, 
liable  to  dissolution,  to  rot  and  moulder.  But  no 
such  thing  shall  inherit  the  heavenly  regions;  for 
this  were  for  conniption  to  inherit  incorruption, 
which  is  little  better  than  a  contradiction  in  terms. 
The  heavenly  inheritance  is  incorruptible,  and  never 
fadeth  away,  1  Pet.  1.  4.  How  can  this  be  possessed 
by  flesh  and  blood,  which  is  corruptible  and  will  fade 
away  ?  It  must  be  changed  into  ever-during  sub¬ 
stance,  before  it  can  be  capable  of  possessing  the 
heavenly  inheritance.  The  sum  is,  that  the  bodies 
of  the  saints,  when  they  shall  rise  again,  will  be 
greatly  changed  from  what  they  are  now,  and  much 
for  the  better.  They  are  now  corruptible,  flesh  and 
blood,  they  will  be  then  incorruptible,  glorious,  and 
spiritual  bodies,  fitted  to  the  celestial  world  and 
state,  where  they  are  ever  afterward  to  dwell,  and 
have  their  eternal  inheritance. 

51.  Behold,  I  shew  you  a  mystery;  We 
shall  not  all  sleep,  but  we  shall  all  be  chang¬ 
ed,  52.  In  a  moment,  in  the  twinkling  of 
an  eye,  at  the  last  trump;  (for  the  trumpet 
shall  sound  ;)  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed. 
53.  For  this  corruptible  must  put  on  in¬ 
corruption,  and  this  mortal  must  put  on  im¬ 
mortality.  54.  So  when  this  corruptible 
shall  have  put  on  incorruption,  and  this 
mortal  shall  have  put  on  immortality,  then 
shall  be  brought  to  pass  the  saying  that  is 
written,  Death  is  swallowed  up  in  victory. 
55.  O  death,  where  is  thy  sting  ?  O  grave, 
where  is  thy  victory  ?  56.  The  sting  of 

death  is  sin  ;  and  the  strength  of  sin  is  the 
law.  57.  But  thanks  be  to  God,  who  giv- 
eth  us  the  victory  through  our  Lord  Jesus 
Christ. 

To  confirm  what  he  had  said  of  this  change,  he 
here, 

I.  Tells  them  what  had  Been  concealed  from,  or 
unknown  to  them,  till  then— that  all  the  saints  should 


not  die,  but  all  would  lie  changed.  They  that  are 
alive  at  our  Lord’s  coming,  will  be  caught  up  into 
the  clouds,  without  dying,  1  Thess.  4.  11.  But  it  is 
plain  from  this  passage,  that  it  will  not  be  without 
changing  from  corruption  to  incorruption.  The 
frame  of  their  living  bodies  shall  be  thus  altered,  as 
well  as  those  that  are  dead  ;  and  this  in  a  moment, 
in  the  twinkling  of  an  eye,  v.  52.  What  cannot  Al¬ 
mighty  Power  effect  l  That  Power  that  calls  the 
dead  into  life,  can  surely  thus  soon  and  suddenly 
change  the  living ;  for  changed  they  must  be  as  well 
as  the  dead ;  because  flesh  and  blood  cannot  inherit 
the  kingdom  of  God.  This  is  the  mystery  which 
the  apostle  shews  the  Corinthians ;  Behold',  1  shew 
you  a  mystery  ;  or  bring  into  open  light  a  truth  dark 
and  unknown  before.  Note,  There  are  many  m\  s- 
teries  shewn  to  us  in  the  gospel ;  many  truths,  that 
before  were  utterly  unknown,  are  there  made 
known  ;  many  truths,  that  were  but  dark  and  ob¬ 
scure  before,  are  there  brought  into  open  day,  and 
plainly  revealed ;  and  many  things  are  in  part  re¬ 
vealed,  that  will  never  be  fully  known,  nor  perhaps 
clearly  understood.  The  apostle  here  makes  known 
a  truth  unknown  before,  which  is,  that  the  saints, 
living  at  our  Lord’s  second  coming,  will  not  die,  but 
be  changed  ;  that  this  change  will  be  made  in  a  mo¬ 
ment,  in  the  twinkling  of  an  eye,  and  at  the  sound 
of  the  last  trump  ;  for,  as  he  tells  us  elsewhere,  the 
Lord  himself  shall  descend  with  a  shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  God  ; 
(1  Thess.  4.  16.)  so  here,  the  trumpet  must  sound. 
It  is  the  loud  summons  of  all  the  living  and  all  the 
dead,  to  come  and  appear  at  the  tribunal  of  Christ. 
At  this  summons  the  graves  shall  open,  the  dead 
saints  shall  rise  in  an  incorruptible  state,  v.  52. 

II.  He  assigns  the  reason  of  this  change  ;  (i>.  53.) 
For  this  corruptible  must  put  on  incorruption,  and 
this  mortal  must  put  on  immortality.  How  other¬ 
wise  could  the  man  be  a  fit  inhabitant  of  the  incor¬ 
ruptible  regions,  or  be  fitted  to  possess  the  eternal 
inheritance  ?  How  can  that  which  is  corruptible 
and  mortal,  enjoy  what  is  incorruptible,  permanent, 
and  immortal  ?  This  corruptible  body  mus.  be  made 
incorruptible,  this  mortal  body  must  be  changed  in¬ 
to  immortal,  that  the  man  may  be  capable  of  enjoy¬ 
ing  the  happiness  designed  for  him.  Note,  It  is  this 
corruptible  that  must  put  on  incorruption  ;  the  de¬ 
molished  fabric  that  must  be  reared  again.  What 
is  sown  must  be  quickened.  Saints  will  come  in  their 
own  bodies,  (v.  38. )  not  in  other  bodies. 

III.  He  lets  us  know  what  will  follow  upon  this 
change  of  the  living  and  dead  in  Christ ;  Then  shall 
be  brought  to  pass  that  saying.  Death  is  swallowed 
up  in  victory  ;  or,  He  will  swallow  up  death  in  vic¬ 
tory,  Isa.  25.  8.  For  mortality  shall  be  then  s*val- 
lowed  up  in  life,  (2  Cor.  5.  4.)  and  death  perfectly 
subdued  and  conquered,  and  saints  for  ever  deliver¬ 
ed  from  its  power.  Such  a  conquest  shall  be  ob¬ 
tained  over  it,  that  it  shall  for  ever  disappear  in 
those  regions  to  which  our  Lord  will  bear  his  risen 
saints.  And  therefore  will  the  saints  hereupon  sing 
their  imvlKiey,  their  song  of  triumph.  Then,  when 
this  mortal  shall  have  put  on  immortality,  will  death 
be  swallowed  up,  for  ever  swallowed  up,  tit  tixot. 
Christ  hinders  it  from  swallowing  his  saints  when 
they  die  ;  but  when  they  are  risen  again,  death  shall, 
as  to  them,  be  swallowed  for  ever.  And  upon  this 
destruction  of  death  will  they  break  out  into  a  song 
of  triumph. 

1.  They  will  glory  over  death  as  a  vanquished  ene¬ 
my,  and  insult  this  great  and  terrible  destroyer  ; 
“  O  death,  where  is  thy  sting?  Where  is  now  thy 
sting,  thy  power  to  hurt  ?  What  mischief  hast  thou 
done  us  ?  We  are  dead ;  but  behold,  we  live  again, 
and  shall  die  no  more.  Thou  art  vanquished  and 
disarmed,  and  we  are  out  of  the  reach  of  thy  deadly 
dart.  Where  now  is  thy 'fatal  artillery,  thy  stores  of 


I.  CORINTHIANS,  XV. 


death  ?  We  fear  no  further  mischiefs  from  thee,  nor 
heed  thy  weapons,  but  defy  thy  power,  and  despise 
thy  wrath.  And,  O  grave,  where  is  thy  victory  ? 
Where  is  now  thy  victory  ?  What  is  become  of  it  ? 
Where  are  the  spoils  and  trophies  of  it?  Once  we 
were  thy  prisoners,  but  the  prison-doors  are  burst 
open,  the  locks  and  bolts  have  been  forced  to  give 
way,  and  our  shackles  are  knocked  off,  and  we  are 
for  ever  released :  captivity  is  taken  captive :  the 
imaginary  victor  is  conquered,  and  forced  to  resign 
his  conquest,  and  release  his  captives:  thy  triumphs, 
grave,  are  at  an  end  :  the  bonds  of  death  are  loosed, 
and  we  are  at  liberty,  and  are  never  more  to  be  hurt 
by  death,  or  imprisoned  in  the  grave.”  In  a  moment, 
the  power  of  death,  and  the  conquests  and  spoils  of 
the  grave,  are  gone  ;  and,  as  to  the  saints,  the  very 
signs  of  them  will  not  remain.  Where  are  they  ? 
Thus  will  they  raise  themselves,  when  they  become 
immortal,  to  the  honour  of  their  Saviour,  and  the 
praise  of  divine  grace  :  they  shall  glory  over  van¬ 
quished  death. 

2.  The  foundation  for  this  triumph  is  here  inti¬ 
mated,  (1.)  In  the  account  given  whence  death  had 
its  power  to  hurt ;  The  sting  of  death  is  sin,  which 
gives  venom  to  his  dart,  which  only  puts  it  into  the 
power  of  death  to  hurt  and  kill,  bin  unpardoned, 
and  nothing  else,  can  keep  any  under  his  power. 
And  the  strength  of  sin  is  the  law  ;  it  is  the  divine 
threatening  against  the  transgressors  of  the  law,  the 
curse  there  denounced,  that  gives  power  to  sin. 
Note,  Sin  is  the  parent  of  death,  and  gives  it  all  its 
hurtful  power.  By  one  man  sin  entered  into  the 
world,  and  death  by  sin,  Rom.  5.  12.  It  is  its  cursed 
progeny  and  offspring.  (2.)  In  the  account  given  of 
the  victory  saints  obtain  over  it  through  Jesus  Christ, 
v.  57.  The  sting  of  death  is  sin  ;  but  Christ,  by  dy¬ 
ing,  has  taken  out  this  sting ;  he  has  made  atone¬ 
ment  for  sin,  he  has  obtained  remission  of  it.  It  may 
hiss  therefore,  but  it  cannot  hurt.  The  strength  of 
sin  is  the  law  ;  but  the  curse  of  the  law  is  removed 
by  our  Redeemer’s  becoming  a  Curse  for  us.  So 
that  sin  is  deprived  of  its  strength  and  sting,  through 
Christ,  that  is,  by  his  incarnation,  suffering,  and 
death.  Death  may  seize  a  believer,  but  cannot  sting 
him,  cannot  hold  him  in  his  power.  There  is  a  day 
coming,  when  the  grave  shall  open,  the  bands  of 
death  be  loosed,  the  dead  saints  revive,  and  become 
incorruptible  and  immortal,  and  put  out  of  the  reach 
of  death  for  ever.  And  then  will  it  plainly  appear, 
that,  as  to  them,  death  will  have  lost  its  strength 
and  sting  ;  and  all  by  the  mediation  of  Christ,  by  his 
dying  in  their  room.  By  dying,  he  conquered  death, 
and  spoiled  the  grave  ;  and,  through  faith  in  him, 
believers  become  sharers  in  his  conquests.  They 
often  rejoice  before-hand,  in  the  hope  of  his  victory ; 
and  when  they  rise  glorious  from  the  grave,  will 
boldly  triumph  over  death.  Note,  It  is  altogether 
owing  to  the  grace  of  God  in  Christ,  that  sin  is  par¬ 
doned,  and  death  disarmed.  The  law  puts  arms  into 
the  hand  of  death,  to  destroy  the  sinner ;  but  pardon 
of  sin  takes  away  this  power  from  the  law,  and  de¬ 
prives  death  of  its  strength  and  sting.  It  is  by  the 
grace  of  God,  through  the  redemption  which  is  in 
Christ  Jesus,  that  we  are  freely  justified,  Rom.  3. 
24.  It  is  no  wonder,  therefore,  (3.)  If  this  triumph 
of  the  saints  over  death  should  issue  in  thanksgiving 
to  God ;  Thanks  be  to  God,  who  giveth  us  the  vic¬ 
tory  through  Christ  Jesus  our  Lord,  v.  57.  The  | 
way  to  sanctifv  all  our  joy,  is  to  make  it  tributary  to  J 
the  praise  of  God.  Then  only  do  we  enjoy  our  bless¬ 
ings  and  honours  in  a  holy  manner,  when  God  has  \ 
his  revenue  of  glory  out  of  it,  and  we  are  free  to  pay 
it  to  him.  And  this  really  improves  and  exalts  our 
satisfaction.  We  are  conscious  at  once  of  having 
done  our  duty,  and  enjoyed  our  pleasure.  And  what 
can  be  more  joyous  in  itself,  than  the  saints’  triumph 
over  dea  when  they  shall  rise  again  ?  And  shall 


461* 

they  not  then  rejoice  in  the  Lord,  and  be  glad  in  the 
God  of  their  salvation  ?  Shall  not  their  souls  magnify 
the  Lord  ?  When  he  shewsswc/i  wonders  to  the  dead, 
shall  they  not  arise  and  / iraise  him  ?  Ps.  88.  10. 
Those  who  remain  under  the  power  of  death,  can 
have  no  heart  to  praise  ;  but  such  conquests  and  tri¬ 
umphs  will  certainly  tune  the  tongues  of  the  saints 
to  thankfulness  and  praise ;  praise  for  the  victory, 
(it  is  great  and  glorious  in  itself,)  and  for  the  means 
whereby  it  is  obtained — it  is  given  of  God  through 
Christ  Jesus;  a  victory  obtained  not  by  our  power, 
but  the  power  of  God  ;  not  given  because  we  are 
worthy,  out  because  Christ  is  so,  and  has  by  dying 
obtained  this  conquest  for  us.  Must  not  this  cir¬ 
cumstance  endear  the  victory  to  us,  and  heighten 
our  praise  to  God  ?  Note,  How  many  springs  of  joy 
to  the  saints,  and  thanksgiving  to  God,  are  opened 
by  the  death  and  resurrection,  the  sufferings  and 
conquests,  of  our  Redeemer  !  With  what  acclama¬ 
tions  will  saints  rising  from  the  dead  applaud  him  ! 
How  will  the  heaven  of  heavens  resound  his  praises 
for  ever  !  Thanks  be  to  God,  will  be  the  burthen  of 
their  song  ;  and  angels  will  join  the  chorus,  and  de¬ 
clare  their  consent  with  a  loud  Amen,  Hallelujah. 

58.  Therefore,  my  beloved  brethren,  be 
ye  steadfast,  unmoveable,  always  abound¬ 
ing  in  the  work  of  the  Lord,  forasmuch  as 
ye  know  that  your  labour  is  not  in  vain  in 
the  Lord. 

In  this  verse  we  have  the  improvement  of  the 
whole  argument,  in  an  exhortation,  enforced  by  a 
motive  resulting  plainly  from  it. 

I.  An  exhortation,  and  this  threefold.  1.  That 
they  should  be  steadfast — (J'pBoi,  firm,  fixed  in  the 
faith  of  the  gospel,  that  gospel  which  he  had  preach¬ 
ed,  and  they  had  received,  That  Christ  died  for  our 
sins,  and  rose  again  the  third  day,  according  to  the 
scriptures,  (i\  3,  4.)  and  fixed  in  the  faith  of  the 
glorious  resurrection  of  the  sanctified  dead,  which, 
as  he  had  shewn,  had  so  near  and  necessary  a  con¬ 
nexion  with  the  former.  “Do  not  let  your  belief 
of  these  truths  be  shaken  or  staggered.  They  are 
most  certain,  and  of  the  last  importance.”  Note, 
Christians  should  be^ steadfast  believers  of  this  great 
articTeTbf  the  resui-reCtron  of  the  dead.  It  is  evi¬ 
dently  founded  on  the  death  of  Christ.  Because  he 
lives,  his  servants  shall  live  also,  John  14.  19.  And 
it  is  of  the  last  importance  ;  a  disbelief  of  a  future 
life  will  open  a  way  to  all  manner  of  licentiousness, 
and  corrupt  men’s  morals  to  the  last  degree.  It  will 
be  easy  and  natural  from  hence  to  infer,  that  we  may 
live  like  beasts,  and  eat  and  drink,  for  to-morrow 
we  die.  2.  He  exhorts  them  to  be  unmoveable ,  in 
their  hope  and  expectation  of  this  great  privilege, 
of  being  raised  incorruptible  and  immortal.  Chris¬ 
tians  should  not  be  moved  away  from  this  hope  of  the 
gospel,  (Col.  1.  23.)  this  glorious  and  blessed  hope  ; 
they  should  not  renounce  or  resign  their  comfortable 
expectations.  They  are  not  vain,  but  solid  hopes, 
built  upon  sure  foundations,  the  purchase  and  power 
of  their  risen  Saviour,  and  the  promise  of  God,  to 
whom  it  is  impossible  to  lie  ;  hopes  that  shall  be 
their  most  powerful  supports  under  all  the  pressures 
of  life,  the  most  effectual  antidotes  against  the  fears 
of  death,  and  the  most  quickening  motives  to  dili¬ 
gence  and  perseverance  in  Christian  duty.  Should 
they  part  with  these  hopes  ?  Should  they  suffer 
them  to  be  shaken  ?  Note,  Christians  should  live 
in  the  most  firm  expectation  of  a  blessed  resurrec¬ 
tion.  This  hope  should  be  an  anchor  to  their  souls, 
firm  and  sure,  Heb.  6.  19.  3.  He  exhorts  them  to 

abound  in  the  work  of  the  J^ord,  and  that  always,  in 
the  Lord’s  service,  in  obeying  the  Lord’s  commands. 
They  should  be  diligent  and  persevering  herein. 


470 


I.  CORINTHIANS,  XVI. 


and  going  ever  on  toward  perfection  ;  they  should  be  ' 
continually  making  advances  in  true  piety,  and  ready 
and  apt  for  every  good  work.  The  most  cheerful 
duty,  the  greatest  diligence,  the  most  constant  per¬ 
severance,  become  those  who  have  such  glorious 
hopes.  Can  we  too  much  abound  in  zeal  and  dili¬ 
gence  in  the  Lord’s  work,  when  we  are  secured  of 
such  abundant  recompenses  in  a  future  life  ?  What 
vigour  and  resolution,  what  constancy  and  patience, 
should  those  hopes  inspire  !  Note,  Christians  should 
not  stint  themselves  as  to  their  growth  in  holiness, 
but  be  always  improving  in  sound  religion,  and 
abounding  in  the  work  of  the  Lord. 

II.  The  motive  resulting  from  the  former  dis¬ 
course,  is,  that  their  labour  shall  not  be  in  vain  in 
the  Lord  ;  nay,  they  know  it  shall  not.  They  have 
the  best  grounds  in  the  world  to  build  upon  ;  they 
have  all  the  assurance  that  can  rationally  be  expect¬ 
ed  :  as  sure  as  Christ  is  risen,  they  shall  rise  ;  and 
Christ  is  as  surelv  risen  as  the  Scriptures  are  true, 
and  the  word  of  Clod.  The  apostles  saw  him  after 
his  death,  testified  this  truth  to  the  world  in  the  face 
of  a  thousand  deaths  and  dangers,  and  confirmed  it 
by  miraculous  powers  received  from  him.  Is  there 
any  room  to  doubt  a  fact  so  well  attested  ?  Note, 
True  Christians  have  undoubted  evidence  that  their 
labour  will  not  be  vain  in  the  Lord  ;  not  their  most 
diligent  services,  nor  their  most  painful  sufferings  ; 
they  will  not  be  in  vain,  not  be  vain  and  unprofit¬ 
able.  Note,  The  labour  of  Christians  will  not  be 
lost  labour  ;  they  may  lose  for  God,  but  they  shall 
lose  nothing  by  him  ;  nay,  there  is  more  implied 
than  is  expressed  in  this  phrase.  It  means,  that 
thev  shall  be  abundantly  rewarded.  He  will  never 
be  found  unjust  to  forget  their  labour  of  love,  Heb. 

6.  10.  Nay,  he  will  do  exceeding  abundantly  above 
what  they  can  now  ask  or  think.  Neither  the  ser¬ 
vices  they  do  for  him,  nor  the  sufferings  they  endure 
for  him  here,  are  worthy  to  be  compared  with  the 
joy  hereafter  to  be  revealed  in  them,  Rom.  8.  18. 
Note,  They  who  serve  God,  have  good  wages  ;  they 
cannot  do  too  much,  nor  suffer  too  much,  for  so  good 
a  Master.  If  they  serve  him  now,  they  shall  see 
him  hereafter  ;  if  they  suffer  for  him  on  earth,  they 
shall  reign  with  him  in  heaven  ;  if  they  die  for  his 
sake,  they  shall  rise  again  from  the  dead,  be  crowned 
with  glory,  honour,  and  immortality,  and  inherit 
eternal  life. 

CHAP.  XVI. 

In  this  chapter,  the  apostle,  I.  Gives  directions  about  some 
charitable  collection  to  be  made  in  this  church,  for  the 
afflicted  and  impoverished  churches  in  Judea,  v.  1  . .  4.  II. 
He  talks  of  making  them  a  visit,  v.  5.  .  9.  III.  He  com¬ 
mends  Timothy  to  them,  and  tells  them  Apollos  intended 
to  come  to  them,  v.  10 . .  13.  IV.  He  presses  them  to  watch¬ 
fulness,  constancy,  charity,  and  to  pay  a  due  regard  to  all 
who  helped  him  and  his  fellow-labourers  in  their  work,  v. 
14..  19.  V.  After  salutations  from  others,  and  his  own,  he 
closes  the  epistle  with  a  solemn  admonition  to  them,  and 
his  good  wishes  for  them,  v.  20,  to  the  end. 

K  "Vr°\v  concerning  the  collection  for 
T>l  the  saints,  as  I  have  given  order  to 
the  churches  of  Galatia,  even  so  do  ye.  2. 
Upon  the  first  day  of  the  week,  let  every  | 
one  of  you  lay  by  him  in  store,  as  God  hath 
prospered  him,  that  there  be  no  gatherings 
when  I  come.  3.  And  when  I  come,  whom¬ 
soever  you  shall  approve  by  your  letters, 
them  will  I  send  to  bring  your  liberality 
unto  Jerusalem.  4.  And  if  it  be  meet  that 
1  go  also,  they  shall  go  with  me. 

In  this  chapter,  Paul  closes  this  long  epistle  with 
some  particular  matters  of  less  moment ;  but  as  all 


was  written  by  divine  inspiration,  it  is  all  profitable 
for  our  instruction.  He  begins  with  directing  them 
about  a  charitable  collection  on  a  particular  occa¬ 
sion,  the  distresses  and  poverty  of  Christians  in 
Judea,  which  at  this  time  were  extraordinary,  part¬ 
ly  through  the  general  calamities  of  that  nation,  and 
partly  through  the  particular  sufferings  to  which 
they  were  exposed.  Now  concerning  this,  observe, 

I.  How  he  introduces  his  direction.  It  was  not  a 
peculiar  service  which  he  required  of  them  ;  he  had 
given  the  like  orders  to  the  churches  of  Galatia,  v.  1. 
He  desired  them  only  to  conform  themselves  to  the 
same  rules  which  he  had  given  to  other  churches 
on  the  like  occasion.  He  did  not  desire  that  others 
should  be  eased,  and  they  burlhened,  2  Cor.  8.  13. 
He  also  prudently  mentions  these  orders  of  his  to 
the  churches  of  Galatia,  to  excite  emulation,  and 
stir  them  up  to  be  liberal,  according  to  their  circum¬ 
stances,  and  the  occasion.  They  who  exceeded  most 
churches  in  spiritual  gifts,  and,  as  it  is  probable,  in 
worldly  wealth,  (see  the  argument,)  surely  would 
not  suffer  themselves  to  come  behind  any  in  their 
bounty  to  their  afflicted  brethren.  Note,  The  good 
examples  of  other  Christians  and  churches  should 
stir  in  us  a  holy  emulation.  It  is  becoming  a  Chris¬ 
tian,  not  to  bear  to  be  outdone  by  a  fellow-Christian 
in  any  thing  virtuous  and  praise-worthy,  provided 
this  consideration  only  makes  him  exert  himself,  not 
envy  others  :  and  the  more  advantages  we  have 
above  others,  the  more  should  we  endeavour  to  ex¬ 
ceed  them.  The  church  of  Corinth  should  not  be 
outdone  in  this  service  of  love  by  the. churches  of 
Galatia,  who  do  not  appear  to  have  been  enriched 
with  equal  spiritual  gifts,  or  outward  ability. 

II.  The  direction  itself.  Concerning  which,  ob¬ 
serve, 

1.  The  manner  in  which  the  collection  was  to  be 
made  ;  Every  one  nvas  to  lay  by  in  store,  ( v .  2. )  have 
a  treasury,  or  fund,  with  himself,  for  this  purpose. 
The  meaning  is,  that  he  should  lay  by  as  he  could 
spare  from  time  to  time,  and  by  that  means  make  up 
a  sum  for  this  charitable  purpose.  Note,  It  is  a  good 
thing  to  lay  up  in  store  for  good  uses.  They  who 
are  rich  in  this  world,  should  be  rich  in  good  works, 
2  Tim.  6.  17,  18.  The  best  way  to  be  so,  is,  to  ap¬ 
propriate  of  their  income,  and  have  a  treasury  for 
this  puipose  ;  a  stock  for  the  poor,  as  well  as  for 
themselves :  by  this  means  they  will  be  ready  to 
every  good  work  as  the  opportunity  offers ;  and  many 
who  labour  with  their  own  hands  for  a  livelihood, 
should  so  work,  that  they  may  have  to  give  to  him 
that  needeth,  Eph.  4.  28.  Indeed  their  treasury  for 
good  works  can  never  be  very  large  ;  (though,  ac¬ 
cording  to  circumstances,  it  may  considerably  vary  ;) 
but  the  best  way  in  the  world  for  them  to  get  a  trea¬ 
sury  for  this  purpose,  is,  to  lay  by  from  time  to  time, 
as  they  can  afford.  Some  of  the  Greek  fathers  right¬ 
ly  observe  here,  that  this  advice  was  given  for  the 
sake  of  the  poorer  among  them.  They  were  to  lay 
by  from  week  to  week,  and  not  bring  in  to  the  com¬ 
mon  treasury,  that  by  this  means  their  contributions 
might  be  easy  to  themselves,  and  yet  grow  into  a 
fund  for  the  relief  of  their  brethren.  “  Every  little,” 
as  the  proverb  says,  “would  make  a  mickle.  ”  In-' 
deed  all  our  charity  and  benevolence  should  be  free 
and  cheerful,  and  for  that  reason  should  be  made  as 
easy  to  ourselves  as  may  be.  And  what  more  likely 
wav  to  make  us  easy  in  this  matter,  than  thus  to  lay 
by?  We  may  cheerfully  give  when  we  know  that 
we  can  spare,  and  that  we  have  been  laying  by  in 
store,  that  we  may. 

2.  Here  is  the  measure  in  which  they  are  to  lay 
by — as  God  hath  prospered  them  ;  n  dr  •  LcfZ'rzt,  as 
he  has  been  prospered  by  Divine  Providence  ;  as 
God  has  been  pleased  to  bless  and  succeed  his  la¬ 
bours  and  business.  Note,  All  our  business  and  labour 
are  that  to  us,  which  God  is  pleased  to  make  them. 


47] 


1.  CORINTHIANS,  XVI. 


It  is  not  the  diligent  hand  that  will  make  rich  by 
itself,  without  the  divine  blessing,  Prov.  10.  4,  22.  t 
Our  prosperity  and  success  are  from  God,  and  not 
from  ourselves ;  and  he  is  to  be  owned  in  all,  and 
honoured  with  all.  It  is  his  bounty  and  blessing  to 
which  we  owe  all  we  have ;  and  whatever  we  have, 
is  to  be  used,  and  employed,  and  improved,  for  him. 
His  right  to  ourselves  and  all  that  is  our’s,  is  to  be 
owned  and  yielded  to  him.  And  what  argument 
more  proper  to  excite  us  to  charity  to  the  people  and 
children  of  God,  than  to  consider  all  we  have  as  his 
gift,  as  coming  from  him  ?  Note,  When  God  blesses 
and  prospers  us,  we  should  be  ready  to  relieve  and 
comfort  his  needy  servants  ;  when  his  bounty  flows 
forth  upon  us,  we  should  not  confine  it  to  ourselves, 
but  let  it  stream  out  to  others.  The  good  we  receive 
from  him,  should  stir  us  up  to  do  good  to  others,  to 
resemble  him  in  our  beneficence  ;  and  therefore  the 
more  good  we  receive  from  God',  the  more  we  should 
do  good  to  others.  They  were  to  lay  by  as  God  had 
blessed  them  ;  in  that  proportion.  The  more  they 
had,  through  God’s  blessing,  gained  by  their  busi¬ 
ness  or  labour,  their  traffic  or  work,  the  more  they 
were  to  lay  by.  Note,  God  expects  that  our  benefi¬ 
cence  to  others  should  hold  some  proportion  to  hjs 
bounty  to  us.  All  we  have  is  from  God ;  the  more 
he  gives,  (circumstances  being  considered,) the  more 
he  enables  us  to  give,  and  the  more  he  expects  we 
should  give  ;  that  we  should  give  more  than  others 
who  are  less  able  ;  that  we  should  give  snore  than 
ourselves  when  we  were  less  able.  And  on  the  other 
hand,  from  him  to  whom  God  gives  less,  he  expects 
less.  He  is  no  tyrant  or  cruel  taskmaster,  to  exact 
brick  without  straw,  or  expect  men  shall  do  more 
good  than  he  gives  ability.  Note,  Where  there  is 
a  willing  mind,  he  acce/its  according  to  what  a  man 
hath,  and  not  according  to  what  he  hath  not ;  (2  Cor. 
8.  12.)  but  as  he  prospers  and  blesses  us,  and  puts 
us  in  a  capacity  to  do  good,  he  expects  we  should. 
The  greater  ability  he  gives,  the  more  enlarged 
should  our  hearts  be,  and  the  more  open  our  hands  ; 
but  where  the  ability  is  less,  the  hands  cannot  be  as 
open,  however  willing  the  mind  be,  and  large  the 
heart ;  nor  does  God  expect  it 

3.  Here  is  the  time  when  this  is  to  be  done  ;  the 

first  day  of  the  week,  x*Td  (Luke 

24.  1.)  the  Lord’s  day,  the  Christian  holiday ;  when 
public  assemblies  were  held,  and  public  worship  was 
celebrated,  and  the  Christian  institutions  and  myste¬ 
ries,  (as  the  ancients  called  them,)  were  attended 
upon  ;  then  let  every  one  lay  by  him.  It  is  a  day  of 
holy  rest ;  and  the  more  vacation  the  mind  has  from 
worldly  cares  and  toils,  the  more  disposition  has  it 
to  shew  mercy :  and  the  other  duties  of  the  day 
should  stir  us  up  to  the  performance  of  this  ;  works 
of  charity  should  always  accompany  works  of  piety. 
True  piety  toward  Godwin  beget  kind  and  friendly 
dispositions  toward  men.  This  command  have  we 
from  him,  that  he  who  loveth  God,  love  his  brother 
also ,  1  John  4.  24.  Works  of  mercy  are  the  genuine 
fruits  of  true  love  to  God,  and  therefore  are  a  proper 
service  on  his  own  day.  Note,  God’s  day  is  a  proper 
season  on  which  to  lay  up  for  charitable"  uses,  or  lay 
out  in  them,  according  as  he  has  prospered  us  :  it  is 
paying  tribute  for  the  blessings  of  the  past  week, 
and  it  is  a  proper  way  to  procure  his  blessing  on  the 
work  of  our  hands  for  the  next. 

4.  We  have  here  the  disposal  of  the  collections 
thus  made  :  the  apostle  would  have  every  thing  ready 
against  he  came,  and  therefore  gave  direction  as  be¬ 
fore,  that  there  be  no  gatherings  when  I  come,  v.  2. 
But  when  he  came,  as  to  the  disposal  of  it,  he  would 
leave  it  much  tothemselves.  The  charity  wastheir’s, 
and  it  was  fit  they  should  dispose  of  it  in  their  own 
way,  so  it  answered  its  end,  and  was  applied  to  the 
right  use.  Paul  no  more  pretended  to  lord  it  over 
the  purses  of  his  hearers  than  over  their  faith ;  he 


would  not  meddle  with  their  contributions  without 
their  consent.  He  tells  them,  (1.)  That  they  slioum 
give  letters  ot  credence,  and  send  messengers  e: 
their  own  with  their  liberality,  v.  2.  This  would  be 
a  proper  testimony  of  their  respect  and  brotherly 
love  to  their  distressed  brethren,  to  send  their  gm 
by  members  of  their  own  body,  trusty  and  terioci- 
hearted,  who  would  have  compassion  on  their  sufler- 
ing  brethren,  and  a  Christian  concern  for  them,  and 
not  defraud  them.  It  would  argue  that  they  were 
very  hearty  in  this  service,  when  they  should  send 
some  of  their  own  body  on  so  long  and  hazardous  a 
journey  or  voyage,  to  convey  their  liberality.  Note, 
We  should  not  only  charitably  relieve  our  poor  le»- 
low-Christians,  but  do  it  in  such  a  way  as  will  best 
signify  our  compassion  to  them,  and  care  of  them. 
(2.)  He  offers  to  go  with  their  messengers,  if  they 
thought  proper,  v.  4.  His  business,  as  an  apostle, 
was  not  to  serve  tables,  but  to  give  himself  to  the 
word  and  prayer  ;  yet  he  was  never  wanting  to  set 
on  foot,  or  help  forward,  a  work  of  charity,  when 
an  opportunity  offered.  He  would  go  to  Jerusalem, 
to  carry  the  contributions  of  the  church  of  Corinth 
to  their  suffering  brethren,  rather  than  they  should 
go  without  them,  or  the  charity  of  the  Corinthians 
tail  of  a  due  effect.  It  was  no  hindrance  to  his 
preaching  work,  but  a  great  furtherance  to  the  suc¬ 
cess  of  it,  to  shew  such  a  tender  and  benign  dis¬ 
position  of  mind.  Note,  Ministers  are  doing  their 
proper  business,  when  they  are  promoting  or  helping 
in  works  of  charity.  Paul  stirs  up  the  Corinthians 
to  gather  for  relief  of  the  churches  in  Judea,  and  he 
is  ready  to  go  with  their  messengers,  to  convey  what 
is  gathered ;  and  he  is  still  in  the  way  of  his  dutv, 
in  the  business  of  his  office. 

o.  Now  I  will  come  unto  you,  when  1 
shall  pass  through  Macedonia:  (for  1  do 
pass  through  Macedonia.)  6.  And  it  may 
be  that  1  will  abide,  yea,  and  winter  with 
you,  that  ye  may  bring  me  on  my  journey, 
whithersoever  I  go.  7.  For  I  will  not  see 
you  now  by  the  way:  but  J  trust  to  tarry  a 
while  with  you,  if  the  Lord  permit.  8.  Liul 
I  will  tarry  at  Ephesus  until  Pentecost.  9. 
For  a  great  door  and  effectual  is  opened 
unto  me,  and  there  arc  many  adversaries. 

In  this  passage  the  apostle  notifies  and  explains  his 
purpose  of  coming  to  v  isit  them  ;  concerning  which, 
observe, 

I.  His  purpose ;  he  intended  to  pass  out  of  Asia, 
where  he  now  was,  ( videv .  8 — 19. )  and  to  go  through 
Macedonia  into  Achaia,  where  Corinth  was,  and  to 
stay  some  time  with  them,  and  perhaps  the  winter, 
v.  5,  6.  He  had  long  laboured  in  this  church,  anc 
done  much  good  among  them,  and  had  his  heart  set 
upon  doing  much  more,  (if  God  saw  fit,)  and  there¬ 
fore  he  had  it  in  his  thoughts  to  see  them,  and  stay 
with  them.  Note,  The  heart  of  a  truly  Christian 
minister  must  be  much  toward  that  people  among 
whom  he  has  laboured  long,  and  with  remarkable 
success.  No  wonder  that  Paul  was  willing  to  see 
Corinth,  and  stay  with  them  as  long  as  the  other 
duties  of  his  office  would  permit.  Though  some 
among  this  people  despised  him,  and  made  a  faction 
against  him,  doubtless  there  were  many  who  loved 
him  tenderly,  and  paid  him  all  the  respect  due  to  an 
apostle  and  their  spiritual  father.  And  is  it  any 
wonder  that  he  should  be  willing  to  visit  them,  and 
stay  with  them  ?  And  as  to  the  rest,  who  now* 
shewed  disrespect,  he  might  hope  to  reduce  them  to 
a  better  temper,  and  thereby  rectify  what  was  ( ut 
of  order  in  the  church,  by  staying  among  them  for 


I.  CORINTHIANS,  XVI. 


some  time.  It  is  plain  that  he  hoped  for  some  good 
effect,  because  he  says,  he  intended  to  stay,  that  they 
might  bring  him  on  his  journey,  whithersoever  he 
went ;  {v.  6. )  not  barely  bring  him,  going,  as  we  say, 
accompanying  him  a  little  way  on  the  road,  but  ex¬ 
pedite  and  furnish  him  for  his  journey,  help  and  en¬ 
courage  him  to  it,  and  provide  him  for  it.  He  is  to 
be  understood  of  being  brought  forward  in  his  jour¬ 
ney  after  a  godly  sort,  (as  it  is  expressed,  3  John  v. 
6.) iso  that  nothing  might  be  wanting  to  him,  as  him-  I 
self  speaks,  Tit.  3.  13.  His  stay  among  them,  he 
hoped,  would  cure  the  factious  humour^ and  recon¬ 
cile  them  to  himself  and  their  duty.  Note,  It  was 
a  just  reason  for  an  apostle  to  make  his  abode  in  a 
place,  that  he  had  a  prospect  of  doing  good. 

II.  His  excuse  for  not  seeing  them  now— because 
it  would  be  only  by  the  way,  ( v .  7.)  iv  v^Sie—in 
transitu — en  passant — it  would  only  be  a  transient 
visit.  He  would  not  see  them,  because  he  could  not 
stay  with  them.  Such  a  visit  would  give  neither  him 
nor  them  any  satisfaction  or  advantage ;  it  would 
rather  raise 'the  appetite  than  regale  it,  rather 
heighten  their  desires  of  being  together  than  satisfy 
them.  He  loved  them  so,  that  he  longed  for  an  op¬ 
portunity  to  stay  with  them,  take  up  his  abode  among 
them  for  some  length  of  time.  This  would  be  more 
pleasing  to  himself,  and  more  serviceable  to  them, 
than  a  cursorv  visit  in  his  way ;  and  therefore  he 
would  not  see  them  now,  but  another  time,  when  he 
could  tarry  longer. 

III.  We  have  the  limitation  of  this  purpose  ;  I 
trust  to  tarry  a  while  with  you,  if  the  Lord  permit, 
v.  7.  Though  the  apostles  wrote  under  inspiration, 
they  did  not  know  thereby  how  God  would  dispose 
of  themselves.  Paul  had  a  purpose  of  coming  to 
Corinth,  and  staying  there,  and  hoped  to  do  good 
thereby.  This  was  not  a  purpose  proceeding  from 
anv  extraordinary  motion  or  impulse  of  the  Spirit  of 
God  ;  it  was  not  the  effect  of  inspiration  ;  for  had  it 
been  such,  he  could  not  have  spoken  of  it  in  this 
manner.  A  purpose  formed  thus  in  him,  must  have 
been  the  purpose  of  God,  signified  to  him  by  his 
Spirit ;  and  could  he  say  he  would  come  to  Corinth 
upon  this  view  only,  if  God  permit,  that  is,  that  he 
would  execute  God’s  own  purpose  concerning  him¬ 
self,  with  God’s  permission  ?  It  is  to  be  understood 
then  of  a  common  purpose,  formed  in  his  own  spirit. 
And  concerning  all  our  purposes,  it  is  fit  we  should 
say,  “  We  will  execute  them,  if  the  Lord  permit.” 
Note,  All  our  purposes  must  be  made  with  submis¬ 
sion  to  the  Divine  Providence.  We  should  say,  If 
the  Lord  will,  we  shall  live,  aud  do  this  and  that, 
James  4.  15.  It  is  not  in  us  to  effect  our  own  designs, 
without  the  divine  leave.  It  is  by  God’s  power  and 
permission,  and  under  his  direction  and  conduct,  we 
must  do  every  thing.  Heathens  have  concurred  in 
acknowledging  this  concern  of  Providence  in  all  our 
actions  and  concerns ;  surely  we  should  readily  own 
it,  and  frequently  and  seriously  attend  to  it. 

IV.  We  have’  his  purpose  expressed,  of  staying 
at  Ephesus  for  the  present.  He  says,  he  would  stay 
there  till  Pentecost,  v.  8.  It  is  very  probable  that 
he  was,  at  the  time  of  writing  this  epistle,  in  Ephesus, 
from  this  passage,  compared  with  v.  19.  where  he 
savs,  The  churches  of  Asia  salute  you.  A  proper 
salutation  from  Ephesus,  but  hardly  so  proper  had 
he  been  at  Philippi,  as  the  subscription  to  this  epistle 
in  our  common  copies  has  it.  “  The  churches  of  Ma¬ 
cedonia  salute  you,”  had  been  much  more  properly 
inserted  in  the  close  of  a  letter  from  Philippi,  than 
the  other.  But, 

V.  We  have  the  reason  given  for  his  staying  at 
Ephesus  for  the  present ;  Because  a  great  door,  and 

•  effectual,  was  opened  to  him,  and  there  were  many 
adversaries,  v.  9.  A  great  door,  and  effectual,  was 
opened  to  him  ;  many  were  prepared  to  receive  the 
gospel  at  Ephesus,  and  God  gave  him  great  success 


among  them  ;  he  had  brought  over  many  to  Christ, 
and  he  had  great  hope  of  bringing  over  many  more. 
For  this  reason,  he  determined  to  stay  a  while  at 
Ephesus.  Note,  Success,  and  a  fair  prospect  of  more, 
was  a  just  reason  to  determine  an  apostle  to  stay  and 
labour  in  a  particular  place.  And  there  are  rnanv 
adversaries,  because  a  great  door,  and  an  effectual, 
was  opened.  Note,  Great  success  in  the  work  of  the 
gospel  commonly  creates  many  enemies.  The  Devil 
opposes  those  most,  and  makes  them  most  trouble, 
who  most  heartily  and  successfully  set  themselves  to 
destroy  his  kingdom.  There  were  many  adversa¬ 
ries  ;  and  therefore  the  apostle  determined  to  stay. 
Some  think  he  alludes  in  this  passage  to  the  custom 
of  the  Roman  Circus,  and  the  doors  of  it,  at  whi<  h 
the  charioteers  were  to  enter,  as  their  antagonists 
did  at  the  opposite  doors.  True  courage  is  whetti  d 
by  opposition  ;  and  it  is  no  wonder  that  the  Christian 
courage  of  the  apostle  should  be  animated  by  the 
zeal  of  his  adversaries.  They  were  bent  to  ruin  him, 
and  prevent  the  effect  of  his  ministry  at  Ephesus 
and  should  he  at  this  time  desert  his  station,  and  dis 
grace  his  character  and  doctrine  ?  No,  the  opposi¬ 
tion  of  adversaries  only  animated  his  zeal.  He  was 
in  nothing  daunted  by  nis  adversaries  ;  but  the  more 
they  raged  and  opposed,  the  more  he  excited  him¬ 
self.  Should  such  a  man  as  he  flee  ?  Note,  Adver¬ 
saries  and  opposition  do  not  break  the  spirits  of 
faithful  and  successful  ministers,  but  only  warm  their 
zeal,  and  inspire  them  with  fresh  courage.  Indeed, 
to  labour  in  vain  is  heartless  and  discouraging.  This 
damps  the  spirits,  and  breaks  the  heart.  But  suc¬ 
cess  will  give  life  and  vigour  to  a  minister,  though 
enemies  rage,  and  blaspheme,  and  persecute.  It  is 
not  the  opposition  of  enemies,  but  the  hardness  and 
obstinacy  of  his  hearers,  and  the  backslidings  and 
revolt  of  professors,  that  damp  a  faithful  minister, 
and  break  his  heart. 

10.  Now  if  Timotheus  come,  see  that  he 
may  be  with  you  without  fear:  for  he  work- 
eth  the  work  of  the  Lord,  as  I  also  do.  11. 
Let  no  man  therefore  despise  him  :  but  con¬ 
duct  him  forth  in  peace,  that  he  may  come 
unto  me ;  for  I  look  for  him  with  the  bre¬ 
thren.  1 2.  As  touching  our  brother  Apollos, 
I  greatly  desired  him  to  come  unto  you, 
with  the  brethren :  but  his  will  was  not  at 
all  to  come  at  this  time ;  but  he  will  come 
when  he  shall  have  convenient  time. 

In  this  passage, 

I.  He  recommends  Timothy  to  them,  in  several 
particulars.  As,  1.  He  bids  them  take  care  that  he 
should  be  among  them  without  fear,  v.  10.  Timo¬ 
thy  was  sent  by  the  apostle  to  correct  the  abuses 
crept  in  among  them  ;  and  not  only  to  direct,  but  to 
blame,  and  censure,  and  reprove,  those  who  were 
culpable.  They  were  all  in  factions,  and  no  doubt 
the  mutual  strife  and  hatred  ran  very  high  among 
them.  There  were  some  very  rich,  as  it  is  proba¬ 
ble  ;  and  many  very  proud,  upon  account  both  of 
their  outward  wealth  and  spiritual  gifts.  Proud 
spirits  cannot  easily  bear  reproof.  It  was  reason¬ 
able  therefore  to  think  young  Timothy  might  be 
roughlv  used  ;  hence  the  apostle  warns  them  against 
using  him  ill.  Not  but  that  he  was  prepared  for 
the  worst ;  but,  whatever  his  firmness  and  prudence 
might  be,  it  was  their  duty  to  behave  themselves 
well  toward  him,  and  not  discourage  and  dishearten 
him  in  his  Lord’s  work.  They  should  not  fly  out 
into  resentment  at  his  reproof.  Note,  Christians 
should  bear  faithful  reproof  from  their  ministers, 
and  not  terrify  and  discourage  them  from  doing  their 
duty.  2.  He"  warns  them  against  despising  him,  v. 


I.  CORINTHIANS,  XYT. 


473 


11.  He  was  but  a  young  man,  and  alone,  as  CEcu-  ' 
menius  observes.  He  had  no  one  to  back  him,  and 
his  own  youthful  face  and  years  commanded  but 
little  reverence ;  and  therefore  the  great  pretenders 
to  wisdom  among  them  might  be  apt  to  entertain 
Contemptuous  thoughts  of  him.  “Now,”  says  the 
apostle,  “guard  against  this.”  Not  that  he  distrust¬ 
ed  Timothy  ;  he  knew  that  himself  would  do  no¬ 
thing  to  bring  contempt  on  his  charact  r  ;  he  would 
Co  nothing  to  make  his  youth  despicable.  Hut  pride 
was  a  reigning  sin  among  the  Corinthians,  and  such 
a  c  .ution  was  but  too  necessary.  Note,  Christians 
should  be  very  careful  not  to  pour  contempt  on  any, 
but  especially  on  ministers,  the  faithful  ministers  of 
Christ.  These,  whether  young  or  old,  are  to  be 
had  in  high  esteem  for  their  work’s  sake.  3.  He  tells 
them  they  should  give  him  all  due  encouragement, 
use  him  well  while  he  was  with  them  ;  and,  as  an  evi¬ 
dence  of  this,  they  should  send  him  away  in  friend¬ 
ship,  and  well  prepared  for  his  journey  back  again  to 
Paul.  This,  as  I  have  above  observed,  is  the  meaning 
of  bringing  him  on  his  journey  in  peace,  v.  11.  Note, 
Faithful  ministers  are  not  only  to  be  well  received  by 
a  people  among  whom  they  may  for  a  season  minis¬ 
ter,  but  are  to  be  sent  away  with  due  respect. 

II.  He  assigns  the  reasons  why  they  should  be¬ 
have  thus  toward  Timothy.  1.  Because  he  was  em¬ 
ployed  in  the  same  work  as  Paul,  and  acted  in  it  by 
the  same  authority,  v.  10.  He  did  not  come  on  Paul’s 
errand  among  them,  nor  to  do  his  work,  but  the  work 
of  the  Lord.  Though  he  was  not  an  apostle,  he  was 
assistant  to  one,  and  was  sent  upon  this  very  business 
bv  a  divine  commission.  And  therefore  to  vex  his 
spirit,  would  be  to  grieve  the  Holy  Spirit ;  to  despise 
him,  would  be  to  despise  him  that  sent  him,  not 
Paul,  but  Paul’s  Lord  and  their’s.  Note,  They  who 
work  the  work  of  the  Lord,  should  be  neither  ter¬ 
rified  nor  despised,  but  treated  with  all  tenderness 
and  respect.  Such  are  all  the  faithful  ministers  of 
the  word,  though  not  all  in  the  same  rank  and  de¬ 
gree.  Pastors  and  teachers,  as  well  as  apostles  and 
evangelists,  while  they  are  doing  their  duty,  are  to 
be  treated  with  honour  and  respect.  2.  Another 
reason  is  implied  ;  as  they  were  to  esteem  him  for 
his  work’s  sake,  so  also  for  Paul’s  sake,  who  had 
sent  him  to  Corinth  ;  not  of  his  own  errand  indeed, 
but  to  work  the  work  of  the  Lord ;  Conduct  him 
forth  in  f leace ,  that  he  may  come  to  me,  for  I  look 
for  him  with  the  brethren:  (v.  11.)  or,  /  with  the 
brethren  look  for  him,  (the  original  will  bear  either,) 

yap  oLuriv  /utra  rZv  ; — “I  am  expect¬ 

ing  his  return,  and  his  report  concerning  you  ;  and 
shall  judge  by  your  conduct  toward  him,  what  your 
regard  and  respect  for  me  will  be.  Look  to  it,  that 
you  send  him  back  with  no  evil  report.  ”  Paul  might 
expect  from  the  Corinthians,  that  a  messenger  from 
him,  upon  such  an  errand,  should  be  regarded,  and 
well  treated.  His  services  and  success  among  them, 
his  authority  with  them  as  an  apostle,  would  chal¬ 
lenge  this  at  their  hands.  They  would  hardly  dare 
to  send  back  Timothy  with  a  report  that  would 
grieve  or  provoke  the  apostle.  “I  and  the  brethren 
expect  his  return,  wait  for  the  report  he  is  to  make  ; 
and  therefore  do  not  use  him  ill,  but  respect  him, 
regard  his  message,  and  let  him  return  in  peace.” 

III.  He  informs  them  of  Apollos’s  purpose  to  see 
them.  1.  He  himself  had  greatly  desired  him  to 
come  to  them,  v.  12.  Though  one  party  among 
them  had  declared  for  Apollos  against  Paul,  (if  that 
passage  be  to  be  understood  literally,  vide  ch.  4.  6.) 
yet  Paul  did  not  hinder  Apollos  from  going  to  Co¬ 
rinth  in  his  own  absence,  nay  he  pressed  him  to  go 
thither.  He  had  no  suspicions  of  Apollos,  as  if  he 
would  lessen  Paul’s  interest  and  respect  among  them, 
to  the  advancement  of  his  own.  Note,  Faithful  mi¬ 
nisters  are  not  apt  to  entertain  jealousies  of  each 
other,  or  suspect  of  such  self-designs.  True  charity 

Vor,.  vi.— 3  O 


# 

and  brotherly  love  think  no  evil.  And  where  should 
these  reign,  if  not  in  the  breasts  of  the  ministers  of 
Christ  ?  2.  Apollos  could  not  be  prevailed  on  for  the 
present  to  come,  hut  would  at  a  more  convenient 
season.  Perhaps  their  feuds  and  factions  might  ren¬ 
der  the  present  season  improper.  He  would  not  go 
to  be  set  at  the  head  of  a  party,  and  countenance  the 
dividing  and  contentious  humour.  When  this  was 
subsided,  by  Paul’s  epistle  to  them,  and  Timothy’s 
ministry  among  them,  he  might  conclude  a  visit 
would  be  most  proper.  Apostles  did  not  vie  w  ith 
each  other,  but  consulted  each  other’s  comfort  and 
usefulness.  Paul  signifies  his  great  regard  to  the 
church  of  Corinth,  when  they  had  used  him  ill,  by 
entreating  Apollos  to  go  to  them  ;  and  Apollos  shews 
his  respect  to  Paul,  and  his  concern  to  keep  up  his 
character  and  authority,  by  declining  the  journey 
till  the  Corinthians  were  in  better  temper.  Note,  It 
is  very  becoming  the  ministers  of  the  gospel,  to  have 
and  manifest  a  concern  for  each  other’s  reputation 
and  usefulness. 

13.  Watch  ye,  stand  fast  in  the  faith,  quit 
you  like  men,  be  strong.  14.  Let  all  your 
things  be  done  with  charity.  1 5.  I  beseech 
you,  brethren,  (ye  know  the  house  of  Ste¬ 
phanas,  that  it  is  the  first  fruits  of  Achaia, 
and  that  they  have  addicted  themselves  to 
the  ministry  of  the  saints,)  1 6.  That  ye  sub¬ 
mit  yourselves  unto  such,  and  to  every  one 
that  helpeth  with  vs,  and  laboured).  17.  1 
am  glad  of  the  coming  of  Stephanas  and 
Fortunatus  and  Achaicus;  for  that  which 
was  lacking  on  your  part  they  have  sup¬ 
plied.  1 8.  For  they  have  refreshed  my  spirit 
and  your’s:  therefore  acknowledge  ye  them 
that  are  such. 

In  this  passage, 

I.  The  apostle  gives  some  general  advices ;  as,  1. 
That  they  should  watch,  (i>.  13.)  be  wakeful  and 
upon  their  guard.  A  Christian  is  always  in  danger, 
and  therefore  should  ever  be  on  the  watch  :  but  the 
danger  is  greater  at  some  times,  and  under  some 
circumstances.  The  Corinthians  were  in  manifest 
danger  upon  many  accounts  :  their  feuds  ran  high, 
the  irregularities  among  them  were  very  great,  there 
were  deceivers  got  among  them,  who  endeavoured 
to  corrupt  their  faith  in  the  most  important  articles, 
those,  without  which  the  practice  of  virtue  and  piety 
could  never  subsist.  And  surely  in  such  dangerous 
circumstances  it  was  their  concern  to  watch.  Note, 
If  a  Christian  would  be  secure,  he  must  be  on  his 
guard  ;  and  the  more  his  danger,  the  greater  vigi¬ 
lance  is  needful  for  his  security.  2.  He  advises  them 
to  stand  fust  in  the  faith,  to  keep  their  ground,  ad¬ 
here  to  the  revelation  of  God,  and  not  give  it  up  for 
the  wisdom  of  the  world,  nor  suffer  it  to  be  corrupt¬ 
ed  by  it ;  stand  for  the  faith  of  the  gospel,  and  main¬ 
tain  it  even  to  death  ;  and  stand  in  it,  so  as  to  abide 
in  the  profession  of  it,  and  feel  and  yield  to  its  influ¬ 
ence.  Note,  A  Christian  should  be  fixed  in  the  faith 
of  the  gospel,  and  never  desert  or  renounce  it.  It  is 
by  this  faith  alone  that  he  will  be  able  to  keep  his 
ground  in  an  hour  of  temptation ;  it  is  by  faith  that 
we  stand;  (2  Cor.  1.  24.)  it  is  by  this  that  we  must 
overcome  the  world,  (1  John  5.  4.)  both  when  it 
fawns  and  when  it  frowns,  when  it  tempts  and  when 
it  terrifies.  We  must  stand  therefore  in  the  faith  of 
the  gospel,  if  we  would  maintain  our  integrity.  3. 
He  advises  them  to  act  like  men,  and  be  strong ; 
“Act  the  manly,  firm,  and  resolved  part:  behave 
strenuously,  in  opposition  to  the  bad  men  who  would 
divide  and  corrupt  you ;  those  who  would  split  you 


474 


I.  CORINTHIANS,  XVI. 


into  factions,  or  seduce  you  from  the  faith  :  be  not  j 
terrified  or  inveigled  by  them  ;  but  shew  yourselves 
men  in  Christ,  by  your  steadiness,  by  your  sound 
judgment,  and  firm  resolution.”  Note,  Christians 
should  be  manly  and  firm  in  all  their  contests  with 
their  enemies,  in  defending  their  faith,  and  main¬ 
taining  their  integrity.  They  should,  in  an  especial 
manner,  be  so  in  those  points  of  faith  that  lie  at  the 
foundation  of  sound  and  practical  religion,  such  as 
were  attacked  among  the  Corinthians :  these  must 
be  maintained  with  solid  judgment,  and  strong  reso¬ 
lution.  4.  He  advises  them  to  do  every  thing  in 
charity,  v.  14.  Our  zeal  and  constancy  must  be 
consistent  with  charity.  When  the  apostle  would 
have  us  play  the  man  for  our  faith  and  religion,  he 
puts  in  a  caution  against  playing  the  devil  for  it.  We 
may  defend  our  faith,  but  we  must,  at  the  same  time, 
maintain  our  innocence,  and  not  devour  and  destroy, 
and  think  with  ourselves  that  the  wrath  of  man  will 
work  the  righteousness  of  God,  James  1.  21.  Note, 
Christians  should  be  careful  that  charity  not  only 
reign  in  their  hearts,  but  shine  out  in  their  lives, 
nay,  in  their  most  manly  defences  of  the  gospel. 
There  is  a  great  difference  between  constancy  and 
crueltv,  between  Christian  firmness  and  feverish 
wrath  and  transport.  Christianity  never  appears  to 
so  much  advantage,  as  when  the  charity  of  Chris¬ 
tians  is  most  conspicuous  ;  when  they  can  bear  with 
their  mistaken  brethren,  and  oppose  the  open  ene¬ 
mies  of  their  holy  faith,  in  love  ;  when  every  thing 
is  done  in  charity  ;  when  they  behave  towards  one 
another,  and  towards  all  men,  with  a  spirit  of  meek¬ 
ness  and  good-will. 

II.  He  gives  some  particular  directions  how  they 
should  behave  toward  some  that  had  been  eminently 
serviceable  to  the  cause  of  Christ  among  them. 

1.  He  gives  us  their  character.  (1.)  The  house- 
h  Id  of  Stephanas  is  mentioned  by  him,  and  their 
character  is,  that  they  were  the  first-fruits  of  Achaia, 
the  first  converts  to  Christianity  in  that  region  of 
Greece  in  which  Corinth  was.  Note,  It  is  an  ho¬ 
nourable  character  to  any  man  to  be  early  a  Chris¬ 
tian,  betimes  in  Christ.  But  they  had  moreover 
axldicted  themselves  to  the  ministry  of  the  saints,  to 
serve  the  saints.  They  have  disposed  and  devoted 
themselves — ?ra£*v  to  serve  the  saints,  to  do 

service  to  the  saints.  It  is  not  meant  of  the  ministry 
of  the  word  properly,  but  of  serving  them  in  other 
respects,  supplying  their  wants,  helping  and  assist¬ 
ing  them  upon  all  occasions,  both  in  their  temporal 
and  spiritual  concerns.  The  family  of  Stephanas 
seems  to  have  been  a  family  of  rank  and  importance 
in  those  parts,  and  yet  they  willingly  offered  them¬ 
selves  to  this  service.  Note,  It  is  an  honour  to  per¬ 
sons  of  the  highest  rank  to  devote  themselves  to  the 
service  of  the  saints.  I  do  not  mean,  to  change 
ranks,  and  become  proper  servants  to  their  infe¬ 
riors,  but  freely  and  voluntarily  to  help  them,  and 
do  good  to  them  in  all  their  concerns.  (2.)  He  men¬ 
tions  Stephanas ,  and  Fortunatus,  and  Achaicus ,  as 
coming  to  him  from  the  church  of  Corinth.  The 
account  he  gives  of  them,  is,  that  they  supplied  the 
deficiencies  of  the  church  toward  him,  and  by  so 
doing  refreshed  his  spirits  and  t heir’s,  v.  17,  18. 
They  gave  him  a  more  perfect  account  of  the  state 
of  the  church  by  word  of  mouth  than  he  could  ac¬ 
quire  by  their  letter,  and  by  that  means  quieted  his 
mind  much,  and  upon  their  return  from  him  would 
quiet  the  minds  of  the  Corinthians.  Report  had 
made  their  cause  much  worse  than  it  was  in  fact, 
and  their  letters  had  not  explained  it  enough  to  give 
the  apostle  satisfaction  ;  but  he  had  been  made  more 
easy  by  converse  with  them.  It  was  a  very  good 
office  they  did,  by  truly  stating  facts,  and  removing 
the  ill  opinion  Paul  had  received  by  common  fame. 
They  came  to  him  with  a  truly  Christian  intention 
to  set  the  apostle  right,  and  give  him  as  favourable 


sentiments  of  the  church,  as  they  could,  as  peac-  - 
makers.  Note,  It  is  a  great  refreshment  to  ti  e  spii  r 
'  of  a  faithful  minister,  to  hear  better  of  a  pet  pie  L  y 
j  wise  and  good  men  of  their  own  body,  than  b\  com¬ 
mon  report;  to  find  himself  misinformed  concern. ng 
them  ;  that  matters  are  not  so  bad  as  they  had  been 
!  represented.  Jt  is  a  grief  to  him,  to  hear  ill  of  those 
he  loves ;  it  glads  his  heart  to  hear  the  report  there¬ 
of  is  false.  And  the  greater  value  he  has  for  tin  se 
who  give  him  this  information,  and  the  more  he  can 
depend  upon  their  truth,  the  greater  is  his  joy. 

2.  Upon  this  account  of  the  men,  he  directs  how 
they  should  behave  toward  them;  anil,  (1.)  He 
would  have  them  acknowledged,  (v.  18.)  that  is, 
owned  and  respected.  They  deserve  it  for  their 
good  offices.  Those  who  serve  the  sain  s,  those  who 
consult  the  honour  and  good  esteem  of  the  churches, 
and  are  concerned  to  wipe  off  reproaches  fi  t  m  them, 
and  take  off  from  the  ill  opinion  lame  had  pr<  pa- 
gated,  are  to  be  valued,  and  esteemed,  and  lo\ed. 
They  who  discover  so  good  a  spirit,  cannot-  easily  be 
over-valued.  (2.)  He  advises,  that  they  should  sub¬ 
mit  themselves  to  such,  arid  to  all  who  helped  with 
the  apostles,  and  laboured,  v.  16.  This  is  net  to  be 
understood  of  subjection  to  proper  superiors,  but  ot 
a  voluntary  acknowledgment  of  their  worth.  Thev 
were  persons  to  whom  they  owed  peculiar  respect, 
and  whom  they  should  have  in  veneration.  Note, 
It  is  a  venerable  character  they  bear,  who  serve  the 
saints,  and  labour  hard  to  help  the  success  of  the  gos¬ 
pel  ;  who  countenance  and  encourage  the  faithful  mi¬ 
nisters  of  Christ,  and  endeavour  to  promote  their  use¬ 
fulness.  Such  should  be  had  in  honourable  esteem. 

19.  The  churches  of  Asia  salute  you. 
Aquila  and  Priscilla  salute  you  much  in 
the  Lord,  with  the  church  that  is  in  their 
house.  20.  All  the  brethren  greet  you. 
Greet  ye  one  another  with  a  holy  kiss. 
21.  The  salutation  of  vie  Paul,  with  mine 
own  hand.  22.  If  any  man  love  not  the 
Lord  Jesus  Christ,  let  him  be  Anathema, 
Maran-atha.  23.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you.  24.  My  love  be 
with  you  all  in  Christ  Jesus.  Amen. 

The  apostle  closes  his  epistle, 

I.  With  salutations  to  the  church  of  Corinth  ;  first, 
from  those  of  Asia,  from  Priscilla  and  Ayuila,  (who 
seem  to  have  been  at  this  time  inhabitants  of  Ephe¬ 
sus,  vid.  Acts  17.  26.)  with  the  church  in  their 
house,  (y.  19.)  and  from  all  the  brethren,  (v.  20.) 
at  Ephesus,  where,  it  is  highly  probable  at  least,  he 
then  was.  All  these  saluted  the  church  at  Corinth, 
by  Paul.  Note,  Christianity  does  bv  no  means  de¬ 
stroy  civility  and  good  manners.  Paul  could  find 
room  in  an  epistle  treating  of  very  important  mat¬ 
ters,  to  send  the  salutations  of  friends.  Religion 
should  promote  a  courteous  and  obliging  temper 
towards  all.  They  misrepresent  and  reproach  it, 
who  would  take  any  encouragement  from  it,  to  be 
sour  and  morose.  Some  of  these  salute  them  much 
in  the  Lord.  Note,  Christian  salutations  are  not 
empty  compliments;  they  carry  in  them  real  ex¬ 
pressions  of  good-will,  and  are  attended  with  hearty 
recommendations  to  the  divine  grace  and  blessing. 
They  who  salute  in  the  Lord,  wish  their  brethren 
all  good  from  the  Lord,  and  breathe  out  their  good 
wishes  in  fervent  prayers.  We  read  also  of  a  church 
in  a  private  family,  v.  19.  It  is  very  probable  that 
the  family  itself  is  called  the  church  in  their  house. 
Note,  Every  Christian  family  should  in  some  re¬ 
spects  be  a  Christian  church.  In  some  rases,  (as, 
for  instance,  were  they  cast  away  on  a  foreign 
shore,  where  there  are  no  other  Christians,)  they 


475 


I.  CORINTHIANS,  XVI. 


should  oe  a  church  themselves,  if  large  enough,  and 
live  in  the  use  of  all  ordinances;  but  in  common 
cases  they  should  live  under  the  direc  tion  of  Chris¬ 
tian  rules,  and  daily  offer  up  Christian  worship. 
Wherever  two  or  three  are  gathered  together,  and 
Christ  is  among  them,  there  is  a  church.  To  these 
'salutations  he  subjoins,  1.  An  advice,  that  they 
should  greet  one  another  with  a  holy  kiss,  (v.  20.) 
or  with  sincere  good-will ;  a  tacit  reproof  of  their 
feuds  and  factions.  When  the  churches  of  Asia, 
and  the  Christian  brethren  so  remote,  did  so  heartily 
salute  them  in  the  Lord,  and  own  and  love  them  as 
brethren,  and  expressed  so  much  good-will  to  them, 
it  would  be  a  shame  for  them  not  to  own  and  love 
one  another  as  brethren.  Note,  The  love  of  the 
brethren  should  be  a  powerful  incentive  to  mutual 
love.  When  the  other  churches  of  Christ  love  us 
all,  vve  are  very  culpable,  if  we  do  not  love  one 
another.  2.  He  subjoins  his  own  salutation ;  The 
salutation  of  me  Paul,  with  mine  own  hand ,  v.  21. 
His  amanuensis,  it  is  reasonable  to  think,  wrote  the 
r^st  of  his  epistle  from  his  mouth,  but  at  the  close 
it  was  fit  that  himself  should  sign  it,  that  they  might 
know  it  to  be  genuine ;  and  therefore  it  is,  added, 
(2  Thess.  3.  17.)  Which  is  my  token  in  every  epistle; 
the  mark  of  its  being  genuine ;  so  he  wrote  in  every 
epistle  which  he  did  not  wholly  pen,  as  he  did  that 
to  the  Galatians,  Gal.  6.  11.  Note,  Those  churches 
to  whom  apostolical  letters  were  sent,  were  duly 
certified  of  their  being  authentic  and  divine.  Nor 
would  Paul  be  behind  the  rest  of  the  brethren  in 
respect  to  the  Corinthians ;  and  therefore  after  he 
ins  given  their  salutations,  he  adds  his  own. 

II.  With  a  very  solemn  warning  to  them  ;  If  any 
man  love  not  the  Lord  Jesus  Christ,  let  him  be 
Anathema,  Maran-atha,  v.  22.  We  sometimes 
need  words  of  threatening,  that  we  may  fear.  Bless¬ 
ed  is  he,  says  the  wise  man,  who  feareth  alway.  Holy 
fear  is  a  very  good  friend,  both  to  holy  faith  and 
holy  living.  And  how  much  reason  have  all  Chris¬ 
tians  to  fear  falling  under  this  doom  !  If  any  man 
love  not  the  Lord  Jesus  Christ,  let  him  be  Anathema, 
Maran-atha.  Where  observe,  1.  The  person  de¬ 
scribed,  who  is  liable  to  this  doom  ;  he  that  loveth 
not  the  Lord  Christ.  A  as  some  think  ;  he 

who  blasphemes  Christ,  disowns  his  doctrine,  slights 
and  contemns  his  institutions,  or,  through  pride  of 
human  knowledge  and  learning,  despises  his  reve¬ 
lations.  It  stands  here  as  a  warning  to  the  Corin¬ 
thians,  and  a  rebuke  of  their  criminal  behaviour.  It 
is  an  admonition  to  them,  not  to  be  led  away  from 
the  simplicity  of  the  gospel,  or  those  principles  of  it, 
which  were  the  great  motives  to  purity  of  life,  by 
pretenders  to  science,  by  the  wisdom  of  the  world, 
which  would  call  their  religion  folly,  and  its  most 
important  doctrines  absurd  and  ridiculous.  Those 
men  had  a  spite  at  Christ ;  and  if  the  Corinthians 
gave  ear  to  their  seducing  speeches,  they  were  in 
danger  of  apostatizing  from  him.  Against  this  he 
gives  them  here  a  very  solemn  caution.  “Do  not 
give  into  such  conduct,  if  you  would  escape  the 
severest  vengeance.”  Note,  Professed  Christians 
will,  by  contempt  of  Christ,  and  revolt  from  him, 
bring  upon  themselves  the  most  dreadful  destruc¬ 
tion.  Some  understand  the  words  as  they  lie,  in 
their  plain  and  obvious  meaning,  for  such  as  are 
without  holy  and  sincere  affection  for  the  Lord  Jesus 
Christ.  Many  who  have  his  name  much  in  their 
months,  have  no  true  love  to  him  in  their  hearts, 
will  not  have  him  to  rule  oyer  them,  (Luke  19.  27.) 
no,  not  though  they  have  very  towering  hopes  of 
being  saved  by  him.  And  none  love  him  in  truth, 
who  do  not  love  his  laws,  and  keep  his  command¬ 
ments.  Note,  There  are  many  Christians  in  name, 
who  do  not  love  Christ  Jesus  the  Lord  in  sincerity. 
But  can  any  thing  be  more  criminal  or  provoking? 
What,  not  love  the  most  glorious  Lover  in  the 


world  !  Him  who  loved  us,  and  gave  himself  for  us. 
who  shed  his  blood  for  us,  to  testify  his  love  to  us, 
and  that  after  heinous  wrong  and  provocation  ! 
What  had  we  a  power  of  loving  for,  if  we  are  un¬ 
moved  with  such  love  as  this,  and  without  affection 
to  such  a  Saviour  ?  But,  2.  We  have  here  the  do<  m 
of  the  person  described;  “ Let  him  be  Anathema, 
Maran-atha,  lie  under  the  heaviest  and  most  dread¬ 
ful  curse.  Let  him  be  separated  from  the  j  e< )  le 
of  God,  from  the  favour  of  God,  and  delivered  up  m 
his  final,  irrevocable,  and  inexorable  vengeance.” 
Maran-atha  is  a  Syriac  phrase,  and  signifies  The 
J.ord  cometh.  That  very  Lord  whom  they  do  not 
love,  to  whom  they  are  inwardly  and  really  disaf¬ 
fected,’  whatever  outward  profession  they  make,  he 
is  coming  to  execute  judgment.  And  to  be  exposeil 
to  his  wrath,  to  be  divided  to  his  left  hand,  to  be 
condemned  by  him,  how  dreadful !  If  he  will  de¬ 
stroy,  who  can  save  ?  Those  who  fall  under  his  con¬ 
demning  sentence,  must  perish,  and  that  for  ever. 
Note,  Thev  who  love  not  the  Lord  Jesus  Christ, 
must  perish  without  remedy.  The  wrath  of  Cocl 
abides  omervery  one  who  believes  not  on  the  Son,  John 
3.  36.  And  tine  faith  in  Christ  will  evermore  be 
productive  of  sincere  love  to  him.  They  love  him 
not,  who  cannot  believe  in  him. 

III.  The  apostle  closes  all  with  his  good  wishes 
for  them,  and  expressions  of  good-will  to  them.  1. 
With  his  good  wishes;  The  grace  of  our  Lord  Jesus 
Christ  be  with  you,  v.  23.  As  much  as  if  he  had 
said,  “Though  I  warn  you  against  falling  under  his 
displeasure,  I  heartily  wish  you  an  interest  in  his 
dearest  love,  and  his  eternal  favour.”  The  grace 
of  our  Lord  Jesus  Christ  comprehends  in  it  all  that 
is  good,  for  time  or  eternity.  To  wish  our  friends 
may  have  this  grace  with  them,  is  wishing  them  the 
utmost  good.  And  this  we  should  wish  all  our 
friends  and  brethren  in  Christ.  We  can  wish  them 
nothing  more,  and  we  should  wish  them  nothing 
less.  We  should  heartily  pray,  that  they  may 
value,  and  seek,  and  obtain,  and  secure,  the  grace 
and  good-will  of  their  Lord  and  Judge.  Note,  The 
most  solemn  warnings  are  the  result  of  the  tenderest 
affection  and  the  greatest  good-will.  We  may  tell 
our  brethren  and  friends  with  great  plainness  and 
pathos,  that,  if  they  love  not  the  Lord  Jesus  Christ, 
they  must  perish,  while  we  heartily  wish  the  grace 
of  Christ  may  be  with  them.  Nay,  we  may  give 
them  this  warning,  that  they  may  prize  and  lay 
hold  of  this  grace.  Note  also,  How  much  true 
Christianity  enlarges  our  hearts ;  it  makes  us  wish 
those  whom  we  love,  the  blessings  of  both  worlds ; 
for  this  is  implied  in  wishing  the  grace  of  Christ  to 
be  with  them.  And  therefore  it  is  no  wonder  that 
he  adds,  2.  The  declaration  of  his  love  to  them  in 
Christ  Jesus ;  My  love  be  with  you  all,  in  Christ 
Jesus,  Amen,  v.  24.  He  had  dealt  very  plainly 
with  them  in  this  epistle,  and  told  them  of  their 
faults  with  just  severity ;  but  to  shew  that  he  was 
not  transported  with  passion,  he  parts  with  them  in 
love,  makes  solemn  profession  of  his  love  to  them, 
nay,  to  them  all  in  Christ  Jesus,  that  is,  for  Christ’s 
sake.  He  tells  them,  that  his  heart  w;as  with  them, 
that  he  truly  loved  them  ;  but  lest  this,  after  all, 
should  be  deemed  flattery  and  insinuation,  he  adds, 
that  his  affection  was  the  result  of  his  relieion,  and 
would  be  guided  by  the  rules  of  it.  His  heart 
would  be  with  them,  and  he  would  bear  them  dear 
affection  as  long  as  their  hearts  were  with  Christ, 
and  thev  bore  true  affection  to  his  cause  and  interest. 
Note,  We  should  be  cordial  lovers  of  all  who  are  in 
Christ,  and  who  love  him  in  sincerity.  Not  but  we 
should  love  all  men,  and  wish  them  well,  and  do 
them  what  good  is  in  our  power ;  but  they  must 
have  our  dearest  affection,  who  are  dear  to  Christ, 
and  lovers  of  him.  May  our  love  be  with  all  them 
who  are  in  Christ  Jesus  !  Amen. 


AN 


EXPOSITION, 

WITH 


PRACTICAL  OBSERVATIONS, 

OF  THE 


SECOND  EPISTLE 


OF 


ST.  PAUL  TO  THE  CORINTHIANS. 


Completed  by  Mr.  D.  Mayo. 


IN  his  former  epistle,  the  apostle  had  signified  his  intentions  of  coming  to  Corinth,  as  he  passed  through 
Macedonia,  {ch.  16.  6.)  but  being  providentially  hindered  for  some  time,  he  writes  his  second  epistle  to 
them  about  a  year  after  the  former ;  and  there  seem  to  be  these  two  great  urgent  occasions :  1.  The 
case  of  the  incestuous  person,  who  lay  under  censure,  required  that  with  all  speed  he  should  be  restored 
and  received  again  into  communion.  This  therefore  he  gives  directions  about ;  ( ch .  2.)  and  afterward, 
{ch.  7.)  he  declares  the  satisfaction  he  had  upon  the  intelligence  he  received  of  their  good  behaviour  in 
that  affair.  2.  There  was  a  contribution  now  making  for  the  poor  saints  at  Jerusalem,  which  he  ex¬ 
horts  the  Corinthians  to  join  in,  ch.  8,  9. 

There  are  divers  other  things  very  observable  in  this  epistle  : 

I.  The  account  the  apostle  gives  of  his  labours  and  success  in  preaching  the  gospel  in  several  places,  ch.  2. 

II.  The  comparison  he  makes  between  the  Old  and  New  Testament  dispensation,  ch.  3. 

III.  The  manifold  sufferings  that  he  and  his  fellow-labourers  met  with,  and  the  motives  and  encourage¬ 
ments  for  their  diligence  and  patience,  ch.  4,  5. 

IV.  The  caution  he  gives  the  Corinthians  against  mingling  themselves  with  unbelievers,  ch.  6. 

V.  The  way  and  manner  in  which  he  justifies  himself  and  his  apostleship  from  the  opprobrious  insinua¬ 
tions  and  accusations  of  false  teachers,  who  endeavoured  to  ruin  his  reputation  at  Corinth,  ( ch .  10 — 12.) 
and  throughout  the  whole  epistle. 


II.  CORINTHIANS,  I. 


CHAP.  I. 


After  the  introduction,  (v.  1,  2.)  the  apostle  begins  with  the 
narrative  of  his  troubles  and  God’s  goodness,  which  he  had 
met  with  in  Asia,  by  way  of  thanksgiving  to  God,  (v.  3. .  6.) 
and  for  the  edification  of  the  Corinthians,  v.  7  .  .  11.  Then 
he  attests  his  and  his  fellow-labourers’  integrity, (v.  12  .  .14.) 
and  afterwards  vindicates  himself  from  the  imputation  of 
levity  and  inconstancy,  v.  15. .  24. 

1.  TJAUL,  an  apostle  of  Jesus  Christ  by 
X  the  will  of  God,  and  Timothy  our 
brother,  unto  the  church  of  God  which  is  at 
Corinth,  with  all  the  saints  which  are  in 
all  Achaia:  2.  Grace  be  to  you,  and  peace, 
from  God  our  Father,  and  from  the  Lord 
Jesus  Christ. 

This  is  the  introduction  to  this  epistle  ;  in  which 
we  h  '  e, 

1.  The  inscription  :  and  therein,  (1.)  The  person 
front  whom  it  was  sent,  that  is,  Paul,  who  calls 
him  self  an  apostle  of  Jesus  Christ  by  the  ivill  of  God. 


The  apostleship  itself  was  ordained  by  Jesus  Christ, 
according  to  the  will  of  God ;  and  Paul  was  called 
to  it  by  Jesus  Christ,  according  to  the  will  of  God. 
He  joins  Timotheus  with  himself,  in  writing  this 
epistle  ;  not  because  he  needed  his  assistance,  but 
that  out  of  the  mouth  of  two  witnesses  the  word 
might  be  established  ;  and  his  dignifying  Timothy 
with  the  title  of  brother,  (either  in  the  common 
faith,  or  in  the  work  of  the  ministry,)  shews  the 
humility  of  this  great  apostle,  and  his  desire  to  re¬ 
commend  Timothy  (though  he  was  then  a  young 
man)  to  the  esteem  ot  the  Corinthians,  and  give  him 
a  reputation  among  the  churches.  (2.-)  I  he  per¬ 
sons  to  whom  this  epistle  was  sent,  that  is,  the  church 
of  God  at  Corinth :  and  not  only  to  them,  but  also 
to  all  the  saints  in  all  Achaia,  that  is,  to  all  the 
Christians  who  lived  in  the  region  round  about. 
Note,  In  Christ  Jesus  no  distinction  is  made  between 
the  inhabitants  of  city  or  country  ;  all  Achaia  stands 
upon  a  level,  in  his  account. 

2.  The  salutation,  or  apostolical  benediction, 
which  is  the  same  as  in  his  former  epistle :  and 


II.  CORINTHIANS,  1. 


477 


there  in  the  apostle  desires  the  two  great  and  compre¬ 
hensive  blessings,  grace  and  peace,  tor  those  Corin- 
t  i  inns.  These  two  benefits  are  fitly  joined  together, 
because  there  is  no  good  and  lasting  peace  without 
true  grace  ;  and  both  of  them  come  from  God  our 
l-'a' her ,  and  from  the  Ford  Jesus  Christ,  who  is  the 
Procurer  and  Dispenser  of  these  benefits  to  fallen 
man,  and  is  prayed  to  as  God. 

3.  Blessed  be  God,  even  the  Father  of 
our  Lord  Jesus  Christ,  the  Father  of  mer¬ 
cies,  and  the  God  of  all  comfort;  4.  Who 
comforteth  us  in  our  tribulation,  that  we 
may  be  able  to  comfort  them  who  are  in 
any  trouble,  by  the  comfort  wherewith  we 
ourselves  are  comforted  of  God.  5.  For  as 
the  sufferings  of  Christ  abound  in  us,  so  our 
consolation  also  aboundeth  by  Christ.  6. 
And  whether  we  be  afflicted,  it  is  for  your 
consolation  and  salvation,  which  is  effec¬ 
tual  in  the  enduring  of  the  same  sufferings 
which  we  also  suffer:  or  whether  we  be 
comforted,  it  is  for  your  consolation  and 
salvation. 

After  the  foregoing  preface,  the  apostle  begins 
with  the  narrative  of  God’s  goodness  to  him  and 
his  fellow-labourers  in  their  manifold  tribulations  ; 
which  he  speaks  of,  by  way  of  thanksgiving  to  God, 
and  to  advance  the  divine  glory  ;  (u.  3 — 6. )  and  it 
is  fit  that  in  all  things,  and  in  the  first  place,  God 
be  glorified.  Observe, 

1.  The  Object  of  the  apostle’s  thanksgiving,  to 
whom  he  offers  up  blessing  and  praise,  namely,  the 
blessed  God,  who  only  is  to  be  praised,  whom  he 
describes  by  several  glorious  and  amiable  titles. 

( 1. )  The  God  and  Father  of  our  Lord  Jesus  Christ : 
•  ©fir  Kcti  TTurif  rov  Kvpiou  iijuZv  ’\tta-ou  Xpirrov.  God 
is  the  Father  of  Christ’s  divine  nature  by  eternal 
generation  ;  of  his  human  nature  bv  miraculous  con¬ 
ception  in  the  womb  of  the  virgin  ;  and  of  Christ,  as 
God-man,  and  our  Redeemer,  by  covenant-relation  ; 
and  in  and  through  him  as  Mediator,  our  God,  and 
our  Father,  John  20.  17.  In  the  Old  Testament  we 
often  meet  with  this  title,  The  God  of  Abraham, 
and  of  Isaac,  and  of  Jacob,  to  denote  God’s  cove¬ 
nant-relation  to  them  and  their  seed ;  and  in  the 
New  Testament  God  is  styled  the  God  and  Father 
of  our  Lord  Jesus  Christ,  to  denote  his  covenant- 
relation  to  the  Mediator  and  his  spiritual  seed,  Gal. 
3.  16.  (2.)  The  Father  of  mercies.  There  are  a 

multitude  of  tender  mercies  in  God  essentially,  and 
all  mercies  are  from  God  originally  :  merev  is  his 
genuine  offspring,  and  his  delight.  He  delighteth  in 
mercy,  Mic.  7.  18.  (3.)  The  God  of  all  comfort ; 

from  him  proceedeth  the  COMFOR  I'ER,  John  15. 
26.  He  giveth  the  earnest  of  the  Spirit  in  our  hearts, 
v.  20.  All  our  comforts  come  from  God,  and  our 
sweetest  comforts  are  in  him. 

2.  The  reasons  of  the  apostle’s  thanksgivings, 
which  are  these . 

(1.)  The  benefits  that  he  himself  and  his  compa¬ 
nions  had  received  from  God ;  for  God  had  com¬ 
forted  them  in  all  their  tribulations,  v.  4.  In  the 
world  they  had  trouble,  but  in  Christ  they  had 
peace.  The  apostles  met  with  many  tribulations, 
out  they  found  comfort  in  them  all :  their  sufferings 
(which  are  called  the  sufferings  of  Christ,  (v.  5.) 
because  Christ  sympathized  with  his  members  when 
suffering  for  his  sake)  did  abound,  but  their  conso¬ 
lation  by  Christ  did  abound  also.  Note,  [1.]  Then 
are  we  qualified  to  receive  the  comfort  of  God’s 
mercies,  when  we  set  ourselves  to  give  him  the 
glory  of  them  [2.]  Then  we  speak  best  of  God  and 


his  goodness,  when  we  speak  from  our  own  experi¬ 
ence,  and,  in  telling  others,  tell  God  also  what  he 
has  done  for  our  souls. 

(2.)  'l'he  advantage  which  others  might  receive; 
for  God  intended  that  they  should  be  able  to  comfort 
others  in  trouble,  (to  4.)  by  communicating  to  them 
their  experiences  of  the  divine  goodness  and  mercy  ; 
and  the  sufferings  of  good  men  have  a  tendency  to 
this  good  end,  (i\  6.)  when  they  are  endued  with 
faith  and  patience.  Note,  [1.]  \Yhat  favours  God 
bestows  on  us,  are  intended  not  only  to  make  us 
cheerful  ourselves,  but  also  that  we  may  be  useful 
to  others.  [2.]  If  we  do  imitate  the  faith  and  pa¬ 
tience  of  good  men  in  their  afflictions,  we  may  hope 
to  partake  of  their  consolations  here,  and  their  sal¬ 
vation  hereafter. 

7.  And  our  hope  of  you  is  steadfast, 
knowing,  that  as  ye  are  partakers  of  the 
sufferings,  so  shall  ye  be  also  of  the  conso¬ 
lation.  8.  For  we  would  not,  brethren, 
have  you  ignorant  of  our  trouble  which 
came  to  us  in  Asia,  that  we  were  pressed 
out  of  measure,  above  strength,  insomuch 
that  we  despaired  even  of  life  :  9.  But  we 

had  the  sentence  of  death  in  ourselves,  that 
we  should  not  trust  in  ourselves,  but  in 
God,  who  raiseth  the  dead  :  19.  Who  de¬ 

livered  us  from  so  great  a  death,  and  doth 
deliver:  in  whom  we  trust  that  he  will  yet 
deliver  us:  11.  Ye  also  helping  together 
by  prayer  for  us,  that  for  the  gift  bestowed 
upon  us  by  the  means  of  many  persons, 
thanks  may  be  given  by  many  on  our  be¬ 
half. 

In  these  verses  the  apostle  speaks  for  the  encour¬ 
agement  and  edification  of  the  Corinthians;  arid 
tells  them  ( v .  7.)  of  his  persuasion,  or  steadfast 
hope,  that  they  should  receive  benefit  by  the  trou¬ 
bles  he  and  his  companions  in  labour  and  travel  had 
met  with  ;  that  their  faith  should  not  be  weakened, 
but  their  consolations  increased.  In  order  to  this, 
he  tells  them, 

1.  What  their  sufferings  had  been;  (v.  8.)  lie 
would  not  have  you  ignorant  of  our  trouble.  It 
was  convenient  for  the  churches  to  know  what  were 
the  sufferings  of  their  ministers.  It  is  not  certain 
what  particular  troubles  in  Asia  are  here  referred 
to;  whether  the  tumult  raised  by  Demetrius  at 
Ephesus,  mentioned  Acts  19.  or  the  fight  w  ith  beasts 
at  Ephesus,  mentioned  in  the  former  epistle,  (c//. 
15.)  or  some  other  trouble  ;  for  the  apostle  was  in 
deaths  often.  This  however  is  evident — they  were 
great  tribulations.  They  were  flushed  out  of  mea¬ 
sure,  to  a  very  extraordinary  degree,  above  the 
common  strength  of  men,  or  of  ordinary  Christians, 
to  bear  up  under  them,  insomuch  that  they  despair¬ 
ed  even  of  life,  (v.  8.)  and  thought  they  should  have 
been  killed,  or  have  fainted  away  and  expired. 

2.  What  they  did  in  their  distress  ;  They  trusted 
in  God.  And  therefore  they  were  brought  to  that 
extremity,  that  they  should  not  trust  in  themselves, 
but  in  God,  v.  9.  Note,  God  often  brings  his  peo¬ 
ple  into  great  straits,  that  they  may  apprehend  their 
own  insufficiency  to  help  themselves,  and  may  be 
induced  to  place  their  trust  and  hope  in  his  all-suf¬ 
ficiency.  Our  extremity  is  God’s  opportunity.  In 
the  mount  will  the  Lord  be  seen  ;  and  we  may  safely 
trust  in  God,  who  raiseth  the  dead,  v.  9.  God’s 
raising  the  dead  is  a  proof  of  his  almighty  power. 
He  that  can  do  that,  can  do  any  thing,  can  do  alt 
things,  and  is  worthy  to  be  trusted  in  at  all  times 


478 


II.  CORINTHIANS,  1. 


Abraham’s  faith  fastened  upon  this  instance  of  the 
divine  power;  He  believed  God ,  who  yuickeneth  the 
dead,  Rom.  4.  17.  If  we  should  be  brought  so  low 
as  to  despair  even  of  life,  yet  we  may  then  trust  in 
God,  who  can  bring  back  not  only  from  the  gates, 
but  from  the  jaws  of  death. 

3.  What  the  deliverance  was,  that  they  had  ob¬ 
tained  ;  and  this  was  seasonable  and  continued. 
Their  hope  and  trust  were  not  in  vain,  nor  shall  any 
who  trust  in  him  be  ashamed.  God  had  delivered 
them,  and  did  still  deliver  them,  v.  10.  Having 
obtained  help  of  God,  they  continued  to  that  day. 
Acts  26.  22. 

4.  What  use  they  made  of  this  deliverance  ;  We 
trust  that  he  will  yet  deliver  us  ;  ( v .  10.)  that  God 
will  deliver  to  the  end,  and  preserve  to  his  heavenly 
kingdom.  Note,  Past  experiences  are  great  en¬ 
couragements  to  faith  and  hope,  and  they  lay  great 
obligations  to  trust  in  God  for  time  to  come.  W  e 
reproach  our  experiences,  if  we  distrust  God  in  fu¬ 
ture  straits,  who  hath  delivered  us  in  former  trou¬ 
bles.  David,  even  when  a  young  man,  and  when 
he  had  but  a  small  stock  of  experiences,  argued  after 
the  manner  of  the  apostle  here,  1  Sam.  17.  37. 

5.  What  was  desired  of  the  Corinthians  upon  this 
account ;  That  then  would  help  together  by  prayer 
for  them,  {v.  11.)'  by  social  prayer,  agreeing  and 
joining  together  in  prayer  on  their  behalt.  Note, 
Our  trusting  in  God  must  not  supersede  the  use  of 
anv  proper  and  appointed  means ;  and  prayer  is  one 
of  those  means.  We  should  pray  tor  ourselves  and 
for  one  another.  The  apostle  had  himself  a  great 
interest  in  the  throne  of  grace,  yet  he  desires  the 
help  of  others’  prayers.  If  we  thus  help  one  an- 1 
other  bv  our  prayers,  we  may  hope  for  an  occasion 
of  giving  thanks  by  many  tor  answer  of  prayer. 
And  it  is  our  duty  not  only 'to  help  one  another  with 
prayer,  but  in  praise  and  thanksgiving,  and  thereby 
to  make  suitable  returns  for  benefits  received. 

12.  For  our  rejoicing  is  this,  the  testi¬ 
mony  of  our  conscience,  that  in  simplicity 
and  godly  sincerity,  not  with  fleshly  wis¬ 
dom,  but  by  the  grace  of  God,  we  have  had 
our  conversation  in  the  world,  and  more 
abundantly  to  you- ward.  13.  For  we  write 
no  other  things  unto  you,  than  what  ye  read 
or  acknowledge;  and  I  trust  ye  shall  ac¬ 
knowledge  even  to  the  end;  14.  As  also  | 
vc  have  acknow  ledged  us  in  part,  that  we 
are  your  rejoicing, even  as  ye  also  are  our’s  j 
in  the  day  of  the  Lord  Jesus. 

The  apostle  in  these  verses  attests  their  integrity 
bv  the  sincerity  of  their  conversation.  This  he  doe’s 
not  in  a  way  of  boasting  and  vain-glory,  but  as  one 
good  reason  the  more  comfortably  to  trust  in  God,  j 
(Heb.  13.  18.)  and  for  the  necessary  vindication  of 
himself  from  the  aspersions  of  some  persons  at  Co¬ 
rinth,  who  reproached  his  person  and  questioned  1 
his  apostleship.  Here, 

1.  He  appeals  to  the  testimony  of  conscience,  with 
rejoicing,  v.  12.  In  which  observe, 

(1.)  The  witness  appealed  to,  namely,  conscience, 
which  is  instead  of  a  thousand  witnesses.  This  is 
God’s  deputy  in  the  soul,  and  the  voice  of  conscience 
is  the  voice  of  God.  They  rejoiced  in  the  testimony 
of  conscience,  when  their  enemies  reproached  them, 
and  were  enraged  against  them.  Note,  The  testi¬ 
mony  of  conscience  for  us,  it  that  be  right  and  upon 
good  grounds,  will  be  matter  of  rejoicing,  at  all 
times  and  in  all  conditions. 

(2.)  The  testimony  this  witness  gave.  And  here 
cake  notice,  Conscience  witnessed,  [1.]  Concerning 


their  conversation,  their  constant  course  and  tenonr 
of  life :  by  that  we  may  judge  of  ourselves,  and  not 
by  this  or  that  single  act.  [2.]  Concerning  the  na¬ 
ture  or  manner  ot  their  conversation  ;  that  it  was  in 
simplicity  and  godly  sincerity.  This  bl*  ssed  apostle 
was  a  true  Israelite,  a  man  of  plain  dealing;  you 
might  know  where  to  have  him.  He  was  not  a  man 
who  seemed  to  be  one  thing,  and  was  another,  but  a 
man  of  sincerity.  [3.]  Concerning  the  principle 
they  acted  from  in  all  their  conversation,  both  in  the 
world,  and  toward  these  Corinthians;  and  Tat  was 
not  Jiesh/y  wisdom,  or  carnal  politics  and  world!) 
views,  but  it  was  the  grace  of  God,  a  \  ital  gracious 
principle  in  their  hearts,  that  ce-meth  from  God, 
and  tendeth  to  God.  Then  will  our  conversation  be 
well  ordered,  when  we  live  and  act  under  the  in¬ 
fluence  and  command  of  such  a  gracious  principle 
in  the  heart. 

2.  He  appeals  to  the  knowledge  of  the  Corinthians 
with  hope  and  cotifdence,  v.  13,  14. 

Their  conversation  did  in  part  fall  under  the  ob¬ 
servation  of  the  Corinthians  ;  and  these  knew  how 
they  behaved  themselves,  how  holily,  and  justly, 
and  unblameably ;  they  never  found  any  thing  in 
them  unbecoming  an  honest  man.  This  they  had 
acknowledged  in  part  already,  and  he  doubted  net 
but  they  would  still  do  so  to  the  end,  that  they  should 
never  have  any  good  reason  to  think  or  say  other¬ 
wise  of  him,  but  that  he  was  an  honest  man.  And 
so  there  would  be  mutual  rejoicing  in  one  another. 
We  are  your  rejoicing,  even  as  ye  also  are  our’s  in 
the  day  of  the  Lord  Jesus.  Note,  It  is  happy  when 
ministers  and  people  do  rejoice  in  each  other  here ; 
and  this  joy  w  ill  be  complete  in  that  day  w  hen  the 
great  Shepherd  of  the  sheep  shall  appear. 

15.  And  in  this  confidence!  was  minded 
to  come  unto  you  before,  that  ye  might 
have  a  second  benefit;  16.  And  to  pass 
by  you  into  Macedonia,  and  to  come  again 
out  of  Macedonia  unto  you,  and  of  you  to 
be  brought  on  my  way  toward  Judea.  17. 
When  I  therefore  was  thus  minded,  did  I 
use  lightness?  Or  the  things  that  I  purpose, 
do  1  purpose  according  to  the  flesh,  that 
with  me  there  should  be  yea  }'ea,  and  nay 
nay  ?  1 8.  But  as  God  is  true,  our  word  to¬ 

ward  you  was  not  vea  and  nay.  19.  For 
the  Son  of  God,  Jesus  Christ,  who  w  as 
preached  among  you  by  us,  cm?,  by  me  and 
Silvanus  and  Timotheus,  was  not  yea  and 
nay,  but  in  him  was  yea.  20.  For  all  the 
promises  of  God  in  him  are  yea,  and  in 
him  Amen,  unto  the  glory  of  God  by  ijs. 
21.  Now'  he  who  stablisheth  us  with  you  in 
Christ,  and  hath  anointed  us,  is  God ;  22. 
Who  hath  also  sealed  us,  and  given  the 
earnest  of  the  Spirit  in  our  hearts.  23. 
Moreover  I  call  God  for  a  record  upon  my 
soul,  that  to  spare  you  1  came  not  as  yet 
unto  Corinth.  24.  Not  for  that  we  have 
dominion  over  your  faith,  but  arc  helpers  of 
your  joy  :  for  by  faith  ye  stand. 

The  apostle  vindicates  himself  from  the  imputa¬ 
tion  of  levity  and  inconstancy,  in  that  he  did  not  hold 
his  purpose  of  coming  to  them  at  Corinth.  His  ad¬ 
versaries  there  sought  all  occasions  to  blemish  his 
character,  and  reflect  upon  his  conduct;  and,  it 
seemed,  they  took  hold  of  this  handle  to  reproach 


479 


II.  CORINTHIANS,  If. 


his  person  and  discredit  his  ministry.  Now,  fcr  his  . 
iusufication, 

1.  He  avers  the  sincerity  of  his  intention ;  ( v .  15  j 
—17.)  and  he  does  this  in  confidence  oi  their  good 

opinion  of  him,  and  that  they  would  believe  him,  [ 
when  lie  assured  them  he  was  minded,  or  did  really 
intend,  to  come  to  them ;  and  with  the  design,  not  | 
that  he  might  receive,  but  that  they  might  receive,  j 
a  second  bencjit,  some  further  advantage  by  his  mi¬ 
nistry.  He  tells  them  that  he  had  not  herein  used 
tightness;  (v.  17.)  that,  as  he  aimed  not  at  any  se¬ 
cular  advantage  to  himself,  (for  his  purpose  was  not 
according  to  the  Jiesh ,  that  is,  with  carnal  views  and 
aims,)  so  it  was  not  a  rash  and  inconsiderate  resolu¬ 
tion  that  he  had  taken  up,  for  he  had  laid  his  mea¬ 
sures  thus  of  /Kissing  by  them  to  Alacedonia ,  and 
coming  again  to  them  from  Macedonia  in  his  way  to 
Judea ,  ( v .  16. )  and  therefore  they  might  conclude 
that  it  was  for  some  weighty  reasons  that  he  had 
altered  his  purpose  ;  and  that  with  him  there  was  1 
not  yea,  yea,  and  nay,  nay,  v.  17.  He  was  not  to 
be  accused  of  levity  and  inconstancy,  or  a  contradic¬ 
tion  between  his  words  and  intentions.  Note,  Good 
men  should  be  careful  to  preserve  the  reputation  of 
sincerity  and  constancy ;  they  should  not  resolve 
but  upon  mature  deliberation,  and  they  will  not  i 
change  their  resolves  but  for  weighty  reasons. 

2.  He  would  not  have  the  Corinthians  to  infer  that ; 
his  gospel  was  false  or  uncertain,  or  that  it  was  con¬ 
tradictory  in  itself,  or  unto  truth,  v.  18,  19.  For  if 
it  had  been  so,  that  he  had  been  fickle  in  his  pur¬ 
poses,  or  even  false  in  the  pronlises  he  made  of  com¬ 
ing  to  them,  (which  he  was  not  justly  to  be  accused 
of,  and  so  some  understand  this  expression,  ( v .  18. ) 
Our  word  toward  you  was  not  yea  and  nay,)  yet  it 
would  not  follow  that  the  gospel  preached  not  only 
by  him,  but  also  by  others  in  full  agreement  with 
him,  was  either  false  or  doubtful.  For  God  is  true,  ! 
and  the  Son  of  God,  Jesus  Christ,  is  true.  The  true 
God,  and  eternal  life.  Jesus  Christ,  whom  the  apos¬ 
tle  preached,  is  not  yea  and  nay,  but  in  him  was 
yea,  {y.  19. )  nothing  but  infallible  truth.  And  the  j 
promises  of  God  in  Christ  are  not  yea  and  nay,  but 
yea  and  amen,  v.  20.  There  is  an  inviolable  con¬ 
stancy  and  unquestionable  sincerity  and  certainty  in 
all  the  parts  of  the  gospel  of  Christ.  If  in  the  pro¬ 
mises  that  the  ministers  of  the  gospel  make  as  com¬ 
mon  men,  and  about  their  own  affairs,  they  see 
cause  sometimes  to  vary  from  them,  yet  the  pro¬ 
mises  of  the  gospel-covenant,  which  they  preach, 
stand  firm  and  inviolable.  Bad  men  are  false ;  good 
men  are  fickle ;  but  God  is  true,  neither  fickle  nor 
false. 

The  apostle,  having  mentioned  the  stability  of  the 
divine  promises,  makes  a  digression  to  illustrate  this 
great  and  sweet  truth,  That  all  the  promises  of  God 
are  yea  and  amen.  For, 

(1.)  They  are  the  promises  of  the  God  of  truth, 

( v .  20.)  of  him  that  cannot  lie,  whose  truth  as  well 
as  mercy  endureth  for  ever. 

(2.)  They  are  made  in  Christ  Jesus,  (v.  20.)  the 
Amen,  the  true  and  faithful  Witness;  he  hath  pur¬ 
chased  and  ratified  the  covenant  of  promises,  and  is 
the  Surety  of  the  covenant,  Heb.  7.  22. 

(3.)  They  are  confirmed  by  the  Holy  Spirit.  He 
does  establish  Christians  in  the  faith  of  the  gospel ; 
he  has  anointed  them  with  his  sanctifying  grace, 
which  in  scripture  is  often  compared  to  oil ;  he  has 
sealed  them,  tor  their  security  and  confirmation  ;  and 
he  is  given  as  an  earnest  in  their  hearts,  v.  21,  22. 
An  earnest  secures  the  promise,  and  is  part  of  the 
payment.  The  illumination  of  the  Spirit  is  an  earnest 
of  everlasting  light ;  the  quickening  of  the  Spirit  is 
an  earnest  of  everlasting  life ;  and  the  comforts  of 
the  Spirit  are  an  earnest  of  everlasting  jov.  Note, 
The  veracity  of  God,  the  mediation  of  Christ,  and 
the  operation  of  the  Spirit,  are  all  engaged  that  the 


;  promises  shall  lie  sure  to  all  the  seed,  and  the  ac¬ 
complishment  of  them  shall  be  to  th a  glory  of  God, 
( v .  20.)  for  the  glory  of  his  rich  and  sovereign  grace, 
and  never- failing  truth  and  faithfulness. 

3.  The  apostle  gives  a  good  reason  why  he  did  not 
come  to  Corinth,  as  was  expected,  v.  23.  It  was, 
that  he  might  s/iare  them.  They  ought  therefore 
to  own  his  kindness  and  tenderness.  He  knew  there 
were  things  amiss  among  them,  and  such  as  de¬ 
served  censure,  but  was  desirous  to  shew  tenderness. 
He  assures  them  that  this  was  the  true  reason,  after 
this  very  solemn  manner;  I  call  God  for  a  record 
u/ion  my  soul :  a  way  of  speaking  not  justifiable 
where  used  in  trivial  matters;  but  this  was  very 
justifiable  in  the  apostle,  for  his  necessary  vindica¬ 
tion,  and  for  the  credit  and  usefulness  of  his  minis¬ 
try,  which  was  struck  at  by  his  opposers.  He  adds, 
to  prevent  mistakes,  that  he  did  not  pretend  to  any 
dominion  over  their  faith,  v.  24.  Christ  only  is  the 
Lord  of  our  faith,  he  is  the  Author  and  Finisher  of 
our  faith,  Heb.  12.  2.  He  reveals  to  us  what  we 
must  believe.  Paul  and  Apollos,  and  the  rest  of  the 
apostles,  were  but  ministers  by  whom  they  believed, 
(1  Cor.  3.  5. )  and  so  the  helpers  of  their  joy,  even  the 
joy  of  faith.  For  by  faith  we  stand  firm,  and  live 
safely  and  comfortably.  Our  strength  and  ability 
are  owing  to  faith,  and  our  comfort  and  joy  must  flow 
from  faith. 

CHAR  II. 

In  this  chapter,  the  apostle  proceeds  in  the  account  of  the 
reasons  why  he  did  not  come  to  Corinth,  v.  1 .  .4.  Then 
he  writes  concerning  the  incestuous  person  who  lay  under 
censure ;  and  gives  direction  for  the  restoring  him,  to¬ 
gether  with  the  reasons  for  their  so  doing;  (v.  5..  11.) 
and  afterward  informs  them  of  his  labours  and  success  in 
preaching  the  gospel  in.  several  places,  v.  Iv2  .  .  17. 

1 .  UT  I  determined  this  with  myself 
I  B  that  I  would  not  come  again  lo  you 
in  heaviness.  2.  For  if  I  make  you  sorry, 
who  is  he  then  that  maketh  me  glad,  but 
the  same  who  is  made  sorry  by  me  ?  3. 

And  I  wrote  this  same  unto  you,  lest,  when 
1  came,  I  should  have  sorrow  from  them  of 
whom  I  ought  to  rejoice ;  having  confidence 
in  you  all,  that  my  joy  is  the  joy  of  you  all. 
4.  For  out  of  much  affliction  and  anguish 
of  heart  I  wrote  unto  you  with  many  tears; 
not  that  ye  should  be  grieved,  but  that  ye 
might  know7  the  love  which  1  have  more 
abundantly  unto  you. 

In  these  verses, 

1.  The  apostle  proceeds  in  giving  an  account  of 
the  reason  why  he  did  not  come  to  Corinth,  as  was 
expected ;  namely,  because  he  was  unwilling  to 
grieve  them,  or  be  grieved  by  them,  v.  1,  2.  He  had 
determined  not  to  come  to  them  in  heaviness ;  which 
yet  he  should  have  done,  had  he  come  and  found 
scandal  among  them  not  duly  animadverted  upon  : 

J  this  would  have  been  cause  of  grief  both  to  him  and 
them  ;  for  their  sorrow  or  joy  at  meeting  would  have 
been  mutual.  If  he  had  made  them  sorry,  that  would 
have  been  a  sorrow  to  himself,  for  there  would  have 
been  none  to  have  made  him  glad.  But  his  desire 
was  to  hav  e  a  cheerful  meeting  with  them,  and  not 
to  have  it  imbittered  by  any  unhappy  occasion  of 
disagreeing. 

2.  He  tells  them  it  was  to  the  same  intent  that  he 
wrote  his  former  epistle,  v.  3,  4.  (1. )  That  he  might 
not  have  sorrow  from  them,  of  whom  he  ought  to  re¬ 
joice  ;  and  that  he  had  written  to  them  in  confidence 
of  their  doing  what  was  requisite,  in  order  to  their 
benefit  and  his  comfort.  The  particular  thing  re- 


430 


II.  CORINT 

ferred  to,  as  appears  by  the  following  verses,  was, 
the  case  of  the  incestuous  person  about  whom  he  had 
written  in  the  first  epistle,  ch.  5.  Nor  was  the  apos¬ 
tle  disappointed  in  his  expectation.  (2.)  He  as¬ 
sures  them  that  he  did  not  design  to  grieve  them, 
but  to  testify  his  love  to  them,  and  that  he  wrote  to 
them  with  much  anguish  and  affliction  in  his  own 
heart,  and  with  great  affection  to  them.  He  had 
written  with  tears,  that  they  might  know  his  abun¬ 
dant  love  to  them.  Note,  [1.]  Even  in  reproofs, 
admonitions,  and  acts  of  discipline,  faithful  ministers 
shew  their  love.  [2.]  Needful  censures,  and  the 
exercise  of  church-discipline  towards  offenders,  are 
a  grief  to  tender-spirited  ministers,  and  are  adminis¬ 
tered  with  regret. 

5.  But  if  any  have  caused  grief,  he  hath 
not  grieved  me,  but  in  part:  that  I  may  not 
overcharge  you  all.  6.  Sufficient  to  such 
a  man  is  this  punishment,  which  was  in¬ 
dicted  of  many.  7.  So  that  contrariwise 
ye  ought  rather  to  forgive  him,  and  comfort 
him ,  lest  perhaps  such  a  one  should  be 
swallowed  up  with  overmuch  sorrow.  8. 
Wherefore  1  beseech  you  that  ye  would 
confirm  your  love  toward  him.  9.  For  to 
this  end  also  did  I  write,  that  I  might  know 
the  proof  of  you,  whether  ye  be  obedient  in 
all  things.  10.  To  whom  ye  forgive  any 
thing,  I  forgive  also :  for  if  I  forgave  any 
thing,  to  whom  I  forgave  it ,  for  your  sakes 
forgave I  it,  in  the  person  of  Christ;  11. 
Lest  Satan  should  get  an  advantage  of  us: 
for  we  are  not  ignorant  of  his  devices. 

In  these  verses  the  apostle  treats  concerning  the 
incestuous  person  who  had  been  excommunicated, 
which  seems  to  be  one  principal  cause  of  his  writing 
this  epistle. 

Here  observe, 

1.  He  tells  them  that  the  crime  of  that  person  had 
grieved  him  in  part ;  and  that  he  was  grieved  also 
with  a  part  of  them,  who,  notwithstanding  this 
scandal  had  been  found  among  them,  were  puffed 
up,  and  had  not  mourned,  1  Cor.  5.  2.  However, 
he  was  unwilling  to  lay  too  heavy  a  charge  upon  the 
whole  church,  especially  seeing  they  had  cleared 
themselves  in  that  matter  by  observing  the  direc¬ 
tions  he  had  formerly  giveh  them. 

2.  He  tells  them  that  the  punishment  which  had 
been  inflicted  upon  this  offender  was  sufficient,  v.  6. 
The  desired  effect  was  obtained,  for  the  man  was 
humbled,  and  they  had  shewn  the  proof  of  their 
obedience  to  his  directions. 

3.  He  therefore  directs  them,  with  all  speed,  to 
restore  the  excommunicated  person,  or  to  receive 
him  again  to  their  communion,  v.  7,  8.  This  is  ex¬ 
pressed  several  ways  ;  he  beseeches  them  to  forgive 
him,  to  release  him  from  church-censures,  for  they 
could  not  remit  the  guilt  or  offence  against  God ;  anti 
a'so  to  comfort  him  ;  for  in  many  cases  the  comfort 
of  penitents  depends  upon  their  reconciliation  not 
only  with  God,  but  with  men  also,  whom  they  have 
scandalized  or  injured.  They  must  also  confirm 
their  love  to  him  ;  they  should  shew  that  their  re¬ 
proofs  and  censures  proceeded  from  love  to  his  per¬ 
son,  as  well  as  hatred  to  his  sin  ;  and  that  their  de¬ 
sign  was  to  reform,  not  to  ruin  him.  Or  thus :  If 
his  fall  had  weakened  their  love  to  him,  that  they 
could  not  take  that  satisfaction  in  him  as  formerly  ; 
yet,  now  that  he  was  recovered  by  repentance,  they 
must  renew  and  confirm  their  love  to  him. 

4.  He  used  several  weighty  arguments  to  per- 


HIANS,  II. 

suade  them  to  do  thus ;  (1.)  The  case  of  the  pemttnt 
called  for  this  ;  for  he  was  in  danger  of  being  swal¬ 
lowed  up  with  over-much  sorrow,  v.  7.  He  was  so 
sensible  of  his  fault,  and  so  much  afflicted  under  his 
punishment,  that  he  was  in  danger  of  falling  into  de¬ 
spair;  and  when  sorrow  is  excessive,  it  does  hurt; 
even  sorrow  for  sin  is  too  great,  when  it  unfits  for 
other  duties,  and  drives  men  to  despair.  (2.)  They 
had  shewed  obedience  to  his  directions  in  passing  a 
censure  upon  him,  and  now  he  would  have  them 
comply  with  his  desire  to  restore  him,  v.  9.  (3.) 

He  mentions  his  readiness  to  forgive  this  penitent, 
and  concur  with  them  in  this  matter  ;  “  To  whom  ye 
forgive,  I  forgive  also,  v.  10.  I  will  readily  con¬ 
cur  with  you  in  forgiving  him.”  And  this  lie  would 
do  for  their  sakes,  for  love  to  them,  and  for  their  ad¬ 
vantage  ;  and  for  Christ's  sake,  or  in  his  name,  as  his 
apostle ;  and  in  conformity  to  his  doctrine  and  ex¬ 
ample,  which  are  so  full  of  kindness  and  tender 
mercy  toward  all  them  who  truly  repent.  (4.)  He 
gives  another  weighty  reason,  (v.  11.)  Lest  Satan 
get  an  advantage  against  us.  Not  only  was  there 
danger  lest  Satan  should  get  an  advantage  against 
the  penitent,  by  driving  him  to  despair;  but  against 
the  churches  also,  and  the  apostles  or  ministers  of 
Christ,  by  representing  them  as  too  rigid  and  severe, 
and  so  frighten  people  from  coming  among  them. 

In  this,  as  in  other  things,  wisdom  is  profitable  to 
direct,  so  to  manage  according  as  the  case  may  be, 
that  the  ministry  may  not  be  blamed  for  indulging 
sin  on  the  one  hand,  or  for  too  great  severity  toward 
sinners  on  the  other  hand.  Note,  Satan  is  a  subtle 
enemy,  and  uses  many  stratagems  to  deceive  us ;  and 
we  should  not  be  ignorant  of  his  devices :  he  is  also  a 
watchful  adversary,  ready  to  take  all  advantages 
against  us  ;  and  we  should  be  very  cautious  lest  we 
give  him  any  occasion  so  to  do. 

12.  Furthermore,  when  I  came  to  Troas 
to  preach  Christ’s  gospel,  and  a  door  was 
opened  unto  me  of  the  Lord,  13.  I  had  no 
rest  in  my  spirit,  because  I  found  not  Titus 
my  brother:  but  taking  my  leave  of  them, 
I  went  from  thence  into  Macedonia.  14. 
Now  thanks  he  unto  God,  who  always 
causeth  us  to  triumph  in  Christ,  and  maketh 
manifest  the  savour  of  his  knowledge  by  us 
in  every  place.  15.  For  we  are  unto  God 
a  sweet  savour  of  Christ,  in  them  that  are 
saved,  and  in  them  that  perish  :  16.  To  the 
one  ice  are  the  savour  of  death  unto  death  ; 
and  to  the  other  the  savour  of  life  unto  life. 
And  who  is  sufficient  for  these  things  ?  17. 
For  we  are  not  as  many,  who  corrupt  the 
word  of  God  :  but  as  of  sincerity,  but  as  of 
God,  in  the  sight  of  God,  speak  we  in  Christ 

Afterthese  directions  concerning  the  excommuni¬ 
cated  person,  the  apostle  makes  a  long  digression,  to 
give  the  Corinthians  an  account  of  his  travels  and 
labours  for  the  furtherance  of  the  gospel,  and  what 
success  he  had  had  therein  ;  declaring  at  the  same 
time  how  much  he  was  concerned  for  them  in  their 
affairs;  how  he  had  no  rest  in  his  spirit,  when  he 
found  not  Titus  at  Troas,  ( v .  13.)  as  he  expected, 
from  whom  he  hoped  to  have  understood  more  per¬ 
fectly  how  it  faren  with  them.  And  we  find  alter 
ward,  {ch.  7.  5 — 7.)  that  when  the  apostle  was  conn 
into  Macedonia,  he  was  comforted  by  the  coming  of 
Titus,  and  the  information  he  gave  him  concerning 
them.  So  that  we  may  look  upon  all  that  we  read 
from  this  second  chapter,  v.  12.  to  ch.  7.  5.  as  a  kind 
of  parenthesis.  Observe  here 


481 


II.  CORINTHIANS,  III. 


I.  Paul’s  unwearied  labour  and  diligence  in  his 
work,  v.  12,  13.  He  travelled  from  place  to  place, 
to  preach  the  gospel.  He  went  to  Troas  from  Phi¬ 
lippi  by  sea;  (Acts  20.  6.)  from  thence  he  went  to 
Macedonia  ;  so  that  he  was  prevented  from  passing 
by  Corinth,  as  he  designed,  ch.  1.  16.  But  though 
he  was  prevented  in  his  design,  as  to  the  place- of 
working,  yet  he  was  unwearied  in  his  work. 

II.  His  success  in  his  work;  A  great  door  was 

opened  to  him  of  the  Lord,  v.  12.  He  had  a  great 
deal  of  work  to  do,  wherever  he  came,  and  had  good 
success  in  his  work ;  for  God  made  manifest  the 
savour  of  his  knowledge  by  him  in  every  place 
where  he  came.  He  had  an  opportunity  to  open  the 
door  of  his  mouth  freely,  and  God  opened  th e  hearts 
of  his  hearers,  as  the  heart  of  Lydia  ;  (Acts  16.  14.) 
and  the  apostle  speaks  of  this  as  a  matter  of  thank¬ 
fulness  to  God,  and  of  rejoicing  to  his  soul ;  Thanks 
he  to  God,  who  always  causeth  us  to  triumph  in 
Christ.  Note,  1.  A  believer’s  triumphs  are  all  in 
Christ.  In  ourselves  we  are  weak,  and  have  neither 
joy  nor  victory;  but  in  Christ  we  may  rejoice  and 
triumph.  2.  True  believers  have  constant  cause  of 
triumph  in  Christ,  for  they  are  more  than  con¬ 
querors  through  him  who  hath  loved  them,  Rom.  8.. 
37.  3.  God  causeth  them  to  triumph  in  Christ.  It 

is  God  who  has  given  us  matter  for  triumph,  and 
hearts  to  triumph.  To  him  therefore  be  the  praise 
and  glory  of  all.  4.  The  good  success  of  the  gospel 
is  a  good  reason  for  a  Christian’s  joy  and  rejoicing. 

III.  The  comfort  that  the  apostle  and  his  com¬ 
panions  in  labour  found,  even  when  the  gospel  was 
not  successful  to  the  salvation  of  some  who  heard  it, 
v.  15 — 17.  Here  observe, 

1.  The  different  success  of  the  gospel,  and  its  dif¬ 
ferent  effects  upon  several  sorts  of  persons  to  whom 
it  is  preached.  The  success  is  different ;  for  some 
are  saved  by  it,  while  others  pwrish  under  it.  Nor 
is  this  to  be  wondered  at,  considering  the  different 
effects  the  gospel  has.  For,  (1.)  Unto  some  it  is  a 
savour  of  death  unto  death.  Those  who  are  wil¬ 
lingly  ignorant,  and  wilfully  obstinate,  disrelish  the 
gospel,  as  men  dislike  an  ill  savour,  and  therefore 
they  are  blinded  and  hardened  by  it :  it  stirs  up  their 
corruptions,  and  exasperates  their  spirits.  They 
reject  the  gospel,  to  their  ruin,  even  to  spiritual  and 
eternal  death.  (2.)  Unto  others  the  gospel  is  a 
savour  of  life  unto  life.  To  humble  and  gracious 
souls  the  preaching  of  the  word  is  most  delightful 
and  profitable.  As  it  is  sweeter  than  honey  to  the 
taste,  so  it  is  more  grateful  than  the  most  precious 
odours  to  the  senses,  and  much  more  profitable  ;  for 
as  it  quickened  them  at  first  when  they  were  dead  in 
trespasses  and  sins,  so  it  makes  them  more  lively, 
and  will  end  in  eternal  life. 

2.  The  awful  impressions  this  matter  made  upon 
the  mind  of  the  apostle,  and  should  also  make  upon 
our  spirits;  Who  is  sufficient  for  these  things?  v.  16. 
Tic  ijcotvs'c ;  who  is  worthy  to  be  employed  in  such 
weighty  work  ;  a  work  of  such  vast  importance,  be¬ 
cause  of  so  great  consequence  ?  Who  is  able  to  per¬ 
form  such  a  difficult  work,  that  requires  so  much 
skill  and  industry  ?  The  work  is  great,  and  our 
strength  is  small ;  yea,  of  ourselves  we  have  no 
strength  at  all ;  all  our  sufficiency  is  of  God.  Note, 
If  men  did  seriously  consider  what  great  things  de¬ 
pend  upon  the  preaching  of  the  gospel,  and  how  dif¬ 
ficult  the  work  of  the  ministry  is,  they  would  be  very 
cautious  how  they  enter  upon  it,  and  very  careful  to 
perform  it  well. 

3.  The  comfort  which  the  apostle  had  under  this 
serious  consideration  ;  (1.)  Because  faithful  ministers 
shall  be  accepted  of  God,  whatever  their  success  be  ; 
We  are,  if  faithful,  unto  God  a  sweet  savour  of 
Christ,  ( v .  15.)  in  them  who  are  saved,  and  in  them 
also  who  perish.  God  will  accept  of  sincere  inten¬ 
tion-,  and  honest  endeavours,  though  with  manv 

Vol.  VI. — 3  P 


they  are  not  successful.  Ministers  shall  be  accepted, 
and  recompensed,  not  according  to  their  success,  but 
according  to  their  fidelity ;  Though  Israel  be  not 
gathered,  yet  shall  I  be  glorious  in  the  eyes  of  the 
Lord,  Isa.  49.  5.  (2.)  Because  his  conscience  wit¬ 

nessed  to  his  faithfulness,  v.  17.  Though  many  did 
corrupt  the  word  of  God,  yet  the  apostle’s  con¬ 
science  witnessed  to  his  fidelity.  He  did  not  mix  his 
own  notions  with  the  doctrines  and  institutions  of 
Christ ;  he  durst  not  add  to,  nor  diminish  from,  the 
word  of  God ;  he  was  faithful  in  dispensing  the  gos¬ 
pel,  as  he  received  it  from  the  Lord,  and  had  no 
secular  turn  to  serve  ;  his  aim  was  to  approve  him¬ 
self  to  God,  remembering  that  his  eye  was  always 
upon  him  ;  he  therefore  spake  and  acted  always  a*- 
in  the  sight  of  God,  and  therefore  in  sincerity.  Note, 
What  we  do  in  religion,  is  not  o/’God,  does  not  come 
from  God,  will  not  reach  to  God,  unless  it  be  done 
in  sincerity,  as  in  the  sight  of  God. 

CHAP.  III. 

The  apostle  makes  an  apology  for  his  seeming  to  commend 
himself,  and  is  careful  not  to  assume  too  much  to  himself, 
but  to  ascribe  all  praise  unto  God,  v.  1  . .  5.  He  then 
draws  a  comparison  between  the  Old  Testament  and  the 
New,  and  shews  the  excellency  of  the  latter  above  the  for¬ 
mer;  (v.  6. .  11.)  whence  he  infers  what  is  theduty  of  gos¬ 
pel-ministers,  and  the  advantage  of  those  who  live  undei 
the  gospel,  above  those  who  lived  under  the  law,  v.  12,  to 
the  end. 

1.  y|0  we  begin  again  to  commend  our* 
ii  p  selves  ?  Or  need  we,  as  some  others , 
epistles  of  commendation  to  you,  or  letters 
of  commendation  from  you  ?  2.  Y  e  are 

our  epistle,  written  in  our  hearts,  known 
and  read  of  all  men:  3.  Forasmuch  as  ye 
are  manifestly  declared  to  be  the  epistle  of 
Christ  ministered  by  us,  written  not  with 
ink,  but  with  the  Spirit  of  the  living  God: 
not  in  tables  of  stone,  but  in  fleshly  tables 
of  the  heart.  4.  And  such  trust  have  we 
through  Christ  to  God-ward:  5.  Not  that 
we  are  sufficient  of  ourselves  to  think  any 
thing,  as  of  ourselves;  but  our  sufficiency 
is  of  God ; 

In  these  verses, 

1.  The  apostle  makes  an  apology  for  his  seeming 
to  commend  himself.  He  thought  it  convenient  to 
protest  his  sincerity  to  them,  because  there  were 
some  at  Corinth  who  endeavoured  to  blast  his  re¬ 
putation  ;  yet  he  was  not  desirous  of  vain-glory. 
And  he  tells  them, 

(1.)  They  neither  needed  nor  desired  any  verba. 
commendation  to  them,  nor  letters  testimonial  from 
them,  as  some  others  did,  meaning  the  false  apostles 
or  teachers,  v.  1.  Their  ministry  among  them  had, 
without  controversy,  been  truly  great  and  honour¬ 
able,  how  little  soever  their  persons  were  in  reality, 
or  how  contemptible  soever  some  would  have  them 
I  thought  to  be. 

(2.)  The  Corinthians  themselves  were  their  real 
commendation,  and  a  good  testimonial  for  them,  that 
God  was  with  them  of  a  truth,  that  they  were  sent 
of  God  ;  Ye  are  our  epistle,  v.  2.  This  was  the  tes¬ 
timonial  they  most  delighted  in,  and  what  was  most 
!  dear  to  them — they  were  written  in  their  hearts:  and 
this  they  could  appeal  to  upon  occasion,  for  it  was, 
or  might  be,  known  and  read  of  all  men.  Note, 
There  is  nothing  more  delightful  to  faithful  minis 
ters,  or  more  to  their  commendation,  than  the  suc¬ 
cess  of  their  ministry  evidenced  in  the  hearts  and 
lives  of  them  among  whom  they  labour. 

2.  The  apostle  is  careful  not  to  assume  too  much 


482 


II.  CORINTHIANS,  III. 


of  himself,  but  to  ascribe  all  the  praise  to  God.  < 
Therefore,  < 

(1.)  He  says  they  were  the  epistle  of  Christ,  v.  i 
3.  The  apostle  and  others  were  but  instruments,  i 
Christ  was  the  Author  of  all  the  good  that  was  in  < 
them.  The  law  of  Christ  was  written  in  their  hearts,  < 
and  the  love  of  Christ  shed  abroad  in  their  hearts,  j  i 
This  epistle  was  not  written  with  ink,  but  with  the  \ 
Spirit  o  f  the  living  God ;  nor  was  it  written  in  tables 
of  stone,  as  the  law  of  God  given  to  Moses,  but  on  i 
the  heart ;  and  that  heart  not  a  stony  one,  but  a  ; 
heart  of  flesh,  upon  the  fleshy  (not  fleshly,  as  flesh¬ 
liness  denotes  sensuality)  tables  of  the  heart ,  upon  ; 
hearts  that  are  softened  and  renewed  by  divine  grace,  ' 
according  to  that  gracious  promise,  I  will  take  away 
the  stony  heart,  and  I  will  give  you  a  heart  of  flesh, 
Ezek.  36.  26.  This  was  the  good  hope  the  apostle 
had  concerning  these  Corinthians,  ( v .  4.)  that  their 
hearts  were  like  the  ark  of  the  covenant,  containing 
the  tables  of  the  law  and  the  gospel,  written  with 
the  finger,  that  is,  by  the  Spirit,  of  the  living  God. 

(2.)  He  utterly  disclaims  the  taking  any  praise  to 
themselves,  and  ascribes  all  the  glory  to  God ;  “  We 
are  not  sufficient  of  ourselves,  v.  5.  We  could  never 
have  made  such  good  impressions  on  your  hearts, 
or  upon  our  own.  Such  are  our  weakness  and  in¬ 
ability,  that  we  cannot  of  ourselves  think  a  good 
thought,  much  less  raise  any  good  thoughts  or  affec¬ 
tions  in  other  men.  All  our  sufficiency  is  of  God ; 
to  him  therefore  are  owing  all  the  praise  and  glory 
of  that  good  which  is  done,  and  from  him  we  must 
receive  grace  and  strength  to  do  more.”  This  is  true 
concerning  ministers  and  all  Christians ;  the  best  are 
no  more  than  what  the  grace  of  God  makes  them. 
Our  hands  are  not  sufficient  for  us,  but  our  sufficiency 
is  of  God ;  and  his  grace  is  sufficient  for  us,  to  fur¬ 
nish  us  for  every  good  word  and  work. 

6.  Who  also  hath  made  us  able  ministers 
of  the  New  Testament;  not  of  the  letter, 
but  of  the  spirit:  for  the  letter  killeth,  but 
the  spirit  giveth  life.  7.  But  if  the  minis¬ 
tration  of  death,  written  and  engraven  in 
stones,  was  glorious,  so  that  the  children 
of  Israel  could  not  steadfastly  behold  the 
face  of  Moses  for  the  glory  of  his  counte¬ 
nance  ;  which  glory  was  to  be  done  away ; 
8.  How  shall  not  the  ministration  of  the 
Spirit  be  rather  glorious  ?  9.  F or  if  the  mi¬ 

nistration  of  condemnation  be  glory,  much 
more  doth  the  ministration  of  righteousness 
exceed  in  glory.  10.  For  even  that  which 
was  made  glorious  had  no  glory  in  this  re¬ 
spect,  by  reason  of  the  glory  that  excelleth. 

1 1 .  For  if  that  which  is  done  away  was 
glorious,  much  more  that  which  remaineth 
is  glorious. 

Here  the  apostle  makes  a  comparison  between  the 
Old  Testament  and  the  New,  the  law  of  Moses  and 
the  gospel  of  Jesus  Christ ;  and  values  himself  and 
his  fellow-labourers  by  this,  that  they  were  able  mi¬ 
nisters  of  the  JVew  Testament ,  that  God  had  made 
them  so,  v.  6.  This  he  does  in  answer  to  the  accu¬ 
sations  of  false  teachers,  who  magnify  greatly  the 
law  of  Moses. 

1.  He  distinguishes  between  the  letter  and  the  spi¬ 
rit,  even  of  the  New  Testament,  v.  6.  As  able  mi¬ 
nisters  of  the  New  Testament,  they  were  ministers 
not  merely  of  the  letter,  to  read  the  written  word, 
or  to  preach  the  letter  of  the  gospel  only,  but  they 
were  ministers  of  the  Spirit  also ;  the  Spirit  of  God 


did  accompany  their  ministrations.  The  letter  kill¬ 
eth,  this  the  letter  of  the  law  does,  for  that  is  the 
ministration  of  death  ;  and  if  we  rest  only  in  the  let¬ 
ter  of  the  gospel,  we  shall  be  never  the  better  for  so 
doing,  for  even  that  will  be  a  savour  of  death  unto 
death :  but  the  Spirit  of  the  gospel,  going  along  with 
the  ministry  of  the  gospel,  giveth  life  spiritual,  and 
life  eternal. 

2.  He  shews  the  difference  between  the  Old  Tes¬ 
tament  and  the  New,  and  the  excellency  of  the  gos¬ 
pel  above  the  law.  For, 

(1.)  The  Old  Testament  dispensation  was  the  mi- 
'  nistration  of  death,  (v.  7.)  whereas  that  of  the  New 
Testament  is  the  ministration  of  life.  The  law  dis¬ 
covered  sin,  and  the  wrath  and  curse  of  God,  that 
shewed  us  a  God  above  us,  and  a  God  against  us ; 
but  the  gospel  discovers  grace  and  Emmanuel,  God 
with  us.  Upon  this  account  the  gospeL  is  more  glo¬ 
rious  than  the  law  ;  and  yet  that  had  a  glory  in  it, 
witness  the  shining  of  Moses’s  face  (an  indication 
thereof)  when  he  came  down  from  the  mount  with 
the  tables  in  his  hand,  that  reflected  rays  of  bright¬ 
ness  upon  his  countenance. 

(2.)  The  law  was  the  ministration  of  condemna¬ 
tion,  for  that  condemned  and  cursed  every  one  who 
continued  not  in  all  things  written  therein,  to  do  them; 
but  the  gospel  is  the  ministration  of  righteousness  : 
therein  the  righteousness  of  God  by  faith  is  revealed: 
this  shews  us  that  the  just  shall  live  by  his  faith  : 
this  reveals  the  grace  and  mercy  of  God  through 
Jesus  Christ,  for  the  obtaining  the  remission  of  sins 
and  eternal  life.  The  gospel  therefore  so  much  ex¬ 
ceeds  in  glory,  that  in  a  manner  it  eclipses  the  glory 
of  the  legal  dispensation,  v.  10.  As  the  shining  of 
a  burning  lamp  is  lost,  or  not  regarded,  when  the 
sun  arises,  and  goeth  forth  in  his  strength ;  so  there 
was  no  glory  in  the  Old  Testament,  in  comparison 
with  that  of  the  New. 

(3. )  The  law  is  done  away,  but  the  gospel  does 
and  shall  remain,  v.  11.  Not  only  did  the  glory  of 
Moses’s  face  go  away,  but  the  glorv  of  Moses’s  law 
is  done  away  also ;  yea,  the  law  of  Moses  itself  is 
now  abolished ;  that  dispensation  was  only  to  conti¬ 
nue  for  a  time,  and  then  to  vanish  away  ;  whereas 
the  gospel  shall  remain  to  the  end  of  the  world,  and 
is  always  fresh  and  flourishing,  and  remains  glorious. 

1 2.  Seeing  then  that  we  have  such  hope, 
we  use  great  plainness  of  speech :  1 3.  And 
not  as  Moses,  who  put  a  veil  over  his  face, 

|  that  the  children  of  Israel  could  not  stead¬ 
fastly  look  to  the  end  of  that  which  is  abo¬ 
lished  :  1 4.  But  their  minds  were  blinded  , 

for  until  this  day  remaineth  the  same  veil 
untaken  away  in  the  reading  of  the  Old 
Testament;  which  veil  is  done  away  in 
Christ.  15.  But  even  unto  this  day,  when 
Moses  is  read,  the  veil  is  upon  their  heart. 
16.  Nevertheless,  when  it  shall  turn  to  the 
Lord,  the  veil  shall  be  taken  away.  17. 
Now  the  Lord  is  that  Spirit :  and  where  the 
Spirit  of  the  Lord  is,  there  is  liberty.  18. 
But  we  all,  with  open  face  beholding  as  in 
:  a  glass  the  glory  of  the  Lord,  are  changed 
into  the  same  image  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord. 

In  these  verses  the  apostle  draws  two  inferences 
from  what  he  had  said  about  the  Old  and  New  Tes- 
>  tament. 

1.  Concerning  the  duty  of  the  ministers  of  the  gos- 
r  pel  to  use  great  plainness  or  clearness  of  speech. 

[  They  ought  not,  like  Moses,  to  put  a  veil  upon  their 


II.  CORINTHIANS,  IV. 


4 

faces,  or  obscure  and  darken  those  things  that  they, 
should  make  plain.  The  gospel  is  a  more  clear  dis¬ 
pensation  than  the  law ;  the  things  of  God  are  re¬ 
vealed  in  the  New  Testament,  not  in  types  and  sha¬ 
dows  ;  and  ministers  are  much  to  blame,  if  they  do 
not  set  spiritual  things,  and  gospel-truth  and  grace, 
in  the  clearest  light  that  is  possible.  Though  the 
Israelites  could  not,  yet  we  may,  look  steadfastly  to 
the  end  of  what  was  commanded,  but  is  now  abo¬ 
lished.  We  may  see  the  meaning  of  those  types  and 
shadows  by  the  accomplishment,  seeing  the  veil  is 
done  away  in  Christ ;  and  He  is  come,  who  was  the 
End  of  the  law  for  righteousness  to  all  them  who 
believe,  and  whom  Moses  and  all  the  prophets 
pointed  to,  and  wrote  of. 

2.  Concerning  the  privilege  and  advantage  of  those 
who  enjoy  the  gospel,  above  those  who  lived  under 
the  law.  For, 

(1.)  Those  who  lived  under  the  legal  dispensation, 
had  their  minds  blinded,  (v.  14.)  and  there  was  a 
veil  ufion  their  hearts,  v.  15.  Thus  it  was  formerly, 
and  so  it  was  especially  as  to  those  who  remained  in 
judaism,  after  the  coming  of  the  Messiah,  and  the 
publication  of  his  gospel.  Nevertheless,  the  apostle 
tells  us,  there  is  a  time  coming,  when  this  veil  also 
shall  be  taken  away,  and  when  it  [the  body  of  that 
people]  shall  turn  to  the  Lord,  v.  16.  Or,  when 
any  particular  person  is  converted  to  God,  then  the 
veil  of  ignorance  is  taken  away ;  the  blindness  of  the 
mind,  and  the  hardness  of  the  heart,  are  cured. 

(2.)  The  condition  of  those  who  enjoy  and  believe 
the  gospel  is  much  more  happy.  For,  [1.]  They 
have  liberty  ;  Where  the  Sfiirit  of  the  Lord  is,  and 
where  he  worketh,  as  he  does  under  the  gospel-dis¬ 
pensation,  there  is  liberty ;  (y.  17.)  freedom  from  the 
yoke  of  the  ceremonial  lav/,  and  from  the  servitude 
of  corruption  ;  liberty  of  access  to  God,  and  freedom 
of  speech  in  prayer.  The  heart  is  set  at  liberty, 
and  enlarged,  to  run  the  ways  of  God’s  command¬ 
ments.  [2.]  They  have  light;  for  with  often  face 
we  behold  the  glory  of  the  Lord,  v.  18.  The  Israel- 
:tes  saw  the  glory  of  God  in  a  cloud,  which  was  dark 
and  dreadful ;  but  Christians  see  the  glory  of  the 
Lord  as  in  a  glass,  more  clearly  and  comfortably. 
It  was  the  peculiar  privilege  of  Moses,  for  God  to 
converse  with  him  face  to  face,  in  a  friendly  man 
ner;  but  now  all  true  Christians  see  him  more  clearly 
with  open  face.  He  sheweth  them  his  glory.  [3.  J 
This  light  and  liberty  are  transforming ;  we  are 
changed  into  the  same  image,  from  glory  to  glory, 
(t>.  18.)  from  one  degree  of  glorious  grace  unto  an¬ 
other,  till  grace  here  be  consummated  in  glory  for 
ever.  How  much  therefore  should  Christians  prize 
and  improve  these  privileges  !  We  should  not  rest 
contented  without  an  experimental  knowledge  of  the 
transforming  power  of  the  gospel,  by  the  operation 
of  the  Spirit,  bringing  us  into  a  conformity  to  the 
temper  and  tendency  of  the  glorious  gospel  of  our 
Lord  and  Saviour  Jesus  Christ 

CHAP.  IV. 

In  this  chapter,  we  have  an  account,  I.  Of  the  constancy  of 
the  apostle  and  his  fellow-labourers  in  their  work.  Their 
constancy  is  declared;  (v.  1.)  their  sincerity  is  vouched ; 
(v.  2.)  an  objection  is  obviated;  (v.  3,  4.)  and  their  inte¬ 
grity  proved,  v.  5..  7.  II.  Of  their  courage  and  patience 
under  their  sufferings.  Where  see  what  their  sufferings 
were,  together  with  their  allays;  (v.  8..  12.)  and  what  it 
was  that  kept  them  from  sinking  and  fainting  under  them, 
v.  13,  to  the  end. 

THEREFORE,  seeing  we  have  this 
ministry,  as  we  have  received 
mercy,  we  faint  not;  2.  But  have  re¬ 
nounced  the  hidden  things  of  dishonesty, 
not  walking  in  craftiness,  nor  handling  the 
word  of  God  deceitfully;  but  by  manifesta¬ 


tion  of  the  truth  commending  ourselves  to 
every  man’s  conscience  in  the  sight  of  God. 
3.  But  if  our  gospel  be  hid,  it  is  hid  to  them 
that  are  lost :  4.  In  whom  the  god  of  this 

world  hath  blinded  the  minds  of  them  who 
believe  not,  lest  the  light  of  the  glorious 
gospel  of  Christ,  who  is  the  image  of  God, 
should  shine  unto  them.  5.  For  we  preach 
not  ourselves,  but  Christ  Jesus  the  Lord  ; 
and  ourselves  your  servants  for  Jesus’  sake. 
6.  For  God,  who  commanded  the  light  to 
shine  out  of  darkness,  hath  shined  in  our 
hearts,  to  give  the  light  of  the  knowledge 
of  the  glory  of  God  in  the  ' face  of  Jesus 
Christ.  7.  But  we  have  this  treasure  in 
earthen  vessels,  that  the  excellency  of  the 
power  may  be  of  God,  and  not  of  us. 

The  apostle  had,  in  the  foregoing  chapter,  been 
magnifying  his  office,  upon  the  consideration  of  the 
excellency  or  glory  of  that  gospel  about  which  he 
did  officiate ;  and  now  in  this  chapter  his  design  is 
to  vindicate  their  ministry  from  the  accusation  of 
false  teachers,  who  charged  them  as  deceitful  work¬ 
ers,  or  endeavoured  to  prejudice  the  minds  of  the 
people  against  them  on  account  of  their  sufferings. 
He  tells  them,  therefore,  how  they  believed,  and 
how  they  shewed  their  value  for  their  office  as  mi¬ 
nisters  of  the  gospel.  They  were  not  puffed  up  with 
pride,  but  spurred  on  to  great  diligence ;  Seeing  we 
have  this  ministry,  are  so  much  distinguished  and 
dignified,  we  do  not  take  state  upon  ourselves,  nor 
indulge  idleness,  but  are  excited  to  the  better  per¬ 
formance  of  our  duty.”  Two  things  in  general  we 
have  an  account  of, 

Their  constancy  and  sincerity  in  their  work  and 
labour.  Concerning  which,  observe, 

I.  Their  constancy  and  perseverance  in  their  work 
are  declared  ;  “  We  faint  not,  (v.  1. )  under  the  diffi¬ 
culty  of  our  work,  nor  do  we  desist  from  our  labour.  ” 
And  this  their  steadfastness  was  owing  to  the  mercy 
of  God.  From  the  same  mercy  and  grace  that  they 
received  the  a/iostleshi/i,  (Rom.  1.  5.)  they  received 
strength  to  persevere  in  the  work  of  that  office. 
Note,  As  it  is  great  mercy  and  grace  to  be  called  to 
be  saints,  and  especially  to  be  counted  faithful,  and 
be  fiut  into  the  ministry;  (1  Tim.  1.  12.)  so.it  is  owing 
to  the  mercy  and  grace  of  God,  if  we  continue  faith¬ 
ful,  and  persevere  in  our  work  with  diligence.  The 
best  men  in  the  world  would  faint  in  their  work  and 
under  their  burthens,  if  they  did  not  receive  mercy 
from  God.  By  the  grace  of  God  lam  what  I  am, 
said  this  great  apostle  in  his  former  epistle  to  these 
Corinthians,  ch.  15.  10.  And  that  mercy  which  has 
helped  us  out,  and  helped  us  on,  hitherto,  we  may 
rely  upon  to  help  us  even  to  the  end. 

II.  Their  sincerity  in  their  work  is  avouched, 

( v .  2.)  in  several  expressions;  We  have  renounced 
the  hidden  things  of  dishonesty.  The  things  6f  disho¬ 
nesty  are  hidden  things,  that  will  not  bear  the  light ; 
and  those  who  practise  them,  are,  or  should  be, 
ashamed  of  them,  especially  when  they  are  known. 
Such  things  the  apostle  did’not  allow  of,  but  did  re¬ 
nounce  and  avoid  with  indignation  ;  Not  walking  in 
craftiness,  or  in  disguise,  acting  with  art  and  cunning, 
but  in  great  simplicity,  and  with  open  freedom. 
They  had  no  base  and  wicked  designs,  covered  with 
fair  and  specious  pretences  of  something  that  was 
good.  Nor  did  they  in  their  preaching  handle  the 
word  of  God  deceitfully :  but,  as  he  said  before,  they 
used  great  plainness  of sfieech,  and  did  not  make  their 
ministry  serve  a  turn,  or  truckle  to  base  designs. 
They  had  not  cheated  the  people  with  falsehood  in 


434 


II.  CORINTHIANS,  IV. 


stead  of  truth.  Some  think  the  apostle  alludes  to  the 
deceit  which  treacherous  gamesters  use,  or  that  of 
hucksters  in  the  market,  who  mix  bad  wares  with 
good.  The  apostles  acted  not  like  such  persons,  but 
they  manifested  the  truth  to  every  man's  conscience, 
declaring  nothing  but  what  in  their  own  conscience 
they  believed  to  be  true,  and  might  serve  for  the  con¬ 
viction  of  their  consciences  who  heard  them,  who 
were  to  judge  for  themselves,  and  to  give  an  account 
for  themselves.  And  all  this  they  did  as  in  the  sight 
of  God,  desiring  thus  to  commend  themselves  to  God, 
and  to  the  consciences  of  men,  by  their  undisguised 
sincerity.  Note,  A  steadfast  adherence  to  the  truths 
of  the  gospel  will  commend  ministers  and  people; 
and  sincerity  or  uprightness  will  preserve  a  man’s 
reputation,  and  the  good  opinion  of  wise  and  good 
men  concerning  him. 

III.  An  objection  is  obviated,  which  might  be  thus 
formed ;  “  If  it  be  thus,  how  then  does  it  come  to  pass, 
that  the  gospel  is  hid,  and  proves  ineffectual,  as  to 
some  who  hear  it  ?  ”  To  winch  the  apostle  answers, 
by  shewing  that  this  was  not  the  fault  of  the  gospel, 
nor  of  the  preachers  thereof.  But  the  true  reasons  of 
this  were,  1.  They  are  lost  souls,  to  whom  the  gospel 
is  hid,  or  is  ineffectual,  v.  3.  Christ  came  to  save 
that  which  was  lost ;  (Matt.  18.  11.)  and  the  gospel 
cf  Christ  is  sent  to  save  such  ;  and  if  that  do  not  find 
and  save  them,  they  are  lost  for  ever;  they  must 
never  expect  any  thing  else  to  save  them,  for  there 
isno  other  method  or  means  of  salvation.  The  hiding 
of  the  gospel  therefore  from  souls,  is  both  an  evidence 
and  cause  of  their  ruin.  2.  The  god  of  this  world 
hath  blinded  their  minds,  v.  4.  They  are  under  the 
influence  and  power  of  the  Devil,  who  is  here  called 
the  god  of  this  world,  and  elsewhere  the  firince  of  this 
world,  because  of  the  great  interest  he  has  in  this 
world,  and  the  homage  that  is  paid  to  him  by  multi¬ 
tudes  in  the  world,  and  the  great  sway  that,  by  di¬ 
vine  permission,  he  bears  in  the  world,  and  in  the 
hearts  of  his  subjects,  or  rather  slaves.  And  as  he  is 
the  firince  of  darkness,  and  ruler  of  the  darkness  of 
this  world,  so  he  darkens  the  understandings  of  men, 
and  increases  their  prejudices,  and  supports  his  inter¬ 
est  by  keeping  them  in  the  dark,  blinding  their 
minds  with  ignorance,  and  error,  ami  prejudices,  that 
they  should  not  behold  the  light  of  the  glorious  gos/iel 
of  Christ,  who  is  the  image  of  God.  Observe,  (1.) 
Christ’s  design  by  his  gospel,  is,  to  make  a  glorious 
discovery  of  God  to  the  minds  of  men.  Thus,  as  the 
Image  of  God,  he  demonstrates  the  power  and  wis¬ 
dom  of  God,  and  the  grace  and  mercy  of  God  for 
their  salvation.  But,  (2.)  The  design  of  the  Devil, 
is,  to  keep  men  in  ignorance ;  and  when  he  cannot 
keep  the  light  of  the  gospel  out  of  the  world,  he 
makes  it  his  great  business  to  keep  it  out  of  the 
hearts  of  men. 

IV.  A  proof  of  their  integrity  is  given,  v.  5.  They 
made  it  their  business  to  preach  Christ,  and  not 
themselves;  We  fireach  not  ourselves.  Self  was  not 
the  matter  or  the  end  of  the  apostles’  preaching;  they 
did  not  give  out  their  own  notions  and  private  opi¬ 
nions,  nor  their  passions  and  prejudices,  for  the  word 
and  will  of  God  :  nor  did  they  seek  themselves,  to  ad¬ 
vance  their  own  secular  interest  or  glory  ;  but  they 
fircached  Christ  Jesus  the  Lord ;  and  thus  it  did  be¬ 
come  them,  and  behoove  them  to  do,  as  being  Christ’s 
servants.  Their  business  was,  to  make  their  Master 
known  to  the  world  as  the  Messiah,  or  the  Christ  of 
God,  and  as  (Jesus)  the  only  Saviour  of  men,  and  as 
the  rightful  Lord,  and  to  advance  his  honour  and 
glory.  Note,  All  the  lines  of  Christian  doctrine  cen¬ 
tre  in  Christ ;  and  in  preaching  Christ,  we  preach  all 
we  should  preach.  “  As  to  ourselves ,”  says  the  apos¬ 
tle,  “we  preach,  or  declare,  that  we  are  your  servants 
for  Jesus'  sake.”  This  was  no  compliment,  but  a 
real  profession  of  a  readiness  to  do  good  to  their  souls, 
and  to  promote  their  spiritual  and  eternal  interest, 


I  and  that  for  Jeshs’  sake  ;  not  for  their  own  sake  or 
their  own  advantage,  but  for  Christ’s  sake,  that  they 
might  imitate  his  great  example,  and  advance  his 
glory.  Note,  Ministers  should  not  be  of  proud  spi¬ 
rits,  lording  it  over  God's  heritage,  who  are  servants 
to  the  souls  of  men:  yet,  at  the  same  time,  they  must 
avoid  the  meanness  of  spirit,  implied  in  becoming 
the  servants  of  the  humours  or  the  lusts  of  men ;  if 
they  should  thus  seek  to  filease  men,  they  would  not 
be  the  servants  of  Christ,  Gal.  1.  10.  And  there  was 
good  reason, 

1.  Why  they  should  preach  Christ.  For  by  gospel  - 
light  we  have  the  knowledge  of  the  glory  of  God, 
which  shines  in  th  c  face  of  Jesus  Christ,  v.  6.  And 
the  light  of  this  Sun  of  righteousness  is  more  glorious 
than  that  light  which  God  commanded  to  shine  out 
of  darkness.  It  is  a  pleasant  thing  for  the  eye  to  be¬ 
hold  the  sun  in  the  firmament ;  but  it  is  more  plea- 
sent  and  profitable,  when  the  gospel  shines  in  the 
heart.  Note,  As  light  was  the  first-born  of  the  first 
creation,  so  it  is  in  the  new  creation  :  the  illumination 
of  the  Spirit  is  his  first  work  upon  the  soul.  The 
grace  of  God  created  such  a  light  in  the  soul,  that 
they  who  were  sometimes  darkness,  are  made  light  in 
the  Lord,  Eph.  5.  8. 

2.  Why  they  should  not  preach  themselves ;  be¬ 
cause  they  were  but  earthen  vessels  ;  things  of  little 
or  no  worth  or  value.  Here  seems  to  be  an  allusion 
to  the  lamps  which  Gideon’s  soldiers  carried  in 
earthen  pitchers.  Judges  7.  16.  The  treasure  of 
gospel-light  and  grace  is  put  into  earthen  vessels. 
The  ministers  of  the  gospel  are  weak  and  frail  crea¬ 
tures,  and  subject  to  like  fiassions  and  infirmities  as 
other  men ;  they  are  mortal,  and  soon  broken  in 
pieces.  And  God  has  so  ordered  it,  that  the  weaker 
the  vessels  are,  the  stronger  his  power  may  appear 
to  be,  that  the  treasure  itself  should  be  valued  the 
more.  Note,  There  is  an  excellency  of  power  in  the 
gospel  of  Christ,  to  enlighten  the  mind,  to  convince 
the  conscience,  to  convert  the  soul,  and  to  rejoice  the 
heart :  but  all  this  power  is  from  God  the  Author, 
and  not  from  men,  who  are  but  instruments,  so  that 
God  in  all  things  must  be  glorified. 

8.  We  are  troubled  on  every  side,  yet  not 
distressed;  we  are  perplexed,  but  not  in  de¬ 
spair;  9.  Persecuted,  but  not  forsaken; 
cast  down,  but  not  destroyed ;  10.  Always 
bearing  about  in  the  body  the  dying  of  the 
Lord  Jesus,  that  the  life  also  of  Jesus  might 
be  made  manifest  in  our  body.  11.  For  we 
who  live  are  alway  delivered  unto  death  for 
Jesus’  sake,  that  the  life  also  of  Jesus  might 
be  made  manifest  in  our  mortal  flesh.  12. 
So  then  death  worketh  in  us,  but  life  in 
you.  13.  We  having  the  same  spirit  ot 
faith,  according  as  it  is  written,  I  believed, 
and  therefore  have  I  spoken:  we  also  be¬ 
lieve,  and  therefore  speak;  1  t  Knowing 
that  he  who  raised  up  the  Lord  Jesus  shall 
raise  up  us  also  by  Jesus,  and  shall  present 
us  with  you.  1 5.  For  all  things  are  for  your 
sakes,  that  the  abundant  grace  might 
through  the  thanksgiving  of  many  redound 
to  the  glory  of  God.  1C.  For  which  cause 
we  faint  not;  but  though  our  outward  man 
perish,  yet  the  inward  man  is  renewed  day 
by  day.  17.  For  our  light  affliction,  which 
is  but  for  a  moment,  worketh  for  us  a  far 
I  more  exceeding  and  eternal  weight  of  glory, 


4G5 


II.  CORIN'! 

13.  While  we  look  not  at  the  things  which 
are  seen,  but  at  the  things  which  are  not 
seen:  for  the  things  which  are  seen  are 
temporal ;  but  the  things  which  are  not  seen 
are  eternal. 

In  these  verses  the  apostle  gives  an  account  of  their 
courage  and  patience  under  all  their  sufferings. 
Where  observe, 

I.  How  their  sufferings,  and  patience  under  them, 
are  declared,  v.  8 — 12.  The  apostles  were  great  j 
sufferers;  therein  theyfollowed  their  Master:  Christ 
had  told  them,  that  in  the  world  they  should  have 
tribulation,  and  so  they  had;  yet  they  met  with  won¬ 
derful  support,  great  relief,  and  many  allays  of  their  ! 
sorrows.  “  We  are,”  says  the  apostle,  “  troubled 
on  every  side,  afflicted  many  ways,  and  we  meet  with 
almost  all  sorts  of  troubles;  yet  not  distressed,  x>.  8. 
We  are  not  hedged  in,  or  cooped  up,  because  we  can 
see  help  in  God,  and  help  from  God,  and  have  li¬ 
berty  of  access  to  God.  ”  Again,  “  We  are  perplex¬ 
ed,  often  uncertain,  and  in  doubt  what  will  become 
of  us,  and  not  always  without  anxiety  in  our  mind  on 
this  account ;  yet  not  in  despair,  (y.  8. )  even  in  our 
greatest  perplexities,  knowing  that  God  is  able  to 
support  us,  and  to  deliver  us,  and  in  him  we  always 
place  our  trust  and  hope.”  Again,  “We  we  perse¬ 
cuted  by  men,  pursued  with  hatred  and  violence  from 
place  to  place,  as  men  not  worthy  to  live  ;  yet  not 
forsaken  of  God,”  v.  9.  Good  men  may  be  some¬ 
times  forsaken  of  their  friends,  as  well  as  persecuted 
by  their  enemies ;  but  God  will  never  leave  them  nor 
forsake  them.  Again,  “  We  are  sometimes  dejected, 
or  capt  down ;  the  enemy  may  in  great  measure  pre¬ 
vail,  and  our  spirits  begin  to  fail  us;  there  may  be 
fears  within,  as  well  as  fightings  without ;  yet  we  are 
not  destroyed,”  v.  9.  Still  they  were  preserved,  and 
kept  their  heads  above  water.  Note,  Whatever 
condition  the  children  of  God  may  be  in,  in  this 
world,  they  have  a  ‘  but  not ’  to  comfort  themselves 
with  ;  their  case  sometimes  is  bad,  yea  very  bad,  but 
not  so  bad  as  it  might  be. 

The  apostle  speaks  of  their  sufferings  as  constant, 
and  as  a  counterpart  of  the  sufferings  of  Christ,  v.  10. 
The  sufferings  of  Christ  were,  after  a  sort,  re-acted 
in  the  sufferings  of  Christians ;  thus  did  they  bear 
about  the  dying  of  the  Lord  Jesus  in  their  body,  set¬ 
ting  before  the  world  the  great  example  of  a  suffering 
Christ,  that  the  life  of  Jesus  might  also  be  made 
manifest,  that  people  might  see  the  power  of  Christ’s 
resurrection,  and  the  efficacy  of  grace  in  and  from  the 
living  Jesus,  manifested  in  and  toward  them,  who  did 
yet  live,  though  they  were  always  delivered  to  death, 
(y.  11.)  and  though  death  worked  in  them,  (x>.  12.) 
they  being  exposed  to  death,  and  ready  to  be  swal¬ 
lowed  up  by  death  continually.  Thus  great  were 
the  sufferings  of  the  apostles,  that,  in  comparison 
with  them,  other  Christians  were,  even  at  that  time, 
in  prosperous  circumstances.  Death  worketh  in  us  ; 
but  life  in  you,  v.  12. 

II.  What  it  was,  that  kept  them  from  sinking  and 
fainting  under  their  sufferings,  v.  13 — 18.  Whatever 
the  burthens  and  troubles  of  good  men  may  be,  they 
have  cause  enough  not  to  faint. 

1.  Faith  kept  them  from  fainting ;  We  have  the 
same  spirit  of  faith  ;  (x».  13.)  that  faith  which  is  of 
the  operation  of  the  Spirit ;  the  same  faith  by  which 
the  saints  of  old  did  and  suffered  such  great  things. 
Note,  The  grace  of  faith  is  a  sovereign  cordial,  and 
effectual  antidote  against  fainting  fits  in  troublous 
times.  The  spirit  of  faith  will  go  far  to  bear  up  the  spi¬ 
rit  of  a  man  under  his  infirmities  ;  and  as  the  apostle 
had  David’s  example  to  imitate,  who  said,  (Ps.  116. 
10.)  I  have  believed,  and  therefore  have  I  spoken,  so 
he  leaves  us  his  example  to  imitate  ;  We  also  believe, 
says  he,  and  therefore  speak.  Note,  As  we  receive 


HIANS,  IV. 

help  and  encouragement  from  the  good  words  and 
examples  of  others,  so  we  should  be  careful  to  give  a 
good  example  to  others. 

2.  Hope  of  the  resurrection  kept  them  from  sink- 
ing,  t'.  14.  They  knew  that  Christ  was  raised,  and 
that  his  resurrection  was  an  earnest  and  assurance  of 
their’ s.  This  he  had  treated  of  largely  in  his  former 
epistle  to  these  Corinthians,  ch.  15.  And  there¬ 
fore  their  hope  was  firm,  being  well  grounded,  that 
he  who  raised  up  Christ  the  Head,  will  also  raise  up 
all  his  members.  Note,  The  hope  of  the  resurrection 
will  encourage  us  in  a  suffering  day,  and  set  us  above 
the  fear  of  death  :  for  what  reason  has  a  good  Chris¬ 
tian  to  fear  death,  that  dies  in  hope  of  a  joyful  re¬ 
surrection  ? 

3.  The  consideration  of  the  glory  of  God  and  the 
benefit  of  the  church,  by  means  of  their  sufferings, 
kept  them  from  fainting,  v.  15.  Their  sufferings 
were  for  the  church’s  advantage,  ( ch .  1.  6.)  and  this 
did  redound  to  God’s  glory.  For  when  the  church  is 
edified,  then  God  is  glorified ;  and  we  may  well 
afford  to  bear  sufferings  patiently  and  cheerfully, 
when  we  see  others  are  the  better  for  them — if  they 
are  instructed  and  edified,  if  they  are  confirmed  and 
comforted.  Note,  The  sufferings  of  Christ’s  minis¬ 
ters,  as  well  as  their  preaching  and  conversation,  are 
intended  for  the  good  of  the  church  and  the  glory  of 
God. 

4.  The  thoughts  of  the  advantage  their  souls  would 
reap  by  the  sufferings  of  their  bodies,  kept  them 
from  fainting ;  Though  our  outward  man  perish, 
our  inward  man  is  renewed  day  by  day,  v.  16. 
Where  note,  (1.)  We  have  every  one  of  us  an  out¬ 
ward  and  an  inward  man,  a  body  and  a  soul.  (2.) 
If  the  outward  man  perish,  there  is  no  remedy,  it 
must  and  will  be  so,  it  was  made  to  perish.  (3.  )  It 
is  our  happiness,  if  the  decays  of  the  outward  man 
do  contribute  to  the  renewing  of  the  inward  man;  if 
afflictions  outvoardly  are  gain  to  us  inwardly  ;  if, 
when  the  body  is  sick  and  weak  and  perishing,  the 
soul  is  vigorous  and  prosperous.  The  best  of  men 
have  need  of  further  renewing  of  the  inward  man, 
even  day  by  day.  Where  the  good  work  is  begun, 
there  is  more  work  to  be  done,  for  the  carrying  it 
forward.  And  as  in  wicked  men  things  grow  every 
day  worse  and  worse,  so  in  godly  men  they  grow  bet¬ 
ter  and  better. 

5.  The  prospect  of  eternal  life  and  happiness  kept 
them  from  fainting,  and  was  a  mighty  support  and 
comfort.  As  to  which,  observe, 

( 1. )  The  apostle  and  his  fellow-sufferers  saw  their 
afflictions  working  toward  heaven,  and  that  there 
they  would  end  at  last;'  ( v .  17.)  whereupon,  they 
weighed  things  aright  in  the  balance  of  the  sanctuary; 
they  did  as  it  were  put  the  heavenly  glory  in  one  scale, 
and  their  earthly  sufferings  in  the  other;  and,  pon¬ 
dering  things  in  their  thought,  they  found  afflictions 
to  be  light,  and  the  glory  of  heaven  to  be  a  far  more 
exceeding  weight.  1'h at  which  sense  was  ready  to 
pronounce  heavy  and  long,  grievous  and  tedious,  faith 
perceived  to  be  light  and  short,  but  for  a  moment. 
On  the  other  hand,  the  worth  and  weight  of  the 
crown  of  glory,  as  they  are  exceedingly  great  in 
themselves,  so  they  are  esteemed  tobe  by  the  believ¬ 
ing  soul — they  far  exceed  all  his  expressions  and 
thought ;  and  it  will  be  a  special  support,  in  our  suf¬ 
ferings,  when  we  can  perceive  them  appointed  as 
the  way,  and  preparing  us  for  the  enjoyment  of  the 
future  glory. 

(2.)  Their  faith  enabled  them  to  make  this  right 
judgment  of  things ;  lie  look  not  at  the  things  which 
are  seen,  but  at  the  things  which  are  not  seen,  v.  18. 
It  is  by  faith  that  we  see  God,  who  is  invisible,  (Heb. 
11.  27.)  and  by  that  we  look  to  an  unseen  heaven 
and  hell,  and  faith  is  the  evidence  of  things  not  seen. 
Note,  [1.  ]  There  are  unseen  things,  as  well  as  things 
that  are  seen.  [2.  ]  There  is  this  vast  difference  be- 


486 


11.  CORINTHIANS,  V. 


tween  them,  unseen  things  are  eternal,  seen  things 
but  temporal,  or  temporary  only.  [3.  ]  By  faith  we  not 
only  discern  these  things,  and  the  great  difference  be¬ 
tween  them,  but  by  that  also  we  take  our  aim  at  un¬ 
seen  things,  and  chiefly  regard  them,  and  make  it  our 
end  and  scope,  not  to  escape  present  evils,  and  obtain 
present  good,  both  of  which  are  temporal  and  tran¬ 
sitory  ;  but  to  escape  future  evil,  and  obtain  future 
good  things,  which,  though  unseen,  are  real,  and  cer¬ 
tain,  and  eternal ;  and  faith  is  the  substance  of  things 
hoped  for,  as  well  as  the  evidence  of  things  not  seen, 
Heb.  11.  1. 

CHAP.  V. 

The  apostle  proceeds  in  shewing  the  reasons  why  the)'  did  not 
faint  under  their  afflictions,  namely,  their  expectation,  de¬ 
sire,  and  assurance  of  happiness  after  death;  (v.  1..5.) 
and  makes  an  inference  for  the  comfort  of  believers  in  their 
present  state,  (v.  6.  .8.)  and  another  to  quicken  them  in 
their  duty,  v.  9 . .  11.  Then  he  makes  an  apology  for  seem¬ 
ing  to  commend  himself,  and  gives  a  good  reason  for  his 
zeal  and  diligence;  (v.  12. .  16.)  and  mentions  two  things 
that  are  necessary  in  order  to  our  living  to  Christ,  regene¬ 
ration  and  reconciliation,  v.  17,  to  the  end. 

1.  |  A  OR  we  know,  that  if  our  earthly 
Jl  house  of  this  tabernacle  were  dis¬ 
solved,  we  have  a  building  of  God,  a  house 
not  made  with  hands,  eternal  in  the  heavens. 

2.  For  in  this  we  groan,  earnestly  desiring 
to  be  clothed  upon  with  our  house  which  is 
from  heaven:  3.  If  so  be  that  being  clothed 
we  shall  not  be  found  naked.  4.  For  we 
that  are  in  this  tabernacle  do  groan,  being 
burthened:  not  for  that  we  would  be  un¬ 
clothed,  but  clothed  upon,  that  mortality 
might  be  swallowed  up  of  life.  5.  Now 
he  that  -hath  wrought  us  for  the  self-same 
thing,  is  God,  who  also  hath  given  unto  us 
the  earnest  of  the  Spirit.  6.  Therefore  we 
are  always  confident,  knowing  that,  while 
we  are  at  home  in  the  body,  we  are  absent 
from  the  Lord:  7.  (For  we  walk  by  faith, 
not  by  sight:)  8.  We  are  confident,  I say , 
and  willing  rather  to  be  absent  from  the 
body,  and  to  be  present  with  the  Lord.  9. 
Wherefore  we  labour,  that,  whether  pre¬ 
sent  or  absent,  we  may  be  accepted  of  him. 
10.  For  we  must  all  appear  before  the 
judgment-seat  of  Christ;  that  every  one 
may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it 
be  good  or  bad.  1 1.  Knowing  therefore  the 
terror  of  the  Lord,  we  persuade  men ;  but 
we  are  made  manifest  unto  God,  and  \  trust 
also  are  made  manifest  in  your  consciences. 

The  apostle  in  these  verses  pursues  the  argument 
of  the  former  chapter,  concerning  the  grounds  of 
their  courage  and  patience  under  afflictions.  And, 

I.  He  mentions  their  expectation,  and  desire,  and 
assurance,  of  eternal  happiness  after  death,  v.  1 — 5. 
Observe  particularly, 

1.  The  believer’s  expectation  of  eternal  happiness 
after  death,  v.  1.  He  does  not  always  know,  or  is 
well  assured  by  faith  of  the  truth  and  reality  of  the 
thing  itself,  that  there  is  another  and  a  happy  life 
after  this  present  life  is  ended  ;  but  he  has  good  hope 
through  grace  of  his  interest  in  that  everlasting  bless¬ 
edness  of  the  unseen  world  ;“We  know  that  we  have 


|  a  building  of  God,  we  have  a  firm  and  well-grounded 
expectation  of  the  future  felicity.”  Let  us  take  no¬ 
tice,  (1.)  What  heaven  is  in  the  eye  and  hope  of  a 
believer ;  he  looks  upon  it  as  a  house,  or  habitation  ; 
a  dwelling-place,  a  resting-place,  a  hiding  place; 
our  Father's  house,  where  there  are  many  man¬ 
sions,  and  our  everlasting  home:  it  is  a  house  in  the 
heavens,  in  that  high  and  holy  place,  which  as  far 
excels  all  the  palaces  of  this  earth,  as  the  heavens 
are  high  above  the  earth  :  it  is  a  building  of  God, 
whose  Builder  and  Maker  is  God,  and  therefore  is 
worthy  of  its  Author ;  the  happiness  of  the  future 
state  is  what  God  hath  prepared  for  them  that  love 
him  :  it  is  eternal  in  the  heavens,  everlasting  habi¬ 
tations,  not  like  the  earthly  tabernacles,  the  poor 
cottages  of  clay,  in  which  our  souls  now  dwell,  that 
are  mouldering  and  decaying,  whose  foundations  are 
in  the  dust.  (2.)  When  it  is  expected  this  happiness 
shall  be  enjoyed — immediately  after  death  ;  so  soon 
as  our  house  of  this  earthly  tabernacle  is  dissolved. 
Note,  [1.]  That  the  body,  this  earthly  house,  is  but 
a  tabernacle,  that  must  be  dissolved  shortly ;  the. 
nails  or  pins  will  be  drawn,  and  the  cords  be  loosed, 
and  then  the  body  returns  to  dust  as  it  was.  [2.] 
When  this  comes  to  pass,  then  comes  the  house  not 
made  with  hands.  The  spirit  returns  to  God  who 
gave  it ;  and  such  as  have  walked  with  God  here, 
shall  dwell  with  God  for  ever. 

2.  The  believer’s  earnest  desire  after  this  future 
blessedness,  which  is  expressed  by  this  word,  mva- 

— we  groan:  which  denotes,  (1.)  A  groaning 
of  sorrow  under  a  heavy  load;  so  believers  groan 
under  the  burthen  of  life ;  in  this,  we  groan  earnest¬ 
ly,  v.  2.  We  that  are  in  this  tabernacle,  groan, 
being  burthened,  v.  4.  The  body  of  flesh  is  a  heavy 
burthen,  the  calamities  of  life  are  a  heavy  load.  But 
believers  groan,  because  burthened  with  a  body  of 
sin,  and  the  many  corruptions  that  are  still  remain¬ 
ing  and  raging  in  them.  This  makes  them  com¬ 
plain,  O  wretched  man  that  lam  !  Rom.  7.  24.  (2. ) 
There  is  a  groaning  of  desire  after  the  happiness  of 
another  life  ;  and  thus  believers  groan,  earnestly  de¬ 
siring  to  be  clothed  upon  with  our  house  which  is 
from  heaven,  (v.  2.)  to  obtain  a  blessed  immortality, 
that  mortality  might  be  swallowed  up  of  life,  (v.  4.) 
that  being  found  clothed,  we  shall  not  be  naked; 
(z>.  3.)  that,  if  it  were  the  will  of  God,  we  might  not 
sleep,  but  be  changed  ;  for  it  is  not  desirable  in  itself 
to  be  unclothed ;  death,  considered  merely  as  a  se¬ 
paration  of  soul  and  body,  is  not  to  be  desired,  but 
dreaded  rather ;  but,  considered  as  a  passage  to 
glory,  the  believer  is  willing  rather  to  die  than  live, 
to  be  absent  from  the  body,  that  he  may  be  present 
with  the  Lord,  (v.  8. )  to  leave  this  body,  that  he  may 
go  to  Christ,  and  to  put  off  these  rags  of  mortality, 
that  he  may  put  on  the  robes  of  glory.  Note,  [1.] 
Death  will  strip  us  of  the  clothing  of  flesh,  and  all 
the  comforts  of  life,  as  well  as  put  an  end  to  all  our 
troubles  here  below.  Naked  we  came  into  this 
world,  and  naked  shall  we  go  out  of  it.  But,  [2.] 
Gracious  souls  are  not  found  naked  in  the  other 
world  ;  no,  they  are  clothed  with  garments  of  praise, 
with  robes  of  righteousness  and  glory.  They  shall 
be  delivered  out  of  all  their  troubles,  and  shall  have 
washed  their  robes,  and  made  them  white  in  the 
blood  of  the  Lamb,  Rev.  7.  14. 

3.  The  believer’s  assurance  of  his  interest  in  this 
future  blessedness,  on  a  double  account ;  (1.)  From 
the  experience  of  the  grace  of  God,  in  preparing  and 
making  him  meet  for  this  blessedness.  He  that  hath 
wrought  us  for  the  self-same  thing,  is  God,  v.  5. 
Note’  All  who  are  designed  for  heaven  hereafter, 
are  wrought  or  prepared  for  heaven  while  they  arc 
here  ;  the  stones  of  that  spiritual  building  and  temple 
above  are  squared  and  fashioned  here  below.  And 
he  that  hath  wrought  us  for  this,  is  God ;  because 
nothing  less  than  a  divine  power  can  make  a  soul 


487 


II.  CORINTHIANS,  V. 


partaker  c/  ?  dr  >ie  nature  ;  no  hand  less  than  the 
hand  of  God  can  work  us  for  this  thing.  A  great 
deal  is  to  be  done  to  prepare  our  souls  for  heaven, 
and  that  firepat  aiion  of  the  heart  is  from  the  Lord. 
{'2.)  The  earliest  of  the  S/iirit  gave  them  this  assur¬ 
ance  ;  for  an  eai  nest  is  part  of  payment,  and  se¬ 
cures  the  full  payment.  The  present  graces  and 
comforts  of  the  Spirit  are  earnests  of  everlasting 
grace  and  comfort. 

II.  The  apostle  makes  an  inference  for  the  com¬ 
fort  of  believers  in  their  present  state  and  condition 
in  this  world,  v.  6 — 8.  Where  observe, 

1.  What  their  present  state  and  condition  are, 
they  are  absent  from  the  Lord,  v.  6.  they  are  pil¬ 
grims  and  strangers  in  this  world  ;  they  do  but  so¬ 
journ  here  in  their  earthly  home,  or  in  this  taber¬ 
nacle  ;  and  though  God  is  with  us  here,  by  his  Spirit, 
and  in  his  ordinances,  yet  we  are  not  with  him  as 
we  hope  to  be  :  we  cannot  see  his  face  while  we 
live ;  Lor  we  walk  by  faith,  not  by  sight,  v.  7.  We 
have  not  the  vision  and  fruition  of  God,  as  of  an  ob¬ 
ject  that  is  present  with  us,  and  as  we  hope  for  here¬ 
after,  when  we  shall  see  as  we  are  seen.  Note,  Faith 
is  for  this  world,  and  sight  is  reserved  for  the  other 
world :  and  it  is  our  duty,  and  will  be  our  interest, 
to  walk  by  faith,  till  we  come  to  live  by  sight. 

2.  How  comfortable  and  courageous  we  ought  to 
be  in  all  the  troubles  of  life,  and  in  the  hour  of  death  ; 
Therefore  we  are,  or  ought  to  be,  always  confident ; 
(y.  6.)  and  again,  (v.  8.)  We  are  confident,  and  will¬ 
ing,  rather  to  be  absent  from  the  body.  'I' rue 
Christians,  if  they  duly  consider  the  prospect  faith 
gives  them  of  another  world,  and  the  good  reasons 
of  their  hope  of  blessedness  after  death,  would  be 
comforted  under  the  troubles  of  life,  and  supported 
in  the  hour  of  death  :  they  should  take  courage, 
when  they  are  encountering  the  last  enemy  ;  and  be 
willing  rather  to  die  than  live,  when  it  is  the  will  of 
God  that  they  should  put  off  this  tabernacle.  Note, 
As  those  who  are  born  from  above,  long  to  be  there  ; 
so  it  is  but  being  absent  from  the  body,  and  we  shall 
very  soon  be  present  with  the  Lord  ;  but  to  die,  and 
be  with  Christ ;  but  to  close  our  eyes  to  all  things  in 
this  world,  and  we  shall  open  them  in  a  world  of 
glory.  Faith  will  be  turned  into  sight. 

III.  He  proceeds  to  make  an  inference,  to  excite 
and  quicken  himself  and  others  to  duty,  v.  9 — 11. 
So  it  is,  that  well-grounded  hopes  of  heaven  will  be 
far  from  giving  the  least  encouragement  to  sloth  and 
sinful  security  ;  but,  on  the  contrary,  they  should  stir 
us  up  to  use  the  greatest  care  and  diligence  in  reli¬ 
gion  ;  Wherefore,  or  because  we  hope  to  be  present 
with  the  Lord,  we  labour  and  take  pains,  v.  9.  <I>/ac- 
‘u/uov/ut&oi — We  are  ambitious,  and  labour  as  indus¬ 
triously  as  the  most  ambitious  men  do  to  obtain  what 
they  aim  at.  Here  observe, 

1.  What  it  was  that  the  apostle  was  thus  ambitious 
of,  acceptance  with  God.  We  labour,  that,  living 
and  dying,  whether  present  in  the  body,  or  absent 
from  the  body,  we  may  be  accepted  of  him,  the  Lord  ; 
(x\  9.)  that  we  may  please  Him  who  hath  chosen 
us;  that  our  great  Lord  may  say  to  us,  Well  done. 
This  they  coveted,  as  the  greatest  favour,  and  the 
highest  honour  :  it  was  the  top  of  their  ambition. 

2.  What  further  quickening  motives  they  had  to 
excite  their  diligence,  from  the  consideration  of  the 
judgment  to  come,  v.  10,  1 1.  There  are  many  things 
relating  to  this  great  matter,  that  should  awe  the 
best  of  men  into  the  utmost  care  and  diligence  in  re¬ 
ligion  ;  the  certainty  of  this  judgment,  for  we  must 
appear ;  the  universality  of  it,  for  we  must  all  appear; 
the  great  Judge,  before  whose  judgment-seat  we 
must  appear,  the  Lord  Jesus  Christ,  who  himself 
will  appear  in  flaming  fire  ;  the  recompense  to  be 
then  received,  for  things  done  in  the  body  ;  which 
will  be  very'  particular  unto  every  one  ;  and  very 
just,  according  to  what  we  have  done,  whether  good 


or  bad.  The  apostle  calls  this  awful  judgment  the 
terror  of  the  Lord;  ( v .  11.)  and,  by  the  considera¬ 
tion  thereof,  was  excited  to  persuade  men  to  repent, 
and  live  a  holy  life,  that,  when  Christ  shall  appear 
terribly,  they  may  appear  before  him  comfortably. 
And  concerning  his  fidelity  and  diligence,  he  com¬ 
fortably'  appeals  unto  God,  and  the  consciences  of 
those  he  wrote  to ;  We  are  made  manifest  unto  God, 
and  I  trust  also  are  made  manifestin  your  consciences. 

12.  For  we  commend  not  ourselves  again 
unto  you,  but  give  you  occasion  to  glory  on 
our  behalf,  that  ye  may  have  somewhat  to 
answer  them  who  glory  in  appearance,  and 
not  in  heart.  13.  For  whether  we  be  be¬ 
side  ourselves,  it  is  to  God  :  or  whether  we 
be  sober,  it  is  for  your  cause.  14.  For  the 
love  of  Christ  constiaineth  us;  because  we 
thus  judge,  that  if  one  died  for  all,  then 
were  all  dead:  15.  And  that  he  died  for 
all,  that  they  who  live  should  not  hence¬ 
forth  live  unto  themselves,  but  unto  him 
who  died  for  them,  and  rose  again. 

Here  observe, 

1.  The  apostle  makes  an  apology  for  seeming  to 
commend  himself  and  his  fellow-labourers;  (in  12.) 
and  tells  them,  (1.)  It  was  not  to  commend  them¬ 
selves,  or  for  their  own  sakes,  that  he  had  spoken 
of  their  fidelity  and  diligence  in  the  former  verses  ; 
nor  was  he  willing  to  suspect  their  good  opinion  of 
him.  But,  (2.)  The  true  reason  was  this,  to  put  an 
argument  in  their  mouths,  wherewith  to  answer  his 
accusers,  who  made  vain  boastings,  and  gloried  in 
appearances  only  ;  that  he  might  give  them  an  occa¬ 
sion  to  glory  on  their  behalf  or  to  defend  them 
against  the  reproaches  of  their  adversaries.  And  if 
the  people  can  say  that  the  word  has  been  manifested 
to  their  consciences,  and  been  effectual  to  their  con¬ 
version  and  edification,  this  is  the  best  defence  they 
can  make  for  the  ministry  of  the  word,  when  they 
are  vilified  and  reproached. 

2.  He  gives  good  reasons  for  their  great  zeal  and 
diligence.  Some  of  Paul’s  adversaries  had,  it  is 
likely,  reproached  him  for  his  zeal  and  fervour,  as 
if  he  had  been  a  madman,  or,  in  the  language  of  our 
days,  a  fanatic  ;  they  imputed  all  to  enthusiasm,  as 
the  Roman  governor  told  him,  Much  learning  has 
made  thee  mad,  Acts  26.  24.  But  the  apostle  tells 
them, 

(1.)  It  was  for  the  glory  of  God,  and  the  good  of 
the  church,  that  he  was  thus  zealous  and  industri¬ 
ous  ;  “  Whether  we  be  beside  ourselves,  or  whether 
we  be  sober,  whether  you  or  others  do  think  the  one 
or  the  other,  it  is  to  God,  and  for  his  glory ;  and  it 
is for  your  cause,  or  to  promote  your  good,”  v.  13. 
If  they  manifested  the  greatest  ardour  and  vehe- 
mency  at  some  times,  and  used  the  greatest  calmness 
in  strong  reasonings  at  other  times,  it  was  for  the 
best  ends;  and  in  both  methods  they  had  good  rea¬ 
son  for  what  they  did.  For, 

(2.)  The  love  of  Christ  constrained  them,  v.  14. 
They  were  under  the  sweetest  and  strongest  con¬ 
straints  to  do  what  they  did.  Love  has  a  constrain¬ 
ing  virtue  to  excite  ministers  and  private  Christians 
|  in  their  duty.  Our  love  to  Chj'ist  will  have  this 
virtue ;  and  Christ's  love  to  us,  which  was  manifested 
in  this  great  instance  of  his  dying  for  us,  will  have 
this  effect  upon  us,  if  it  be  duly  considered  and  right- 
1  \  judged  of.  For  observe,  how  the  apostle  argues 
for  the  reasonableness  of  love’s  constraints ;  and  de¬ 
clares, 

JT.]  What  we  were  before,  and  must  have  con¬ 
tinued  to  be,  had  not  Christ  died  for  us ;  We  were 


488 


II.  CORINTHIANS,  V. 


dead ,  v.  14.  If  one  died  for  all,  then  were  all  dead ; 
dead  in  law,  under  sentence  of  death ;  dead  in  sins 
and  trespasses,  spiritually  dead.  Note,  This  was  the 
deplorable  condition  of  all  those  whom  Christ  died 
for  :  they  were  lost  and  undone,  dead  and  ruined,  and 
must  have  remained  thus  miserable  for  ever,  if  Christ 
had  not  died  for  them. 

[2.]  What  such  should  do,  for  whom  Christ  died  ; 
namely,  that  they  should  live  to  him.  This  is  what 
Christ  designed,  that  they  who  live,  who  are  made 
alive  unto  God  by  means  of  his  death,  should  live  to 
him  that  died  for  them,  and  rose  again,  for  their  sakes 
also,  and  that  they  should  not  live  to  themselves, 
v.  15.  Note,  We  should  not  make  ourselves,  but 
Christ,  the  end  of  our  living  and  actions  :  and  it  was 
one  end  of  Christ’s  death,  to  cure  us  of  this  self-love, 
and  to  excite  us  always  to  act  under  the  command¬ 
ing  influence  of  his  love.  A  Christian’s  life  should 
be  consecrated  to  Christ ;  and  then  do  we  live  as  we 
ought  to  live,  when  we  live  to  Christ,  who  died  for  us. 

16.  Wherefore  henceforth  know  we  no 
man  after  the  flesh:  yea,  though  we  have 
known  Christ  after  the  flesh,  yet  now  hence¬ 
forth  know  we  him  no  more.  1 7.  There¬ 
fore  if  any  man  be  in  Christ,  he  is  a  new 
creature  :  old  things  are  passed  away;  be-  i 
hold,  all  things  are  become  new.  18.  And 
all  things  are  of  God,  who  hath  reconciled 
us  to  himself  by  Jesus  Christ,  and  hath 
given  to  us  the  ministry  of  reconciliation  ; 

19.  To  wit,  that  God  was  in  Christ,  recon¬ 
ciling  the  world  unto  himself,  not  imputing 
their  trespasses  unto  them ;  and  hath  com¬ 
mitted  unto  us  the  word  of  reconciliation. 

20.  Now  then  we  are  ambassadors  for 
Christ ;  as  though  God  did  beseech  you  by 
us,  we  pray  you  in  Christ’s  stead,  Be  ye  re¬ 
conciled  to  God.  21.  For  he  hath  made 
him  to  be  sin  for  us,  who  knew  no  sin ;  that 
we  might  be  made  the  righteousness  of  God 
in  him. 

In  these  verses  the  apostle  mentions  two  things 
that  are  necessary  in  order  to  our  living  to  Christ, 
both  of  which  are  the  consequences  of  Christ’s  dying 
for  us — regeneration,  and  reconcilation. 

I.  Regeneration,  which  consists  in  two  things; 
namely, 

1.  Weanedness  from  the  world ;  **  Henceforth  we 
know  no  man  after  the  flesh,  v.  16.  We  do  not  own 
or  affect  any  person  or  thing  in  this  world  for  carnal 
ends  and  outward  advantage  :  we  are  enabled,  by 
divine  grace,  not  to  mind  or  regard  this  world,  or 
the  things  of  the  world,  but  to  live  above  it.  The 
love  of  Christ  is  in  our  hearts,  and  the  world  is  under 
our  feet.  Note,  Good  Christians  must  enjoy  the 
comforts  of  this  life,  and  their  relations  in  this  world, 
with  a  holy  indifferency ;  Yea,  though  we  have  known 
Christ  after  the  flesh,  yet,  says  the  apostle,  we  know 
him  no  more.  It  is  questioned  whether  Paul  had 
seen  Christ  in  the  flesh.  However,  the  rest  of  the 
apostles  had,  and  so  might  some  among  those  he 
was  now  writing  to.  However,  he  would  not  hav  ■ 
them  value  themselves  upon  that  account ;  for  even 
'lie  bodily  presence  of  Christ  is  not  to  be  desired  or 
loted  upon  by  his  disciples.  W e  must  live  upon  his 
spiritual  presence,  and  the  comfort  it  affords.  Note, 
Those  who  make  images  of  Christ,  and  use  them  in 
their  worship,  do  not  take  the  way  that  God, has 
appointed  for  strengthening  their  faith  and  quicken-  j 


ing  their  affections  ;  for  it  is  the  will  of  God  tnat  we 
should  not  know  Christ  any  more  after  the  flesh. 

2.  A  thorough  change  of  the  heart ;  For  if  any 
man  be  in  Christ,  if  any  man  be  a  Christian  indeed, 
and  will  approve  himself  such,  he  is,  or  he  must  be, 
a  new  creature,  v.  17.  Some  read  it,  Let  him  be  a 
new  creature.  This  ought  to  be  the  care  of  all  who 
profess  the  Christian  faith,  that  they  be  new  crea¬ 
tures  ;  not  only  that  they  have  a  hew  name,  and 
wear  a  new  livery,  but  that  they  have  a  new  heart 
and  new  nature.  And  so  great  is  the  change  the 
grace  of  God  makes  in  the  soul,  that,  as  it  follows, 
old  things  are  passed  away,  old  thoughts,  old  prin¬ 
ciples,  and  old  practices,  are  passed  away ;  and  all 
these  things  must  become  new.  Note,  Regenerat¬ 
ing  grace  creates  a  new  world  in  the  soul ;  all  things 
are  new.  The  renewed  man  acts  from  new  prin¬ 
ciples,  by  new  rules,  with  new  ends,  and  in  new 
company. 

II.  Reconciliation ;  which  is  here  spoken  of  under 
a  double  notion. 

1.  As  an  unquestionable  privilege,  v.  18,  19.  Re¬ 
conciliation  supposes  a  quarrel,  or  breach  of  friend¬ 
ship  ;  and  sin  has  made  a  breach,  it  has  broken  the 
friendship  between  God  and  man.  The  heart  of 
the  sinner  is  filled  with  enmity  against  God,  and 
God  is  justly  offended  with  the  sinner.  Yet,  be¬ 
hold,  there  may  be  a  reconciliation  ;  the  offended 
Majesty  of  heaven  is  willing  to  be  reconciled.  And 
observe, 

(1.)  He  has  appointed  the  Mediator  of  reconcilia¬ 
tion — Jesus  Christ.  He  has  reconciled  us  to  him¬ 
self  by  Jesus  Christ,  v.  18.  God  is  to  be  owned 
from  first  to  last  in  the  undertaking  and  performance 
of  the  Mediator.  All  things  relating  to  our  recon¬ 
ciliation  by  Jesus  Christ,  are  of  God,  who  by  the 
mediation  of  Jesus  Christ  has  reconciled  the  world  to 
himself,  and  put  himself  into  a  capacity  of  being  ac¬ 
tually  reconciled  to  offenders,  without  any  wrong  or 
injury  to  his  justice  or  holiness ;  and  does  not  impute 
to  men  their  trespasses,  but  recedes  from  the  rigour 
of  the  first  covenant,  which  was  broken,  and  does 
not  insist  upon  the  advantage  he  might  justly  take 
against  us  for  the  breach  of  that  covenant,  but  is 
willing  to  enter  into  a  new  treaty,  and  into  a  new 
covenant  of  grace,  and,  according  to  the  tenour 
thereof,  freely  to  forgive  us  all  our  sins,  and  justify 
freely  by  his  grace  all  those  who  do  believe. 

(2.)  He  has  appointed  the  ministry  of  reconcilia¬ 
tion,  v.  18.  By  the  inspiration  of  God  the  scriptures 
were  written,  which  contain  the  word  of  reconcilia¬ 
tion  ;  shewing  us  that  peace  was  made  by  the  blood 
of  the  cross,  that  reconciliation  is  wrought,  and  di¬ 
recting  us  how  we  may  be  interested  therein.  And 
he  has  appointed  the  office  of  the  ministry,  which  is 
a  ministry  of  reconciliation :  ministers  are  to  open 
and  proclaim  to  sinners  the  terms  of  mercy  and  re¬ 
conciliation,  and  persuade  them  to  comply  there¬ 
with.  For, 

2.  Reconciliation  is  here  spoken  of  as  our  indis¬ 
pensable  duty,  v.  20.  As  God  is  willing  to  be  re¬ 
conciled  to  us,  we  ought  to  be  reconciled  to  God. 
And  it  is  the  great  end  and  design  of  the  gospel,  that 
word  of  reconciliation,  to  prevail  upon  sinners  to  lay 
aside  their  enmity  against  God.  Faithful  ministers 
are  Christ’s  ambassadors,  sent  to  treat  with  sinners 
on  peace  and  reconciliation :  they  come  in  God’s 
name,  with  his  entreaties,  and  act  in  Christ’s  stead, 
doing  the  verv  thing  he  did  when  he  was  upon  this 
earth,  and  what  he  wills  to  be  done,  now  that  he  is 
in  heaven.  Wonderful  condescension !  Though 
God  can  be  no  loser  by  the  quarrel,  nor  gainer  bv 
the  peace,  yet  by  his  ministers  he  beseeches  sinners 
to  lay  aside  their  enmity,  and  accept  of  the  terms 
he  offers,  that  they  would  be  reconciled  to  him,  to 
all  his  attributes,  to  all  his  laws,  and  to  all  his  provi¬ 
dences  ;  to  believe  in  the  Mediator,  to  accept  the 


489 


II.  CORINTHIANS,  VI. 


atonement,  and  comply  with  his  gospel,  in  all  the 
parts  of  it,  and  in  the  whole  design  ot  it.  And  for 
our  encouragement  so  to  do,  the  apostle  subjoins 
what  should  be  well  known  and  duly  considered  by 
us,  (v.  21.)  namely,  (1.)  The  purity  of  the  Media¬ 
tor  ;  that  he  knew  no  sin.  (2. )  The  sacrifice  he  of¬ 
fered  ;  He  was  made  Sin ;  not  a  sinner,  but  Sin,  a 
Sin-offering,  a  Sacrifice  for  sin.  (3.)  The  end  and 
design  of  all  this;  that  we  might  be  made  the  righ¬ 
teousness  of  God  in  him ,  might  be  justified  freely  by 
the  grace  of  God  through  the  redemption  which  is 
in  Christ  Jesus.  Note,  [1.]  As  Christ,  who  knew 
no  sin  of  his  own,  was  made  Sin  for  us,  so  we,  who 
have  no  righteousness  of  our  own,  are  made  the 
righteousness  of  God  in  him.  [2.]  Our  reconcilia¬ 
tion  to  God  is  only  through  Jesus  Christ,  and  for  the 
sake  of  his  merit :  on  him  therefore  we  must  rely, 
and  make  mention  of  his  righteousness,  and  his  only. 

CHAP.  VI. 

In  this  chapter,  the  apostle  gives  an  account  of  his  general 
errand  to  all  whom  he  preached  to ;  with  the  several  argu¬ 
ments  and  methods  he  used,  v.  1  . .  10.  Then  he  addresses 
himself  particularly  to  the  Corinthians,  giving  them  good 
cautions  with  great  affection  and  strong  arguments,  v.  1 1 
. .  18. 

1.  WJ'E  then,  as  workers  together  with 
T  ▼  him ,  beseech  you  also  that  ye 
receive  not  the  grace  of  God  in  vain.  2. 
(For  he  saith,  I  have  heard  thee  in  a  time 
accepted,  and  in  the  day  of  salvation  have 
I  succoured  thee:  behold,  now  is  the  ac¬ 
cepted  time;  behold,  now  is  the  day  of  sal¬ 
vation.)  3.  Giving  no  offence  in  any  thing, 
that  the  ministry  be  not  blamed:  4.  But 
in  all  things  approving  ourselves  as  the  mi¬ 
nisters  of  God,  in  much  patience,  in  afflic¬ 
tions,  in  necessities,  in  distresses,  5.  In 
stripes,  in  imprisonments,  in  tumults,  in  la¬ 
bours,  in  watchings,  in  fastings;  6.  By 
pureness,  by  knowledge,  by  long-suffering, 
by  kindness,  by  the  Holy  Ghost,  by  love 
unfeigned,  7.  By  the  word  of  truth,  by  the 
power  of  God,  by  the  armour  of  righteous¬ 
ness  on  the  right  hand  and  on  the  left,  8. 
By  honour  and  dishonour,  by  evil  report 
and  good  report:  as  deceivers,  and  yet 
true;  9.  As  unknown, and  yet  well  known; 
as  dying,  and,  behold,  we  live;  as  chasten¬ 
ed,  and  not  killed;  10.  As  sorrowful,  yet 
alway  rejoicing;  as  poor,  yet  making  many 
rich;  as  having  nothing,  and  yet  possessing 
all  things. 

In  these  verses  we  have  an  account  of  the  apos¬ 
tle’s  general  errand  and  exhortation  to  all  whom  he 
preached  to  in  eveiy  place  where  he  came,  with 
the  several  arguments  and  methods  he  used.  Ob¬ 
serve, 

I.  The  errand  or  exhortation  itself,  namely,  to 
comply  with  the  gospel-offers  of  reconciliation ; 
that,  being  favoured  with  the  gospel,  they  would 
not  receive  this  grace  of  God  in  vain,  v.  1.  The 
gospel  is  a  word  of  grace  sounding  in  our  ears ;  but 
it  will  be  in  vain  for  us  to  hear  it,  unless  we  believe 
it,  and  comply  with  the  end  and  design  of  it.  And 
as  it  is  the  duty  of  the  ministers  of  the  gospel  to  ex¬ 
hort  and  persuade  their  hearers  to  accept  of  grace 
and  mercy  that  are  offered  to  them,  so  they  are  ho- 

Vol.  vi. — 3  Q, 


noured  with  this  high  title,  of  co-workers  with  God. 
Note,  1.  They  must  work ;  and  must  work  for  God, 
and  his  glory  ;  for  souls,  and  their  good  :  and  they 
are  workers  with  God,  yet  under  him,  as  instru¬ 
ments  only  ;  however,  if  they  are  faithful,  they  may 
hope  to  find  God  working  with  them,  and  their  la¬ 
bour  will  be  effectual.  2.  Observe  the  language  and 
way  of  the  spirit  of  the  gospel :  it  is  not  with  rough¬ 
ness  and  severity,  but  with  all  mildness  and  gentle¬ 
ness,  to  beseech  and  entreat,  to  use  exhortations  and 
arguments,  in  order  to  prevail  with  sinners,  and 
overcome  their  natural  unwillingness  to  be  recon¬ 
ciled  to  God,  and  to  be  happy  for  ever. 

II.  The  arguments  and  method  which  the  apostle 
used.  And  here  he  tells  them, 

1.  The  present  time  is  the  only  proper  season  to 
accept  of  grace  that  is  offered,  and  improve  that 
grace  which  is  afforded ;  NOW  is  the  accepted  time, 
NOW  is  the  day  of  salvation,  v.  2.  The  gospel-day 
is  a  day  of  salvation,  the  means  of  grace  the  means 
of  salvation,  the  offers  of  the  gospel  the  offers  of  sal¬ 
vation,  and  the  present  time  the  proper  time  to  ac¬ 
cept  of  these  offers  ;  To-day,  while  it  is  called  to¬ 
day.  The  morrow  is  none  of  our’s :  we  know  not 
what  will  be  on  the  morrow,  nor  where  we  shall  be  ; 
and  we  should  remember  that  present  seasons  of 
grace  are  short  and  uncertain,  and  cannot  be  recall¬ 
ed  when  they  are  past.  It  is  therefore  our  duty  and 
interest  to  improve  them  while  we  enjoy  them,  and 
no  less  than  our  salvation  depends  upon  our  so  do¬ 
ing. 

2.  What  caution  they  used  not  to  give  offence 
that  might  hinder  the  success  of  their  preaching; 
Giving  no  offence  in  any  thing,  v.  3.  'I  he  apostle 
had  great  difficulty  to  behave  prudently  and  inoffen¬ 
sively  toward  the  Jews  and  Gentiles,  for  many  of 
both  sorts  watched  for  his  halting,  and  sought  occa¬ 
sion  to  blame  him  and  his  ministry,  or  his  conversa¬ 
tion  ;  therefore  he  was  very  cautious  not  to  give  of¬ 
fence  to  them  who  were  so  apt  to  take  offence,  that 
he  might  not  offend  the  Jews  by  unnecessary  zeal 
against  the  law,  nor  the  Gentiles  by  unnecessary 
compliances  with  such  as  were  zealous  for  the  law. 
He  was  careful,  in  all  his  words  and  actions,  not  to 
give  offence,  or  occasion  of  guilt  or  grief.  Note, 
When  others  are  too  apt  to  take  offence,  we  should 
be  cautious  lest  we  give  offence ;  and  ministers  es¬ 
pecially  should  be  careful  lest  they  do  any  thing  that 
may  bring  blame  on  their  ministry,  or  render  that 
unsuccessful. 

3.  Their  constant  aim  and  endeavour  in  all  things 
to  approve  themselves  faithful,  as  became  the  minis¬ 
ters  of  God,  v.  4.  We  see  how  much  stress  the 
apostie  upon  all  occasions  lays  on  fidelity  in  our 
work,  because  much  of  our  success  depends  upon 
that.  His  eye  was  single,  and  his  heart  upright,  in 
all  his  ministrations;  and  his  great  desire  was  to  be 
the  servant  of  God,  and  to  approve  himself  so. 
Note,  Ministers  of  the  gospel  should  look  upon 
themselves  as  God's  servants  or  ministers,  and  act 
in  every  thing  suitable  to  that  character.  So  did 
the  apostle, 

(1.)  Bu  much  patience  in  afflictions.  He  was  a 
great  sufferer,  and  met  with  many  afflictions,  often 
in  necessities,  and  wanting  the  conveniences,  if  not 
the  necessaries  of  life ;  in  distresses,  being  straitened 
on  every  side,  hardly  knowing  what  to  do ;  in  stripes 
often,  (ch.  11.  24.)  in  imprisonments,  in  tumults 
raised  by  the  Jews  and  Gentiles  against  him,  in  la¬ 
bours,  not  only  in  preaching  the  gospel,  but  in  tra¬ 
velling  from  place  to  place  for  that  end,  and  work¬ 
ing  with  his  hands  to  supply  his  necessities ;  in 
watchings  and  in  fastings,  either  voluntary  upon  a 
religious  account,  or  involuntary  for  the  sake  of  re¬ 
ligion  :  but  he  exercised  much  patience  in  all,  v.  4, 
5.  Note,  [1.]  It  is  the  lot  of  faithful  ministers  often 
to  be  reduced  to  great  difficulties,  and  to  stand  in 


11.  CORINTHIANS,  VI. 


need  of  much  patience.  [2.]  Those  who  would  ap¬ 
prove  themselves  to  God,  must  approve  themselves 
faithful  in  trouble  as  well  as  in  peace,  not  only  in 
doing  the  work  of  God  diligently,  but  also  in  bearing 
the  will  of  God  patiently. 

(2.)  By  acting  from  good  principles.  The  apostle 
went  by  a  good  principle  in  all  he  did,  and  tells  them 
what  his  principles  were ;  ( v .  6,  7.)  Pureness ;  and 
there  is  no  piety  without  purity.  A  care  to  keep 
ourselves  unspotted  from  the  world,  is  necessary  in 
order  to  our  acceptance  with  God.  Knowledge  was 
another  principle ;  and  zeal  without  this  is  but  mad¬ 
ness.  He  also  acted  with  long-suffering  and  kind¬ 
ness  ;  being  not  easily  provoked,  but  bearing  with 
the  hardness  of  men’s  hearts,  and  hard  treatment 
from  their  hands,  to  whom  he  kindly  endeavoured 
to  do  good.  He  acted  under  the  influence  of  the 
Holy  Ghost,  from  the  noble  principle  of  unfeigned 
love,  according  to  the  rule  of  the  word  of  truth, 
under  the  supports  and  assistances  of  the  power  of 
God,  having  on  the  armour  of  righteousness,  a  con¬ 
sciousness  of  universal  righteousness  and  holiness ; 
which  is  the  best  defence  against  the  temptations 
of  prospeiity  on  the  right  hand,  and  of  adversity  on 
the  left. 

(3. )  By  a  due  temper  and  behaviour  under  all  the 
variety  of  conditions  in  this  world,  v.  8 — 10.  We 
must  expect  to  meet  with  many  alterations  of  our 
circumstances  and  conditions  in  this  world  ;  and  it 
will  be  a  great  evidence  of  our  integrity,  if  we  pre¬ 
serve  a  right  temper  of  mind,  and  duly  behave  our¬ 
selves,  under  them  all.  The  apostles  met  with  ho¬ 
nour  and  dishonour,  good  report  and  bad  report  : 
good  men  in  this  world  must  expect  to  meet  with 
some  dishonour  and  reproaches,  to  balance  their 
honour  and  esteem ;  and  we  stand  in  need  of  the 
grace  of  God,  to  arm  us  against  the  temptations  of 
honour  on  the  one  hand,  so  as  to  bear  good  report 
without  pride ;  and  of  dishonour  on  the  other  hand, 
so  as  to  bear  reproaches  without  impatience  or  re¬ 
crimination.  It  should  seem  that  persons  differently 
represented  the  apostles  in  their  reports  ;  that  some 
represented  them  as  the  best,  and  others  as  the 
worst,  of  men:  by  some  they  were  counted  deceivers, 
and  run  down  as  such  ;  by  others  as  true,  preach¬ 
ing  the  gospel  of  truth,  and  men  who  were  true  to 
the  trust  reposed  in  them.  They  were  slighted  by 
the  men  of  the  world  as  unknown,  men  of  no  figure 
or  account,  not  worth  taking  notice  of ;  yet  in  all 
the  churches  of  Christ  they  were  well  known,  and 
of  great  account :  they  were  looked  upon  as  dying, 
being  killed  all  the  day  long,  and  their  interest  was 
thought  to  be  a  dying  interest;  “and  yet  behold,” 
says  the  apostle,  “  we  live,  and  live  comfortably, 
and  bear  up  cheerfully  under  all  our  hardships,  and 
go  on  conquering  and  to  conquer.”  They  were 
chastened,  and  often  fell  under  the  lash  of  the  law, 
yet  not  killed  :  and  though  it  was  thought  that  they 
were  sorrowful,  a  company  of  mopish  and  melan¬ 
choly  men,  always  sighing  and  mourning;  yet  they 
were  always  rejoicing  in  God,  and  had  the  greatest 
reason  to  rejoice  always.  They  were  despised  as 
floor,  upon  the  account  of  their  poverty  in  this 
world  ;  and  yet  they  made  many  rich,  by  preaching 
the  unsearchable  riches  of  Christ.  They  were 
thought  to  have  nothing,  and  silver  and  gold  they 
had  none,  houses  and  lands  they  had  none  ;  yet  they 
possessed  all  things;  they  had  nothing  in  this  world, 
but  they  had  a  treasure  in  heaven.  Their  effects 
lay  in  another  country,  in  another  world.  They  had 
nothing  in  themselves,  but  possessed  all  things  in 
Christ.  Such  a  paradox  is  a  Christian’s  life,  and 
through  such  a  variety  of  conditions  and  reports  lies 
our  way  to  heaven  ;  and  we  should  be  careful  in  all 
these  things  to  approve  ours' Ives  to  God. 

11,0  ye  Corinthians  our  mouth  is  open 


unto  you,  our  heart  is  enlarged.  12.  Ye 
are  not  straitened  in  us,  but  ye  are  strait¬ 
ened  in  your  own  bowels.  1 3.  Now  for  a 
recompense  in  the  same,  (I  speak  as  unto 
my  children,)  be  ye  also  enlarged.  1 4.  Be 
ye  not  unequally  yoked  together  with  un¬ 
believers:  for  what  fellowship  hath  righ¬ 
teousness  with  unrighteousness  ?  And  what 
communion  hath  light  with  darkness  ?  1 5. 
And  what  concord  hath  Christ  with  Belial  ? 
Or  what  part  hath  he  that  believeth  with 
an  infidel  1  16.  And  what  agreement  hath 
the  temple  of  God  with  idols  ?  For  ye  are 
the  temple  of  the  living  God  ;  as  God  hath 
said,  I  will  dwell  in  them,  and  walk  in 
them ,  and  1  will  be  their  God,  and  they 
shall  be  my  people.  1 7.  W  herefore  come 
out  from  among  them,  and  be  ye  separate, 
saith  the  Lord,  and  touch  not  the  unclean 
thing',  and  1  will  receive  you,  18.  And 
will  be  a  Father  unto  you,  and  ye  shall  be 
my  sons  and  daughters,  saith  the  Lord 
Almighty. 

The  apostle  proceeds  to  address  himself  more 
particularly  to  the  Corinthians,  and  cautions  them 
against  mingling  themselves  with  unbelievers. 
Where  observe, 

I.  How  the  caution  is  introduced  with  a  profes¬ 
sion,  in  a  very  pathetic  manner,  of  the  most  tender 
affection  to  them,  even  like  that  of  a  father  to  his 
children,  v.  11 — 13.  Though  the  apostle  was  happy 
in  a  great  fluency  of  expressions,  yet  he  seemed  to 
want  words  how  to  signify  the  warm  affections  he 
had  for  these  Corinthians.  “O  ye  Corinthians,  to 
whom  I  am  now  writing,  I  would  fain  convince  you 
how  well  I  love  you  :  we  are  desirous  to  promote 
the  spiritual  and  eternal  welfare  of  all  whom  we 
preach  unto,  yet  our  mouth  is  open  unto  you,  and 
our  heart  is  enlarged  unto  you,  in  a  special  manner.” 
And  because  his  heart  was  thus  enlarged  with  love 
to  them,  therefore  he  opened  his  mouth  so  freely  to 
them  in  kind  admonitions  and  exhortations;  “  Ye 
are  not,”  says  he,  “ straitened  in  us;  we  would 
gladly  do  you  all  the  service  we  can,  and  promote 
your  comfort,  as  helpers  of  your  faith  and  your  joy  ; 
and  if  it  be  otherwise,  the  fault  is  in  yourselves  ;  it 
is  because  ye  are  straitened  in  yourselves,  and  fail  in 
suitable  returns  to  us,  through  some  misapprehen¬ 
sions  concerning  us  ;  and  all  we  desire,  as  a  recom¬ 
pense,  is  only  that  ye  would  be  proportionably  af¬ 
fected  to  us,  as  children  should  love  their  father.  ” 
Note,  It  is  desirable  that  there  should  be  a  mutual 
good  affection  between  ministers  and  their  people, 
and  this  would  greatly  tend  to  their  mutual  comfort 
and  advantage. 

II.  The  caution  or  exhortation  itself,  not  to  mingle 
themselves  with  unbelievers,  not  to  be  unequally 
yoked  with  them,  v.  14.  Either, 

1.  In  stated  relations.  It  is  wrong  for  good  peo¬ 
ple  to  join  in  affinity  with  the  wicked  and  profane : 
these  will  draw  different  ways,  and  that  will  be  gall¬ 
ing  and  grievous.  Those  relations  who  are  our 
choice,  must  be  chosen  by  rule  ;  and  it  is  good  for 
those  who  are  themselves  the  children  of  God,  to 
join  with  those  who  are  so  likewise  ;  for  there  is 
more  danger  that  the  bad  will  damage  the  good, 
than  hope  that  the  good  will  benefit  the  bad. 

2.  In  common  conversation.  We  should  not  yoke 
ourselves  in  friendship  and  acquaintance  with  wicked 
men  and  unbelievers.  Though  we  cannot  wholly 


491 


II.  CORINTHIANS,  Vll. 


avoid  seeing  and  hearing,  and  being  with,  such,  yet 
we  should  never  choose  them  for  our  bosom-friends. 

3.  Much  less  should  we  join  in  religious  com¬ 
munion  with  them  ;  we  must  not  join  with  them  in 
their  idolatrous  services,  nor  concur  with  them  in 
their  false  worship,  nor  any  abominations ;  we  must 
not  confound  together  the  table  of  the  Lord  and  the 
table  of  devils ;  the  house  of  God  and  the  house  of 
Rimmon.  The  apostle  gives  several  good  reasons 
against  this  corrupt  mixture. 

(1.)  It  is  a  very  great  absurdity,  v.  14,  15.  It  is  an 
unequal  yokingoi  things  together,  that  will  not  agree 
together ;  as  bad  as  for  the  Jews  to  have  ploughed 
with  an  ox  and  an  ass,  or  to  have  sown  divers  sorts 
of  grain  intermixed.  What  an  absurdity  is  it  to 
think  of  joining  righteousness  and  unrighteousness, 
or  mingling  light  and  darkness,  fire  and  water,  toge¬ 
ther  !  Believers  are,  and  should  be,  righteous  ;  but 
unbelievers  are  unrighteous.  Believers  are  made 
light  in  the  Lord,  but  unbelievers  are  in  darkness  ; 
and  what  comfortable  communion  can  these  have 
together  ?  Christ  and  Belial  are  contrary  one  to  the 
other  ;  they  have  opposite  interests  and  designs,  so 
that  it  is  impossible  there  should  be  any  concord  or 
agreement  between  them.  It  is  absurd,  therefore, 
to  think  of  enlisting  under  both  ;  and  if  the  believer 
has  part  with  an  infidel,  he  does  what  in  him  lies  to 
bring  Christ  and  Belial  together. 

(2. )  It  is  a  dishonour  to  the  Christian’s  profession  ; 
(z».  16.)  for  Christians  are  by  profession,  and  should 
be  in  reality,  the  tem/iles  of  the  living  God;  dedi¬ 
cated  to,  and  employed  for,  the  service  of  God,  who 
has  promised  to  reside  in  them,  to  dwell  and  walk 
in  them,  to  stand  in  a  special  relation  to  them,  and 
take  a  special  care  of  them,  that  he  will  be  their 
God,  and  they  shall  be  his  people.  Now  there  can 
be  no  agreement  between  the  temple  of  God  and 
idols.  Idols  are  rivals  with  God  for  his  honour,  and 
God  is  a  jealous  God,  and  will  not  give  his  glory  to 
another. 

(3.)  There  is  a  great  deal  of  danger  in  communi¬ 
cating  with  unbelievers  and  idolaters ;  danger  of  be¬ 
ing  defiled,  and  of  being  rejected  :  therefore  the  ex¬ 
hortation  is,  (i>.  17.)  to  come  out  from  among  them, 
and  keep  at  a  due  distance  ;  to  he  separate,  as  one 
would  avoid  the  society  of  those  who  have  the  le¬ 
prosy  or  the  plague,  for  fear  of  taking  infection,  and 
not  to  touch  the  unclean  thing,  lest  we  are  defiled. 
Who  can  touch  pitch,  and  not  be  defiled  by  it  ?  We 
must  take  care  not  to  defile  ourselves  by  converse 
with  those  who  defile  themselves  with  sin ;  so  is  the 
will  of  God,  as  we  ever  hope  to  be  received,  and  not 
rejected,  by  him. 

(4. )  It  is  base  ingr-atitude  to  God  for  all  the  fa¬ 
vours  he  has  bestowed  upon  believers,  and  promised 
to  them,  v.  18.  God  has  promised  to  be  a  Father  to 
them,  and  that  they  shall  be  his  sons  and  his  daugh¬ 
ters  ;  and  is  there  a  greater  honour  or  happiness  than 
this  ?  How  ungrateful  a  thing  then  must  it  be,  if 
such  who  have  this  dignity  and  felicity,  should  de¬ 
grade  and  debase  themselves  by  mingling  with  un¬ 
believers  !  Do  we  thus  requite  the  Lord,  O  foolish 
and  unwise? 

CHAP.  VII. 

This  chapter  begins  with  an  exhortation  to  progressive  holi¬ 
ness,  and  a  due  regard  to  the  ministers  of  the  gospel,  v. 
1 ..  4.  Then  the  apostle  returns  from  a  long  digression,  to 
speak  further  of  the  affair  concerning  the  incestuous  person, 
and  tells  them  what  comfort  he  received  in  his  distress  about 
that  matter,  upon  his  meeting  with  Titus,  tv.  5.  .7.)  and 
how  he  rejoiced  in  their  repentance,  with  the  evidences 
thereof,  v.  8..  11.  And  lastly,  he  concludes  with  endea¬ 
vouring  to  comfort  the  Corinthians,  upon  whom  his  admo¬ 
nitions  had  had  so  good  an  effect,  v.  12. .  16. 

I.  TTAVING  therefore  these  promises, 
jLl  dearly  beloved,  let  us  cleanse  our¬ 


selves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God. 
2.  Receive  us;  we  have  wronged  no  man, 
we  have  corrupted  no  man,  we  have  de¬ 
frauded  no  man.  3.  I  speak  not  this  to 
condemn  you ;  for  I  have  said  before,  that 
ye  are  in  our  hearts  to  die  and  live  with 
you.  4.  Great  fs  my  boldness  of  speech  to¬ 
ward  you,  great  is  my  glorying  of  you :  I 
am  filled  with  comfort,  1  am  exceeding 
joyful  in  all  our  tribulation. 

These  verses  contain  a  double  exhortation. 

1.  To  make  a  progress  in  holiness,  or  to  perfect 
!  holiness  in  the  fear  of  God,  v.  1.  This  exhortation 

is  given  with  most  tender  affection  to  them  who 
were  dearly  beloved,  and  enforced  by  strong  argu¬ 
ments,  even  the  consideration  of  those  exceeding 
great  and  precious  promises  which  were  mentioned 
in  the  former  chapter,  and  which  the  Corinthians 
had  an  interest  in,  and  a  title  to.  The  promises  of 
God  are  strong  inducements  to  sanctification,  in  both 
1  the  branches  thereof,  namely, 
j  (1.)  The  dying  unto  sin,  or  mortifying  our  lusts 
and  corruptions,  we  must  cleanse  ourselves  from  all 
filthiness  of  flesh  and  spirit.  Sin  is  filthiness,  and 
there  are  defilements  of  body  and  mind  ;  there  are 
sins  of  the  flesh,  that  are  committed  with  the  body ; 
and  sins  of  the  spirit,  spiritual  wickednesses ;  and  we 
must  cleanse  ourselves  from  the  filthiness  of  both, 
for  God  is  to  be  glorified  both  with  body  and  soul. 

(2.)  The  living  unto  righteousness  and  holiness. 
If  we  hope  God  is  our  Father,  we  must  endeavour 
to  be  partakers  of  his  holiness,  to  be  holy  as  he  is 
holy,  and  perfect  as  our  Father  in  heaven  is  perfect. 
We  must  be  still  perfecting  holiness,  and  not  be  con¬ 
tented  with  sincerity,  (which  is  our  gospel-perfec¬ 
tion,)  without  aiming  at  sinless  perfection,  though 
we  shall  always  come  short  of  it  while  we  are  in  this 
world  ;  and  this  we  must  do  in  the  fear  of  God, 
which  is  the  root  and  principle  of  all  religion,  and 
there  is  no  holiness  without  it.  Note,  Faith  and  hope 
in  the  promises  of  God  must  not  destroy  our  fear  of 
God,  who  taketh  pleasure  in  them  that  fear  him, 
and  hope  in  his  mercy. 

2.  To  shew  a  due  regard  to  the  ministers  of  the 
gospel ;  Receive  us,  v.  2.  Those  who  labour  in  the 
word  and  doctrine,  should  be  had  in  reputation,  and 
be  highly  esteemed  for  their  work's  sake :  and  this 
would  be  a  help  to  making  progress  in  holiness.  If 
the  ministers  ot  the  gospel  are  thought  contemptible 
because  of  their  office,  there  is  danger  lest  the  gospel 
itself  be  contemned  also.  The  apostle  did  not  think 
it  any  disparagement  to  court  the  favour  of  the  Co¬ 
rinthians  ;  and  though  we  must  flatter  none,  yet  we 
must  be  gentle  towards  all. 

He  tells  them, 

(1.)  He  had  done  nothing  to  forfeit  their  esteem 
!  and  good-will,  but  was  cautious  not  to  do  any  thing 
i  to  deserve  their  ill— w  HI ;  (i;.  2.)  “  lie  have  wronged 
\  no  man :  we  have  done  you  no  harm,  but  always  de¬ 
signed  you  good.”  I  have  coveted  no  man's  silver, 
or  gold,  or  apparel,  said  he  to  the  elders  of  Ephe¬ 
sus,  Acts  20.  33.  “  We  have  corrupted  no  man,  by 

false  doctrines  or  flattering  speeches  We  have  de¬ 
frauded  no  man ;  we  have  not  sought,  ourselves,  or 
to  promote  our  own  secular  interests  by  crafty  and 
greedy  measures,  to  the  damage  of  any  persons.” 
This  is  an  appeal  like  that  of  Samuel,  1  Sam.  12. 
Note,  Then  may  ministers  the  more  confidently  ex¬ 
pect  esteem  and  favour  from  the  people,  when  they 
j  can  safely  appeal  to  them,  that  they  are  guilty  of 
j  nothing  that  deserves  disesteem  or  displeasure, 
j  (2.)  He  did  not  herein  reflect  upon  them  for  want 


492 


II.  CORINTHIANS,  VII. 


of  affection  to  him,  v.  3,  4.  So  tenderly  and  cau-  I 
tiously  did  the  apostle  deal  with  the  Corinthians, 
among  whom  there  were  some  who  would  be  glad 
of  any  occasion  to  reproach  him,  and  prejudice  the 
minds  of  others  against  him.  To  prevent  any  insi¬ 
nuations  against  him  on  account  of  what  he  had  said, 
as  if  he  intended  to  charge  them  with  wronging  him, 
or  unjust  accusations  of  him  for  having  wronged 
them,  he  assures  them  again  of  his  great  affection  to 
them,  insomuch  that  he  could  spend  his  last  breath 
at  Corinth,  and  live  and  die  with  them ,  if  his  busi¬ 
ness  with  other  churches,  and  his  work  as  an  apostle, 
(which  was  not  to  be  confined  to  one  place  only,) 
would  permit  him  to  do  so.  And  he  adds,  it  was  his 
great  affection  to  them,  that  made  him  use  such 
boldness  or  freedom  of  speech  toward  them,  and 
caused  him  to  glory,  or  make  his  boasts  of  them,  in 
all  places,  and  upon  all  occasions,  being  filled  with 
comfort,  and  exceeding  joyful  in  all  their  tribula¬ 
tions. 

5.  For,  when  we  were  come  into  Mace¬ 
donia,  our  flesh  had  no  rest,  but  we  were 
troubled  on  every  side;  without  were  fight¬ 
ings,  within  were  fears.  6.  Nevertheless 
God,  that  comforted  those  that  are  cast 
down,  comforted  us  by  the  coming  of  Titus; 
7.  And  not  by  his  coming  only,  but  by  the 
consolation  wherewith  he  was  comforted  in 
you,  when  he  told  us  your  earnest  desire, 
your  mourning,  your  fervent  mind  toward 
me;  so  that  I  rejoiced  the  more.  8.  For 
though  I  made  you  sorry  with  a  letter,  I  do 
not  repent,  though  I  did  repent :  for  I  per¬ 
ceive  that  the  same  epistle  hath  made  you 
sorry,  though  it  were  but  for  a  season.  9. 
Now  I  rejoice,  not  that  ye  were  made 
sorry,  but  that  ye  sorrowed  to  repentance : 
for  ye  were  made  sorry,  after  a  godly  man¬ 
ner,  that  ye  might  receive  damage  by  us  in 
nothing.  10.  For  godly  sorrow  workcth 
repentance  to  salvation  npt  to  be  repented 
of :  but  the  sorrow  of  the  world  worketh 
death.  1 1.  For  behold  this  self-same  thing, 
that  ye  sorrowed  after  a  godly  sort,  what 
carefulness  it  wrought  in  you,  yea,  what 
clearing  of  yourselves,  yea,  what  indigna¬ 
tion,  yea,  what  fear,  yea,  what  vehement 
desire,  yea,  what  zeal,  yea,  what  revenge ! 
In  all  things  ye  have  approved  yourselves 
to  be  clear  in  this  matter. 

There  seems  to  be  a  connexion  between  ch.  2.  13. 
(where  the  apostle  said  he  had  no  rest  in  his  spirit 
when  he  found  not  Titus  atTroas)  and  the  fifth  verse 
of  this  chapter :  and  so  great  was  his  affection  to  the 
Corinthians,  and  his  concern  about  their  behaviour 
in  relation  to  the  incestuous  person,  that,  in  his  fur¬ 
ther  travels,  he  still  had  no  rest  till  he  heard  from 
them.  And  now  he  tells  them, 

I.  How  he  was  distressed,  v.  5.  He  was  troubled 
when  he  did  not  meet  with  Titus  at  Troas,  and  af¬ 
terward  when  for  some  time  he  did  not  meet  with 
him  in  Macedonia:  this  was  a  grief  to  him,  because 
he  could  not  hear  what  reception  he  met  with  at 
Corinth,  or  how  their  affairs  went  forward.  And 
beside  this,  they  met  with  other  troubles,  with  in¬ 
cessant  storms  of  persecutions ;  there  wer efghtings 
without,  or  continual  contentions  with,  anil  opposi¬ 


tion  from,  Jews  and  Gentiles ;  and  there  were  fears 
within,  and  great  concern  for  such  as  had  embraced 
the  Christian  faith,  lest  they  should  be  corrupted  or 
seduced,  and  give  scandal  to  others,  or  be  scandalized. 

II.  How  he  was  comforted,  v.  6,  7.  Where  ob¬ 
serve,  1.  The  very  coming  of  Titus  was  some  com¬ 
fort  to  him.  It  was  matter  of  joy  to  see  him,  whom 
he  long  desired  and  expected  to  meet  with.  The 
very  coming  of  Titus,  and  his  company,  who  was 
dear  to  him  as  his  own  son  in  the  common  faith, 
(Tit.  1.  4.)  was  a  great  comfort  to  the  apostle  in  his 
travels  and  troubles.  But,  2.  The  good  news  which 
Titus  brought  concerning  the  Corinthians,  was  mat¬ 
ter  of  greater  consolation.  He  found  Titus  to  be 
comforted  in  them  ;  and  this  filled  the  apostle  with 
comfort,  especially  when  he  acquainted  him  with 
their  earnest  desire  to  give  good  satisfaction  in  the 
things  about  which  the  apostle  had  written  to  them  ; 
and  of  their  mourning  for  the  scandal  that  was  found 
among  them,  and  the  great  grief  they  had  caused  to 
others  ;  and  their  fervent  mind  or  great  affection  to¬ 
ward  the  apostle,  who  had  dealt  so  faithfully  with 
them  in  reproving  their  faults.  So  true  is  the  ob¬ 
servation  of  Solomon,  (Prov.  28.  23.)  He  that  re- 
buketh  a  man,  afterward  shall  find  more  favour 
than  he  that  fiattereth  with  his  tongue.  3.  He  as¬ 
cribes  all  his  comfort  to  God  as  the  Author.  It  was 
God  who  comforted  him  by  the  coming  of  Titus, 
even  the  God  of  all  comfort;  God,  who  comforteth 
them  that  are  cast  down,  v.  6.  Note,  We  should 
look  above  and  beyond  all  means  and  instruments, 
unto  God,  as  the  Author  of  all  the  consolation  and 
the  good  that  we  enjoy.' 

III.  How  greatly  he  was  rejoiced  at  their  repent¬ 
ance,  and  the  evidences  thereof.  The  apostle  was 
sorry  that  he  had  grieved  them,  that  some  pious 
persons  among  them  laid  to  heart  very  greatly 
what  he  said  in  his  former  epistle,  or  that  it  was 
needful  he  should  make  them  sorry,  whom  he  had 
rather  have  made  glad,  v.  8.  But  now  he  rejoiced, 
when  he  found  they  had  sorrowed  to  repentance,  v. 
9.  Their  sorrow  in  itself  was  not  the  cause  of  his 
rejoicing ;  but  the  nature  of  it,  and  the  effect  of  it, 
( repentance  unto  salvation,  v.  10.)  made  him  re¬ 
joice;  for  now  it  appeared  that  they  had  received 
damage  by  him  in  nothing  ;  their  sorrow  was  but  for 
a  season  ;  it  was  turned  into  joy,  and  that  joy  was 
durable.  Observe  here, 

1.  The  antecedent  of  true  repentance  is  godly 
sorrow,  that  worketh  repentance.  It  is  not  repent¬ 
ance  itself,  but  it  is  a  good  preparation  to  repent¬ 
ance,  and  in  some  sense  the  cause  that  produces  re¬ 
pentance.  The  offender  had  great  sorrow,  he  was 
in  danger  of  being  swallowed  up  with  overmuch 
sorrow;  and  the  society  was  greatly  sorrowful, 
which  before  was  puffed  up:  and  this  sorrow  of 
their’s  was  after  a  godly  manner,  or  according  to 
God  ;  (as  it  is  in  the  original ;)  it  was  according  to 
the  will  of  God,  tending  to  the  glory  of  God,  and 
wrought  by  the  Spirit  of  God.  It  was  a  godly  sor¬ 
row,  because  a  sorrow  for  sin,  as  an  offence  against 
God,  an  instance  of  ingratitude,  and  a  forfeiture  of 
God’s  favour.  There  is  a  great  difference  between 
this  sorrow  of  a  godly  sort,  and  the  sorrow  of  this 
world.  Godly  sorrow  produces  repentance  and  re¬ 
formation,  and  will  end  in  salvation ;  but  worldly 
sorrow  worketh  death.  The  sorrows  of  worldly 
men  for  worldly  things,  will  bring  down  grey  hairs 
the  sooner  to  the  grave ;  and  such  a  sorrow  even  for 
sin  as  Judas  had,  will  have  fatal  consequences,  as 
his  had,  which  wrought  death.  Note,  (1.)  Repent¬ 
ance  will  be  attended  with  salvation.  Therefore, 
(2.)  True  penitents  will  never  repent  that  they 
have  repented,  or  of  any  thing  that  was  conducive 
thereto.  (3.)  Humiliation  and  godly  sorrow  are 
previously  necessary  in  order  to  repentance,  and 
both  of  them  are  from  God,  the  Giver  of  all  grace. 


493 


II.  CORINTHIANS,  VIII. 


2.  The  happy  fruits  and  consequences  of  true  re¬ 
pentance  are  mentioned;  (i>.  11.)  and  those  fruits 
that  are  meet  for  repentance,  are  the  best  evidences 
of  it ;  where  the  heart  is  changed,  the  life  and  ac¬ 
tions  will  be  changed  too.  The  Corinthians  made 
it  evident  that  their  sorrow  was  a  godly  sorrow,  and 
such  as  wrought  repentance,  because  it  wrought  in 
them  great  carefulness  about  their  souls,  and  to  avoid 
sin,  and  please  God ;  it  wrought  also  a  clearing  of 
themselves,  not  by  insisting  upon  their  own  justifica¬ 
tion  before  God,  especially  while  they  persisted  in 
their  sin,  but  by  endeavours  to  put  away  the  accurs¬ 
ed  thing,  and  so  free  themselves  from  the  just  im¬ 
putation  of  approving  the  evil  that  had  been  done. 
It  wrought  indignation  at  sin,  at  themselves,  at  the 
tempter  and  his  instruments ;  it  wrought  fear,  a  fear 
of  reverence,  a  fear  of  watchfulness,  and  a  fear  of 
distrust ;  not  a  distrust  of  God,  but  of  themselves  ; 
an  awful  fear  of  God,  a  cautious  fear  of  sin,  and  a 
jealous  fear  of  themselves.  It  wrought  vehement 
desire  after  a  thorough  reformation  of  what  had 
been  amiss,  and  of  reconciliation  with  God  Avhom 
they  had  offended.  It  wrought. zeal,  a  mixture  of 
love  and  anger,  a  zeal  for  duty,  and  against  sin.  It 
wrought,  lastly,  revenge  against  sin  and  their  own 
folly,  by  endeavours  to  make  all  due  satisfaction  for 
injuries  that  might  be  done  thereby.  And  thus  in 
all  things  had  they  approved  themselves  to  be  clear 
in  that  matter.  Not  that  they  were  innocent,  but 
that  they  were  penitent,  and  therefore  clear  of  guilt 
before  God,  who  would  pardon  and  not  punish 
them ;  and  they  ought  no  longer  to  be  reproved, 
much  less  to  be  reproached,  by  men,  for  what  they 
had  truly  repented  of. 

1 2.  Wherefore,  though  1  wrote  unto 
you,  I  did  it  not  for  his  cause  that  had 
done  the  wrong,  nor  for  his  cause  that  suf¬ 
fered  wrong,  but  that  our  care  for  you  in 
the  sight  of  God  might  appear  unto  you. 
13.  Therefore  we  were  comforted  in  your 
comfort :  yea,  and  exceedingly  the  more 
joyed  we  for  the  joy  of  Titus,  because  his 
spirit  was  refreshed  by  you  all.  14.  For 
if  I  have  boasted  any  thing  to  him  of  you, 

I  am  not  ashamed;  but  as  we  spake  all 
things  to  you  in  truth,  even  so  our  boast¬ 
ing,  which  I  made  before  Titus,  is  found  a 
truth.  15.  And  his  inward  affection  is  more 
abundant  toward  you,  while  he  remem- 
bereth  the  obedience  of  you  all,  how  with 
fear  and  trembling  ye  received  him.  16.  I 
rejoice,  therefore,  that  I  have  confidence  in 
you  in  all  things. 

In  these  verses  the  apostle  endeavours  to  comfort 
the  Corinthians,  upon  whom  his  admonitions  had 
had  so  good  an  effect.  And  in  order  thereto, 

1.  He  tells  them,  he  had  a  good  design  in  his  for¬ 
mer  epistle,  which  might  be  thought  severe,  v.  12. 
It  was  not  chiefly  for  his  cause  that  did  the  wrong, 
not  only  for  his  benefit,  much  less  merely  that  he 
should  be  punished ;  nor  yet  was  it  only  for  his  cause 
that  suffered  wrong,  namely,  the  injured  father, 
and  that  he  might  have  what  satisfaction  could  be  | 
given  him  ;  but  it  was  also  to  manifest  his  great  and 
sincere  concern  and  care  for  them,  the  whole  church, 
lest  that  should  suffer  by  letting  such  a  crime,  and 
the  scandal  thereof,  remain  among  them  without 
due  remark  and  resentment. 

2.  He  acquaints  them  with  the  joy  of  Titus  as 
well  as  of  himself,  upon  the  account  of  their  repent¬ 


ance  and  good  behaviour.  Titus  was  rejoiced,  and 
his  spirit  refreshed,  with  their  comfort,  and  this 
comforted  and  rejoiced  the  apostle  also;  (v.  13.) 
and  as  Titus  was  comforted  while  he  was  with 
them,  so  when  he  remembered  his  reception  among 
them,  expressing  their  obedience  to  the  apostolical 
directions,  and  their  fear  and  trembling  at  the  re¬ 
proofs  that  were  given  them,  the  thoughts  of  these 
things  inflamed  and  increased  his  affections  to  them, 
V.  15.  Note,  Great  comfort  and  joy  follow  upon 
godly  sorry.  As  sin  occasions  general  grief,  so  re¬ 
pentance  and  reformation  occasion  general  joy. 
Paul  was  glad,  and  Titus  was  glad,  and  the  Corin¬ 
thians  were  comforted,  and  the  penitent  ought  to  be 
comforted ;  and  well  may  all  this  joy  be  on  earth, 
when  there  is  joy  in  heaven  over  one  sinner  that  re- 
penteth. 

3.  He  concludes  this  whole  matter  with  express¬ 
ing  the  entire  confidence  he  had  in  them  ;  He  was 
not  ashamed  of  his  boasting  concerning  them  to 
Titus:  (v.  14.)  for  he  was  not  disappointed  in  his 
expectation  concerning  them,  which  he  signified  to 
Titus;  and  he  could  now  with  great  joy  declare 
what  confidence  he  still  had  in  them  as  to  all  things, 
that  he  did  not  doubt  of  their  good  behaviour  for  the 
time  to  come.  Note,  It  is  a  great  comfort  and  joy 
to  a  faithful  minister,  to  have  to  do  with  a  people 
whom  he  can  confide  in,  and  whom  he  has  reason  to 
hope  will  comply  with  every  thing  he  proposes  to 
them,  that  is  for  the  glory  ol  God,  the  credit  of  the 
gospel,  and  their  advantage. 

CHAP.  VIII. 

In  this  and  the  following  chapter,  Paul  is  exhorting  and  di¬ 
recting  the  Corinthians  about  a  particular  work  of  charity 
— to  relieve  the  necessities  of  the  poor  saints  at  Jerusalem 
and  in  Judea,  according  to  the  good  example  of  the 
churches  in  Macedonia,  Pom.  15.  26.  The  Christians  at 
Jerusalem,  through  war,  famine,  and  persecution,  were 
grown  poor,  many  of  them  fallen  into  decay,  and  perhaps 
most  of  them  were  but  poor  when  they  first  embraced 
Christianity  ;  for  Christ  said,  The  poor  receive  the  gospel. 
Now  Paul,  though  he  was  the  apostle  of  the  Gentiles,  had 
a  tender  regard,  and  kind  concern,  for  those  among  the 
Jews,  who  were  converted  to  the  Christian  faith;  and  though 
many  of  them  had  not  so  much  affection  to  the  Gentile 
converts  as  they  ought  to  have,  yet  the  apostle  would  have 
the  Gentiles  to  be  kind  to  them,  and  stirred  them  up  to  con¬ 
tribute  liberally  for  their  relief.  Upon  this  subject  he  is 
very  large  and  copious,  and  writes  very  affectingly.  In 
this  eighth  chapter  he  acquaints  the  Corinthians  with,  and 
commends,  the  good  example  of  the  Macedonians  in  this 
work  of  charity,  and  that  Titus  was  sent  to  Corinth  to  col¬ 
lect  their  bounty,  v.  1  . .  6.  He  then  proceeds  to  urge  this 
duty  with  several  cogent  arguments,  (v.  7. .  15.)  and  com¬ 
mends  the  persons  who  were  employed  in  this  affair,  v. 
16.  .24. 

1. 1%/rOREOYER,  brethren,  we  do  you 
1*1.  to  wit  of  the  grace  of  God  bestow¬ 
ed  on  the  churches  of  Macedonia;  2.  How 
that,  in  a  great  trial  of  affliction,  the  abund¬ 
ance  of  their  joy  and  their  deep  poverty 
abounded  unto  the  riches  of  their  liberality. 
3.  For  to  their  power,  I  bear  record,  yea, 
and  beyond  their  power,  they  icere  willing 
of  themselves ;  4.  Praying  us  with  much 

entreaty  that  we  would  receive  the  gift,  and 
take  upon  us  the  fellowship  of  the  minister¬ 
ing  to  the  saints.  5.  And  this  they  did ,  not 
as  we  hoped,  but  first  gave  their  own  selves 
to  the  Lord,  and  unto  us  by  the  will  of  God. 
6.  Insomuch  that  we  desired  Titus,  that  as 
he  had  begun,  so  he  would  also  finish  in 
you  the  same  grace  also. 


494 


II.  CORINTHIANS,  VIII. 


Observe  here, 

I.  The  apostle  takes  occasion  from  the  good  ex¬ 
ample  of  the  churches  of  Macedonia,  that  is,  of  Phi¬ 
lippi,  Thessalonica,  Berea,  and  others  in  the  region 
of  Macedonia,  to  exhort  the  Corinthians  and  the 
Christians  in  Achaia  to  the  good  work  of  charity. 
And, 

1.  He  acquaints  them  with  their  great  liberality, 
which  he  calls  the  grace  of  God  bestowed  on  the 
churches,  v.  1.  Some  think  the  words  should  be 
rendered,  the  gift  of  God  given  in  or  by  the  churches. 
He  certainly  means  the  charitable  gifts  of  these 
churches,  which  are  called  the  grace  or  gifts  of 
God  either  because  they  were  very  large,  or  rather 
because  their  charity  to  the  poor  saints  did  proceed 
from  God  as  the  Author,  and  was  accompanied 
with  true  love  to  God,  which  also  was  manifested 
this  way.  The  grace  of  God  must  be  owned  as  the 
root  and  fountain  of  all  the  good  that  is  in  us, or  done 
by  us  at  any  time  ;  and  it  is  great  grace  and  favour 
from  God  and  bestowed  on  us,  if  we  are  made  useful 
to  others,  and  are  forward  to  any  good  work. 

2.  He  commends  the  chai'ityof  the  Macedonians, 
and  sets  it  forth  with  good  advantage.  He  tells  them, 

(1.)  They  were  but  in  a  low  condition,  and  them¬ 
selves  in  distress,  yet  they  contributed  to  the  relief 
of  others.  They  were  in  great  tribulation  and  deefi 
poverty,  v.  2.  It  was  a  time  of  great  affliction  with 
them,  as  may  be  seen,  Acts  16.  and  17.  The  Chris¬ 
tians  in  these  parts  met  with  ill  treatment,  which 
had  reduced  them  to  deep  poverty  ;  yet,  as  they  had 
abundance  of  joy  in  the  midst  of  tribulation,  they 
abounded  in  their  liberality ;  they  gave  out  of  a  little, 
trusting  in  God  to  provide  for  them,  and  make  it  up 
to  them. 

(2.)  They  gave  very  largely,  with  the  riches  of 
liberality,  {v.  2.)  that  is,  as  liberally  as  if  they  had 
been  rich.  It  was  a  large  contribution  they  made, 
all  things  considered ;  it  was  according  to,  yea  be¬ 
yond,  their  power,  (v.  3.)  as  much,  if  not  more  than 
could  well  be  expected  from  them.  Note,  Though 
men  may  condemn  the  indiscretion,  yet  God  will  ac¬ 
cept  the  pious  zeal  of  those,  who  in  real  works  of 
piety  and  charity  do  rather  beyond  their  power. 

(3.)  They  were  very  ready  and  forward  to  this 
good  work.  They  were  willing  of  themselves,  {v.  3.) 
and  were  so  far  from  needing  that  Paul  should  urge 
and  press  them  with  many  arguments,  that  they 
prayed  him  with  much  entreaty  to  receive  the  gift, 
v.  4.  It  seems  Paul  was  backward  to  undertake 
this  trust,  for  he  would  give  himself  to  the  word  and 
prayer;  or,  it  may  be,  he  was  apprehensive  how 
ready  his  enemies  would  be  to  reproach  and  blacken 
him  upon  all  occasions,  and  might  take  a  handle 
against  him  upon  account  of  so  large  a  sum  deposited 
in  his  hands,  to  suspect  or  accuse  him  of  indiscretion 
and  partiality  in  the  distribution,  if  not  of  some  in¬ 
justice.  Note,  How  cautious  ministers  should  be, 
especially  in  money-matters,  not  to  give  occasion  to 
them  who  seek  occasion  to  speak  reproachfully  ! 

(4.)  Their  charity  was  founded  in  true  piety,  and 
this  was  the  great  commendation  of  it :  they  per¬ 
formed  this  good  work  in  a  right  method  ;  first  they 
gave  themselves  to  the  I^ord,  and  then  they  gave 
unto  us  their  contributions,  by  the  will  of  God, 
(■y.  5.)  that  is,  according  as  it  was  the  will  of  God 
they  should  do,  or  to  be  disposed  of  as  the  will  of 
God  should  be,  and  for  his  glory.  This,  it  seems, 
exceeded  the  expectation  of  the  apostle;  it  was 
more  than  he  hoped  for,  to  see  such  warm  and 
pious  affection  shining  in  these  Macedonians,  and 
this  good  work  performed  with  so  much  devotion 
and  solemnity.  They  solemnly,  jointly,  and  unani¬ 
mously,  made  a  fresh  surrender  of  themselves,  and 
all  they  had,  unto  the  Lord  Jesus  Christ.  They 
had  done  this  before,  and  now  they  do  it  again  upon 
this  occasion;  sanctifying  their  contributions  to  do 


God  honour,  by  first  giving  themselves  to  the  Lord. 
Note,  [1.]  We  should  give  ourselves  to  God;  we 
cannot  bestow  ourselves  better.  [2.]  When  we 
give  ourselves  to  the  Lord,  we  then  give  him  all  we 
have,  to  be  called  for  and  disposed  of  according  to 
his  will.  [3.]  Whatever  we  use  or  lay  out  for  God, 
it  is  only  giving  to  him  what  is  his  own.  [4.]  All 
we  give  or  bestow  for  charitable  uses,  will  not  be 
accepted  of  God,  or  turn  to  our  advantage,  unless  we 
first  give  ourselves  to  the  Lord. 

II.  The  apostle  tells  them  that  Titus  was  desired 
to  go  and  make  a  collection  among  them  ;  ( v .  6. ) 
and  Titus,  he  knew,  would  be  an  acceptable  person 
to  them.  He  had  met  with  a  kind  reception  among 
them  formerly ;  they  had  shewn  good  affection  to 
him,  and  he  had  a  great  love  for  them.  Besides, 
Titus  had  already  begun  this  work  among  them, 
therefore  he  was  desired  to  fnish  it.  So  that  he 
was,  on  all  accounts,  a  proper  person  to  be  employ¬ 
ed  ;  and  when  so  good  a  work  had  already  prospered 
in  so  good  a  hand,  it  would  be  pity  if  it  should  not 
proceed  and  be  finished.  Note,  It  is  an  instance  of 
wisdom,  to  use  proper  instruments  in  a  work  we 
desire  to  do  well ;  and  the  work  of  charity  will  often 
succeed  the  best,  when  the  most  proper  persons 
are  employed  to  ask  for  it,  and  dispose  of  it. 

7.  Therefore,  as  ye  abound  in  every 
thing i  in  faith,  and  utterance,  and  know¬ 
ledge,  and  in  all  diligence,  and  in  your  love 
to  us,  see  that  ye  abound  in  this  grace  also. 
8.  I  speak  not  by  commandment,  but  by 
occasion  of  the  forwardness  of  others,  and 
to  prove  the  sincerity  of  your  love.  9.  For 
ye  know  the  grace  of  our  Lord  Jesus  Christ, 
that,  though  he  was  rich,  yet  for  your  sakes 
he  became  poor,  that  ye  through  his  pover¬ 
ty  might  be  rich.  10.  And  herein  I  give 
my  advice :  for  this  is  expedient  for  you, 
who  have  begun  before,  not  only  to  do,  but 
also  to  be  forward  a  year  ago.  1 1.  Now 
therefore  perform  the  doing  of  it ;  that  as 
there  teas  a  readiness  to  will,  so  there  may 
be  a  performance  also  out  of  that  which 
ye  have.  12.  For  if  there  be  first  a  willing 
mind,  it  is  accepted  according  to  that  a 
man  hath,  and  not  according  to  that  he 
hath  not.  13.  For  I  mean  not  that  other 
men  be  eased,  and  you  burthened :  1 4. 

But  by  an  equality,  that  now  at  this  time 
your  abundance  may  be  a  supply  for  their 
want,  that  their  abundance  also  may  be  a 
supply  for  your  want ;  that  there  may  be 
equality:  15.  As  it  is  written,  He  that 
had  gathered  much  had  nothing  over;  and 
lie  that  had  gathered  little  had  no  lack. 

In  these  verses  the  apostle  uses  several  cogent 
arguments  to  stir  up  the  Corinthians  to  this  good 
work  of  charity. 

I.  He  urges  upon  them  the  consideration  of  their 
eminence  in  other  gifts  and  graces,  and  would  have 
them  excel  in  this  of  charity  also,  v.  7.  Great  ad¬ 
dress  and  much  holy  art  are  here  used  by  the  apostle, 
when  he  would  persuade  the  Corinthians  to  this 
good  thing.  He  commends  them  for  other  good 
things  that  were  found  in  them.  Most  people  love 
to  be  accosted  kindly,  especially  when  we  ask  a  gift 
of  them  for  ourselves,  or  others ;  and  it  is  a  justice 


495 


II.  CORINTHIANS,  VIII.  . 


,ve  owe  to  those  in  whom  God’s  grace  shines,  to 
give  them  their  due  commendation.  Observe  here, 
what  it  was  that  the  Corinthians  abounded  in.  Faith 
is  mentioned  first,  for  that  is  the  root ;  and  as  with¬ 
out  faith  it  is  impossible  to  please  God,  (Heb.  11.  6.) 
so  they  who  do  abound  in  faith,  will  abound  in  other 
graces  and  good  works  also ;  and  this  will  work  and 
shew  itself  by  love.  To  their  faith  was  added  ut¬ 
terance,  which  is  an  excellent  gift,  and  redounds 
much  to  the  glory  of  God,  and  the  good  of  the 
church.  Many  have  faith,  who  want  utterance. 
But  these  Corinthians  excelled  most  churches  in 
spiritual  gifts,  and  particularly  in  utterance  ;  and  yet 
this  was  not  in  them,  as  in  too  many,  both  the  ef¬ 
fect  and  evidence  of  ignorance  ;  for  with  their  utter¬ 
ance  there  appeared  knowledge,  abundance  of  know¬ 
ledge.  They  had  a  treasury  of  things  new  and  old, 
and  in  their  utterance  they  brought  out  of  this  trea¬ 
sury.  They  abounded  also  in  all  diligence.  Often, 
those  who  have  great  knowledge  and  ready  utter¬ 
ance  are  not  the  most  diligent  Christians.  Great 
talkers  are  not  always  the  best  doers;  but  these 
Corinthians  were  diligent  to  do,  as  well  as  know, 
and  talk  well.  And  further,  they  had  abundant 
love  to  their  ministers  ;  and  were  not  like  too  many,, 
who,  having  gifts  of  their  own,  are  but  too  apt  to 
slight  their  ministers,  and  neglect  them.  Now  to 
all  these  good  things  the  apostle  desires  them  to  add 
this  grace  also ;  to  abound  in  charity  to  the  poor ; 
that,  where  so  much  good  was  found,  there  should 
be  found  yet  more  good. 

Before  the  apostle  proceeds  to  another  argument, 
he  takes  care  to  prevent  any  misapprehensions  of 
his  design  to  impose  on  them,  or  to  bind  heavy  bur¬ 
thens  upon  them  by  his  authority ;  and  tells  them, 
(v.  8.)  he  did  not  speak  by  commandment,  or  in  a 
way  of  authority ;  I  give  my  advice,  v.  10.  He  took 
occasion  from  the  forwardness  of  others,  to  propose 
what  would  be  expedient  for  them,  and  would  prove 
the  sincerity  of  their  love,  or  be  the  genuine  effect 
and  evidence  thereof.  Note,  A  great  difference 
should  be  made  between  plain  and  positive  duty, 
and  the  improvement  of  a  present  opportunity  of 
doing  or  getting  good.  Many  a  thing  which  is  good 
for  us  to  do,  yet  cannot  be  said  to  be,  by  express  and 
indispensable  commandment,  our  duty  at  this  or 
that  time. 

II.  Another  argument  is  taken  from  the  conside¬ 
ration  of  the  grace  of  our  Lord  Jesus  Christ.  The 
best  arguments  for  Christian  duties  ave  those  that 
are  taken  from  the  love  of  Christ,  that  constraineth 
us.  The  example  of  the  churches  of  Macedonia 
was  such  as  the  Corinthians  should  imitate  :  but  the 
example  of  our  Lord  Jesus  Christ  should  have  much 
greater  influence.  And  ye  know,  saith  the  apostle, 
the  grace  of  our  Lord  Jesus  Christ ;  (v.  9.)  that, 
though  he  'was  rich,  as  being  God,  equal  in  power 
and  glory  with  the  F ather,  rich  in  all  the  glory  and 
blessedness  of  the  upper  world,  yet  for  your  sakes 
he  became  poor ;  not  only  did  become  Man  for  us, 
but  he  became  poor  also.  He  was  born  in  poor  cir¬ 
cumstances,  lived  a  poor  life,  and  died  in  poverty ; 
and  this  was  for  our  sakes,  that  we  thereby  might 
be  made  rich  ;  rich  in  the  love  and  favour  of  God  ; 
rich  in  the  blessings  and  promises  of  the  new  cove¬ 
nant  ;  rich  in  the  hopes  of  eternal  life,  being  heirs 
of  the  kingdom.  This  is  a  good  reason  why  we 
should  be  charitable  to  the  poor  out  of  what  we 
have,  because  we  ourselves  live  upon  the  charity  of 
the  Lord  Jesus  Christ. 

III.  Another  argument  is  taken  from  their  good 
purposes,  and  their  forwardness  to  begin  this  good 
work.  As  to  this  he  tells  them, 

1.  It  was  expedient  for  them  to  perform  what 
they  purposed,  and  finish  what  they  had  begun,  v. 
10,  11.  What  else  did  their  good  purposes  and  good 
beginnings  signify  ?  Good  purposes,  indeed,  are  good 


things ;  they  are  like  buds  and  blossoms,  pleasant  to 
behold,  and  give  hopes  of  good  fruit ;  but  they  are 
lost,  and  signify  nothing,  without  performances.  So 
good  beginnings  are  amiable ;  but  we  shall  lose  the 
benefit,  unless  there  be  perseverance,  and  we  bring 
forth  fruit  to  perfection.  Seeing  therefore  the  Co¬ 
rinthians  had  shewed  a  readiness  to  will,  he  would 
have  them  be  careful  also  in  the  performance,  ac¬ 
cording  to  their  ability.  For, 

2.  This  would  be  acceptable  to  God.  This  wil/jkg 
mind  is  accepted,  ( v .  12.)  when  accompanied  with 
sincere  endeavours.  When  men  purpose  that  which 
is  good,  and  endeavour,  according  to  their  ability,  to 
perform  also,  God  will  accept  of  what  they  have,  or 
can  do,  and  not  reject  them  for  what  they  have  not, 
and  is  not  in  their  power  to  do :  and  this  is  true  as  to 
other  things,  beside  the  work  of  charity.  But  let  us 
note  here,  that  this  scripture  will  by  no  means  jus¬ 
tify  those  who  think  good  meanings  are  enough,  or 
that  good  purposes,  and  the  profession  of  a  willing 
mind,  are  sufficient  to  save  them.  It  is  accepted, 
indeed,  where  there  is  a  performance  as  far  as  we 
are  able,  and  when  Providence  hinders  the  perform¬ 
ance,  as  in  David’s  case,  concerning  building  a  house 
for  the  Lord,  2  Sam.  7. 

IV.  Another  argument  is  taken  from  the  discri¬ 
mination  which  Divine  Providence  makes,  in  the 
distribution  of  the  things  of  this  world,  and  the  mu¬ 
tability  of  human  affairs,  v.  13 — 15.  The  force  of 
the  arguing  seems  to  be  this;  Providence  gives  to 
some  more  of  the  good  things  of  this  world,  and  to 
some  less,  and  that  with  this  design ;  that  those  who 
have  a  greater  abundance,  might  supply  them  who 
are  in  want,  that  there  might  be  room  for  charity. 
And  further,  considering  the  mutability  of  human 
affairs,  and  how  soon  there  may  be  an  alteration,  so 
that  those  who  now  have  an  abundance  may  stand 
in  need  of  being  supplied  themselves  in  their  wants ; 
this  should  induce  them  to  be  charitable  while  they 
are  able.  It  is  the  will  of  God,  by  our  mutual  sup¬ 
plying  one  another,  that  there  should  be  some  sort 
of  equality  ;  not  an  absolute  equality  indeed,  or  such 
a  levelling  as  would  destroy  property,  for  in  such  a 
case  there  could  be  no  exercise  of  charity.  But,  as 
in  works  of  charity  there  should  be  an  equitable  pro¬ 
portion  observed,  that  the  burthen  should  not  lie  too 
heavy  on  some,  while  others  are  wholly  eased ;  so 
all  should  think  themselves  concerned  to  supply 
those  who  are  in  want.  This  is  illustrated  by  the 
instance  of  gathering  and  distributing  manna  in  the 
wilderness,  concerning  which  (as  we  may  read, 
Exod.  16.)  it  was  the  duty  of  every  family,  and  all 
in  the  family,  to  gather  what  they  could ;  which, 
when  it  was  gathered,  was  put  into  some  common 
receptacle  for  each  family,  whence  the  master  of 
the  family  distributed  to  every  one  as  he  had  occa¬ 
sion  ;  to  some,  more  than  they  were  able,  through 
age  and  infirmity,  to  gather  up  ;  to  others,  less  than 
they  gathered,  because  they  did  not  need  so  much : 
and  thus  he  that  had  gathered  much,  (more  than  he 
had  occasion  for,)  had  nothing  over,  when  a  com¬ 
munication  was  made  to  him  that  had  gathered  little, 
who  by  this  method  had  no  lack.  Note,  Such  is  the 
condition  of  men  in  this  world,  that  we  mutually  de¬ 
pend  on  one  another,  and  should  help  one  another  ; 
those  who  have  ever  so  much  of  this  world,  have  no 
more  than  food  and  raiment ;  and  those  who  have 
but  a  little  of  this  world,  seldom  want  those ;  nor, 
indeed,  should  those  who  have  abundance  suffer 
others  to  want,  but  be  ready  to  afford  supply. 

16.  But  thanks  be  to  God,  who  put  the 
same  earnest  care  into  the  heart  of  Titus 
for  you.  17.  For  indeed  he  accepted  the 
exhortation ;  but  being  more  forward,  of 
his  own  accord  he  went  unto  you.  1 8.  And 


496 


II.  CORINTHIANS,  IX. 


we  have  sent  with  him  the  brother,  whose  [ 
praise  is  in  the  gospel  throughout  all  the 
churches;  19.  And  not  that  only,  but  who 
was  also  chosen  of  the  churches  to  travel 
with  us  with  this  grace,  which  is  adminis¬ 
tered  by  us  to  the  glory  of  the  same  Lord, 
and  declaration  of  your  ready  mind:  20. 
Avoiding  this,  that  no  man  should  blame 
us  in  tl i  .,;  abundance  which  is  administered 
by  us:  21.  Providing  for  honest  things,  not 
only  in  the  sight  of  the  Lord,  but  also  in  the 
sight  of  men.  22.  And  we  have  sent  with 
them  our  brother,  whom  we  have  often¬ 
times  proved  diligent  in  many  things,  but 
now  much  more  diligent,  upon  the  great 
confidence  which  I  have  in  you.  23.  Whe¬ 
ther  any  do  inquire  of  Titus,  he  is  my  partner 
and  fellow-helper  concerning  you :  or  our 
brethren  be  inquired  of  they  are  the  messen¬ 
gers  of  the  churches,  and  the  glory  of  Christ. 
24.  Wherefore  shew  ye  to  them,  and  before 
the  churches,  the  proof  of  your  love,  and  of , 
our  boasting  on  your  behalf. 

In  these  verses  the  apostle  commends  the  brethren 
who  were  sent  to  them  to  collect  their  charity;  and, 
as  it  were,  gives  them  letters  credential,  that,  it 
they  were  inquired  after,  ( v .  23.)  if  any  should  be 
inquisitive  or  suspicious  concerning  them,  it  might 
be  known  who  they  were,  and  how  safely  they  might 
be  trusted. 

1.  He  commends  Titus,  (1.)  For  his  earnest  care 
and  great  concern  of  heart  for  them,  and  desire  in 
all  things  to  promote  their  welfare.  This  is  men¬ 
tioned  with  thankfulness  to  God  ;  ( v .  16.)  and  it  is 
cause  of  thankfulness,  if  God  hath put  into  the  hearts 
of  any  to  do  us  or  others  any  good.  (2.)  For  bis  rea¬ 
diness  to  this  present  service.  He  accefitcct  .if  the 
office,  and  was  forward  to  go  upon  this  good  errand, 
v.  17.  Asking  of  charity  for  the  relief  of  -thers,  is 
by  many  looked  upon  as  a  thankless  office ;  yet  it  is 
a  good  office,  and  what  we  should  not  be  shy  of  when 
we  arc  called  to  it. 

2.  He  commends  another  brother,  who  was  sent 
with  Tii  us.  It  is  generally  thought  that  this  was 
Luke,  lie  is  commended,'  (1.)  As  a  man  whose 
praise  was  in  the  gospel  through  all  the  churches, 
v.  18.  His  ministerial  services  of  several  kinds  were 
well  known,  and  he  had  approved  himsel"  raise¬ 
worthy  in  what  he  had  done.  (2.)  As  one  chosen  of 
the  churches,  (n.  19.)  and  joined  with  the  apostle  in 
his  ministration.  This  was  done,  it  is  most  likely, 
at  the  motion  and  request  of  Paul  himself ;  for  this 
reason,  that  no  man  might  blame  him  in  that  abun¬ 
dance  which  was  administered  by  him,  u.  20.  So 
cautious  was  the  apostle  to  avoid  all  occasions  that 
evil-minded  men  might  lay  hold  on  to  blacken  him. 
He  would  not  give  occasion  to  any  to  accuse  him  of 
injustice  or  partiality  in  this  affair;  and  thought  it  to 
be  his  duty,  as  it  is  the  duty  of  all  Christians,  to  pro¬ 
vide  for  things  honest,  not  only  in  the  sight  of  the 
Lord,  but  also  in  the  sight  of  men  ;  to  act  so  pru¬ 
dently  as  to  prevent,  as  far  as  we  can,  all  unjust 
suspicions  concerning  us,  and  all  occasions  of  scan¬ 
dalous  imputations.  Note,  We  live  in  a  censorious 
world,  and  should  cut  off  occasion  from  them  who 
seek  occasion  to  speak  reproachfully.  It  is  the  crime 
of  others,  if  they  reproach  or  censure  us  without  oc¬ 
casion  ;  and  it  is  our  imprudence  at  least,  if  we  give 
them  any  occasion,  when  there  may  not  be  a  just 
cause  for  them  so  to  do. 


3.  He  commends  also  another  brother  who  was 
joined  with  the  two  former  in  this  affair.  This  bro¬ 
ther  is  thought  to  be  Apollos.  Whoever  he  was,  he 
had  approved  himself  diligent  in  many  things;  and 
therefore  was  fit  to  be  employed  in  this  affair.  More¬ 
over,  he  had  a  great  desire  to  this  work,  because  of 
the  confidence  or  good  opinion  he  had  of  the  Corin¬ 
thians  ;  ( v .  22.)  and  it  is  a  great  comfort  to  see  those 
employed  in  good  works,  who  have  formerly  ap¬ 
proved  themselves  diligent. 

4.  He  concludes  this  point  with  a  general  good 
character  of  them  all,  (y.  23.)  as  fellow-labourers 
with  him  for  their  welfare  ;  as  the  messengers  of  the 
churches  ;  as  the  glory  of  Christ,  who  were  to  him 
for  a  name  and  a  praise,  who  brought  glory  to  Christ 
as  instruments,  and  had  obtained  honour  from  Christ 
to  be  counted  faithful,  and  employed  in  his  service. 

Wherefore,  upon  the  whole,  he  exhorts  them  to 
shew  their  liberality,  answerable  to  the  great  ex¬ 
pectation  others  had  concerning  them  at  this  time  ; 
that  these  messengers  of  the  churches,  and  the 
churches  themselves,  might  see  a  full  proof  of  their 
love  to  God,  and  to  their  afflicted  brethren  ;  and 
that  it  was  with  good  reason  the  apostle  had  even 
boasted  on  their  behalf,  v.  24.  Note,  The  good  opi¬ 
nion  others  entertain  of  us,  should  be  an  argument 
with  us  to  do  well. 

CHAP.  IX. 

In  this  chapter,  the  apostle  seems  to  excuse  his  earnestness 
in  pressing  the  Corinthians  to  the  duty  of  charity;  (v. 
1 . .  5.)  and  proceeds  to  give  directions  'about  the  accept¬ 
able  way  and  manner  of  performing  it,  that  is,  bountifully, 
deliberately,  and  freely  ;  and  gives  good  encouragement 
for  so  doing,  v.  6,  to  the  end. 

1.  l|XOR  as  touching  the  ministering  to 
Jj  the  saints,  it  is  superfluous  for  me 
to  write  to  you.  2.  For  I  know  the  forward¬ 
ness  of  your  mind,  for  which  I  boast  of 
you  to  them  of  Macedonia,  that  Achaia  was 
ready  a  year  ago ;  and  your  zeal  hath  pro¬ 
voked  very  many.  3.  Yet  have  I  sent  the 
brethren,  lest  our  boasting  of  you  should 
be  in  vain  in  this  behalf;  that,  as  1  said,  ye 
may  be  ready:  4.  Lest  haply  if  they  of 
Macedonia  come  with  me,  and  find  you 
unprepared,  we  (that  we  say  not,  ye)  should 
be  ashamed  in  this  same  confident  boast¬ 
ing.  5.  Therefore  I  thought  it  necessary 
to  exhort  the  brethren,  that  they  would  go 
before  unto  you,  and  make  up  beforehand 
your  bounty,  whereof  ye  had  notice  before, 
that  the  same  might  be  ready,  as  a  matter 
of  bounty,  and  not  as  of  covetousness. 

In  these  verses  the  apostle  speaks  very  respect¬ 
fully  to  the  Corinthians,  and  with  great  skill ;  and, 
while  he  seems  to  excuse  his  urging  them  so  ear¬ 
nestly  to  charity,  still  presses  them  thereto,  and 
shews  how  much  his  heart  was  set  upon  this  matter. 

1.  He  tells  them  it  was  needless  to  press  them 
with  further  arguments  to  afford  relief  to  their  poor 
brethren,  ( v .  1.  )  being  satisfied  he  had  said  enough 
already  to  prevail  with  them,  of  whom  he  had  so 
good  an  opinion.  For,  (1.)  He  knew  their  forward 
ness  to  every  good  work,  and  how  they  had  begun 
this  good  work  a  year  ago.  Insomuch,  that,  (2. )  He 
had  boasted  of  their  zeal  to  the  Macedonians,  and  this 
had  provoked  tdipni  to  do  as  they  had  done. 

Wherefore  he  vms^UTuaded,  that,  as  they  had 
begun  well,  they  wciuld  go  on  well ;  and  so,  coin- 


497 


II.  CORINTHIANS,  IX. 


mending  them  for  what  they  had  done,  he  lays  an 
obligation  on  them  to  proceed  and  persevere. 

2.  He  seems  to  apologize  for  sending  Titus  and 
the  other  brethren  to  them.  He  is  unwilling  they 
should  be  offended  at  him  for  this,  as  if  he  was  too 
earnest,  and  pressed  too  hard  upon  them  ;  and  tells 
the  true  reasons  why  he  sent  them,  namely, 

(1.)  That,  having  this  timely  notice,  they  might 
be  fully  ready ,  (v.  3. )  and  not  surprised  with  hasty 
demands,  when  he  should  come  to  them.  When 
we  would  have  others  to  do  that  which  is  good,  we 
must  act  toward  them  prudently  and  tenderly,  and 
give  them  time. 

(2. )  That  he  might  not  be  ashamed  of  his  boast¬ 
ing  concerning  them,  if  they  should  be  found  un¬ 
ready,  v.  3,  4.  He  intimates  that  some  from  Mace¬ 
donia  might  hafily  come  with  him:  and  if  the  collec¬ 
tion  should  not  then  be  made,  this  would  make  him, 
not  to  say  them,  ashamed,  considering  the  boasting 
of  the  apostle  concerning  them.  Thus  careful  was 
he  to  preserve  their  reputation  and  his  own.  Note, 
Christians  should  consult  the  reputation  of  their  pro¬ 
fession,  and  endeavour  to  adorn  the  doctrine  of  God 
our  Saviour. 

6.  But  this  I  say ,  He  who  soweth  spar¬ 
ingly  shall  reap  also  sparingly ;  and  he  who 
soweth  bountifully  shall  reap  also  bounti¬ 
fully.  7.  Every  man  according  as  he  pur- 
poseth  in  his  heart,  so  let  him  give ;  not 
grudgingly,  or  of  necessity  :  for  God  loveth 
a  cheerful  giver.  8.  And  God  is  able  to 
make  all  grace  abound  toward  you ;  that 
ye,  always  having  all  sufficiency  in  all 
things ,  may  abound  to  every  good  work : 
9.  (As  it  is  written,  He  hath  dispersed 
abroad :  he  hath  given  to  the  poor :  his 
righteousness  remaineth  for  ever.  10.  Now 
he  that  ministereth  seed  to  the  sower,  l^oth 
minister  bread  for  your  food,  and  multiply 
your  seed  sown,  and  increase  the  fruits  of 
your  righteousness :)  11.  Being  enriched 

in  every  thing  to  all  bountifulness,  which 
causeth  through  us  thanksgiving  to  God. 
12.  For  the  administration  of  thi.  service 
not  only  supplieth  the  want  of  the  saints, 
but  is  abundant  also  by  many  thanksgivings 
unto  God ;  13.  While  by  the  experiment 
of  this  administration  they  glorify  God  for 
your  professed  subjection  unto  the  gospel  of 
Christ,  and  for  your  liberal  distribution  unto 
them,  and  unto  all  men;  14.  And  by  their 
prayer  for  you,  which  long  after  you  for  the 
exceeding  grace  of  God  in  you.  1 5.  Thanks 
be  unto  God  for  his  unspeakable  gift. 

Here  we  have, 

I.  Proper  directions  to  be  observed  about  the  right 
and  acceptable  manner  of  bestowing  charity ;  and  it 
is  of  great  concernment,  that  we  do  what  is  required, 
so  as  is  commanded.  Now,  as  to  the  manner  in 
which  the  apostle  would  have  the  Corinthians  give, 
observe, 

1.  It  should  be  bountifully ;  this  was  intimated, 
v.  5.  that  a  liberal  contribution  was  expected,  a 
matte  i  of  bounty,  not  wfcat  savoured  of  covetous¬ 
ness ;  y.od  he  offers  to  thc*r  consideration,  that  men 
who  -u  pect  a  good  return  at  harvest,  are  not  wont 
to  pincu  and  spare  in  sowing  their  seed,  for  the  re¬ 
turn  usually  is  proportionate  to  what  they  sow,  v.  6. 

Vol.  VI — 3  R  > 


2.  It  should  be  deliberately  ;  Every  man ,  accord¬ 
ing  as  he  fiurfioses  in  his  heart,  v.  7.  Works  of 
charity,  like  other  good  works,  should  be  done  with 
thought  and  design  ;  whereas,  some  do  good  only  by 
accident ;  they  comply,  it  may  be  hastily,  with  the 
importunity  of  others,  without  any  good  design,  and 
give  more  than  they  intended,  and  then  repent  of  it 
afterward ;  or  possibly,  had  they  duly  considered  all 
things,  they  would  have  given  more.  Due  delibera¬ 
tion,  as  to  this  matter  of  our  own  circumstances,  and 
those  of  them  we  are  about  to  relieve,  will  be  very 
helpful  to  direct  us  how  liberal  we  should  be  in  our 
contributions  for  charitable  uses. 

3.  It  should  be  freely,  whatever  we  give,  be  it 
more  or  less :  not  grudgingly,  or  of  necessity,  but 
cheerfully,  v.  7.  Persons  sometimes  will  give  merely 
to  satisfy  the  importunity  of  those  who  ask  their 
charity,  and  what  they  give  is  in  a  manner  squtezed 
or  forced  from  them,  and  this  unwillingness  spoils 
all  they  do.  We  ought  to  give  more  freely  than  the 
modesty  of  some  necessitous  persn'\s  will  allow  them 
to  ask  :  we  should  not  only  deal  •  t  jread,  h”'  draw 
out  our  so uls  to  the  hungry,  Isa.  *•  k.  10.  We  should 
give  liberally,  with  an  o/ien  hand,  and  cheerfully, 
with  an  often  countenance ;  being  glad  we  have 

|  ability,  and  an  opportunity,  to  be  charitable. 

II.  Good  encouragement  to  perform  this  work  of 
charity  in  the  manner  thus  directed  to.  Here  the 
apostle  tells  the  Corinthians, 

1.  They  themselves  would  be  no  losers  by  what 
they  gave  in  charity.  This  may  serve  to  obviate  a 
secret  objection  in  the  minds  of  many  against  this 
good  work,  who  are  ready  to  think  they  may  want 
what  they  give  away  :  but  such  should  consider  that 
what  is  given  to  the  poor  in  a  right  manner,  is  far 
from  being  lost ;  as  the  precious  seed,  which  is  cast 
into  the  ground,  is  not  lost,  though  it  is  buried  there 
for  a  time  ;  for  it  will  spring  up,  and  bear  fruit ;  the 
sower  shall  receive  it  again  with  increase,  v.  6. 
Such  good  returns  may  they  expect,  who  give  ft  eelv 
and  liberally  in  charity.  For, 

(1.)  God  loveth  a  cheerful  giver ;  (v.  7.)  and  what 
may  not  they  hope  to  receive,  who  are  the  objects  of 
the  divine  love  ?  Can  a  man  be  a  loser  by  doing  that 
with  which  God  is  pleased  ?  May  not  such  a  one  be 
sure  that  he  shall  some  way  or  other  be  a  gainer  ? 
Nay,  are  not  the  love  and  favour  of  (rod  better  than 
all  other  things,  better  than  life  itself? 

(2.)  God  is  able  to  make  our  charity  redound  to 
our  advantage,  v.  8.  We  have  no  reason  to  distrust 
the  goodness  of  God,  and  surely  we  have  no  reason 
to  question  his  flower ;  he  is  able  to  make  all  grace 
■  abound  towards  us,  and  to  abound  in  us ;  to  give  a 
large  increase  of  spiritual  and  temporal  good  things. 
He  can  make  us  to  have  a  sufficiency  in  all  things ; 

!  to  be  content  with  what  we  have  ;  to  make  up  wbat 
we  give  ;  to  make  us  able  to  give  yet  more  :  as  it  is 
i  written,  (Ps.  112.  9.)  concerning  the  charitable  man, 
He  hath  disfiersed  abroad.  He  hath  given  to  the 
floor.  His  righteousness,  that  is,  his  almsgiving, 
endureth  for  ever.  The  honour  of  it  is  lasting,  the 
reward  of  it  eternal,  and  he  is  still  able  to  live  com- 
•,  for  tab  la  himself,  and  to  give  liberally  to  others. 

(3.)  The  apostle  puts  up  a  prayer  to  God  in  their 
behalf,  that  they  might  be  gainers,  and  not  losers, 
y.  10,  11.  Where  observe,  [1.]  7b  whom  the  prayer 
|  is  made,  to  God,  who  ministereth  seed  to  the  sower , 
who  by  his  providence  giveth  such  an  increase  of  the 
fruits  of  the  earth,  that  we  have  not  only  bread  suf¬ 
ficient  to  eat  for  one  year,  but  enough  to  sow  again 
for  a  future  supply  :  or  thus,  It  is  God  who  giveth  us 
not  only  a  competency  for  ourselves,  but  that  also 
wherewith  we  may  supply  the  wants  of  others,  and 
j  so  should  be  as  seed  to  be  sown.  [2.]  For  what  he 

(>rayeth ;  there  are  several  things  which  he  desires 
or  them,  namely,  that  they  may  have  bread  for  their 
food;  always  a  good  competency  for  themselves, 


498  .  II.  CORINTHIANS,  X. 


food  convenient ;  that  God  would  multiply  their  seed  i 
sown,  that  they  might  still  be  able  to  do  more  good  ;  ; 
and  that  there  might  be  an  increase  of  the  fruits  of  j 
righteousness,  that  they  might  reap  plentifully,  and 
have  the  best  and  most  ample  returns  of  their 
charity  ;  so  as  to  be  enriched  in  every  thing  to  all 
bountifulness,  {v.  11.)  that  upon  the  whole  they  may 
find  it  true  that  they  shall  be  no  losers,  but  great 
gainers.  Note,  Works  of  charity  are  so  far  from 
impoverishing  us,  that  they  are  the  proper  means 
truly  to  enrich  us,  or  make  us  truly  rich. 

2.  The  poor  distressed  saints  would  he  gainers, 
and  they  would  be  no  losers  :  for  this  service  would 
supply  their  wants,  v.  12.  If  we  have  reason  to 
think  them  to  be  saints,  whom  we  believe  to  be  of 
the  household  of  faith,  whose  wants  are  great ;  how 
ready  should  we  be  to  do  them  good  !  Our  goodness 
cannot  extend  unto  God,  but  we  should  freely  extend 
it  to  these  excellent  ones  of  the  earth ,  and  thus  shew 
that  we  delight  in  them. 

3.  This  would  redound  to  the  praise  and  glory  of 
God.  Many  thanksgivings  would  be  given  to  God 
on  this  account, ,^y  the  apostle,  and  by  them  who 
were  employed  in  this  ministration,  v.  11.  These 
would  bless  God,  who  made  them  happy  instru¬ 
ments  in  so  good  a  work,  and  made  them  successful 
in  it.  Beside  these,  others  also  would  be  thankful ; 
the  poor,  who  were  supplied  in  their  wants,  would 
not  fail  to  be  very  thankful  to  God,  and  bless  God  for 
them  ;  and  all  who  wished  well  to  the  gospel  would 
glorify  God  for  this  experiment,  or  proof  of  subjec¬ 
tion  to  the  gospel  of  Christ,  and  true  love  to  all  men, 
v.  13. 

Note,  (1.)  True  Christianity  is  a  subjection  to  the 
ospel,  a  yielding  ourselves  to  the  commanding  in- 
uence  of  its  truths  and  laws. 

(2.)  We  must  evidence  the  sincerity  of  our  subjec¬ 
tion  to  the  gospel,  by  works  of  charity. 

(3.)  This  will  be  for  the  credit  of  our  profession, 
and  to  the  praise  and  glory  of  God. 

(4.)  Those  whose  wants  were  supplied,  would 
make  the  best  returns  they  were  able,  by  sending  up 
many  prayers  to  God  for  those  who  had  relieved 
them,  v.  14.  And  thus  should  we  recompense  the 
kindnesses  we  receive,  when  we  are  not  in  a  capacity 
of  recompensing  them  any  other  way  ;  and  as  this  is 
the  only  recompense  the  poor  can  make,  so  it  is  often 
greatly  for  the  advantage  of  the  rich. 

Lastly,  The  apostle  concludes  this  whole  matter 
with  this  doxology,  Thanks  be  to  God  for  his  un¬ 
speakable  gift,  v.  15.  Some  think,  by  this  un¬ 
speakable  gift  he  means  the  gift  of  grace  bestowed 
on  the  churches,  in  making  them  able  and  willing  to 
supply  the  necessities  of  the  saints,  which  would  be 
attended  with  unspeakable  benefit  both  to  the  givers 
and  receivers.  It  should  seem  rather,  that  he  means 
Jesus  Christ,  who  is  indeed  the  unspeakable  Gift  of  \ 
God  unto  this  world  ;  a  gift  we  have  all  reason  to  be  j 
very  thankful  for. 

CHAP.  X. 

There  was  noplace  in  which  the  apostle  Paul  met  with  more 
opposition  from  false  apostles  than  at  Corinth ;  he  had 
many  enemies  there.  Let  not  any  of  the  ministers  of  Christ 
think  strange,  if  they  meet  with  perils,  not  only  from  ene¬ 
mies,  but  from  false  brethren  ;  for  blessed  Paul  himself  did 
so.  Though  he  was  so  blameless  and  inoffensive  in  all  his 
carriage,  so  condescending  and  useful  to  all,  yet  there  were 
those  who  bore  him  ill-will,  who  envied  him,  and  did  all 
they  could  to  undermine  him,  and  lessen  his  interest  and 
reputation.  Therefore  he  vindicates  himself  from  their  im¬ 
putations,  and  arms  the  Corinthians  against  their  insinua¬ 
tions.  In  this  chapter,  the  apostle,  in  a  mild  and  humble 
manner,  asserts  the  power  of  his  preaching,  and  to  punish 
offenders,  v.  1  . .  6.  He  then  proceeds  to  reason  the  case 
with  the  Corinthians,  asserting  his  relation  to  Christ,  and 
his  authority  as  an  apostle  of  Christ ;  (v.  7  . .  11.)  and  re¬ 
fuses  to  justify  himself,  or  to  act  bv  such  rules,  as  the  false 
teachers  did,  but  according  to  the  better  rules  he  had  fixed 
for  himself,  v.  12,  to  the  end. 


1.  OW  I  Paul  myself  beseech  you  by 

JL^I  the  meekness  and  gentleness  of 

Christ,  who  in  presence  am  base  among 
you,  but  being  absent  am  bold  toward  you  : 

2.  But  I  beseech  you,  that  I  may  not  be 
bold  when  I  am  present  with  that  confi¬ 
dence  wherewith  1  think  to  be  bold  against 
some,  who  think  of  us  as  if  we  walked  ac¬ 
cording  to  the  flesh.  3.  For  though  we 
walk  in  the  flesh,  we  do  not  war  after  the 
flesh  :  4.  (For  the  weapons  of  our  warfare 
are  not  carnal,  but  mighty  through  God  to 
the  pulling  down  of  strong-holds  :)  5.  Cast¬ 
ing  down  imaginations,  and  every  high  thing 
that  exalteth  itself  against  the  knowledge 
of  God,  and  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ :  6.  And 
having  in  a  readiness  to  revenge  all  disobe¬ 
dience,  when  your  obedience  is  fulfilled. 

Here  we  may  observe, 

I.  The  mild  and  humble  manner  in  which  the 
blessed  apostle  addresses  the  Corinthians,  and  how 
desirous  he  is  that  no  occasion  might  be  given  him 
to  use  severity. 

1.  He  addresses  himself  in  a  very  mild  and  hum¬ 
ble  manner ;  I  Paul  myself  beseech  you,  v.  1.  We 
find,  in  the  introduction  to  this  ep'istle,  he  joined 
Timothy  with  himself;  but  now  he  speaks  only  for 
himself,  against  whom  the  false  apostles  had  par¬ 
ticularly  levelled  their  reproaches ;  yet  in  the  midst 
of  the  greatest  provocations  he  shewed  humility  and 
mildness,  from  the  consideration  of  the  meekness  and 
gentleness  of  Christ,  and  desires  this  great  example 
might  have  the  same  influence  on  the  Corinthians. 
Note,  When  we  find  ourselves  tempted  or  inclined 
to  be  rough  and  severe  towards  any  body,  we  should 
think  of  the  meekness  and  gentleness  of  Christ,  that 
appeared  in  him  in  the  days  of  his  flesh,  in  the  de¬ 
sign  of  his  undertaking,  and  in  all  the  acts  of  his 
grace  toward  poor  souls.  How  humbly  also  does 
this  great  apostle  speak  of  himself,  as  one  in  presence 
base  among  them  !  So  his  enemies  spake  of  him  with 
contempt,  and  this  he  seems  to  acknowledge  ;  while 
others  thought  meanly,  and  spake  scornfully  of  him, 
he  had  low  thoughts  of  himself,  and  spake  humbly 
of  himself.  Note,  We  should  be  sensible  of  our  own 
infirmities,  and  think  humbly  of  ourselves,  even 
when  men  reproach  us  for  them. 

2.  He  is  desirous  that  no  occasion  might  be  given 
to  use  severity,  v.  2.  He  beseeches  them  to  give  nc 
occasion  for  him  to  be  bold,  or  to  exercise  his  au¬ 
thority  against  them  in  general,  as  he  had  resolved 
to  do  against  some  who  unjustly  charged  him  as 
ivalking  according  to  the  fern,  that  is,  regulating  his 
conduct,  even  in  his  ministerial  actions,  according  to 
carnal  policy,  or  with  worldly  views.  This  was  what 
the  apostle  had  renounced,  and  this  is  contrary  to 
the  spirit  and  design  of  the  gospel,  and  was  far  from 
being  the  aim  and  design  of  the  apostle.  Hereupon, 

II.  He  asserts  the  power  of  his  preaching,  and  to 
punish  offenders. 

1.  The  power  of  his  preaching ,  y.  3 — 5.  Where 
observe,  (1.)  The  work  of  the  ministry  is  a  warfare, 
not  after  theflesh  indeed,  for  it  is  a  spiritual  warfare 
with'  spiritual  enemies,  and  for  spiritual  purposes. 
And  though  ministers  •walk  in  the  flesh,  or  live  in  the 
body,  and  in  the  common  affairs  of  life  act  (/s  other 
men,  yet  in  their  work  dnd  warfare  they  ruust  not 
go  by  the  maxims  of  the  flesh,  nor  should  kl  ey  de¬ 
sign  to  please  the  flesh  :  that  must  be  crucified  with 
its  affections  and  lusts ;  it  must  be  mortified  and  kept 


499 


II.  COR  [NTH  IANS,  X. 


under.  (2.)  The  doctrines  of  the  gospel  and  disci¬ 
pline  of  the  church  are  the  weapons  of  this  warfare ; 
and  these  are  not  carnal:  outward  force,  therefore, 
is  not  the  method  of  the  gospel,  but  strong  persua¬ 
sions,  by  the  power  of  truth,  and  the  meekness  of 
wisdom.  A  good  argument  this  is  against  persecu¬ 
tion  for  conscience-sake:  conscience  is  accountable 
to  God  only  ;  and  people  must  be  fiersuaded  to  God 
and  their  duty,  not  driven  by  force  of  arms.  And 
so  the  weapons  of  our  warfare  are  mighty ,  or  very  1 
powerful ;  the  evidence  of  truth  is  convincing  and 
cogent ;  this  indeed  is  through  God,  or  owing  to  him, 
because  they  are  his  institutions,  and  accompanied 
with  his  blessing,  which  makes  all  opposition  to  fall 
before  his  victorious  gospel.  Where  we  may  ob¬ 
serve,  [1.]  What  opposition  is  made  against  the  gos¬ 
pel,  by  the  powers  of  sin  and  Satan  in  the  hearts  of 
men :  ignorance,  prejudices,  beloved  lusts,  are  Sa¬ 
tan’s  strong-holds  in  the  souls  of  some ;  vain  ima¬ 
ginations,  carnal  reasonings,  and  high  thoughts,  or 
proud  conceits,  in  others,  exalt  themselves  against 
the  knowledge  of  God:  by  these  ways  the  Devil  en¬ 
deavours  to  keep  men  from  faith  and  obedience  to 
the  gospel,  and  secures  his  possession  of  the  hearts 
of  men,  as  his  own  house  or  property.  But  then  ob¬ 
serve,  [2.]  The  conquest  which  the  word  of  God 
gains.  These  strong-holds  are  pulled  down  by  the 
gospel  as  the  means,  through  the  grace  and  power 
of  God  accompanying  it  as  the  principal  efficient 
cause.  Note,  The  conversion  of  the  soul  is  the  con¬ 
quest  of  Satan  in  that  soul. 

2.  The  apostle’s  power  to  punish  offenders  (and 
that  in  an  extraordinary  manner)  is  asserted  in  v.  6. 
The  apostle  was  a  prime-minister  in  the  kingdom  of 
Christ,  and  chief  officer  in  his  army,  and  had  in 
readiness,  he  had  power  and  authority  at  hand,  to 
revenge  all  disobedience,  to  punish  offenders  in  a 
most  exemplary  and  extraordinary  manner.  The 
apostle  speaks  not  of  personal  revenge,  but  of  punish¬ 
ing  disobedience  to  the  gospel,  and  disorderly  walk¬ 
ing  among  church-members,  by  inflicting  church- 
censures.  Note,  Though  the  apostle  shewed  meek¬ 
ness  and  gentleness,  yet  he  would  not  betray  his  au¬ 
thority  ;  and  therefore  intimates,  that  when  he  would 
commend  them  whose  obedience  was  fulfilled  or 
manifested,  others  would  fall  under  severe  censures. 

7.  Do  ye  look  on  things  after  the  outward 
appearance  ?  If  any  man  trust  to  himself 
that  he  is  Christ’s,  let  him  of  himself  think 
this  again,  that,  as  he  is  Christ’s,  even  so 
are  we  Christ’s.  8.  For  though  I  should 
boast  somewhat  more  of  our  authority, 
which  the  Lord  hath  given  us  for  edifica¬ 
tion,  and  not  for  your  destruction,  I  should 
not  be  ashamed :  9.  That  I  may  not  seem 
as  if  I  would  terrify  you  by  letters.  1 0.  For 
his  letters,  say  they,  are  weighty  and  power¬ 
ful  ;  but  his  bodily  presence  is  weak,  and  his 
speech  contemptible.  11.  Let  such  a  one 
think  this,  that,  such  as  we  are  in  word  by 
letters  when  we  are  absent,  such  will  tee  be 
also  in  deed  when  we  are  present. 

In  these  verses  the  apostle  proceeds  to  reason  the 
case  with  the  Corinthians,  in  opposition  to  those  who 
despised  him,  judged  him,  and  spake  hardly  of  him. 

“  Do  ye,”  says  he,  ,(look  on  things  after  the  out- 
waYd  appearance?  v.  7.  Is  this  a  fit  measure  or 
rule  to  make  an  estimate  of  things  or  persons  bv, 
and  to  judge  between  me  and  my  adversaries  ?”  In 
outward  appearance,  Paul  was  mean  and  despicable 
with  some ;  he  did  not  make  a  figure,  as  perhaps 
some  of  his  competitors  might  do :  but  this  was  a  \ 


j  false  rule  to  make  a  judgment  by.  It  should  seem, 
that  some  boasted  mighty  things  of  themselves,  and 
made  a  fair  shew  ;  but  there  are  often  false  appeal  - 
ances:  a  man  may  seem  to  be  learned,  who  has  not 
learned  Christ,  and  appear  virtuous,  who  has  not  a 
principle  of  grace  in  his  heart.  However,  the  apos¬ 
tle  asserts  two  things  of  himself : 

1.  His  relation  to  Christ;  If  any  man  trust  to 
himself  that  he  is  Christ’s,  even  so  are  we  Christ’s, 
v.  7.  It  should  seem  by  this,  that  Paul’s  adversa¬ 
ries  boasted  of  their  relation  to  Christ,  as  his  minis¬ 
ters  and  servants.  Now  the  apostle  reasons  thus 
with  the  Corinthians  ;  “Suppose  it  to  be  so,  allow¬ 
ing  what  they  say  to  be  true,  (and  let  us  observe, 
that  in  fair  arguing,  we  should  allow  all  that  may 
be  reasonably  granted ;  and  should  not  think  it  im¬ 
possible  but  those  who  differ  from  us  very  much, 
may  yet  belong  to  Christ,  as  well  as  we,)  allowing 
them,”  might  the  apostle  say,  “  what  they  boast  of, 
yet  they  ought  also  to  allow  this  to  us,  that  we  also 
are  Christ’s.”  Note,  (1.)  We  must  not,  by  the  most 
charitable  allowances  we  make  to  others  who  differ 
from  us,  cut  ourselves  off  from  Christ,  or  deny  our 
relation  to  him.  For,  (2.)  There  is  room  in  Christ 
for  many;  and  those  who  differ  much  from  one  an¬ 
other,  may  yet  be  one  in  him.  It  would  help  to  heal 
the  differences  that  are  among  Christians,  if  they 
would  remember,  that  how  confident  soever  we  may 
be  that  we  belong  to  Christ,  yet,  at  the  same  time, 
we  must  allow  that  they  who  differ  from  us,  mav 
belong  to  Christ  too,  and  therefore  should  be  treated 
accordingly.  We  must  not  think  that  we  are  the 
people,  and  that  none  belong  to  Christ  but  we.  This 
we  may  plead  for  ourselves,  against  those  who  judge 
us  and  despise  us,  that,  how  weak  soever  we  are, 
yet,  as  they  are  Christ’s,  so  are  we  :  we  profess  the 
same  faith,  we  walk  by  the  same  rule,  we  build  upon 
the  same  foundation,  and  hope  for  the  same  inherit¬ 
ance. 

2.  His  authority  from  Christ  as  an  apostle.  This 
he  had  mentioned  before;  (r.  6.)  and  now  he  tells 
them  that  he  might  speak  of  it  again,  and  that  with 
some  sort  of  boasting,  seeing  it  was  a  truth,  that  the 
Lord  had  given  it  to  him,  and  it  was  more  than  his 
adversaries  could  justly  pretend  to.  It  was  certainly 
what  he  should  not  be  ashamed  of,  v.  8.  Concern¬ 
ing  which  observe, 

(1.)  The  nature  of  his  authority  ;  it  was  for  edifi¬ 
cation,  and  not  for  destruction.  This  indeed  is  the 
end  of  all  authority,  civil  and  ecclesiastical,  and  was 
the  end  of  that  extraordinary  authority  which  the 
apostles  had,  anti  of  all  church-discipline. 

(2.)  The  caution  with  which  he  speaks  of  his  au¬ 
thority,  professing  his  design  was  not  to  terrify  them 
with  big  words,  nor  bv  angry  letters,  v.  9.  Thus 
he  seems  to  obviate  an  objection  that  might  have 
been  formed  against  him,  v.  10.  But  the  apostle 
declares  he  did  not  intend  to  frighten  them  who  were 
obedient,  nor  did  he  write  any  thing  in  his  letters, 
that  he  was  not  able  to  make  good  by  deeds,  against 
the  disobedient ;  and  he  would  have  his  adversaries 
know  this,  (r.  11.)  that  he  would,  by  the  exercise 
of  his  apostolical  power  committed  to  him,  make  it 
appear  to  have  a  real  efficacy. 

12.  For  we  dare  not  make  ourselves  of 
the  number,  or  compare  ourselves  with 
some  that  commend  themselves:  but  they, 
measuring  themselves  bv  themselves,  and 
comparing  themselves  among  themselves, 
are  not  wise.  18.  But  we  will  not  boast 
of  things  without  our  measure,  but  accord¬ 
ing  lo  the  measure  of  the  rule  which  God 
hath  distributed  to  us,  a  measure  to  reach 
even  unto  you.  14.  For  we  stretch  not 


II.  CORINTHIANS,  XL 


ourselves  beyond  our  measure ,  as  though 
we  reached  not  unto  you:  for  we  are  come 
as  far  as  to  you  also  in  preaching  the  gos¬ 
pel  of  Christ:  15.  Not  boasting  of  things 
without  our  measure,  that  is,  of  other  men’s 
labours;  but  having  hope,  when  your  faith 
is  increased,  that  we  shall  be  enlarged  by 
you  according  to  our  rule  abundantly,  16. 
To  preach  the  gospel  in  the  regions  beyond 
you,  and  not  to  boast  in  another  man’s  line 
of  things  made  ready  to  our  hand.  17. 
But  he  that  glorieth,  let  him  glory  in  the 
Lord.  18.  For  not  he  that  commendeth 
himself  is  approved,  but  whom  the  Lord 
commendeth. 

In  these  verses,  observ  e, 

1.  The  apostle  refuses  to  justify  himself,  or  to  act 
by  such  rules'  as  the  false  apostles  did,  v.  12.  He 
plainly  intimates  that  they  took  a  wrong  method  to 
commend  themselves,  in  measuring  themselves  by 
themselves,  and  comparing  themselves  among  them¬ 
selves,  which  was  not  wise.  They  were  pleased, 
and  did  pride  themselves,  in  their  own  attainments, 
and  never  considered  those  who  far  exceeded  them 
in  gifts  and  graces,  in  power  and  authority  ;  and  this 
made  them  haughty  and  insolent.  Note,  If  we 
would  compare  ourselves  with  others  who  excel 
us,  this  would  be  a  good  method  to  keep  us  humble ; 
we  should  be  pleased  and  thankful  for  what  we  have 
of  gifts  or  graces,  but  never  pride  ourselves  therein, 
as  if  there  were  none  to  be  compared  with  us,  or 
that  do  excel  us.  The  apostle  would  not  be  of  the 
number  of  such  vain  men:  let  us  resolve  that  we 
will  not  make  ourselves  of  that  number. 

2.  He  fixes  a  better  rule  for  his  conduct ;  namely, 
ndt  to  boast  of  things  without  his  measure,  which 
was  the  measure  God  had  distributed  to  him,  v.  13. 
His  meaning  is,  either  that  he  would  not  boast  of 
more  gifts  or  graces,  or  power  and  authority,  than 
God  had  really  bestowed  on  him  ;  or  rather,  that 
he  would  not  act  beyond  his  commission  as  to  persons 
or  things,  nor  go  beyond  the  line  prescribed  to  him  ; 
which  he  plainly  intimates  the  false  apostles  did, 
while  thev  boasted  of  other  men's  labours.  The 
apostle’s  resolution  was,  to  keep  within  his  own  pro¬ 
vince,  and  that  compass  of  ground  which  God  had 
marked  out  for  him.  His  commission  as  an  apostle 
was  to  preach  the  gospel  every  where,  especially 
among  the  Gentiles,  and  he  was  not  confined  to  one 
place  ;  yet  he  observed  the  directions  of  Providence, 
and  the  Holv  Spirit,  as  to  the  particular  places  whi¬ 
ther  he  went,  or  where  he  did  abide. 

3.  He  acted  according  to  this  rule  ;  We  stretch  not 
ourselves  beyond  our  measure,  v.  14.  And  parti¬ 
cularly  he  acted  according  to  this  rule  in  preaching 
at  Corinth,  and  in  the  exercise  of  his  apostolical  au¬ 
thority  there  ;  for  he  came  thither  by  divine  direc¬ 
tion,  and  there  he  converted  many  to  Christianity  ; 
and  therefore,  in  boasting  of  them  as  his  charge,  he 
acted  not  contrary  to  his  rule,  he  boasted  not  of  other 
men’s  labours,  v.  15. 

4.  He  declares  his  success  in  observing  this  rule. 
I  tis  hope  was,  that  their  faith  was  increased ,  and 
that  others  beyond  them,  even  in  the  remoter  parts 
of  Achaia,  would  embrace  the  gospel  also ;  and  in 
all  this  he  exceeded  not  his  commission,  nor  acted  in 
another  man's  line. 

5.  He  seems  to  check  himself  in  this  matter,  as 
if  he  had  spoken  too  much  in  his  own  praise.  The 
unjust  accusations  and  reflections  of  his  enemies  had 
made  it  needful  he  should  justify  himself ;  and  the 
wrong  methods  they  took,  gave  him  good  occasion 


to  mention  the  better  rule  he  had  observed  :  yet  he 
is  afraid  of  boasting,  or  taking  any  praise  to  himself, 
and  therefore  he  mentions  two  things  which  ought 
to  be  regarded  : 

(1.)  He  that  glorieth,  should  glory  in  the  Lord , 
v.  17.  If  we  are  able  to  fix  good  rules  for  our  con¬ 
duct,  or  act  by  them,  or  have  any  good  success  in  so 
doing,  the  praise  and  glory  of  all  are  owing  unto 
God.  Ministers  in  particular  must  be  careful  not 
to  glory  in  their  performance,  but  must  give  God 
the  glory  of  their  work,  and  the  suceess  thereof. 

(2.)  Jvot  he  that  commendeth  himself  is  approved, 
but  whom  the  Lord  commendeth,  v.  18.  Of  all 
flattery,  self-flattery  is  the  worst ;  and  self-applause 
is  seldom  any  better  than  self-flattery  and  self-de¬ 
ceit  :  at  the  best,  self-commendation  is  no  praise ; 
it  is  oftentimes  as  foolish  and  vain  as  it  is  proud : 
therefore,  instead  of  praising  or  commending  our¬ 
selves,  we  should  strive  to  approve  ourselves  to 
God,  and  his  approbation  will  be  our  best  commen¬ 
dation. 

CHAP.  XI. 

In  this  chapter  the  apostle  goes  on  with  his  discourse,  in  op¬ 
position  to  the  false  apostles,  who  were  very  industrious  to 
lessen  his  interest  and  reputation  among  the  Corinthians, 
and  had  prevailed  too  much  by  their  insinuations.  I.  He 
apologises  for  going  about  to  commend  himself,  and  gives 
the  reason  for  what  he  did,  v.  1  . .  4.  11.  He  mentions,  in 

his  own  necessary  vindication,  his  equality  with  the  other 
apostles,  and  with  the  false  apostles  in  this  particular,  of 
preaching  the  gospel  to  the  Corinthians  freely,  without 
wages,  v.  5 . .  15.  III.  He  makes  another  preface  to  what  he 
was  about  further  to  say  in  his  own  justification,  v.  16.  .  SU. 
And,  IV.  He  gives  a  large  account  of  his  qualifications,  la¬ 
bours,  and  sufferings,  in  which  he  exceeded  the  false  apos¬ 
tles,  v.  22,  to  the  end. 

1.  "VITOULD  to  God  ye  could  bear 
▼  T  with  me  a  little  in  my  folly:  and 
indeed  bear  with  me.  2.  For  I  am  jealous 
over  you  with  godly  jealousy:'  for  I  have 
espoused  you  to  one  husband,  that  I  may 
present  you  as  a  chaste  virgin  to  Christ. 
3.  But  1  fear,  lest  by  any  means,  as  the 
serpent  beguiled  Eve  through  his  subtlety, 
so  your  minds  should  be  corrupted  from 
the  simplicity  that  is  in  Christ.  4.  For  if 
he  that  cometh  preacheth  another  Jesus, 
whom  we  have  not  preached,  or  if  ye  re¬ 
ceive  another  Spirit,  which  ye  have  not 
received,  or  another  gospel,  which  ye  have 
not  accepted,  ye  might  well  bear  with  him. 

Here  we  may  observe, 

1.  The  apology  the  apostle  makes  for  going  about 
to  commend  himself.  He  is  loath  to  enter  upon  this 
subject  of  self-commendation ;  Would  to  God  ye 
could  bear  with  me  a  little  in  my  folly,  v.  1.  He  calls 
this  folly,  because  too  often  it  is  really  no  better;  in 
his  case  it  was  necessary  ;  yet,  seeing  others  might 
apprehend  it  to  be  folly  in  him,  he  desires  them  to 
bear  with  it.  Note,  As  much  against  the  grain  as  it 
is  with  a  proud  man  to  acknowledge  his  infirmities, 
so  much  is  it  against  the  grain  with  a  humble  man 
to  speak  in  his  own  praise.  It  is  no  pleasure  to  a 
good  man  to  speak  well  of  himself,  yet  in  some  cases 
it  is  lawful,  when  it  is  for  the  advantage  of  others, 
or  for  our  own  necessary'  vindication  ;  as  thus  it  was 
here.  For, 

2.  We  have  the  reasons  for  what  the  apostle  did ; 
namely, 

(1.)  To  preserve  the  Corinthians  from  being  cor¬ 
rupted  by  the  insinuations  of  the  false  apostles,  v.  2, 
3.  He  tells  them,  he  was  jealous  over  them  with 
godly  jealousy  ;  he  was  afraid  lest  their  faith  should 


501 


II.  CORINTHIANS,  XI. 


be  weakened  by  hearkening  to  such  suggestions  as 
tended  to  lessen  their  regard  to  his  ministry,  by 
which  they  were  brought  to  the  Christian  faith.  He 
had  espoused  them  to  one  husband,  converted  them 
to  Christianity ;  (and  the  conversion  of  a  soul  is  its 
marriage  to  the  Lord  Jesus ;)  and  he  was  desirous 
to  present  them  as  a  chaste  virgin,  pure  and  spotless, 
and  faithful,  not  having  their  minds  corrupted  with 
false  doctrines,  by  false  teachers ;  so  as  Eve  was 
beguiled  by  the  subtlety  of  the  serpent.  This  godly 
jealousy  in  the  apostle  was  a  mixture  of  love  and  j 
fear;  and  faithful  ministers  cannot  but  be  afraid  and  I 
concerned  for  their  people,  lest  they  should  lose  that 
which  they  have  received,  and  turn  from  what  they 
have  embraced,  especially  when  deceivers  are  gone 
abroad,  or  have  crept  in  among  them. 

(2.)  To  vindicate  himself  against  the  false  apos¬ 
tles  ;  forasmuch  as  they  could  not  pretend  they 
had  another  Jesus,  or  another  Spirit,  or  another  gos¬ 
pel  to  preach  to  them,  v.  4.  If  this  had  been  the 
case,  there  would  have  been  some  colour  of  reason 
to  bear  with  them,  or  to  hearken  to  them.  But  see¬ 
ing  there  is  but  one  Jesus,  one  Spirit,  and  one  gospel, 
that  is,  or  at  least  that  ought  to  be,  preached  to 
them,  and  received  by  them ;  what  reason  could 
there  be  why  the  Corinthians  should  be  prejudiced 
against  him  who  first  converted  them  to  the  faith, 
by  the  artifices  of  any  adversary  ?  It  was  a  just  oc¬ 
casion  of  jealousy,  that  such  persons  designed  to 
preach  another  Jesus,  another  Spirit,  and  another 
gospel. 

5.  For  I  suppose  I  was  not  a  whit  behind 
the  very  chiefest  apostles.  6.  But  though 
I  be  rude  in  speech,  yet  not  in  knowledge; 
but  we  have  been  thoroughly  made  mani¬ 
fest  among  you  in  all  things.  7.  Have  I 
committed  an  offence  in  abasing  myself 
that  ye  might  be  exalted,  because  1  have 
preached  to  you  the  gospel  of  God  freely  ? 
8.  I  robbed  other  churches,  taking  wages 
of  them ,  to  do  you  service.  9.  And  when  I 
was  present  with  you,  and  wanted,  I  was 
chargeable  to  no  man:  for  that  which  was 
lacking  to  me,  the  brethren  which  came 
from  Macedonia  supplied:  and  in  all  things 
I  have  kept  myself  from  being  burthen- 
some  unto  you,  and  so  will  I  keep  myself. 
10.  As  the  truth  of  Christ  is  in  me,  no  man 
shall  stop  me  of  this  boasting  in  the  regions 
of  Achaia.  1 1 .  Wherefore  ?  Because  I 
love  you  not  ?  God  knoweth.  1 2.  But  what 
1  do,  that  I  will  do,  that  I  may  cut  off  oc¬ 
casion  from  them  who  desire  occasion ;  that 
wherein  they  glory,  they  may  be  found  even 
as  we.  13.  For  such  are  false  apostles, 
deceitful  workers,  transforming  themselves 
into  the  apostles  of  Christ.  14.  And  no 
marvel;  for  Satan  himself  is  transformed 
into  an  angel  of  light.  1 5.  Therefore  it  is 
no  great  thing  if  his  ministers  also  be  trans¬ 
formed  as  the  ministers  of  righteousness; 
whose  end  shall  be  according  to  their 
works. 

After  the  foregoing  preface  to  what  he  was  about 
to  say,  the  apostle  in  these  verses  mentions, 

1.  His  equality  with  the  other  apostles — that  he 
was  not  a  whit  behind  the  very  chiefest  of  the  apos¬ 


tles,  v.  5.  This  he  expresses  very  modestly  ;  I  sup 
pose  so ;  he  might  have  spoken  very  positively 
1  he  apostle  ship,  as  an  office,  was  equal  in  all  the 
apostles;  but  the  apostles,  like  other  Christians,  dif¬ 
fered  one  from  another.  These  stars  differed  one 
from  another  in  glory,  and  Paul  was  indeed  cf  the 
first  magnitude  ;  yet  he  speaks  modestly  of  himself, 
and  humbly  owns  his  personal  infirmity,  that  he  was 
rude  in  speech,  had  not  such  a  graceful  delivery  as 
some  others  might  have.  Some  think  that  he  was 
a  man  of  a  very  low  stature,  and  that  his  voice  was 
proportionably  small;  others  think  that  he  might 
have  had  some  impediment  in  his  speech,  perhaps  a 
stammering  tongue.  However,  he  was  not  rude  in 
knowledge ;  he  was  not  unacquainted  with  the  best 
rules  of  oratory  and  art  of  persuasion,  much  less 
was  he  ignorant  of  the  mysteries  of  the  kingdom  of 
heaven,  as  had  been  thoroughly  manifested  among 
them. 

2.  His  equality  with  the  false  apostles  in  this  par 
ticular — the  preaching  the  gospel  unto  them  freely, 
without  wages.  This  the  apostle  largely  insists  on, 
and  shews  that  as  they  could  not  but  own  him  to  be 
a  minister  of  Christ,  so  they  ought  to  acknowledge 
he  had  been  a  good  friend  to  them.  For, 

(1.)  He  had  preached  the  gospel  to  them  freely, 
v.  7 — 10.  He  had  proved  at  large,  in  his  former 
epistle  to  them,  the  lawfulness  of  ministers  receiv¬ 
ing  maintenance  from  the  people,  and  the  duty  of 
the  people  to  give  them  an  honourable  maintenance  ; 
and  here  he  says  he  himself  had  taken  wages  of  other 
churches,  (v.  8. )  so  that  he  had  a  right  to  have  asked 
and  received  from  them:  yet  he  waived  his  right, 
and  chose  rather  to  abase  himself,  by  working  with 
his  hands  in  the  trade  of  tent-making  to  maintain 
himself,  than  be  burthensome  to  them,  that  they 
might  be  exalted,  or  encouraged  to  receive  the  gos¬ 
pel,  which  they  had  so  cheap ;  yea,  he  chose  rather 
to  be  supplied  from  Macedonia  than  to  be  chargeable 
unto  them. 

(2.)  He  informs  them  of  the  reason  of  this  his 
conduct  among  them.  And  negatively,  it  was  not 
because  he  did  not  love  them,  [y.  11.)  or  was  unwill¬ 
ing  to  receive  tokens  of  their  love ;  for  love  and 
friendship  are  manifested  by  mutual  giving  and  re¬ 
ceiving.  But  positively,  it  was  to  avoid  offence,  that 
he  might  cut  off  occasion  from  them  that  desired  oc¬ 
casion.  He  would  not  give  occasion  for  any  to  accuse 
him  of  worldly  designs  in  preaching  the  gospel,  or 
that  he  intended  to  make  a  trade  of  it,  to  enrich 
himself ;  and  that  others  who  opposed  him  at  Co¬ 
rinth,  might  not  in  this  respect  gain  an  advantage 
against  him :  that  wherein  they  gloried,  as  to  this 
matter,  they  n.ight  be  found  even  as  he,  v.  12.  It  is 
not  improbable  to  suppose  that  the  chief  of  the  false 
teachers  at  Corinth,  or  some  among  them,  were 
rich,  and  taught  (or  deceived)  the  people  freely,  and 
might  accuse  the  apostle  or  his  fellow-labourers  as 
mercenary  men,  who  received  hire  or  wages,  and 
therefore  the  apostle  kept  to  his  resolution  not  to  be 
chargeable  to  any  of  the  Corinthians. 

3.  The  false  apostles  are  charged  as  deceitful 
workers;  ( v .  13.)  and  that  upon  this  account,  be¬ 
cause  they  would  transform  themselves  mto  the  like¬ 
ness  of  the  apostles  of  Christ,  and  though  they  were 
the  ministers  of  Satan,  would  seem  to  be  the  minis¬ 
ters  of  righteousness.  They  would  be  as  industrious 
and  as  generous  in  promoting  error  as  the  apostles 
were  in  preaching  truth  ;  they  would  endeavour  as 
much  to  undermine  the  kingdom  of  Christ  as  the 
apostle  did  to  establish  it.  There  were  counterfeit 
prophets  under  the  Old  Testament,  who  wore  the 

|  garb,  and  learned  the  language,  of  the  prophets  of 
]  the  Lord.  So  there  were  counterfeit  apostles  under 
the  New  Testament,  who  seemed  in  many  respects 
like  the  true  apostles  of  Christ.  And  no  marvel ; 
i  (says  the  apostle ;)  hvpocrisy  is  a  thing  not  to  be 


.*,02  II.  CORINTHIANS,  XI. 


much  wondered  at  in  this  world,  especially  when  we 
consider  the  great  influence  Satan  has  upon  the  minds 
of  many,  who  rules  in  the  hearts  of  the  children  of 
disobedience.  As  he  can  turn  himself  into  any  sh  pe, 
and  put  on  almost  any  form,  and  look  sometimes  like 
an  angel  of  light,  in  order  to  promote  his  kingdom 
of  darkness,  so  he  will  teach  his  ministers  and  instru¬ 
ments  to  do  the  same.  But  it  follows,  Their  end  is 
according  to  their  works  ;  (v.  15.)  the  end  will  dis¬ 
cover  them  to  be  deceitful  workers,  and  their  work 
will  end  in  ruin  and  destruction. 

16.  I  say  again,  Let  no  man  think  me  a 
fool;  if  otherwise,  yet  as  a  fool  receive  me, 
that  J  may  boast  myself  a  little.  1  7.  That 
which  1  speak,  I  speak  it  not  after  the  Lord, 
but  as  it  were  foolishly,  in  this  confidence 
of  boasting.  18.  Seeing  that  many  glory 
after  the  flesh,  I  will  glory  also.  19.  For 
ye  suffer  fools  gladly,  seeing  ye  yourselves 
are  wise.  20.  For  ye  suffer,  if  a  man  bring 
you  into  bondage,  if  a  man  devour  you ,  if 
a  man  take  of  you ,  if  a  man  exalt  himself, 
if  a  man  smite  you  on  the  face.  21.  I  speak 
as  concerning  reproach,  as  though  we  had 
been  weak.  Howbeit,  whereinsoever  any 
is  bold,  (I  speak  foolishly,)  I  am  bold  also. 

Here  we  have  a  further  excuse,  that  the  apostle 
makes  for  what  he  was  about  to  say  in  his  own  vindi¬ 
cation. 

1.  He  would  not  have  them  think  he  was  guilty 
of  folly,  in  saying  what  he  said  to  vindicate  him¬ 
self  ;  Let  no  man  think  me  a  fool,  ~v.  16.  Ordina¬ 
rily  indeed,  it  is  unbecoming  a  wise  man  to  be  much 
and  often  speaking  in  his  own  praise ;  boasting  of 
ourselves  is  usually  not  only  a  sign  of  a  proud  mind, 
but  a  mark  of  folly  also ;  however,  says  the  apostle, 
yet  as  a  fool  receive  me  ;  if  ye  do  count  it  folly  in  me 
to  boast  a  little,  yet  give  due  regard  to  what  I  shall 
say. 

2.  He  mentions  a  caution,  to  prevent  the  abuse  of 
what  he  should  say,  telling  them  that  what  he  spake, 
he  did  not  speak  after  the  Lord,  v.  17.  He  would 
not  have  them  think  that  boasting  of  ourselves,  or 
glorying  in  what  we  have,  is  a  thing  commanded  by 
the  Lord  in  general  unto  Christians,  nor  yet  that  this 
is  always  necessary  in  our  own  vindication  ;  though 
it  may  be  lawfully  used,  but  not  contrary  to  the 
Lord,  when,  strictly  speaking,  it  is  not  after  the 
Lord.  It  is  the  duty  and  practice  of  Christians,  in 
obedience  to  the  command  and  example  of  the  Lord, 
rather  to  humble  and  abase  themselves ;  yet  pru¬ 
dence  must  direct  in  what  circumstances  it  is  needful 
to  do  that  which  we  may  do  lawfully,  even  speak 
of  what  God  has  wrought  for  us,  and  in  us,  and  by 
us  too. 

3.  He  gives  a  good  reason  why  they  should  suffer 
him  to  boast  a  little,;  namely,  because  they  suf¬ 
fered  others  to  do  so,  who  had  less  reason.  Seeing 
many  glory  after  the  flesh,  of  carnal  privileges,  or 
outward  advantages  and  attainments,  I  will  glory 
also,  v.  18.  But  he  would  not  glory  in  those  things, 
though  he  had  as  much  or  more  reason  than  others 
to  do  so.  But  he  gloried  in  his  infirmities,  as  he  tells 
them  afterward.  The  Corinthians  thought  them¬ 
selves  wise,  and  might  think  it  an  instance  of  wisdom, 
to  bear  with  the  weakness  of  others,  and  therefore 
suffered  others  to  do  what  might  seem  folly  ;  there¬ 
fore  the  apostle  would  have  them  bear  with  him. 
Or  these  words,  Ye  suffer  fools  gladly,  seeing  ye 
yourselves  are  wise,  ( v .  19.)  may  be  ironical,  and 
then  the  meaning  is  this,  “  Notwithstanding  all  your 
wisdom,  ye  willingly  suffer  yourselves  to  be  brought 


into  bondage  under  the  Jewish  yoke,  or  suffer  others 
to  tyrannize  over  you ;  nay,  to  devour  you,  or  make 
a  prey  of  you,  and  take  of  you  hire  for  their  own 
advantage,  and  to  exalt  themselves  above  you,  and 
lord  it  over  you  ;  nay,  even  to  smite  you  on  the  face, 
or  impose  upon  you  to  your  very  faces,  (y.  20.)  up¬ 
braiding  you  while  they  reproach  me,  as  if  ye  had 
been  very  weak  in  shewing  regard  to  me,”  v.  21. 
Seeing  this  was  the  case,  that  the  Corinthians,  or 
some  among  them,  could  so  easilyfbear  all  this  from 
the  false  apostles,  it  was  reasonable  for  the  apostle 
to  desire,  and  expect,  they  should  bear  with  what 
might  seem  to  them  an  indiscretion  in  him,  seeing 
the  circumstances  of  the  case  were  such  as  made  it 
needful,  that  whereinsoever  any  were  bold,  he  should 
be  bold  also,  v.  21. 

22.  Are  they  Hebrews  ?  So  am  I.  Are 
they  Israelites  ?  So  am  I.  Are  they  the  seed 
of  Abraham  ?  So  am  I.  23.  Are  they 
ministers  of  Christ  1  (I  speak  as  a  fool.) 
I  am  more ;  in  labours  more  abundant,  in 
stripes  above  measure,  in  prisons  more  fre¬ 
quent,  in  deaths  oft.  24.  Of  the  Jews  five 
times  received  I  forty  stripes  save  one.  25. 
Thrice  was  I  beaten  with  rods,  once  was  I 
stoned,  thrice  I  suffered  shipwreck ;  a  night 
and  a  day  I  have  been  in  the  deep  ;  26.  hi 
journeyings  often,  in  perils  of  waters,  in 
perils  of  robbers,  in  perils  by  mine  own 
countrymen,  in  perils  by  the  heathen,  in 
perils  in  the  city,  in  perils  in  the  wilder¬ 
ness,  in  perils  in  the  sea,  in  perils  among 
false  brethren  ;  27.  In  weariness  and  pain¬ 
fulness,  in  watchings  often,  in  hunger  and 
thirst,  in  fastings  often,  in  cold  and  naked¬ 
ness.  28.  Beside  those  things  that  are  with¬ 
out,  that  which  cometh  upon  me  daily,  the 
care  of  all  the  churches.  29.  Who  is  weak, 
and  1  am  not  weak  ?  Who  is  offended,  and 
I  burn  not  ?  30.  If  I  must  needs  glory,  I 

will  glory  of  the  t  hings  which  concern  mine 
infirmities.  31.  The  God  and  Father  of  our 
Lord  Jesus  Christ,  which  is  blessed  for 
evermore,  knoweth  that  I  lie  not.  32.  In 
Damascus  the  governor  under  Aretas  the 
king  kept  the  city  of  the  Damascenes  with 
a  garrison,  desirous  to  apprehend  me:  33. 
And  through  a  window  in  a  basket  was  I 
let  down  by  the  wall, and  escaped  his  hands. 

Here  the  apostle  gives  a  large  account  of  his  own 
qualifications,  labours,  and  sufferings ;  (not  out  of 
pride  or  vain-glory,  but  to  the  honour  of  God,  who 
had  enabled  him  to  do  and  suffer  so  much  for  the 
cause  of  Christ ;)  and  wherein  he  excelled  the  false 
apostles,  that  would  lessen  his  character  and  useful¬ 
ness  among  the  Corinthians.  Observe, 

I.  He  mentions  the  privileges  of  his  birth,  (i>.  22.) 
which  were  equal  to  any  they  could  pretend  to ;  he 
was  a  Hebrew  of  the  Hebrews ;  of  a  family  among 
the  Jews,  that  never  intermarried  with  the  Gentiles. 
He  was  also  an  Israelite,  and  could  boast  of  his  being 
descended  from  the  beloved  Jacob  as  well  as  they  ; 
and  was  also  of  the  seed  of  Abraham,  and  not  of  the 
proselytes.  It  should  seem  from  hence,  that  the 
false  apostles  were  of  the  Jewish  race,  who  gave  dis¬ 
turbance  to  the  Gentile  converts. 


303 


II.  CORINTHIANS,  XII. 


II.  He  makes  mention  also  of  his  apostleship  ;  that 
he  was  more  than  an  ordinary  minister  of  Christ,  v. 
23.  God  had  counted  him  faithful,  and  had  put  him 
into  the  ministry  :  he  had  been  a  useful  minister  of 
Christ  unto  them  ;  they  had  found  full  proofs  of  his  mi¬ 
nistry  ;  Are  they  ministers  of  Christ?  I  am  more  so. 

III.  He  chiefly  insists  upon  this,  that  he  had  been 
an  extraordinary  sufferer  for  Christ :  and  this  was 
what  he  gloried  in,  or  rather  he  gloried  in  the  grace 
of  God  that  had  enabled  him  to  be  more  abundant 
in  labours,  and  to  endure  very  great  sufferings,  such 
as  strifes  above  measure, frequent  imprisonments, 
and  often  the  dangers  of  death,  v.  23.  Note,  When 
the  apostle  would  prove  himself  an  extraordinary 
minister,  he  proves  that  he  had  been  an  extraordi¬ 
nary  sufferer.  Paul  was  the  apostle  of  the  Gentiles, 
and  for  that  reason  was  hated  of  the  Jews  ;  they  did 
all  they  could  against  him  ;  and  among  the  Gentiles 
also  he  met  with  hard  usage.  Bonds  and  imprison¬ 
ments  were  familiar  to  him  ;  never  was  the  most  no¬ 
torious  malefactor  more  frequently  in  the  hands  of 
public  justice,  than  Paul  was  for  righteousness-sake. 
The  jail  and  the  whipping-post,  and  all  other  hard 
usages  of  those  who  are  accounted  the  worst  of  men, 
were  what  he  was  accustomed  to.  As  to  the  Jews, 
whenever  he  fell  into  their  hands,  they  never  spared 
him.  Five  times  he  fell  under  their  lash,  and  re¬ 
ceived  forty  stripes  save  one,  v.  24.  Forty  stripes 
was  the  utmost  their  law  allowed;  (Deut.  25.  3.) 
but  it  was  usual  with  them,  that  they  might  not  ex¬ 
ceed,  to  abate  one  at  least  of  that  number.  And  to 
have  the  abatement  of  one  only,  was  all  the  favour 
that  ever  Paul  received  from  them.  The  Gentiles 
were  not  tied  up  to  that  moderation,  and  among  them 
he  was  thrice  beaten  with  rods,  of  which  we  may  sup¬ 
pose  once  was  at  Philippi,  Acts  16.  22.  Once  he  was 
stoned  in  a  popular  tumult,  and  was  taken  up  for 
dead,  Acts  14.  19.  He  says,  that  thrice  he  suffered 
shipwreck ;  and  we  may  believe  him,  though  the 
sacred  history  gives  a  relation  but  of  one.  A  night 
and  a  day  he  had  been  in  the  deep,  (x>.  25.)  in  some 
deep  dungeon  or  other,  shut  up  as  a  prisoner. 

Thus  he  was  all  his  days  a  constant  confessor; 
perhaps  scarcely  a  year  of  his  life,  after  his  conver¬ 
sion,  passed  without  suffering  some  hardship  or  other 
for  his  religion  ;  yet  this  was  not  all,  for  wherever 
he  went,  he  went  in  perils ;  he  was  exposed  to  perils 
of  all  sorts.  If  he  journeyed  by  land,  or  voyaged 
by  sea,  he  was  in  perils  of  robbers,  or  enemies  of 
some  sort:  the  Jews,  his  own  country  men,  sought  to 
kill  him,  or  do  him  a  mischief ;  the  heathen,  to  whom 
he  was  sent,  were  not  more  kind  to  him,  for  among 
them  he  was  in  peril.  If  he  was  in  the  city,  or  in  the 
wilderness,  still  he  was  in  peril.  He  was  in  peril  not 
only  among  avowed  enemies,  but  among  them  also 
who  called  themselves  brethren ,  but  were  false 
brethren,  v.  26. 

Beside  all  this,  he  had  great  weariness  a?id painful¬ 
ness  in  his  ministerial  labours,  and  these  are  things 
that  will  come  into  account  shortly,  and  people  will 
be  reckoned  with  for  all  the  care  and  pains  of  their 
ministers  concerning  them.  Paul  was  a  stranger  to 
wealth  and  plenty,  power  and  pleasure,  preferment 
and  ease  ;  he  was  in  watchings  often,  and  exposed  to 
hunger  and  thirst ;  in  fastings  often,  it  may  be  out 
of  necessity  ;  and  endured  cold  and  nakedness,  v.  27. 
Thus  was  he,  who  was  one  of  the  greatest  blessings 
of  the  age,  used  as  if  he  had  been  the  burthen  of 
the  earth,  and  the  plague  of  his  generation.  And 
yet  this  is  not  all ;  for,  as  an  apostle,  the  care  of  all 
the  churches  lay  on  him,  v.  28.  He  mentions  this 
last,  as  if  this  lay  the  heaviest  upon  him,  and  as  if 
he  could  better  bear  all  the  persecutions  of  his  ene¬ 
mies  than  the  scandals  that  were  to  be  found  in  the 
churches  he  had  the  oversight  of.  Who  is  weak,  and 
I  am  not  weak?  Who  is  offended,  and  I  bum  not?  \ 
v.  29.  There  was  not  a  weak  Christian,  whom  he  did  | 


not  sympathize  with  ;  nor  any  one  scandalized,  but 
he  was  affected  therewith.  See  what  little  reason 
we  have  to  be  in  love  with  the  pomp  and  plenty  of 
this  world,  when  this  b.essed  apostle,  one  of  the  best 
of  men  that  ever  lived,  excepting  Jesus  Christ,  felt 
so  much  hardship  in  it.  Nor  was  he  ashamed  of  all 
this,  but,  on  the  contrary,  it  was  what  he  accounted 
his  honour ;  and  therefore,  much  against  the  grain 
|  as  it  was  with  him  to  glory,  yet,  says  he,  if  I  must 
needs  glory,  if  my  adversaries  will  oblige  me  to  it  in 
my  own  necessary  vindication,  I  will  glory  in  these 
my  infirmities,  v.  30.  Note,  Sufferings  for  righteous¬ 
ness-sake  will,  the  most  of  any  thing,  redound  to  our 
honour. 

In  the  two  last  verses,  he  mentions  one  particular 
part  of  his  sufferings  out  of  its  place,  as  if  he  had 
forgotten  it  before,  or  because  the  deliverance  God 
wrought  for  him  was  most  remarkable  ;  namely,  the 
danger  he  was  in  at  Damascus,  soon  after  he  was 
converted,  and  not  settled  in  Christianity,  at  least  in 
the  ministry  and  apostleship.  This  is  recorded,  Acts 
9.  24,  25.  This  was  his  first  great  danger  and  diffi¬ 
culty,  and  the  rest  of  his  life  was  of  a  piece  with  that. 
And  it  is  observable,  that,  lest  it  should  be  thought 
he  spake  more  than  was  true,  the  apostle  confirms 
this  narrative  with  a  solemn  oath,  or  appeal  to  the 
omniscience  of  God,  v.  31.  It  is  a  great  comfort  to 
a  good  man,  that  the  God  and  Father  of  our  Ford 
Jesus  Christ,  who  is  an  omniscient  God,  knows  the 
truth  of  all  he  says,  and  knows  all  he  does,  and  all 
he  suffers  for  his  sake. 

CHAP.  XII. 

In  ifiis  chapter,  the  apostle  proceeds  in  maintaining  the  ho¬ 
nour  of  his  apostleship.  He  magnified  his  office,  when 
there  were  those  who  vilified  it.  \\  hut  he  says  in  his  own 
praise,  was  only  in  his  ow  n  justification,  and  the  necessary 
defence  of  the  honour  of  his  ministry,  the  preservation  of 
which  was  necessary  to  the  success  thereof.  First,  He 
makes  mention  of  the  favour  God  had  shewn  him,  the  ho¬ 
nour  done  him,  the  methods  God  took  to  keep  him  humble, 
and  the  use  he  made  of  this  dispensation,  v.  I . .  10.  Then 
he  addresses  himself  to  the  Corinthians,  blaming  them  for 
what  was  faulty  among  them,  and  giving  a  large  account 
of  his  behaviour,  and  kind  intentions  toward  them,  v.  11, 
to  the  end. 

1.  TT  is  not  expedient  forme  doubtless 

JL  to  glory :  I  will  come  to  visions  and 
revelations  of  the  Lord.  2.  I  knew  a  man  in 
Christ  above  fourteen  years  ago,  (whether 
in  the  body,  I  cannot  tell;  or  whether  out 
of  the  body,  I  cannot  tell,  God  knoweth,) 
such  a  one  caught  up  to  the  third  heaven. 

3.  And  I  knew  such  a  man,  (whether  in 
the  body,  or  out  of  the  body,  I  cannot  tell: 
God  knoweth ;)  4.  How  that  he  was  caught 
up  into  paradise,  and  heard  unspeakable 
words,  which  it  is  not  lawful  for  a  man  to 
utter.  5.  Of  Such  a  one  will  1  glory:  yet 
o  1  myself  I  will  not  glory,  but  in  mine  in¬ 
firmities.  6.  For  though  I  would  desire  to 
glory,  I  shall  not  be  a  fool ;  for  1  will  say 
the  truth  :  but  now  I  forbear,  lest  any  man 
should  think  of  me  above  that  which  he 
seeth  me  to  be,  or  that  he  heareth  of  me.  7. 
And  lest  I  should  be  exalted  above  mea¬ 
sure  through  the  abundance  of  the  revela¬ 
tions,  there  was  given  to  me  a  thorn  in  the 
flesh,  the  messenger  of  Satan  to  buffet  me, 
lest  1  should  be  exalted  above  measure.  3 


504 


II.  CORINTHIANS,  XII. 


For  this  thing  I  besought  the  Lord  thrice, 
that  it  might  depart  from  me.  9.  And  he 
said  unto  me,  My  grace  is  sufficient  for 
thee :  for  my  strength  is  made  perfect  in 
weakness.  Most  gladly  therefore  will  1 
rather  glory  in  my  infirmities,  that  the 
power  of  Christ  may  rest  upon  me.  10. 
Therefore  I  take  pleasure  in  infirmities,  in 
reproaches,  in  necessities,  in  persecutions, 
in  distresses,  for  Christ’s  sake :  for  when  I 
am  weak,  then  am  I  strong. 

Here  we  may  observe, 

I.  The  narrative  the  apostle  gives  of  the  favours 
God  had  shewn  him,  and  the  honour  he  had  done 
him ;  for  doubtless  he  is  the  man  in  Christ,  of 
whom  he  speaks.  Concerning  this  we  may  take  j 
notice, 

1.  Of  the  honour  itself  which  was  done  to  the 
apostle,  he  was  caught  up  into  the  third  heaven,  v. 

2.  When  this  was,  we  cannot  say,  whether  it  was 
during  those  three  days  that  he  lay  without  sight  at 
his  conversion,  or  at  some  other  time  afterward  ; 
much  less  can  we  pretend  to  say  how  this  was, 
whether  by  a  separation  of  his  soul  from  his  body, 
or  by  an  extraordinary  transport  in  the  depth  of 
contemplation.  It  would  be  presumption  for  us  to 
determine,  if  not  also  to  inquire  into,  this  matter  ; 
seeing  the  apostle  himself  says,  Whether  in  the  body 
or  out  of  the  body,  he  could  not  tell.  It  was  certain¬ 
ly  a  very  extraordinary  honour  done  him  :  in  some 
sense  he  was  caught  up  into  the  third  heaven,  the 
heaven  of  the  blessed,  above  the  aerial  heaven,  in 
which  the  fowls  fly;  above  the  starry  heaven,  which 
is  adorned  with  those  glorious  orbs  :  it  was  into  the 
third  heaven,  where  God  most  eminently  manifests 
his  glory.  We  are  not  capable  of  knowing  all,  nor 
is  it  fit  we  should  know  very  much,  of  the  particu-  I 
lars  of  that  glorious  place  and  state  ;  it  is  our  duty 
and  interest  to  give  diligence  to  make  sure  to  our¬ 
selves  a  mansion  there  ;  and  if  that  be  cleared  up  to 
us,  then  we  should  long  to  be  removed  thither,  to 
abide  there  for  ever. 

This  third  heaven  is  called  paradise,  (y.  4.)  in 
allusion  to  the  earthly  paradise,  out  of  which  Adam 
was  driven  for  his  transgression  ;  it  is  called  the  pa¬ 
radise  of  God,  (Rev.  2.  7.)  signifying  to  us,  that  by 
Christ  we  are  restored  to  all  the  joys  and  honours 
we  lost  by  sin,  yea  to  much  better.  The  apostle 
does  not  mention  what  he  saw  in  the  third  heaven 
or  paradise,  but  tells  us,  that  he  heard  unspeakable 
words,  such  as  it  is  not  possible  for  a  man  to  utter ; 
such  are  the  sublimity  of  the  matter,  and  our  unac¬ 
quaintedness  with  the  language  of  the  upper  world  : 
nor  was  it  lawful  to  utter  those  words,  because,  while 
we  are  here  in  this  world,  we  have  a  more  sure 
word  of  prophecy  than  such  visions  and  revelations, 
2  Pet.  1.  19.  We  read  of  the  tongue  of  angels  as 
well  as  of  men,  and  Paul  knew  as  much  of  that  as 
ever  any  man  upon  earth  did,  and  yet  preferred 
charity,  that  is,  the  sincere  love  of  God  and  our 
neighbour.  This  account  which  the  apostle  gives 
us  of  his  vision,  should  check  our  curious  desires 
after  forbidden  knowledge,  and  teach  us  to  improve 
the  revelation  God  has  given  us  in  his  word.  Paul 
himself,  who  had  been  in  the  third  heaven,  did  not 
publish  to  the  world  what  he  had  heard  there,  but 
adhered  to  the  doctrine  of  Christ :  on  that  founda¬ 
tion  the  church  is  built,  and  on  that  we  must  build 
our  faith  and  hope. 

2.  The  modest  and  humble  manner  in  which  the 
apostle  mentions  this  matter,  is  observable.  One 
would  be  apt  to  think  that  one  who  had  had  such 
visions  and  revelations  as  these,  should  have  boast¬ 


ed  greatly  of  them  ;  but,  says  he,  It  is  not  expedient 
for  me  doubtless  to  glory,  v.  1.  He  therefore  did 
not  mention  this  immediately,  not  till  above  fourteen 
years  after,  v.  2.  And  then  it  is  not  without  some 
reluctancy,  as  a  thing  which  in  a  manner  he  w'as 
forced  to,  by  the  necessity  of  the  case.  Again,  he 
speaks  of  himself  in  the  third  person,  and  does  not 
say,  I  am  the  man  who  was  thus  honoured  above 
other  men.  Again,  his  humility  appears  by  the 
check  he  seems  to  put  upon  himself,  ( v .  6.)  which 
plainly  shews  that  he  delighted  not  to  dwell  upon 
this  theme.  Thus  was  he,  who  was  not  behind  the 
chiefest  of  the  apostles  in  dignity,  very  eminent  for 
his  humility.  Note,  It  is  an  excellent  thing  to  have 
a  lowly  spirit  in  the  midst  of  high  advancements ; 
and  those  who  abase  themselves,  shall  be  exalted. 

II.  The  apostle  gives  an  account  of  the  methods 
God  took  to  keep  him  humble,  and  to  prevent  his 
being  lifted  up  above  measure ;  and  this  he  speaks 
of,  to  balance  the  account  that  was  given  before  of 
the  visions  and  revelations  he  had  had.  Note,  When 
God’s  people  communicate  their  experiences,  let 
them  always  remember  to  take  notice  of  what  God 
has  done  to  keep  them  humble,  as  well  as  what  he 
has  done  in  favour  to  them,  and  for  their  advance¬ 
ment.  Here  observe, 

1.  The  apostle  was  pained  with  a  thorn  in  tht 
flesh,  and  buffeted  with  a  messenger  of  Satan,  v.  7. 
We  are  much  in  the  dark  what  this  was,  whethei 
some  great  trouble,  or  some  great  temptation.  Some 
think  it  was  an  acute  bodily  pain  or  sickness  ;  others 
think  it  was  the  indignities  done  him  bv  the  false 
apostles,  and  the  opposition  he  met  with  from  them, 
particularly  on  the  account  of  his  speech,  which  was 
contemptible.  However  this  was,  God  often  brings 
this  good  out  of  evil,  that  the  reproaches  of  our  ene¬ 
mies  help  to  hide  pride  from  us  ;  and  this  is  certain, 
that  what  the  apostle  calls  a  thorn  in  his  flesh,  was 
for  a  time  very  grievous  to  him :  but  the  thorns  Christ 
woreyfor  us,  and  with  which  he  was  crowned,  sanc¬ 
tify  and  make  easy  all  the  thorns  in  the  flesh  we 
may  at  any  time  be  afflicted  with  ;  for  he  suffered, 
being  tempted,  that  he  might  be  able  to  succour  them 
that  are  tempted.  Temptations  to  sin  are  most  griev¬ 
ous  thorns ;  they  are  messengers  of  Satan,  to  buffet 
us.  Indeed  it  is  a  great  grievance  to  a  good  man,  to 
be  so  much  as  tempted  to  sin. 

2.  The  design  of  this  was  to  keep  the  apostle 
humble,  lest  he  should  be  exalted  above  measure, 
v.  7.  Paul  himself  knew  he  had  not  yet  attained, 
neither  was  already  perfect ;  and  yet  he  was  in  dan¬ 
ger  of  being  lifted  up  with  pride.  If  God  love  us, 
he  will  hide  pride  from  us,  and  keep  us  from  being 
exalted  above  measure  ;  and  spiritual  burthens  are 
ordered,  to  cure  spiritual  pride.  This  thorn  in  the 
flesh  is  said  to  be  a  messenger  of  Satan,  which  he 
did  not  send  with  a  good  design,  but,  on  the  contra¬ 
ry,  with  ill  intentions,  to  discourage  the  apostle, 
(who  had  been  so  highly  favoured  of  God,)  and  hin¬ 
der  him  in  his  work.  But  God  designed  this  for 
good,  and  he  over-ruled  it  for  good,  and  made  this 
messenger  of  Satan  to  be  so  far  from  being  a  hin- 
derance,  that  it  was  a  help  to  the  apostle. 

3.  The  apostle  prayed  earnestly  to  God  for  the 
removal  of  this  sore  grievance.  Note,  Prayer  is  a 
salve  for  every  sore,  a  remedy  for  every  malady ; 
and  when  we  are  afflicted  with  thorns  in  the  flesh, 
we  should  give  ourselves  to  prayer.  Therefore  we 
are  sometimes  tempted,  that  we  may  learn  to  pray. 
The  apostle  besought  the  Lord  thrice,  that  it  might 
depart  from  him,  v.  8.  Note,  Though  afflictions  are 
sent  for  our  spiritual  benefit,  yet  we  may  pray  to 
God  for  the  removal  of  them  :  we  ought  indeed  to 
desire  also,  that  they  may  reach  the  end  for  which 
they  are  designed.  *  The  apostle  prayed  earnestly, 
and  repeated  his  requests;  he  besought  the  Lord 
thrice,  often.  So  that  if  an  answer  be  not  given  to 


50  5 


II.  CORINTHIANS,  XII. 


the  first  prayer,  nor  to  the  second,  we  nuist  hold  on, 
and  hold  out,  till  we  receive  an  answer.  Christ  him-  i 
se  t  prayed  to  his  Father  thrice.  As  troubles  are 
sent,  to  teach  us  to  pray,  so  they  are  continued,  to  ' 
teach  us  to  continue  instant  in  prayer. 

.  4.  We  have  an  account  of  the  answer  given  to  the  ' 

•apostle’s  prayer  ;  that,  alti  ough  the  trouble  was  not 
removed,  yet  an  equivalent  should  be  granted  ;  My  \ 
grace  is  sufficient  for  thee.  Note,  (1.)  Though  j 
God  accepteth  the  prayer  of  faith,  yet  he  does  not 
always  answer  it  in  the  letter ;  as  he  sometimes  J 
grants  in  wrath,  so  he  sometimes  denies  in  loye.  j 
(2.)  When  God  does  not  remove  our  troubles  and 
temptations,  yet,  if  he  gives  us  grace  sufficient  for  j 
us,  we  have  no  reason  to  complain,  or  to  say  that  he 
deals  ill  by  us.  It  is  a  great  comfort  to  us,  whatever 
thorns  in  the  flesh  we  are  pained  with,  that  God’s  i 
grace  is  sufficient  for  us.  Grace  signifies  two  things: 
[1.]  The  good-will  of  God  towards  us,  and  that  is 
enough  to  enlighten  and  enliven  us,  sufficient  to 
strengthen  and  comfort  us ;  to  support  our  souls, 
and  cheer  up  our  spirits,  in  all  afflictions  and  dis¬ 
tresses.  [2.]  The  good  work  of  God  in  us,  the 
grace  we  receive  from  the  fulness  that  is  in  Christ 
our  Head ;  and  from  him  there  shall  be  communi¬ 
cated  that  which  is  suitable  and  seasonable,  and 
sufficient  for  his  members.  Christ  Jesus  under¬ 
stands  our  case,  and  knows  our  need,  and  will  pro¬ 
portion  the  remedy  to  our  malady,  and  not  only 
strengthen  us,  but  glorify  himself.  His  strength  is 
made  perfect  in  our  weakness.  Thus  his  grace  is 
manifested  and  magnified  ;  he  ordains  his  praise  out 
of  the  mouths  of  babes  and  sucklings. 

III.  Here  is  the  use  which  the  apostle  makes  of 
this  dispensation  ;  He  gloried  in  his  infirmities,  (y. 
9.)  and  took  pleasure  in  them,  v.  10.  He  does  not 
mean  his  sinful  infirmities,  (those  we  have  reason 
to  be  ashamed  of  and  grieved  at,)  but  he  means  his 
afflictions,  his  reproaches,  necessities,  persecutions, 
and  distresses  for  Christ's  sake,  v.  10.  And  the  rea¬ 
son  of  his  glory  and  joy  on  account  of  these  things, 
was  this — 'They  were  fair  opportunities  for  Christ 
to  manifest  the  power  and  sufficiency  of  his  grace 
resting  upon  him,  by  which  he  had  so  much  expe¬ 
rience  of  the  strength  of  divine  grace,  that  he  could 
say,  When  I  am  weak,  then  am  I  strong.  This  is  a 
Christian  paradox  :  when  we  are  weak  in  ourselves, 
then  we  are  strong  in  the  grace  of  our  Lord  Jesus 
Christ ;  when  we  see  ourselves  weak  in  ourselves, 
then  we  go  out  of  ourselves  to  Christ,  and  are  qua¬ 
lified  to  receive  strength  from  him,  and  experience 
most  of  the  supplies  of  divine  strength  and  grace. 

11.  I  am  become  a  fool  in  glorying ;  ye 
have  compelled  me  :  for  I  ought  to  have 
been  commended  of  you:  for  in  nothing  am 
I  behind  the  very  chiefest  apostles,  though 
I  be  nothing.  12.  Truly  the  signs  of  an 
apostle  were  wrought  among  you  in  all  pa¬ 
tience,  in  signs,  and  wonders,  and  mighty 
deeds.  13.  For  what  is  it  wherein  ye  were 
inferior  to  other  churches,  except  it  be  that 
I  myself  was  not  burthensome  to  you  ? 
Forgive  me  this  wrong.  14.  Behold,  the 
third  time  I  am  ready  to  come  to  you ; 
and  I  will  not  be  burthensome  to  you ;  for 
I  seek  not  your’s,  but  you :  for  the  children 
ought  not  to  lay  up  for  the  parents,  but  the 
parents  for  the  children.  15.  And  I  will 
very  gladly  spend  and  be  spent  for  you; 
though  the  more  abundantly  1  love  you,  the 
less  I  be  loved.  16.  But  be  it  so,  1  did  not 
Vol.  vi. — 3  S 


burthen  you  :  nevertheless,  being  crafty,  I 
caught  you  with  guile.  17.  Did  I  make  a 
gain  of  you  by  any  of  them  whom  1  sent 
unto  you  ?  18.  I  desired  Titus,  and  with 
him  J  sent  a  brother.  Did  Titus  make  a 
gain  of  you  ?  Walked  we  not  in  t he  same 
spirit !  fValked  we  not  in  the  same  steps  ? 
19.  Again,  think  ye  that  we  excuse  our¬ 
selves  unto  you  ?  We  speak  before  God  in 
Christ :  but  zee  do  all  things,  dearly  beloved, 
for  your  edifying.  20.  For  I  fear,  lest,  when 
I  come,  I  shall  not  find  you  such  as  i  would, 
and  that  1  shall  be  found  unto  you  such  as 
ye  would  not :  lest  there  be  debates,  envy- 
ings,  wraths,  strifes,  backbitings,  vvhisper- 
ings,  swellings,  tumults :  21  .Arid  lest,  when 
I  come  again,  my  God  will  humble  me 
among  you,  and  that  I  shall  bewail  many 
who  have  sinned  already,  and  have  not  re¬ 
pented  of  the  uncleanness  and  fornication 
and  lasciviousness  which  they  have  com 
mitted. 

In  these  verses  the  apostle  addresses  himself  to 
the  Corinthians,  two  ways. 

I.  He  blames  them  for  what  was  faulty  in  them  ; 
that  they  had  not  stood  up  in  his  defence  as  they 
ought  to  have  done,  and  so  made  it  the  more  need¬ 
ful  for  him  to  insist  so  much  on  his  own  vindication. 
They  in  a  manner  compelled  him  to  commend  him¬ 
self,  who  ought  to  have  been  commended  of  them, 
v.  11.  And  had  they,  or  some  among  them,  not 
failed  on  their  part,  it  would  have  been  less  needful 
for  him  to  have  said  so  much  on  his  own  behalf.  He 
tells  them  further,  that  they  in  particular  had  good 
reason  to  speak  well  of  him,  as  being  in  nothing  be¬ 
hind  the  very  chiefest  apostles,  because  he  had  given 
them  full  proof  and  evidence  of  his  anostleship  ;  for 
the  signs  of  an  apostle  were  wrought  among  them 
in  all  patience,  in  signs,  and  wonders,  and  mighty 
deeds.  Note,  1.  It  is  a  debt  we  owe  to  good  men,  to 
stand  up  in  the  defence  of  their  reputation  ;  and  we 
are  under  special  obligations  to  those  we  have  re¬ 
ceived  benefit  by,  especially  spiritual  benefit,  to  own 
them  as  instruments  in  God’s  hand  of  good  to  us, 
and  to  vindicate  them  when  they  are  calumniated 
by  others.  2.  How  much  soever  we  are,  or  ought  to 
be,  esteemed  by  others,  we  ought  always  to  think 
humbly  of  ourselves.  See  an  example  of  this  in  this 
great  apostle,  who  thought  himself  to  be  nothing, 
though  in  truth  he  was  not  behind  the  chiefest  apos¬ 
tles.  So  far  was  he  from  seeking  praise  from  men, 
though  he  tells  them  their  duty  to  vindicate  his  re¬ 
putation  :  so  far  was  he  from  applauding  himself, 
when  he  was  forced  to  insist  upon  his  own  neces¬ 
sary  self-defence. 

II.  He  gives  a  large  account  of  his  behaviour  and 
kind  intentions  toward  them ;  in  which  we  may  ‘ 
observe  the  characters  of  a  faithful  minister  of  the 
gospel. 

1.  He  was  not  willing  to  be  burthensome  to  them, 
nor  did  he  seek  t heir's ,  but  them.  He  says,  ( v .  13.) 
he  had  not  been  burthensome  to  them  for  the  time 
past,  and  tells  them,  (v.  14.)  he  would  not  be  bur¬ 
thensome  to  them  for  the  time  to  come,  when  he 
should  come  to  them  :  he  spared  their  purses,  and 
did  not  covet  their  money  ;  I  seek  not  your's,  but 
you.  He  sought  not  to  enrich  himself,  but  to  save 
their  souls  :  he  did  not  desire  to  make  a  property  of 
them  to  himself,  but  to  gain  them  over  to  Christ, 
whose  servant  he  was.  Note,  Those  who  aim  at 


o06 


IT  CORINTHIANS,  XIII. 


clothing  themselves  with  the  fleece  of  the  flock,  and 
take  i>'  care  or  the  sheep,  are  hirelings,  and  not 
good  shepherds. 

2.  He  would  gladly  spend  and  be  spent  for  them  ; 
(r.  15.)  he  was  willing  to  take  pains. and  to  suffer 
loss  t  >r  their  good.  He  would  spend  his  time,  his 
parts,  his  strength,  his  interest,  his  all,  to  do  them 
service ;  nay  so  spend  as  to  be  spent,  and  be  like 
a  candle,  which  consumes  itself,  to  give  light  to 
ethers. 

3.  He  did  not  abate  in  his  love  to  them,  notwith¬ 
standing  their  unkindness  and  ingratitude  to  him  ; 
and  therefore  was  contented  and  glad  to  take  pains 
with  them;  though  the  more  abundantly  he  loved 
them,  the  less  he  seas  loved,  v.  15.  This  is  applica¬ 
ble  to  other  relations :  if  others  be  wanting  in  their 
duty  to  us,  it  does  not  follow  therefore  that  we  may 
neglect  our  duty  to  them. 

4.  He  was  careful  not  only  that  he  himself  should 
not  be  burthensome,  but  that  none  he  employed 
should.  This  seems  to  be  the  meaning  of  what  we 
read,  v.  16 — 18.  If  it  should  be  objected  by  any, 
that  though  he  did  not  himself  burthen  them,  yet 
that  he,  being  crafty,  caught  them  with  guile,  that 
is,  he  sent  those  among  them  who  pillaged  from 
them,  and  afterward  he  shared  with  them  in  the 
profit;  “This  was  not  so,”  says  the  apostle;  “I 
did  not  make  a  gain  of  you  myself,  nor  by  any  of 
them  I  sent ;  nor  did  Titus,  nor  any  others.  Jtre 
walked  by  the  same  spirit,  and  in  the  same  steps.” 
They  all  agreed  in  this  matter,  to  do  them  all  the 
good  they  could,  without  being  burthensome  to 
them  ;  to  promote  the  gospel  among  them,  and 
make  it  as  easy  to  them  as  possible.  Or,  this  may 
be  read  with  an  interrogation,  as  utterly  disclaim¬ 
ing  any  guile  in  himself  and  others  toward  them. 

5.  He  was  a  man  who  did  all  things  for  edifying, 
v.  19.  This  was  his  great  aim  and  designj  to  do 
good,  to  lay  the  foundation  well,  and  then  with  care 
and  diligence  to  build  the  superstructure. 

6.  He  would  not  shrink  from  his  duty,  for  fear  of 
displeasing  them,  though  he  was  so  careful  to  make 
himself  easy  to  them.  Therefwe  he  was  resolved 
to  be  faithful  in  reproving  sin,  though  he  was  therein 
found  to  be  such  as  they  would  not,  v.  20.  The 
apostle  here  mentioned  several  sins  that  are  too 
commonly  found  among  professors  of  religion,  and 
are  very  reprovable  ;  debates ,  envyings,  wraths, 
strifes,  backbitings,  whisperings,  swellings,  tumults: 
and  though  those  who  are  guilty  of  these  sins,  can 
hardly  bear  to  be  reproved  for  them,  yet  faithful 
ministers  must  not  fear  offending  the  guilty  by  sharp 
reproofs,  as  they  are  needful,  in  public  and  in  pri¬ 
vate. 

7.  He  was  grieved  at  the  apprehensions  that  he 
should  find  scandalous  sins  among  them,  not  duly 
repented  of.  This,  he  tells  them,  would  be  the 
cause  of  great  humiliation  and  lamentation.  Note, 
(1.)  The  falls  and  miscarriages  of  professors  cannot 
but  be  a  humbling  consideration  to  a  good  minister ; 
and  God  sometimes  takes  this  way  to  humble  those 
who  might  be  under  temptation  to  be  lifted  up  ;  I 
fear  lest  my  God  will  humble  me  among  you.  (2.) 
We  have  reason  to  bewail  those  who  sin,  and  do  not 
repent  ;  to  bewail  many  that  have  sinned,  and  have 
not  repented ,  v.  21.  If  these  have  not,  as  yet,  grace 
to  mourn  and  lament  their  own  case,  their  case  is  the 
more  lamentable  ;  and  those  who  love  God,  and  love 
them,  should  mourn  for  them. 

CHAP.  XIII. 

In  this  chapter,  the  apostle  threatens  to  be  severe  against  ob¬ 
stinate  sinners,  and  assigns  the  reason  thereof;  (y.  1 .  .6.) 

then  he  makes  a  suitable  prayer  to  God  on  the  behalf  of  the 

Corinthians,  with  the  reasons  inducing  him  thereto;  (v. 

7  . .  10.)  and  concludes  his  epistle  with  a  valediction  and  a 

benediction,  v.  1 1 . .  14. 


l.rpHIS  is  the  third  time  I  am  coming  to 
JL  you.  In  the  mouth  of  two  or  three 
|  witnesses  shall  every  word  he  established. 

!  2.  I  told  you  before,  and  foretell  you,  as  if 
I  were  present,  the  second  lime;  and  being 
absent,  now  1  write  to  them  w  ho  heretofore 
have  sinned, and  to  all  others, that,  if  1  come 
again,  I  will  not  spare:  3.  Since  ye  seek 
a  proof  of  Christ  speaking  in  me,  which  to 
you-ward  is  not  weak,  but  is  mighty  in  you. 
4.  For  though  he  was  crucified  through 
weakness,  yet  he  liveth  by  the  power  of 
God.  For  we  also  are  w  eak  in  him,  but 
we  shall  live  w  ith  him  by  the  pow  er  of  God 
toward  you.  5.  Examine  yourselves,  w  he¬ 
ther  ye  be  in  the  faith;  prove  your  own 
selves.  Kuowt  ye  not  your  own  selves, 
how  that  Jesus  Christ  is.  in  you,  except  ye 
be  reprobates?  6.  But  1  trust  that  ye  shall 
know'  that  we  are  not  reprobates  ? 

In  these  verses,  observe, 

1.  The  apostle  threatens  to  be  severe  against  ob¬ 
stinate  sinners  when  he  should  come  to  Corinth, 
having  now  sent  to  them  a  first  and  second  epistle, 
with  proper  admonitions  and  exhortations,  in  order 
to  reform  what  was  amiss  among  them.  Concern¬ 
ing  w  hich  we  may  notice, 

(1.)  The  caution  with  which  he  proceeded  in  his 
censures  :  he  w  as  not  hasty  in  using  severity,  but 
gave  a  first  and  second  admonition.  So  some  under¬ 
stand  his  words,  (v.  1.)  This  is  the  third  time  I  am 
coming  to  you;  referring  to  his  first  and  second 
epistles,  by  which  he  admonished  them,  as  if  he  were 
present  with  them,  though  in  person  he  was  absent, 
v.  2.  According  to  this  interpretation,  these  two 
epistles  are  the  witnesses  he  means  in  the  first  verse, 
referring  rather  to  the  direction  of  our  Saviour, 
(Matt.  18.  16.)  concerning  the  manner  how  Chris¬ 
tians  should  deal  with  offenders  before  they  proceed 
to  extremity,  than  to  the  law  of  Moses,  (Deut.  17. 
6. — 19.  5.)  for  the  behaviour  of  judges  in  criminal 
matters.  We  should  go,  or  send,  to  our  brother, 
once  and  again,  to  tell  him  of  his  fault.  Thus  the 
apostle  had  told  these  Corinthians  before,  in  his  for¬ 
mer  epistle,  and  now  he  tells  them,  or  writes  to  them 
who  heretofore  had  sinned,  and  to  all  others,  giving 
warning  unto  all  before  he  came  in  person  the  thira 
time,  to  exercise  severity  against  scandalous  offen¬ 
ders. 

Others  think  that  the  apostle  had  designed  and 
prepared  for  his  journey  to  Corinth  twice  already, 
but  was  providentially  hindered,  and  now  informs 
them  of  his  intentions  a  third  time  to  come  to  them. 
However  this  be,  it  is  observable,  that  he  kept  an 
account  how  often  he  endeavoured,  and  what  pains 
he  took  with  these  Corinthians  for  their  good  :  and 
we  may  be  sure  that  an  account  is  kept  in  heaven, 
and  we  must  be  reckoned  with  another  day,  for  the 
helps  we  have  had  for  our  souls,  and  how'  we  have 
improved  them. 

^2.)  The  threatening  itself,  That  if  (or  when)  he 
came  again,  (in  person)  he  would  not  spare  obstinate 
sinners,  and  such  as  were  impenitent,  in  their  scan¬ 
dalous  enormities.  He  had  told  them  before,  he 
feared  God  would  humble  him  among  them,  bet.  ause 
he  should  find  some  who  had  sinned  and  had  not 
repented ;  and  now  he  declares  he  would  not  spare 
such,  but  would  inflict  church-censures  upon  them, 
which  are  thought  to  have  been  accompanied  in 
those  earlv  times  with  visible  and  extraordinary 
tokens  of  divine  displeasure.  Note,  Though  it  >s 


II.  CORINTHIANS,  XIII. 


507 


God’s  gracious  method  to  bear  long  with  sinners,  yet 
he  will  not  bear  always  ;  at  length  he  will  come, 
and  will  not  spare  them  who  remain  obstinate  and 
impenitent,  notwithstanding  all  his  methods  to  re¬ 
claim  and  reform  them. 

2.  The  apostle  assigns  a  reason  why  he  would  be 
thus  severe,  namely,  for  a  proof  of  Christ  speaking 
in  him,  which  they  sought  after,  v.  3.  The  evidence 
of  his  apostleship  was  necessary  for  the  credit,  con¬ 
firmation,  and  success,  of  the  gospel  he  preached  ; 
and  therefore  such  as  denied  that,  were  justly  and 
severely  to  be  censured.  It  was  the  design  of  the 
false  teachers,  to  make  the  Corinthians  call  this 
matter  into  question,  of  which  yet  they  had  not  weak, 
but  strong  or  mighty  proofs,  ( v .  3.)  notwithstanding 
the  mean  figure  he  made  in  the  world,  and  the  con¬ 
tempt  which  by  some  was  cast  upon  him  ;  even  as 
Christ  himself  was  crucified  through  weakness,  or 
appeared  in  his  crucifixion  as  a  weak  and  contempti¬ 
ble  person,  but  liveth  by  the  power  of  God,  or  in  his 
resurrection  and  life  manifests  his  divine  power,  v. 
4.  So  the  apostles,  how  mean  and  contemptible  so¬ 
ever  they  appeared  to  the  world,  did  yet,  as  instru¬ 
ments,  manifest  the  power  of  God,  and  particularly 
the  power  of  his  grace,  in  converting  the  world  to 
Christianity.  And  therefore,  as  a  proof  unto  those 
who  among  the  Corinthians  sought  a  proof  of 
Christ’s  speaking  in  the  apostle,  he  puts  them  upon 
the  proving  their  Christianity  ;  (v.  5.)  Examine 
yourselves,  &c..  Hereby  he  intimates,  that  if  they 
could  prove  their  own  Christianity,  this  would  be  a 
proof  of  his  apostleship  ;  for  if  they  were  in  the  faith, 
if  Jesus  Christ  was  in  them,  this  was  a  proof  that 
Christ  spake  in  him,  because  it  was  by  his  ministry 
they  did  believe.  He  had  been  not  only  an  instruc¬ 
tor,  but  a  father  to  them.  He  had  begotten  them 
again  by  the  gospel  of  Christ.  Now,  it  could  not  be 
imagined  that  a  divine  power  should  go  along  with 
his  ministrations,  if  he  had  not  his  commission  from 
on  high.  If  therefore  they  could  prove  themselves 
not  to  be  reprobates,  not  to"  be  rejected  of  Christ,  he 
trusted  they  should  know  that  he  was  not  a  repro¬ 
bate,  (v.  6.)  not  disowned  by  Christ. 

What  the  apostle  here  says  of  the  duty  of  the  Co¬ 
rinthians  to  examine  themselves,  &c.  with  the  par¬ 
ticular  view  already  mentioned,  is  applicable  to  the 
great  duty  of  all  who  call  themselves  Christians,  to 
examine  themselves  concerning  their  spiritual  state. 
We  should  examine  whether  we  be  in  the  faith ,  be¬ 
cause  it  is  a  matter  in  which  we  may  be  easily  de- 
’.eived,  and  wherein  a  deceit  is  highly  dangerous  : 
we  are  therefore  concerned  to  prove  our  own  selves, 
o  put  the  question  to  our  own  souls,  whether  Christ 
oe  in  us,  or  not ;  and  Christ  is  in  us,  except  we  be 
-eprobates :  so  that  either  we  are  true  Christians, 
)r  we  are  great  cheats  ;  and  what  a  reproachful 
:hing  is  it  for  a  man  not  to  know  himself,  nor  to 
know  his  own  mind  ! 

7.  Now  I  pray  to  God  that  ye  do  no  evil ; 
not  that  we  should  appear  approved,  but 
(hat  ye  should  do  that  which  is  honest, 
though  w£  be  as  reprobates.  8.  For  we 
can  do  nothing  against  the  truth,  but  for  the 
truth.  9.  For  we  are  glad,  when  we  are 
weak,  and  ye  are  strong:  and  this  also  we 
wish,  even  your  perfection.  10.  Therefore 
I  write  these  things  being  absent,  lest,  being 
present,  I  should  use  sharpness,  according 
to  the  power  which  the  Lord  hath  given  me 
to  edification,  and  not  to  destruction. 

Here  we  have, 

1.  The  apostle’s  prayer  to  God  on  the  behalf  of 


|  the  Corinthians,  that  they  might  do  no  evil,  v.  7. 

[  This  is  the  most  desirable  thing  we  can  ask  of  God, 

|  both  for  ourselves  and  for  our  friends,  to  be  kept 
from  sin,  that  we  and  they  may  do  no  evil ;  and  it  is 
I  most  needful,  that  we  often  pray  to  God  for  his  grace 
to  keep  us,  because  without  that  we  cannot  keep 
ourselves.  We  are  more  concerned  to  pray  that  we 
may  not  do  evil,  than  that  we  may  not  suffer  evil. 

2.  The  reasons  why  the  apostle  put  up  this  prayer 
to  God  on  behalf  of  the  Corinthians  ;  w  hich  reasons 
have  a  special  reference  to  their  case,  and  the  sub¬ 
ject-matter  about  which  he  was  writing  to  them. 
Observe,  he  tells  them, 

(1.)  It  was  not  so  much  for  his  own  personal  re¬ 
putation,  as  for  the  honour  of  religion;  11  Not  that 
we  should  appear  approved,  but  that  ye  should  do 
that  which  is  honest,  or  decent,  and  for  the  credit  of 
religion,  though  we  should  be  reproached  and  vili¬ 
fied,  and  accounted  as  reprobates ,”  v.  7.  Note, 
[1.]  The  great  desire  of  faithful  ministers  of  the 
gospel,  is,  that  the  gospel  they  preach  may  be  ho¬ 
noured,  however  their  persons  may  be  vilified.  [2.] 
The  best  way  to  adorn  our  holy  religion,  is,  to  do 
that  which  is  honest,  and  of  good  report ;  to  walk  so 
as  becomes  the  gospel  of  Christ. 

(2.)  Another  reason  was  this ;  that  they  might  be 
free  from  all  blame  and  censure  when  he  should 
come  to  them.  This  is  intimated  in  v.  8.  We  can 
do  nothing  against  the  truth,  but  for  the  truth.  If 
therefore  they  did  not  evil,  nor  act  contrary  to  their 
profession  of  the  gospel,  the  apostle  had  no  power 
or  authority  to  punish  them.  He  had  said  before, 
(ch.  10.  8.)  and  says  here,  ( v .  10.)  The  power  which 
the  Lord  has  given  me,  was  to  edification,  not  to  de¬ 
struction.  So  that  although  the  apostle  had  great 
powers  committed  to  him  for  the  credit  and  ad¬ 
vancement  of  the  gospel,  yet  he  could  not  do  any 
thing  to  the  disparagement  of  the  truth,  or  the  dis¬ 
couragement  of  them  who  obeyed  it.  He  could  not, 
he  would  not,  he  dared  not,  he  had  no  commission 
to  act  against  the  truth ;  and  it  is  remarkable,  how 
the  apostle  did  rejoice  in  this  blessed  impotency. 
“  We  are  gladjT  says  he,  (v.  9.)  “ when  we  are 
weak,  and  ye  are  strong ;  that  is,  that  we  have  no 
power  to  censure  those  who  are  strong  in  faith,  and 
fruitful  in  good  works.”  Some  understand  this  pas¬ 
sage  thus  ;  “Though  we  are  weak  through  perse¬ 
cutions  and  contempt,  we  bear  it  patiently,  and  also 
joyfully,  while  we  see  that  ye  are  strong,  that  ye  are 
prosperous  in  holiness,  and  persevering  in  well¬ 
doing.”  For, 

(3.)  He  desired  their  perfection,  ( v .  9.)  that  is, 
that  they  might  be  sincere,  and  aim  at  perfection  ; 
(sincerity  is  our  gospel-perfection  ;)  or  else  he  wished 
there  might  be  a  thorough  reformation  among  them. 
He  not  only  desired  that  they  might  be  kept  from 
sin,  but  also  that  they  might  "grow  in  grace,  and  in¬ 
crease  in  holiness,  and  that  all  that  was  amiss  among 
them  might  be  rectified  and  reformed.  This  was 
the  great  end  of  his  writing  this  epistle-,  and  that 
freedom  he  used  with  them  by  writing  these  things, 
those  friendly  admonitions  and  warnings,  being  ab¬ 
sent,  that  so,  being  present,  he  should  not  use  sharp¬ 
ness,  (v.  10.)  not  proceed  to  the  utmost  extremity 
in  the  exercise  of  the  power  which  the  Lord  had 
given  him  as  an  apostle,  to  revenge  all  disobedience, 
ch.  10.  6. 

1 1 .  Finally,  brethren,  farewell.  Be  per¬ 
fect,  be  of  good  comfort,  be  of  one  mind, 
live  in  peace;  and  the  God  of  love  and 
peace  shall  be  with  you.  12.  Greet  one 
another  with  a  holy  kiss.  13.  All  the  saints 
salute  you.  14.  The  grace  of  the  Lord 
Jesus  Christ,  and  the  love  of  God,  and  the 


508 


GALATIANS,  I. 


communion  of  the  Holy  Ghost,  be  with  you 
all.  Amen. 

Thus  the  apostle  concludes  this  epistle,  with, 

1.  A  valediction.  He  gives  them  a  partingyare- 
well,  and  takes  his  leave  of  them  for  the  present, 
with  hearty  good  wishes  for  their  spiritual  welfare. 
In  order  to  which, 

(1.)  He  gives  them  several  good  exhortations. 
[1.]  To  be  perfect,  or  to  be  knit  together  in  love, 
which  would  tend  greatly  to  their  benefit  and  advan¬ 
tage,  as  a  church,  or  Christian  society.  [2.]  To  be 
of  good  comfort  under  all  the  sufferings  and  perse¬ 
cutions  they  might  endure  for  the  cause  ot  Christ, 
or  any  calamities  and  disappointments  they  might 
meet  with  in  the  world.  [3.]  To  be  of  one  mind, 
which  would  greatly  tend  to  their  comfort ;  for  the 
more  easy  we  are  with  our  brethren,  the  more  ease 
we  shall  have  in  our  own  souls.  The  apostle  would 
have  them,  as  far  as  was  possible,  to  be  of  the  same 
opinion  and  judgment ;  however,  if  this  could  not  be 
attained  to,  yet,  [4.]  He  exhorts  them  to  live  in 
peace ;  that  difference  in  opinion  should  not  cause 
an  alienation  of  affections ;  that  they  should  be  at 
peace  among  themselves.  He  would  have  all  the 
schisms  healed,  that  were  among  them  ;  that  there 
should  be  no  more  contention  and  wrath  found 
among  them  ;  to  prevent  which,  they  should  avoid 
debates,  envyings,  backbitings,  whisperings,  and 
such  like  enemies  to  peace. 

(2. )  He  encourages  them  with  the  promise  of  God’s 
presence  among  them  ;  The  God  of  love  and  peace 
shall  be  with  you,  v.  11.  Note,  [1.]  God  is  the 
God  of  love  and  peace.  He  is  the  Author  of  peace, 
and  lover  of  concord  :  he  hath  loved  us,  and  is  wil¬ 
ling  to  be  at  peace  with  us  ;  he  commands  us  to  love 
him,  and  to  be  reconciled  to  him,  and  also  that  we 
love  one  another,  and  be  at  peace  among  ourselves. 
[2.  ]  God  will  be  with  them  who  live  in  love  and 


I  peace.  He  will  love  them  who  love  peace  ;  he  will 
!  dwell  with  them  here,  and  thev  shall  dwell  with 
him  for  ever.  Such  shall  have  God’s  gracious  pre¬ 
sence  here,  and  be  admitted  to  his  glorious  presence 
hereafter. 

(3.)  He  gives  directions  to  them  to  salute  each 
other,  and  sends  kind  salutations  to  them  from  those 
who  were  with  him,  v.  12,  13.  He  would  have 
them  testify  their  affection  to  one  another  by  the  sa¬ 
cred  rite  of  a  kiss  of  charity,  which  was  then  used, 
but  has  long  been  disused,  to  prevent  all  occasions 
of  wantonness  and  impurity,  in  the  more  declining 
and  degenerate  state  of  the  church.. 

2.  The  apostolical  benediction  ;  (v.  14.)  The  grace 
of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  communion  of  the  Holy  Ghost,  be  with  you  alt. 
Thus  the  apostle  concludes  his  epistle,  and  thus  it 
is  usual  and  proper  to  dismiss  worshipping  assem¬ 
blies.  This  plainly  proves  the  doctrine  of  the  gos¬ 
pel,  and  is  an  acknowledgment,  that  Father,  Son, 
and  Spirit,  are  three  distinct  Persons,  yet  but  one 
God  ;  and  herein  the  same,  that  they  are  the  Foun¬ 
tain  of  all  blessings  to  men.  It  likewise  speaks  our 
duty,  which  is,  to  have  an  eye  by  faith  to  Father, 
Son,  and  Holy  Ghost ;  to  live  in  a  continual  regard 
to  the  three  Persons  in  the  Trinity,  into  whose  name 
we  were  baptised,  and  in  whose  name  we  are  blessed. 

This  is  a  very  solemn  benediction,  and  we  should 
give  all  diligence  to  inherit  this  blessing.  The  grace 
of  Christ,  the  love  of  God,  and  the  communion  (or 
communication)  of  the  Holy  Ghost  :  the  grace  of 
Christ  as  Redeemer,  the  love  of  God  who  sent  the 
Redeemer,  and  all  the  communications  of  this  grace 
and  love,  which  come  to  us  by  the  Holy  Ghost ;  it 
is  the  communications  of  the  Holy  Ghost  that  qua- 
■  lify  us  for  an  interest  in  the  grace  of  Christ,  and  the 
love  of  God  :  and  we  can  desire  no  more  to  make  us 
j|  happy  than  the  grace  of  Christ,  the  love  of  God, 
j,  and  the  communion  of  the  Holy  Ghost.  Amen. 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

EPISTLE  OF  ST.  PAUL  TO  THE  GALATIANS. 


Completed,  by  Mr.  Bayes. 


THIS  epistle  of  Paul  is  directed  not  to  the  church  or  churches  of  a  single  city,  as  some  others  are,  but  of 
a  country  or  province,  for  so  Galatia  was.  It  is  very  probable  that  these  Galatians  were  first  converted 
to  the  Christain  faith  by  his  ministry  ;  but  if  he  was  not  the  instrument  of  planting,  yet  at  least  he  had 
been  employed  in  watering  these  churches,  as  is  evident  from  this  epistle  itself,  and  also  from  Acts  18. 
23.  where  we  find  him  going  over  all  the  country  of  Galatia  and  Phrygia  in  order,  strengthening  all  the 
'lisciples. 


GALATIANS,  I.  509 

While  he  was  with  them,  they  had  expressed  the  greatest  esteem  and  affection  both  for  his  person  and 
ministry  ;  but  he  had  not  been  long  absent  from  them,  before  some  judaizing  teachers  got  in  among  them, 
bv  whose  arts  and  insinuations  they  were  soon  drawn  into  a  meaner  opinion  both  of  the  one  and  of  the 
other. 

That  which  these  false  teachers  chiefly  aimed  at,  was,  to  draw  them  off  from  the  trutn  as  it  is  in  Jesus, 
particularly  in  the  great  doctrine  of  justification,  which  they  grossly  perverted,  by  asserting  the  neces¬ 
sity  of  joining  the  observation  of  the  law  of  Moses  with  faith  in  Christ,  in  order  to  it ;  and  the  better  to 
accomplish  this  their  design,  they  did  all  they  could  to  lessen  the  character  and  reputation  of  the  apos¬ 
tle,  and  to  raise  up  their  own  on  the  ruins  of  his;  representing  him  as  one,  who,  if  he  was  to  be  owned 
as  an  apostle,  yet  was  much  inferior  to  others,  and  particularly  who  deserved  not  such  a  regard  as  Peter, 
James,  and  John,  whose  followers,  it  is  likely,  they  pretended  to  be  :  and  in  both  these  attempts  they 
had  but  too  great  success. 

This  was  th(r  occasion  of  his  writing  this  epistle  ;  wherein  he  expresses  his  great  concern,  that'they  had 
suffered  themselves  to  be  so  soon  turned  aside  from  the  faith  of  the  gospel ;  vindicates  his  own  character 
and  authority  as  an  apostle  against  the  aspersions  of  his  enemies ;  shewing  that  his  mission  and  doctrine 
were  both  divine,  and  that  he  was  not,  upon  any  account,  behind  the  very  chiefest  of  the  a/iostles,  2  Cor. 
11.  5.  He  then  sets  himself  to  assert  and  maintain  the  great  gospel -doctrine  ot  justification  by  faith  with¬ 
out  the  works  of  the  law,  and  to  obviate  some  difficulties  that  might  be  apt  to  arise  in  their  minds  con¬ 
cerning  it :  and  having  established  this  important  doctrine,  he  exhorts  them  to  stand  fast  in  the  liberty 
wherewith  Christ  had  made  them  free,  cautions  them  against  the  abuse  of  this  liberty,  gives  them  se¬ 
veral  very  needful  counsels  and  directions ;  and  then  concludes  the  epistle  with  giving  them  the  true 
character  of  those  false  teachers  by  whom  they  had  been  insnared,  and,  on  the  contrary,  with  his  own 
temper  and  behaviour.  In  all  which,  his  great  scope  and  design  were,  to  recover  those  who  had  been 
perverted,  to  settle  those  who  might  be  wavering,  and  to  confirm  such  among  them  as  had  kept  their 
integrity. 


GALATIANS,  I. 


CHAP.  J. 

In  this  chapter,  after  the  preface  or  introduction,  (v.  1 . .  5. ) 
the  apostle  severely  reproves  these  churches  for  their  defec¬ 
tion  from  the  faith;  (v.  6..  9.)  and  then  proves  his  oivn 
apostleship,  which  his  enemies  had  brought  them  to  ques¬ 
tion  ;  I.  From  his  end  and  design  in  preaching  the  gospel, 
v.  10.  II.  From  his  having  received  it  by  immediate  reve¬ 
lation,  v.  11,  12.  For  the  proof  of  which,  he  acquaints 
them,  1.  What  his  former  conversation  was,  v.  13,  14.  2. 

How  he  was  converted,  and  called  to  the  apostleship,  v.  1.5, 
16.  3.  How  he  behaved  himself  afterward,  v.  16,  to  the  end. 

1.  TJAUL,  an  apostle,  (not  of  men,  nei- 
-17  ther  by  man,  but  by  Jesus  Christ, 
and  God  the  Father,  who  raised  him  from 
the  dead;)  2.  And  all  the  brethren  which 
are  with  me,  unto  the  churches  of  Galatia  : 

3.  Grace  be  to  you,  and  peace  from  God 
the  Father,  and/ro/w  our  Lord  Jesus  Christ, 

4.  Who  gave  himself  for  our  sins,  that  he 
might  deliver  us  from  this  present  evil  world, 
according  to  the  will  of  God  and  onr  Fa¬ 
ttier:  5.  To  whom  be  glory  for  ever  and 
ever.  Amen. 

In  these  verses  we  have  the  preface  or  introduc¬ 
tion  to  the  epistle ;  where  observe, 

I.  The  person  or  persons  from  whom  this  epistle 
is  sent — from  Paul  an  afiostle,  & c.  and  all  the  bre¬ 
thren  that  were  with  him.  1.  The  epistle  is  sent 
from  Paul ;  he  only  was  the  penman  of  it.  And  be¬ 
cause  there  were  some  among  the  Galatians,  who 
endeavoured  to  lessen  his  character  and  authority, 
in  the  very  front  of  it  he  gives  a  general  account, 
both  of  his  office,  and  of  the  manner  in  which  he  was 
called  to  it:  which  afterward,  in  this  and  the  fol¬ 
lowing  chapter,  he  enlarges  more  u^on.  As  to  his 
office,  he  was  an  afiostle,  he  is  not  afraid  to  style 
himself  so,  though  his  enemies  would  scarcely  allow 
him  this  title ;  and  to  let  them  see  that  he  did  not  ; 
assume  this  character  without  just  ground,  he  ac-  j 
quaints  them  how  he  was  called  to  this  dignity  and  ' 


office,  and  assures  them  that  his  commission  to  it 
was  wholly  divine,  for  he  was  an  apostle,  not  of  men , 
neither  by  man  ;  he  had  not  the  common  call  of  an 
ordinary  minister,  but  an  extraordinary  call  from 
Heaven  to  this  office  ;  he  never  received  his  qualifi¬ 
cation  for  it,  nor  his  designation  to  it,  by  the  media¬ 
tion  of  men,  but  had  both  the  one  and  the  other  di¬ 
rectly  from  above ;  for  he  was  an  apostle  by  Jesus 
Christ,  he  had  his  instructions  and  commission  im¬ 
mediately  fromJupn,  and  consequently  from  God  the 
Father,  who  wire  one  with  him,  in  respect  of  his  di¬ 
vine  nature,  and  who  had  appointed  him,  as  Media¬ 
tor,  to  be  the  Apostle  and  High  Priest  of  our  profes¬ 
sion,  and  as  such  to  authorize  others  to  this  office. 
He  adds,  Who  raised  him  from  the  dead ;  both  to 
acquaint  us,  that  herein  God  the  Father  gave  a  pub¬ 
lic  testimony  to  Christ’s  being  his  Son  and  the  pro¬ 
mised  Messiah  ;  and  also,  that  as  his  call  to  the  apos¬ 
tleship  was  immediately  from  Christ,  so  it  was  after 
his  resurrection  from  the  dead,  and  when  he  was 
entered  upon  his  exalted  state  :  so  that  he  had  rea¬ 
son  to  look  upon  himself,  not  only  as  standing  upon 
a  level  with  the  other  apostles,  but  as  in  some  sort 
preferred  above  them  ;  for  whereas  they  were  called 
by  him  when  on  earth,  he  had  his  call  from  him  when 
in  heaven.  Thus  does  the  apostle,  being  constrained 
to  it  by  his  adversaries,  magnify  his  office  ;  which 
shews  that  though  men  should  by  no  means  be  proud 
of  any  authority  they  are  possessed  of,  yet,  at  cer¬ 
tain  times  and  upon  certain  occasions,  it  may  be¬ 
come  needful  to  assert  it.  But,  2.  He  joins  alNhe 
brethren  that  were  with  him,  in  the  inscription  of  the 
epistle,  and  writes  in  their  name  as  well  as  his  own. 
By  the  brethren  that  were  with  him  may  be  under¬ 
stood,  either  the  Christians  in  common  of  that  place 
where  he  now  was,  or  such  as  were  emploved  as 
ministers  of  the  gospel.  These,  notwithstanding  his 
!  own  superior  character  and  attainments,  he  is  ready 
to  own  as  his  brethren  ;  and  though  he  only  wrote 
the  epistle,  yet  he  joins  them  with  himself  in  the  in- 
j  scription  of  it.  Herein,  as  he  shews  his  own  great 
J  modesty  and  humility,  and  how  remote  he  was  from, 
j  an  assuming  temper,  so  he  might  do  this  to  dispose 
these  churches  to  a  greater  regard  to  what  he  wrote; 


510 


GALATIANS,  J. 


since  hereby  it-  would  appear  that  he  had  their  con¬ 
currence  with  him  in  the  doctrine  which  he  had 
preached,  and  was  now  about  to  confirm,  and  that 
it  was  no  other  than  what  was  both  published  and 
professed  by  others  as  well  as  himselt. 

II.  To  whom  this  epistle  is  sent — to  the  churches 
of  Galatia.  There  were  several  churches  at  that 
time  in  this  country,  and  it  should  seem  that  all  of 
them  were  more  or  less  corrupted  through  the  arts 
of  those  seducers  who  had  crept  in  among  them;  and 
therefore  Paul,  on  whom  came  daily  the  care  of  all 
trie  churches,  being  deeply  affected  with  their  state, 
and  concerned  for  their  recovery  to  the  faith,  and 
establishment  in  it,  writes  this  epistle  to  them  ;  he 
directs  it  to  all  of  them,  as  being  all  more  or  less 
concerned  in  the  matter  of  it ;  and  he  gives  them  the 
name  of  churches ,  though  they  had  done  enough  to 
forfeit  it ;  for  corrupt  churches  are  never  allowed  to 
be  churches:  no  doubt,  there  were  some  among 
them,  who  still  continued  in  the  faith,  and  he  was 
not  without  hope  that  others  might  be  recovered 
to  it. 

III.  The  apostolical  benediction;  (v.  3.)  Herein 
the  apostle,  and  the  brethren  who  were  with  him, 
wish  these  churches  grace  and  peace  from  God  the 
Father,  and  from  the  Lord  Jesus  Christ.  This  is 
the  usual  blessing  wherewith  he  blesses  the  churches 
in  the  name  of  the  Lord,  grace  and  peace.  Grace 
includes  God’s  good-will  towards  us,  and  his  good 
work  upon  us  ;  and  peace  implies  in  it  all  that  inward 
comfort,  or  outward  prosperity,  which  is  really  need¬ 
ful  for  us ;  they  come  from  God  the  Father,  as  the 
Fountain,  through  Jesus  Christ,  as  the  Channel  of 
conveyance  ;  both  these  the  apostle  wishes  for  these 
Christians.  But  we  may  observe,  first  grace,  and 
then  peace,  for  there  can  be  no  true  peace  without 
grace.  Having  mentioned  the  Lord  Jesus  Christ, 
lie  cannot  pass  without  enlarging  upon  his  love  ;  and 
therefore  adds,  (v.  4.)  Who  gave  himself  for  our 
sins,  that  he  might  deliver,  &c.  Jesus  Christ  gave 
himself  for  our  sins,  as  a  great  Sacrifice  to  make 
atonement  for  us;  this  the  justice  of  God  required, 
and  this  he  freely  submitted  to  for  our  sakes.  One 
great  end  hereof,  was,  to  deliver  us  from  this  pre¬ 
sent  evil  world;  not  only  to  redeem  us  from  the 
wrath  of  God,  and  the  curse  of  the  law,  but  also  to 
recover  us  from  the  corruption  that  is  in  the  world 
through  lust,  and  to  rescue  us  from  the  vicious  prac¬ 
tices  and  customs  of  it,  unto  which  we  are  naturally 
enslaved  ;  and  possibly  also  to  set  us  free  from  the 
Mosaic  constitution,  for  so  ctlZv  ovto;  is  used,  1  Cor. 
2.  6,  8.  From  whence  we  may  note,  1.  This  pre¬ 
sent  world  is  an  evil  world :  it  is  become  so  by  the 
sin  of  man,  and  it  is  so  on  the  account  of  the  sin  and 
sorrow  with  which  it  abounds,  and  the  many  snares 
and  temptations  to  which  we  are  exposed,  as  long 
as  we  continue  in  it.  But,  2.  Jesus  Christ  has  died 
to  deliver  us  from  this  present  evil  world,  not  pre¬ 
sently  to  remove  his  people  out  of  it,  but  to  rescue 
them  from  the  power  of  it,  to  keep  them  from  the 
evil  of  it,  and  in  due  time  to  possess  them  of  another 
and  better  world.  This,  the  apostle  informs  us,  he 
has  done  according  to  the  will  of  God  and  our  Fa¬ 
ther.  In  offering  up  himself  a  Sacrifice  for  this  end 
and  purpose,  he  acted  by  the  appointment  of  the 
Father,  as  well  as  with  his  own  free  consent ;  and 
therefore  we  have  the  greatest  reason  to  depend  upon 
the  efficacy  and  acceptableness  of  what  he  has  done 
and  suffered  for  us ;  yea,  from  hence  we  have  en¬ 
couragement  to  look  upon  God  as  our  Father,  for 
thus  the  apostle  here  represents  him  :  as  he  is  the 
Father  of  our  Lord  Jesus,  so  in  and  through  him  he 
is  also  the  Father  of  all  true  believers ;  as  our  blessed 
Saviour  himself  acquaints  us,  (John  20.  17.)  when  he 
tells  his  disciples,  that  he  was  ascending  to  his  Fa¬ 
ther  and  their  Father. 

The  apostle,  having  thus  taken  notice  of  the  great 


I  love  wherewith  Christ  hatn  loved  us,  concludes  thii 
j  preface  with  a  solemn  ascription  of  praise  and  glory 
to  him  ;  (v.  5.)  To  whom  be  glory  for  ever  and  ever, 
jimen.  Intimating,  that  on  this  account  he  is  justly 
entitled  to  our  highest  esteem  and  regard.  Or  this 
i  doxology  may  be  considered  as  referring  both  to  God 
the  Father  and  our  Lord  Jesus  Christ,  from  whom 
he  had  just  before  been  wishing  grace  and  peace. 
They  are  both  the  proper  objects  of  our  worship  and 
adoration,  and  all  honour  and  glory  are  perpetually 
due  to  them,  both  on  the  account  ot  their  own  infinite 
excellences,  and  also  on  the  account  of  the  blessings 
we  receive  from  them. 

6.  I  marvel  that  ye  are  so  soon  removed 
from  him  that  called  you  into  the  grace  of 
Christ  unto  another  gospel :  7.  Which  is 

not  another;  but  there  are  some  that  trou¬ 
ble  you,  and  would  pervert  the  gospel  of 
Christ.  8.  But  though  we,  or  an  angel 
from  heaven,  preach  any  other  gospel  unto 
you  than  that  which  we  have  preached 
unto  you,  let  him  be  accursed.  9.  As  we 
said  before,  so  say  I  now  again,  If  any  man 
preach  any  other  gospel  unto  you  than  that 
ye  have  received,  let  him  be  accursed. 

Here  the  apostle  comes  to  the  body  of  the  epistle  ; 
and  he  begins  it  with  a  more  general  reproof  of 
these  churches  for  their  unsteadiness  in  the  faith, 
which  he  afterward,  in  some  following  parts  of  it, 
enlarges  more  upon.  Here  we  may  observe, 

I.  How  much  he  was  concerned  at  their  defec¬ 
tion  ;  I  marvel,  &c.  It  at  once  filled  him  with  the 
greatest  surprise  and  sorrow.  Their  sin  and  folly 
were,  that  they  did  not  hold  fast  the  doctrine  of 
Christianity  as  it  had  been  preached  to  them,  but 
suffered  themselves  to  be  removed  from  the  purity 
and  simplicity  of  it.  And  there  were  several  things 
by  which  their  defection  was  greatly  aggravated ; 
as,  1.  That  they  were  removed  /row  him  that  called 
them  ;  not  only  from  the  apostle,  who  had  been  the 
instrument  of  calling  them  into  the  fellowship  of  the 
gospel,  but  from  God  himself,  by  whose  order  and 
direction  the  gospel  was  preached  to  them,  and  they 
invited  to  a  participation  of  the  privileges  of  it :  so 
that  herein  they  had  been  guilty  of  a  great  abuse  of 
his  kindness  and  mercy  toward  them.  2.  That  they 
had  been  called  into  the  grace  of  Christ.  As  the 
gospel  which  had  been  preached  to  them,  was  the 
most  glorious  discovery  of  divine  grace  and  mercy 
in  Christ  Jesus  ;  so  thereby  they  had  been  called  to 
partake  of  the  greatest  blessings  and  benefits,  such 
as  justification,  and  reconciliation  with  God  here, 
and  eternal  life  and  happiness  hereafter.  These 
our  Lord  Jesus  has  purchased  for  us  at  the  expense 
of  his  precious  blood,  and  freely  bestows  upon  all 
who  sincerely  accept  of  him  :  and  therefore,  in  pro¬ 
portion  to  the  greatness  of  the  privilege  they  enjoy¬ 
ed,  such  were  their  sin  and  folly  in  deserting  it,  and 
suffering  themselves  to  be  drawn  off  from  the  esta¬ 
blished  way  of  obtaining  these  blessings.  3.  That 
they  were  so  soon  removed.  In  a  very  little  time 
they  lost  that  relish  and  that  esteem  of  this  grace  of 
Christ,  which  they  seemed  to  have,  and  too  easily 
fell  in  with  those  who  taught  justification  by  the 
works  of  the  law,  as  many  did,  who  had  been  bred 
up  in  the  opinions  and  notions  of  the  Pharisees, 
which  they  mingled  with  the  doctrine  of  Christ,  and 
so  corrupted  it ;  and  this,  as  it  was  an  instance  of 
their  weakness,  so  it  was  a  further  aggravation  of 
their  guilt.  4.  That  they  were  removed  to  another 
!  gospel,  which  yet  was  not  another.  Thus  the  apos- 
|  tie  represents  the  doctrine  of  these  judaizing  teach 
|  ers;  he  calls  it  another  gospel,  because  it  opened  a 


GALA!  IANS,  I.  51  . 


different  way  of  justification  and  salvation  from  that 
which  was  revealed  in  the  gospel,  namely,  by 
works,  and  not  by  faith  in  Christ.  And  yet  he  adds, 

“  Which  is  not  another  ;  you  will  find  it  be  no  gos¬ 
pel  at  all  ;  not  really  another  gospel,  but  the  per¬ 
verting  of  the  gospel  of  Christ,  and  the  overturning 
.of  the  foundations  of  that;”  whereby  he  intimates 
that  they  who  go  about  to  establish  any  other  way  to 
heaven  than  what  the  gospel  of  Christ  has  revealed, 
are  guilty  of  a  gross  perversion  of  it,  and  in  the  issue 
will  find  themselves  wretchedly  mistaken. 

Thus  the  apostle  endeavours  to  impress  upon  these 
Galatians  a  due  sense  of  their  guilt  in  forsaking  the 
gospel- way  of  justification  ;  and  yet  at  the  same  time 
he  tempers  his  reproof  with  mildness  and  tenderness 
toward  them,  and  represents  them  as  rather  drawn 
into  it  by  the  arts  and  industry  of  some  that  troubled 
them ,  than  as  coming  into  it  of  their  own  accord  ; 
which,  though  it  did  not  excuse  them,  yet  was  some 
extenuation  of  their  fault.  And  hereby  he  teaches 
us,  that  in  reproving  others,  as  we  should  be  faithful, 
so  we  should  also  be  gentle,  and  endeavour  to  restore 
them  in  the  spirit  of  meekness,  ch.  6.  1. 

II.  How  confident  he  was,  that  the  gospel  he  had 
preached  to  them,  was  the  only  true  gospel :  he  was 
so  fully  persuaded  of  this,  that  he  pronounces  an 
anathema  upon  those  who  pretended  to  preach  any 
other  gospel :  (i>.  8.)  and  to  let  them  see  that  this 
did  not  proceed  from  any  rashness  or  intemperate 
zeal  in  him,  he  repeats  it  again,  v.  9.  This  will 
not  justify  our  thundering  out  anathemas  against 
those  who  differ  from  us  in  lesser  things.  It  is  only 
against  those  who  forge  a  new  gospel,  who  overturn 
the  foundation  of  the  covenant  of  grace,  by  setting 
up  the  works  of  the  law  in  the  place  of  Christ’s 
righteousness,  and  corrupting  Christianity  with  Ju¬ 
daism,  that  Paul  denounces  this.  He  puts  the  case  ; 
“  Suppose  we  should  preach  any  other  gospel ;  nay, 
suppose  an  angel  from  heaven  should  not  as  if  it 
were  possible  for  an  angel  from  heaven  to  be  the 
messenger  of  a  lie  ;  but  it  is  expressed  so,  the  more 
to  strengthen  what  he  was  about  to  say.  “  If  you 
have  any  other  gospel  preached  to  you  by  any  other 
person,  under  our  name,  or  under  colour  of  having 
it  from  an  angel  himself,  you  must  conclude  that  you 
are  imposed  upon  :  and  whoever  preaches  another 
gospel,  lays  himself  under  a  curse,  and  is  in  danger 
of  laying  you  under  it  too.” 

10.  For  do  T  now  persuade  men,  or  God  ? 
Or  do  I  seek  to  please  men  ?  For  if  I  yet 
pleased  men,  I  should  not  be  the  servant 
of  Christ.  1 1.  But  I  certify  you,  brethren, 
that  the  gospel  which  was  preached  of  me 
is  not  after  man.  1 2.  For  [  neither  received 
it  of  man,  neither  was  I  taught  it,  but  by 
the  revelation  of  Jesus  Christ.  13.  For  ye 
have  heard  of  my  conversation  in  time  past 
in  the  Jews’  religion,  how  that  beyond  mea¬ 
sure  1  persecuted  the  church  of  God,  and 
wasted  it:  14.  And  profited  in  the  Jews’ 
religion  above  many  my  equals  in  mine 
own  nation,  being  more  exceedingly  zeal¬ 
ous  of  the  traditions  of  my  fathers.  15.  But 
when  it  pleased  God,  who  separated  me 
from  my  mother’s  womb,  and  called  me  by 
his  grace,  16.  To  reveal  his  Son  in  me, 
that  I  might  preach  him  among  the  hea¬ 
then;  immediately  I  conferred  not  with 
flesh  and  blood:  17.  Neither  went  I  up 
to  Jerusalem  to  them  who  were  apostles  j 


!  before  me;  but  I  went  up  to  Arabia,  and 
returned  again  unto  Damascus.  18.  Then 
alter  three  years  I  went  up  to  Jerusalem  to 
see  Peter,  and  abode  with  him  fifteen  days. 
19.  But  other  of  the  apostles  saw  I  none, 
save  James  the  Lord’s  brother.  20.  Now 
the  tilings  which  1  write  unto  you,  behold, 
before  God,  1  lie  not.  21.  Afterward  I 
j  came  into  ihe  regions  of  Syria  and  Cilicia: 

22.  And  was  unknown  by  face  unto  the 
churches  of  Judea  which  were  in  Christ: 

23.  But  they  had  heard  only,  That  he  who 
persecuted  us  in  times  past,  now  preacheth 

I  the  faith  which  once  he  destroyed.  24. 
And  they  glorified  God  in  me. 

What  Paul  had  said  more  generally,  in  the  pre¬ 
face  of  this  epistle,  he  now  proceeds  more  particu¬ 
larly  to  enlarge  upon.  There  he  had  declared  him¬ 
self  to  be  an  apostle  of  Christ ;  and  here  he  comes 
more  directly  to  support  his  claim  to  that  character 
and  office.  There  were  some  in  the  churches  of 
Galatia,  who  were  prevailed  with  to  call  this  into 
question  ;  for  they  who  preached  up  the  ceremonial 
law,  did  all  they  could  to  lessen  Paul’s  reputation, 
who  preached  the  pure  gospel  of  Christ  to  the  Gen¬ 
tiles  :  and  therefore  he  here  sets  himself  to  prove 
the  divinity  both  of  his  mission  and  doctrine,  that 
thereby  he  might  wipe  off  the  aspersions  which  his 
enemies  had  cast  upon  him,  and  recover  these 
Christians  into  a  better  opinion  of  the  gospel  he  had 
preached  to  them.  This  he  gives  sufficient  evidence 
of, 

I.  From  the  scope  and  design  of  his  ministry, 
which  was  not  to  persuade  men,  but  God,  &c. 
The  meaning  of  this  may  be,  either  that  in  his 
preaching  the  gospel  he  did  not  act  in  obedience  to 
men,  but  God,  who  had  called  him  to  this  work  and 
office ;  or  that  his  aim  therein  was  to  bring  persons 
to  the  obedience,  not  of  men,  but  of  God.  As  he 
professed  to  act  by  a  commission  from  God  ;  so  that 
which  he  chiefly  aimed  at,  was,  to  promote  his 
glory,  by  recovering  sinners  into  a  state  of  subjec¬ 
tion  to  him.  And  as  this  was  the  great  end  he  was 
i  pursuing,  so,  agreeably  hereunto,  he  did  not  seek  to 
please  men.  He  did  not,  in  his  doctrine,  accommo¬ 
date  himself  to  the  humours  of  persons,  either  to 
gain  their  affection,  or  to  avoid  their  resentment ; 
but  his  great  care  was  to  approve  himself  to  God. 
The  judaizing  teachers,  by  whom  these  churches 
were  corrupted,  had  discovered  a  very  different 
temper ;  they  mixed  works  with  faith,  and  the  law 
with  the  gospel,  only  to  please  the  Jews,  whom  they 
;  were  willing  to  court  and  keep  in  with,  that  they 
might  escape  persecution.  But  Paul  was  a  man  of 
another  spirit ;  he  was  not  so  solicitous  to  please 
them,  or  to  mitigate  their  rage  against  him,  as  to 
alter  the  doctrine  of  Christ,  either  to  gain  their  fa¬ 
vour,  or  to  avoid  their  fury.  And  he  gives  this 
very  good  reason  for  it ;  that,'  if  he  yet  pleased  men, 
he  should  not  be  the  sen’ant  of  Christ.  These  he 
knew  were  utterly  inconsistent,  and  that  no  man 
could  serve  two  such  masters ;  and  therefore,  though 
he  would  not  needlessly  displease  anv,  \et  he  dares 
not  allow  himself  to  gratify  men  at  the  expense  of 
his  faithfulness  to  Christ.  Thus,  from  the  sincerity 
of  his  aims  and  intentions  in  the  discharge  of  his  of¬ 
fice,  he  proves  that  he  was  truly  an  apostle  of  Christ. 
And  from  this  his  temper  and  behaviour  we  may 
note,  1.  That  the  great  end  which  ministers  of  the 
gospel  should  aim  at,  is,  to  bring  men  to  God.  2. 
That  they  who  are  faithful,  will  not  seek  to  please 
men,  but  to  approve  themselves  to  God.  3.  That 


SI 2  GALATIANS,  II. 


they  must  not  be  solicitous  to  please  men,  if  they 
would  approve  themselves  faithful  servants  to  Christ. 
But  if  this  argument  should  not  be  thought  sufficient, 
he  goes  on  to  prove  his  apostleship, 

II.  From  the  manner  wherein  he  received  the  | 
gospel  which  he  preached  to  them ;  concerning 
which  he  assures  them,  (v.  11,  12.)  that  he  had  it 
not  by  information  from  others,  but  by  revelation 
from  heaven.  One  thing  peculiar  in  the  character 
of  an  apostle,  was,  that  he  had  been  called  to,  and 
instructed  for,  this  office  immediately  by  Christ 
himself.  And  this  he  here  shews  that  he  was  by  no 
means  defective  in,  whatever  his  enemies  might 
suggest  to  the  contrary.  Ordinary  ministers,  as  they 
receive  their  call  to  preach  the  gospel  by  the  medi¬ 
ation  of  others,  so  it  is  by  means  of  the  instruction 
and  assistance  of  others  that  they  are  brought  to  the 
knowledge  of  it.  But  Paul  acquaints  them,  that  he 
had  his  knowledge  of  the  gospel,  as  well  as  his  au¬ 
thority  to  preach  it,  directly  from  the  Lord  Jesus  : 
the  gospel  which  he  preached,  was  not  after  man  ; 
he  neither  received  it  of  man,  nor  was  he  taught  it  by 
man,  but  by  immediate  inspiration,  or  revelation 
from  Christ  himself.  This  he  was  concerned  to 
make  out,  to  prove  himself  an  apostle :  and  to  this 
purpose, 

1.  He  tells  them  what  his  education  was,  and 
what,  accordingly,  his  conversation  in  time  past  had 
been,  v.  13,  14.  Particularly,  he  acquaints  them, 
that  he  had  been  brought  up  in  the  Jewish  religion, 
and  that  he  had  profited  in  it  above  many  his  equals 
of  his  own  nation:  that  he  had  been  exceedingly 
zealous  of  the  traditions  of  the  elders,  such  doctrines 
and  customs  as  had  been  invented  by  their  fathers, 
and  conveyed  down  from  one  generation  to  another  ; 
vea,  to  that  degree,  that,  in  his  zeal  for  them,  he 
had  beyond  measure  persecuted  the  church  of  God,  I 
and  wasted  it.  He  had  not  only  been  a  rejecter  of 
the  Christian  religion,  notwithstanding  the  many 
evident  proofs  that  were  given  of  its  divine  original ; 
but  he  had  been  a  persecutor  of  it  too,  and  had  ap¬ 
plied  himself  with  the  utmost  violence  and  rage  to 
destroy  the  professors  of  it.  This  Paul  often  takes 
notice  of,  for  the  magnifying  of  that  free  and  rich 
grace,  which  had  wrought  so  wonderful  a  change  in 
him,  whereby  of  so  great  a  sinner  he  was  made  a 
sincere  penitent,  and  from  a  persecutor  was  become 
an  apostle.  And  it  was  very  fit  to  mention  it  here  ; 
for  from  hence  it  would  appear,  that  he  was  not  led 
to  Christianity,  as  many  others  are,  purely  by  edu¬ 
cation,  since  he  had  been  bred  up  in  an  enmity  and  ! 
opposition  to  it ;  and  they  might  reasonably  suppose, 
that  it  must  be  something  very  extraordinary,  which 
had  made  so  great  a  change  in  him,  which  had  con¬ 
quered  the  prejudices  of  his  education,  and  brought 
him  not  only  to  profess,  but  to  preach,  that  doc¬ 
trine,  which  he  had  before  so  vehemently  opposed. 

2.  In  how  wonderful  a  manner  he  was  turned  from 
the  error  of  his  ways,  brought  to  the  knowledge  and 
faith  of  Christ,  and  appointed  to  the  office  of  an 
apostle,  v.  15,  16.  This  was  not  done  in  an  ordi¬ 
nary  way,  or  by  ordinary  means,  but  in  an  extraor¬ 
dinary  manner;  for,  (1.)  God  had  separated  him 
hereunto  from  his  mother’s  womb :  the  change  that 
was  wrought  in  him,  was  in  pursuance  of  a  divine 
purpose  concerning  him,  whereby  he  was  appointed 
to  be  a  Christian  and  an  apostle,  before  he  came 
into  the  world,  or  had  done  either  good  or  evil.  (2.) 
He  was  called  by  his  grace.  All  who  are  savingly 
converted,  are  called  bv  the  grace  of  God ;  their 
conversion  is  the  effect  of  his  good  pleasure  concern¬ 
ing  them,  and  is  affected  by  his  power  and  grace  in 
them.  But  there  was  something  peculiar  in  the 
case  of  Paul,  both  in  the  suddennesss  and  in  the 
greatness  of  the  change  wrought  in  him,  and  also  in 
the  manner  wherein  it  was  effected,  which  was  not 
by  the  mediation  of  others,  as  the  instruments  of  it, 


but  by  Christ’s  personal  appearance  to  him,  and 
immediate  operation  upon  him,  whereby  it  was  ren¬ 
dered  a  more  special  and  extraordinary  instance  or 
divine  power  and  favour.  (3.)  He  had  Christ  re¬ 
vealed  in  him.  He  was  not  only  revealed  to  him,  but 
in  him.  It  will  but  little  avail  us  to  have  Christ  re¬ 
vealed  to  us,  if  he  is  not  also  revealed  in  us  ;  but  this 
was  not  the  case  of  Paul ;  it  pleased  God  to  reveal  his 
Son  in  him,  to  bring  him  to  the  knowledge  of  Christ 
and  his  gospel  by  special  and  immediate  revelation. 
And,  (4.)  It  was  with  this  design,  that  he  should 
preach  him  among  the  heathen  ;  not  only  that  he 
should  embrace  him  himself,  but  preach  him  to 
others ;  so  that  he  was  both  a  Christian  and  an  apos¬ 
tle  by  revelation. 

3.  Hp  acquaints  them  how  he  behaved  himself 
hereupon,  from  v.  15,  to  the  end  :  being  thus  called 
to  this  work  and  office,  he  conferred  not  with  flesh 
and  blood.  This  may  be  taken  more  generally,  and 
so  we  may  learn  from  it,  that,  when  Gcd  calls  us  by 
his  grace,  we  must  not  consult  flesh  and  blood.  But 
the  meaning  of  it  here,  is,  that  he  did  not  consult 
men  ;  he  did  not  apply  himself  to  any  other  for  their 
advice  and  direction  ;  neither  did  he  go  up  to  Jeru¬ 
salem,  to  those  that  were  apostles  before  him ;  as 
though  he  needed  to  be  approved  by  them,  or  to  re¬ 
ceive  any  further  instructions  or  authority  from 
them  :  but  instead  of  that,  he  steered  another  course, 
and  went  into  Arabia,  either  as  a  place  of  retirement 
proper  for  receiving  further  divine  revelations,  or  in 
order  to  preach  the  gospel  there  among  the  Gen- 
i  tiles,  being  appointed  to  be  the  apostle  of  the  Gen¬ 
tiles  ;  and  from  thence  he  returned  again  to  Damas¬ 
cus,  where  he  had  first  begun  his  ministry,  and  from 
whence  he  had  with  difficulty  escaped  the  rage  of 
his  enemies,  Acts  9.  It  was  not  till  three  years  af¬ 
ter  his  conversion  that  he  went  up  to  Jerusalem,  to 
see  Peter  ;  and  when  he  did  so,  he  made  but  a  very 
short  stay  with  him,  no  more  than  fifteen  days ; 
nor,  while  he  was  there,  did  he  go  much  into  con¬ 
versation  ;  for  other  of  the  apostles  he  saw  none,  but 
James,  the  I.ord’s  brother.  So  that  it  could  not 
well  be  pretended  that  he  was  indebted  to  any 
other,  either  for  his  knowledge  of  the  gospel,  or  his 
authority  to  preach  it ;  but  it  appeared  that  both 
his  qualifications  for,  and  his  call  to,  the  apostolic 
office  were  extraordinary  and  divine  This  account 
being  of  importance,  to  establish  his  claim  to  this 
office,  to  remove  the  unjust  censures  of  his  adver¬ 
saries,  and  to  recover  the  Galatians  from  the  im¬ 
pressions  they  had  received  to  his  prejudice,  he  con¬ 
firms  it  bv  a  solemn  oath,  (v.  20.)  declaring,  as  in 
the  presence  of  God,  that  what  he  had  said  was 
strictly  true,  and  that  he  had  not  in  the  least  falsi¬ 
fied  in  what  he  had  related  ;  which,  though  it  will 
not  justify  us  in  solemn  appeals  to  God  upon  every 
occasion,  yet  shews  that,  in  matters  of  weight  and 
moment,  this  sometimes  may  not  only  be  lawful, 
but  duty.  After  this  he  acquaints  them,  that  he 
came  into  the  regions  of  Suria  and  Cilicia  :  having 
made  this  short  visit  to  Peter,  he  returns  to  his 
work  again  ;  he  had  no  communication  at  that  time 
with  the  churches  of  Christ  in  Judea,  they  had  not 
so  much  as  seen  his  face  ;  but  having  heard  that  he 
who  persecjtfed  them  in  times  past,  now  preached 
the  faith  which  he  once  destroyed,  they  glorified  God 
because  of  him  ;  thanksgivings  were  rendered  by 
many  unto  God  on  that  behalf ;  the  very  report  of 
this  mighty  chanee  in  him,  as  it  filled  them  with 
joy,  so  it  excited  them  to  give  glory  to  God  on  the 
account  of  it. 

CHAP.  IT. 

The  apostle,  in  this  chapter,  continues  the  relation  of  his  past 
life  and  conduct,  which  he  had  begun  in  the  former;  and, 
bv  some  further  instances  of  what  had  passed  between  hits 
and  the  other  apostles,  makes  it  appear  that  he  was  not  be- 


GALATIANS,  II. 


holder  tj  them,  either  for  his  knowledge  of  the  gospel,  or 
his  authority  as  an  apostle,  as  his  adversaries  would  in¬ 
sinuate  ;  but,  on  the  contrary,  that  he  was  owned  and  ap¬ 
proved  even  by  them,  as  having  an  equal  commission  with 
them  to  this  office.  1.  He  particularly  informs  them  of  an¬ 
other  journey  which  he  took  to  Jerusalem  many  years  after 
.  the  former;  and  how  he  behaved  himself  at  that  time,  v. 

1 .  .  10.  And,  11.  Gives  them  an  account  of  another  inter¬ 
view  he  had  with  the  apostle  Peter  at  Antioch  ;  and  how  he 
was  obliged  to  behave  himself  toward  him  there.  From 
the  subject-matter  of  that  conversation,  he  proceeds  to  dis¬ 
course  on  the  great  doctrine  of  justification  by  faith  in 
■  Christ,  without  the  works  of  the  law ;  which  it  was  the 
main  design  of  this  epistle  to  establish,  and  which  he  en¬ 
larges  more  upon  in  the  two  following  chapters. 

^HEN  fourteen  years  after  I  went  up 
M  again  to  Jerusalem  with  Barnabas, 
and  took  Titus  with  me  also.  2.  And  I  went 
up  by  revelation,  and  communicated  unto 
them  that  gospel  which  I  preach  among  the 
Gentiles,  but  privately  to  them  who  were  of 
reputation,  lest  by  any  means  I  should  run, 
or  had  run,  in  vain.  3.  But  neither  Titus, 
who  was  with  me,  being  a  Greek,  was  com¬ 
pelled  to  be  circumcised  :  4.  And  that  be- 1 
cause  of  false  brethren  unawares  brought 
in,  who  came  in  privily  to  spy  out  our  liberty  j 
which  we  have  in  Christ  Jesus,  that  they 
might  bring  us  into  bondage  :  5.  To  whom 
we  gave  place  by  subjection,  no,  not  for  an 
hour ;  that  the  truth  of  the  gospel  might  con¬ 
tinue  with  you.  6.  But  of  those  who  seem¬ 
ed  to  be  somewhat,  whatsoever  they  were, 
it  maketh  no  matter  to  me  :  God  accepteth 
no  man’s  person  :  for  they  who  seemed  to  be 
somewhat,  in  conference  added  nothing  to 
me ;  7.  But  contrariwise,  when  they  saw 
that  the  gospel  of  the  uncircumcision  was 
committed  unto  me,  as  the  gospel  of  the 
circumcision  icas  unto  Peter;  8.  (For  he 
that  wrought  effectually  in  Peter  to  the 
apostleship  of  the  circumcision,  the  same 
was  mighty  in  me  toward  the  Gentiles ;)  9. 
And  when  James,  Cephas,  and  John,  who 
seemed  to  be  pillars,  perceived  the  grace 
that  was  given  unto  me,  they  gave  to  me 
and  Barnabas  the  right  hands  of  fellow¬ 
ship  ;  that  we  should  go  unto  the  heathen, 
and  they  unto  the  circumcision.  10.  Only 
they  icoulcl  that  we  should  remember  the 
poor ;  the  same  which  1  also  was  forward 
to  do. 

It  should  seem,  by  the  account  Paul  gives  of  him¬ 
self  in  this  chapter,  that,  from  the  very  first  preach¬ 
ing  and  planting  of  Christianity,  there  was  a  dif¬ 
ference  of  apprehension  between  those  Christians 
who  had  first  been  Jews,  and  those  who  had  first 
been  Gentiles.  Many  of  those  who  had  been  first 
Jews,  retained  a  regard  to  the  ceremonial  law,  and 
strove  to  keep  up  the  reputation  of  that ;  but  those 
who  had  first  been  Gentiles,  had  no  regard  to  the 
law  of  Moses,  but  took  pure  Christianity  as  perfec¬ 
tive  of  natural  religion,  and  resolved  to  adhere  to 
that.  Peter  was  the  apostle  of  the  circumcision,  and 
areached  the  gospel  to  them  ;  and  the  ceremonial 
aw,  though  dead  with  Christ,  yet  not  being  as  yet 
buried,  he  connived  at  the  respect  kept  up  for  it. 
But  Paul  was  the  apostle  of  the  Gentiles ;  and  though 
VrOL.  VI. — 3  T 


he  was  a  Hebrew  of  the  Hebrews,  yet  he  adhered  to 
pure  Christianity.  Now  in  this  chapter  he  tells  us 
what  passed  between  him  and  the  other  apostles,  and 
particularly  between  him  and  Peter  hereupon. 

In  these  verses  he  informs  us  of  another  journey 
which  he  took  to  Jerusalem,  and  of  what  passed  be¬ 
tween  him  and  the  other  apostles  there,  v.  1 _ 11. 

And  here  he  acquaints  us, 

I.  With  some  circumstances  relating  to  this  his 
journey  thither.  As  particularly,  1.  With  the  time 
of  it ;  that  it  was  not  till  fourteen  years  after  the 
former,  (mentioned  c/i.  1.  18.)  or,  as  others  choose 
to  understand  it,  from  his  conversion,  or  from  the 
death  of  Christ.  It  was  an  instance  of  the  great 
goodness  of  God,  that  so  useful  a  person  was  for  so 
many  years  continued  in  his  work.  And  it  was  some 
evidence  that  he  had  no  dependence  upon  the  other 
apostles,  but  had  an  equal  authority  with  them,  that 
he  had  been  so  long  absent  from  them,  and  all  the 
while  employed  in  preaching  and  propagating  pure 
Christianity,  without  being  called  into  question  by 
them  for  it ;  which  it  may  be  thought  they  would 
have  done,  had  he  been  inferior  to  them,  and  his 
doctrine  disapproved  by  them.  2.  With  his  com¬ 
panions  in  it ;  he  went  up  with  Barnabas,  and  took 
with  him  Titus  also.  If  the  journey  here  spoken  of 
was  the  same  with  that  recorded  Acts  15.  (as  many 
think,)  then  we  have  a  plain  reason  why  Barnabas 
went  along  with  him ;  tor  he  was  chosen  by  the 
Christians  at  Antioch,  to  be  his  companion  and  as¬ 
sociate  in  the  affair  he  went  about.  But  as  it  does 
not  appear  that  Titus  was  put  into  the  same  com¬ 
mission  with  him,  so  the  chief  reason  of  his  taking 
him  along  with  him,  seems  to  have  been  to  let  them 
at  Jerusalem  see  that  he  was  neither  ashamed  nor 
afraid  to  own  the  doctrine  which  he  had  constantly 
preached :  for  though  Titus  was  now  become  not 
only  a  convert  to  the  Christian  faith,  but  a  preacher 
of  it  too,  yet  he  was  by  birth  a  Gentile,  and  uncir¬ 
cumcised  :  and  therefore,  by  his  making  him  his 
companion,  it  appeared  that  his  doctrine  and  prac¬ 
tice  were  of  a  piece  ;  and  that  as  he  had  preached 
the  non-necessity  of  circumcision,  and  observing  the 
law  of  Moses,  so  he  was  ready  to  own  and  converse 
with  those  who  were  uncircumcised.  3.  With  the 
reason  of  it,  which  was  a  divine  revelation  he  had 
concerning  it ;  he  went  ufi  by  revelation  ;  not  of  his 
own  head,  much  less  as  being  summoned  to  appear 
there,  but  by  special  order  and  direction  from  hea¬ 
ven.  It  was  a  privilege  with  which  this  apostle  was 
often  favoured,  to  be  under  a  special  divine  conduct 
in  his  motions  and  undertakings ;  and  though  this  is 

j  what  we  have  no  reason  to  expect,  yet  it  should 
teach  us,  in  every  thing  of  moment  we  go  about,  to 
endeavour,  as  far  as  we  are  capable,  to  see  our  way 
I  made  plain  before  us,  and  to  commit  ourseives  to  the 
guidance  of  Providence. 

II.  Pie  gives  us  an  account  of  his  behaviour  while 
!  he  was  at  Jerusalem  ;  which  was  such  as  made  it  ap- 
i  pear  that  he  was  not  in  the  least  inferior  to  the  other 

apostles ;  but  that  both  his  authority  and  qualifica¬ 
tions  were  every  way  equal  to  theirs.  He  particu- 
j  larly  acquaints  us, 

1.  That  he  there  communicated  the  gospel  to  them, 
which  he  preached  among  the  Gentiles,  but  pri¬ 
vately,  &c.  ;  where  we  may  observe  both  the  faith¬ 
fulness  and  prudence  of  our  gr-:at  apostle.  (1.)  His 
faithfulness  in  giving  them  a  .ice  and  fair  r  ecount  of 
the  doctrine  which  he  had  all  along  preached  among 
the  Gentiles,  and  was  still  resolved  to  preach — that 
'  of  pure  Christianity,  free  from  all  mixtures  of  juda- 
ism.  This  he  knew  was  a  doctrine  tb  at  would  be 
ungrateful  to  many  there,  and  yet  he  was  not  afraid 
to  own  it,  but  in  a  free  and  friendly  manner  lays  it 
open  before  them,  and  leaves  them  to  judge  whether 
or  no  it  was  not  the  true  gospel  of  Christ.  And  yet, 

|  (2.)  He  uses  piudence  and  caution  herein,  for  fear 


514 


GALATIANS,  II. 


of  giving  offence ;  he  chooses  rather  to  do  it  in  a 
more  private  than  in  a  public  way,  and  to  them  that 
were  of  reputation ,  that  is,  to  the  apostles  them¬ 
selves,  or  to  the  chief  among  the  Jewish  Christians, 
rather  than  more  openly  and  promiscuously  to  all ; 
because,  when  he  came  to  Jerusalem,  there  were 
multitudes  that  believed,  and  yet  continued  zealous 
for  the  law,  Acts  21.  20.  And  the  reason  of  this  his 
caution,  was,  lest  he  should  run,  or  had  run,  in  vain  ; 
lest  he  should  stir  up  opposition  against  him,  and 
thereby  either  the  success  of  his  past  labours  should 
be  lessened,  or  his  future  usefulness  be  obstructed : 
for  nothing  more  hinders  the  progress  of  the  gospel, 
than  differences  of  opinion  about  the  doctrines  of  it ; 
espec  ally  when  they  occasion  quarrels  and  conten¬ 
tions  among  the  professors  of  it,  as  they  too  usually 
do.  It  was  enough  to  his  purpose,  to  have  his  doc¬ 
trine  owned  by  those  who  were  of  greatest  authority, 
whether  it  was  approved  by  others  or  not.  And 
therefore,  to  avoid  offence,  he  judges  it  safest  to  com¬ 
municate  it  privately  to  them,  and  not  in  public,  to 
the  whole  church.  This  conduct  of  the  apostle  may 
teach  all,  and  especially  ministers,  how  much  need 
they  have  of  prudence,  and  how  careful  they  should 
be  to  use  it  upon  all  occasions,  as  far  as  is  consistent 
with  their  faithfulness. 

2.  That  in  his  practice  he  firmly  adhered  to  the 
doctrine  which  he  had  preached.  Paul  was  a  man 
of  resolution,  and  would  adhere  to  his  principles ; 
and  therefore,  though  he  had  Titus  with  him,  who 
was  a  Greek,  yet  he  would  not  suffer  him  to  be  cir¬ 
cumcised,  because  he  would  not  betray  the  doctrine 
of  Christ,  as  he  had  preached  it  to  the  Gentiles.  It 
does  not  appear  that  the  apostles  at  all  insisted  upon 
this ;  for  though  they  connived  at  the  use  of  circum¬ 
cision  among  the  Jewish  converts,  yet  they  were  not 
for  imposing  it  upon  the  Gentiles.  But  there  were 
others  who  did,  whom  the  apostle  here  calls  false 
brethren  ;  and  concerning  whom  he  informs  us,  that 
they  were  unawares  brought  in,  that  is,  into  the 
church,  or  into  their  company,  and  that  they  came 
only  to  spy  out  their  liberty  which  they  had  in  Christ 
Jesus  ;  or  to  see  whether  Paul  would  stand  up  in  de¬ 
fence  of  that  freedom  from  the  ceremonial  law, 
which  he  had  taught  as  the  doctrine  of  the  gospel, 
and  represented  as  the  privilege  of  those  who  em¬ 
braced  the  Christian  religion.  Their  design  herein, 
was,  to  bring  them  into  bondage,  which  they  would 
have  effected,  could  they  have  gained  the  point  they 
aimed  at;  for  had  they  prevailed  with  Paul  and  the 
other  apostles  to  have  circumcised  Titus,  they  would 
easily  have  imposed  circumcision  upon  other  Gen¬ 
tiles,  and  so  have  brought  them  under  the  bondage 
of  the  law  of  Moses.  But  Paul,  seeing  their  design, 
would  by  no  means  yield  to  them  ;  he  would  not  give 
place  by  subjection,  no  not  for  an  hour;  not  in' this 
one  single  instance  ;  and  the  reason  of  it  was,  that  the 
truth  of  the  gospel  might  continue  with  them  ;  that 
the  Gentile  Christians,  and  particularly  the  Gala¬ 
tians,  might  have  it  preserved  to  them  pure  and  en¬ 
tire,  and  not  corrupted  with  the  mixtures  of  judaism, 
as  it  would  have  been,  had  he  yielded  in  this  mat¬ 
ter.  Circumcision  was  at  that  time  a  thing  indif¬ 
ferent,  and  what  in  some  cases  might  be  complied 
with  without  sin  ;  and  accordingly  we  find  even  Paul 
lfimself  sometimes  giving  way  to  it,  as  in  the  case  of 
I  imothy,  Acts  16.  3.  But  when  it  is  insisted  on  as 
necessary ,  and  his  consenting  to  it,  though  only  in  a 
single  instance,  was  likely  to  be  improved  as  giving 
countenance  to  such  an  imposition,  he  has  too  great 
a  concern  for  the  purity  and  liberty  of  the  gospel,  to 
submit  to  it ;  he  would  not  yield  to  those  who  were 
for  the  Mosaic  rites  and  ceremonies,  but  would  stand 
fast  in  the  liberty  wherewith  Christ  hath  made  us 
free.  Which  conduct  of  his  may  give  us  occasion  to 
observe,  That  what  under  some  circumstances  may 
lawfully  be  complied  with,  yet,  when  that  cannot  be 


done  without  betraying  the  truth,  or  giving  up  the 
liberty,  of  the  gospel,  it  ought  to  be  refused. 

3.  That,  though  he  conversed  with  the  other  apos¬ 
tles,  yet  he  did  not  receive  any  addition  to  his  know¬ 
ledge,  or  authority  from  them,  v.  6.  By  those  who 
seemed  to  be  somewhat,  he  means  the  other  apostles, 
particularly  James,  Peter,  and  John,  whom  he  after¬ 
ward  mentions  by  name,  v.  9.  And  concerning  these 
he  grants  that  they  were  deservedly  had  in  reputa¬ 
tion  by  all ;  that  they  were  looked  upon  (and  justly 
too)  as  pillars  of  the  church,  who  were  set  not  only 

'  for  its  ornament,  but  for  its  support ;  and  that  on 
some  accounts  they  might  seem  to  have  the  advan¬ 
tage  of  him,  in  that  they  had  seen  Christ  in  the  flesh, 
which  he  had  not,  and  were  apostles  before  him,  yea 
even  while  he  continued  a  persecutor.  But  yet, 
whatever  they  were,  it  was  no  matter  to  him.  This 
was  no  prejudice  to  his  being  equally  an  apostle  with 
them  ;  for  God  does  not  accept  the  persons  of  men 
on  the  account  of  any  such  outward  advantages.  As 
he  had  called  them  to  this  office,  so  he  was  at  liberty 
to  qualify  others  for  it,  and  to  employ  them  in  it. 
And  it  was  evident  in  this  case,  that  he  had  done  so ; 
form  conference  they  added  nothing  to  him,  they  told 
him  nothing  but  what  he  before  knew  by  revelation, 
nor  could  they  except  against  the  doctrine  which  he 
communicated  to  them  ;  from  whence  it  appeared, 
that  he  was  not  at  all  inferior  to  them,  but  was  as 
much  called  and  qualified  to  be  an  apostle  as  they 
themselves  were. 

4.  That  the  issue  of  this  conversation,  was,  that 
the  other  apostles  were  fully  convinced  of  his  divine 
mission  and  authority,  and  accordingly  acknow¬ 
ledged  him  as  their  fellow-apostle,  v.  7 — 10.  They 
were  not  only  satisfied  with  his  do.ctrine,  but  they 
saw  a  divine  power  attending  him,  both  in  preaching 
it,  and  in  working  miracles  for  the  confirmation  of 
it ;  that  he  who  wrought  effectually  in  Peter  to  the 
apostlesliip  of  the  circumcision,  the  same  was  mighty 
in  him  toward  the  Gentiles.  And  from  hence  they 
justly  concluded,  that  the  gospel  of  the  uncircum¬ 
cision  was  committed  to  Paul,  as  the  gospel  of  the 
circumcision  was  to  Peter.  And  therefore,  perceiv¬ 
ing  the  grace  that  was  given  to  him  ;  that  he  was  de¬ 
signed  to  the  honour  and  office  of  an  apostle  as  well 
as  themselves ;  they  gave  unto  him  and  Barnabas 
the  right  hands  of  fellowship,  a  symbol  whereby  they 
acknowledged  their  equality  with  them,  and  agreed 

|  that  these  should  go  to  the  heathen,  while  they  con¬ 
tinued  to  preach  to  the  circumcision ;  as  judging  it 
most  agreeable  to  the  mind  of  Christ,  and  most  con¬ 
ducive  to  the  interest  of  Christianity,  so  to  divide 

i  their  work.  And  thus  this  meeting  ended  in  an  en¬ 
tire  harmony  and  agreement ;  they  approved  both 
Paul’s  doctrine  and  conduct,  they  were  fully  satisfied 
in  him,  heartily  embraced  him  as  an  apostle  of 
Christ,  and  had  nothing  further  to  add,  only  that 
they  would  remember  the  poor,  which  of  his  own  ac¬ 
cord  he  was  very  forward  to  do.  The  Christians  of 

1  Judea  were  at  that  time  labouring  under  great  wants 
and  difficulties;  and  the  apostles,  out  of  their  com¬ 
passion  to  them  and  concern  for  them,  recommend 
their  case  to  Paul,  that  he  should  use  his  interest 
with  the  Gentile  churches  to  procure  a  supply  for 
them.  This  was  a  reasonable  request ;  for  if  the 
Gentiles  were  made  partakers  of  their  spiritual 
things,  it  was  their  duty  to  minister  to  them  in  carnal 
things,  as  Rom.  15.  27.'  And  he  very  readily  falls  in 
with  it,  whereby  he  shewed  his  charitable  and  ca¬ 
tholic  disposition ;  how  ready  he  was  to  own  the 
Jewish  converts  as  brethren,  though  many  of  them 
could  scarcely  allow  the  like  favour  to  the  converted 
Gentiles ;  and  that  mere  difference  of  opinion  was  no 
reason  with  him,  why  he  should  not  endeavour  to 
relieve  and  help  them.  Herein  he  has  given  us  an 
excellent  pattern  of  Christian  charity,  and  has 
taught  us  that  we  should  by  no  means  confine  it  to 


515 


GALATIANS,  II. 


those  who  are  just  of  the  same  sentiments  with  us, 
but  be  ready  to  extend  it  to  all  whom  we  have  rea¬ 
son  to  look  upon  as  the  disciples  of  Christ. 

11.  But  when  Peter  was  come  to  An¬ 
tioch,  I  withstood  him  to  the  face,  because 
he  was  to  be  blamed.  12.  For  before  that 
certain  came  from  James,  he  did  eat  with 
the  Gentiles :  but  when  they  were  come,  he 
withdrew  and  separated  himself,  fearing 
them  which  were  of  the  circumcision.  1 3. 
And  the  other  Jews  dissembled  likewise 
with  him ;  insomuch  that  Barnabas  also 
was  carried  away  with  their  dissimulation. 
14.  But  when  I  saw  that  they  walked  not 
uprightly,  according  to  the  truth  of  the  gos¬ 
pel,  I  said  unto  Peter  before  them  all,  If 
thou,  being  a  Jew,  livest  after  the  manner 
of  Gentiles,  and  not  as  do  the  Jews,  why 
compellest  thou  the  Gentiles  to  live  as  do 
the  Jews?  15.  W e  who  are  Jews  by  na¬ 
ture,  and  not  sinners  of  the  Gentiles,  16. 
Knowing  that  a  man  is  not  justified  by  the 
works  of  the  law,  but  by  the  faith  of  Jesus 
Christ,  even  we  have  believed  in  Jesus 
Christ,  that  we  might  be  justified  by  the 
faith  of  Christ,  and  not  by  the  works  of  the 
law  :  for  by  the  works  of  the  law  shall  no 
flesh  be  justified.  17.  But  if,  while  we  seek 
to  be  justified  by  Christ,  we  ourselves  also 
are  found  sinners,  is  therefore  Christ  the 
minister  of  sin  ?  God  forbid.  18.  For  if  I 
build  again  the  things  which  I  destroyed,  I 
make  myself  a  transgressor.  19.  For  I 
through  the  law  am  dead  to  the  law,  that  I 
might  live  unto  God.  20.  I  am  crucified 
with  Christ :  nevertheless  I  live  ;  yet  not  I, 
but  Christ  liveth  in  me  :  and  the  life  which 
I  now  live  in  the  flesh,  I  live  by  the  faith  of 
the  Son  of  God,  who  loved  me,  and  gave 
himself  for  me.  21.  I  do  not  frustrate  the 
grace  of  God  :  for  if  righteousness  come  by 
the  law,  then  Christ  is  dead  in  vain. 

From  the  account  which  Paul  gives  of  what  passed 
between  him  and  the  other  apostles  at  Jerusalem, 
the  Galatians  might  easily  discern  both  the  falseness 
of  what  his  enemies  had  insinuated  against  him,  and 
their  own  folly  and  weakness  in  departing  from  that 
gospel  which  he  had  preached  to  them.  But,  to  give 
the  greater  weight  to  what  he  had  already  said,  and 
more  fully  to  fortify  them  against  the  insinuations  of 
the  judaizing  teachers,  he  acquaints  them  with  an¬ 
other  interview  which  he  had  with  the  apostle  Peter 
at  Antioch,  and  what  passed  between  them  there, 
v.  11 — 14.  Antioch  was  one  of  the  chief  churches 
of  the  Gentile  Christians,  as  Jerusalem  was  of  those 
Christians  who  turned  from  judaism  to  the  faith  of 
Christ.  There  is  no  colour  of  reason  for  the  suppo¬ 
sition  that  Peter  was  bishop  of  Antioch.  If  he  had, 
surely  Paul  would  not  have  withstood  him  in  his  own 
church,  as  we  here  find  he  did ;  but,  on  the  contra¬ 
ry,  it  is  here  spoken  of  as  an  occasional  visit  which 
he  made  thither.  In  their  other  meeting,  there  had 
been  good  harmony  and  agreement.  Peter  and  the 
other  apostles  had  both  acknowledged  Paul’s  com¬ 
mission,  and  approved  his  doctrine,  and  they  parted 


very  good  friends.  But  in  this  Paul  finds  himself 
obliged  to  oppose  Peter,  for  he  was  to  be  blamed  ;  a 
plain  evidence  that  he  was  not  inferior  to  him,  and, 
consequently,  of  the  weakness  of  the  Pope’s  pretence 
to  supremacy  and  infallibility,  as  the  successor  of 
Peter.  Here  we  may  observe, 

I.  Peter’s  fault.  When  he  came  among  the  Gen¬ 
tile  churches,  he  complied  with  them,  and  did  eat 
with  them,  though  they  were  not  circumcised ;  agree¬ 
ably  to  the  instructions  which  were  given  in  particu¬ 
lar  to  him,  (Acts  10. )  when  he  was  warned  by  the 
heavenly  vision,  to  call  nothing  common  or  unclean. 
But  when  there  came  some  Jewish  Christians  from 
Jerusalem,  he  grew  more  shy  of  the  Gentiles,  only 
to  humour  them  of  the  circumcision,  and  for  tear 
of  giving  them  offence,  which  doubtless  was  to 
the  great  grief  and  discouragement  of  the  Gentile 
churches.  Then  he  withdrew,  and  separated  him¬ 
self.  His  fault  herein  had  an  ill  influence  upon  others, 
for  the  other  Jews  also  dissembled  with  him  ;  though 
before  they  might  be  better  disposed,  yet  now,  from 
his  example,  they  took  on  them  to  scruple  eating 
with  the  Gentiles,  and  pretended  they  could  not  in 
conscience  do  it,  because  they  were  not  circumcised. 
And  (would  you  think  it  ?)  Barnabas  himself,  one  of 
the  apostles  of  the  Gentiles,  and  one  who  had  been 
instrumental  in  planting  and  watering  the  churches 
of  the  Gentiles,  was  carried  away  with  their  dissimu¬ 
lation.  Here  note,  1.  The  weakness  and  inconstan¬ 
cy  of  the  best  of  men,  when  left  to  themselves,  and 
how  apt  they  are  to  falter  in  their  duty  to  God,  out 
of  an  undue  regard  to  the  pleasing  of  men.  And,  2. 
The  great  force  of  bad  examples,  especially  the  ex¬ 
amples  of  great  men  and  good  men,  such  as  are  in 
reputation  for  wisdom  and  honour. 

II.  The  rebuke  which  Paul  gave  him  for  his  fault. 
Notwithstanding  Peter’s  character,  yet,  when  he 
observes  him  thus  behaving  himself  to  the  great 
prejudice  both  of  the  truth  of  the  gospel  and  the 
peace  of  the  church,  he  is  not  afraid  to  reprove  him 
for  it.  Paul  adhered  resolutely  to  his  principles, 
when  others  faltered  in  their’s  ;  he  was  as  good  a 
Jew  as  any  of  them,  (for  he  was  a  Hebrew  of  the 
Hebrews,)  but  he  would  magnify  his  office  as  the 
;  apostle  of  the  Gentiles,  and  therefore  would  not  see 
I  them  discouraged  and  trampled  upon.  When  he  saw 
that  they  walked  not  uprightly,  according  to  the 
truth  of  the  gospel ;  that  they  did  not  live  up  to  that 
principle  which  the  gospel  taught,  and  which  they 
had  professed  to  own  and  embrace,  namely,  That  by 
the  death  of  Christ  the  partition-wall  between  Jew 
and  Gentile  was  taken  down,  and  the  observation  of 
the  law  of  Moses  was  no  longer  in  force ;  when  he 
observed  this,  as  Peter’s  offence  was  public,  so  he 
publicly  reproved  him  for  it ;  he  said  unto  him  before 
them  all.  If  thou,  being  a  Jew,  livest  after  the  man¬ 
ner  of  the  Gentiles,  ana  not  as  do  the  Jews,  why  com¬ 
pellest  thou  the  Gentiles  to  live  as  do  the  Jews ? 
Herein  one  part  of  his  conduct  was  a  contradiction 
to  the  other  ;  for  if  he,  who  was  a  Jew,  could  him¬ 
self  sometimes  dispense  with  the  use  of  the  ceremo¬ 
nial  law,  and  live  after  the  manner  of  the  Gentiles, 
this  shewed  that  he  did  not  look  upon  the  observa¬ 
tion  of  it  as  still  necessary,  even  for  the  Jews  them 
selves ;  and  therefore,  that  he  could  not,  consistent- 
lv  with  his  own  practice,  impose  it  upon  the  Gentile 
Christians.  And  yet  Paul  charges  him  with  this, 
yea  represents  him  as  compelling  the  Gentiles  to  live 
as  did  the  Jews ;  not  by  open  force  and  violence,  but 
this  was  the  tendency  of  what  he  did  ;  for  it  was  in 
effect  to  signify  this,  that  the  Gentiles  must  comply 
with  the  Jews,  or  else  not  be  admitted  into  Christian 
communion. 

Paul  having  thus  established  his  character  and 
office,  and  sufficiently  shewn  that  he  was  not  inferior 
to  any  of  the  apostles,  no  not  to  Peter  himself,  from 
the  account  of  the  reproof  he  gave  him  he  takes  oc- 


516 


GALATIANS,  II. 


casion  to  speak  of  that  great  fundamental  doctrine 
of  the  gospel — That  justification  is  only  by  faith  in 
Christ,  and  not  by  the  works  of  the  law,  (though 
some  think  all  that  he  says  to  the  end  of  the  chapter, 
is  what  he  said  to  Peter  at  Antioch,)  which  doctrine 
condemned  Peter  for  his  symbolizing  with  the  Jews. 
For  if  it  was  the  principle  of  his  religion,  That  the 
gospel  is  the  instrument  of  our  justification,  and  not 
the  law  ;  then  he  did  very  ill  in  countenancing  them 
who  kept  up  the  law,  and  were  for  mixing  it  with 
faith  in  the  business  of  our  justification.  This  was 
the  doctrine  which  Paul  had  preached  among  the 
Galatians,  which  he  still  adhered  to,  and  which  it  is 
his  great  business  in  this  epistle  to  mention  and  con¬ 
firm.  Now  concerning  this,  Paul  acquaints  us, 

1.  With  the  practice  of  the  Jewish  Christians 
themselves;  “  We,”  says  he,  “who  are  Jews  by  na¬ 
ture,  and  not  sinners  of  the  Gentiles;  even  we  who 
have  been  born  and  bred  in  the  Jewish  religion,  and 
not  among  the  impure  Gentiles ;  knowing  that  a  man 
is  not  justified  by  the  works  of  the  law,  but  by  the 
faith  of  Jesus  Christ,  even  we  ourselves  have  be¬ 
lieved  in  Jesus  Christ,  that  we  might  be  justified  by 
the  faith  of  Christ,  and  not  by  the  works  of  the  law. 
And  if  we  have  thought  it  necessary  to  seek  justifi¬ 
cation  by  the  faith  of  Christ,  why  then  should  we 
hamper  ourselves  with  the  law  ?  What  did  we  be¬ 
lieve  in  Christ  for?  Was  it  not,  that  we  might  be 
justified  by  the  faith  of  Christ  ?  And  if  so,  is  it  not 
folly  to  go  back  to  the  law,  and  to  expect  to  be  jus¬ 
tified  either  by  the  merit  of  moral  works,  or  the  in¬ 
fluence  of  any  ceremonial  sacrifices  or  purifications  ? 
And  if  it  would  be  wrong  in  us,  who  are  Jews  by  na¬ 
ture,  to  return  to  the  law,  and  expect  justification  by 
it,  would  it  not  be  much  more  so  to  require  this  of 
the  Gentiles,  who  were  never  subject  to  it,  since  by 
the  works  of  the  law  no  flesh  shall  be  justified ?”  To 
give  the  greater  weight  to  this,  he  adds,  (v.  17.) 

“  But  if  while  we  seek  to  be  justified  by  Christ,  we 
ourselves  also  are  found  sinners,  is  Christ  the  minis¬ 
ter  of  sin  ?  If,  while  we  seek  justification  by  Christ 
alone,  and  teach  others  to  do  so,  we  ourselves  are 
found  giving  countenance  or  indulgence  to  sin,  or 
rather  are  accounted  sinners  of  the  Gentiles,  and 
such  as  it  is  not  fit  to  have  communion  with,  unless 
we  also  observe  the  law  of  Moses ;  is  Christ  the  mi¬ 
nister  of  sin  ?  Will  it  not  follow,  that  he  is  so,  if  he 
engages  us  to  receive  a  doctrine  that  gives  liberty  to 
sin,  or  by  which  we  are  so  far  from  being  justified, 
that  we  remain  impure  sinners,  and  unfit  to  be  con¬ 
versed  with  ?”  This,  he  intimates,  would  be  the 
consequence,  but  he  rejects  it  with  abhorrence  ; 

“  God  forbid,”  says  he,  “  that  we  should  entertain 
such  a  thought  of  Christ,  or  of  his  doctrine ;  that 
thereby  he  should  direct  us  into  a  way  of  justifica¬ 
tion  that  is  defective  and  ineffectual,  and  leave  those 
who  embrace  it  still  unjustified,  or  that  would  give 
the  least  encouragement  to  sin  and  sinners.  ”  This 
would  be  very  dishonourable  to  Christ,  and  it  would 
be  very  injurious  to  them  also.  “  For,”  says  he, 
(v.  18.)  “  if  I  build  again  the  things  which  I  de¬ 
stroyed  ;  it  I,  (or  any  other,)  who  have  taught  that 
the  observation  of  the  Mosaic  law  is  not  necessary 
to  justification,  should  now,  by  word  or  practice, 
teach  or  intimate  that  it  is  necessary,  I  make  myself 
a  transgressor ;  I  own  myself  to  be  still  an  impure 
sinner,  and  to  remain  under  the  guilt  of  sin,  notwith¬ 
standing  my  faith  in  Christ ;  or  I  shall  be  liable  to 
be  charged  with  deceit  and  prevarication,  and  acting 
inconsistently  with  myself.’*  Thus  does  the  apostle 
argue  for  the  great  doctrine  of  justification  by  faith 
without  the  works  of  the  law,  from  the  principles 
and  practice  of  the  Jewish  Christians  themselves, 
and  from  the  consequence  that  would  attend  their 
departure  from  it ;  whence  it  appeared,  that  Peter 
and  the  other  Jews  were  much  in  the  wrong  for  re-  ! 
fusing  to  communicate  with  the  Gentile  Christians,  II 


and  endeavouring  to  bring  them  under  the  bondage 
of  the  law. 

2.  He  acquaints  us  what  his  own  judgment  and 
practice  were. 

(1.)  That  he  was  dead  to  the  law.  Whatever  ac¬ 
count  others  might  make  of  it,  yet,  for  his  part,  he 
was  dead  to  it.  He  knew  that  the  moral  law  de¬ 
nounced  a  curse  against  all  that  continue  not  in  all 
things  written  therein,  to  do  them  ;  and  therefore  he 
was  dead  to  it,  as  to  all  hope  of  justification  and 
salvation  that  way.  And  as  for  the  ceremonial  law 
he  also  knew  that  it  was  now  antiquated  and  super¬ 
seded  by  the  coming  of  Christ :  and  therefore,  the 
substance  being  come,  he  had  no  longer  any  regard 
to  the  shadow.  He  was  thus  dead  to  the  law,  through 
the  law  itself ;  it  discovered  itself  to  be  at  an  end  ;  by 
considering  the  law  itself,  he  saw  that  justification 
was  not  to  be  expected  by  the  works  of  it,  (since 
none  could  perform  a  perfect  obedience  to  it,)  and 
that  there  was  now  no  further  need  of  the  sacrifices 
and  purifications  of  it,  since  they  were  done  away  in 
Christ,  and  a  period  was  put  to  them  by  his  offering 
up  himself  a  Sacrifice  for  us ;  and  therefore  the  more 
he  looked  into  it,  the  more  he  saw  that  there  was  no 
occasion  for  keeping  up  that  regard  to  it,  which  the 
Jews  pleaded  for.  But  though  he  was  thus  dead  to 
the  law,  yet  he  does  not  look  upon  himself  as  without 
law  ;  he  had  renounced  all  hopes  of  justification  by 
the  works  of  it,  and  was  unwilling  any  longer  to  con¬ 
tinue  under  the  bondage  of  it ;  but  he  was  far  from 
thinking  himself  discharged  from  his  duty  to  God  ;  on 
the  contrary,  he  was  dead  to  the  law,  that  he  might 
live  unto  God.  The  doctrine  of  the  gospel,  which  he 
had  embraced,  instead  of  weakening  the  bond  of 
duty  upon  him,  did  but  the  more  strengthen  and  con¬ 
firm  it ;  and  therefore,  though  he  was  dead  to  the 
law,  yet  it  was  only  in  order  to  his  living  a  new  and 
better  life  to  God,  (as  Rom.  7.  4,  6.  )  such  a  life  as 
would  be  more  agreeable  and  acceptable  to  God 
than  his  observation  of  the  Mosaic  law  could  now 
be,  that  is,  a  life  of  faith  in  Christ,  and,  under  the 
influence  thereof,  of  holiness  and  righteousness  to¬ 
ward  God.  Agreeably  hereunto,  he  acquaints  us, 

(2.)  That,  as  he  was  dead  to  the  law,  so  he  was 
alive  unto  God  through  Jesus  Christ;  (7;.  20.)  I  am 
crucified  with  Christ,  &c.  And  here  in  his  own  per¬ 
son  he  gives  us  an  excellent  description  of  the  mys¬ 
terious  life  of  a  believer.  [1.]  He  is  crucified,  and 
yet  he  lives  ;  the  old  man  is  crucified,  (Rom.  6.  6.) 
but  the  new  man  is  living ;  he.is  dead  to  the  world, 
and  dead  to  the  law,  and  yet  alive  to  God  and  Christ ; 
sin  is  mortified,  and  grace  quickened.  [2.  ]  He  lives, 
arid  yet  not  he ;  this  is  strange,  Ilh’e,  and  yet  not  I ; 
he  lives  in  the  exercise  of  grace  ;  he  has  the  comforts 
and  the  triumphs  of  grace  ;  and  yet  that  grace  is  not 
from  himself,  but  from  another.  Believers  see  them¬ 
selves  living  in  a  state  of  dependence.  [3.]  He  is 
crucified  with  Christ,  and  yet  Christ  lives  in  him  ; 
this  results  from  his  mystical  union  with  Christ,  by 
means  of  which  he  is  interested  in  the  death  of 
Christ,  so  as  by  virtue  of  that  to  die  unto  sin  ;  and 
yet  interested  in  the  life  of  Christ,  so  as  by  virtue  of 
that  to  live  unto  God.  [4.]  He  lives  in  the  flesh, 
and  yet  iwes  by  faith  ;  to  outward  appearance  he 
lives  as  other  people  do,  his  natural  life  is  supported 
as  others  are  ;  yet  he  has  a  higher  and  nobler  prin¬ 
ciple  that  supports  and  actuates  him,  that  of  faith  in 
Christ,  and  especially  as  eyeing  the  wonders  of  his 
love  in  giving  himself  for  him :  hence  it  is,  that 
though  he  lives  in  the  flesh,  yet  he  dees  not  live  after 
the  flesh.  Note,  They  who  have  true  faith,  live  bv 
that  faith  ;  and  the  great  thing  which  faith  fastens 
upon,  is,  Christ’s  loving  us,  and  giving  himself  for  us. 
The  great  evidence  of  Christ’s  loving  us,  is,  his  giving 
himself  for  us ;  and  this  is  that  which  we  are  chiefly 
{  concerned  to  mix  faith  with,  in  order  to  our  living  tc 
II  him. 


Galatians,  hi. 


The  apostle  concludes  this  discourse  with  acquaint¬ 
ing  us,  that  by  the  doctrine  of  justification  by  faith  in 
Christ,  without  the  works  of  the  law,  (which  he  as¬ 
serted,  and  others  opposed,)  he  avoided  two  great 
difficulties,  which  the  contrary  opinion  was  loaded 
with  ;  First,  That  he  did  not  frustrate  the  grace  of 
God,  which  the  doctrine  of  justification  by  the  works 
of  the  law  did  ;  for  as  he  argues,  (Rom.  11.  6.)  If  it 
be  of  works,  it  is  no  more  of  grace.  Secondly,  That 
he  did  not  frustrate  the  death  of  Christ ;  whereas 
if  righteousness  come  by  the  law,  then  it  must  follow 
that  Christ  is  dead  in  vain  ;  for  if  we  look  for  salva¬ 
tion  by  the  law  of  Moses,  then  we  render  the  death 
of  Christ  needless :  for  to  what  purpose  should  he 
be  appointed  to  die,  if  we  might  have  been  saved 
without  it  ? 

CHAP.  III. 

The  apostle,  in  this  chapter,  I.  Reproves  the  Galatians  for 
their  folly,  in  suffering  themselves  to  be  drawn  away  from 
the  faith  of  the  gospel ;  and  endeavours,  from  several  con¬ 
siderations,  to  impress  them  with  a  sense  of  it.  II.  He 
proves  the  doctrine  which  he  had  reproved  them  for  depart¬ 
ing  from — that  of  justification  by  faith  without  the  works' 
of  the  law;  1.  From  the  example  of  Abraham’s  justifica¬ 
tion.,  2.  From  the  nature  and  tenour  of  the  law.  3.  From 
the  express  testimony  of  the  Old  Testament;  and,  4.  From 
the  stability  of  the  covenant  of  God  with  Abraham.  Lest 
any  should  hereupon  say,  Wherefore  then  serveth  the  law  ? 
he  answers,  (1.)  It  was  added  because  of  transgressions. 
(2.)  It  was  given  to  convince  the  world  of  the  necessity  of 
a  Saviour.  (3.)  It  was  designed  as  a  schoolmaster,  to  bring 
us  to  Christ.  And  then  he  concludes  the  chapter,  by  ac¬ 
quainting  us  with  the  privilege  of  Christians  under  the 
gospel  state. 

1.  dTV  FOOLISH  Galatians,  who  hath 
bewitched  you,  that  ye  should  not 
obey  the  truth,  before  whose  eyes  Jesus 
Christ  hath  been  evidently  set  forth,  cruci¬ 
fied  among  you?  2.  This  only  would  I 
learn  of  you,  Received  ye  the  Spirit  by 
the  works  of  the  law,  or  by  the  hearing  of 
faith  ?  3.  Are  ye  so  foolish  ?  Having  be¬ 

gun  in  the  Spirit,  are  ye  now  made  perfect 
by  the  flesh  ?  4.  Have  ye  suffered  so  many 
things  in  vain,  if  it  be  yet  in  vain  ?  5.  He 

therefore  that  ministereth  to  you  the  Spirit, 
and  worketh  miracles  among  you,  cloeth  he 
it  by  the  works  of  the  law,  or  by  the  hear¬ 
ing  of  faith 

The  apostle  is  here  dealing  with  those  who,  hav¬ 
ing  embraced  the  faith  of  Christ,  still  continued  to 
seek  for  justification  by  the  works  of  the  law,  who 
depended  upon  their  own  obedience  to  the  moral 
precepts  as  their  righteousness  before  God,  and, 
wherein  that  was  defective,  had  recourse  to  the  legal 
sacrifices  and  purifications,  to  make  it  up.  These 
he  first  sharply  reproves,  and  then  endeavours,  by 
the  evidence  of  truth,  to  convince  them.  This  is 
the  right  method,  when  we  reprove  any  for  a  fault 
or  an  error,  to  convince  them  that  it  is  an  error,  that 
it  is  a  fault. 

He  reproves  them,  and  the  reproof  is  very  close 
and  warm  ;  he  calls  them  foolish  Galatians,  v.  1. 
Though  as  Christians  they  were  Wisdom’s  children, 
vet  as  corrupt  Christians  they  were  foolish  children. 
Yea,  he  asks,  Who  hath  bewitched  you  ?  whereby 
he  represents  them  as  enchanted  by  the  arts  and 
snares  of  their  seducing  teachers,  and  so  far  deluded 
as  to  act  very  unlike  themselves.  That  wherein 
their  folly  and  infatuation  appeared,  was,  that  they 
did  not  obey  the  truth,  they  did  not  adhere  to  the 
gospel-way  of  justification,  wherein  they  had  been 


taught,  and  which  they  had  professed  to  embrace. 
Note,  (1.)  It  is  not  enough  to  know  the  truth,  and 
to  say  we  believe  it,  but  we  must  obey  it  too ;  we 
must  heartily  submit  to  it,  and  steadfastly  abide  by 
it.  And,  (2. )  Those  are  spiritually  beVvitched,  who, 
when  the  truth  as  it  is  in  Jesus  is  plainly  set  before, 
them,  will  not  thus  obey  it.  Several  things  proved 
and  aggravated  the  folly  of  these  Christians. 

1.  Jesus  Christ  had  been  evidently  set  forth  as  cru¬ 
cified  among  them  ;  that  is,  they  liad  had  the  doc¬ 
trine  of  the  cross  preached  to  them,  and  the  sacra¬ 
ment  of  the  Lord’s  supper  administered  among 
them,  in  both  which  Christ  crucified  had  been  set 
before  them.  Now,  it  was  the  greatest  madness 
that  could  be  for  them  who  had  had  acquaintance 
with  such  sacred  mysteries,  and  admittance  to  such 
great  solemnities,  not  to  obey  the  truth  which  was 
thus  published  to  them,  and  signed  and  sealed  in 
that  ordinance.  Note,  The  consideration  of  the  ho¬ 
nours  and  privileges  we  have  been  admitted  to  as 
Christians,  should  shame  us  out  of  the  folly  of  apos¬ 
tasy  and  backsliding. 

2.  He  appeals  to  the  experiences  they  had  had  of 
the  working  of  the  Spirit  upon  their  souls;  (t».  2.) 
he  puts  them  in  mind,  that,  upon  their  becoming 
Christians,  they  had  received  the  S/iirit,  that  many 
of  them  at  least  had  heen  made  partakers  not  only 
of  the  sanctifying  influences,  but  of  the  miraculous  • 
gifts,  of  the  Holy  Spirit,  which  were  eminent  proofs 
of  the  truth  of  the  Christian  religion  and  the  several 
doctrines  of  it,  and  especially  of  this,  that  justifica 
tion  is  by  Christ  only,  and  not  by  the  works  of  the 
law,  which  was  one  of  the  peculiar  and  fundamental 
principles  of  it.  To  convince  them  of  the  folly  of 
their  departing  from  this  doctrine,  he  desires  to 
know  how  they  came  by  these  gifts  and  graces ;  Was 

it  by  the  works  of  the  law,  that  is,  the  preaching  the 
necessity  of  these  in  order  to  justificatiqn  ?  This  they 
could  not  say,  for  that  doctrine  had  not  then  been 
preached  to  them,  nor  had  they,  as  Gentiles,  any 
pretence  to  justification  that  way.  Or  was  it  by  the 
hearing  of  faith,  that  is,  the  preaching  of  the ’doc¬ 
trine  of  faith  in  Christ,  as  the  only  way  of  justifica¬ 
tion  ?  This,  if  they  would  say  the  truth,  they  were 
obliged  to  own,  and  therefore  must  be  very  unrea¬ 
sonable  if  they  should  reject  a  doctrine,  the  good 
effects  of  which  they  had  had  such  experience  of. 
Note,  (1.)  It  is  usually  by  the  ministry  of  the  gospel 
that  the  Spirit  is  communicated  topeisons.  And, 
(2.)  They  are  very  unwise,  who  suffer  themselves 
to  be  turned  away  from  the  ministry  and  doctrine 
which  have  been  blessed  to  their  spiritual  ndvan- 
tage. 

3.  He  calls  upon  them  to  consider  their  past  and 
present  conduct,  and  from  thence  to  judge  whether 
they  were  not  acting  very  weakly  and  unreasonably  ; 
{v.  3,  4.)  he  tells  them,  that  they  had  begun  in  the 
S/iirit,  but  now  were  seeking  to  be  made  / lerfect  by 
the  flesh ;  they  had  embraced  the  doctrine  of  the 
gospel,  by  means  of  which  they  had  received  the 
Spirit,  and  wherein  only  the  true  way  of  justification 
is  revealed.  And  thus  they  had  begun  well ;  but 
now  they  were  turning  to  the  law,  and  expected  to 
be  advanced  to  higher  degrees  of  perfection,  by  add 
ing  the  observation  of  it  to  faith  in  Christ,  in  order 
to  their  justification,  which  could  end  in  nothing  but 
their  shame  and  disappointment :  for  this,  instead 
of  being  an  improvement  upon  the  gospel,  was  really 
a  perversion  of  it ;  and  while  they  sought  to  be  justi¬ 
fied  in  this  way,  they  were  so  far  from  being  more 
perfect  Christians,  that  they  were  more  in  danger 
of  becoming  no  Christians  at  all  ;  hereby  they  were 
pulling  down  with  one  hand  what  they  had  built 
with  the  other,  and  undoing  what  they  had  hitherto 
done  in  Christianity.  Yea,  he  further  puts  them  in 
mind,  that  they  had  not  only  embraced  the  Chris¬ 
tian  doctrine,  but  suffered  for  it  too ;  and  therefore 


518 


GALATIANS,  III 


their  folly  would  be  the  more  aggravated,  if  now 
they  should  desert  it :  for  in  this  case  all  that  they 
had  suffered  would  be  in  vain,  it  would  appear  that 
they  had  been  foolish  in  suffering  for  what  they  now 
deserted,  and  their  sufferings  would  be  altogether  in 
vain,  and  of  no  advantage  to  them.  Note,  (1. )  It  is 
the  folly  of  apostates,  that  they  lose  the  benefit  of 
all  they  have  done  in  religion,  or  suffered  for  it.  And, 
(2. )  It  is  very  sad  for  any  to  live  in  an  age  of  services 
and  sufferings,  of  sabbaths,  sermons,  and  sacraments, 
in  vain ;  in  this  case  former  righteousness  shall  not 
be  mentioned. 

4.  He  puts  them  in  mind,  that  they  had  had  mi¬ 
nisters  among  them,  (and  particularly  himself,)  who 
came  with  a  divine  seal  and  commission  ;  for  they 
had  ministered  the  Spirit  to  them ,  and  wrought  mi¬ 
racles  among  them :  and  he  appeals  to  them,  whe¬ 
ther  they  did  it  by  the  works  of  the  law ,  or  by  the 
hearing  of  faith;  whether  the  doctrine  that  was 
preached  by  them,  and  confirmed  by  the  miraculous 
gifts  and  operations  of  the  Spirit,  was  that  of  justifi¬ 
cation  by  the  works  of  the  law,  or  by  the  faith  of 
Christ :  they  very  well  knew  that  it  was  not  the  for¬ 
mer,  but  the  latter  ;  and  therefore  must  needs  be  in¬ 
excusable  in  forsaking  a  doctrine  which  had  been 
so  signally  owned  and  attested,  and  exchanging  it 
for  one  that  had  received  no  such  attestations. 

6.  Even  as  Abraham  believed  God,  and 
it  was  accounted  to  him  for  righteousness. 
7.  Know  ye  therefore  that  they  which  are 
of  faith,  the  same  are  the  children  of  Abra¬ 
ham.  8.  And  the  scripture,  foreseeing  that 
God  would  justify  the  heathen  through 
faith,  preached  before  the  gospel  unto  Abra¬ 
ham,  saying ,  In  thee  shall  all  nations  be 
blessed.  9.  So  then  they  who  are  of  faith, 
are  blessed  with  faithful  Abraham.  10. 
For  as  many  as  are  of  the  works  of  the  law 
are  under  the  curse:  for  it  is  written, Cursed 
is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law, 
to  do  them.  11.  But  that  no  man  is  justi¬ 
fied  by  the  law  in  the  sight  of  God,  it  is  evi¬ 
dent  :  for,  The  just  shall  live  by  faith.  12. 
And  the  law  is  not  of  faith :  but,  The  man 
that  doeth  them  shall  live  in  them.  13. 
Christ  hath  redeemed  us  from  the  curse  of 
the  law,  being  made  a  curse  for  us:  for  it  is 
written,  Cursed  is  every  one  that  hangeth 
on  a  tree :  14.  That  the  blessing  of  Abra¬ 

ham  might  come  on  the  Gentiles  through 
Jesus  Christ;  that  we  might  receive  the 
promise  of  the  Spirit  through  faith.  1 5.  Bre¬ 
thren,  I  speak  after  the  manner  of  men ; 
though  it  be  but  a  man’s  covenant,  yet,  if  it 
be  confirmed,  no  man  disannulled^  or  add- 
eth  thereto.  16.  Now  to  Abraham  and  his 
seed  were  the  promises  made.  He  saith 
not,  And  to  seeds,  as  of  many  ;  but  as  of 
one,  and  to  thy  seed,  which  is  Christ.  1 7. 
And  this  I  say,  that  the  covenant,  which 
was  confirmed  before  of  God  in  Christ,  the 
law,  which  was  four  hundred  and  thirty 
years  after,  cannot  disannul,  that  it  should 
make  the  promise  of  no  effect.  18.  For  if 


the  inheritance  be  of  the  law,  it  is  no  more 
of  promise:  but  God  gave  it  to  Abraham 
by  promise. 

The  apostle  having  reproved  the  Galatians  for 
their  not  obeying  the  truth,  and  endeavoured  to  im¬ 
press  them  with  a  sense  of  their  folly  herein  ;  in 
these  verses  he  largely  proves  the  doctrine  which 
he  had  reproved  them  for  the  rejecting  of;  namely, 
that  of  justification  by  faith  without  the  works  of  the 
law.  This  he  does  several  ways. 

I.  From  the  example  of  Abraham’s  justification. 
This  argument  the  apostle  uses,  Rom.  4.  Abraham 
believed  God,  and  that  was  accounted  to  him  for 
righteousness ;  (y.  6.)  his  faith  fastened  upon  the 
word  and  promise  of  God,  and  upon  his  believing  he 
was  owned  and  accepted  of  God  as  a  righteous  man  y 
as  on  this  account  he  is  represented  as  the  Father 
of  the  faithful,  so  the  apostle  would  have  us  to  know, 
that  they  who  are  of  faith,  are  the  children  of  Abra¬ 
ham,  ( v .  7.)  not  according  to  the  flesh,  but  accord¬ 
ing  to  the  promise  ;  and,  consequently,  that  they  are 
justified  in  the  same  way  that  he  was.  Abraham 
was  justified  by  faith,  and  so  are  they.  To  confirm 
this,  the  apostle  acquaints  us  that  the  promise  made 
to  Abraham,  (Gen.  12.  3.)  In  thee  shall  all  nations 
be  blessed,  had  a  reference  hereunto,  v.  8.  The 
scripture  is  said  to  foresee,  because  he  that  indited 
the  scripture,  did  foresee,  that  God  would  justify 
the  heathen  world  in  the  way  of  faith ;  and  there¬ 
fore  in  Abraham,  that  is,  in  the  Seed  of  Abraham, 
which  is  Christ,  not  the  Jews  only,  but  the  Gentiles 
also,  should  be  blessed ;  not  only  blessed  in  the  seed 
of  Abraham,  but  blessed  as  Abraham  was,  being 
justified  as  he  was.  This  the  apostle  calls  preach¬ 
ing  the  gospel  to  Abraham  ;  and  from  thence  infers, 
( v .  9. )  that  they  who  are  of  faith,  that  is,  true  be¬ 
lievers,  of  what  nation  soever  they  are,  are  blessed 
with  faithful  Abraham.  They  are  blessed  with 
Abraham  the  father  of  the  faithful,  by  the  promise 
made  to  him,  and  therefore  by  faith  as  he  was.  It 
was  through  faith  in  the  promise  of  God  that  he  was 
blessed,  and  it  is  only  in  the  same  way  that  others 
obtain  this  privilege. 

II.  He  shews  that  we  cannot  be  justified  but  by 
faith  fastening  on  the  gospel,  because  the  law  con¬ 
demns  us.  If  we  put  ourselves  upon  trial  in  that 
court,  and  stand  to  the  sentence  of  it,  we  are  cer¬ 
tainly  cast,  and  lost,  and  undone  ;  for  as  many  as 
are  of  the  works  of  the  law,  are  under  the  curse  ;  as 
many  as  depend  upon  the  merit  of  their  own  works 
as  their  righteousness,  as  plead  not  guilty,  and  insist 
upon  their  own  justification,  the  cause  will  certainly 
go  against  them  ;  for  it  is  written.  Cursed  is  every 
one  that  continueth  not  in  all  things  which  are  writ¬ 
ten  in  the  book  of  the  law,  to  do  them,  v.  10.  and 
Deut.  27.  26.  The  condition  of  life,  by  the  law,  is, 
perfect,  personal,  and  perpetual,  obedience ;  the 
language  of  it  is,  Do  this,  and  live ;  or,  as  v.  12. 
The  man  that  doeth  them  shall  live  in  them :  and  for 
every  failure  herein  the  law  denounces  a  curse. 
Unless  our  obedience  be  t/niversal,  continuing  in  all 
things  that  are  written  in  the  book  of  the  law,  and 
unless  it  be  perpetual  too ;  if  in  any  instance  at  any 
time  we  fail  and  come  short,  we  fall  under  the  curse 
of  the  law.  The  curse  is  wrath  revealed,  and  ruin 
threatened  :  it  is  a  separation  unto  all  evil,  and  this 
is  in  full  force,  power,  and  virtue,  against  all  sinners, 
and  therefore  against  all  men  ;  for  all  have  sinned, 
and  are  become  guilty  before  God  :  and  if,  as  trans¬ 
gressors  of  the  law,  we  are  under  the  curse  of  it,  it 
must  be  a  vain  thing  to  look  for  justification  by  it. 
But  though  this  is  not  to  be  expected  from  the  law, 
yet  the  apostle  afterward  acquaints  us,  that  there  is 
a  way  open  to  our  escaping  this  curse,  and  regaining 
the  favour  of  God,  namely,  through  faith  in  Christ, 
who  (as  he  says,  v.  13.)  hath  redeemed  us  from  the 


GALATIANS,  III. 


curse  of  the  law,  &c.  A  strange  method  it  was 
which  Christ  took  to  redeem  us  from  the  curse  of 
the  law,  it  was  by  his  being  himself  made  a  Curse 
for  us  ;  being  made  Sin  for  us,  he  was  made  a  Curse 
for  us  ;  not  separated  from  God,  but  laid  for  the  pre¬ 
sent  under  that  infamous  token  of  the  divine  dis¬ 
pleasure,  which  the  law  of  Moses  had  put  a  parti¬ 
cular  brand  upon,  Deut.  21.  23.  The  design  ol  this, 
was,  that  the  blessing  of  Abraham  might  come  on  the 
Gentiles  through  Jesus  Christ :  that  all  who  believ¬ 
ed  on  Christ,  whether  Jews  or  Gentiles,  might  be¬ 
come  heirs  of  Abraham’s  blessing,  and  particularly 
of  that  great  promise  of  the  Spirit,  which  wTas  pecu¬ 
liarly  reserved  for  the  times  of  the  gospel.  Hence 
it  appeared,  that  it  was  not  by  putting  themselves 
under  the  law,  but  by  faith  in  Christ,  that  they  be¬ 
came  the  people  of  (rod  and  heirs  of  the  promise. 
Here  note,  1.  The  misery  which  as  sinners  we  are 
sunk  into  ;  we  are  under  the  curse  and  condemna¬ 
tion  of  the  law.  2.  The  love  and  grace  of  our  Lord 
Jesus  Christ  towards  us ;  he  has  submitted  to  be 
made  a  Curse  for  us,  that  he  might  redeem  us  from 
the  curse  of  the  law.  3.  The  happy  prospect  which 
we  now  have  through  him,  not  only  of  escaping  the 
curse,  but  of  inheriting  the  blessing.  And,  4.  That 
it  is  only  through  faith  in  him  that  we  can  hope  to 
obtain  this  favour. 

III.  To  prove  that  justification  is  by  faith,  and  not 
by  the  works  of  the  law,  the  apostle  alleges  the  ex¬ 
press  testimony  of  the  Old  Testament,  v.  11.  The 
place  referred  to  is  Habak.  2.  4.  where  it  is  said, 
The  just  shall  live  by  faith  ;  it  is  again  quoted,  Rom. 
1.  17.  and  Heb.  10.  38.  The  design  of  it,  is,  to  shew 
that  they  only  are  just  or  righteous,  who  do  truly 
live,  who  are  freed  from  death  and  wrath,  and  re¬ 
stored  into  a  state  of  life  in  the  favour  of  God  ;  and 
that  it  is  only  through  faith  that  persons  become 
righteous,  and  as  such  obtain  life  and  happiness ; 
that  they  are  accepted  of  God,  and  enabled  to  live 
to  him  now,  and  are  entitled  to  an  eternal  life  in  the 
enjoyment  of  him  hereafter.  Hence  the  apostle 
says,  It  is  evident  that  no  man  is  justified  by  the 
law  in  the  sight  of  God.  Whatever  he  may  be  in 
the  account  of  others,  yet  he  is  not  so  in  the  sight  of 
God,  for  the  law  is  not  of  faith  ;  that  says  nothing 
concerning  faith  in  the  business  of  justification,  nor 
does  it  give  life  to  those  who  believe  ;  but  the  lan¬ 
guage  of  it  is,  The  man  that  doeth  them,  shall  live 
in  them,  as  Lev.  18.  5.  It  requires  perfect  obedi¬ 
ence  as  the  condition  of  life,  and  therefore  now  can 
by  no  means  be  the  rule  of  our  justification  :  this  ar¬ 
gument  of  the  apostle’s  may  give  us  occasion  to  re¬ 
mark,  That  justification  by  faith  is  no  new  doctrine, 
but  what  was  established  and  taught  in  the  church 
of  God,  long  before  the  times  of  the  gospel.  Yea, 
it  is  the  only  way  wherein  any  sinners  ever  were,  or 
can  be,  justified. 

IV.  To  this  purpose  the  apostle  urges  the  stabili¬ 
ty  of  the  covenant  which  God  made  with  Abraham, 
which  was  not  vacated  or  disannulled  by  the  giving 
of  the  law  to  Moses,  v.  15,  &c.  Faith  had  the  pre¬ 
cedence  of  the  law,  for  Abraham  was  justified  by 
faith.  It  was  a  promise  that  he  built  upon,  and  pro¬ 
mises  are  the  proper  objects  of  faith.  God  entered 
into  covenant  with  Abraham,  (v.  8.)  and  this  cove¬ 
nant  was  firm  and  steady;  even  men’s  covenants 
are  so,  and  therefore  much  more  his.  When  a  deed 
is  executed,  or  articles  of  agreement  are  sealed,  both 
parties  are  bound,  and  it  is  too  late  then  to  settle 
things  otherwise  ;  and  therefore  it  is  not  to  be  sup¬ 
posed  that  by  the  subsequent  law  the  covenant  of 
God  should  be  vacated.  The  original  word 
signifies  both  a  covenant  and  a  testament.  Now  the 
promise  made  to  Abraham,  was  rather  a  testament 
than  a  covenant.  When  a  testament  is  become  of 
force  by  the  death  of  the  testator,  it  is  not  capable 
of  being  altered ;  and  therefore  the  promise  that 


51  ij 

was  given  to  Abraham,  being  of  the  nature  of  a  tes¬ 
tament,  it  remains  firm  and  unalterable.  But  if  it 
should  be  said  that  a  grant  or  testament  may  be  de¬ 
feated  for  want  of  persons  to  claim  the  benefit  of  it, 
(v.  16.)  he  shews  that  there  is  no  danger  of  that  in 
this  case.  Abraham  is  dead,  and  the  prophets  are 
dead,  but  the  covenant  is  made  with  Abraham  and 
his  Seed.  And  he  gives  us  a  very  surprising  exposi¬ 
tion  of  that.  We  should  have  thought  it  had  been 
meant  only  of  the  people  of  the  Jews.  “Nay,”  says 
the  apostle,  “  it  is  in  the  singular  number,  and  points 
at  a  single  person — that  Seed  is  Christ.  ”  So  that  the 
covenant  is  still  in  force ;  for  Christ  abideth  for  ever 
in  his  person,  and  in  his  spiritual  seed,  who  are  his  by 
faith.  Andpf  it  be  objected,  that  the  law  which  was 
given  by  Moses,  did  disannul  this  covenant,  because 
that  insisted  so  much  upon  works,  and  there  was  so 
little  in  it  of  faith,  or  of  the  promised  Messiah  ;  he 
answers,  that  the  subsequent  law  could  not  disannul 
the  precedent  covenant  or  promise  ;  (x>.  18.)  If  the 
inheritance  be  of  the  law,  it  is  no  more  of  promise ; 
but,  says  he,  God  gave  it  to  Abraham  by  promise  ; 
and  therefore  it  would  be  inconsistent  with  his  holi¬ 
ness,  wisdom,  and  faithfulness,  by  any  subsequent 
act  to  set  aside  the  promise,  and  so  alter  the  wav  of 
justification,  which  he  had  thus  established.  If  the 
inheritance  was  given  to  Abraham  by  promise,  and 
thereby  entailed  upon  his  spiritual  seed,  we  may  be 
sure  that  God  would  not  retract  that  promise  ;  for 
he  is  not  a  man,  that  he  should  repent. 

1 9.  Wherefore  then  serveth  the  law  ?  It 
was  added  because  of  transgressions,  till 
the  seed  should  come  to  whom  the  promise 
was  made ;  and  it  ivas  ordained  by  angels 
in  the  hand  of  a  mediator.  20.  Now  a  me¬ 
diator  is  not  a  mediator  of  one,  but  God  is 
one.  21.  Is  the  law  then  against  the  pro¬ 
mises  of  God  ?  God  forbid :  for  if  there  had 
been  a  law  given  which  could  have  given 
life,  verily  righteousness  should  have  been 
by  the  law.  22.  But  the  scripture  hath 
concluded  all  under  sin,  that  the  promise 
by  faith  of  Jesus  Christ  might  be  given  to 
them  that  believe.  23.  But  before  faith 
came,  we  were  kept  under  the  law,  shut  up 
unto  the  faith  which  should  afterwards  be 
revealed.  24.  W  herefore  the  law  was  our 
schoolmaster,  to  bring  ns  unto  Christ,  that 
we  might  be  justified  by  faith.  25.  But 
after  faith  is  come,  we  are  no  longer  under 
a  schoolmaster.  26.  For  ye  are  all  the 
children  of  God  by  faith  in  Christ  Jesus. 
27.  For  as  many  of  you  as  have  been  bap¬ 
tized  into  Christ  have  put  on  Christ.  23. 
There  is  neither  Jew  nor  Greek,  there  is 
neither  bond  nor  free,  there  is  neither  male 
nor  female:  for  ye  are  all  one  in  Christ 
Jesus.  29.  And  if  ye  be  Christ’s,  then  are 
ye  Abraham’s  seed,  and  heirs  according  to 
the  promise. 

The  apostle  having  just  before  been  speaking  of 
the  promise  made  to  Abraham,  and  representing 
that  as  the  rule  of  our  justification,  and  not  the  law, 
lest  they  should  think  he  did  too  much  derogate  from 
the  law,  and  render  it  altogether  useless,  he  thence 
takes  occasion  to  discourse  of  the  design  and  ten¬ 
dency  of  it,  and  to  acquaint  us  for  what  purposes  it 


520 


GALATIANS,  III. 


was  given.  It  might  be  asked,  “  If  that  promise 
was  sufficient  for  salvation,  wherefore  then  serveth 
the  law  ?  Or  why  did  God  give  the  law  by  Moses?” 
To  this  he  answers ; 

I.  The  law  was  added  because  of  transgressions, 
v.  19.  It  was  not  designed  to  disannul  the  promise, 
and  to  establish  a  different  way  of  justification  from 
that  which  was  settled  by  the  promise  :  but  it  was 
added  to  it,  annexed  on  purpose  to  be  subservient 
to  it ;  and  it  was  so  because  of  transgressions.  The 
Israelites,  though  they  were  chosen  to  be  God’s  pe¬ 
culiar  people,  were  sinners  as  well  as  others,  and 
therefore  the  law  was  given  to  convince  them  of 
their  sin,  and  of  their  obnoxiousness  to  the  divine 
lispleasure  on  the  account  of  it ;  for  by  the  law  is 
the  knowledge  of  sin,  (Rom.  3.  20.)  and  the  law  en¬ 
tered,  that  sin  might  abound,  Rom.  5.  20.  And  it 
was  also  intended  to  restrain  them  from  the  com¬ 
mission  of  sin,  to  put  an  awe  upon  their  minds,  and 
be  a  curb  upon  their  lusts,  that  they  should  not  run 
into  that  excess  of  riot  which  they  were  naturally 
inclined  to ;  and  yet  at  the  same  time  it  was  design¬ 
ed  to  direct  them  to  the  true  and  only  way  whereby 
sin  was  to  be  expiated,  and  wherein  they  might  ob¬ 
tain  the  pardon  of  it,  namely,  through  the  death  and 
sacrifice  of  Christ,  which  was  the  special  use  for 
which  the  law  of  sacrifices  and  purifications  was 
given. 

The  apostle  adds,  that  the  law  was  given  for  this 
purpose,  till  the  Seed  should  come  to  whom  the  pro¬ 
mise  was  made;  that  is,  either  till  Christ  should 
come,  (the  principal  Seed  referred  to  in  the  pro¬ 
mise,  as  he  had  before  shewn,)  or  till  the  gospel- 
dispensation  should  take  place,  when  Jews  and  Gen¬ 
tiles,  without  distinction,  should,  upon  believing./ 
become  the  seed  of  Abraham.  The  law  was  addecrjr 
because  of  transgressions,  till  this  fulness  of  time,  or 
this  complete  dispensation,  was  come.  But  when 
the  Seed  was  come,  and  a  fuller  discovery  of  divine 
grace  in  the  promise  was  made,  then  the  law,  as 
given  by  Moses,  was  to  cease  ;  that  covenant,  being 
tound  faulty,  was  to  give  place  to  another,  and  a 
better,  Heb.  8.  7,  8.  And  though  the  law,  consider¬ 
ed  as  the  law  of  nature,  is  always  in  force,  and  still 
continues  to  be  of  use,  to  convince  men  of  sin,  and  to 
restrain  them  from  it ;  yet  we  are  now  no  longer 
under  the  bondage  and  terror  of  that  legal  covenant. 
The  law  then  was  not  intended  to  discover  another 
way  of  justification,  different  from  that  revealed  by 
the  promise,  but  only  to  lead  men  to  see  their  need 
of  the  promise,  by  shewing  them  the  sinfulness  of 
sin,  and  to  point  them  to  Christ,  through  whom 
alone  they  could  be  pardoned  and  justified. 

As  a  farther  proof  that  the  law  was  not  designed 
to  vacate  the  promise,  the  apostle  adds,  It  was  or¬ 
dained  by  angels  in  the  hand  of  a  mediator.  It  was 
given  to  different  persons,  and  in  a  different  manner 
from  the  promise,  and  therefore  for  different  pur¬ 
poses.  '1  he  promise  was  made  to  Abraham,  and 
all  his  spiritual  seed,  including  believers  of  all  na¬ 
tions,  even  of  the  Gentiles  as  well  as  Jews ;  but  the 
law  was  given  to  the  Israelites  as  a  peculiar  people, 
and  separated  from  the  rest  of  the  world.  And 
whereas  the  promise  was  given  immediately  by  God 
himself,  the  law  was  given  by  the  ministry  of  angels, 
and  the  hand  of  a  mediator.  Hence  it  appeared, 
that  the  law  could  not  be  designed  to  set  aside  the 
promise  ;  for,  (v.  20. )  .d  mediator  is  not  a  mediator 
of  one,  of  one  party  only  ;  but  God  is  one,  but  one 

5>arty  in  the  promise  or  covenant  made  with  Abra- 
lam  :  and  therefore  it  is  not  to  be  supposed  that  by 
a  transaction  which  passed  only  between  him  and 
the  nation  of  the  Jews,  he  should  make  void  a  pro¬ 
mise  which  he  had  long  before  made  to  Abraham 
and  all  his  spiritual  seed,  whether  Jews  or  Gentiles. 
This  would  not  have  been  consistent  with  his  wis¬ 
dom,  or  with  his  truth  and  faithfulness.  Moses  was 


only  a  mediator  between  God  and  the  Israelites,  not 
between  God  and  the  spiritual  seed  of  Abraham ; 
and  therefore  the  law  that  was  given  by  him,  could 
not  affect  the  promise  made  to  them,  much  less  be 
subversive  of  it. 

II.  The  law  was  given  to  convince  men  of  the 
necessity  of  a  Saviour.  The  apostle  asks,  (t>.  21.) 
as  what  some  might  be  ready  to  object,  “Is  the  law 
then  against  the  promises  of  God'/  Do  they  really 
clash  and  interfere  with  each  other  ?  Or  do  ye  not 
set  the  covenant  with  Abraham,  and  the  law  of 
Moses,  at  variance  with  one  another?”  To  this  he 
answers,  God  forbid;  he  was  far  from  entertaining 
such  a  thought,  nor  could  it  be  inferred  from  what 
he  had  said ;  the  law  is  by  no  means  inconsistent 
with  the  promise,  but  subservient  to  it,  as  the  de  ■ 
sign  of  it  is  to  discover  men’s  transgressions,  and  to 
shew  them  the  need  they  have  of  a  better  righteous¬ 
ness  than  that  of  the  law.  That  consequence  would 
much  rather  follow  from  their  doctrine  than  from 
his;  for  if  there  had  been  a  law  given,  that  could 
have  given  life,  verily  righteousness  should  have 
been  by  the  law  ;  and  in  that  case  the  promise  would 
have  been  superseded,  and  rendered  useless.  But 
that  in  our  present  state  could  not  be,  for  the  scrip¬ 
ture  hath  concluded  all  under  sin,  (t>.  22.)  or  de¬ 
clared  that  all,  both  Jew  and  Gentile,  are  in  a  state 
of  guilt,  and  therefore  unable  to  attain  to  righteous¬ 
ness  and  justification  by  the  works  of  the  law.  That 
discovered  their  wounds,  but  could  not  afford  them 
a  remedy  :  it  shewed  that  they  were  guilty,  because 
it  appointed  sacrifices  and  purifications,  which  were 
manifestly  insufficient  to  take  away  sin  :  and  there¬ 
fore  the  great  design  of  it,  was,  that  the  promise  by 
faith  of  Jesus  Christ  might  be  given  to  them  that 
believe;  that,  being  convinced  of  their  guilt,  and 
the  insufficiency  of  the  law  to  effect  a  righteousness 
for  them,  they  might  be  persuaded  to  believe  on 
Christ,  and  so  obtain  the  benefit  of  the  promise. 

III.  The  law  was  designed  for  a  schoolmaster,  to 
Jbring  me?i  to  Christ ,  v.  24.  In  the  foregoing  verse, 

the  apostle  acquaints  us  with  the  state  of  the  Jews 
under  the  Mosaic  economy  ;  that  before  faith  came, 
or  before  Christfappeared,  and  the  doctrine  of  justi¬ 
fication  by  faith  in  him  was  more  fully  discovered, 
they  were  kept  under  the  law,  obliged,  under  severe 
penalties,  to  a  strict  observance  of  the  various  pre¬ 
cepts  of  it ;  and  at  that  time  they  were  shut  up,  held 
under  the  terror  and  discipline  of  it,  as  prisoners  in 
a  state  of  confinement :  the  design  of  this,  was,  that 
hereby  they  might  be  disposed  more  readily  to  em¬ 
brace  the  faith  which  should  afterward  be  revealed, 
or  be  persuaded  to  accept  Christ  when  he  came  into 
the  world,  and  to  fall  in  with  the  better  dispensation 
he  was  to  introduce,  whereby  they  were  to  be  freed 
from  bondage  and  servitude,  and  brought  into  a  state 
of  greater  light  and  liberty.  Now,  in  that  state,  he 
tells  them,  the  law  was  their  schoolmaster,  to  bring 
them  to  Christ,  that  they  might  be  justified  by  faith. 
As  it  declared  the  mind  and  will  of  God  concerning 
them,  and  at  the  same  time  denounced  a  curse 
against  them  for  ever)'  failure  in  their  duty,  so  it 
was  proper  to  convince  them  of  their  lost  and  un¬ 
done  condition  in  themselves,  and  to  let  them  see 
the  weakness  and  insufficiency  of  their  own  righ¬ 
teousness  to  recommend  them  to  God.  And  as  it 
obliged  them  to  a  variety  of  sacrifices,  &c.  which, 
though  they  could  not  of  themselves  take  away  sin, 
were  typical  of  Christ,  and  of  the  great  sacrifice 
which  he  was  to  offer  up  for  the  expiation  of  it,  so 
it  directed  them  (though  in  a  more  dark  and  obscure 
manner)  to  him  as  their  only  Relief  and  Refuge. 
And  thus  it  was  their  schoolmaster,  to  instruct  and 
govern  them  in  their  state  of  minority,  or,  as  the 
word  raiSayuy'ot  most  properly  signifies,  their  ser¬ 
vant,  to  lead  and  conduct  them  to  Christ,  (as  chil¬ 
dren  were  wont  to  be  led  to  school  by  those  ser- 


521 


GALATIANS,  III. 


vants  who  had  the  care  of  them,)  that  they  might 
be  more  fully  instructed  by  him  as  their  Schoolmas¬ 
ter,  in  the  true  way  of  justification  and  salvation, 
which  is  only  by  Jaith  in  him,  and  which  he  was 
appointed  to  give  the  fullest  and  clearest  discoveries 
of.  But  lest  it  should  be  said,  If  the  law  was  of  this 
use  and  service  under  the  Jewish,  why  may  it  not 
continue  to  be  so  under  the  Christian  state  too ;  the 
apostle  adds,  (u.  25.)  that  after  faith  is  come,  and 
the  gospel- dispensation  had  taken  place,  under 
which  Christ,  and  the  way  of  pardon  and  life 
through  faith  in  him,  are  set  in  the  clearest  light, 
we  are  no  longer  under  a  schoohnaster ;  we  have 
no  such  need  of  the  law  to  direct  us  to  him,  as  there 
was  then. 

Thus  the  apostle  acquaints  us  for  what  uses  and 
purposes  the  law  served.  From  what  he  says  con¬ 
cerning  this  matter,  we  may  observe,  1.  The  good¬ 
ness  of  God  to  his  people  of  old,  in  giving  the  law  to 
them:  for  though,  in  comparison  of  the  gospel-state, 
it  was  a  dispensation  of  darkness  and  terror,  yet  it 
furnished  them  with  sufficient  means  and  helps, 
both  to  direct  them  in  their  duty  to  God,  and  to 
encourage  their  hopes  in  him.  2.  The  great  fault 
and  folly  of  the  Jews,  in  mistaking  the  design  of  the 
law,  and  abusing  it  to  a  very  different  purpose  from 
that  which  God  intended  in  the  giving  of  it :  for 
they  expected  to  be  justified  by  the  works  of  it ; 
whereas  it  was  never  designed  to  be  the  rule  of 
their  justification,  but  only  a  means  of  convincing 
them  of  their  guilt,  and  of  their  need  of  a  Saviour, 
and  of  directing  them  to  Christ,  and  faith  in  him, 
as  the  only  way  of  obtaining  this  privilege.  See 
Rom.  9.  31,  32. — 10.  3,  4.  3.  The  great  advantage 

of  the  gospel-state  above  the  legal,  under  which  we 
not  only  enjoy  a  clearer  discovery  of  divine  grace 
and  mercy  than  was  afforded  to  the  Jews  of  old,  but 
are  also  freed  from  the  state  of  bondage  and  terror 
under  which  they  were  held.  We  are  not  now 
treated  as  children  in  a  state  of  minority,  but  as  sons 
grown  up  to  a  full  age,  who  are  admitted  to  greater 
freedoms,  and  instated  in  larger  privileges,  than 
they  were.  This  the  apostle  enlarges  upon  in  the 
following  verses. 

For,  having  shewn  for  what  intent  the  law  was 
given,  in  the  close  of  the  chapter  he  acquaints  us 
with  our  privilege  by  Christ :  where  he  particularly 
declares, 

(1.)  That  we  arc  the  children  of  God  by  faith  in 
Christ  Jesus,  v.  26.  And  here  we  may  observe, 
[1.]  The  great  and  excellent  privilege  which  real 
Christians  enjoy  under  the  gospel ;  they  are  the  chil¬ 
dren  of  God ;  they  are  no  longer  accounted  ser¬ 
vants,  but  sons;  they  are  not  now  kept  at  such  a 
distance,  and  under  such  restraints,  as  the  Jews 
were,  but  are  allowed  a  nearer  and  freer  access  to 
God  than  was  granted  to  them  ;  yea,  they  are  ad¬ 
mitted  into  the  number,  and  have’a  right  to  all  the 
privileges,  of  his  children.  [2.  ]  How  they  come  to 
obtain  this  privilege,  and  that  is  by  faith  in  Christ 
Jesus ;  having^iccepted  him  as  their  Lord  and  Sa¬ 
viour,  and  relying  on  him  alone  for  justification  and 
salvation,  they  are  hereupon  admitted  into  this 
happy  relation  to  God,  and  are  entitled  to  the  pri¬ 
vileges  of  it:  for  (John  1.  12.)  as  many  as  received 
him,  to  them  gave  he  flower  to  become  the  sons  of 
God,  even  to  them  that  believe  on  his  name. 

And  this  faith  in  Christ,  whereby  they  became  the 
children  of  God,  he  reminds  us,  (u.  27.)  was  what 
they  professed  in  baptism  ;  for  he  adds,  As  many  , 
of  you  as  have  been  bafitized  into  Christ,  have  fiut 
on  Christ.  Having  in  baptism  professed  their  faith 
in  him,  they  were  thereby  devoted  to  him,  and  had, 
as  it  were,  put  on  his  livery,  and  declared  them¬ 
selves  to  be  his  servants  and  disciples ;  and  being 
thus  become  the  members  of  Christ,  they  were 
through  him  owned  and  accounted  as  the  children  | 
Vol.  VI. — 3  U 


:  |  of  God.  Here  note,  First,  Baptism  is  now  the  so- 
•  lemn  rite  of  our  admission  into  the  Christian  church, 

,  as  circumcision  was  into  that  of  the  Jews.  Our  Lord 
i  Jesus  appointed  it  to  be  so,  in  the  commission  he 
i  j  gave  to  his  apostles;  (Matt.  28.  19.)  and  according- 
;  ly  it  was  their  practice  to  baptize  those  whom  they 
had  discipled  to  the  Christian  faith ;  and  perhaps 
the  apostle  might  take  notice  of  their  baptism  here, 
and  of  their  becoming  the  children  of  God  through 
faith  in  Christ,  professed  therein,  to  obviate  a  fur¬ 
ther  objection,  which  the  false  teachers  might  be 
apt  to  urge  in  favour  of  circumcision.  They  might 
be  ready  to  say,  “Though  it  should  be  allowed 
that  tlie  law,  as  given  at  mount  Sinai,  was  abro¬ 
gated  by  the  coming  of  Christ  the  promised  Seed  ; 
yet  why  should  circumcision  be  set  aside  too,  when 
that  was  given  to  Abraham  together  with  the  pro¬ 
mise,  and  long  before  the  giving  of  the  law  by 
Moses  ?”  But  this  difficulty  is  sufficiently  removed, 
when  the  apostle  says,  They  who  are  bafitized  into 
Christ,  have  fiut  on  Christ :  for  from  thence  it  ap¬ 
pears,  that  under  the  gospel,  baptism  comes  in  the 
room  of  circumcision,  and  that  they  who  by  baptism 
are  devoted  to  Christ,  and  do  sincerely  believe  in 
him,  are  to  all  intents  and  purposes  as  much  admit¬ 
ted  into  the  privileges  of  the  Christian  state,  as  the 
Jews  were  by  circumcision  into  those  of  the  legal, 
(Phil.  3.  3.)  and  therefore  there  was  no  reason  why 
the  use  of  that  should  still  be  continued.  Note,  Se¬ 
condly,  In  our  baptism  we  put  on  Christ,  therein  we 
profess  our  discipleship  to  him,  and  are  obliged  to 
behave  ourselves  as  his  faithful  servants  :  being  bap¬ 
tized  into  Christ,  we  are  baptized  into  his  death, 
that  as  he  died  and  rose  again,  so,  in  conformity 
thereunto,  we  should  die  unto  sin,  and  walk  in  new¬ 
ness  of  life  ;  (Rom.  6.  3,  4.)  it  would  be  of  great  ad¬ 
vantage  to  us,  did  we  oftener  remember  this. 

(2.)  That  this  privilege  of  being  the  children  of 
God,  and  of  being  by  baptism  devoted  to  Christ,  is 
now  enjoyed  in  common  by  all  real  Christians.  The 
law  indeed  made  a  difference  between  Jew  and 
Greek,  giving  the  Jews  on  many  accounts  the  pre¬ 
eminence:  that  also  made  a  difference  between  bond 
and  free,  master  and  servant,  and  between  male  and 
female,  the  males  being  circumcised  ;  but  it  is  not 
so  now,  they  all  stand  on  the  same  level,  and  are  all 
one  in  Christ  Jesus:  as  the  one  is  not  accepted  on 
the  account  of  any  national  or  personal  advantages 
he  may  enjoy  above  the  other,  so  neither  is  the  other 
rejected  for  the  want  of  them  ;  but  all  who  sincerely 
belive  on  Christ,  of  what  nation,  or  sex,  or  condition, 
soever  they  be,  are  accepted  of  him,  and  become 
the  children  of  God  through  faith  in  him. 

(3.)  That,  being  Christ's,  we  are  Abraham's  seed, 
and  heirs  according  to  the  promise.  Their  judaizing 
teachers  would  make  them  believe  that  they  must 
be  circumcised  and  keep  the  law  of  Moses,  or  they 
could  not  be  saved  :  “  No,”  says  the  apostle,  “there 
is  no  need  of  that ;  for  if  ye  be  Christ's,  if  ye  sincerely 
believe  on  him,  who  is  the  promised  Seed,  in  whom 
all  the  nations  of  the  earth  were  to  be  blessed,  ye 
thereby  become  the  true  seed  of  Abraham,  the  fa¬ 
ther  of  the  faithful,  and  as  such  are  heirs  according 
to  the  promise,  and  consequentlv  are  entitled  to  the 
great  blessings  and  privileges  of  it.” 

And  therefore  upon  the  whole,  since  it  appeared 
that  justification  was  not  to  be  attained  by  the  works 
of  the  law,  but  only  by  faith  in  Christ,  and  that  the 
law  of  Moses  was  a  temporary  institution,  and  was 
,  given  for  such  purposes  as  were  only  subservient  to, 
and  not  subversive  of,  the  promise ;  and  that  now, 
under  the  gospel,  Christians  enjoy  much  greater  and 
better  privileges  than  the  Jews  did  under  that  dis¬ 
pensation  ;  it  must  needs  follow,  that  they  were  very 
unreasonable  and  unwise,  in  hearkening  to  those  who 
at  once  endeavoured  to  deprive  them  of  the  truth 
i  and  liberty  of  the  gospel. 


522 


GALATIANS,  IV. 


CHAP.  IV. 

The  apostle,  in  this  chapter,  is  still  carrying  on  the  same 
general  design  as  in  the  former — to  recover  these  Christians 
from  the  impressions  made  upon  them  by  the  judaizing 
teachers,  and  to  represent  their  weakness  and  folly  in 
suffering  themselves  to  be  drawn  away  from  the  gospel- 
doctrine  of  justification,  and  to  be  deprived  of  their  freedom 
from  the  bondage  of  the  law  of  Moses.  For  this  purpose 
he  makes  use  of  various  considerations ;  such  as,  1.  The 
great  excellence  of  the  gospel-state  above  the  legal,  v.  1 . .  7. 
II.  The  happy  change  that  was  made  in  them  at  their  con¬ 
version,  v.  8.  .  11.  III.  The  affection  they  had  had  for 
him  and  his  ministry,  v.  1-2.  .  16.  IV.  The  character  of 
the  false  teachers  by  whom  they  had  been  perverted,  v.  17, 
18.  V.  The  very  tender  affection  he  had  for  them,  v.  19,  20. 
VI.  The  history  of  Isaac  and  Ishmael,  by  a  comparison 
taken  from  which  he  illustrates  the  difference  between  such 
as  rested  in  Christ  and  such  as  trusted  in  the  law.  And 
in  all  these,  as  he  uses  great  plainness  and  faithfulness 
with  them,  so  he  expresses  the  tenderest  concern  for  them. 

1.  \TOW  I  say,  that  the  heir,  as  long  as 
he  is  a  child,  differeth  nothing  from 
a  servant,  though  he  be  Lord  of  all ;  2. 

But  is  under  tutors  and  governors  until  the 
time  appointed  of  the  father.  3.  Even  so 
we,  when  we  were  children,  were  in  bond¬ 
age  under  the  elements  of  the  world:  4. 
But  when  the  fulness  of  the  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman, 
made  under  the  law,  5.  To  redeem  them 
that  were  under  the  law,  that  we  might 
receive  the  adoption  of  sons.  6.  And  be- 
cfiuse  ye  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts,  crying, 
Abba,  Father.  7.  Wherefore  thou  art  no 
more  a  servant,  but  a  son ;  and  if  a  son, 
then  an  heir  of  God  through  Christ. 

In  this  chapter  the  apostle  deals  plainly  with  those 
svho  hearkened  to  the  judaizing  teachers,  who  cried 
up  the  law  of  Moses  in  competition  with  the  gospel 
ot  Christ,  and  endeavoured  to  bring  them  under  the 
bondage  of  it.  To  convince  them  of  their  folly,  and 
to  rectify  their  mistake  herein,  in  these  verses  he 
prosecutes  the  comparison  of  a  child  under  age, 
which  he  had  touched  upon  in  the  foregoing  chapter; 
and  thence  shews  what  great  advantages  we  have 
now,  under  the  gospel,  above  what  they  had  under 
the  law.  And  here, 

I.  He  acquaints  us  with  the  state  of  the  Old  Tes¬ 
tament  church  :  it  was  like  a  child  under  age,  and 
it  was  used  accordingly,  being  kept  in  a  state  of 
darkness  and  bondage,  in  comparison  of  the  greater 
light  and  liberty  which  we  enjoy  under  the  gospel. 
That  was  indeed  a  dispensation  of  grace,  and  yet  it 
was  comparatively  a  dispensation  of  darkness :  for 
as  the  heir,  in  his  minority,  is  under  tutors  and  go¬ 
vernors  till  the  time  appointed  of  his  father,  by  whom 
he  is  educated  and  instructed  in  those  things  which 
at  present  he  knows  little  of  the  meaning  of,  though 
afterward  they  are  likely  to  be  of  great  use  to  him  ; 
so  it  was  with  the  Old  Testament  church — the 
Mosaic  economy,  which  they  were  under,  was  what 
they  could  not  fully  understand  the  meaning  of ;  for, 
as  the  apostle  says,  (2  Cor.  3.  13.)  They  could  not 
steadfastly  look  to  the  end  of  that  which  was  abolish¬ 
ed.  Rut  to  the  church,  when  grown  up  to  maturity 
in  gospel-days,  it  becomes  of  great  use.  And  as 
that  was  a  dispensation  of  darkness,  so-  of  bondage 
too ;  for  they  were  in  bondage  under  the  elements  of 
the  world,  being  tied  to  a  great  number  of  bur- 
thensome  rites  and  observances,  by  which,  as  by  a 
kind  of  first  rudiments,  they  were  taught  and  in¬ 
structed,  and  whereby  they  were  kept  in  a  state  of 


subjection,  like  a  child  under  tutors  and  governors. 
The  church  then  lay  more  under  the  character  of 
a  servant,  being  obliged  to  do  every  thing  according 
to  the  command  of  God,  without  being  fully  ac¬ 
quainted  with  the  reason  of  it ;  but  the  service  under 
the  gospel  appears  to  be  more  reasonable  than  that 
was.  The  time  appointed  of  the  Father  being 
come,  when  the  church  was  to  arrive  at  its  full  age, 
the  darkness  and  bondage  under  which  it  before  lay 
are  removed,  and  we  are  under  a  dispe  nsation  of 
greater  light  and  liberty. 

II.  He  acquaints  us  with  the  much  happier  state 
of  Christians  under  the  gospel-dispensation,  v.  4 — 7. 
When  the  fulness  of  time  was  come,  the  time  ap¬ 
pointed  of  the  Father,  when  he  would  put  an  end  to 
legal  dispensation,  and  set  up  another  and  a  better 
in  the  room  of  it,  he  sent  forth  his  Son,  See.  The 
Person  who  was  employed  to  introduce  this  new 
dispensation,  was  no  other  than  the  Son  of  God 
himself,  the  only  begotten  of  the  Father;  who,  as 
he  had  been  prophesied  of,  and  promised,  from  the 
foundation  of  the  world,  so  in  due  time  he  was  mani¬ 
fested  for  this  purpose.  He,  in  pursuance  of  the 
great  design  he  had  undertaken,  submitted  to  be 
made  of  a  woman  ;  there  is  his  incarnation — and  to 
be  made  under  the  law  ;  there  is  his  subjection.  He 
who  was  truly  God,  for  our  sakes  became  man  ;  and 
he  who  was  Lord  of  all,  consented  to  come  into  a 
state  of  subjection,  and  to  take  upon  him  the  form 
of  a  servant ;  and  one  great  end  of  all  this,  was,  To 
redeem  them  that  were  under  the  law ;  to  save  us 
from  that  intolerable  yoke,  and  to  appoint  gospel- 
ordinances  more  rational  and  easy.  He  had  indeed 
something  more  and  greater  in  his  view,  in  coming 
into  the  world,  than  merely  to  deliver  us  from  the 
bondage  of  the  ceremonial  law ;  for  he  came  in  our 
nature,  and  consented  to  suffer  and  die  for  us,  that 
hereby  he  might  redeem  us  from  the  wrath  of  God, 
and  from  the  curse  of  the  moral  law,  which,  as  sin¬ 
ners,  we  all  lay  under.  But  that  was  one  end  of  it, 
and  a  mercy  reserved  to  be  bestowed  at  the  time  of 
his  manifestion ;  then  the  more  servile  state  of  the 
church  was  to  come  to  a  period,  and  a  better  to  suc¬ 
ceed  in  the  place  of  it ;  for  he  was  sent  to  redeem 
us,  that  we  might  receive  the  ado/ition  of  sons  ;  that 
we  might  no  longer  be  accounted  and  treated  as 
servants,  but  as  sons  grown  up  to  maturity,  who  are 
allowed  greater  freedoms,  and  admitted  to  larger 
privileges,  than  while  they  were  under  tutors  and 
governors.  This  the  course  of  the  apostle’s  argu¬ 
ment  leads  us  to  take  notice  of,  as  one  thing  intend¬ 
ed  by  this  expression,  though,  no  doubt,  it  may  also 
be  understood  as  signifying  that  gracious  adoption 
which  the  gospel  so  often  speaks  of,  as  the  privilege 
of  those  who  believe  in  Christ.  Israel  was  God’s 
son,  his  first-born,  Rom.  9.  4.  But  now,  under  the 
gospel,  particular  believers  receive  the  adoption  ; 
and,  as  an  earnest  and  evidence  of  it,  they  have  to¬ 
gether  therewith  the  Spirit  of  adoption,  putting 
them  upon  the  duty  of  prayer,  and  enabling  them  in 
prayer  to  eye  God  as  a  Father  ;  (i\  6.)  Because  ye 
are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son 
into  your  hearts,  crying  Abba,  Father.  And  here¬ 
upon,  (u.  7.)  the  apostle  concludes  this  argument, 
by  adding,  Wherefore  thou  art  no  more  a  servant, 
but  a  son  ;  and  if  a  son,  then  an  heir  of  God  through 
Christ ;  that  is,  Now,  under  the  gospel-state,  we  are 
no  longer  under  the  servitude  of  the  law,  but,  upon 
our  believing  in  Christ,  become  the  sons  ot  God ; 
we  are  thereupon  accepted  of  him,  and  adopted  by 
him  ;  and,  being  the  sons,  we  are  also  heirs  of  God, 
and  are  entitled  to  the  heavenly  inheritance  :  (as  he 
also  reasons,  Rom.  8.  17.)  and  therefore  it  must 
needs  be  the  greatest  weakness  and  folly  to  turn 
back  to  the  law,  and  to  seek  justification  by  the 
works  of  it.  From  what  the  apostle  says  in  these 
verses,  we  may  observe. 


GALATIANS,  IV. 


1.  The  wonders  of  divine  love  and  mercy  towards 
as,  particularly  of  God  the  Father,  in  sending  his 
Son  into  the  world  to  redeem  and  save  us ;  ot  the 
Son  of  God,  in  submitting  so  low,  and  suffering  so 
much,  for  us,  in  pursuance  of  that  design ;  and  of 
the  Holy  Spirit,  in  condescending  to  dwell  in  the 
hearts  of  believers  for  such  gracious  purposes. 

2.  The  great  and  invaluable  advantages  which 
Christians  enjoy  under  the  gospel:  for,  (1.)  We 
receive  the  adoption  of  sons.  Whence  note,  It  is 
the  great  privilege  which  believers  have  through 
Christ,  that  they  are  adopted  children  of  the  God 
of  heaven.  We  who  by  nature  are  children  of 
wrath  and  disobedience,  are  become  by  grace  chil¬ 
dren  of  love.  (2. )  We  receive  the  Spirit  of  adoption. 
Note,  [1.]  All  who  have  the  privilege  of  adoption, 
have  the  Spirit  of  adoption ;  all  who  are  received 
into  the  number,  partake  of  the  nature,  of  the  chil¬ 
dren  of  God ;  for  he  will  have  all  his  children  to 
resemble  him.  [2.]  The  Spirit  of  adoption  is 
always  the  Spirit  of  prayer,  and  it  is  our  duty  in 
prayer  to  eye  God  as  a  Father.  Christ  has  taught 
us  in  prayer  to  eye  God  as  our  Father  in  heaven. 
[3.]  If  we  are  his  sons,  then  his  heirs.  It  is  not  so. 
among  men,  with  whom  the  eldest  son  is  heir;  but 
all  God’s  children  are  heirs ;  they  who  have  the 
nature  of  sons,  shall  have  the  inheritance  of  sons. 

8.  Howbeit  then,  when  ye  knew  not 
God,  ye  did  service  unto  them  who  by 
nature  are  no  gods.  9.  But  now,  after 
that  ye  have  known  God,  or  rather  are 
known  of  God,  how  turn  ye  again  to  the 
weak  and  beggarly  elements,  whereunto  ye 
desire  again  to  be  in  bondage?  10.  Ye 
observe  days,  and  months,  and  times,  and 
years.  11.  I  am  afraid  of  you,  lest  I  have 
bestowed  upon  you  labour  in  vain. 

In  these  verses  the  apostle  puts  them  in  mind  of 
what  they  were  before  their  conversion  to  the  faith 
of  Christ,  and  what  a  blessed  change  their  conver¬ 
sion  had  made  upon  them ;  and  thence  endeavours 
to  convince  them  of  their  great  weakness  in  heark¬ 
ening  to  those  who  would  bring  them  under  the 
bondage  ot  the  law  of  Moses. 

I.  He  reminds  them  of  their  past  state  and  be¬ 
haviour,  and  what  they  were  before  the  gospel  was 
preached  to  them  ;  then  they  knew  not  God,  they 
were  grossly  ignorant  of  the  true  God,  and  the  way 
wherein  he  is  to  be  worshipped :  and  at  that  time 
they  were  under  the  worst  of  slaveries,  for  they  did 
service  to  them  which  by  nature  were  no  gods  ;  they 
were  employed  in  a  great  number  of  superstitious 
and  idolatrous  services  to  those,  who,  though  they 
were  accounted  gods,  were  yet  really  no  gods,  but 
mere  creatures,  and  perhaps  of  their  own  making, 
and  therefore  were  utterly  unable  to  hear  and  help 
them.  Note,  1.  Those  who  are  ignorant  of  the 
true  God,  cannot  but  be  inclined  to  false  gods. 
Those  who  forsook  the  God  who  made  the  world, 
rather  than  be  without  gods,  worshipped  such  as 
they  themselves  made.  2.  Religious  worship  is 
due  to  none  but  to  him  who  is  by  nature  God  ;  for 
when  the  apostle  blames  the  doing  service  to  such  as 
by  nature  were  no  gods,  he  plainly  shews  that  He 
only  who  is  by  nature  God,  is  the  proper  Object  of 
our  religious  worship. 

II.  He  calls  upon  them  to  consider  the  happy 
change  that  was  made  in  them  by  the  preaching  of 
the  gospel  among  them.  Now  they  had  known  God ; 
they  were  brought  to  the  knowledge  of  the  true 
God  and  of  his  Son  Jesus  Christ,  whereby  they 
were  recovered  out  of  the  ignorance  and  bondage 
under  which  they  before  lay  :  or  rather  were  known 


523 

of  God ;  this  happy  change  in  their  state,  whereby 
they  were  turned  from  idols  to  the  living  God,  and 
through  Christ  had  received  the  adoption  of  sons, 
was  not  owing  to  themselves,  but  to  him  ;  it  was  the 
effect  of  his  tree  and  rich  grace  toward  them,  and 
as  such  they  ought  to  account  it;  and  therefore 
hereby  they  were  laid  under  the  greater  obligation 
to  adhere  to  the  liberty  wherewith  he  had  made 
I  them  free.  Note,  All  our  acquaintance  with  God 
begins  with  him ;  we  know  him,  because  we  are 
:  known  of  him. 

III.  Hence  he  infers  the  unreasonableness  and 
madness  of  their  suffering  themselves  to  be  brought 
again  into  a  state  of  bondage  ;  he  speaks  of  it  with 

i  surprise  and  deep  concern  of  mind,  that  such  as 
they  should  do  so ;  How  turn  ye  again,  2cc.  says  he, 
v.  9.  “  How  is  it  that  )  e,  who  have  been  taught  to 

;  worship  God  in  the  gospel-way,  should  now  be  per¬ 
suaded  to  comply  with  the  ceremonial- way  of  wor¬ 
ship  ;  that  ye,  who  have  been  acquainted  with  a 
dispensation  of  light,  liberty,  and  love,  as  that  of  the 
gospel  is,  should  now  submit  to  a  dispensation  of 
darkness,  and  bondage,  and  terror,  as  that  of  the 
law  is  ?”  This  they  had  the  less  reason  for,  since 
|  they  had  never  been  under  the  law  of  Moses,  as  the 
Jews  had  been  ;  and  therefore  on  this  account  they 
I  were  more  inexcusable  than  the  Jews  themselves, 

1  who  might  be  supposed  to  have  some  fondness  for 
that  which  had  been  of  so  long  standing  among  them. 
Besides,  what  they  suffered  themselves  to  be  brought 
into  bondage  to,  were  but  weak  and  beggarly  ele- 
j  nients,  such  things  as  had  no  power  in  them  to 
cleanse  the  soul,  or  to  afford  any  solid  satisfaction  to 
the  mind,  and  which  were  only  designed  for  that 
state  of  pupillage  under  which  the  church  had  been, 
and  which  was  now  come  to  a  period ;  and  there¬ 
fore  their  weakness  and  folly  were  the  more  ag¬ 
gravated,  in  submitting  to  them,  and  in  symboliz¬ 
ing  with  the  Jews  in  observing  their  various  festi¬ 
vals,  here  signified  by  days,  and  months,  and  times, 
and  years.  Here  note,  1.  It  is  possible  for  those 
who  have  made  great  professions  of  religion,  to  be 
afterward  drawn  into  very  great  defections  from  the 
purity  and  simplicity  of  it,  for  this  was  the  case  of 
these  Christians.  And,  2.  The  more  mercy  God  has 
shewn  to  any,  in  bringing  them  into  an  acquaintance 
with  the  gospel,  and  the  liberties  and  privileges  of 
it,  the  greater  are  their  sin  and  folly,  in  suffering 
themselves  to  be  deprived  of  them  ;  lor  this  thn 
apostle  lays  a  special  stress  upon,  that,  after  they 
had  known  God,  or  rather  were  known  of  him, 
they  desired  to  be  in  bondage  under  the  weak  and 
beggarly  elements  of  the  law. 

IV.  Hereupon  he  expresses  his  fears  concerning 
them,  lest  he  had  bestowed  on  them  labour  in  vain. 
He  had  been  at  a  great  deal  of  pains  about  them,  in 

j  preaching  the  gospel  to  them,  and  endeavouring  to 
confirm  them  in  the  faith  and  liberty  of  it ;  but  now 
i  they  were  giving  up  these,  and  thereby  rendering 
his  labour  among  them  fruitless  and  ineffectual,  and 
this  he  could  not  but  be  deeply  affected  with  the 
thoughts  of.  Note,  1.  A  great  deal  of  the  labourof 
faithful  ministers  is  labour  in  vain  ;  and  when  it  is 
so,  it  cannot  but  be  a  great  grief  to  those  who  desire 
the  salvation  of  souls.  Note,  2.  The  labour  of  mi¬ 
nisters  is  in  vain  upon  those  who  begin  in  the  Spirit, 
and  end  in  the  flesh  ;  who,  though  they  seem  to  set 
out  well,  yet  afterward  turn  aside  from  the  way  of 
the  gospel.  Note,  3.  Those  will  have  a  great  deal 
to  answer  for,  upon  whom  the  faithful  ministers  ot 
Jesus  Christ  bestow  labour  in  vain. 

12.  Brethren,  I  beseech  you,  be  as  I  am; 
for  I  am  as  ye  are  :  ye  have  not  injured  me 
at  all.  13.  Ye  know  how  through  infirmity 
I  of  the  flesh  T  preached  the  gospel  unto 


524 


GALATIA1NS,  IV. 


you  at  the  first.  1 4.  And  my  temptation  : 
which  was  in  the  flesh  ye  despised  not,  nor 
rejected  ;  but  received  me  as  an  angel  of 
God,  even  as  Christ  Jesus.  15.  Where  is 
then  the  blessedness  ye  spake  of  ?  For  I 
bear  you  record,  that,  if  it  had  been  possi¬ 
ble,  ye  would  have  plucked  out  your  own 
eyes,  and  have  given  them  to  me.  16.  Am 
I  therefore  become  your  enemy,  because  I 
tell  you  the  truth  ? 

That  these  Christians  might  be  the  more  asham¬ 
ed  of  their  defection  from  the  truth  of  the  gospel 
which  Paul  had  preached  to  them,  he  here  reminds 
them  of  the  great  affection  they  formerly  had  for 
him  and  his  ministry,  and  puts  them  upon  consider¬ 
ing  how  very  unsuitable  their  present  behaviour  was 
to  what  they  then  professed.  And  here  we  may 
observe, 

I.  How  affectionately  he  addresses  himself  to 
them  ;  he  styles  them  brethren,  though  he  knew 
their  hearts  were  in  a  great  measure  alienated  from 
him.  He  desires  that  all  resentments  might  be  laid 
aside,  and  that  they  would  bear  the  same  temper  of 
mind  toward  him,  which  he  did  to  them  ;  he  would 
have  them  to  be  as  he  was,  for  he  was  as  they  were, 
and  moreover  tells  them  that  they  had  not  injured 
him  at  all.  He  had  no  quarrel  with  them  upon  his 
own  account ;  though,  in  blaming  their  conduct,  he 
had  expressed  himself  with  some  warmth  and  con¬ 
cern  of  mind.  He  assures  them  that  it  was  not 
owing  to  any  sense  of  personal  injury  or  affront,  (as 
they  might  be  ready  to  think,)  but  proceeded 
wholly  from  a  zeal  for  the  truth  and  purity  of  the 
gospel,  and  their  welfare  and  happiness.  Thus  he 
endeavours  to  mollify  their  spirits  toward  him,  that 
so  they  might  be  the  better  disposed  to  receive  the 
admonitions  he  was  giving  them  ;  hereby  he  teaches 
us,  that  in  our  reproving  others  we  should  take  care 
to  convince  them  that  our  reproofs  do  not  proceed 
from  any  private  pique  or  resentment,  but  from  a 
sincere  regard  to  the  honour  of  God  and  religion, 
and  their  truest  welfare ;  for  then  they  are  likely 
to  be  most  successful,  when  they  appear  to  be  most 
disinterested. 

II.  How  he  magnifies  their  former  affection  to 
him,  that  hereby  they  might  be  the  more  ashamed 
of  their  present  behaviour  toward  him.  To  this 
purpose,  1.  He  puts  them  in  mind  of  the  difficulty 
under  which  he  laboured  when  he  came  first  among 
them  ;  Ye  know,  says  he,  how,  through  infirmity 
of  the  flesh,  I  fireached  the  gosfiel  unto  you  at  the 
first.  What  this  infirmity  of  the  flesh  was,  which 
in  the  following  words  he  expresses  by  his  temptation 
that  was  in  his  flesh,  (though,  no  doubt,  it  was  well 
known  to  these  Christians  to  whom  he  wrote,)  we 
can  have  no  certain  knowledge  of :  some  take  it  to 
have  been  the  persecutions  which  he  suffered  for 
the  gospel’s  sake ;  others,  to  have  been  something 
in  his  person,  or  manner  of  speaking,  which  might 
render  his  ministry  less  grateful  and  acceptable,  re¬ 
ferring  to  2  Cor.  10.  10.  and  to  ch.  12.  7 — 9.  But, 
whatever  it  was,  it  seems  it  made  no  impression  on 
them  to  his  disadvantage.  For,  2.  He  takes  notice, 
that,  notwithstanding  this  his  infirmity,  (which 
might  possibly  lessen  him  in  the  esteem  of  some 
others,)  they  did  not  despise  or  reject  him  on  the 
account  of  it,  but,  on  the  contrary,  received  him  as 
an  angel  of  God,  even  as  Christ  Jesus;  they  shewed 
a  great  deal  of  respect  to  him  ;  he  was  a  welcome 
messenger  to  them,  even  as  though  an  angel  of  God 
or  Jesus  Christ  himself  had  preached  to  them.  Yea, 
so  great  was  their  esteem  of  him,  that,  if  it  would 
have  been  any  advantage  to  him,  they  could  have 


plucked  out  their  own  eyes,  and  have  given  them  to 
him.  Note,  How  uncertain  the  respects  of  people 
are,  how  apt  they  are  to  change  their  minds,  and 
how  easily  they  are  drawn  into  a  contempt  of  those 
for  whom  they  once  had  the  greatest  esteem  and 
affection,  so  that  they  are  ready  to  pluck  out  the 
eyes  of  those  for  whom  they  would  before  have 
plucked  out  their  own  !  We  should  therefore  labour 
to  be  accepted  of  God,  for  it  is  a  small  thing  to  be 
judged  of  man’s  judgment,  1  Cor.  4.  3. 

III.  How  earnestly  he  expostulates  with  them 
hereupon  ;  Where  is  then,  says  he,  the  blessedness 
ye  spake  of?  As  if  he  had  said,  “  Time  was,  when 
you  expressed  the  greatest  joy  and  satisfaction  in  the 
glad  tidings  of  the  gospel,  and  were  very  forward  in 
pouring  out  your  blessings  upon  me,  as  the  publisher 
of  them  ;  whence  is  it  that  you  are  now  so  much  al¬ 
tered,  that  you  have  so  little  relish  of  them,  or  re¬ 
spect  for  me  ?  You  once  thought  yourselves  happy  in 
receiving  the  gospel ;  have  you  now  any  reason  to 
think  otherwise  ?”  Note,  Those  who  have  left  their 
first  love,  would  do  well  to  consider,  Where  is  now 
the  blessedness  they  once  spake  of,  what  is  become  of 
that  pleasure  they  used  to  take  in  communion  with 
God,  and  in  the  company  of  his  servants  ?  The  more 
to  impress  upon  them  a  just  shame  of  their  present 
conduct,  he  again  asks,  ('u.  16.)  “  Am  I  become  your 
enemy,  because  I  tell  you  the  truth  ?  How  is  it  that  I, 
who  was  heretofore  your  favourite,  am  now  account¬ 
ed  your  enemy  ?  Can  you  pretend  any  other  reason 
for  it,  than  that  I  have  told  you  the  truth,  endeavour¬ 
ed  to  acquaint  you  with,  and  to  confirm  you  in,  the 
truth  of  the  gospel  ?  And  if  not,  how  unreasonable 
must  your  disaffection  be  !”  Note,  1.  It  is  no  uncom¬ 
mon  thing  for  men  to  account  those  their  enemies, 
who  are  really  their  best  friends ;  for  so,  undoubted¬ 
ly,  those  are,  whether  ministers  or  others,  who  tell 
them  the  truth,  and  deal  freely  and  faithfully  with 
them  in  matters  relating  to  their  eternal  salvation, 
as  the  apostle  now  did  with  these  Christians.  2. 
Ministers  may  sometimes  create  enemies  to  them¬ 
selves  by  the  faithful  discharge  of  their  duty  :  for 
this  was  the  case  of  Paul,  he  was  accounted  their 
enemy  for  telling  them  the  truth.  3.  Yet  ministers 
must  not  forbear  speaking  the  truth,  for  fear  of  of¬ 
fending  others,  and  drawing  their  displeasure  upon 
them.  4.  They  may  be  easy  in  their  own  minds, 
when  they  are  conscious  to  themselves,  that,  if 
others  are  become  their  enemies,  it  is  only  for  tell¬ 
ing  them  the  truth. 

17.  They  zealously  affect  you,  hit  not 
well ;  yea,  they  would  exclude  you,  that 
ye  might  affect  them.  18.  But  it  is  good 
to  be  zealously  affected  always  in  a  good 
thing ,  and  not  only  when  I  am  present  with 
you. 

The  apostle  is  still  carrying  on  the  same  design  as 
in  the  foregoing  verses,  which  was,  to  convince  the 
Galatians  of  their  sin  and  folly  in  departing  from  the 
truth  of  the  gospel :  having  just  before  been  expostu¬ 
lating  with  them  about  the  change  of  their  behaviour 
toward  him  who  endeavoured  to  establish  them  in 
it,  he  here  gives  them  the  character  of  those  false 
teachers  who  made  it  their  business  to  draw  them 
away  from  it ;  which  if  they  would  attend  to,  they 
might  soon  see  how  little  reason  they  had  to  hearken 
to  them :  whatever  opinion  they  might  have  of 
them,  he  tells  them  they  were  designing  men,  who 
were  aiming  to  set  up  themselves,  and  who,  under 
their  specious  pretences,  were  more  consulting  their 
own  interest  than  their’s ;  “  They  zealously  affect 
you,”  says  he ;  “  they  shew  a  mighty  respect  for 
you,  and  pretend  a  great  deal  of  affection  to  you, 
but  not  well;  they  do  it  not  with  any  good  design 


GALATIANS,  IV. 


625 


they  are  not  sincere  and  upright  in  it,  for  (hey  would 
exclude  you,  that  ye  might  affect  them  ;  that  which 
they  are  chiefly  aiming  at,  is,  to  engage  your  affec¬ 
tions  to  them  ;  in  order  to  this,  they  are  doing  all 
they  can  to  draw  off  your  affections  from  me,  and 
from  the  truth,  that  so  they  may  engross  you  to 
themselves.”  This,  he  assures  them,  was  their  de¬ 
sign,  and  therefore  they  must  needs  be  very  unwise 
in  hearkening  to  them.  Note,  1.  There  may  ap¬ 
pear  to  be  a  great  deal  of  zeal,  where  yet  there  is 
but  little  truth  and  sincerity.  Observe,’ 2.  It  is  the 
usual  way  of  seducers,  to  insinuate  themselves  into 
people’s  affections,  and  bv  that  means  to  draw  them 
into  their  opinions.  3.  Whatever  pretences  such 
may  make,  they  have  usually  more  regard  to  their 
own  interest  than  that  of  others,  and  will  not  stick 
at  ruining  the  reputation  of  others,  if  by  that  means 
they  can  raise  their  own.  On  this  occasion  the 
apostle  gives  us  that  excellent  rule  which  we  have, 
v.  18.  It  is  good  to  be  zealously  affected  always  in  a 
good  thing.  What  our  translation  renders  in  a  good 
thing,  some  choose  to  render  to  a  good  man,  and  so 
consider  the  apostle  as  pointing  to  himself ;  this 
sense,  they  think,  is  favoured  both  by  the  preceding 
context,  and  also  by  the  words  immediately  follow¬ 
ing,  and  not  only  when  I  am  f iresent  with  you :  which 
may  be  as  if  he  had  said,  “  Time  was,  when  ye 
were  zealously  affected  toward  me ;  ye  once  took 
me  for  a  good  man,  and  have  now  no  reason  to  think 
otherwise  of  me ;  surely  then  it  would  become  you 
to  shew  the  same  regard  to  me,  now  that  I  am  ab¬ 
sent  from  you,  which  ye  did  when  I  was  present 
with  you.”  But  if  we  adhere  to  our  own  translation, 
the  apostle  here  furnishes  us  with  a  very  good  rule 
to  direct  and  regulate  us  in  the  exercise  of  our  zeal : 
there  are  two  things  which  to  this  purpose  he  more 
especially  recommends  to  us ;  (1.)  That  it  be  exer¬ 
cised  only  upon  that  which  is  good  ;  for  zeal  is  then 
only  good,  when  it  is  in  a  good  thing  :  they  who  are 
zealously  affected  to  that  which  is  evil,  will  thereby 
only  do  so  much  the  more  hurt.  And,  (2.)  That 
herein  it  be  constant  and  steady  :  it  is  good  to  be 
zealous  always  in  a  good  thing ;  not  for  a  time  only, 
or  now  and  then,  like  the  heat  of  an  ague-fit,  but, 
like  the  natural  heat  of  the  body,  constant.  Happy 
would  it  be  for  the  church  of  Christ,  if  this  rule  was 
better  observed  among  Christians  ! 

1 9.  My  little  children,  of  whom  I  travail 
in  birth  again  until  Christ  he  formed  in  you, 
20.  I  desire  to  be  present  with  you  now, 
and  to  change  my  voice ;  for  I  stand  in 
doubt  of  you. 

That  the  apostle  might  the  better  dispose  these 
Christians  to  bear  with  him  in  the  reproofs  which 
he  was  obliged  to  give  them,  he  here  expresses  his 
great  affection  to  them,  and  the  very  tender  concern 
he  had  for  their  welfare  :  he  was  not  like  them — one 
thing  when  among  them,  and  another  when  absent 
from  them  ;  their  disaffection  to  him  had  not  removed 
his  affection  from  them  ;  but  he  still  bore  the  same 
respect  to  them  which  he  had  formerly  done  ;  nor 
was  he  like  their  false  teachers,  who  pretended  a 
great  deal  of  affection  to  them,  when  at  the  same 
time  they  were  only  consulting  their  own  interest;  but 
he  had  a  sincere  concern  for  their  truest  advantage  ; 
he  sought  not  tlieir’s,  but  them.  They  were  too 
ready  to  account  him  their  enemy,  but  he  assures 
them  that  he  was  their  friend  ;  nay,  not  only  so,  but 
that  he  had  the  bowels  of  a  parent  toward  them. 
He  calls  them  his  children,  as  he  justly  might,  since 
he  had  been  the  instrument  of  their  conversion  to 
the  Christian  faith  ;  yea,  he  styles  them  his  little 
children,  which  as  it  denotes  a  greater  degree  of 
tenderness  and  affection  to  them,  so  it  mav  possibly 


have  a  respect  to  their  present  behaviour,  whereby 
they  shewed  themselves  too  like  little  children,  who 
are’ easily  wrought  upon  by  the  arts  and  insinuations 
of  others.  He  expresses  his  concern  for  them,  and 
earnest  desire  of  their  welfare  and  soul-prosperity, 
by  the  pangs  of  atravailing  woman — he  travailed  in 
birth  for  them  :  and  the  great  thing  which  he  was 
in  so  much  pain  about,  and  which  he  was  so  earnest¬ 
ly  desirous  of,  was,  not  so  much  that  they  might  af- 
lect  him,  as  that  Christ  might  be  formed  in  them  ; 
that  they  might  become  Christians  indeed,  and  be 
more  confirmed  and  established  in  the  faith  of  the 
gospel.  From  whence  we  may  note,  1.  The  very 
tender  affection  which  faithful  ministers  bear  toward 
those  among  whom  they  are  employed ;  it  is  like 
that  of  the  most  affectionate  parents  to  their  little 
children.  2.  That  the  chief  thing  they  are  longing 
and  even  travailing  in  birth  for,  on  their  account,  is, 
that  Christ  may  be  formed  in  them  ;  not  so  much 
that  they  may  gain  their  affections,  much  less  that 
they  may  make  a  prey  of  them,  but  that  they  may 
be  renewed  in  the  spirit  of  their  minds,  wrought 
into  the  image  of  Christ,  and  more  fully  settled  and 
confirmed  in  the  Christian  faith  and  life  :  and  how 
unreasonably  must  those  people  act,  who  suffer 
themselves  to  be  prevailed  upon  to  desert  or  dislike 
such  ministers  !  3.  That  Christ  is  not  fully  formed 

in  men  till  they  are  brought  off  from  trusting  in  their 
own  righteousness,  and  made  to  rely  only  upon  him 
and  his  righteousness. 

As  a  further  evidence  of  the  affection  and  concern 
which  the  apostle  had  for  these  Christians,  he  adds, 
(i>.  20. )  that  he  desired  to  be  then  present  with  them  ; 
that  he  would  be  glad  of  an  opportunity  of  being 
among  them,  and  conversing  with  them,  and  that 
thereupon  he  might  find  occasion  to  change  his  voice 
toward  them  :  for  at  present  he  stood  in  doubt  of 
them  ;  he  knew  not  well  what  to  think  of  them  ;  he 
was  not  so  fully  acquainted  with  their  state  as  to 
know  how  to  accommodate  himself  to  them  ;  he  was 
full  of  fears  and  jealousies  concerning  them,  which 
was  the  reason  of  his  writing  to  them  in  such  a  man¬ 
ner  as  he  had  done ;  but  he  would  be  glad  to  find 
that  matters  were  better  with  them  than  he  feared, 
and  that  he  might  have  occasion  to  commend  them, 
instead  of  thus  reproving  and  chiding  them.  Note, 
Though  ministers  too  often  find  it  necessary  to  re¬ 
prove  those  they  have  to  do  with,  yet  this  is  no 
grateful  work  to  them  ;  they  had  much  rather  there 
was  no  occasion  for  it,  and  are  always  glad  when 
they  can  see  reason  to  change  their  voice  toward 
them. 

j  21.  Tell  me,  ye  that  desire  to  be  under 
the  law,  do  ye  not  hear  the  law?  22.  For 
it  is  written,  that  Abraham  had  two  sons, 
|  the  one  by  a  bond-maid,  the  other  by  a 
free-woman.  23.  But  he  who  was  of  the 
bond-woman  was  horn  after  the  flesh;  but 
he  of  the  free-woman  teas  by  promise.  24. 
Which  things  are  an  allegory;  for  these 
are  the  two  covenants;  the  one  from  the 
mount  Sinai,  which  gendereth  to  bondage, 
which  is  Agar.  25.  For  this  Agar  is  mount 
Sinai  in  Arabia,  and  answereth  to  Jeru¬ 
salem  which  now  is,  and  is  in  bondage  with 
her  children.  26.  But  Jerusalem  which  is 
above,  is  free,  which  is  the  mother  of  us 
all.  27.  For  it  is  written,  Rejoice,  thou 
barren  that  bearest  not;  break  forth  and 
^cry,  thou  that  travailest  not:  for  the  deso¬ 
late  hath  many  more  children  than  she  who 


526 


GALATIANS,  V. 


hath  a  husband.  28.  Now  we,  brethren, 
as  Isaac  was,  are  the  children  of  promise. 
29.  But  as  then  he  that  was  born  after  the 
flesh  persecuted  him  that  was  born  after 
the  Spirit,  even  so  it  is  now.  30.  Never¬ 
theless  what  saith  the  scripture  ?  Cast  out 
the  bond-woman  and  her  son:  for  the  son 
of  the  bond-woman  shall  not  be  heir  with 
the  son  of  the  free-woman.  31.  So  then, 
brethren,  we  are  not  children  of  the  bond- 
woman,  but  of  the  free. 

In  these  verses  the  apostle  illustrates  the  differ¬ 
ence  between  believers  who  rested  in  Christ  only, 
and  those  Judaizers  who  trusted  in  the  law,  by  a 
comparison  taken  from  the  story  of  Isaac  and  Ish- 
mael.  This  he  introduces  in  such  a  manner  as  was 
proper  to  strike  and  impress  their  minds,  and  to  con-  | 
vince  them  of  their  great  weakness  in  departing  i 
from  the  truth,  and  suffering  themselves  to  be  de- 

S rived  of  the  liberty  of  the  gospel ;  Tell  me,  says 
e,  ye  that  desire  to  be  under  the  law,  do  ye  not  hear 
the  law  ?  He  takes  it  for  granted  that  they  did  hear 
the  law,  for  among  the  Jews  it  was  wont  to  be  read 
in  their  public  assemblies  every  sabbath-day  ;  and  j 
since  they  were  so  very  fond  of  being  under  it,  he  [ 
would  have  them  duly  to  consider  what  is  written 
therein,  (referring  to  what  is  recorded  Gen.  16.  and 
ch.  21.)  which  if  they  would  do,  they  might  soon  see 
how  little  reason  they  had  for  it.  And  here, 

1.  He  sets  before  them  the  history  itself;  ( v .  22, 
23.)  For  it  is  written,  Abraham  had  two  sons,  & c. 
Here  he  represents  the  different  state  and  condition 
of  these  two  sons  of  Abraham  ;  that  the  one,  Ish- 
mael,  was  by  a  bond-maid,  and  the  other,  Isaac,  by 
a  free-woman  ;  and  that  whereas  the  former  was 
born  after  the  flesh,  or  by  the  ordinary  course  of 
nature,  the  other  was  by  promise,  when  in  the  course 
of  nature  there  was  no  reason  to  expect  that  Sarah 
should  have  a  son. 

2.  He  acquaints  them  with  the  meaning  and  de¬ 
sign  of  this  history,  or  the  use  which  he  intended  to 
make  of  it  ;  (y.  24 — 27.)  These  things,  says  he,  are 
an  allegory,  wherein,  beside  the  literal  and  histori¬ 
cal  sense  of  the  words,  the  Spirit  of  God  might  de¬ 
sign  to  signify  something  further  to  us,  and  that  was, 
That  these  two,  Agar  and  Sarah,  are  the  two  cove¬ 
nants,  or  were  intended  to  typify  and  prefigure  the 
two  different  dispensations  of  the  covenant.  The 
former,  Agar,  represented  that  which  was  given 
from  mount  Sinai,  and  which  gendereth  to  bondage, 
which  though  it  was  a  dispensation  of  grace,  yet,  in 
comparison  of  the  gospel-state,  was  a  dispensation 
of  bondage,  and  became  more  so  to  the  Jews,  through 
their  mistake  of  the  design  of  it,  and  expecting  to 
be  justified  by  the  works  of  it.  For  this  Agar  is 
mount  Sinai  in  Arabia,  (mount  Sinai  was  then  called 
Agar  by  the  Arabians,)  and  it  answereth  to  Jerusa¬ 
lem  which  now  is,  and  is  in  bondage  with  her  chil¬ 
dren  ;  that  is,  it  justly  represents  the  present  state 
of  the  Jews,  who,  continuing  in  their  infidelity,  and 
adhering  to  that  covenant,  are  still  in  bondage  with 
their  children.  Hut  the  other,  Sarah,  was  intended 
to  prefigure  Jerusalem  which  is  above,  or  the  state 
of  Christians  under  the  new  and  better  dispensation 
of  the  covenant,  which  is  free  both  from  the  curse 
of  the  moral  and  the  bondage  of  the  ceremonial  law, 
and  is  the  mother  of  us  all ;  a  state  into  which  all, 
both  Jews  and  Gentiles,  are  admitted,  upon  their 
believing  in  Christ.  And  to  this  greater  freedom 
and  enlargement  of  the  church  under  the  gospel- 
dispensation,  which  was  typified  by  Sarah  the  mo¬ 
ther  of  the  promised  seed,  the  apostle  refers  that  of 
the  prophet,  Isa,  54.  1.  where  it  is  written,  Rejoice, 


thou  barren  that  bearest  not ;  break  forth  and  cry, 
thou  that  travailest  not :  for  the  desolate  hath  muny 
more  children  than  she  who  hath  a  husband. 

3.  He  applies  the  history  thus  explained,  to  the 
present  case;  (x>.  28.)  Now  we,  brethren,  says  he, 
as  Isaac  was,  are  the  children  of  the  promise.  We 
Christians,  who  have  accepted  Christ,  and  rely 
upon  him,  and  look  for  justification  and  salvation  by 
him  alone,  as  hereby  we  become  the  spiritual,  though 
we  are  not  the  natural,  seed  of  Abraham,  so  we  are 
entitled  to  the  promised  inheritance,  and  interested 
in  the  blessings  of  it.  But  lest  these  Christians 
should  be  stumbled  at  the  opposition  they  might 
meet  with  from  the  Jews,  who  were  so  tenacious  of 
their  law,  as  to  be  ready  to  persecute  those  who 
would  not  submit  to  it,  he  tells  them  that  this  was 
no  more  than  what  was  pointed  to  in  the  type  ;  for 
as  then  he  that  was  born  after  the  flesh,  persecuted 
him  that  was  born  after  the  Spirit,  they  must  expect 
it  would  be  so  now.  But,  for  their  comfort  in  this 
case,  he  desires  them  to  consider  what  the  scripture 
saith,  (Gen.  21.  10.)  Cast  out  the  bond-woman  and 
her  son,  for  the  son  of  the  bond-woman  shall  not  be 
heir  with  the  son  of  the  free-woman.  Though  the 
judaizers  should  persecute  and  hate  them,  yet  the 
issue  would  be,  that  judaism  would  sink,  and  wither, 
and  perish  ;  but  true  Christianity  should  flourish  and 
last  lor  ever.  And  then,  as  a  general  inference  from 
the  whole,  or  the  sum  of  what  he  had  said,  he  con¬ 
cludes,  (v.  31.)  So  then,  brethren,  we  are  not  chil¬ 
dren  of  the  bond-woman ,  but  of  the  free. 

CHAP.  V. 

In  this  chapter,  the  apostle  comes  to  make  application  of  his 
foregoing  discourse.  He  begins  it  with  a  general  caution, 
or  exhortation,  (v.  1.)  which  he  afterward  enforces  by 
several  considerations,  v.  2  . .  12.  He  then  presses  them  to 
serious  practical  godliness,  which  would  be  the  best  anti¬ 
dote  against  the  snares  of  their  false  teachers  ;  particularly, 

I.  That  they  should  not  strive  with  one  another,  v.  13. .  15. 

II.  That  they  would  strive  against  sin  :  where  he  shews, 

1.  That  there  is  in  every  one  a  struggle  between  flesh  and 
spirit,  v.  17.  2.  That  it  is  our  duty  and  interest,  in  this 

struggle,  to  side  with  the  better  part,  v.  16,  18.  3.  He 
specifies  the  works  of  the  flesh,  which  must  be  watched 
against,  and  mortified  :  and  the  fruits  of  the  Spirit,  which 
must  be  brought  forth  and  cherished  ;  and  shews  of  what 
importance  it  is  that  they  be  so,  v.  1 9  . .  24.  And  then  con¬ 
cludes  the  chapter  with  a  caution  against  pride  and  envy. 

1.  OTAND  fast  therefore  in  the  liberty 
IkJ  wherewith  Christ  hath  made  us  free, 
and  be  not  entangled  again  with  the  yoke 
of  bondage.  2.  Behold,  I  Paul  say  unto 
you,  that  if  ye  be  circumcised,  Christ  shall 
profit  you  nothing.  3.  For  I  testify  again 
to  every  man  that  is  circumcised,  that  he  \.i 
a  debtor  to  do  the  whole  law.  4.  Christ  is 
become  of  no  effect  unto  you,  whosoever 
of  you  are  justified  by  the  law  ;  ye  are  fallen 
from  grace.  5.  For  we  through  the  Spirit 
wait  for  the  hope  of  righteousness  by  faith. 
6.  For  in  Jesus  Christ  neither  circumcision 
availeth  any  thing,  nor  uncircumcision  ;  but 
faith  which  worketh  by  love.  7.  Ye  did  run 
well ;  who  did  hinder  you,  that  ye  snouid 
not  obey  the  truth  ?  8.  This  persuasion 

cometh  not  of  him  that  calleth  you.  9.  A 
little  leaven  leaveneth  the  whole  lump.  1 0. 

I  have  confidence  in  you  through  the  Lord, 
that  ye  will  be  none  otherwise  minded  :  but 
he  that  troubleth  you  shall  bear  his  judg¬ 
ment,  whosoever  he  be.  11.  And  1,  bre- 


527 


GALATIANS,  V. 


thren,  if  I  yet  preach  circumcision,  why  do 
l  yet  suffer  persecution  ?  Then  is  the  of¬ 
fence  of  the  cross  ceased.  12.  I  would 
they  were  even  cut  off  who  trouble  you. 

In  the  former  part  of  this  chapter  the  apostle  cau- 
rions  the  Galatians  to  take  heed  of  the  judaizing 
teachers,  who  endeavoured  to  bring  them  back  un¬ 
der  the  bondage  of  the  law.  He  had  been  arguing 
against  them  before,  and  had  largely  shewn  how 
contrary  the  principles  and  spirit  of  those  teachers 
were  to  the  spirit  ot  the  gospel ;  and  now  this  is  as  it 
were  the  general  inference  or  application  of  all  that 
discourse.  Since  it  appeared  by  what  had  been  said, 
that  we  can  be  justified  only  by  faith  in  Jesus  Christ, 
and  not  by  the  righteousness  of  the  law  ;  and  that  the 
law  of  Moses  was  no  longer  in  force,  nor  Christians 
under  any  obligation  to  submit  to  it ;  therefore  he 
would  have  them  to  stand  fast  in  the  liberty  where¬ 
with  Christ  hath  made  us  free,  and  not  to  be  again 
entangled  with  the  yoke  of  bondage.  Here  observe, 
1.  Under  the  gospel  we  are  enfranchised ;  we  are 
brought  into  a  state  of  liberty,  wherein  we  are  freed 
from  the  yoke  of  the  ceremonial  law,  and  from  the 
curse  of  the  moral  law ;  so  that  we  are  no  longer  tied 
to  the  observation  of  the  one,  nor  tied  up  to  the 
rigour  of  the  other,  which  curses  every  one  that  con¬ 
tinues  not  in  all  things  written  therein  to  do  them, 
ch.  3.  10.  2.  We  owe  this  liberty  to  Jesus  Christ, 

it  is  he  who  has  made  us  free  ;  by  his  merits  he  has 
satisfied  the  demands  of  the  broken  law,  and  by  his 
authority  as  a  King  he  has  discharged  us  from  the 
obligation  of  those  carnal  ordinances  which  were 
imposed  on  the  Jews.  And,  3.  It  is  therefore  our 
duty  to  stand  fast  in  this  liberty,  constantly  and  faith¬ 
fully  to  adhere  to  the  gospel  and  to  the  liberty  of  it, 
and  not  to  sufFer  ourselves,  upon  any  considerations, 
to  be  again  entangled  with  the  yoke  of  bondage,  or 
persuaded  to  return  back  to  the  law  of  Moses.  This 
is  the  general  caution  or  exhortation,  which  in  the 
following  verses  the  apostle  enforces  by  several  rea¬ 
sons  or  arguments.  As, 

1.  That  their  submitting  td»circumcision,  and  de¬ 
pending  on  the  works  of  the  law  for  righteousness, 
was  an  implicit  contradiction  of  their  faith  as  Chris¬ 
tians,  and  a  forfeiture  of  all  their  advantages  by  Jesus 
Christ,  v.  2 — 4.  And  here  we  may  observe, 

1.  With  what  solemnity  the  apostle  asserts  and 
declares  this ;  Behold,  I  Paul  say  unto  you  i  (v.  2.) 
and  he  repeats  it,  (v.  o.)  I  testify  unto  you  ;  as  if  he 
had  said,  “  I,  who  have  proved  myself  an  apostle  of 
Christ,  and  to  have  received  my  authority  and  in¬ 
structions  from  him,  do  declare,  and  am  ready  to 
pawn  my  credit  and  reputation  upon  it,  that  if  ye  be  | 
circumcised,  Christ  shall  firofit  you  nothing,  &c.  ” 
wherein  he  shews  that  what  he  was  now  saying  was 
not  only  a  matter  of  great  importance,  but  what 
might  be  most  assuredly  depended  on.  He  was  so 
far  from  being  a  preacher  of  circumcision,  (as  some 
might  report  him  to  be,)  that  he  looked  upon  it  as  a 
matter  of  the  greatest  consequence,  that  they  did  not 
submit  to  it. 

2.  What  it  is  which  he  so  solemnlv,  and  with  so 
much  assurance,  declares  ;  it  is,  that  if  they  were  cir¬ 
cumcised,  Christ  would  firofit  them  nothing,  &c. 
We  are  not  to  suppose  that  it  is  mere  circumcision 
which  the  apostle  is  here  speaking  of,  or  that  it  was 
his  design  to  say,  that  none  who  are  circumcised 
could  have  any  benefit  by  Christ ;  for  all  the  Old 
Testament  saints  had  been  circumcised,  and  he  him¬ 
self  had  consented  to  the  circumcising  of  Timothy. 
But  he  is  to  be  understood  as  speaking  of  circumci¬ 
sion  in  the  sense  in  which  the  judaizing  teachers  did 
impose  it,  who  taught,  that  excefit  they  were  circum¬ 
cised,  and  kefit  the  law  of  Moses,  they  could  not  be 
saved.  Acts  15.  1.  That  this  is  his  meaning,  ap- 


ears  from  y.  4.  where  he  expresses  the  same  thing 
y  their  being  justified  by  the  law,  or  seeking  justi¬ 
fication  by  the  works  of  it.  Now  in  this  case,  if 
they  submitted  to  circumcision  in  this  sense,  he  de 
dares  that  Christ  would  profit  them  nothing ;  that 
they  were  debtors  to  do  the  whole  law ;  that  Christ 
was  become  of  no  effect  to  them;  and  that  they  were 
fallen  from  grace.  From  all  which  expressions  it 
appears,  that  thereby  they  renounced  that  way  of 
justification  which  God  had  established  ;  yea,  that 
they  laid  themselves  under  an  impossibility  of  being 
justified  in  his  sight,  for  they  became  debtors  to  do 
the  whole  law,  which  required  such  an  obedience  as 
they  were  not  capable  of  performing,  and  denounced 
a  curse  against  those  who  failed  in  it ;  and  therefore 
condemned,  but  could  not  justify  them  :  and,  conse¬ 
quently,  that  having  thus  revolted  from  Christ,  and 
built  their  hopes  upon  the  law,  Christ  would  profit 
them  nothing,  nor  be  of  any  effect  to  them.  Thus, 
as  by  being  circumcised  they  renounced  their  Chris¬ 
tianity,  so  they  cut  themselves  off  from  all  advantage 
by  Christ ;  and  therefore  there  was  the  greatest  rea 
son  why  they  should  steadfastly  adhere  to  that  doc 
trine  which  they  had  embraced,  and  not  suffer  them 
selves  to  be  brought  under  this  yoke  of  bondage. 
Note,  (1.)  Though  Jesus  Christ  is  able  to  save  to  the 
uttermost,  yet  there  are  multitudes  to  whom  he  shall 
profit  nothing.  (2.)  All  those  who  seek  to  be  justi¬ 
fied  by  the  law,  do  thereby  render  Christ  of  no  effect 
to  them  ;  by  building  their  hopes  on  the  works  of  the 
law,  they  forfeit  all  their  hopes  from  him  ;  for  he  will 
not  be  the  Saviour  of  any  who  will  not  own  and  rely 
upon  him  as  their  only  Saviour. 

II.  To  persuade  them  to  steadfastness  in  the  doc¬ 
trine  and  liberty  of  the  gospel,  he  sets  before  them 
his  own  example,  and  that  of  other  Jews  who  had 
embraced  the  Christian  religion,  and  acquaints  them 
what  their  hopes  were,  namely,  That  through  the 
Spirit  they  were  waiting  for  the  hope  of  righteous¬ 
ness  by  faith.  Though  they  were  Jews  by  nature, 
and  had  been  bred  up  under  the  law,  yet  being, 
through  the  Spirit,  brought  to  the  knowledge  of 
Christ,  they  had  renounced  all  dependence  on  the 
works  of  the  law,  and  looked  for  justification  and 
salvation  only  by  faith  in  him  :  and  therefore  it  must 
needs  be  the  greatest  folly  in  those  who  had  never 
been  under  the  law,  to  suffer  themselves  to  be 
brought  into  subjection  to  it,  and  to  found  their  hopes 
upon  the  works  of  it.  Here  we  may  observe,  1. 
what  it  is  that  Christians  are  waiting  for,  it  is  the 
hope  of  righteousness,  by  which  we  are  chieflv  to 
understand  the  happiness  of  the  other  world  ;  this  is 
called  the  hope  of  Christians,  as  it  is  the  great  ob¬ 
ject  of  their  hope,  which  they  are  above  every  thing 
else  desiring  and  pursuing and  the  hope  of  righ¬ 
teousness,  as  their  hopes  of  it  are  founded  on  righ¬ 
teousness,  not  their  own,  but  that  of  our  Lord  Jesus : 
for  though  a  life  of  righteousness  is  the  way  that 
leads  to  this  happiness,  yet  it  is  the  righteousness  of 
Christ  alone  which  has  procured  it  for  us,  and  on  the 
account  of  which  we  can  expect  to  be  brought  to  the 
possession  of  it.  2.  How  they  hope  to  obtain  this 
lappiness,  and  that  is  by  faith,  that  is,  in  our  Lord 
Jesus  Christ,  not  by  the  works  of  the  law,  or  any 
thing  they  can  do  to  deserve  it,  but  only  by  faith,  re¬ 
ceiving  and  relying  upon  him  as  the  Lord  our  Righ¬ 
teousness.  It  is  in  this  way  only  that  they  expect 
either  to  be  entitled  to  it  here,  or  possessed  of  it 
hereafter.  And,  3.  Whence  it  is  that  they  are  thus 
waiting  for  the  hope  of  righteousness,  it  is  through 
the  Spirit ;  herein  they  act  under  the  direction  and 
influence  of  the  Holy  Spirit ;  it  is  under  his  conduct, 
and  by  his  assistance,  that  they  are  both  persuaded 
and  enabled  to  believe  on  Christ,  and  to  look  for  the 
hope  of  righteousness  through  him.  When  the 
apostle  thus  represents  the  case  of  Christians,  it  is 
implied  that  if  they  expected  to  be  justified  and 


528 


GALATIANS,  V. 


saved  in  any  other  way,  they  were  likely  to  meet 
with  a  disappointment,  and  therefore  that  they  were 
greatly  concerned  to  adhere  to  the  doctrine  of  the 
gospel  which  they  had  embraced. 

111.  He  argues  from  the  nature  and  design  of  the 
Christian  institution,  which  was  to  abolish  the  dif¬ 
ference  between  Jew  and  Gentile,  and  to  establish 
faith  in  Christ,  as  the  way  of  our  acceptance  with 
God.  He  tells  them,  ( v .  6.)  that  in  Christ  Jesus,  or 
under  the  gospel-dispensation,  neither  circumcision 
availeth  any  thing,  nor  uncircumcision.  Though, 
while  the  legal  state  lasted,  there  was  a  difference 
put  between  Jew  and  Greek,  between  those  who 
were,  and  those  who  were  not,  circumcised,  the  for¬ 
mer  being  admitted  to  those  privileges  of  the  church 
of  God,  from  which  the  other  were  excluded  ;  yet  it 
was  otherwise  in  the  gospel-state;  Christ,  who  is 
the  End  of  the  law,  being  come,  now  it  was  neither 
here  nor  there  whether  a  man  was  circumcised  or 
uncircumcised,  he  was  neither  the  better  for  the 
one,  nor  the  worse  for  the  other,  nor  would  either 
the  one  or  the  other  recommend  him  to  God  ;  and 
therefore  as  their  judaizing  teachers  were  very  un¬ 
reasonable  in  imposing  circumcision  upon  them,  and 
obliging  them  to  observe  the  law  of  Moses,  so  they 
must  needs  be  very  unwise  in  submitting  to  them 
herein.  But  though  he  assures  them  that  neither 
circumcision  nor  uncircumcision  would  avail  to  their 
acceptance  with  God,  yet  he  acquaints  them  what 
would  do  so,  and  that  is  faith,  which  worketh  by  love: 
such  a  faith  in  Christ  as  discovers  itself  to  be  true 
and  genuine,  by  a  sincere  love  to  God  and  our  neigh¬ 
bour.  If  they  had  this,  it  mattered  not  whether 
they  were  circumcised  or  uncircumcised,  but  with¬ 
out  it  nothing  else  would  stand  them  in  any  stead. 
Note,  1.  No  external  privileges  or  profession  will 
avail  to  our  acceptance  with  God,  without  a  sincere 
faith  in  our  Lord  Jesus.  2.  Faith,  where  it  is  true, 
is  a  working  grace ;  it  works  by  love,  love  to  God, 
and  love  to  our  brethren  ;  and  faith,  thus  working 
by  love,  is  all  in  all  in  our  Christianity. 

IV.  To  recover  them  from  their  backslidings,  and 
engage  them  to  greater  steadfastness  for  the  future, 
he  puts  them  in  mind  of  their  good  beginnings,  and 
calls  upon  them  to  consider  whence  it  was  that  they 
were  so  much  altered  from  what  they  had  been,  v. 
7.  1.  He  tells  them  that  they  did  run  well ;  at  their 

first  setting  out  in  Christianity  they  had  behaved 
themselves  very  commendably,  they  had  readily 
embraced  the  Christian  religion,  and  discovered  a 
becoming  zeal  in  the  ways  and  work  of  it ;  as  in  their 
baptism  they  were  devoted  to  God,  and  had  de¬ 
clared  themselves  the  disciples  of  Christ,  so  their 
behaviour  was  agreeable  to  their  character  and  pro¬ 
fession.  Note,  (1.)  The  life  of  a  Christian  is  a  race, 
wherein  he  must  run,  and  hold  on,  if  he  would  ob¬ 
tain  the  prize.  (2.)  It  is  not  enough  that  we  run  in 
this  race,  by  a  profession  of  Christianity,  but  we 
must  fun  well,  by  living  up  to  that  profession.  Thus 
these  Christians  had  done  for  a  while,  but  they  had 
been  obstructed  in  their  progress,  and  were  either 
turned  out  of  the  way,  or  at  least  made  to  flag  and 
falter  in  it.  Therefore,  2.  He  asks  them,  and  calls 
upon  them  to  ask  themselves,  Who  did  hinder  them  ? 
Iiow  it  came  to  pass  that  they  did  not  hold  on  in  the 
way  wherein  they  had  begun  to  run  so  well  ?  He 
very  well  knew  who  they  were,  and  what  it  was, 
that  hindered  them  ;  but  he  would  have  them  to  put 
the  question  to  themselves,  and  seriously  consider, 
whether  they  had  any  good  reason  to  hearken  to 
those  who  gave  them  this  disturbance,  and  whether 
what  they  offered  was  sufficient  to  justify  them  in 
their  present  conduct.  Note,  (1.)  Many  who  set 
out  fair  in  religion,  and  run  well  for  a  while,  run 
within  the  bounds  appointed  for  the  race,  and  run 
with  zeal  and  alacrity  too,  are  yet  by  some  means  or 
other  hindered  in  their  progress,  or  turned  out  of 


the  way.  (2.)  Tt  concerns  those  who  have  run  well, 
but  now  begin  either  to  turn  out  of  the  way,  or  to 
tire  m  it,  to  inquire  what  it  is  that  hinders  them. 
Young  converts  must  expect  that  Satan  will  be  lay¬ 
ing  stumbling-blocks  in  their  way,  and  doing  all  he 
can  to  divert  them  from  the  course  they  are  in  ;  but 
whenever  they  find  themselves  in  danger  of  being 
turned  out  of  it,  they  would  do  well  to  consider  whe 
it  is  that  hinders  them.  Whoever  they  were  that 
hindered  these  Christians,  the  apostle  tells  them, 
that  by  hearkening  to  them,  they  were  kept  from 
obeying  the  truth,  and  thereby  in  danger  of  losing 
the  benefit  of  what  they  had  done  in  religion.  The 
gospel  which  he  had  preached  to  them,  and  which 
they  had  embraced  and  professed,  he  assures  them 
was  the  truth  ;  it  was  therein  only  that  the  true  way 
of  justification  and  salvation  was  fully  discovered  ; 
and  in  order  to  their  enjoying  the  advantage  of  it,  it 
was  necessary  that  they  should  obey  it,  that  they 
should  firmly  adhere  to  it,  and  continue  to  govern 
their  lives  and  hopes  according  to  the  directions  of 
it.  If  therefore  they  should  suffer  themselves  to  be 
drawn  away  from  it,  they  must  needs  be  guilty  of 
the  greatest  weakness  and  folly.  Note,  [l.J  The 
truth  is  not  only  to  be  believed,  but  to  be  obeyed  ;  to 
be  received  not  only  in  the  light  of  it,  but  in  the  love 
and  power  of  it.  [2.]  They  do  not  rightly  obey  the 
truth,  who  do  not  steadfastly  adhere  to  it.  ’  [3.] 
There  is  the  same  reason  for  our  obeying  the  truth 
that  there  was  for  our  embracing  it :  and  therefore 
they  act  very  unreasonably,  who,  when  they  have 
begun  to  run  well  in  the  Christian  race,  suffer  them¬ 
selves  to  be  hindered,  so  as  not  to  persevere  in  it. 

V.  He  argues  for  their  steadfastness  in  the  faith 
and  liberty  of  the  gospel,  from  the  ill  rise  of  that 
persuasion,  whereby  they  were  drawn  away  from  it ; 
(u.  8.)  This  persuasion,  says  he,  cometh  not  of  him 
that  calletli  you.  The  opinion  or  persuasion  which 
the  apostle  here  speaks  of,  was,  no  doubt,  that  of  the 
necessity  of  their  being  circumcised,  and  keeping 
the  law  of  Moses,  or  of  their  mixing  the  works  of 
the  law  with  faith  in  Christ  in  the  business  of  justi¬ 
fication.  This  was  what  the  judaizing  teachers  en¬ 
deavoured  to  impose  upon  them,  and  what  they  had 
too  easily  fallen  into.  To  convince  them  of  their 
folly  herein,  he  tells  them,  that  this  persuasion  did 
not  come  of  him  that  called  them,  that  is,  either  of 
God,  by  whose  authority  the  gospel  had  been  preach¬ 
ed  to  them,  and  they  had  been  called  into  the  fellow¬ 
ship  of  it ;  or  of  the  apostle  himself,  who  had  been 
employed  as  the  instrument  of  calling  them  here¬ 
unto.  It  could  not  come  from  God,  for  it  was  con¬ 
trary  to  that  way  of  justification  and  salvation  which 
he  had  established  ;  nor  could  they  have  received  it 
from  Paul  himself ;  for,  whatever  some  might  pre¬ 
tend,  he  had  all  ahmg  been  an  opposer,  and  not  a 
preacher,  of  circumcision  ;  and  if  in  any  instance  he 
had  submitted  to  it  for  the  sake  of  peace,  yet  he  had 
never  pressed  the  use  of  it  upon  Christians,  much 
less  imposed  it  upon  them  as  necessary  to  salvation. 
Since  then  this  persuasion  did  not  come  of  him  that 
had  called  them,  he  leaves  them  to  judge  whence  it 
must  arise;  and  sufficiently  intimates,  that  it  could 
be  owing  to  none  but  Satan  and  his  instruments,  who 
by  this  means  were  endeavouring  to  overthrow  their 
faith,  and  obstruct  the  progress  of  the  gospel,  and 
therefore  that  the  Galatians  had  every  reason  to  re- 
jget  it,  and  to  conthiue  steadfast  in  the  truth  which 
they  had  before  embraced.  Note,  1.  In  order  to  our 
judging  aright  of  the  different  persuasions  in  religion 
there  are  among  Christians,  it  concerns  us  to  inquire, 
whether  they  come  of  him  that  calleth  us,  whether 
or  no  they  are  founded  upon  the  authority  of  Christ 
and  his  apostles.  2.  If.  upon  inquiry,  they  appear 
to  have  no  such  foundation,  how  forward  soever 
others  may  be  to  impose  them  upon  us,  we  should  f  y 
no  means  submit  to  them,  but  reject  them. 


529 


GALATIANS,  V. 


VI.  The  danger  there  was  of  the  spreading  of  this 
infection,  and  the  ill  influence  it  might  have  upon 
others,  is  a  further  argument  which  the  apostle  urges 
against  their  complying  with  their  false  teachers,  in 
what  they  would  impose  on  them.  It  is  possible 
that,  to  extenuate  their  fault,  they  might  be  ready 
to  say,  that  there  were  but  few  of  those  teachers 
among  them,  who  endeavoured  to  draw  them  into 
this  persuasion  and  practice  ;  or,  that  they  were  only 
some  lesser  matters  wherein  they  complied  with 
them  ;  that  though  they  submitted  to  be  circumcised, 
and  to  observe  some  few  rites  of  the  Jewish  law,  yet 
they  had  by  no  means  renounced  their  Christianity, 
and  gone  over  to  judaism.  Or  suppose  their  com¬ 
plying  thus  far  was  as  faulty  as  he  would  represent 
it,  yet  perhaps  they  might  further  say,  that  there 
were  but  few  among  them,  who  had  done  so,  and 
therefore  he  needed  not  be  so  much  concerned  about 
it.  Now,  to  obviate  such  pretences  as  these,  and  to 
convince  them  that  there  was  more  danger  in  it  than 
they  were  aware  of,  he  tells  them,  ( v .  9.)  that  a  lit¬ 
tle  leaven  leaveneth  the  whole  lumfi ;  that  the  whole 
lump  of  Christianity  may  be  tainted  and  corrupted 
by  one  such  erroneous  principle,  or  that  the  whole 
lump  of  the  Christian  society  may  be  infected  by  one 
member  of  it ;  and  therefore  that  they  were  greatly 
concerned  not  to  yield  in  this  single  instance  ;  or,  if 
any  had  done  so,  to  endeavour  by  all  proper  methods 
to  purge  out  the  infection  from  among  them.  Note, 
It  is  dangerous  for  Christian  churches  to  encourage 
those  among  them,  who  entertain,  especially  who 
set  themselves  to  propagate,  destructive  errors. 
This  was  the  case  here  ;  the  doctrine  which  the 
false  teachers  were  industrious  to  spread,  and  which 
some  in  these  churches  had  been  drawn  into,  was 
subversive  of  Christianity  itself,  as  the  apostle  had 
before  shewn  :  and  therefore,  though  the  number, 
either  of  the  one  or  the  other  of  these,  might  be  but 
few,  yet,  considering  .the  fatal  tendency  of  it,  and  the 
corruption  of  human  nature,  whereby  others  were 
too  much  disposed  to  be  infected  with  it,  he  would 
not  have  them  on  that  account  to  be  easy  and  uncon¬ 
cerned,  but  remember  that  a  little  leaven  leaveneth 
the  whole  lump.  If  these  were  indulged,  the  conta¬ 
gion  might  soon  spread  farther  and  wider  ;  and  if 
they  suffered  themselves  to  be  imposed  upon  in  this 
instance,  it  might  soon  issue  in  the  utter  ruin  of  the 
truth  and  liberty  of  the  gospel. 

VII.  That  he  might  conciliate  the  greater  regard 
to  what  he  had  said,  he  expresses  the  hopes  he  had 
concerning  them  ;  ( v .  10.)  I  have  confidence  in  you, 
says  he,  through  the  Lord,  that  you  will  be  none 
otherwise  minded.  Though  he  had  many  fears  and 
doubts  about  them,  (which  was  the  occasion  of  his 
using  so  much  plainness  and  freedom  with  them,) 
yet  he  hoped  that  through  the  blessing  of  God  upon 
what  he  had  written,  they  might  be  brought  to  be 
of  the  same  mind  with  him,  and  to  own  and  abide  by 
that  truth  and  that  liberty  of  the  gospel,  which  lie 
nad  preached  to  them,  and  was  now  endeavouring 
to  confirm  them  in.  Herein  he  teaches  us,  that  we 
ought  to  hope  the  best  even  of  those  concerning 
whom  we  have  cause  to  fear  the  worst.  That  they 
might  be  the  less  offended  at  the  reproofs  he  had 
given  them  for  their  unsteadfastness  in  the  faith,  he 
lavs  the  blame  of  it  more  upon  others  than  them¬ 
selves  ;  for  he  adds,  But  he  that  troubleth  you,  shall 
bear  his  judgment,  whosoever  he  be.  He  was  sensi¬ 
ble  that  there  were  some  that  troubled  them,  and 
would  pervert  the  gospel  of  Christ ;  (as  ch.  1.  7.) 
and  possibly  he  may  point  to  some  one  particular 
man,  who  was  more  busy  and  forward  than  others, 
and  might  be  the  chief  instrument  of  the  disorder 
that  was  among  them  ;  and  to  this  he  imputes  their 
defection  or  inconstancy,  more  than  to  ary  thing  in 
themselves.  This  may  give  us  occasion  <o  observe, 
that  in  reproving  sin  and  error,  we  should  always  i 

Vol.  VI.— 3  X 


distinguish  between  the  leaders  and  the  led ;  such  as 
j  set  themselves  to  draw  others  thereinto,  and  such  as 
are  drawn  aside  by  them.  Thus  the  apostle  softens 
and  alleviates  the  fault  of  these  Christians,  ever, 
while  he  is  reproving  them,  that  he  might  the  bettei 
persuade  them  to  return  to*  and  stand  fast  in,  the 
liberty  wherewith  Christ  had  made  them  free  :  but 
as  for  him  or  them  that  troubled  them,  whoever  he 
or  they  were,  he  declares  they  should  bear  their 
I  judgment,  he  did  not  doubt  but  God  would  deal 
with  them  according  to  their  deserts;  and  out  of  his 
just  indignation  against  them  as  enemies  of  Christ 
and  his  church,  he  wishes  that  they  were  even  cut 
off;  not  cut  off  from  Christ  and  all  hopes  of  salva¬ 
tion  by  him,  but  cut  off  by  the  censures  of  the 
church,  which  ought  to  witness  against  those  teach¬ 
ers  who  thus  corrupted  the  purity  of  the  gospel. 
Those,  whether  ministers  or  others,  who  set  them¬ 
selves  to  overthrow  the  faith  of  the  gospel,  and  dis 
turb  the  peace  of  Christians,  do  thereby  forfeit  the 
privileges  of  Christian  communion,  and  deserve  tc 
be  cut  off  from  them. 

VIII.  To  dissuade  these  Christians  from  hearker. 
ing  to  their  judaizing  teachers,  and  to  recover  them 
from  the  ill  impressions  they  had  made  upon  them, 
he  represents  them  as  men  who  had  used  very  base 
and  disengenuous  methods  to  compass  their  designs  ; 
for  they  had  misrepresented  him,  that  they  might 
the  more  easily  gain  their  ends  upon  them.  That 
which  they  were  endeavouring,  was,  to  bring  then: 
to  submit  to  circumcision,  and  to  mix  judaism  with 
their  Christianity ;  and  the  better  to  accomplish  this 
design,  they  had  given  out  among  them,  that  Paul 
himself  was  a  preacher  of  circumcision  :  for  when 
he  says,  ( v .  11.)  And  I  brethren,  if  I  yet  preach  cir¬ 
cumcision,  it  plainly  appears  that  they  had  reported 
him  to  have  done  so,  and  that  they  had  made  use  of 
this  as  an  argument  to  prevail  with  them  to  submit 
to  it.  It  is  probable  that  they  grounded  this  report 
upon  his  having  circumcised  Timothy,  Acts  16.  3. 
But  though  for  good  reasons  he  had  yielded  to  cir¬ 
cumcision  in  that  instance,  yet  that  he  was  a  preacher 
of  it,  and  especially  in  that  sense  wherein  they  im¬ 
posed  it,  he  utterly  denies.  To  prove  the  injustice 
of  this  charge  upon  him,  he  offers  such  arguments, 
as,  if  they  would  allow  themselves  to  consider,  could 
not  fail  to  convince  them  of  it :  1.  If  he  would  have 
preached  circumcision,  he  might  have  avoided  per¬ 
secution.  If  I  yet  preach  circumcision,  says  lie,  why 
do  I  yet  suffer  persecution  ?  V.  was  e\  ident,  and  they 
Could  not  but  be  sensible  of  it,  that  he  was  hated  and 
persecuted  by  the  Jews ;  but  what  account  could  be 
given  of  this  their  behaviour  toward  him,  if  he  had 
so  far  symbolized  with  them  as  to  preach  up  circum¬ 
cision,  and  the  observation  of  the  law'  of  Moses,  as 
necessary  to  salvation  ?  This  was  the  great  point  they 
j  w’ere  contending  for ;  and  if  he  had  fallen  in  with 
them  herein,  instead  of  being  exposed  to  their  rage, 
he  might  have  been  received  into  their  favour. 
When  therefore  he  was  suffering  persecution  from 
them,  this  was  a  plain  evidence  that  he  had  not  com¬ 
plied  with  them  :  yea,  that  he  was  so  far  from 
preaching  the  doctrine  he  was  charged  with,  that, 
rather  than  do  so,  he  was  willing  to  expose  himself 
to  the  greatest  hazards.  2.  If  he  had  yielded  to  the 
Jews  herein,  then  would  the  offence  of  the  cross  have 
ceased ;  they  would  not  have  taken  so  much  offence 
against  the  doctrine  of  Christianity,  as  they  did,  nor 
would  he  and  others  have  been  exposed  to  so  much 
suffering  on  the  account  of  it,  as  they  were.  He  ac¬ 
quaints  us,  (1  Cor.  l.,23. )  that  the  preaching  of  the 
cross  of  Christ,  (or  the  doctrine  of  justification  and 
salvation  only  by  faith  in  Christ  crucified,)  was  to  the 
Jews  a  stumbling-block.  That  which  they  were 
most  offended  at  in  Christianity,  was,  that  thereby 
|  circumcision,  and  the  whole  frame  $f  the  legal  ad- 
i!  ministration,  were  set  aside,  as  no  longer  in  force. 


530 


GALATIANS,  V. 


This  raised  their  greatest  outcries  against  it,  and  i 
stirred  them  up  to  oppose  and  persecute  the  profes¬ 
sors  of  it.  Now  if  Paul  and  others  could  have  given 
into  t  is  opinion,  that  circumcision  was  still  to  be  re¬ 
tained,  and  the  observation  of  the  law  of  Moses  join¬ 
ed  with  faith  in  Christ  as  necessary  to  salvation,  then 
•their  offence  against  it  would  have  been  in  a  great 
measure  removed,  and  they  might  have  avoided  the 
sufferings  the)  underwent  for  the  sake  of  it.  But 
though  others,  and  particularly  those  who  were  so 
forward  to  asperse  him  as  a  preacher  of  this  doc¬ 
trine,  could  easily  come  into  it,  yet  so  could  not  he  ; 
lie  rather  chose  to  hazard  his  ease  and  his  credit,  yea 
his  very  life  itself,  than  thus  to  corrupt  the  truth, 
and  give  up  the  liberty  of  the  gospel.  Hence  it  was, 
that"  the  Jews  continued  to  be  so  much  offended 
against  Christianity,  and  against  him  as  the  preacher 
of  it.  Thus  the  apostle  clears  himself  from  the  un¬ 
just  reproach  which  his  enemies  had  cast  upon  him, 
and  at  the  same  time  shews  how  little  regard  was 
due  to  those  men  who  could  treat  him  in  such  an 
injurious  manner,  and  how  much  reason  he  had  to 
wish  that  they  were  even  cut  off. 

1 3.  For,  brethren,  ye  have  been  called 
unto  liberty;  only  use  not  liberty  for  an  oc¬ 
casion  to  the  flesh,  but  by  love  serve  one 
another.  14.  For  all  the  law  'is  fulfilled  in 
one  word,  even  in  this ;  Thou  shalt  love  thy 
neighbour  as  thyself.  15.  But  if  ye  bite 
and  devour  one  another,  take  heed  that  ye 
be  not  consumed  one  of  another.  16.  This 
1  say  then,  Walk  in  the  Spirit,  and  ye  shall 
not  fulfil  the  lust  of  the  flesh.  1 7.  For  the 
flesh  lusteth  against  the  Spirit,  and  the  Spi¬ 
rit,  against  the  flesh:  and  these  are  con¬ 
trary  the  one  to  the  other ;  so  that  ye  can¬ 
not  do  the  things  that  ye  would.  18.  But 
if  ye  be  led  by  the  Spirit,  ye  are  not  under 
the  law.  19.  Now  the  works  of  the  flesh 
are  manifest,  which  are  these',  Adultery, 
fornication,  uncleanness,  lasciviousness, 

20.  Idolatry,  witchcraft,  hatred,  variance, 
emulations,  wrath,  strife,  seditions,  heresies, 

21.  Envyings,  murders,  drunkenness,  re- 
vellings,  and  such  like :  of  the  which  I  tell 
you  before,  as  I  have  also  told  you  in  time 
past,  that,  they  who  do  such  things  shall  not 
inherit  the  kingdom  of  God.  22.  But  the 
fruit  of  the  Spirit  is  love,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  faith,  23. 
.Meekness,  temperance  :  against  such  there 
is  no  law.  24.  And  they  that  are  Christ’s 
have  crucified  the  flesh  with  the  affections 
and  lusts.  25.  If  we  live  in  the  Spirit,  let 
us  also  walk  in  the  Spirit.  26.  Let  us  not 
be  desirous  of  vain-glory,  provoking  one 
another,  envying  one  another. 

In  the  latter  part  of  this  chapter  the  apostle  comes 
to  exhort  these  Christians  to  serious  practical  god¬ 
liness,  as  the  best  antidote  against  the  snares  of 
the  false  teachers.  Two  things  especially  he  presses 
upon  them  : 

I.  That  they  should  not  strive  with  one  another, 
but  love  one  another.  He  tells  them,  (it.  13.)  that 
they  had  been  called  unto  liberty;  and  he  would  have 
them  to  stand  fast  in  the  liberty  wherewith  Christ 


had  made  them  free  ;  but  yet  he  would  have  them 
be  very  careful  that  they  did  not  use  this  liberty  as 
an  occasion  to  the  Jlesh  ;  that  they  did  not  thence 
take  occasion  to  indulge  themselves  in  any  corrupt 
affections  and  practices,  and  particularly  such  as 
might  create  distance  and  disaffection,  and  be  the 
ground  of  quarrels  and  contentions  among  them  : 
but,  on  the  contrary,  he  would  have  them  by  love  to 
serve  one  another,  to  maintain  that  mutual  love  and 
affection,  which,  notwithstanding  any  lesser  differ¬ 
ences  there  might  be  among  them,  would  dispose 
them  to  all  those  offices  of  respect  and  kindness  to 
each  other,  which  the  Christian  religion  obliged 
them  to.  Note,  1.  The  liberty  we  enjoy  as  Chris¬ 
tians,  is  not  a  licentious  liberty  :  though  Christ  has 
redeemed  us  from  the  curse  of  the  law,  yet  he  has 
not  freed  us  from  the  obligation  of  it ;  the  gospel  is 
a  doctrine  according  to  godliness,  (1  Tim.  6.  3.)  and 
is  so  far  from  giving  the  least  countenance  to  sin,  that 
it  lays  us  under  the  strongest  obligations  to  avoid  and 
subdue  it.  2.  Though  we  ought  to  stand  fast  in  our 
Christian  liberty,  yet  we  should  not  insist  upon  it  to 
the  breach  of  Christian  charity  ;  we  should  not  use  it 
as  an  occasion  of  strife  and  contention  with  our  fellow 
Christians,  who  may  be  differently  minded  from  us  ; 
but  should  always  maintain  such  a  temper  towards 
each  other  as  may  dispose  us  by  love  to  serve  one 
another.  This  the  apostle  endeavours  to  persuade 
these  Christians  to,  and  there  are  two  considerations 
which  he  sets  before  them  for  this  purpose:  (1.) 
That  all  the  law  is  fulfilled  in  one  word,  even  in  this, 
Thou  shalt  love  thy  neighbour  as  thyself,  v.  14. 
Love  is  the  sum  of  the  whole  law  ;  as  love  to  God 
comprises  the  duties  of  the  first  table,  so  love  to  our 
neighbour  those  of  the  second.  The  apostle  takes 
notice  of  the  latter  here,  because  he  was  speaking 
of  their  behaviour  towards  one  another  ;  and  when 
he  makes  use  of  thi«  as  an  argument  to  persuade 
them  to  mutual  love,  he  intimates  both  that  this 
would  be  a  good  evidence  of  their  sincerity  in  reli¬ 
gion,  and  also  the  most  likely  means  of  rooting  out 
those  dissensions  and  divisions  that  were  among  them. 

It  will  appear  that  we  are  the  disciples  of  Christ  in-  ; 
deed,  when  we  have  love  one  to  another  ;  (John  13. 
35.)  and  where  this  temper  is  kept  up,  if  it  do  not  j 
wholly  extinguish  those  unhappy  discords  that  are 
among  Christians,  yet  at  least  it  will  so  far  accom¬ 
modate  them,  that  the  fatal  consequences  of  them 
will  be  prevented.  (2.)  The  sad  and  dangerous 
tendency  of  a  contrary  behaviour  ;  (i>.  15.)  But,  says 
he,  if  instead  of  serving  one  another  in  love,  and 
therein  fulfilling  the  law  of  God,  ye  bite  and  devour 
one  another,  take  heed  ye  be  not  consumed  one  of 
another.  If  instead  of  acting  like  men  and  Chris¬ 
tians,  they  would  behave  themselves  more  like  brute 
beasts,  in  tearing  and  rending  one  another,  they 
could  expect  nothing  as  the  consequence  of  it,  but 
that  they  would  be  consumed  one  of  another ;  and 
therefore  they  had  the  greatest  reason  not  to  indulge 
themselves  in  such  quarrels  and  animosities.  Note, 
Mutual  strifes  among  brethren,  if  persisted  in,  are 
likely  to  prove  a  common  ruin ;  they  that  devour 
one  another,  are  in  a  fair  way  to  be  consumed  one 
of  another.  Christian  churches  cannot  be  ruined  but 
by  their  own  hands;  but  if  Christians,  who  should 
be  helps  to  one  another,  and  a  joy  one  to  another,  be 
as  brute  beasts,  biting  and  devouring  each  other, 
what  can  be  expected  but  that  the  God  of  love 
should  deny  his  grace  to  them,  arid  the  Spirit  of  love 
should  depart  from  them,  and  that  the  evil  spirit, 
who  seeks  the  destruction  of  them  all,  should  pre¬ 
vail  ?  ...  i 

II.  That  they  should  all  strive  against  sin  ;  and 
happy  would  it  be  for  the  church,  if  Christians 
would  let  all  their  quarrels  be  swallowed  up  of  this, 
even  a  quarrel  against  sin  ;  if,  instead  of  biting  and 
devouring  one  another  on  the  account  of  their  dif- 


531 


GALATIANS,  V. 


ferent  opinions,  they  would  all  set  themselves  against 
sin  in  themselves  and  the  places  where  they  live. 
This  is  what  we  are  chiefly  concerned  to  fight 
against,  and  that  which  above  every  thing  else  we 
should  make  it  our  business  to  oppose  and  suppress. 
To  excite  Christians  hereunto,  and  to  assist  them 
herein,  the  apostle  shews,  , 

1.  That  there  is  in  every  one  a  struggle  between 
the  flesh  and  the  Spirit ;  ( v .  17.)  The  flesh ,  the  cor¬ 
rupt  and  carnal  part  of  us,  lusts ,  strives  and  strug¬ 
gles  with  strength  and  vigour,  against  the  Spirit :  it 
opposes  all  the  motions  of  the  Spirit,  and  resists 
every  thing  that  is  spiritual.  On  the  other  hand, 
the  Spirit,  the  renewed  part  of  us,  strives  against  the 
flesh,  and  opposes  the  will  and  desire  of  it :  and 
hence  it  comes  to  pass,  that  we  cannot  do  the  things 
that  we  would  ;  as  the  principle  of  grace  in  us  will 
not  suffer  us  to  do  all  the  evil  which  our  corrupt  na¬ 
ture  would  prompt  us  to,  so  neither  can  we  do  all  the 
good  that  we  would,  by  reason  of  the  oppositions 
we  meet  with  from  that  corrupt  and  carnal  princi¬ 
ple.  Even  as  in  a  natural  man  there  is  something 
of  struggle ;  (the  convictions  of  his  conscience,  and 
the  corruption  of  his  own  heart,  strive  with  one  an¬ 
other  ;  his  convictions  would  suppress  his  corrup¬ 
tions,  and  his  corruptions  silence  his  convictions  ;)  so 
in  a  renewed  man,  where  there  is  something  of  a 
good  principle,  there  is  a  struggle  between  the  old 
nature  and  the  new  nature,  the  remainders  of  sin 
and  the  beginnings  of  grace ;  and  this  Christians 
must  expect  will  be  their  exercise  as  long  as  they 
continue  in  this  world. 

2.  That  it  is  our  duty  and  interest  in  this  struggle 
to  side  with  the  better  part,  to  side  with  our  convic¬ 
tions  against  our  corruptions,  and  with  our  graces 
against  our  lusts.  This  the  apostle  represents  as  our 
duty,  and  directs  us  to  the  most  effectual  means  of 
success  in  it.  If  it  should  be  .asked,  What  course  J 
must  we  take,  that  the  better  interest  may  get  the  I 
better  ?  he  gives  us  this  one  general  rule,  which,  if  j 
duly  observed,  would  be  the  most  sovereign  remedy 
against  the  prevalence  of  corruption  ;  and  that  is,  to 
walk  in  the  Spirit ;  (t\  16.)  This  I  say  then.  Walk- 
in  the  Spirit,  and  ye  shall  not  fulfil  the  lust  of  the 
flesh.  By  the  Spirit  here  may  be  meant  either  the 
Holy  Spirit  himself,  who  condescends  to  dwell  in  the 
hearts  of  those  whom  he  has  renewed  and  sanctified,  j 
to  guide  and  assist  them  in  the  way  of  their  duty  ; 
or  that  gracious  principle  which  he  implants  in  the  I 
souls  of  his  people,  and  which  lusts  against  the  flesh  ; 
or  that  corrupt  principle  which  still  remains  in  them, 
as  that  does  against  it.  /  Accordingly,  the  duty  here 
recommended  to  us,  is,  that  we  set  ourselves  to  act 
under  the  guidance  and  influence  of  the  blessed 
Spirit,  and  agreeably  to  the  motions  and  tendency  of  | 
the  new  nature  in  us ;  and  if  this  be  our  care  in  the 
ordinary  course  and  tenour  of  our  lives,  we  may  de¬ 
pend  upon  it,  that,  though  we  may  not  be  freed  from 
the  stirrings  and  oppositions  of  our  corrupt  nature,  I 
we  shall  be  kept  from  fulfilling  it  in  the  lusts  thereof;  \ 
so  that  though  it  remain  in  us,  yet  it  shall  not  obtain 
a  dominion  over  us.  Note,  The  best  antidote  against 
the  poison  of  sin,  is,  to  walk  in  the  Spirit ;  to  be 
much  in  conversing  with  spiritual  things ;  to  mind 
the  things  of  the  soul,  which  is  the  spiritual  part  of 
man,  more  than  those  of  the  body,  which  is  his 
carnal  part ;  to  commit  ourselves  to  the  guidance  of 
the  word,  wherein  the  Holy  Spirit  makes  known  the 
will  of  God  concerning  us,  and  in  the  way  of  our 
duty  to  act  in  a  dependence  on  his  aids  and  influences. 
And  as  this  would  be  the  best  means  of  preserving 
them  from  fulfilling  the  lusts  of  the  flesh,  so  it  would 
be  good  evidence  that  they  were  Christians  indeed  ; 
for,  says  the  apostle,  (t>.  18.)  If  ye  be  led  by  the 
Spirit,  ye  are  not  under  the  law.  As  if  he  had  said, 

“  You  must  expect  a  struggle  between  flesh  and 
Spirit  as  long  as  you  are  in  the  world ;  that  the  flesh 


j  will  be  lusting  against  the  Spirit,  as  well  as  the  Spirit 
|  against  the  flesh  :  but,  if  in  the  prevailing  bent  and 
j  tenour  of  your  lives  you  are  led  by  the  Spirit ;  if  you 
act  under  the  guidance  and  government  of  the  Holy 
Spirit,  and  of  that  spiritual  nature  and  disposition  he 
has  wrought  in  you  ;  if  you  make  the  word  of  God 
your  rule,  and  the  grace  of  God  your  principle;  it 
will  hence  appear,  that  you  are  not  under  the  law  ; 
not  under  the  condemning,  though  you  are  still  under 
the  commanding,  power  of  it  :  for  there  is  now  no 
condemnation  in  them  that  are  in  Christ  Jesus,  who 
walk  not  after  the  flesh,  but  after  the  Spirit ;  and  as 
many  as  are  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God,”  Rom.  8.  1 — 14. 

3.  The  apostle  specifies  the  works  of  the  flesh, 
which  must  lie  watched  against  and  mortified,  and 
the  fruits  of  the  Spirit,  which  must  be  cherished  and 
brought  forth  ;  (v.  19,  &c. )  and  by  specifying  par¬ 
ticulars  he  further  illustrates  what  he  is  here  upon. 
He  begins, 

(1.)  With  the  works  of  the  flesh,  which,  as  they 
are  many,  so  they  are  manifest.  It  is  past  dispute 
that  the  things  he  here  speaks  of  are  the  works  of 
the  flesh,  or  the  product  of  corrupt  and  depraved 
nature  ;  most  of  them  are  condemned  by  the  light 
of  nature  itself,  and  all  of  them  by  the  light  of  scrip¬ 
ture.  The  particulars  he  specifies  are  of  various 
sorts  ;  some  are  sins  against  the  feventh  command¬ 
ment,  such  as  adultery,  fornication,  uncleanness, 
lasciviousness  ;  by  which  are  meant  not  only  the  gross 
acts  of  these  sins,  but  all  such  thoughts,  or  words, 
or  actions,  as  have  a  tendency  toward  the  great 
transgression.  Some  are  sins  against  the  first  and 
second  commandments,  as  idolatry,  and  witchcraft ; 
others  are  sins  against  our  neighbour,  and  contrary 
to  the  royal  law  of  brotherly  love,  such  as  hatred, 
variance,  emulations,  wrath,  strife,  which  too  often 
occasion  seditions,  heresies,  envyings,  and  sometimes 
break  out  into  murders,  not  only  of  the  names  and 
reputation,  but  even  of  the  very  lives,  of  our  fellow- 
creatures.  Others  are  sins  against  ourselves,  such 
as  drunkenness  and  revel/ings ;  and  he  concludes  the 
catalogue  with  an  et  csetera,  and  gives  fair  warning 
to  all  to  take  care  of  them,  as  they  hope  to  see  the 
face  of  God  with  comfort.  Of  these  and  such  like, 
says  he,  I  tell  you  before,  as  I  have  also  told  you  in 
times  past,  that  they  who  do  such  things,  how  much 
soever  they  may  flatter  themsehes  with  vain  hopes, 
shall  not  inherit  the  kingdom  of  God.  These  are 
sins  which  will  undoubtedly  shut  men  out  of  heaven. 
The  world  of  spirits  can  never  be  comfortable  to 
those  who  plunge  themselves  in  the  filth  of  the  flesh  ; 
nor  will  the  righteous  aqd  holy  God  ever  admit  such 
into  his  favour  and  presence,  unless  they  are  first 
washed  and  sanctified,  and  just  fled  in  the  name  of 
our  Lord  Jesus,  and  by  the  Spirit  of  our  God,  1  Cor. 

6.  11. 

(2.)  He  specifies  the  fruits  of  the  Spirit,  or  the 
renewed  nature,  which  as  Christians  we  are  con¬ 
cerned  to  bring  forth,  v.  22,  23.  And  here  we  may 
observe,  that  as  sin  is  called  the  work  of  the  flesh,  be¬ 
cause  the  flesh,  or  corrupt  nature,  is  the  principle 
that  moves  and  excites  men  to  it ;  so  grace  is  said  to 
be  the  fruit  of  the  Spirit,  because  it  wholly  proceeds 
from  the  Spirit,  as  the  fruit  does  from  the  root :  and 
whereas  before  the  apostle  had  chiefly  specified 
those  works  of  the  flesh,  which  were  not  only  hurtful 
to  men  themselves,  but  tended  to  make  them  so  to 
one  another  ;  so  here  he  chiefly  takes  notice  of  those 
fruits  of  the  Spirit,  which  had  a  tendency  to  make 
Christians  agreeable  one  to  another,  as  well  as  easy 
to  themselves:  and  this  was  very  suitable  to  the 
caution  or  exhortation  he  had  before  given,  (v.  13.) 
that  they  should  not  use  their  liberty  as  an  occasion 
to  the  flesh,  but  by  love  serve  one  another.  He  par¬ 
ticularly  recommends  to  us,  Love,  to  God  especially, 
and  to  one  another  for  his  sake — Joy,  by  which  may 


532 


GALATIANS,  VI. 


be  understood  cheerfulness  in  conversation  with  our 
triends,  or  rather  a  constant  delight  in  God — Peace, 
with  God  and  conscience,  or  a  peaceableness  of 
temper  and  behaviour  towards  others — Long-suffer¬ 
ing,  patience  to  defer  anger,  and  a  contentedness  to 
bear  injuries — Gentleness,  such  a  sweetness  of  tem¬ 
per,  and  especially  towards  our  inferiors,  as  disposes 
us  to  be  affable  and  courteous,  and  easy  to  be  en¬ 
treated  when  any  have  wronged  us — Goodness,  kind¬ 
ness  and  beneficence,  which  shews  itself  in  a  readi¬ 
ness  to  do  good  to  all  as  we  have  opportunity — Faith, 
fidelity,  justice,  and  honesty,  in  what  we  profess  and 
promise  to  others — Meekness,  wherewith  to  govern 
our  passions  and  resentments,  so  as  not  to  be  easily 
provoked,  and,  when  we  are  so,  to  be  soon  pacified 
— And  Temperance,  in  meat  and  drink,  and  other 
enjoyments  of  life,  so  as  not  to  be  excessive  and  im¬ 
moderate  in  the  use  of  them.  Concerning  these 
things,  or  those  in  whom  these  fruits  of  the  Spirit 
are  found,  the  apostle  says,  There  is  no  law  against 
them,  to  condemn  and  punish  them.  Yea,  hence  it 
appears,  that  they  are  not  under  the  law,  but  under 
grace ;  for  these  i'ruits  of  the  Spirit,  in  whomsoever 
they  are  found,  plainly  shew,  that  such  are  led  by 
the  Spirit,  and,  consequently,  that  they  are  not  under 
the  law,  as  v.  18. 

And  as,  by  specifying  these  works  of  the  flesh  and 
fruits  of  the  Spirit,  the  apostle  directs  us  both  what 
we  are  to  avoid  and  oppose,  and  what  we  are  to 
cherish  and  cultivate  ;  so,  (it.  24. )  he  acquaints  us, 
that  this  is  the  sincere  care  and  endeavour  of  all  real 
Christians ;  And  they  that  are  Christ's,  says  he,  they 
who  are  Christians  indeed,  not  only  in  shew  and  pro¬ 
fession,  but  in  sincerity  and  truth,  have  crucified  the 
flesh  with  the  affections  and  lusts.  As  in  their  bap¬ 
tism  they  were  obliged  hereunto,  (for,  being  bap¬ 
tized  into  Christ,  they  were  baptized  into  his  death, 
Rom.  6.  3.)  so  they  are  now  sincerely  employing 
themselves  herein,  and,  in  conformity  to  their  Lord 
and  Head,  are  endeavouring  to  die  unto  sin,  as  he 
had  died  for  it.  They  have  not  yet  obtained  a  com¬ 
plete  victory  over  it,  they  have  still  flesh  as  well  as 
Spirit  in  them,  and  that  has  its  affections  and  lusts, 
which  continue  to  give  them  no  little  disturbance ; 
but  as  it  does  not  now  reign  in  their  mortal  bodies,  so 
that  they  obey  it  in  the  lusts  thereof,  (Rom.  6.  12.)  so 
they  are  seeking  the  utter  ruin  and  destruction  of  it, 
and  to  put  it  to  the  same  shameful  and  ignominious, 
though  lingering  death,  which  our  Lord  Jesus  under¬ 
went  for  our  sakes.  Note,  If  we  would  approve  our¬ 
selves  to  be  Christ’s,  such  as  are  united  to  mm,  and  in¬ 
terested  in  him,  we  must  make  it  our  constant  care 
and  business  to  crucify  the  flesh  with  its  corrupt  affec¬ 
tions  and  lusts.  Christ  will  never  own  those  as  his, 
who  yield  themselves  the  servants  of  sin.  But  though 
the  apostle  here  only  mentions  crucifying  of  the  flesh 
with  the  affections  and  lusts,  as  the  care  and  charac¬ 
ter  of  real  Christians ;  yet,  no  doubt,  it  is  also  im¬ 
plied,  that,  on  the  other  hand,  we  should  shew  forth 
those  fruits  of  the  Spirit  which  he  had  just  before 
been  specifying;  this  is  no  less  our  duty  than  that, 
nor  is  it  less  necessary  to  evidence  our  sincerity  in 
religion.  It  is  not  enough  that  we  cease  to  do  evil, 
but  we  must  learn  to  do  well.  Our  Christianity 
obliges  us  not  only  to  die  unto  sin,  but  to  live  unto 
righteousness  ;  not  only  to  oppose  the  works  of  the 
flesh,  but  to  bring  forth  the  fruits  of  the  Spirit  too. 
If  therefore  we  would  make  it  appear  that  we  do  in¬ 
deed  belong  to  Christ,  this  must  be  our  sincere  care 
and  endeavour  as  well  as  the  other :  and  that  it  was 
the  design  of  the  apostle  to  represent  both  the  one 
and  the  other  of  these  as  our  duty,  and  as  necessary 
to  support  our  character  as  Christians,  may  be  ga¬ 
thered  from  what  follows,  (y.  25.)  where  he  adds, 
If  we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit ; 
that  is,  “  If  we  profess  to  have  received  the  Spirit 
of  Christ,  or  that  we  are  renewed  in  the  spirit  of  our 


minds,  and  endued  with  a  principle  cf  spiritual  life, 
let  us  make  it  appear  by  the  proper  fruits  of  the 
Spirit  in  our  lives.”  He  had  belore  told  us,  that  the 
Spirit  of  Christ  is  a  privilege  bestowed  on  all  the 
children  of  God,  ch.  4.  6.  “Now,”  says  he,  “  if  we 
profess  to  be  of  this  number,  and  as  such  to  have  ob¬ 
tained  this  privilege,  let  us  shew  it  by  a  temper  and 
behaviour  agreeable  hereunto  ;  let  us  evidence  our 
good  principles  by  good  practices.  Our  conversa¬ 
tion  will  always  be  answerable  to  the  principle  which 
we  are  under  the  guidance  and  government  of:  as 
they  that  are  after  the  flesh  do  mind  the  things  of  the 
fiesh,  so  they  that  are  after  the  Spirit  do  mind  the 
things  of  the  Spirit,  Rom.  8.  5.  If  therefore  we  would 
have  it  appear  that  we  are  Christ’s,  and  that  we  are 
partakers  of  his  Spirit,  it  must  be  by  our  walking  not 
after  the  fiesh,  but  after  the  Sphit.  We  must  set 
ourselves  in  good  earnest  both  to  mortify  the  deeds 
of  the  body,  and  to  walk  in  newness  of  life. 

The  apostle  concludes  this  chapter  with  a  caution 
against  pride  and  envy,  v.  26.  He  had  before  been 
exhorting  these  Christians  by  love  to  serve  one  an¬ 
other,  {v.  13.)  and  had  put  them  in  mind  of  what 
would  be  the  consequence,  if,  instead  of  that,  they 
did  bite  and  devour  one  another,  v.  15.  Now  as  a 
means  of  engaging  them  to  the  one,  and  preserving 
them  from  the  other,  of  these,  he  here  cautions  them 
against  being  desirous  of  vain-glory,  or  giving  way 
to  an  undue  affectation  of  the  esteem  and  applause 
of  men  ;  because  this,  if  it  were  indulged,  would 
certainly  lead  them  to  provoke  one  another,  and  to 
envy  one  another.  As  far  as  this  temper  prevails 
among  Christians,  they  will  be  ready  to  slight  and 
despise  those  whom  they  look  upon  as  inferior  to 
them,  and  to  be  put  out  of  humour  if  they  are  de¬ 
nied  that  respect  which  they  think  is  their  due  from 
them  ;  and  they  will  alsobe  apt  to  envy  those  bv  whom 
their  reputation  is  in  any  danger  of  being  lessened  : 
and  thus  a  foundation  is  laid  for  those  quarrels  and 
contentions,  which,  as  they  are  inconsistent  with  that 
love  which  Christians  ought  to  maintain  towards  each 
other,  so  are  greatly  prejudicial  to  the  honour  and 
interest  of  religion  itself.  This  therefore  the  apostle 
would  have  us  by  all  means  to  watch  against.  Note, 
[1.]  The  glory  which  comes  from  men,  is  vain-glory, 
which,  instead  of  being  desirous  of,  we  should  be 
dead  to.  Note,  [2.]  An  undue  regard  to  the  appro¬ 
bation  and  applause  of  men,  is  one  great  ground  of 
the  unhappy  strifes  and  contentions  that  are  among 
Christians. 

CHAP.  VI. 

This  chapter  chiefly  consists  of  two  parts.  In  the  former  the 
apostle  gives  us  several  plain  and  practical  directions, 
which  more  especially  tend  to  instruct  Christians  in  their 
duty  to  one  another,  and  to  promote  the  communion  of  saints 
in  love,  v.  1 . .  10.  In  the  latter  he  revives  the  main  design 
of  the  epistle,  which  was  to  fortify  the  Galatians  against  the 
arts  of  their  judaizing  teachers,  and  confirm  them  in  the 
truth  and  liberty  of  trie  gospel:  for  which  purpose  he,  I. 
Gives  them  the  irue  character  of  these  teachers,  and  shews 
them  from  what  motives,  and  with  what  views,  they  acted, 
v.  11  . .  14.  And,  II.  On  the  other  hand  he  acquaints  them 
with  his  own  temper  and  behaviour ;  from  both  which  they 
might  easily  see  now  little  reason  they  had  to  slight  him, 
and  to  fall  in  with  them.  And  then  lie  concludes  the  epistle 
with  a  solemn  benediction. 

1.  RETHREN,  if  a  man  be  overtaken 
I  5  in  a  fault,  ye  who  are  spiritual,  re¬ 
store  such  a  one  in  the  spirit  of  meekness; 
considering  thyself,  lest  thou  also  be  tempt¬ 
ed.  2.  Bear  ye  one  another’s  burthens,  and 
so  fulfil  the  law  of  Christ.  3.  For  if  a  man 
think  himself  to  be  something,  when  he  is 
nothing,  he  deceiveth  himself.  4.  But  let 
every  man  prove  his  own  work,  and  then 


GALATIANS,  VI. 


533 


shall  he  have  rejoicing  in  himself  alone, 
and  not  in  another.  5.  For  every  man  shall 
bear  his  own  burthen.  6.  Let  him  that  is 
taught  in  the  word  communicate  unto  him 
that  teacheth  in  all  good  things.  7.  Be  not 
deceived;  God  is  not  mocked:  for  whatso¬ 
ever  a  man  soweth,  that  shall  he  also  reap. 
8.  For  he  that  soweth  to  his  flesh  shall  of 
the  flesh  reap  corruption ;  but  he  that  soweth 
to  the  Spirit  shall  of  the  Spirit  reap  life  ever¬ 
lasting.  9.  And  let  us  not  be  weary  in  well 
doing:  for  in  due  season  we  shall  reap,  if 
we  faint  not.  10.  As  we  have  therefore 
opportunity,  let  us  do  good  unto  all  men , 
especially  unto  them  who  are  of  the  house¬ 
hold  of  faith. 

The  apostle  having,  in  the  foregoing  chapter,  ex- 
horted  Christians  by  love  to  serve  one  another ,  (t\  13.) 
and  also  cautioned  us  (t>.  26. )  against  a  temper  which, 
if  indulged,  would  hinder  us  trom  shewing  the  mu¬ 
tual  love  and  serviceableness  which  he  had  recom¬ 
mended  ;  in  the  beginning  of  this  chapter  he  pro¬ 
ceeds  to  give  us  some  further  directions,  which,  if 
duly  observed,  would  both  promote  the  one,  and  pre¬ 
vent  the  other  of  these,  and  render  our  behaviour 
both  more  agreeable  to  our  Christian  profession,  and 
more  useful  and  comfortable  to  one  another :  parti¬ 
cularly, 

I.  We  here  are  taught  to  deal  tenderly  with  those 
who  are  overtaken  in  a  fault,  v.  1.  He  puts  a  com¬ 
mon  case,  If  a  man  be  overtaken  in  a  fault ,  be 
brought  to  sin  by  the  surprise  of  temptation.  It  is 
one  thing  to  overtake  a  fault  by  contrivance  and  de¬ 
liberation,  and  full  resolution  in  sin  ;  and  another 
thing  to  be  overtaken  in  a  fault.  The  latter  is  the 
case  here  supposed,  and  herein  the  apostle  shews 
that  great  tenderness  should  be  used.  They  <who  are 
spiritual ;  by  whom  is  meant,  not  only  the  ministers, 
(as  if  none  but  they  were  to  be  called  spiritual  per¬ 
sons,)  but  other  Christians  too,  especially  those  of 
the  higher  form  in  Christianity ;  these  must  restore 
such  a  one  with  the  S/iirit  of  meekness.  Here  observe, 
1.  The  duty  we  are  directed  to — to  restore  such  ;  we 
should  labour,  by  faithful  reproofs,  and  pertinent  and 
seasonable  councils,  to  bring  them  to  repentance. 
The  original  word  K^ntpri^iTt,  signifies  to  set  in  joint, 
as  a  dislocated  bone  is  ;  accordingly,  we  should  en¬ 
deavour  to  set  them  in  joint  again,  to  bring  them  to 
themselves,  by  convincing  them  of  their  sin  and 
error,  persuading  them  to  return  to  their  duty,  com¬ 
forting  them  in  a  sense  of  pardoning  mercy  there¬ 
upon,  and,  having  thus  recovered  them,  confirming 
our  love  to  them.  2.  The  manner  wherein  this  is 
to  be  dene — with  the  sfiirit  of  meekness  ;  not  in  wrath 
and  passion,  as  those  who  triumph  in  a  brothers 
falls,  but  with  meekness,  as  those  who  rather  mourn 
for  them.  Many  needful  reproofs  lose  their  efficacy 
by  being  given  in  wrath :  but  when  they  are  managed 
with  calmness  and  tenderness,  and  appear  to  pro¬ 
ceed  from  a  sincere  affection  to  them,  and  concern 
for  their  welfare,  they  are  likely  to  make  a  due  im¬ 
pression.  3.  A  very  good  reason  why  this  should  be 
done  with  meekness — considering  thyself,  lest  thou 
also  be  tempted.  We  ought  to  deal  very  tenderly 
with  those  who  are  overtaken  in  sin,  because  we 
none  of  us  know  but  it  may  some  time  or  other  be 
our  own  case.  We  also  may  be  tempted,  yea,  and 
overcome,  by  the  temptation ;  and  therefore,  if  we 
rightly  consider  ourselves,  this  will  dispose  us  to  do 
by  others  as  we  desire  to  be  done  by  in  such  a  case. 

II.  We  arfe  here  directed  to  bear  one  another’s 
burthens,  v.  2.  This  may  be  considered  either  as 


referring  to  what  goes  before,  and  so  may  teach  us 
to  exercise  forbearance  and  compassion  towards  one 
another,  in  the  case  of  those  weaknesses,  and  fol¬ 
lies,  and  infirmities,  which  too  often  attend  us — 
that,  though  we  should  not  wholly  connive  at  them, 
yet  we  should  not  be  severe  against  one  another,  on 
the  account  of  them  ;  or  as  a  more  general  precept, 
and  so  it  directs  us  to  sympathize,  with  one  another 
under  the  various  trials  and  troubles  that  we  may 
meet  with,  and  to  be  ready  to  afford  each  other  the 
comfort  and  counsel,  the  help  and  assistance,  which 
our  circumstances  may  require.  To  excite  us  here¬ 
unto,  the  apostle  adds,  by  way  of  motive,  that  so 
we  shall  -fulfil  the  law  of  Christ.  This  is  to  act 
agreeably  to  the  law  of  his  precept,  which  is  the 
law  of  love,  and  obliges  us  to  a  mutual  forbearance 
and  forgiveness,  to  sympathy  with,  and  compassion 
towards,  each  other ;  and  it  would  also  be  agreeable 
to  his  pattern  and  example,  which  have  the  force  of 
a  law  to  us.  He  bears  with  us  under  our  weaknesses 
and  follies ;  he  is  touched  with  a  fellow-feeling  of  our 
infirmities ;  and  therefore  there  is  good  reason  we 
should  maintain  the  same  temper  towards  one 
another.  Note,  Though  as  Christians  we  are  freed 
from  the  law  of  Moses,  yet  we  are  under  the  law  of 
Christ ;  and  therefore,  instead  of  laying  unnecessary 
burthens  upon  others,  (as  those  who  urged  the  ob¬ 
servation  of  Moses’s  law  did,)  it  much  more  be¬ 
comes  us  to  fulfil  the  law  of  Christ  by  bearing  one 
another’s  burthens. 

The  apostle  being  aware  how  great  a  hinderance 
pride  would  be  to  the  mutual  condescension  and 
sympathy  which  he  had  been  recommending,  and 
that  a  conceit  of  ourselves  would  dispose  us  to  cen¬ 
sure  and  contemn  our  brethren,  instead  of  bearing 
with  their  infirmities,  and  endeavouring  to  restore 
them  when  overtaken  with  a  fault ;  he  therefore  ( v . 
3.)  takes  care  to  caution  us  against  this;  he  sup¬ 
poses  it  as  a  very  possible  thing,  (and  it  wouid  be 
well  if  it  were  not  too  common,)  for  a  man  to  think 
himself  to  be  something,  to  entertain  a  fond  opinion 
of  his  own  sufficiency,  to  look  upon  himself  as  v/iser 
and  better  than  other  men,  and  as  fit  to  dictate  and 
prescribe  to  them,  when  in  truth  he  is  nothing,  has 
nothing  of  substance  or  solidity  in  him,  or  that  can 
be  a  ground  of  the  confidence  and  superiority  which 
he  assumes.  To  dissuade  us  from  giving  way  to 
this  temper,  he  tells  us  that  such  a  one  does  but 
deceive  himself;  while  he  imposes  upon  others,  by 
pretending  to  what  he  has  not,  he  puts  the  greatest 
cheat  upon  himself,  and  sooner  or  later  will  find  the 
sad  effects  of  it.  This  will  never  gain  him  that 
esteem,  either  with  God  or  good  men,  which  he  is 
ready  to  expect ;  he  is  neither  the  freer  from  mis¬ 
takes,  nor  will  he  be  the  more  secure  against  temp¬ 
tations,  for  the  good  opinion  he  has  of  his  own  suf¬ 
ficiency,  but  rather  the  more  liable  to  fall  into  them, 
and  to  be  overcome  by  them  ;  for  he  that  thinks  he 
stands,  had  need  to  take  heed  lest  he  fall.  Instead 
therefore  of  indulging  such  a  vain-glorious  humour, 
which  is  both  destructive  of  the  love  and  kindness 
we  owe  to  our  fellow-Christians,  and  also  injurious 
to  ourselves,  it  would  much  better  become  us  to 
accept  the  apostle’s  exhortation,  (Phil.  2.  3.)  To  do 
nothing  through  strife  or  vain-glory  ;  but  that  in 
lowliness  of  mind  we  should  each  esteem  other  better 
than  ourselves.  Note,  Self-conceit  is  but  self-de¬ 
ceit  :  as  it  is  inconsistent  with  that  charity  we  owe 
to  others,  (for  charity  vaunteth  not  itself  is  not 
puffed  up,  1  Cor.  13.  4.)  so  it  is  a  cheat  upon  our¬ 
selves  ;  and  there  is  not  a  more  dangerous  cheat  in 
the  world  than  self-deceit  is.  As  a  means  of  pre¬ 
venting  this  evil, 

III.  W  e  are  advised,  Every  one  to  prove  his  own 
work,  v.  4.  By  our  own  work  is  chiefly  meant  our 
own  actions  or  behaviour.  These  the  apostle  di¬ 
rects  us  to  prove,  that  is,  seriously  and  impartially 


534 


GALATIANS,  VI. 


to  examine  them  by  the  rule  of  God’s  word,  to  see 
w  hether  or  no  they  are  agreeable  to  it,  and  there¬ 
fore  such  as  God  and  conscience  do  approve  of. 
This  he  represents  as  the  duty  of  every  man ;  in¬ 
stead  of  being  forward  to  judge  and  censure  others, 
it  would  much  more  become  us  to  search  and  try 
our  own  ways ;  our  business  lies  more  at  home 
than  abroad,  .with  ourselves  than  with  other  men  ; 
for  what  have  we  to  do,  to  judge  another  man's 
servant?  From  the  connexion  ot  this  exhortation 
with  what  goes  before,  in  appears,  that  if  Christians 
did  duly  employ  thmselves  in  this  work,  they  might 
easily  discover  those  defects  and  failings  in  them¬ 
selves,  which  would  soon  convince  them  how  little 
reason  they  have  either  to  be  conceited  of  them¬ 
selves,  or  severe  in  their  censures  of  others.  And 
so  it  gives  us  occasion  to  observe,  that  the  best  way 
to  keep  us  from  being  proud  of  ourselves,  is,  to 
prove  our  ownselves ;  the  better  we  are  acquainted 
with  our  own  hearts  and  ways,  the  less  liable  shall 
we  be  to  despise,  and  the  more  disposed  to  compas-  j 
sionate  and  help,  others  under  their  infirmities  and 
afflictions. 

That  we  might  be  persuaded  to  this  necessary 
and  profitable  duty  of  proving  our  own  work,  the 
apostle  urges  two  considerations  very  proper  for  this 
purpose. 

1.  This  is  the  way  to  have  rejoicing  in  ourselves 
alone.  If  we  set  ourselves  in  good  earnest  to  prove 
our  own  work,  and,  upon  the  trial,  can  a/ijrrove 
ourselves  to  God,  as  to  our  sincerity  and  upright¬ 
ness  toward  him,  then  may  we  expect  to  have  com¬ 
fort  and  peace  in  our  own  souls,  having  the  testimony 
of  our  own  consciences  for  us ;  (as  2  Cor.  1. 12.)  and 
this,  he  intimates,  would  be  a  much  better  ground 
of  joy  and  satisfaction  than  to  be  able  to  rejoice  in 
another,  either  in  the  good  opinion  which  others 
may  have  of  us,  or  in  having  gained  over  others  to 
our  opinion,  which  the  false  teachers  were  wont  to 
glory  in,  (as  we  see,  v.  13.)  or  by  comparing  our¬ 
selves  with  others,  as,  it  should  seem,  some  did,  who 
were  ready  to  think  well  of  themselves,  because 
thev  were  not  so  bad  as  some  others.  Too  many  are 
apt  to  value  themselves  upon  such  accounts  as  these; 
but  the  joy  that  results  thence,  is  nothing  to  that 
which  arises  from  an  impartial  trial  of  ourselves  by 
the  rule  of  God’s  word,  and  our  being  able  there¬ 
upon  to  approve  ourselves  to  him.  Note,  (1.) 
Though  we  have  nothing  in  ourselves  to  boast  of, 
yet  we  may  have  matter  of  rejoicing  in  ourselves : 
our  works  can  merit  nothing  at  the  hand  of  God ; 
but  if  our  consciences  can  witness  for  us,  that  they 
are  such  as  he  for  Christ’s  sake  approves  and  ac¬ 
cepts,  Vve  may  upon  good  ground  rejoice  therein. 

2.  The  true  way  to  have  rejoicing  in  ourselves,  is, 
to  be  much  in  proving  our  own  works ;  in  examin¬ 
ing  ourselves  by  the  unerring  rule  of  God’s  word, 
and  not  by  the  false  measure  of  what  others  are,  or 
may  think  of  us.  (3.)  It  is  much  more  desirable  to 
have  matter  of  glorying  in  ourselves  than  in  another. 
If  we  have  the  testimony  of  our  consciences,  that 
we  are  accepted  of  God,  we  need  not  much  con¬ 
cern  ourselves  about  what  others  think  or  say  of  us  ; 
and  without  this  the  good  opinion  of  others  will 
stand  us  in  little  stead. 

2.  The  other  argument  which  the  apostle  uses  to 
press  upon  us  this  duty  of  proving  our  own  work,  is, 
7 'hat  every  man  shall  bear  his  own  burthen  ;  (v.  5.) 
the  meaning  of  which  is,  that  at  the  great  day  every 
one  shall  be  reckoned  with  according  as  his  be¬ 
haviour  here  has  been.  He  supposes  that  there  is 
a  day  coming,  when  we  must  all  give  an  account  of 
ourselves  to  God ;  and  he  declares  that  then  the 
judgment  will  proceed,  and  the  sentence  pass,  not 
according  to  the  sentiments  of  the  world  concerning 
us,  or  any  ungrounded  opinion  we  may  have  had  of 
ourselves,  or  upon  our  having  been  better  or  worse 


than  others,  but  according  as  our  state  and  bena 
viour  have  really  been  in  the  sight  of  God.  And  if 
there  be  such  an  awful  time  to  be  expected,  when 
he  will  render  to  every  one  according  to  his  works , 
surely  there  is  the  greatest  reason  why  we  should 
prove  our  own  works  now  ;  if  we  must  certainly  be 
called  to  an  account  hereafter,  surely  we  ought  to 
be  often  calling  ourselves  to  an  account  here,  to 
see  whether  or  no  we  are  such  as  God  will  own  and 
approve  then  :  and  as  this  is  our  duty,  so  if  it  were 
more  our  practice,  we  should  entertain  more  be¬ 
coming  thoughts  both  of  ourselves  and  our  fellow- 
Christians ;  and  instead  of  bearing  hard  upon  one 
another,  on  the  account  of  any  mistakes  or  failings 
we  may  be  guilty  of,  we  should  be  more  ready  to 
fulfil  that  law  of  Christ,  by  which  we  must  be  judg¬ 
ed  in  bearing  one  another’s  burthens. 

IV.  Christians  are  here  exhorted  to  be  free  and 
liberal  in  maintaining  their  ministers  ;  (v.  6.)  Let 
him  that  is  taught  in  the  word,  communicate  to  him 
that  teacheth,  in  all  good  things.  Here  we  may  ob¬ 
serve,  1.  File  apostle  speaks  of  it  as  a  thing  known 
and  acknowledged,  that,  as  there  are  some  to  be 
taught,  so  there  are  others  who  are  appointed  to 
teach  them.  The  office  of  the  ministry  is  a  divine 
institution,  which  does  not  lie  open  in  common  to 
all,  but  is  confined  to  those  only  whom  God  has 
qualified  for  it,  and  called  to  it :  even  reason  itself 
directs  us  to  put  a  difference  between  the  teachers 
and  the  taught ;  for  if  all  were  teachers,  there  would 
be  none  to  be  taught,  and  the  scriptures  sufficiently 
declare  that  it  is  the  will  of  God  we  should  do  so. 

2.  It  is  the  word  of  God  wherein  ministers  are  to 
teach  and  instruct  others;  that  which  they  are  to 
preach,  is  the  word,  2  Tim.  4.  2.  That  which 
they  are  to  declare,  is  the  counsel  of  God,  Acts  20. 
27.  They  are  not  lords  of  our  faith,  but  helpers  of 
our  joy,  2  Cor.  1.  24.  It  is  the  word  of  God  which 
is  the  only  rule  of  faith  and  life ;  this  they  are  con¬ 
cerned  to  study,  and  to  open,  and  improve,  for  the 
edification  of  others,  but  they  are  no  further  to  be 
regarded  than  as  they  speak  according  to  this  rule. 

3.  It  is  the  duty  of  those  who  are  taught  in  the 
word,  to  suppoj't  those  who  are  appointed  to  teach 
them  ;  for  they  are  to  communicate  to  them  in  all 
good  things,  freely  and  cheerfully  to  contribute  of 
the  good  things  which  God  has  biessed  them  with, 
what  is  needful  for  their  comfortable  subsistence. 
Ministers  are  to  give  attendance  to  reading,  to  ex¬ 
hortation,  to  doctrine  ;  (1  Tim.  4.  14.)  they  are  not 
to  entangle  themselves  with  the  affairs  of  this  life  ;  (2 
Tim.  2.  4.)  and  therefore  it  is  but  fit  and  equit¬ 
able,  that,  while  they  are  sowing  to  others  spiritual 
things,  they  should  reap  their  carnal  things.  And 
this  is  the  appointment  of  God  himself :  for  as  under 
the  law,  they  who  ministered  about  holy  things, 
lived  of  the  things  of  the  temple ;  so  hath  the  Lord 
ordained,  that  they  who  preach  the  gospel,  should 
live  of  the  gospel,  i  Cor.  9.  11,  13,  14. 

V.  Here  is  a  caution  to  take  heed  of  mocking 
God,  or  of  deceiving  ourselves,  by  imagining  that 
he  can  be  imposed  upon  by  mere  pretensions  or  pro¬ 
fessions  ;  (7>.  7.)  Be  not  deceived,  God  is  not  mocked. 
This  may  be  considered  as  referring  to  the  forego¬ 
ing  exhortation ;  and  so  the  design  of  it  is  to  con¬ 
vince  those  of  their  sin  and  folly,  who  endeavoured 
by  any  plausible  pretences  to  excuse  themselves 
from  doing  their  duty  in  supporting  their  ministers  : 
or  it  may  be  taken  fn  a  more  general  view,  as  re¬ 
specting  the  whole  business  of  religion,  and  so  as  de¬ 
signed  to  take  men  off  from  entertaining  any  vain 
hopes  of  enjoying  its  rewards,  while  they  live  in  the 
neglect  of  its  duties.  The  apostle  here  supposes 
that  many  are  apt  to  excuse  themselves  from  the 
work  of  religion,  and  especially  the  more  self-de¬ 
nying  and  chargeable  parts  of  it,  though  at  the 
same  time  they  may  make  a  shew  and  profession  of 


GALATIANS,  VI. 


o35 


it;  but  he  assutes  them  that  this  their  way  is  their  i 
folly,  for  though  hereby  they  may  possibly  impose 
upon  others,  yet  they  do  but  deceive  themselves  if 
they  think  to  impose  upon  God,  who  is  perfectly 
acquainted  with  their  hearts  as  well  as  actions,  and 
as  he  cannot  be  deceived,  so  he  will  not  be  mocked ; 
and  therefore  to  prevent  this,  he  directs  us  to  lay 
it  down  as  a  rule  to  ourselves,  That  whatsoever  a 
man  soweth,  that  shall  he  also  rea/i ;  or  that  ac¬ 
cording  as  we  behave  ourselves  now,  so  will  our 
account  be  in  the  great  day.  Our  present  time  is 
seed-time,  in  the  other  world  there  will  be  a  great 
harvest ;  and  as  the  husbandman  reaps  in  the  har¬ 
vest  according  as  he  sows  in  the  seedness,  so  we  ■ 
shall  reap  then  as  we  sow  now.  And  he  further 
acquaints  us,  [v.  8.)  that  as  there  are  two  sorts  of 
seedness,  sowing  to  the  flesh,  and  sowing  to  the 
Spirit,  so  accordingly  will  the  reckoning  be  here¬ 
after  ;  If  we  sow  to  the  flesh,  we  shall  of  the  flesh 
rea/i  corrufition.  If  we  sow  the  wind,  we  shall  reafi 
the  whirlwind.  They  who  live  a  carnal  sensual  life, 
who,  instead  of  employing  themselves  to  the  ho¬ 
nour  of  God,  and  the  good  of  others,  spend  all  their 
thoughts,  and  care,  and  time,  about  the  flesh,  must 
expect  no  other  fruit  of  such  a  course  than  corrup¬ 
tion  ;  a  mean  and  short-lived  satisfaction  at  present, 
and  ruin  and  misery  at  the  end  of  ft.  But,  on  the 
other  hand,  they  that  sow  to  the  Spirit,  that,  under 
the  guidance  and  influence  of  the  Spirit,  do  live  a 
holy  and  spiritual  life,  a  life  of  devotedness  to  God, 
and  of  usefulness  and  serviceableness  to  others,  may 
depend  upon  it,  that  of  the  Spirit  they  shall  reap  life 
everlasting ;  they  shall  have  the  truest  comfort  in 
their  present  course,  and  an  eternal  life  and  hap¬ 
piness  at  the  end  of  it.  Note,  They  who  go  about 
to  mock  God,  do  but  deceive  themselves ;  hypocrisy 
in  religion  is  the  greatest  folly  as  well  as  wicked¬ 
ness  ;  since  the  God  we  have  to  do  with,  can  easily 
see  through  all  our  disguises,  and  will  certainly  deal 
with  us  hereafter,  not  according  to  our  professions, 
but  our  practices. 

VI.  Here  is  a  further  caution  given  us,  not  to  be 
weary  in  well  doing,  v.  9.  As  we  should  not  ex¬ 
cuse  ourselves  from  any  part  of  our  duty,  so  neither 
should  we  grow  weary  in  it.  There  is  in  all  of  us 
too  great  a  proneness  hereunto ;  we  are  very  apt 
to  flag  and  tire  in  duty,  yea  to  fall  off  from  it,’  par¬ 
ticularly  that  part  of  it  which  the  apostle  here  has 
a  special  regard  to,  that  of  doing  good  to  others.  ! 
This  therefore  he  would  have  11s  carefully  to  watch  [ 
and  guard  against ;  and  he  gives  this  very  good  rea-  i 
son  for  it,  because  in  due  season  we  shall  reap,  if  we  ! 
faint  not ;  where  he  assures  us,  that  there  is  a  re¬ 
compense  of  reward  in  reserve  for  all  who  sincerely 
employ  themselves  in  well  doing;  that  this  reward  [ 
will  certainly  be  bestowed  on  us  in  the  proper  sea¬ 
son — if  not  in  this  world,  yet  undoubtedly  in  the 
next;  but  then  that  it  is  upon  supposition  that  we 
faint  not  in  the  way  of  our  duty  :  it  we  grow  weary 
of  it,  and  withdraw  from  it,  we  shall  not  only  miss 
of  this  reward,  but  lose  the  comfort  and  advantage 
of  what  we  have  already  done ;  but  if  we  hold  on 
and  hold  out  in  well-doing,  though  our  reward  may 
be  delayed,  yet  it  will  surely  come,  and  will  be  so 
great  as  to  make  us  an  abundant  recompense  for  all 
our  pains  and  constancy.  Note,  Perseverance  in 
well-doing  is  our  wisdom  and  interest,  as  well  as 
dutv,  for  to  this  only  is  the  reward  promised. 

VII.  Here  is  an  exhortation  to  all  Christians  to  do  ■ 
good  in  their  places;  (y.  10.)  As  we  have  therefore  ' 
opportunity,  &c.  It  is  not  enough  that  we  be  good 
ourselves,  but  we  must  do  good  to  others,  if  we  j 
would  approve  ourselves  to  be  Christians  indeed. 
The  duty  here  recommended  to  us,  is  the  same 
that  is  spoken  of  in  the  foregoing  verses ;  and  as 
there  the  apostle  exhorts  us  to  sincerity  and  perse¬ 
verance  in  it,  so  here  he  directs  11s  both  as  to  the  j 


objects  and  the  rule  of  it.  1.  The  objects  of  this 
duty  are  more  generally  all  men  ;  we  are  not  to  con¬ 
fine  our  charity  and  beneficence  within  too  narrow 
bounds,  as  the  Jews  and  judaizing  Christians  were 
ipt  to  do ;  but  should  be  ready  to  extend  it  to  all 
who  partake  of  the  same  common  nature  with  us,  as 
far  as  we  are  capable,  and  they  stand  in  need  of  us. 
But  yet,  in  the  exercise  of  it,  we  are  to  have  a 
special  regard  to  the  household  of  faith,  or  to  those 
who  profess  the  same  common  faith,  and  are  mem¬ 
bers  of  the  same  body  of  Christ,  with  us:  though 
others  are  not  to  be  excluded,  yet  these  arc  to  be 
preferred.  The  charity  of  Christians  should  be  ex¬ 
tensive  charity  ;  but  yet  therein  a  particular  respect 
is  to  be  had  to  good  people.  God  does  good  to  all, 
but  in  an  especial  manner  he  is  good  to  his  own 
servants ;  and  we  must  in  doing  good  be  followers 
of  God  as  dear  children.  2.  The  rule  which  we 
are  to  observe  in  doing  good  to  others,  is,  as  we  have 
opportunity ;  which  implies,  (1.)  That  we  should 
be  sure  to  do  it  while  we  have  opportunity ,  or  while 
our  life  lasts,  which  is  the  only  season  w  herein  we 
are  capable  of  doing  good  to  them.  If  therefore 
we  would  behave  ourselves  aright  in  this  matter, 
we  must  not,  as  too  many  do,  neglect  it  in  our  life¬ 
time,  and  deter  it  till  we  come  to  die,  under  a  pre¬ 
tence  of  doing  something  of  this  nature  then  :  tor  as 
we  cannot  be  sure  that  we  shall  then  have  an  oppor¬ 
tunity  tor  it,  so  neither,  if  we  should,  have  we  any 
ground  to  expect  that  what  we  do  will  be  so  ac¬ 
ceptable  to  God,  much  less  that  we  can  atone  for 
our  past  neglects  by  leaving  something  behind  us 
for  the  good  of  others,  when  we  can  no  longer  keep 
it  ourselves.  But  we  should  take  care  to  do  good  in 
our  life-time,  yea,  to  make  this  the  business  of  our 
lives.  And,  (2.)  That  we  be  ready  to  improve  every 
opportunity  for  it :  we  should  not  content  ourselves 
in  having  done  some  good  already  ;  but,  whenever 
fresh  occasions  offer  themselves,  as  far  as  cur  capa¬ 
city  reaches,  we  should  be  ready  to  embrace  them 
too,  for  we  are  directed  to  give  a  portion  to  seven, 
and  also  to  eight,  Eccl.  11.  2.  Note,  [1  ]  As  God 
has  made  it  our  duty  to  do  good  to  ethers,  30  he  takes 
care  in  his  providence  to  furnish  us  with  opportuni¬ 
ties  for  it.  The  floor  we  have  always  with  us,  Matt. 
26.  11.  [2.]  Whenever  God  gives  us  an  opportu¬ 

nity  of  being  useful  to  others,  lie  expects  we  should 
improve  it,  according  to  our  capacity  and  ability. 
[3.]  We  have  need  of  godly  wisdom  and  discretion 
to  direct  us  in  the  exercise  of  our  charity  and  bene¬ 
ficence,  and  particularly  in  the  choice  of  the  propei 
objects  of  it ;  for  though  none  who  stand  in  need  of 
us,  are  to  be  wholly  overlooked,  yet  there  is  a  differ¬ 
ence  to  be  made  between  some  and  others. 

11.  Ye  see  how  large  a  letter  I  have 
written  unto  you  with  mine  own  hand.  12. 
As  many  as  desire  to  make  a  fair  shew  in 
the  flesh,  they  constrain  )rou  to  be  circum¬ 
cised  ;  only  lest  they  should  suffer  persecu¬ 
tion  for  the  cross  of  Christ.  13.  For  nei¬ 
ther  they  themselves  who  are  circumcised 
keep  the  law  ;  hut  desire  to  have  you  cir¬ 
cumcised,  that  they  may  glory  in  your  flesh. 
14.  But  God  forbid  that  I  should  glory, 
save  in  the  cross  of  our  Lord  Jesus  Christ, 
by  whom  the  world  is  crucified  unto  me, 
and  1  unto  the  world.  15.  For  in  Christ 
Jesus  neither  circumcision  availeth  any 
thing,  nor  uncircumcision,  but  a  new  crea¬ 
ture.  16.  And  as  many  as  walk  according 
to  this  rule,  peace  be  on  them,  and  mercy 


536 


GALATIANS,  VI. 


and  upon  the  Israel  of  God.  17.  From 
henceforth  let  no  man  trouble  me ;  for  I 
bear  in  my  body  the  marks  of  the  Lord 
Jesus.  1 8.  Brethren,  the  grace  of  our  Lord 
Jesus  Christ  be  with  your  spirit.  Amen. 

The  apostle,  having  at  large  established  the  doc¬ 
trine  of  the  gospel,  and  endeavoured  to  persuade 
these  Christians  to  a  behaviour  agreeable  to  it,  seems 
as  if  he  intended  here  to  have  put  an  end  to  the  epis¬ 
tle,  especially  when  he  had  acquainted  them,  that, 
as  a  particular  mark  of  his  respect  to  them,  he  had 
written  this  large  letter  •with  his  own  hand,  and  had 
not  made  use  of  another  as  his  amanuensis,  and  only 
subscribed  his  name  to  it,  as  he  was  wont  to  do  in 
his  other  epistles :  but  such  were  his  affection  to 
them,  and  concern  to  recover  them  from  the  ill  im¬ 
pressions  made  upon  them  by  their  false  teachers, 
that  he  cannot  break  off  till  he  has  once  again  given 
them  the  true  character  of  those  teachers,  and  an 
account  of  his  own  contrary  temper  and  behaviour ; 
that,  by  comparing  these  together,  they  might  the 
more  easily  see  how  little  reason  they  had  to  depart 
from  the  doctrine  he  had  taught  them,  and  to  com¬ 
ply  with  their’s. 

I.  He  gives  them  the  true  character  of  those 
teachers  who  were  industrious  to  seduce  them,  in 
several  particulars.  As,  1.  They  were  men  who 
desired  to  make  a  fair  shew  in  the  Jiesh,  v.  12.  They 
were  very  zealous  for  the  externals  of  religion  ;  for¬ 
ward  to  observe,  and  to  oblige  others  to  observe,  the 
rites  of  the  ceremonial  law,  though  at  the  same 
time  they  had  little  or  no  regard  to  real  piety  ;  for, 
as  the  apostle  says  of  them  in  the  following  verse, 
neither  do  they  themselves  kee/i  the  law.  Proud,  vain, 
and  carnal  hearts  desire  nothing  more  than  to  make 
a  fair  shew  in  the  flesh  ;  and  they  can  easily  be  con¬ 
tent  with  so  much  religion  as  will  help  them  to  keep 
up  such  a  fair  shew  ;  but  frequently  those  have  least 
of  the  substance  of  religion,  who  are  most  solicitous 
to  make  a  shew  of  it.  2.  They  were  men  who  were 
afraid  of  suffering,  for  they  coristrained  the  Gentile 
Christians  to  be  circumcised,  only  lest  they  should 
suffer  persecution  for  the  cross  of  Christ.  It  was  not 
so  much  out  of  a  regard  to  the  law,  as  to  themselves  ; 
they  were  willing  to  sleep  in  a  whole  skin,  and  to 
save  their  worldly  cargo,  and  cared  not  though  they 
made  shipwreck  of  faith  and  a  good  conscience. 
That  which  they  chieflv  aimed  at,  was,  to  please  the 
Jews,  and  to  keep  up  their  reputation  among  them, 
and  so  to  prevent  the  trouble  that  Paul,  and  other 
faithful  professors  of  the  doctrine  of  Christ,  lay  open 
to.  And,  3.  Another  part  of  their  character  was, 
that  they  were  men  of  a  /iarry-s/iirit,  and  who  had 
no  further  zeal  for  the  law  than  as  it  subserved  their 
carnal  and  selfish  designs  ;  for  they  desired  to  have 
these  Christians  circumcised,  that  they  might  glory  in 
their  flesh,  ( v .  13.)  that  they  might  s  iv,  they  had 
gained  them  over  to  their  side,  and  made  proselytes 
of  them,  of  which  they  carried  the  mark  in  their 
flesh.  And  thus  while  they  pretended  to  promote 
religion,  thev  were  the  greatest  enemies  of  it ;  for 
nothing  has  been  more  destructive  to  the  interest  of 
religion  than  men  siding  and  party-making. 

II.  He  acquaints  us,  on  the  other  hand,  with  his 
own  temper  and  behaviour,  or  makes  profession  of 
his  own  faith,  hope,  and  jov ;  particularly, 

1.  That  his  principal  glory  was  in  the  cross  of 
Christ  ;  God  forbid ,  says  he,  that  I  should  glory, 
save  in  the  cross  of  our  Lord  Jesus  Christ,  v.  14. 
Bv  the  cross  of  Christ  is  here  meant,  his  sufferings 
and  death  qn  the  cross,  or  the  doctrine  of  salvation 
bv  a  crucified  Redeemer.  This  was  what  the  Jews 
stumbled  at,  and  the  Greeks  accounted  foolishness  ; 
and  the  judaizing  teachers  themselves,  though  thev 
had  embraced  Christianity,  yet  were  so  far  ashamed 


of  it,  that,  in  compliance  with  the  Jews,  anu  to  avoid 
persecution  from  them,  they  were  for  mixing  the 
observation  of  the  law  of  Moses  with  faith  in  Christ, 
as  necessary  to  salvation  :  but  Paul  had  a  very  dif¬ 
ferent  opinion  of  it ;  he  was  so  far  from  being  offend¬ 
ed  at  the  cross  of  Christ,  or  ashamed  of  it,  or  afraid 
to  own  it,  that  he  glories  in  it ;  yea,  he  desires  to 
glory  in  nothing  else,  but  rejects  the  thought  of  set¬ 
ting  up  any  thing  in  competition  with  it,  as  the  object 
of  his  esteem,  with  the  utmost  abhorrence  ;  God  for¬ 
bid,  8cc.  This  was  the  ground  of  all  his  hope  as  a 
Christian  :  this  was  the  doctrine,  which,  as  an  apos¬ 
tle,  he  was  resolved  to  preach  :  and  whatever  trials 
his  firm  adherence  to  it  might  bring  upon  him,  he 
was  ready,  not  only  to  submit  to  them,  but  to  rejoice 
in  them.  Note,  The  cross  of  Christ  is  a  good  Chris¬ 
tian’s  chief  glory,  and  there  is  the  greatest  reason 
why  we  should  glory  in  it,  for  to  it  we  owe  all  our 
joys  and  hopes. 

2.  That  he  was  dead  to  the  world.  By  Christ,  or 
by  the  cross  of  Christ,  the  world  was  crucified  to 
him,  and  he  to  the  world  ;  he  had  experienced  the 
power  and  virtue  of  it  in  weaning  him  from  the 
world,  and  this  was  one  great  reason  of  his  glorying 
in  it.  The  false  teachers  were  men  of  a  worldly 
temper,  their  chief  concern  was  about  their  secular 
interests,  and  therefore  they  accommodated  their 
religion  thereunto.  But  Paul  was  a  man  of  another 
spirit ;  as  the  world  had  no  kindness  for  him,  so  nei¬ 
ther  had  he  any  great  regard  to  it ;  he  was  got  above 
both  the  smiles  and  the  frowns  of  it,  as  one  who  is 
a  dying  out  of  it.  This  is  a  temper  of  mind  that 
all  Christians  should  be  labouring  after ;  and  the 
best  way  to  attain  it,  is,  to  converse  much  with  the 
cross  of  Christ ;  the  higher  esteem  we  have  of  him, 
the  meaner  opinion  shall  we  have  of  the  world  ;  and 
the  more  we  contemplate  the  sufferings  our  dear 
Redeemer  met  with  from  the  world,  the  less  likely 
styall  we  be  to  be  in  love  with  it. 

3.  That  he  did  not  lay  the  stress  of  his  religion  on 
one  side  or  other  of  the  contesting  interests,  but  on 
sound  Christianity,  v.  15.  There  was  at  that  time 
an  unhappy  division  among  Christians ;  circumci¬ 
sion  and  uncircumcision  were  become  names  by 
which  they  were  distinguished  from  each  other ;  for 
(c/j.  2.  9,  12.)  the  Jewish  Christians  are  called  the 
circumcision,  and  they  of  the  circumcision.  The  false 
teachers  were  very  zealous  for  circumcision  ;  yea  to 
that  degree,  as  to  represent  it  as  necessary  to  salva¬ 
tion,  and  therefore  they  did  all  they  could  to  con¬ 
strain  the  Gentile  Christians  to  submit  to  it :  wherein 
they  had  carried  the  matter  much  further  than 
others  did  ;  for  though  the  apostles  connived  at  the 
use  of  it  among  the  Jewish  converts,  vet  they  were 
by  no  means  for  imposing  it  on  the  Gentiles.  But  what 
they  laid  so  great  a  stress  upon,  Paul  made  very  little 
account  of.  It  was  indeed  of  great  importance  to  the 
interest  of  Christianity,  that  circumcision  should  not 
be  imposed  on  the  Gentile  converts,  and  therefore 
Mi?  he  had  set  himself  with  the  utmost  vigour  to  op 
pose:  but  as  for  mere  circumcision  or  uncircumcision, 
whether  those  who  had  embraced  the  Christian  re¬ 
ligion  had  been  Jews  or  Gentiles ;  and  whether  they 
were  for  or  against  continuing  the  use  of  circumci¬ 
sion,  so  that  they  did  not  place  their  religion  in  it — 
this  was  comparatively  a  matter  of  little  moment 
with  him  ;  for  he  very  well  knew,  that  in  Jesus 
Christ,  in  his  account,  or  under  the  Christian  dis¬ 
pensation,  neither  circumcision  availed  any  thing , 
nor  uncircumcision,  as  to  men’s  acceptance  with 
God,  but  a  new  creature.  Here  he  acquaints  us, 
both  wherein  real  religion  does  not,  and  wherein  it 
does,  consist  ;  it  does  not  consist  in  circumcision  or 
uncircumcision,  in  our  being  in  this  or  the  other  de¬ 
nomination  of  Christians  ;  but  it  consists  in  our  being 
new  creatures  ;  not  in  having  a  new  name,  or  put 
ting  on  a  new  face,  but  in  our  being  renewed  in  the 


GALATIANS,  VI. 


537 


spirit  of  our  minds,  and  having  Christ  termed  in  us: 
this  is  of  the  greatest  account  with  God,  and  so  it 
was  with  the  apostle.  If  we  compare  this  text  with 
some  others,  we  may  more  fully  see  what  it  is  that 
renders  us  most  acceptable  to  God,  and  which  there¬ 
fore  we  should  be  chiefly  concerned  about.  Here 
we  are  told,  that  it  is  a  new  creature ;  and  ( c/i .  5.  6.) 
that  it  is  faith  which  worketh  by  love,  and  (1  Cor.  7. 
19. )  that  it  is  the  kee fling  the  commandment s  of  God : 
from  all  which  it  appears,  that  it  is  a  change  of  mind 
and  heart,  whereby  we  are  disposed  and  enabled  to 
believe  in  the  Lord  Jesus,  and  to  live  a  life  of  devoted¬ 
ness  to  God  ;  and  that  where  this  inward  vital  prac¬ 
tical  religion  is  wanting,  no  outward  professions,  or 
particular  names,  will  ever  stand  us  in  any  stead,  or 
3e  sufficient  to  recommend  us  to  him.  Were  Chris¬ 
tians  duly  concerned  to  experience  this  in  them¬ 
selves,  and  to  promote  it  in  others  ;  if  it  did  not 
make  them  lay  aside  their  distinguishing  names,  yet 
it  would  at  least  take  them  off  from  laying  so  great 
a  stress  upon  them,  as  they  too  often  do.  Note, 
Christians  should  take  care  to  lay  the  stress  of  their 
religion  where  God  has  laid  it,  that  is,  on  those 
things  which  are  available  to  our  acceptance  with 
him  ;  so  we  see  the  apostle  did,  and  it  is  our  wisdom 
and  interest  herein  to  follow  his  example. 

The  apostle  having  shewn  what  was  of  chief  con¬ 
sideration  in  religion,  and  what  he  laid  the  greatest 
stress  upon,  that  is,  not  a  mere  empty  name  or  pro¬ 
fession,  but  a  sound  and  saving  change  ;  in  v.  16.  he 
pronounces  a  blessing  upon  all  those  who  walk  ac¬ 
cording  to  this  rule  ;  And  as  many  as  walk  accord¬ 
ing  to  this  rule,  fieace  be  ufion  them,  and  mercy  ufion 
the  Israel  of  God.  The  rule  which  he  here  speaks  of, 
may  be  considered  as  signifying  either  more  gene¬ 
rally  the  whole  word  of  God,  which  is  the  complete 
and  perfect  rule  of  faith  and  life  ;  or  that  doctrine  of 
the  gospel,  or  way  of  justification  and  salvation,  which 
he  had  laid  down  in  this  epistle,  by  faith  in  Christ 
without  the  works  of  the  law  ;  or,  as  more  immedi¬ 
ately  referring  to  the  new  creature,  which  he  had  just 
before  been  speaking  of.  The  blessings  which  he 
desires  for  those  who  walk  according  to  this  rule,  or 
which  he  gives  them  the  hope  and  prospect  of,  (for 
the  words  may  be  taken  either  as  a  prayer  or  a  pro¬ 
mise,)  are,  fieace  and  mercy — peace  with  God  and 
conscience,  and  all  the  comforts  of  this  life,  as  far  as 
they  are  needful  for  them — and  mercy,  that  is,  an 
interest  in  the  free  love  and  favour  of  God  in  Christ, 
which  are  the  spring  and  fountain  of  all  other  bless¬ 
ings.  A  foundation  is  laid  for  these  in  that  gracious 
change  which  is  wrought  in  them  ;  and  while  they 
behave  themselves  as  new  creatures,  and  govern 
their  lives  and  hopes  by  the  rule  of  the  gospel,  they 
may  most  assuredly  depend  upon  them.  These,  he 
declares,  shall  be  the  portion  of  all  the  Israel  of 
God,  by  whom  he  means  all  sincere  Christians,  whe¬ 
ther  Jews  or  Gentiles ;  all  who  are  Israelites  indeed, 
who,  though  they  may  not  be  natural,  yet  are  be¬ 
come  the  sfiiritual,  seed  of  Abraham  ;  these,  being 
heirs  of  his  faith,  are  also  heirs  together  with  him 
of  the  same  promise,  and  consequently  entitled  to 
the  peace  and  mercy  here  spoken  of.  The  Jews 
and  judaizing  teachers  were  for  confirming  these 
blessings  onlv  to  such  as  were  circumcised,  and  kept 
the  law  of  Moses ;  but,  on  the  contrary,  the  apostle 
declares  that  they  belong  to  all  who  walk  according 
to  the  ruie  of  the  gospel,  or  of  the  new  creature, 
even  to  all  the  Israel  of  God  ;  intimating,  that  those 
only  are  the  true  Israel  of  God,  who  walk  according 
to  this  rule,  and  not  that  of  circumcision,  which  they 
insisted  so  much  upon  ;  and  therefore  that  this  was 
the  true  wav  to  obtain  peace  and  mercy.  Note,  (1.) 
Real  Christians  are  such  as  walk  by  rule  ;  not  a  rule 
of  their  own  devising,  but  that  which  God  himself 
nas  prescribed  to  them.  (2. )  Even  those  who  walk 
according  to  this  rule  do  yet  stand  in  need  of  the 
VOL.  VI. — 3  Y 


mercy  of  God.  But,  (3.)  All  who  sincerely  endea¬ 
vour  to  walk  according  to  this  rule,  mav  be  assured 
that  peace  and  mercy  shall  be  upon  them  :  this  is 
the  best  way  to  hav  e  peace  with  God,  ourselves,  and 
others ;  and  thereupon,  as  we  may  be  sure  of  the  fa 
vour  of  God  now,  so  we  may  be  sure  that  we  shall 
find  mercy  with  him  hereafter. 

4.  That  he  had  cheerfully  suffered  persecution  for 
the  sake  of  Christ  and  Christianity,  v.  17.  As  the 
cross  of  Christ,  or  the  doctrine  of  salvation  by  a  cru¬ 
cified  Redeemer,  was  what  he  chiefly  gloried  in,  so 
he  had  been  willing  to  run  all  hazards  rather  than 
he  would  betray  this  truth,  or  suffer  it  to  be  corrupt¬ 
ed.  The  false  teachers  were  afraid  <4’  persecution, 
and  this  was  the  great  reason  why  they  were  so  zeal¬ 
ous  for  circumcision,  as  we  see,  v.  12.  But  this  was 
the  least  of  Paul’s  concern ;  he  Was  not  moved  at 
any  of  the  afflictions  he  met  with,  nor  did  he  count 
his  life  dear  to  him,  so  that  he  might  finish  his  course 
with  joy,  and  the  ministry,  which.he  had  received  of 
the  Lord  Jesus,  to  testfy  the  gosfiel  of  the  grace  of 
God,  Acts  20.  24.  He  had  already  suffered  much 
in  the  cause  of  Christ,  for  he  bare  in  his  body  the 
marks  of  the  Lord  Jesus,  the  scars  of  those  wounds 
which  he  had  sustained  from  persecuting  enemies, 
for  his  steady  adherence  to  him,  and  that  doctrine  of 
the  gospel  which  he  had  received  from  him.  As 
from  hence  it  appeared  that  he  was  firmlv  persuad¬ 
ed  of  the  truth  and  importance  of  it,  and  that  he  was 
far  from  being  a  favourer  of  circumcision,  as  they 
had  falsely  reported  him  to  be  ;  so,  hereupon,  with 
a  becoming  warmth  and  vehemence,  suitable  to  his 
authority  as  an  apostle,  and  to  the  deep  concern  of 
mind  he  was  under,  he  insists  upon  it,  that  no  man 
should  henceforth  trouble  him,  by  opposing  his  doc¬ 
trine  and  authority,  or  by  any  such  calumnies  and 
reproaches  as  had  been  cast  upon  him  ;  for  as,  both 
from  what  he  had  said,  and  what  he  had  suffered, 
they  appeared  to  be  highly  unjust  and  injurious,  so 
also  they  were  very  unreasonable,  who  either  raised 
or  received  them.  Note,  (1.)  It  may  justly  be  pre¬ 
sumed  that  men  are  fully  persuaded  of  those  truths 
which  they  are  willing  to  suffer  in  the  defence  of. 
And,  (2.)  It  is  very  unjust  to  charge  those  things 
upon  others,  which  arc  contrary  not  only  to  their 
profession,  but  their  sufferings  too. 

The  apostle,  having  now  finished  what  he  intended 
to  write  for  the  conviction  and  recovery  of  the 
churches  of  Galatia,  concludes  the  epistle  with  his 
apostolical  benediction,  v.  18.  He  calls  them  his 
brethren ,  wherein  he  shews  his  great  humility,  and 
the  tender  affection  he  had  for  them,  notwith¬ 
standing  the  ill  treatment  he  had  met  with  from 
them  ;  and  takes  his  leave  of  them  with  this  very 
serious  and  affectionate  prayer,  that  the  grace  of  our 
Lord  Jesus  Christ  mav  be  with  their  spirit.  This 
was  a  usual  farewell  wish  of  the  apostle’s,  as  we  see, 
Rom.  16.  20,  24.  and  1  Cor.  16.  23.  And  herein  he 
rays,  that  they  might  enjoy  the  favour  of  Christ, 
oth  in  its  special  effects  and  its  sensible  evidences  ; 
that  they  might  receive  from  him  all  that  grace 
which  was  needful  to  guide  them  in  their  way,  to 
strengthen  them  in  their  work,  to  establish  them  in 
their  Christian  course,  and  to  encourage  and  comfort 
them  under  all  the  trials'of  life,  and  the  prospect  of 
death  itself.  This  is  fitly  called  the  grace  of  our  Lord 
Jesus  Christ,  as  he  is  both  the  sole  Purchaser  and 
the  appointed  Dispenser  of  it :  and  though  these 
churches  had  done  enough  to  forfeit  it,  by  suffering 
themselves  to  be  drawn  into  an  opinion  and  practice 
highly  dishonourable  to  Christ,  as  well  as  danger¬ 
ous  to  them  ;  yet,  out  of  his  great  concern  for  them, 
and  knowing  of  what  importance  it  was  to  them,  he 
earnestly  desires  it  on  thtir  behalf ;  yea,  that  it 
might  be  with  their  spirit,  that  they  might  continu¬ 
ally  experience  the  influences  of  it  upon  their  souls, 
disposing  and  enabling  them  to  act  with  sincerity 


538 


EPHESIANS,  I. 


and  uprightness  in  religion.  We  need  desire  no  more 
to  make  us  happy  than  the  grace  of  our  Lord  Jesus 
Christ.  This  the  apostle  begs  for  these  Christians, 


and  therein  shews  us  what  we  are  chiefly  concerned 
to  obtain  ;  and,  both  for  their  and  our  encourage 
ment  to  hope  for  it,  he  adds  his  amen. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 


OF  THE 


EPISTLE  OF  ST.  PAUL  TO  THE  EPHESIANS. 

Completed  by  Mr.  Roswell. 


SOME  think  that  this  epistle  to  the  Ephesians  was  a  circular  letter  sent  to  several  churches ;  and  that  the 
copy  directed  to  the  Ephesians,  happened  to  be  taken  into  the  canon,  and  so  it  came  to  bear  that  par¬ 
ticular  inscription.  And  they  have  been  induced  the  rather  to  think  this,  because  it  is  the  only  one  of 
all  St.  Paul’s  epistles,  that  has  nothing  in  it  peculiarly  adapted  to  the  state  or  case  of  that  particulai 
church  ;  but  it  has  much  of  common  concernment  to  all  Christians  ;  and  especially  to  all  who,  having 
been  Gentiles  in  times  past,  were  converted  to  Christianity.  But  then  it  may  be  observed,  on  i  he  other 
hand,  that  the  epistle  is  expressly  inscribed  ( ch .  1.  1.)  to  the  saints  ’which  are  at  Ephesus  ;  and  in  the 
close  of  it  he  tells  them  that  he  had  sent  Tychicus  unto  them,  whom,  in  2  Tim.  4.  12.  he  says,  he  had 
sent  to  Epbesus. 

It  is  an  epistle  that  bears  date  out  of  a  prison  :  and  some  have  observed  that  what  this  apostle  wrote  when 
he  was  a  prisoner,  had  the  greatest  relish  and  savour  in  it  of  the  things  of  God.  When  his  tribulations 
did  abound,  his  consolations  and  experiences  did  much  more  abound.  Whence  we  may  observe,  that 
the  afflictive  exercises  of  Godls  people ,  and  particularly  of  his  ministers ,  often  tend  to  the  advantage  of 
others  as  7 veil  as  to  their  own. 

The  apostle’s  design  is,  to  settle  and  establish  the  Ephesians  in  the  truth  ;  and  further  to  acquaint  them 
with  the  mystery  of  the  gospel,  in  order  to  it.  In  the  former  part  he  represents  the  great  privilege  of 
the  Ephesians,  who,  having  been  in  time  past  idolatrous  heathens,  were  now  converted  to  Christianity, 
and  received  into  covenant  with  God,  which  he  illustrates  from  a  view  of  their  deplorable  state  before 
their  conversion,  ch.  1 — 3.  In  the  latter  part  (which  we  have  in  the  4th,  5th,  and  6th  chapters)  he  in¬ 
structs  them  in  the  principal  duties  of  religion,  both  personal  and  relative;  and  exhorts  and  quickens 
them  to  the  faithful  discharge  of  them.  Zanchy  observes,  that  we  have  here  an  epitome  of  the  whole 
Christian  doctrine,  and  of  almost  all  the  chief  heads  of  divinity 


EPHESIANS,  I. 


CHAP.  I. 

(n  this  chapter,  we  have,  I.  The  introduction  to  the  whole 
epistle,  which  is  much  the  same  as  in  others,  v.  I,  2.  II. 
The  apostle’s  thanksgivings  and  praises  to  God  for  his  in¬ 
estimable  blessings  bestowed  on  the  believing  Ephesians, 
v.  3  .  .  14.  III.  His  earnest  prayers  to  God  in  their  behalf, 
v.  15..  23.  This  great  apostle  was  wont  to  abound  in 
prayers  and  in  thanksgivings  to  almighty  God ;  which  he 
generally  so  disposes  and  orders,  that  at  the  same  time 
they  carry  with  them  and  convey  the  great  and  important 
doctrines  of  the  Christian  religion,  and  the  most  weighty 
instructions  to  all  those  who  seriously  peruse  them. 


1.  "IJjAUL,  an  apostle  of  Jesus  Christ  by 
A  the  will  of  God,  to  the  saints  which 
are  at  Ephesus,  and  to  the  faithful  in  Christ 
Jesus  :  *2.  Grace  be  to  you,  and  peace,  from 
God  our  Father,  and  from  the  Lord  Jesus 
Christ. 

Here  is,  1.  The  title  S‘.  Paid  takes  to  himself,  as 
belonging  to  him — Pant,  an  up os'le  <  f  Jrsv.s  Chris’, 
8cc.  He  reckoned  it  a  great  honour  to  he  employ*  d 


539 


EPHESIANS,  T. 


by  Christ,  as  one  of  his  messengers  to  the  sons  of 
men.  The  apostles  were  prime  officers  in  the  Chris¬ 
tian  church,  being  extraordinary  ministers  appoint¬ 
ed  for  a  time  only.  They  were  furnished  by  their 
great  Lord  with  extraordinary  gifts,  and  the  imme¬ 
diate  assistance  of  the  Spirit,  that  they  might  befit¬ 
ted  for  publishing  and  spreading  the  gospel,  and  for 
the  governing  of  the  church  in  its  infant-state.  Such 
a  one  St.  Paul  was,  and  that  not  by  the  will  of  man 
conferring  that  office  upon  him,  nor  by  his  own  in¬ 
trusion  into  it ;  but  by  the  will  of  God,  very  express¬ 
ly  and  plainly  signified  to  him ;  he  being  immedi¬ 
ately  called  (as  the  other  apostles  were)  by  Christ 
himself  to  the  work.  Every  faithful  minister  of 
Christ  (though  his  call  and  office  are  not  of  so  extra¬ 
ordinary  a  nature)  may,  with  our  apostle,  reflect  on 
it  as  an  honour  and  comfort  to  himself,  that  he  is 
what  he  is,  by  the  will  of  God.  2.  The  persons  to 
whom  this  epistle  is  sent — To  the  saints  which  are 
at  E/ihesus,  to  the  Christians  who  were  members 
of  the  church  at  Ephesus,  the  metropolis  of  Asia. 
He  calls  them  saints,  for  such  they  were  in  profes¬ 
sion,  such  they  were  bound  to  be  in  truth  and  re¬ 
ality  ;  and  many  of  them  were  such.  All  Christians 
must  be  saints ;  and  if  they  come  not  under  that 
character  on  earth,  they  will  never  be  saints  in  glory. 
He  calls  them  the  faithful  in  Christ  Jesus,  believers 
in  him,  and  firm  and  constant  in  their  adherence  to 
him,  and  to  his  truths  and  ways.  They  are  not 
saints,  who  are  not  faithful,  believing  in  Christ, 
firmly  adhering  to  him,  and  true  to  the  profession 
they  make  of  relation  to  their  Lord.  Note,  It  is  not 
only  the  honour  of  ministers,  but  of  private  Chris¬ 
tians  too,  to  have  obtained  mercy  of  the  Lord  to  be 
faithful. — In  Christ  Jesus,  from  whom  they  derive 
all  their  grace  and  spiritual  strength  ;  and  in  whom 
their  persons,  and  all  that  they  perform,  are  made 
accepted.  3.  The  apostolical  benediction — Grace 
be  to  you,  &c.  This  is  the  token  in  every  epistle ; 
and  it  speaks  the  apostle’s  good  will  to  his  friends, 
and  a  real  desire  of  their  welfare.  By  grace  we  are 
to  understand  the  free  and  undeserved  love  and  fa¬ 
vour  of  God,  and  those  graces  of  the  Spirit  which 
proceed  from  it ;  by  peace,  all  other  blessings,  spi¬ 
ritual  and  temporal,  the  fruits  and  product  of  the 
former.  No  peace  without  grace.  No  peace,  nor 
grace,  but  from  God  the  Father,  and  from  the  Lord 
Jesus  Christ.  These  peculiar  blessings  proceed 
from  God,  not  as  a  Creator,  but  as  a  Father  by  spe¬ 
cial  relation :  and  they  come  from  our  Lord  Jesus 
Christ,  who,  having  purchased  them  for  his  people, 
has  a  right  to  bestow  them  upon  them.  Indeed  the 
saints,  and  the  faithful  in  Christ  Jesus,  had  already 
received  grace  and  peace ;  but  the  increase  of  these 
is  very  desirable,  and  the  best  saints  stand  in  need 
of  fresh  supplies  of  the  graces  of  the  Spirit,  and  can¬ 
not  but  desire  to  improve  and  grow  :  and  therefore 
they  should  pray,  each  one  for  himself,  and  for  one 
another,  that  such  blessings  may  still  abound  unto 
them. 

After  this  short  introduction,  he  comes  to  the 
matter  and  body  of  the  epistle ;  and  though  it  may 
seem  some%vhat  peculiar  in  a  letter,  yet  the  Spirit 
of  God  saw  fit  that  his  discourse  of  divine  things  in 
this  chapter  should  be  cast  into  prayers  and  praises : 
which  as  they  are  solemn  addresses  to  God,  so  they 
convey  weighty  instructions  to  others.  Prayer  may 
preach  ;  and  praise  may  do  so  too. 

3.  Blessed  be  the  God  and  F ather  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly 
places  in  Christ  :  4.  According  as  he  hath 
chosen  us  in  him  before  the  foundation  of 
the  world,  that  we  should  be  holy,  and 


without  blame  before  him  in  love  :  5.  Hav¬ 
ing  predestinated  us  unto  the  adoption  of 
children  by  Jesus  Christ  to  himself,  ac¬ 
cording  to  the  good  pleasure  of  his  will,  G. 

J  o  the  praise  ot  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  the 
Beloved.  7.  In  whom  we  have  redemption 
through  his* blood,  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace;  8 
Wherein  he  hath  abounded  toward  us  in  all 
wisdom  and  prudence;  9.  Having  made 
known  unto  us  the  mystery  of  his  will,  ac¬ 
cording  to  his  good  pleasure  which  he  hath 
purposed  in  himself:  10.  That  in  the  dis¬ 
pensation  of  the  fulness  of  times,  he  might 
gather  together  in  one  all  things  in  Christ, 
both  which  are  in  heaven  and  which  are  on 
earth;  even  in  him,  11.  In  whom  also  we 
have  obtained  an  inheritance,  being  pre¬ 
destinated  according  to  the  purpose  of  him 
who  worketh  all  things  after  the  counsel 
of  his  own  will;  12.  That  we  should  be 
to  the  praise  of  his  glory,  who  first  trusted 
in  Christ.  13.  In  whom  ye  also  trusted , 
after  that  ye  heard  the  word  of  truth,  the 
gospel  of  your  salvation:  in  whom  also, 
after  that  ye  believed,  ye  were  sealed  with 
that  holy  Spirit  of  promise,  14.  Which  is 
the  earnest  of  our  inheritance  until  the  re¬ 
demption  of  the  purchased  possession,  unto 
the  praise  of  his  glory. 

He  begins  with  thanksgivings  and  praise,  and  en¬ 
larges  with  a  great  deal  ot  fluency  and  copiousness 
of  affection  upon  the  exceeding  great  and  precious 
benefits  which  we  enjoy  by  Jesus  Christ.  For,  the 
great  privileges  of  our  religion  are  verv  aptly  re¬ 
counted  and  enlarged  upon  in  our  praises  to  God. 

In  general,  (y.  3.)  he  blesses  God  for  spiritual 
blessings ;  where  he  styles  him  the  God  and  Father 
of  our  Lord  Jesus  Christ:  for,  as  Mediator,  the  Fa¬ 
ther  wa,;  his  God;  as  God,  and  the  second  Person 
in  the  blessed  Trinity,  God  was  his  Father.  It 
speaks  the  mystical  union  betwixt  Christ  and  be¬ 
lievers,  that  the  God  and  Father  of  our  Lord  Jesus  » 
Christ  is  their  God  and  Father;  and  that,  in  and 
through  him.  All  blessings  come  from  God,  as  the 
Father  of  our  Lord  Jesus  Christ.  No  good  can  be 
expected  from  a  righteous  and  holy  God  to  sinful 
creatures,  but  by  his  mediation.  He  hath  blessed  us 
with  all  spiritual  blessings.  Note,  Spiritual  blessings 
are  the  best  blessings  with  which  God  blesses  us, 
and  for  which  we  are  to  bless  him.  HE  blesses  US 
bv  bestowing  such  things  upon  us  as  make  us  really 
blessed.  WE  cannot  thus  bless  God  again  ;  but 
must  do  it  by  praising  and  magnifying,  and  speaking 
well  of  him  on  that  account :  and  whom  God  blesses 
with  some,  he  blesses  with  all  spiritual  blessings  ;  to 
whom  he  gives  Christ,  he  freely  gives  all  these 
things.  It  is  not  so  with  temporal  blessings  ;  some 
are  favoured  with  health,  and  not  with  riches ;  some 
with  riches,  and  not  with  health,  See.  Bur  where 
God  blesses  with  spiritual  blessings,  he  blesses  with 
all.  They  are  spiritual  blessings  in  heavenly  places ; 
that  is,  say  some,  in  the  church,  distinguished  from 
the  world,  and  called  out  of  it.  Or  it  may  be  read, 
in  heavenly  things,  such  as  come  from  heaven,  and 
are  designed  to  prepare  men  for  it,  and  to  secure 


540 


EPHESIANS,  1. 


their  reception  into  it.  We  should  hence  learn  to 
mind  spiritual  and  heavenly  things  as  the  principal 
things,  spiritual  and  heavenly  blessings  as  the  best 
blessings,  with  which  we  cannot  be  miserable,  and 
without  which  we  cannot  but  be  so.  Set  not  your 
affections  on  things  on  the  earth ,  but  on  those  things 
which  are  above.  These  we  are  blessed  with  in 
Christ:  for  as  all  our  services  ascend  to  God  through 
Christ,  so  all  our  blessings  are  conveyed  to  us  the 
same  way ;  he  being  the  Mediator  between  God 
and  us. 

The  particular  spiritual  blessings  with  which  we 
are  blessed  in  Christ,  and  for  which  we  ought  to 
;>less  God,  are  (many  of  them)  here  enumerated  and 
enlarged  upon. 

1.  Election  and  predestination,  which  are  the 
secret  springs  whence  the  others  flow,  v.  4,  5,  11. 
Election,  or  choice,  respects  that  lump  or  mass  of 
mankind,  out  of  which  some  are  chosen,  from  which 
they  are  separated  and  distinguished.  Predestina¬ 
tion  has  respect  to  the  blessings  they  are  designed 
for;  particularly  the  adoption  of  children:  it  being 
the  purpose  of  God,  that  in  due  time  we  should  be¬ 
come  his  adopted  children,  and  so  have  a  right  to  all 
the  privileges,  and  to  the  inheritance,  of  children. 
We  have  here  the  date  of  this  act  of  love  ;  it  was 
before  the  foundation  of  the  world :  not  only  1^‘t'ore 
God’s  people  had  a  being,  but  before  the  world  had 
a  beginning  ;  for  they  were  chosen  in  the  counsel  of 
God  from  all  eternity.  It  magnifies  these  blessings 
to  a  high  degree,  that  they  are  the  products  of  eter¬ 
nal  counsel.  The  alms  which  you  give  to  beggars 
at  your  doors,  proceed  from  a  sudden  resolve  ;  but 
the  provision  which  a  parent  makes  for  his  children, 
is  the  result  of  many  thoughts,  and  is  put  into  his  last 
will  and  testament  with  a  great  deal  of  solemnity. 
And  as  this  magnifies  divine  love,  so  it  secures  the 
blessings  to  God’s  elect ;  for  the  purpose  of  God  ac¬ 
cording  to  election  shall  stand.  He  acts  in  pursuance 
of  his  eternal  purpose  in  bestowing  spiritual  bless¬ 
ings  upon  his  people.  He  hath  blessed  us — accord¬ 
ing  as  he  hath  chosen  us  in  him,  in  Christ  the  great 
Head  of  the  election,  who  is  emphatically  called 
God’s  elect,  his  chosen ;  and  in  the  chosen  Redeemer 
an  eye  of  favour  was  cast  upon  them.  Observe  here 
one  great  end  and  design  of  this  choice  ;  chosen — 
that  we  should  be  holy  ;  not  because  he  foresaw  they 
would  be  holy,  but  because  he  determined  to  make 
them  so.  All  who  are  chosen  to  happiness  as  the 
end,  are  chosen  to  holiness  as  the  means.  Their 
sanctification,  as  well  as  their  salvation,  is  the  result 
of  the  counsels  of  divine  love.  And  without  blame 
before  him  ;  that  their  holiness  might  not  be  only  ex¬ 
ternal  and  in  outward  appearance,  so  as  to  prevent 
blame  from  men  ;  but  internal  and  real,  and  what 
God  himself  will  account  such,  who  looketh  at  the 
heart;  such  holiness  proceeding  from  love  to  God 
and  to  our  fellow-creatures  ;  this  charity  being  the 
principle  of  all  true  holiness.  The  original  word  sig¬ 
nifies  such  an  innocence  as  no  man  can  carp  at ;  and 
therefore  some  understand  it  of  that  perfect  holiness 
which  the  saints  shall  attain  to  in  the  life  to  come, 
which  will  be  eminently  before  God  ;  they  being  in 
his  immediate  presence  for  ever. 

Here  is  also  the  rule,  and  the  fontal  cause  of  God’s 
election  ;  it  is  according  to  the  good  pleasure  of  his 
will;  (f-  5.)  not  for  the  sake  of  any  thing  in  them 
foreseen,  but  because  it  was  his  sovereign  will,  and 
a  thing  highly  pleasing  to  him.  It  is  according  to 
the  purpose,  the  fixed  and  unalterable  will,  of  him 
who  worketh  all  things  after  the  counsel  of  his  own 
will,  (v.  11.)  who  powerfully  accomplishes  whatever 
concerns  his  elect,  as  he  has  wisely  and  freely  fore¬ 
ordained  and  decreed  :  the  last  and  great  end  and 
design  of  all  which,  is,  his  own  glory.  To  the  praise 
of  the  glory  of  his  grace,  (v.  6.)  That  we  should  be 
to  the  praise  of  his  glory,  (y.  12. )  th  .t  we  should  live 


|  and  behave  ourselves  in  such  a  manner  that  his  rich 
grace  might  be  magnified,  and  appear  glorious,  and 
|  worthy  ot  the  highest  j  raise.  Alt  is  of  God,  and  from 
him,  and  through  him,  and  therefore  all  must  be  to 
him,  and  centre  in  h.s  praise.  Note,  The  glory  of 
God  is  his  own  end,  and  it  should  be  our’s  in  all  that 
we  do.*  The  next  spiritual  blessing  the  apostle 
takes  notice  of,  is, 

2.  Acceptance  with  God  through  Jesus  Christ  ; 
Wherein,  or  by  which  grace,  he  hath  made  us  ac¬ 
cepted  in  the  Beloved,  v.  6.  Jesus  Christ  is  the 
Beloved  of  his  Father,  (Matt.  S.  17.)  as  well  as  of 
angels  and  saints.  It  is  our  great  privilege  to  be  ac¬ 
cepted  of  God,  which  implies  his  love  to  us,  and  his 
taking  us  under  his  care,  and  into  his  famih.  Y\  e 
cannot  be  thus  accepted  of  God,  but  in  and  thre  ugh 
Jesus  Christ.  He  loves  his  people  for  the  sake  of 
the  Beloved. 

3.  Remission  of  sins,  and  redemption,  through  the 
blood  of  Jesus,  v.  7.  No  remission  without  redemp¬ 
tion.  It  was  by  reason  of  tin  that  we  were  capti¬ 
vated  ;  and  we  cannot  be  released  from  our  captivity 
but  by  the  remission  of  our  sins.  This  redemption 
we  have  in  Christ,  and  this  remission  through  his 
blood.  The  guilt  and  the  stain  of  sin  could  be  no 
otherwise  removed  than  by  the  blood  of  Jesus.  All 
our  spiritual  blessings  flow  down  to  us  in  that  stream. 
This  great  benefit,  which  comes  freely  to  us,  was 
dearly  bought  and  paid  for  by  our  blessed  Lord : 
and  yet  it  is  according  to  the  riches  o/’ God’s  grace. 
Christ’s  satisfaction  and  God’s  rich  grace  are  very 
consistent  in  the  great  affair  of  man’s  redemption. 
God  was  satisfied  by  Christ  as  our  Substitute  and 
Surety  ;  but  it  was  rich  grace  that  would  accept  of  a 
Surety,  when  he  might  have  executed  the  severity 
of  the  law  upon  the  transgressor ;  and  it  was  rich 
grace  to  provide  such  a  Surety  as  his  own  Son,  and 
freely  to  deliver  him  up,  when  nothing  of  that  nature 
could  have  entered  into  our  thoughts,  or  have  been 
any  otherwise  found  out  for  us.  In  which  instance 
he  has  not  only  manifested  riches  of  grace,  but  hath 
abounded  towards  us  in  all  wisdom  and  prudence  ; 
( v .  8.)  wisdom  in  contriving  the  dispensation,  and 
prudence  in  executing  the  counsel  ot  his  will,  as  he 
has  done.  How  illustrious  have  the  divine  wisdom 
and  prudence  rendered  themselves,  in  so  happily 
adjusting  the  matter  between  justice  aud  mercy  in 
this  grand  affair ;  in  securing  the  honour  of  God  and 
his  law,  at  the  same  time  that  the  recovery  of  sin¬ 
ners  and  their  salvation  are  ascertained  and  made 
sure  ! 

4.  Another  privilege  which  the  apostle  here  blesses 
God  for,  is,  divine  revelation — that  God  hath  made 
known  to  us  the  mystery  of  his  will ;  (v.  9.)  so  much 
of  his  good  will  to  men,  which  had  been  concealed 
for  a  long  time,  and  is  still  concealed  from  so  great  a 
part  of  the  world  :  this  we  owe  to  Christ,  who,  hav¬ 
ing  lain  in  the  bosom  of  the  Father  from  eternity, 
came  to  declare  his  will  to  the  children  of  men. 
According  to  his  good  pleasure,  his  secret  counsels 
concerning  man’s  redemption,  which  he  hud  pur¬ 
posed,  or  resolved  upon,  merely  in  and  from  himself, 
and  not  for  any  thing  in  them.  In  this  revelation, 
and  in  his  making  known  unto*us  the  mystery  of  his 
will,  the  wisdom  and  the  prudence  of  God  do  abun¬ 
dantly  shine  forth.  It  is  described  {v.  13.  )os  the  word 
of  truth,  and  the  gospel  of  our  salvation.  Every  v  <  rd 
of  it  is  true  ;  it  contains  and  instructs  us  in  the  most 
weighty  and  important  truths,  and  it  is  confirmed 
and  sealed  bv  the  very  oath  of  God  :  from  whence 
we  should  learn  to  betake  ourselves  to  it  in  all  our 
searches  after  divine  truth.  It  is  the  gospel  of  our 

*  This  passage  has  been  understood  bv  some  in  a  very 
different  sense,  and  with  a  special  reference  to  the  conversior 
of  these  Ephesians  to  Christianity.  Those  who  have  a  mind 
to  see  what  is  said  to  this  purpose,  may  consult  Mr.  Locke, 
and  other  well-known  writers,  on  'he  place. 


541 


EPHESIANS,  1. 


salvation  :  it  publishes  the  glad  tidings  of  salvation, 
and  contains  the  offer  of  -it :  it  points  out  the  way 
that  leads  to  it;  and  the  blessed  Spirit  renders  ihe 
reading  and  the  ministration  of  it  effectual  to  the 
salvation  of  souls.  O,  how  we  ought  to  prize  this 
glorious  gospel,  and  to  bless  God  for  it  !  1  his  is  the 

'light  shining  in  a  dark  /dace,  for  which  we  have  rea¬ 
son  to  be  thankful,  and  to  which  we  should  take  heed. 

5.  Union  in  and  with  Christ,  is  a  great  privilege, 
a  spiritual  blessing,  and  the  foundation  of  many 
others.  He  gathers  together  in  one  all  things  in 
Christ,  v.  10.  All  the  lines  of  divine  revelation  meet 
in  Christ ;  all  religion  centres  in  him.  Jews  and  Gen¬ 
tiles  were  united  to  each  other,  by  being  both  united 
to  Christ.  Things  in  heaven,  and  things  on  earth,  are 
gathered  together  in  him  ;  peace  made,  correspond¬ 
ence  settled,  between  heaven  and  earth,  through 
him.  The  innumerable  company  of  angels  become 
one  with  the  church  through  Christ :  this  God  pur- 
/losecl  in  himself  and  it  was  his  design  in  that  dispen¬ 
sation  which  was  to  be  accomplished  by  his  sending 
of  Christ  in  the  fulness  of  time,  at  the  exact  time  that 
God  had  prefixed  and  settled. 

6.  The  eternal  inheritance  is  the  great  blessing 
with  which  we  are  blessed  in  Christ ;  In  whom  also 
we  have  obtained  an  inheritance,  t*.  11.  Heaven  is 
the  inheritance,  the  happiness  of  which  is  a  sufficient 
portion  for  a  soul :  it  is  conveyed  in  the  way  of  an 
inheritance  ;  being  the  gift  of  a  Father  to  his  children. 
If  children,  then  heirs.  All  the  blessings  that  we  have 
in  hand,  are  but  small  if  compared  with  the  inherit¬ 
ance.  What  is  laid  out  upon  an  heir  in  his  minority, 
is  nothing  to  what  is  reserved  for  him  when  he  comes 
to  age.  Christians  are  said  to  have  obtained  this  in¬ 
heritance,  as  they  have  a  present  right  to  it ;  and 
even  actual  possession  of  it,  in  Christ  their  Head  and 
Representative. 

7.  The  seal  and  earnest  of  the  Spirit  are  of  the 
number  of  these  blessings.  We  are  said  to  be  sealed  : 
with  that  holy  Spirit  of  promise,  v.  13.  The  blessed  ’ 
Spirit  is  holy  himself,  and  he  makes  us  holy.  He  is  ' 
called  the  Spirit  of  promise,  as  he  is  the  promised  | 
Spirit.  By  him  believers  are  sealed  ;  that  is,  sepa¬ 
rated  and  set  apart  for  God,  and  distinguished  and 
marked  as  belonging  to  him.  The  Spirit  is  the 
Earnest  of  our  inheritance,  v.  14.  The  earnest  is 
part  of  pavment,  and  it  secures  the  full  sum  :  so  is 
the  gift  of  the  Holy  Ghost ;  all  his  influences  and 
operations,  both  as  a  Sanctifier  and  a  Comforter,  are 
heaven  begun,  glory  in  the  seed  and  bud.  The  Spirit’s 
illumination  is  an  earnest  of  everlasting  light ;  sancti¬ 
fication  is  an  earnest  of  perfect  holiness ;  and  his  com¬ 
forts  are  earnests  of  everlasting  joys.  He  is  said  to 
be  the  Earnest,  until  the  redemption  of  the  purchased 
possession.  It  may  be  called  here  the  possession,  be¬ 
cause  this  earnest  makes  it  as  sure  to  the  heirs  as 
though  they  were  already  possessed  of  it ;  and  it  is 
purchased  for  them  by  the  blood  of  Christ.  The 
redemption  of  it  is  mentioned,  because  it  was  mort¬ 
gaged  and  forfeited  by  sin  ;  and  Christ  restores  it  to 
us,  and  so  is  said  to  redeem  it,  in  allusion  to  the  law 
of  redemption.  Observe  from  all  this,  what  a  gra¬ 
cious  promise  that  is,  which  secures  the  gift  of  the 
Holy  Ghost  to  them  who  ask  him. 

The  apostle  mentions  the  great  end  and  design  of 
God  in  bestowing  all  these  spiritual  privileges  ;  that 
we  should  be  to  the  praise  of  his  glort/,  who  first 
trusted  in  Christ,  we  to  whom  the  gospel  was  first 
preached,  and  who  were  first  converted  to  the  faith 
of  Christ,  and  to  the  placing  our  hope  and  trust  in 
him.  Note,  Seniority  in  grace  is  a  preferment ; 
IVl. io  were  in  Christ  before  me,  says  the  apostle  : 
(Rom.  16.  7.)  they  who  have  for  a  longer  time  ex¬ 
perienced  the  grace  of  Christ,  are  under  more  spe¬ 
cial  obligations  to  glorify  God.  They  should  be 
strong  in  faith,  and  more  eminently  glorify  him  ;  but 
this  should  be  the  common  end  of  all.  For  this  we 


were  made,  and  for  this  we  were  redeemed  ;  this  is 
the  great  design  of  our  ChristiSnity,  and  of  Gou  in 
all  that  he  has  done  tor  us  ;  unto  the  praise  of  his 
glory,  v.  14.  He  intends  that  his  grace  and  power 
and  other  perfections  should  by  this  means  become 
conspicuous  and  illustrious,  and  that  the  sons  of  men 
should  magnify  him. 

15.  Wherefore  I  also,  after  1  heard  of 
your  faith  in  the  Lord  Jesus,  and  love  unto 
all  the  saints,  1 6.  Cease  not  to  give  thanks 
for  you,  making  mention  of  you  in  my 
prayers;  17.  'That  the  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory,  may  give 
unto  you  the  Spirit  of  wisdom  and  revela¬ 
tion,  in  the  knowledge  of  him:  18.  The 
eyes  of  your  understanding  being  enlight¬ 
ened:  that  ye  may  know  what  is  the  hope 
of  his  calling,  and  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints,  1 9 
And  what  is  the  exceeding  greatness  of  his 
power  to  us-ward  who  believe,  according 
to  the ‘working  of  his  mighty  power,  20. 
Which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead,  and  set  him  at 
his  own  right  hand  in  the  heavenly  places , 
21.  Far  above  all  principality,  and  power, 
and  might,  and  dominion,  and  every  name 
that  is  named,  not  only  in  this  world,  but 
also  in  that  which  is  to  come :  22.  And 
hatli  put  all  things  under  his  feet,  and  gave 
him  to  he  the  head  over  all  things  to  the 
church,  23.  Which  is  his  body,  the  fulness 
of  him  that  filleth  all  in  all. 

We  are  come  to  the  lust  part  of  this  chapter, 
which  consists  of  St.  Paul’s  earnest  praver  to  God  in 
behalf  of  these  Ephesians.  We  should  pray  for  the 
persons  for  whom  we  give  thanks.  Our  apostle 
blesses  God  for  what  he  had  done  for  them,  and 
then  he  prays  that  he  would  do  more  for  them.  He 
gives  thanks  for  spiritual  blessings,  and  prays  for 
further  supplies  of  them  :  for  God  will  for  this  be 
inquired  of  by  the  house  of  Israel,  to  do  it  for  them. 
He  has  laid  up  these  spiritual  blessings  for  us  in  the 
hands  of  his  Son  the  Lord  Jesus  ;  but  then  he  has 
appointed  us  to  draw  them  out,  and  fetch  them  in, 
by  prayer.  We  have  no  part  or  lot  in  the  matter, 
any  further  than  we  claim  it  by  faith  and  praver. 

One  inducement  to  pray  for  them,  was,  the  good 
account  he  had  of  them,  of  their  faith  in  the  Lord 
Jesus,  and  love  unto  alt  the  saints,  v.  15.  Faith  in 
!  Christ,  and  love  to  the  saints,  will  be  attended  with 
|  all  other  graces.  Love  to  the  saints,  as  such,  and  be¬ 
cause  they  are  such,  must  include  love  to  God.  They 
who  love  saints,  as  such,  love  all  saints,  how  weak 
j  in  grace,  how  mean  in  the  world,  how  fretful  and 
peevish  soever,  some  of  them  may  be.  Another  in- 
I  ducement  to  pray  for  them,  was,  because  they  had 
|  received  the  earnest  of  the  inheritance :  this  we 
may  observe  from  the  words  being  connected  with 
j  the  preceding  ones  bv  the  partie'e  wherefore.  “  Per¬ 
haps  you  will  think,  that  having  received  the  earnest, 
it  should  follow,  therefore  ye  are  happy  enough,  and 
take  no  further  care  :  you  need  not  pray  for  your¬ 
selves,  nor  I  for  you.  No,  quite  the  contrary.  Where¬ 
fore — I  cease  not  to  give  thanks  for  you,  making 
mention  of  you  in  my  prayers,”  v.  16.  While  he 
blesses  God  for  giving  them  the  Sp’rit,  he  ceases  no* 
to  prav  that  he  would  give  unto  them  the  Spirit, 


542 


EPHESIANS,  1. 


(v.  j  7.)  that  he  would  give  greater  measures  of  the  ’ 
Spirit.  Observe,  Even  the  best  of  Christians  need 
to  be  prayed  for :  and  while  we  hear  well  of  our 
Christian  friends,  we  should  think  ourselves  obliged 
to  intercede  with  God  for  them,  that  they  may 
abound  and  increase  yet  more  and  more. 

Now  what  is  it  that  St.  Paul  prays  for  in  their  be¬ 
half  ?  Not  that  they  might  be  freed  from  persecu¬ 
tion  ;  nor  that  they  might  possess  the  riches,  honours, 
or  pleasures  of  the  world  ;  but  the  great  thing  he 
prays  for,  is,  the  illumination  of  their  understand¬ 
ings,  and  that  their  knowledge  might  increase  and 
abound  :  he  means  it  of  a  practical  and  experimen¬ 
tal  knowledge.  The  graces  and  comforts  of  the 
Spirit  are  communicated  to  the  soul  by  the  enlight¬ 
ening  of  the  understanding.  In  this  way  he  gains 
and  keeps  possession.  Satan  takes  a  contrary  way  ; 
he  gets  possession  by  the  senses  and  passions,  Christ 
by  the  understanding.  Observe, 

1.  Whence  this  knowledge  must  come  ;  from  the 
God  of  our  Lord  Jesus  Christ,  v.  17.  The  Lord  is  a 
God  of  knowledge  ;  and  there  is  no  sound,  saving, 
knowledge,  but  what  comes  from  him  ;  and  therefore 
to  him  we  must  look  for  it,  who  is  the  God  of  our 
Lord  Jesus  Christ,  (v.  3. )  and  the  Father  of  glory.  It 
is  a  Hebraism.  God  is  infinitely  glorious  m  himself; 
all  glory  is  due  to  him  from  his  creatures,  and  he  is 
the  Author  of  all  that  glory  with  which  his  saints 
are,  or  shall  be,  invested.  Now  he  gives  knowledge, 
by  giving  the  S/iirit  of  knowledge  ;  for  the  Spirit  of 
God  is  the  Teacher  of  the  saints  ;  the  Spirit  of  wis¬ 
dom  and  revelation.  We  have  the  revelation  of  the 
Spirit  in  the  word  :  but  will  that  avail  us,  if  we  have 
not  the  wisdom  of  the  Spirit  in  the  heart  ?  If  the 
same  Spirit  who  indited  the  sacred  scriptures  do  not 
take  the  veil  from  off  our  hearts,  and  enable  us  to 
understand  and  improve  them,  we  shall  be  never  the 
better.  In  the  knowledge  of  him,  or  for  the  acknow¬ 
ledgment  of  him  ;  not  only  a  speculative  knowledge 
of  Christ,  and  of  what  relates  to  him,  but  an  ac¬ 
knowledgment  of  Christ’s  authority  by  an  obedient 
conformity  to  him,  which  must  be  by  the  help  of  the 
Spirit  of  wisdom  and  revelation.  This  knowledge 
is  first  in  the  understanding.  He  prays  that  the 
eyes  of  their  understanding  may  be  enlightened,  v.  18. 

G  >»erve,  Those  who  have  their  eyes  opened,  and 
have  some  understanding  in  the  things  of  God,  have 
need  to  be  more  and  more  enlightened,  and  to  have 
tlreir  knowledge  more  clear  and  distinct  and  expe¬ 
rimental.  Christians  should  not  think  it  enough  to 
have  warm  affections,  but  they  should  labour  to  have 
clear  understandings  ;  they  should  be  ambitious  of 
being  knowing  Christians,  and  judicious  Christians. 

2.  What  it  is  that  he  more  particularly  desires 
they  should  grow  in  the  knowledge  of.  (1.)  The 
hope  of  his  calling,  v.  18.  Christianity  is  our  call¬ 
ing.  God  has  called  us  to  it,  and  on  that  account  it 
is  said  to  be  his  calling.  There  is  a  hope  in  this  call¬ 
ing  ;  for  those  who  deal  with  God,  deal  upon  trust. 
And  it  is  a  desirable  thing  to  know  what  this  hope 
of  our  calling  is,  to  have  such  an  acquaintance  with 
the  immense  privileges  of  God’s  people,  and  the  ex¬ 
pectations  they  have  from  God,  and  with  respect  to 
the  heavenly  world,  as  to  be  quickened  thereby  to 
the  utmost  diligence  and  patience  in  the  Christian 
course.  W  e  ought  to  labour  after,  and  pray  earn¬ 
estly  for,  a  clearer  insight  into,  and  a  fuller  acquaint¬ 
ance  with,  the  great  objects  of  a  Christian’s  hopes 
and  expectations.  (2.)  The  riches  of  the  glory  of 
his  inheritance  in  the  saints.  Beside  the  heavenly 
inheritance  prepared  for  the  saints,  there  is  a  pre¬ 
sent  inheritance  in  the  saints :  for  grace  is  glory  be¬ 
gun,  and  holiness  is  happiness  in  the  bud.  There  is 
a  glory  in  this  inheritance  ;  riches  of  glory,  render¬ 
ing  the  Christian  more  excellent  and  more  truly 
honourable  than  all  about  him  :  and  it  is*desirable  to 
know  this  experimentally ;  to  be  acquainted  with  the 


principles,  pleasures,  and  powers,  of  the  spiritual 
and  divine  life.  It  may  bje  understood  of  the  glori¬ 
ous  inheritance  in  or  among  the  saints  in  hea\en, 
where  God  does,  as  it  were,  lay  forth  all  his  riches, 
to  make  them  happy  and  glorious,  and  where  all 
that  the  saints  are  in  possession  of  is  transcendently 
glorious :  as  the  know  ledge  that  can  be  attained  of 
this  upon  earth,  is  very  desirable,  and  must  be  ex¬ 
ceedingly  entertaining  and  delightful.  Let  us  en¬ 
deavour  then,  by  reading,  contemplation,  and  prayer, 
to  know  as  much  of  heaven  as  we  can,  that  we  may¬ 
be  desiring  and  longing  to  be  there.  (3.)  The  ex¬ 
ceeding  greatness  of  God’s  power  toward  them  who 
believe,  v.  19.  The  practical  belief  of  the  all-suffi¬ 
ciency  of  God,  and  of  the  omnipotence  of  divine 
grace,  is  absolutely  necessary  to  a  close  and  steady- 
walking  with  him.  It  is  a  desirable  thing  to  know 
experimentally  the  mighty  power  of  that  grace  be¬ 
ginning  and  carrying  on  the  work  of  faith  in  can- 
souls.  It  is  a  difficult  thing  to  bring  a  soul  to  believe 
fully  in  Christ,  and  to  venture  its  all  upon  his  righ¬ 
teousness,  and  upon  the  hope  of  eternal  life.  It  is 
nothing  less  than  an  almighty  lower  that  will  work 
this  in  us.  The  apostle  speaks  here  with  a  mightv 
fluency  and  copiousness  of  expression,  and  yet,  at 
the  same  time,  as  if  he  w'anted  words  to  express  the 
exceeding  greatness  of  God’s  almighty  power,  that 
power  which  God  exerts  toward  his  people,  and  by 
which  he  raised  Christ  from  the  dead,  v.  20.  That 
indeed  was  the  great  proof  of  the  truth  of  the  gospel 
to  the  world  :  but  the  transcript  of  that  in  ourselves, 
(our  sanctification,  and  rising  from  the  death  of  sin, 
in  conformity  to  Christ’s  resurrection,)  is  the  great 
proof  to  us.  Though  this  cannot  prove  the  truth  of 
the  gospel  to  another  who  knows  nothing  of  the  mat¬ 
ter,  (there  the  resurrection  of  Christ  is  the  proof,) 
yet  to  be  able  to  speak  experimentally,  as  the  Sa¬ 
maritans,  “  We  have  heard  him  ourselves,  we  have 
felt  a  mighty  change  in  our  own  hearts,”  will  make 
us  able  to  say,  with  the  fullest  satisfaction,  Now  we 
believe,  and  are  sure,  that  this  is  the  Christ,  the  Son 
of  God.  Many  understand  the  apostle  here  as 
speaking  of  that  exceeding  greatness  of  power, 
which  God  will  exert  for  the  raising  the  bodies  of 
believers  to  eternal  life,  even  the  same  mighty  power 
which  he  wrought  in  Christ  when  he  raised  him,  &c. 
And  how  desirable  a  thing  must  it  be  to  become  at 
length  acquainted  with  that  power,  by  being  raised 
out  of  the  grave  thereby  unto  eternal  life  ! 

Having  said  something  of  Christ  and  his  resurrec¬ 
tion,  the  apostle  digresses  a  little  from  the  subject 
he  is  upon,  to  make  some  further  honourable  men¬ 
tion  of  the  Lord  Jesus  and  his  exaltation.  He  is  set 
at  the  Father’s  right  hand  in  (he  heavenly  places. 
See.  v.  20,  21.  Jesus  Christ  is  advanced  above  all, 
and  he  is  set  in  authority  over  all,  they  being  made 
subject  to  him.  All  the  glory  of  the  upper  world, 
and  all  the  powers  of  both  worlds,  are  entirely  dc- 
|  voted  to  him.  The  Father  hath  put  all  things  un¬ 
der  his  feet,  (v.  22.)  according  to  the  promise,  Ps. 
110.  1.  All  creatures  whatsoever  are  in  subjection 
to  him  ;  they  must  either  yield  him  sincere  obedi¬ 
ence,  or  fall  under  the  weight  of  his  sceptre,  and  re¬ 
ceive  their  doom  from  him.  God  GAVE  him  to  be 
Head  over  all  things.  It  was  a  gift  to  Christ,  con¬ 
sidered  as  Mediator,  to  be  advanced  to  such  do¬ 
minion  and  headship,  and  to  such  a  mystical  body 
prepared  for  him  :  and  it  was  a  gift  to  the  church,  to 
be  provided  with  a  Head,  endued  with  so  much 
power  and  authority.  God  gave  him  to  be  the  Head 
over  all  things.  He  gave  him  all  power  both  in  hea¬ 
ven  and  in  earth.  The  Father  loves  the  Son,  ana 
hath  given  ALL  things  into  his  hands.  But  that 
which  completes  the  comfort  of  this,  is,  that  lie  is 
the  Head  over  all  things  to  the  church  ;  he  is  there¬ 
fore  intrusted  with  all  power,  that  he  may  dispose 
of  all  the  affairs  of  the  providential  kingdom  in  sub 


543 


EPHESIANS,  II. 


serviency  to  the  designs  of  his  grae .  concerning  his  I 
church.  With  this  therefore  we  may  answer  the  j 
messengers  of  the  nations,  that  the  Lord  hath  found-  ' 
ed  Zion.  The  same  power  that  supports  the  world, 
supports  the  church  ;  and  we  are  sure  he  loves  his 
church,  for  it  is  his  body,  ( v .  23.)  his  mystical  body, 
.and  he  will  care  for  it.  It  is  the  fulness  of  him  that 
Jilleth  a'l  in  all .  Jesus  Christ  filleth  all  in  all ;  he 
supplies  all  defects  in  all  his  members,  filling  them 
with  his  Spirit,  and  even  with  the  fulness  of  God, 
ch.  3.  19.  And  yet  the  church  is  said  to  be  his  ful¬ 
ness  ;  because  Christ  as  Mediator  would  not  be  com- 

Elete  if  he  had  not  a  church.  How  could  he  be  a 
’  ing  if  he  had  not  a  kingdom  ?  This  therefore  comes 
in  to  the  honour  of  Christ,  as  Mediator,  that  the 
church  is  his  fulness. 

CHAP.  II. 

This  chapter  contains  an  account,  I.  Of  the  miserable  con¬ 
dition  of  these  Ephesians  by  nature,  (v.  1 .  .  3. )  and  again, 
v.  11,  12.  II.  Of  the  glorious  change  that  was  wrought  in 
them  by  converting  grace,  (v.  4. .  10.)  apd  again,  v.  13. 
III.  Of  the  great  and  mighty  privileges  that  converted  Jews 
and  Gentiles  both  receive  from  Christ,  v.  14  . .  22. 

The  apostle  endeavours  to  affect  them  with  a  due  sense  of  the 
wonderful  change  which  divine  grace  had  wrought  jn 
them ;  and  this  is  very  applicable  to  that  great  change 
which  the  same  grace  works  in  all  those  who  are  brought 
into  a  state  of  grace.  So  that  we  have  here  a  lively  picture 
both  of  the  misery  of  unregenerate  men,  and  of  the  happy 
condition  of  converted  souls  ;  enough  to  awaken  and  alarm 
those  who  are  yet  in  their  sins,  and  to  put  them  upon 
hastening  out  of  that  state ;  and  to  comfort  and  delight 
those  whom  God  hath  quickened,  with  a  consideration  of 
the  mighty  privileges  with  which  they  are  invested. 

1 .  4  ND  you  hath  he  quickened ,  who  were 
dead  in  trespasses  and  sins;  2. 
Wherein  in  time  past  ye  walked  according 
to  the  course  of  this  world,  according  to  the 
prince  of  the  power  of  the  air,  the  spirit  that 
now  worketh  in  the  children  of  disobedi¬ 
ence  :  3.  Among  whom  also  we  all  had  our 
conversation  in  times  past,  in  the  lusts  of 
our  flesh,  fulfilling  the  desires  of  the  flesh 
and  of  the  mind ;  and  were  by  nature  the 
children  of  wrath,  even  as  others. 

The  miserable  condition  of  the  Ephesians  by  na¬ 
ture,  is  here  in  part  described.  Observe, 

1.  Unregenerate  souls  are  dead  in  trespasses  and 
sins.  All  those  who  are  in  their  sins,  are  dead  in 
sins  ;  yea,  in  trespasses  and  sins  ;  which  may  signify 
all  sorts  of  sins,  habitual  and  actual ;  sins  of  heart 
and  of  life.  Sin  is  the  death  of  the  soul.  Wherever 
that  prevails,  there  is  a  privation  of  all  spiritual  life. 
Sinners  are  dead  in  state,  being  destitute  of  the  prin¬ 
ciples  and  powers  of  spiritual  life ;  and  cut  off  from 
God,  the  Fountain  of  life  :  and  they  are  dead  in  law, 
as  a  condemned  malefactor  is  said  to  be  a  dead  man. 

2.  A  state  of  sin  is  a  state  of  conformity  to  this 
world,  2.  In  the  first  verse  he  speaks  of  their 
internal  state,  in  this  of  their  outward  conversation  ; 
Wherein,  in  which  trespasses  and  sins,  in  time  past 
ye  walked ;  ye  lived  and  behaved  yourselves  in  such 
a  manner  as  the  men  of  the  world  are  used  to  do. 

3.  W e  are  by  nature  bond-slaves  to  sin  and  Satan. 
They  who  walk  in  trespasses  and  sins,  and  accord¬ 
ing  to  the  course  of  this  world,  walk  according  to  the 
prince  of  the  power  of  the  air.  The  Devil,  or  the 
prince  of  devils,  is  thus  described.  See  Matt.  12.  ] 
24,  26.  The  legions  of  apostate  angels  are  as  one 
power  united  under  one  chief ;  and  therefore  what  is  | 
called  the  powers  of  darkness  elsewhere,  is  here 
spoken  of  in  the  singular  number.  The  air  is  re-  j 
presented  as  the  seat  of  his  kingdom  :  and  it  was  the 
opinion  of  both  Jews  and  Heathens,  that  the  air  is 
full  of  spirits,  and  that  there  they  exercise  and  exert  J 


themselves.  The  Devil  seems  io  have  some  power 
(by  God’s  permission)  in  the  lower  region  of  the  air; 
there  he  is  at  hand  to  tempt  men,  and  to  do  as  much 
mischief  to  the  world  as  he  can  :  but  it  is  the  com  fiat 
and  joy  of  God’s  people,  that  he  who  is  Head  ovei 
all  things  to  the  church,  has  conquered  the  Devil, 
and  has  him  in  his  chain.  But  wicked  men  are 
slaves  to  Satan,  for  they  walk  according  to  him  ; 
they  conform  their  lives  and  actions  to  the  will  and 
!  pleasure  of  this  great  usurper.  The  course  and 
'  tenor  of  their  lives  are  according  to  his  suggestions, 
and  in  compliance  with  his  temptations ;  thev  are 
subject  to  him,  and  are  led  captive  by  him  at  his 
will ;  whereupon  he  is  called  the  god  of  this  world, 
and  the  spirit  that  now  worketh  in  the  children  of  dis¬ 
obedience.  The  children  of  disobedience  are  such  as 
choose  to  disobey  God,  and  to  serve  the  Devil ;  in 
these  he  works  very  powerfully  and  effectually.  As 
the  good  Spirit  works  that  which  is  good  in  obedient 
souls,  so  this  evil  spirit  works  that  which  is  evil  in 
wicked  men ;  and  he  now  works,  not  only  hereto¬ 
fore,  but  even  since  the  world  has  been  blessed  with 
the  light  of  the  glorious  gospel.  The  apostle  adds, 
Among  whom  also  we  all  had  our  conversation  in 
times  past ;  which  words  refer  to  the  Jews,  whom  he 
signifies  here  to  have  been  in  the  like  sad  and  misera¬ 
ble  condition  by  nature,  and  to  have  been  as  vile  and 
wicked  as  the  unregenerate  Gentiles  themselves ; 
and  whose  natural  state  he  further  describes  in  the 
next  words. 

4.  We  are  by  nature  drudges  to  the  flesh,  and  to 
our  corrupt  affections,  v.  3.  By  fulfilling  the  desires 
of  the  flesh  and  of  the  mind,  men  contract  that  filthi¬ 
ness  of  flesh  and  spirit  which  the  apostle  exhorts 
Christians  to  cleanse  themselves  from,  2  Cor.  7.  1. 
The  fulfilling  the  desires  of  the  flesh  and  of  the  mind, 
includes  all  the  sin  and  wickedness  that  are  acted  in, 
and  by,  both  the  inferior  and  the  higher  and  nobler 
powers  of  the  soul.  We  lived  in  the  actual  com¬ 
mission  of  all  those  sins  which  corrupt  nature  in¬ 
clined  us  unto.  The  carnal  mind  makes  a  man  a 
perfect  slave  to  his  vicious  appetite.  — Fulfilling  [tn e 
wills' ]  of  the  flesh,  &c.  so  the  word  may  be  rendered ; 
denoting  the  efficacy  of  these  lusts,  and  what  power 
they  have  over  those  who  yield  themselves  up  unto 
them. 

5.  We  are  by  nature  the  children  of  wrath,  even 
as  others.  The  Jews  were  so,  as  well  as  the  Gen¬ 
tiles  ;  and  one  man  is  as  much  so  as  another  by  na¬ 
ture,  not  only  by  custom  and  imitation,  but  from  the 
time  when  we  began  to  exist,  and  by  reason  of  our 
natural  inclinations  and  appetites.  All  men,  being 
naturallv  children  of  disobedience,  are  also  by  na¬ 
ture  children  of  wrath  ;  God  is  angry  with  the  wick¬ 
ed  every  day.  Our  state  and  course  are  such  as  de¬ 
serve  wrath,  and  would  end  in  eternal  wrath,  if 
divine  grace  did  not  interpose.  What  reason  have 
sinners  then  to  be  looking  out  for  that  grace  that  will 
make  them,  of  children  of  wrath,  children  of  God 
and  heirs  of  glory  !  Thus  far  the  apostle  has  de¬ 
scribed  the  misery  of  a  natural  state  in  these  verses, 
which  we  shall  find  him  pursuing  again  in  some  fol 
lowing  ones. 

4.  Rut  God,  who  is  rich  in  mere}',  for  his 
great  love  wherewith  he  loved  us.  5.  Even 
when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ,  (by  grace  ye  are 
saved,)  6.  And  hath  raised  us  up  together, 
and  made  us  sit  together  in  heaven \y places 
in  Christ  Jesus :  7.  That  in  the  ages  to  come 
he  might  shew  the  exceeding  riches  of  his 
grace  in  his  kindness  toward  us,  through 
Christ  Jesus.  8.  For  by  grace  are  ye  saved 


544 


EPHES1 

through  faith  ;  and  that  not  of  yourselves  : 
it  is  the  gift  of  God  :  9.  Not  of  works,  lest 
any  man  should  boast :  10.  For  we  are  his 
workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordain¬ 
ed  that  we  should  .walk  in  them.  11. 
Wherefore  remember,  that  ye  being  in  time 
past  Gentiles  in  the  flesh,  who  are  called 
Uncircumcision  by  that  which  is  called  the 
Circumcision  in  the  flesh  made  by  hands; 
12.  That  at  that  time  ye  were  without 
Christ,  being  aliens  from  the  common¬ 
wealth  of  Israel,  and  strangers  from  the 
covenants  of  promise,  having  no  hope,  and 
without  God  in  the  world :  1 3.  But  now  in 
Christ  Jesus,  ye  who  sometimes  were  far 
off  are  made  nigh  by  the  blood  of  Christ. 

Here  the  apostle  begins  his  account  of  the  glorious 
change  that  was  wrought  in  them  by  converting 
grace ;  where  observe, 

I.  By  whom,  and  in  what  manner,  it  was  brought 
about  and  effected.  1.  Negatively ;  not  of  your¬ 
selves,  v.  8.  Our  faith,  our  conversion,  and  our 
eternal  salvation,  are  not  the  mere  product  of  any 
natural  abilities,  or  of  any  merit  of  our  own ;  Not  of 
works,  lest  any  man  should  boast,  v.  9.  These 
tilings  are  not  brought  to  pass  by  any  thing  done  by 
us,  and  therefore  all  boasting  is  excluded ;  he  who 
glories,  must  not  glory  in  himself,  but  in  the  Lord. 
There  is  no  room  for  any  man’s  boasting  of  his  own 
abilities  and  power ;  or  as  though  he  had  done  any 
thing  that  might  deserve  such  immense  favours  from 
God.  2.  Positively  ;  But  God,  who  is  rich  in  mercy, 
&c.  v.  4.  God  himself  is  the  Author  of  this  great 
and  happy  change,  and  his  great  love  is  the  spring 
and  fontal  cause  of  it ;  thence  he  resolved  to  shew  ; 
mercy.  Love  is  his  inclination  to  do  us  good,  con¬ 
sidered  simply  as  creatures ;  Mercy  respects  us  as  j 
apostate  and  as  miserable  creatures.  Observe,  j 
God’s  eternal  love  or  good-will  toward  his  creatures, 
is  the  fountain  whence  all  his  mercies  vouchsafed  to 
us  proceed ;  and  that  love  of  God  is  great  love,  and 
that  mercy  of  his  is  rich  mercy  ;  inexpressibly  great, 
and  inexhaustibly  rich.  And  then  by  grace  ye  are 
saved,  (y.  5. )  and  by  grace  are  ye  saved  through 
faith — It  is  the  gift  of  God,  v.  8.  Note,  Every  con¬ 
verted  sinner  is  a  saved  sinner ;  such  are  delivered 
from  sin  and  wrath  ;  they  are  brought  into  a  state  of 
salvation,  and  have  a  right  given  them  by  grace  to 
eternal  happiness.  The  grace  that  saves  them,  is, 
the  free  undeserved  goodness  and  favour  of  God ; 
and  he  saves  them,  not  by  the  works  of  the  law,  but 
through  faith  in  Christ  Jesus,  by  means  of  which 
they  come  to  partake  of  the  great  blessings  of  the 
gospel ;  and  both  that  faith,  and  that  salvation  on 
which  it  has  so  great  an  influence,  are  the  gift  of 
God.  The  great  objects  of  faith  are  made  known 
by  divine  revelation,  and  made  credible  by  the  tes¬ 
timony  and  evidence  which  God  hath  given  us ;  and 
that  we  believe  to  salvation,  and  obtain  salvation 
through  faith,  is  entirely  owing  to  divine  assistance 
and  grace ;  God  has  ordered  all  so  that  the  whole 
shall  appear  to  be  of  grace.  Observe, 

II.  Wherein  this  change  consists:  in  several  par¬ 
ticulars,  answering  to  the  misery  of  our  natural  state  ; 
some  of  which  are  enumerated  in  this  section,  and 
others  are  mentioned  below.  1.  We  who  were  dead 
are  quickened ;  (y.  5.)  we  are  saved  from  the  death 
of  sin,  and  have  a  principle  of  spiritual  life  implanted 
in  us.  Grace  in  the  soul  is  a  new  life  in  the  soul. 
As  death  locks  up  the  senses,  seals  up  all  the  powers 


ANS,  II. 

and  faculties,  so  does  a  state  of  sin,  as  to  any  thing 
that  is  good ;  grace  unlocks  and  opens  all,  and  en¬ 
larges  the  soul.  Observe,  A  regenerate  sinner  be¬ 
comes  a  living  soul :  he  lives  a  life  of  sanctification, 
being  born  of  God ;  and  he  lives  in  the  sense  of  the 
law,  being  delivered  from  the  guilt  of  sin  by  pardon¬ 
ing  and  justifying  grace.  He  hath  quickened  us  to¬ 
gether  with  Christ ;  our  spiritual  life  results  from  our 
union  with  Christ ;  it  is  in  him  that  we  live  :  Because 
I  live,  ye  shall  live  also.  2.  We  who  were  buried, 
are  raised  up,  v.  6.  What  remains  yet  to  be  done, 
is  here  spoken  of  as  though  it  were  already  passed  ; 
though  indeed  we  are  raised  up  in  virtue  of  our  union 
with  him  whom  God  hath  raised  from  the  dead. 
When  he  raised  Christ  from  the  dead,  he  did  in 
effect  raise  up  all  believers  together  with  him,  he 
being  their  common  Head  ;  and  when  he  placed  him 
at  his  right  hand  in  heavenly  places,  he  advanced 
and  glorified  them  in  and  with  him,  their  raised  and 
exalted  Head  and  Forerunner,  yhid  made  us  sit  to¬ 
gether  in  heavenly  f daces  in  Christ  Jesus.  This 
may  be  understood  in  another  sense  ;  sinners  roll 
themselves  in  the  dust ;  sanctified  souls  sit  in  hea¬ 
venly  places,  are  raised  above  the  world  ;  the  world 
is  as  nothing  to  them,  compared  with  what  it  has 
been,  and  compared  with  what  the  other  world  is. 
Saints  are  not  only  Christ’s  freemen,  but  they  are 
assessors  with  him  ;  by  the  assistance  of  his  grace 
they  have  ascended  with  him  above  this  world  to 
converse  with  another,  and  they  live  in  the  constant 
expectation  of  it.  They  are  not  only  servants  to  the 
best  of  Masters  in  the  best  work,  but  they  are  ex¬ 
alted  to  reign  with  him  ;  they  sit  upon  the  throne 
with  Christ,  as  he  is  set  down  with  his  Father  on  his 
throne. 

III.  Observe  what  is  the  great  design  and  aim  of 
God  in  producing  and  effecting  this  change :  And 
this,  1.  With  respect  to  others  ;  that  in  the  ages  to 
come  he  might  shew,  8c c.  (v.  7.)  that  he  might  give 
a  specimen  and  proof  of  his  great  goodness  and 
mercy,  for  the  encouragement  of  sinners  in  future 
time.  Observe,  The  goodness  bf  God  in  converting 
and  saving  sinners  heretofore,  is  a  proper  encourage¬ 
ment  to  others  in  after-time  to  hope  in  his  grace  and 
mercy,  and  to  apply  themselves  to  these.  God 
having  this  in  his  design,  poor  sinners  should  take 
great  encouragement  from  it.  And  what  may  we 
not  hope  for  from  such  grace  and  kindness,  from 
riches  of  grace,  and  from  exceeding  riches  of  grace, 
to  which  this  change  is  owing  ?  Through  Christ 
Jesus,  by  and  through  whom  God  conveys  all  his 
favour  and  blessings  to  us.  2.  With  respect  to  the 
regenerated  sinners  themselves;  For  we  are  /jis 
workmanship,  created  in  Christ  Jesus  unto  good 
works,  8cc.  v.  10.  It  appears  that -all  is  of  grace, 
because  all  our  spiritual  advantages  are  from  God. 
We  are  his  workmanship  ;  he  means  in  respect  of  the 
new  creation  ;  not  only  as  men,  but  as  saints.  The 
new  man  is  a  new  creature  ;  and  God  is  its  Creator. 
It  is  a  new  birth,  and  we  are  born  or  begotten  of  his 
will.  In  Christ  Jesus,  on  the  account  of  what  he 
has  done  and  suffered,  and  by  the  influence  and  ope¬ 
ration  of  his  blessed  Spirit.  Unto  good  works,  8c c. 
The  apostle  having  before  ascribed  this  change  to 
divine  grace,  in  exclusion  of  works ;  lest  he  should 
seem  thereby  to  discourage  good  works,  he  here  ob¬ 
serves,  that  though  the  change  is  to  be  ascribed  to 
nothing  of  that  nature,  '(for  we  are  the  workmanship 
of  God,)  yet  God,  in  this  new  creation,  has  designed 
and  prepared  us  for  good  works  ;  Created  unto  good 
works,  with  a  design  that  we  should  be  fruitful  in 
them.  Wherever  God  by  his  grace  implants  good 
principles,  they  are  intended  to  be  for  good  works. 
Which  God  hath  before  ordained,  decreed  and  ap¬ 
pointed.  Or,  the  words  may  be  read,  To  which  God 
hath  before  prepared  us,  bv  blessing  us  with  the 
knowledge  of  his  will,  and  with  the  assistance  of  lus 


545 


EPHESIANS,  II. 


Holy  Spirit ;  and  by  producing  such  a  change  in  us. 
That  we  should  walk  in  them ,  glorify  God  by  an 
exemplary  conversation,  and  by  our  perseverance 
in  holiness. 

In  the  eleventh  and  twelfth  verses  the  apostle  pro¬ 
ceeds  in  his  account  of  the  miserable  condition  of 
these  Ephesians  by  nature.  Wherefore  remember , 
&c.  v.  11.  As  if  he  had  said,  “  You  should  remem¬ 
ber  what  you  have  been,  and  compare  it  with  what 
you  now  are,  in  order  to  humble  yourselves,  and  to 
excite  your  love  and  thankfulness  to  God.”  Note, 
Converted  sinners  ought  frequently  to  reflect  upon 
tlie  sinfulness  and  misery  of  the  estate  they  were  in 
by  nature.  Gentiles  in  the  flesh,  lying  in  the  cor¬ 
ruption  of  their  natures,  and  being  destitute  of  cir¬ 
cumcision,  the  outward  sign  of  an  interest  in  the  co¬ 
venant  of  grace.  Who  are  called  uncircumcision  by 
that ,  &c.  that  is,  “  You  were  reproached  and  up¬ 
braided  for  it  by  the  formal  Jews,  who  made  an  ex¬ 
ternal  profession,  and  who  looked  no  further  than 
the  outward  ordinance.”  Note,  Hypocritical  pro¬ 
fessors  are  wont  to  value  themselves  chiefly  on  their 
external  privileges,  and  to  reproach  and  despise 
others  who  are  destitute  of  them.  The  apostle  deT 
scribes  the  misery  of  their  case  in  several  particu¬ 
lars,  v.  12.  “  At  that  time,  while  ye  were  Gentiles, 

and  in  an  unconverted  state,  ye  were,”  (1.)  “  In  a 
Christless  condition,  without  the  knowledge  of  the 
Messiah,  and  without  any  saving  interest  in  him  or 
relation  to  him.”  It  is  true  of  all  unconverted  sin¬ 
ners,  all  those  who  are  destitute  of  faith,  that  they 
have  no  saving  interest  in  Christ ;  and  it  must  be  a 
sad  and  deplorable  thing  for  a  soul  to  be  without 
Christ.  Being  without  Christ,  they  were,  (2. )  Aliens 
from  the  commonwealth  of  Israel ;  they  did  not  be¬ 
long  to  Christ’s  church,  and  had  no  communion  with 
it,  that  being  confined  to  the  Israelitish  nation.  It 
is  no  small  privilege  to  be  placed  in  the  church  of 
Christ,  and  to  share  with  the  members  of  it  in  the 
advantages  peculiar  to  it.  (3. )  They  were  strangers 
from  the  covenants  of  promise.  The  covenant  of 
grace  has  ever  been  the  same  for  substance ;  though, 
having  undergone  various  additions  and  improve¬ 
ments  in  the  several  ages  of  the  church,  it  is  called 
covenants;  and  the  covenants  of  firomise,  because 
it  is  made  up  of  promises,  and  particularly  contains 
the  great  promise  of  the  Messiah,  and  of  eternal  life 
through  him.  Now  the  Ephesians,  in  their  gentil- 
ism,  were  strangers  from  this  covenant,  having 
never  had  any  information  or  overture  of  it ;  and  ail 
unregenerate  sinners  are  strangers  to  it,  as  they  have 
no  interest  in  it.  Those  who  are  without  Christ, 
and  so  have  no  interest  in  the  Mediator  of  the  cove¬ 
nant,  have  none  in  the  promises  of  the  covenant. 
(4. )  They  had  no  hofie,  beyond  this  life  ;  no  well- 
grounded  hope  in  God ;  no  hope  of  spiritual  and  eter¬ 
nal  blessings.  They  who  are  without  Christ,  and 
strangers  from  the  covenant,  can  have  no  good  hope; 
for  Christ  and  the  covenant  are  the  ground  and  foun¬ 
dation  of  all  the  Christian’s  hopes.  (5.)  They  were 
in  a  state  of  distance  and  estrangement  from  God ; 
Without  God  in  the  world;  not  without  some  general 
knowledge  of  a  deity,  for  they  worshipped  idols ; 
but  living  without  any  due  regard  to  him,  any  ac¬ 
knowledged  dependence  on  him,  and  any  special  in¬ 
terest  in  him.  The  words  are,  atheists  in  the  world; 
for  though  they  worshipped  many  gods,  yet  they 
were  without  the  true  God. 

The  aposile  proceeds,  ( v .  13.)  further  to  illustrate 
the  happy  change  that  was  made  in  their  state ;  But 
notv  in  Christ  Jesus,  ye  who  sometimes  were  far  off, 
&c.  They  were  far  ofF from  Christ,  from  his  church, 
from  the  promises,  from  the  Christian  hope,  and 
from  God  himself ;  and  therefore  from  all  good ;  like 
the  prodigal  son  in  the  far  country :  this  has  been 
represented  in  the  preceding  verses.  Unconverted 
sinners  remove  themselves  at  a  distance  from  God, 

Vol.  vi. — 3  7, 


and  God  puts  them  at  a  distance ;  He  beholds  the 
firoud  afar  of.  “  But  now  in  Christ  Jesus,  &c. 
upon  your  conversion,  by  virtue  of  union  with  Christ, 
and  interest  in  him  by  faith,  you  are  made  nigh.” 
They  were  brought  home  to  God,  received  into  the 
church,  taken  into  the  covenant,  and  possessed  of 
all  other  privileges  rsmsequent  upon  these.  Note, 
The  saints  are  a  fieofile  near  to  God.  Salvation  is 
far  from  the  wicked  ;  but  God  is  a  Help  at  hand  to 
his  people  ;  and  this  is  by  the  blood  of  Christ,  by  the 
merit  of  his  sufferings  and  death.  Every  believing 
sinner  owes  his  nearness  to  God,  and  his  interest  in 
his  favour,  to  the  death  and  sacrifice  of  Christ. 

14.  For  he  is  our  peace,  who  hath  made 
both  one,  and  hath  broken  down  the  mid¬ 
dle  wall  of  partition  between  ?ts ;  15.  Hav¬ 

ing  abolished  in  his  flesh  the  enmity,  even 
the  law  of  commandments  contained  in  or¬ 
dinances;  for  to  make  in  himself  of  twain 
one  new  man,  so  making  peace ;  16.  And 

that  he  might  reconcile  both  unto  God  in 
one  body  by  the  cross,  having  slain  the  en¬ 
mity  thereby:  17.  And  came  and  preach¬ 
ed  peace  to  you  which  were  afar  off,  and 
to  them  that  were  nigh.  18.  For  through 
him  we  both  have  access  by  one  Spirit  unto 
the  Father.  19.  Now  therefore  ye  are  no 
more  strangers  and  foreigners,  but  fellow- 
citizens  with  the  saints,  and  of  the  house¬ 
hold  of  God;  20.  And  are  built  upon  the 
foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner¬ 
stone;  21.  In  whom  all  the  building  fitly 
framed  together  groweth  unto  a  holy  tem¬ 
ple  in  the  Lord  :  22.  In  whom  ye  also  are 

budded  together  for  a  habitation  of  God 
through  the  Spirit. 

We  are  now  come  to  the  last  part  of  the  chapter, 
which  contains  an  account  of  the  great  and  mighty 
privileges  that  converted  Jews  and  Gentiles  both 
receive  from  Christ.  The  apostle  here  shews  that 
they  who  were  in  a  state  of  enmity,  are  reconciled! 
Between  the  Jews  and  the  Gentiles  there  had  beer 
a  great  enmity ;  so  there  is  between  God  and  every 
unregenerate  man.  Now  Jesus  Christ  is  our  peace, 
v.  14.  He  made  peace  by  the  sacrifice  of  himself ; 
and  came  to  reconcile,  1.  Jews  and  Gentiles  to  each 
other.  He  made  both  one,  by  reconciling  these  two 
divisions  of  men,  who  were  wont  to  malign,  to  hate, 
and  to  reproach  each  other  before.  He  broke  down 
the  middle  wall  of  partition,  the  ceremonial  law,  that 
made  the  great  feud,  and  was  the  badge  of  the  Je’ws5' 
peculiarity  ;  called  the  partition-wall,  by  way  of  al¬ 
lusion  to  the  partition  in  the  temple,  which  separated 
the  court  of  the  Gentiles  from  that  into  which  the 
Jews  only  had  liberty  to  enter.  Thus  he  abolished 
in  his  flesh  the  enmity,  v.  15.  By  his  sufferings  in 
the  flesh,  taking  away  the  binding  power  of  the  ce¬ 
remonial  law,  so  removing  that  cause  of  enmity  and 
distance  between  them;  w-hich  is  here  called  the 
law  of  commandments  contained  in  ordinances,  be¬ 
cause  it  enjoined  a  multitude  of  external  rites  and 
ceremonies,  and  consisted  of  many  institutions  and 
appointments  about  the  outward  parts  of  divine  wor 
ship.  The  legal  ceremonies  were  abrogated  by  Christ, 
having  their  accomplishment  in  him.  By  taking  those 
out  of  the  way,  he  formed  one  church  of  believers, 
whether  they  had  been  Jews  or  Gentiles.  Thus  he 
made  in  himself  of  twain  one  new  man ,  He  framed 


546 


EPHESIANS,  III. 


both  these  parties  into  one  new  society,  or  body  of 
God’s  people,  uniting  them  to  himself  as  their  com¬ 
mon  Head ;  they  being  renewed  by  the  Holy  Ghost, 
and  now  concurring  in  a  new  way  of  gospel- worship: 
so  making  peace  between  these  two  parties  who  were 
so  much  at  variance  before.  2j*^There  is  an  enmity 
between  God  and  sinners,  whether  Jews  or  Gentiles; 
and  Christ  came  to  slay  that  enmity,  and  to  recon¬ 
cile  them  both  to  God,  v.  16.  Sin  breeds  a  quarrel 
between  God  and  men ;  Christ  came  to  take  up  the 
quarrel,  and  to  bring  it  to  an  end,  by  reconciling  both 
Jew  and  Gentile,  now  collected  and  gathered  into 
one  body,  to  a  provoked  and  an  offended  God  :  and 
this  by  the  cross ;  or  by  the  sacrifice  of  himself  upon 
the  cross :  having  slain  the  enmity  thereby.  He, 
being  slain  or  sacrificed,  slew  the  enmity  that  there 
was  between  God  and  poor  sinners.  The  apostle 
proceeds  to  illustrate  the  great  advantages  which 
both  parties  gain  by  the  mediation  of  our  Lord  Jesus 
Christ,  v.  17.  Christ,  who  purchased  peace  on  the 
cross,  came,  partly  in  his  own  person,  as  to  the  Jews, 
who  are  here  said  to  have  been  nigh;  and  partly  in 
his  apostles,  whom  he  commissioned  to  preach  the 
gospel  to  the  Gentiles,  who  are  said  to  have  been 
afar  off,  in  the  sense  that  has  been  given  before. 
And  preached  peace,  or  published  the  terms  of  re¬ 
conciliation  with  God,  and  of  eternal  life.  Note  here, 
When  the  messengers  of  Christ  deliver  his  truths, 
it  is  in  effect  the  same  as  if  he  did  it  immediately 
himself.  He  is  said  to  preach  by  them  ;  insomuch 
that  he  who  receiveth  them  receiveth  him  ;  and  he 
who  despiseth  them  (acting  by  virtue  of  his  commis¬ 
sion,  and  delivering  his  message)  despiseth  and  re- 
jecteth  Christ  himself.  Now  the  effect  of  this  peace 
is  the  free  access  which  both  Jews  and  Gentiles  have 
unto  God;  ( v .  18.)  For  through  him,  in  his  name, 
and  by  virtue  of  his  mediation,  we  both  have  access, 
admission,  into  the  presence  of  God,  who  is  become 
the  common  reconciled  Father  of  both :  the  throne 
of  grace  is  erected  for  us  to  come  to ;  and  liberty  of 
approach  to  that  throne  is  allowed  us.  Our  access 
is  by  the  Holy  Shirit ;  Christ  purchased  for  us  leave 
to  come  to  God ;  and  the  Spirit  gives  us  a  heart  to 
come,  and  strength  to  come,  even  grace  to  serve 
God  acceptably.  Observe,  We  draw  nigh  to  God, 
through  Jesus  Christ,  by  the  help  of  the  Spirit.  The 
Ephesians,  upon  their  conversion,  having  such  an 
access  to  God,  as  well  as  the  Jews,  and  by  the  same 
Spirit,  the  apostle  tells  them,  JVow  therefore  ye  are 
no  more  strangers  and  foreigners,  8cc.  v.  9.  This 
he  mentions  by  way  of  opposition  to  what  he  had 
observed  of  them  in  their  heathenism  :  they  were 
now  no  longer  aliens  from  the  commonwealth  of  Is¬ 
rael ;  and  no  longer  what  the  Jews  were  wont  to 
account  all  the  nations  of  the  earth  beside  them¬ 
selves,  strangers  to  God ;  but  fellow-citizens  with 
the  saints,  and  of  the  household  of  God,  members  of 
the  church  of  Christ,  and  having  a  right  to  all  the 
privileges  of  it.  Observe  here,  The  church  is  com¬ 
pared  to  a  city,  and  every  converted  sinner  is  free 
of  it.  It  is  also  compared  to  a  house,  and  every  coiv 
verted  sinner  is  one  of  the  domestics,  one  of  the  fa¬ 
mily  ;  a  servant,  and  a  child  in  God’s  house.  In  v. 
20.  the  church  is  compared  to  a  building:  the  foun¬ 
dation  of  that  building  are  the  apostles  and  prophets. 
They  may  be  so  called  in  a  secondary  sense,  Christ 
himself  being  the  primary  Foundation;  but  we  are 
rather  to  understand  it  of  the  doctrine  delivered  by 
the  prophets  of  the  Old  Testament,  and  the  apostles 
of  the  New.  It  follows,  Jesus  Christ  himself  being 
the  chief  Corner-stone.  In  him  both  Jews  and  Gen¬ 
tiles  meet,  and  constitute  one  church ;  and  Christ 
supports  the  building  by  his  strength.  In  whom  all 
the  building,  fitly  framed  together ,  &c.  v.  21.  All 
believers,  of  whom  it  consists,  being  united  to  Christ 
by  faith,  and  among  themselves  by  Christian  cha¬ 
rity,  grow  unto  a  holy  temple ,  become  a  sacred  so¬ 


ciety,  in  which  there  is  much  communion  between 
God  and  his  people,  as  in  the  temple  ;  they  worship¬ 
ping  and  serving  him,  he  manifesting  himself  unto 
them ;  they  offering  up  spiritual  sacrifices  to  God, 
and  he  dispensing  his  blessings  and  favours  to  them. 
Thus  the  building,  for  the  nature  of  it,  is  a  temple, 
a  holy  temple:  for  the  church  is  the  place  which 
God  hath  chosen  to  put  his  name  there ;  and  it  be¬ 
comes  such  a  temple,  by  grace  and  strength  derived 
from  himself,  in  the  Lord.  The  universal  church 
being  built  upon  Christ  as  the  Foundation-stone,  and 
united  in  Christ  as  the  Corner-stone,  comes  at  length 
to  be  glorified  in  him  as  the  Top-stone;  In  whom 
ue  also  are  builded  together,  &c.  v.  22.  Observe, 
Not  only  the  universal  church  is  called  the  temple 
of  God,  but  particular  churches ;  and  even  every 
true  believer  is  a  living  temple,  is  a  habitation  of 
God  through  the  Spirit.  God  dwells  in  all  believ¬ 
ers  now ;  they  being  become  the  temple  of  God 
through  the  operations  of  the  blessed  Spirit ;  and  his 
dwelling  with  them  now  is  an  earnest  of  their  dwell 
ing  together  with  him  to  eternity. 

CHAP.  III. 

This  chapter  consists  of  two  parts.  I.  Of  the  account  which 
St.  Paul  gives  the  Ephesians  concerning  himself,  as  he  was 
appointed  by  God  to  be  the  apostle  of  the  Gentiles,  v.  1 . . 
13.  II.  Of  his  devout  and  affectionate  prayer  to  God  for 
the  Ephesians,  v.  14..  21.  We  may  observe  it  to  have  been 
very  much  the  practice  of  this  apostle  to  intermix,  with  his 
instructions  and  counsels,  intercessions  and  prayers  to  God 
for  those  to  whom  he  wrote,  as  knowing  that  all  his  instruc¬ 
tions  and  teachings  would  be  useless  and  vain,  except  God 
did  co-operate  with  them,  and  render  them  effectual.  This 
is  an  example  that  all  the  ministers  of  Christ  should  copy 
after;  praying  earnestly  that  the  efficacious  operations  of 
the  divine  Spirit  may  attend  their  ministrations,  and  crown 
them  with  success. 

1.  TT^OR  this  cause  I  Paul,  the  prisoner 
JC  of  Jesus  Christ  for  you  Gentiles,  2. 
If  ye  have  heard  of  the  dispensation  of  the 
grace  of  God  which  is  given  me  to  you¬ 
ward  :  3.  How  that  by  revelation  he  made 

known  unto  me  the  mystery ;  as  I  wrote 
afore  in  few  words;  4.  Whereby,  when 
ye  read,  ye  may  understand  my  knowledge 
in  the  mystery  of  Christ,  5.  Which  in 
other  ages  was  not  made  known  unto  the 
sons  of  men,  as  it  is  now  revealed  unto  his 
holy  apostles  and  prophets  by  the  Spirit ; 
6.  That  the  Gentiles  should  be  fellow-heirs, 
and  of  the  same  body,  and  partakers  of  his 
promise  in  Christ  by  the  gospel ;  7.  Where¬ 
fore  I  was  made  a  minister,  according  to 
the  gift  of  the  grace  of  God  given  unto  me 
by  the  effectual  working  of  his  power,  n. 
Unto  me,  who  am  less  than  the  least  of  all 
saints,  is  this  grace  given,  that  I  should 
preach  among  the  Gentiles  the  unsearch 
able  riches  of  Christ ;  9.  And  to  make  all 
men  see  what  is  the  fellowship  of  the  mys¬ 
tery,  which  from  the  beginning  of  the  world 
hath  been  hid  in  God,  who  created  all 
things  by  Jesus  Christ :  1 0.  To  the  intent 

that  now  unto  the  principalities  and  powers 
in  heavenly  places  might  be  known  by  the 
church  the  manifold  wisdom  of  God,  11. 
According  to  the  eternal  purpose  which  he 
purposed  in  Christ  Jesus  our  Lord:  12. 


EPHESIANS,  III. 


In  whom  we  have  boldness  and  access  with 
confidence  by  the  faith  of  him.  1 3.  Where¬ 
fore  I  desire  that  ye  faint  not  at  my  tribu¬ 
lations  for  you,  which  is  your  glory. 

Here  we  have  the  account  which  St.  Paul  gives 
the  Ephesians  concerning  himself,  as  he  was  ap¬ 
pointed  by  God  the  apostle  of  the  Gentiles. 

I.  We  may  observe  that  he  acquaints  them  with 
the  tribulations  and  sufferings  which  he  endured  in 
the  discharge  of  that  office,  v.  1.  The  first  clause 
refers  to  the  preceding  chapter,  and  may  be  under¬ 
stood  either  of  these  two  ways:  For  this  cause , 
either,  1.  “For  having  preached  the  doctrine  con¬ 
tained  in  the  foregoing  chapter,  and  for  asserting 
that  the  great  privileges  of  the  gospel  belong  not 
only  to  the  Jews,  but  to  believing  Gentiles  also, 
though  they  are  not  circumcised ;  for  this  I  am  now 
a  firisoner:  but  a  prisoner  of  Jesus  Christ,  as  I  suf¬ 
fer  in  his  cause,  and  for  his  sake,  and  continuing  his 
faithful  servant,  and  the  object  of  his  special  pro¬ 
tection  and  care,  while  I  am  thus  suffering  for  him.” 
Observe,  Christ’s  servants,  if  they  come  to  be  pri 
soners,  are  his  prisoners;  and  he  despises  not  his 
prisoners.  He  thinks  never  the  worse  of  them  for 
the  ill  character  which  the  world  gives  them,  or  the 
evil  treatment  that  they  meet  with  in  it.  Paul  ad¬ 
hered  to  Christ,  and  Christ  owned  him,  when  he 
was  in  the  prison.  For  you  Gentiles  ;  the  Jews  did 
therefore  persecute  and  imprison  him,  because  he 
was  the  apostle  of  the  Gentiles,  and  preached  the 
gospel  to  them.  We  may  learn  hence,  that  the 
faithful  ministers  of  Christ  are  to  dispense  his  sacred 
truths,  however  disagreeable  they  may  be  to  some, 
and  whatever  they  themselves  may  suffer  for  doing 
so.  Or,  2.  The  words  may  be  thus  understood ; 
“  For  this  cause,  since  ye  are  no  more  strangers  and 
foreigners,  (as  ch.  2.  19.)  but  are  united  to  Christ, 
and  admitted  into  communion  with  his  church,  I 
Paul,  who  am  the  prisoner  of  Jesus  Christ ,  pray 
that  you  may  be  enabled  to  act  as  becomes  persons 
thus  favoured  by  God,  and  made  partakers  of  so 
great  privileges.”  To  this  purport  you  find  him 
expressing  himself,  v.  14.  where,  after  the  digres¬ 
sion  contained  in  the  several  verses  intervening,  he 
proceeds  with  what  he  begun  in  this  first  verse. 
Observe,  Those  who  have  received  grace  and  signal 
favours  from  God,  stand  in  need  of  prayer,  that 
they  may  improve  and  advance,  and  continue  trnact 
as  becomes  them.  And  seeing  Paul,  while  he  was 
a  prisoner,  employed  himself  in  such  prayers  to 
God  in  behalf  of  the  Ephesians,  we  should  leam 
that  no  particular  sufferings  of. our  own  should  make 
us  so  solicitous  about  ourselves  as  to  neglect  the 
cases  of  others  in  our  supplications  and  addresses  to 
God. 

He  speaks  again  of  his  sufferings ;  Wherefore  I 
desire  that  ye  faint  not  at  my  tribulations  for  you, 
which  is  your  glory,  v.  13.  While  he  was  in  pri¬ 
son,  he  suffered  much  there ;  and  though  it  was 
upon  their  account  that  he  suffered,  yet  he  would 
not  have  them  discouraged  nor  dismayed  at  this, 
seeing  God  had  done  such  great  things  for  them  by 
his  ministry.  What  a  tender  concern  was  here  for 
these  Ephesians  !  The  apostle  seems  to  have  been 
more  solicitous  lest  they  should  be  discouraged  and 
faint  upon  his  tribulations,  than  about  what  he  him¬ 
self  endured :  and  to  prevent  this,  he  tells  them, 
that  his  sufferings  were  their  glory  ;  and  would  be 
so  far  from  being  a  real  discouragement,  if  they 
duly  considered  the  matter,  that  they  ministered 
cause  to  them  for  glorying  and  for  rejoicing ;  as  this 
discovered  the  great  esteem  and  regard  which  God 
bore  to  them,  in  that  he  not  only  sent  his  apostles  to 
preach  the  gospel  to  them,  but  even  to  suffer  for 
them,  and  to  confirm  the  truths  they  delivered,  bv 


the  persecutions  they  underwent.  Observe,  Not 
only  the  faithful  ministers  of  Christ  themselves,  but 
their  people  too,  have  some  special  cause  for  joy  and 
glorying,  when  they  suffer  for  the  sake  of  dispensing 
the  gospel. 

II.  The  apostle  informs  them  of  God’s  appointing 
him  to  the  office ;  and  eminently  fitting  and  qualify¬ 
ing  him  for  it,  by  a  special  revelation  that  he  made 
unto  him. 

God  appointed  him  to  the  office ;  If  ye  have  heard 
of  the  dispensation  of  the  grace  of  God,  which  is 
given  me  to  uou-ward,  v.  2.  They  could  not  but 
nave  heard  of  this,  and  therefore  he  does  not  design 
to  speak  doubtfully  of  this  matter.  E iyt  is  sometimes 
an  affirmative  particle,  and  we  may  read  it,  Since  ye 
have  heard,  8cc.  He  styles  the  gospel  the  grace  of 
God  here,  (as  in  other  places,)  because  it  is  the  gift 
of  divine  grace  to  sinful  men  ;  and  all  the  gracious 
overtures  that  it  makes,  and  the  joyful  tidings  that  it 
contains,  proceed  from  the  rich  grace  of  God ;  and 
it  is  also  the  great  instrument  in  the  hands  of  the 
Spirit,  by  which  God  works  grace  in  the  souls  of 
men.  He  speaks  of  the  dispensation  of  this  grace 
given  to  him ;  he  means  as  he  was  authorized  and 
commissioned  by  God  to  dispense  the  doctrine  of  the 
gospel ;  which  commission  and  authority  were  given 
to  him,  chiefly  for  the  service  of  the  Gentiles ;  to 
you-ward.  And  again,  speaking  of  the  gospel,  he 
says,  Whereof  I  was  made  a  minister,  &c.  v.  7. 
Here  he  again  asserts  his  authority.  He  was 
MADE  a  minister,  he  did  not  make  himself  such ; 
he  took  not  to  himself  that  honour;  and  he  was 
made  such  according  to  the  gifts  of  the  grace  of  God 
unto  him.  God  supplied  and  furnished  him  tor  his 
work ;  and  in  the  discharge  of  it  suitably  assisted 
and  helped  him  with  all  needful  gifts  and  graces, 
both  ordinary  and  extraordinaiy,  and  that  by  the 
effectual  working  of  his  power ;  in  himself  more  es¬ 
pecially  ;  and  also  in  great  numbers  of  those  to  whom 
he  preached;  by  which  means  his  labours  among 
them  were  successful.  Observe,  What  God  calls 
men  to,  he  fits  them  for;  and  does  it  with  an  al¬ 
mighty  power.  An  effectual  working  of  divine 
power  attends  the  gifts  of  divine  grace. 

As  God  appointed  him  to  the  office,  so  he  emi¬ 
nently  qualified  him  for  it,  by  a  special  revelation 
that  he  made  unto  him.  He  makes  mention  both  of 
the  mystery  that  was  revealed,  and  of  the  revelation 
of  it. 

The  mystery  revealed  is,  that  the  Gentiles  should 
be  fellow-heirs,  and  of  the  same  body,  and  partakers 
of  his  promise  in  Christ,  by  the  gospel ;  (v.  6.)  that 
they  should  be  joint-heirs  with  the  believing  Jews, 
of  the  heavenly  inheritance  ;  and  that  they  should 
be  members  of  the  same  mystical  body,  be  received 
into  the  church  of  Christ,  and  be  interested  in  the 
gospel-promises,  as  well  as  the  Jews ;  and  particu¬ 
larly  in  that  great  promise  of  the  Spirit.  And  this 
in  Christ,  being  united  to  Christ,  in  whom  all  the 
promises  are  yea  and  amen:  by  the  gospel,  that  is, 
in  the  times  of  the  gospel,  as  some  understand  it , 
or,  by  the  gospel  preached  to  them  ;  which  is  the 
great  instrument  and  means  by  which  God  works 
faith  in  Christ,  as  others.  This  was  the  great  truth 
revealed  to  the  apostle,  that  God  would  call  the 
Gentiles  to  salvation  by  faith  in  Christ,  and  that 
without  the  works  of  the  law. 

Of  the  revelation  of  this  truth,  he  speaks  v.  3 — 5. 
Where  we  may  observe  that  the  coalition  of  Jews 
and  Gentiles  in  the  gospel-church  was  a  mystery,  a 

Seat  mystery  ;  what  was  designed  in  the  counsel  of 
>d  before  all  worlds,  but  what  could  not  be  fully 
understood  for  many  ages,  till  the  accomplishment 
expounded  the  prophecies  of  it.  It  is  called  a  mys¬ 
tery,  because  the  several  circumstances  and  pecu¬ 
liarities  of  it  (such  as  the  time  and  manner  and  means 
bv  which  it  should  be  effected)  were  concealed  and 


543 


EPHESIANS,  III. 


kept  secret  in  God’s  own  breast,  till  by  an  immediate 
revelation  he  made  them  known  td  his  servant.  See 
Acts  26.  16 — 18.  And  it  is  called  the  mystery  of 
Christ,  because  it  was  revealed  by  him,  (Gal.  1.  12.) 
and  because  it  relates  so  very  much  to  him.  Of  this 
the  apostle  had  given  some  hints  afore,  or  a  little 
before  ;  that  is,  in  the  preceding  chapters.  Where¬ 
by,  when  ye  read  ;  or,  as  those  words  may  be  read, 
Unto  which  attending ;  (and  it  is  not  enough  for  us 
barely  to  read  the  scriptures,  unless  we  attend  unto 
them,  and  seriously  consider  and  lay  to  heart  what 
we  read ;)  ye  may  understand  my  knowledge  in  the 
mystery  of  Christ ;  so  as  to  perceive  how  God  had 
fitted  and  qualified  him  to  be  an  apostle  to  the  Gen¬ 
tiles,  which  might  be  to  them  an  evident  token  of 
his  divine  authority.  This  mystery,  he  says,  in  other 
ages  was  not  made  known  unto  the  sons  of  men,  as 
it  is  now  revealed  unto  his  holy  apostles  and  pro¬ 
phets  by  the  Spirit ;  ( v .  5.)  that  is,  it  was  not  so 
fully  and  clearly  discovered  in  the  ages  before 
Christ,  as  it  is  now  revealed  unto  the  prophets  of 
that  age,  the  prophets  of  the  New  Testament,  w.ho 
were  immediately  inspired  and  taught  by  the  Spirit. 
Let  us  observe,  that  the  conversion  of  the  Gentile 
world  to  the  faith  of  Christ  was  an  adorable  mys¬ 
tery,  and  we  ought  to  bless  God  for  it.  Who  would 
have  imagined  that  those  who  had  been  so  long  in 
the  dark,  and  at  so  great  a  distance,  should  be  en¬ 
lightened  with  the  marvellous  light,  and  be  made 
nigh  ?  Let  us  learn  hence  not  to  despair  of  the  worst ; 
of  the  worst  of  persons,  and  of  the  worst  of  nations. 
Nothing  is  too  hard  for  divine  grace  to  do  :  none  so 
unworthy  but  God  may  please  to  confer  great  grace 
upon  them.  And  how  much  are  we  ourselves  inte¬ 
rested  in  this  affair ;  not  only  as  we  live  in  -a  time  in 
which  the  mystery  is  revealed,  but  particularly  as 
we  are  a  part  of  the  nations  which  in  times  past 
were  foreigners  and  strangers,  and  lived  in  gross 
idolatry ;  but  are  now  enlightened  with  the  ever¬ 
lasting  gospel,  and  partake  of  its  promises  ! 

III.  The  apostle  acquaints  them  how  he  was  em¬ 
ployed  in  this  office,  and  that  with  respect  to  the 
Gentiles,  and  to  all  men.  1.  With  respect  to  the 
Gentiles;  he  preached  to  them  the  unsearchable 
riches  of  Christ,  v.  8.  Observe,  in  this  verse,  how 
humbly  he  speaks  of  himself,  and  how  highly  he 
speaks  of  Jesus  Christ.  (1.)  How  humbly  he  speaks 
of  himself ;  lam  less  than  the  least  of  all  saints.  St. 
Paul,  who  was  the  chief  of  the  apostles,  calls  him¬ 
self  less  than  the  least  of  all  saints ;  he  means  on  the 
account  of  his  having  been  formerly  a  persecutor  of 
the  followers  of  Christ.  He  was,  in  his  own  esteem, 
as  little  as  could  be.  What  can  be  less  than  the 
least  ?  To  speak  himself  as  little  as  could  be,  he 
speaks  himself  less  than  could  be.  Observe,  Those 
whom  God  advances  to  honourable  employments, 
he  humbles,  and  makes  low  in  their  own  eyes ;  and 
where  God  gives  grace  to  be  humble,  there  he  gives 
all  other  grace.  You  may  also  observe  in  what  a 
different  manner  the  apostle  speaks  of  himself,  and 
of  his  office.  While  he  magnifies  that,  he  debases 
himself.  Observe,  A  faithful  minister  of  Christ 
maybe  very  humble,  and  think  very  meanly  of  him¬ 
self,  even  when  he  thinks  and  speaks  very  highly 
and  honourably  of  his  sacred  function.  (2.)  How 
highly  he  speaks  of  Jesus  Christ ;  The  unsearchable 
riches  of  Christ.  There  is  a  mighty  treasury  of 
mercy,  grace,  and  love,  laid  up  in  Christ  Jesus,  and 
that  for  Jews  and  Gentiles  both.  Or,  the  riches  of 
the  gospel  are  here  spoken  of  as  the  riches  of  Christ : 
the  riches  which  Christ  purchased  for,  and  bestows 
upon,  all  believers.  And  they  are  unsearchable 
riches,  which  we  cannot  find  the  bottom  of ;  which 
human  sagacity  could  never  have  discovered  ;  and 
men  could  no  otherwise  attain  to  the  knowledge  of 
them  but  by  revelation.  Now  it  was  the  apostle’s 
business  and  employment  to  preach  these  unsearch¬ 


able  riches  of  Christ  among  the  Gentiles;  and  it  was 
a  favour  he  greatly  valued,  and  looked  upon  it  as 
an  unspeakable  honour  to  him ;  “  Unto  me  is  this 
grace  given  ;  this  special  favour  God  has  granted  to 
such  an  unworthy  creature  as  I  am.”  And  it  is  an 
unspeakable  favour  to  the  Gentile  world,  that  to 
them  the  unsearchable  riches  of  Christ  are  preached. 
Though  many  remain  poor,  and  are  not  enriched 
with  these  riches ;  yet  it  is  a  favour  to  have  them 
preached  among  us,  to  have  an  offer  of  them  made 
to  us ;  and  if  we  be  not  enriched  with  them,  it  is  our 
own  fault. 

2.  With  respect  to  all  men,  v.  9.  His  business 
and  employment  were,  to  make  all  men  see ;  to  pub¬ 
lish  and  make  known  to  the  whole  world,  what  is 
the  fellowship  of  the  mystery,  that  the  Gentiles,  who 
have  hitherto  been  strangers  to  the  church,  shall  be 
admitted  into  communion  with  it — which  from  the 
beginning  of  the  world  hath  been  hid  in  God  ;  kept 
secret  in  his  purpose  ;  who  created  all  things  by  Je¬ 
sus  Christ :  as  John  1.  3.  All  things  were  made  by 
him,  and  without  him  was  not  any  thing  made,  that 
was  made ;  and  therefore  no  wonder  that  he  saves 
the  Gentiles  as  well  as  the  Jews  ;  for  he  is  the  com¬ 
mon  Creator  of  them  both  :  and  we  may  conclude 
that  he  is  able  to  perform  the  work  of  their  redemp¬ 
tion,  seeing  he  was  able  to  accomplish  the  great 
work  of  creation.  It  is  true,  that  both  the  first  cre¬ 
ation,  when  God  made  all  things  out  of  nothing,  and 
the  new  creation,  whereby  sinners  are  made  new 
creatures  by  converting  grace,  are  of  God  by  Jesus 
Christ.  The  apostle  adds,  To  the  intent  that  now 
unto  the  principalities  and  powers  in  heavenly  places 
might  be  known,  by  the  church,  the  manifold  wisdom 
of  God,  v.  10.  This  was  one  thing,  among  others, 
which  God  had  in  his  eye  in  revealing  this  mystery, 
that  the  good  angels,  who  have  a  pre-eminence  in 
governing  the  kingdoms  and  principalities  of  the 
world,  and  who  are  indued  with  great  power  to  exe¬ 
cute  the  will  of  God  on  this  earth,  (though  their  or¬ 
dinary  residence  is  in  heaven,)  may  be  informed, 
from  what  passes  in  the  church  and  is  done  in  and 
by  it,  of  the  manifold  wisdom  of  God,  of  the  great 
variety  with  which  God  wisely  dispenses  things  ;  or 
of  his  wisdom  manifested  in  the  many  ways  and 
methods  he  takes  in  ordering  his  church  in  the  se¬ 
veral  ages  of  it,  and  especially  in  receiving  the  Gen¬ 
tiles  into  it.  The  holy  angels,  who  look  into  the 
mystery  of  our  redemption  by  Christ,  could  not  but 
take  notice  of  this  branch  of  that  mystery,  that 
among  the  Gentiles  is  preached  the  unsearchable 
riches  of  Christ.  And  this  is  according  to  the  eter¬ 
nal  purpose  which  he  purposed  in  Christ  Jesus  our 
Lord,  v.  11.  Some  translate  the  words  x*7o  irpiBsny 
tZv  aiZvav  thus,  According  to  the  fore-disposing  of 
the  ages  which  he  made,  &c.  So  Dr.  Whitby,  &c. 
“  In  the  first  of  the  ages,”  says  the  mentioned  au¬ 
thor,  “  his  wisdom  seeing  fit  to  give  the  promise  of 
a  Saviour  to  a  fallen  Adam  :  in  the  second  age,  to 
typify  and  represent  him  to  the  Jews  in  sacred  per¬ 
sons,  rites  and  sacrifices  :  and  in  the  age  of  the  Mes¬ 
siah,  or  the  last  age,  to  reveal  him  to  the  Jews,  and 
preach  him  to  the  Gentiles.”  Others  understand 
it,  according  to  our  translation,  of  the  eternal  pur¬ 
pose  which  God  purposed  to  execute  in  and  through 
Jesus  Christ :  the  whole  of  what  he  has  done  in  the 
great  affair  of  man’s  redemption,  being  in  pursuance 
of  his  eternal  decree  about  that  matter.  7  he  apos¬ 
tle,  having  mentioned  our  Lord  Jesus  Christ,  sub¬ 
joins  concerning  him,  In  whom  we  have  boldness 
and  access  with  confidence  by  the  faith  of  him  ;  (y. 
12.)  that  is,  “  By,  or  through,  whom  we  have  liberty 
to  open  our  minds  freely  to  God,  as  to  a  Father,  and 
a  well-grounded  persuasion  of  audience  and  of  ac¬ 
ceptance  with  him  ;  and  this  bv  means  of  the  faith 
we  have  in  him,  as  our  great  Mediator  and  Advo¬ 
cate.”  W  c  mav  come  with  humble  boldness  to  hear 


EPHESIANS,  III. 


ii  om  God,  knowing  that  the  terror  of  the  curse  is  I 
done  away ;  and  we  may  expect  to  hear  from  him 
good  words  and  comfortable.  We  may  have  access 
with  confidence  to  speak  to  God,  knowing  that  we 
have  such  a  Mediator  between  God  and  us,  and  | 
such  an  Advocate  with  the  Father.”* 

14.  For  this  cause,  I  bow  my  knees  unto  ' 
the  Father  of  our  Lord  Jesus  Christ,  15. 
Of  whom  the  whole  family  in  heaven  and 
earth  is  named,  16.  That  he  would  grant 
you,  according  to  the  riches  of  his  glory,  to 
be  strengthened  with  might  by  his  Spirit  in 
the  inner  man ;  17.  That  Christ  may  dwell 
in  your  hearts  by  faith ;  that  ye,  being  root¬ 
ed  and  grounded  in  love,  18.  May  be  able 
to  comprehend  with  all  saints  what  is  the 
breadth,  and  length,  and  depth,  and  height ;  I 
19.  And  to  know  the  love  of  Christ,  which 
passeth  knowledge,  that  ye  might  be  filled 
with  all  the  fulness  of  God.  20.  Now  unto 
him  that  is  able  to  do  exceeding  abundant¬ 
ly  above  all  that  we  ask  or  think,  accord¬ 
ing  to  the  power  that  worketh  in  us,  21. 
Unto  him  be  glory  in  the  church  by  Christ 
Jesus,  throughout  all  ages,  world  without 
end.  Amen. 

We  are  now  come  to  the  second  part  of  this 
chapter,  which  contains  St.  Paul’s  devout  and  af¬ 
fectionate  prayer  to  God  for  his  beloved  Ephesians. 

For  this  cause.  This  may  be  referred  either  to 
the  immediately  foregoing  verse,  That  ye  faint  not, 
&c.  or  rather,  the  apostle  is  here  resuming  what  he 
began  at  the  first  verse,  from  which  he  digressed  in 
those  which  are  interposed.  Observe  to  whom  he 
prays — to  God,  as  the  father  of  our  Lord  Jesus 
Christ,  of  which  see  ch.  1.  3.  Observe  further,  his 
outward  posture  in  prayer,  which  was  humble  and 
reverent;  I  bow  my  knees.  Note,  When  we  draw 
nigh  to  God,  we  should  reverence  him  in  our  hearts, 
and  express  it  in  the  most  suitable  and  becoming 
behaviour  and  gesture.  And  here,  having  men¬ 
tioned  Christ,  he  cannot  pass  without  an  honoura¬ 
ble  encomium  of  his  love,  v.  15.  The  universal 
church  has  a  dependence  upon  the  Lord  Jesus 
Christ ;  Of  whom  the  whole  family  in  heaven  and 
earth  is  named.  The  Jews  were  wont  to  boast  of 
Abraham  as  their  father ;  but  now  Jews  and  Gen¬ 
tiles  both  are  denominated  from  Christ ;  so  some. 
While  others  understand  it  of  the  saints  in  heaven, 
who  wear  the  crown  of  glory,  and  of  saints  on  earth, 
who  are  going  on  in  the  work  of  grace  here.  Both 
the  one  and  the  other  make  but  one  family,  one 
household;  and  from  him  they  are  named  CHRIS¬ 
TIANS,  as  they  really  are  such ;  acknowledging 
their  dependence  upon,  and  their  relation  to,  Christ. 

Observe  what  the  apostle  asks  of  God  for  these 
his  friends — spiritual  blessings  ;  which  are  the  best 
blessings,  and  the  most  earnestly  to  be  sought  and 
prayed  for  by  every  one  of  us,  both  for  ourselves 
and  for  our  friends. 

I.  Spiritual  strength  for  the  work  and  duty  to 
which  we  are  called,  and  in  which  we  are  employ¬ 
ed  ;  That  he  would  grant  you,  according  to  the 
riches  of  his  grace,  to  Be  strengthened,  & c.  The  in¬ 
ner  man  is  the  heart  or  soul.  To  be  strengthened 
with  might,  is  to  be  mightily  strengthened,  much 
more  than  they  were  at  present ;  to  be  endued  with 
a  high  degree  of  grace,  and  spiritual  abilities  for 

*  See  upon  v.  13,  above. 


discharging  duty,  resisting  temptations,  enduring 
persecutions,  &c.  And  the  apostle  prays  that  this 
may  be  according  to  the  riches  of  his  glory,  or  accord¬ 
ing  to  his  glorious  riches,  answerable  to  that  great 
abundance  of  grace,  mercy,  and  power,  which  re¬ 
sides  in  God,  and  is  his  glory :  and  this  by  his  Spirit, 
who  is  the  immediate  Worker  of  grace  in  the  souls  ■ 
of  God’s  people.  Observe  from  these  things,  that 
strength  from  the  Spirit  of  God  in  the  inner  man  is 
the  best  and  most  desirable  strength ;  strength  in 
the  soul ;  the  strength  of  faith  and  other  graces ; 
strength  to  serve  God  and  to  do  our  duty,  and  to 
persevere  in  our  Christian  course  with  vigour  and 
with  cheerfulness.  And  let  us  further  observe,  that 
as  the  work  of  grace  is  f  rst  begun,  so  it  is  continued 
and  carried  on,  by  the  blessed  Spirit  of  God. 

II.  The  indwelling  of  Christ  in  our  hearts,  v.  17. 
Christ  is  said  to  dwell  in  his  people,  as  he  is  always 
present  with  them  by  his  gracious  influences  and 
operations.  Observe^  It  is  a  desirable  thing  to  have 
Christ  dwell  in  our  hearts;  and  if  the  law  of  Christ 
be  written  there,  and  the  love  of  Christ  be  shed 
abroad  there,  then  Christ  dwells  there.  Christ  is 
an  Inhabitant  in  the  soul  of  every  good  Christian. 
Where  his  Spirit  dwells,  there  he  dwells ;  and  he 
dwells  in  the  heart  by  faith ;  by  means  of  the  con¬ 
tinual  exercise  of  faith  upon  him.  Faith  opens  the 
door  of  the  soul,  to  receive  Christ ;  faith  admits  him, 
and  submits  to  him.  By  faith  we  are  united  to 
Christ,  and  have  an  interest  in  him. 

III.  The  fixing  of  pious  and  devout  affections  in 
the  soul ;  That  ye,  being  rooted  and  grounded  in 
love,  steadfastlv  fixed  in  your  love  to  God,  the 
Father  of  our  Lord  Jesus  Christ,  and  to  all  the 
saints,  the  beloved  of  our  Lord  Jesus  Christ.  Many 
have  some  love  to  God,  and  to  his  servants,  but  it  is 
a  flash  ;  like  the  crackling  of  thorns  under  a  pot,  it 
makes  a  great  noise,  but  is  gone  presently.  We 
should  earnestly  desire  that  good  affections  may  be 
fixed,  in  us  ;  that  we  may  be  rooted  and  grounded 
in  love.  Some  understand  it  of  their  being  settled 
and  established  in  the  sense  of  God’s  love  to  them  ; 
which  would  inspire  them  with  greater  ardours  of 
holy  love  to  him,  and  to  one  another.  And  how 
very  desirable  is  it  to  have  a  settled  fixed  sense  of 
the  love  of  God  and  Christ  to  our  souls;  so  as  to  be 
able  to  say  with  the  apostle,  at  all  times,  He  has 
loved  me !  Now  the  best  way  to  attain  to  this,  is,  to 
be  careful  that  we  maintain  "a  constant  love  to  God 
in  our  souls ;  this  will  be  the  evidence  of  the  love  of 
God  to  us.  We  love  him,  because  he  first  loved  us. 
In  order  to  this,  he  prays, 

IV.  For  their  experimental  acquaintance  with  the 
love  of  Jesus  Christ.  The  more  intimate  acquaint¬ 
ance  we  have  with  Christ’s  love  to  us,  the  more  our 
love  will  be  drawn  out  to  him,  and  to  those  who  are 
his,  for  his  sake;  That  ye  may  be  able  to  comprehend 
with  all  saints,  &c.  (r.  18,  19.)  more  clearly  to  un¬ 
derstand.  and  firmly  to  believe,  the  wonderful  love 
of  Christ  to  his,  which  the  saints  do  understand  and 
believe  in  some  measure,  and  shall  understand  more 
hereafter.  Christians  should  not  aim  to  compre¬ 
hend  above  all  saints ;  but  be  content  that  God  deals 
with  them,  as  he  uses  to  do  with  those  who  love  and 
fear  his  name :  we  should  desire  to  comprehend 
with  all  saints,  to  have  so  much  knowledge  as  the 
saints  are  allowed  to  have  in  this  world.  We  should 
be  ambitious  of  coming  up  with  the  first  three;  but 
not  of  going  beyond  what  is  the  measure  of  the 
stature  of  other  saints. 

It  is  observable  how  magnificently  the  apostle 
speaks  of  the  love  of  Christ.  The  dimensions  of 
redeeming  love  are  admirable.  The  breadth,  and 
length,  and  depth,  and  height.  By  enumerating 
these  dimensions,  the  apostle  designs  to  signify  the 
exceeding  greatness  of  the  love  of  Christ ;  the  un¬ 
searchable  riches  of  his  love,  which  is  higher  than 


EPHESIANS,  IV. 


heaven ,  deejier  than  hell,  longer  than  the  earth,  and 
broader  than  the  sea,  Job  11.  8,  9.  Some  describe 
the  particulars  thus :  By  the  breadth  of  it  we  may 
understand  the  extent  of  it  to  all  ages,  nations,  and 
ranks  of  men ;  by  the  length  of  it,  its  continuance 
from  everlasting  to  everlasting ;  by  the  depth  of  it, 
its  stooping  to  the  lowest  condition,  with  a  design  to 
relieve  and  save  those  who  are  sunk  into  the  depths 
of  sin  and  misery ;  by  its  height,  its  entitling,  and 
raising  us  up,  to  the  heavenly  happiness  and  glory. 
We  should  desire  to  comprehend  this  love  :  it  is  the 
character  of  all  the  saints  that  they  do  so;  for  they  all 
have  a  complacency  and  a  confidence  in  the  love  of 
Christ.  And  to  know  the  love  of  Christ  which  passeth 
knowledge,  v.  19.  If  it  passeth  knowledge,  how 
can  we  know  it  ?  We  must  pray  and  endeavour  to 
know  something,  and  should  still  covet  and  strive  to 
know  more  and  more  of  it,  though,  after  the  best 
endeavours,  none  can  fully  comprehend  it :  in  its 
full  extent  it  passeth  knowledge.  Though  the  love 
of  Christ  may  be  better  perceived  and  known  by 
Christians  than  it  generally  is,  yet  it  cannot  be  fully 
understood  on  this  side  heaven. 

V.  He  prays  that  they  might  be  filed  with  all 
the  fulness  of  God.  It  is  a  high  expression :  we 
should  not  dare  to  use  it  if  we  do  not  find  it  in  the 
scriptures.  It  is  like  those  other  expressions,  of 
being  partakers  of  a  divine  nature ;  and  of  being 
perfect  as  our  Father  in  heaven  is  perfect.  We  are 
not  to  understand  it  of  his  fulness  as  God  in  himself, 
but  of  his  fulness  as  a  God  in  covenant  with  us ;  as 
a  God  to  his  people :  such  a  fulness  as  God  is  ready 
to  bestow,  who  is  willing  to  fill  every  one  to  the 
utmost  of  his  capacity,  and  that  with  all  those  gifts 
and  graces  which  he  sees  thev  need.  They  who 
receive  grace  for  grace  from  Christ’s  fulness,  may 
be  said  to  be  filed  with  the  fulness  of  God,  accord¬ 
ing  to  their  capacity  :  all  which  is  in  order  to  their 
arriving  at  the  highest  degree  of  the  knowledge  and 
enjovment  of  God,  and  an  entire  conformity  to  him. 

The  apostle  closes  the  chapter  with  a  doxology, 
v.  20,  21.  It  is  proper  'to  conclude  our  prayers 
with  praises.  Our  blessed  Saviour  has  taught  us  to 
do  so.  Take  notice  how  he  describes  God ;  and 
how  he  ascribes  glory  to  him.  He  describes  him  as 
a  God  that  is  able  to  do  exceeding  abundantly  above 
all  that  we  ask  or  think.  There  is  an  inexhaustible 
fulness  of  grace  and  mercy  in  God,  which  the 
prayers  of  all  tl^e  saints  can  never  draw  dry.  What¬ 
ever  we  may  ask,  or  think  to  ask,  still  God  is  able 
to  do  more,  abundantly  more,  exceedingly  abun¬ 
dantly  more.  Open  thy  mouth  ever  so  wide,  and  he 
hath  wherewithal  to  fll  it.  Note,  In  our  applica¬ 
tions  to  God  we  should  encourage  our  faith  by  a 
consideration  of  his  all-sufficiency  and  almighty 
power.  According  to  the  power  which  worketh  in 
us.  As  if  he  had  said,  We  have  already  had  a  proof 
of  this  power  of  God,  in  what  he  hath  wrought  in 
us,  and  done  for  us,  having  quickened  us  by  his 
grace,  and  converted  us  to  himself.  The  power 
that  still  worketh  f6r  the  saints,  is  according  to  that 
power  that  hath  wrought  in  them.  Wherever  God 
gives  of  his  faithfulness,  he  gives  to  experience  his 
power.  Having  thus  described  God,  he  ascribes 
glory  to  him.  When  we  come  to  ask  for  grace 
from  God,  we  ought  to  give  glory  to  God.  Unto 
him  be  glory  in  the  church  by  Christ  Jesus.  In 
ascribing  glory  to  God,  we  ascribe  all  excellences 
and  perfections  to  him,  glory  being  the  effulgency 
and  result  of  them  all.  Observe,  The  seat  of  God’s 
praises  is  in  the  church.  That  little  rent  of  praise 
which  God  receives  from  this  world,  is  from  the 
church ;  a  sacred  society  constituted  for  the  glory 
of  God :  every  particular  member  of  which,  both 
Jew  and  Gentile,  concurs  in  this  work  of  praising 
God.  The  Mediator  of  these  praises  is  Jesus  Christ. 
All  God’s  gifts  come  from  him  to  us  through  the 


hand  of  Christ;  and  all  our  praises  pass  from  us  to  him 
through  the  same  hand.  And  God  should  and  will  be 
praised  thus  throughout  all  ages,  world  without  end: 
for  he  will  ever  have  a  church  to  praise  him,  and  he 
will  ever  have  his  tribute  of  praise  from  his  church. 
Amen.  So  be  it !  And  so  it  will  certainly  be. 

CHAP.  IV. 

We  have  gone  through  the  former  part  of  this  epistle,  which 
consists  of  several  important  doctrinal  truths,  contained  in 
the  three  preceding  chapters.  We  enter  now  on  the 
latter  part  of  it,  in  which  we  have  the  most  weighty  and 
serious  exhortations  that  can  be  given.  We  may  observe, 
that  in  this,  as  in  most  others  of  St.  Paul’s  epistles,  the 
former  part  is  doctrinal,  and  fitted  to  inform  the  minds  of 
men  in  the  great  truths  and  doctrines  of  the  gospel :  the 
latter  is  practical,  and  designed  for  the  direction  of  their 
lives  and  manners  ;  all  Christians  being  obliged  to  en¬ 
deavour  after  soundness  in  the  faith,  and  regularity  in  life 
and  practice.  In  what  has  gone  before,  we  have  heard  of 
Christian  privileges,  which  are  the  matter  of  our  comfort. 
In  what  follows,  we  shall  hear  of  Christian  duties,  and 
what  the  LORD  our  God  requires  of  us,  in  consideration 
of  such  privileges  vouchsafed  to  us.  The  best  way  to, un¬ 
derstand  the  mysteries,  and  partake  of  the  privileges,  of 
which  we  have  read  before,  is,  conscientiously  to  practise 
the  duties  prescribed  to  us  in  what  follows :  as,  on  the 
other  hand,  a  serious  consideration  and  belief  of  the  doc¬ 
trines  that  have  been  taught  us  in  the  foregoing  chapters, 
will  be  a  good  foundation  on  which  to  build  the  practice  of 
the  duties  prescribed  in  those  which  are  yet  before  us. 
Christian  faith  and  Christian  practice  mutually  befriend 
each  other. 

In  this  chapter,  we  have  divers  exhortations  to  important 
duties.  I.  One  that  is  more  general,  v.  1.'  II.  An  exhor¬ 
tation  to  mutual  love,  unity,  and  concord,  with  the  proper 
means  and  motives  to  promote  them,  v.  2  . .  16.  III.  An 
exhortation  to  Christian  purity  and  Holiness  of  life;  and 
that  both  more  general,  (v.  17  .  .  24.)  and  in  several  par¬ 
ticular  instances,  v.  25,  to  the  end. 

1.  ~1~  THEREFORE,  the  prisoner  of  the 
A  Lord,  beseech  you  that  ye  walk 
worthy  of  the  vocation  wherewith  ye  are 
called, 

This  is  a  general  exhortation  to  walk  as  becomes 
our  Christian  profession.  St.  Paul  was  now  a  pri¬ 
soner  at  Rome  ;  and  he  was  the  prisoner  of  the  Lord, 
or  in  the  Lord,  which  signifies  as  much  as  for  the 
Lord.  See  of  this,  ch.  3.  1.  He  mentions  this  once 
and  again,  to  shew  that  he  was  not  ashamed  of  his 
bonds,  well  knowing  that  he  suffered  not  as  an  evil 
doer :  and  likewise  to  recommend  what  he  wrote  to 
them,  with  the  greater  tenderness,  and  xvith  some 
special  advantage.  It  was  a  doctrine  he  thought 
worth  suffering  for,  and  therefore  surely  they  should 
think  it  worthy  their  serious  regards,  and  their  du¬ 
tiful  observance.  We  have  here  the  petition  of  a 
poor  prisoner,  one  of  Christ’s  prisoners ;  “  I  there¬ 
fore,  the  prisoner  of  the  Lord,  beseech  you,  & c. 
Considering  what  God  has  done  for  you,  and  to 
what  a  state  and  condition  he  has  called  vou,  as  has 
been  discoursed  before ;  I  now  come  with  an  ear 
nest  request  to  you,  (not  to  send  me  relief,  or  to  use 
your  interest  for  the  obtaining  my  liberty,  the  first 
thing  which  poor  prisoners  are  wont  to  solicit  from 
their  friends,  but)  that  you  would  approve  your¬ 
selves  good  Christians,  and  live  up  to  your  profession 
and  calling ;  that  ye  walk  worthily,  agreeably,  suita 
bly,  and  congruously,  to  those  happy  circumstances 
into  which  the  grace  of  God  has  brought  you,  whom 
he  has  converted  from  heathenism  to  Christianity.’ 
Observe,  Christians  ought  to  accommodate  them¬ 
selves  to  the  gospel  by  which  they  are  called,  and  to 
the  glory  to  which  they  are  called ;  both  are  their 
vocation.  We  are  called  Christians ;  we  must  an¬ 
swer  that  name,  and  live  like  Christians.  We  are 
called  to  God’s  kingdom  and  glory ;  that  kingdom 
and  glory  therefore  we  must  mind,  and  walk  as  be¬ 
comes  the  heirs  of  them. 


551 


EPHESIANS,  IV. 


2.  With  all  lowliness  and  meekness, 
with  long-suffering,  forbearing  one  another 
in  love;  3.  Endeavouring  to  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace.  4. 
There  is  one  body,  and  one  Spirit,  even  as 
ye  are  called  in  one  hope  of  your  calling ; 
5.  One  Lord,  one  faith,  one  baptism,  6. 
One  God  and  Father  of  all,  who  is  above 
all,  and  through  all,  and  in  you  all.  7. 
But  unto  every  one  of  us  is  given  grace  ac¬ 
cording  to  the  measure  of  the  gift  of  Christ. 
8.  Wherefore  he  saith,  When  he  ascended 
up  on  high,  he  led  captivity  captive,  and 
gave  gifts  unto  men.  9.  (Now,  that  he 
ascended,  what  is  it  but  that  he  also  de¬ 
scended  first  into  the  lower  parts  of  the 
earth  ?  10.  He  that  descended  is  the  same 
also  that  ascended  up  far  above  all  hea¬ 
vens,  that  he  might  fill  all  things.)  11.  And 
he  gave  some,  apostles ;  and  some,  pro¬ 
phets;  and  some,  evangelists;  and  some, 
pastors  and  teachers;  12.  For  the  per¬ 
fecting  of  the  saints,  for  the  work  of  the 
ministry,  for  thek  edifying  of  the  body  of 
Christ:  13.  Till  we  all  come  in  the  unity 
of  the  faith,  and  of  the  knowledge  of  the 
Son  of  God,  unto  a  perfect  man,  unto  the 
measure  of  the  stature  of  the  fulness  of 
Christ:  14.  That  we  henceforth  be  no 
more  children,  tossed  to  and  fro,  and  car¬ 
ried  about  with  every  wind  of  doctrine,  by 
the  sleight  of  men,  and  cunning  craftiness, 
whereby  they  lie  in  wait  to  deceive;  15. 
But,  speaking  the  truth  in  love,  may  grow 
up  into  him  in  all  things,  which  is  the  head, 
even  Christ:  16.  From  whom  the  whole 
body  fitly  joined  together,  and  compacted 
by  that  which  every  joint  supplieth,  accord¬ 
ing  to  the  effectual  working  in  the  measure 
of  every  part,  maketh  increase  of  the  body 
unto  the  edifymg  of  itself  in  love. 

Here  the  apostie  proceeds  to  more  particular  ex¬ 
hortations.  7 \vo  he  enlarges  upon  in  this  chapter — 
To  unity  and  purity,  holiness  and  love,  which 
Christians  should  very  much  study.  We  do  not 
walk  worthy  of  the  vocation  wherewith  we  are  called, 
if  we  be  not  faithful  friends  to  all  Christians,  and 
sworn  enemies  to  all  sin. 

This  section  contains  the  exhortation  to  mutual 
love,  unity,  and  concord  ;  with  the  proper  means  and 
motives  to  promote  them.  Nothing  is  pressed  upon 
us  more  earnestly  in  the  scriptures  than  this.  Love 
is  the  law  of  Christ’s  kingdom,  the  lesson  of  his 
school,  the  livery  of  his  family.  Observe, 

I.  The  means  of  unity ;  Lowliness  and  meekness, 
long-suffering,  and  forbearing  one  another  in  love, 
v,  2.  By  lowliness  we  are  to  understand  humility, 
and  entertaining  mean  thoughts  of  ourselves,  which 
is  opposed  to  pride.  By  meekness,  that  excellent  dis¬ 
position  of  soul,  which  makes  mep  unwilling  to  pro¬ 
voke  others,  and  not  easily  to  be  provoked  or  offended 
with  their  infirmities ;  and  it  is  opposed  to  angry  re¬ 
sentments  and  peevishness.  Long-suffermg  implies 
a  patient  bearing  of  injuries,  without  seeking  re¬ 
venge.  Forbearing  one  another  m  love,  signifies  bear¬ 


ing  their  infirmities  out  of  a  principle  of  love ;  and 
so  as  not  to  cease  to  love  them  on  the  account  of 
these.  The  best  Christians  have  need  to  bear  one 
with  another,  and  to  make  the  best  one  of  another ; 
to  provoke  one  another’s  graces,  and  not  their  pas¬ 
sions.  We  find  much  in  ourselves,  which  it  is  hard 
to  forgive  ourselves ;  and  therefore  we  must  not 
think  it  much  if  we  find  that  in  others,  which  we 
think  hard  to  forgive  them  ;  and  yet  we  must  for¬ 
give  them  as  we  forgive  ourselves.  Now  without 
these  things  unity  cannot  be  preserved.  The  first 
step  towards  unity,  is,  humility ;  without  that  there 
will  be  no  meekness,  no  patience,  or  forbearance ; 
and  without  these  no  unity.  Pride  and  passion  break 
the  peace,  and  make  all  the  mischief.  Humility  and 
meekness  restore  the  peace,  and  keep  it.  Only  by 
pride  comes  contention;  only  by  humility  comes 
love.  'Phe  more  lowly-mindedness,  the  more  like- 
mindedness.  We  do  not  walk  worthy  of  the  voca¬ 
tion  wherewith  we  are  called,  if  we  be  not  meek  and 
lowly  of  heart :  for  he  by  whom  we  are  called,  he  to 
whom  we  are  called,  was  eminent  for  meekness  and 
lowliness  of  heart,  and  has  commanded  us  therein 
to  learn  of  hifn. 

II.  We  fiave  an  account  of  the  nature  of  that 
unity  which  the  apostle  prescribes :  it  is  the  unity 
of  the  Spirit,  v.  3.  The  seat  of  Christian  unity  is 
in  the  heart  or  spirit :  it  does  not  lie  in  one  set  of 
thoughts,  or  in  one  form  and  mode  of  worship,  but 
in  one  heart  and  one  soul.  This  unity  of  heart  and 
affection  may  be  said  to  be  of  the  Spirit  of  God ;  it 
is  wrought  by  him,  and  is  one  of  the  fruits  of  the 
Spirit.  This  we  should  endeavour  to  keep.  En¬ 
deavouring  is  a  gospel-word.  We  must  do  our  ut¬ 
most.  If  others  will  quarrel  with  us,  we  must  take 
all  possible  care  not  to  quarrel  with  them.  If  others 
will  despise  and  hate  us,  we  must  not  despise  and 
hate  them.  In  the  bond  of  peace.  Peace  is  a  bond, 
as  it  unites  persons,  and  makes  them  live  friendly 
one  with  another.  A  peaceable  disposition  and  con¬ 
duct  bind  Christians  together  ;  whereas  discord  and 
quarrel  disband  and  disunite  their  hearts  and  affec¬ 
tions.  Many  slender  twigs,  bound  together,  become 
strong.  The  bond  of  peace  is  the  strength  of  so¬ 
ciety.  Not  that  it  can  be  imagined  that  all  good 
people,  and  all  the  members  of  societies,  should  be 
in  every  thing  just  of  the  same  length,  and  the  same 
sentiments,  and  the  same  judgment :  but  the  bond  of 
peace  unites  them  all  together,  with  a  non  obstante 
to  these.  As  in  a  bundle  of  rods,  they  may  be  of^  dif¬ 
ferent  lengths,  and  different  strength  ;  but  when  they 
are  tied  together  by  one  bond,  they  are  much  stronger 
than  any,  even  than  the  thickest  and  strongest  were 
of  themselves. 

III.  We  have  next  the  motives  proper  to  promote 
this  Christian  unity  and  concord.  The  apostle  urges 
several,  to  persuade  us  to  it. 

1.  Consider  how  many  unities  there  are,  that  are 
the  jov  and  glory  of  our  Christian  profession.  There 
should  be  one  heart ;  for  there  is  one  body,  and  one 
Spirit,  v.  4.  Two  hearts  in  one  body  , would  be 
monstrous.  If  there  lie  but  one  body,  all  that  be¬ 
long  to  that  body  should  have  one  heart.  The  catho 
lie  church  is  one  mystical  body  of  Christ,  and  all 
good  Christians  make  up  but  one  body,  incorporated 
bv  one  charter,  that  of  the  gospel ;  animated  by  one 
Spirit,  the  same  Holy  Spirit,  who,  by  his  gifts  and 
graces,  quickens,  enlivens,  and  governs,  that  body. 
If  we  belong  to  Christ,  we  are  all  actuated  by  one 
and  the  same  Spirit,  and  therefore  should  be  one ; 
even  as  ye  are  called  in  one  hope  of  your  calling. 
Hope  is  here  put  for  its  object,  the  thing  hoped  for, 
the  heavenly  inheritance  ;  to  the  hope  of  which  we 
are  called.  All  Christians  are  called  to  the  same 
hope  of  eternal  life.  There  is  one  Christ  that  they 
all  hope  in,  and  one  heaven  that  they  are  all  hoping 
for ;  and  therefore  they  should  be  of  one  heart. 


652  EPHESIANS,  IV. 


One  Lord,  (v.  5.)  that  is,  Christ,  the  Head  of  the 
church,  to  whom,  by  God’s  appointment,  all  Chris¬ 
tians  are  immediately  subject.  One  faith,  that  is,  the 
gospel,  containing  the  doctrine  of  the  Christian  faith  : 
or,  it  is  the  same  grace  of  faith,  (faith  in  Christ,) 
whereby  all  Christians  are  saved.  One  baptism,  by 
which  we  profess  our  faith  ;  being  baptized  in  the 
name  of  the  Father,  Son,  and  Holy  Ghost ;  and  so 
the  same  sacramental  covenant,  whereby  we  engage 
ourselves  to  the  Lord  Christ.  One  God  and  Father 
of  all,  v.  6.  One  God,  who  owns  all  the  true  mem¬ 
bers  of  the  church  for  his  children  ;  for  he  is  the 
Father  of  all  such  by  special  relation  ;  as  he  is  the 
Father  of  all  men  by  creation  :  and  he  is  above  all, 
by  his  essence,  and  with  respect  to  the  glorious  per¬ 
fections  of  his  nature ;  and  as  he  has  dominion  over 
all  creatures,  and  especially  over  his  church  :  and 
through  all;  by  his  providence  upholding  and  go¬ 
verning  them  :  and  in  you  all;  in  all  believers,  in 
whom  he  dwells,  as  in  his  holy  temple,  by  his  Spirit 
and  special  grace. 

If  then  there  be  so  many  ones,  it  is  pity  but  there 
should  be  one  more  ;  one  heart,  or  one  soul. 

2.  Consider  the  variety  of  gifts  that  Christ  has  be- 
sfowed  among  Christians ;  But  unto  every  one  of  us 
is  given  grace,  according  to  the  measure  of  the  gift 
of  Christ.  Though  the  members  of  Christ’s  church 
agree  in  so  many  things,  yet  there  are  some  things 
wherein  they  differ  :  but  this  should  breed  no  differ¬ 
ence  of  affection  among  them  ;  since  they  are  all 
derived  from  the  same  bountiful  Author,  and  de¬ 
signed  for  the  same  great  ends.  Unto  every  one  of 
us  Christians  is  given  grace,  some  gift  of  grace,  in 
some  kind  or  degree  or  other,  for  the  mutual  help 
of  one  another.  Unto  every  one  of  us  ministers  is 
given  grace  ;  to  some  a  greater  measure  of  gifts,  to 
others  a  lesser  measure.  The  different  gifts  of 
Christ’s  ministers  proved  a  great  occasion  of  conten¬ 
tion  among  the  first  Christians ;  One  was  for  Paul, 
and  another  for  Apollos.  The  apostle  shews  that 
they  had  no  reason  to  quarrel  about  them,  but  all  the 
reason  in  the  world  to  agree  in  the  joint  use  of  them, 
for  common  edification ;  because  all  was  given  ac¬ 
cording  to  the  measure  of  the  gift  of  Christ,  in  such 
a  measure  as  seemed  best  to  Christ  to  bestow  upon 
every  one.  Observe,  All  the  ministers,  and  all  the 
members  of  Christ,  owe  all  the  gifts  and  graces  that 
they  are  possessed  of  to  him  :  and  this  is  a  good 
reason  why  we  should  love  one  another,  because  to 
every  one  of  us  is  given  grace.  All  to  whom  Christ 
has  given  grace,  and  on  whom  he  has  bestowed  his 
gifts,  (though  they  are  of  different  sizes,  different 
names,  and  different  sentiments,  yet)  ought  to  love 
one  another. 

The  apostle  takes  this  occasion  to  specify  some  of 
the  gifts  which  Christ  bestowed.  And  that  they 
were  bestowed  by  Christ,  he  makes  appear  by  those 
words  of  David,  wherein  he  foretold  this  concerning 
him  ;  (Ps.  68.  18.)  Wherefore  he  saith,  ( v .  8.)  that 
is,  the  Psalmist  saith,  When  he  ascended  ufi  on  high, 
he  led  captivity  captive,  and  gave  gifts  unto  men. 
David  prophesied  of  the  ascension ‘of  Christ;  and 
the  apostle  descants  upon  it  here,  and  in  the  three 
following  verses.  When  he  ascended  up  on  high. 
We  may  understand  the  apostle  both  of  the  place 
into  which  he  ascended  in  his  human  nature,  that  is, 
the  highest  heavens  ;  and  particularly  of  the  state  to 
which  he  was  advanced,  he  being  then  highly  ex¬ 
alted,  and  eminently  glorified,  by  his  Father.  Let 
us  set  ourselves  to  think  of  the  ascension  of  Jesus 
Christ :  that  our  blessed  Redeemer,  being  risen  from 
the  dead,  is  gone  to  heaven,  where  he  sets  at  the 
right  hand  of  the  Majesty  on  high,  which  completed 
the  proof  of  his  being  the  Son  of  God.  As  great 
conquerors,  when  they  rode  in  their  triumphant  cha¬ 
riots,  used  to  be  attended  with  the  most  illustrious  of 
their  captives  led  in  chains,  and  were  wont  to  scatter 


their  largesses  and  bounty  among  the  soldiers,  ana 
other  spectators  of  their  triumphs ;  so  Christ,  wher. 
he  ascended  into  heaven,  as  a  triumphant  Conqueror, 
led  captivity  captive.  It  is  a  phrase  used  in  the  Old 
Testament,  to  signify  a  conquest  over  enemies,  es¬ 
pecially  over  such  as  formerly  had  led  others  cap¬ 
tive  ;  see  Judges  5.  12.  Captivity  is  here  put  for 
captives,  and  signifies  all  our  spiritual  enemies,  who 
brought  us  into  captivity  before.  He  conquered 
those  who  had  conquered  us ;  such  as,  sin,  the  Devil, 
and  death.  Indeed,  he  triumphed  over  these  on  the 
cross  ;  but  the  triumph  was  completed  at  his  ascen¬ 
sion,  when  he  became  Lord  over  all,  and  had  the 
keys  of  death  and  Hades  put  into  his  hands.  And  he 
gave  gifts  unto  men:  in  the  psalm  it  is,  He  received 
gifts  for  men.  He  received  for  them,  that  he  might 
give  to  them  a  large  measure  of  gifts  and  graces ; 
particularly,  he  enriched  his  disciples  with  the  gift 
of  the  Holy  Ghost.  The  apcstle,  thus  speaking  of 
the  ascension  of  Christ,  takes  notice,  that  he  de¬ 
scended  frst,  v.  9.  As  much  as  if  he  had  said,  When 
David  speaks  of  Christ’s  ascension,  he  intimates  the 
knowledge  he  had  of  Christ’s  humiliation  on  earth  : 
for  when  it  is  said,  that  he  ascended,  this  implies 
that  he  first  descended  :  for  what  is  it,  but  a  proof  or 
demonstration  of  his  having  done  so  ?  Into  the  lower 
parts  of  the  earth  ;  this  may  refer  either  to  his  in¬ 
carnation,  according  to  that  of  David,  Ps.  159.  15. 
My  substance  was  not  hid  from  thee,  wheel  I  was 
made  in  secret,  and  curiously  wrought  in  the  lowest 
parts  of  the  earth :  or,  to  his  burial,  according  to  that 
of  Ps.  63.  9.  They  that  seek  my  soul  to  destroy  it, 
shall  go  into  the  lower  parts  of  the  earth.  He  calls 
his  death  (say  some  of  the  fathers)  his  descent  into 
the  lower  parts  of  the  earth.  He  descended  TO  the 
earth  in  his  incarnation.  He  descended  INTO  the 
earth  in  his  burial.  As  Jonas  was  three  days  and 
three  nights  in  the  whale's  belly,  so  was  the  Son  of 
man  in  the  heart  of  the  earth.  He  that  descended,  is 
the  same  also  that  ascended  up  far  above  all  heavens, 
( v .  10.)  far  above  the  airy  and  starry  (which  are 
the  visible)  heavens,  into  the  heaven  of  heavens ; 
that  he  might  fill  all  things,  all  the  members  of  his 
church,  with  gifts  and  graces  suitable  to  their  several 
conditions  and  stations.  Observe,  Our  Lord  humbled 
himself  frst ,  and  then  he  was  exalted.  He  descended 
first,  and  then  ascended. 

The  apostle  next  tells  us,  what  were  Christ’s  gifts 
at  his  ascension  ;  He  gave  some,  apostles,  Sc c.  v.  11. 
Indeed  he  sent  forth  some  of  these  before  his  ascen¬ 
sion,  Matt.  10.  1,  2,  5.  But  one  was  then  added, 
Acts  1.  26.  And  all  of  them  were  more  solemnly 
installed,  and  publicly  confirmed,  in  their  office,  by 
his  visible  pouring  forth  of  the  Holy  Ghost  in  an  ex¬ 
traordinary  manner  and  measure  upon  them.  Note, 
The  great  gift  that  Christ  gave  to  the  church  at  his 
ascension,  was  that  of  the  ministry  of  peace  and  re¬ 
conciliation.  The  gift  of  the  ministry  is  the  fruit  of 
Christ’s  ascension.  And  ministers  have  their  vari¬ 
ous  gifts,  which  are  all  given  them  by  the  Lord  Jesus. 

The  officers  which  Christ  gave  to  his  church, 
were  of  two  sorts  ;  extraordinary  ones  advanced  to 
a  higher  office  in  the  church  :  such  were  apostles, 
prophets,  and  evangelists.  The  apostles  were  chief : 
these  Christ  immediately  called,  furnished  them 
with  extraordinary  gifts,  and  the  power  of  work¬ 
ing  miracles,  and  with  infallibility  in  delivering  his 
truths  :  and  they  having  been  the  witnesses  of  his 
miracles  and  doctrine,  he  sent  them  forth  to  spread 
the  gospel,  and  to  plant  and  govern  churches.  The 
prophets  seem  to  have  been  such  as  expounded  the 
writings  of  the  Old  Testament,  and  foretold  things 
to  come.  The  evangelists  were  ordained  persons, 
(2  Tim.  1.  6.)  whom  the  apostles  took  for  their  com¬ 
panions  in  travel,  (Gal.  2.  J.)  and  sent  them  out  to 
settle  and  establish  such  churches  as  the  apostles 
themselves  had  planted:  (Acts  19.  22.)  not  being 


EPHESIANS,  IV.  553 


fixed  to  any  particular  place,  they  were  to  continue 
till  recalled,  2  Tim.  4.  9.  • 

And  then  there  are  ordinary  ministers,  employed 
in  a  lower  and  narrower  sphere  ;  as  pastors  and 
teachers.  Some  take  these  two  names  to  signify  one 
office,  implying  the  duties  of  ruling  and  teaching  be¬ 
longing  to  it.  Others  think  they  design  two  distinct 
offices,  both  ordinary,  and  of  standing  use  in  the 
church  ;  and  then  pastors  are  such  as  are  fixed  at 
the  head  of  particular  churches,  with  design  to 
guide,  instruct,  and  feed  them  in  the  manner  ap¬ 
pointed  by  Christ ;  and  they  are  frequently  called 
bishops  and  elders:  and  the  teachers  were  such, 
whose  work  it  was  also  to  preach  the  gospel,  and  to 
instruct  the  people  by  way  of  exhortation.  We  see 
here,  that  it  is  Christ’s  prerogative  to  appoint  what 
officers  and  offices  he  pleases  in  his  church.  And 
how  rich  is  the  church,  that  had  at  first  such  a  va¬ 
riety  of  officers,  and  has  still  such  a  variety  of  gifts  ! 
How  kind  is  Christ  to  his  church  !  How  careful  of 
it,  and  of  its  edification  !  When  he  ascended,  he 
procured  the  gift  of  the  Holy  Ghost :  and  the  gifts 
of  the  Holy  Ghost  are  various  ;  some  have  greater, 
others  have  lesser  measures  :  but  all  for  the  good  of, 
the  body.  Which  brings  to  the  third  argument, 

3.  Which  is  taken  from  Christ’s  great  end  and 
design  in  giving  gifts  unto  men.  The  gifts  of  Christ  j 
were  intended  for  the  good  of  his  church,  and  in 
order  to  advance  his  kingdom  and  interest  among 
men.  All  these  being  designed  for  one  common 
end,  is  a  good  reason  why  all  Christians  should  agree 
in  brotherly  love  ;  and  not  envy  one  another’s  gifts. 
All  are  /or  the  perfecting  of  the  saints,  (v.  12.)  that 
is,  according  to  the  import  of  the  original,  to  bring 
them  into  an  orderly,  spiritual  state  and  frame,  who 
had  been  as  it  were  dislocated  and  disjointed  by  sin ; 
and  then  to  strengthen,  confirm,  and  advance  them 
therein  :  that  so  each,  in  his  proper  place  and  func¬ 
tion,  might  contribute  to  the  good  of  the  whole.  For 
the  work  of  the  ministry  ;  or,  for  the  work  of  dispen¬ 
sation  ;  that  they  might  dispense  the  doctrines  of  the 
gospel,  and  successfully  discharge  the  several  parts 
of  their  ministerial  function.  For  the  edifying  of 
the  body  of  Christ,  to  build  up  the  church,  which  is 
Christ’s  mystical  body,  by  increase  of  their  graces, 
and  an  addition  of  new  members.  All  are  designed 
to  prepare  us  for  heaven  ;  Till  we  all  come,  &c.  v. 
13.  The  gifts  and  offices  (some  of  them)  which  have 
been  spoken  of,  are  to  continue  in  the  church  till  the 
saints  be  perfected,  which  will  not  be  till  they  all 
come  in  the  unity  of  the  faith,  till  all  true  believers 
meet  together,  by  means  of  the  same  precious  faith, 
and  of  the  knowledge  of  the  Son  of  God:  by  which 
we  are  to  understand,  not  a  bare  speculative  know¬ 
ledge,  or  acknowledging  of  Christ  to  be  the  Son  of 
God  and  the  great  Mediator ;  but  such  as  is  attended 
with  appropriation  and  affection,  with  all  due  honour, 
trust,  and  obedience.  Unto  a  perfect  man,  to  our  full 
growth  of  gifts  and  graces,  free  from  those  childish 
infirmities,  that  we  are  subject  to  in  the  present 
world.  Unto  the  measure  of  the  stature  of  the  fulness 
of  Christ,  so  as  to  be  Christians  of  a  full  maturity 
and  ripeness  in  all  the  graces  derived  from  Christ’s 
fulness :  or,  according  to  the  measure  of  that  stature 
which  is  to  make  up  the  fulness  of  Christ,  which  is 
to  complete  his  mystical  body.  Now  we  shall  never 
come  to  the  perfect  man,  till  we  come  to  the  perfect 
world.  There  is  a  fulness  in  Christ,  and  a.  fulness 
to  be  derived  from  him ;  and  a  certain  stature  of  that 
fulness,  and  a  measure  of  that  stature,  assigned  in 
the  counsel  of  God  to  every  believer ;  and  we  never 
come  to  that  measure  till  we  come  to  heaven.  God’s 
children,  as  long  as  they  are  in  this  world,  are 
growing. 

Dr.  Lightfoot  understands  the  apostle  as  speaking 
here  of  Jews  and  Gentiles  knit  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God ;  so 

Vol.  vi. — 4  A 


making  a  perfect  man,  and  the  measure  of  the 
stature  of  the  fulness  of  Christ. 

The  apostle  further  shews,  in  the  following  verses, 
what  was  God’s  design  in  his  sacred  institutions,  and 
what  effect  they  ought  to  have  upon  us.  As, 

(1.)  That  we  henceforth  be  no  more  children,  &c. 
(v.  14.)  that  is,  that  we  may  be  no  longer  children 
in  knowledge,  weak  in  the  faith,  and  inconstant  in 
our  judgments ;  easily  yielding  to  every  temptation, 
readily  complying  with  every  one’s  humour,  and 
being  at  every  one’s  beck.  Children  are  easily  im¬ 
posed  upon  ;  we  must  take  care  of  that ;  and  of  being 
tossed  to  and  fro,  like  ships  without  ballast ;  and 
carried-about,  like  clouds  in  the  air,  with  such  doc¬ 
trines  as  have  no  truth  or  solidity  in  them,  but  never¬ 
theless  spread  themselves  far  and  wide,  and  are 
therefore  compared  to  wind.  By  the  sleight  of  men  ; 
it  is  a  metaphor  taken  from  gamesters,  and  signifies 
the  mischievous  subtlety  of  seducers  ;  and  cunning 
craftiness,  by  which  is  meant  their  skilfulness  in  find¬ 
ing  out  ways  to  seduce  and  deceive  :  for  it  follows, 
whereby  they  lie  in  wait  to  deceive,  as  in  an  ambush, 
in  order  to  circumvent  the  weak,  and  draw  them 
from  the  truth.  Note,  They  must  be  very  wicked 
and  ungodly  men,  who  set  themselves  to  seduce  and 
deceive  others  into  false  doctrines  and  errors.  The 
apostle  describes  them  here  as  base  men,  using  a 
great  deal  of  devilish  art  and  cunning,  in  order  there¬ 
unto.  The  best  method  we  can  take  to  fortify  our¬ 
selves  against  such,  is,  to  study  the  sacred  oracles, 
and  to  pray  for  the  illumination  and  grace  of  the 
Spirit  of  Christ,  that  we  may  know  the  truth  as  it  is 
in  Jesus,  and  be  established  in  it. 

(2.)  That  we  should  speak  the  truth  in  love,  ( v . 
15. )  or  follow  the  truth  in  love  ;  or  be  sincere  in  love 
to  our  fellow-Christians.  While  we  adhere  to  the 
doctrine  of  Christ,  which  is  the  truth,  we  should  live 
in  love  one  with  another.  Love  is  an  excellent  thing ; 
but  we  must  be  careful  to  preserve  truth  together 
with  it.  Truth  is  an  excellent  thing ;  yet  it  is  requi¬ 
site  that  we  speak  it  in  love,  and  not  in  contention. 
These  two  should  go  together — truth  and  peace. 

(3. )  That  we  should  grow  up  into  Christ  in  all 
things.  Into  Christ,  so  as  to  be  more  deeply  rooted 
in  him.  In  all  things  ;  in  knowledge,  love,  faith, 
and  all  the  parts  of  the  new  man.  We  should  grow 
up  toward  maturity  ;  which  is  opposed  to  the  being 
children.  Those  are  improving  Christians,  who 
grow  up  into  Christ.  The  more  we  grow  into  an 
acquaintance  with  Christ,  faith  in  him,  love  to  him, 
dependence  upon  him,  the  more  we  shall  flourish  in 
every  grace.  He  is  the  Head  ;  and  we  should  thus 
grow,  that  we  may  thereby  honour  our  Head.  The 
Christian’s  growth  tends  to  the  glory  of  Christ. 

(4.)  We  should  be  assisting  and  helpful  one  to  an¬ 
other,  as  members  of  the  same  body,  v.  16.  Here 
the  apostle  makes  a  comparison  between  the  natural 
body  and  Christ’s  mystical  body,  that  body  of  which 
Christ  is  the  Head  :  and  he  observes,  that  as  there 
must  be  communion  and  mutual  communications  of 
the  members  of  the  body  among  themselves,  in  order 
to  their  growth  and  improvement,  so  there  must  be 
mutual  love  and  unity,  together  with  the  proper 
fruits  of  these,  among  Christians,  in  order  to  their 
spiritual  improvement  and  growth  in  grace.  From 
whom,  says  he,  that  is,  from  Christ  their  Head,  who 
conveys  influence  and  nourishment  to  every  parti¬ 
cular  member,  the  whole  body  of  Christians  fitly 
joined  together  and  compacted,  being  orderly  and 
firmly  united  among  themselves,  every  one  in  his 
proper  place  and  station,  by  that  which  every  joint 
supplies,  by  the  assistance  which  every  one  of  the 
parts,  thus  united,  gives  to  the  whole :  or  by  the 
Spirit,  faith,  love,  sacraments,  &c.  which  (like  the 
veins  and  arteries  in  the  body)  serve  to  unite  Chris¬ 
tians  to  Christ  their  Head,  and  to  one  another  as 
fellow-members,  According  to  the  effectual  work- 


554 


EPHESIANS,  IV. 


ing  in  the  measure  of  every  part :  that  is,  say  some, 
according  to  the  power  which  the  Holy  Ghost  exerts 
to  make  God’s  appointed  means  effectual  for  this 
great  end ;  in  such  a  measure  as  Christ  judges  to  be 
sufficient  and  proper  for  every  member,  according 
to  its  respective  place  and  office  in  the  body.  Or,  as 
others,  according  to  the  power  of  Christ,  who,  as 
Head,  influences  and  enlivens  every  member.  Or, 
according  to  the  effectual  working  of  every  member, 
in  communicating  to  others  of  what  it  has  received, 
nourishment  is  conveyed  to  all  in  their  proportions, 
and,  according  to  the  state  and  exigence  of  every 
part,  makes  increase  of  the  body,  such  an  increase  as 
is  convenient  for  the  body.  Observe,  Particular 
Christians  receive  their  gifts  and  graces  from  Christ 
for  the  sake  and  benefit  of  the  whole  body.  Unto  the 
edifying  of  itself  in  love.  We  may  understand  this 
two  ways.  Either,  that  all  the  members  of  the 
church  may  attain  to  a  greater  measure  of  love  to 
Christ  and  to  one  another.  Or,  that  they  are  moved 
to  act  in  the  manner  mentioned,  from  love  to  Christ 
and  to  one  another.  Observe,  Mutual  love  among 
Christians  is  a  great  friend  to  spiritual  growth  :  it  is 
in  love  that  the  body  edifies  itself :  whereas,  A  king¬ 
dom,  divided  against  itself,  cannot  stand. 

1 7.  This  I  say  therefore,  and  testify  in  the 
Lord,  that  ye  henceforth  walk  not  as  other 
Gentiles  walk,  in  the  vanity  of  their  mind, 
18.  Having  the  understanding  darkened, 
being  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  them,  because  of 
the  blindness  of  their  heart :  1 9.  Who,  be¬ 
ing  past  feeling,  have  given  themselves  over 
unto  lasciviousness,  to  work  all  unclean¬ 
ness  with  greediness.  20.  But  ye  have  not 
so  learned  Christ;  21.  If  so  be  that  ye 
have  heard  him,  and  have  been  taught  by 
him,  as  the  truth  is  in  Jesus :  22.  That  ye 
put  off,  concerning  the  former  conversation, 
the  old  man,  which  is  corrupt  according  to 
the  deceitful  lusts ;  23.  And  be  renewed 

in  the  spirit  of  your  mind ;  24.  And  that 
ye  put  on  the  new  man,  who  after  God  is 
created  in  righteousness  and  true  holiness. 
25.  Wherefore,  putting  away  lying,  speak 
every  man  truth  with  his  neighbour :  for 
we  are  members  one  of  another.  26.  Be  ye 
angry,  and  sin  not :  let  not  the  sun  do  down 
upon  your  wrath :  27.  Neither  give  place 

to  the  devil.  28.  Let  him  that  stole  steal 
no  more :  but  rather  let  him  labour,  work¬ 
ing  with  his  hands  the  thing  which  is  good, 
that  he  may  have  to  give  to  him  who  need- 
eth.  29.  Let  no  corrupt  communication 
proceed  out  of  your  mouth,  but  that  which 
is  good  to  the  use  of  edifying,  that  it  may 
minister  grace  unto  the  hearers.  30.  And 
grieve  not  the  Holy  Spirit  ofGod,  whereby 
ye  are  sealed  unto  the  day  of  redemption. 
31.  Let  all  bitterness,  and  wrath,  and  an¬ 
ger,  and  clamour,  and  evil-speaking,  be  put 
away  from  you,  with  all  malice  :  32.  And 

be  ye  kind  one  to  another,  tender-hearted, 
forgiving  one  another,  even  as  God  for 
Christ’s  sake  hath  forgiven  you. 


The  apostle  having  gone  through  his  exhortation 
to  mutual  love,  unity,  iftid  concord,  in  the  foregoing 
verses ;  there  follows  in  these  an  exhortation  to 
Christian  purity,  and  holiness  of  heart  and  life  ;  and 
that  both  more  general,  (i>.  17 — 24. )  and  in  several 
particular  instances,  v.  25 — 32.  This  is  solemnly 
introduced  ;  “  This  I  say  therefore,  and  testify  in  tht 
Lord ;  that  is,  seeing  the  matter  is  as  above  de 
scribed ;  seeing  ye  are  members  of  Christ’s  body, 
and  partakers  of  such  gifts  ;  this  I  urge  upon  your 
consciences,  and  bear  witness  to  as  your  duty  in'  the 
Lord’s  name,  and  btf  virtue  of  the  authority  I  have 
derived  from  him.”  And  then,  the  more  general 
exhortation  to  purity  and  holiness  of  heart  and  life, 
begins  thus  ;  “  That  ye  henceforth  walk  not  as  other 
Gentiles  walk  ;  that  for  the  time  to  come  ye  do  not 
live,  and  behave  yourselves,  as  ignorant  and  uncon¬ 
verted  heathens  do,  who  are  wholly  guided  by  an 
understanding  employed  about  vain 'things,  their 
idols,  and  their  worldly  possessions ;  things  which 
are  no  way  profitable  to  their  souls,  and  which  will 
deceive  their  expectations.”  Converted  Gentiles 
must  not  live  as  unconverted  Gentiles  do.  Though 
they  live  among  them,  they  must  not  live  like  them. 
Here  the  apostle  takes  occasion  to  describe  the 
wickedness  of  the  Gentile  world,  out  of  which  re¬ 
generate  Christians  were  snatched  as  brands  out  of 
the  burning. 

I.  Their  understandings  were  darkened,  v.  18. 
They  were  void  of  all  saving  knowledge  ;  yea,  igno¬ 
rant  of  many  things  concerning  God-,  which  the  light 
of  nature  might  have  taught  them.  They  sat  in 
darkness,  and  they  loved  it  rather  than  light  :  and 
by  their  ignorance  they  were  alienated  from  the  life 
of  God.  They  were  estranged  from,  and  had  a  dis¬ 
like  and  aversion  to,  a  life  of  holiness,  which  is  not 
only  that  way  of  life  which  God  requires  and  ap¬ 
proves  of,  and  by  which  we  live  to  him,  but  which 
resembles  God  himself,  in  his  purity,  righteousness, 
truth,  and  goodness.  Their  wilful  ignorance  was 
the  cause  of  their  estrangement  from  this  life  of  God, 
which  begins  in  light  and  knowledge.  Gross  and 
affected  ignorance  is  destructive  to  religion  and  god¬ 
liness.  And  what  was  the  cause  of  their  being  thus 
ignorant  ?  It  was  because  of  the  blindness,  or  the 
hardness  of  their  heart.  It  was  not  because  God  did 
not  make  himself  known  to  them  by  his  works,  but 
because  they  would  not  admit  the  instructive  rays 
of  the  divine  light.  They  were  ignorant  because 
they  would  be  so.  Their  ignorance  proceeded  from 
their  obstinacy,  and  the  hardness  ot  their  hearts  ; 
they  resisting  the  light,  and  rejecting  all  the  means  \ 
of  illumination  and  knowledge. 

II.  Their  consciences  were  debauched  and  sear¬ 
ed  ;  Who  being  past  feeling,  v.  19.  They  had  no 
sense  of  their  sin,  or  of  the  misery  and  danger  of 
their  case  by  means  of  it ;  whereupon,  they  gave 
themselves  over  unto  lasciviousness.  They  indulged 
themselves  in  their  filthy  lusts  ;  and,  yielding  them¬ 
selves  up  to  the  dominion  of  these,  they  became  the 
slaves  and  drudges  of  sin  and  the  Devil ;  working  all 
uncleanness  with  greediness.  They  made  it  their 
common  practice  to  commit  all  sorts  of  uncleanness, 
and  even  the  most  unnatural  and  monstrous  sins,  and 
that  with  insatiable  desires.  Observe,  When  men’s 
consciences  are  once  seared,  there  are  no  bounds  to 
their  sins.  When  they  set  their  hearts  upon  the 
gratification  of  their  lusts,  what  can  be  expected, 
but  the  most  abominable  sensuality  and  lewdness, 
and  that  their  horrid  enormities  will  abound  ? 

This  was  the  character  of  the  Gentiles-;  but  these 
Christians  must  distinguish  themselves  from  such 
Gentiles  ;  Ye  have  not  so  learned  Christ,  v.  20.  It 
may  be  read,  But  ye  not  so  ;  ye  have  learned  Christ. 
Those  who  have  learned  Christ,  are  saved  from  the 

I  darkness  and  defilement  which  others  lie  under; 

1  and,  as  they  know  more,  they  are  obliged  to  live  in 


555 


EPHESIANS,  IV. 


a  belter  manner  than  others.  It  is  a  good  argument 
against  sin,  that  we  have  not  so  learned  Christ. 
Learn  Christ !  Is  Christ  a  Book,  a  Lesson,  a  Way, 
a  Trade  ?  The  meaning  is,  “  Ye  have  not  so  learned 
Christianity — the  doctrines  of  Christ,  and  the  rules 
of  life  prescribed  by  him.  Not  so,  as  to  do  as  others 
do.  If  so  be,  or  since,  that  ye  have  heard  him,  ( v . 
21.)  have  heard  his  doctrine  preached  by  us,  and 
have  been  taught  by  him,  inwardly  and  effectually,  j 
bv  his  Spirit.”  Christ  is  the  Lesson  ;  we  must  learn 
Christ :  and  Christ  is  the  Teacher  ;  we  are  taught 
by  him.  sis  the  truth  is  in  Jesus.  This  may  be  un¬ 
derstood  two  ways ;  either,  1.  “Ye  have  been  taught 
the  re<d  truth,  as  held  forth  by  Christ  himself,  both 
in  his  doctrine  and  in  his  life.”  Or,  2.  Thus,  “The 
truth  has  made  such  an  impression  on  your  hearts,  in 
your  measure,  as  it  did  upon  the  heart  of  Jesus.” 
The  truth  of  Christ  then  appears  in  its  beauty  and 
power,  when  it  appears  as  in  Jesus. 

Another  branch  of  the  general  exhortation  follows 
in  those  words,  That  ye  put  off,  concerning  the  for¬ 
mer  conversation,  the  old  man.  See.  v.  22 — 24. 
“This  is  a  great  part  of  the  doctrine  which  has  been 
taught  you,  and  that  ye  have  learned.”  Here  the 
apostle  expresses  himself  in  metaphors  taken  from 
garments.  The  principles,  habits,  and  dispositions 
of  the  soul  must  be  changed,  before  there  can  be  a 
saving  change  of  the  life.  There  must  be  sanctifica¬ 
tion  ;  which  consists  of  these  two  things : 

1.  The  old  man  must  be  put  off.  The  corrupt  na¬ 
ture  is  called  a  man,  because,  like  the  human  body, 
it  consists  of  divers  parts,  naturally  supporting  and 
strengthening  one  another.  It  is  the  old  man,  as  old 
Adam,  from  whom  we  derived  it  :  it  is  bred  in  the 
bone,  and  we  brought  it  into  the  world  with  us :  it  is 
subtle  as  an  old  man ;  but  in  all  God’s  saints  decay¬ 
ing  and  withering  as  an  old  man,  and  ready  to  pass 
away.  It  is  said  to  be  corrupt ;  for  sin  in  the  soul  is 
the  corruption  of  its  faculties  :  and  where  it  is  not 
mortified,  it  grows  daily  worse  and  worse,  and  so 
tends  to  destruction.  According  to  the  deceitful  lusts. 
Sinful  inclinations  and  desires  arc  deceitful  lusts : 
they  promise  men  happiness,  but  render  men  more 
miserable  ;  and  betray  men  into  destruction,  if  they 
are  not  subdued  and  mortified.  These  therefore 
must  be  put  off,  as  an  old  garment  that  we  would  be 
ashamed  to  be  seen  in  :  they  must  be  subdued  and  I 
mortified.  These  lusts  prevailed  against  them  in  j 
their  former  conversation,  that  is,  during  their  state 
of  unregeneracy  and  heathenism. 

2.  The  new  man  must  be  put  on.  It  is  not  enough 
to  shake  off  corrupt  principles ;  but  we  must  be  ac¬ 
tuated  bv  gracious  ones.  We  must  embrace  them, 
espouse  them,  and  get  them  written  on  our  hearts :  it 
is  not  enough  to  cease  to  do  evil ;  but  we  must  leam 
to  do  well.  “  Be  renewed  in  the  spirit  of  your  mind  ; 
(t\  23.)  use  the  proper  and  prescribed  means  in 
order  to  have  the  mind,  which  is  a  spirit,  renewed 
more  and  more.”  And  that  ye  put  on  the  nay  man, 
v.  24.  By  the  new  man,  is  meant  the  new  nature, 
the  new  creature,  which  is  actuated  by  a  new  prin¬ 
ciple,  even  regenerating  grace,  enabling  a  man  to 
lead  a  new  life  ;  that  life  of  righteousness  and  holi¬ 
ness  which  Christianity  requires.  This  new  man  is 
created,  or  produced,  out  of  confusion  and  emptiness, 
by  God’s  almighty  power,  whose  workmanship  it  is, 
truly  excellent  and  beautiful.  After  God  ;  in  imi¬ 
tation  of  him,  and  in  conformity  to  that  grand  Ex¬ 
emplar  and  Pattern.  The  loss  of  God’s  image  upon 
the  soul,  was  both  the  sinfulness  and  misery  of  man’s 
fallen  state  ;  and  that  resemblance  which  it  bears  to 
God,  is  the  beauty,  the  glory,  and  the  happiness,  of 
the  new  creature.  In  righteousness  toward  men,  in¬ 
cluding  all  the  duties  of  the  second  table  ;  and  in  ho¬ 
liness  toward  God,  signifying  a  sincere  obedience  to 
the  commands  of  the  first  table:  true  holiness,  in 
opposition  to  the  outward  and  ceremonial  holiness  of 


|  the  Jews.  We  are  said  to  put  on  this  new  man, 
when,  in  the  use  of  all  God’s  appointed  means,  we 
are  endeavouring  after  this  divine  nature,  this  new' 
creature. 

This  is  the  more  general  exhortation  to  purity  and 
holiness  of  heart  and  life.  The  apostle  proceeds  to 
some  things  more  particular.  Because  genera  Is  are 
not  so  apt  to  affect,  we  are  told  wllat  are  those  par¬ 
ticular  limbs  of  the  old  man,  that  must  be  mortified ; 
those  filthy  rags  of  the  old  nature,  that  must  be  put 
off;  and  what  the  peculiar  ornaments  of  the  new 
man,  wherewith  we  should  adorn  our  Christian  pro¬ 
fession. 

[1.]  Take  heed  of  lying,  and  be  ever  careful  to 
speak  the  truth  ;  (v.  25. )  “  Wherefore,  since  ye  have 
been  so  well  instructed  in  your  duty,  and  are  under 
such  obligations  to  discharge  it,  let  it  appear,  in  your 
future  behaviour  arid  conduct,  that  there  is  a  great 
and  real  change  wrought  in  you  ;  particularly  by 
putting  away  lying.”  Of  this  sin  the  heathens  were 
very  guilty,  affirming  that  a  profitable  lie  was  better 
than  a  hurtful  truth  :  and  therefore  the  apostle  ex¬ 
horts  them  to  cease  from  lying,  from  every  thing  that 
is  contrary  to  truth.  This  is  a  part  of  the  old  man, 
that  must  be  put  off ;  and  that  branch  of  the  new 
man,  that  must  be  put  on  in  opposition  to  it,  is,  speak¬ 
ing  the  truth  in  all  our  converse  with  others.  It  is 
the  character  of  God’s  people,  that  they  are  children 
who  will  not  lie,  w'ho  dare  not  lie,  who  hate  and  ab¬ 
hor  lying.  All  who  have  grace,  make  conscience  of 
speaking  the  truth,  and  would  not  tell  a  deliberate 
lie  for  the  greatest  gain  and  benefit  to  themselves. 
The  reason  here  given  for  veracity,  is,  We  are  mem¬ 
bers  one  of  another.  T ruth  is  a  debt  we  owe  one  an¬ 
other  :  and  if  we  love  one  another,  we  shall  not  de¬ 
ceive  or  lie  one  to  another.  We  belong  to  the  same 
society  or  body,  which  falsehood  and  lying  tend  to 
dissolve:  and  therefore  we  should  avoid  that,  and 
speak  truth.  Observe,  Lying  is  a  very  great  sin  ;  a 
peculiar  violation  of  the  obligations  which  Christians 
are  under,  and  very  injurious  and  hurtful  to  Christian 
society. 

[2.]  “  Take  heed  of  anger  and  ungovemed  pas¬ 
sions.  Be  ye  angry,  and  sin  not,”v.  26.  This  is 
borrowed  from  the  LXX  translation  of  Ps.  4.  4. 
where  we  render  it,  Stand  in  awe,  and  sin  not.  Here 
is  an  easy  concession  ;  for  as  such  we  should  consider 
it,  rather  than  as  a  command.  Be  ye  angry.  This 
we  are  apt  enough  to  be,  God  knows  :  but  we  find 
it  difficult  enough  to  observe  the  restriction,  and  sin 
not.  “  If  ve  have  a  just  occasion  to  be  angrv  at  any 
time,  see  that  it  be  without  sin  :  and  therefore  take 
heed  of  excess  in  your  anger.”  If  we  would  be 
angry,  and  not  sin,  (says  one,)  we  must  be  angry  at 
nothing  but  sin  :  and  we  should  be  more  jealous  for 
the  glory  of  God,  than  for  any  interest  or  reputation 
of  our  own.  One  great  and  common  sin  in  anger 
;  is,  to  suffer  it  to  burn  into  wrath,  and  then  to  let  it 
’  rest ;  and  therefore  we  are  here  cautioned  against 
that.  “  If  ye  have  been  provoked,  and  your  spirits 
greatly  discomposed  ;  and  if  ye  have  bitterly  re¬ 
sented  any  affront  that  has  been  offered  ;  before 
night,  calm  and  quiet  your  spirits,  be  reconciled  to 
the  offender,  and  let  all  be  well  again  ;  let  not  the 
sun  go  down  upon  your  wrath.  If  it  burn  into  wrath 
and  bitterness  of  spirit,  O  see  to  it  that  you  suppress 
it  speedily.”  Observe,  Though  anger  in  itself  is  not 
sinful,  yet  there  is  the  utmost  danger  of  its  becoming 
so,  if  it  be  not  carefully  watched,  and  speedily  sup¬ 
pressed.  And  therefore,  though  anger  may  come 
into  the  bosom  of  a  wise  man,  it  rests  only  in  the 
bosom  of  fools.  Neither  give  place  to  the  Devil ;  <  v. 
27.)  they  who  persevere  in  sinful  anger  and  in  wrath, 
let  the  Devil  into  their  hearts,  and  suffer  him  to  gain 
upon  them,  till  he  bring  them  to  malice,  mischievous 
machinations,  See.  “  Neither  give  place  to  the  calum¬ 
niator,  or  the  false  accuser (so  some  read  the 


556 


EPHESIANS,  IV, 


words  ;)  “  let  your  ears  be  deaf  to  whisperers,  tale-  j 
bearers,  and  slanderers.” 

[3.  ]  We  are  here  warned  against  the  sin  of  steal¬ 
ing,  the  breach  of  the  eighth  commandment ;  and 
advised  to  honest  industry  and  to  beneficence ;  Let 
him  that  stole,  steal  no  more,  v.  28.  It  is  a  caution 
against  all  manner  of  wrong-doing,  by  force  or  fraud. 

“  Let  those  of  you,  who,  in  the  time  of  your  Gen- 
tilism,  have  been  guilty  of  this  enormity,  be  no 
longer  guilty  of  it.  But  we  must  not  only  take  heed 
of  the  sin,  but  conscientiously  abound  in  the  oppo¬ 
site  duty  •  not  only  not  steal,  but  rather  let  him  la¬ 
bour,  working  with  his  hands  the  thing  that  is  goqd. 
Idleness  makes  thieves.  So  Chrysostom,  To  yap 
x\trrtiv  apyiut  itn-'iv — Stealing  is  the  effect  of  idleness. 
They  who  will  not  work,  and  who  are  ashamed  to 
beg,  expose  themselves  greatly  to  temptations  to 
thievery.  Men  should  therefore  be  diligent  and  in¬ 
dustrious,  not  in  any  unlawful  way,  but  in  some  ho¬ 
nest  calling.  JVorking  the  thing  which  is  good.  In¬ 
dustry,  in  some  honest  way,  will  keep  people  out  of 
temptation  of  doing  wrong.  But  there  is  another 
reason  why  men  ought  to  be  industrious,  namely, 
that  they  may  be  capable  of  doing  some  good ;  as 
well  as  that  they  may  be  preserved  from  tempta¬ 
tion  ;  That  he  may  have  to  give  to  him  that  needeth. 
They  must  labour  not  only  that  they  may  live  them¬ 
selves,  and  live  honestly,  but  that  they  may  distri¬ 
bute  for  supplying  the  wants  of  others.  Observe, 
Even  those  who  get  their  living  by  their  labour, 
should  be  charitable  out  of  their  little  to  those  who 
are  disabled  for  labour.  So  necessary  and  incum¬ 
bent  a  duty  is  it  to  be  charitable  to  the  poor,  that 
even  labourers  and  servants,  and  those  who  have 
but  little  for  themselves,  must  cast  their  mite  into 
the  treasury.  God  must  have  his  dues,  and  the  poor 
are  his  receivers.  Observe  further,  Those  alms 
that  are  likely  to  be  acceptable  to  God,  must  not 
be  the  produce  of  unrighteousness  and  robbery,  but 
of  honesty  and  industry.  God  hates  robbery  for 
burnt-oferings. 

[4.]  We  are  here  warned  against  corrufit  commu¬ 
nication  ;  and  directed  to  that  which  is  useful  and 
edifying,  v.  29.  Filthy  and  unclean  words  and  dis¬ 
course  are  poisonous  and  infectious,  as  putrid  rotten 
meat :  they  proceed  from,  and  prove,  a  great  deal 
of  corruption  in  the  heart  of  the  speaker,  and  tend  to 
corrupt  the  minds  and  manners  of  others  who  hear 
them  ;  and  therefore  Christians  should  beware  of  all 
such  discourse.  It  may  be  taken  in  general,  for  all 
that  which  provokes  the  lusts  and  passions  of  others. 
We  must  not  only  put  off  corrupt  communication, 
but  put  on  that  which  is  good  to  the  use  of  edifying. 
The  great  use  of  speech  is  to  edify  those  with  whom 
we  converse.  Christians  should  endeavour  to  pro¬ 
mote  useful  conversation  ;  that  it  may  minister  grace 
unto  the  hearers ;  that  it  may  be  good  for,  and  ac¬ 
ceptable  to,  the  hearers ;  either  in  the  way  of  in¬ 
formation,  counsel,  pertinent  reproof,  or  the  like. 
Observe,  It  is  the  great  duty  of  Christians  to  take 
care  that  they  offend  not  with  their  lips ;  and  that 
they  improve  discourse  and  converse,  as  much  as 
may  be,  for  the  good  of  others. 

[5.]  Here  is  another  caution  against  wrath  and 
anger ;  and  further  advice  to  mutual  love,  and  kindly 
dispositions  toward  each  other,  v.  31,  32.*  By  bit¬ 
terness,  wrath,  and  anger,  are  meant  violent  inward 
resentment  and  displeasure  against  others :  and  by 
clamour,  big  words,  loud  threatenings,  and  other 
intemperate  speeches,  by  which  bitterness,  wrath, 
and  anger,  do  vent  themselves.  Christians  should 
not  entertain  these  vile  passions  in  their  hearts,  nor 
be  clamorous  with  their  tongues.  Evil-speaking 
signifies  all  railing,  reviling,  and  reproachful 
speeches,  against  such  as  we  are  angry  with.  And 

*  See  upon  v.  30,  below. 


by  malice  we  are  to  understand  that  rooted  anger 
which  prompts  men  to  design  and  to  do  mischief  to 
others.  / 

The  contrary  to  all  this  follows ;  Be  ye  kind  one 
to  another.  This  implies  the  principle  of  love  in 
the  heart,  and  the  outward  expression  of  it,  in  an 
affable,  humble,  courteous  behaviour  and  carriage. 
It  becomes  the  disciples  of  Jesus  to  be  kind  one  to 
another ;  as  those  who  have  learned,  and  would 
teach,  the  art  of  obliging.  Tender-hearted ;  mer¬ 
ciful,  and  having  a  tender  sense  of  the  distresses  and 
sufferings  of  others,  so  as  to  be  quickly  moved  to 
compassion  and  pity.  Forgiving  one  another.  Oc¬ 
casions  of  difference  will  happen  among  Christ’s 
disciples ;  and  therefore  they  must  be  placable,  and 
ready  to  forgive ;  therein  resembling  God  himself, 
who  for  Christ's  sake  hath  forgiven  them,  and  that 
more  than  they  can  forgive  one  another.  Note, 
With  God  there  is  forgiveness ;  and  he  forgives  sin 
for  the  sake  of  Jesus  Christ,  and  on  the  account  of 
that  atonement  which  he  has  made  to  divine  justice. 
Note  again,  They  who  are  forgiven  of  God,  should 
be  of  a  forgiving  spirit,  and  should  forgive  even  as 
God  forgives,  sincerely  and  heartily,  readily  and 
cheerfully,  universally  and  for  ever,  upon  the  sin¬ 
ner’s  sincere  repentance,  as  remembering  that  they 
pray,  Forgive  us  our  trespasses,  as  we  forgive  them 
who  trespass  against  us.  Now, 

We  may  observe  concerning  all  these  particulars 
that  the  apostle  has  insisted  on,  that  they  belong  to 
the  second  table ;  whence  Christians  should  learn 
the  strict  obligations  they  are  under  to  the  duties  of 
the  second  table  ;  and  that  he  who  does  not  consci¬ 
entiously  discharge  them,  can  never  fear  or  love 
God  in  truth  and  in  sincerity,  whatever  he  may  pre¬ 
tend  to. 

In  the  midst  of  these  exhortations  and  cautions  the 
apostle  interposes  that  general  one,  Jlnd  grieve  not 
the  holy  Spirit  of  God,  v.  30.  By  looking  to  what 
precedes,  and  to  what  follows,  we  may  see  what  it 
is  that  grieves  the  Spirit  of  God.  In  the  verses  be¬ 
fore  it  is  intimated,  that  all  lewdness  and  filthiness, 
lying,  and  corrupt  communications  that  stir  up  filthy 
appetites  and  lusts,  grieve  the  Spirit  of  God.  In 
what  follows  it  is  intimated,  that  those  corrupt  pas¬ 
sions  of  bitterness,  and  wrath,  and  anger,  and  cla¬ 
mour,  and  evil-speaking,  and  malice,  grieve  this 
good  Spirit.  By  this  we  are  not  to  understand  as 
though  that  blessed  Being  could  properly  be  grieved 
or  vexed  as  we  are  :  but  the  design  of  the  exhorta¬ 
tion  is,  that  we  act  not  toward  him  in  such  a  manner 
as  is  wont  to  be  grievous  and  disquieting  to  our  fel¬ 
low-creatures  :  we  must  not  do  that  which  is  con¬ 
trary  to  his  holy  nature  and  his  will ;  we  must  not 
refuse  to  hearken  to  his  counsels,  nor  rebel  against 
his  government ;  which  things  would  provoke  him 
to  act  towards  us,  as  men  are  wont  to  do  toward 
them  with  whom  they  are  displeased  and  grieved  ; 
withdrawing  themselves  and  their  wonted  kindness 
from  such,  and  abandoning  them  to  their  enemies. 
O  provoke  not  the  blessed  Spirit  of  God  to  withdraw 
his  presence  and  his  gracious  influences  from  you  ! 
It  is  a  great  good  reason  why  we  should  not  grieve 
him,  because  by  him  we  are  sealed  unto  the  day  of 
redemption.  There  is  to  be  a  day  of  redemption  ; 
the  body  is  to  be  redeemed  from  the  power  of  the 
grave  at  the  resurrection-day  ;  and  then  God’s  peo¬ 
ple  will  be  delivered  from  all  the  effects  of  sin,  as 
well  as  from  all  sin  and  misery  ;  which  they  are 
not,  till  rescued  out  of  the  grave  :  and  then  their  full 
and  complete  happiness  commences.  All  true  be¬ 
lievers  are  sealed  to  that  day.  God  has  distinguished 
them  from  others,  having  set  his  mark  upon  them  : 
and  he  gives  them  the  earnest  and  assurance  of  a 
joyful  and  a  glorious  resurrection  :  and  the  Spirit  of 
God  is  the  Seal.  Wherever  that  blessed  Spirit  is  as 
a  Sanctifier,  he  is  the  Earnest  of  all  the  joys  and 


557 


EPHESIANS,  V. 


glories  of  the  redemption-day;  and  we  should  be 
undone,  should  God  take  away  his  Holy  Spirit  from 
us. 

CHAP.  V. 

We  had  several  important  exhortations  in  the  close  of  the 
foregoing  chapter,  and  they  are  continued  in  this:  parti¬ 
cularly,  I.  We  have  here  an  exhortation  to  mutual  love 
and  charity,  v.  1,  2.  II.  Against  all  manner  of  uncleanness ; 
with  proper  arguments  and  remedies  proposed  against 
such  sins:  and  some  further  cautions  are  added,  and  other 
duties  recommended,  v.  3 ..  20.  111.  The  apostle  directs 

to  the  conscientious  discharge  of  relative  duties,  from  v. 
21.  throughout  this,  and  in  the  beginning  of  the  next  chap¬ 
ter. 

1.  13  E  ye  therefore  followers  of  God,  as 
clear  children;  2.  And  walk  in 
love,  as  Christ  also  hath  loved  us,  and  hath 
given  himself  for  us  an  offering  and  a  sa¬ 
crifice  to  God  for  a  sweet-smelling  savour. 

Here  we  have  the  exhortation  to  mutual  love,  or 
to  Christian  charity.  The  apostle  had  been  insist¬ 
ing  on  this  in  the  former  chapter,  and  particularly 
in  the  last  verses  of  it,  to  which  the  particle  therefore 
refers,  and  connects  what  he  had  said  there,  with 
what  is  contained  in  these  verses,  thus  ;  “  Because 
God,  for  Christ’s  sake,  has  forgiven  you,  therefore 
be  ye  followers  of  God,  or  imitators  of  him  for  so 
the  word  signifies.  Pious  persons  should  imitate 
the  God  whom  they  worship,  as  far  as  he  has  re¬ 
vealed  himself  as  imitable  by  them.  They  must 
conform  themselves  to  his  example,  and  have  his 
image  renewed  upon  them.  This  puts  a  great  ho¬ 
nour  upon  practical  religion,  that  it  is  the  imitation 
of  God.  We  must  be  holy  as  God  is  holy,  merciful 
as  he  is  merciful,  perfect  as  he  is  perfect.  But  there 
is  no  one  attribute  of  God  more  recommended  to  our 
imitation  than  that  of  his  goodness.  Be  ye  imitators 
of  God,  or  resemble  him,  in  every  grace,  and  espe¬ 
cially  in  his  love,  and  in  his  pardoning  goodness. 
God  is  love ;  and.  they  that  dwell  in  love,  dwell  in 
God,  and  God  in  them.  Thus  he  has  proclaimed 
his  name,  Gracious  and  merciful,  and  abundant  in 
goodness.  As  dear  children,  as  children  (who  are 
wont  to  be  greatly  beloved  by  their  parents)  usually 
resemble  them  in  the  lineaments  and  features  of 
their  faces,  and  in  the  dispositions  and  qualities  of 
their  minds :  or  as  becomes  the  children  of  God, 
who  are  beloved  and  cherished  by  their  heavenly 
Father.  Children  are  obliged  to  imitate  their  pa¬ 
rents  in  what  is  good ;  especially  when  dearly  be¬ 
loved  by  them.  The  character  that  we  bear  of 
God’s  children,  obliges  us  to  resemble  him,  espe¬ 
cially  in  his  love  and  goodness,  in  his  mercy  and 
readiness  to  forgive.  And  they  only  are  God’s  dear 
children,  who  imitate  him  in  these.  It  follows,  And 
walk  in  love,  v.  2.  This  Godlike  grace  should  con¬ 
duct  and  influence  our  whole  conversation,  which  is 
meant  by  walking  in  it.  It  should  be  the  principle 
from  which  we  act,  it  should  direct  the  ends  at  which 
we  aim.  We  should  be  more  careful  to  give  proof 
of  the  sincerity  of  our  love  one  to  another.  As  Christ 
also  hath  loved  its.  Here  the  apostle  directs  us  to 
the  example  of  Christ,  whom  Christians  are  obliged 
to  imitate,  and  in  whom  we  have  an  instance  of  the 
most  free  and  generous  love  that  ever  was ;  that 
great  love  wherewith  he  hath  loved  us.  We  are 
all  joint  sharers  in  that  love,  and  partakers  of  the 
comfort  of  it,  and  therefore  should  love  one  another; 
Christ  having  loved  us  all,  and  given  such  proof  of 
his  love  to  us :  for  he  hath  given  himself  for  its.  The 
apostle  designedly  enlarges  on  the  subject ;  for  what 
can  yield  us  more  delightful  matter  for  contempla¬ 
tion  than  this  ?  Christ  gave  himself  to  die  for  us ; 
and  the  death  of  Christ  was  the  great  sacrifice  of 
atonement.  An  offering  and  a  sacrifice  to  God ;  or 


an  offering,  even  a  sacrifice :  a  propitiatory  sacri¬ 
fice,  to  expiate  our  guilt,  which  had  been  prefigured 
in  the  legal  oblations  and  sacrifices :  and  this  for  a 
sweet-stnelling  savour.  Some  observe,  that  the  sin- 
offerings  were  never  said  to  be  of  a  sweet-smelling 
savour :  but  this  is  said  of  the  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world.  As  he  offered 
himself  with  a  design  to  be  accepted  of  God,  so  God 
did  accept,  was  pleased  with,  and  appeased  by,  that 
sacrifice.  Note,  As  the  sacrifice  of  Christ  was  effi¬ 
cacious  with  God,  so  his  example  should  be  prevail¬ 
ing  with  us,  and  we  should  carefully  copy  after  it. 

3.  But  fornication,  and  all  uncleanness, 
or  covetousness,  let  it  not  be  once  named 
among  you, as  becometh saints;  4.  Neither 
filthiness,  nor  foolish  talking,  nor  jesting, 
which  are  not  convenient:  but  rather  giv¬ 
ing  of  thanks.  5.  For  this  ye  know,  that 
no  whoremonger,  nor  unclean  person,  nor 
covetous  man,  who  is  an  idolater,  hath  any 
inheritance  in  the  kingdom  of  Christ  and 
of  God.  6.  Let  no  man  deceive;  you  with 
vain  words:  for  because  of  these  things 
cometh  the  wrath  of  God  upon  the  children 
of  disobedience.  7.  Be  not  ye  therefore 
partakers  with  them.  8.  For  ye  were 
sometimes  darkness,  but  now  are  ye  light 
in  the  Lord:  walk  as  children  of  light;  9. 
(For  the  fruit  of  the  Spirit  is  in  all  goodness  / 
and  righteousness  and  truth ;)  1 0.  Proving 

what  is  acceptable  unto  the  Lord.  1 1 . 
And  have  no  fellowship  with  the  unfruitful 
works  of  darkness,  but  rather  reprove  them. 

12.  For  it  is  a  shame  even  to  speak  of  those 
things  which  are  done  of  them  in  secret. 

13.  But  all  things  that  are  reproved  are 
made  manifest  by  the  light:  for  whatso¬ 
ever  doth  make  manifest  is  light.  14. 
Wherefore  he  saith,  Awake  thou  that 
sleepest,  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light.  15.  See  then 
that  ye  walk  circumspectly,  not  as  fools, 
but  as  wise,  16.  Redeeming  the  time,  be¬ 
cause  the  days  are  evil.  17.  Wherefore  be 
ye  not  unwise,  but  understanding  what  the 
will  of  the  Lord  is.  18.  And  be  not  drunk 
with  wine,  wherein  is  excess;  but  be  filled 
with  the  Spirit;  19.  Speaking  to  yourselves 
in  psalms  and  hymns  and  spiritual  songs, 
singing  and  making  melody  in  your  hear! 
to  the  Lord;  20.  Giving  thanks  always  for 
all  things  unto  God  and  the  Father  in  the 
name  of  our  Lord  Jesus  Christ ; 

These  verses  contain  a  caution  against  all  manner 
of  uncleanness,  with  proper  arguments  and  reme¬ 
dies  proposed  :  some  further  cautions  are  added,  and 
other  duties  recommended.  Filthy  lusts  must  be 
suppressed,  in  order  to  the  supporting  of  holy  love. 
Walk  in  love ;  and  shun  fornication,  and  all  un¬ 
cleanness.  Fornication  is  folly  committed  between 
unmarried  persons.  AU  uncleanness  includes  all 
other  sorts  of  filthy  lusts,  which  were  too  common 
among  the  Gentiles.  Or  covetousness;  which  being 
thus  connected,  and  mentioned  as  a  thing  which 


558 


EPHESIANS,  V. 


should  not  be  once  named,  some  understand  it,  in 
the  chaste  style  of  the  scripture,  of  unnatural  lust : 
while  others  take  it,  in  the  more  common  sense,  for 
an  immoderate  desire  of  gain,  or  an  insatiable  love 
of  riches,  which  is  spiritual  adultery:  for  by  this, 
the  soul,  which  was  espoused  to  God,  goes  astray 
from  him,  and  embraces  the  bosom  of  a  stranger; 
and  therefore  carnal  worldlings  are  called  adul¬ 
terers.  Ye  adulterers  and  adulteresses,  know  ye  not 
that  the  friendship  of  the  world  is  enmity  with  God? 
Now  these  sins  must  be.  dreaded  and  detested  in  the 
highest  degree.  Let  it  not  be  once  named  among 
you,  never  in  a  way  of  approbation,  and  without  ab¬ 
horrence,  as  becometh  saints,  holy  persons,  who  are 
separated  from  the  world,  and  dedicated  unto  God. 
The  apostle  not  only  cautions  against  the  gross  acts 
of  sin,  but  against  what  some  may  be  apt  to  make 
light  of,  and  think  to  be  excusable.  Neither  filthi¬ 
ness,  v.  4  By  which  may  be  understood  all  wanton 
and  unseemly  gestures  and  behaviour.  Nor  foolish 
talking,  obscene  and  lewd  discourse ;  or,  more  gene¬ 
rally,  such  vain  discourse  as  betrays  much  folly  and 
indiscretion,  and  is  far  from  edifying  the  hearers. 
Nor  jesting.  The  Greek  word  ilrpitiriKict.  is  the 
same  which  Aristotle,  in  his  Ethics,  makes  a  virtue ; 
pleasantness  of  conversation.  And  there  is,  no  doubt, 
an  innocent  and  inoffensive  jesting,  which  we  cannot 
suppose  the  apostle  here  forbids.  Some  understand 
him  of  such  scurrilous  and  abusive  reflections  as  tend 
to  expose  others,  and  to  make  them  ridiculous. 
This  is  bad  enough :  but  the  context  seems  to  re¬ 
strain  it  to  such  pleasantry  of  discourse  as  is  filthy 
and  obscene ;  which  he  may  also  design  by  that  cor¬ 
rupt,  or  putrid  and  rotten,  communication  that  he 
speaks  of,  ch.  4.  29.  Of  these  things  he  says,  They 
are  not  convenient.  Indeed  there  is  more  than 
inconvenience,  even  a  great  deal  of  mischief,  in 
them.  They  are  so  far  from  being  profitable,  that 
they  pollute  and  poison  the  hearers.  But  the  mean¬ 
ing  is,  Those  things  do  not  become  Christians,  and 
are  very  unsuitable  to  profession  and  character. 
Christians  are  allowed  to  be  cheerful  and  pleasant ; 
but  they  must  be  merry  and  wise.  The  apostle 
adds,  but  rather  giving  of  thanks:  so  far  let  the 
Christian’s  way  of  mirth  be  from  that  of  obscene 
and  profane  wit,  that  he  delight  his  mind,  and 
make  himself  cheerful,  by  a  grateful  remembrance 
of  God’s  goodness  and  mercy  to  him,  and  bv  bless¬ 
ing  and  praising  him  on  the  account  of  these. 
Note,  1.  We  should  take  all  occasions  to  render 
thanksgivings  and  praises  to  God  for  his  kindness 
and  favours  to  us.  2.  A  reflection  on  the  grace  and 
goodness  of  God  to  us,  with  a  design  to  excite  our 
thankfulness  to  him,  is  proper  to  refresh  and  delight 
the  Christian’s  mind,  and  to  make  him  cheerful. 
Dr.  Hammond  thinks  that  may  signify 

gracious,  pious,  religious  discourse  in  the  general ; 
by  way  of  opposition  to  what  the  apostle  condemns. 
Our  cheerfulness,  instead  of  breaking  out  into  what 
is  vain  and  sinful,  and  a  profanation  of  God’s  name, 
should  express  itself  as  becomes  Christians,  and  in 
what  may  tend  to  his  glory.  If  men  abounded  more 
in  good  and  pious  expressions,  they  would  not  be  so 
apt  to  utter  ill  and  unbecoming  words:  for  shall 
blessing  and  cursing,  lewdness  and  thanksgivings, 
proceed  out  of  the  same  mouth?  Tofortify  us  against 
the  sins  of  uncleanness,  8tc.  the  apostle  urges  several 
arguments,  and  prescribes  several  remedies,  in 
what  follows. 

I.  He  urges  several  arguments.  As, 

1.  Consider  that  these  are  sins  which  shut  persons 
out  of  heaven  ;  For  this  ye  know,  8cc.  v.  5.  They 
knew  it,  being  informed  of  it  by  the  Christian  re¬ 
ligion.  By  a  covetous  man,  some  understand  a  lewd, 
lascivious  libertine,  who  indulges  himself  in  those  vile 
lusts  which  were  accounted  the  certain  marks  of  a 
heathen  and  an  idolater.  Others  understand  it  in 


the  common  acceptation  of  the  word ;  and  such  a 
man  is  an  idolater,  because  there  is  spiritual  idolatry 
in  the  love  of  this  world.  As  the  Epicure  makes  a 
god  of  his  belly,  so  a  covetous  man  makes  a  god  oi 
his  money  ;  sets  those  affections  upon  it,  and  places 
that  hope,  confidence,  and  delight,  in  worldly  good, 
which  should  be  reserved  for  God  only.  He  serves 
mammon  instead  of  God.  Of  these  persons  it  is 
said,  that  they  have  no  inheritance  in  the  kingdom 
of  Christ  and  of  God  ;  that  is,  the  kingdom  of  Christ, 
who  is  God  ;  or  the  kingdom  which  is  God’s  by  na¬ 
ture,  and  Christ’s  as  he  is  Mediator :  the  kingdom 
which  Christ  has  purchased,  and  which  God  be¬ 
stows.  Heaven  is  here  described  as  a  kingdom,  (as 
frequently  elsewhei’e,)  with  respect  to  its  eminency 
and  glory,  its  fulness  and  sufficiency,  &c.  In  this 
kingdom,  the  saints  and  servants  of  God  have  an  in¬ 
heritance  ;  for  it  is  the  inheritance  of  the  samts  in 
light.  But  those  who  are  impenitent,  and  allow 
themselves,  either  in  the  lusts  of  the  flesh  or  the  love 
of  the  world,  are  not  Christians  indeed,  and  so  be¬ 
long  not  to  the  kingdom  of  grace,  nor  shall  they  ever 
come  to  the  kingdom  of  glory.  Let  us  then  be  ex¬ 
cited  to  be  on  our  guard  against  those  sins  which 
would  exclude  and  shut  us  out  of  heaven. 

2.  These  sins  bring  the  wrath  of  God  upon  those 
who  are  guilty  of  them  ;  “  Let  no  mrni  deceive  you 
with  vain  words,  &cc.  v.  6.  Let  none  flatter  you,  as 
though  such  things  are  tolerable,  and  to  be  allowed 
of  in  Christians ;  or  as  though  they  were  not  very 
provoking  and  offensive  unto  God  ;  or  as  though  you 
might  indulge  yourselves  in  them,  and  yet  escape 
with  impunity.  These  are  vain  words.  ”  Observe, 
They  who  flatter  themselves  and  others  with  hopes 
of  impunity  in  sin,  do  but  put  a  cheat  upon  them¬ 
selves  and  others.  Thus  Satan  deceived  our  first 
parents  with  vain  words,  when  he  said  to  them,  Ye 
shall  not  surely  die.  They  are  vain  words  indeed ; 
for  those  who  trust  to  them,  will  find  themselves 
wretchedly  imposed  upon,  for  because  of  these  things 
cometh  the  wrath  of  God  upon  the  children  of  dis¬ 
obedience.  By  children  of  disobedience  may  be  meant 
the  Gentiles,  who  disbelieved,  and  refused  to  comply 
with,  and  to  submit  themselves  to,  the  gospel :  or 
more  generally,  all  obstinate  sinners,  who  will  not 
be  reclaimed,  but  are  given  over  to  disobedience. 
Disobedience  is  the  very  malignity  of  sin.  And  it  is 
by  a  usual  Hebraism  that  such  sinners  are  called 
children  of  disobedience  ;  and  such  indeed  they  are 
from  their  childhood,  going  astray  as  soon  as  they 
are  born.  The  wrath  of  God  comes  upon  such,  be¬ 
cause  of  their  sins;  sometimes  in  this  w'orld,  but 
more  especially  in  the  next.  And  dare  we  make 
light  of  that  which  will  lay  us  under  the  wrath  of 
God?  O  no.  “  Be  not  ye  therefore  partakers  with 
them,  v.  7.  Do  not  partake  with  them  in  their  sins, 
that  ye  may  not  share  in  their  punishment.”  We 
partake  with  other  men  in  their  sins,  not  only  when 
we  live  in  the  same  sinful  manner  that  they  do,  and 
consent  and  comply  with  their  temptations  and  so¬ 
licitations  to  sin,  but  when  we  encourage  them  in 
their  sins,  prompt  them  to  them,  and  do  not  prevent 
and  hinder  them,  as  far  as  it  may  be  in  our  power  to 
do  so. 

3.  Consider  what  obligations  Christians  are  under 
to  live  at  another  rate  than  such  sinners  do ;  For  ye 
were  sometimes  darkness ,  but  now  are  ye,  See.  v.  8. 
The  meaning  is,  “Such  courses  are  very  unsuitable 
to  your  present  condition  :  for  whereas  in  your  Gen¬ 
tile  and  your  unregenerate  state  ye  were  darkness, 
ye  have  now  undergone  a  great  change.  ”  The  apos¬ 
tle  calls  their  former  condition  darkness  in  the  ab¬ 
stract,  to  express  the  great  darkness  they  were  in. 
They  lived  wicked  and  profane  lives,  being  destitute 
of  the  light  of  instruction  without,  and  of  the  illu¬ 
mination  and  grace  of  the  blessed  Spirit  within. 
Note,  A  state  of  sin  is  a  state  of  darkness.  Sinners, 


559 


EPHESIANS,  V. 


like  men  in  the  dark,  are  going  they  know  not  whi-  I 
ther,  and  doing  they  know  not  what.  But  the  grace 
of  God  had  produced  a  mighty  change  in  their  souls ; 
jYovj  are  ye  light  in  the  Lord,  savingly  enlightened 
by  the  word  and  the  Spirit  of  God.  JVow,  upon  your 
believing  in  Christ,  and  your  receiving  the  gospel. 
Walk  as  childret }  of  light.  Children  of  light,  ac¬ 
cording  to  the  Hebrew  dialect,  are  those  who  are  in 
a  state  of  light,  endued  with  knowledge  and  holiness. 
“  Now,  being  such,  let  your  conversation  be  suitable 
to  your  condition  and  privileges,  and  accordingly  live 
up  to  the  obligation  you  are  under  by  that  knowledge 
and  those  advantages  you  enjoy.  Proving  what  is 
acceptable  unto  the  Lord,  (•y.  10.)  examining  and 
searching  diligently  what  God  has  revealed  to  be  his 
will ;  and  making  it  appear  that  ye  approve  it  by 
conforming  yourselves  to  it.”  Observe,  We  must 
I  not  only  dread  and  avoid  that  which  is  displeasing  to 
God,  but  inquire  and  consider  what  will  be  accepta¬ 
ble  to  him  ;  searching  the  scriptures  with  this  view ; 
thus  keeping  at  the  greatest  distance  from  these  sins. 

II.  The  apostle  prescribes  some  remedies  against 
them.  As, 

1.  If  we  would  not  be  entangled  by  the  lusts  of  the 
flesh,  we  must  bring  forth  the  fruit  of  the  Spirit,  v. 
9.  This  is  expected  from  the  children  of  light ;  that, 
being  illuminated,  they  be  also  sanctified  by  the 
Spirit,  and  thereupon  bring  forth  his  fruit,  which  is 
in  all  goodness,  an  inclination  to  do  good  and  to  shew 
mercy ;  and  righteousness,  which  signifies  justice  in 
our  dealings.  Thus  they  are  taken  more  strictly ; 
but,  more  generally,  all  religion  is  goodness  and 
righteousness.  And  in  and  with  these  must  be 
truth,  sincerity  and  uprightness  of  heart. 

2.  W e  must  have  no  fellowship  with  sin  or  sinners, 
v.  11.  Sinful  works  are  works  of  darkness;  they 
come  from  the  darkness  of  ignorance,  they  seek  the 
darkness  of  concealment,  and  they  lead  to  the  dark¬ 
ness  of  hell.  These  works  of  darkness  are  unfruit¬ 
ful  works  ;  there  is  nothing  got  by  them  in  the  long 
run ;  whatever  profit  is  pretended  by  sin,  it  will  by 
no  means  balance  the  loss ;  for  it  issues  in  the  utter 
ruin  and  destruction  of  the  impenitent  sinner.  We 
must  therefore  have  no  fellowship  with  these  un¬ 
fruitful  works;  as  we  must  not  practise  them  our¬ 
selves,  so  we  must  not  countenance  others  in  the 

Cractice  of  them.  There  are  many  ways  of  our 
eing  accessary  to  the  sins  of  others ;  by  commenda¬ 
tion,  counsel,  consent,  or  concealment.  And  if  we 
share  with  others  in  their  sin,  we  must  expect  to 
share  with  them  in  their  plagues.  Nay,  if  we  thus 
have  fellowship  with  them,  we  shall  be  in  the  utmost 
danger  of  acting  as  they  do  ere  long.  But  rather 
J:han  have  fellowship  with  them,  we  must  reprove 
them;  implying,  that  if  we  do  not  reprove  the  sins 
of  others,  we  have  fellowship  with  them.  We  must 
prudently  and  in  our  places  witness  against  the  sins 
of  others,  and  endeavour  to  convince  them  of  their 
sinfulness,  when  we  can  do  it  seasonably  and  perti- 

(nently,  in  our  words ;  but  especially  by  the  holiness 
of  our  lives,  and  a  religious  conversation.  Reprove 
their  sins  by  abounding  in  the  contrary  duties.  One 
reason  given,  is,  For  it  is  a  shame  even  to  speak  of 
those  things,  See.  v.  12.  They  are  so  filthy  and 
abominable,  that  it  is  a  shame  to  mention  them,  ex¬ 
cept  in  a  way  of  reproof ;  much  more  must  it  be  a 
shame  to  have  any  fellowship  with  them.  The 
fhings  which  are  done  of  them  in  secret.  The  apos¬ 
tle  seems  to  speak  here  of  the  Gentile  idolaters,  and 
of  their  horrid  mysteries,  which  abounded  with  de¬ 
testable  wickedness,  and  which  none  were  permitted 
to  divulge,  upon  pain  of  death.  Observe,  A  good 
man  is  ashamed  to  speak  that  which  many  wicked 
people  are  not  ashamed  to  act:  but  as  far  as  their 
wickedness  appears,  it  should  be  reproved  by  good 
men.  There  follows  another  reason  for  such  re¬ 
proof;  But  all  things  that  are  reproved,  are  made 


manifest  by  the  light,  v.  13.  The  meaning  of  which 
passage  maybe  this;  “All  those  unfruitful  works 
of  darkness  which  ye  are  called  upon  to  reprove,  are 
laid  open,  and  made  to  appear  in  their  proper  co¬ 
lours  to  the  sinners  themselves,  by  the  light  of  doc¬ 
trine  or  of  God’s  word  in  your  mouths,  as  faithful  re¬ 
provers  ;  or  by  that  instructive  light  which  is  dif¬ 
fused  by  the  holiness  of  your  lives,  and  by  ycur  ex¬ 
emplary  walk.”  Observe,  The  light  of  God’s  word, 
and  the  exemplification  of  it  in  a  Christian  conversa¬ 
tion,  are  proper  means  to  convince  sinners  of  their 
sin  and  wickedness.  It  follows,  For  whatsoever  doth 
make  manifest,  is  light ;  that  is,  it  is  the  light  that 
discovers  what  was  concealed  before  in  darkness ; 
and  accordingly  it  becomes  those  who  are  children 
of  light,  who  are  light  in  the  Lord,  to  discover  to 
others  their  sins,  and  to  endeavour  to  convince  them 
of  the  evil  and  danger  of  them,  thus  shining  as  lights 
in  the  world.  The  apostle  further  urges  this  duty 
from  the  example  of  God  or  Christ ;  Wherefore  he 
saith,  &  c.  (p>.  14.)  as  if  he  had  said,  “In  doing  this, 
you  will  copy  after  the  great  God,  who  has  set  him¬ 
self  to  awaken  sinners  from  their  sleep,  and  to  raise 
them  from  the  death  of  sin,  that  they  might  receive 
light  from  Christ.”  He  saith.  The  Lord  is  con¬ 
stantly  saying  in  his  word  what  is  more  particularly 
expressed,  Isa.  60.  1.  Or,  Christ,  by  his  ministers, 
who  preach  the  everlasting  gospel,  is  continually 
calling  upon  sinners  to  this  effect ;  Awake,  thou  that 
steepest,  and  arise  from  the  dead.  The  same  thing 
in  ihe  main  is  designed  by  these  different  expres¬ 
sions  ,  and  they  serve  to  remind  us  of  the  great  stu¬ 
pidity  and  the  wretched  security  of  sinners ;  how  in¬ 
sensible  they  are  of  their  danger,  and  how  unapt 
they  naturally  are  to  spiritual  motions,  sensations, 
and  actions.  When  God  calls  upon  them  to  awake, 
and  to  arise,  his  meaning  is,  that  they  would  break 
off  their  sins  by  repentance,  and  enter  on  a  course 
of  holy  obedience ;  and  he  encourages  them  to  essay 
and  to  do  their  utmost  that  way,  by  that  gracious 
promise  ;  And  Christ  shall  give  thee  light ;  or,  Christ 
shall  enlighten  thee,  or,  shall  shine  upon  thee.  “  He 
shall  bring  thee  into  a  state  of  knowledge,  holiness, 
and  comfort ;  assisting  thee  with  his  grace,  and  re¬ 
freshing  thy  mind  with  joy  and  peace  here,  and  re¬ 
warding  thee  with  eternal  glory  at  length.”  Ob¬ 
serve,  When  we  are  endeavouring  to  convince  sin¬ 
ners,  and  to  reform  them  from  their  sins,  we  are 
imitating  God  and  Christ,  in  that  which  is  their 
great  design  throughout  the  gospel.  Some  indeed 
understand  this  as  a  call  to  sinners  and  to  saints  :  to 
sinners,  to  repent  and  turn  ;  to  saints,  to  stir  up  them¬ 
selves  to  their  duty.  The  former  must  arise  from 
their  spiritual  death  ;  and  the  other  must  awake 
|  from  their  spiritual  deadness. 

3.  Another  remedy  against  sin,  is,  circumspection, 
care,  and  caution  ;  ( v .  15.)  See  then,  See.  This  may 
be  understood,  either  with  respect  to  what  im¬ 
mediately  precedes ;  “  If  you  are  to  reprove  others' 
:  for  their  sins,  and  would  be  faithful  to  your  duty  in 
this  particular,  you  must  look  well  to  yourselves, 

!  and  to  your  own  behaviour  and  conduct (and,  in¬ 
deed,  they  only  are  fit  to  reprove  others,  who  walk 
with  due  circumspection  and  care  themselves  :)  or 
else,  we  have  here  another  remedy,  or  rather  pre¬ 
servative  from  the  before-mentioned  sins ;  and  this  ] 
take  to  be  the  design  of  the  apostle  ;  it  being  impos- 
|  sible  to  maintain  purity  and  holiness  of  heart  and 
life  without  great  circumspection  and  care.  Walk 
circumspectly ;  or,  as  the  word  signifies,  accurately, 
exactly,  in  the  right  way :  in  order  to  which,  we 
must  be  frequently  consulting  our  rule,  and  the 
directions  we  have  in  the  sacred  oracles.  Hot  as 
fools,  who  walk  at  all  adventures,  and  who  have  no 
understanding  of  their  duty,  or  of  the  worth  of  their 
souls ;  and  through  neglect,  supineness,  and  want  of 
care,  fall  into  sin,  and  destroy  themselves :  but  as 


560 


EPHESIANS,  V. 


•wise ;  as  persons  taught  of  God,  and  endued  with 
wisdom  from  above.  Circumspect  walking  is  the 
effect  of  true  wisdom  ;  but  the  contrary  of  folly.  It 
follows,  redeeming  the  time,  &c.  (z\  16. )  literally, 
buying  the  o/ifiortunity.  It  is  a  metaphor  taken 
from  merchants  and  traders,  who  diligently  observe 
and  improve  the  seasons  for  merchandise  and  trade. 
It  is  a  great  part  of  Christian  wisdom  to  redeem  the 
time.  Good  Christians  must  be  good  husbands  of 
their  time,  and  take  care  to  improve  it  to  the  best 
purposes,  by  watching  against  temptations ;  by  doing 
good  while  it  is  in  the  power  of  their  hands ;  and  by 
filling  it  up  with  proper  employment — one  special 
preservative  from  sin.  They  should  make  the  best 
use  they  can  of  the  present  seasons  of  grace.  Our 
time  is  a  talent  given  us  by  God  for  some  good  end, 
and  it  is  misspent  and  lost  when  it  is  not  employed 
according  to  his  design.  If  we  have  lost  our  time 
heretofore,  we  must  endeavour  to  redeem  it  by 
doubling  our  diligence  in  doing  our  duty  for  the 
future.  The  reason  given,  is,  because  the  days  are 
evil:  either  by  reason  of  the  wickedness  of  those 
who  dwell  in  them  ;  or,  rather,  “as  they  are  trou¬ 
blesome  and  dangerous  times  to  you  who  live  in 
them.”  Those  were  times  of  persecution  wherein 
the  apostle  wrote  this:  the  Christians  were  in  jeo¬ 
pardy  every  hour.  When  the  days  are  evil,  we 
have  one  superadded  argument  to  redeem  time ;  es- 

Eeciallv,  because,  we  know  not  how  soon  they  may 
e  worse.  People  are  very  apt  to  complain  of  bad 
times ;  it  were  well  if  that  would  stir  them  up  to  re¬ 
deem  time.  “  IV here  fore ,”  says  the  apostle,  (v. 
17.)  “because  of  the  badness  of  the  times,  be  ye  not 
umvise,  ignorant  of  your  duty  and  negligent  about 
your  souls  :  but  understanding  what  the  will  of  the 
Lord  is.  Study,  consider,  and  further  acquaint 
yourselves  with,  the  will  of  God,  as  determining 
your  duty.  ”  Observe,  Ignorance  of  our  duty,  and 
neglect  of  our  souls,  are  evidences  of  the  greatest 
folly  ;  while  an  acquaintance  with  the  will  of  God, 
and  a  care  to  comply  with  it,  bespeak  the  best  and 
truest  wisdom. 

In  the  three  following  verses  the  apostle  warns 
against  some  other  particular  sins,  and  urges  some 
other  duties. 

(1.)  He  warns  against  the  sin  of  drunkenness; 
And  be  not  drunk  with  wine,  v.  18.  This  was  a  sin 
very  frequent  among  the  heathens ;  and  particularly 
on  occasion  of  the  festivals  of  their  gods ;  and  more 
especially  in  their  Bacchanalia:  then  they  were 
wont  to  inflame  themselves  with  wine  ;  and  all  man¬ 
ner  of  inordinate  lusts  were  consequent  upon  it ;  and 
therefore  the  apostle  adds,  wherein,  or  in  which 
drunkenness,  is  excess.  The  word  &<tut’u  may  sig¬ 
nify  luxury  or  dissoluteness;  and  it  is  certain  that 
drunkenness  is  no  friend  to  chastity  and  purity  of 
life  ;  but  it  virtually  contains  all  manner  of  extrava¬ 
gance,  and  transports  men  into  gross  sensuality  and 
vile  enormities.  Note,  Drunkenness  is  a  sin  that 
seldom  goes  alone,  but  often  involves  men  in  other 
instances  of  guilt :  it  is  a  sin  very  provoking  to  God, 
and  a  great  hinderance  to  the  spiritual  life.  The 
apostle  may  design  all  such  intemperance  and  dis¬ 
order  as  are  opposite  to  the  sober  and  prudent  de¬ 
meanour  he  intends  in  his  advice,  to  redeem  the 
time. 

(2.)  Instead  of  being  filled  with  wine,  he  exhorts 
them  to  be  filled  with,  the  Sfiirit.  Those  who  are 
full  of  drink,  arc  not  likely  to  be  full  of  the  Spirit; 
and  therefore  this  duty  is  opposed  to  the  former  sin. 
The  meaning  of  the  exhortation  is,  that  men  should 
labour  for  a  plentiful  measure  of  the  graces  of  the 
Spirit,  that  would  fill  their  souls  with  holy  joy, 
strength,  and  courage ;  which  things  sensual  men 
expect  their  wine  should  inspire  them  with.  We 
cannot  be  guilty  of  any  excess  in  our  endeavours 
after  these :  nay,  we  ought  not  to  be  satisfied  with  a  I 


little  of  the  Spirit,  but  to  be  aspiring  after  greater 
measures,  so  as  to  be  filed  with  the  Spirit.  Now  bv 
this  means  we  shall  come  to  understand  what  the 
will  of  the  Lord  is;  for  the  Spirit  of  God  is  given  as 
a  Spirit  of  wisdom  and  of  understanding.  And  be¬ 
cause  those  who  are  filled  with  the  Spirit  will  be 
carried  out  in  acts  of  devotion,  and  all  the  proper  ex¬ 
pressions  of  it,  therefore  the  apostle  exhorts, 

(3.)  To  sing  unto  the  Lord,  z1.  19.  Drunkards 
are  wont  to  sing  obscene  and  profane  songs.  The 
heathens,  in  their  Bacchanals,  used  to  sing  hymns 
to  Bacchus,  whom  they  called  the  god  of  wine. 
Thus  they  express  their  joy ;  but  the  Christian’s 
joy  should  express  itself  in  songs  of  praise  to  his 
Clod.  In  these  they  should  sfieak  to  themselves  in 
their  assemblies  and  meetings  together,  for  mutual 
edification.  By  psalms  may  be  meant  David’s 
psalms,  or  such  composures  as  were  fitly  sung  with 
musical  instruments.  By  hymns  may  be  meant 
;  such  others  as  were  confined  to  matter  of  praise,  as 
those  of  Zacharias,  Simeon,  &c.  Spiritual  songs 
may  contain  a  greater  variety  of  matter,  doctrinal, 
prophetical,  historical,  &c. "  Observe  here,  [1.] 
Singing  of  psalms  and  hymns  is  a  gospel-ordinance  : 
it  is  an  ordinance  of  God,  and  appointed  for  his 
glory.  [2.]  Though  Christianity  is  an  enemy  to 
profane  mirth,  yet  it  encourages  joy  and  gladness, 

|  and  the  proper  expressions  of  these  in  the  professors 
of  it.  God’s  people  have  reason  to  rejoice,  and  to 
sing  for  joy.  They  are  to  sing  and  to  make  melody 
in  their  hearts  ;  not  only  with  their  voices,  but  with 
inward  affection  ;  and  then  their  doing  this  will  be 
as  delightful  and  acceptable  to  God  as  music  is  to 
us :  and  it  must  be  with  a  design  to  please  him,  and 
to  promote  his  glory,  that  we  do  this ;  and  then  it 
will  be  done  to  the  Lord. 

(4.)  Thanksgiving  is  Another  duty  that  the  apostle 
exhorts  to,  v.  20.  We  are  appointed  to  sing  psalms. 
See.  for  the  expression  of  our  thankfulness  to  God  : 
but  though  we  are  not  always  singing,  we  should  be 
always  giving  thanks  ;  we  should  never  want  a  dis¬ 
position  for  this  duty,  as  we  never  want  matter  for 
it.  We  must  continue  it  throughout  the  whole 
course  of  our  lives  ;  and  we  should  give  thanks  for 
all  things ;  not  only  for  spiritual  blessings  enjoyed, 
and  eternal  ones  expected  ;  (for  what  of  the  former 
we  have  in  hand,  and  for  what  of  the  other  we 
have  in  hope;)  but  for  temporal  mercies  too :  not 
only  for  our  comforts,  but  also  for  our  sanctified  af¬ 
flictions  ;  not  only  for  what  immediately  concerns 
ourselves,  but  for  the  instances  of  God’s  kindness 
and  favour  to  others  also.  It  is  our  duty  in  every 
thing  to  give  thanks  unto  God  and  the  Lather  ;  to 
God  as  the  Father  of  our  Lord  Jesus  Christ,  and 
our  Father  in  him  ;  in  whose  name  we  are  to  offer 
up  all  our  prayers,  and  praises,  and  spiritual  ser¬ 
vices,  that  they  may  be  acceptable  to  God. 

21.  Submitting  yourselves  one  to  another 
in  the  fear  of  God.  22.  Wives,  submit 
yourselves  unto  your  own  husbands,  as 
unto  the  Lord.  23.  For  the  husband  is  the 
head  of  the  wife,  even  as  Christ  is  the  head 
of  the  church  :  and  he  is  the  Saviour  of  the 
body.  24.  Therefore,  as  t lie  church  is 
subject  unto  Christ,  so  let  the  wives  be  to 
their  own  husbands  in  every  thing.  25. 
Husbands,  love  your  wives,  even  as  Christ 
also  loved  the  church,  and  gave  himself  for 
it ;  2G.  That  he  might  sanctify  and  cleanse 
it  with  the  washing  of  water  by  the  word. 
27.  That  he  might  present  it  to  himself  a 
glorious  church,  not  having  spot,  or  wrin- 


EPHESIANS,  V.  -  SCI 


kle,  or  any  such  thing ;  but  that  it  should 
be  holy  and  without  blemish.  28.  So 
ought  men  to  love  their  wives  as  their  own 
bodies.  He  that  loveth  his  wife  loveth 
nimself.  29.  For  no  man  ever  yet  hated 
his  own  flesh;  but  nourisheth  and  cherish- 
eth  it,  even  as  the  Lord  the  church :  30. 

For  we  are  members  of  his  body,  of  his 
flesh,  and  of  his  bones.  31.  For  this  cause 
shall  a  man  leave  his  father  and  mother, 
and  shall  be  joined  unto  his  wife,  and  they 
two  shall  be  one  flesh.  32.  This  is  a  great 
mystery:  but  I  speak  concerning  Christ 
and  the  church.  33.  Nevertheless,  let  every 
one  of  you  in  particular  so  love  his  wife 
even  as  himself ;  and  the  wife  see  that  she 
reverence  her  husband. 

Here  the  apostle  begins  his  exhortation  to  the  dis¬ 
charge  of  relative  duties.  As  a  general  foundation 
for  these  duties,  he  lays  down  that  rule,  x>.  21. 
There  is  a  mutual  submission  that  Christians  owe 
one  to  another ;  condescending  to  bear  one  another’s 
burthens :  not  advancing  themselves  above  others, 
or  domineering  over  one  another,  and  giving  laws  to 
one  another.  St.  Paul  was  an  example  of  this  truly 
Christian  temper,  who  became  all  things  to  all  men. 
fWe  must  be  of  a  yielding  and  of  a  submissive  spirit, 
and  ready  to  all  the  duties  of  the  respective  places 
and  stations  that  God  has  allotted  to  us  in  the  world. 
In  the  fear  of  God,  that  is,  so  far  as  is  consistent 
with  the  fear  of  God ;  for  his  sake,  and  out  of  con¬ 
science  toward  him  ;  and  that  hereby  we  may  give 
proof  that  we  truly  fear  him.  Where  there  is  this 
mutual  condescension  and  submission,  the  duties  of 
all  relations  will  be  the  better  performed.  From 
v.  22,  to  the  end,  he  speaks  of  the  duties  of  husbands 
and  wives;  and  he  speaks  of  these  in  a  Christian 
manner,  setting  the  church  as  an  example  of  the 
wife’s  subjection,  and  Christ  as  an  example  of  love 
in  husbands. 

1.  The  duty  prescribed  to  wives,  is,  submission  to 
their  husbands  in  the  Lord ;  (y.  22.)  which  sub¬ 
mission  includes  the  honouring  and  the  obeying  them, 
and  that  from  a  principle  of  love  to  them  :  they 
must  do  this  in  compliance  with  God’s  authority, 
who  has  commanded  it,  which  is  doing  it  as  unto  the 
Lord.  Or,  it  may  be  understood  by  way  of  simili¬ 
tude  and  likeness ;  that  the  sense  may  be,  “  as,  be¬ 
ing  devoted  to  God,  you  submit  yourselves  unto 
him.”  From  the  former  sense  we  may  learn,  that 
by  a  conscientious  discharge  of  the  duties  we  owe  to 
our  fellow-creatures,  we  obey  and  please  God  him¬ 
self  :  and  from  the  latter,  that  God  not  only  requires 
and  insists  on  those  duties  which  immediately  re¬ 
spect  himself,  but  such  as  respect  our  neighbours 
too.  The  apostle  assigns  the  reason  of  this  sub¬ 
mission  from  wives;  For  the  husband  is  the  head  of 
f he  wife,  v.  23.  The  metaphor  is  taken  from  the  head 
in  tne  natural  bodv,  which,  being  the  seat  of  reason, 
of  wisdom,  and  of  knowledge,  and  the  fountain  of 
sense  and  motion,  is  more  excellent  than  the  rest  of 
the  body.  God  has  given  the  man  the  pre-eminence, 
and  a  right  to  direct  and  govern  by  creation,  and  in 
that  original  law  of  the  relation,  Thy  desire  shall 
be  to  thy  husband,  and  he  shall  Tide  over  thee. 
Whatever  there  is  of  uneasiness,  in  that,  it  is  an 
effect  of  sin  coming  into  the  world.  Generally,  too, 
the  man  has  (what  he  ought  to  have)  a  superiority 
in  wisdom  and  knowledge.  He  is  therefore  the 
head;  even  as  Christ  is  the  head  of  the  church. 
There  is  a  resemblance  of  Christ’s  authority  over 

Vol.  vi. — 4  B 


the  church,  in  that  superiority  and  headship  which 
God  has  appointed  to  the  husband.  The  apostle 
adds,  and  he  is  the  Saviour  of  the  body.  Christ’s 
authority  is  exercised  over  the  church  for  the  sav¬ 
ing  her  from  evil,  and  the  supplying  her  with  every 
thing  good  for  her.  In  like  manner  should  the 
husband  be  employed  for  the  protection  and  com¬ 
fort  of  his  spouse ;  and  therefore  she  should  the 
more  cheerfully  subject  herself  unto  him.  So  it 
follows,  Therefore  as  the  church  is  subject  unto 
Christ,  (v.  24.)  with  cheerfulness,  with  fidelity, 
with  humility,  so  let  the  wives  be  to  their  own  hus¬ 
bands  in  every  thing  ;  in  every  thing  to  which  their 
authority  justly  extends  itself ;  in  every  thing  law¬ 
ful,  and  consistent  with  duty  to  God. 

2.  The  duty  of  husbands  (on  the  other  hand)  is 
to  love  their  wives;  (v.  25.)  for  without  this  they 
would  abuse  their  superiority  and  headship  ;  and 
wherever  this  prevails  as  it  ought  to  do,  it  wil 
infer  the  other  duties  of  the  relation ;  it  being  a 
special  and  peculiar  affection  that  is  required  in  her 
behalf.  The  love  of  Christ  to  the  church  is  pro¬ 
posed  as  an  example  of  this ;  which  love  of  his  is  a 
sincere,  a  pure,  an  ardent,  and  a  constant  affection  ; 
and  that  notwithstanding  the  imperfections  and  fail¬ 
ures  that  she  is  guilty  of.  The  greatness  of  his  love 
to  the  church  appeared  in  his  giving  himself  unto 
the  death  for  it.  Observe,  As  the  church's  subjec¬ 
tion  to  Christ  is  proposed  as  an  exemplar  to  wives, 
so  the  love  of  Christ  to  his  church  is  proposed  as  a 
pattern  to  husbands ;  and  while  such  exemplars  are 
offered  to  both,  and  so  much  required  of  each, 
neither  has  reason  to  complain  of  the  divine  injunc¬ 
tions.  The  love  which  God  requires  from  the  hus¬ 
band  in  behalf  of  his  wife,  will  make  an  amends  for 
the  subjection  which  he  demands  from  her  to  her 
husband :  and  the  prescribed  subjection  of  the  wife 
will  be  an  abundant  return  for  that  lave  of  the  hus¬ 
band  which  God  has  made  her  due. 

The  apostle,  having  mentioned  Christ’s  love  to 
the  church,  enlarges  upon  it ;  assigning  the  reason 
why  he  gave  himself  for  it.  That  he  might  sanctify 
it  in  this  world,  and glorify  it  in  the  next,  v.  26,  27. 
That  he  might  sanctify  and  cleanse  it,  with  the 
washing  of  water  by  the  word;  (v.  26.)  that  he 
might  endue  all  his  members  with  a  principle  of 
holiness,  and  deliver  them  from  the  guilt,  the  pol¬ 
lution,  and  the  dominion  of  sin.  The  instrumental 
means  whereby  this  is  effected,  are,  the  instituted 
sacraments,  particularly  the  washing  of  baptism, 
and  the  preaching  and  reception  of  the  gospel,  jlnd 
that  he  might  firesent  it  to  himself,  &c.  v.  27.  Dr. 
I.ightfoot  thinks  the  apostle  alludes  here  to  the 
Jews’  extraordinary  curiousness  in  their  washings 
for  purification.  They  were  careful  that  there 
should  be  no  wrinkle  to  keep  the  flesh  from  the 
water,  and  no  spot  or  dirt  which  was  not  thoroughly 
washed.  Others  understand  him  as  alluding  to  a 
garment  come  new  out  of  the  fuller’s  hand,  purged 
from  spots,  stretched  from  wrinkles;  the  former 
newly  contracted,  the  latter  by  long  time  and  cus¬ 
tom.  That  he  might  firesent  it  to  himself,  that  he 
might  perfectly  unite  to  himself  in  'he  great  dav,  a 
glorious  church,  perfect  in  knowledge  and  in  holi¬ 
ness,  not  having  spot  or  wrinkle,  or  any  such  thing, 
nothing  of  deformitv  or  defilement  remaining,  but 
entirely  amiable  and  pleasing  in  his  eye ;  holy  and 
without  blemish,  free  from  the  least  remains  of  sin. 
The  church  in  general,  and  particular  believers, 
will  not  be  without  spot  or  wrinkle  till  they  come 
to  glory.  From  this  and  the  former  verse  together 
we  mav  take  notice,  that  the  glorifying  of  the 
church  is  intended  in  the  sanctifying  of  it :  and  that 
those,  and  those  only,  who  are  sanctified  now,  shall 
be  glorified  hereafter.  So  ought  men  to  love  their 
wh’es  as  their  own  bodies,  8cc.  v.  28.  The  wife  be¬ 
ing  made  one  with  her  husband,  (not  in  a  natural. 


562 


EPHESIANS,  VI 


but  in  a  civil  ar'1  in  a  relative  sense,)  this  is  an  ar-  :j 
ijument  why  h«'  should  love  her  with  as  cordial  and 
iis  ardent  aii  affection  as  that  with  which  he  loves 
himself.  For  no  man  ever  yet  hated  his  own  flesh  ; 

( v .  29.)  no  man  in  his  right  senses  ever  hated  him¬ 
self,  however  deformed,  or  whatever  his  imperfec¬ 
tions  might  be  :  so  far  from  it,  that  he  nourishes  and 
cherishes  it:  he  uses  himself  with  a  great  deal  of 
care  and  tenderness ;  and  is  industrious  to  supply 
himself  with  every  thing  convenient  or  good  for  him, 
with  food  and  clothing,  See.  even  as  the  Lord  the 
church:  as  the  Lord  nourishes  and  cherishes  the 
church,  which  he  furnishes  with  all  things  that  he 
sees  needful  or  good  for  her,  with  whatever  con¬ 
duces  toiler  everlasting  happiness  and  welfare.  The 
apostle  adds,  For  we  are  members  of  his  body ,  of  his 
flesh,  and  of  his  bones,  v.  30.  He  assigns  this  as  a 
reason  why  Christ  nourishes  and  cherishes  his 
church — because  all  who  belong  to  it,  are  members 
of  his  bodu,  of  his  mystical  body.  Or,  we  are  mem¬ 
bers  out  of  his  body :  all  the  grace  and  glory  which 
the  church  has,  are  from  Christ ;  as  Eve  was  taken 
out  of  the  man.  But,  (as  one  observes,)  it  being  the 
manner  of  the  sacred  writings  to  express  a  complex 
body  of  the  enumeration  of  its  several  parts ;  as  the 
heaven  and  earth  for  the  world  ;  evening  and  morn¬ 
ing,  for  the  natural  day  ;  so  here,  by  body,  flesh, 
and  bones,  we  are  to  understand  himself ;  the  mean¬ 
ing  of  the  verse  being,  that  we  are  members  of 
Christ.  For  this  cause,  because  they  are  one,  as 
Christ  and  his  church  are  one,  shall  a  man  leave 
his  father  and  mother ;  the  apostle  refers  to  the 
words  of  Adam,  when  Eve  was  given  to  him  for  a 
meet-help,  Gen.  2.  24.  We  are  not  to  understand 
by  them,  as  though  a  man’s  obligation  to  other  re¬ 
lations  were  cancelled  upon  his  marriage ;  but  only 
that  this  relation  is  to  be  preferred  to  all  others ; 
there  being  a  nearer  union  between  these  two,  than 
between  any  others ;  that  the  man  must  rather  leave 
any  of  those  than  his  wife.  And  they  two  shall  be 
one  flesh,  that  is,  by  virtue  of  the  matrimonial  bond. 
This  is  a  great  mystery,  v.  32.  Those  words  of 
Adam,  just  mentioned  by  the  apostle,  are  spoken 
literally  of  marriage ;  but  they  have  also  a  hidden 
mystical  sense  in  them,  relating  to  the  union  be¬ 
tween  Christ  and  his  church,  of  which  the  conjugal 
union  between  Adam  and  the  mother  of  us  all  was 
a  tvpe :  though  not  instituted  or  appointed  by  God 
to  signify  this,  yet  it  was  a  kind  of  a  natural  tyfie,  as 
having  a  resemblance  to  it ;  I  sfleak  concerning 
Christ  and  the  church. 

After  this,  the  apostle  concludes  this  part  of  his 
discourse  with  a  brief  summary  of  the  duty  of  hus¬ 
bands  and  wives,  v.  33.  “  Nevertheless ;  though 

there  be  such  a  secret,  mystical  sense,  yet  the  plain 
literal  sense  concerns  you.  Let  ei'ery  one  of  you 
in  flarticular  so  love  his  wife  even  as  himself,  with 
such  a  sincere,  peculiar,  singular,  and  prevailing 
affection  as  that  is  which  he  bears  to  himself.  And 
the  wife  see  that  she  reference  her  husband.”  Re¬ 
verence  consists  of  love  and  esteem,  which  produce 
a  care  to  please  ;  and  of  fear,  which  awakens  a  cau¬ 
tion  lest  just  offence  be  given.  That  the  wife  thus 
reverence  her  husband,  is  the  will  of  God,  and  the 
law  of  the  relation. 

CHAP.  VI. 

In  this  chapter,  T.  The  apostle  proceeds  in  the  exhortation  to 
relative  duties,  which  he  began  in  the  former:  particularly 
he  insists  on  the  dut  ies  of  children  and  parents ;  and  of  ser¬ 
vants  and  masters,  v.  1  . .  9.  II.  He  exhorts  and  directs 
Christians  how  to  behave  themselves  in  the  spiritual  war¬ 
fare  with  the  enemies  of  their  souls  ;  and  to  the  exercise  of 
several  Christian  graces,  which  he  proposes  to  them  as  so 
many  pieces  of  spiritual  armour,  to  preserve  and  defend 
them  in  the  conflict,  v.  10. .  18.  _  III.  We  have  here  the 
conclusion  of  the  epistle,  in  which  he  takes  his  leave  of 
them,  recommending  himself  to  the  prayers  of  the  believ- 
ng  Ephesians,  and  praying  for  them,  v.  19  . .  24. 


1.  gf CHILDREN,  obey  your  parents  in 
the  Lord  :  for  this  is  right.  2.  Ho¬ 
nour  thy  father  and  mother ;  (which  is  the 
first  commandment  with  promise;)  3.  That 
it  may  be  well  with  thee,  and  thou  mayest 
live  long  on  the  earth.  4.  And,  ye  fathers, 
provoke  not  your  children  to  wrath :  but 
bring  them  up  in  the  nurture  and  admoni¬ 
tion  of  the  Lord.  5.  Servants,,  be  obedi¬ 
ent  to  them  that  are  your  masters  accord¬ 
ing  to  the  flesh,  with  fear  and  trembling, 
in  singleness  of  your  heart,  as  unto  Christ; 
6.  Not  with  eye-service,  as  men-pleasers  ; 
but  as  the  servants  of  Christ,  doing  the 
will  of  God  from  the  heart ;  7.  With  good 
will  doing  service,  as  to  the  Lord,  and  not 
to  men  :  8.  Knowing  that  whatsoever  good 
thing  any  man  doeth,  the  same  shall  he  re¬ 
ceive  of  the  Lord,  whether  he  he  bond  or 
free.  9.  And,  ye  masters,  do  the  same 
things  unto  them,  forbearing  threatening: 
knowing  that  your  Master  also  is  in  hea¬ 
ven  ;  neither  is  there  respect  of  persons 
with  him. 

Here  we  have  further  directions  concerning  re¬ 
lative  duties,  in  which  the  apostle  is  very  particular. 

I.  The  duty  of  children  to  their  parents  ;  Come, 
ye  children,  hearken  to  me,  I  will  teach  you  the  fear 
of  the  Lord.  The  great  duty  of  children,  is,  to 
obey  their  parents,  v.  1.  Parents  being  the  instru¬ 
ments  of  their  being,  God  and  nature  having  given 
them  an  authority  to  command,  in  subserviency  to 
God  ;  and  if  children  will  be  obedient  to  their  pious 
parents,  they  will  be  in  a  fair  way  to  be  pious  as 
they  are.  That  obedience  which  God  demands 
from  their  children,  in  their  behalf,  includes  an  in¬ 
ward  reverence,  as  well  as  the  outward  expressions 
and  acts.  Obey  in  the  Lord.  Some  take  this  as  a 
limitation,  and  understand  it  thus,  “as  far  as  is  con¬ 
sistent  with  your  duty  to  God.”  We  must  not  dis¬ 
obey  our  heavenly  Father,  in  obedience  to  earthly 
parents ;  for  our  obligation  to  God  is  prior  and  su¬ 
perior  to  all  others.  I  take  it  rather  as  a  reason: 
“  Children,  obey  your  parents ;  for  the  Lord  has 
commanded  it :  obey  them  therefore  for  the  Lord’s 
sake,  and  with  an  eye  to  him.”  Or  it  may  be  a 
flarticular  sfiecifl cation  of  the  general  duty  :  “  Obey 
your  parents,  especially  in  those  things  which  relate 
to  the  Lord.  Your  parents  teach  you  good  manners, 
and  therein  you  must  obey  them.  They  teach 
you  what  is  for  your  health,  and  in  that  you  must 
obey  them  :  but  the  chief  things  in  which  you  are  to 
do  it,  are,  the  things  pertaining  to  the  Lord.”  Re¬ 
ligious  parents  charge  their  children  to  keep  the 
ways  of  the  Lord,  Gen.  18.  19.  They  command 
them  to  be  found  in  the  way  of  their  duty  toward 
God,  and  to  take  heed  of  those  sins  that  their  age 
is  most  prone  to  commit;  in  these  things  especially 
they  must  see  that  they  be  obedient.  There  is  a 
general  reason  given;  for  this  is  right,  there  is  a 
natural  equity  in  it,  God  has  enjoined  it,  and  it 
highly  becomes  Christians.  It  is  the  order  of  na¬ 
ture,  that  parents  command,  and  children  obey. 
Though  this  may  seem  a  hard  saying,  yet  it  is  duty, 
and  it  must  be  done  by  such  as  would  please  God, 
and  approve  themselves  to  him.  For  the  proof  of 
this,  the  apostle  quotes  the  law  of  the  fifth  com¬ 
mandment  ;  which  Christ  was  so  far  from  designing 
to  abrogate  and  repeal,  that  he  came  to  confirm  it ; 
as  appears  by  his  vindicating  it,  Matt.  15.  4,  & c. 


5G3 


EPHESIANS,  VI. 


Honour  thy  father  and  mother;  ( v .  2.)  which  ho¬ 
nour  implies  reverence,  obedience,  and  relief  and 
maintenance,  if  these  be  needed.  The  apostle  adds, 
which  is  the  first  commandment  with  firomise.  Some 
little  difficulty  arises  from  this,  which  we  should  not 
overlook ;  because  some  who  plead  for  the  lawful¬ 
ness  of  images,  bring  this  as  a  proof  that  we  are  not 
obliged  by  the  second  commandment.  But  there  is 
no  manner  of  force  in  the  argument.  The  second 
commandment  has  not  a  particular  promise  ;  but 
only  a  general  declaration  or  assertion,  which  re¬ 
lates  to  the  whole  law  of  God’s  kee/iing  mercy  for 
thousands.  And  then  by  this  is  not  meant  the  first 
commandment  of  the  decalogue  that  has  a  promise  ; 
for  there  is  no  other  after  it  that  has,  and  therefore 
it  would  be  improper  to  say  it  is  the  first :  but  ihe 
meaning  may  be  this,  “  This  is  a  prime  or  chief 
commandment,  and  it  has  a  promise  ;  it  is  the  first 
commandment  in  the  second  table.  The  promise 
is,  That  it  may  be  well  with  thee”  &c.  v.  3.  Ob¬ 
serve,  Whereas  the  promise  in  the  commandment 
has  reference  to  the  land  of  Canaan,  the  apostle 
hereby  shews  that  that  and  other  promises,  which 
we  have  in  the  Old  Testament  relating  to  the  land 
of  Canaan,  are  to  be  understood  more  generally. 
That  you  may  not  think  that  the  Jews  only,  to 
whom  God  gave  the  land  of  Canaan,  were  bound  by 
the  fifth  commandment,  he  here  gives  it  a  further 
sense,  That  it  may  be  well  with  thee ,  8cc.  Out¬ 
ward  prosperity  and  long  life  are  blessings  pro¬ 
mised  to  those  who  keep  this  commandment.  This 
is  the  way  to  have  it  well  with  us;  and  obedient 
children  are  often  rewarded  with  outward  pros¬ 
perity  :  not  indeed  that  it  is  always  so ;  there  are 
instances  of  such  children  who  meet  with  much 
affliction  in  this  life :  but  ordinarily  it  is  thus  re¬ 
warded  ;  and  where  it  is  not,  it  is  made  up  with 
something  better.  Observe,  1.  The  gospel  has  its 
temporal  promises,  as  well  as  spiritual  ones.  2. 
Although  the  authority  of  God  be  sufficient  to  en¬ 
gage  us  in  our  duty,  yet  we  are  allowed  to  have  re¬ 
spect  to  the  promised  reward :  and,  3.  Though  it 
contains  some  temporal  advantage,  even  that  may  be 
considered  as  a  motive  and  encouragement  to  our 
obedience. 

II.  The  duty  of  parents ;  And  ye  fathers ,  v.  4. 
Or,  ye  parents,  1.  “  Do  not  firovoke  your  children 
to  wrath.  Though  God  has  given  you  power,  you 
must  not  abuse  that  power ;  remembering  that  your 
children  are,  in  a  particular  manner,  pieces  of  your¬ 
selves,  and  therefore  ought  to  be  governed  with 
great  tenderness  and  love.  Be  not  impatient  with 
them;  use  no  unreasonable  severities,  and  lay  no  rigid 
injunctions  upon  them.  When  you  caution  them, 
when  you  counsel  them,  when  you  reprove  them, 
do  it  ill  such  a  manner  as  not  to  firovoke  them  to 
wrath.  In  all  such  cases  deal  prudently  and  wisely 
with  them,  endeavouring  to  convince:  their  judg¬ 
ments,  and  to  work  upon  their  reason.”  2.  “  Bring 
them  ufi  well ;  in  the  nurture  and  admonition  of  the 
Lord  ;  in  the  discipline  of  proper  and  of  compassion¬ 
ate  correction ;  and  in  the  knowledge  of  that  duty 
which  God  requires  of  them,  and  by  which  they 
may  become  better  acquainted  with  him.  Give 
them  a  good  education.”  It  is  the  great  duty  of  pa¬ 
rents  to  be  careful  in  the  education  of  their  children; 
“  Not  only  bring  them  ufi  as  the  brutes  do,  taking 
care  to  provide  for  them  ;  but  bring  them  up  in  nur¬ 
ture  and  admonition ,  in  such  a  manner  as  is  suitable  ! 
to  their  reasonable  natures.  Nay,  not  only  bring 
them  up  as  men ,  in  nurture  and  admonition ;  but  as 
Christians,  in  the  admonition  of  the  Lord.  Let  them 
have  a  religious  education.  Instruct  them  to  fear 
sinning ;  and  inform  them  of,  and  excite  them  to, 
the  whole  of  their  duty  toward  God.” 

III.  The  duty  of  servants ;  that  also  is  summed  up 
in  one  word,  which  is,  obedience.  He  is  largest  on 


|  this  prticle ;  as  knowing  there  was  the  greatest  need 
I  of  it.  These  servants  were  generally  slaves.  Civil 
servitude  is  not  inconsistent  with  Christian  liberty. 
They  may  be  the  Lord’s  freemen,  who  are  slaves  to 
men.  “  Your  masters  according  to  the  flesh ,  (v.  5.) 
who  have  the  command  of  youy  bodies,  but  not  of 
your  souls  and  consciences  :  God  alone  has  dominion 
over  these.”  Now  with  respect  to  servants,  he  ex¬ 
horts, 

1.  That  they  obey  with  fear  and  trembling.  They 
are  to  reverence  those  who  are  over  them  ;  fearing 
to  displease  them,  and  trembling  lest  they  should 
justly  incur  their  anger  and  indignation. 

2.  That  they  be  sincere  in  their  obedience  ;  in  sin¬ 
gleness  of  heart ;  not  pretending  obedience  when 
they  design  disobedience,  but  serving  them  with 
faithfulness. 

3.  They  should  have  an  eye  to  Jesus  Christ,  in  all 
the  service  that  they  perform  to  their  masters;  (v. 
5 — 7.)  doing  service  as  to  the  Lord,  u  id  not  to  men  ; 
not  to  men  only  or  principally.  When  servants,  in 
the  discharge  of  the  duty  of  their  places,  have  an 
eye  to  Christ,  this  puts  an  honour  upon  their  obe¬ 
dience,  and  an  acceptableness  into  it.  Service  done 
to  their  earthly  masters  with  an  eye  to  him,  becomes 
acceptable  service  to  him  also.  To  have  an  eye  to 
Christ,  is  to  remember  that  he  sees  them,  and  is  ever 
present  with  them  ;  and  that  his  authority  obliges 
them  to  a  faithful  and  conscientious  discharge  of  the 
duties  of  their  station. 

4.  They  must  not  serve  their  masters  with  eye- 
service  ;  ( v .  6.)  that  is,  only  when  their  master’s  eye 
is  upon  them  ;  but  they  must  be  as  conscientious  in 
the  discharge  of  their  duty,  when  they  are  absent 
and  out  of  the  way  ;  because  then  their  Master  in 
heaven  beholds  them  :  and  therefore  they  must  not 
act  as  men-fileasers  ;  as  though  they  had  no  regard 
to  the  pleasing  of  God,  and  approving  themselves  to 
him,  if  they  can  impose  upon  their  masters.  Ob¬ 
serve,  A  steady  regard  to  the  Lord  Jesus  Christ  will 
make  men  faithful  and  sincere  in  every  station  of  life. 

5.  What  they  do,  they  must  do  cheerfully  ;  doing 
the  will  of  God  from  the  heart ;  seVving  their  mas¬ 
ters,  as  God  wills  they  should,  not  grudgingly  or  by 
constraint,  but  from  a  principle  of  iove  to  them  and 
their  concerns.  This  is  doing  it  with  good-will,  (7’. 
7. )  which  will  make  their  service  easy  to  themselves, 
pleasing  to  their  masters,  and  acceptable  to  the  Lord 
Christ.  1'h ere  should  be  good-will  to  their  masters ; 
good-will  to  the  families  they  are  in  ;  and  especially 
a  readiness  to  do  their  duty  to  God.  Observe,  Ser¬ 
vice,  performed  with  conscience,  and  from  a  regard 
to  God,  though  it  be  to  unrighteous  masters,  will  be 
accounted  by  Christ  as  service  done  to  himself. 

6.  Let  faithful  servants  trust  God  for  their  wages, 
while  they  do  their  duty  in  his  fear;  Knowing  that 
whatsoever  good  thing,  (r.  8.)  how  poor  and  mean 
soever  it  mav  be,  considered  in  itself,  the  same  shall 
he  receive  of  the  Lord,  that  is,  (by  a  metonvmv)  the 
reward  of  the  same.  Though  his  master  on  earth 
should  neglect  or  abuse  him,  instead  of  rewarding 
him,  he  shall  certainly  be  rewarded  by  the  Lord 
Christ ;  whether  he  be  bond  or  free,  whether  he  be 
a  poor  bond-servant,  or  a  freeman  or  master.  Christ 
regards  not  these  differences  of  men  at  present ;  nor 
will  he  in  the  great  and  final  judgment.  You  think, 
“  A  prince,  or  a  magistrate,  or  a  minister,  that  does 
his  duty  here,  will  be  sure  to  receive  his  reward  in 
heaven  :  but  what  capacity  am  I,  a  poor  servant,  in, 
of  recommending  myself  to  the  favour  of  God  ?”• 
M  hv,  God  will  as  certainty  reward  thee  for  the 
meanest  drudgery,  that  is  done  from  a  sense  of  duty, 
and  with  an  eye  to  himself.  And  what  can  be  said 
more  proper,  both  to  engage  and  to  encourage  ser¬ 
vants  to  their  duty  ? 

IV.  The  duty  of  masters;  “And  ye,  masters,  dc 
the  same  things  unto  them ;  (r.  9. )  act  after  the  same 


564 


EPHESIANS,  VI. 


manner.  Be  just  to  them,  as  ye  expect  they  should  || 
be  to  you  :  shew  the  like  good-will  and  concern  for 
them,  and  be  careful  herein  to  approve  yourselves 
to  God.”  Observe,  Masters  are  under  as  strict  ob¬ 
ligations  to  discharge  their  duty  to  their  servants,  as 
servants  are  to  be  obedient  and  dutiful  to  them. 

“  Forbearing  threatening ;  < — moderating 

threatening,  and  remitting  the  evils  which  you 
threaten  them  with.  Remember  that  your  servants 
are  made  of  the  same  mould  with  yourselves,  and 
therefore  be  not  tyrannical  and  imperious  over  them, 
knowing  that  your  Master  also  is  in  heaven some 
copies  read,  both  your  and  their  Master.  “  You 
have  a  Master  to  obey,  who  makes  this  your  duty  ; 
and  you  and  they  are’ but  fellow-servants  in  respect 
of  Christ.  You’  will  be  as  punishable  by  him,  for 
the  neglect  of  your  duty,  or  for  acting  contrary  to  it, 
as  any  others  of  meaner  condition  in  the  world.  You 
are  therefore  to  shew  favour  to  others,  as  ever  you 
expect  to  find  favour  with  him  ;  and  you  will  never 
be  a  match  for  him,  though  you  may  be  too  hard  for 
your  servants.”  jVeither  is  there  res/iect  of  fiersons 
with  him  ;  a  rich,  a  wealthy,  and  a  dignified  master, 
if  he  be  unjust,  imperious,  and  abusive,  is  not  a  jot 
the  nearer  being  accepted  of  God,  for  his  riches, 
wealth,  and  honour.  He  will  call  masters  and  ser¬ 
vants  to  an  impartial  account  for  their  conduct  one 
to  another ;  and  will  neither  spare  the  one,  because 
they  are  more  advanced,  nor  be  severe  toward  the 
other,  because  they  are  inferior  and  mean  in  the 
world.  If  masters  and  servants  would  consider  both 
their  relation  and  obligation  to  God,  and  the  account 
they  must  shortly  give  to  him,  they  would  be  more 
careful  of  their  duty  to  each  other. 

Thus  the  apostle  concludes  his  exhortation  to  re¬ 
lative  duties. 

10.  Finally,  my  brethren,  be  strong  in 
the  Lord,  and  in  the  power  of  his  might. 

1 1 .  Put  on  the  whole  armour  of  God,  that 
ye  may  be  able  to  stand  against  the  wiles 
of  the  devil.  1 2.  F or  we  wrestle  not  against 
flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the 
darkness  of  this  world,  against  spiritual 
wickedness  in  high  places*  13.  Wherefore  i 
take  unto  you  the  whole  armour  of  God, 
that  ye  may  be  able  to  withstand  in  the  evil 
day,  and,  having  done  all,  to’ stand.  14. 
Stand  therefore,  having  your  loins  girt  about 
with  truth,  and  having  on  the  breast-plate 
of  righteousness;  1 5.  And  your  feet  shod 
with  the  preparation  of  the  gospel  of  peace; 
16.  Above  all,  taking  the  shield  of  faith, 
wherewith  ye  shall  be  able  to  quench  all 
the  fiery  darts  of  the  wicked.  1 7.  And  take  i 
the  helmet  of  salvation,  and  the  sword  of 
the  Spirit,  which  is  the  word  of  God  :  1 8.  j 

Praying  always  with  all  prayer  and  suppli¬ 
cation  in  the  Spirit,  and  watching  there¬ 
unto  with  all  perseverance  and  supplication 
for  all  saints ; 

Here  is  a  general  exhortation  to  constancy  in  our 
Christian  course,  and  to  courage  in  our  Christian 
warfare.  Is  not  our  life  a  warfare  ?  It  is  so ;  for  we 
struggle  with  the  common  calamities  of  human  life. 
Is  not  our  religion  much  more  a  warfare  ?  It  is  so ; 
for  we  struggle  with  the  opposition  of  the  powers  of 
1  darkness,  and  with  many  enemies  who  would  keep 
us  from  God  and  heaven.  We  have  enemies  to  fight 


against,  a  Captain  to  fight  for,  a  banner  to  fight  ur» 
der,  and  certain  rules  of  war  by  which  we  are  to 
govern  ourselves.  “ Finally ,  my  brethren;  ( v .  10.) 
it  yet  remains  that  ye  apply  yourselves  to  your  work 
and  duty  as  Christian  soldiers.”  Row  it  is  requisite 
that  a  soldier  have  a  good  heart,  and  that  he  be  wel1 
armed.  If  Christians  be  soldiers  of  Jesus  Christ, 

I.  They  must  see  that  they  have  a  good  heart  for 
it.  This  is  prescribed  here ;  Be  strong  in  the  Lord, 
See.  Those  who  have  so  many  battles  to  fight,  and 
who,  in  their  way  to  heaven,  must  dispute  every 
step,  like  a  pass,  with  dint  of  sword,  have  need  of  a 
great  deal  of  courage.  Be  strong  therefore,  strong 
for  service,  strong  for  suffering,  strong  lor  fighting. 
Let  a  soldier  be  ever  so  well  armed  without,  if  he 
have  not  within  a  good  heart,  his  armour  will  stand 
him  in  little  stead.  Note,  Spiritual  strength  and 
courage  are  very  necessary  for  our  spiritual  warfare. 
Be  strong  in  the  Lord  ;  either  in  his  cause,  and  for 
his  sake ;  or  rather,  in  his  strength.  We  have  no 
sufficient  strength  of  our  own.  Our  natural  courage 
is  as  perfect  cowardice,  and  our  natural  strength  as 

fierfect  weakness ;  but  all  our  sufficiency  is  of  God. 
n  his  strength  we  must  go  forth,  and  go  on.  By  the 
actings  of  faith,  we  must  fetch  in  grace  and  help 
from  heaven,  to  enable  us  to  do  that  which  of  our¬ 
selves  we  cannot  do,  in  our  Christian  work  and  war¬ 
fare.  We  should  stir  up  ourselves  to  resist  tempta¬ 
tions  in  a  reliance  upon  God’s  all-sufficiency,  and 
the  omnipotence  of  his  might. 

II.  They  must  be  well  armed  ;  “  Put  on  the  whole 
armour  of  God ;  (t>.  11.)  make  use  of  all  the  proper 
defensives  and  weapons  for  repelling  the  tempta¬ 
tions  and  stratagems  of  Satan,  get  and  exercise  all 
the  Christian  graces,  the  whole  armour,  that  no  part 
be  naked  and  exposed  to  the  enemy.”  Observe, 
They  who  would  approve  themselves  to  have  true 
grace,  must  aim  at  all  grace  ;  the  whole  armour.  It 
is  called  the  armour  of  God,  because  he  both  pre¬ 
pares  and  bestows  it.  We  have  no  armour  of  our 
own,  that  will  be  armour  of  proof  in  a  trying  time. 
Nothing  will  stand  us  in  stead  but  the  armour  of 
God.  This  armour  is  prepared  for  us,  but  we  must 
put  it  on ;  we  must  pray  for  grace  ;  we  must  use  the 
grace  given  us,  and  draw  it  out  into  act  and  exercise 
as  there  is  occasion.  The  reason  assigned,  why  the 
Christian  should  be  completely  armed,  is,  that  ye. 
may  be  able  to  stand  against  the  wiles  of  the  Devil, 
that  ye  may  be  able  to  hold  out,  and  to  overcome, 
notwithstanding  all  his  assaults,  both  of  force  and 
fraud  ;  all  the  deceits  he  puts  upon  us,  all  the  snares 
lie  lays  for  us,  and  all  his  machinations  against  us. 
This  the  apostle  enlarges  upon  here,  and  shews, 

1.  What  our  danger  is,  and  what  need  we  have  to 
put  on  this  whole  armour :  considering  what  sort  of 
enemies  we  have  to  deal  with — the  Devil,  and  all 
the  powers  of  darkness ;  For  we  wrestle  not  against 
flesh  and  blood,  &c.  v.  12.  The  combat  for  which 
we  are  to  be  prepared,  is  not  against  ordinary  human 
enemies;  not  barely  with  men  compounded  of  flesh 
and  blood;  nor  against  our  own  corrupt  natures  singly 
considered  ;  but  against  the  several  ranks  of  devils, 
who  have  a  government  which  they  exercise  in  this 
world.  We  have  to  do, 

(1.)  With  a  subtle  enemy;  an  enemy  who  uses 
wiles  and  stratagems,  as  v.  11.  He  has  a  thousand 
ways  of  beguiling  unstable  souls :  hence  he  is  called, 
a  ser/ienl  for  subtlety  ;  an  old  serftent,  experienced 
in  the  art  and  trade  of  tempting. 

(2.)  He  is  a  powerful  enemy  ;  principalities,  and 
powers,  and  rulers.  They  are  numerous,  they  are 
vigorous ;  and  rule  in  those  heathen  nations  which 
are  vet  in  darkness.  The  dark  parts  of  the  world 
are  the  seat  of  Satan’s  empire.  Yea,  they  are  usurp¬ 
ing  princes  over  all  men,  who  are  yet  in  a  state  of 
sin  and  ignorance.  Satan’s  is  a  kingdom  of  darkness; 
whereas  Christ’s  is  a  kingdom  of  light. 


565 


EPHESIANS,  VI. 


(3.)  They  ar C  spiritual  enemies;  spiritual  wick¬ 
edness  in  high  places ;  or  wicked  spirits,  as  some 
translate  it  The  Devil  is  a  spirit,  a  wicked  spirit ; 
and  our  danger  is  the  greater  trom  our  enemies,  be¬ 
cause  they  are  unseen,  and  assault  us  ere  we  are 
aware  of  them.  The  devils  are  •wicked  spirits,  and 
they  chiefly  annoy  the  saints  with,  and  provoke  them 
to,  spiritual  wickednesses,  pride,  envy,  malice,  &c. 
These  enemies  are  said  to  be  in  high  places,  or  in 
heavenly  places ;  so  the  word  is :  taking  heaven  (as 
one  says)  for  the  whole  expansum,  or  spreading  out 
of  the  air  between  the  earth  and  the  stars;  the  air 
being  the  place  from  which  the  devils  assault  us. 
Or  the  meaning  may  be,  “  I'Ve  wrestle  about  hea¬ 
venly  places,  or  heavenly  things ;”  so  some  of  the 
ancients  interpret  it.  Our  enemies  strive  to  prevent 
our  ascent  to  heaven,  to  deprive  us  of  heavenly  bless¬ 
ings,  and  to  obstruct  our  communion  with  heaven. 
They  assault  us  in  the  things  that  belong  to  our  souls, 
and  labour  to  deface  the  heavenly  image  in  our 
hearts ;  and  therefore  we  have  need  to  be  upon  our 
guard  against  them.  We  have  need  of  faith  in  our 
Christian  warfare,  because  we  have  spiritual  ene¬ 
mies  to  grapple  with,  as  well  as  of  faith  in  our  Chris¬ 
tian  work,  because  we  have  spiritual  strength  to 
fetch  in.  Thus  you  see  your  danger. 

2.  What  our  duty  is ;  to  take  and  put  on  the  whole 
armour  of  God,  and  then  to  stand  our  ground,  and 
withstand  our  enemies. 

(1.)  We  must  withstand,  v.  13.  We  must  not 
yield  to  the  Devil’s  allurements  and  assaults,  but 
oppose  them.  Satan  is  said  to  stand  up  against  us, 
1  Chron.  21.  1.  If  he  stand  up  against  us,  we  must 
stand  against  him  ;  set  up,  and  keep  up,  an  interest 
in  opposition  to  the  Devil.  Satan  is  the  wicked  one, 
and  his  kingdom  is  the  kingdom  of  sin :  to  stand 
against  Satan,  is  to  strive  against  sin.  That  ye  may 
be  able  to  withstand  in  the  evil  day,  in  the  tempta¬ 
tion,  or  of  any  sore  affliction. 

(2. )  We  must  stand  our  ground ;  And  having  done 
all,  to  stand.  We  must  resolve,  by  God’s  grace,  not 
to  yield  to  Satan.  Resist  him,  and  he  will  flee.  If 
we  give  back,  he  will  get  ground.  If  we  distrust, 
either  our  cause,  or  our  Leader,  or  our  armour,  we 
give  him  advantage.  Our  present  business  is,  to 
withstand  the  assaults  of  the  Devil,  and  to  stand  it 
out ;  and  then  having  done  all,  that  is  incumbent  on 
the  good  soldiers  of  Jesus  Christ,  our  warfare  will 
be  accomplished,  and  we  shall  be  finally  victorious. 

(3. )  We  must  stand  armed  ;  and  this  is  here  most 
enlarged  upon.  Here  is  a  Christian  in  complete  ar¬ 
mour  :  and  the  armour  is  divine.  Armour  of  God. 
Armour  of  Light,  Rom.  13.  12.  Armour  of  righ¬ 
teousness,  2  Cor.  6.  7.  The  apostle  specifies  the 
particulars  of  this  armour,  both  offensive  and  defen¬ 
sive.  Here  is  the  military  girdle  or  belt ;  the  breast¬ 
plate  ;  the  greaves,  or  soldier’s  shoes ;  the  shield ; 
the  helmet,  and  the  sword.  It  is  observable,  among 
them  all,  there  is  none  for  the  back  ;  if  we  turn  our 
back  upon  the  enemy,  we  lie  exposed. 

[1.]  Truth  or  sincerity  is  our  girdle,  x’.  14.  It 
was  prophesied  of  Christ,  (Isa.  11.  5.)  that  righ¬ 
teousness  should  be  the  girdle  of  his  loins,  and 
faithfulness  the  girdle  of  his  reins.  That  which 
Christ  was  girt  with,  all  Christians  must  be  girt 
with.  God  desires  truth,  that  is,  sincerity,  in  the 
inward  parts.  This  is  the  strength  of  our  loins ;  and 
it  girds  on  all  the  other  pieces  of  our  armour,  and 
therefore  is  first  mentioned.  I  know  no  religion 
without  sincerity.  Some  understand  it  of  the  doc¬ 
trine  and  the  truths  of  the  gospel:  they  should  cleave 
to  us,  as  the  girdle  does  to  the  loins.  Jer.  13.  11. 
This  will  restrain  from  all  libertinism  and  licen¬ 
tiousness.  as  a  girdle  restrains  and  keeps  in  the 
body.  This  is  the  Christian-soldier’s  belt :  ungirt 
with  this,  he  is  unblessed. 

[2.  ]  Righteousness  must  be  our  breast-plate.  The 


breast-plate  secures  the  vitals,  shelters  the  heart. 
The  righteousness  of  Christ,  imputed  to  us,  is  our 
breast-plate  against  the  arrows  of  divine  wrath. 
The  righteousness  of  Christ,  implanted  in  us,  is  our 
breast-plate  to  fortify  the.  heart  against  the  attacks 
which  Satan  makes  against  us.  The  apostle  ex 
plains  this  in  1  Thess.  5.  8.  Putting  on  the  breast¬ 
plate  of  faith  and  love.  Faith  and  love  include  all 
Christian  graces :  for  by  faith  we  are  united  to 
Christ,  and  by  love  to  our  brethren.  These  will 
infer  a  diligent  observance  of  our  duty  to  God  ;  and 
a  righteous  deportment  toward  men,  in  all  the  of¬ 
fices  of  justice,  truth,  and  charity. 

[3.]  .Resolution  must  be  as  the  greaves  tp  out 
legs;  And  their  feet  shod  with  the  preparation  of 
the  gospel  of  peace,  v.  15.  Shoes,  or  greaves  of 
brass,  or  the  like,  were  formerly  part  of  the  milita 
ry  armour:  (1  Sam.  17.  6.)  the  use  of  them  was  to 
defend  their  feet  against  the  gall-traps,  and  sharp 
sticks,  which  were  wont  to  be  laid  privily  in  the 
way,  to  obstruct  the  marching  of  the  enemy ;  they 
who  fell  upon  them  being  unfit  to  march.  The  pre¬ 
paration  of  the  gospel  of  peace,  signifies  a  prepared 
and  resolved  frame  of  heart,  to  adhere  to  the  gospel, 
and  abide  by  it ;  which  will  enable  us  to  walk  witfl 
a  steady  pace  in  the  way  of  religion,  notwithstand¬ 
ing  the  difficulties  and  dangers  that  may  be  in  it.  It 
is  styled  the  gospel  of  peace,  because  it  brings  all 
sorts  of  peace  ;  peace  with  God,  with  ourselves,  and 
with  one  another. 

It  may  also  be  meant  of  that  which  prepares  for 
the  entertainment  of  the  gospel ;  and  that  is  repent¬ 
ance.  With  this  our  feet  must  be  shod :  for  by 
living  a  life  of  repentance,  we  are  armed  against 
temptations  to  sin,  and  the  designs  of  our  great  ene¬ 
my. 

Dr.  Whitby  thinks  this  may  be  the  sense  of  the 
words ;  “That  ye  may  be  ready  for  the  combat,  be 
ye  shod  with  the  gospel  of  peace  ;  endeavour  after 
that  peaceable  and  quiet  mind  which  the  gospel  calls 
for.  Be  not  easily  provoked,  or  prone  to  quarrel  ; 
but  shew  all  gentleness,  and  all  long-suffering  to  all 
men  ;  and  this  will  as  certainly  preserve  you  from 
many  great  temptations  and  persecutions,  as  did 
those  shoes  of  brass  the  soldiers  from  those  gall- 
traps,”  &c. 

[4.]  Faith  must  be  our  shield.  Above  all,  or 
chiefly,  taking  the  shield  of  faith,  v.  16.  This  is 
more  necessary  than  any  of  them.  Faith  is  all  in 
all  to  us  in  an  hour  of  temptation.  The  breast-plate 
secures  the  vitals  ;  but  with  the  shield  we  turn  every 
way.  This  is  the  victory  over  the  world,  even  our 
faith.  We  are  to  be  fullv  persuaded  of  the  truth 
of  all  God’s  promises  and  threatenings ;  such  a  faith 
being  of  great  use  against  temptations.  Consider 
faith,  as  it  is  the  evidetice  of  things  not  seen,  arid  the 
substance  of  things  hoped  for  ;  and  it  will  appear  to 
be  of  admirable  use  for  this  purpose.  Faith,  as  re¬ 
ceiving  Christ,  and  the  benefits  of  redemption,  so 
deriving  grace  from  him,  is  like  a  shield,  a  sort  of 
universal  defence.  Our  enemy  the  Devil  is  here 
called  the  wicked  one.  He  is  wicked  himself,  and 
he  endeavours  to  make  us  wicked.  His  tempta¬ 
tions  are  called  darts,  because  of  their  swift  and  un¬ 
discerned  flight,  and  the  deep  wounds  that  thev  give 
to  the  soul ;  fiery  darts,  by  way  of  allusion  to  the 
poisonous  darts  which  were  wont  to  inflame  the 
parts  which  were  wounded  with  them,  and  there¬ 
fore  were  so  called  ;  as  the  serpents  with  poisonous 
stings  are  called  fery  serpents.  Violent  tempta¬ 
tions,  by  which  the  soul  is  set  on  fire  of  hell,  are 
the  darts  which  Satan  shoots  at  us.  Faith  is  the 
shield,  with  which  we  must  quench  these  fiery 
darts  ;  wherein  we  should  receive  them,  and  so 
render  them  ineffectual,  that  thev  may  not  hit  us, 
or  at  least  that  thev  may  not  hurt  us.  Observe, 
Faith,  acted  upon  the  word  of  God,  and  applying 


666 


EPHESIANS,  VI. 


that,  acted  ufion  the  grace  of  Christ,  and  improving  I 
that,  quenelles  the  darts  of  temptations. 

[5.]  Salvation  must  be  our  helmet ;  (n.  17.)  that 
is,  Hope,  which  has  salvation  for  its  object ;  so  1 
Thess.  5.  8.  The  helmet  secures  the  head.  A  good 
hope  of  salvation,  well  founded,  and  well  built,  will 
both  purify  the  soul,  and  keep  it  from  being  defiled 
by  Satan  :  and  it  will  comfort  the  soul,  and  keep  it 
from  being  troubled  and  tormented  by  Satan.  He 
would  tempt  us  to  despair  ;  but  good  hope  keeps  us 
trusting  in  God,  and  rejoicing  in  liim. 

[6.]  The  word  of  God  is  the  sword  of  the  Spirit. 
The  sword  is  a  very  necessary  and  useful  part  of  a 
soldier’s  furniture.  The  word  of  God  is  very  ne¬ 
cessary,  and  of  great  use  to  the  Christian,  in  order 
to  his  maintaining,  and  his  succeeding  in,  the  spiri¬ 
tual  warfare.  It  is  called  the  sword  of  the  Spirit, 
because  it  is  of  the  Spirit’s  inditing :  and  he  renders 
it  efficacious  and  powerful,  and  sharper  than  a  two- 
edged  sword.  Like  Goliath’s  sword,  none  like  that ; 
with  this  we  assault  the  assailants.  Scripture-argu¬ 
ments  are  the  most  powerful  arguments  to  repel  a 
temptation  with.  Christ  himself  resisted  Satan’s 
temptations  with,  It  is  written,  Matt.  4.  1,  2,  &c. 
'This,  being  hid  in  the  heart,  will  preserve  from  sin, 
(Ps.  119.  11.)  and  will  mortify  and  kill  those  lusts 
and  corruptions  that  are  latent  there. 

[7.]  Prayer  must  buckle  on  all  the  other  parts 
of  our  Christian  armour,  v.  18.  We  must  join  pray¬ 
er  with  all  these  graces,  for  our  defence  against 
these  spiritual  enemies  ;  imploring  help  and  assist¬ 
ance  ol  God,  as  the  case  requires :  and  we  must 
pray  always.  Not  as  though  we  were  to  do  nothing 
else  but  pray  ;  for  there  are  other  duties  of  religion, 
and  of  our  respective  stations  in  the  world,  that  are 
to  be  done  in  their  place  and  season  :  but  we  should 
keep  up  constant  times  of  prayer,  and  be  constant 
to  them.  W e  must  pray  upon  all  occasions,  and  as 
often  as  our  own  and  others’  necessities  call  us  to  it. 
We  must  always  keep  up  a  disposition  to  prayer; 
and  should  intermix  ejaculatory  prayers  with  our 
duties,  and  with  common  business.  Though  set  and 
solemn  prayer  may  sometimes  be  unseasonable,  (as 
when  other  duties  are  to  be  done,)  yet  pious  ejacu¬ 
lations  can  never  be  so.  We  must  pray  with  all 
prayer  and  supplication  ;  with  all  kinds  of  prayer, 
public,  private,  and  secret ;  social  and  solitary  ;  so¬ 
lemn  and  sudden  ;  with  all  the  parts  of  prayer ;  con¬ 
fession  of  sin,  petition  for  mercy,  and  thanksgivings 
for  favours  received.  We  must  pray  in  the  Spirit ; 
our  spirits  must  be  employed  in  the  duty  ;  and  we 
must  do  it  by  the  grace  of  God’s  good  Spirit.  We 
must  watch  thereunto ,  endeavouring  to  keep  our 
hearts  in  a  praying  frame ;  and  take  all  occasions, 
and  improve  all  opportunities,  for  the  duty  :  we 
must  watch  to  all  the  motions  of  our  own  hearts  to¬ 
ward  the  duty.  When  God  says,  Seek  ye  my  face  ; 
our  hearts  must  comply,  Ps.  27.  8.  This  we  must 
do  with  all  perseverance.  We  must  abide  by  the 
duty  of  prayer,  whatever  change  there  may  be  in 
our  outward  circumstances  ;  and  we  must  continue 
i:i  it  as  long  as  we  live  in  the  world.  We  must  per¬ 
severe  in  a  particular  prayer  ;  not  cutting  it  short, 
when  our  hearts  are  disposed  to  enlarge,  and  there 
is  time  for  it,  and  our  occasions  call  for  it.  We 
must  likewise  persevere  in  particular  requests,  not¬ 
withstanding  some  present  discouragements  and  re¬ 
pulses.  And  we  must  pray  with  supplication,  not 
for  ourselves  only,  but  for  all  saints ;  for  we  are 
members  one  of  another.  Observe,  None  are  so 
much  saints,  and  in  so  good  a  condition  in  this  world, 
out  they  need  our  prayers ;  and  they  ought  to  have 
them. 

The  apostle  passes  hence  to  the  conclusion  of  the 
-'pistle. 

19.  And  for  me,  that  utterance  may  be 


given  unto  me,  that  I  may  open  my  mouth 
boldly,  to  make  known  the  mystery  of  the 
gospel,  20.  For  which  I  am  an  ambassador 
in  bonds;  that  therein  I  may  speak  boldly, 
as  I  ought  to  speak.  21.  But  that  ye  also 
may  know  my  affairs,  and  how  I  do,  Ty- 
chicus,  a  beloved  brother  and  faithful  mi¬ 
nister  in  the  Lord,  shall  make  known  to 
you  all  things :  22.  Whom  I  have  sent 
unto  you  for  the  same  purpose,  that  ye 
might  know  our  affairs,  and  that  he  might 
comfort  your  hearts.  23.  Peace  be  to  the 
brethren,  and  love  with  faith,  from  God  the 
Father  and  the  Lord  Jesus  Christ.  24. 
Grace  be  with  all  them  that  love  our  Lord 
Jesi^s  Christ  in  sincerity.  Amen. 

Here, 

I.  He  desires  their  prayers  for  him,  v.  19.  Hav¬ 
ing  mentioned  supplication  for  all  saints,  he  puts 
himself  into  the  number.  We  must  pray  for  all 
saints;  and  particularly,  for  God’s  faithful  minis¬ 
ters.  Brethren,  pray  for  us,  that  the  word  of  the 
Lord  may  run  and  be  glorified.  Observe  what  it 
is  he  would  have  them  pray  for  in  his  behalf ;  “  that 
utterance  may  be  given  unto  me;  that  I  may  be 
enlarged  from  my  present  restraints,  and  so  have 
liberty  to  propagate  the  faith  of  Christ;  that  I  may 
have  ability  to  express  myself  in  a  suitable  and  be¬ 
coming  manner,  and  that  I  may  open  my  mouth 
boldly ;  that  I  may  deliver  the  whole  counsel  of 
God,  without  any  base  fear,  shame,  or  partiality.” 
To  make  known  the  mystery  of  the  gospel ;  some 
understand  it  of  that  part  of  the  gospel  which  con¬ 
cerns  the  calling  of  the  Gentiles,  which  had  hither¬ 
to,  as  a  mystery,  been  concealed.  But  the  whole 
gospel  was  a  mystery,  till  made  known  by  divine 
revelation  ;  and  it  is  the  work  of  Christ’s  ministers 
to  publish  it.  Observe,  St.  Paul  had  a  great  com¬ 
mand  of  language ;  they  called  him  Mercury,  be¬ 
cause  he  was  the  chief  speaker ;  (Acts  14.  12.)  and 
yet  he  would  have  his  friends  ask  of  God  the  gift  of 
utterance  for  him.  He  was  a  man  of  great  courage, 
and  often  signalized  himself  for  it;  yet  he  would 
have  them  pray  that  God  would  give  him  boldness. 
He  knew  as  well  what  to  say  as  any  man ;  yet  he 
desires  them  to  pray  for  him,  that  he  may  speak  as 
he  ought  to  speak.  The  argument  with  which  he 
enforces  his  request,  is,  that  for  the  sake  of  the  gos¬ 
pel  he  was  an  ambassador  in  bonds,  v.  20.  He  was 
persecuted  and  imprisoned  for  preaching  the  gospel; 
though,  notwithstanding,  he  continued  in  the  embas¬ 
sy  committed  to  him  by  Christ;  and  persisted  in 
preaching  it.  Observe,  1.  It  is  no  new  thing  for 
Christ’s  ministers  to  be  in  bonds.  2.  It  is  a  hard 
thing  for  them  to  speak  boldly,  when  that  is  their 
case.  And,  lnstlv,  The  best  and  most  eminent  mi¬ 
nisters  have  need  of,  and  may  receive  advantage  by, 
the  pravers  of  good  Christians ;  and  therefore  should 
earnestly  desire  them. 

Having  thus  desired  their  prayers, 

II.  He  recommends  Tvchicus  unto  them,  v.  21, 
22.  He  sent  him  with  this  epistle,  that  he  might 
acquaint  them  with  what  other  churches  were  in¬ 
formed  of,  that  is,  how  he  did,  and  what  he  did  ; 
how  he  was  used  bv  the  Homans  in  his  bonds  ;  and 
how  he  behaved  himself  in  his  present  circum¬ 
stances.  It  is  desirable  to  good  ministers,  both  that 
their  Christian  friends  should  know  their  state,  and 

j  likewise  to  be  acquainted  with  the  condition  of  their 
friends ;  for  bv  this  means  they  may  the  better  help 
'  each  other  in  their  prayers.  And  that  he  might 
comfort  their  hearts  :  by  giving  such  an  account  of 


567 


PHILIPPI  A  NS,  1. 


their  sufferings,  of  the  cause  of  them,  and  of  the 
temper  of  his  mind,  and  his  behaviour  under  them, 
as  might  prevent  their  fainting  at  his  tribulations 
and  even  minister  matter  of  joy  and  thanksgiving 
unto  them.  He  tells  them,  that  Tychicus  was  a  be¬ 
loved  brother ,  and  faithful  minister  in  the  Lord. 
lie  was  a  sincere  Christian,  and  so  a  brother  in 
Christ:  he  was  a  faithful  minister  in  the  work  of 
Christ ;  and  he  was  very  dear  to  St.  Paul :  which 
makes  his  love  to  these  Christian  Ephesians  the 
more  observable,  in  that  he  should  now  part  with 
so  good  and  dear  a  friend  for  their  sakes,  when  his 
company  and  conversation  must  have  been  peculiar¬ 
ly  delightful  and  serviceable  to  himself.  But  the 
faithful  servants  of  Jesus  Christ  are  wont  to  prefer 
the  public  good  to  their  own  private  or  personal  in¬ 
terests. 

III.  He  concludes  with  his  good  wishes  and  pray¬ 
ers  for  them  ;  and  not  for  them  only,  but  for  all  the 
brethren,  v.  23,  24.  His  usual  benediction  was,  grace 
and  peace :  here  it  is,  Peace  be  to  the  brethren ,  and 
love  with  faith.  By  fieace  we  are  to  understand  all 
manner  ot  peace  ;  peace  with  God,  peace  with  con¬ 
science,  peace  among  themselves :  and  all  outward 
prosperity  is  included  in  the  word ;  as  if  he  had  said, 
“  I  wish  the  continuance  and  increase  of  all  happi¬ 
ness  to  you.”  And  love  with  faith.  This  in  part 
explains  what  he  means  in  the  following  verse  by 
grace :  not  only  grace  in  the  fountain,  or  the  love 


and  favour  of  God;  but  grace  in  the  streams,  the 
grace  of  the  Spirit  flowing  rrbm  that  divine  princi¬ 
ple  ;  faith  and  love  including  all  the  rest.  It  is  the 
continuance  and  increase  of  these  that  he  desires  for 
them,  in  whom  they  were  already  begun.  It  fol¬ 
lows,  from  God  the  Father,  &c.  All  grace  and 
blessings  are  derived  to  the  saints  from  God,  through 
the  merit  and  intercession  of  Jesus  Christ  our  Lord. 

The  closing  benediction  is  more  extensive  than 
the  former;  for  in  this  he  prays  for  all  true  be¬ 
lievers  at  Ephesus,  and  every  where  else.  It  is  the 
undoubted  character  of  all  the  saints,  that  they  love 
our  Lord  Jesus  Christ.  Our  love  to  Christ  is  not 
acceptable,  unless  it  be  in  sincerity :  indeed  there 
is  no  such  thing  as  love  to  Christ,  whatever  men 
may  pretend,  where  there  is  not  sincerity.  The 
words  may  be  read,  Grace  be  with  all  them  who 
love  our  Lord  Jesus  Christ  in  incorrufilion,  who 
continue  constant  in  their  love  to  him,  so  as  not  to 
be  corrufited  out  of  it  by  any  baits  or  seductions 
whatsoever;  and  whose  love  to  him -is  uncorru/ited 
by  any  opposite  lust,  or  the  love  of  any  thing  dis¬ 
pleasing  to  him.  Grace,  that  is,  the  favour  ot  God, 
and  all  good,  (spiritual  and  temporal,)  that  is,  the 
product  of  it,  is  and  shall  be  with  all  them  who  thus 
iove  our  Lord  Jesus  Christ.  And  it  is,  or  ought  to 
be,  the  desire  and  prayer  of  every  lover  of  Christ, 
that  it  may  be  so  with  all  his  fellow-Christians. 
Amen,  so  be  it 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

EPISTLE  OF  ST.  PAUL  TO  THE  PHILIPPIANS. 

Completed  by  Dr.  JV.  Harris. 


l’HILIPPI  was  a  chief  city  of  the  western  part  of  Macedonia,  rit  /utpifot  t»c  MantJovU;  w:a/c,  Acts 
16.  12.  It  took  its  name  from  Philip,  the  famous  king  of  Macedon,  who  repaired  and  beautified  it ; 
and  was  afterward  made  a  Homan  colony.  Near  this  place  were  the  Campi  Philifi/iici,  remarkable  for 
the  famous  battles  between  Julius  Cxsar  and  Pompey  the  Great ;  and  that  between  Augustus  and  An 
tony  on  one  side,  and  Cassius  and  Brutus  on  the  other.  But  it  is  most  remarkable  among  Christians  fci 
this  epistle,  which  was  written  when  Paul  was  firisoner  at  Rome,  A.  D.  62. 

St  Paul  seems  to  have  had  a  very  particular  kindness  for  the  church  at  Philippi,  which  he  himself  had 
been  instrumental  in  planting  ;  and  though  he  had  the  care  of  all  the  churches,  he  had,  upon  that  ac¬ 
count,  a  particular  fatherly  tender  care  ot  this.  Those  whom  God  has  employed  us  to  do  any  good  to, 
we  should  look  upon  ourselves  both  encouraged  and  engaged  to  study  to  do  more  good  to.  He  looked 
upon  them  as  his  children,  and,  having  begotten  them  by  the  gospel,  he  was  desirous  by  the  same  gospel 
to  nourish  and  nurse  them  up. 

I.  He  was  called  in  an  extraordinary  manner  to  preach  the  gospel  at  Philippi,  Acts  16.  9.  A  vision  ap¬ 
peared  to  Paul  in  the  night ;  There  stood  a  man  of  Macedonia,  and  prayed  him,  saying,  Come  over 
into  Macedonia,  and  help  us.  He  saw  God  going  before  him,  and  was  encouraged  to  use  all  means  for 
cairying  on  the  good  work  which  was  begun  among  them,  and  building  upon  the  foundation  which  was 
laid. 


568 


PHILIPPIANS,  I 

II.  At  Philippi,  he  suffered  hard  things  ;  he  was  scourged,  and  put  into  the  stocks  ;  (Acts  16.  33.)  vet  he 
had  not  the  less  kindness  for  the  place  for  the  hard  usage  he  met  with  th;re.  We  must  never  love  our 
friends  the  less  for  the  ill  treatment  which  our  enemies  give  us. 

III.  T,.e  beginnings  of  that  church  were  very  small ;  Lydia  was  converted  there,  and  the  jailer,  and  a  few 
more  :  yet  that  did  not  discourage  him.  If  good  be  not  done  at  first,  it  may  be  done  afterward  ;  and  the 
last  works  may  be  more  abundant.  We  must  not  be  discouraged  by  small  beginnings. 

IV.  It  seems,  by  many  passages  in  this  epistle,  that  this  church  at  Philippi  grew  into  a  Jiourishing  church  ; 
and,  particularly,  was  very  kind  to  St.  Paul.  He  had  reaped  of  their  temporal  things,  and  he  made  a 
return  in  spiritual  things.  He  acknowledges  the  receipt  of  a  present  they  had  sent  him,  ( ch .  4.  18.) 
and  that  when  no  church  communicated  with  him  as  concerning  giving  and' receiving  besides  ;  (y.  15.) 
and  he  gives  them  a  prophet’s,  an  apostle’s  reward,  in  this  epistle,  which  is  of  more  value  than  thousands 
of  gold  and  silver. 


PH  J  LIPPI  ANS,  1. 


CHAP.  I. 

He  begins  with  the  inscription  and  benediction,  v.  1,  2.  He 
gives  thanks  for  the  saints  at  Philippi,  v,  3. .  6.  He  speaks 
of  his  great  affection  and  concern  for  their  spiritual  welfare, 
(v.  7,  8. )  his  prayers  for  them,  (v.  9  . .  11.)  his  care  to  pre¬ 
vent  their  offence  at  his  sufferings,  (v.  12.  .  20.)  his  readi¬ 
ness  to  glorify  Christ  by  life  or  death  ;  (v.  21  .  .  26.)  and 
then  concludes  with  a  double  exhortation  to  strictness  and 
constancy,  v.  27  . .  30. 

1.  JT^AUL  and  Timotheus,  the  servants 
JL  of  Jesus  Christ,  to  all  the  saints  in 
Christ  Jesus  who  are  at  Philippi,  with  the 
bishops  and  deacons :  2.  Grace  be  unto  you, 
and  peace,  from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

We  have  here  the  inscription  and  benediction. 
Observe, 

I.  The  persons  writing  the  epistle — Paul  and  Ti¬ 
motheus.  Though  Paul  was  alone  divinely  inspired, 
lie  joins  Timothy  with  himself,  to  express  his  own 
humility,  and  put  honour  upon  Timothy.  They  who 
are  aged,  and  strong,  and  eminent,  should  pay  re¬ 
spect  to,  and  support  the  reputation  of,  those  who 
are  younger,  and  weaker,  and  of  less  note.  The 
servants  of  Jesus  Christ ;  not  only  in  the  common 
relation  of  his  disciples,  but  in  the  peculiar  work  of 
the  ministry,  the  high  office  of  an  apostle  and  evan¬ 
gelist.  Observe,  The  highest  honour  of  the  great¬ 
est  apostle,  and  most  eminent  ministers,  is,  to  be  the 
servants  of  Jesus  Christ ;  not  the  masters  of  the 
churches,  but  the  servants  of  Christ.  Observe, 

II.  'Phe  persons  to  whom  it  is  directed. 

1.  To  all  the  saints  in  Christ  who  were  at  Philip¬ 
pi.  He  mentions  the  church  before  the  ministers, 
because  the  ministers  are  for  the  church,  and  for 
their  edification  and  benefit ;  not  the  churches  for 
the  ministers,  and  for  their  dignity,  dominion,  and 
wealth.  Not  for  that  we  have  dominion  over  your 
faith ,  but  c>v  helpers  of  your  joy,  2  Cor.  1.  24. 
They  are  no.,  only  the  servants  of  Christ,  but  the 
servants  of  the  church  for  his  sake.  Ourselves  your 
servants  for  Jesus’  sake,  2  Cor.  4.  5. 

Observe,  'Phe  Christians  here  are  called  saints  ; 
set  apart  for  God,  or  sanctified  by  his  Spirit,  either 
by  visible  profession  or  real  holiness.  And  they  who 
are  not  really  saints  on  earth,  will  never  be  saints  in 
heaven.  Observe,  It  is  directed  to  all  the  saints,  one 
as  well  as  another,  even  the  meanest,  the  poorest, 
and  those  of  the  least  gifts.  Christ  makes  no  dif¬ 
ference  ;  the  rich  and  the  poor  meet  together  in 
him  :  and  the  ministers  must  not  make  a  difference  j 
in  their  care  and  tenderness  upon  these  accounts.* 
W  e  must  not  have  the  faith  of  our  Lord  Jesus  Christ 
with  respect  of  persons,  James  2.  1.  Saints  in  Christ 


Jesus  ;  saints  are  accepted  only  by  virtue  of  their 
being  in  Christ  Jesus,  or  as  they  are  Christians.  Out 
of  Christ  the  best  saints  will  appear  sinners,  and  un¬ 
able  to  stand  before  God. 

2.  It  is  directed  to  the  ministers,  or  church-offi¬ 
cers  ;  with  the  bishops  and  deacons.  The  bishops  or 
elders,  in  the  first  place,  whose  office  it  was  to  teach 
and  rule  ;  and  the  deacons,  or  overseers  of  the  poor, 
who  took  care  of  the  outward  business  of  the  house 
of  God  ;  the  place,  the  furniture,  the  maintenance 

\  of  the  ministers,  and  provision  for  the  poor.  These 
:  were  all  the  offices  which  were  then  known  in  the 
church,  and  which  were  of  divine  appointment.  The 
apostle,  in  the  direction  of  his  epistle  to  a  Christian 
church,  acknowledges  but  two  orders,  which  he 
calls  bishops  and  deacons.  And  whosoever  shall 
consider,  that  the  same  characters  and  titles,  the 
same  qualifications,  the  same  acts  of  office,  and  the 
same  honour  and  respect,  are  every  where  ascribed 
throughout  the  New  Testament  to  those  who  are 
called  bishops  and  presbyters,  (as  Dr.  Hammond 
and  other  learned  men  allow,)  will  find  it  difficult  to 
make  them  a  different  office  or  distinct  order  of 
ministry  in  the  scripture  times. 

III.  Here  is  the  apostolical  benediction,  (i>.  2.) 
Grace  be  unto  you,  and  peace,  from  God  our  Fa¬ 
ther,  and  from  the  Lord  Jesus  Christ.  This  is  the 
same,  almost  word  for  word,  in  all  the  epistles ;  to 
teach  us,  that  we  must  not  be  shy  of  forms,  though 
we  are  not  to  be  tied  down  to  them,  especially  such 
as  are  not  scriptural.  The  only  form  in  the  Old 
Testament  is  that  of  a  benediction,  (Numb.  6.  23— 
26. )  On  this  wise  ye  shall  bless  the  children  of  Is¬ 
rael,  saying  unto  them.  The  Lord  bless  thee  and 
keep  thee :  the  Lord  make  his  face  shine  upon  thee, 
and  be  gracious  unto  thee :  the  Lord  lift  up  the  light 
of  his  countenance  upon  thee,  and  give  thee  pea~e. 
So  in  the  New  Testament,  the  good  which  is  wished 
is  spiritual  good,  grace  and  peace  ;  the  free  favour 
and  good-will  of  God  ;  and  all  the  blessed  fruits  and 
effects  of  it :  and  that  from  God  our  Father,  arid 
from  the  Lord  Jesus  Christ ;  jointly  from  them 
both,  though  in  a  different  way.  Observe,  1.  No 
peace  without  grace.  Inward  peace  springs  from  a 
sense  of  divine  favour.  2.  No  grace  and  peace  but 
from  God  our  Father,  the  Fountain  and  Original 
of  all  blessings  ;  the  Father  of  lights,  from  whom 
cometh  down  every  good  and  perfect  gift,  James  1. 
17.  3.  No  grace  and  peace  from  God  our  Father, 

but  in  and  through  our  Lord  Jesus  Christ.  Christ, 
as  Mediator,  is  the  Channel  of  conveyance  of  all 
spiritual  blessings  to  the  church,  and  directs  the  dis¬ 
posal  of  them  to  all  his  members. 

3.  1  thank  my  God  upon  every  remem¬ 
brance  of  you,  4.  (Always  in  every  prayer 


5G9 


PHILIPPI  AXS,  I 


of  mine  for  you  all  making  request  with 
toy,)  5.  For  your  fellowship  in  the  gospel, 
from  the  first  day  until  now,  6.  Being  con¬ 
fident  of  this  very  thing,  that  he  who  hath 
begun  a  good  work  in  von  will  perform  it 
until  the  day  of  Jesus  Christ: 

The  apostle  pr  tceeds,  after  the  inscription  and 
benediction,  l<)  thanksgiving  for  the  saints  at  Philip¬ 
pi.  He  tells  them  what  it  was  he  thanked  God  for, 
ip  n  their  account.  Observe  here, 

I.  Paul  remembered  them  :  he  bore  them  much  in  ' 
his  th  nights  ;  and  though  they  were  out  of  sight,  and 
ne  w  is  at  a  distance  from  them,  yet  they  were  not  out 
of  his  mind  :  or,  Upon  every  mention  of  you — 1^1  ?ra<rn 
-rs  uvdj.  C/uZv.  As  he  often  thought  of  them,  so  he  of¬ 
ten  spakeof  them,  and  delighted  to  hear  them  spoken 
of.  The  very  mention  of  them  was  grateful  to  him  :  it  I 
isapleasure  to  hear  of  the  welfare  of  an  absent  friend. 

II.  He  remembered  them  with  joy.  At  Philippi 
he  was  evil  entreated ;  there  he  was  scourged  and 
put  into  the  stocks,  and  for  the  present  saw  little  of 
the  fruit  of  his  labour;  and  yet  he  remembers  Phi¬ 
lippi  with  joy.  He  looked  upon  his  sufferings  for 
Christ  as  his  credit,  his  comfort,  his  crown,  and  was 
pleased  at  every  mention  of  the  place  where  he  suf¬ 
fered.  So  far  was  he  from  being  ashamed  of  them, 
or  loath  to  hear  of  the  scene  of  his  sufferings,  that  he  1 
remembered  it  with  joy. 

III.  He  remembered  them  in  firayer  ;  Always  in 
every  firayer  of  mine  for  you  all,  v.  4.  The  best 
remembrance  of  our  friends,  is,  to  remember  them 
at  the  throne  of  grace.  Paul  was  much  in  prayer 
for  his  friends,  for  all  his  friends,  for  these  particu¬ 
larly.  It  should  seem  by  this  manner  of  expression, 
that  he  mentioned  at  the  throne  of  grace  the  seve¬ 
ral  churches  he  was  interested  in,  and  concerned 
for,  particularly  and  by  ljame.  He  had  seasons  of 
prayer  for  the  church  at  Philififii.  God  gives  us 
leave  to  be  thus  free  with  him  ;  though,  for  our  com¬ 
fort,  he  knows  whom  we  mean,  when  we  do  not  i 
name  them. 

IV.  He  thanked  God  upon  every  joyful  remem¬ 
brance  of  them.  Observe,  Thanksgiving  must  have 
a  part  in  every  prayer  ;  and  whatsoever  is  the  mat-  ; 
ter  of  our  rejoicing,  ought  to  be  the  matter  of  our 
thanksgiving.  What  we  have  the  comfort  of,  God  | 
must  have  the  glory  of.  He  thanked  God,  as  well 
as  mad'  requests  with  joy.  As  holy  joy  is  the  heart  | 
and  soul  of  thankful  praise,  so  thankful  praise  is  the 
lip  and  language  of  holy  joy. 

V.  As  in  our  prayers,  so  in  our  thanksgiving,  we 
must  eye  God  as  our  God  ;  I  thank  my  God.  It 
encourages  us  in  prayer,  and  enlarges  the  heart  in 
praise,  to  see  every  mercy  coming  from  the  hand  of 
God,  as  our  God.  I  thank  my  God  ufion  every  re¬ 
membrance  of  you.  We  must  thank  our  God  for  j 
others’  graces  and  comforts,  and  gifts  and  usefulness,  j 
as  we  receive  the  benefit  of  them,  and  God  receives 
glory  by  them. 

But  what  is  the  matter  of  this  thanksgiving  ? 

1.  He  gives  thanks  to  God  for  the  comfort  he  had 
in  them  ;  (t>.  5.)  for  your  fellowshi/i  in  the  gospel, 
from  the  first  day  until  now.  Observe,  Gospel-  j 
fellowship  is  a  good  fellowship  ;  and  the  meanest 
Christians  have  fellowship  in  the  gospel  with  the  : 
greatest  apostles  ;  for  the  gospel  salvation  is  a  com¬ 
mon  salvation  ;  (Jude  3.)  and  they  obtain  like  fire-  \ 
ciowt  faith  with  them,  2  Pet.  1.  1.  They  who  sin¬ 
cerely  receive  and  embrace  the  gospel,  have  fellow¬ 
ship  in  it  from  the  very  first  day :  a  new-born 
Christian,  if  he  is  true-born,  is  interested  in  all  the 
promises  and  privileges  of  the  gospel  from  the  first 
day  of  his  becoming  such.  Until  now.  Observe, 

It  is  a  great  comfort  to  ministers,  when  they  who  i 
begin  well,  hold  on  and  persevere. 

,Vol.  VI. — 4  C 


Some,  by  their  fellowship  in  the  ‘rospel,  under¬ 
stand  their  liberality  toward  propagating  of  the  gos¬ 
pel,  and  translate  nuruvi*,  not  communion ,  butcowz- 
munication.  But  comparing  it  with  Paul’s  thanks- 
ghingon  the  account  of  other  churches,  it  rather 
seems  to  be  taken  more  generally,  for  the  fellowship 
w  hich  they  had,  in  faith  and  hope  and  holy  love, 
with  all  good  Christians  ;  a  fellow  ship  in  gospel  pro¬ 
mises,  ordinances,  privileges,  and  hopes;  and  this 
from  the  first  day  until  now. 

2.  For  the  confidence  he  had  concerning  them  ; 
(v.  6. )  Being  confident  o  f  this  very  thing,  fee.  Ob¬ 
serve,  The  confidence  of  Christians  is  the  great  com¬ 
fort  of  .Christians,  and  we  may  fetch  matter  of  praise 
from  our  hopes  as  well  a,s  from  our  joys;  we  must 
give  thanks  not  only  for  what  we  have  the  present 
possession  and  evidence  of,  but  for  what  we  have 
the  future  prospect  of.  Paul  speaks  with  much 
confidence  concerring  the  good  estate  of  others, 
hoping  well  concerning  them  in  the  judgment  of 
charity,  and  being  confident  in  the  judgment  of  faith, 
that  ii  they  were  sincere  they  should  be  happy. 
That  he  who  hath  begun  a  good  work  in  you,  will 
perform  it  unto  the  day  of  Jesus  Christ.  ’  A  good 
work  among  you — h  iy.lv,  so  it  mav  be  read  :  under¬ 
stand  it  in  the  general,  of  the  planting  of  the  church 
among  them.  He  who  hath  planted  Christianity  in 
the  world,  will  preserve  it  as  long  as  the  world 
stands.  Christ  will  have  a  church  till  the  mysteiy 
of  God  shall  be  finished,  and  the  mystical  body 
completed.  The  church  is  built  upon  a  rock ,  and 
the  gates  o  f  hell  shall  not  firtvail  against  it.  But  it 
is  rather  to  be  applied  to  particular  persons,  and 
then  it  speaks  of  the  certain  accomplishment  of  the 
work  of  grace  wherever  it  is  begun. 

Observe  here,  (1.)  The  work  of  grace  is  a  good 
work,  a  blessed  work  ;  for  it  makes  us  good,  and  is  an 
earnest  of  good  to  us.  It  makes  us  like  God,  and  fits 
us  for  the  enjoyment  of  God.  That  may  well  be  call¬ 
ed  a  good  work,  which  does  us  the  greatest  good. 

(2.)  herever  ties  good  work  is  begun,  it  is  of 
God’s  beginning ;  lie  lias  begun  a  good  work  in  you. 
We  could  not  begin  it  ourselves,  for  we  are  bv  na¬ 
ture  dead  in  trespasses  and  sins :  and  what  can  dead 
men  do  toward  raising  themselves  to  life  ;  or  how  can 
they  begin  to  act,  till  they  are  enlivened  in  the  same 
respect  in  which  they  are  said  to  be  dead  ?  It  is  God 
who  quickens  them  who  are  thus  dead,  Eph.  2.  I. 
Col.  2.  13. 

(3.)  The  work  of  grace  is  but  begun  in  this  life  ; 
it  is  not  finished  here;  as  long  as  we  are  in  this 
imperfect  state,  there  is  still  something  more  to  be 
done. 

(4.)  If  the  same  God  who  begins  the  good  work, 
did  not  undertake  the  carrying  and  finishing  it,  it 
would  lie  for  ever  unfinished.  He  must  perform  it, 
who  began  it. 

(5.)  We  mav  be  confident,  or  well  persuaded, 
that  God  not  only  will  not  forsake,  but  that  he  will 
finish  and  crown,  the  work  of  his  own  hands.  For, 
as  for  God,  his  work  is  perfect. 

(6.)  The  work  of  grace  will  never  be  perfected  trtl 
the  day  of  Jesus  Christ,  the  dav  of  his  appearance  : 
when  he  shall  come  to  judge  the  world,  and  finish 
his  mediation,  then  this  work  will  be  complete,  and 
the  top-stone  will  be  brought  forth  with  shouting. 
We  have  the  same  expression,  v.  10. 

7.  Even  as  it  is  meet  for  me  to  think  this 
of  yon  all,  because  I  have  you  in  my  heart : 
inasmuch  as  both  in  mv  bonds,  and  in  the 
defence  and  confirmation  of  the  gospel,  ve 
all  are  partakers  of  mv  grace.  8.  For  (rod 
is  my  record,  how  greatly  T  long  after  you 
all  in  the  bowels  of  Jesus  Christ. 


570 


PHILIPPI ANS,  I. 


The  apostle  expresses  the  ardent  affection  he  had 
f  r  them,  and  his  concern  for  their  spiritual  wel¬ 
fare ;  (r.  7. )  I  have  you  in  my  heart.  He  loved 
them  as  his  own  soul,  and  they  lay  near  his  heart. 
He  th  >;ight  much  of  them,  and  was  in  care  about 
them.  Observe, 

1.  Why  he  had  them  in  his  heart;  Inasmuch  as 
Loth  in  my  bonds,  and  in  the  defence  and  confirma¬ 
tion  of  the  gospel ,  ye  all  are  partakers  of  my  grace  ; 
they  had  received  benefit  by  him  and  bv  his  minis¬ 
try  ;  they  were  partakers  of  that  grace  of  God  which 
bv  him,  and  through  his  hands,  was  communicated  '■ 
to  them.  This  makes  people  dear  to  their  ministers 
— the  r  receiving  benefit  by  their  ministry.  Or, 

“  Ye  are  partakers  of  my  grace,  ye  have  joined  with 
me  in  d  >ing  and  suffering.”  They  were  partakers 
of  his  affliction  by  sympathy  and  concern,  and  rea¬ 
diness  to  assist  him.  This  he  calls  being  partakers 
of  his  grace:  for  they  who  suffer  with  the  saints, 
are,  and  shall  be,  comforted  with  them  ;  and  they 
shall  share  in  the  reward,  who  bear  the'r  part  of 
the  burthen.  He  loved  them  because  they  adhered 
to  him  in  his  bonds,  and  in  the  defence  and  confir¬ 
mation  of  the  gospel :  they  were  as  ready  to  appear 
in  their  places,  and  according  to  their  capacity,  for 
the  defence  of  the  gospel,  as  the  apostle  was  in  his ; 
and  therefore  he  had  them  in  his  heart.  Fellow -suf¬ 
ferers  should  be  dear  one  to  another ;  they  who 
have  ventured  and  suffered  in  the  same  good  cause 
of  God  and  religion,  should  for  that  reason  love  one 
another  dearlv  :  or,  because  you  have  me  at  heart —  j 
on  to  y-i  sv  th  nupSia  J/aif.  They  distinguished 
their  respect  to  him,  by  adhering  firmly  to  the  doc¬ 
trine  he  preached,  and  readily  suffering  for  it  along 
with  him.  The  truest  mark  of  respect  towards  our 
ministers,  is,  receiving  and  abiding  by  the  doctrine 
they  preach. 

2.  The  evidence  ul  it ;  It  is  meet  for  me  to  think 
this  of  you  all,  because  I  have  you  in  my  heart.  By 
this  it  appeared  that  he  had  them  in  his  heart,  be¬ 
cause  he  had  a  good  opinion  of  them,  and  good  hopes 
concerning  them.  Observe,  It  is  very  proper  to 
think  the  best  of  other  people,  and  as  well  as  we  can 
of  them  ;  to  suppose  as  well  of  them  as  the  matter 
will  admit  in  all  cases. 

3.  An  appeal  to  God  concerning  the  truth  of  this  ; 
(v.  8.)  For  Clod  is  my  record,  how  greatly  I  long 
after  non  all  in  the  bowels  of  Jesus  Christ:  having 
them  in  his  heart,  he  longed  after  them  ;  either  he 
longed  to  see  them,  longed  to  hear  from  them,  or  he 
longed  for  their  spiritual  welfare,  and  their  increase 
and  improvement  in  knowledge  and  grace.  He  had 
joy  in  them,  (i\  4.)  because  of  the  good  he  saw  and 
heard  of  among  them  :  yet  still  he  longed  after  them, 
to  hear  of  more  of  it  among  them  ;  and  he  longed 
after  them  all ;  not  only  those  among  them  who 
were  witty  and  wealthy,  but  even  the  meanest  and 
poorest ;  arid  he  longed  greatly  after  them,  or  with 
strong  affection  and  great  good-will ;  and  this  in  the  i 
bowels  of  Jesus  Christ,  with  that  tender  concern 
which  Christ  himself  has,  and  has  shewn  to  precious 
souls.  Paul  was  herein  a  follower  of  Christ,  and  all 
good  ministers  should  aim  to  be  so.  O  the  bowels 
of  compassion  which  are  in  Jesus  Christ  to  poor 
souls  !  It  was  in  compassion  to  them  that  he  under¬ 
took  their  salvation,  and  put  himself  to  so  vast  an 
expense  to  compass  it.  Now,  in  conformity  to  the 
example  of  Christ,  Paul  had  a  compassion  for  them, 
and  longed  after  them  all  in  the  bowels  of  Jesus 
Christ.  Shall  not  we  pity  and  love  those  souls 
whom  Christ  had  such  a  love  and  pity  for?  For  this 
he  appeals  to  God  ;  God  is  my  record.  It  was  an 
inward  disposition  of  mind  that  he  expressed  toward 
them,  which  God  only  was  Witness  tr  the  sincerity 
of,  and  therefore  to  him  he  appeals.  “  Whether 
vou  know  it  or  not,  or  are  sensible  o4  it,  God,  who 
knows  the  heart,  knows  it.” 


9.  And  this  T  pray,  that  your  lovo  may 
abound  yet  more  and  more  in  knowle^o 
and  in  all  judgment;  10.  That  ye  may 
approve  things  that  are  excellent;  that  ve 
may  be  sincere,  and  without  offence,  tVn 
the  day  of  Christ;  11.  Being  filled  with 
the  fruits  of  righteousness,  which  are  bv 
Jesus  Christ,  unto  the  glory  and  praise  of 
God. 

These  verses  contain  the  prayers  he  put  up  for 
them.  Paul  often  lets  his  friends  know  what  it  was 
he  begged  of  God  for  them,  that  they  might  know 
what  to  beg  for  themselves,  and  be  directed  in  their 
own  prayers  ;  and  that  they  might  be  encouraged  to 
hope  they  should  receive  from  God  the  quickening, 
strengthening,  establishing,  comforting  grace,  which 
so  powerful  an  intercessor  as  Paul  was,  asked  of 
God  for  them.  It  is  an  encouragement  to  us,  n> 
know  that  we  are  prayed  for  by  our  friends,  who 
we  have  reason  to  think,  have  an  interest  at  tin- 
throne  of  grace.  It  was  intended  likewise  for  their 
direction  in  their  walk,  and  that  thev  might  labour 
to  answer  his  prayers  for  them  ;  for  by  that  it  would 
appear  that  God  had  answered  them.  Paul,  in 
praying  thus  for  them,  expected  good  coectming 
them.  It  is  an  inducement  to  us  to  do  unr  dut'\ 
that  we  may  not  disappoint  the  expectations  of 
praying  friends  and  ministers.  He  pravs, 

1.  That  they  might  be  a  loving  people,  and  that 
good  affections  might  abound  among  them  ;  That 
your  love  might  abound  yet  more  and  more.  He 
means  it  of  their  love  to  God,  and  one  another, 
and  all  men.  Love  is  the  fulfilling  both  of  the  law 
and  of  the  gospel.  Observe,  They  who  abound 
much  in  any  grace,  have  still  need  to  abound  more 
and  more ;  because  there  is  still  something  wanting 
in  it,  and  we  are  imperfect  in  our  best  attainments. 

2.  That  they  might  be  a  knowing,  judicious  peo 
pie;  that  love  might  abound  in  knowledge,  and  in 
all  judgment.  It  is  not  a  blind  love  that  will  recom 
mend  us  to  God,  but  a  love  grounded  upon  know¬ 
ledge  and  judgment.  We  must  love  God,  because 
of  his  infinite  excellence  and  loveliness ;  and  love 
our  brethren,  because  of  what  we  see  of  the  image 
of  God  upon  them.  Strong  passions,  without  know¬ 
ledge  and  a  settled  judgment,  will  not  make  us  com¬ 
plete  in  the  will  of  God,  and  sometimes  do  more  hurt 
than  good.  The  Jews  had  a  zeal  of  God,  but  not 
according  to  knowledge,  and  were  transported  by  it 
to  violence  and  rage,  Rom.  10.  2.  John  16.  2. 

3.  That  they  might  be  a  discerning  people.  This 
would  be  the  effect  of  their  knowledge  and  judg¬ 
ment  ;  That  ye  may  approve  the  things  which  are 
excellent ;  {y.  10.)  or,  as  it  is  in  the  margin,  Tn/ 
the  things  which  differ  ;  eic  to  itcxtydfnv  vyac  ra 
pc,vr:t  ;  that  we  may  approve  the  things  which  are 
excellent  upon  the  trial  of  them,  and  discern  their 
difference  from  other  things.  Observe,  The  truths 
and  laws  of  Christ  are  excellent  things ;  and  it  is 
necessary  that  we  everv  one  approve  of  them,  and 
esteem  them  such.  We  only  need  to  try  them,  to 
approve  of  them,  and  thev  will  easily  recommend 
themselves  to  anv  searching  and  disc.erninir  mind. 

4.  That  they  might  he  an  honest,  upright -hearted 
people  ;  That  ye  may  be  sincere.  Sincerttv  is  our 
gospel-perfection,  that  in  which  we  should  have  our 
conversation  in  the  world,  and  which  is  the  glow 
of  all  our  graces.  When  the  eye  is  single,  when  we¬ 
ave  inward  with  God  in  what  we  do,  are  really  what 
we  appear  to  he,  and  mean  honestly  ;  then  we  are 
sincere. 

5.  That  thev  mieht  he  an  inoffensive  people ; 
that  ye  mav  he  without  offence  until  the  dan  of 
Christ :  not  apt  to  take  offence ;  and  very  cart  ful  not 


571 


PHILIPPI ANS,  I. 


‘o  give  offence  to  God  or  their  brethren  ;  to  live  in 
ull  good  conscience  before  God ,  (Acts  23.  1.)  and  to 
exercise  ourselves  to  huve  always  a  conscience  void 
of  offence  toward  God  and  toward  men,  Acts  24. 
16.  And  we  must  continue  to  the  end  blameless, 
that  we  may  be  presented  so  at  the  day  of  Christ. 

'  He  will  present  the  church  without  spot  or  wrinkle  ;  \ 
(Eph.  5.  27.)  and  / irisent  believers  faultless  before  j 
the  presence  of  his  glory,  with  exceeding  joy,  Jude 

r* 

6.  That  they  might  be  a  fruitful,  useful  people  ; 
(v.  11.)  Being  filled  with  the  fruits  of  righteousness,  j 
&c.  From  God  is  our  fruit  found,  and  therefore 
from  him  it  must  be  asked.  The  fruits  of  righteous-  J 
ness  are  the  evidences  and  effects  of  our  sanctifica¬ 
tion  ;  the  duties  of  holiness  springing  from  a  renewed 
heart,  the  root  of  the  matter  in  us ;  being  filled  with 
them.  Observe,  They  who  do  much  good,  should 
si  11  endeavour  to  do  more.  The  fruits  of  righteous¬ 
ness,  brought  forth  for  the  glory  of  God  and  edifi¬ 
cation  of  his  church,  should  really^?//  us,  and  wholly 
take  us  up.  Fear  not  being  emptied  by  bringing  j 
fordi  the  fruits  of  righteousness,  for  you  will  be 
filled  with  them.  These  fruits  are  by  Jesus  Christ, 
by  his  strength  and  grace,  for  without  him  we  can 
do  nothing.  He  is  the  Root  of  the  good  olive,  from 
which  it  derives  its  fatness.  We  are  strong  in  the 
"■race  which  is  in  Christ  Jesus,  (2  Tim.  2.  1.)  and 
strengthened  with  might  by  his  S/iirit ;  (Eph.  3.  16.) 
and  they  are  unto  the  glory  and  p raise  of  God.  We 
must  not  aim  at  our  own  glory  in  our  fruitfulness, 
but  at  the  firaise  and  glory  of  God  ;  that  God  may 
be  glorified  in  all  things ;  (i  Pet.  4.  11.)  and  what¬ 
soever  we  do,  we  must  do  all  to  the  glory  of  God,  1 
Cor.  10.  31.  It  is  much  for  the  honour  of  God, 
when  Christians  not  only  are  good,  but  do  good,  and 
abound  in  good  works. 

12.  But  I  would  ye  should  understand, 
brethren,  that  the  things  which  happened 
unto  me  have  fallen  out  rather  unto  the 
furtherance  of  the  gospel ;  1  3.  So  that  my 
bonds  in  Christ  are  manifest  in  all  the  pa¬ 
lace,  and  in  all  other  places ;  14.  And 

many  of  the  brethren  in  the  Lord,  waxing 
confident  by  my  bonds,  are  much  more 
bold  to  speak  the  word  without  fear.  15. 
Some  indeed  preach  Christ  even  of  envy 
and  strife;  and  some  also  of  good-will.  16. 
The  one  preach  Christ  of  contention,  not 
sincerely,  supposing  to  add  affliction  to  my 
bonds  :  1 7.  But  the  other  of  love,  knowing 
that  1  am  set  for  the  defence  of  the  gospel. 
18.  W  hat  then  ?  Notwithstanding,  every 
way,  whether  in  pretence,  or  in  truth, 
Christ  is  preached ;  and  I  therein  do  re¬ 
joice,  yea,  and  will  rejoice.  19.  For  I 
know  that  this  shall  turn  to  my  salvation 
through  your  prayer,  and  the  supply  of  the 
Spirit  of  Jesus  Christ,  20.  According  to 
my  earnest  expectation  and  mv  hope,  that 
in  nothing  I  shall  be  ashamed,  but  that  with 
all  boldness,  as  always,  so  now'  also  Christ 
shall  he  magnified  in  my  body,  whether  it 
he  by  life,  or  by  death. 

We  see  here  the  care  the  apostle  takes  to  prevent 
their  being  offended  at  his  sufferings.  He  was  now 
a  prisoner  at  Rome  ;  this  might  be  a  stumbling-block 
to  those  who  had  received  the  gospel  by  his  minis¬ 


try.  They  might  be  tempted  to  think,  If  this  doc¬ 
trine  was  indeed  of  God,  God  would  not  suffer  one 
who  was  so  active  and  instrumental  in  preaching 
and  propagating  it,  to  be  thrown  by  as  a  despised 
broken  vessel.  They  might  be  shy  of  owning  this 
doctrine,  lest  they  should  be  involved  in  the  same 
trouble  themselves.  Now,  to  take  off  the  off:  nee  of 
the  cross,  he  expounds  this  dark  and  hard  chapter 
of  his  sufferings,  and  makes  it  very  easy,  intelligible, 
and  reconcileable  to  the  wisdom  and  goodness  of 
God  who  employed  him. 

I.  He  suffered  by  the  sworn  enemies  of  the  gospel, 
who  laid  him  in  prison,  and  aimed  at  taking  away 
his  life  ;  but  they  should  not  be  stumbled  at  this,  for 
good  was  brought  out  of  it,  and  it  tended  to  the  fur¬ 
therance  of  the  gospel ;  (t>.  12.)  The  things  which 
happened  unto  me,  have  fallen  out  rather  unto  the 
urtherance  of  the  gospel.  A  strange  chymistry  of 
rovidence  this,  to  extract  so  great  a  good  out  of  so 
great  an  evil,  as  the  enlargement  of  the  gospel  by 
the  confinement  of  the  apostle.  “  I  suffer  trouble  as 
an  evil-doer,  even  unto  bonds ;  but  the  word  of  God 
is  not  bound,  2  Tim.  2.  9.  They  cannot  imprison 
the  word  of  God  ;  that  has  its  free  course,  though  1 
am  confined.”  But  how  was  this  ? 

1.  It  alarmed  those  who  were  without;  (r.  13.) 
“  My  bonds  in  Christ,  or  for  Christ,  are  manifest  in 
all  the  palace,  and  in  all  other  places.  The  empe¬ 
ror,  the  courtiers,  the  magistrates,  are  convinced 
that  I  do  not  suffer  as  an  evil-doer,  but  as  an  honest 
man,  with  a  good  conscience.  They  know  that  I 
suffer  for  Christ,  and  not  for  any  wickedness.”  Ob¬ 
serve,  (1.)  Paul’s  sufferings  made  him  known  at 
court,  where  perhaps  he  would  never  have  other¬ 
wise  been  known  ;  and  might  lead  some  of  them  to 
inquire  after  the  gospel  for  which  he  suffered,  which 
they  might  otherwise  have  never  heard  of.  (2.) 
When  his  bonds  were  manifest  in  the  palace,  they 
were  manifest  in  all  other  places.  The  sentiments 
of  the  court  have  a  great  influence  on  the  sentiments 
of  all  people — Regis  ad  exemplum  totus  componitur 
or  bis. 

2.  It  imboldened  them  who  were  within.  As  his 
enemies  were  startled  at  them,  so  his  friends  were 
heartened  by  them.  Upright  men  shall  be  astonish¬ 
ed  at  this,  and  the  innocent  shall  stir  up  himself 
against  the  hypocrite.  The  righteous  also  shall 
hold  on  his  way,  and  he  who  hath  clean  hands  shall 
be  stronger  and  stronger,  Job  17.  8,  9.  So  it  was 
here;  (v.  14.)  Many  of  the  brethren  in  the  Lord 
waxing  confident  by  my  bonds.  The  expectation 
of  trouble  for  their  religion,  in  general,  perhaps  dis¬ 
heartened  and  discouraged  them  :  but  when  they 
saw  Paul  imprisoned  for  Christ,  they  were  so  far 
from  being  deterred  from  preaching  Christ,  and 
praising  his  name,  that  it  made  them  the  more  bold  ; 
for  they  could  gladly  suffer  in  Paul’s  company.  If 
they  should  be  hurried  from  the  pulpit  tr.  the  prison, 
they  could  be  reconciled  to  it,  because  they  would 
be  there  in  such  good  company.  Besides,  the  com¬ 
fort  which  Paul  had  in  his  sufferings,  his  extraordi¬ 
nary  consolations  received  from  Christ  in  a  suffering 
state,  greatly  encouraged  them.  Thcv  saw  that 
they  who  served  Christ,  served  a  good  Master,  who 
could  both  bear  them  up  and  bear  them  cut,  in  their 
sufferings  for  him.  Waxing  confident  hi/  mu  bonds. 
rirro/SsT*?.  They  were  more  fully  satisfied  and  pei- 
suaded  by  what  thev  saw.  Observe  the  power  of 
divine  grace  ;  that  which  was  intended  by  the  ene¬ 
my  to  discourage  the  preachers  of  the  gospel,  was 
over-ruled  for  their  encouragement.  And  are  much 
more  bold  to.speak  the  word  without  far :  they  sec 
the  worst  of  it,  and  therefore  are  not  afraid  to  ven¬ 
ture.  Their  confidence  gave  them  courage,  and  theit 
courage  preserved  them  from  the  power  of  fear. 

II.  Paul  suffered  from  false  friends  as  well  as  from 
enemies  ;  (v.  15,  16.)  Some  preach  Christ  even  of 


572 


PHfUPPlANS,  i. 


envy  and  strife.  The  one  {'.reach  Christ  of  conten¬ 
tion,  not  sincerely.  Now  this  would  be  a  stumbling- 
block.  and  discouragement  to  some,  that  there  were 
those  who  envjed  Paul’s  reputation  in  the  churches, 
and  the  interest  he  had  among  the  Christians  ;  and 
endeavoured  to  supplant  and  undermine  him.  They 
were  secretly  pleased  when  he  was  laid  up  in  prison, 
that  they  might  have  the  better  opportunity  to  steal 
away  the  people’s  affections;  and  they  laid  them¬ 
selves  out  the  more  in  preaching,  that  they  might 
gain  t  >  themselves  the  reputation  they  envied  him  ; 
Supposing  to  add  affliction  to  my  bonds :  they  thought 
herebv  to  grieve  his  spirit,  and  make  him  afraid  of 
losing  his  interest;  uneasy  under  his  confinement, 
and  impatient  for  release.  It  is  sad  that  there  should 
be  men  who  profess  the  gospel,  especially  who 
preach  it,  who  are  governed  by  such  principles  as 
these  ;  who  should  preach  Christ  in  spite  to  Paul, 
and  to  increase  the  affliction  of  his  bonds.  Let  us  not 
think  it  strange,  if  in  these  later  and  more  degene¬ 
rate  ages  of  the  church  there  should  be  any  such. 

However,  there  were  others  who  were  animated 
by  Paul’s  suffering  to  preach  Christ  the  more  vi- 
e.riusly;  Some  also  of  good-will,  and  of  love :  from 
sincere  affection  to  the  gospel,  that  the  work  might 
not  stand,  while  the  workman  was  laid  up.  Know¬ 
ing  that  I  am  set  for  the  defence  of  the  gosfiel. 
They  knew  that  he  was  appointed  to  support  and 
propagate  the  gospel  in  the  world,  against  all  the 
violence  and  opposition  of  its  enemies;  and  were 
afraid  lest  the  gospel  should  suffer  by  his  confine- 
iin  nt.  This  made  them  the  more  bold  to  preach  the 
word,  and  su/i/ily  his  lack  of  service  to  the  church. 

It  is  very  affecting  to  see  how  easy  the  apostle  was 
in  the  midst  of  all ;  {y.  18.)  Notwithstanding  every 
way,  whether  in  pretence  or  in  truth ,  Christ  is 
Jin  ached ;  and  I  therein  do  rejoice,  yea,  and  I  will 
rejoice.  Note,  The  preaching  of  Christ  is  the  joy 
<t  all  who  wish  well  to  his  kingdom  among  men. 
Since  it  may  tend  to  the  good  of  many,  we  ought  to 
rej  >icc  in  it,  though  it  is  done  in  pretence,  and  not 
in  reality.  It  is  God’s  prerogative  to  judge  of  the 
trinciples  men  act  upon  ;  this  is  out  of  our  line. 
3aul  was  so  far  from  envying  those  who  had  liberty 
to  preach  the  gospel  while  he  was  under  confine¬ 
ment,  that  he  rejoiced  in  the  preaching  of  it,  even 
by  those  who  do  it  in  pretence,  and  not  in  truth, 
liow  much  more  then  should  we  rejoice  in  the 
preaching  of  the  gospel,  by  them  who  do  it  in  truth, 
yea  though  it  should  be  with  much  weakness  and 
some  mistake  ! 

T  wo  things  made  the  apostle  rejoice  in  the  preach¬ 
ing  the  gospel. 

1.  Because  it  tended  to  the  salvation  of  the  souls 
of  men  ;  (  v.  19.)  I  know  that  this  shall  turn  to  my 
salvation.  Observe,  God  can  bring  good  out  of  evil ; 
and  what  does  not  turn  to  the  salvation  of  the  mi¬ 
nisters,  may  yet,  by  the  grace  of  God,  be  made  to 
turn  to  the  salvation  of  the  people.  What  reward 
can  they  expect,  who  preach  Christ  out  of  strife 
and  envy  and  contention,  and  to  add  affliction  to  a 
faithful  minister’s  b'  nds;  who  preach  in  pretence, 
and  not  in  truth?  And  yet  even  this  may  turn  to  the 
salv.itu  n  of  others;  and  Paul’s  rejoicing  in  it  turned 
to  his  salvation  to-  .  This  is  one  «  f  the  things  which 
accompany  salvation— to  be  able  to  rejoice  that 
Christ  is  pi  cached,  though  it  be  to  the  diminution  of 
us  :  nd  i  ur  n  putatio  .  This  ne  b  e  spirit  appeared 
in  J  hn  the  B  tp  ist,  at  the  first  public  preaching  of 
Christ;  “  This  my  joy  therefore  is  fulfilled.  He 
must  increase,  but  I  must  decnase,  John  3.  19,  50. 
Let  him  shine,  though  I  am  obscured;  and  his  glory 
be  exalted,  th  ugh  up  n  my  ruins.”  Ofliers  under¬ 
stand  this  expressi'  n  of  the  malice  <  f  his  enemies 
being  defeated,  and  contributing  t-  ward  his  deliver- 
anct  from  his  confinement;  through  your  /leavers, 
and  the  supply  of  the  Spirit  of  Chnst.  Note,  What¬ 


ever  turns  to,  our  salvation,  is  by  the  supply  oi  fhe 
aids  and  assistance  of  the  Spirit  of  Christ ;  and  prat  et 
is  the  appointed  means  of  fetching  in  that  supply. 
The  prayers  of  the  people  may  bring  a  supply  of  •  he 
Spirit  to  their  ministers,  to  enable  them  in  suffering, 
as  well  as  preaching  the  gospel. 

2.  Because  it  would  turn  to  the  glory  of  Christ; 
(m  20.)  where  he  takes  occasion  to  mention  his  own 
entire  devotedness  to  the  service  and  honour  of 
Christ,  According  to  my  earnest  expectation  and 
hope,  that  in  nothing  I  shall  be  ashamed,  &.c.  Here 
observ  e, 

(1.)  The  great  desire  of  every  true  Christian  is, 
that  Christ  may  he  magnified  and  gl<  rified  ;  that 
his  name  may  be  great,  and  his  kingdom  come. 

(2.)  They  who  truly  desire  that  Christ  may  be 
magnified,  desire  that  he  may  lie  magnified  in  their 
body.  They  present  their  bodies  a  living  sacr/fa , 
(Rom.  12.  1.  )  and  yield  their  members  as  instruments 
of  righteousness  unto  God,  Rom.  6.  13.  They  are 
willing  to  serve  his  designs,  and  lie  instrumental  to 
his  glory,  with  every  member  of  their  body,  as  well 
as  faculty  of  their  soul. 

(3.)  It  is  much  for  the  glory  of  Christ,  that  we 
should  serve  him  boldly,  and  not  be  ashamed  of  him: 
with  freedom  and  liberty  of  mind,  and  without  dis¬ 
couragement.  That  in  nothing  I shull  be  ashamed, 
but  that  with  all  boldness  Christ  may  be  magnified. 
The  boldness  of  Christians  is  the  honour  of  Christ. 

(4.)  They  who  make  Christ’s  glory  their  desire 
and  design,  may  make  it  their  expectation  and  hope. 
If  it  be  truly  aimed  at,  it  shall  certainly  be  attained. 
If  in  sincerity  we  pray,  Father,  glorify  thy  name, 
we  may  be  sure  of  the  same  answer  to  that  prayer 
which  Christ  had  ;  I  have  glorified  it,  and  I  will 
glorify  it  again,  John  12.  28. 

(5.)  They  who  desire  Christ  may  be  magnified  in 
their  bodies,  have  a  holy  indifference  whether  it  be 
by  life  or  by  death.  They  refer  it  to  him,  which 
way  he  will  make  them  serviceable  to  his  glon , 
whether  by  their  labour  or  suffering  ;  by  their  dcii- 
gence  or  patience  ;  by  their  living  to  his  htw  ur  in 
working  for  him,  or  dying  to  his  honour  in  suffering 
for  him. 

21.  For  to  me  to  live  is  Christ,  and  to  die 
is  gain.  22.  But  if  I  live  in  the  flesh,  this 
is  the  fruit  of  my  labour:  yet  what  I  shall 
choose  I  wot  not.  23.  For  I  am  in  a  strait 
betwixt  two,  having  a  desire  to  depart,  and 
to  be  with  Christ;  which  is  far  better:  24. 
Nevertheless  to  abide  in  the  flesh  is  more 
needful  for  you.  25.  And  having  this  con¬ 
fidence,!  know  that  I  shall  abide  and  con¬ 
tinue  with  you  all  for  your  furtherance  and 
joy  of  faith  ;  26.  That  your  rejoicing  may 
be  more  abundant  in  Jesus  Christ  for  me 
by  my  coming  to  you  again. 

We  have  here  an  account  of  the  life  and  death  of 
blessed  Paul :  his  life  was  Christ,  and  his  death  was 
gain.  Observe,  1.  It  is  the  undoubted  character  of 
every  good  Christian,  that  to  him  to  live  is  Christ. 
The  glory  of  Christ  ought  to  he  the  end  of  our  life, 
the  grace  of  Christ  the  principle  of  our  life,  and  the 
word  of  Christ  the  rule  of  it.  The  Christian  life  is 
derived  from  Christ,  and  directed  to  him.  He  is 
the  Principle,  Rule,  and  End  ot  it.  2.  All  those  to 
whom  to  live  is  Christ,  to  them  to  die  will  be  gain  : 
it  is  great  gain,  a  present  gain,  everlasting  gain. 
Death  is  a  great  loss  to  a  carnal  worldly  man  ;  for 
he  loses  all  his  comforts  and  all  his  hopes  :  but  to  a 
good  Christian  it  is  gain,  for  it  is  the  end  of  all  his 
weakness  and  misery,  and  the  perfection  of  his  com- 


PHILIPPI ANS,  I. 


57.3 


forts,  and  accomplishment  of  his  hopes  :  it  delivers 
him  from  all  the  evils  of  life,  and  brings  him  to  the 
possession  of  the  chiefest  good.  Or,  To  me  to  die  is 
gain,  that  is,  “to  the  gospel  as  well  as  to  myself, 
which  will  receive  a  further  confirmation  by  the  seal 
of  my  blood,  as  it  had  before  by  the  labours  of  my 
life.”  So  Christ  would  be  magnified  by  his  death, 
v.  20.  Some  read  the  whole  expression  thus ;  To 
me,  living  and  dying,  Christ  is  gain  ;  “I  desire  no 
nr  .re,  neither  while  I  live  nor  when  I  die,  but  to  win 
Christ  and  be  found  in  him.” 

It  might  be  thought,  if  death  was  gain  to  him,  he 
would  be  weary  of  life,  and  impatient  for  death. 
N  «,  says  he,  (v.  22.)  If  I  live  in  the  flesh,  this  is  the 
fruit  of  my  labour,  that  is,  Christ  is.  He  reckoned 
his  lab  ur  well  bestowed,  if  he  could  be  instrumen¬ 
tal  to  advance  the  honour  and  interest  of  the  king¬ 
dom  of  Christ  in  the  world.  It  is  the  fruit  of  my  la¬ 
bour — if>yv — o per  re  firetium.  It  is  worth 
while  for  a  good  Christian  and  a  good  minister  to 
live  in  the  world,  as  long  as  he  can  glorify  God  and 
do  good  to  his  church.  Yet  what  I  shall  choose  I 
wot  not ;  for  lam  in  a  strait  betwixt  two.  It  was  a 
blessed  strait  which  Paul  was  in,  not  between  two 
evil  things,  but  between  two  good  things.  David  was  j 
in  a  strait  by  three  judgments — sword,  famine,  and 
pestilence  :  Paul  was  in  a  strait  between  two  bless¬ 
ings — living  to  Christ,  and  being  with  him.  Here  j 
we  have  him  reasoning  with  himself  upon  the  mat-  J 
ter. 

I.  His  inclination  was  for  death.  See  the  power 
of  faith  and  of  divine  grace  ;  it  can  reconcile  the 
mind  to  death,  and  make  us  willing  to  die,  though 
death  is  the  destruction  of  our  present  nature,  and 
the  greatest  natural  evil.  We  have  naturally  an 
aversion  to  death,  but  he  had  an  inclination  to  it  ;  j 
(r.  23. )  having  a  desire  to  defart,  and  to  be  with 
Christ.  Observe,  1.  It  is  being  with  Christ,  which  j 
makes  a  departure  desirable  to  a  good  man.  It  is 
not  simply  dying,  or  putting  off  the  body  ;  it  is  not  j 
of  itself  and  for  its  own  sake  a  desirable  thing  :  but  j 
it  may  be  necessarily  connected  with  something  else,  j 
which  may  make  it  truly  so.  If  I  cannot  be  with  i 
Christ  without  departing,  I  shall  reckon  it  desirable  j 
on  that  account  to  depart.  Observe,  2.  As  soon  as 
ever  the  soul  departs,  it  is  immediately  with  Christ,  j 
This  day  shalt  thou  be  with  me  in  paradise,  Luke  j 
23.  43.  Absent  from  the  body,  and  present  with  the 
Lord,  (2  Cor.  5.  8.)  without  any  interval  between. 
Which  is  far  better,  aro\\~.  yap  xpeimv — very 

much  exceeding,  or  vastly  preferable.  They  who 
know  the  value  of  Christ  and  heaven,  will  readily  j 
acknowledge  it  far  better  to  be  in  heaven  than  to  be 
in  this  world,  to  be  with  Christ  than  to  be  with  any 
creature  ;  for  in  this  world  we  are  compassed  about 


tion,  farewell  sorrow  and  death,  for  ever. 

II.  His  judgment  was  rather  to  live  a  while  longer  j 
in  this  world,  for  the  service  of  the  church  ;  (r.  24.) 
Nevertheless  to  abide  in  the  flesh  is  more  needful  for 
you.  It  is  needful  for  the  church  to  have  ministers  ; 
and  faithful  ministers  can  ill  be  spared,  when  the 
harvest  is  plenteous  and  the  labourers  few.  Observe, 
They  who  have  most  reason  to  desire  to  depart, 
should  be  willing  to  continue  in  the  world  as  long  as 
God  has  any  work  for  them  to  do.  Paul’s  strait  was 
not  between  living  in  this  world  and  living  in  heaven  ; 
between  these  two  there  is  no  comparison  :  but  his 
strait  was  between  serving  Christ  in  this  world  and 
enjoying  him  in  another.  Still  it  was  Christ  that  his 
heart  was  upon  :  though,  to  advance  the  interest  of 
Christ  and  his  church,  he  chose  rather  to  tarry 
here,  where  he  met  with  oppositions  and  difficulties, 
and  to  deny  himself  for  a  while  the  satisfaction  of 
his  reward. 

And  having  thi «  confidence,  I  know  that  I  shall 


abide  and  continue  wi'h  you  all  for  your  furtherance 
and  joy  of  faith,  v.  25.’  Observe  here’,  1.  What  a 
great  confidence  Paul  had  in  the  Divine  Providence, 
that  it  would  order  all  for  the  best  to  him.  “  Hav¬ 
ing  this  confidence,  that  it  will  be  needful  for  vou 
that  I  should  abide  in  the  flesh,  I  know  that  I  shall 
abide.”  2.  Whatsoever  is  best  for  the  church,  we 
may  be  sure  God  will  do.  If  we  know  what  is  need¬ 
ful  for  building  up  the  body  of  Christ,  we  may  cer¬ 
tainly  know  what  will  be  for  he  will  take  care  of 
its  interests,  and  do  what  is  best,  all  things  con¬ 
sidered,  in  every  condition  it  is  in.  3.  Observe  what 
ministers  are  continued  for ;  for  our  furtherance  and 
joy  of  faith,  our  further  advancement  in  holiness 
and  comfort.  4.  What  promotes  our  faith  and  joy 
of  faith,  isverv  much  for  our  furtherance  in  the  wav 
to  heaven.  The  more  faith,  the  more  joy,  and  the 
more  faith  and  joy,  the  more  we  are  furthered  in  our 
Christian  course.  5.  There  is  need  of  a  settled  mi¬ 
nistry,  not  only  for  the  conviction  and  conversion  of 
sinners,  but  for  the  edification  of  saints,  and  their 
furtherance  in  spiritual  attainments. 

That  your  rejoicing  may  be  more  abundant  in 
Jesus  Christ  for  me,  by  my  coming  to  you  again,  v. 
26.  They  rejoice  in  the  hopes  of  seeing  him,  and 
enjoying  his  further  labours  among  them.  Observe, 
(1.)  The  continuance  of  ministers  with  the  church, 
ought  to  be  the  rejoicing  of  all  who  wish  well  to  the 
church,  and  to  its  interests.  (2. )  All  our  joys  should 
terminate  in  Christ.  Our  joy  in  good  ministers 
should  be  our  joy  in  Christ  Jesus  for  them  ;  for  they 
are  but  the  friends  of  the  Bridegroom,  and  are  to  be 
received  in  his  name,  and  for  his  sake. 

27.  Only  let  your  conversation  he  as  it 
become  th  the  gospel  of  Christ;  that,  whe¬ 
ther  I  come  and  see  you,  or  else  be  absent, 
I  may  bear  of  your  affairs,  that  ye  stand 
fast  in  one  spirit,  with  one  mind,  striving 
together  for  the  fail h  of  the  gospel;  28. 
And  in  nothing  terrified  by  your  adversa¬ 
ries;  which  is  to  them  an  evident  token  of 
perdition,  hut  to  you  of  salvation,  and  that 
of  God.  29.  For  unto  you  it  is  given  in  the 
behalf  of  Christ,  not  only  to  believe  on 
him,  but  also  to  suffer  for.  his  sake ;  30. 

Having  the  same  conflict  which  ye  saw  in 
me,  and  now  hear  to  be  in  me. 

The  apostle  concludes  the  chapter  with  two  ex¬ 
hortations. 

I.  He  exhorts  them  to  strictness  of  conversation  ; 
fin  27.)  Only  let  your  conversation  be  as  becometh 
the  gospel  of  Christ.  Observe,  They  who  profess 
the  gospel  of  Christ,  should  have  their  conversation 
as  becomes  the  gospel,  or  in  a  suitableness  and  agree¬ 
ableness  to  it.  Let  it  lie  as  becomes  those  who  be¬ 
lieve  gospel- truths,  submit  to  gospel-laws,  and  de¬ 
pend  upon  gospel-promises ;  and  with  an  answer¬ 
able  faith,  holiness,  and  comfort.  Let  it  be  in  all 
respects  as  those  who  belong  to  the  kingdom  of  Cod 
among  men,  and  are  members  and  subjects  of  it.  It 
is  an  ornament  to  our  profession,  when  our  conver¬ 
sation  is  of  a  piece  with  it.  That  whether  I  come 
and  see  you,  or  else  be  absent,  I  may  hear  of  your 
affairs.  He  had  spoken  in  v.  26.  of  his  coming  to 
them  again,  and  had  spoken  it  with  some  assurance, 
though  he  was  now  a  prisoner  ;  but  be  would  not 
have  them  build  upon  that.  Our  religion  must  not 
be  bound  up  in  the  hands  of  our  ministers  ;  “Whe¬ 
ther  I  come  or  no,  let  me  hear  well  of  you,  and  do 
you  stand  fast."  Whether  ministers  come  or  no, 
Christ  is  always  at  hand.  He  is  nigh  to  us,  never 
far  from  us ;  and  hastens  his  second  coming ;  the 


574 


PHILIPPI ANS,  II. 


coming  of  the  Lord  draws  nigh,  James  5.  8.  Let  me 
hear  of  you,  that  you  stand  June  in  one  spirit,  with 
one  mind  striving  together  Jor  the  faith  of  the  gospel. 
Three  things  he  desired  to  hear  of  them  ;  and  they  I 
»re  all  such  as  beci  me  the  gospel. 

1.  It  becomes  those  who  profess  the  gospel,  to 
trire  for  it,  to  me  a  holy  violence  in  taking  the  king¬ 
dom  of  heaven.  The  faith  of  the  gospel  is  the  doc¬ 
trine  of  faith,  or  the  religion  of  the  gospel.  There  is 
that  in  the  faith  of  the  gospel,  which  is  worth  striv¬ 
ing  for.  If  religion  is  worth  any  thing,  it  is  worth 
every  tiling.  There  is  much  opposition,  and  there 
is  need  of  striving.  A  man  may  sleep  and  go  to  hell  ; 
but  he  who  will  go  to  heaven,  must  look  about  him 
and  be  diligent. 

2.  The  unity  and  unanimity  of  Christians  become 
the  gospel  ;  Strive  together ,  not  strive  one  with  an¬ 
other  :  all  of  you  must  strive  against  the  common 
adversary.  One  spirit  and  one  mind  become  the 
gospel ;  tor  there  is  one  Lord ,  one  Jaith,  one  baptism. 
There  may  be  a  oneness  of  heart  and  affection 
among  Christians,  where  there  is  diversity  of  judg¬ 
ment,  and  apprehensions  about  many  things. 

3.  Steadfastness  becomes  the  gospel  ;  Stand  fast 
in  one  spirit ,  with  one  mind.  Be  steadfast,  and  im¬ 
movable  by  any  oppositk  n.  It  is  a  shame  to  reli- 
gii  n  when  the  professors  of  it  are  off  and  on,  unfixed 
in  their  minds,  and  unstable  as  water ;  for  they  will 
never  excel.  They  who  would  strive  for  the  faith 
cf  the  gospel,  must  stand  firm  to  it. 

II.  He  exhorts  them  to  courage  and  constancy  in  I 
suffering  ;  (v.  28.)  And  in  nothing  terrifitd  by  your 
adversaries.  The  professors  of  the  gospel  have  all  j 
along  met  with  adversaries,  especially  at  the  first 
planting  of  Christianity.  Our  great  care  must  be  to 
keep  close  to  our  profession,  and  be  constant  to  it  : 
whatever  oppositions  we  meet  with,  we  must  not  be 
frightened  at  them,  considering  that  the  condition  of  j 
the  persecuted  is  much  better  and  more  desirable 
than  the  condition  of  the  persecutors  :  for  persecut¬ 
ing  is  an  evident  token  of  perdition  ;  they  who  op- 
j  ose  the  gospel  of  Christ,  and  injure  the  professors 
of  it,  are  marked  out  for  ruin  ;  but  being  persecuted 
is  a  token  of  salvation.  Not  that  it  is  a  certain  mark  ; 
many  In  pocrites  have  suffered  for  their  religion  ; 
but  it  is  a  good  sign  that  we  are  in  good  earnest  in 
i  cligicn,  and  designed  forsalv  ation,  when  we  are  ena¬ 
bled  in  a  right  mannerto  suffer  for  the  causeof  Christ. 

lr.  29.  For  to  you  it  is  given  on  the  behalf  of  Christ, 
not  only  to  believe,  but  also  to  suffer  for  his  name. 
Here  are  two  precious  gifts  given,  and  both  on  the 
behalf  of  Christ.  1.  To  believe  in  him.  Faith  is 
Cod’s  gift  on  the  behalf  of  Christ,  who  purchased 
f<  r  us  not  only  the  blessedness  which  is  the  object  of 
faith,  but  the  grace  of  faith  itself:  the  ability  and 
disposition  to  believe  is  from  God.  2.  To  suffer  for 
the  sake  of  Christ,  is  a  valuable  gift  too  :  it  is  a  great 
hone  ur  and  a  great  advantage  ;  for  we  may  be  very 
sen  ceable  to  the  glory  of  God,  which  is  the  end  of 
our  creation,  and  encourage  and  confirm  the  faith  of 
others.  And  there  is  a  great  reward  attending  it  too ; 
Blessed  are  ye  when  men  shall  persecute  you,  for 
great  is  your  reward  in  heaven ,  Matt.  5.’  11,  12. 
And  if  we  suffer  with  him.  we  shall  also  reign  with 
him,  2  Tim.  2.  12.  If  we  suffer  reproach  and  loss 
tor  Christ,  we  are  to  reckon  it  a  great  gift,  and  prize 
it  accordingly  ;  always  provided  webehave  underour 
sufferings  with  the  genuine  temper  of  the  martyrs 
and  confessors  ;  (v.  30.)  “  Having  the  same  conflict 
which  ye  saw  in  me,  and  now  hear  to  be  in  me ;  you 
suffering  in  the  same  manner  as  you  saw,  and  now 
hear  of  me  that  I  suffer.”  It  is  not  simply  the  suffer¬ 
ing,  but  the  cause  ;  and  not  only  the  cause,  but  the 
spirit,  which  makes  the  martyr.  A  man  may  suffer 
in  an  ill  cause,  and  then  he  suffers  justly ;  or  in  a 
good  cause,  but  with  a  wrong  mind,  and  then  his 
sufferings  lose  their  value. 


CHAP.  II. 

The  apostle  proci eds  to  further  i  xl.ortat.’or.s  to  several  duties  . 
to  be  liktmiiide  (i,  a  i  d  low  P  -ri  .cued,  which  he  pi  t  sees  from 
the  example  of  Christ ;  (v.  1  .  .  11.)  to  be  diligt nt  and  seri¬ 
ous  in  the  Christian  course  ;  (v .  12,  13.)  and  to  adoi  n  their 
Christian  profession  ly  several  suitable  (traces,  v.  )4..  18. 
He  then  conclude: wiib  paiheului  notice  and  eommei  ela¬ 
tion  of  two  good  ministers,  ’!  imothy  and  Epaphroditus ; 
whom  he  designed  to  send  to  then.,  v.  19 . .  20. 

1.  "g"  F  there  be  therefore  any  consolation 
J.  in  Christ,  if  any  comfort  of  love,  if 
any  fellowship  of  the  Spirit,  if  any  how  els 
and  mercies,  2.  Fulfil  ye  my  joy,  that  ye 
may  be  like-minded,  having  the  same  love, 
being  of  one  accord,  of  one  mind.  A  Let 
nothing  be done\ hi ough  strife  oi  vain-gloiy; 
but  in  lowliness  of  mind  let  each  esteem 
other  better  than  themselve  s.  4.  Look  not 
every  man  on  his  own  things,  hut  every 
man  also  on  ihe  things  of  others.  5.  Let 
this  mind  be  in  you,  which  was  also  in 
Christ  Jesus:  6.  ~\\  ho,  being  in  the  form 
of  God,  thought  it  l.ot  lobhery  1o  be  equal 
with  God  :  7.  But  made  himself  of  no  re¬ 
putation,  and  took  upon  him  the  form  of  a 
servant,  and  was  made  in  the  likeness  of 
men  :  8.  And  being  found  in  fashion  as  a 
man,  he  humbled  himself,  and  bee  nme  obe¬ 
dient  unto  death,  even  the  death  of  the 
cross.  9.  Wherefore  God  also  hath  highly 
exalted  him,  and  given  him  a  name  which 
is  above  every  name  :  10.  rI  hat  at  the  name 
of  Jesus  every  knee  should  bow,  of  things 
in  heaven,  and  things  in  earth,  and  things 
under  the  earth*,  j  1 . _And  that  eveiy  tongue 
should  confess  that  Jesus  Christ  is  Lord,  to 
the  glory  of  God  \lhe  Father. 

The  apostle  proceeds  in  th:s  chapter  v  In  re  be  left 
I  off  in  the  last,  with  further  exlu  rtatii  i.s  to  Christian 
duties.  He  presses  them  largely  to  tike-mu. di dr, css, 
and  lowly-mindedness,  in  c<  nform  ty  to  the  example 
of  the  Lord  Jesus,  the  great  Pattern  of  humility  and 
love.  Where  we  may  observe, 

I.  The  great  gospel-precept  pressed  upon  us  ;  that 
is,  to  love  one  another.  This  is  the  law  i  f  Christ’s 
kingdom,  the  lesson  of  his  school,  the  lively  i  f  his 
family.  This  he  represents,  ( v.  2.)  by  being  like- 
minded,  having  the  same  love,  being  of  one  accord, 
of  one  mind.  We  are  of  a  like  mii.d  when  we  have 
the  same  love.  Christians  should  be  one  in  affection, 
whether  they  can  be  one  in  apprehension  cr  no. 
This  is  always  in  their  power,  and  alwavs  their 
duty,  and  is  the  likeliest  way  to  bring  them  nearer 
in  judgment.  Having  the  same  love.  Observe,  The 
same  love  that  we  are  required  to  express  to  others, 
others  are  <  blised  to  express  to  us.  Christian  love 
ought  to  be  mutual  love.  Love,  and  yon  shall  be 
loved.  Being  of  one  accord,  and  of  one  mind ;  not 
crossing  and  thwarting,  or  driving  rn  separate  in¬ 
terests  ;  but  unanimously  agreeing  in  the  g  re  at  things 
of  God,  and  keeping  the  unity  of  the  .S /.hit  in  other 
differences.  Heie  observ  e, 

1.  The  pathetic  pressing  of  the  duty.  He  is  very 
importunate  with  them,  knowing  what  an  evidence 
it  is  of  our  sincerity,  and  what  a  means  of  the  pre- 
|  serration  and  edification  rt  the  body  of  Christ.  The 
inducements  to  brotherly  love  are  these  : 
j  (1.)  “  If  there  is  any  consolation  in  Christ.  Have 


PHILIPPI  AN  S,  II 


575 


you  experienced  consolation  in  Christ  ?  F„\  iik-nce 

that  experience  by  loving  one  aiiutiwr.  ”  1  lie  sweet¬ 
ness  we  have  found  m  tiic  doctrine  of  Christ  should 
sweeten  our  spirits.  Do  we  expect  consolation  in 
Christ  ?  If  we  would  not  be  disappointed,  we  must 
love  one  another.  If  we  have  not  consolation  in 
Christ,  where  else  can  we  expect  it  ?  They  who 
have  an  interest  in  Christ,  have  consolation  in  him  ; 
strong  and  everlasting  consolation;  (Heb.  6.  18.  2 
Thess.  2.  16. )  and  therefore  ought  to  love  one  an¬ 
other. 

(2.)  “  Comfort  of  love.  If  there  is  any  comfort 
in  Christian  love,  in  God’s  love  to  you,  in  your  love 
to  God,  or  in  your  brethren’s  love  to  us,  in  conside¬ 
ration  of  all  this,  be  ye  like-minded.  If  ye  have 
ever  found  that  comfort,  if  ye  would  find  it,  if  ye  in¬ 
deed  believe  that  the  grace  of  love  is  a  comfortable 
grace,  abound  in  it.” 

(3.)  “  Fellowship  of  the  S/iirit.  If  there  is  such  a 
thing  as  communion  with  God  and  Christ  by  the 
Spirit,  such  a  thing  as  the  communion  of  saints,  by 
virtue  of  their  being  animated  and  actuated  bv  one 
and  the  same  Spirit ;  be  ye  like-minded  :  for  Chris¬ 
tian  love  and  like-mindedness  will  preserve  to  us  our 
communion  with  God,  and  with  one  another.” 

(4.)  “  Any  bowels  and  mercies ,  in  God  and  Christ, 
toward  you.  If  ye  expect  the  benefit  of  God’s  com¬ 
passions  to  yourselves,  be  ye  compassionate  one  to 
another.  If  there  is  such  a  thing  as  mercy  to  be 
found  among  the  followers  of  Christ ;  if  all  who  are 
sanctified  have  a  disposition  to  holy  pity ;  make  it 
appear  this  way.”  How  cogent  are  these  arguments  ! 
One  would  think  enough  to  tame  the  most  fierce, 
and  mollify  the  hardest,  heart. 

Another  argument  he  insinuates,  is  the  comfort  it 
would  be  to  him  ;  Fulfil  ye  my  joy.  It  is  the  joy  of 
ministers  to  see  people  like-minded,  and  living  in 
love.  He  had  been  instrumental  in  bringing  them 
to  the  grace-of  Christ,  and  love  of  God.  “Now,” 
says  he,  “  if  ye  have  found  any  benefit  by  your  par¬ 
ticipation  of  the  gospel  of  Christ,  if  ye  have  any 
comfort  in  it,  or  advantage  by  it,  fulfil  the  joy  of 
your  poor  minister  who  preached  the  gospel  to  you.  ” 

2.  He  proposes  some  means  to  promote  it 

(1.)  Do  nothing  through  strife  and  vain-glory,  v. 
3.  There  is  no  greater  enemy  to  Christian  love  than 
pride  and  passion.  If  we  do  things  in  contradiction 
to  our  brethren,  that  is,  doing  them  through  strife  ; 
if  we  do  them  through  ostentation  of  ourselves,  that 
is,  doing  them  through  vain-glory ;  both  are  de¬ 
structive  of  Christian  love,  and  kindle  unchristian 
heats.  Christ  came  to  slay  all  enmities ;  therefore 
let  there  not  be  among  Christians  a  spirit  of  opposi¬ 
tion.  Christ  came  to  humble  us,  and  therefore  let 
there  not  be  among  us  a  spirit  of  pride. 

(2.)  We  must  esteem  others  in  lowliness  of  mind 
better  than  ourselves ;  be  severe  upon  our  own  faults, 
and  charitable  in  our  judgment  of  others ;  be  quick 
in  observing  our  own  defects  and  infirmities,  but 
ready  to  overlook,  and  make  favourable  allowances 
for,  the  defects  of  others.  We  must  esteem  the  good 
which  is  in  others  above  that  which  is  in  ourselves ; 
for  we  best  know  our  own  unworthiness  and  imper¬ 
fections. 

(3.)  We  must  interest  ourselves  in  the  concerns 
of  others,  not  in  a  way  of  curiosity  and  censorious¬ 
ness,  or  as  busy-bodies  in  other  men's  matters,  but  in 
Christian  love  and  sympathy  ;  (p.  4.)  Look  not  every 
man  on  his  own  things,  but  every  man  also  on  the 
things  of  others.  A  selfish  spirit  is  destructive  of 
Christian  love.  We  must  be  concerned  not  only  for 
our  own  credit,  and  ease,  and  safety,  but  for  those  of 
others  also ;  and  rejoice  in  the  prosperity  of  others, 

;  s  truly  as  in  our  own.  We  must  love  our  neighbour 
as  ourselves,  and  make  his  case  our  own. 

IT.  Here  is  a  gospel-pattern  proposed  to  our  imi¬ 
tation,  and  that  is  the  example  of  our  Lord  Jesus 


l|  (’first  ;  Let  this  mind  be  in  you,  which  was  also  m 
Cnrist  Jtttus,  v.  5.  Observe,  -Christians  must  be 
jj  of  Cnrist’*  in. ltd.  \\  e  must  bear  a  resemblance  tu 
his  liter,  it  we  would  ha\e  the  benefit  of  his  death. 

;  IJ  we  have  not  the  Spirit  <ij  Christ,  we  are  none  of 
1  /its,  Korn.  8.  9.  Now  what  was  the  mind  of  Christ? 
He  was  eminently  humble,  and  this  is  what  we  are 
peculiarly  to  learn  of  him  ;  Learn  of  me,  for  lam 
meek  unci  lowly  in  heart,  Matt.  11.  29.  If  we  were 
lowly-minded,  we  should  be  like-minded  ;  and  if  we 
were  like  to  Cnrist,  we  should  be  lowly-minded. 
We  must  walk  in  the  same  spirit  and  in  the  same 
steps  with  the  Lord  Jesus,  who  humbled  himself  to 
suffering  and  death  for  us ;  not  only  to  satisfv  God’s 
justice,  and  pay  the  price  of  our  redemption,  but  to 
set  us  an  example,  and  that  we  might  follow  his 
steps.  Now  here  we  have  the  two  natures,  and  the 
two  states,  of  our  Lord  Jesus.  It  is  observable,  that 
the  apostle,  having  occasion  to  mention  the  Lord 
Jesus,  and  the  mind  which  was  in  him,  takes  the 
hint  to  enlarge  upon  his  person,  and  to  give  a  parti¬ 
cular  description  of  him.  It  is  a  pleasing  subject, 
and  a  gospel-minister  needs  not  think  himself  out  of 
the  way  when  he  is  upon  it ;  any  fit  occasion  should 
lie  readily  taken. 

1.  Here  are  the  two  natures  of  Christ :  his  divine 
nature,  and  human  nature. 

(1.)  Here  is  his  divine  nature  ;  Who  being  in  the 
form  of  God,  ( y .  6. )  partaking  of  the  Divine  Nature, 
as  the  eternal  and  only  begotten  Son  of  God.  This 
agrees  with  John  1.  1.  In  the  beginning  was  the 
Word,  and  the  l Cord  was  with  God:  it  is  of  the 
same  import  with  being  the  Image  of  the  invisible 
God,  (Col.  1.  15.)  and  the  Brightness  of  his  glory, 
and  exfiress  Image  of  his  person,  Heb.  1.  3.  He 
thought  it  no  robbery  to  be  equal  with  God  ;  did  not 
think  himself  guilty  of  any  evasion  of  what  did  not 
belong  to  him,  or  assuming  another’s  right.  He 
said,  I and  my  Father  are  one,  John  10.  50.  It  is  the 
highest  degree  of  robbery  for  any  mere  man  to  pre¬ 
tend  to  be  equal  with  God,  or  profess  himself  one 
with  the  Father.  This  is  for  a  man  to  rob  God,  not 
in  tithes  and  offerings,  but  of  the  rights  of  his  ( 
head,  Mai.  3.  8. 

Some  understand  being  in  the  form  of  God — tr 
uo/iq*  Of*  v7rdf%u> v,  of  his  appearance  in  a  divine  ma¬ 
jestic  glory  to  the  patriarchs,  and  the  Jews,  under 
the  Old  Testament;  which  was  often  called  the 
glory,  and  the  Shechinah.  The  word  is  used  in  such 
a  sense  by  the  LXX,  and  in  the  New  Testament ; 
(Mark  16.  12.)  He  appeared  to  the  two  disciples,  ir 
Wipa  — in  another  form  :  Matt.  17.  2.  /utrt/u^p- 

Ow6;i — he  was  transfigured  before  them.  And,  he 
thought  it  no  robbery  to  be  equal  with  God ;  he  did 
not  greedily  catch  at,  or  covet  and  affect  to  appear 
in  that  glory;  He  laid  aside  the  majesty  of  his 
former  appearances,  while  he  was  here  on  earth  ; 
which  is  supposed  the  sense  of  the  peculiar  expres¬ 
sion,  apTTzypw  iyfoaLTo.  Vid.  Bishop  Bull’s  Def. 
cap.  2.  sect.  4.  et  alibi,  and  Whitbv  in  locum. 

(2.)  His  human  nature  ;  he  was  made  in  the  like¬ 
ness  of  men,  and  found  in  fashion  as  a  man.  He  was 
really  and  truly' man;  took  part  of  our  flesh  and 
blood ;  appeared  in  the  nature  and  habit  of  man. 
And  he  voluntarily  assumed  human  nature;  it  was 
his  own  act,  and  by  his  own  consent.  We  cannot 
say  that  our  participation  of  the  human  nature  is  so. 
Herein  he  emptied  himself;  divested  himself  of  the 
honours  and  glories  of  the  upper  world,  and  of  his 
former  appearance,  to  clothe  himself  with  the  rags 
of  human  nature.  He  was  in  all  things'  like  to  us, 
Heb.  2.  17. 

2.  Here  are  his  two  estates,  of  humiliation  and 
exaltation. 

(1.)  His  estate  of  humiliation.  He  not  only  took 
upon  him  the  likeness  and  fashion  of  a  man,  but  the 
form  of  a  servant,  that  is,  a  man  of  mean  estate. 


576 


PHIL1PPIANS,  II. 


He  was  not  only  God's  Servant  whom  he  had  chosen,  | 
out  he  came  to  minister  to  men,  anil  was  among  I 
them  as  one  who  serveth  in  a  mean  and  servile  state,  j 
One  would  til  nk  that  the  Lord  Jesus,  if  lie  would 
be  a  Man,  should  have  been  a  Prince,  and  appeared 
in  splendour.  But  quite  the  contrary  ;  he  took  upon 
him  the  form  of  a  servant .  He  was  brought  up 
meanly,  probably  work  ng  with  his  supposed  father 
at  his  trade.  His  whole  life  was  a  life  of  humiliation, 
meanness,  poverty,  and  disgrace  ;  he  had  not  where 
to  lay  his  head,  lived  upon  alms,  was  a  Man  of  sor¬ 
rows,  and  acquainted  with  grief;  did  not  appear 
with  external  pomp,  or  any  marks  of  distinction 
from  other  men.  This  was  the  humiliation  of  his 
life.  But  the  lowest  step  of  his  humiliation  was  his 
dying  the  death  of  the  cross  ;  He  became  obedient  to 
death,  even  the  death  of  the  cross.  He  not  only  suf¬ 
fered,  but  was  actually  and  voluntarily  obedient ;  he 
obeyed  the  law  which  he  brought  himself  under  as 
Mediator,  and  by  which  he  was  obliged  to  die  ;  I 
have  fower  to  lay  down  my  life,  and  I  have  power 
to  take  it  again  :  this  commandment  have  I  received 
of  my  Father,  John  10.  18.  And  he  was  made  under 
the  law.  Gal.  4.  4.  There  is  an  emphasis  laid  upon 
the  manner  of  his  dying,  which  had  in  it  all  the 
circumstances  possible  which  are  humbling  ;  even 
the  death  of  the  cross,  a  cursed,  painful,  and  shameful 
death  ;  a  death  accursed  by  the  law  ;  Cursed  is  he 
that  hangelh  on  a  tree :  full  of  pain,  the  body  nailed 
through  the  nervous  parts,  (the  hands  and  feet,)  and 
hanging  with  all  its  weight  upon  the  cross  ;  and  the 
death  of  a  malefactor  and  a  slave,  not  of  gfree-man ; 
exposed  as  a  public  spectacle.  Such  was  the  conde¬ 
scension  of  the  blessed  Jesus. 

(2. )  His  exaltation ;  Wherefore  God  also  hath 
highly  exalted  him.  His  exaltation  was  the  reward 
of  his  humiliation  ;  because  he  humbled  himself,  God 
exalted  him  ;  and  he  highly  exalted  him,  Ctripuguurt, 
raised  him  to  an  exceeding  height.  He  exalted  his 
whole  Person,  the  human  nature  as  well  as  the  di¬ 
vine  ;  for  he  is  spoken  of  as  being  in  the  form  of  God, 
as  well  as  in  the  fashion  of  a  man.  As  it  respects 
the  divine  nature,  it  could  only  be  a  recognizing  his 
rights,  or  the  display  and  appearance  of  the  glory 
he  had  with  the  Father  before  the  world  was ;  (John 
17.  5.)  not  any  new  acquisition  of  glory  ;  and  so  the 
Father  himself  is  said  to  be  exalted.  But  the  pro¬ 
per  exaltation  was  of  his  human  nature,  which  alone 
seems  to  be  capable  of  it,  though  in  conjunction  with 
the  divine.  His  exaltation  here  is  made  to  consist 
in  honour  and  power.  In  honour  ;  so  he  had  a  name 
above  every  name ;  a  title  of  dignity  above  all  the 
creatures,  men  or  angels.  And  in’ power,  Every 
knee  must  bow  to  him.  The  whole  creation  must  be 
in  subjection  to  him  ;  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth  ;  the  inhabitants 
of  heaven  and  earth,  the  living  and  the  dead.  At 
the  name  of  Jesus ;  not  at  the  sound  of  the  word,  but 
the  authority  of  Jesus;  all  should  pay  a  solemn  ho¬ 
mage.  And  that  every  tongue  should  confess  that 
Jesus  Christ  is  J^ord ;  every  nation  and  language 
should  publicly  own  the  universal  empire  of  the  ex¬ 
alted  Redeemer  ;  and  that  all  power  in  heaven  and 
earth  is  given  to  him,  Matt.  28.  18.  Observe  the 
vast  extent  of  the  kingdom  of  Christ  ;  it  reaches  to 
heaven  and  earth,  and  to  all  the  creatures  in  each  ; 
to  angels  as  well  as  men,  and  to  the  dead  as  well  as 
the  living.  To  the  glory  of  God  the  Father.  Ob¬ 
serve,  It  is  to  the  glory  of  God  the  Father,  to  confess 
that  Jesus  Christ  is  Lord  ;  for  it  is  his  will,  that  all 
men  should  honour  the  Son  as  they  honour  the  Father, 
John  5.  23.  Whatever  respect  is  paid  to  Christ,  re¬ 
dounds  to  the  honour  of  the  Father ;  He  who  re- 
ceiveth  me,  recerveth  him  who  sent  me,  Matt.  10.  40. 

12.  Wherefore,  my  beloved,  as  ye  have 
always  obeyed,  not  as  in  my  presence  only, 


but  now  much  more  in  my  absence,  work 
out  your  own  salvation  with  fear  and  trem¬ 
bling;:  13.  For  it  is  God  who  worketh  in 
you  both  to  will  and  to  do  of  his  good  plea¬ 
sure. 

He  exhorts  them  to  diligence  and  seriousness  in 
the  Christian  course ;  Work  out  your  own  salva¬ 
tion.  It  is  the  salvation  of  our  souls,  (1  Pet.  1.  9.) 
and  our  eternal  salvation,  (Heb.  5.  9.)  and  contains 
;  deliverance  from  all  the  evils  sin  had  brought  upon 
us,  and  exposed  us  to  ;  and  the  possession  of  all  good, 
and  whatsoever  is  necessarv  to  our  complete  and 
final  happiness.  Observe,  It  concerns  us  above  all 
things  to  secure  the  welfare  of  our  souls  :  whatever 
becomes  of  other  things,  let  us  take  care  of  our  best 
interests.  It  is  our  own  salvation,  the  salvation  of 
our  own  souls.  It  is  not  for  us  to  judge  other  people, 
we  have  enough  to  do  to  look  to  ourselves ;  and 
though  we  must  promote  the  common  salvation, 
(Jude  3.)  as  much  as  we  can,  yet  we  must  upon  no 
account  neglect  our  own.  We  are  required  to  work 
out  our  salvation,  x.t'ripyd.fitT-tji.  The  word  signifies 
working  thoroughly  at  a  tiling,  and  taking  true 
pains.  Observe,  We  must  be  diligent  in  the  use  of 
all  the  means  which  conduce  to  our  salvation.  We 
must  not  only  work  at  our  salvation,  by  doing  some¬ 
thing  now  and  then  about  it ;  but  we  must  work  out 
our  salvation,  by  doing  all  that  is  to  be  done,  and 
persevering  therein  to  the  end.  Salvation  is  the 
great  thing  we  should  mind,  and  Set  our  hearts 
upon ;  and  we  cannot  attain  salvation  without  the 
utmost  care  and  diligence.  He  adds, 

With  fear  and  trembling,  that  is,  with  great  care 
and  circumspection;  “Tremble  for  fear  lest  you 
miscarry  and  come  short.  Be  careful  to  do  every 
thing  in  religion  in  the  best  manner ;  and  fear  lest 
under  all  your  advantages  you  should  so  much, as 
seem  to  come  short,”  He!).  4.  1.  Fear  is  a  great 
guard  and  preservative  from  evil. 

He  urges  this  from  the  consideration  of  their  rea¬ 
diness  always  to  obey  the  gospel ;  “  As  ye  have  al¬ 
ways  obeyed,  not  as  in  my  presence  only,  but  now 
much  more  in  my  absence,  v.  12.  Ye  have  been  al¬ 
ways  willing  to  complv  with  every  discovery  of  the 
will  of  God  ;  and  that  in  my  absence  as  well  as  pre¬ 
sence.  Ye  make  it  appear,  that  regard  to  Christ, 
and  care  of  your  souls,  sway  more  with  you  than 
any  other  mode  of  shewing  respect  whatsoever.” 
They  were  not  merely  awed  by  the  apostle’s  pre¬ 
sence,  but  did  it  even  much  more  in  his  absence. 
“  And  because  it  is  God  who  worketh  in  you,  do  ye 
work  out  your  salvation  ;  for  it  is  God  who  worketh 
in  you.  Work,  for  he  worketh.”  It  should  encour¬ 
age  us  to  do  our  utmost,  because  our  labour  shah 
not  be  in  vain.  God  is  readv  to  concur  with  his 
I  grace,  and  assist  our  faithful  endeavours.  Observe, 
Though  we  must  use  our  utmost  endeavours  in 
working  out  our  salvation,  yet  still  we  must  go  forth, 
and  go  on,  in  a  dependence  upon  the  grace  of  God. 
His  grace  works  in  us  in  a  way  suitable  to  our  natures, 
and  in  concurrence  with  our  endeavours ;  and  the 
operations  of  God’s  grace  in  us  arc  so  far  from  ex¬ 
cusing,  that  they  are  intended  to  qliicken  and  en¬ 
gage,  our  endeavours.  And  work  out  your  salvation 
with  f  ar  and  trembling,  for  he  worketh  in  you. 
All  our  working  depends  upon  his  working  in  us. 
“  Do  not  trifle  with  God  by  neglects  and  delays, 
lest  you  provoke  him  to  withdraw  Ins  help,  and  all 
your  endeavours  prove  in  vain.  Work  with  fear, 
for  he  works  of  his  good  pleasure ;  to  will  and  to 
do :  he  gives  the  whole  ability.”  It  is  the  grace  of 
God  which  inclines  the  will  to  that  which  is  good  ; 
and  then  enables  us  to  perform  it,  and  to  act  accord¬ 
ing  to  our  principles.  Thou  hast  wrought  all  our 
works  in  us,  Isa.  26.  12.  Of  his  good  pleasure.  As 


577 


PHILIPPIAN  S,  II. 


there  is  no  strength  in  us,  so  there  is  no  merit  in  us. 
As  we  cannot  act  without  God's  grace,  so  we  can¬ 
not  claim  it,  or  pretend  to  deserve  it.  God’s  good 
will  to  us,  is  the  cause  of  his  good  work  in  us  ;  and 
he  is  under  no  engagements  to  his  creatures,  but 
those  of  his  gracious  promise. 

H.  Do  all  things  without  murmurings 
and  disputings  ;  1 5.  That  ye  may  be  blame¬ 
less  and  harmless,  the  sons  of  God,  without 
rebuke,  in  the  midst  of  a  crooked  and  per¬ 
verse  nation  ;  among  whom  ye  shine  as 
lights  in  the  world:  16.  Holding  forth  the 
word  of  life;  that  I  may  rejoice  in  the  day 
of  Christ,  that  I  have  not  run  in  vain,  nei¬ 
ther  laboured  in  vain.  17.  Yea,  and  if  1 
be  offered  upon  the  sacrifice  and  service  of 
your  faith,  1  joy,  and  rejoice  with  you  all. 
1 8.  For  the  same  cause  also  do  ye  joy,  and 
rejoice  with  me. 

The  apostle  exhorts  them  in  these  verses  to  adorn 
their  Christian  profession  by  a  suitable  temper  and 
behaviour,  in  several  instances. 

1.  By  a  cheerful  obedience  to  the  commands  of 
God  ;  (v.  14. )  “  Do  all  things,  do  your  duty  in  every 
branch  of  it,  without  murmurings.  Do  it,  and  do 
not  find  fault  with  it.  Mind  your  work,  and  do  not 
quarrel  with  it.”  God’s  commands  were  given  to 
be  obeyed,  not  to  be  disputed.  This  greatly  adorns 
our  profession,  and  shews  we  serve  a  good  Master, 
whose  service  is  freedom,  and  whose  work  is  its  own 
reward. 

2.  By  peaceableness,  and  love  one  to  another. 
“Do  all  things  without  dis/iutings,  wrangling,  and 
debating  one  with  another ;  because  the  light  of 
truth  and  the  life  of  religion  are  often  lost  in  the 
heats  and  mists  of  disputation. 

3.  By  a  blameless  conversation  towards  all  men  ; 
(v.  15.)  “  That  ye  may  be  blameless  and  harmless, 
the  sons  of  God,  without  rebuke  ;  that  ye  be  not  in¬ 
jurious  to  any  in  word  or  deed,  and  give  no  just  oc¬ 
casion  of  offence.”  We  should  endeavour  not  only 
to  be  harmless,  but  to  be  blameless  ;  not  only  not  to 
do  hurt,  but  not  to  come  under  the  just  suspicion  of 
it.  Blameless  and  sincere  ;  so  some  read  it.  Blame¬ 
less  before  men,  sincere  toward  God.  The  sons  of 
God.  It  becomes  them  to  be  blameless  and  harm¬ 
less,  who  stand  in  such  a  relation,  and  are  favoured 
with  such  a  privilege.  The  children  of  God  should 
differ  from  the  sons  of  men.  Without  rebuke — 

Momus  was  a  carping  deity  among  the 
Greeks,  mentioned  by  Hesiod  and  Lucian,  who  did 
nothing  himself,  and  found  fault  with  every  body 
and  every  thing.  From  him  all  carpers  at  other 
men,  and  rigid  censurers  of  their  works,  were  called 
Momi.  The  sense  of  the  expression  is,  “Walk  so 
circumspectly,  that  Momus  himself  may  have  no  oc¬ 
casion  to  cavil  at  you,  that  the  severest  censurer  may 
find  no  fault  with  you.”  We  should  aim  at  it,  and 
endeavour  it,  not  only  to  get  to  heaven,  but  to  get  thi¬ 
ther  without  a  blot ;  and,  like  Demetrius,  to  have  a 
good  report  of  all  men,  and  of  the  truth,  3  John  12. 
In  the  midst  of  a  crooked  and  perverse  generation  ; 
that  is,  among  the  heathens,  and  those  who  are 
without.  Observe,  Where  there  is  no  true  religion, 
little  is  to  be  expected  but  crookedness  and  per¬ 
verseness;  and  the  more  crooked  and  perverse 
others  are,  among  whom  we  live,  and  the  more 
apt  to  cavil,  the  more  careful  we  should  be  to  keep 
ourselves  blameless  and  harmless.  Abraham  and 
Lot  must  not  strive,  because  the  Canaanite  and  Pe- 
rizzite  dwelt  in  the  land,  Gen.  13.  7.  Among  whom 
ye  shine  as  lights  in  the  world.  Christ  is  the  Light 

Vol.  vi. — 4  D 


of  the  world,  and  good  Christians  are  lights  in  the 
world.  When  God  raises  up  a  good  man  in  any 
place,  he  sets  up  a  light  ih  that  place.  Or  it  may 
be  read  imperatively ;  Among  whom  shine  ye  as 
lights:  Compare  Matt.  5.  16.  Let  your  light  so 
shine  before  men.  Christians  should  endeavour  no* 
only  to  approve  themselves  to  God,  but  to  recom 
mend  themselves  to  others,  that  they  ?nay  also  glo 
rify  God.  They  must  shine  as  well  as  be  sincere. 

Holding  forth  the  word  of  life,  v.  16.  The  gos¬ 
pel  i->  called  the  word  of  lije,  because  it  reveals  and 
proposes  to  us  eternal  life  through  Jesus  Christ. 
Life  and  immortality  are  brought  to  light  by  the 
gospel ,  2  Tim.  1.  10.  It  is  our  duty  not  only  to  hold 
fast,  but  to  hold  forth,  the  word  of  life ;  not  only  to 
hold  it  fast  for  our  own  benefit,  but  to  hold  it  forth 
lor  the  benefit  of  others ;  to  hold  ft  forth,  as  the  can¬ 
dlestick  holds  forth  the  candle,  which  makes  it  ap¬ 
pear  to  advantage  all  around,  or  as  the  luminaries 
of  the  heavens,  which  shed  their  influence  far  and 
wide.  This  Haul  tells  them  would  be  his  joy ;  that 
I  may  rejoice  in  the  day  of  Christ ;  not  only  rejoice 
in  your  steadfastness,  but  in  your  usefulness.  He 
would  have  them  think  his  pains  well  bestowed, 
and  that  he  had  not  run  in  vain,  nor  laboured  in 
vain. 

Observe,  (1.)  the  work  of  the  ministry  requires 
the  putting  forth  of  the  whole  man  :  all  that  is  with¬ 
in  us  is  little  enough  to  be  employed  in  it ;  as  in  run¬ 
ning  and  labouring.  Running  denotes  vehemence 
j  and  vigour,  and  continual  pressing  forward  ;  labour 
i  ing  denotes  constancy,  and  close  application. 

(2.)  It  is  a  great  joy  to  ministers,  when  they  per¬ 
ceive  that  they  have  not  run  in  vain,  nor  laboured 
i  in  vain  ;  and  it  will  be  their  rejoicing  in  the  day  of 
:  Christ,  when  their  converts  will  be  their  crown. 

!  What  is  our  hope,  or  joy,  or  crown  of  rejoicing/ 
Are  not  even  ye  in  the  presence  of  our  Lord  Jesus 
Christ  at  his  coming?  For  ye  are  our  glory  and 
joy.  1  Thess.  2.  19. 

Fhe  apostle  not  only  ran  and  laboured  for  them 
with  satisfaction,  but  shews  that  he  was  ready  to 
suffer  for  their  good  ;  ( v .  17. )  Yea ,  and  if  I  be  offered 
upon  the  sacrifice  and  serxnce  of  your  faith  ;  I  joy 
and  rejoice  with  you  all.  He  could  reckon  himself 
happy,  if  he  could  promote  the  honour  of  Christ, 
the  edification  of  the  church,  and  the  welfare  of  the 
souls  of  men  ;  though  it  were  not  only  by  hazarding, 
but  by  laying  down,  his  life  :  he  could  willingly  be 
a  sacrifice  at  their  altars,  to  serve  the  faith  of  God’s 
elect.  Could  Paul  think  it  worth  while  to  shed  his 
blood  for  the  service  of  the  church  ;  and  shall  we 
think  much  to  take  a  little  pains  ?  Is  not  that  worth 
our  labour,  which  he  thought  worth  his  life  i  If  I 
be  offered,  or  poured  out  as  the  wine  of  the  drink- 
offerings,  o-rtv<S't./j.du,  2  Tim.  4.  6.  I  am  r.ow  ready 
to  be  offered.  He  could  rejoice  to  seal  his  doctrine 
with  his  blood  ;  (z>.  18.)  For  the  same  cause  also  do 
ye  joy  and  rejoice  with  me.  It  is  the  will  of  God  that 
good  Christians  should  be  much  in  rejoicing ;  and 
they  who  are  happy  in  good  ministers,  have  a  great 
deal  of  reason  to  joy  anti  rejoice  with  them.  If  the 
minister  loves  the  people,  and  is  willing  to  spend 
and  be  spent  for  their  welfare,  the  people  have  rea 
son  to  love  the  minister,  and  to  joy  and  rejoice  with 
him. 

19.  But  I  trust  in  the  Lord  Jesus  to  send 
Timotheus  shortly  unto  you.  that  1  also 
may  be  of  good  comfort  when  I  knovv  your 
state.  20.  For  T  have  no  man  like-minded, 
who  will  naturally  care  for  your  state.  21. 
For  all  seek  their  own,  not  the  things  which 
are  Jesus  Christ’s.  22.  Bui  ye  know  tne 
proof  of  him,  that,  as  a  son  with  the  father, 


PITILIPPI ANS.  II. 


he  hath  served  me  with  the  gospel.  23. 
Him  therefore  I  hope  to  send  presently,  so 
soon  as  1  shall  see  how  it  will  go  with  me. 
24.  But  I  trust  in  the  Lord  that  1  also  my 
self  shall  come  shortly.  25.  Yet  1  supposed 
it  necessary  to  send  to  you  Epaphroditus, 
my  brother,  and  companion  in  labour,  and 
fellow-soldier,  but  your  messenger,  and  him 
that  ministered  to  my  wants.  26.  For  he 
longed  after  you  all,  and  was  full  of  heavi¬ 
ness,  because  that  ye  had  heard  that  he  had 
been  sick.  27.  For  indeed  he  was  sick,  nigh 
unto  death :  l*it  God  had  mercy  on  him ; 
and  not  on  him  only,  but  on  me  also,  lest 

1  should  have  sorrow  upon  sorrow.  28.  I 
sent  him  therefore  the  more  carefully,  that 
when  ye  see  him  again,  ye  may  rejoice, 
and  that  I  may  be  the  less  sorrowful.  29. 
Receive  him  therefore  in  the  Lord  with  all 
gladness;  and  hold  such  in  reputation:  30. 
Because  for  the  work  of  Christ  he  was  nigh 
unto  death,  not  regarding  his  life,  to  supply 
your  lack  of  service  toward  me. 

St.  Paul  takes  particular  notice  of  two  good  mi¬ 
nisters  ;  for  though  he  was  himself  a  great  apostle, 
and  laboured  more  abundantly  than  they  all,  yet  he 
took  all  occasions  to  speak  with  respect  of  those  who 
were  far  his  inferiors. 

I.  He  speaks  of  Timothy,  whom  he  intended  to 
send  to  the  Philippians,  that  he  might  have  an  ac¬ 
count  of  their  state.  See  Paul’s  care  of  the  churches, 
and  the  comfort  he  had  in  their  well-doing.  He 
was  in  pain,  when  he  had  not  heard  of  them  a  good 
while,  and  therefore  would  send  Timothy  to  in¬ 
quire,  and  bring  him  an  account ;  For  I  have  no 
man  like-minded,  voho  will  naturally  care  for  your 
state.  Timothy  was  a  non:such.  There  were,  no 
doubt,  many  good  ministers,  who  were  in  care  for 
the  souls  of  those  for  whom  they  preached ;  but 
none  compatible  to  Timothy ;  a  man  of  an  excel¬ 
lent  spirit  and  tender  heart ;  who  will  naturally  care 
for  your  state.  Observe,  It  is  best  with  us,  when 
our  duty  becomes  in  a  manner  natural  to  us.  Timo¬ 
thy  was  a  genuine  son  of  blessed  Paul,  and  walked 
in  the  same  spirit  and  the  same  ste/is.  Naturally, 
that  is,  sincerely,  and  not  in  pretence  only  :  with  a 
willing  heart  and  upright  view,  so  agreeably  to  the 
make  of  his  mind.  Note,  1.  It  is  the  duty  of  minis¬ 
ters  to  care  for  the  state  of  their  people,  and  be  con¬ 
cerned  for  their  welfare ;  I  seek  not  your’s,  but  you, 

2  Cor.  12.  14.  2.  It  is  a  rare  thing  to  find  one  who 

does  it  naturally  :  such  a  one  is  remarkable,  and  dis¬ 
tinguished  among  his  brethren. 

All  seek  their  own,  not  the  things  which  are  Jesus 
Christ’s,  v.  21.  Did  Paul  say  this  in  haste,  as  David 
said,  All  men  are  liars?  Ps.  116.  11.  Was  there  so 
general  a  corruption  among  ministers  so  early,  that 
there  was  not  one  among  them,  who  cared  for  the 
state  of  their  people?  We  must  not  understand  it 
so  :  he  means  the  generality ;  all,  either  the  most, 
or  all  in  comparison  of  Timothy.  Note,  Seeking 
our  own  interest,  with  the  neglect  of  Jesus  Christ, 
is  a  very  great  sin,  and  very  common  among  Chris¬ 
tians  and  ministers.  We  are  apt  to  prefer  our  own 
credit,  ease,  and  safety,  before  truth,  holiness,  and 
duty  ;  the  things  of  our  own  pleasure  and  reputation 
before  the  things  of  Christ’s  kingdom,  and  his  ho¬ 
nour  and  interest  in  the  world :  but  Timothy  was 
none  of  those. 

Ye  know  the  proof  of  him,  v.  22.  Timothy  was  a 


man  who  had  been  tried,  and  had  made  full  fire  f 
of  his  ministry,  (2  Tim.  4.  5.)  and  was  faithful  in 
all  which  befell  him.  All  the  churches  with  whom 
he  had  acquaintance,  knew  the  Jiroof  of  him.  He 
was  a  man  as  good  as  he  seemed  to  be ;  and  served 
Christ  so  as  to  be  acceptable  to  God,  and  approved 
of  men,  Rom.  14.  18.  “  Ye  not  only  know  the  name 
of  him,  and  the  face  of  him,  but  the  proof  of  him, 
and  have  experienced  his  affection  and  fidelity  in 
your  service  :  that,  as  a  son  with  a  father,  he  hath 
served  me  in  the  gospel .”  He  was  Paul’s  assistani 
in  many  places  where  he  preached,  and  served  with 
him  in  the  gospel  with  all  the  dutiful  respect  which 
a  child  pays  to  a  father,  and  with  all  the  love  mid 
cheerfulness  with  which  a  child  is  serviceable  to  his 
father.  Their  ministrations  together  were  with 
great  respect  on  the  one  side,  and  great  tenderness 
and  kindness  on  the  other — An  admirable  example 
to  elder  and  younger  ministers,  joined  together  in 
the  same  service. 

Paul  designed  to  send  him  shortly ;  Him  therefore 
I  hope  to  send  presently,  as  soon  as  I  shall  see  how 
it  will  go  with  me,  v.  23.  He  was  now  a  prisoner, 
and  did  not  know  what  would  be  the  issue  ;  but,  ac¬ 
cording  as  it  turned,  he  would  dispose  of  Timothy. 
Nay,  he  hoped  to  come  himself ;  ( v .  24.)  But  I  trust 
in  the  Lord,  that  I  also  myself  shall  come  shortly. 
He  hoped  he  should  soon  be  set  at  liberty,  and  be 
able  to  give  them  a  visit.  Paul  desired  his  hhertv, 
not  that  he  might  take  his  pleasure,  but  that  he 
might  do  good.  I  trust  in  the  Lord.  He  expresses 
his  hope  and  confidence  of  seeing  them,  with  a  hum¬ 
ble  dependence  and  submission  to  the  divine  will ; 
(1  Cor.  4.  19.)  But  I  will  come  to  you  shortly,  if  the 
Lord  will,  James  4.  15.  For  that  ye  ought  to  say. 
If  the  Lord  will,  we  shall  live,  or  do  this  and  that ; 
so  Acts  18.  21.  and  Heb.  6.  3. 

II.  Concerning  Epaphroditus,  whom  he  calls  his 
brother,  and  companion  in  labour,  and  fellow-sol¬ 
dier,  his  Christian  brother,  to  whom  he  bore  a  ten¬ 
der  affection,  his  companion  in  the  work  and  suffer¬ 
ings  of  the  gospel,  who  submitted  to  the  same  labours 
and  hardships  with  himself, — and  their  messenger, 
one  who  was  sent  by  them  to  him  ;  probably,  to  con¬ 
sult  him  about  some  affairs  relating  to  their  church, 
or  to  bring  a  present  from  them  for  his  relief ;  for  he 
adds,  and  him  who  ministered  to  my  wants.  He 
seems  to  be  the  same  who  is  elsewhere  called  Epa- 
phras.  Col.  4.  12.  He  had  an  earnest  desire  to  come 
to  them,  and  Paul  was  willing  he  should.  It  seems, 

1.  Epaphroditus  had  been  sick  ;  They  had  heard, 
that  he  had  been  sick,  v.  26.  And  indeed  he  was  sick 
nigh  unto  death,  v.  27.  Sickness  is  a  calamity  com¬ 
mon  to  men,  to  good  men  and  ministers.  But  why 
did  not  the  apostle  heal  him,  who  was  indued  with 
a  power  of  curing  diseases,  as  well  as  raising  the 
dead  ?  Acts  20.  10.  Probably,  because  that  was  in¬ 
tended  as  a  sign  to  others,  and  to  confirm  the  truth 
of  the  gospel,  and  therefore  needed  not  be  exercised 
one  towards  another.  These  signs  shall  follow  them 
who  be/iei’e ;  they  shall  lay  hands  on  the  sick,  and 
they  shall  recover,  Mark  16.  17,  18.  And  perhaps 
they  had  not  that  power  at  all  times,  and  at  their 
discretion,  but  only  when  some  great  end  was  to  be 
served  by  it,  and  when  God  saw  fit.  It  was  preper 
to  Christ,  who  had  the  Spirit  above  measure, 

2.  The  Philippians  were  exceedingl  v  sorry  to  hear 
of  his  sickness.  They  were  full  of  heaviness,  as 
well  as  he,  upon  the  tidings  of  it :  for  he  was  one,  it 
seems,  whom  they  had  a  particular  respect  and  af¬ 
fection  for,  and  thought  fit  to  choose  out  to  send  to 
the  apostle. 

3.  It  pleased  God  to  recover  and  spare  him  :  but 
God  had  mercy  on  him,  v.  27.  The  apostle  nwis  it 
is  a  great  mercy  to  h’mself,  as  well  as  to  Eprt  hr-  - 
ditus  and  others.  Though  the  church  was  h’e-serl 
at  that  time  with  extraordinary  gifts,  they  could 


570 


PHILIPPIANS,  III. 


even  then  ill  spare  a  good  minister.  He  was  sensibly 
touched  with  the  thoughts  of  so  great  a  loss ;  Lest  I 
should  have  sorrow  ufon  sorrow ;  that  is,  “Lest, 
beside  the  sorrow  of  my  own  imprisonment,  I  should 
have  the  sorrow  of  his  death.”  Or  perhaps  some 
other  good  ministers  had  died  lately;  which  had 
been  a  great  affliction  to  him  :  and  it  this  had  died 
now,  it  would  have  been  a  fresh  grief  to  him,  and 
sorrow  added  to  sorrow. 

4.  Epaphroditus  was  willing  to  make  a  visit  to  the 
Philippians,  that  he  might  be  comforted  with  those 
who  had  sorrowed  for  him  when  lie  was  sick  ;  “  That 
when  ye  see  him  again,  ye  may  rejoice  ;  (y.  28.)  that 
ye  may  yourselves  see  how  well  he  is  recovered,  and 
what  reason  ye  have  for  thankfulness  and  joy  upon 
his  account.”  He  gave  himself  the  pleasure  of 
comforting  them  by  the  sight  of  so  dear  a  friend. 

5.  Paul  recommends  him  to  their  esteem  and  af¬ 
fection  ;  “  Receive  him  therefore  in  the  Lord  with  all 
gladness,  and  hold  such  in  refutation  :  account  such 
men  valuable,  who  are  zealous  and  faithful,  and  let 
them  be  highly  loved  and  regarded.  Shew  yourjoy 
and  respect  by  all  the  expressions  of  hearty  affec¬ 
tion  and  good  opinion. ”  It  seems,  he  had  caught  his 
illness  in  the  work  of  God  ;  It  was  for  the  work  of 
Christ  that  he  was  nigh  to  death,  and  to  stiffly  their 
lack  of  service  to  him.  The  apostle  does  not  blame 
him  for  his  indiscretion  in  hazarding  his  life,  but 
reckons  they  ought  to  love  him  the  more  upon  that 
account.  Observe,  (1.)  They  who  truly  love  Christ, 
and  are  hearty  in  the  interests  of  his  kingdom,  will 
think  it  very  well  worth  their  while  to  hazard  their 
health  and  life,  to  do  him  service,  and  promote  the 
edification  of  his  church.  Observe,  (2. )  They  were 
to  receive  him  with  joy,  as  newly  recovered  from 
sickness.  It  is  an  endearing  consideration  to  have 
our  mercies  restored  to  us  after  danger  of  removal ; 
and  should  make  them  the  more  valued  and  im¬ 
proved.  What  is  given  us  in  answer  to  prayer, 
should  be  received  with  great  thankfulness  and  joy. 

CHAP.  III. 

He  cautions  them  against  judaizing  seducers;  (v.  I..3.) 
and  proposes  his  own  example:  and  here  he  enumerates 
the  privileges  of  his  Jewish  state  which  he  rejected,  (v. 

4  . .  3.)  describes  the  matter  of  his  own  choice,  (v.  9  .  .  16.) 
and  closes  with  an  exhortation  to  beware  of  wicked  men, 
and  to  follow  his  example,  v.  17  . .  21. 

1.  IN  ALLY,  my  brethren,  rejoice  in 
JL  the  Lord.  To  write  the  same  things 
to  you,  to  me  indeed  is  not  grievous,  but  for 
you  it  is  safe.  2.  Beware  of  dogs,  beware 
of  evil-workers,  beware  of  the  concision. 
3.  For  we  are  the  circumcision,  who  wor¬ 
ship  God  in  the  Spirit,  and  rejoice  in  Christ 
Jesus,  and  have  no  confidence  in  the  flesh : 

It  seems,  the  church  of  the  Philippians,  though  a 
faithful  and  flourishing  church,  was  disturbed  by  the 
judaizing  teachers,  who  endeavoured  to  keep  up  the 
la’ll!  of  Moses,  and  mix  the  observances  of  it  with  the 
doctrine  of  Christ  and  his  institutions.  He  begins 
the  chapter  with  warnings  against  these  seducers. 

1.  He  exhorts  them  to  rejoice  in  the  Lord  ;  (y.  1.) 
to  rest  satisfied  in  the  interest  they  had  in  him,  and 
the  benefit  they  hoped  for  by  him.  It  is  the  charac¬ 
ter  and  temper  of  sincere  Christians  to  rejoice  in 
Christ  Jesus.  The  more  we  take  of  the  comfort  of 
our  religion,  the  more  closely  we  shall  cleave  to  it  : 
the  more  we  rejoice  in  Christ,  the  more  willing  we 
shall  be  to  do  and  suffer  for  him,  and  the  less  dan¬ 
ger  we  shall  be  in  of  being  drawn  away  from  him. 
The  joy  of  the  Lord  is  our  strength,  Neh.  8.  10. 

2.  He  cautions  them  to  take  heed  of  those  false 
teachers ;  To  write  the  same  things  to  you,  to  me  in 
deed  is  not  grievous,  but  for  you  it  is  safe  ;  that  is, 


the  same  things  which  I  have  already  preached  tr 
you  ;  as  it  he  had  said,  “  What  has  been  presented 
to  your  ears,  shall  be  presented  to  your  eyes  :  what 
I  have  spoken  formerly  shall  now  be  written ;  to 
shew  that  I  am  stiil  of  the  same  mind.  To  me  in¬ 
deed  is  not  grievous.  ”  Observe,  ( 1. )  Ministers  must 
not  think  any  thing  grievous  to  themselves,  which 
they  have  reason  to  believe  is  safe  and  edifying  to 
the  people.  Observe,  (2.)  It  is  good  for  us  often  to 
hear  the  same  truths,  to  revive  the  remembrance 
and  strengthen  the  impression  of  things  of  import¬ 
ance.  It  is  a  wanton  curiosity  to  desire  always  to 
hear  some  new  thing. 

It  is' a  needful  caution  he  here  gives;  Beware  of 
dogs,  v.  2.  The  prophet  calls  the  false  prophets 
dumb  dogs;  (Isa.  56.  10. )  to  which  the  apostle  here 
seems  to  refer.  Dogs,  for  their  malice  against  the 
faithful  professors  of  the  gospel  of  Christ,  barking  at 
them  and  biting  them.  They  cried  up  good  works 
in  opposition  to  the  faith  of  Christ ;  but  Paul  calls 
them  evil  workers:  they  boasted  themselves  to  be 
of  the  circumcision  ;  but  he  calls  them  the  concision  : 
they  rent  and  tore  the  church  of  Christ,  and  cut  it 
to  pieces ;  or  contended  for  an  abolished  rite,  a  mere 
insignificant  cutting  of  the  flesh. 

3.  He  describes  true  Christians,  who  are  indeed 

the  circumcision,  the  spiritual  circumcision,  the  pe¬ 
culiar  peopjeof  God,  who  are  in  covenant  with  him, 
as  the  Old  Testament  Israelites  were  ;  We  are  the 
circumcision,  who  worshif  God  in  the  sfirit,  and  re¬ 
joice  in  Christ  Jesus,  and  have  no  confidence  in  the 
flesh.  Here  are  three  characters:  (1.)  They  wor¬ 
shif  fed  in  the  sfirit,  in  opposition  to  the  carnal  or¬ 
dinances  of  the  Old  Testament,  which  consisted  in 
meats  and  drinks  and  divers  washings,  ike.  Chris¬ 
tianity  takes  us  off  from  these  things,  and  teaches  us 
to  be  inward  with  God  in  all  the  dudes  of  religious 
worship.  We  must  worshif  God  in  sfirit,  John  4. 
24.  I  he  work  of  religion  is  to  no  purpose,  any  fur¬ 
ther  than  the  heart  is  employed  in  it.  Whatsoever 
we  do,  we  must  do  it  heartily  as  unto  the  Lord ;  and 
we  must  worship  God  in  the  strength  And  grace  of 
the  divine  Spirit,  which  is  so  peculiar  to  the  gospel- 
state,  which  is  the  ministration  of  the  Sfirit,  2  Cor. 
3.  8.  (2.)  They  rejoice  in  Christ  Jesus,  and  not  in 

the  peculiar  privileges  of  the  Jewish  church,  or  what 
answers  to  them  in  the  Christian  church — mere  out¬ 
ward  enjoyments  and  performances.  They  rejoice 
in  their  relation  to  Christ,  and  interest  in  him.  God 
made  it  the  duty  of  the  Israelites  to  rejoice  befc-.  e 
him  in  the  courts  of  his  house;  but  now  that  the  sub¬ 
stance  is  come,  the  shadows  are  done  awav,  and  we 
are  to  rejoice  in  Christ  Jesus  only.  (3.)  They  have 
no  confidence  in  the  flesh,  those  carnal  ordinances 
and  outward  performances.  We  must  betaken  off 
from  trusting  in  our  own  bottom,  that  we  may  build 
only  on  Jesus  Christ,  the  everlasting  Foundation. 
Our  confidence,  as  well  as  our  joy,  is  proper  to  him. 

4.  Though  I  might  also  have  confidence 
in  the  flesh.  If  any  other  man  thinketh 
that  he  hath  whereof  he  might  trust  in  the 
flesh,  I  more:  5.  Circumcised  the  eighth 
day,  of  the  stock  of  Israel,  of  the  tribe  of 
Benjamin,  a  Hebrew  of  the  Hebrews;  as 
touching  the  law,  a  Pharisee  ;  6.  Conrern- 
ing  zeal,  persecuting  the  church ;  touching 
the  righteousness  which  is  in  the  law, 
blameless.  7.  But  what  tilings  were  g. .in 
to  me,  those  I  counted  loss  for  Christ.  8. 

\  ea  doubtless,  and  I  count  all  things  but 
oss  for  the  excellency  of  the  knowledge  of 

Christ  Jesus  my  Lord :  for  whom  [  have 


580 


PHILIPPI ANS,  III. 


suffered  the  loss  of  all  things,  and  do  count 
them  but  dung,  that  I  may  win  Christ. 

The  apostle  here  proposes  himself  for  an  example 
of  trusting  in  Christ  only,  and  not  in  his  privileges 
as  an  Israelite. 

I.  He  shews  what  he  had  to  boast  of  as  a  Jew  and 

a  Pharisee.  Let  none  think  that  the  apostle  despised 
these  things,  (as  men  commonly  do,)  because  he  had 
them  not  himself  to  glor*'  in.  No,  if  he  would  have 
gloried  and  trusted  in  the  flesh,  he  had  as  much 
cause  to  do  so  as  any  man  ;  If  any  other  man  thinketh 
that  he  hath  whereof  to  trust  in  the  Jtesh,  I  more ,  v. 
4.  He  had  as  much  to  boast  of  as  any  Jew  of  them 
all.  1.  His  birth-right  privileges.  He  was  not  a 
proselyte,  but  a  native  Israelite ;  of  the  stock  of  Is- 
rael.  And  he  was  of  the  tribe  of  Benjamin ,  in  which 
tribe  the  temple  stood,  and  which  adhered  to  Judah 
when  all  the  other  tribes  revolted.  Benjamin  was 
the  father’s  darling,  and  this  was  a  favourite  tribe. 
A  Hebrew  of  the  Hebrews,  an  Israelite  on  both  sides, 
by  father  and  mother,  and  from  one  generation  to 
another ;  none  of  his  ancestors  had  matched  with 
Gentiles.  2.  He  could  boast  of  his  relation  to  the 
church  and  the  covenant,  for  he  was  circumcised  the 
eighth  day  ;  he  had  the  token  of  God’s  covenant  in 
his  flesh,  and  was  circumcised  the  very  day  which 
God  had  appointed.  3.  For  learning,  he  was  a 
Pharisee,  brought  up  at  the  feet  of  Gamaliel,  an 
eminent  doctor  of  the  law  :  and  was  a  scholar  learned 
in  all  the  learning  of  the  Jews ;  taught  according  to 
the  fierfect  manner  of  the  law  of  the  fathers,  Acts 
22.  3.  He  was  a  Pharisee,  the  son  of  a  Pharisee, 
(Acts  23.  6.)  and  after  the  most  strict  sect  of  his  re¬ 
ligion,  lived  a  Pharisee,  Acts  26.  5.  4.  He  had  a 

blameless  conversation  ;  touching  the  righteousness 
which  is  of  the  law,  blameless:  as  far  as  the  Phari¬ 
sees’  exposition  of  the  law  went,  and  as  to  the  mere 
letter  of  the  law,  and  outward  observance  of  it,  he 
could  acquit  himself  from  the  breach  of  it,  and  could 
not  be  accused  by  any.  5.  He  had  been  an  active 
man  for  his  religion.  As  he  made  a  strict  profession 
of  it,  under  the  title  and  character  of  a  Pharisee,  so 
he  persecuted  those  whom  he  looked  upon  as  ene¬ 
mies  to  it.  Concernin g  zeal,  persecuting  the  church. 
6.  He  shewed  that  h;  was  in  good  earnest,  though 
he  had  a  zeal  without  Knowledge  to  direct  and  go¬ 
vern  the  exercise  of  it ;  I  was  zealous  toward  God, 
as  ye  all  are  this  day,  and  I  persecuted  this  way  unto 

death.  Acts  22.  3,  4.  All  this  was  enough  to 
have  made  a  proud  Jew  confident,  and  was  stock 
sufficient  to  set  up  with  for  his  justification.  But, 

II.  The  apostle  tells  us  here  how  little  account  he 
made  of  these,  in  comparison  of  his  interest  in  Christ, 
and  his  expectations  from  him  ;  “  But  what  things 
were  gain  to  me,  those  have  I  counted  loss  for  Christ ; 
(v.  7.)  those  things  which  I  had  counted  gain  while 
I  was  a  Pharisee,  and  which  I  had  before  reckoned 
up,  those  I  counted  loss  for  Christ:  I  should  have 
reckoned  myself  an  unspeakable  loser,  if,  to  adhere 
to  them,  I  had  lost  my  interest  in  Jesus  Christ.”  He 
counted  them  loss ;  not  only  insufficient  to  enrich 
him,  but  what  would  certainly  impoverish  and  ruin 
him,  if  he  trusted  to  them,  in  opposition  to  Christ. 
Observe,  The  apostle  did  not  persuade  them  to  do 
any  thing  but  what  he  himself  did  ;  to  quit  any  thing 
but  what  he  had  emitted  himself-;  or  venture  on  any 
bottom  but  what  he  himself  had  ventured  his  im¬ 
mortal  soul'upon. 

Yea  doubtless,  and  I  count  all  things  but  loss,  for 
the  excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord ,  t>.  8.  Here  the  apostle  explains  himself. 

1.  He  tells  us  what  it  was  that  he  was  ambitiou-s 
of  and  reached  after ;  it  was  the  knowledge  of  Christ 
Jesus  his  Lord ;  a  believing  experimental  acquaint¬ 
ance  with  Christ  as  Lord  ;  not  a  mere  notional  and 
speculative,  but  a  practical  and  efficacious,  know 


ledge  of  him.  So  knowledge  is  sometimes  puf  foi 
j  fa'th  ;  By  his  knowledge,  or  the  knowledge  of  him, 
shall  my  righteous  Servant  justify  many,  Isa.  53. 
11.  And  it  is  the  excellency  of  knowledge.  There 
is  an  abundant  and  transcendent  excellency  in  the 
doctrine  of  Christ,  or  the  Christian  religion,  abovi 
all  the  knowledge  of  nature,  and  improvements  of 
human  wisdom  ;  for  it  is  suited  to  the  case  of  fallen 
sinners,  and  furnishes  them  with  all  they  need,  and 
all  they  can  desire  and  hope  for,  with  all  saving  wis¬ 
dom  and  saving  grace. 

2.  He  shews  how  he  had  quitted  his  privileges  as 
a  Jew  and  a  Pharisee  ;  Yea  doubtless ;  his  expression 
rises  with  a  holy  triumph  and  elevation,  asxa  ,«siw 
yt  x.  There  are  five  particles  in  the  original ;  But 
!  indeed  even  also  do  I  count  all  things  but  loss.  He 
had  spoken  before  of  those  things  ;  his  Jewish  privi¬ 
leges  :  here  he  speaks  of  all  things ;  all  w  orldly  en¬ 
joyments  and  mere  outward  privileges  whatsoever, 
things  of  a  like  kind  or  any  other  kind,  which  could 
stand  in  competition  with  Christ  for  the  throne  in 
his  heart,  or  pretend  to  merit  and  desert.  There  he 
had  said  that  he  did  count  them  but  loss  ;  but  it  might 
be  asked,  “Did  he  continue  still  in  the  same  mind, 
did  he  not  repent  his  renouncing  them  ?”  No,  now 
he  speaks  in  the  present  tense ;  Yea  doubtless,  I  do 
count  them  but  loss.  But  it  may  be  said,  “  It  is  easy 
to  say  so  ;  but  what  would  he  do  when  he  came  to 
the  trial  ?”  Why  he  tells  us,  that  he  had  himself 
practised  according  to  this  estimate  of  the  case  ;  For 
whom  I  have  suffered  the  loss  of  all  things.  He  had 
quitted  all  his  honours  and  advantages,  as  a  Jew  and 
a  Pharisee,  and  submitted  to  all  the  disgrace  and 
suffering  which  attended  the  profession  and  preach¬ 
ing  of  the  gospel.  When  he  embarked  in  the  bot¬ 
tom  of  the  Christian  religion,  he  ventured  all  in  it, 
and  suffered  the  loss  of  all  for  the  privileges  of  a 
Christian.  Nay,  he  not  only  counted  them  loss,  but 
dung,  o-H'jCctxa.— offals  thrown  to  dogs  ;  they  are  net 
only  less  valuable  than  Christ,  but  in  the  highest  de¬ 
gree  contemptible,  when  they  come  in  competition 
with  him. 

Note,  The  New  Testament  never  speaks  of  sav¬ 
ing  grace  in  any  terms  of  diminution,  but,  on  the 
contrary,  represents  it  as  the  fruits  of  the  divine 
Spirit,  and  the  image  of  God  in  the  soul  of  man  ;  as 

divine  nature,  and  the  seed  of  God:  and  faith  is 
called  precious  faith  ;  and  meekness  is  in  the  sight 
of  God  of  great  price,  1  Pet.  3.  4.  2  Pet.  1.  1,  5cc. 

9.  And  be  found  in  him,  not  having  mine 
own  righteousness,  which  is  of  the  law,  but 
that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith :  1 0. 
That  I  may  know  him,  and  the  power  of 
his  resurrection,  and  the  fellowship  of  his 
sufferings,  being  made  conformable  unto  his 
death;  11.  If  by  any  means  1  might  attain 
unto  the  resurrection  of  the  dead.  12.  Not 
as  though  I  had  already  attained,  or  were 
already  perfect:  but  I  follow  after,  if  that  I 
may  apprehend  that  for  which  also  1  am 
apprehended  of  Christ  Jesus.  1 3.  Brethren, 
I  count  not  myself  to  have  apprehended: 
but  this  one  thing  /  do,  forgetting  those 
things  which  are  behind,  and  reaching  forth 
unto  those  things  which  are  before,  1 4.  I 
press  toward  the  mark,  for  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus. 

We  have  heard  what  the  apostle  renounced  ;  let 
us  now  see  what  he  laid  hold  on,  and  resolved  to 
I  cleave  to,  and  that  was,  I.  Christ ;  and,  II.  Heaven, 


«8! 


PHILTPPIANS,  III. 


Ke  had  his  heart  on  these  two  great  peculiarities  «  f 
of  the  Christian  religion. 

I.  The  apostle  had  his  heart  upon  Christ,  as  his 
Righteousness.  This  is  illustrated  in  several  in¬ 
stances. 

1.  He  desired  to  win  Christ  ;  and  an  unspeakable 
gainer  lie  would  reckon  himself,  if  he  had  but  an  in¬ 
terest  in  Christ  and  his  righteousness,  and  if  Christ 
became  his  Lord  and  his  Saviour.  That  I  may  win 
him ;  as  the  runner  wins  the  prize,  as  the  sailor 
makes  the  port  he  is  bound  for.  The  expression  in¬ 
timates  that  we  have  need  to  strive  for  him,  and 
reach  after  him  ;  and  that  all  is  little  enough  to  win 
him. 

2.  That  he  might  be  found  in  him,  (r.  9.)  as  the 
manslayer  was  found  in  the  city  of  refuge,  where  he 
was  sate  from  the  avenger  of  blood,  Numb.  35.  25. 
Or  it  alludes  to  a  judicial  appearance  ;  so  we  are  to 
be  found  of  our  Judge  in  peace,  2  Pet.  3.  14.  We 
are  undone  without  a  righteousness  wherein  to  ap¬ 
pear  before  God,  for  we  are  guilty.  There  is  a 
righteousness  provided  for  us  in  Jesus  Christ,  and  it 
is  a  complete  and  perfect  righteousness.  None  can 
have  interest  or  benefit  by  it  but  those  who  come  off 
from  confidence  in  themselves,  and  are  brought 
heartily  to  believe  in  him.  “Not  having  my  own 
righteousness,  which  is  of  the  law ;  not  thinking  that 
mv  outward  observances  and  good  deeds  are  able  to 
atone  for  my  bad  ones ;  or  that  by  setting  the  one 
over-against  the  other,  I  can  come  to  balance  ac¬ 
counts  with  God.  No,  the  righteousness  which  I 
depend  upon,  is  that  which  is  through  the  faith  of 
Christ ;  not  a  legal,  but  evangelical  righteousness. 
The  righteousness  which  is  of  God  by  faith,  ordain¬ 
ed  and  appointed  of  God.”  The  Lord  Jesus  Christ 
is  the  Lord  our  Righteousness,  Isa.  45.  24.  Had  he 
not  been  God,  he  could  not  have  been  our  Righ¬ 
teousness  ;  the  transcendent  excellence  of  the  divine 
nature  put  such  a  value  upon,  and  such  a  virtue  into, 
his  sufferings,  that  they  became  sufficient  to  satisfy 
for  the  sins  of  the  world,  and  to  bring  in  a  righ¬ 
teousness  which  will  be  effectual  to  all  who  believe. 
Faith  is  the  ordained  means  of  actual  interest  and 
saving  benefit  in  all  the  purchase  of  his  blood.  It  is 
by  faith  in  his  blood,  Rom.  3.  25. 

3.  That  he  might  know  Christ;  ( v .  10.)  That 
I  may  know  him,  and  the  flower  of  his  resurrection, 
and  the  fellowship  of  his  sufferings.  Faith  is  called 
knowledge,  Isa.  53.  11.  Knowing  him,  here  is  be¬ 
lieving  him  :  it  is  an  experimental  knowledge  of  the 
fiower  of  his  resurrection,  and  fellowship  of  his  suf¬ 
fering,  or  feeling  the  transforming  efficacy  and  vir¬ 
tue  of  them.  Observe,  The  apostle  was  as  ambitious 
of  being  sanctified  as  he  was  of  being  justified.  He 
was  as  desirous  to  know  the  power  of  Christ’s  death 
and  resurrection  killing  sin  in  him,  and  raising  him  up 
to  newness  of  life,  as  he  was  to  receive  the  benefit  of  j 
Christ’s  death  and  resurrection  in  his  justification. 

4.  That  he  might  be  conformable  unto  him  ;  and 
that  also  is  meant  of  his  sanctification.  We  are  then 
made  conformable  to  his  death,  when  we  die  to  sin, 
as  Christ  died  for  sin  ;  when  we  are  crucified  with  j 
Christ,  the  flesh  and  affections  of  it  mortified,  and 
the  world  is  crucified  to  us,  and  we  to  the  world,  by 
virtue  of  the  cross  of  Christ.  This  is  our  conformi¬ 
ty  to  his  death: 

II.  The  apostle  had  his  heart  upon  heaven,  as 
'  his  happiness  ;  If  by  any  means  I  might  attain  to  the 
resurrection  of  the  dead,v.  11.  The  happiness  of 
heaven  is  here  called  the  resurrection  of  the  dead, 
because,  though  the  souls  of  the  faithful,  when  they 
depart,  are  immediately  with  Christ,  yet  their  hap¬ 
piness  will  not  be  complete  till  the  general  resurrec¬ 
tion  of  the  dead  afthe  last  day,  when  soul  and  body 
shall  be  glorified  together.  'Avdr*tric,  sometimes 
signifies  the  future  state.  This  the  apostle  had  his 
eye  upon  ;  this  he  would  attain.  There  will  be  a 


re.-urrection  of  the  unjust,  who  shall  arise  to  ana  me 
and  everlasting  contempt ;  and  our  care  must  be,  to 
I  escape  that :  but  the  joyful  and  glorious  resurrec- 
!  tion  of  saints  is  called  the  resurrection,  *it’  y — 

!  by  eminence,  because  it  is  in  virtue  of  Christ’s  resur¬ 
rection,  as  their  Head  and  First-fruits  ;  whereas  the 
wicked  shall  rise  only  by  the  power  of  Christ,  as 
their  Judge.  To  the  saints  it  will  be  indeed  a  resur¬ 
rection,  a  return  to  bliss  and  life  and  glory;  while 
the  resurrection  of  the  wicked  is  a  rising  from  the 
I  grave,  but  a  return  to  a  second  death.  It  is  called  the 
I  resurrection  of  the  just,  and  the  resurrection  of  life  ; 
(John  5.  29.)  and  they  are  counted  worthy  to  obtain 
that  world,  and  the  resurrection  from  the  dead, 
Luke  20.  35. 

This  joyful  resurrection  the  apostle  pressed  to¬ 
ward.  He  was  willing  to  do  any  thing,  or  suffer  any 
thing,  that  he  might  attain  that  resurrection.  The 
hope  and  prospect  of  it  carried  him  with  courage 
and  constancy  through  all  the  difficulties  he  met 
with  in  his  work.  Observe,  1.  He  speaks  as  if 
they  were  in  danger  of  missing  it,  and  coming  short 
of  it.  A  holy  fear  of  coming  short,  is  an  excellent 
means  of  perseverance.  Observe,  2.  His  care  to  be 
found  in  Christ,  was  in  older  to  his  attaining  the  re¬ 
surrection  of  the  dead.  Paul  himself  did  not  hope 
to  attain  it  through  his  own  merit  and  righteousness, 
but  through  the  merit  and  righteousness  of  Jesus 
Christ.  “  Let  me  be  found  in  Christ,  that  I  may 
attain  the  resurrection  of  the  dead ;  be  found  a  be¬ 
liever  in  him,  and  interested  in  him  by  faith.  ” 

He  looks  upon  himself  to  be  in  a  state  of  imper¬ 
fection  and  trial ;  Not  as  though  I  had  already  at¬ 
tained,  or  were  already  pjerject,  v.  12.  Observe, 
The  best  men  in  the  world  will  readily  own  their 
imperfection  in  the  present  state.  We  have  not  vet 
attained,  are  not  already  perfect ;  there  is  still  much 
wanting,  in  all  our  duties,  and  graces,  and  comforts. 
If  Paul  had  not  attained  to  perfection,  (who  had 
reached  to  so  high  a  pitch  oi  holiness,)  much  less 
have  we.  Again,  Brethren,  I  count  not  myself  to 
have  apprehended,  ( v .  13.)  s  \oyi ;  “1  make 
this  judgment  of  the  case  ;  I  thus  reason  with  my¬ 
self.”  Observe,  They  who  think  they  have  grace 
enough,  give  proof  that  they  have  little  enough,  or 
rather,  that  they  have  none  at  all  ;  because,  wher¬ 
ever  there  is  true  grace,  there  is  a  desire  of  more 
grace,  and  a  pressing  toward  the  perfection  of 
grace.  Observe  here, 

(1.)  What  the  apostle’s  actings  were,  under  this 
conviction.  Considering  that  he  had  not  already  at¬ 
tained,  and  had  not  apprehended,  he  pressed  for¬ 
ward  ;  “/  follow  after,  (v.  12.)  <fidnu — I  pursue 
with  vigour,  as  one  following  after  the  game.  1  en¬ 
deavour  to  get  more  grace,  and  do  more  good  ;  and 
never  think  I  have  done  enough  ;  if  that  I  may  ap¬ 
prehend  that  for  which  also  I  am  apprehended  of 
Christ  Jesus.”  Observe,  [1.]  From  whence  our 
grace  comes  ;  from  our  being  apprehended  of  Christ 
Jesus.  It  is  not  our  laying  hold  of  Christ  first,  but 
his  laying  hold  of  ns,  which  is  our  happiness  and 
salvation.  JVe  love  him,  because  he  first  loved  us, 
1  John  4.  19.  Not  our  keeping  hold  of  Christ,  but 
his  keeping  hold  of  us,  is  our  safety.  We  are  kept 
by  his  mighty  power  through  faith  unto  salvation, 
1  Pet.  1.  5.  Observe,  [2.]  What  the  happiness  of 
heaven  is :  it  is  to  apprehend  that  for  which  we  are 
apprehended  of  Christ.  When  Christ  laid  hold  of 
us,  it  was  to  bring  us  to  heaven  ;  and  to  apprehend 
that  for  which  he  apprehended  us,  is  to  attain  the 
perfection  of  our  bliss. 

He  adds  further  ;  (?>.  13.)  This  one  thing  I  do  ; 
this  was  his  great  care  and  concern  :  forgetting 
those  things  which  are  behind,  and  reaching  forth  to 
those  things  which  are  before.  There  is  a  sinful 
forgetting  of  past  sins  and  past  mercies,  which  ought 
to  be  remombered  for  the  exercise  of  constant  re- 


5S2 


PHILIPPIANS,  m. 


pentance  and  thankfulness  to  God.  But  he  forgot 
the  things  which  are  behind,  so  as  not  to  lie  content 
with  present  measures  of  grace :  he  was  still  for 
having  more  and  more.  So  he  reached  forth,  intx- 
mvi/utiiit — stretched  himself  forward,  bearing  toward 
his  point :  expressions  of  a  vehement  concern. 

(2.)  The  apostle’s  aim  in  these  actings;  I  firess 
toward  the  mark,  for  the  prize  of  the  high  calling  of 
God  in  Christ  Jesus,  v.  14.  He  / iressed  toward  the 
mark.  As  he  who  runs  a  race,  never  takes  up  short 
of  the  end,  but  is  still  making  forward  as  fast  as  he 
can  ;  so  they  who  have  heaven  in  their  eye,  must 
still  be  pressing  forward  to  it  in  hoh  desires  and 
hopes,  and  constant  endeavours  and  preparations. 
The  fitter  we  grow  for  heaven,  the  faster  we  must 
press  towards  it.  Heaven  is  called  here  the  mark, 
because  it  is  that  which  every  good  Christian  has  in 
his  eye  ;  as  the  archer  has  his  eye  fixed  upon  the 
mark  he  designs  to  hit.  For  the  prize  of  the  high 
calling.  Observe,  A  Christian’s  calling  is  a  high 
calling :  it  is  from  heaven,  as  its  original ;  and  it  is 
to  heaven  in  its  tendency.  Heaven  is  the  prize  of 
the  high  calling ;  to  cv — the  prize  we  fight 

for,  and  run  for,  and  wrestle  for  ;  what  we  aim  at  in 
all  we  do,  and  what  will  reward  all  our  pains.  It 
is  of  great  use  in  the  Christian  course,  to  keep  our 
eye  upon  heaven.  This  is  proper  to  give  us  mea¬ 
sures  in  all  our  service,  and  to  quicken  us  every  step 
we  take ;  and  it  is  of  God,  from  him  we  are  to  ex¬ 
pect  it.  Eternal  life  is  the  gift  of  God  ;  (Rom.  6. 
23. )  but  it  is  in  Christ  Jesus,  through  his  hand  it  must 
come  to  us,  as  it  is  procured  for  us  by  him.  There 
is  no  getting  to  heaven  as  our  home  but  by  Christ  as 
our  Way. 

1 5.  Let  us  therefore,  as  many  as  are 
pt  i  feet,  be  thus  minded :  and  if  in  anything; 
ye  be  otherwise  minded,  God  shall  reveal 
even  this  unto  you.  16.  Nevertheless, 
whereto  we  have  already  attained,  let  us 
walk  by  the  same  rule,  let  us  mind  the 
same  thing. 

The  apostle,  having  proposed  himself  as  an  exam¬ 
ple,  urges  the  Philippians  to  follow  it.  Let  the 
same  mind  be  in  us  which  was  in  blessed  Paul.  We 
see  here,  how  he  was  minded  ;  let  us  be  like-mind¬ 
ed,  and  set  our  hearts  upon  Christ  and  heaven,  as  he 
did. 

1.  He  shews  that  this  was  the  thing  wherein  all 
good  Christians  were  agreed  ;  to  make  Christ  all  in 
all,  and  set  their  hearts  upon  another  world.  This 
is  that  whereto  we  have  ah  attained.  However  good 
Christians  may  differ  in  their  sentiments  about  other 
things,  this  is  what  they  are  agreed  in,  that  Christ 
is  a  Christian’s  all :  that  to  win  Christ,  and  to  be 
found  in  him,  is  our  happiness  both  here  and  here¬ 
after.  And  therefore  let  us  walk  by  the  same  rule, 
and  mind  the  same  thing.  Having  made  Christ  our 
all  to  us,  to  us  to  live  must  be  Christ.  Let  us  agree 
to  firess  toward  the  mark,  and  make  heaven  our  end. 

2.  That  this  is  a  good  reason  why  Christians  who 
differ  in  lesser  matters,  should  yet  bear  with  one 
another,  because  they  are  agreed  in  the  main  mat¬ 
ter ;  “  If  in  any  thing  ye  be  otherwise  minded;  if 
ye  differ  from  one  another,  and  are  not  of  the  same 
judgment  as  to  meats  and  days,  and  other  matters 
of  the  Jewish  law  ;  yet  ye  must  not  judge  one  an¬ 
other,  while  ye  all  meet  now  in  Christ  as  your  Cen¬ 
tre,  'and  hope  to  meet  shortly  in  heaven  as  your 
home.  As  for  other  matters  of  difference,  lay  no 
great  stress  upon  them,  God  shall  reveal  even  this 
unto  you.  Whatever  it  is  wherein  ye  differ,  ye 
must  wait  till  God  give  you  a  better  understanding, 
w  hich  he  will  do  in  his  due  time.  In  the  mean  time, 
is  far  as  ye  have  attained,  ye  must  go  together  in 


the  ways  of  God,  join  together  in  all  the  great  things 
in  which  \  e  are  agreed,  and  wait  for  further  light  in 
the  lesser  things  wherein  ye  differ.  ” 

17.  Brethren,  be  followers  together  of 
me,  and  mark  them  which  walk  so  as  ye 
have  us  for  an  ensample.  18.  (For  many 
walk,  of  whom  1  have  told  you  often,  and 
now  tell  you  even  weeping,  that  they  are  the 
enemies  of  the  cross  of  Christ :  1 9.  W  hose 
end  is  destruction,  whose  God  is  their  belly ; 
and  whose  glory  is  in  their  shame,  who  mind 
earthly  things.)  20.  For  our  conversation 
is  in  heaven  ;  Ifom  whence  also  we  look  for 
the  Saviour,  the  Lord  Jesus  Christ:  21. 
Who  shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  his  glorious  body, 
according  to  the  working  whereby  he  is 
able  even  to  subdue  all  things  unto  himself. 

He  closes  the  chapter  with  warnings  and  exhorta¬ 
tions. 

I.  He  warns  them  against  following  the  examples 
of  seducers  and  evil  teachers ;  (y.  18,  19.)  Many 
walk,  of  whom  I  have  told  you  often,  and  now  tell 
you  weeping,  that  they  are  the  enemies  of  the  cross 
of  Christ.  Observe,  'There  are  many  called  by 
Christ’s  name,  who  yet  are  enemies  to  Christ’s 
cross,  and  the  design  and  intention. of  it.  Their 
walk  is  a  surer  evidence  what  they  are  than  their 
profession.  By  their  fruits  ye  shall  know  them. 
Matt.  7.  20.  The  apostle  warns  people  against 
such  :  1.  Very  frequently ;  J  have  told  you  often. 
We  so  little  heed  the  warnings  given  us,  that  we 
have  need  to  have  them  repeated.  To  write  the 
same  things  is  safe,  v.  1.  2.  Feelingly  and  affec¬ 

tionately  ;  I  now  tell  you  weeping.  Paul  was  upon 
proper  occasions  a  weeping  preacher,  as  Jeremiah 
was  a  weeping  prophet.  Observe,  An  old  sermon 
may  be  preached  with  new  affections  ;  what  we  say 
often  we  may  say  again,  if  we  say  it  affectionately, 
and  are  ourselves  under  the  power  of  it.  He  gives  us 
the  characters  of  those  who  were  the  enemies  of  the 
cross  of  Christ. 

(1.)  Whose  God  is  their  belly ;  they  mind  nothii  g 
but  their  sensual  appetites.  A  wretched  idol  it  is, 
and  a  scandal  for  any,  but  especially  for  Christians, 
to  sacrifice  the  favour  of  God,  the  peace  of  their 
conscience,  and  their  eternal  happiness,  to  it. 
Gluttons  and  drunkards  make  a  god  of  their  belly, • 
and  all  their  care  is  to  please  it,  and  make  provision 
for  it.  The  same  observance  which  good  people 
give  to  God,  epicures  give  to  their  appetites.  Of 
such  he  says,  They  serve  not  the  Lord  Jesus  Christ, 
but  their  own  bellies,  Rom.  16.  18. 

(2.)  They  glory  in  their  shame ;  they  not  only 
sinned,  but  boasted  of  it,  and  gloried  in  that  which 
they  ought  to  be  ashamed  of.  Sin  is  the  sinner’s 
shame,  especially  when  it  is  gloried  in.  The) 
value  themselves  for  what  is  their  blemish  and  re¬ 
proach. 

(3.)  They  mind  earthly  things.  Christ  came  by 
his  cross  to  crucify  the  world  to  us,  and  us  to  the 
world ;  ahd  they  who  mind  earthly  things,  act  di¬ 
rectly  contrary  to  the  cross  of  Christ,  and  this  great 
design  of  it.  They  relish  earthly  things,  and  have 
no  relish  of  the  things  which  are  spiritual  and  hea¬ 
venly  ;  they  set  their  hearts  and  affections  on  earthly 
things;  they  love  them,  and  even  dote  upon  them, 
and  have  a  confidence  and  complacency  in  them. 
He  gives  them  this  character,  to  shew  how  absurd 
it  would  be  for  Christians  to  follow  the  example  of 
such,  or  be  led  away  by  them.  To  deter  us  all  from 
it,  he  reads  their  doom  : 


583 


PHILIPPI  NS,  TV 


(4.)  "Whose,  end  is  destruction.  Their  w:iv  seems 
pleasant,  but  deatli  and  hell  are  at  the  end  of  it. 
What  fruit  had  ye  then  in  those  things  where  f  ye 
are  now  ashamed  ?  For  the  end  of  those  things  is 
death,  Rom.  6.  21.  It  is  dangerous  following  them, 
though  it  is  going  down  the  stream  ;  for  if  we  choose 
their  way,  we  have  reason  to  fear  their  end.  Per¬ 
haps  he  alludes  to  the  total  destruction  of  th  Jewish 
nation. 

11.  He  proposes  himself  and  his  brethren  for  an 
example,  in  opposition  to  these  evil  examples ;  Bre¬ 
thren,  be  followers  together  of  me,  and  mark  them 
who  walk  so,  as  ye  have  us  for  an  examfile,  v.  17. 
M  irk  them  out  for  your  pattern.  He  explains  him¬ 
self,  (v.  20.)  by  their  regard  to  Christ  and  heaven  : 
for  our  conversation  is  in  heaven.  Observe,  Good 
Cnristians,  even  while  they  are  here  on  earth,  have 
t  ieir  conversation  in  heaven.  Their  citizenshifi  is 
there,  sr&yfotu/u*. :  that  is,  we  stand  related  to  that 
world,  and  are  citizens  of  the  New  Jerusalem.  This 
world  is  not  our  home,  but  that  is.  There  our  great¬ 
est  privileges  and  concerns  lie.  And  because  our 
citizenship  is  there,  our  conversation  is  there;  being 
related  to  that  world,  we  keep  up  a  correspondence 
with  it.  The  life  of  a  Christian  is  in  heaven,  where 
his  head  is,  and  his  home  is,  and  where  he  hopes  to 
be  shortly  :  lie  sets  his  affections  upon  things  above  ; 
and  where  his  heart  is,  there  will  his  conversation 

The  apostle  had  pressed  them  to  follow  him,  and 
other  ministers  of  Christ ;  “  Why,”  might  they  say, 
“  you  are  a  company  of  poor,  despised,  persecuted 
people  ;  who  make  no  figure,  and  pretend  to  no  ad¬ 
vantages  in  the  world ;  who  will  follow  you  ?” 
“Nay,”  says  he,  “but  our  conversation  is  in  hea¬ 
ven.  We  have  a  near  relation,  and  a  great  preten¬ 
sion,  to  the  other  world ;  and  are  not  so  mean  and 
despicable  as  we  are  represented.  ”  It  is  good  hav¬ 
ing  fellowship  with  those  who  have  fellowship  with 
Christ,  and  conversation  with  those  whose  conver¬ 
sation  is  in  heaven. 

1.  Because  we  look  for  the  Saviour  from  thence  ; 
{y.  20. )  From  whence  also  we  look  for  the  Saviour, 
the  Lord  Jesus  Christ.  He  is  not  here,  he  is  as¬ 
cended,  he  is  entered  within  the  veil  for  us ;  and  we 
expect  his  second  coming  from  thence,  to  gather  in 
all  the  citizens  of  that  New  Jerusalem  to  himself. 

2.  Because  at  the  second  coming  of  Christ  we 
expect  to  be  happy  and  glorified  there.  There  is 
good  reason  to  have  our  conversation  in  heaven,  not 
only  because  Christ  is  now  there,  but  because  we 
hope  to  be  there  shortly ;  Who  shall  change  our  vile 
bodies,  that  they  may  be  fashioned  like  unto  his  glo¬ 
rious  body,  v.  21.  There  is  a  glory  reserved  for  the 
bodies  of  the  saints,  which  they  will  be  instated  in 
at  the  resurrection.  The  body  is  now  at  the  best  a 
vile  body,  to  rZyx  riic  rxirtirZnat  i/uZv — the  body  of 
our  humiliation;  it  has  its  rise  and  original  from  the 
earth,  it  is  supported  out  of  the  earth,  and  is  subject 
to  m  any  diseases,  and  to  death  at  last.  Besides,  it 
is  often  the  occasion  and  instrument  of  much  sin, 
which  is  called  the  body  of  this  death,  Rom.  7.  24. 
Or  it  may  be  understood  of  its  vileness  when  it  lies 
in  the  grave ;  at  the  resurrection,  it  will  be  found  a 
vile  body,  resolved  into  rottenness  and  dust ;  the 
dust  will  return  to  the  earth  as  it  was,  Keel.  12.  7. 
But  it  will  be  made  a  glorious  body  ;  and  not  only 
raised  again  to  life,  but  raised  to  great  advantage. 
Observe,  (1.)  The  sam/ile  of  this  change,  and  that 
is,  the  glorious  body  of  Christ ;  when  he  was  trans¬ 
figured  upon  the  mount,  his  face  did  shine  as  the  sun, 
and  his  raiment  was  white  as  the  light,  Matt.  17.  2. 
He  went  to  heaven,  clothed  with  a  body,  that  he 
might  take  possession  of  the  inheritance  in  our  na¬ 
ture,  and  be  not  only  the  First-born  from  the  dead, 
but  the  First-born  of  the  children  of  the  resurrection. 
We  shall  be  conformed  to  the  image  of  his  Son,  that 
he  might  be  the  First-born  among  many  brethren, 


Horn.  8.  29.  Observe,  (2.)  The  power  bv  which 
this  change  will  be  wrought :  according  to  the  work¬ 
ing  whereby  he  is  able  even  to  subdue  all  things  unto 
himself  There  is  an  efficacy  of  power,  an  exceed¬ 
ing  greatness  of  flower,  and  the  working  of  mighty 
power,  Eph.  1.  19.  It  is  matter  of  comfort  to  us 
that  he  can  subdue  all  things  to  himself,  and  sooner 
or  later  will  bring  over  all  into  his  interest.  And 
the  resurrection  will  be  wrought  by  this  power.  I 
will  raise  him  ufi  at  the  last  day,  John  6.  44.  Let  this 
confirm  our  faith  of  the  resurrection,  that  we  not 
only  have  the  scriptures,  which  assure  us  it  shall 
be,  but  we  know  the  power  of  God,  which  can  effect 
it,  Matt.  22.  29.  As  Christ’s  resurrection  was  a 
glorious  instance  of  the  divine  power,  and  therefore 
he  is  declared  to  be  the  So?i  of  God  with  power,  by 
the  resurrection  from  the  dead  ;  (Rom.  1.  4.)  so  will 
our  resurrection  be  :  and  his  resurrection  is  a  stand¬ 
ing  evidence,  as  well  as  pattern,  of  our’s.  And 
then  all  the  enemies  of  the  Redeemer’s  kingdom 
will  be  completely  conquered.  Not  only  he  who  had 
the  power  of  death,  that  is,  the  Devil,  (Heb.  2. 14.)  but 
the  last  enemy  shall  be  destroyed,  that  is,  death,  1  Cor. 
15.  26.  Death  will  be  swallowed  up  in  victory,  v.  54. 

CHAP.  IV. 

Exhortations  to  several  Christian  duties,  as  steadfastness, 
unanimity,  joy,  &c.  v.  I  . .  9.  The  apostle’s  greatful  ac¬ 
knowledgments  of  the  Philippians’  kindness  to  him,  with 
expressions  of  his  own  content,  and  desire  of  their  good, 
v.  10.  .20.  He  concludes  the  epistle  with  praise,  saluta¬ 
tions,  and  blessing,  v.  21  . .  23. 

1.  ^  |  THEREFORE,  my  brethren  dearly 
JL  beloved  and  longed  for,  my  joy  and 
crown,  so  stand  fast  in  the  Lord,  my  dearly 
beloved.  2.  I  beseech  Euodias,  and  be¬ 
seech  Syntyche,  that  they  be  of  the  same 
mind  in  the  Lord.  3.  And  I  entreat  thee 
also,  true  yoke-fellow,  help  those  women 
which  laboured  with  me  in  the  gospel,  with 
Clement  also,  and  with  other  my  fellow- 
labourers,  whose  names  are  in  the  book  of 
life.  4.  Rejoice  in  the  Lord  alway :  and 
again  I  say,  Rejoice.  5.  Let  your  moder¬ 
ation  be  known  unto  all  men.  The  Lord 
is  at  hand.  6.  Be  ye  careful  for  nothing ; 
but  in  every  thing  by  prayer  and  supplica¬ 
tion,  with  thanksgiving,  let  your  requests 
be  made  known  unto  God.  7.  And  the 
peace  of  God,  which  passeth  all  under¬ 
standing,  shall  keep  your  hearts  and  minds 
through  Christ  Jesus.  8.  Finally,  breth¬ 
ren,  whatsoever  things  are  true,  whatsoever 
things  are  honest,  whatsoever  things  are 
just,  whatsoever  things  are  pure,  whatso¬ 
ever  things  are  lovely,  whatsoever  things 
are  of  good  report ;  if  there  he  any  virtue, 
and  if  there  he  any  praise,  think  on  these 
things.  9.  Those  things  which  ye  have 
both  learned,  and  received,  and  heard  and 
seen  in  me,  do  :  and  the  God  of  peace  shall 
be  with  you. 

The  apostle  begins  the  chapter  with  exhortations 
to  divers  Christian  duties. 

I.  To  steadfastness  in  our  Chris' ian  profession, 
v.  1.  If  is  inferred  from  the  close  of  the  foregoing 
chapter  ;  Therefore  stand  fast,  See.  Seeing  our  con¬ 
versation  is  in  heaven,  and  we  look  for  the  Saviour 


581 


x  PHILIPPI  ANS,  TV. 


to  come  from  thence,  and  fetch  us  thither :  therefore  II 
let  us  stand  fast.  Note,  The  believing  hope  and  | 
prospect  of  eternal  life  should  engage  us  to  be 
steadv,  even,  and  constant,  in  our  Christian  course. 
Observe  here, 

1.  The  compellations  are  very  endearing;  My 
brethren,  dearly  beloved,  and  longed  for,  my  joy  and 
crown;  and  again,  My  dearly  beloved.  Thus  he 
expresses  the  pleasure  he  took  in  them,  the  kind¬ 
ness  he  had  for  them,  to  convey  his  exhortations  to 
them  with  so  much  the  greater  advantage.  He 
looked  upon  them  as  his  brethren,  though  he  was  a 
great  apostle.  All  we  are  brethren.  There  is  dif¬ 
ference  of  gifts,  graces,  and  attainments,  yet,  being 
renewed  by  the  same  Spirit,  after  the  same  image, 
we  are  brethren ;  as  the  children  of  the  same  pa¬ 
rents,  though  of  different  ages,  statures,  and  com¬ 
plexions.  Being  brethren,  (1.)  He  loved  them,  and 
loved  them  dearly;  Dearly  beloved;  and  again, 
My  dearly  beloved.  Warm  affections  become 
ministers  and  Christians  toward  one  another.  Bro 
therly  love  must  always  go  along  with  tine  brotherly 
relation.  (2.)  He  loved  them,  and  longed  for  them  ; 
longed  to  see  them,  and  hear  from  them  ;  longed  for 
their  welfare,  and  was  earnestiv  desirous  of  it ;  I 
long  after  you  all  in  the  bowels  of  Jesus  Christ,  ch. 

1.  3.  (3.)  He  loved  them,  and  rejoiced  in  them. 

They  were  his  joy  ;  he  had  no  greater  joy  than  to 
hear  of  their  spiritual  health  and  prosperity.  I  re¬ 
joiced  greatly  that  I found  of  thy  children  walking  in 
the  truth,  2  John  4.  3  John  4.  (4.)  He  loved  them, 

and  gloried  in  them  :  they  were  his  crown  as  well  as 
his  joy.  Never  was  proud  ambitious  man  more 
pleased  with  the  ensigns  of  honour  than  Paul  was 
with  the  evidences  of  the  sincerity  of  their  faith  and 
obedience.  All  this  is  to  prepare  his  way  to  greater 
regard. 

2.  The  exhortation  itself ;  So  stand  fast  in  the 
Lord.  Being  in  Christ,  they  must  stand  fast  in 
him,  even  and  steady  in  their  walk  with  him,  and 
close  and  constant  unto  the  end.  Or,  To  stand  fast 
in  the  Lord,  is  to  stand  fast  in  his  strength,  and  by 
his  grace  ;  not  trusting  in  ourselves,  and  disclaiming 
any  sufficiency  of  our  own  ;  we  must  be  strong  in  the 
Lord,  and  in  the  jiower  of  his  might,  Eph.  6.  10. 
“  So  stand  fast,  so  as  you  have  done  hitherto,  stand 
fast  unto  the  end,  so  as  you  are  my  beloved,  and  my 
joy  and  crown  ;  so  stand  fast,  as  those  in  whose  wel¬ 
fare  and  perseverance  I  am  so  nearly  interested  and 
concerned.  ” 

II.  He  exhorts  them  to  unanimity  and  mutual  as¬ 
sistance  ;  ( v .  2,  30  I  beseech  Euodias  and  Syntyche, 
that  they  be  of  the  same  mind  in  the  Lord.  This  is 
directed  to  some  particular  persons.  Sometimes 
there  is  need  of  applying  the  general  precepts  of  the 
gospel  to  particular  persons  and  cases.  Euodias 
and  Syntyche,  it  seems,  were  at  variance,  either  one 
with  the  other,  or  with  the  church  ;  either  upon  a 
civil  account,  it  mav  be  they  were  engaged  in  a  law¬ 
suit  ;  or  upon  a  religious  account,  it  may  be  thev 
were  of  different  opinions  and  sentiments.  “Pray,” 
says  he,  “  desire  them  from  me  to  be  of  the  same 
mind  in  the  Lord;  to  keep  the  peace,  and  live  in 
love ;  to  be  of  the  same  mind  one  with  another,  not 
thwarting  and  contradicting ;  and  that  they  be  of  the 
same  mind  with  the  rest  of  the  church,  not  acting 
in  opposition  to  them.” 

Then  he  exhorts  to  mutual  assistance  ;  (t>.  3.)  and 
that  he  directs  to  narticiilar  persons  ;  I  entreat  thee 
also,  true  yokefellow.  Who  this  person  was,  whom 
he  calls  true  yoke- fellow,  is  uncertain.  Some  think 
Efiafihroditus,  .who  is  supposed  to  be  one  of  the 
pastors  of  the  church  of  the  Philippians.  Others 
think  it  was  some  eminent  good  woman,  perhaps 
Paul’s  wife,  because  he  exhorts  his  yoke-fellow  to 
hel/i  the  women  which  laboured  with  him.  Who¬ 
ever  was  the  yoke-fellow  with  the  apostle,  must  be 


a  yoke-fellow  too  with  his  friends.  It  seems,  thett 
were  women  who  laboured  with  Paul  in  the  gospel  , 
not  in  the  public  ministry  ;  (for  the  apostle  expressly 
forbids  that,  (1  Tim.  2.  12.)  I  suffer  not  a  woman 
to  teach  ;)  but  by  entertaining  the  ministers,  visiting 
the  sick,  instructing  the  ignorant,  convincing  the 
erroneous.  Thus  women  may  be  helpful  to  minis¬ 
ters  in  the  work  of  the  gospel.  Now,  says  the 
apostle,  do  thou  help.  them.  They  who  help  others, 
should  be  helped  themselves,  when  there  is  occa¬ 
sion.  “  Help  them,  join  with  them,  strengthen  their 
hands,  encourage  them  in  their  difficulties.” 

With  Clement  also,  and  other  my  fellow-labourers. 
Paul  had  a  kindness  for  all  his  fellow-labourers ; 
and  as  he  had  found  the  benefit  of  their  assistance, 
he  concluded  how  comfortable  it  would  be  to  them 
to  have  the  assistance  of  others.  Of  his  fellow-la¬ 
bourers  he  says.  Whose  names  are  in  the  book  of  life; 
either  they  were  chosen  of  God  from  all  eternity  j  or 
registered  and  enrolled  in  the  corporation  and  so¬ 
ciety  to  which  the  privilege  of  eternal  life  belongs, 
alluding  to  the  custom  among  the  Jews  and  Gen¬ 
tiles,  of  registering  the  inhabitants  or  the  freemen 
of  a  city.  So  we  read  of  their  names  being  written 
in  heaven,  (Luke  10.  20.)  not  blotting  his  name  out 
of  the  book  of  life,  (Rev.  3.  5.)  ando  {them  who' arc 
written  in  the  Lamb' k  book  of  life.  Rev.  21.  27.  Ob¬ 
serve,  There  is  a  book  of  life  ;  there  are  names  in 
that  book,  and  not  characters  and  conditions  only. 
We  cannot  search  into  that  book,  or  know  whose 
names  are  written  there ;  lint  we  mav,  in  a  judg¬ 
ment  of  charity,  conclude  that  they  who  labour  in 
the  gospel,  and  are  faithful  to  the  interest  of  Christ 
and  souls,  have  their  names  in  the  book  of  life. 

III.  He  exhorts  to  holy  joy  and  delight  in  God  ; 
Rejoice  in  the  Lord  alway:  and  again  Isay,  Rejoice, 
v.  4.  All  our  joy  must  terminate  in  God,  and  our 
thoughts  of  God  must  be  delightful  thoughts.  De¬ 
light  thyself  in  the  Lord  ;  (Ps.  37.  4.)  in  the  multi¬ 
tude  of  our  thoughts  within  us,  (grievous  and  af¬ 
flicting  thoughts,)  his  comforts  delight  our  souls, 
(Ps.  94.  19.)  and  our  meditation  of  him  is  sweet,  Ps. 
104.  34.  Observe,  It  is  our  duty  and  privilege  to 
rejoice  in  God,  and  to  rejoice  in  him  always;  at  all 
times,  in  all  conditions  ;  even  when  we  suffer  for 
him,  or  are  afflicted  by  him.  We  must  not  think 
the  worse  of  him  or  of  his  ways,  for  the  hardships 
we  meet  with  in  his  service.  There  is  enough  in 
God  to  furnish  us  with  matter  of  joy  in  the  worst 
circumstance  on  earth.  He  had  said  it  before,  (ch. 

3.  1.)  Finally,  my  brethren,  rejoice  in  the  Lord. 
Here  he  says  it  again,  Rejoice  in  the  Lord  alway  ; 
and  again  I  say,  Rejoice.  Joy  in  God  is  a  duty  of 
great  consequence  in  the  Christian  life  ;  and  Chris¬ 
tians  need  to  be  again  and  again  called  todt.  If  good 
men  have  not  a  continual  feast,  it  is  their  own  fault. 

IV.  We  are  here  exhorted  to  candour  and  gentle¬ 
ness,  and  good  temper  towards  our  brethren  ;  “  Let 
your  moderation  be  known  to  all  men,  v.  5.  In 
things  indifferent  do  not  run  into  extremes  ;  avoid 
bigotry  and  animosity;  judge  charitably  concerning 
one  another.”  The  word  to  br<s/jt«  signifies  a  good 
disposition  towards  other  men  ;  and  this  moderation 
is  explained,  Rom.  14.  Some  understand  it  of  pa¬ 
tient  bearing  afflictions,  or  sober  enjoyment  of 
worldly  good  ;  and  so  it  well  agrees  with  the  follow¬ 
ing  verse.  The  reason  is,  The  Lord  is  at  hand.  The 
consideration  of  our  Master’s  approach,  and  our 
final  account,  should  keep  us  from  smiting  our  fel¬ 
low-servants,  support  us  under  present  sufferings, 
and  moderate  our  affections  to  outward  good.  “  He 
will  take  vengeance  on  your  enemies,  and  reward 
your  patience.” 

V.  Here  is  a  caution  against  disquieting  perlex- 
ing  care ;  (v.  6. )  Be  careful  for  nothing — u*Sh 

vut3  :  the  same  expression  with  that  Matt.  6.  25. 
Take  no  thought  for  yox-r  ijfe  •  that  is,  anxious  cart 


PHILIPP1ANS,  IV. 


585 


and  distracting  thought  in  the  wants  and  difficulties 
of  life.  Observe,  It  is  the  duty  and  interest  of 
Christians  to  live  without  care.  There  is  a  care  of 
diligence  which  is  our  duty,  and  consists  in  a  wise 
forecast  and  .due  concern  ;  but  there  is  a  care  of  dif¬ 
fidence  and  distrust,  which  is  our  sin  and  folly,  and 
which  only  perplexes  and  distracts  the  mind.  “  Be 
careful  for  nothing,  so  as  by  your  care  to  distrust 
God,  and  unfit  yourselves  for  his  service.” 

VI.  As  a  sovereign  antidote  against  perplexing 
tare,  he  recommends  to  us  constant  prayer;  In 
every  thing  by  prayer  and  supplication ,  with  thanks¬ 
giving,  let  your  requests  be  made  known  to  God. 
Observe,  1.  We  must  not  only  keep  up  stated 
times  for  prayer,  but  we  must  pray  upon  every  par¬ 
ticular  emergence.  In  every  thing  by  Jirayer. 

When  any  thing  burthens  our  spirits,  we  must  ease 
•  our  minds  by  prayer  ;  when  our  affairs  are  perplex¬ 
ed  or  distressed,  we  must  seek  direction  and  support. 
2.  We  must  join  thanksgiving  with  our  prayers  and 
supplications:  we  must  not  only  seek  supplies  of 
good,  but  own  receipts  of  mercy.  Grateful  acknow¬ 
ledgments  of  what  we  have,  argue  a  right  disposi¬ 
tion  of  mind,  and  are  prevailing  motives  for  further 
blessings.  3.  Prayer  is  offering  uji  our  desires  to 
God,  or  making  them  known  to  him  ;  Let  your  re¬ 
quest  be  made  known  to  God.  Not  that  God  needs 
to  be  told  either  our  wants  or  desires ;  for  he  knows 
them  better  than  we  can  tell  him  :  but  he  will  know 
them  from  us,  and  have  us  shew  our  regards  and 
concern,  express  our  value  of  the  mercy,  and  sense 
of  our  dependence  on  him.  4.  The  effect  of  this 
will  be  the  fieace  of  God  kee/iing  our  hearts,  v.  7.  . 
The  fieace  of  God,  that  is,  the  comfortable  sense  of  j 
our  reconciliation  to  God,  and  interest  in  his  favour, 
and  the  hope  of  the  heavenly  blessedness,  and  en-  j 
joyment  of  God  hereafter,  which  fiasseth  all  under-  j 
B'anding,  is  a  greater  good  than  can  be  sufficiently 
valued  or  duly  expressed.  It  has  not  entered  into 
the  heart  of  man,  1  Cor.  2.  9.  This  peace  will  keefi 
our  hearts  and  minds  through  Jesus  Christ ;  it  will 
keep  them  from  sinning  under  our  troubles,  and 
from  sinking  under  them ;  keep  them  calm  and 
sedate,  without  discomposure  of  passion,  and  with 
inward  satisfaction.  Thou  shall  keep  him  in  perfect 
fieace,  whose  mind  is  stayed  on  thee,  Isa.  26.  3. 

VII.  We  are  exhorted  to  get  and  keep  a  good 
name ;  a  name  for  good  things  with  God  and  good 
men;  Whatsoever  things  are  true  and  honest ;  (v.  8.) 
a  regard  to  truth  in  our  words  and  engagements, 
and  to  decency  and  becomingness  in  our  behaviour, 
suitable  to  our  circumstances  and  condition  of  life. 
Wh  atsoever  things  are  just  and  pure;  agreeable 
to  the  rules  of  justice  and  righteousness  in  our 
dealings  with  men  ;  and  without  the  impurity  or 
mixture  of  sin.  Whatsoever  things  are  lovely  and 
of  good  report,  that  is,  amiable;  that  will  render 
us  beloved,  and  make  us  well  spoken  of,  as  well  as 
well  thought  of,  by  others.  If  there  is  any  vir¬ 
tue,  if  there  is  any  praise ;  any  thing  really  virtuous 
in  any  kind,  and  worthy  of  commendation.  Ob¬ 
serve,  1.  The  apostle  would  have  the  Christians 
learn  any  thing  which  was  good  of  their  heathen 
neighbours  ;  “  If  there  be  any  virtue,  think  of  these 
things:  imitate  them  in  what  is  truly  excellent 
among  them  ;  and  let  not  them  outdo  you  in  any  in¬ 
stance  of  goodness.”  We  should  uot  be  ashamed 
to  learn  any  good  thing  of  bad  men,  or  those  who 
have  not  our  advantages.  2.  Virtue  has  its  praise, 
and  will  have.  We  should  walk  in  all  the  ways  of 
virtue,  and  abide  therein;  and  then,  whether  our 
praise  be  of  men  or  no,  it  will  be  of  God,  Rom.  2.  29. 

In  these  things  he  proposes  himself  to  them  for  an 
example;  [y.  9.)  Those  things  which  ye  have  learn¬ 
ed,  and  received,  and  heard  and  seen  in  me,  do.  Ob¬ 
serve,  Paul’s  doctrine  and  life  were  of  a  piece.  What 
thev  saw  in  him,  was  the  same  thing  with  what  thev 
Vol.  VI. — 4  F, 


heard  from  him.  He  could  propose  himself  as  well 
as  his  doctrine  to  their  imitation.  It  gives  a  great 
force  to  what  we  say  to  others,  when  we  can  appeal 
to  what  they  have  seen  in  us.  And  this  is  the  way 
to  have  the  God  of  fieace  with  us — to  keep  close  to 
our  duty  to  him.  I  he  Lord  is  with  us  while  we  are 
with  him. 

10.  But  I  rejoiced  in  the  Lord  greatly, 
that  now  at  the  last  your  care  of  me  hath 
nourished  again ;  wherein  ye  were  also  care¬ 
ful,  but  ye  lacked  opportunity.  11.  Not 
that  I  speak  in  respect  of  want :  for  1  have 
learned,  in  whatsoever  state  I  am,  there- 
rcith  to  be  content.  12.  1  know  both  how 
to  be  abased,  and  I  know  how  to  abound : 
every  where,  and  in  all  things,  I  am  in¬ 
structed  both  to  be  full  and  to  be  hungry, 
both  to  abound  and  to  suffer  need.  1 3.  I  can 
do  all  things  through  Christ  who  strength- 
eneth  me.  14.  Notwithstanding  ye  have 
well  done,  that  ye  did  communicate  with 
my  affliction.  15.  Now',  ye  Philippians, 
know  also,  that  in  the  beginning  of  the  gos¬ 
pel,  when  I  departed  from  Macedonia,  no 
church  communicated  with  me  as  concern¬ 
ing  giving  and  receiving,  but  ye  only.  16. 
For  even  in  Thessalonica  ye  sent  once  and 
again  unto  my  necessity.  17.  Not  because 
1  desire  a  gift :  but  I  desire  fruit  that  may 
abound  to  your  account.  1  8.  But  I  have 
all,  and  abound  :  I  am  full,  having  received 
ol  Epaphroditus  the  things  which  were  sent 
from  you,  an  odour  of  a  sweet  smell,  a  sa 
crifice  acceptable,  well-pleasing  to  God 
19.  But  my  God  shall  supply  all  yourneei 
according  to  his  riches  in  glory  by  Christ 
Jesus. 

In  these  verses  we  have  the  thankful  grateful  ac 
knowledgment  which  the  apostle  makes  of  the 
kindness  of  the  Philippians  in  sending  him  a  presen’ 
for  his  support,  now  that  he  was  aprisoner&i.  Rome 
And  here, 

I.  He  takes  occasion  from  thence  to  acknowledge 
their  former  kindnesses  to  him,  and  to  make  men- 
!  tion  of  them,  v.  15,  16.  Paul  had  a  grateful  spirit: 
for  though  what  his  friends  did  for  him  was  nothing 
in  comparison  of  what  he  deserved  from  them,  and 
the  obligations  he  had  laid  upon  them  ;  yet  he  speaks 
of  their  kindness  as  if  it  had  been  a  piece  of  generous 
;  charity,  when  it  was  really  far  short  of  a  just  debt. 
If  they  had  each  of  them  contributed  half  their  es¬ 
tates  to  him,  they  had  not  given  him  too  much,  since 
they  owed  to  him  even  their  own  souls  ;  and  yet, 
when  they  sent  a  small  present  to  him,  how  kiiidlv 
does  he  take  it,  how  thankfully  does  he  mention  it, 
even  in  this  epistle  which  was  to  be  left  upon  re^ 
cord,  and  read  in  the  churches,  through  all  ages  ;  srr 
that  wherever  this  epistle  shall  be  read,  there  shall 
this  which  they  did  to  Paul  be  told  for  a  memorial 
of  them.  Surely  never  was  present  so  well  repaid. 

He  reminds  them,  that  in  the  beginning  of  the 
gospel  no  church  communicated  with  him  as  to  giv¬ 
ing  and  recewing,  but  they  only,  v.  15.  They  not 
only  maintained  him  comfortably  while  he  was  with 
them,  but  wher  he  departed  from  Macedonia  they 
sent  tokens  of  their  kindness  after  him  ;  and  this, 
when  no  other  church  did  so  besides.  None  besides 
sent  after  him  of  their  carnal  things ,  in  considera- 


586 


PHILIPPI  A  NS,  IV. 


tion  of  what  they  had  reaped  of  his  spiritual  things. 
In  works  of  charity,  we  are  ready  to  ask,  “  What 
do  other  people  do  ?”  But  the  church  of  the  Phil ip- 
pians  never  considered  that.  It  redounded  so  much 
the  more  to  their  honour,  that  they  were  the  only 
church  who  were  thus  just  and  generous.  Even  in 
Thessalonica  (after  he  was  departed  from  Macedo¬ 
nia)  ye  sent  once  and  again  to  my  necessity,  v.  16. 
Observe,  1.  It  was  but  little  which  they  sent;  they 
sent  only  to  his  necessity  ;  just  such  things  as  he  had 
need  of ;  perhaps  it  was  according  to  their  ability, 
and  he  did  not  desire  superfluities  or  dainties.  2.  It 
is  an  excellent  thing  to  see  those  to  whom  God  has 
abounded  in  the  gifts  of  his  grace,  abounding  in 
grateful  returns  to  his  people  and  ministers,  accord¬ 
ing  to  their  own  ability,  and  their  necessity  ;  Ye  sent 
once  and  again.  Many  people  make  it  an  excuse 
for  their  charity,  that  they  have  given  once ;  why 
should  the  charge  come  upon  them  again  ?  But  the 
Philippians  sent  once  and  again  ;  they  often  relieved 
and  refreshed  him  in  his  necessities.  He  makes  this 
mention  of  their  former  kindness,  not  only  in  his  own 
gratitude,  but  for  their  encouragement. 

II.  He  excuses  their  neglect  of  late.  It  seems, 
for  some  time  they  had  not  sent  to  inquire  after  him, 
or  sent  him  any  present  ;  but  now  at  the  last  their 
care  of  him  flourished  again,  ( v .  10.)  like  a  tree  in 
the  spring,  which  seemed  all  the  winter  to  be  qujte 
dead.  Now,  in  conformity  to  the  example  of  his 
great  Master,  instead  of  upbraiding  them  for  their 
neglect,  he  makes  an  excuse  for  them  ;  Wherein  ye 
were  also  careful,  but  ye  lacked  opportunity.  How 
could  they  lack  opportunity,  if  they  had  been  re¬ 
solved  upon  it  ?  They  might  have  sent  a  messenger 
on  purpose.  But  the  apostle  is  willing  to  suppose, 
in  favour  of  them,  that  they  would  have  done  it  if  a 
fair  opportunity  had  offered.  How  contrary  is  this 
to  the  conduct  of  many  to  their  friends,  by  whom 
neglects  which  really  are  excusable,  are  resented 
very  heinously  ;  when  Paul  excused  that  which  he 
had  reason  enough  to  resent. 

III.  He  commends  their  present  liberality  ;  Not¬ 
withstanding,  ye  have  well  done,  that  ye  did  commu¬ 
nicate  with  my  affliction,  v.  14.  It  is  a  good  work  to 
succour  and  help  a  good  minister  in  trouble.  Here 
see  what  is  the  nature  of  true  Christian  sympathy  ; 
not  only  to  be  concerned  for  our  friends  in  their  trou¬ 
bles,  but  to  do  what  we  can  to  help  them.  They  com¬ 
municated  with  him  in  his  affliction,  in  relieving  him 
under  it.  He  who  savs.  Be  ye  warmed,  be  ye filled, 
and  giveth  not  those  things  they  have  need  of;  what 
doth  it  profit?  Jam.  2.  16. 

He  rejoiced  greatly  in  it,  (v.  10.)  because  it  was 
an  evidence  of  their  affection  to  him,  and  the  success 
of  his  ministry  among  them.  When  the  fruit  of 
their  charity  abounded  toward  the  apostle,  it  ap¬ 
peared  that  the  fruit  of  his  ministry  abounded  among 
them. 

IV.  He  takes  care  to  obviate  the  ill  use  some 
might  make  of  his  taking  so  much  notice  of  what  was 
sent  him.  It  did  not  proceed  either  from  discontent 
and  distrust,  ( [v .  11.)  or  from  covetousness,  and  love 
of  the  world,  v.  12. 

1.  It  did  not  come  from  discontent,  or  distrust  of 
Providence  ;  Not  that  I  sfieak  in  respect  of  want : 
(v.  11.)  not  in  respect  of  any  want  he  felt,  or  of  any 
want  he  feared.  As  to  the  former,  he  was  content 
with  the  little  he  had,  and  that  satisfied  him  ;  as  to 
the  latter,  he  depended  upon  the  providence  of  God 
to  provide  for  him  from  day  to  day,  and  that  satis-' 
ficd  him.  So  that  he  did  not  speak  in  respect  of 
want  any  wav  ;  for  I  have  learned,  in  whatsoever 
state  I  am,  therewith  to  be  content.  We  have  here 
an  account  of  Paul’s  learning,  not  that  which  he  got 
at  the  feet  of  Gamaliel,  but  that  which  he  got  at  the 
feet  of  Christ.  He  nad  learnt  to  be  content  ;  and 
that  was  a  lesson  he  had  as  much  need  to  learn  as 


most  men,  considering  the  hardships  and  sufferings 
with  which  he  was  exercised.  He  was  in  bonds  and 
imprisonments,  and  necessities,  often  ;  but  in  all  he 
had  learnt  to  be  content,  to  bring  his  mind  to  his 
condition,  and  make  the  best  of  it. 

I  know  both  how  to  be  abased,  and  I  know  how  to 
abound,  v.  12.  This  is  a  special  act  of  grace,  to  ac¬ 
commodate  ourselves  to  every  condition  of  life,  and 
carry  an  equal  temper  of  mind  through  all  the  va¬ 
rieties  of  our  state.  (1.)  To  accommodate  ourselves 
to  an  afflicted  condition  ;  to  know  how  to  be  abased, 
how  to  be  hungry,  how  to  suffer  want,  so  as  not  to 
be  overcome  by  the  temptations  of  it,  either  to  lose 
our  comfort  in  God,  or  distrust  his  providence,  or  to 
take  any  indirect  course  for  our  own  supply.  (2.)  To 
a  prosperous  condition  ;  to  know  how  to  abound, 
how  to  be  full,  so  as  not  to  be  proud,  or  secure,  or 
luxurious.  And  this  is  as  hard  a  lesson  as  the  other  ; 
for  the  temptations  of  fulness  and  prosperity  are  not 
less  than  those  of  affliction  and  want.  But  how  must 
we  learn  it  ?  I  can  do  all  things  through  Christ  who 
strengthens  me,  v.  13.  We  have  need  of  strength 
from  Christ,  to  enable  us  to  perform  not  only  those 
duties  which  are  purely  Christian,  but  even  those 
which  are  the  fruit  of  moral  virtue.  We  need  his 
strength  to  teach  us  to  be  content  in  every  condition. 
The  apostle  had  seemed  to  boast  of  himself,  and  of 
his  own  strength  ;  I  know  how  to  be  abased  ;  (t/.  12. ) 
but  here  he  transfers  all  the  praise  to  Christ.  “What 
do  I  talk  of  knowing  how  to  be  abased,  and  how  to 
abound?  It  is  only  through  Christ  who  strengthens 
me,  that  I  can  do  it,  not  in  my  own  strength.”  So 
we  are  required  to  be  strong  in  the  Lord,  and  in  the 
power  of  his  might,  (Eph.  6.  10.)  and  to  be  strong 
in  the  grace  which  is  in  Christ  Jesus  ;  (2  Tim.  2.  1.) 
and  we  are  strengthened  with  might  by  his  Spirit  in 
the  inner  man,  Eph.  3.  16.  The  word  in  the  original 
is  a  participle  of  the  present  tense,  h  hSuvn/u.w'ri 
/ut  Xpis-y,  and  denotes  a  present  and  continued  act ; 
“  Through  Christ,  who  is  strengthening  me,  and 
does  continually  strengthen  me ;  it  is  by  his  constant 
and  renewed  strength  I  am  enabled  to  act  in  every 
thing ;  I  wholly  depend  upon  him  for  all  my  spiri¬ 
tual  power.” 

2.  It  did  not  come  from  covetousness,  or  an  affec¬ 
tion  to  worldly  wealth  ;  Not  because  I  desire  a  gift ; 
(v.  17.)  that  is,  “I  welcome  your  kindness,  not  be¬ 
cause  it  adds  to  my  enjoyments,  but  because  it  adds 
to  your  account.”  He  desired  it  not  so  much  for  his 
own  sake,  but  their’s  ;  “  I  desire  fruit  that  may 
abound  to  your  account,  that  you  may  be  enabled  to 
make  such  a  good  use  of  your  worldly  possessions, 
that  you  may  give  an  account  of  them  with  joy.  It 
is  not  with  any  design  to  draw  more  from  you,  but 
to  encourage  you  to  such  an  exercise  of  beneficence 
as  will  meet  with  a  glorious  reward  hereafter.  For 
mv  part,”  says  he,  “  I  have  all,  and  abound,  v.  18. 
What  can  a  man  desire  more  than  enough  ?  I  do  not 
desire  a  gift  for  the  gift’s  sake,  for  I  have  all,  and 
abound .”  They  sent  him  a  small  token,  and  he  de¬ 
sired  no  more  ;  he  was  not  solicitous  for  a  present 
superfluity,  or  a  future  supply  ;  lam  full,  having 
received  from  Epaphroditus  the  things  which  were 
sent  from  you.  Note,  A  good  man  will  soon  have 
enough  of  this  world  ;  not  only  of  living  in  it,  but  of 
receiving  from  it.  A  covetous  worldling,  if  he  has 
ever  so  much,  would  still  have  more  ;  but  a  heavenly 
Christian,  though  he  has  little,  has  enough. 

V.  The  apostle  assures  them,  that  God  did  accept, 
and  would  recompense,  their  kindness  to  him. 

1.  He  did  accept  it;  It  is  an  odour  of  a  sweet 
smell ;  a  sacrifice  acceptable,  well-pleasing  to  God. 
Not  a  sacrifice  of  atonement,  for  none  makes  atone¬ 
ment  for  sin  but  Christ ;  but  a  sacrifice  of  acknow¬ 
ledgment,  and  well-pleasing  to  God.  It  was  more 
acceptable  to  God  as  it  was  the  fruit  of  their  grace, 
than  it  was  to  Paul  as  it  was  the  supply  of  his  want 


COLOSSI  AN  S,  1. 


587 


With  such  sacrifices  God  is  well-pleased,  Heb.  13. 
16. 

2.  He  would  recompense  it ;  But  my  God  shall 
supply  all  your  wants  according  to  his  riches  in 
glory  by  Christ  Jesus,  v.  19.  He  does  as  it  were 
draw  a  bill  upon  the  exchequer  in  heaven,  and  leaves 
it  to  God  to  make  them  amends  for  the  kindness 
they  had  shewed  him.  “  He  shall  do  it,  not  only  as 
your  God,  but  as  my  God,  who  takes  what  is  done 
to  me  as  done  to  himself.  You  supplied  my  needs, 
according  to  your  poverty ;  and  he  shall  supply 
your’s,  according  to  his  riches.”  But  still  it  is  by 
Christ  Jesus :  through  him  we  have  grace  to  do  that 
which  is  good,  and  through  him  we  must  expect  the 
reward  of  it.  Not  of  debt,  but  of  grace ;  for  the 
more  we  do  for  God,  the  more  we  are  indebted  to 
him,  because  we  receive  the  more  from  him. 

20.  Now  unto  God  and  our  Father  be 
glory  for  ever  and  ever.  Amen.  21.  Salute 
every  saint  in  Christ  Jesus.  The  brethren 
which  are  with  me  greet  you.  22.  All  the 
saints  salute  you,  chiefly  they  that  are  of 
Ctesar’s  household.  23.  The  grace  of  our 
Lord  Jesus  Christ  be  with  you  all.  Amen. 

The  apostle  concludes  the  epistle  in  these  verses : 

1.  With  praises  to  God  ;  JVow  unto  God  and  our 
Father  be  glory  for  ever  and  ever.  Amen,  v.  20. 
Observe,  (1.)  God  is  to  be  considered  by  us  as  our 
Father ;  JVow  unto  God  and  our  Father.  It  is  a 
giv.it  condescension  and  favour  in  God,  to  own  the 
relation  of  Father  to  sinners,  and  allow  us  to  say  to 
him,  Our  Father ;  and  it  is  a  title  peculiar  to  the 
gospel-dispensation.  It  is  also  a  great  privilege  and 
encouragement  to  us,  to  consider  him  as  our  Father  ; 


]  as  one  so  nearly  related,  and  who  bears  so  tender  an 
affection  towards  us.  We  should  look  upon  God, 
under  all  our  weakness  and  fears,  not  as  a  tyrant  or 
an  enemy,  but  as  a  Father,  who  is  disposed  to  pitv 
us  and  help  us.  (2.)  We  must  ascribe  glory  to  God 
as  a  Father:  the  glory  of  his  own  excellence,  and 
of  all  his  mercy  unto  us.  We  must  thankfully  own 
the  receipt  of  all  from  him,  and  give  the  praise  of 
all  to  him.  And  our  praise  must  be  constant  and 
perpetual ;  it  must  be  glory  for  ever  and  ever. 

2.  With  salutations  to  his  friends  at  Philippi ; 
“Salute  every  saint  in  Christ  Jesus,  (y.  21.)  give 
my  hearty  love  to  all  the  Christians  in  your  parts.” 
He  desires  remembrances  not  only  to’  the  bishops 
and  deacons,  and  the  church  in  general,  but  to  every 
particular  saint.  Paul  had  a  kind  affection  to  all 

i  good  Christians. 

3.  He  sends  salutations  from  those  who  were  at 
Rome  ;  “  The  brethren  who  are  with  me,  salute 
you;  the  ministers,  and  all  the  saints  here,  send 
their  affectionate  remembrances  to  you.  Chiefly 
they  who  are  of  C dear’s  household  ;  the  Christian 
converts  who  belonged  to  the  emperor’s  court.” 
Observe,  (1.)  There  were  saints  in  Caesar’s  house¬ 
hold.  Though  Paul  was  imprisoned  at  Rome,  for 
preaching  the  gospel,  by  the  emperor’s  command  ; 
vet  there  were  some  Christians  in  his  own  family. 
The  gospel  early  obtained  among  some  of  the  rich 
and  great.  Perhaps  the  apostle  fared  the  better,  and 
received  some  favour,  by  means  of  his  friends  at 
court.  (2.)  Chiefly  they,  &c.  Observe,  They,  being 
bred  at  court,  were  more  complaisant  than  the  rest. 
See  what  an  ornament  to  religion  sanctified  civility 
is. 

4.  The  apostolical  benediction,  as  usual ;  “  The 
grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
Amen.  The  free  favour  and  good-will  of  Christ  be 
your  portion  and  happiness.  ” 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

,  OF  THE 

EPISTLE  OF  ST.  PAUL  TO  THE  COLOSSIANS. 

Completed  by  Dr.  JV.  Harris. 


COLOSSE  was  a  considerable  city  of  Phrygia,  and,  probably,  not  far  from  Laodicea  and  Hierapolis;  we 
find  these  three  mentioned  together,  ch.  4.  13.  It  is  now  buried  in  ruins,  and  the  memory  of  it  chiefly 
preserved  in  this  epistle.  The  design  of  the  epistle  is  to  warn  them  of  the  danger  of  the  Jewish  zealots, 
who  pressed  the  necessity  of  observing  the  ceremonial  law ;  and  to  fortify  them  against  the  mixture  of  the 
Gentile  philosophy  with  their  Christian  principles.  He  professes  a  great  satisfaction  in  their  steadfast¬ 
ness  and  constancy,  and  encourages  them  to  perseierance.  It  was  written  dbout  the  same  time  with  the 
epistle  to  the  Ephesians  and  Philippians,  Anno  Domini  62.  and  in  the  same  place,  while  he  was  now 
prisoner  at  Rome.  He  was  not  idle  in  his  confinement,  and  the  word  of  God  was  not  bound. 

This  epistle,  like  that  to  the  Romans,  was  written  to  those  whom  he  had  never  seen,  or  had  any  personal 
acquaintance  with.  The  church  planted  at  Colosse  was  not  by  Paul’s  ministry,  but  by  the  ministry  oi 


588  COLOSSI ANS,  I. 

Epaphras  or  Epaphroditus,  an  evangelist,  one  whom  he  delegated  to  preach  the  gospel  among  the  Gen¬ 
tiles  ;  and  yet,  .  . 

I  There  was  a  flourishing  church  at  Colosse,  and  one  which  was  eminent  and  lamous  among  the  churches. 
One  would  have  thought  none  would  have  come  to  be  flourishing  churches  but  those  which  Paul  himself 
had  planted ;  but  here  was  a  flourishing  church  planted  by  Epaphras.  God  is  sometimes  pleased  to 
make  use  of  the  ministry  of  those  who  are  of  less  note,  and  lower  gifts,  for  doing  great  service  to  lrs 
church.  God  uses  what  hands  he  pleases,  and  is  not  tied  to  those  of  note,  that  the  excellence  of  the  power 
may  appear  to  be  of  God,  and  not  of  men,  2  Cor.  4.  7.  . 

II.  Though  Paul  had  not  the  planting  of  this  church,  yet  he  did  not  therefore  neglect  it;  nor,  in  writing 
his  epistles,  does  he  make  any  difference  between  that  and  other  churches.  The  Colossians,  who  were 
converted  by  the  ministry  of  Epaphras,  were  as  dear  to  him,  and  he  as  much  concerned  for  their  wel¬ 
fare,  as  the  Philippians,  or  any  others  who  were  converted  by  his  ministry.  Thus  he  put  an  honour 
upon  an  inferior  minister,  and  teaches  us  not  to  be  selfish,  or  think  all  that  honour  lost,  which  goes  be¬ 
side  ourselves.  We  learn,  in  his  example,  not  to  think  it  a  disparagement  to  us  to  water  what  others 
have  planted ;  or  build  upon  the  foundation  which  others  have  laid:  as  he  himself,  as  a  wise  master- 
builder,  laid  the  foundation,  and  another  builded.  thereon,  1  Cor.  3.  10. 


COLOSSI  AJ\S,  1. 


CHAP.  I. 

We  have  here,  I.  The  inscription,  as  usual,  v.  1,  2.  II.  His 
thanksgiving  to  God  for  what  he  had  heard  concerning 
them  ;  their  faith, love,  and  hope,  v.  3  .  .  8.  III.  His  prayer 
for  their  knowledge,  fruitfulness,  and  strength,  v.  9. .  11. 
IV.  An  admirable  summary  of  the  Christian  doctrine  con¬ 
cerning  the  operation  of  the  Spirit,  the  person  of  the  Re¬ 
deemer,  the  work  of  redemption,  and  the  preaching  of  it  in 
the  gospel,  v.  12 . .  28. 

l.  T>AUL,  an  apostle  of  Jesus  Christ, 
JL  by  the  will  of  God,  and  Timotheus 
our  brother,  2.  To  the  saints  and  faithful 
brethren  in  Christ  which  are  at  Colosse : 
Grace  be  unto  you,  and  peace,  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 

The  inscription  of  this  epistle  is  much  the  same 
with  the  rest ;  only  it  is  observable, 

1.  That  he  calls  himself  an  apostle  of  Jesus  Christ 
by  the  will  of  God.  An  apostle  is  a  prime-minister 
in  the  kingdom  of  Christ,  immediately  called  by 
Christ,  and  extraordinarily  qualified  ;  his  work  was 
peculiarly  to  plant  the  Christian  church,  and  con¬ 
firm  the  Christian  doctrine.  He  attributes  this  not 
to  his  own  merit,  strength,  or  sufficiency  ;  but  to  the 
free  grace  and  good-will  of  God.  He  thought  him¬ 
self  engaged  to  do  his  utmost,  as  an  apostle,  because 
he  was  made  so  by  the  will  of  God. 

2.  He  joins  Timothy  in  commission  with  himself, 
which  is  another  instance  of  his  humility  ;  and  though 
he  elsewhere  calls  him  his  son,  (2  Tim.  2.  1.)  yet 
here  he  calls  him  his  brother  ;  which  is  an  example 
to  the  elder  and  more  eminent  ministers,  to  look 
upon  the  younger  and  more  obscure  as  their  bre¬ 
thren,  and  to  treat  them,  accordingly,  with  kindness 
and  respect. 

3.  He  calls  the  Christians  at  Colosse  saints,  arid 
faithful  brethren  in  Christ.  As  all  good  ministers, 
go  all  good  Christians,  are  brethren  one  to  another, 
who  stand  in  a  near  relation,  and  owe  a  mutual  love. 
Toward  God  they  must  be  saints,  consecrated  to  his 
honour,  and  sanctified  by  his  grace  ;  bearing  his 
image,  and  aiming  at  his  glory.  And  in  both  these, 
as  saints  to  God,  and  as  brethren  to  one  another, 
they  must  be  faithful.  Faithfulness  runs  through 
every  character  and  relation  of  the  Christian  life, 
and  is  the  crown  and  glory  of  them  all. 

4.  The  apostolical  benediction  is  the  same  as  usual ; 
Grace  be  unto  you,  and  peace,  from  God  our  lea¬ 
ther,  and  the  Lord  Jesus  Christ.  He  wishes  them 
qrace  and  peace,  the  free  favour  of  God,  and  all  the 


blessed  fruits  of  it ;  all  kind  of  spiritual  blessings, 
and  that  from  God  our  Father,  and  the  Lord  Jesus 
Christ ;  jointly  from  both,  and  distinctly  from  each  ; 
as  in  the  former  epistle. 

3.  We  give  thanks  to  God  and  the  Fa¬ 
ther  of  our  Lord  Jesus  Christ,  praying  al¬ 
ways  for  you,  4.  Since  we  heard  of  your 
fait  h  in  Christ  Jesus,  and  of  the  love  which 
ye  have  to  all  the  saints;  5.  For  the  hope 
which  is  laid  up  for  you  in  heaven,  whereof 
ye  heard  before  in  the  word  of  the  truth  of 
the  gospel;  6.  Which  is  come  unto  you, 
as  it  is  in  all  the  work* ;  and  bringeth  forth 
fruit,  as  it  doth  also  in  you,  since  the  day  ye 
heard  of  it ,  and  knew  the  grace  of  God  in 
truth:  7.  As  ye  also  learned  of  Epaphras 
our  dear  fellow-servant,  who  is  for  you  a 
faithful  minister  of  Christ;  8.  Who  also 
declared  unto  us  your  love  in  the  Spirit. 

Here  he  proceeds  to  the  body  of  the  epistle,  and 
begins  with  thanksgiving  to  God  for  what  he  had 
heard  concerning  them,  though  he  had  no  personal 
acquaintance  with  them,  and  knew  their  state  and 
!  character  only  by  the  reports  of  others.  He  gave 
thanks  to  God  for  them,  that  they  had  embraced 
the  gospel  of  Christ,  and  given  proofs  of  their  fidelity 
to  him.  Observe,  In  his  prayers  for  them  he  gave 
thanks  for  them.  Thanksgiving  ought  to  be  apart 
of  every  prayer ;  and  whatever  is  the  matter  of  our 
rejoicing,  ought  to  be  the  matter  of  our  thanksgiving. 
Observe, 

I.  Whom  he  gives  thanks  to ;  To  God,  even  the 
Father  of  our  Lord  Jesus  Christ.  In  our  thanks¬ 
giving  we  must  have  an  eye  to  God  as  God,  (he  is 
the  Object  of  thanksgiving  as  well  as  prayer,)  and 
as  the  Father  of  our  lxrd  Jesus  Christ,  in  and 
through  whom  ail  good  comes  to  us.  He  is  the  La¬ 
ther  of  our  Lord  Jesus  Christ  as  well  as  our  Father ; 
and  it  is  matter  of  encouragement  in  all  our  ad¬ 
dresses  to  God,  that  we  can  look  to  him  as  Christ’s 
Father  and  our  Father,  as  his  God  and  our  God, 
John  20.  17.  Observe, 

II.  What  he  gives  thanks  to  God  for;  for  the 
graces  of  God  in  them,  which  were  evidences  of  the 
grace  of  God  toward  them  ;  Since  we  heard  of  your 
faith  in  Christ  Jesus,  and  of  the  love  you  have  to  all 


589 


COLOSSI  ANS,  1. 


the  saints  ;  For  the  ho  fie  which  is  laid  ufi  for  you  in 
heaven ,  v.  4,  5.  Faith,  ho/ie,  and  love,  are  the 
three  principal  graces  in  the  Christian  life,  and  pro¬ 
per  matter  of  our  prayer  and  thanksgiving.  1.  He 
gives  thanks  for  their  faith  in  Christ  Jesus:  that 
they  were  brought  to  believe  in  him,  and  take  upon 
them  the  profession  of  his  religion,  and  venture  their 
souls  upon  his  undertaking.  2.  For  their  love.  Be¬ 
side  the  general  love  which  is  due  to  all  men,  there 
is  a  particular  love  owing  to  the  saints,  or  those  who 
are  of  the  Christian  brotherhood,  1  Pet.  2.  17.  We 
must  love  all  the  saints,  bear  an  extensive  kindness 
and  good-will  to  good  men,  notwithstanding  lesser 
points  of  difference,  and  many  real  weaknesses. 
Some  understand  it  of  their  charity  to  the  saints  in 
necessitv,  which  is  one  branch  and  evidence  of 
Christian  love.  3.  For  their  hope  ;  the  hofie  which 
is  laid  ufi  for  you  in  heaven,  v.  5.  The  happiness 
of  heaven  is  called  their  hope,  because  it  is  the  thing 
hoped  for;  looking  for  the  blessed  hope,  Tit.  2.  13. 
What  is  laid  out  upon  believers  in  this  world,  is 
much  ;  but  what  is  laid  up  for  them  in  heaven,  is 
much  more.  And  we  have  reason  to  give  thanks  to 
God  for  the  hope  of  heaven,  which  good  Christians 
have ;  or  their  well-grounded  expectation  of  the 
future  glory.  Their  faith  in  Christ,  and  love  to  the 
saints,  had  an  eye  to  the  hope  laid  up  for  them  in 
heaven.  The  more  we  fix  our  hopes  on  the  recom¬ 
pense  of  reward  in  the  other  world,  the  more  free 
and  liberal  shall  we  be  of  our  earthly  treasure  upon 
all  occasions  of  doing  good. 

Having  blessed  God  for  these  graces,  he  blesses 
God  for  the  means  of  grace  which  they  enjoyed ; 
Wherein  ye  heard  before  in  the  word  of  the  truth  of 
the  gospel.  They  had  heard  of  the  word  of  the  truth 
of  the  gospel  concerning  this  hope  laid  up  for  them 
in  heaven.  Observe,  (1.)  The  gospel  is  the  word 
of  truth,  and  what  we  may  safely  venture  our  im- 
mn’-‘"d  souls  upon :  it  proceeds  from  the  God  of 
tr  ,  and  the  Spirit  of  truth,  and  is  a  faithful  say¬ 
ing.  He  calls  it,  the  grace  of  God  in  truth,  v.  6. 
(2.)  It  is  a  great  mercy  to  hear  this  word  of  truth  ; 
for  the  great  thing  we  learn  from  it,  is,  the  happi¬ 
ness  of  heaven.  Eternal  life  is  brought  to  light  by 
the  gospel,  2  Tim.  1.  10.  They  heard  of  the  hope 
laid  up  in  heaven  in  the  word  of  the  truth  of  the  gos¬ 
pel ;  “  Which  is  come  unto  you,  as  it  is  in  all  the 
world ,  and  bringeth forth  fruit,  as  it  doth  also  in  you, 
v.  6.  This  gospel  is  preached,  and  bringeth  forth 
fruit  in  other  nations ;  it  is  come  to  you,  as  it  is  in  all 
the  world,  according  to  the  commission,  Go  preach 
the  gospel  in  all  the  nations,  and  to  every  creature .” 
Observe,  [1.]  All  who  hear  the  word  of  the  gospel, 
ought  to  bring  forth  the  fruit  of  the  gospel,  be  obedi¬ 
ent  to  it,  and  have  their  principles  and  lives  formed 
according  to  it.  This  was  the  doctrine  first  preach¬ 
ed  ;  Bring  forth  therefore  fruits  meet  for  repentance. 
Matt.  3.  8.  And  our  Lord  says,  If  ye  know  these 
things,  happy  are  ye  if  ye  do  them,  John  13.  17.  Ob¬ 
serve,  [2.]  Wherever  the  gospel  comes,  it  will  bring 
forth  fruit  to  the  honour  and  glory  of  God.  It 
bringeth  forth  fruit,  as  it  doth  also  in  you.  We  mis¬ 
take,  if  we  think  to  monopolize  the  comforts  and  be¬ 
nefits  of  the  gospel  to  ourselves.  Does  the  gospel 
bring  forth  fruit  in  us  ?  So  it  does  in  others. 

He  takes  this  occasion  to  mention  the  minister  bv 
whom  they  believed  ;  (u.  7,  8. )  As  ye  also  learned 
of  Epaphras,  our  dear  fellow-servant,  who  is  for 
you  a  faithful  minister  of  Christ.  He  mentions  him 
with  great  respect,  to  engage  their  love  to  him. 
First,  He  calls  him  his  fellow-servant ;  to  signifv 
not  only  that  they  served  the  same  Master,  but  that 
they  were  engaged  in  the  same  work.  They  were 
fellow -labourers  in  the  work  of  the  Lord,  though 
one  was  an  apostle,  and  the  other  an  ordinary  minis¬ 
ter.  Secondly,  He  calls  him  his  dear  fellow-ser¬ 
vant  :  all  the  servants  of  Christ  ought  to  love  one 


another,  and  it  is  an  endearing  consideration,  that 
they  are  engaged  in  the  same  service.  Thirdly, 
He  represents  him  as  one  who  was  a  faithful  minis¬ 
ter  of  Christ  to  them,  who  discharged  his  trust,  and 
fulfilled  his  ministry  among  them.  Observe,  Christ 
is  our  proper  Master,  and  we  are  his  ministers.  He 
does  not  say,  who  is  your  minister ;  but  who  is  the 
minister  of  Christ  for  you.  It  is  by  his  authority 
and  appointment,  though  for  the  people’s  service. 
Fourthly,  He  represents  him  as  one  who  gave  them 
a  good  word  ;  Who  also  declared  unto  us  your  love 
in  the  Spirit,  v.  8.  He  recommends  him  to  their 
affection,  from  the  good  report  he  made  of  their  sin¬ 
cere  love  to  Christ  and  all  his  members,  which  was 
wrought  in  them  by  the  Spirit,  and  is  agreeable  to 
the  Spirit  of  the  gospel.  Faithful  ministers  are  glad 
to  be  able  to  speak  well  of  their  people. 

9.  For  this  cause  we  also,  since  the 
day  we  heard  it,  do  not  cease  to  pray  for 
you,  and  to  desire  that  ye  might  be  filled 
with  the  knowledge  of  his  will  in  all  wis¬ 
dom  and  spiritual  understanding ;  10.  That 
ye  might  walk  worthy  of  the  Lord  unto  all 
pleasing,  being  fruitful  in  every  good  work, 
and  increasing  in  the  knowledge  of  God ; 
II.  Strengthened  with  all  might,  according 
to  his  glorious  power,  unto  all  patience  and 
long-suffering  with  joyfulness ; 

The  apostle  proceeds  in  these  verses  to  pray  for 
them.  He  heard  that  they  were  good,  and  he  pray¬ 
ed  that  they  might  be  better,  fie  was  constant  in 
this  prayer;  We  do  not  cease  to  pray  for  you.  It 
may  be,  he  could  hear  of  them  but  seldom,  but  he 
constantly  prayed  for  them — And  desire  that  yc 
might  be  filled  with  the  knowledge,  &c.  Observe 
what  it  is  that  he  begs  of  God  for  them. 

1.  That  they  might  be  knowing,  intelligent  Chris¬ 
tians  ;  filled  with  the  knoxvledge  of  his  will,  in  all 
wisdom  and  spiritual  understanding.  Observe,  (1.) 
The  knowledge  of  our  duty  is  the  best  knowledge. 
A  mere  empty  notion  of  the  greatest  truths  is  insig¬ 
nificant.  Our  knowledge  of  the  will  of  God  must 
be  always  practical :  we  must  know  it,  in  order  of 
do  it.  (2. )  Our  knowledge  is  then  a  blessing  indeed, 
when  it  is  in  wisdom,  when  we  know  how  to  apply 
our  general  knowledge  to  our  particular  occasions, 
and  to  suit  it  to  all  emergencies.  (3.)  Christians 
should  endeavour  to  be  filled  with  knowledge  ;  not 
only  to  know  the  will  of  God,  but  to  know  more 
of  it,  and  to  increase  in  the  knowledge  of  God,  (as  it 
is,  v.  10. )  ami  to  grow  in  grace,  and  in  the  know¬ 
ledge  of  our  Lord  and  Saviour,  2  Pet.  3.  18. 

2.  That  their  conversation  might  be  good.  Good 
knowledge,  without  a  good  life,  will  not  profit. 
Our  understanding  is  then  a  spiritual  understand¬ 
ing,  when  we  exemplify  it  in  our  way  of  living — 
That  ye  might  walk  worthy  of  the  ford  unto  all 
pleasing,  (v.  10.)  that  is,  as  becomes  the  relation 
we  stand  in  to  him,  and  the  profession  we  make  of 
him.  The  agreeableness  of  our  conversation  to  our 
religion  is  pleasing  to  God  as  well  as  to  good  men. 
We  walk  unto  all  well-pleasing,  when  we  walk  in 
all  things  according  to  the  will  of  God — being  fruit¬ 
ful  in  every  good  work.  This  is  what  we  should 
aim  at.  Good  words  will  not  do  without  good  works. 
We  must  abound  in  good  works,  and  in  every  good 
work  :  not  in  some  only,  which  are  more  easy,  and 
suitable  and  safe,  but  in  all,  and  in  every  instance  of 
them.  There  must  be  a  regular,  uniform  regard  to 
all  the  will  of  God.  And  the  more  fruitful  we  are 
in  good  works,  the  more  we  shall  increase  in  the 
knowledge  of  God.  He  who  doeth  his  will,  shall 

!  know  of  the  doctrine  whether  it  be  of  God,  John  7.  17. 


590 


COLOSSlANS,  1. 


That  they  might  be  strengthened ;  strengthen-  ' 
ej  with  all  might,  according  to  his  glorious  power, 
(v.  11.)  fortified  against  the  temptations  of  Satan, 
and  furnished  for  all  their  duty.  It  is  a  great  com¬ 
fort  to  us,  that  he  who  undertakes  to  give  strength 
'0  his  people,  is  a  God  of  power,  and  of  glorious 
power.  Where  there  is  spiritual  life,  there  is  still 
need  of  spiritual  strength  ;  strength  for  all  the  ac¬ 
tions  of  the  spiritual  life.  To  be  strengthened,  is 
to  be  furnished  by  the  grace  of  God  for  every  good 
work,  and  fortified  by  that  grace  against  every  evil 
one:  it  is  to  be  enabled  to  do  our  duty,  and  still  to  hold 
fast  our  integrity.  The  blessed  Spirit  is  the  Author 
of  this  strength  :  for  we  are  strengthened  with  might 
by  his  Spirit  hi  the  inward  man,  Eph.  3.  16.  T  he 
word  of  God  is  the  means  of  it,  by  which  he  con¬ 
veys  it ;  and  it  must  be  fetched  in  by  prayer.  It  was 
in  answer  to  earnest  prayer  that  the  apostle  obtain¬ 
ed  sufficient  grace.  In  praying  for  spiritual  strength 
we  are  not  straitened  in  the  promises,  and  therefore 
should  not  be  straitened  in  our  own  hopes  and  de¬ 
sires.  Observe,  (1.)  He  prays  that  they  might  be 
strengthened  with  might:  that  seems  a  tautology ;  but 
he  means,  that  they  might  be  mightily  strengthened, 
or  strengthened  with  might  derived  from  another. 
(2.)  It  is  with  all  might.  It  seems  unreasonable  that 
a  creature  should  be  sti'engthened  with  all  might, 
for  that  is  to  make  him  almighty;  but  he  means, 
with  all  that  might  which  we  have  occasion  for,  to 
enable  us  to  discharge  our  duty  or  preserve  our  inno¬ 
cence  ;  that  grace  which  is  sufficient  for  us  in  all  the 
trials  of  life,  and  able  to  help  us  in  time  of  need.  (3.) 
It  is  according  to  his  glorious  power.  He  means, 
according  to  the  grace  of  God  :  but  the  grace  of  God 
in  the  hearts  of  believers  is  the  power  of  God  ;  and 
there  is  a  glory  in  this  power ;  it  is  an  excellent 
and  sufficient  power.  And  the  communications  of 
strength  are  not  according  to  our  weakness,  to  whom 
the  strength  is  communicated,  but  according  to  his 
)ower,  from  whom  it  is  received.  When  God  gives, 
le  gives  like  himself;  and  when  he  strengthens,  he 
strengthens  like  himself.  (4. )  The  special  use  of 
this  strength  was  for  suffering  work  ;  That  ye  may 
be  strengthened  unto  all  patience  and  long-suffering 
with  joyfulness.  He  prays  not  only  that  they  might 
be  supported  under  their  troubles,  but  strengthened 
for  them  :  the  reason  is,  there  is  work  to  be  done 
even  when  we  are  suffering.  And  they  who  are 
strengthened  according  to  his  glorious  power,  are 
strengthened,  [1.]  To  all  patience.  When  patience 
hath  its  perfect  work,  (Jam.  1.  4.)  then  we  are 
strengthened  to  all  patience  ;  when  we  not  only  bear 
our  troubles  patiently,  but  receive  them  as  gifts  from 
God,  and  are  thanktul  for  them.  To  you  it  is  given 
to  suffer,  Phil.  1.  29.  When  we  bear  our  troubles 
well,  though  ever  so  many,  and  the  circumstances 
of  them  ever  so  aggravating,  then  we  bear  them 
with  all  patience.  And  the  same  reason  for  bearing 
one  trouble,  will  hold  for  bearing  another,  if  it  be  a 
good  reason.  All  patience  includes  all  the  kinds  of 
it ;  not  only  bearing  patience,  but  waiting  patience. 
[2.]  1  his  is  even  unto  long-suffering,  patience 

drawn  out  to  a  great  length  :  not  only  to  bear  trou¬ 
ble  for  a  while,  but  to  bear  it  as  long  as  God  pleases 
to  continue  it.  [3.]  It  is  with  joyfulness  :  to  rejoice 
in  tribulation ;  to  take  joyfully  the  spoiling  of  our 
goods,  and  rejoice  that  we  are  counted  worthy  to 
suffer  for  his  name ;  to  have  joy  as  well  as  patience 
in  the  troubles  of  life.  This  we  could  never  do  by 
any  strength  of  our  own,  but  as  we  are  strengthen¬ 
ed  by  the  grace  of  God. 

12.  Giving  thanks  unto  the  Father,  who 
nath  made  us  meet  1o  he  partakers  of  the 
nheritance  of  the  saints  in  light :  1 3.  Who 
hath  delivered  us  from  the  power  of  dark¬ 


ness,  and  hath  translated  us  into  the  king 
dom  of  his  dear  Son  ;  1 4.  In  whom  we  have 
redemption  through  his  blood,  even  the  for¬ 
giveness  of  sins;  15.  Who  is  the  image  of 
the  invisible  God,  the  first-born  of  every 
creature:  16.  For  by  him  were  all  things 
created,  that  are  in  heaven,  and  that  are  in 
earth,  visible  and  invisible,  whether  they  he 
thrones,  or  dominions,  or  principalities,  or 
powers :  all  things  were  created  by  him, 
and  for  him :  1 7.  And  he  is  before  all  things, 
and  by  him  all  things  consist:  18.  And  lie 
is  the  head  of  the  body,  the  church ;  who  is 
the  beginning,  the  first-born  from  the  dead  ; 
that  in  all  things  he  might  have  the  pre¬ 
eminence.  19.  For  it  pleased  the  Father 
that  in  him  should  all  fulness  dwell ;  20. 
And,  having  made  peace  through  the  blood 
of  his  cross,  by  him  to  reconcile  all  things 
unto  himself;  by  him,  I  say,  whether  they  be 
things  in  earth,  or  things  in  heaven.  21. 
And  you  that  were  sometime  alienated  and 
enemies  in  your  mind  by  wicked  works,  yet 
now  hath  he  reconciled.  22.  In  the  body 
of  his  flesh  through  death,  to  present  you 
holy  and  unblameable  and  unreprovable  in 
his  sight :  23.  If  ye  continue  in  the  faith 
grounded  and  settled,  and  he  not  moved 
away  from  the  hope  of  the  gospel,  which 
ye  have  heard,  and  which  was  preached 
to  every  creature  which  is  under  heaven  ; 
whereof  I  Paul  am  made  a  minister ;  24. 
Who  now  rejoice  in  my  sufferings  for  you, 
and  fill  up  that  which  is  behind  of  the  af¬ 
flictions  of  Christ  in  my  flesh  for  his  body’s 
sake,  which  is  the  church ;  25.  Whereof 
I  am  made  a  minister,  according  to  the  dis¬ 
pensation  of  God  which  is  given  to  me  for 
you,  to  fulfil  the  word  of  God ;  26.  Even 
the  mystery  which  hath  been  hid  from  ages 
and  from  generations,  but  now  is  made 
manifest  to  his  saints :  27.  To  whom  God 
would  make  known  what  is  the  riches  of 
the  glory  of  this  mystery  among  the  Gen¬ 
tiles  ;  which  is  Christ  in  you,  the  hope  of 
glory:  28.  Whom  we  preach,  warning  every 
man,  and  teaching  every  man  in  all  wisdom ; 
that  we  may  present  every  man  perfect  in 
Christ  Jesus :  29.  Whereunto  1  also  la¬ 
bour,  striving  according  to  his  working, 
i  which  worketh  in  me  mightily. 

Here  is  the  summary  of  the  doctrine  of  the  gospel 
concerning  the  great  work  of  our  redemption  bv 
Christ.  It  comes  in  here  not  as  the  matter  of  a  ser¬ 
mon,  but  as  the  matter  of  a  thanksgiving  :  for  our 
salvation  by  Christ  furnishes  us  with  abundant  mat¬ 
ter  of  thanksgiving  in  every  view  of  it ;  Giving 
thanks  unto  the  Father,  v.  12.  He  does  not  dis¬ 
course  of  the  work  of  redemption  in  the  natural 
.  order  of  it ;  for  then  he  should  speak  of  the  purchase 
!  of  it  first,  and  afterward  of  the  application  of  it. 

1  But  here  he  inverts  the  order;  because,  in  our  sense 


COLOSSI  A  NS,  I.  591 


and  feeling  of  it,  the  application  goes  before  the  pur¬ 
chase.  We  first  find  th.e  benefits  of  redemption  in 
our  own  hearts,  and  then  are  led  by  those  streams 
to  the  Original  and  Fountain-head.  The  order  and 
connexion  of  the  apostle’s  discourse  may  be  consi¬ 
dered  in  the  following  manner. 

I.  He  speaks  concerning  the  operations  of  the 
Spirit  of  grace  upon  us.  We  must  give  thanks  for 
them,  because  by  these  we  are  qualified  for  an  in¬ 
terest  in  the  mediation  of  the  Son  ;  Giving  thanks  to 
the  Father ,  &c.  v.  12,  13.  It  is  spoken  of  as  the 
work  of  the  Father,  because  the  Spirit  of  grace  is 
the  Spirit  of  the  Father,  and  the  Father  works  in 
us  by  his  Spirit.  They  in  whom  the  work  of  grace 
is  wrought,  must  give  thanks  unto  the  Father.  If 
we  have  the  comfort  of  it,  he  must  have  the  glory 
of  it.  Now  what  is  it  which  is  wrought  for  us  in  the 
application  of  redemption  ? 

1.  “  He  hath  delivered  us  from  the  fiower  of  dark¬ 
ness,  v.  13.  He  hath  rescued  us  from  the  state 
of  heathenish  darkness  and  wickedness.  He  hath 
saved  us  from  the  dominion  of  sin,  which  is  dark¬ 
ness  ;  (1  John  1.  6.)  from  the  dominion  of  Satan,  who 
is  the  prince  of  darkness  ;  (Eph.  6.  12.)  and  from  the 
damnation  of  hell,  which  is  utter  darkness,  Matt.  25. 
30.  They  are  called  out  of  darkness,”  1  Pet.  2.  9. 

2.  “  He  hath  translated  us  into  the  kingdom  of  his 
dear  Son,  brought  us  into  the  gospel-state,  and  made 
us  members  of  the  church  of  Christ,  which  is  a  state 
of  light  and  purity.”  Ye  were  once  darkness,  but 
now  are  ye  light  in  the  Lord,  Eph.  5.  8.  Who  hath 
called  you  out  of  darkness  into  his  marvellous  light, 
1  Pet.  2.  9.  They  were  made  willing  subjects  of 
Christ,  who  were  the  slaves  of  Satan.  The  conver¬ 
sion  of  a  sinner  is  the  translation  of  a  soul  into  the 
kingdom  of  Christ  out  of  the  kingdom  of  the  Devil. 
The  power  of  sin  is  shaken  off,  and  the  power  of 
Christ  submitted  to.  The  law  of  the  Spirit  of  life 
in  Christ  Jesus  makes  them  free  from  the  law  of  sin 
and  death}  and  it  is  the  kingdom  of  his  dear  Son, 
of  the  Son  of  his  peculiar  love,  his  beloved  Son, 
(Matt.  3.  17.)  and  eminently  the  Beloved,  Eph.  1.  6. 

3.  “  He  hath  not  only  done  this,  but  hath  made 

us  meet  to  partake  of  the  inheritance  of  the  saints  in 
light,  v.  12.  He  hath  prepared  us  for  the  eternal 
happiness  of  heaven,  as  the  Israelites  divided  the 
Promised  Land  by  lot ;  and  hath  given  us  the  ear¬ 
nest  and  assurance  of  it.”  This  he  mentions  first, 
because  it  is  the  first  indication  of  the  future  bless¬ 
edness,  that  by  the  grace  of  God  we  find  ourselves 
in  some  measure  prepared  for  it.  God  gives  grace 
and  glory,  and  we  are  here  told  what  they  both 
are.  (1.)  What  that  glory  is.  It  is  the  inheritance 
of  the  saints  in  light.  It  is  an  inheritance,  and  be¬ 
longs  to  them  as  children,  which  is  the  best  securi¬ 
ty,  and  the  sweetest  tenure;  If  children,  then  heirs, 
Rom.  8.  17.  And  it  is  an  inheritance  of  the  saints — 
proper  to  sanctified  souls.  They  who  are  not  saints 
on  earth,  will  never  be  saints  in  heaven.  And  it  is 
an  inheritance  in  light ;  the  perfection  of  knowledge, 
holiness,  and  jov,  by  communion  with  God,  who 
is  light,  and  the  Father  of  lights,  Jam.  1.  17.  1  John 
1.  5.  (2.)  What  this  grace  is.  It  is  a  inertness  for 

the  inheritance.  “  He  hath  made  us  meet  to  be  par¬ 
takers,  suited  and  fitted  us  for  the  heavenly  state  by 
a  proper  temper  and  habit  of  soul ;  and  he  makes  us 
meet  by  the  powerful  influence  of  his  Spirit.”  It  is 
the  effect  of  the  divine  power  to  change  the  heart, 
and  make  it  heavenly.  Observe,  All  who  are  de¬ 
signed  for  heaven  hereafter,  are  prepared  for  hea¬ 
ven  now.  As  thev  who  live  and  die  unsanctified, 
go  out  of  the  world  with  their  hell  about  them  ;  so 
they  who  are  sanctified  and  renewed,  go  out  of  the 
world  with  their  heaven  about  them.  Thev  who 
have  the  inheritance  of  sons,  have  the  education  of 
sons  and  the  disposition  of  sons  :  they  have  the  Spi¬ 
rit  of  adoption,  whereby  they  cry,  Abba,  Father, 


Rom.  8.  15.  And  because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your  hearts,  cry¬ 
ing,  Abba,  Father,  Gal.  4.  6. 

This  meetness  for  heaven  is  the  earnest  of  the 
Spirit  in  our  heart ;  which  is  part  of  payment,  and 
assures  the  full  payment.  They  who  are  sancti¬ 
fied,  shall  be  glorified,  (Rom.  8.  30.)  and  will  be 
for  ever  indebted  to  the  grace  of  God,  which  hath 
sanctified  them. 

II.  Concerning  the  person  of  the  Redeemer.  Glo¬ 
rious  things  are  here  said  of  him  ;  for  blessed  Paul 
was  full  of  Christ,  and  took  all  occasions  to  speak 
honourably  of  him.  He  speaks  of  him  distinctly  as 
God,  .and  as  Mediator.  As  God  he  speaks  of  him, 
v.  15—17. 

1.  He  is  the  Image  of  the  invisible  God.  Not  as 
man  was  made  in  the  image  of  God,  (Gen.  1.  26.) 
in  his  natural  faculties  and  dominion  over  the  crea¬ 
tures  :  no,  he  is  the  express  Image,  of  his  person, 
Heb.  1.  3.  He  is  so  the  Image  of  God,  as  the  Son 
is  the  image  of  his  Father,  who  has  a  natural  like¬ 
ness  to  him  ;  and  as  he  who  has  seen  him,  has  seen 
the  Father ;  and  his  glory  was  the  glory  of  the  only 
begotten  of  the  Father,  John  1.  14. — 14.  9. 

2.  He  is  the  First-born  of  every  creature.  Not  that 
he  is  himself  a  creature  ;  for  it  is  <nr/>a’7cTsxoc  <sraV>ic 
x7«V«&>c — born  or  begotten  before  all  the  creation,  or 
any  creature,  was  made ;  which  is  the  scripture¬ 
way  of  representing  eternity,  and  by  which  the. 
eternity  of  God  is  represented  to  us ;  I  was  set  up 
from  everlasting,  from  the  beginning,  or  ever  the 
earth  was ;  when  there  was  no  depth,  before  the 
mountains  were  settled,  while  as  yet  he  had  not  made 
the  earth,  Prov.  8.  23 — 26.  It  signifies  his  dominion 
over  all  things ;  as  the  first-born  in  a  family  is  heir 
and  lord  of  all,  so  he  is  the  Heir  of  all  things,  Heb. 
1.  2.  The  word,  with  only  the  change  in  the  ac¬ 
cent,  'zvpoiloTOKo;,  signifies  actively,  the  first  begetter 
or  producer  of  all  things,  and  so  it  well  agrees  with 
the  following  clause  :  Vicl.  Isidor.  Peleus.  epist.  30. 
lib.  3. 

3.  He  is  so  far  from  being  himself  a  creature,  that 
he  is  the  Creator:  For  by  him  were  all  things  cre- 

I  a  ted,  which  are  in  heaven  and  earth,  visible  and  in- 
\  visible,  v.  16.  He  made  all  things  out  of  nothing ;  the 
|  highest  angel  in  heaven,  as  well  as  men  upon  earth, 
i  He  made  the  world,  the  upper  and  lower  world, 
with  all  the  inhabitants  of  both ;  all.  things  were 
made  by  him,  and  without  him  was  not  any  thing 
!  made,  which  was  made,  John  1.  3.  He  speaks  hero 
j  as  if  there  were  several  orders  of  angels ;  whether 
thrones,  or  dominions,  or  principalities ,  or  powers- 
which  must  signify  either  different  degrees  of  excel 
lence,  or  different  offices  and  employment.  Angels, 
authorities,  and  powers,  1  Pet.  3.  22.  Christ  is  the 
eternal  Wisdom  of  the  Father,  and  the  world  was 
made  in  wisdom.  He  is  the  eternal  Word,  and  the 
world  was  made  by  the  word  of  God.  He  is  the 
Arm  of  the  Lord,  and  the  world  was  made  by  that 
'arm.  All  things  are  created  by  him  and  for  hirr  ; 
if  au-rii  xai  {if  siircv.  Being  created  by  him,  they 
were  created  for  him  ;  being  made  by  his  power, 
they  were  made  according  to  his  pleasure,  and  lor 
his  praise.  He  is  the  End,  as  well  as  the  Cause  of 
;  all  things.  7'o  him  are  all  things,  Rom.  11.  36.  tit 

I  Otu TCr  TO  VciV'T:*.. 

4.  He  is  before  all  things.  He  had  a  being  before 
:  the  world  was  made  ;  before  the  beginning  of  time, 
j  and  therefore  from  all  eternitv.  Wisdom  was  with 

the  Father,  and  hossessed  by  him  in  the  begin¬ 
ning  of  his  ways,  before  his  works  of  old,  Prov.  8. 
22.  And  in  the  beginning  the  Word  was  with  God, 
and  was  God,  John  1.  1.  He  not  only  had  a  being 
before  he  was  born  of  the  virgin,  but  he  had  a  being 
before  all  time. 

5.  By  him  all  things  consist.  They  not  only  sub 
sist  in  their  beings,  but  consist  in  their  order  and  de 


592 


COLOSSI  ANS,  i. 


pendencies.  He  not  only  created  them  all  at  first, 
but  it  is  by  the  word  of  hits  power  that  they  are  still 
upheld ,  Heb.  1.  3.  The  whole  creation  is  kept  to¬ 
gether  by  the  power  of  the  Son  of  God,  and  made 
to  consist  in  its  proper  frame.  It  is  preserved  from 
disbanding,  and  running  into  confusion. 

The  apostle  next  shews  what  he  is  as  Mediator, 
v.  IS,  19. 

(1.)  He  is  the  Head  of  the  body,  the  church :  not 
only  a  Head  of  government  and  direction,  as  the 
king  is  the  head  of  the  state,  and  has  right  to  pre¬ 
scribe  laws,  but  a  Head  of  vital  influence,  as  the  head 
in  the  natural  body  :  for  all  grace  and  strength  are 
derived  from  him  ;  and  the  church  is  his  body,  the 
fulness  of  him  who  filleth  all  in  all,  Eph.  1.  22,  23. 

(2.)  He  is  the  Beginning,  the  First-born  from  the 
dead,  /st^oitotox#? ;  the  Principle,  the  First-born 
from  the  dead  ;  the  Principle  of  our  resurrection,  as 
well  as  the  First-born  himself.  All  our  hopes  and 
joys  take  their  rise  from  him  who  is  the  Author  of 
our  salvation.  Not  that  he  was  the  first  who  ever 
rose  from  the  dead,  but  the  first  and  only  one  who 
rose  by  his  own  power,  and  was  declared  to  be  the 
Son  of  God,  and  Lord  of  all  things.  And  he  is  the 
Head  of  the  resurrection,  and  has  given  us  an  ex¬ 
ample  and  evidence  of  our  resurrection  from  the 
dead.  He  rose  as  the  First-fruits,  1  Cor.  15.  20. 

(3.)  He  hath  in  all  things  the  pre-eminence.  It 
was  the  will  of  the  Father  that  he  should  have  all 
power  in  heaven  and  earth,  that  he  might  be  pre¬ 
ferred  above  angels,  and  all  the  powers  in  heaven  ; 
(he  has  obtained  a  more  excellent  name  than  they, 
Heb.  1.  4. )  and  that  in  all  the  affairs  of  the  kingdom 
of  God  amongmen  he  should  have  the  pre-eminence. 
He  has  the  pre-eminence  in  the  hearts  of  his  people 
above  the  world  and  the  flesh  ;  and  by  giving  him 
the  pre-eminence  we  comply  with  the  Father’s  will, 
That  all  men  should  honour  the  Son,  even  as  they 
honour  the  Father,  John  5.  23. 

(4.)  All  fulness  dwells  in  him,  and  it  pleased  the 
Father  it  should  do  so ;  {y.  19.)  not  only  a  fulness  of 
abundance  for  himself,  but  redundance  for  us ;  a 
fulness  of  merit  and  righteousness,  of  strength  and 
grace.  As  the  head  is  the  seat  and  source  of  the 
animal  spirits,  so  is  Christ  of  all  graces  to  his  people. 
It  p leased  the  Father  that  all  fulness  should  dwell  in 
him  ;  and  we  may  have  free  resort  to  him  for  all  that 
grace  which  we  have  occasion  for.  He  not  only  in¬ 
tercedes  for  it,  but  is  the  Trustee  in  whose  hands  it 
is  lodged  to  dispense  to  us.  Of  his  fulness  we  receive, 
and  grace  for  grace  ;  grace  in  us  answering  to  that 
grace  which  is  in  him  ;  (John-1.  16.)  and  he  Jills  all 
in  alt,  Eph.  1.  23. 

III.  Concerning  the  work  of  redemption.  He 
speaks  of  the  nature  of  it,  or  wherein  it  consists  ; 
and  of  the  means  of  it,  by  which  it  was  procured. 

1.  Wherein  it  consists.  It  is  made  to  lie  in  two 
things.  (1.)  In  the  remission  of  sin  ;  In  whom  we 
have  redemption,  even  the  forgiveness  of  sins,  v.  14. 
It  was  sin  which  sold  us,  sin  which  enslaved  us  :  if 
we  are  redeemed,  we  must  be  redeemed  from  sin  ; 
and  this  is  by  forgiveness,  or  remitting  the  obligation 
to  punishment.  So  Eph.  1.  7.  In  whom  we  have 
redemption,  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace.  (2.)  In  reconciliation  to  God, 
God  by  him  reconciled  all  things  to  himself,  v.  20. 
He  is  the  Mediator  of  reconciliation,  who  procures 
peace  as  well  as  pardon,  and  brings  them  into  a  state 
of  friendship  and  favour  at  present,  and  will  bring 
all  holy  creatures,  angels  as  well  as  men,  into  one 
glorious  and  blessed  society  at  last ;  things  in  earth, 
or  things  in  heaven.  So  Eph.  1.  10.  He  wilt  gather 
together  in  one  all  things  in  Christ,  both  which  are  in 
heaven,  and  which  are  on  earth.  The  word  is  4***i- 
$ — he  will  bring  them  all  under  one 
head.  The  Gentiles,  who  were  alienated,  and  ene-  , 
mies  in  their  minds  by  wicked  works,  yet  now  hath  , 


!!  he  reconciled,  v.  21.  Here  see  what  was  their  con 
dition  by  nature,  and  in  their  Gentile  state — es¬ 
tranged  from  God,  and  at  enmity  with  God  :  and  vet 
this  enmity  is  slain,  and,  notwithstanding  this  dis¬ 
tance,  we  are  now  reconciled.  Christ  has  laid  the 
foundation  for  our  reconciliation  ;  for  he  has  paid  the 
price  of  it,  has  purchased  the  proffer  and  promise 
of  it,  proclaims  it  as  a  Prophet,  applies  it  as  a  King. 
Observe,  The  greatest  enemies  to  God,  who  have 
stood  at  the  greatest  distance,  and  bidden  him  de¬ 
fiance,  may  be  reconciled,  if  it  is  not  their  own  fault. 

2.  How  the  redemption  is  procured  It  is  through 
his  blood,  ( v .  14.)  he  has  made  peace  through  the 
blood  of  his  cross,  [y.  20.)  and  it  is  in  the  body  of  his 
flesh  through  death,  v.  22.  It  was  the  blood  which 
made  an  atonement,  for  the  blood  is  the  life;  and 
without  the  shedding  of  blood  there  is  no  remission, 
Heb.  9.  22.  There  was  such  a  value  in  the  blood  of 
Christ,  that,  on  the  account  of  Christ’s  shedding  it, 
God  was  willing  to  deal  with  men  upon  new  terms, 
and  bring  them  under  a  covenant  of  grace  ;  and.  for 
his  sake,  and  in  consideration  of  his  death  upon  the 
cross,  to  pardon  and  accept  to  favour  all  who  com¬ 
ply  with  them. 

IV.  Concerning  the  preaching  of  this  redemption. 
Here  observe, 

1.  To  whom  it  was  preached  ;  To  every  poor  crea¬ 
ture  under  heaven  ;  ( v .  23.)  it  was  ordered  to  be 
preached  to  every  creature,  Mark  16.  15.  It  may 
be  preached  to  every  creature  ;  for  the  gospel  ex¬ 
cludes  none  who  do  not  exclude  themselves.  More 
or  less  it  has  been,  or  will  be,  preached  to  every 
nation  ;  though  many  have  sinned  away  the  light  of 
it,  and  perhaps  some  have  never  yet  enjoyed  it. 

2.  By  whom  it  was  preached;  Whereof  I  Paul 
am  made  a  minister.  Paul  was  a  great  apostle ;  but 
he  looks  upon  it  as  the  highest  of  his  titles  of  honour, 
to  be  a  minister  of  the  gospel  of  Jesus  Christ.  Paul 
takes  all  occasions  to  speak  of  his  office  ;  for  he  mag¬ 
nified  his  office,  Rom.  11.  13.  And  again  in  v.  25. 
Whereof  lam  made  a  minister.  Observe  here,  (1.) 
Whence  Paul  had  his  ministry ;  it  was  according  to 
the  dispensation  of  God  which  was  given  to  him,  (r. 
25.)  the  economy  or  wise  disposition  of  things  in  the 
house  of  God.  He  -was  stewar  'and  master-builder , 
and  this  was  given  to  him  :  I  did  not  usurp  it,  or 
take  it  to  himself ;  and  he  cof  d  not  challenge  it  as 
a  debt.  He  received  it  from  ( .od  as  a  gift,  and  took 
it  as  a  favour.  (2.)  For  whose  sake  he  had  his  mi¬ 
nistry;  “  It  is  for  you,  for  your  benefit:  ourselves 
your  servants  for  Jesus'  sake,  '  Cor.  4.  5.  We  are 
Christ’s  ministers  for  the  good,  f  his  people:  to  fulfil 

'  the  word  of  God,  fully  to  preach  it,  of  which  you 
I  will  have  the  greater  advantage.  The  more  we  fulfil 
our  ministry,  or  fill  up  the  parts  of  it,  the  greater 
!  will  be  the  benefit  of  the  people  ;  they  will  be  the 
;  more  filled  with  knowledge,  and  furnished  for  ser¬ 
vice.”  (3.)  What  kind  of  preacher  Paul  was.  This 
is  particularly  represented.  [1.  ]  He  was  a  suffering 
preacher ;  Who  now  rejoice  in  my  sufferings  for  you, 
v.  24.  He  suffered  in  the  cause  of  Christ,  and  for 
the  good  of  the  church.  He  suffered  for  preach¬ 
ing  the  gospel  to  them.  And  while  he  suffered  in  so 
good  a  cause,  he  could  rejoice  in  his  sufferings  ;  re¬ 
joice  that  he  was  counted  worthy  to  suffer,  and  es¬ 
teem  it  an  honour  to  him.  And  Jill  up  that  which  is 
behind  of  the  affliction  of  Christ  in  my  flesh.  Not 
that  the  afflictions  of  Paul,  or  any  other,  were  expi¬ 
ations  for  sin,  as  the  sufferings  of  Christ  were. 
There  was  nothing  wanting  in  them  ;  nothing  which 
needed  to  be  filled  up :  they  were  perfectly  sufficient 
to  answer  the  intention  of  them,  the  satisfaction  of 
God’s  justice,  in  order  to  the  salvation  of  his  people. 
But  the  sufferings  of  Paul  and  other  good  ministers 
made  them  conformable  to  Christ ;  and  they  followed 
him  in  his  suffering  state  :  so  they  are  said  to  fill  up 
wha*  was  behind  of  the  sufferings  of  Christ,  as  the 


593 


COLOSSI ANS,  II. 


wax  fills  up  the  vacuities  of  the  seal,  when  it  receives 
the  impression  of  it.  Or  it  may  be  meant  not  of 
Christ’s  sufferings,  but  of  his  suffering  for  Christ. 
He  filled  up  that  which  was  behind.  He  had  a  cer¬ 
tain  rate  and  measure  of  suffering  for  Christ  assigned 
him  ;  and  as  his  sufferings  were  agreeable  to  that  ap¬ 
pointment,  so  he  was  still  filling  up  more  and  more 
what  was  behind,  or  remained  of  them  to  his  share. 
[2.  ]  He  was  a  close  preacher :  he  preached  not  only 
in  public,  but  from  house  to  house,  from  person  to 
person.  Whom  we } ireach ,  warning  every  man,  and 
teaching  every  man  in  all  wisdom,  v.  28.  Every  man 
has  need  to  be  warned  and  taught,  and  therefore  let 
every  man  have  his  share.  Observe,  First,  When 
we  warn  people  of  what  they  do  amiss,  we  must 
teach  them  to  do  better  :  warning  and  teaching  must 
go  together.  Secondly,  Men  must  be  warned  and 
taught  in  all  wisdom.  We  must  choose  the  fittest  ] 
seasons,  and  use  the  likeliest  means,  and  accommo¬ 
date  ourselves  to  the  different  circumstances  and  ca¬ 
pacities  of  those  we  have  to  do  with,  and  teach  them 
as  they  are  able  to  bear.  That  which  he  aimed  at,  ■ 
was,  to  present  every  man  perfect  in  Christ  Jesus, 
TiKtib? :  either  perfect  in  the  knowledge  of  the  Chris¬ 
tian  doctrine ;  ( Let  us  therefore,  as  many  as  are  per¬ 
fect,  be  thus  minded,  Philip.  5.  15.  2  Tim.  3.  17.) 
or  else  crowned  with  a  glorious  reward  hereafter, 
when  he  will  present  to  himself  a  glorious  church, 
(Eph.  5.  27.)  and  bring  them  to  the  spirits  of  just 
men  made  perfect,  Heb.  12.  23.  Observe,  Ministers 
ought  to  aim  at  the  improvement  and  salvation  of  | 
every  particular  person  who  hears  them.  Thirdly, 
He  was  a  laborious  preacher,  and  one  who  took 
pains  :  he  was  no  loitei'er,  and  did  not  do  the  work  j 
of  the  Lord  negligently ;  (v.  29.)  Whereunto  I  also 
labour,  striving  according  to  his  working,  which 
worketh  in  me  mightily.  Tie  laboured  and  strove  ;  1 
used  great  diligence,  and  contended  with  many  diffi¬ 
culties,  according  to  the  measure  of  grace  afforded 
to  him,  and  the  extraordinary  presence  of  Christ 
which  was  with  him.  Observe,  As  Paul  laid  out 
himself  to  do  much  good ;  so  he  had  this  favour,  that 
the  power  of  God  wrought  in  him  the  more  effectu¬ 
ally.  The  more  we  labour  in  the  work  of  the  Lord, 
the  greater  measure  >f  help  we  may  expect  from 
him  in  it ;  (Eph.  3.  7,^  According  to  the  gift  of  the 
grace  of  God  given  w  to  me,  by  the  effectual  work¬ 
ing  of  his  power. 

3.  The  gospel  whicn  was  preached.  We  have 
an  account  of  that ;  .  ven  the  mystery  which  hath 
been  hid  from  ages,  an  from  generations,  but  is  now 
made  manifest  to  his  sa.nts,  v.  26,  27.  Observe,  (1.) 
The  mystery  of  the  gospel  was  long  hidden  :  it  was 
concealed  from  ages  and  generations,  the  several  j 
ages  of  the  church  under  the  Old  Testament-dispen¬ 
sation.  They  were  in  a  state  of  minority,  and  train¬ 
ing  up  for  a  more  perfect  state  of  things,  and  could 
not  look  to  the  end  of  those  things  which  were  or¬ 
dained,  2  Cor.  3.  13.  (2.)  This  mystery  now,  in  the 
fulness  of  time,  is  made  manifest  to  the  saints,  or 
clearly  revealed  and  made  apparent.  The  veil  which  \ 
was, over  Moses's  face,  is  done  away  in  Christ,  2  Cor.  j 
3.  14.  The  meanest  saint  under  the  gospel  under¬ 
stands  more  than  the  greatest  prophets  under  the 
law.  He  who  is  least  in  the  kingdom  of  heaven,  is 
greater  than  they.  The  mystery  of  Christ,  which 
in  other  ages  was  not  made  known  unto  the  sons  of 
men,  is  now  revealed  unto  his  holy  apostles  and  pro¬ 
phets  by  the  Spirit,  Eph.  3.  4,  5.  And  what  is  this 
mystery  ?  It  is  the  riches  of  God's  glory  among  the 
Gentiles.  The  peculiar  doctrine  of  the  gospel  was 
a  mystery  which  was  before  hid,  and  is  now  made 
manifest  and  made  known.  But  the  great  mystery 
here  referred  to,  is,  the  breaking  down  the  partition- 
wall  between  the  Jew  and  Gentile,  and  preaching 
the  gospel  to  the  Gentile  world,  and  making  them 
partakers  of  the  privileges  of  the  gospel-state  w’ho 

Vol.  vi. — 4  F 


before  lay  in  ignorance  and  idolatry ;  that  the  Gen¬ 
tiles  should  be  fellow-heirs,  and  of  the  same  body,  and 
partakers  together  of  his  promise  in  Christ  by  the  gos¬ 
pel,  Eph.  3.  6.  Which  mystery,  thus  made  known, 
is,  Christ  in  you  the  hope  of  glory,  or  among  you. 
Observe,  Christ  is  the  hope  of  Glory.  The  ground 
of  our  hope  is  Christ  in  the  word,  or  the  gospel-re¬ 
velation,  declaring  the  nature  and  methods  of  ob¬ 
taining  it.  The  evidence  of  our  hope  is  Christ  in  the 
heart,  or  the  sanctification  of  the  soul,  and  its  pre¬ 
paration  for  the  heavenly  glorj . 

4.  The  duty  of  those  who  are  interested  in  this 
redemption  ;  If  ye  continue  in  the  faith,  grounded 
and  settled,  and  be  not  moved  away  from  the  hope 
of  the  gospel  which  ye  have  heard,  v.  23.  We  must 
continue  in  the  faith  grounded  and  settled,  and  not 
be  moved  away  from  the  hope  of  the  gospel,  that  is, 
we  must  be  so  well  fixed  in  our  minds,  as  not  to  be 
moved  from  it  by  any  temptations.  We  must  be 
steadfast  and  unmovable,  (1  Cor.  15.  58.)  and  hold 
fast  the  profession  of  ourfaith  without  wavering, 
Heb.  10.  23.  Observe,  Then  only  can  we  expect 
the  happy  end  of  our  faith,  when  we  continue  in  the 
faith,  and  are  so  far  grounded  and  settled  in  it,  as  not 
to  be  moved  from  it.  We  must  not  draw  back  unto 
perdition,  but  believe  unto  the  saving  of  the  soul, 
Heb.  10.  39.  We  must  be.  faithful  to  death,  through 
all  trials,  that  we  may  receive  the  crown  of  life,  and 
receive  the  end  of  our  faith,  the  salvation  of  our 
souls,  1  Pet.  1.  9. 

CHAP.  II. 

I.  The  apostle  expresses  concern  for  the  Colossians,  v.  1  . .  4. 
II.  He  repeats  it  again,  . v.  5.  III.  He  cautions  them  against 
false  teachers  among  the  Jews,  (v.  6,  7.)  and  against  the 
Gentile  philosophy,  v.  8. .  12.  IV.  He  represents  the  pri¬ 
vileges  of  Christians,  v.  13..  15.  And  concludes  with  a 
caution  against  the  judaizing  teachers,  and  those  who 
would  introduce  the  worship  of  angels,  v.  16.  .23. 

1 .  I  would  that  ye  knew  what  great 

Jl  conflict  I  have  for  you,  and  for  them 
at  Laodicea,  and  for  as  many  as  have  not 
seen  my  face  in  the  flesh;  2.  That  their 
hearts  might  be  comforted,  being  knit  to¬ 
gether  in  love,  and  unto  all  riches  of  the 
full  assurance  of  understanding,  to  the  ac¬ 
knowledgment  of  the  mystery  of  God,  and 
of  the  Father,  and  of  Christ;  3.  In  whom 
are  hid  all  the  treasures  of  wisdom  and 
knowledge. 

We  may  observe  here  the  great  concern  which  Paul 
had  for  these  Colossians,  and  the  other  churches, 
which  he  had  not  any  personal  knowledge  of.  The 
apostle  had  never  been  at  Colosse,  and  the  church 
planted  there  was  not  of  his  planting  ;  and  yet  he 
had  as  tender  a  care  of  it,  as  il  it  had  been  the  only 
people  of  his  charge ;  (i\  1.)  For  I  would  that  ye 
knew  what  great  conflict  I  have  for  you,  and  Jor 
them  at  Laodicea,  and  for  as  many  as  have  not  seen 
my  face  in  the  fesh.  Observe,  (1.)  Paul’s  care  of 
the  church  was  such  as  amounted  to  a  conflict.  He 
was  in  a  sort  of  agony,  and  had  a  constant  fear  re¬ 
specting  what  would  become  of  them.  Herein  he 
was  a  follower  of  his  Master,  who  was  in  an  agony 
for  us,  and  was  heard  in  that  he  feared.  Observe, 
(2.)  We  may  keep  up  a  communion  by  faith,  hope, 
and  holy  love,  even  with  those  churches  and  fellow- 
Christians,  of  whom  we  have  no  personal  knowledge, 
and  with  whom  we  have  no  conversation.  We  can 
think,  and  pray,  and  be  concerned  for  one  another, 
at  the  greatest  distance ;  and  those  we  never  saw  in 
the  flesh,  we  may  hope  to  meet  in  heaven. 

But  what  was  it  that  the  apostle  desired  for  them  ? 


594 


COLOSSI  ANS,  11. 


v.  2.  That  their  hearts  might  be  comforted,  being  | 
knit  together  in  love,  8cc.  It  was  their  spiritual  wel¬ 
fare  that  he  was  solicitous  about.  He  does  not  say, 
that  they  may  be  healthy  and  merry,  and  rich  and 
great  and  prosperous  ;  but  that  their  hearts  may  be 
comforted.  Note,  The  prosperity  of  the  soul  is  the 
best  prosperity,  and  what  we  should  be  most  solicit¬ 
ous  about  for  ourselves  and  others.  We  have  here 
a  description  of  soul-prosperity. 

1.  When  our  knowledge  grows  to  an  understand¬ 
ing  of  the  mystery  of  God,  and  of  the  Father,  and 
of  Christ ;  then  the  soul  prospers,  when  we  come  to 
have  a  more  clear,  distinct,  methodical  knowledge 
of  the  truth  as  it  is  in  Jesus.  To  understand  the  mys¬ 
tery,  either  what  was  before  concealed,  but  is  now 
made  known  concerning  the;  Father  and  Christ :  or, 
the  mystery  before-mentioned,  of  calling  the  Gen¬ 
tiles  into  the  Christian  church,  as  the  Father  and 
Christ  have  revealed  it  in  the  gospel ;  and  not  barely 
to  speak  of  it  by  rote,  or  as  we  have  been  taught  it 
by  our  catechisms,  but  to  be  led  into  it,  and  enter 
into  the  meaning  and  design  of  it.  This  is  what  we 
should  labour  after,  and  then  the  soul  prospers. 

2.  When  our  faith  grows  to  a  full  assurance,  and 
bold  acknowledgment  of  this  mystery.  (1.)  To  a 
full  assurance,  or  a  well-settled  judgment,  upon  their 
proper  evidence,  of  the  great  truths  of  the  gospel ; 
without  doubting,  or  calling  them  in  question,  bvjt 
embracing  them  with  the  highest  satisfaction,  as 
faithful  sayings,  and  worthy  of  all  acceptation. 
(2.)  When  it  comes  to  a  free  acknowledgment ;  and 
we  not  only  believe  with  the  heart,  but  are  ready, 
when  called  to  it,  to  make  confession  with  our  mouth; 
and  are  not  ashamed  of  our  Master  and  our  holy  re¬ 
ligion,  under  the  frowns  and  violence  of  their  ene¬ 
mies.  This  is  called  the  riches  of  the  full  assurance 
of  understanding.  Great  knowledge  and  strong  faith 
make  a  soul  rich.  This  is  being  rich  toward  God, 
and  rich  in  faith,  and  the  true  riches,  Luke  12.  2i. 
Jam.  2.  5. 

3.  It  consists  in  the  abundance  of  comfort  in  our 
souls;  That  their  hearts  might  be  comforted.  The 
soul  then  prospers,  when  it  is filled  with  joy  and  peace, 
(Rom.  15.  13.)  and  has  a  satisfaction  within,  which 
all  the  troubles  without  cannot  disturb  ;  and  is  able 
to  joy  in  the  Lord,  when  all  other  comfoi’ts  fail,  Hab. 
3.  17,  18. 

4.  The  more  intimate  communion  we  have  with 
our  fellow-Christians,  the  more  the  soul  prospers ; 
Being  knit  together  in  love.  Holy  love  knits  the 
hearts  of  Christians  one  to  another;  and  faith  and  love 
both  contribute  to  our  comfort.  The  stronger  our 
faith  is,  and  the  warmer  our  love,  the  more  will  our 
comfort  be. 

Having  occasion  to  mention  Christ;  (v.  2. )  accord¬ 
ing  to  his  usual  way,  he  makes  this  remark,  to  his 
honour ;  (v.  3. )  h\  whom  are  hid  all  the  treasures  of 
wisdom  and  knowledge.  He  had  said,  (r//.  1.  19.) 
That  all  fulness  dwells  in  him  :  here  he  mentions 
particularly  the  treasures  of  wisdom  and  knowledge. 
There  is  a  fulness  of  wisdom  in  him,  as  he  has  per¬ 
fectly  revealed  the  will  of  God  to  mankind.  Observe, 
The  treasures  of  wisdom  are  hid,  not  from  us,  but 
for  us,  in  Christ.  They  who  would  be  wise  and 
knowing,  must  apply  themselves  to  Christ.  We 
must  spend  upon  the  stock  which  is  laid  up  for  us  in 
him,  and  draw  from  the  treasures  which  are  hid  in 
him.  He  is  the  Wisdom  of  God,  and  is  of  God  made 
unto  us  Wisdom,  See.  1  Cor.  1.  24,  30. 

His  concern  for  them  is  repeated  ;  (r.  5.)  Though 
lam  absent  in  the  flesh,  yet  am  I  with  you  in  the 
spirit ;  joying,  and  beholding  your  order,  and  the 
steadfastness  of  your  faith  in  Christ.  Observe,  (1.) 
We  may  be  present  in  spirit  with  those  churches  and 
Christians  from  whom  we  are  absent  in  bodv  ;  forthe 
communion  of  saints  is  a  spiritual  thing.  Paul  had 
heard  concerning  the  Colossians,  that  they  were 


orderly  and  regular ;  and  though  he  had  never  seen 
them,  nor  was  present  with  them,  he  tells  them  he 
could  easily  think  himself  among  them,  and  look  with 
pleasure  upon  their  good  behaviour.  Observe,  (2.) 
The  order  and  steadfastness  of  Christians  are  matter 
of  joy  to  ministers;  they  joy  when  they  behold  their 
order,  their  regular  behaviour,  and  steadfast  adher 
ence  to  the  Christian  doctrine.  Observe,  (3.)  The 
more  steadfast  our  faith  in  Christ  is,  the  better  order 
there  will  be  in  our  whole  conversation  ;  for  we  live 
and  walk  by  faith,  2  Cor.  5.  7.  Heb.  10.  38. 

4.  And  this  I  say,  lest  any  man  should 
beguile  you  with  enticing  words.  5.  For 
though  1  be  absent  in  the  flesh,  yet  am  I 
with  you  in  the  spirit,  joying,  and  beholding 
your  order,  and  the  steadfastness  of  your 
faith  in  Christ.  6.  As  ye  have  therefore 
received  Christ  Jesus  the  Lord,  so  walk  ye 
in  him;  7.  Rooted  and  built  up  in  him,  and 
stablished  in  the  faith,  as  ye  have  been 
taught,  abounding  therein  with  thanksgiv¬ 
ing.  8.  Beware  lest  any  man  spoil  you 
through  philosophy  and  vain  deceit,  after 
the  tradition  of  men,  after  the  rudiments  of 
the  world,  and  not  after  Christ.  9.  For  in 
him  dwelleth  all  the  fulness  of  the  Godhead 
bodily.  10.  And  ye  are  complete  in  him, 
who  is  the  head  of  all  principality  and 
power.  11.  In  whom  also  ye  are  circum¬ 
cised  with  the  circumcision  made  without 
hands,  in  putting  off  the  body  of  the  sins  of 
the  flesh  by  the  circumcision  of  Christ: 
12.  Buried  with  him  in  baptism,  wherein 
also  ye  are  risen  with  him  through  the  faith 
of  the  operation  of  God,  who  hath  raised 
him  from  the  dead. 

The  apostle  cautions  the  Colossians  against  de¬ 
ceivers  ;  (v.  4. )  And  this  I  say,  lest  any  man  beguile 
you  with  enticing  words;  and  v.  8.  Lest  any  man 
spoil  you.  He  insists  so  much  upon  the  perfection 
of  Christ  and  the  gospel-revelation,  to  preserve  them 
from  the  insnaring  insinuations  of  those  who  would 
corrupt  their  principles.  Note,  1.  The  way  in 
which  Satan  spoils  souls,  is,  by  beguiling  them.  He 
deceives  them,  and  by  it  slays  them.  He  is  the  old 
serpent  who  beguiled  Eve  through  hissubtlety,  2  Cor. 
11.  3.  He  could  not  ruin  us  if  he  did  not  cheat  us ; 
and  he  could  not  cheat  us  but  by  our  own  fault  and 
folly.  2.  Satan’s  agents,  who  aim  to  spoil  them, 
beguile  them  with  enticing  words.  See  the  danger 
of  enticing  words  ;  how  many  are  ruined  by  the  flat¬ 
tery  of  those  who  lie  in  wait  to  deceive  ;  and  bv  the 
false  disguises  and  fair  appearances  of  evil  principles 
and  wicked  practices.  By  good  words,  and ’fair 
speeches,  they  deceive  the  hearts  of  the  simple,  Rom. 
16.  18.  “  You  ought  to  stand  upon  your  guard 

against  enticing  words,  and  be  aware  and  afraid  of 
those  who  would  entice  you  to  any  evil ;  for  that 
which  they  aim  at,  is,  to  spoil  you.”  If  sinners 
entice  thee,  consent  thou  not,  Prov.  1.  10.  Observe, 

I.  A  sovereign  antidote  against  seducers  ;  (v.  6,  7. ) 
As  ye  have  therefore  received  Christ  Jesus  the  Lord, 
so  walk  ye  in  him,  rooted  and  built  up,  &c.  Here 
note,  1.  AH  Christians  have,  in  profession  at  least, 
received  Jesus  Christ  the  Lord ;  received  him  as 
Christ,  the  great  Prophet  of  the  church,  anointed  by 
God  to  reveal  his  will ;  as  Jesus  the  great  High  Priest, 
and  Saviour  from  sin  and  wrath,  by  the  expiatory 
sacrifice  of  himself ;  and  as  Lord,  or  Sovereign  and 


595 


COLOSSI ANS,  II. 


King,  whom  we  are  to  obey  and  be  subject  to.  Re¬ 
ceived  him,  consented  to  him,  taken  him  for  our’s,  in 
every  relation  and  capacity,  and  for  all  the  purposes 
and  uses  of  them.  2.  The  great  concern  of  those 
who  have  received  Christ,  is,  to  walk  in  him ;  to 
make  their  practices  conformable  to  their  principles, 
and  their  conversations  agreeable  to  their  engage¬ 
ments.  As  we  have  received  Christ,  or  consented 
to  be  his ;  so  we  must  walk  with  him  in  our  daily 
course,  and  keep  up  our  communion  with  him.  3. 
The  more  closely  we  walk  with  Christ,  the  more  we 
are  rooted  and  established  in  the  faith.  A  good  con¬ 
versation  is  the  best  establishment  of  a  good  faith. 
If  we  walk  in  him,  we  shall  be  rooted  in  him;  and 
the  more  firmly  we  are  rooted  in  him,  th*  more 
closely  we  shall  walk  in  him;  rooted  and  ouilt  u/i. 
Observe,  We  cannot  be  built  up  in  Christ,  unless  we 
are  first  rooted  in  him.  We  must  be  united  to  him 
by  a  lively  faith,  and  heartily  consent  to  his  cove¬ 
nant  ;  and  then  we  shall  grow  ufi  in  him  in  all  things ; 
“  As  ye  have  been  taught ;  according  to  the  rule  of 
the  Christian  doctrine,  in  which  ye  have  been  in¬ 
structed.  ”  Observe,  A  good  education  has  a  good 
influence  upon  our  establishment.  W e  must  be  esta¬ 
blished  in  the  faith,  as  we  have  been  taught,  abound¬ 
ing  therein.  Observe,  Being  established  in  the  faith, 
we  must  abound  therein,  and  improve  in  it  more  and 
more ;  and  this  with  thanksgiving.  Again,  The  way 
to  have  the  benefit  and  comfort  of  God’s  grace,  is, 
to  be  much  in  giving  thanks  for  it.  We  must  join 
thanksgiving  to  all  our  improvements,  and  be  sen¬ 
sible  of  the  mercy  of  all  our  privileges  and  attain¬ 
ments.  Observe, 

II.  The  fair  warning  given  us  of  our  danger;  (y. 
8.)  Beware  lest  any  man  sjxoil  you  through  J ihiloso - 
phy  and  vain  deceit,  after  the  tradition  of  men,  after 
the  rudiments  of  the  world,  and  not  after  Christ. 
There  is  a  philosophy  which  is  a  noble  exercise  of 
our  reasonable  faculties,  and  highly  serviceable  to 
religion  ;  such  a  study  of  the  works  of  God  as  leads 
us  to  the  knowledge  of  God,  and  confirms  our  faith 
in  him.  But  there  is  a  philosophy  which  is  vain  and 
deceitful ;  which  is  prejudicial  to  religion,  and  sets 
up  the  wisdom  of  man  in  competition  with  the  wis¬ 
dom  of  God;  and  while  it  pleases  men’s  fancies,  ruins 
their  faith  ;  as  nice  and  curious  speculations  about 
things  above  us,  or  of  no  use  and  concern  to  us  ;  or  a 
care  of  words  and  terms  of  art,  which  have  only  an 
empty,  and  often  a  cheating,  appearance  of  know¬ 
ledge.  After  the  tradition  of  men,  after  the  rudi¬ 
ments  of  the  world:  this  plainly  reflects  upon  the 
Jewish  pedagogy  or  economy,  as  well  as  the  Pagan 
learning.  The  Jews  governed  themselves  by  the 
traditions  of  their  elders,  and  the  rudiments  or  ele¬ 
ments  of  the  world,  the  rites  and  observances  which 
were  only  preparatory  and  introductory  to  the  gos¬ 
pel-state  :  the  Gentiles  mixed  ther  maxims  of  phi¬ 
losophy  with  their  Christian  principles ;  and  both 
alienated  their  minds  from  Christ.  They  who  pin 
their  faith  on  other  men’s  sleeves,  and  walk  in  the  J 
way  of  the  world,  are  turned  away  from  following 
after  Christ. 

The  deceivers  were  especially  the  Jewish  teachers, 
who  endeavoured  to  keep  up  the  law  of  Moses  in 
conjunction  with  the  gospel  of  Christ,  but  really  in 
competition  with  it,  and  contradiction  to  it.  Now 
here  the  apostle  shews, 

1.  That  we  have  in  Christ  the  substance  of  all  the 
shadows  of  the  ceremonial  law:  for  example,  (1.) 
Had  they  then  the  Shechinah,  or  special  presence 
of  God,  called  the  glory,  from  the  visible  token  of 
it  ?  So  have  we  now  in  Jesus  Christ ;  (v.  9.)  For  in  , 
him  dwelleth  all  the  fulness  of  the  Godhead  bodily.  j 
Under  the  law,  the  presence  of  God  dwelt  between 
the  cherubims,  in  a  cloud  which  covered  the  mercy- 
seat:  but  now  it  dwells  in  the  person  of  our  Redeemer, 
who  partakes  of  our  nature,  and  is  Bone  of  our  bone,  | 


and  Flesh  of  our  flesh ;  and  has  more  clearly  declared 
the  Father  to  us.  It  dwells  in  him  bodily ;  not  as 
the  body  is  opposed  to  the  s/iirit,  but  as  the  body  is 
opposed  to  the  shadow.  The  fulness  of  the  Godhead 
dwells  in  Christ  really,  and  not  figuratively  ;*for  he 
is  both  God  and  Man.  (2.)  Had  they  circumcision, 
which  was  the  seal  of  the  covenant  ?'  In  Christ  we 
are  circumcised  with  the  circumcision  made  without 
hands,  (t.  11.)  by  the  work  of  regeneration  in  us, 
which  is  the  spiritual  or  Christian  circumcision  :  He 
is  a  Jew,  who  is  one  inwardly  ;  and  circumcision  is 
that  of  the  heart,  Rom.  2.  29.  This  is  owing  to 
Christ,  and  belongs  to  the  Christian  dispensation. 
It  is  made  without  hands  ;  not  by  the  power  of  any 
creature,  but  by  the  power  of  the  blessed  Spirit  of 
God.  We  are  born  of  the  S/iirit,  John  3.  5.  And 
it  is  the  washing  of  regeneration,  and  renewing  of 
the  Holy  S/iirit,  Tit.  3.  5.  It  consist;  in  f tutting  off 
the  body  of  the  sins  of  the  flesh  ;  in  renouncing  sin, 
and  reforming  our  lives,  not  in  mere  external  rites. 
It  is  not  the  /tutting  away  the  filth  of  the  flesh,  but. 
the  answer  of  a  good  conscience  toward  God,  1  Pet. 
3.  21.  And  it  is  not  enough  to  put  away  some  one 
particular  sin,  but  we  must  put  off  the  whole  body 
of  them.  The  old  man  must  be  crucified,  and  the 
body  of  sin  destroyed,  Rom.  6.  6.  Christ  was  cir¬ 
cumcised,  and,  by  virtue  of  our  union  to  him,  we 
partake  of  that  effectual  grace  which  puts  off  the 
body  of  the  sins  of  the  flesh.  Again,  The  Jews 
thought  themselves  complete  in  the  ceremonial  law  ; 
but  we  are  com/ilete  in  Christ,  v.  10.  That  was  im¬ 
perfect  and  defective ;  if  the  first  covenant  had  been 
faultless,  there  should  no  place  have  been  sought  for 
the  second ;  (Heb.  8.  7.)  and  the  law  was  but  a  sha¬ 
dow  of  good  things,  and  could  never,  by  those  sacri¬ 
fices,  make  the  comers  thereunto  perfect,  Heb.  10.  1. 
But  all  the  defects  of  it  are  made  up  in  the  gospel  of 
Christ,  by  the  complete  sacrifce  for  sin  and  revela¬ 
tion  of  the  will  of  God  ;  which  is  the  head  of  all  prin¬ 
cipality  and  power.  As  the  Old  Testament  priest- 
hood  had  its  perfection  in  Christ ;  so  likewise  had 
the  kingdom  of  David,  which  was  the  eminent  prin¬ 
cipality  and  power  under  the  Old  Testament,  and 
which  the  Jews  valued  themselves  so  much  upon. 
And  he  is  the  Lord  and  Head  of  all  the  powers  in 
heaven  and  earth,  of  angels  and  men.  Angels  and 
authorities  and  powers  are  subject  unto  him,  1  Pet 
3.  22. 

2.  We  have  communion  with  Christ  in  his  whole 
undertaking;  ( v .  12.)  Buried  with  him  in  baptism, 
wherein  also  ye  are  risen  with  him.  We  are  both 
buried  and  rise  with  him,  and  both  are  signified  by 
our  baptism  ;  not  that  there  is  any  thing  in  the  sign 
or  ceremony  of  baptism,  which  represents  this  bu¬ 
rying  and  rising,  any  more  than  the  crucifixion  ot 
Christ  is  represented  by  any  visible  resemblance  in 
the  Lord’s  supper:  and  he  is  speaking  of  the  circum¬ 
cision  made  without  hands ;  and  says,  it  is  through 
the  faith  of  the  operation  of  God.  But  the  thing  sig¬ 
nified  by  our  baptism,  is,  that  we  are  buried  with 
Christ,  as  baptism  is  the  seal  of  the  covenant,  and 
an  obligation  to  our  dying  to  sin  ;  and  that  we  are 
risen  with  Christ,  as  it  is  a  seal  and  obligation  to  our 
living  to  righteousness,  or  newness  of  life.  God  in 
baptism  engages  to  be  to  us  a  God,  and  we  become 
engaged  to  be  his  people,  and  by  his  grace  to  die  to 
sin,  and  to  Irve  to  righteousness,  or  put  off  the  old 
man,  and  put  on  the  new. 

13.  And  you,  being  dead  in  your  sins  and 
the  uncircumcision  of  your  flesh,  hath  he 
quickened  together  with  him,  having  for¬ 
given  you  all  trespasses;  14.  Blotting  out 
the  hand-writing  of  ordinances  that  was 
against  us,  which  was  contrary  to  us,  and 


59G 


COLOSSI  AN  S,  II. 


took  it  out  of  the  way,  nailing  it  to  his  cross :  | 
15.  And  having  spoiled  principalities  and 
powers,  he  made  a  shew  of  them  openly, 
triumphing  over  them  in  it. 

The  apostle  here  represents  the  privileges  we 
Christians  have  above  the  Jews,  which  are  very 
great. 

1.  Christ’s  death  is  our  life;  (r.  13.)  And  you , 
being  dead  in  your  sins  and  the  uncircumcision  of 
your  flesh,  hath  he  quickened  together  with  him.  A 
state  of  sin  is  a  state  of  spiritual  death.  They  who 
are  in  sin,  are  dead  in  sin.  As  the  death  of  the  body  j 
consists  in  its  separation  from  the  soul,  so  the  death 
of  the  soul  consists  in  its  separation  from  God  and 
the  divine  favour.  As  the  death  of  the  body  is  the 
corruption  and  putrefaction  of  it,  so  sin  is  the  cor¬ 
ruption  or  depravation  of  the  soul.  As  a  man  who 
is  dead  is  unable  to  help  himself  by  any  power  of 
his  own,  so  an  habitual  sinner  is  morally  impotent : 
though  he  has  a  natural  power,  or  the  power  of  a  ! 
reasonable  creature,  he  has  not  a  spiritual  power, 
till  he  has  the  divine  life,  or  a  renewed  nature.  It 
is  principally  to  be  understood  of  the  Gentile  world, 
who  lay  in  wickedness.  They  were  dead  in  the  un¬ 
circumcision  of  their  flesh,  being  aliens  to  the  cove¬ 
nant  of  promise,  and  without  God  in  the  world,  Eph. 

2.  11,  12.  By  reason  of  their  uncircumcision  they 
were  dead  in  their  sins.  It  may  be  understood  of 
the  spiritual  uncircumcision  or  corruption  of  nature  ; 
and  so  it  shews  that  we  are  dead  in  law,  and  dead  in 
state.  Dead  in  law,  as  a  condemned  malefactor  is 
called  a  dead  man  because  he  is  under  a  sentence  of  , 
death  ;  so  sinners  by  the  guilt  of  sin  are  under  the 
sentence  of  the  law,  and  condemned  already,  John 

3.  18.  And  dead  in  state,  by  reason  of  the  uncir¬ 
cumcision  of  our  flesh.  An  unsanctified  heart  is 
called  an  uncircumcised  heart:  this  is  our  state. 
Now  through  Christ,  we,  who  were  dead  in  sins,  are 
quickened ;  effectual  provision  is  made  for  the  taking 
away  the  guilt  of  sin,  and  breaking  the  power  and 
dominion  of  it.  Quickened  together  with  him  ;  by 
virtue  of  our  union  to  him,  and  in  conformity  to  him. 
Christ’s  death  was  the  death  of  our  sins ;  Christ’s 
resurrection  is  the  quickening  of  our  souls. 

2.  Through  him  we  have  the  remission  of  sin ; 
Having  forgiven  you  all  trespasses.  This  is  our 
quickening.  The  pardon  of  the  crime  is  the  life  of 
the  criminal:  and  this  is  owing  to  the  resurrection 
of  Christ,  as  well  as  his  death  ;  for  as  he  died  for  our 
sins,  so  lie  rose  again  for  our  justification,  Rom.  4.  25. 

3.  Whatsoever  is  in  force  against  us,  is  taken  out  of 
the  way.  He  has  obtained  for  us  a  legal  discharge 
from  the  hand-writing  of  ordinances,  which  was 
against  us ;  (v.  14.)  which  may  be  understood,  (1.) 
Of  that  obligation  to  punishment,  in  which  consists 
the  guilt  of  sin.  The  curse  of  the  law  is  the  hand¬ 
writing  against  us,  like  the  hand-writing  on  Bel 
shazzar’s  wall.  Cursed  is  every  one  who  continues 
not  in  every  thing.  This  was  a  hand-writing  which 
was  against  us,  and  contrary  to  us  ;  for  it  threaten¬ 
ed  our  eternal  ruin.  This  was  removed  when  he 
redeemed  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us,  Gal.  3.  13.  He  cancelled  the  obli¬ 
gation  for  all  who  repent  and  believe.  "Upon  me 
be  the  curse,  my  father.”  He  vacated  and  disan¬ 
nulled  the  judgment  which  was  against  us.  When 
he  was  nailed  to  the  cross,  the  curse  was  as  it  were 
nailed  to  the  cross.  And  our  indwelling  corruption 
is  crucified  with  Christ,  and  by  the  virtue  of  his 
cross.  When  we  remember  the  dying  of  the  Lord 
Jesus,  and  see  him  nailed  to  the  cross,  we  should  see 
the  hand-writing  against  us  taken  out  of  the  way. 
Or  rather,  (2.)  It  must  be  understood  of  the  cere¬ 
monial  law  ;  the  hand-writing  of  ordinances,  the 
ceremonial  institutions  or  the  law  of  commandments 


contained  in  ordinances,  (Eph.  2.  15.)  which  was  a 
yoke  to  the  Jews,  and  a  partition-wall  to  the  Gen¬ 
tiles.  The  Lord  Jesus  took  it  out  of  the  way,  nail¬ 
ing  it  to  his  cross ;  disannulled  the  obligation  of  it, 
that  all  might  see  and  be  satisfied  it  was  no  more 
binding.  When  the  substance  was  come,  the  sha¬ 
dows  nee  away.  It  is  abolished ;  (2  Cor.  3.  13.) 
and  that  which  decay eth  and  waxeth  old,  is  ready  to 
vanish  away,  Heb.  8.  13.  The  expressions  are  in 
allusion  to  the  ancient  methods  of  cancelling  a  bond, 
either  by  crossing  the  writing,  or  striking  it  through 
with  a  nail. 

4.  He  has  obtained  a  glorious  victory  for  us  over 
the  powers  of  darkness;  And  having  spoiled  princi¬ 
palities  and  powers,  he  made  a  shew  of  them  openly, 
triumphing  over  them  in  it,  v.  15.  As  the  curse  of 
the  law  was  against  us,  so  the  power  of  Satan  was 
against  us.  He  treated  with  God  as  the  Judge,  and 
redeemed  us  out  of  the  hands  of  his  justice  by  a 
price  ;  but  out  of  the  hands  of  Satan  the  executioner 
he  redeemed  us  by  power  and  with  a  high  hand. 
He  led  captivity  captive.  The  Devil  and  all  the 
powers  of  hell  were  conquered  and  disarmed  by  the 
dying  Redeemer.  The  first  promise  pointed  at  this; 
the  bruising  the  heel  of  Christ  in  his  sufferings,  was 
the  breaking  the  serpent’s  head,  Gen.  3.  15.  The 
expressions  are  lofty  and  magnificent :  let  us  turn 
aside,  and  see  this  great  sight.  The  Redeemer 
conquered  by  dying.  See  his  crown  of  thorns  turned 
into  a  crown  of  laurels.  He  spoiled  them,  broke  the 
Devil’s  power,  and  conquered  and  disabled  him,  and 
made  a  shew  of  them  openly  ;  exposed  them  to  pub¬ 
lic  shame,  and  made  a  shew  of  them  to  angels  and 
men.  Never  had  the  Devil’s  kingdom  such  a  mor¬ 
tal  blow  given  to  it,  as  was  given  by  the  Lord  Jesus. 
He  tied  them  to  his  chariot-wheels,  and  rode  forth 
conquering  and  to  conquer ;  alluding  to  the  custom 
of  a  general’s  triumph,  who  returned  victorious, 
triumphing  over  them  in  it,  either  in  his  cross  and 
by  his  death  ;  or,  as  some  read  it,  in  himself,  by  his 
own  power ;  for  he  trod  in  the  wine-press  alone,  and 
of  the  people  there  was  none  with  him. 

16.  Let  no  man  therefore  judge  you  in 
meat,  or  in  drink,  or  in  respect  of  a  holy- 
day,  or  of  the  new  moon,  or  of  the  sabbat  h- 
days :  1 7.  Which  are  a  shadow  of  things 

to  come ;  but  the  body  is  of  Christ.  1 8. 
Let  no  man  beguile  you  of  your  reward  in 
a  voluntary  humility  and  worshipping  of 
angels,  intruding  into  those  things  which 
he  hath  not  seen,  vainly  puffed  up  by  his 
fleshly  mind.  19.  And  not  holding  the 
Head,  from  which  all  the  body,  by  joints 
and  bands,  having  nourishment  ministered, 
and  knit  together,  increaseth  with  the  in¬ 
crease  of  God.  20.  Wherefore  if  ye  be 
dead  with  Christ  from  the  rudiments  of  the 
world,  why,  as  though  living  in  the  world, 
are  ye  subject  to  ordinances  ;  21.  (Touch 
not ;  taste  not ;  handle  not ;  22.  Which  all 
are  to  perish  with  the  using ;)  after  the 
commandments  and  doctrines  of  men  ?  23. 
Which  things  have  indeed  a  shew  of  wis¬ 
dom  in  will-worship,  and  humility,  and 
neglecting  of  the  body ;  not  in  any  honour 
to  the  satisfying  of  the  flesh. 

The  apostle  concludes  the  chapter  with  exhorta¬ 
tions  to  proper  duty  which  he  infers  from  the  fore¬ 
going  discoursR 


597 


COLOSSIANS,  III. 


I.  Here  is  a  caution  to  take  heed  of  judaizing 
teachers,  or  those  who  would  impose  upon  Chris¬ 
tians  the  yoke  of  the  ceremonial  law  ;  Let  no  man 
therefore  judge  you  in  meat  or  in  drink,  See.  v.  16. 
Much  of  the  ceremonies  of  the  law  of  Moses  con¬ 
sisted  in  the  distinction  of  meats  and  days.  It  ap- 

ears  by  Rom.  14.  there  were  such  who  were  for 

eeping  up  those  distinctions :  but  here  the  apostle 
shews,  that  since  Christ  is  come,  and  has  cancelled 
the  ceremonial  law,  we  ought  not  to  keep  it  up. 
“  Let  no  man  impose  those  things  upon  you,  for 
God  has  not  imposed  them  :  if  God  has  made  you 
free,  be  not  you  again  entangled  in  that  yoke  of  bon¬ 
dage .”  And  this  the  rather,  because  these  things 
were  shadows  of  things  to  come  ;  (v.  17. )  intimating, 
that  they  had  no  intrinsic  worth  in  them,  and  that 
they  are  now  done  away.  But  the  body  is  of  Christ: 
the  body,  of  which  they  were  shadows,  is  come ; 
and  to  continue  the  ceremonial  observances,  which 
were  only  types  and  shadows  of  Christ  and  the  gos¬ 
pel,  carries  an  intimation  that  Christ  is  not  yet 
come,  and  the  gospel-state  not  yet  commenced. 
Observe  the  advantages  we  have  under  the  gospel, 
above  what  they  had  under  the  law  :  they  had  the 
shadows,  we  the  substance. 

II.  He  cautions  them  to  take  heed  of  those  who 
would  introduce  the  worship  of  angels  as  mediators 
between  God  and  them,  as  the  Gentile  philosophers 
did ;  Let  no  man  beguile  you  of  your  reward  in  a 
voluntary  humility,  and  worshipping  of  angels,  v. 
18.  It  looked  like  a  piece  of  modesty  to  make  use 
of  the  mediation  of  angels,  as  conscious  to  ourselves 
of  our  unworthiness  to  speak  immediately  to  God  : 
but  though  it  has  a  shew  of  humility,  it  is  a  voluntary, 
net  a  commanded  humility ;  and  therefore  it  is  not 
acceptable,  yea,  it  is  not  warrantable :  it  is  taking 
that  honour  which  is  due  to  Christ  only,  and  giving 
it  to  a  creature.  Besides,  the  notions  upon  which 
this  practice  was  grounded,  were  merely  the  inven¬ 
tions  of  men,  and  not  by  divine  revelation ;  the 
proud  conceits  of  human  reason,  which  makes  men 
presume  to  dive  into  things,  and  determine  them, 
without  sufficient  knowledge  and  warrant ;  intrud¬ 
ing  into  those  things  which  he  hath  not  seen,  vainly 
puffed  up  by  his  fleshly  mind:  pretending  to  de¬ 
scribe  the  orders  of  angels,  and  their  respective 
ministries,  which  God  has  hidden  from  us ;  and 
therefore,  though  there  was  a  shew  of  humility  in 
the  practice,  there  was  a  real  pride  in  the  principle. 
They  advanced  those  notions  to  gratify  their  own 
carnal  fancy,  and  were  fond  of  being  thought  wiser 
than  other  people.  Pride  is  at  the  bottom  of  a  great 
many  errors  and  corruptions,  and  even  of  many  evil 
practices,  which  have  a  great  shew  and  appearance 
of  humility.  They  who  do  so,  do  not  hold  the  Head, 
v.  19.  They  did,  in  effect,  disclaim  Christ,  whoisthe 
only  Mediator  between  God  and  man.  It  is  the  high¬ 
est  disparagement  to  Christ,  who  is  the  Head  of  the 
church,  for  any  of  the  members  of  it  to  make  use  of 
any  intercessors  with  God  but  him.  When  men  let 
go  their  hold  of  Christ,  they  catch  at  that  which  is 
next  them,  and  will  stand  them  in  no  stead.  From 
which  all  the  body,  by  joints  and  bands,  having  nour¬ 
ishment  ministered,  and  knit  together,  increaseth 
with  the  increase  of  God.  Observe,  1.  Jesus  Christ 
is  not  only  a  Head  of  government  over  the  church, 
but  a  Head  of  vital  influence  to  it.  They  are  knit 
to  him  by  joints  and  bands,  as  the  several  members 
of  the  body  are  united  to  the  head,  and  receive  life 
and  nourishment  from  him.  Observe,  2.  The  body 
of  Christ  is  a  growing  body  ;  it  increaseth  with  the 
increase  of  God.  The  new’  man  is  increasing,  and 
the  nature  of  grace  is  to  grow,  where  there  is  not 
an  accidental  hinderance.  With  the  increase  of 
God ;  with  an  increase  of  grace  which  is  from  God 
as  its  Author  ;  or,  in  a  usual  Hebraism,  with  a  large 
and  abundant  increase.  That  ye  may  be  filled  wtih 


all  the  fulness  of  God,  Eph.  3.  19.  See  a  parallel 
expression,  Which  is  the  Llead,  even  Christ,  from 
whom  the  whole  body ,  fitly  joined  together,  maketh 
increase  of  the  body,  Eph.  4.  15,  16. 

He  takes  occasion  from  hence  to  warn  them 
again ;  “  Wherefore,  if  ye  be  dead  with  Christ  from 
the  rudiments  of  the  world,  why,  as  though  living 
in  the  world,  are  ye  subject  to  ordinances  ?  v.  20.  If 
as  Christians  ye  are  dead  to  the  observances  of  the 
ceremonial  law,  why  are  ye  subject  to  them  ?  Such 
observances,  Touch  not,  taste  not,  handle  not,”  v. 
21,  22.  Under  the  law  there  was  aceremonial  pollu¬ 
tion  contracted  by  touching  a  dead  body,  or  any 
thing  offered  to  an  idol ;  or  by  tasting  any  forbidden 
meats,  &c.  which  all  are  to  perish  with  the  using  ; 
having  no  intrinsic  worth  in  themselves  to  support 
them  ;  and  they  who  used  them  saw  them  perishing 
and  passing  away  :  or,  w'hich  tend  to  corrupt  the 
Christian  faith,  having  no  other  authority  than  the 
traditions  and  injunctions  of  men.  Which  things 
have  indeed  a  shew  of  wisdom  in  will-worship  and 
humility.  They  thought  themselves  wiser  than 
their  neighbours,  in  observing  the  law  of  Moses  to¬ 
gether  with  the  gospel  of  Christ,  that  they  might  be 
sure  in  one  at  least,  to  be  in  the  right ;  but  alas,  it 
was  but  a  shew  of  wisdom,  a  mere  invention  and 
pretence.  So  they  seem  to  neglect  the  body,  by  ab¬ 
staining  from  such  and  such  meats,  and  mortifying 
their  bodily  pleasures  and  appetites ;  but  there  is 
nothing  of  true  devotion  in  these  things,  for  the 
gospel  teaches  us  to  worship  God  in  spirit  and  truth, 
and  not  by  ritual  observances ;  and  through  .he  me¬ 
diation  of  Christ  alone,  and  not  of  any  angels.  Ob¬ 
serve,  (1.)  Christians  are  freed  by  Christ  from  the 
ritual  observances  of  Moses’s  law,  and  delivered 
from  that  yoke  of  bondage  which  God  himself  had 
laid  upon  them.  (2.)  Subjection  to  ordinances,  or 
human  appointments  in  the  w’orship  of  God,  is  high¬ 
ly  blameable,  and  contrary  to  the  freedom  and 
liberty  of  the  gospel.  The  apostle  requires  Chris¬ 
tians  to  stand  fast  in  the  liberty  with  which  Christ 
hath  made  them  free,  and  not  be  entangled  again 
with  the  yoke  of  bondage,  Gal.  5.  1.  And  the  im¬ 
position  of  them  is  invading  the  authority  of  Christ, 
the  Head  of  the  church,  and  introducing  another 
law  of  commandments  contained  in  ordinances,  vH  n 
Christ  has  abolished  the  old  one,  Eph.  2.  15.  Ob¬ 
serve,  (3.)  Such  things  have  only  a  shew  of  wisdom, 
but  are  really  folly.  True  wisdom  is,  to  keep  close 
to  the  appointment  of  the  gospel ;  and  an  entire  sub¬ 
jection  to  Christ,  the  only  Head  of  the  church. 

CHAP.  III. 

I.  The  apostle  exhorts  us  to  set  our  hearts  upon  heaven,  and 
take  them  off  from  this  world,  v.  1  . .  4.  II.  He  exhorts  to 
the  mortification  of  sin,  in  the  various  instances  of  it,  v. 
5..  11.  III.  He  earnestly  presses  to  mutual  love  and 
compassion,  v.  12. .  17.  And  concludes  with  exhortations 
to  relative  duties;  of  wives  and  husbands,  parents  and 
children,  masters  and  servants,  v.  18. . .  25. 

1. TF  ye  then  he  risen  with  Christ,  seek 
JL  those  things  which  are  above,  where 

Christ  sitteth  on  the  right  hand  of  God. 

2.  Set  your  affection  on  things  above,  not 
on  things  on  the  earth.  3.  For  ye  are 
dead,  and  your  life  is  hid  with  Christ  in 
God.  4.  When  Christ,  who  is  our  life,  shall 
appear,  then  shall  ye  also  appear  with  him 
in  glory. 

The  apostle,  having  described  our  privileges  by 
Christ  in  the  former  part  of  the  epistle,  and  our  dis- 
:  charge  from  the  yoke  of  the  ceremonial  law,  comes 
here  to  press  upon  us  our1  duty  inferred  from  thence. 

|  Though  we  are  made  free  from  the  obligation  of 


598 


COLOSSI ANS,  III. 


the  ceremonial  law,  it  does  not  therefore  follow  that 
we  may  live  as  we  list.  We  must  walk  the  more 
closely  with  God  in  all  the  instances  of  evangelical 
obedience.  He  begins  with  exhorting  them  to  set 
their  hearts  on  heaven,  and  take  them  off  from  this 
world;  If  ye  then  be  risen  with  Christ.  It  is  our 
privilege,  that  we  are  risen  with  Christ,  have  benefit 
by  the  resurrection  of  Christ ;  and  by  virtue  of  our 
union  and  communion  with  him  are  justified  and 
sanctified,  and  shall  be  glorified.  From  hence  he 
infers,  that  we  must  seek  those  things  which  are 
above.  We  must  mind  the  concerns  of  another 
world  more  than  the  concerns  of  this.  We  must 
make  heaven  our  scope  and  aim,  seek  the  favour  of 
God  above,  keep  up  our  communion  with  the  upper 
world  by  faith,  and  hope,  and  holy  love,  and  make 
it  our  constant  care  and  business  to  secure  our  title 
to  the  heavenly  bliss.  And  the  reason  is,  because 
Christ  sits  at  the  right  hand  of  God.  He  who  is 
our  best  Friend  and  our  Head,  is  advanced  to  the 
highest  dignity  and  honour  in  heaven,  and  is  gone 
before,  to  secure  to  us  the  heavenly  happiness ;  and 
therefore  we  should  seek  and  secure  what  he  has 
purchased  at  so  vast  an  expense,  and  is  taking  so 
much  care  about.  We  must  live  such  a  life  as 
Christ  lived  here  on  earth,  and  lives  now  in  heaven, 
according  to  our  capacities. 

He  explains  the  duty  ;  (r.  2.)  Set  your  affection 
on  things  above,  not  on  things  on  the  earth.  Ob¬ 
serve,  To  seek  heavenly  things,  is,  to  set  our  affection 
upon  them,  to  love  them,  and  let  out  our  desires 
toward  them.  Upon  the  wings  of  affection  the  heart 
soars  upward,  and  is  carried  forth  toward  spiritual 
and  divine  objects.  We  must  acquaint  ourselves 
with  them,  esteem  them  above  all  other  things,  and 
lay  out  ourselves  in  preparation  for  the  enjoyment 
of  them.  David  gave  this  proof  of  his  loving  the 
house  of  God,  that  he  diligently  sought  after  it,  and 
prepared  for  it,  Ps.  27.  4.  This  is  to  be  spiritually 
minded,  (Rom.  8.  6.)  and  to  seek  and  desire  a  better 
country,  that  is,  a  heavenly,  Heb.  11.  14,  16.  Things 
on  earth  are  here  set  in  opposition  to  things  above. 
We  must  not  dote  upon  them,  or  expect  too  much 
from  them,  that  we  may  set  our  affections  on  hea¬ 
ven  ;  for  heaven  and  earth  are  contrary  one  to  the 
other,  and  a  supreme  regard  to  both  is  inconsistent ; 
and  the  prevalence  of  our  affection  to  one  will  pro- 
portionablv  weaken  and  abate  our  affection  to  the 
other.  He  assigns  three  reasons  for  this,  v.  3,  4. 

1.  That  we  are  dead  ;  that  is,  to  present  things, 
and  as  our  portion.  W e  are  so  in  profession  and  ob¬ 
ligation  ;  for  we  are  buried  with  Christ,  and  planted 
into  the  likeness  of  his  death.  Every  Christian  is  cru¬ 
cified  unto  the  world,  and  the  world  is  crucified  unto 
him,  Gal.  6.  14.  And  if  we  are  dead  to  the  earth, 
and  have  renounced  it  as  our  happiness,  it  is  absurd 
for  us  to  set  our  affection  upon  it,  and  seek  it.  We 
should  be  like  a  dead  thing  to  it,  unmoved  and  un¬ 
affected  towards  it. 

2.  Our  true  life  lies  in  the  other  world  ;  Ye  are 
dead,  and  your  life  is  hid  with  Christ  in  God,  v.  3. 
The  new  man  has  its  livelihood  from  thence.  It  is 
born  and  nourished  from  above ;  and  the  perfection 
of  its  life  is  reserved  for  that  state.  It  is  hid  with 
Christ :  not  hid  from  us  only,  in  point  of  secrecy, 
but  hid  for  us,  denoting  security.  The  life  of  a  Chris¬ 
tian  is  hid  with  Christ.  Jiecause  I  live,  ye  shall  live 
also,  John  14.  19.  Christ  is  at  present  a  hidden 
Christ,  or  one  whom  we  have  not  seen;  but  this  is 
our  comfort,  that  our  life  is  hid  with  him,  and  laid  up 
safe  with  him.  As  we  have  reason  to  love  him  whom 
we  have  not  seen,  (1  Pet.  1.  8.)  so  we  may  take  the 
comfort  of  a  happiness  out  of  sight,  and  reserved  in 
heaven  for  us. 

3.  Because  at  the  second  coming  of  Christ  we  hope 
for  the  perfection  of  our  happiness.  If  we  live  a  life 
of  Christian  purity  and  devjotion  now,  when  Christ, 


who  is  our  Life,  shall  appear,  we  shall  also  appear 
with  him  in  glory,  v.  4.  Observe,  (1.)  Christ  is  a 
believer’s  life.  I  live,  yet  not  I,  but  Christ  lives  in 
me.  Gal.  2.  20.  He  is  the  Principle  and  End  of  the 
Christian’s  life.  He  lives  in  us  by  his  Spirit,  and  we 
live  to  him  in  all  we  do.  To  me  to  live  is  Christ, 
Phil.  1.  21.  Observe,  (2.)  Christ  will  appear  again. 
He  is  now  hid  ;  and  the  heavens  must  contain  him  ; 
but  he  will  appear  in  all  the  pomp  of  the  upper 
world,  with  his  holy  angels,  and  his  own  glory,  and 
his  Father’s  glory,  Mark  8.  38.  Luke  9.  26.  Ob¬ 
serve,  (3.)  We  shall  then  appear  with  him  in  glory. 
It  will  be  his  glory  to  have  his  redeemed  with  him  ; 
he  will  come  to  be  glorified  in  his  saints  ;  (2  Thess. 

I.  10.)  and  it  will  be  their  glory  to  come  with  him, 
and  be  with  him  for  ever.  At  the  second  coming  of 
Christ  there  will  be  a  general  meeting  of  all  the 
saints  ;  and  they  whose  life  is  now  hid  with  Christ, 
shall  then  appear  with  Christ  in  that  glory  which  he 
himself  enjoys,  John  17.  24.  Do  we  look  for  such  a 
happiness  as  that,  and  should  we  not  set  our  affec¬ 
tion  upon  that  world,  and  live  above  this  ?  What  is 
there  here  to  make  us  fond  of  it  ?  What  is  there  not 
there  to  draw  our  hearts  to  it  ?  Our  Head  is  there, 
our  home  is  there,  our  treasure  is  there,  and  we 
hope  to  be  there  for  ever. 

5.  Mortify  therefore  your  members  which 
are  upon  the  earth ;  fornication,  unclean¬ 
ness,  inordinate  affection,  evil  concupis¬ 
cence,  and  covetousness,  which'  is  idolatry: 

6.  For  which  things1  sake  the  wrath  of  God 
cometh  on  the  children  of  disobedience ; 

7.  In  which  ye  also  walked  sometime, 
when  ye  lived  in  them.  8.  But  now  ye 
also  put  off  all  these;  anger,  wrath,  malice, 
blasphemy,  filthy  communication  out  of 
your  mouth.  9.  Lie  not  one  to  another, 
seeing  that  ye  have  put  off  the  old  man 
with  his  deeds;  10.  And  have  put  on  the 
new  man ,  which  is  renewed  in  knowledge 
after  the  image  of  him  that  created  him: 

I I.  Where  there  is  neither  Greek  nor  Jew, 
circumcision  nor  uncircumcision,  Barba¬ 
rian,  Scythian,  bond  nor  free:  but  Christ 
all,  and  in  all. 

The  apostle  exhorts  the  Colossians  to  the  morti¬ 
fication  of  sin,  the  great  hinderance  to  seeking  the 
things  which  are  above.  Since  it  is  our  duty  to  set 
our  affections  upon  heavenly  things,  it  is  our  duty  to 
mortify  our  members  which  are  upon  the  earth,  and 
which  naturally  incline  us  to  the  things  of  the  world  : 
“  Mortify  them,  subdue  the  vicious  habits  of  mind 
which  prevailed  in  your  Gentile  state.  Kill  them, 
suppress  them,  as  you  do  weeds  or  vermin  which 
Spread  and  destroy  all  about  them,  or  as  you  kill  an 
enemy  which  fights  against  you  and  wounds  you.” 
Your  members  which  are  upon  the  earth  ;  either  the 
members  of  the  body,  which  are  the  earthly  part  of 
us,  and  were  curiously  wrought  in  the  lower  parts 
of  the  earth  ;  (Ps.  139.  15.)  or  the  corrupt  affections 
of  the  mind,  which  lead  us  to  earthly  things ;  the 
members  of  the  body  of  death,  Rom.  7.  24.  He  spe¬ 
cifies, 

I.  The  lusts  of  the  flesh,  for  which  they  were  be¬ 
fore  so  very  remarkable  ;  fornication,  uncleanness, 
inordinate  affection,  evil-concupiscence  ;  the  various 
workings  ofthe  carnal  appetite  and  fleshly  impuri 
ties,  which  they  indulged  in  their  former  course  of 
life,  and  which  were  so  contrary  to  the  Christian 
state  and  the  heavenly  hope. 

II.  The  love  of  the  world ;  and  covetousness. 


699 


COLOSS  IANS,  III. 


i which  is  iujlatry  ;  an  inordinate  love  of  present  good 
and  outward  enjoyments,  which  proceeds  from  too 
high  a  value  in  the  mind,  puts  upon  too  eager  a  pur¬ 
suit,  hinders  the  proper  use  and  enjoyment  of  them, 
and  creates  anxious  tear  and  immoderate  sorrow  for 
the  loss  of  them.  Observe,  Covetousness  is  spiritual 
idolatry  :  it  is  giving  that  love  and  regard  to  worldly 
wealth,  which  is  due  to  God  only ;  and  carries  a 
greater  degree  of  malignity  in  it,  and  is  more  highly 
provoking  to  God,  than  is  commonly  thought.  And 
it  is  very  observable,  that  among  all  the  other  in¬ 
stances  of  sin  which  good  men  are  recorded  in  the 
scripture  to  have  fallen  into ;  (and  there  is  scarcely 
any  but  some  or  other,  in  one  or  other  part  of  their 
life,  have  fallen  into  ;)  there  is  no  instance  in  all  the 
scripture  of  any  good  man  charged  with  covetous¬ 
ness. 

He  proceeds  to  shew  how  necessary  it  is  to  mortify 
sins,  v.  6,  7. 

1.  Because  if  we  do  not  kill  them,  they  will  kill 
us ;  (t>.  6. )  For  which  things'  sake  the  wrath  of  God 
cometh  on  the  children  of  disobedience.  See  what 
we  all  are  by  nature  more  or  less :  we  are  children 
of  disobedience ;  not  only  disobedient  children,  but 
under  the  power  of  sin,  and  naturally  prone  to  dis¬ 
obey.  The  wicked  are  estranged  from  the  womb  ; 
they  go  astray  as  soon  as  they  arc  born,  speaking 
lies,  Ps.  58.  3.  And  being  children  of  disobedience, 
we  are  children  of  wrath,  Eph.  2.  3.  The  wrath 
of  God  comes  upon  all  the  children  of  disobedience. 
They  who  do  not  obey  the  precepts  of  the  law,  incur 
the  penalties  of  it.  The  sins  he  mentions  were  their 
sins  in  their  heathen  and  idolatrous  state,  and  they 
were  then  especially  the  children  of  disobedience ; 
and  yet  these  sins  brought  judgments  upon  them, 
and  exposed  them  to  the  wrath  of  God. 

2.  We  should  mortify  these  sins,  because  they 
have  lived  in  us ;  (v.  7.)  In  the  which  ye  also  walked 
sometime,  when  ye  lived  in  them.  Observe,  The 
consideration  that  we  have  formerly  lived  in  sin,  is 
a  good  argument  why  we  should  now  forsake  it. 
We  have  walked  in  by-paths,  therefore  let  us  walk 
in  them  no  more.  If  I  have  done  iniquity,  I  will  do 
n  .  more,  Job  34.  32.  The  time  past  of  our  lives  may 
suffice  us  to  have  wrought  the  will  of  the  Gentiles, 
when  we  walked  in  lasciviousness,  1  Pet.  4.  3.  When 
ye  lived  among  them  who  did  such  things,  (so  some 
ui  .lerstancl  it,)  then  ye  walked  in  those  evil  prac¬ 
tices.  It  is  a  hard  thing  to  live  among  them  who  do 
the  works  of  darkness,  and  not  have  fellowship  with 
them,  as  it  is  to  walk  in  the  mire,  and  contract  no 
soil.  Let  us  keep  out  of  the  w^ay  of  evil-doers. 

And  as  we  are  to  mortify  inordinate  appetites,  so 
we  are  to  mortify  inordinate  passions;  (v.  8.)  But 
7107V  ye  also  put  off  all  these  ;  anger,  wrath,  malice: 
for  these  are  contrary  to  the  design  of  the  gospel, 
as  well  as  grosser  impurities ;  and  though  they  are 
more  spiritual  wickedness,  have  not  less  malignity 
in  them.  For  the  gospel  religion  introduces  a  change 
of  the  higher  as  well  as  the  lower  powers  of  the  soul, 
and  supports  the  dominion  of  right  reason  and  con¬ 
science  over  appetite  and  passion.  Anger  and 
wrath  are  bad ;  but  malice  is  worse,  because  it  is 
more  rooted  and  deliberate ;  it  is  anger  heightened 
and  settled. 

And  as  the  corrupt  principles  in  the  heart  must 
be  cut  off,  so  the  product  of  them  in  the  tongue :  as 
blasphemy,  which  seems  here  to  mean,  not  so  much 
speaking  ill  of  God,  as  speaking  ill  of  men  ;  giving 
ill  language  to  them,  or  raising  ill  reports  of  them, 
and  injuring  their  good  name  by  any  evil  arts  and 
filthy  communication:  all  lewd  and  (wanton  dis¬ 
course,  which  comes  from  a  polluted  mind  in  the 
speaker,  and  propagates  the  same  defilements  in 
the  hearers.  Lying;  Lie  not  one  to  another,  (v. 
9.)  for  it  is  contrary  both  to  the  law  of  truth  and  the 
law  of  love ;  and  is  both  unjust  and  unkind,  and  na¬ 


turally  tends  to  destroy  all  faith  and  friendship 
among  mankind.  Lying  makes  us  like  the  Devil, 
(who  is  the  father  of  lies,)  and  is  a  prime  part  of  the 
Devil’s  image  upon  our  souls.  And  therefore  we 
are  cautioned  against  this  sin  by  that  general  reason ; 
seeing  ye  have  put  off  the  old  man  svith  his  deeds, 
and  have  put  on  the  new  man.  The  consideration 
that  we  have  by  profession  put  away  sin,  and  es- 

oused  the  cause  and  interest  of  Christ ;  that  we 

ave  renounced  all  sin,  and  stand  engaged  to  Christ ; 
should  fortify  us  against  this  sin  of  lying.  They  who 
have  put  off  the  old  man,  have  put  it  off  with  its 
deeds;  and  they  who  have  put  on  the  new  man, 
must  put  on  all  its  deeds:  not  only  espouse  good 
principles,  but  act  them  in  a  good  conversation. 
The  new  man  is  said  to  be  renesved  in  knowledge  ; 
because  an  ignorant  soul  cannot  be  a  good  soul. 
Without  knowledge  the  heart  cannot  be  good,  Prov. 
19.  2.  The  grace  of  God  works  upon  the  will  and 
affections  by  renewing  the  understanding.  Light  is 
the  first  thing  in  the  new  creation,  as  it  was  in  the 
first  :  after  the  image  of  him  svho  created  him.  It 
was  the  honour  of  man  in  innocence,  that  he  was 
made  after  the  image  of  God ;  but  that  image  was 
defaced  and  lost  by  sin,  and  is  renewed  by  sanctify¬ 
ing  grace  :  so  that  a  renewed  soul  is  something  like 
what  Adam  was  in  the  day  he  was  created. 

In  the  privilege  and  duty  of  sanctification  there  is 
neither  Greek  7ior  Jew,  circumcision  nor  uncircum¬ 
cision,  Barbarian,  Scythian,  bond  nor  free,  v.  11. 
There  is  now  no  difference  arising  from  different 
country,  or  different  condition  and  circumstance  of 
life  :  it  is  as  much  the  duty  of  the  one  as  of  the  other, 
to  be  holy ;  and  as  much  the  privilege  of  the  one  as 
of  the  other,  to  receive  from  God  the  grace  to  be  so. 
Christ  came  to  take  down  all  partition-tvalls,  that 
all  might  stand  on  the  same  level  before  God,  both 
in  duty  and  privilege.  And  for  this  reason,  because 
Christ  is  all  in  all.  Christ  is  a  Christian’s  all,  his 
only  Lord  and  Saviour,  and  all  his  Hope  and  Happi¬ 
ness.  And  to  those  who  are  sanctified,  one  as  well 
as  another,  and  whatever  they  are  in  other  respects, 
he  is  All  in  all,  the  Alpha  and  Omega,  the  Begin¬ 
ning  and  the  End:  he  is  All  in  all  things  to  them. 

12.  Put  on  therefore,  as  the  elect  of  God,' 
holy  and  beloved,  bowels  of  mercies,  kind¬ 
ness,  humbleness  of  mind,  meekness,  long- 
suffering;;  13.  Forbearing  one  another, 
and  forgiving  one  another,  if  any  man  have 
a  quarrel  against  any :  even  as  Christ  for¬ 
gave  you,  so  also  do  ye.  1 4.  And  above 
all  these  things/??//  on  charity,  which  is  the 
Bond  of  perfectness.  15.  And  let  the  peace 
of  God  rule  in  your  hearts,  to  which  also 
ye  are  called  in  one  body;  and  be  ye  thank¬ 
ful.  16.  Let  the  word  of  Christ  dwell  in 
you  richly  in  all  wisdom  ;  teaching  and  ad¬ 
monishing  one  another  in  psalms  and  hymns 
and  spiritual  songs,  singing  with  grace  in 
your  hearts  to  the  Lord.  1 7.  And  whatso¬ 
ever  ye  do  in  word  or  deed,  do  all  in  the 
name  of  the  Lord  Jesus,  giving  thanks  to 
God  and  the  Father  by  him. 

The  apostle  proceeds  to  exhort  to  mutual  love  and 
compassion  ;  Put  on  therefore  bowels  of  mercy,  v. 
12.  We  must  not  only  put  off  anger  and  svrath, 
(as  v.  8.)  but  we  must  put  on  bosvels  of  kindness ; 
not  only  cease  to  do  evil,  but  learn  to  do  well;  not  only 
not  do  hurt  to  any,  but  do  what  good  we  can  to  all. 
The  argument  here  used  to  enforce  the  exhortation, 
is  very  affecting ;  Put  on,  as  the  elect  of  God,  holy 


GOO 


COLOSSI ANS,  III. 


and  beloved.  Observe,  1.  They  who  are  holy,  are  ] 
the  elect  of  God ;  and  they  who  are  the  elect  of 
God,  and  holy,  are  beloved ;  beloved  of  God,  and  { 
ought  to  be  so  of  all  men.  2.  They  who  are  the  ! 
elect  of  God,  holy  and  beloved ,  ought  to  conduct  ; 
themselves  in  every  tiling  as  becomes  them,  and  so 
as  not  to  lose  the  credit  of  their  holiness,  or  the  com¬ 
fort  of  their  being  chosen  and  beloved.  It  becomes 
those  who  are  holy  toward  God,  to  be  lowly  and 
loving  towards  all  men.  Observe,  What  we  must 
put  on  in  particular.  (1.)  Comfiassion  toward  the 
miserable  ;  bowels  of  mercy,  the  tenderest  mercies. 
They  who  owe  so  much  to  mercy,  ought  to  be  mer¬ 
ciful  to  all  who  are  proper  objects  of  mercy.  Be 
ye  merciful,  as  your  Father  is  merciful,  Take  6. 
36.  (2.)  Kindness  toward  our  friends,  and  those 

who  love  us.  A  courteous  disposition  becomes  the 
elect  of  God  ;  for  the  design  of  the  gospel  is  not  only 
to  soften  the  minds  of  men,  but  to  sweeten  them, 
and  to  promote  friendship  among  men  as  well  as  re¬ 
conciliation  with  God.  (3.)  Humbleness  of  mind, 
in  submission  to  those  above  us,  and  condescension 
to  those  below  us.  There  must  not  only  be  a  hum¬ 
ble  carriage,  but  a  humble  mind.  ,  Learn  of  me,  for 
Jam  meek  and  lowly  in  heart.  Matt.  11.  29.  (4.) 

Meekness  toward  those  who  have  provoked  us,  or 
been  any  way  injurious  to  us.  We  must  not  be  trans¬ 
ported  into  any  indecency  by  our  resentment  of  in¬ 
dignities  and  neglects ;  but  must  prudently  bridle 
our  own  anger,  and  patiently  bear  the  anger  of 
others.  (5.)  Long-suffering  toward  those  who  con¬ 
tinue  to  provoke  us.  Charity  suffereth  long,  as  well 
as  is  kind,  1  Cor.  13.  4.  Many  can  bear  a  short  pro¬ 
vocation,  who  are  weary  of  bearing  when  it  grows 
long.  But  we  must  suffer  long  both  the  injuries  of 
men  and  the  rebukes  of  Divine  Providence.  If  God 
is  long-suffering  to  us,  under  all  our  provocations 
of  him,  we  should  exercise  long-suffering  to  others 
in  like  cases.  (6.)  Mutual  forbearance,  in  consider¬ 
ation  of  the  infirmities  and  deficiencies  which  we  all 
labour  under  ;  forbearing  one  another.  We  have 
all  of  us  something  which  needs  to  be  borne  with  ; 
and  that  is  a  good  reason  why  we  should  bear  with 
others  in  what  is  disagreeable  to  us.  We  need  the 
same  good  turn  from  others,  which  we  are  obliged 
to  she  w  them.  (7.)  A  readiness  to  forgive  injuries ; 
forgiving  one  another,  if  any  man  have  a  quarrel 
against  "any .  While  we  are  in  this  world,  where 
there  is  so  much  corruption  in  our  hearts,  and  so 
much  occasion  of  difference  and  contention,  quarrels 
will  sometimes  happen,  even  among  the  elect  of 
God,  who  are  holy  and  beloved  ;  as  Paul  and  Barna¬ 
bas  had  a  shar/i  contention,  which  parted  them 
asunder  one  from  the  other,  (Acts  15.  39.)  and  Paul 
and  Peter,  Gal.  2.  14.  But  it  is  our  duty  to  forgive 
one  another  in  such  cases ;  not  to  bear  any  grudge, 
but  put  up  with  the  affront,  and  pass  it  by.  And  the 
reason  is  :  Even  as  Christ  forgave  you ,  so  also  do 
ye.  The*  consideration  that  we  are  forgiven  by 
Christ  so  many  offences,  is  a  good  reason  why  we 
should  forgive  others.  It  is  an  argument  of  Hie  di¬ 
vinity  of  Christ,  that  he  had  power  on  earth  to  for¬ 
give  sins ;  and  it  is  a  branch  of  his  example  which 
we  are  obliged  to  follow,  if  we  ourselves  would  be 
forgiven.  Forgive  us  our  trespasses,  as  we  forgive 
them  who  trespass  against  us.  Matt.  6.  12. 

Now,  in  order  to  all  this,  we  are  exhorted  here  to 
several  things. 

I.  To  clothe  ourselves  with  love;  (v.  14.)  Above 
all  things  put  on  charity:  over  all  things,  trr) -ran 
<fi  TKTtuc.  Let  this  be  the  upper  garment,  the  robe, 
the  livery,  the  mark  of  our  dignity  and  distinction. 
Or,  Let  this  be  principal  and  chief,  as  the  whole 
sum  and  abstract  of  the  second  table.  Add  to  faith 
virtue,  and  to  brotherly  kindness  charity,  2  Pet. 
1.  5 — 7.  He  lays  the  foundation  in  faith,  and  the 
top-stone  in  charity,  which  is  the  bond  of  perfectness, 


the  cement  and  centre  of  all  happy  society.  Chris 
tian  unity  consists  in  unanimity  and  mutual  love.  ' 

II.  To  submit  ourselves  to  the  government  of  the 
peace  of  God ;  ( v .  15.)  Let  the  peace  of  God  rule 
in  your  hearts,  that  is,  God's  being  at  peace  with 
you,  and  the  comfortable  sense  of  his  acceptance  and 
favour :  or,  a  disposition  to  peace  among  yourselves, 
a  peaceable  spirit,  that  keeps  the  peace,  and  makes 
peace.  This  is  called  the  peace  of  God ;  because  it 
is  of  his  working  in  all  who  are  his.  The  kingdom 
of  God  is  righteousness  and  peace,  Rom.  14.  17. 
“  Let  this  peace  rule  in  your  heart ;  prevail  and  go¬ 
vern  there ;  or  umpire  and  decide  all  matters  of  dif¬ 
ference  among  you.”  To  which  ye  are  called  in  one 
body.  We  are  called  to  this  peace,  to  peace  with 
God  as  our  privilege,  and  peace  with  our  brethren 
as  our  duty.  Being  united  in  one  body,  we  are  call¬ 
ed  to  be  at  peace  one  with  another,  as  the  members 
of  the  natural  body  ;  for  we  are  the  body  of  Christ, 
and  members  in  particular,  1  Cor.  12.  27.  To  pre¬ 
serve  in  us  this  peaceable  disposition,  we  must  be 
thankful.  The  work  of  thanksgiving  to  God  is  such 
a  sweet  and  pleasant  work,  that  it  will  help  to  make 
us  sweet  and  pleasant  towards  all  men.  “  Instead 
of  envying  one  another  upon  the  account  of  anv  par¬ 
ticular  favours  and  excellence,  be  thankful  for  his 
mercies,  which  are  common  to  all  of  you.” 

III.  To  let  the  word  of  Christ  dwell  in  us  richly, 
v.  16.  The  gospel  is  the  word  of  Christ,  which  is 
come  to  us  ;  but  that  is  not  enough,  it  must  dwell  in 
us,  or  keep  house — svo/xsito>;  not  as  a  servant  in  afami- 
ly,  who  is  under  another’s  control,  but  as  a  master, 
who  has  a  right  to  prescribe  and  direct  to  all  under 
his  roof.  We  must  take  our  instructions  and  direc¬ 
tions  from  it;  and  our  portion  of  meat  and  strength, 
of  grace  and  comfort,  in  due  season,  as  from  the 
master  of  the  household.  It  must  dwell  in  us;  be 
always  ready  and  at  hand  to  us  in  every  thing,  and 
have  its  due  influence  and  use.  We  must  be  fami¬ 
liarly  acquainted  with  it,  and  know  it  for  our  good, 
Job  5.  27.  It  must  dwell  in  us  richly :  not  only  keep 
house  in  our  hearts,  but  keep  a  good  house.  Many 
have  the  word  of  Christ  dwelling  in  them,  but  it 
dwells  in  them  but  poorly ;  it  has  no  mighty  force 
and  influence  upon  them.  *  Then  the  soul  prospers, 
when  the  word  of  God  dwells  in  us  richly ;  when 
we  have  abundance  of  it  in  us,  and  are  full  of  the 
scriptures  and  of  the  grace  of  Christ.  And  this  in 
all  wisdom.  The  proper  office  of  Wisdom  is,  to 
apply  what  we  know  to  ourselves,  for  our  own  di¬ 
rection.  The  word  of  Christ  must  dwell  in  us,  not 
in  all  notion  and  speculation,  to  make  us  doctors,  but 
in  all  wisdom,  to  make  us  good  Christians,  and  ena¬ 
ble  us  to  conduct  ourselves  in  every  thing  as  becomes 
Wisdom’s  children. 

IV.  To  teach  and  admonish  one  another.  This 
would  contribute  very  much  to  our  furtherance  in 
all  grace  ;  for  we  sharpen  ourselves  by  quickening 
others,  and  improve  our  knowledge  bv  communi¬ 
cating  it  for  their  edification.  We  must  admonish 
one  another  in  psalms  and  hymns.  Observe,  Sing¬ 
ing  of  psalms  is  a  gospel-ordinance  ;  -^.ctxjuoh  xu)  ii/u- 
voi:  x u)  :  the  Psalms  of  David,  and  spiritual 
hymns  and  odes,  collected  out  of  the  scripture,  and 
suited  to  special  occasions,  instead  of  their  lewd  and 
profane  songs  in  their  idolatrous  worship.  Religious 
poesy  seems  countenanced  by  these  expressions,  and 
is  capable  of  great  edification.  But  when  we  sing 
psalms,  we  make  no  melody,  unless  we  sing  with 
grace  in  our  hearts,  sinless  we  are  suitably  affected 
with  what  we  sing,  and  go  along  in  it  with  true  de¬ 
votion  and  understanding.  Singing  of  psalms  is  a 
teaching  ordinance  as  well  as  a  praising  ordinance  ; 
and  we  are  not  only  to  quicken  and  encourage  our¬ 
selves,  but  to  teach  and  admonish  one  another,  mu- 
tuallv  excite  our  affections,  and  convey  instructions. 

V.  All  must  be  done  in  the  name  of  Christ ;  (y. 


601 


COLOSSIANS,  III. 


17.)  And  whatsoever  ye  do  in  word  or  deed ,  do  all 
in  the  name  of  the  Lord  Jesus:  according  to  his  com¬ 
mand,  and  in  compliance  with  his  authority ;  by 
strength  derived  from  him  ;  with  an  eye  to  his  glory; 
and  depending  upon  his  merit  for  the  accepting  of 
what  is  good,  and  pardon  of  what  is  amiss ;  Giving 
thanks  to  God  and  the  Father  by  him.  Observe,  1. 
'vVe  must  give  thanks  in  all  things;  whatsoever  we 
do,  we  must  still  give  thanks,  Eph.  5.  20.  Giving 
thanks  always  for  all  things.  2.  The  Lord  Jesus 
must  be  the  Mediator  of  our  praises  as  well  as  of  our 
prayers  ;  IVe  give  thanks  to  God  and  the  Father  in 
the  name  of  the  Lord  Jesus  Christ,  Eph.  5.  20.  They 
who  do  all  things  in  Christ’s  name,  will  never  want 
matter  of  thanksgiving  to  God,  even  the  Father. 

1  8.  Wives,  submit  yourselves  unto  your 
own  husbands,  as  it  is  fit  in  the  Lord.  1 9. 
Husbands,  love  your  wives,  and  be  not  bit¬ 
ter  against  them.  20.  Children,  obey  your 
parents  in  all  things:  for  this  is  well-pleas¬ 
ing  unto  the  Lord.  21.  Fathers,  provoke 
not  your  children  to  anger ,  lest  they  be  dis¬ 
couraged.  22.  Servants,  obey  in  all  things 
your  masters  according  to  the  flesh ;  not 
with  eye-service,  as  men-pleasers ;  but  in 
singleness  of  heart,  fearing  God  :  23.  And 

whatsoever  ye  do,  do  it  heartily,  as  to  the 
Lord,  and  not  unto  men ;  24.  Knowing 

that  of  the  Lord  ye  shall  receive  the  reward 
of  the  inheritance :  for  ye  serve  the  Lord 
Christ.  25.  But  he  that  doeth  wrong,  shall 
receive  for  the  wrong  which  lie  hath  done : 
and  there  is  no  respect  of  persons. 

The  apostle  concludes  the  chapter  with  exhorta¬ 
tions  to  relative  duties,  as  before  in  the  epistle  to  the 
Ephesians.  The  epistles  which  are  most  taken  up 
in  displaying  the  glory  of  the  divine  grace,  and  mag¬ 
nifying  the  Lord  "Jesus,  are  the  most  particular  and 
distinct  in  pressing  the  duties  of  the  several  relations. 
We  must  never  separate  the  privileges  and  duties 
of  the  gospel-religion. 

I.  He  begins  with  the  duties  of  wives  and  husbands; 

( v .  18.)  Hives,  submit  yourselves  unto  your  own 
husbands,  as  it  is  ft  in  the  Lord.  Submission  is  the 
duty  of  wives,  CrtramTSt.  It  is  the  same  word  j 
which  is  used  to  express  our  duty  to  magistrates, 
(Rom.  13.  1.  Let  every  soul  be  subject  to  the  higher 
powers,)  and  is  expressed  by  subjection  and  rever¬ 
ence,  Eph.  5.  24,  33.  The  reason  is,  that  Adam  j 
was  first  formed,  then  Eve:  and  Adam  was  not  de-  J 
c-'ived,\but  the  woman,  being  deceived,  was  in  the 
transgression,  1  Tim.  2.  13,  14.  He  was  first  in  the 
creation,  and  last  in  the  transgression.  And  the 
head  of  the  woman  is  the  mem ;  and  the  man  is  not 
of  the  woman,  but  the  woman  of  the  man;  neither  i 
was  the  man  created  for  the  woman,  but  the  woman  j 
for  the  man,  1  Cor.  11.  3,  8,  9.  It  is  agreeable  to  5 
the  order  of  nature  and  the  reason  of  things,  as  well 
as  the  appointment  and  will  of  God.  But  then  it  is 
submission,  not  to  a  rigorous  lord  or  absolute  tyrant, 
who  may ‘do  his  will  and  is  without  restraints;  but 
to  a  husband,  and  to  her  own  husband,  who  stands 
in  the  nearest  relation,  and  is  under  strict  engage¬ 
ments  to  proper  duty  too.  And  this  is  fit  in  the  Lord: 
it  is  becoming  the  relation,  and  what  they  are  bound 
in  duty  to  do,  as  an  instance  of  obedience  to  the  au¬ 
thority  and  law  of  Christ. 

On  the  other  hand,  husbands  must  love  their  wives, 
and  not  be  bitter  against  them,  v.  19.  They  must 
love  them  with  tender  and  faithful  affection,  as  Christ 
loved  the  church,  and  as  their  own  bodies  ;  and  even 

Vol.  vi. — 4  G 


as  himself ;  (Eph.  5.  25,  28,  3*3. )  with  a  love  pecu¬ 
liar  to  the  nearest  relation  and  the  greatest  comfort 
and  blessing  of  life.  And  they  must  not  be  bitter 
against  them;  or  use  them  unkindly,  with  harsh  lan¬ 
guage  or  severe  treatment ;  but  be ’kind  and  obliging 
to  them  in  all  things  :  for  the  woman  was  made  for 
the  man,  neither  is  the  man  without  the  woman,  and 
the  man  also  is  by  the  woman ,  1  Cor.  11.  9,  11,  12. 

II.  The  duties  of  children  and  parents;  Children, 
obey  your  parents  in  all  things,  for  this  is  well-pleas¬ 
ing  unto  the  Lord,  v.  20.  They  must  be  willing  to 
do  all  their  lawful  commands,  and  be  at  their  direc¬ 
tion  and  disposal ;  as  those  who  have  a  natural  right, 
and  are  fitter  to  direct  them  than  themselves.  The 
apostle  (Eph.  6.  2. )  requires  them  to  honour  as  well 
as  obey  their  parents;  they  must  esteem  them,  and 
think  honourably  of  them  ;  as  the  obedience  of  their 
lives  must  proceed  from  the  esteem  and  opinion  of 
their  minds.  And  this  is  well-pleasing  to  God,  or 
acceptable  to  him  ;  for  it  is  the  first  commandment 
with  promise,  (Eph.  6.  2.)  with  an  explicit  promise 
annexed  to  it,  That  it  shall  be  well  with  them,  and 
they  shall  live  long  on  the  earth.  Dutiful  children 
are  the  most  likely  to  prosper  in  the  world,  and  enjoy 
long  life. 

And  parents  must  be  tender,  as  well  as  children 
obedient ;  ( v .  21.)  “  Fathers,  provoke  not  your  chil¬ 
dren  to  anger,  lest  they  be  discouraged.  Let  not 
your  authority  over  them  be  exercised  with  rigour 
and  severity,  but  with  kindness  and  gentleness ;  lest 
you  raise  their  passions,  and  discourage  them  in  their 
duty,  and  by  holding  the  reins  too  strait  make  them 
fly  out  with  the  greater  fierceness.  ”  The  ill  tem¬ 
per  and  example  of  imprudent  parents  often  prove 
a  great  hinderance  to  their  children,  and  a  stum¬ 
bling-block  in  their  way ;  see  Eph.  6.  4.  And  it  is 
by  the  tenderness  of  parents,  and  dutifulness  of  chil¬ 
dren,  that  God  ordinarily  furnishes  his  church  with 
a  seed  to  serve  him,  and  propagates  religion  from  age 
to  age. 

III.  Servants  and  masters;  Servants,  obey  your 
masters  in  all  things  according  to  the  flesh,  v.  22. 
Servants  must  do  the  duty  of  the  relation  in  which 
they  stand,  and  obey  their  masters’  commands  in  all 
things  which  are  consistent  with  their  duty  to  God 
their  heavenly  Master.  JVot  with  eye-service,  as 
men-pleasers:  not  only  when  their  master’s  eye  is 
upon  them,  but  when  they  are  from  under  their 
master’s  eye.  They  must  be  both  just  and  diligent. 
In  singleness  of  heart,  fearing  God:  without  selfish 
designs,  or  hypocrisy  and  disguise,  as  those  who  fear 
God,  and  stand  in  awe  of  him.  Observe,  The  fear 
of  God,  ruling  in  the  heart,  will  make  people  good 
in  every  relation.  Servants  who  fear  God,  will  be 
just  and  faithful  when  they  are  from  under  their 
master’s  eye,  because  they  know  they  are  under  the 
eve  of  God;  (Gen  20.  11.)  Because  I thought,  Surely 
the  fear  of  God  is  not  in  this  place.  Neh.  5.  15.  But 
so  aid  not  I,  because  of  the  fear  of  God.  “And 
whatsoever  ye  do,  do  it  heartily,  (v.  23.)  with  dili¬ 
gence,  not  idly  and  slothfullv or,  “  Do  it  cheer¬ 
fully,  not  discontented  at  the  providence  of  God 
which  put  you  in  that  relation.  ”  As  to  the  Lord, 
and  not  as  to  men.  It  sanctifies  a  servant’s  work 
when  it  is  done  as  unto  God;  with  an  eye  to  his  glory, 
and  in  obedience  to  his  command,  and  not  merely 
as  unto  men,  or  with  regard  to  them  only.  Observe, 
We  are  really  doing  our  duty  to  God,  when  we  are 
faithful  in  our  duty  to  mep.  And  for  seiwants’  en¬ 
couragement,  let  them  know,  that  a  good  and  faith¬ 
ful  servant  is  never  the  further  from  heaven  for  his 
being  a  servant;  “  Knowing  that  of  the  Lord  ye  shall 
receive  the  reward  of  the  inheritance,  for  ye  serve  the 
Lord  Christ,  v.  24.  Serving  your  masters  accord¬ 
ing  to  the  command  of  Christ,  you  serve  Christ,  and 
he  will  be  your  Pavmaster :  you  will  have  a  glorious 
reward  at  iast.  Though  you  are  now  sen  ants,  you 


602 


COLOSSI ANS,  IV. 


shall  receive  the  inheritance  of  sons.  But,  on  the  I 
other  hand,  He  who  doeth  wrong,  shall  receive  for 
the  wrong  which  he  hath  done”  v.  25.  There  is  a 
righteous  God,  who,  if  servants  wrong  their  masters, 
will  reckon  with  them  for  it,  though  they  may  con¬ 
ceal  it  from  their  notice.  And  he  will  be  sure  to 
punish  the  unjust  as  well  as  reward  the  faithful  ser¬ 
vant  :  and  so  if  masters  wrong  their  servants.  And 
there  is  no  res/iect  of  persons  with  him.  The  righ¬ 
teous  Judge  of  the  earth  will  be  impartial,  and  carry 
it  with  an  equal  hand  toward  master  and  servant; 
not  swayed  by  any  regard  to  men’s  outward  circum¬ 
stances  and  condition  ot  life.  The  one  and  the  other 
will  stand  upon  a  level  at  his  tribunal. 

It  is  probable  that  the  apostle  has  a  particular  re¬ 
spect,  in  all  these  instances  of  duty,  to  the  case  men¬ 
tioned,  1  Cor.  7.  of  relations  of  a  different  religion, 
as  a  Christian  and  heathen,  a  Jewish  convert  and 
uncircumcised  Gentile  ;  where  there  was  room  to 
doubt  whether  they  were  obliged  to  the  proper  du¬ 
ties  of  their  several  relations  to  such  persons.  And 
if  it  hold  in  such  cases,  it  is  much  stronger  upon 
Christians  one  towards  another,  and  where  both  are 
of  the  same  religion.  And  how  happy  would  the 
gospel-religion  make  the  world,  if  it  every  where 
prevailed ;  and  how  much  would  it  influence  every 
state  of  things,  and  every  relation  of  life  ! 

CHAP.  IV. 

I.  He  continues  his  account  of  the  duty  of  masters,  from  the 
close  of  the  former  chapter,  v.  1.  II.  He  exhorts  to  the 
duty  of  prayer,  (v.  2 . .  4.)  and  to  a  prudent  and  decent  con¬ 
duct  toward  those  with  whom  we  converse,  v.  5,  6.  III. 
He  closes  the  epistle  with  the  mention  of  several  of  his 
friends,  of  whom  he  gives  an  honourable  testimony,  v. 
7. .18. 

1.  ~!%/I~ASTERS,  give  unto  your  servants 
IyJL  that  which  is  just  and  equal ; 
knowing  that  ye  also  have  a  Master  in  hea¬ 
ven. 

The  apostle  proceeds  with  the  duty  of  masters  to 
their  servants,  which  might  have  been  joined  to  the 
foregoing  chapter,  and  is  a  part  of  that  discourse. 
Here  observe, 

1.  Justice  is  required  of  them  ;  “  Give  unto  your 
servants  that  which  is  just  and  equal;  (v.  1.)  not 
only  strict  justice,  but  equity  and  kindness.  Be 
faithful  to  your  promises  to  them,  and  perform  your 
agreements  ;  not  defrauding  them  of  their  dues,  or 
keeping  back  by  fraud  the  hire  of  the  labourers, 
Jam.  5.  4.  Require  no  more  of  them  than  they  are 
able  to  perform  ;  and  do  not  lay  unreasonable  bur¬ 
thens  upon  them,  and  beyond  their  strength.  Pro¬ 
vide  for  them  what  is  fit,  supply  proper  food  and 
physic,  and  allow  them  such  liberties  as  may  enable  j 
them  the  better  for  cheerful  service,  and  make  it , 
the  easier  to  them  :  and  this,  though  they  are  em¬ 
ployed  in  the  meanest  and  lowest  offices,  and  are  of 
another  country  and  a  different  religion  from  your¬ 
selves. 

2.  A  good  reason  for  this  regard  ;  “Knowing  that 
ye  also  have  a  Master  in  heaven.  Ye  who  are  mas¬ 
ters  of  others,  have  a  Master  yourselfs,and  are  ser¬ 
vants  of  another  Lord.  Ye  are  not  lords  of  your¬ 
selves,  and  are  accountable  to  one  above  vou.  Do  ye 
deal  with  your  servants  as  you  expect  God  should 
deal  with  you  ;  and  as  those  who  believe  vou  must 

've  an  account.  Ye  arc  both  servants  of  the  same 
ord  in  the  different  relations  in  which  you  stand, 
and  are  equally  accountable  to  him  at  last.  Know¬ 
ing  that  your  Master  also  is  in  heaven,  neither  is 
there  respect  of  persons  with  him,”  Eph.  6.  9. 

2.  Continue  in  prayer,  and  watch  in  the 
same  with  thanksgiving ;  3.  Withal  praying 


also  for  us,  that  God  would  open  unto  us  a 
door  of  utterance,  to  speak  the  mystery  of 
Christ,  for  which  I  am  also  in  bonds  :  4. 

That  I  make  it  manifest,  as  I  ought  to 
speak. 

If  this  be  considered  as  connected  with  the  fore¬ 
going  verse,  then  we  may  observe,  that  it  is  part  of 
the  duty  which  masters  owe  their  servants,  to  pray 
with  them,  and  to  pray  daily  with  them,  or  continue 
in  prayer.  They  must  not  only  do  justly  and  kindly 
by  them,  but  act  a  Christian  and  religious  part,  and 
be  concerned  for  their  souls  as  well  as  their  bodies  ; 
“as  parts  of  your  charge,  and  under  your  influence. 
Be  concerned  for  the  blessing  of  God  upon  them,  as 
well  as  the  success  of  your  affairs  in  their  hands.” 
And  this  is  the  duty  of  every  one ;  to  continue  in 
prayer.  “  Keep  up  your  constant  times  of  prayer, 
without  being  diverted  from  it  by  other  business ; 
keep  your  hearts  close  to  the  duty,  without  wander¬ 
ing  or  deadness  ;  and  even  to  the  end  of  it :  watching 
in  the  same.”  Christians  should  lay  hold  on  all  op¬ 
portunities  for  prayer,  and  choose  the  fittest  seasons, 
which  are  least  liable  to  disturbance  from  other 
things,  and  keep  their  minds  lively  in  the  duty,  and 
in  suitable  frames.  With  thanksgiving,  or  solemn 
acknowledgment  of  the  mercies  received.  Thanks¬ 
giving  must  have  a  part  in  every  prayer. 

Withal  praying  also  for  us,  v.  3.  The  people 
must  pray  particularly  for  their  ministers,  and  bear 
them  upon  their  hearts  at  all  times  at  the  throne  of 
grace.  “Do  not  forget  us,  whenever  you  pray  for 
yourselves,”  Eph.  6.  19.  1  Thess.  5.  25.  Heb.  13. 

18.  That  Gocl  would  open  to  us  a  door  of  utter¬ 
ance  ;  either  afford  opportunity  to  preach  the  gos¬ 
pel  ;  (so  he  says,  a  great  door  and  effectual  is  opened 
to  me,  1  Cor.  16.  9. )  or  else  give  me  ability  and  cou¬ 
rage,  and  enable  me  with  freedom  and  faithfulness  ; 
so  Eph.  6.  19.  And  for  me,  that  utterance  may  be 
given  to  me,  that  I  may  open  my  mouth  boldly,  to 
speak  the  mystery  of  Christ,  for  which  lam  also  hi 
bonds  ;  that  is,  either  the  deepest  doctrines  of  the 
gospel  with  plainness,  of  which  Christ  is  the  princi¬ 
pal  Subject ;  (he  calls  it,  the  mystery  of  the  gospel, 
Eph.  6.  19.)  or  else  he  means  the  preaching  of  the 
gospel  to  the  Gentile  world,  which  he  calls  the  mys¬ 
tery  hid  from  ages,  ( ch .  1.  26.)  and  the  mystery  of 
Christ,  Eph.  3.  4.  For  this  he  was  now  in  bonds. 
He  was  a  prisoner  at  Rome,  by  the  violent  opposi¬ 
tion  of  the  malicious  Jews.  He  would  have  them 
pray  for  him,  that  he  might  not  be  discouraged  in  his 
work,  or  driven  from  it  by  his  sufferings  ;  “That  I 
may  make  it  manifest,  as  T  ought  to  speak,  v.  4. 
That  I  may  make  this  mystery  known  to  those  who 
have  not  heard  of  it ;  and  make  it  plain  to  their  un¬ 
derstanding,  in  such  a  manner  as  I  ought  to  do.” 
He  had  been  particular  in  telling  them  what  he 
prayed  for  them,  ch.  1.  Here  he  tells  them  parti¬ 
cularly  what  he  would  have  them  pray  for  him. 
Paul  knew  as  well  as  any  man  how  to  speak  ;  and 
yet  he  begs  their  prayers  for  him,  that  he  might  be 
taught  to  speak.  The  best  and  most  eminent  Chris¬ 
tians  need  the  prayers  of  meaner  Christians,  and  are 
not  above  asking  them.  The  chief  speakers  need 
prayer,  that  God  would  give  them  a  door  of  utter¬ 
ance,  and  that  they  may  speak  as  they  ought  to 
speak. 

5.  Walk  in  wisdom  toward  them  that  are 
without,  redeeming  the  time.  6.  Let  your 
speech  be  alway  with  grace,  seasoned  with 
salt,  that  ye  may  know  how  ye  ought  to 
answer  every  man. 

The  apostle  exhorts  them  further  to  a  prudent 
i  and  decent  conduct  towards  all  those  with  whom 


603 


COLOSSI ANS,  IV. 


they  conversed  :  toward  the  heathen  world,  or  those 
cut  of  the  Christian  church,  among  whom  they  lived ; 
(v.  5. )  “  Walk  in  ■wisdom  toward  them  who  are  with¬ 
out.  Be  careful,  in  all  your  converse  with  them,  to 
get  no  hurt  by  them,  or  coniract  any  of  their  cus¬ 
toms  ;  for  evil  communications  corrupt  good  man¬ 
ners ;  and  to  do  no  hurt  to  them,  or  increase  their 
prejudices  against  religion,  and  give  them  an  occa¬ 
sion  of  dislike.  Yea,  do  them  all  the  good  you  can, 
and  by  all  the  fittest  means ;  and  in  the  proper  sea¬ 
sons  recommend  religion  to  them.  Redeeming  the 
time ;  either  improving  every  opportunity  of  doing 
them  good,  and  making  the  best  use  of  your  time  in 
proper  duty (diligence  in  redeeming  time  very 
much  recommends  religion  to  the  good  opinion  of 
others;)  or  else,  “  walking  cautiously  and  with  cir¬ 
cumspection,  to  give  them  no  advantage  against  you, 
or  expose  yourselves  to  their  malice  and  ill-will,” 
Eph.  5.  15,  16.  Walk  circumspectly,  redeeming  the 
time,  because  the  days  are  evil,  dangerous,  or  times 
of  trouble  and  suffering. 

And  towards  others,  or  those  who  are  within  as 
well  as  those  who  are  without ;  “Let  your  speech  be 
alway  with  grace,  v.  6.  Let  all  your  discourse  be 
as  becomes  Christians,  and  with  a  deference  to  your 
profession;  savoury,  discreet,  seasonable.”  Though 
it  be  not  always  of  grace,  it  must  be  always  with  grace; 
and  though  the  matter  of  our  discourse  be  that 
which  is  common,  yet  there  must  be  an  air  of  piety 
upon  it,  and  it  must  be  in  a  Christian  manner,  sea¬ 
soned  with  salt.  Grace  is  the  salt  which  seasons  our 
discourse,  makes  it  savoury,  and  keeps  it  from  cor¬ 
rupting.  That  ye  may  know  how  ye  ought  to  answer 
every  man.  One  answer  is  proper  for  one  man,  and 
another  for  another  man,  Prov.  26.  4,  5.  We  have 
need  of  a  great  deal  of  wisdom  and  grace  to  give 
proper  answers  to  every  man ;  particularly  in  an¬ 
swering  the  questions  and  objections  of  adversaries 
against  our  religion ;  giving  the  reasons  of  our  faith, 
and  shewing  the  unreasonableness  of  their  excep¬ 
tions  and  cavils,  to  the  best  advantage  for  our  cause, 
and  least  prejudice  to  ourselves.  Be  ready  always 
to  give  an  answer  to  every  man,  who  asketh  you  a 
reason  of  the  hope  that  is  in  you,  with  meekness  and 
fear,  1  Pet.  3.  15. 

7.  All  my  state  shall  Tychicus  declare 
unto  you,  who  is  a  beloved  brother,  and  a 
faithful  minister  and  fellow-servant  in  the 
Lord  :  8.  Whom  I  have  sent  unto  you  for 

the  same  purpose,  that  he  might  know  your 
estate,  and  comfort  your  hearts  ;  9.  With 

Onesimus,  a  faithful  and  beloved  brother, 
who  is  one  of  you.  They  shall  make  known 
unto  you  all  things  which  (ire  done  here. 
10.  Aristarchus,  my  fellow-prisoner,  salut- 
eth  you ;  and  Marcus,  sister’s  son  to  Bar¬ 
nabas,  (touching  whom  ye  received  com¬ 
mandments;  if  he  come  unto  you,  receive 
him;)  11.  And  Jesus,  who  is  called  Jus¬ 
tus  ;  who  are  of  the  circumcision.  These 
only  are  my  fellow-workers  unto  the  king¬ 
dom  of  God,  which  have  been  a  comfort 
unto  me.  1 2.  Epaphras,  who  is  one  of  you, 
a  servant  of  Christ,  saluteth  you,  always 
labouring  fervently  for  you  in  prayers,  that 
ye  may  stand  perfect  and  complete  in  all 
the  will  of  God.  1 3.  For  I  bear  him  record, 
that  he  hath  a  great  zeal  for  you,  and  them 
that  are  in  Laodicea,  and  them  in  Hierapolis. 


'  14.  Luke,  the  beloved  physician,  and  De- 
!  mas,  greet  you.  1 5.  Salute  the  brethren 
which  are  in  Laodicea,  and  Nymphas,  and 
the  church  which  is  in  his  house.  16.  And 
when  this  epistle  is  read  among  you,  cause 
that  it  be  read  also  in  the  church  of  the 
Laodiceans ;  and  that  ye  likewise  read  the 
epistle  from  Laodicea.  17.  And  say  to 
Archippus,  Take  heed  to  the  ministry  which 
thou-  hast  received  in  the  Lord,  that  thou 
fulfil  it.  1 8.  The  salutation  by  the  hand 
of  me  Paul.  Remember  my  bonds.  Grace 
be  with  you.  Amen. 

In  the  close  of  this  epistle  the  apostle  does  several 
of  his  friends  the  honour  to  leave  their  names  upon 
record,  with  some  testimony  of  his  respect,  which 
will  be  spoken  of  wherever  the  gospel  comes,  and 
last  to  the  end  of  the  world. 

1.  Concerning  Tychicus,  v.  7.  By  him  this  epis¬ 
tle  was  sent ;  and  he  does  not  give  them  an  account 
in  writing  of  his  present  state,  because  Tychicus 
would  do  it  by  word  of  mouth  more  fully  and  parti¬ 
cularly.  He  knew  they  would  be  glad  to  hear  how 
it  fared  with  him.  The  churches  cannot  but  be  con¬ 
cerned  for  good  ministers,  and  desirous  to  know  their 
state.  He  gives  him  this  character,  A  beloved  bro¬ 
ther  and  faithful  minister.  Paul,  though  a  great 
apostle,  owns  a  faithful  minister  for  a  brother  and  a 
beloved  brother.  Faithfulness  in  any  one  is  truly 
lovely,  and  renders  him  worthy  our  affection  and 
esteem.  And  a  fellow-servant  in  the  Lord.  Minis¬ 
ters  are  servants  of  Christ,  and  fellow -servants  to 
one  another.  They  have  one  Lord,  though  they 
have  different  stations  and  capacities  of  service. 
Observe,  It  adds  much  to  the  beauty  and  strength 
of  the  gospel-ministry,  when  ministers  are  thus  lov¬ 
ing  and  condescending  one  to  another,  and  by  all  just 
means  support  and  advance  one  another’s  reputa¬ 
tion.  Paul  sent  him  not  only  to  tell  them  of  his  af¬ 
fairs,  but  to  bring  him  an  account  of  their’s  ;  Whom 
I  have  sent  unto  you  for  the  same  purpose,  that  he 
might  know  your  estate,  and  comfort  your  hearts, 
v.  8.  He  was  as  willing  to  hear  from  them  as  they 
could  be  to  hear  from  him  ;  and  thought  himself  as 
much  obliged  to  sympathize  with  them  as  he  thought 
them  obliged  to  sympathize  with  him.  It  is  a  great 
comfort,  under  the  troubles  and  difficulties  of  life,  to 
have  the  mutual  concern  of  fellow-Christians. 

2.  ConcemingOnesimus  ;  (r.  9.)  With  Onesimus, 
a  faithful  and  beloved  brother,  who  is  one  of  you. 
He  was  sent  back  from  Rome  along  with  Tychicus. 
This  was  he  whom  Paul  had  begotten  in  his  bonds, 
(Philemon  10.)  who  had  been  servant  to  Philemon, 
and  who  was  a  member,  if  not  a  minister,  of  their 
church.  He  was  converted  at  Rome,  whither  he 
had  fled  from  his  master’s  service ;  and  is  now 
sent  back,  it  is  probable,  with  the  epistle  to  Phile- 

j  moil,  to  introduce  him  again  into  his  master’s  fami¬ 
ly.  Observe,  Though  he  was  a  poor  servant,  and 
j  had  been  a  bad  man,  yet,  being  now  a  convert,  Paul 
|  calls  him  a  faithful  and  beloved  brother.  The  mean¬ 
est  circumstances  of  life,  and  greatest  wickedness 
of  former  life,  makes  no  difference  in  the  spiritual 
relation  among  sincere  Christians :  they  partake  of 
the  same  privileges,  and  are  entitled  to  the  same 
regards.  The  righteousness  of  God  by  faith  of  Jesus 
Christ  is  unto  all,  and  upon  all,  them  that  Se/iex’e ; 
j  for  there  is  no  difference  ;  (Rom.  3.  22.)  and  there 
is  neither  Jew  nor  Greek,  neither  bond  nor  free,  for 
ye  are  all  one  in  Christ  Jesus,  Gal.  3.  28.  Perhaps 
this  was  sometime  after  he  was  converted,  and  sent 
back  to  Philemon  ;  and  by  this  time  he  had  entered 
into  the  ministry,  because  Paul  calls  him  a  brother. 


604 


COLOSSIANS,  IV. 


3.  Aristarchus,  a  fellow-prisoner.  They  who  join 
in  services  and  sufferings,  should  be  thereby  engag¬ 
ed  to  one  another  in  holy  love,  and  endeared  to  one 
another.  Paul  had  a  particular  affection  for  his 
fellow-servants  and  his  fellow-prisoners. 

4.  Marcus,  sister’s  son  to  Barnabas.  This  is  sup¬ 
posed  to  be  the  same  who  wrote  the  gospel  which 
bears  his  name.  If  he  come  unto  you,  receive  him. 
Paul  had  a  quarrel  with  Barnabas  upon  the  account 
of  this  Mark,  who  was  his  nephew,  and  thought  not 
good  to  take  him  with  them ,  because  he  departed 
from  them  from  Pamphylia,  and  went  not  with 
them  to  the  work.  Acts  15.  38.  He  would  not  take 
Mark  with  him,  but  took  Silas,  because  Mark  had 
deserted  them  ;  and  yet  Paul  is  not  only  reconciled  to 
him  himself,  but  recommends  him  to  the  respect  of 
the  churches,  and  gives  a  great  example  of  a  truly 
Christian  and  forgiving  spirit.  If  men  have  been 
guilty  of  a  fault,  it  must  not  be  always  remembered 
against  them.  We  must  forget  as  well  as  forgive. 
If  a  man  be  overtaken  in  a  fault,  ye  who  are  spi¬ 
ritual,  restore  such  a  one  in  the  spirit  of  meekness, 
Gal.  6.  1. 

5.  Here  is  one  who  is  called  Jesus,  which  is  the 
Greek  name  for  the  Hebrew  Joshua.  If  Jesus  had 
given  them  rest,  then  would  he  not  afterivards  have 
spoken  of  another  day,  Heb.  4.  8.  Who  is  called 
Justus.  It  is  probable  that  he  changed  it  for  the 
name  of  Justus,  in  honour  to  the  name  of  the  Re¬ 
deemer.  Or  else  Jesus  was  his  Jewish  name,  for  he 
was  of  the  circumcision  ;  and  Justus  his  Roman  or 
Latin  name.  These  are  my  fellow-labourers  unto  the 
kingdom  of  God,  which  have  been  a  comfort  unto 
me.  Observe  what  comfort  the  apostle  had  in  the 
communion  of  saints  and  ministers.  One  is  hisye/- 
low-servant,  another  his  fellow-prisoner,  and  all  his 
fellow-workers,  who  were  working  out  their  own 
salvation,  and  endeavouring  to  promote  the  salvation 
of  others.  Good  ministers  take  great  comfort  in 
those  who  are  their  fellow-workers  unto  the  king¬ 
dom  of  God.  Their  friendship  and  converse  toge¬ 
ther  are  a  great  refreshment  under  the  sufferings 
and  difficulties  in  their  way. 

6.  Epaphras,  (v.  12.)  the  same  with  Epaphrodi- 
tus.  He  is  one  of  you,  one  of  your  church  ;  he  sa¬ 
lutes  you,  or  sends  his  service  to  vou,  and  his  best 
affections  and  wishes.  Always  labouring  feri’ently 
for  you  in  prayers.  Epaphras  had  learned  of  Paul 
to  be  much  in  prayer  for  his  friends.  Observe, 

(1.)  In  what  manner  he  prayed  for  them.  He  la¬ 
boured  in  prayer ;  laboured  fervently  ;  and  always 
laboured  fervently  for  them.  They  who  would  suc¬ 
ceed  in  prayer,  must  take  pains  in  prayer  ;  and  we 
must  be  earnest  in  prayer,  not  only  for  ourselves,  but 
for  others  also.  It  is  the  effectual  fervent  prayer 
which  is  the  prevailing  prayer,  and  avai/eth  much ; 
(Jam.  5.  16.)  and  Elias  prayed  earnestly  that  it  might 
not  rain,  v.  17. 

(2.)  What  is  the  matter  of  this  prayer  ;  That  ye 
may  stand  perfect  and  complete  in  all  the  will  of 
God.  Observe,  To  stand  perfect  and  complete  in 
the  will  ot  God,  is  what  we  should  earnestly  desire 
Both  for  ourselves  and  others.  We  must  stand  com¬ 
plete  in  all  the  will  of  God  ;  in  the  will  of  his  pre¬ 
cepts,  by  a  universal  obedience  ;  and  in  the  will  of 
his  providence,  by  a  cheerful  submission  to  it :  and 
we  stand  perfect  and  complete  in  both  by  constancy 
and  perseverance  unto  the  end. 

The  apostle  was  witness  for  Epaphras,  that  he  had 
a  great  zeal  for  them  I  bear  him  record ;  I  can 
testify  for  him  that  he  has  a  great  concern  for  you, 
and  that  all  he  does  for  you  proceeds  from  a  warm 
desire  for  your  good. ”  And  hi?  zeal  extended  to  all 
about  them  ;  to  them  who  are  in  Laodicea  and  Hi- 
erapolis.  He  had  a  great  concern  for  the  Christian 
interest  in  the  neighbouring  places,  as  well  as  among 
them. 


7.  Luke  is  another  here  mentioned,  whom  he  calls 
the  beloved  physician.  This  is  he  who  wrote  the 
Gospel  and  Acts,  and  was  Paul’s  companion.  Ob¬ 
serve,  He  was  both  a  physician  and  an  evangelist. 
Christ  himself  both  taught  and  healed,  and  was  the 
great  Physician  as  well  as  Prophet  of  the  church. 
He  was  the  beloved  Physician  ;  one  who  recom¬ 
mended  himself  more  than  ordinary  to  the  affections 
of  his  friends.  Skill  in  physic  is  a  useful  accom¬ 
plishment  in  a  minister,  and  may  be  improved  to 
more  extensive  usefulness  and  greater  esteem  among 
Christians 

8.  Demos.  Whether  this  was  written  before  the 
second  epistle  to  Timothy,  or  after,  is  not  certain. 
There  we  read,  (2  Tim.  4.  10.)  Demas  hath  forsa¬ 
ken  me,  having  loved  this  present  world.  Some  have 
thought  that  this  epistle  was  written  after  ;  and  then 
it  is  an  evidence,  that  though  Demas  forsook  Paul, 
yet  he  did  not  forsake  Christ ;  or  he  forsook  him  but 
for  a  time,  and  recovered  himself  again,  and  Paul 
forgave  him,  and  owned  him  as  a  brother.  But 
others  think  more  probable,  that  this  epistle  was 
written  before  the  other  ;  this  in  anno  62.  that  in  66. 
and  then  it  is  an  evidence  how  considerable  a  man 
Demas  was,  who  yet  afterward  revolted.  Manv 
who  have  made  a  great  figure  in  profession,  and 
gained  a  great  name  among  Christians,  have  yet 
shamefully  apostatized ;  They  went  forth  from  us, 
because  they  were  not  of  us,  1  John  2.  19. 

9.  The  brethren  in  Laodicea  are  here  mentioned, 
as  living  in  the  neighbourhood  of  Colosse ;  and  Paul 
sends  salutations  to  them,  and  orders  that  this  epistle 
should  be  read  in  the  church  of  the  Laocliceans ;  (v. 
16.)  that  a  copy  of  it  should  be  sent  thither,  to  be 
read  ptfblicly  in  their  congregation.  And  some 
think  Paul  sent  another  epistle  at  this  time  to  Lao¬ 
dicea,  and  ordered  them  to  send  for  that  from  Lao¬ 
dicea,  and  read  it  in  their  church ;  And  that  ye 
likewise  read  the  epistle  from  Laodicea.  If  so,  that 
epistle  is  now  lost,  and  did  not  belong  to  the  canon  : 
for  all  the  epistles  which  the  apostles  ever  wrote, 
were  not  preserved,  any  more  than  all  the  words 
and  actions  of  our  blessed  Lord ;  There  are  many 
other  things  which  Jesus  did,  which  if  they  should  be 
written  every  one,  I  suppose  the  world  itself  could 
not  contain  the  books  which  should  be  written  ;  John 
21.  25.  But  some  think  it  was  the  epistle  to  the 
Ephesians,  which  is  still  extant. 

10.  Nymphas  is  mentioned,  (v.  15.)  as  one  who 
lived  at  Colosse,  and  had  a  church  in  his  house ; 
either  a  religious  family,  where  the  several  parts  of 
worship  were  daily  performed  ;  or  some  part  of  the 
congregation  met  there,  when  they  had  no  public 
places  of  worship  allowed,  and  they  were  forced  to 
assemble  in  private  houses  for  fear  of  their  enemies 
The  disci/iles  were  assembled  for  fear  of  the  Jews ; 
(John  20.  19.)  and  the  apostle  preached  in  his  own 
lodging  and  hired  house,  Acts  28.  23,  30.  In  the 
former  sense  it  shewed  his  exemplary  piety;  in  the 
latter  his  zeal  and  public  spirit. 

11.  Concerning  Archippus,  who  was  one  of  their 
ministers  at  Colosse.  They  are  bid  to  admonish 
him,  to  mind  his  work  as  a  minister,  to  take  heed  to 
it  and  to  fulfil  it;  to  be  diligent  and  careful  of  all 
the  parts  of  it,  and  to  persevere  in  it  unto  the  end. 
They  must  attend  to  the  main  design  of  their  mi¬ 
nistry,  without  troubling  themselves  or  the  people 
with  things  foreign  to  it,  or  of  less  moment.  Ob¬ 
serve,  (1.)  The  ministry  we  have  received,  is  a 
great  honour  ;  for  it  is  received  in  the  Lord,  and  is 
by  his  appointment  and  command.  (2.)  rI  hey  who 
have  received  it,  must  fulfil  it,  or  do  the  full  duty 
of  it.  They  betray  their  trust,  and  will  have  a  sad 
account  at  last,  who  do  this  work  of  the  Lord  negli¬ 
gently.  (3.)  Their  people  may  put  their  ministers 
in  mind  of  their  duty,  and  excite  them  to  it ;  Say  to 
Archippus,  Take  heed  to  the  ministry  ;  though,  no 


605 


L  THESSALONIANS,  1. 


doubt,  with  decency  and  respect,  not  from  pride  and 
conceit. 

12.  Concerning  Paul  himself;  ( v .  18.)  The  sa¬ 
lutation  oj  me  Paul.  Remember  my  bonds.  He 
had  a  scribe  to  write  all  the  rest  of  the  epistle,  but 
these  words  he  wrote  with  his  own  hand ;  Remem¬ 
ber  my  bonds.  He  does  not  say,  “  Remember  I  am 
a  prisoner,  and  send  me  supply ;”  but,  “  Remember 


I  am  in  bonds  as  the  apostle  of  the  Gentiles,  and  let 
that  confirm  your  faith  in  the  gospel  of  Christ it 
adds  weight  to  his  exhortation  ;  1  therefore,  the  jiri 
soner  of  the  Lord,  beseech  you  to  walk  worthy,  Eph. 
4.  1.  “  Grace  be  with  you.  The  free  favour  of  God, 
and  all  good,  the  blessed  fruits  and  effects  of  it,  be 
with  you,  and  your  portion.” 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 


FIRST  EPISTLE 

OF 


ST.  PAUL  TO  THE  THESSALONIANS. 


Completed  by  Mr.  D.  Mayo. 


THESSALONIC A  was  formerly  the  metropolis  of  Macedonia ;  it  is  now  called  Salonichi,  and  is  the  best 
peopled,  and  one  of  the  best  towns  for  commerce,  in  the  Levant.  The  apostle  Paul,  being  diverted 
from  his  design  of  going  into  the  provinces  of  Asia,  properly  so  called,  and  directed  after  an  extraordi¬ 
nary  manner  to  preach  the  gospel  in  Macedonia,  (Acts  16.  9,  10.)  in  obedience  to  the  call  of  God  went 
from  Tarsus  to  Samothracia,  from  thence  to  Neapolis,  and  from  thence  to  Philippi,  where  he  had  good 
success  in  his  ministry  ;  but  met  with  hard  usage,  being  cast  into'prison  with  Silas  his  companion  in  tra¬ 
vel  and  labour ;  from  whence  being  wonderfully  delivered,  they  comforted  the  brethren  there,  and 
departed.  Passing  through  Amphipolis  and  Apollonia,  they  came  to  Thessalonica,  where  the  apostle 

planted  a  church  that  consisted  of  some  believing  Jews,  and  many  converted  Gentiles,  Acts  17.  1 _ 1. 

But  a  tumult  being  raised  in  the  city  by  the  unbelieving  Jews,  and  the  lewd  and  baser  sort  of  the  inha¬ 
bitants  ;  Paul  and  Silas,  for  their  safety,  were  sent  away  by  night  unto  Berea :  and  afterward  Paul  was 
conducted  to  Athens,  leaving  Silas  and  Timotheus  behind  him, "but  sent  directions  that  they  should  come 
to  him  with  all  speed. 

When  they  were  come,  Timotheus  was  sent  to  Thessalonica,  to  inquire  after  their  welfare,  and  to  es¬ 
tablish  them  in  the  faith,  (1  Thess.  3.  2.)  who  returned  to  Paul  while  he  tarried  at  Athens,  and  was  sent 
again,  together  with  Silas,  to  visit  the  churches  in  Macedonia.  So  that  Paul,  being  left  at  Athens  alone, 
(1  Thess.  3.  1.)  departed  from  thence  to  Corinth,  where  he  continued  a  year  and  a  half;  in  which  time 
Silas  and  Timotheus  returned  to  him  from  Macedonia,  (Acts  18.  5.)  and  then  he  wrote  this  epistle  to 
the  church  of  Christ  at  Thessalonica  ;  which,  though  it  is  placed  after  the  other  epistles  of  this  apos¬ 
tle,  is  supposed  to  be  frst  in  time  of  all  Paul’s  epistles,  and  to  be  written  about  A.  D.  51. 

The  main  scope  is  to  express,  the  thankfulness  of  this  apostle  for  the  good  success  his  preaching  had  among 
them,  to  establish  them  in  the  faith,  and  persuade  them  to  a  holy  conversation. 


I.  THESSALONIANS,  I. 


CHAP.  1. 

After  the  introduction,  (v.  4.)  the  apostle  begins  with  a 
thanksgiving  to  God  for  the  saving  benefits  bestowed  on 
them,  v.  2 .  .  5.  And  then  mentions  the  sure  evidences  of 


the  good  success  of  the  gospel  among  them,  which  was  no¬ 
torious  and  famous  in  several  other  places,  v.  6. .  10. 

1 .  TJAUL,  and  Silvanus,  and  Timotheus, 
JL  unto  the  church  of  the  Thessaloni- 


606 


I.  THESSALONIANS,  1. 


ans  which  is  in  God  the  F ather  and  in  the 
Lord  Jesus  Christ :  Grace  be  unto  you,  and 
peace,  from  God  our  F ather  and  the  Lord 
Jesus  Christ. 

In  this  introduction  we  have, 

1.  The  inscription  ;  where  we  have, 

(]  .)  The  persons  from  whom  this  epistle  came, 
or  by  whom  it  was  written  :  Paul  was  the  inspired 
apostle  and  writer  of  this  epistle,  though  he  makes 
no  mention  of  his  apostleship,  which  was  not  doubted 
by  the  Thessalonians,  or  opposed  by  any  fasle  apos¬ 
tles  among  them.  He  joins  Silvanus  [or  Silas]  and 
Timotheus  with  himself ;  (who  were  now  come  to 
him  with  an  account  of  the  prosperity  of  the  churches 
in  Macedonia ;)  which  shews  this  great  apostle’s 
numility,  and  how  desirous  he  was  to  put  honour 
upon  the  ministers  of  Christ  who  were  of  an  inferior 
rank  and  standing.  A  good  example  this  is  to  such 
ministers  as  are  of  greater  abilities  and  reputation  in 
the  church  than  some  others. 

(2.)  The  persons  to  whom  this  epistle  is  written, 
namely,  the  church  of  the  Thessalonians,  the  con¬ 
verted  Jews  and  Gentiles  in  Thessalonica :  and  it  is 
observable,  that  this  church  is  said  to  be  in  God  the 
Father  and  in  the  Lord  Jesus  Christ :  they  had  fel¬ 
lowship  with  the  Father,  and  his  Son  Jesus  Christ,  1 
John  1.  3.  Therefore  they  were  a  Christian  church, 
because  they  believed  in  God  the  Father  and  in  the 
Lord  Jesus  Christ.  They  believed  the  principles 
both  of  natural  and  revealed  religion.  The  Gentiles 
among  them  were  turned  to  God  from  idols,  and  the 
Jews  among  them  believed  Jesus  to  be  the  promised 
Messias.  All  of  them  were  devoted  and  dedicated 
to  God  the  Father  and  the  Lord  Jesus  Christ:  to 
God  as  their  chiefest  Good  and  highest  End  :  to 
Jesus  Christ  as  their  Lord  and  Mediator  between 
God  and  man.  God  the  Father  is  the  Original  and 
Centre  of  all  natural  religion;  and  Jesus  Christ  is  I 
the  Author  and  Centre  of  all  revealed  religion.  Ye 
believe  in  God,  says  our  Saviour,  believe  also  in  me, 
John  14.  1. 

2.  The  salutation  or  apostolical  benediction ; 
Grace  be  with  you,  and  peace  from  God  our  Father 
and  the  Lord  Jesus  Christ.  This  is  the  same  for  sub¬ 
stance  as  in  the  other  epistles.  Grace  and  peace 
are  well  joined  together  ;  for  the  free  Grace  and  fa¬ 
vour  of  God  are  the  spring  and  fountain  of  all  the 
peace  and  prosperity  we  do  or  can  enjoy ;  and  where 
there  are  gracious  dispositions  in  us,  we  may  hope 
for  peaceful  thoughts  in  our  own  breast :  both  grace 
and  peace,  and  all  spiritual  blessings,  come  to  us  j 
from  God  the  Father  and  the  Lord. Jesus  Christ; 
from  God  the  Original  of  all  good,  and  from  the 
Lord  Jesus  the  Purchaser  of  all  good  for  us  ;  from 
God  in  Christ,  and  so  our  Father  in  covenant,  be¬ 
cause  he  is  the  God  and  Father  of  our  Lord  Jesus 
Christ. 

Note,  As  all  good  cometh  from  God,  so  no  good 
can  be  hoped  for  by  sinners  but  from  God  in  Christ. 
And  the  best  good  may  be  expected  from  God  as 
our  Father  for  the  sake  of  Christ. 

2.  We  give  thanks  to  God  always  for 
you  all,  making  mention  of  you  in  our 
prayers;  3.  Remembering  without  ceasing  j 
your  work  of  faith,  and  labour  of  love,  and 
patience  of  hope  in  our  Lord  Jesus  Christ, 
in  the  sight  of  God  and  our  Father;  4.1 
Knowing,  brethren  beloved,  your  election 
of  God.  5.  For  our  gospel  came  not  unto 
you  in  word  only,  but  also  in  power,  and  in  j 
the  Holy  Ghost,  and  in  much  assurance ; 


as  ye  know  what  manner  of  men  we  were 
among  you  for  your  sake. 

I.  The  apostle  begins  with  thanksgiving  to  God. 
Being  about  to  mention  the  things  that  were  matter 
of  joy  to  him,  and  highly  praise-worthy  in  them,  and 
greatly  for  their  advantage,  he  chooses  to  do  this  by 
way  of  thanksgiving  to  God,  who  is  the  Author  of 
all  that  good  that  comes  to  us,  or  is  done  by  us,  at 
any  time.  God  is  the  Object  of  all  religious  worship, 
of  prayer  and  praise.  And  thanksgiving  to  God  is 
a  great  duty,  to  be  performed  always  or  constantly  : 
even  when  we  do  not  actually  give  thanks  to  God 
by  our  words,  we  should  have  a  grateful  sense  of 
God’s  goodness  upon  our  minds.  Thanksgiving 
should  be  often  repeated  ;  and  not  only  should  we  be 
thankful  for  the  favours  we  ourselves  receive,  but 
for  benefits  bestowed  on  others  also ;  upon  our  fel¬ 
low-creatures  and  fellow-Christians.  The  apostle 
gave  thanks  not  only  for  those  who  were  his  most 
intimate  friends,  or  most  eminently  favoured  of  God, 
but  for  them  all. 

II.  He  joined  prayer  with  his  praise  or  thanks¬ 
giving  ;  When  we  in  every  thing  by  prayer  and 
supplication  make  our  requests  known  to  God,  we 
should  join  thanksgiving  therewith,  Phil.  4.  6.  So 
when  we  give  thanks  for  any  benefit  we  receive,  we 
should  join  prayer.  We  should  pray  always,  and 
without  ceasing  ;  and  should  pray  not  only  for  our¬ 
selves,  but  for  others  also ;  for  our  friends,  and 
should  make  mention  of  them  in  our  prayers.  We 
may  sometimes  mention  their  names,  and  should 
make  mention  of  their  case  and  condition  ;  at  least, 
we  should  have  their  persons  and  circumstances  in 
our  minds  ;  remembering  them  without  ceasing. 

Note,  As  there  is  much  that  we  ought  to  be 
thankful  for  on  the  behalf  of  ourselves  and  our 
friends,*  so  there  is  much  occasion  of  constant  prayer 
for  further  supplies  of  good. 

III.  He  mentions  the  particulars  for  which  he  was 
so  thankful  to  God  ;  namely, 

1.  The  saving  benefits  bestowed  on  them.  These 
were  the  grounds  and  reasons  of  his  thanksgiving. 

(1.)  Their  faith,  and  their  work  of  faith.  This, 
he  tells  them,  ( v .  8.)  was  very  famous,  and  spread 
abroad.  This  is  the  radical  grace  ;  and  their  faith 
was  a  true  and  living  faith,  because  a  working  faith. 
Note,  Wherever  there  is  a  true  faith,  it  will  work  : 
it  will  have  an  influence  upon  heart  and  life  ;  it  will 
put  us  upon  working  for  God  and  for  our  own  salva 
tion.  Then  we  have  comfort  in  our  own  faith  and 
the  faith  of  others,  when  we  perceive  the  work  of 
faith.  Shew  me  thy  faith  by  thy  works.  Jam.  2.  18. 

(2.)  Their  love  and  the  labour  of  love.  Love  is 
one  of  the  cardinal  graces ;  it  is  of  great  use  to  us  in 
this  life,  and  will  remain  and  be  perfected  in  the  life 
to  come.  Faith  works  by  love :  it  shews  itself  in  the 
exercise  of  love  to  God,  and  love  to  our  neighbour. 
As  love  will  shew  itself  by  labour,  it  will  put  us  upon 
taking  pains  in  religion.  — _ 

(3.)  Their  hope,  and  the  patience  of  hope ;  We 
are  sqved  by  hope :  This  grace  is  compared  to  the 
soldier’s  helmet  and  sailor’s  anchor,  and  is  of  great 
use  in  times  of  danger.  Wherever  there  is  a  well- 
grounded  hope  of  eternal  life,  that  will  appear  by  the 
exercise  of  patience;  in  a  patient  bearing  the  ca¬ 
lamities  of  the  present  time,  and  a  patient  waiting 
for  the  glory  to  be  revealed.  For  if  we  hope  for 
that  we  see  not,  then  do  we  with  patience  wait  for  if, 
Rom.  8.  25. 

(4.)  The  apostle  not  only  mentions  these  three 
cardinal  graces,  faith,  hope,  and  love,  but  also 
takes  notice, 

[1.]  Of  the  Object  and  efficient  Cause  of  these 
graces — our  Lord  Jesus  Christ. 

[2.]  Of  the  sincerity  of  them — being  in  the  sight 
of  God  even  our  Father.  The  great  motive  to  sin- 


I.  THESS ALONI ANS,  1.  bo 7 


cerity  is  the  apprehension  of  God’s  eye  as  always 
upon  us  ;  and  it  is  a  sign  of  sincerity,  when  in  all  we 
do  we  endeavour  to  approve  ourselves  to  God ;  and 
that  is  right,  which  is  so  in  the  sight  of  God.  Then 
is  the  work  of  faith,  and  labour  of  love,  and  patience 
of  hope,  sincere,  when  it  is  done  as  under  the  eye  of 
God. 

[3.]  He  mentions  the  fountain  from  whence 
these  graces  flowed — God’s  electing  love  ;  Knowing, 
brethren  beloved,  your  election  of  God,  v.  4.  Thus 
he  runs  up  these  streams  to  the  fountain,  and  that 
was  God’s  eternal  election.  Some  by  their  election 
of  God  would  understand  only  the  temporary  sepa¬ 
ration  of  the  Thessalonians  from  the  unbelieving 
Jews  and  Gentiles  in  their  conversion ;  but  this  was 
according  to  the  eternal  purpose  of  him  who  worketh 
all  things  accorditig  to  the  counsel  of  his  own  will, 
Eph.  1.  11.  Speaking  of  their  election,  he  calls 
them,  brethren  beloved :  for  the  original  of  the  bro¬ 
therhood  that  is  between  Christians,  and  the  rela¬ 
tion  wherein  they  stand  one  to  another,  is,  election. 
And  that  is  a  good  reason  why  we  should  love '  one 
another,  because  we  are  all  loved  of  God,  and  were 
loved  of  him  in  his  counsels  when  there  was  not  any 
thing  in  us  to  merit  his  love.  The  election  of  these 
Thessalonians  was  known  to  the  apostle,  and  there¬ 
fore  might  be  known  to  themselves,  and  that  by  the 
fruits  and  effects  thereof — their  sincere  faith,  and 
hope,  and  love ;  by  the  successful  preaching  of  the 
gospel  among  them.  Observe, 

First,  All  those  who  in  the  fulness  of  time  are  ef¬ 
fectually  called  and  sanctified,  were  from  eternity 
elected  and  chosen  to  salvation. 

Secondly,  The  election  of  God  is  of  his  own  good 
pleasure  and  mere  grace,  not  for  the  sake  of  any 
merit  in  them  who  are  chosen. 

Thirdly,  The  election  of  God  may  be  known  by 
the  fruits  thereof. 

Fourthly,  Whenever  we  are  giving  thanks  to  God 
for  his  grace  either  to  ourselves  or  others,  we  should 
run  up  the  streams  to  the  fountain,  and  give  thanks 
to  God  for  his  electing  love,  by  which  we  are  made 
to  differ. 

2.  Another  ground  or  reason  of  the  apostle’s 
thanksgiving,  is,  the  success  of  his  ministry  among 
them.  He  was  thankful  on  his  own  account  as  well 
as  their’s,  that  he  had  not  laboured  in  vain.  He  had 
the  seal  and  evidence  of  his  apostleship  hereby,  and 
great  encouragement  in  his  labours  and  sufferings. 
Their  ready  acceptance  and  entertainment  of  the 
gospel  he  preached  to  them  were  an  evidence  of 
their  being  elected  and  beloved  of  God.  It  was  by 
this  way  that  he  knew  their  election.  It  is  true,  he 
had  been  in  the  third  heavens  ;  but  he  had  not  search¬ 
ed  the  records  of  eternity,  and  found  their  election 
there,  but  knew  this  by  the  success  of  the  gospel 
among  them,  (i».  5. )  and  he  takes  notice  with  thank¬ 
fulness, 

( 1. )  That  the  gospel  came  to  them  also  not  in  word 
only,  but  in  power ;  they  not  only  heard  the  sound 
of  it,  but  submitted  to  the  power  of  it.  It  did  not 
merely  tickle  the  ear  and  please  the  fancy  ;  fill  their 
heads  with  notions,  and  amuse  their  minds  for  a 
while  ;  but  it  affected  their  hearts  :  a  divine  power 
went  along  with  it,  for  convincing  their  consciences 
and  amending  their  lives.  Note,  By  this  we  may 
know  our  election,  if  we  not  only  speak  of  the  things 
of  God  by  rote  as  parrots,  but  feel  the  influence  of 
those  things  in  our  hearts,  mortifying  our  lusts, 
weaning  us  from  the  world,  and  raising  us  up  to  hea¬ 
venly  things. 

(2.)  It  came  in  the  Holy  Ghost,  that  is,  with  the 
powerful  energy  of  the  divine  Spirit.  Note,  Wher¬ 
ever  the  gospel  comes  in  power,  it  is  to  be  attributed 
to  the  operation  of  the  Holy  Ghost ;  and  unless  the 
Spirit  of  God  accompanies  the  word  of  God,  to  ren¬ 
der  it  effectual  by  his  power,  it  will  be  to  us  but  as 


a  dead  letter ;  and  the  letter  killeth,  the  Spirit  giveth 

life- 

(3.)  The  gospel  came  to  them  in  much  assurance 
Trims  did  they  entertain  it  by  the  power  of  the  Holy 
Ghost.  They  were  fully  convinced  of  the  truth  of 
it,  so  as  not  to  be  easily  shaken  in  mind  by  objections 
and  doubts ;  they  were  willing  to  leave  all  for  Christ, 
and  to  venture  their  souls  and  everlasting  condition 
upon  the  verity  of  the  gospel-revelation.  The  word 
was  not  to  them,  like  the  sentiments  of  some  phi¬ 
losophers,  about  matters  of  opinion  and  doubtful 
speculation,  but  the  object  of  their  faith  and  assur¬ 
ance.  Their  faith  was  the  evidence  of  things  not 
seen ;  and  the  Thessalonians  thus  knew  what  manner 
of  men  the  apostle  and  his  fellow-labourers  were 
among  them,  and  what  they  did  for  their  sake,  and 
with  what  good  success. 

6.  And  ye  became  followers  of  us,  and 
of  the  Lord,  having  received  the  word  in 
much  affliction,  with  joy  of  the  Holy  Ghost: 
7.  So  that  ye  were  ensamples  to  all  that 
:  believe  in  Macedonia  and  Achaia.  8.  For 
j  from  you  sounded  out  the  word  of  the  Lord, 
not  only  in  Macedonia  and  Achaia,  but 
also  in  every  place  your  faith  to  God-ward 
is  spread  abroad ;  so  that  we  need  not  to 
speak  any  thing.  9.  F or  they  themselves 
shew  of  us  what  manner  of  entering  in  we 
had  unto  you,  a!nd  how  ye  turned  to  God 
from  idols  to  serve  the  living  and  true  God  ; 
10.  And  to  wait  for  his  Son  from  heaven, 
whom  he  raised  from  the  dead,  even  Jesus, 
who  delivered  us  from  the  wrath  to  come. 

In  these  words  we  have  the  evidence  of  the  apos¬ 
tle’s  success  among  the  Thessalonians,  which  was 
notorious  and  famous  in  several  places.  For, 

I.  They  were  careful  in  their  holy  conversation  to 
imitate  the  good  examples  of  the  apostle  and  minis¬ 
ters  of  Christ,  v.  6.  As  the  apostle  took  care  to  de¬ 
mean  himself  well,  not  only  for  his  own  credit's  sake, 
but  for  the  benefit  of  others,  by  a  conversation  suita¬ 
ble  to  his  doctrine,  that  he  might  not  pull  down  with 
one  hand  what  he  budded  up  with  the  other ;  so  the 
Thessalonians,  who  observed  what  manner  of  men 
they  were  among  them,  how  their  preaching  and 
living  were  all  of  a  piece,  shewed  a  conscientious 
care  to  be  followers  of  them,  to  imitate  their  good 
example.  Herein  they  became  also  followers  of  the 
Lord,  who  is  the  perfect  example  we  must  strive  to 
imitate ;  and  we  should  be  followers  of  others  no  fur¬ 
ther  than  they  are  followers  of  Christ:  (1  Cor.  11. 

j  1.)  the  Thessalonians  acted  thus,  notwithstanding 
their  afflictions,  that  much  affliction  which  theapos- 
j  ties  and  themselves  also  were  exposed  to.  They 
1  were  willing  to  share  in  the  sufferings  that  attended 
the  embracing  and  professing  Christianity.  They 
entertained  the  gospel,  notwithstanding  the  troubles 
and  hardships  which  attended  the  preachers  and 
professors  of  it  too.  Perhaps  this  made  the  word 
more  precious,  being  dear-bought ;  and  the  exam¬ 
ples  of  the  apostles  shined  very  bright  under  their 
afflictions ;  so  that  the  Thessalonians  embraced  the 
word  cheerfully,  and  followed  the  example  of  the 
suffering  apostles  joyfully,  with  joy  in  the  Holy 
Ghost ;  such  solid  and  spiritual  and  lasting  joy  as  the 

I  Holy  Ghost  is  the  Author  of,  who,  when  our  afflic¬ 
tions  do  abound,  maketh  our  consolations  much  more 
to  abound. 

II.  Their  zeal  prevailed  to  that  degree,  that  they 
were  themselves  examples  to  all  about  them,  v.  7,  8. 

Observe  here, 

II  1.  Their  example  was  very  effectual  to  make  good 


008 


I.  THESSALONIANS,  II. 


impressions  upon  many  others.  They  were  tiiroi — 
stamps  or  instruments  to  make  impression  with. 
They  had  themselves  received  good  impressions 
from  the  preaching  and  conversation  of  the  apostles, 
and  they  made  good  impressions,  and  their  conversa¬ 
tion  had  an  influence  upon  others.  (Note,  Christians 
should  be  so  good  as  by  their  example  to  influence 
others. 

2.  It  was  very  extensive,  and  reached  beyond  the 
confines  of  Thessalonica,  even  to  the  believers  of  all 
Macedonia,  and  further,  in  Achaia  ;  the  Philippians, 
and  others  who  received  the  gospel  before  the  Thes- 
salonians  were  edified  by  their  example.  Note, 
Some  who  were  last  hired  into  the  vineyard,  may 
sometimes  outstrip  those  who  come  in  before  them, 
and  become  examples  to  them. 

3.  It  was  very  Jamous.  The  word  of  the  Lord, 
or  its  wonderful  effects  upon  the  Thessalonians, 
sounded,  or  was  famous  and  well  known,  in  the  re¬ 
gions  round  about  that  city,  and  in  every  place  ;  not 
'strictly  every  where ,  but  here  and  there,  up  and 
down  in  the  world :  so  that,  from  the  good  success  of 
the  gospel  among  them,  many  others  were  encou¬ 
raged  to  entertain  it,  and  to  be  willing,  when  called, 
to  suffer  for  it.  Their  faith  was  spread  abroad. 

(1. )  The  readiness  of  their  faith  was  famed  abroad. 
These  Thessalonians  embraced  the  gospel  as  soon 
as  it  was  preached  to  them  ;  so  that  every  body  took 
notice  what  manner  of  entering  in  among  them  the 
apostles  had ;  that  there  were  no  such  delays  as  at 
Philippi,  where  it  was  a  great  while  before  much 
good  was  done. 

(2.)  The  effects  of  their  faith  -were  famous.  [1.] 
They  quitted  their  idolatry,  they  turned  from  their 
idols,  and  abandoned  all  the  false  worship  they  had 
been  educated  in.  [2.  ]  They  gave  themselves  up 
to  God,  to  the  living  and  true  God,  and  devoted 
themselves  to  his  service.  [3.]  They  set  them¬ 
selves  to  wait  for  the  Son  of  God  from  heaven,  v.  10. 
And  this  is  one  of  the  peculiarities  of  our  holy  re¬ 
ligion,  to  wait  for  Christ’s  second  coming,  as  those 
who  believe  he  will  come,  and  hope  he  will  come  to 
our  joy.  The  believers  under  the  Old  Testament 
waited  for  the  coming  of  the  Messiah,  and  believers 
now  wait  for  his  second  coming ;  he  is  yet  to  come. 
And  there  is  good  reason  to  believe  he  will  come, 
because  God  has  raised  him  from  the  dead,  which  is 
a  full  assurance  unto  all  men  that  he  will  come  to 
judgment,  Acts  17.  31.  And  there  is  good  reason 
to  hope  and  wait  for  his  coming,  because  he  has  de¬ 
livered  us  from  the  wrath  to  come.  He  came  to 
purchase  salvation,  and  will,  when  he  comes  again, 
bring  salvation  with  him,  full  and  final  deliverance 
from  sin  and  death  and  hell ;  from  that  wrath  which 
is  yet  to  come  upon  unbelievers ;  and  which,  when  it 
is  once  come,  will  be  yet  to  come,  because  it  is  ever¬ 
lasting  fire  prepared  for  the  Devil  and  his  angels, 
Matt.  25.  41. 

CHAP.  II. 

In  this  chapter,  the  apostle  puts  the  Thessalonians  in  mind 
of  the  manner  of  his  preaching  among  them,  v.  1  . .  6. 
Then  of  the  manner  of  his  conversation  among  them,  v. 
7  .  .  12.  Afterward  of  the  success  of  his  ministry,  with  the 
effects  both  on  himself  and  themselves;  (v.  13..  16.)  and 
then  apologizes  for  his  absence,  v.  17 . .  20. 

i.t^OR  yourselves,  brethren,  know  our 
JL  entrance  in  unto  you,  that  it  was 
not  in  vain  :  2.  But  even  after  that  we  had 
suffered  before,  and  were  shamefully  en¬ 
treated,  as  ye  know,  at  Philippi,  we  were 
bold  in  our  God  to  speak  unto  you  the  gos¬ 
pel  of  God  with  much  contention.  3.  For 
our  exhortation  was  not  of  deceit,  nor  of 
nncleanness,  nor  in  guile :  4.  But  as  we 


were  allowed  of  God  to  be  put  in  trust  with 
the  gospel,  even  so  we  speak  ;  not  as  pleas¬ 
ing  men,  but  God,  who  trieth  our  hearts. 
5.  For  neither  at  any  time  used  we  flatter¬ 
ing  words,  as  ye  know,  nor  a  cloke  of  co¬ 
vetousness  ;  God  is  witness :  6.  Nor  of  men 
sought  we  glory,  neither  of  you,  nor  yet  of 
others,  when  we  might  have  been  burthen- 
some,  as  the  apostles  of  Christ. 

Here  we  have  an  account  of  Paul’s  manner  of 
preaching,  and  his  comfortable  reflection  upon  his 
entrance  in  among  the  Thessalonians.  As  he  had 
the  testimony  of  his  own  conscience  witnessing  to  his 
integrity,  so  he  could  appeal  to  the  Thessalonians 
how  faithfully  he,  and  Silas  and  Timotheus,  his 
helpers  in  the  work  of  the  Lord,  had  discharged 
their  office;  Ye  yourselves,  brethren,  know  our 
entrance  in  unto  you.  Note,  It  is  a  great  comfort  to 
a  minister,  to  have  his  own  conscience  and  the  con¬ 
sciences  of  others  witnessing  for  him,  that  he  set  out 
well,  with  good  designs  and  from  good  principles ; 
and  that  his  preaching  was  not  in  vain,  or,  as  some 
read  it,  was  not  vain.  The  apostle  here  comforts 
himself  either  in  the  success  of  his  ministry,  that  it 
was  not  fruitless  or  in  vain,  (according  to  our  trans¬ 
lation,)  or,  as  others  think,  reflecting  upon  the  sin¬ 
cerity  of  his  preaching,  that  it  was  not  vain  and 
empty,  or  deceitful  and  treacherous.  •  The  subject- 
matter  of  the  apostle’s  preaching  was  not  vain  and 
idle  speculations  about  useless  niceties  and  foolish 
questions,  but  sound  and  solid  truth,  such  as  was 
most  likely  to  profit  his  hearers.  A  good  example 
this  is,  to  be  imitated  by  all  the  ministers  of  the  gos¬ 
pel.  Much  less  was  the  apostle’s  preaching  vain  or 
deceitful.  He  could  say  to  these  Thessalonians  what 
he  told  the  Corinthians;  (2  Cor.  4.  2.)  We  have  re¬ 
nounced  the  hidden  things  of  dishonesty ,  not  walk  it,  g 
in  craftiness,  nor  handling  the  word  of  God  deceit¬ 
fully.  He  had  no  sinister  or  worldly  design  in  his 
preaching;  which  he  puts  them  in  mind  to  have 
been, 

I.  With  courage  and  resolution  ;  We  were  bold  in 
our  God  to  speak  unto  you  the  gospel  of  God,  v.  2. 
The  apostle  was  inspired  with  a  holy  boldness,  nor 
was  he  discouraged  at  the  afflictions  he  met  with,  or 
the  opposition  that  was  made  against  him.  He  had 
met  with  ill  usage  at  Philippi,  as  these  Thessalo¬ 
nians  well  knew  ;  there  it  was  that  he  and  Silas  were 
shamefully  entreated,  being  put  in  the  stocks ;  yet 
no  sooner  were  they  set  at  liberty  than  they  went  to 
Thessalonica,  and  preached  the  gospel  with  as  much 
boldness  as  ever.  Note,  Suffering  in  a  good  cause 
should  rather  sharpen  than  blunt  the  edge  of  holy 
resolution.  The  gospel  of  Christ,  at  its  first  setting 
out  in  the  world,  met  with  much  opposition  ;  and 
they  who  preached  it,  preached  it  with  contention, 
with  great  agony  :  which  denoted  either  the  apos¬ 
tles’  striving  in  their  preaching,  or  their  striving 
against  the  opposition  they  met  with.  This  was 
Paul’s  comfort ;  he  was  neither  daunted  in  his  work, 
nor  driven  from  it. 

II.  With  great  simplicity  and  godly  sincerity ; 

Our  exhortation  was  not  of  deceit,  nor  of  unclean¬ 
ness,  nor  in  guile,  r.  3.  3  his,  no  doubt,  was  mattei 

of  the  greatest  comfort  to  the  apostle — the  conscious¬ 
ness  6t  his  own  sincerity  ;  and  was  one  reason  of  his 
success.  It  was  the  sincere  and  uncomipted  gospel 
that  he  preached,  and  exhorted  them  to  believe  and 
obey.  His  design  was  not  to  set  up  a  faction  to  draw 
men  over  to  a  party,  but  to  promote  pure  religion 
and  undefiled,  before  God  and  the  Father.  The 
gospel  he  preached,  was  without  deceit,  it  was  true 
and  faithful ;  it  was  not  fallacious,  nor  a  cunningly 
devised  fable.  Nor  was  it  of  unclcanncss.  Hisgos" 


I.  THESSALONIANS,  II. 


pel  was  pure  and  holy,  worthy  of  its  holy  Author,  I 
tending  to  discountenance  all  manner  of  impurity. 
The  word  of  God  is  pure.  There  should  be  no  cor¬ 
rupt  mixtures  therewith ;  and  as  the  matter  of  the 
apostle’s  exhortation  was  thus  true  and  pure,  the 
manner  of  his  speaking  was  without  guile.  He  did 
hot  pretend  one  thing,  and  intend  another.  He  be¬ 
lieved,  and  therefore  he  spake.  He  had  no  sinister 
and  secular  aims  and  views,  but  was  in  reality  what 
he  seemed  to  be.  The  apostle  not  only  asserts  his 
sincerity,  but  subjoins  the  reasons  and  evidences 
thereof.  The  reasons  are  contained,  v.  4. 

1.  They  were  stewards;  put  in  trust  with  the  gos¬ 
pel  :  and  it  is  required  of  a  steward,  that  he  be  faith¬ 
ful.  The  gospel  which  Paul  preached,  was  not  his 
own,  but  the  gospel  of  God.  Note,  Ministers  have 
a  great  favour  shewn  them,  and  honour  put  upon 
them,  and  trust  committed  to  them.  They  must  not 
dare  to  corrupt  the  word  of  God :  they  must  dili¬ 
gently  make  use  of  what  is  intrusted  with  them,  so 
as  God  hath  allowed  and  commanded,  knowing  they 
shall  be  called  to  an  account,  when  they  must  be  no 
longer  stewards. 

2.  Their  design  was  to  please  God,  and  not  men. 
God  is  a  God  of  truth,  and  requires  truth  in  the  in¬ 
ward  parts ;  and  if  sincerity  be  wanting,  all  that  we 
do  cannot  please  God.  The  gospel  of  Christ  is  not 
accommodated  to  the  vain  fancies  and  lusts  of  men,  to 
gratify  their  appetites  and  passions :  but,  on  the  con¬ 
trary,  it  was  designed  for  the  mortifying  of  their  cor¬ 
rupt  affections,  and  delivering  them  from  the  power 
of  fancy,  that  they  might  be  brought  under  the 
power  of  faith.  If  I  yet  pleased  men,  1  should  not 
be  the  servant  of  Christ,  Gal.  1.  10. 

3.  They  acted  under  the  consideration  of  God's 
omniscience,  as  in  the  sight  of  him  who  tries  our 
hearts.  This  is  indeed  the  great  motive  to  sincerity, 
to  consider,  God  not  only  seeth  all  that  we  do,  but 
knoweth  our  thoughts  afar  off,  and  searcheth  the 
heart.  He  is  well  acquainted  with  all  our  aims  and 
designs,  as  well  as  our  actions.  And  it  is  from  this 
God  who  trieth  our  hearts,  that  we  must  receive  our 
reward. 

The  evidences  of  the  apostle’s  sincerity  follow ; 
and  they  are  these : 

(1.)  He  avoided  flattery ;  Neither  at  any  time 
used  we  flattering  words,  as  ye  know,  v.  5.  He  and 
his  fellow-labourers  preached  Christ  and  him  cruci¬ 
fied,  and  did  not  aim  to  gain  an  interest  in  men’s  af¬ 
fections  for  themselves,  by  glorying,  and  fawning, 
and  wheedling  them.  No,  they  were  far  from  that ; 
nor  did  they  flatter  men  in  their  sins ;  nor  tell  them, 
if  they  would  be  of  his  party,  they  might  live  as  they 
listed.  He  did  not  flatter  them  with  vain  hopes,  or 
indulge  them  in  any  evil  work  or  way,  promising 
them  life,  and  so  daubing  with  untempered  mortar. 

(2.)  He  avoided  covetousness.  He  did  not  make 
the  ministry  a  cloke,  or  a  covering,  for  covetousness, 
as  God  was  witness,  v.  5.  His  design  was  not  to 
enrich  himself  by  preaching  the  gospel :  so  far  from 
that,  he  did  not  condition  with  them  for  bread.  He 
was  not  like  the  false  apostles,  who,  through  covet¬ 
ousness,  with  feigned  words  made  merchandise  of  the  j 
people,  2  Pet.  2.  3. 

(3.)  He  avoided  ambition  and  vain-glory  ;  Nor  of 
men  sought  we  glory  ;  neither  of  you,  nor  yet  of  \ 
others,  v.  6.  They  expected  neither  people’s  purses 
nor  their  caps,  neither  to  be  enriched  by  them,  nor 
caressed  and  adored  by  them,  and  called  Rabbi. 
This  apostle  exhorts  the  Galatians,  (c/z.  5.  26.)  not 
to  be  desirous  of  vain-glory  ;  his  ambition  was  to 
obtain  that  honour  which  comes  from  God,  John  5. 
44. 

He  tells  them,  they  might  have  used  greater  au¬ 
thority  as  apostles,  and  expected  greater  esteem,  and 
demanded  maintenance,  which  is  meant  by  the 
phrase  of  being  burthensome ;  because  perhaps 

Vol.  vi. — 4  H 


609 

some  would  have  thought  this  too  great  a  burthen 
for  them  to  bear. 

7.  But  we  were  gentle  among  you,  even 
as  a  nurse  cherisheth  her  children  :  8.  So, 
being  affectionately  desirous  of  you,  we 
were  willing  to  have  imparted  unto  you, 
not  the  gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  dear  unto  us. 
9.  For  ye  remember,  brethren,  our  labour 
and  travail :  for,  labouring  night  and  day, 
because  we  would  not  be  chargeable  unto 
any  of  you,  we  preached  unto  you  the  gos¬ 
pel  of  God.  10.  Ye  are  witnesses,  and 
God  also ,  how  holily,  and  justly,  and  un- 
blamably  we  behaved  ourselves  among 
you  that  believe:  11.  As  ye  know  how 
we  exhorted  and  comforted  and  charged 
every  one  of  you,  as  a  father  doth  his  chil¬ 
dren,  1 2.  That  ye  would  walk  worthy  of 
God,  who  hath  called  you  unto  his  king¬ 
dom  and  glory. 

In  these  words  the  apostle  reminds  the  Thessa- 
lonians  of  the  manner  of  their  conversation  among 
them.  And, 

I.  He  mentions  the  gentleness  of  their  behaviour ; 
We  were  gentle  among  you,  v.  7.  He  shewed  great 
mildness  and  tenderness,  who  might  have  acted 
with  the  authority  of  an  apostle  of  Christ.  Such  a 
behaviour  greatly  recommends  religion,  and  is  most 
agreeable  to  God’s  gracious  dealing  with  sinners,  in 
and  by  the  gospel.  This  great  apostle,  though  he 
abhorred  and  avoided  flattery,  was  most  conde¬ 
scending  to  all  men.  He  accommodated  himself  to 
all  men’s  capacities,  and  became  all  things  to  all 
men.  He  shewed  the  kindness  and  care  of  a  nurse 
that  cherishes  her  children.  This  is  the  way  to  win 
people,  rather  than  to  rule  with  rigour.  The  word 
of  God  is  indeed  powerful ;  and  as  it  comes  often 
with  awful  authority  upon  the  minds  of  men,  as  it 
always  has  enough  in  it  to  convince  every  impartial 
judgment,  so  it  comes  with  the  more  pleasing  power, 
when  the  ministers  of  the  gospel  recommend  them¬ 
selves  to  the  affections  of  the  people.  And  as  a 
nursing  mother  bears  with  frowardness  in  a  child, 
and  condescends  to  mean  offices  for  its  good,  and 
draws  out  her  breast,  cherishing  it  in  her  bosom  ; 
so  in  like  manner  should  the  ministers  of  Christ  be¬ 
have  toward  their  people.  The  servant  of  the  Lord 
must  not  strive,  but  be  gentle  unto  alt  men,  and  pa¬ 
tient,  2  Tim.  2.  24.  This  gentleness  and  goodness 
the  apostle  expressed  several  ways. 

1.  By  the  most  affectionate  desire  of  their  welfare; 
Being  affectionately  desirous  of  you,  v.  8.  The 
apostle  had  a  most  affectionate  love  to  their  persons, 
and  sought  them,  not  their’ s ;  themselves,  not  their 
goods ;  and  to  gain  them,  not  to  be  a  gainer  by  them, 
or  to  make  a  merchandise  of  them  fit  was  their  spi¬ 
ritual  and  eternal  welfare  and  salvation  that  he  was 
earnestly  desirous  of. 

2.  By  great  readiness  to  do  them  good  ;  willingly 
imparting  to  them,  not  the  gospel  of  God  only,  but 
also  their  own  souls,  v.  8.  See  here  the  manner  of 
Paul’s  preaching.  He  spared  no  pains  therein.  He 
was  willing  to  run  hazards,  and  venture  his  soul,  or 
life,  in  preaching  the  gospel.  He  was  willing  to 
spend  and  be  spent  in  the  service  of  men’s  souls ; 
and  as  they  who  give  bread  to  the  hungry  from  a 
charitable  principle,  are  said  to  impart  their  souls 
in  what  they  give,  (Isa.  58.  10.)  so  did  the  apostles 
in  giving  forth  the  bread  of  life ;  so  dear  were  these 


610  I.  THESSALONIANS,  II. 


Thessalonians  in  particular  to  this  apostle,  and  so 
great  was  his  love  to  them. 

3.  By  bodily  labour  to  prevent  their  charge ;  or 
that  his  ministry  might  not  be  expensive  and  bur- 
thensome  to  them ;  Ye  remember  our  labour  and 
travail ;  for,  labouring  night  and  day,  &c.  v.  9. 
He  denied  himself  the  liberty  he  had  of  taking 
wages  from  the  churches.  To  the  labour  of  the  mi¬ 
nistry  he  added  that  of  his  calling,  as  a  tent-maker, 
that  he  might  get  his  own  bread.  We  are  not  to 
suppose  that  the  apostle  spent  the  whole  night  and 
day  in  bodily  labour,  or  work,  to  supply  the  neces¬ 
sities  of  his  body ;  for  then  he  would  have  had  no 
time  for  the  work  of  the  ministry.  But  he  spent 
part  of  the  night,  as  well  as  the  day,  in  this  work  ; 
and  was  willing  to  forego  his  rest  in  the  night,  that 
he  might  have  an  opportunity  to  do  good  to  the  souls 
of  men  in  the  day  time.  A  good  example  is  here  set 
before  the  ministers  of  the  gospel,  to  be  industrious 
for  the  salvation  of  men’s  souls :  though  it  will  not 
follow  that  they  are  always  obliged  to  preach  freely. 
There  is  no  general  rule  to  be  drawn  from  this  in¬ 
stance  ;  either  that  ministers  may  at  no  time  work 
with  their  hands,  for  supply  of  their  outward  neces¬ 
sities,  or  that  they  ought  always  so  to  do. 

4.  By  the  holiness  of  their  conversation,  concern¬ 
ing  which  he  appeals  not  only  to  them,  but  to  God 
also ;  (y.  10.)  Ye  are  witnesses,  and  God  also.  They 
were  observers  of  their  outward  conversation  in 
fiublic  before  men,  and  God  was  witness  not  only 
of  their  behaviour  in  secret,  but  of  the  inward  prin¬ 
ciples  from  whence  they  acted.  Their  behaviour 
was  holy  toward  God,  just  towards  all  men,  and 
unblamable,  without  giving  cause  of  scandal  or 
offence ;  and  they  were  careful  to  give  no  offence 
either  to  them  who  were  without,  or  to  them  who 
believed,  that  they  might  give  no  ill  example ;  that 
their  preaching  and  living  might  be  all  of  a  piece. 
Herein,  said  this  apostle,  do  I  exercise  myself,  to 
have  always  a  conscience  void  of  offence  toward  God, 
and  toward  men.  Acts  24.  16. 

II.  He  mentions  their  faithful  discharge  of  the 
work  and  office  of  the  ministry,  v.  11,  12.  Con¬ 
cerning  this  also,  he  could  appeal  to  them  as  wit¬ 
nesses.  Paul  and  his  fellow-labourers  were  not  only 
good  Christians,  but  faithful  ministers.  And  we 
should  not  only  be  good  as  to  our  general  calling  as 
Christians,  but  in  our  particular  callings  and  rela¬ 
tions.  Paul  exhorted  the  Thessalonians,  not  only 
informing  them  in  their  duty,  but  exciting  and  quick¬ 
ening  them  to  the  performance  of  it,  by  proper  mo¬ 
tives  and  arguments.  And  he  comforted  them  also, 
endeavouring  to  cheer  and  support  their  spirits 
under  difficulties  and  discouragements  they  might 
meet  with.  And  this  he  did  not  only  publicly,  but 
privately  also,  and  from  house  to  house  ;  (Acts  20. 
20.)  and  charged  every  one  of  them  by  personal  ad¬ 
dresses  :  this,  some  think,  is  intended  by  the  simili¬ 
tude  of  a  father’s  charging  his  children.  This  ex¬ 
pression  also  denotes  the  affectionate  and  compas¬ 
sionate  counsels  and  consolations  which  this  apostle 
used.  He  was  their  spiritual  father ;  and  as  he  che¬ 
rished  them  like  a  nursing  mother,  so  he  charged 
them  as  a  father,  with  a  father’s  affection  rather 
than  a  father’s  authority.  As  my  beloved  sons,  I 
warn  you,  1  Cor.  4.  14. 

The  manner  of  this  apostle’s  exhortation  ought  to 
be  regarded  by  ministers  in  particular  for  their  imi¬ 
tation  ;  and  the  matter  of  it  is  greatly  to  be  regarded 
by  them  and  all  others ;  namely,  that  they  would 
walk  worthy  of  God,  who  hath  called  them  to  his 
kingdom  and  glory,  v.  12.  Observe,  1.  What  is 
our  great  gospel-privilege — that  God  has  called  us 
to  his  kingdom  and  glory.  The  gospel  calls  us  into 
the  kingdom  and  state  of  grace  here,  and  unto  the 
kingdom  and  state  of  glory  hereafter:  to  heaven 
and  happiness  as  our  end,  and  to  holiness  as  the  way 


to  that  end.  2.  What  is  our  great  gospel-duty — that 
we  walk  worthy  of  God ;  that  the  temper  of  our 
minds  and  tenour  of  our  lives  be  answerable  to  this 
call,  and  suitable  to  this  privilege.  We  should  ac¬ 
commodate  ourselves  to  the  intention  and  design  of 
the  gospel,  and  live  suitably  to  our  profession  and 
privileges,  our  hopes  and  expectations,  as  becomes 
those  who  are  called  with  such  a  high  and  holy 
calling. 

13.  For  this  cause  also  thank  we  God 
without  ceasing,  because,  when  ye  receiv¬ 
ed  the  word  of  God,  which  ye  heard  of  us, 
ye  received  it  not  as  the  word  of  men,  but, 
as  it  is  in  truth,  the  word  of  God,  which  ef¬ 
fectually  worketh  also  in  you  that  believe. 
14.  For  ye,  brethren,  became  followers  of 
the  churches  of  God  which  in  Judea  are  in 
Christ  Jesus:  for  ye  also  have  suffered  like 
things  of  your  own  countrymen,  even  as 
they  have  of  the  Jews ;  1 5.  Who  both  killed 
the  Lord  Jesus,  and  their  own  prophets, 
and  have  persecuted  us;  and  they  please 
not  God,  and  are  contrary  to  all  men;  16. 
Forbidding  us  to  speak  to  the  Gentiles,  that 
they  might  be  saved,  to  fill  up  their  sins 
alway :  for  the  wrath  is  come  upon  them 
to  the  uttermost. 

Here  observe, 

I.  The  apostle  makes  mention  of  the  success  of  his 
ministry  among  these  Thessalonians,  ( v .  13.)  which 
is  expressed, 

1.  By  the  manner  of  their  receiving  the  word  of 
God  ;  When  ye  received  the  word  of  God,  which  ye 
heard  of  us,  ye  received  it,  not  as  the  word  of  men, 
but  ( as  it  is  in  truth  )  the  word  of  God.  Where  note, 
(1.)  The  word  of  the  gospel  is  preached  by  men 
like  ourselves,  men  of  like  passions  and  infirmities 
with  others ;  We  have  this  treasure  in  earthen  ves¬ 
sels.  The  word  of  God,  which  these  Thessalonians 
received,  they  heard  from  the  apostles.  (2.)  How¬ 
ever,  it  is  in  truth  the  word  of  God.  Such  was  the 
word  the  apostles  preached  by  divine  inspiration, 
and  such  is  that  which  is  left  upon  record,  written 
in  the  scriptures  by  divine  inspiration ;  and  such  is 
that  word  which  in  our  days  is  preached,  being 
either  contained,  or  evidently  founded  on,  or  de 
duced  from,  these  sacred  oracles.  (3.)  They  are 
greatly  to  blame,  who  give  out  their  own  fancies  or 
injunctions  for  the  word  of  God.  This  is  the  vilest 
way  of  imposing  upon  people,  and  to  deal  unfaith¬ 
fully.  (4.)  They  are  also  to  blame,  who,  in  hear- 
ing’the  word,  look  no  further  than  to  the  ministry 
of  men,  or  the  words  of  men ,  who  are  only,  or  chief¬ 
ly,  pleased  with  the  elegance  of  the  style,  or  the 
beauty  of  the  composition,  or  the  voice  and  manner 
in  which  the  word  is  preached,  and  expect  to 
receive  their  advantage  herein.  (5.)  We  should 
receive  the  word  of  God  as  the  word  of  God,  with 
affections  suitable  to  the  holiness,  wisdom,  verity, 
and  goodness,  thereof.  The  words  of  men  are  frail 
and  perishing,  like  themselves,  and  sometimes  false, 
foolish,  and  fickle:  but  God’s  word  is  holy,  wise,  just, 
and  faithful ;  and,  like  its  Author,  lives  and  abides 
forever.  Let  us  accordingly  receive  and  regard  it. 

2.  By  the  wonderful  operation  of  this  word  they 
received;  It  effectually  worketh  in  them  that  be¬ 
lieve,  v.  13.  They  who  by  faith  receive  the  word, 
find  it  profitable.  It  doeth  good  to  them  that  walk 
uprightly,  and  by  its  wonderful  effects  evidences 
itself  to  be  the  word  of  God.  This  converts  their 
souls,  and  enlightens  their  minds,  and  rejoices  their 


611 


1.  THESSALON1ANS,  11. 


hearts ;  (Ps.  19.)  and  such  as  have  this  inward,  tes¬ 
timony  of  the  truth  of  the  scriptures,  the  word  of 
God,  by  the  effectual  operations  thereof  on  their 
hearts,  have  the  best  evidence  of  their  divine  origi¬ 
nal  to  themselves,  though  this  is  not  sufficient  to 
Convince  others  who  are  strangers  thereto. 

II.  He  mentions  the  good  effects  which  his  suc¬ 
cessful  preaching  had, 

1.  Upon  himself  and  fellow-labourers.  It  was  a 
constant  cause  of  thankfulness ;  For  this  cause ,  thank 
we  God  without  ceasing,  v.  13.  The  apostle  ex¬ 
presses  his  thankfulness  to  God  so  ofteji  upon  this 
account,  that  he  seems  to  think  he  never  could  be 
sufficiently  thankful  that  God  had  counted  him  faith¬ 
ful,  and  put  him  into  the  ministry,  and  made  his 
ministrations  successful. 

2.  Upon  themselves.  The  word  wrought  effec¬ 
tually  in  them,  not  only  to  be  examples  unto  others 
in  faith  and  good  works,  (which  he  had  mentioned 
before,)  but  also  in  constancy  and  patience  under 
sufferings  and  trials  for  the  sake  of  the  gospel ;  Ye 
became  followers  of  the  churches  of  God,  and  have 
suffered  like  things  as  they  have  done,  (v.  14. )  and 
With  like  courage  and  constancy,  with  like  patience 
and  hope.  Note,  The  cross  is  the  Christianas  mark: 
if  we  are  called  to  suffer,  we  are  called  only  to  be 
followers  of  the  churches  of  God ;  so  persecuted 
they  the  prophets  that  were  before  you.  Matt.  5.  12. 

It  is  a  good  effect  of  the  gospel,  when  we  are  ena¬ 
bled  to  suffer  for  its  sake.  The  apostle  mentions 
the  sufferings  of  the  churches  of  God,  which  in 
Judea  were  in  Christ  Jesus.  Those  in  Judea  first 
heard  the  gospel,  and  they  first  suffered  for  it :  for 
the  Jews  were  the  most  bitter  enemies  Christianity 
had,  and  were  especially  enraged  against  their  coun¬ 
trymen  who  embraced  Christianity.  Note,  Bitter 
zeal  and  fiery  persecution  will  set  countrymen  at 
variance,  and  break  through  all  the  bonds  of  na¬ 
ture,  as  well  as  contradict  all  the  rules  of  religion. 
In  every  city  where  the  apostles  went  to  preach  the  j 
gospel,  the  Jews  stirred  the  inhabitants  up  against 
them.  They  were  the  ringleaders  of  persecution  in 
all  places ;  so  in  particular  it  was  at  Thessalonica ; 
(Acts  17.  5.)  The  Jews  which  believed  not,  moved 
with  envy,  took  unto  them  certain  lewd  fellows  of 
the  baser  sort ,  and  gathered  a  company,  and  set  all 
the  city  in  an  uproar.  Upon  this  occasion,  the  apos¬ 
tle  gives  a  character  of  the  unbelieving  Jews,  (v. 
15.)  enough  to  justify  their  final  rejection,  and  the  j 
ruin  of  their  place,  and  church,  and  nation,  which 
was  now  approaching. 

(1.)  They  killed  the  Lord  Jesus,  and  impudently 
and  presumptuously  wished  that  his  blood  might  be 
on  them  and  their  children. 

(2.)  They  killed  their  own  prophets :  so  they  had 
done  all  along  ;  their  fathers  had  done  so :  they  had 
been  a  persecuting  generation. 

(3.)  They  hated  the  apostles,  and  did  them  all  the 
mischief  they  could.  They  persecuted  them,  and 
drove  and  chased  them  from  place  to  place :  and  no 
marvel,  if  they  killed  the  Lord  Jesus,  that  they  per¬ 
secuted  his  followers. 

(4. )  They  pleased  not  God.  They  had  quite  lost 
all  sense  of  religion,  and  due  care  to  clo  their  duty  to 
God.  It  was  a  most  fatal  mistake  to  think  that  they 
did  God  service  by  killing  God's  servants.  Murder 
and  persecution  are  most  hateful  to  God,  and  cannot 
be  justified  on  any  pretence ;  it  is  so  contrary  to 
natural  religion,  that  no  zeal  for  any  true  or  only 
pretended  institution  of  religion  can  ever  excuse  it. 

(5.)  They  were  contrary  to  all  men.  Their  per¬ 
secuting  spirit  was  a  perverse  spirit ;  contrary  to  the 
light  of  nature,  and  contrary  to  humanity  ;  contrary 
to  the  welfare  of  all  men,  and  contrary  to  the  sen¬ 
timents  of  all  men  not  under  the  power  of  bigotry. 

(6.)  They  had  an  implacable  enmity  to  the  Gen¬ 
tiles.  and  envied  them  the  offers  of  the  gospel ;  for¬ 


bidding  the  apostles  to  speak  to  them ,  that  they  might 
be  saved.  The  means  of  salvation  had  long  been 
confined  to  the  Jews.  Salvation  is  of  the  Jews,  says 
our  Saviour.  And  they  were  envious  against  the 
Gentiles,  and  angry  that  they  should  be  admitted  to 
share  in  the  means  of  salvation.  Nothing  provoked 
them  more  than  our  Saviour’s  speaking  to  them  at 
any  time  concerning  this  matter ;  this  enraged  the 
Jews  at  Jerusalem,  when,  in  his  defence,  Paul  told 
them,  he  was  sent  unto  the  Gentiles,  Acts  22.  21. 
They  heard  him  patiently  till  he  uttered  these 
words,  but  then  could  endure  no  longer;  but  lifted 
up  their  voices,  and  said,  Away  with  such  a  fellow 
from  the  earth,  for  it  is  not  fit  that  he  should  live. 
Thus  did  the  Jews  fill  up  their  sins;  and  nothing 
tends  more  to  any  person  or  people’s  filling  up  the 
measure  of  their  sins,  than  opposing  the  gospel,  ob¬ 
structing  the  progress  of  it,  and  hindering  the  sal¬ 
vation  of  precious  souls.  For  the  sake  of  these 
things,  wrath  is  come  upon  them  to  the  uttermost ; 
that  is,  wrath  was  determined  against  them,  and 
would  soon  overtake  them.  It  was  not  many  years 
after  this,  that  Jerusalem  was  destroyed,  and  the 
Jewish  nation  cut  off  by  the  Romans.  Note,  When 
the  measure  of  any  man’s  iniquity  is  full,  and  he  has 
sinned  to  the  uttermost,  then  comes  wrath,  and  that 
to  the  uttermost. 

1 7.  But  we,  brethren,  being  taken  from 
ou  for  a  short  time  in  presence,  not  in 
eart,  endeavoured  the  more  abundantly  to 
see  your  face  with  great  desire.  1 8.  Where¬ 
fore  we  would  have  come  unto  you,  even 
I  Paul,  once  and  again ;  but  Satan  hindered 
us.  19.  For  what  is  our  hope,  or  joy,  or 
crown  of  rejoicing  'l  Are  not  even  ye  in  the 
presence  of  our  Lord  Jesus  Christ  at  his 
coming?  20.  For  ye  are  our  glory  and  joy. 

In  these  words  the  apostle  apologizes  for  his  ab¬ 
sence. 

Here  observe, 

1.  He  tells  them  they  were  involuntarily  forced 
from  them  ;  We,  brethren,  were  taken  from  you,  v. 

17.  Such  was  the  rage  of  his  persecutors.  He  was 
unwillingly  sent  away  by  night  to  Berea,  Acts  17.  10. 

2.  Though  he  was  absent  in  body,  yet  he  was  pre¬ 
sent  in  heart.  He  had  still  a  remembrance  of  them, 

j  and  great  care  for  them. 

3.  Even  his  bodily  absence  was  but  for  a  short 
time ;  (the  time  of  an  hour;)  time  is  short,  all  our 
time  on  earth  is  short  and  uncertain,  whether  we  are 
present  with  our  friends,  or  absent  from  them.  This 
world  is  not  a  place  where  we  are  always,  or  long, 
to  be  together.  It  is  in  heaven  that  holy  souls  shall 
meet,  and  never  part  more. 

4.  He  earnestly  desired,  and  endeavoured  to  set 
them  again  ;  We  endeavoured  more  abundantly  to 
see  your  face  with  great  desire,  v.  17.  So  that  the 
apostle,  at  least,  intended  his  absence  should  be  but 
for  a  short  time.  His  desire  and  endeavour  were  to 
return  again  very  soon  to  Thessalonica.  But  men 
of  business  are  not  masters  of  their  own  time.  Paul 
did  his  endeavour,  and  he  could  do  no  more,  v.  18. 

5.  He  tells  them,  Satan  hindered  his  return  ;  ( v . 

18. )  that  is,  either  some  enemy  or  enemies,  or  the 
great  enemy  of  mankind,  who  stirred  up  opposition 
to  Paul,  either  in  his  return  to  Thessalonica,  when 
he  intended  to  return  thither,  or  stirred  up  such  con¬ 
tentions  or  dissensions  in  those  places  whither  he 
went,  as  made  his  presence  necessary.  Note,  Satan 
is  a  constant  enemy  to  the  wt>rk  of  God,  and  does  all 
he  can  to  obstruct  it. 

6.  He  assures  them  of  his  affection  and  high  es¬ 
teem  for  them,  though  he  was  not  able,  as  yet,  to  be 


612 


1.  THESSALONIANS,  III. 


present  with  them,  according  to  his  desire.  They 
were  his  ho  fie,  and  joy,  and  crown  of  rejoicing  ;  his 
glory  and  joy.  These  are  expressions  of  great  and 
endeared  affection  and  high  estimation.  And  it  is 
happy,  when  ministers  and  people  have  such  mutual 
affection  and  esteem  of  each  other ;  and  especially 
if  they  shall  thus  rejoice,  if  they  that  sow,  and  they 
that  reap,  shall  then  rejoice  together,  in  the  presence 
of  our  Lord  Jesus  Christ  at  his  coining. 

The  apostle  here  puts  the  Thessalonians  in  mind, 
that  though  he  could  not  come  to  them  as  yet,  and 
though  he  should  never  be  able  to  come  to  them,  yet 
our  Lord  Jesus  Christ  will  come,  nothing  shall  hinder 
that.  And  further,  when  he  shall  come,  all  must 
appear  in  his  presence,  or  before  him.  Ministers 
and  people  must  all  appear  before  him,  and  faithful 
people  will  be  the  glory  and  joy  of  faithful  ministers 
in  that  great  and  glorious  day. 


CHAP.  III. 

In  this  chapter,  the  apostle  gives  further  evidence  of  his  love 
to  the  Thessalonians,  reminding  them  of  his  sending  Timo¬ 
thy  to  them,  with  the  mention  of  his  design  therein,  and  his 
inducements  so  to  do,  v.  1  ..5.  He  acquaints  them  also 
with  his  great  satisfaction  at  the  return  of  Timothy,  with 
good  tidings  concerning  them,  v.  6. .  10.  And  concludes 
with  fervent  prayer  for  them,  v.  11,  to  the  end. 

WHEREFORE  when  we  could  no 
longer  forbear,  we  thought  it  good 
to  be  left  at  Athens  alone;  2.  And  sent 
Timotheus,  our  brother,  and  minister  of 
God,  and  our  fellow-labourer  in  the  gospel 
of  Christ,  to  establish  you,  and  to  comfort 
you  concerning  your  faith;  3.  That  no  man 
should  be  moved  by  these  afflictions ;  for 
yourselves  know  that  we  are  appointed 
thereunto.  4.  For  verily,  when  we  were 
with  you,  we  told  you  before  that  we  should 
suffer  tribulation ;  even  as  it  came  to  pass, ! 
and  ye  know.  5.  For  this  cause,  when  I  i 
could  no  longer  forbear,  I  sent  to  know  your 
faith,  lest  by  some  means  the  tempter  have 
tempted  you,  and  our  labour  be  in  vain. 


In  these  words  the  apostle  gives  an  account  of  his 
sending  Timothy  to  the  Thessalonians  :  though  he 
was  hindered  from  going  to  them  himself,  yet  his 
love  was  such,  that  he  could  not  forbear  sending  Ti¬ 
mothy  to  them  :  though  he  was  very  useful  to  him, 
and  could  not  well  spare  him,  yet  he  was  content,  for 
their  good,  to  be  left  alone  at  Athens.  Note,  Those 
ministers  do  not  duly  value  the  establishment  and 
welfare  of  their  people,  who  cannot  deny  themselves 
in  many  things  for  that  end.  Observe, 

I.  The  character  he  gives  of  Timothy  ;  ( v .  2.)  We 
sent  Timotheus,  our  brother.  Elsewhere  he  calls 
him  his  son  ;  here  he  calls  him  brother.  Timothy 
was  Paul’s  junior  in  age,  his  inferior  in  gifts  and 
graces,  and  ot  a  lower  rank  in  the  ministry :  tor  Paul 
was  an  apostle,  and  Timothy  but  an  evangelist ;  yet 
Paul  calls  him  brother.  This  was  an  instance  of  the 
apostle’s  humility,  and  shewed  his  desire  to  put  ho¬ 
nour  upon  Timothy,  and  to  recommend  him  to  the 
esteem  of  the  churches.  He  calls  him  also  a  minister 
of  Clod.  Note,  Ministers  of  the  gospel  of  Christ  are 
ministers  of  God,  to  promote  the  kingdom  of  God 
among  men.  He  calls  him  also  his  fellow-labourer 
in  the  gospel  of  Christ.  Note,  Ministers  of  the  gos¬ 
pel  must  look  upon  themselves  as  labourers  in  the 
Lord’s  vineyard  ;  they  have  an  honourable  office  and 
hard  work,  yet  a  good  work.  7  'his  is  a  true  saying,  If 
any  man  desire  the  office  of  a  bishop,  he  desires  a  good 
work,  lTim.  3.  1.  And  ministers  should  look  upon  one 


another  as  fellow-labourers ;  and  should  therefore 
love  one  another,  and  strengthen  one  another’s  hands, 
not  strive  and  contend  one  with  another,  (which  will 
hinder  their  work,)  but  strive  together  to  carry  on 
the  great  work  they  are  engaged  in,  that  is,  to  preach 
and  publish  the  gospel  of  Christ,  and  to  persuade 
people  to  embrace  and  entertain  it,  and  live  suitably 
thereto. 

II.  The  end  and  design  why  Paul  sent  Timothy  to 
establish  them,  and  comfort  them  concerning  their 
faith,  v.  2.  Paul  had  converted  them  to  the  Chris¬ 
tian  faith,  and  now  he  was  desirous  that  they  might 
be  confirmed  and  comforted ;  that  they  might  be  con¬ 
firmed  in  the  choice  they  had  made  of  the  Chris¬ 
tian  religion,  and  be  comforted  in  the  profession 
and  practice  of  it.  Note,’  The  more  we  are  com¬ 
forted,  the  more  we  shall  be  confirmed ;  because, 
when  we  find  pleasure  in  the  ways  of  God,  we  shall 
thereby  be  engaged  to  continue  and  persevere  there¬ 
in.  The  apostle’s  design  was  to  establish  and  com¬ 
fort  the  Thessalonians  concerning  their  faith :  con¬ 
cerning  the  object  of  their  faith,  the  truths  of  the 
gospel ;  and  particularly  that  Jesus  Christ  was  the 
Saviour  of  the  world,  and  so  wise  and  good,  so  pow¬ 
erful  and  faithful,  that  they  might  rely  upon  him  : 
concerning  the  recompense  of  faith,  which  was  more 
than  sufficient  to  balance  all  their  losses,  and  re¬ 
ward  all  their  labours. 

III.  The  motives  inducing  Paul  to  send  Timothy 
for  this  end — a  godly  fear  or  jealousy,  lest  they  should 
be  moved  from  the  faith  of  Christ,  v.  3.  He  was 
desirous  that  no  man,  no  one  among  them,  should  be 
moved  or  shaken  in  mind  ;  that  they  should  not  apos¬ 
tatize,  or  waver  in  the  faith.  And  yet  he  appre¬ 
hended  there  was  danger,  and  feared  the  conse¬ 
quence. 

1.  There  was  danger  by  reason  of  affliction  and 
persecution  for  the  sake  of  the  gospel,  v.  3.  These 
Thessalonians  could  not  but  perceive  what  afflictions 
the  apostle  and  preachers  of  the  gospel  met  with,  and 
that  might  possibly  stumble  them  ;  and  also  those 
who  made  profession  of  the  gospel,  were  persecuted, 
and  without  doubt  these  1  hessalonians  themselves 
were  afflicted. 

2.  By  reason  of  the  tempter's  subtlety  and  malice. 
The  apostle  was  afraid,  lest  by  some  means  the 
tempter  had  tempted  them,  v.  5.  The  Devil  is  a 
subtle  and  unwearied  tempter,  who  seeks  an  oppor¬ 
tunity  to  beguile  and  destroy  us,  and  takes  all  advan¬ 
tages  against  us,  both  in  a  time  of  prosperity  and 
adversity ;  and  has  often  been  successful  in  his  at¬ 
tacks  upon  persons  under  afflictions.  He  has  often 
prejudiced  the  minds  of  men  against  religion,  on  ac¬ 
count  of  the  sufferings  its  professors  are  exposed  to. 
We  have  reason  therefore  to  be  jealous  over  our¬ 
selves  and  others,  lest  we  be  insnared  by  him. 

The  consequence  the  apostle  feared,  was,  lest  his 
labour  should  be  in  vain.  And  thus  it  would  have 
been,  if  the  tempter  had  tempted  them,  and  pre¬ 
vailed  against  them,  to  move  them  from  the  faith. 
They  had  lost  what  they  had  wrought,  and  the 
apostle  would  have  lost  what  he  laboured  for.  Note, 
It  is  the  Devil’s  design,  to  hinder  the  good  fruit  and 
effect  of  the  preaching  of  the  gospel.  If  he  cannot 
hinder  ministers  from  labouring  in  the  word  and  doc¬ 
trine,  he  will,  if  he  be  able,  hinder  them  of  the  suc¬ 
cess  of  their  labours.  Note  also,  Faithful  ministers 
are  much  concerned  about  the  success  of  their  la¬ 
bours.  No  one  would  willingly  labour  in  vain  ;  and 
ministers  are  loath  to  spend  their  strength,  and  pains, 
and  time,  for  nought. 

To  prevent  this  danger,  with  its  bad  consequence, 
the  apostle  tells  them  what  care  he  took  in  sending 
Timothy.  (1.)  To  put  them  in  mind  of  what  he 
had  told  them  before  concerning  suffering  tribula¬ 
tion,  v.  4.  He  says,  (v.  3. )  We  are  afipointed  there¬ 
unto  that  is,  unto  afflictions.  So  is  the  will  and  pur- 


613 


I.  THESSALONIANS,  III. 


pose  of  God,  that  through  many  afflictions  we  must 
enter  into  his  kingdorn.  Their  troubles  and  perse¬ 
cutions  did  not  come  by  chance,  not  merely  from  the 
wrath  and  malice  of  the  enemies  of  religion,  but  by 
the  appointment  of  God.  It  only  came  to  pass  ac¬ 
cording  as  God  had  determined,  and  they  knew  he 
had  told  them  before  it  would  be ;  so  that  they  should 
not  think  it  strange,  and,  being  fore-warned,  they 
should  be  fore-armed.  Note,  The  apostles  were  so 
far  from  flattering  people  with  an  expectation  of 
worldly  prosperity  in  religion,  that,  on  the  contrary, 
they  told  them  plainly  they  must  count  upon  trouble 
in  the  flesh.  And  herein  they  followed  the  'example 
of  their  great  Master,  the  Author  of  our  faith.  Be¬ 
sides,  it  might  prove  a  confirmation  of  their  faith, 
when  they  perceived,  that  it  only  happened  to  them 
as  was  predicted  before. 

(2. )  To  know  their  faith :  that  so  he  might  inform 
the  apostles,  whether  they  remained  steadfast  under 
all  their  sufferings,  whether  their  faith  failed  or  not. 
Because,  if  their  faith  did  not  fail,  they  would  be 
able  to  stand  their  ground  against  the  tempter  and 
all  his  temptations :  their  faith  would  be  a  shield,  to 
defend  them  against  all  the  fiery  darts  of  the  wicked, 
Eph.  6,  16. 

6.  But  now,  when  Timotheus  came  from 
you  unto  us,  and  brought  us  good  tidings 
of  your  faith  and  charity,  and  that  ye  have 
good  remembrance  of  us  always,  desiring 
greatly  to  see  us,  as  we  also  to  see  you ;  7. 
Therefore,  brethren,  we  were  comforted 
over  you,  in  all  our  affliction  and  distress, 
by  your  faith:  8.  For  now  we  live,  if  ye 
stand  fast  in  the  Lord.  9.  For  what  thanks 
can  we  render  to  God  again  for  you,  for  all 
the  joy  wherewith  we  joy  for  your  sakes 
before  our  God;  10.  Night  and  day  pray¬ 
ing  exceedingly  that  we  might  see  your 
face,  and  might  perfect  that  which  is  lack¬ 
ing  in  your  faith  l 

Here  we  have  Paul’s  great  satisfaction  upon  the 
return  of  Timothy  with  good  tidings  from  the  Thes¬ 
salonians.  In  which  we  may  observe, 

I.  The  good  report  Timothy  made  concerning 
them,  v.  6.  Without  question,  he  was  a  willing  mes¬ 
senger  of  these  good  tidings.  Concerning  their  faith, 
concerning  their  steadfastness  in  the  faith,  that  they 
were  not  shaken  in  mind,  nor  turned  aside  from  the 
profession  of  the  gospel.  Their  love  also  continued ; 
their  love  to  the  gospel,  and  the  ministers  of  the 
gospel.  For  they  had  a  good  and  a  kind  remem¬ 
brance  of  the  apostles,  and  that  constantly,  or  always. 
Their  names  were  very  dear  to  them  ;  and  the 
thoughts  of  them,  and  what  they  had  received  from 
them,  were  very  precious,  insomuch  that  they  de¬ 
sired  greatly  to  see  them  again,  and  receive  some 
spiritual  gift  from  them  ;  and  there  was  no  love  lost, 
for  the  apostle  was  as  desirous  to  see  them.  It  is 
happy  where  there  is  such  mutual  love  between  mi¬ 
nister  and  people.  This  tends  to  promote  religion, 
and  the  success  of  the  gospel.  The  world  hates 
them,  and  therefore  they  should  love  one  another. 

II.  The  great  comfort  and  satisfaction  the  apostle 
had  in  this  goo*d  report  concerning  them  ;  ( v .  7,  8.) 
Therefore,  brethren,  we  were  comforted  in  all  our 
affliction  and  distress.  The  apostle  thought  this 
good  news  of  them  was  sufficient  to  balance  all  the 
troubles  he  met  with.  It  was  easy  to  him  to  bear 
affliction,  or  persecution,  or  fightings  from  without, 
when  he  found  the  good  success  of  his  ministry,  in 
the  constancy  of  the  converts  he  had  made  to  Chris¬ 
tianity  ;  his  distress  of  mind  on  account  of  his  fears  | 


within,  lest  he  had  laboured  in  vain,  was  now  in  a 
good  measure  over,  when  he  understood  their  faith, 
and  the  perseverance  of  it.  This  put  new  life  and 
spirit  into  the  apostle,  and  made  him  vigorous  and 
active  in  the  work  of  the  Lord.  Thus  he  was  not 
only  comforted,  but  greatly  rejoiced  also;  J\ow  we 
live,  if  ye  stand  fast  in  the  Lord,  v.  8.  It  would  have 
been  a  killing  thing  to  the  apostles,  if  the  professors 
of  religion  had  been  unsteady,  or  proved  apostates, 
whereas  nothing  was  more  encouraging  than  their 
constancy. 

111.  1  he  effects  of  this  were  thankfulness  and 
prayer  to  God  on  their  behalf. 

1.  Observe,  How  thankful  the  apostle  was,  v.  9. 
He  was  full  of  joy,  and  full  of  praise  and  thanksgiv¬ 
ing.  When  we  are  most  cheerful,  we  should  be 
most  thankful.  What  we  rejoice  in,  we  should  give 
thanks  for.  This  is  to  rejoice  before  our  God,  to 
spiritualize  our  joy.  Paul  speaks,  as  if  he  could  not 
tell  how  to  express  his  thankfulness  to  God,  or  his 
joy  and  rejoicing  for  their  sakes.  But  he  was  careful 
God  should  not  lose  the  glory  of  the  comfort  he  re¬ 
ceived  in  the  welfare  of  his  friends.  His  heart  was 
enlarged  with  love  to  them,  and  with  thanksgiving 
to  God.  He  was  willing  to  express  the  one  and  the 
other,  as  well  as  he  could.  As  to  thankfulness  to 
God,  this  especially  is  very  imperfect  in  the  pre¬ 
sent  state  ;  but  when  we  come  to  heaven,  we  shall 
do  this  work  better  than  now  we  can. 

2.  He  pray  ed  for  them  night  and  day,  (v.  10. ) 
evening  and  morning,  or  very  frequently ;  in  the 
midst  of  the  business  of  the  dav,  or  slumber  of  the 
night,  lifting  up  his  heart  to  God  in  prayer.  Thus 
we  should  pray  always.  And  Paul’s  prayer  was 
fervent  prayer.  He  prayed  exceedingly,  and  was 
earnest  in  his  supplication.  Note,  Y\  hen  we  are 
most  thankful,  we  should  also  give  ourselx’es  to 
prayer;  and  those  we  give  thanks  for,  have  need  to 
be  prayed  for.  Those  whom  we  most  rejoice  in,  and 
who  are  cur  greatest  comforts,  must  be  our  constant 
care,  while  in  this  world  of  temptation  and  imper¬ 
fection.  There  was  something  still  lacking  in  their 
faith  ;  Paul  desired  that  this  might  be  perfected,  and 
to  see  their  face  in  order  thereunto.  Note, 

(1.)  1  he  best  of  men  have  something  wanting  in 
their  faith  ;  if  not  as  to  the  matter  of  it,  there  being 
some  mysteries  or  doctrines  not  sufficiently  known 
or  believed  by  them,  yet  as  to  the  clearness  and  cer¬ 
tainty  of  their  faith,  there  being  some  remaining 
darknesses  and  doubtings,  at  least  as  to  the  effects 
and  operations  of  it,  these  being  not  so  conspicuous 
and  perfect  as  they  should  be.  And, 

(2. )  The  ministry  of  the  word  and  ordinances  is 
helpful,  and  to  be  desired  and  used  for  the  perfect¬ 
ing  of  that  which  is  lacking  in  our  faith. 

11.  Now  God  himself  and  our  Father 
and  our  Lord  Jesus  Christ,  direct  our  way 
unto  you.  12.  And  the  Lord  make  you  to 
increase  and  abound  in  love  one  toward 
another,  and  toward  all  men ,  even  as  we 
do  toward  you:  13.  rTo  the  end  he  may 
stnblish  your  hearts  unblamable  in  holiness 
before  God,  even  our  Father,  at  the  coming 
t)f  our  Lord  Jesus  Christ  with  all  his  saints. 

In  these  words  we  have  the  earnest  prayer  of  the 
apostle.  He  desired  to  be  instrumental  in  the  fur¬ 
ther  benefit  of  the  Thessalonians ;  and  the  only  way 
to  do  so  while  at  a  distance,  was,  by  prayer  for  them, 
together  with  his  writing  or  sending  to  them.  He 
desired  that  their  faith  might  be  perfected,  which 
he  could  not  be  the  proper  cause  or  author  of ;  for 
he  pretended  not  to  dominion  over  their  faith,  nor 
to  have  the  donation  of  it,  and  he  therefore  con¬ 
cludes  with  prayer  for  them.  In  which  observe. 


614 


I.  THESSALONIANS,  I\ 


I.  Whom  he  prays  to ,  namely,  God  and  Christ. 
Prayer  is  a  part  of  religious  worship,  and  all  reli¬ 
gious  worship  is  due  unto  God  only.  Prayer  is  here 
made  to  God,  even  the  Father  and  our  Father  ;  and 
also  to  Christ,  even  our  Lord  Jesus  Christ.  There¬ 
fore  Jesus  Christ  our  Lord  is  God,  even  as  God  our 
Father  is  God.  Prayer  is  to  be  offered  to  God  as 
our  Father.  So  Christ  taught  his  disciples  to  pray  ; 
and  so  the  Spirit  of  adoption  prompts  them  to  pray, 
to  cry,  Abba,  Father.  Prayer  is  not  only  to  be  of¬ 
fered  in  the  name  of  Christ,  but  offered  up  to  Christ 
himself,  as  our  Lord  and  our  Saviour. 

II.  What  he  prays  for,  with  respect  to  himself 
and  his  fellow-labourers,  then  on  behalf  of  the 
Thessalonians. 

1.  He  prays  that  they  might  have  a  prosperous 
journey  to  them  by  the  will  of  God  ;  that  their  way 
might  be  directed  to  them,  v.  11.  The  taking  of  a 
journey  to  this  Or  that  place,  one  would  think,  is  a 
thing  depending  so  much  on  a  man’s  own  will,  and 
lies  so  much  in  his  own  power,  that  Paul  needed  not 
by  prayer  to  go  to  God  about  it.  But  the  apostle 
knew  that  in  God  we  live,  and  move,  and  have  our 
being ;  that  we  depend  upon  God  in  all  our  motions 
and  actions,  as  well  for  the  continuance  of  life  and 
being ;  that  Divine  Providence  orders  all  our  affairs, 
and  that  it  is  owing  thereto  if  we  prosper  therein  ; 
that  God  our  Father  directs  and  orders  his  children 
whither  they  shall  go,  and  what  they  shall  do ;  that 
our  Lord  Jesus  Christ  in  a  particular  manner  directs 
the  motion  of  his  faithful  ministers,  those  stars  which 
he  holds  in  his  right  hand.  Let  us  acknowledge 
God  in  all  our  ways,  and  he  will  direct  our  paths. 

2.  He  prays  for  the  prosperity  of  the  Thessalo¬ 
nians.  Whether  he  should  have  an  opportunity  of 
coming  to  them  or  not,  yet  he  earnestly  prays  for 
the  prosperity  of  their  souls.  And  there  are  two 
things  he  desired  for  them,  which  we  should  desire 
for  ourselves  and  friends  : 

(1.)  That  they  might  increase  and  abound  in  love, 
(v.  12.)  in  love  to  one  another,  and  in  love  to  all 
men.  Note,  Mutual  love  is  required  of  all  Chris¬ 
tians  ;  and  not  only  that  they  love  one  another,  but 
that  they  also  have  a  charitable  disposition  of  mind, 
and  due-concern  for  the  welfare  of  all  men.  Love 
is  of  God,  and  is  the  fulfilling  of  the  gospel  as  well 
as  of  the  law.  Timothy  brought  good  tidings  of 
their  faith,  yet  something  was  lacking  therein  ;  and 
of  their  charity  and  love,  yet  the  apostle  prays  that 
that  might  increase  and  abound.  Note,  We  have 
reason  to  desire  to  grow  in  every  grace  ;  and  have 
need  of  the  Spirit’s  influence  in  order  to  growth  in 
grace ;  and  the  way  to  obtain  that,  is,  prayer.  We 
are  beholden  to  God  not  only  for  the  stock  put  into 
our  hands  at  first,  but  for  the  improvement  ot  it  also. 
And  to  our  prayer  we  must  add  endeavour.  To 
excite  this  in  the  Thessalonians,  the  apostle  again 
mentions  his  love,  his  abounding  love,  toward  them. 
The  more  we  are  beloved,  the  more  affectionate  we 
should  be. 

(2.)  That  they  might  be  established  unblamable 
in  holiness,  v.  13.  This  spiritual  benefit  is  mention¬ 
ed  as  an  effect  of  increasing  and  abounding  love  :  to 
the  end  that  he,  the  Lord,  may  establish  your  hearts. 
Note,  The  more  we  grow  and  abound  in  grace,  and 
particularly  in  the  grace  of  love,  the  more  we  are 
established  and  confirmed  in  it.  Note  also,  Holi¬ 
ness  is  required  of  all  those  who  would  go  to  hea¬ 
ven,  and  that  therein  we  must  be  unblamable  ;  we 
must  act  in  every  thing  so  that  we  may  not  in  the 
least  contradict  the  profession  we  make  of  holiness. 
Our  desire  should  be  to  have  our  hearts  established 
in  holiness  before  God,  and  lie  preserved  safe  to  the 
coming  of  the  Lord  Jefrus  Christ ;  and  that  we  may 
be  unblamable  before  God,  even  the  Father,  now, 
and  be  presented  blameless  before  the  throne  of  his 
glory,  when  the  Lord  Jesus  will  come  with  all  his 


saints.  Note,  [1.]  The  Lord  Jesus  will  certainly 
come,  and  come  in  his  glory.  [2.]  When  he  comes, 
his  saints  will  come  with  him  :  they  shall  appear 
with  him  in  glory.  [3.]  Then  the  excellency  as 
well  as  the  necessity  of  holiness  will  appear ;  because 
without  this  no  hearts  shall  be  established  at  that 
day,  nor  shall  any  one  be  unblamable,  or  avoid  ever¬ 
lasting  condemnation. 

CHAP.  IV.  C 

In  this  chapter,  the  apostle  gives  earnest  exhortations  to 
abound  in  holiness,  with  a  caution  against  uncleanness, 
enforced  with  several  arguments,  v.  1 . .  8.  He  then  men¬ 
tions  the  great  duties  of  brotherly  love,  and  quietness  with 
industry  in  our  callings,  v.  9 . .  12.  And  concludes  with 
comforting  them  who  mourned  for  their  relations  and 
friends  that  died  in  the  Lord,  v.  13 . .  18. 

1.  FURTHERMORE  then  vve  beseech 
Jl  you,  brethren,  and  exhort  you,  by 

the  Lord  Jesus,  that  as  ye  have  received 
of  us  how  ye  ought  to  walk  and  to  please 
God,  so  ye  would  abound  more  and  more. 

2.  For  ye  know  what  commandments  we 

gave  you  by  the  Lord  Jesus.  3.  For  this 
is  the  will  of  God,  even  your  sanctification, 
that  ye  should  abstain  from  fornication  : 
4.  That  every  one  of  you  should  know 
how  to  possess  his  vessel  in  sanctification 
and  honour ;  5.  Not  in  the  lust  of  concu¬ 

piscence,  even  as  the  Gentiles  who  know 
not  God  :  6.  That  no  man  go  beyond  and 

defraud  his  brother  in  any  matter  ;  because 
that  the  Lord  is  the  avenger  of  all  such,  as 
we  also  have  forewarned  you  and  testified. 
7.  For  God  hath  not  called  us  unto  un¬ 
cleanness,  but  unto  holiness.  8.  He  there¬ 
fore  that  despiseth,  despiseth  not  man,  but 
God,  who  hath  also  given  unto  us  his  holy 
Spirit. 

Here  we  have, 

I.  An  exhortation  to  abound  in  holiness,  to  abound 
more  and  more  in  that  which  is  good,  v.  1,  2.  In 
which  we  may  observe, 

1.  The  manner  in  which  the  exhortation  is  given 
— very  affectionately.  The  apostle  entreats  them 
as  brethren ;  he  calls  them  so,  and  loved  them  as 
such.  Because  his  love  to  them  was  very  great,  he 
exhorts  them  very  earnestly.  We  beseech  and  ex¬ 
hort  you.  The  apostle  was  unwilling  to  take  any 
denial,  and  therefore  repeats  his  exhortation  again 
and  again. 

2.  The  matter  of  his  exhortation  ;  that  they  would 
abound  more  and  more  in  holy  walking,  or  excel  in 
those  things  that  are  good,  in  good  works.  Their 
faith  was  justly  famed  abroad,  and  they  were  al¬ 
ready  examples  to  other' churches  :  yet  the  apostle 
would  have  them  yet  further  to  excel  others,  and  to 
make  further  progress  in  holiness.  Note,  (1.)  Those 
who  most  excel  others,  fall  short  of  perfection.  The 
very  best  of  us  should  forget  those  things  which  are 
behind,  and  reach  forth  unto  those  things  which  are 
before.  (2. )  It  is  not  enough  that*  we  abide  in  the 
faith  of  the  gospel,  but  we  must  abound  in  the  work 
of  faith.  We  must  not  only  persevere  to  the  end, 
but  we  should  grow  better,  and  walk  more  evenly 
and  closely  with  God. 

3.  The  arguments  with  which  the  apostle  en¬ 
forces  his  exhortation.  (1.)  They  had  been  informed 
of  their  duty.  They  knew  their  Master's  will,  and 
could  not  plead  their  ignorance  as  ;ui  excuse.  Now 


615 


I.  THESS ALONI AN S,  IV. 


as  faith,  so  knowledge,  is  dead  without  practice. 
They  had  received  of  them  who  had  converted  them 
to  Christianity,  or  been  taught  of  them,  how  they 
ought  to  walk.  Observe,  The  design  of  the  gospel 
is,  eo  teach  men  not  only  what  they  should  believe, 
but  also  how  they  ought  to  live :  not  so  much  to  fill 
men’s  minds  with  notions,  as  to  regulate  their  tem¬ 
per  and  behaviour.  The  apostle  taught  them  how 
to  walk,  not  how  to  talk.  To  talk  well  without 
living  well,  will  never  bring  us  to  heaven  :  for  the 
character  of  those  who  are  in  Christ  Jesus,  is  this ; 
They  walk  not  after  the  flesh,  but  after  the  S/iirit. 
(2.)  Another  argument  is,  that  the  apostle  taught 
and  exhorted  them  in  the  name,  or  by  the  authority, 
of  the  Lord  Jesus  Christ.  He  was  Christ’s  minister 
and  ambassador,  declaring  to  them  what  was  the 
will  and  command  of  the  Lord  Jesus.  (3.)  Another 
argument  is  this.  Herein  they  would  please  God. 
Holy  walking  is  most  pleasing  to  the  holy  God,  who 
is  glorious  in  holiness.  This  ought  to  be  the  aim 
and  ambition  of  evei-y  Christian,  to  please  God,  and 
to  be  accepted  of  him.  We  should  not  be  men- 
pleasers,  or  flesh-pleasers,  but  should  walk  so  as  to 
please  God.  (4.)  The  rule  according  to  which 
they  ought  to  walk  and  act — the  commandments 
they  had  given  them  by  the  Lord  Jesus  Christ ; 
which  were  the  commandments  of  the  Lord  Jesus 
Christ  himself,  because  given  by  authority  and  di¬ 
rection  from  him,  and  such  as  were  agreeable  to  his 
wilL  The  apostles  of  our  Lord  Jesus  Christ  were 
only  commissioned  by  him  to  teach  men  to  observe 
all' things  whatsoever  he  had  commanded  them, 
Matt.  28.  20.  Though  they  had  great  authority 
from  Christ,  yet  that  was  to  teach  men  what  Christ 
had  commanded,  not  to  give  forth  commandments 
of  their  own.  They  did  not  act  as  lords  over  God’s 
heritage,  (1  Pet.  5.  3.)  nor  should  any  do  so,  that 
pretend  to  be  their  successors.  The  apostle  could 
appeal  to  the  Thessalonians,  who  knew  what  com¬ 
mandments  he  ga:ve  them,  that  they  were  no  other 
than  what  he  had  received  from  the  Lord  Jesus. 

II.  A  caution  against  uncleanness,  that  being  a 
sin  directly  contrary  to  sanctification,  or  that  holy 
walking  which  he  so  earnestly  exhorts  them  to. 
This  caution  is  expressed,  and  also  enforced  by  many 
arguments. 

1.  It  is  expressed  in  these  words ;  That  ye  should 
abstain  from  fornication,  v.  3.  By  which  words  we 
are  to  understand  all  uncleanness  whatsoever,  either 
in  a  married  or  unmarried  state.  Adultery  is  of 
course  included,  though  fornication  is  particularly 
mentioned.  And  other  sorts  of  uncleanness  are  also 
forbidden,  of  which  it  is  a  shame  even  to  speak, 
though  they  are  done  by  too  many  in  secret.  All 
that  is  contrary  to  chastity  in  heart,  speech,  and 
behaviour,  is  contrary  to  the  command  of  God  in  the 
decalogue,  and  contrary  to  that  holiness  which  the 
gospel  requires. 

2.  There  are  several  arguments  to  enforce  this 
caution.  As,  (1.)  Tins  branch  of  sanctification  in 
particular,  is  the  will  of  God,  v.  3.  It  is  the  will  of 
God  in  general,  that  we  should  be  holy,  because  he 
that  called  us  is  holy,  and  because  we  are  chosen 
unto  salvation  through  the  sanctification  of  the 
Spirit.  God  requires  holiness  in  the  heart,  and 
also  purity  in  our  bodies,  and  that  we  should  cleanse 
ourselves  from  all  filthiness  both  of  flesh  and  spirit, 
2  Cor.  7.  1.  Wherever  the  body  is,  as  it  ought  to 
be,  devoted  to  God,  and  dedicated  and  set  apart  for 
him,  it  should  be  kept  clean  and  pure  for  his  ser¬ 
vice.  And  as  chastity  is  one  branch  of  our  sanctifi¬ 
cation,  so  this  is  one  thing  which  God  commands  in 
his  law,  and  what  his  grace  effects  in  all  true  be¬ 
lievers.  (2.)  This  will  be  greatly  for  our  honour: 
so  much  is  plainly  implied,  v.  4.  Whereas  the 
contrary  will  be  a  great  dishonour ;  And  his  reproach 
shall  not  be  wiped  away,  Prov.  6.  33.  The  body  is 


here  called  the  vessel  of  the  soul,  that  dwells  there¬ 
in,  (so  1  Sam.  21.  5.)  and  that  must  be  kept  pure 
from  defiling  lusts.  Every  one  should  be  careful  in 
this  matter,  as  he  values  his  own  honour,  and  will 
not  be  contemptible  on  this  account ;  that  his  inferior 
appetites  and  passions  gain  not  the  ascendant,  tyran¬ 
nize  over  his  reason  and  conscience,  and  enslave  the 
superior  faculties  of  his  soul.  What  can  be  more 
dishonourable  than  for  a  rational  soul  to  be  enslaved 
by  bodily  affections  and  brutal  appetites  ?  (3.)  To 
indulge  the  lusts  of  concupiscence,  is  to  live  and  act 
like  heathens ;  even  as  the  Gentiles  who  know  not 
God ,  v.  5.  The  Gentiles,  and  especially  the  Gre¬ 
cians,  were  commonly  guilty  of  some  sins  of  unclean¬ 
ness,  which  were  not  so  evidently  forbidden  by  the 
light  of  nature.  But  they  did  not  know  God,  or  his 
mind  and  will,  so  well  as  Christians  know,  and 
should  know,  this  his  will,  namely,  our  sanctifica¬ 
tion  in  this  branch  of  it.  It  is  not  so  much  to  be 
wondered  at,  therefore,  if  the  Gentiles  indulge  their 
fleshly  appetites  and  lusts ;  but  Christians  should  not 
walk  as  unconverted  Gentiles,  in  lasciviousness,  lusts, 
excess  of  wine,  revel  lings,  banquetings,  See.  (1  Pet. 
4.  3.)  because  they  who  are  in  Christ,  have  cruci¬ 
fied  the  flesh  with  its  affections  and  lusts.  (4.)  The 
sin  of  uncleanness,  especially  adultery,  is  a  great 
piece  of  injustice  that  God  will  be  the  Avenger  of; 
so  we  may  understand  those  words,  That  no  man  go 
beyond  or  defraud  his  brother  (v.  6. )  in  any  matter 
— iv  Ty  isrpay/uotTi,  in  this  matter  of  which  the  apostle 
is  speaking  in  the  preceding  and  following  verses, 
namely,  the  sin  of  uncleanness.  Some  understand 
these  words  as  a  further  warning  and  caution  against 
injustice  and  oppression,  all  fraud  and  deceit  in  our 
dealings  with  rnen,  which  are  certainly  criminal, 
and  contrary  to  the  gospel.  And  Christians  should 
not  impose  upon  the  ignorance  and  necessity  of  those 
they  deal  with,  and  so  go  beyond  them,  nor  should 
they  by  equivocations  or  lying  arts  defraud  them  : 
and  although  this  maybe  practised  by  some,  and  lie 
long  undiscovered,  and  so  go  unpunished  among 
men,  yet  the  rjghteous  God  will  render  a  recom¬ 
pense.  But  the  meaning  may  rather  be,  to  shew' 
the  injustice  and  wrong  that  in  many  cases  are  done 
by  the  sin  of  uncleanness.  Not  only  are  fornication 
and  other  acts  of  uncleanness  sins  against  his  own 
body  who  commits  them,  (1  Cor.  6.  18.)  not  only- 
are  they  very  injurious  to  the  sinner  himself  both  in 
soul  and  body ;  but  sometimes  they  are  very  injuri¬ 
ous,  and  no  less  than  defrauding,  acts  of  injustice  to 
others ;  particularly  to  them  who  are  joined  together 
in  the  marriage-covenant,  and  to  their  posterity. 
And  as  this  sin  is  of  such  a  heinous  nature,  so  it 
follows,  that  God  will  be  the  Avenger  of  it.  \  Chore - 
mongers  and  adulterers  God  will  judge,  Heb.  13. 
4.  This  the  apostle  had  forewarned  and  testified  by 
his  gospel ;  which,  as  it  contained  exceeding  great 
and  precious  promises,  so  also  it  revealed  from  hea¬ 
ven  the  wrath  of  God  against  all  ungodliness  and 
unrighteousness  among  men,  Rom.  1.  18.  (5.)  The 

sin  of  uncleanness  is  contrary  to  the  nature  and  de¬ 
sign  of  our  Christian  calling ;  Tor  God  hath  called 
us  not  unto  uncleanness,  but  unto  holiness,  v.  7. 
The  law  of  God  forbids  all  impurity,  and  the  gos¬ 
pel  requires  the  greatest  purity ;  it  calls  us  from  un¬ 
cleanness  unto  holiness.  (6.)  The  contempt  there¬ 
fore  of  God’s  law  and  gospel  is  the  contempt  of  God 
himself.  He  that  despises,  despises  God,  not  man 
only’.  Some  might  possibly  make  light  of  the  pre- 
]  cepts  of  purity  and  holiness,  because  they’  heard 
[  them  from  men  like  themselves ;  but  the  apostle 
lets  them  know  that  they  were  God's  Commands, 
and  to  violate  them  was  no  less  than  to  despise  God. 
He  adds,  God  hath  given  Christians  his  Spirit;  in- 
j  timating  that  all  sorts  of  uncleanness  do  in  an  espe- 
I  cial  manner  grieve  the  Holy  Spirit,  and  will  pro 
|  voke  him  to  withdraw  from  us ;  and  also  the  Holy 


616 


I.  THESSALONIANS,  IV. 


Spirit  is  given  unto  us,  to  arm  us  against  these  sins, 
and  to  help  us  to  mortify  these  deeds  of  the  body, 
that  we  may  live,  Rom.  8.  13. 

9.  But  as  touching  brotherly  love  ye  need 
not  that  I  write  unto  you :  for  ye  yourselves 
are  taught  of  God  to  love  one  another.  1 0. 
And  indeed  ye  do  it  towards  all  the  bre¬ 
thren  which  are  in  all  Macedonia:  but  we 
beseech  you,  brethren,  that  ye  increase 
more  and  more :  11.  And  that  ye  study  to 
be  quiet,  and  to  do  your  own  business,  and 
to  work  with  your  own  hands,  as  we  com¬ 
manded  you ;  1 2.  That  ye  may  walk  honest¬ 
ly  toward  them  that  are  without,  and  that 
ye  may  have  lack  of  nothing. 

In  these  words  the  apostle  menti  >ns  the  great  du¬ 
ties, 

I.  Of  brotherly  love.  This  he  exhorts  them  to 
increase  in  yet  more  and  more.  The  exhortation  is 
introduced,  not  with  a  compliment,  but  with  a  com¬ 
mendation  ;  because  they  were  remarkable  in  the  | 
exercise  of  it,  which  made  it  less  needful  that  he  1 
should  write  to  them  about  it,  v.  9.  Thus  by  his 
good  opinion  of  them  he  insinuated  himself  into  their 
affections,  and  so  made  way  for  his  exhortation  to  I 
them.  Note,  We  should  take  notice  of  that  in 
others,  which  is  good,  to  their  praise,  that  by  so 
doing  we  may  lay  engagements  upon  them  to  abound 
therein  more  and  more.  Observe, 

1.  What  it  is  that  the  apostle  commends  in  them. 
It  was  not  so  much  their  own  virtue  as  God's  grace ; 
yet  he  takes  notice  of  the  evidence  they  shewed  of 
the  grace  of  God  in  them.  (1. )  It  was  God’s  grace 
that  he  took  special  notice  of:  that  God  had  taught 
them  this  good  lesson  ;  Ye  yourselves  are  taught  of 
God  to  love  one  another,  v.  9.  Whoever  do  that 
which  is  good,  are  taught  of  God  to  do  it,  and  God 
must  have  the  glory.  All  who  are  savingly  taught 
of  God,  are  taught  this  lesson,  to  love  one  another. 
This  is  the  livery  of  Christ’s  family.  Note  also, 
The  teaching  of  the  Spirit  exceeds  the  teachings  of 
men  ;  and  as  no  man  should  teach  contrary  to  what 
God  teaches,  so  none  can  teach  so  effectually  as  he 
teaches ;  and  men’s  teaching  is  vain  and  useless,  un¬ 
less  God  teach  also.  (2.)  The  Thessalonians  gave 
good  evidence  of  their  being  taught  of  God,  by  their 
love  to  the  brethren  in  all  Macedonia,  v.  10.  They 
not  only  loved  those  of  their  own  city  and  society,  or 
such  as  were  near  them,  and  just  of  their  own  sen¬ 
timents  ;  but  their  love  was  extensive.  And  a  true 
Christian’s  is  so  to  all  the  saints,  though  distant  from 
him  in  place,  and  differing  from  him  in  some  opi¬ 
nions  or  practices  of  less  moment. 

2.  The  exhortationntself  is,  to  increase  more  and 
more  in  this  great  grace  and  duty  of  brotherly  love, 
v.  10.  Though  these  Thessalonians  had  in  some 
sense  no  need  of  an  exhortation  to  brotherly  love,  as 
if  it  were  wholly  wanting  ;  yet  they  must  be  exhort¬ 
ed  to  fray  for  more,  and  labour  for  more.  There 
are  none  on  this  side  heaven,  who  love  in  perfection. 
Those  who  are  eminent  in  this  or  any  other  grace, 
have  need  of  increase  therein,  as  well  as  of  perse¬ 
verance  unto  the  end.  , 

II.  Of  quietness  and.  industry  in  their  callings. 
Observe, 

1.  The  apostle  exhorts  to  these  duties ;  that  they 
should  study  to  be  quiet,  v.  1 1.  It  is  a  most  desira¬ 
ble  thing  to  have  a  calm  and  quiet  temper,  and  to  be 
of  a  peaceable  and  quiet  behaviour.  This  tends 
much  to  our  own  and  others’  happiness ;  and  Chris¬ 
tians  should  study  how  to  be  quiet.  We  should 
be  ambitious  and  industrious  how  to  be  calm  and 
quiet  in  our  minds,  in  patience  to  possess  our  own 


souls,  and  to  be  quiet  towards  others  ;  or  of  a  meek 
and  mild,  a  gentle  and  peaceable  disposition,  not 
given  to  strife,  contention,  or  division.  Satan  is  very 
busy  to  disquiet  us ;  and  we  have  that  in  our  own 
hearts,  that  disposes  us  to  be  unquiet ;  therefore  let 
us  study  to  be  quiet.  It  follows,  Do  your  own  busi¬ 
ness  ;  when  we  go  beyond  that,  we  expose  ourselves 
to  a  great  deal  of  inquietude.  Those  who  are  busy- 
bodies,  meddling  in  other  men’s  matters,  generally 
have  but  little  quiet  in  their  own  minds,  and  cause 
great  disturbances  among  their  neighbours ;  at  least, 
they  seldom  mind  the  other  exhortation,  to  be  dili¬ 
gent  in  their  own  calling,  to  work  with  their  own 
hands.  And  yet  this  was  what  the  apostle  com¬ 
manded  them,  and  what  is  required  of  us  also. 
Christianity  does  not  discharge  us  from  the  work  and 
duty  of  our  particular  callings,  but  teaches  us  to  be 
diligent  therein. 

2.  The  exhortation  is  enforced  with  a  double  ar¬ 
gument :  Namely,  (1.)  So  we  shall  live  creditably. 
Thus  we  shall  walk  honestly,  or  decently,  and 
creditably,  toward  them  that  are  without,  v.  12. 
This  will  be  to  act  as  becomes  the  gospel,  and  will 
gain  a  good  report  from  them  that  are  strangers, 
yea  enemies  to  it.  Note,  It  is  a  great  ornament  to 
a  religion,  when  the  professors  of  it  are  of  meek  and 
quiet  spirits,  diligent  to  do  their  own  business,  and 
not  busy-bodies  in  other  men’s  matters.  (2.)  We 
shall  live  comfortably,  and  have  lack  of  nothing,  v. 
12.  People  often  by  their  slothfulness  bring  them¬ 
selves  into  narrow  circumstances,  and  reduce  them¬ 
selves  to  great  straits,  and  are  liable  to  many  wants ; 
when  such  as  are  diligent  in  their  own  business,  live 
comfortably,  and  have  lack  of  nothing.  They  are 
not  burthensome  to  their  friends,  nor  scandalous  to 
strangers.  They  earn  their  own  bread,  and  have 
the  greatest  pleasure  in  so  doing. 

1 3.  But  I  would  not  have  you  to  be  ig¬ 
norant,  brethren,  concerning  them  which 
are  asleep,  that  ye  sorrow  not,  even  as 
others  which  have  no  hope.  14.  For  if  we 
believe  that  Jesus  died  and  rose  again,  even 
so  them  also  which  sleep  in  Jesus  will  God 
bring  with  him.  1 5.  For  this  we  say  unto 
you  by  the  word  of  the  Lord,  that  we  which 
are  alive  and  remain  unto  the  coming  of 
the  Lord  shall  not  prevent  them  which  are 
asleep.  16.  For  the  Lord  himself  shall 
descend  from  heaven  with  a  shout,  with 
the  voice  of  the  archangel,  and  with  the 
trump  of  God :  and  the  dead  in  Christ  shall 
rise  first :  1 7.  Then  we  which  are  alive  and 
remain  shall  be  caught  up  together  with 
them  in  the  clouds,  to  meet  the  Lord  in  the 
air:  and  so  shall  we  ever  be  with  the 
Lord.  1 8.  Wherefore  comfort  one  anothei 
with  these  words. 

In  these  words  the  apostle  comforts  the  Thessalo¬ 
nians  who  mourned  for  the  death  of  their  relations 
and  friends  that  died  in  the  Lord.  His  design  is  to 
dissuade  them  from  excessive  grief,  or  inordinate 
sorrow,  on  that  account,  -dll  grief  for  the  death  of 
friends  is  far  from  being  unlawful ;  we  may  weep  at 
least  for  ourselves  if  we  do  not  weep  for  them,  weep 
for  our  own  loss,  though  that  may  be  their  gain. 
Yet  we  must  not  be  immoderate  or  excessive  in  our 
sorrows  ;  because, 

I.  This  looks  as  if  we  had  no  hope,  v.  13.  It  is  to 
act  too  much  like  the  Gentiles,  who  had  no  hope  of 
a  better  life  after  this ;  whereas  we  Christians,  who 
have  a  most  sure  hope,  the  hone  of  eternal  life  after 


617 


I.  THESSALONIANS,  V. 


this,  which  God,  who  cannot  lie,  hath  promised  us, 
should  moderate  all  our  joys  and  our  sorrows  on  ac¬ 
count  of  any  worldly  thing.  This  hope  is  more  than 
enough  to  balance  all  our  griefs  upon  the  account  of 
any  of  the  crosses  of  the  present  time. 

II .  This  is  an  effect  of  ignorance  concerning  those 
who  are  dead,  v.  13.  There  are  some  things  which 
we  cannot  but  be  ignorant  of,  concerning  them  that 
are  asleep ;  for  the  land  they  are  removed  to,  is  a 
land  of  darkness,  which  we  know  but  little  of,  and 
have  no  correspondence  with.  To  go  among  the 
dead,  is  to  go  among  we  know  not  whom,  and  to  live 
we  know  not  how.  Death  is  an  unknown  thing,  and 
the  state  of  the  dead,  or  the  state  after  death,  we 
are  much  in  the  dark  about ;  yet  there  are  some 
things  concerning  them  especially  who  die  in  the 
Lord,  that  we  need  not,  and  ought  not,  to  be  igno¬ 
rant  of :  and  if  those  things  are  rightly  understood 
and  duly  considered,  they  will  be  sufficient  to  allay 
our  sorrow  concerning  them. 

1.  They  sleep  in  Jesus.  They  are  asleep,  v.  13. 
They  are  fallen  asleep  in  Christ,  1  Cor.  15.  18. 
Death  does  not  annihilate  them.  It  is  but  a  sleep  to 
them.  It  is  their  rest,  an  undisturbed  rest.  They 
are  retired  out  of  this  troublesome  world,  to  rest 
from  all  their  labours  and  sorrows,  and  they  sleep  in 
Jesus,  v.  14.  Being  still  in  union  with  him,  they 
sleep  in  his  arms,  and  are  under  his  special  care  and 
protection.  Their  souls  are  in  his  presence,  and 
their  dust  under  ,his  care  and  power ;  so  that  they 
are  not  lost,  nor  are  they  losers,  but  great  gainers, 
by  death,  and  their  removal  out  of  this  world  is  into 
a  better. 

2.  They  shall  be  raised  up  from  the  dead,  and 
awakened  out  of  their  sleep,  for  God  will  bring  them 
with  him,  v.  14.  They  then  are  with  God,  and  are 
better  where  they  are  than  when  they  were  here  ; 
and  when  God  cometh  he  will  bring  them  with  him. 
The  doctrine  of  the  resurrection,  and  the  second 
coming  of  Christ,  is  a  great  antidote  against  the  fear 
of  death,  and  inordinate  sorrow  for  the  death  of  our 
Christian  friends ;  and  this  doctrine  we  have  a  full 
assurance  of,  because  we  believe  that  Jesus  died  and 
rose  again,  v.  14.  It  is  taken  for  granted,  that  as 
Christians  they  knew  and  believed  this.  The  death 
and  resurrection  of  Christ  are  fundamental  articles 
of  the  Christian  religion,  and  give  us  hope  of  a  joy¬ 
ful  resurrection :  for  Christ,  being  risen  from  the 
dead,  is  become  the  first-fruits  of  them  that  slept; 
and  therefore  they  who  are  fallen  asleep  in  him,  are 
not  perished  or  lost ,  1  Cor.  15.  18,  20.  His  resur¬ 
rection  is  a  full  confirmation  of  all  that  is  said  in  the 
gospel,  or  by  the  word  of  the  Lord,  which  has 
brought  life  and  immortality  to  light. 

3.  Their  state  and  condition  shall  be  glorious  and 
happy  at  the  second  coming  of  Christ.  This  the 
apostle  informs  the  Thessalonians  of  by  the  word  of 
the  Lord,  ( v .  15.)  by  divine  revelation  from  the  Lord 
Jesus :  for  though  the  resurrection  of  the  dead,  and 
future  state  of  blessedness,  were  part  of  the  creed  of 
the  Old  Testament  saints,  yet  it  is  much  more  clear¬ 
ly  revealed  in  and  by  the  gospel.  By  this  word  of 
the  Lord  we  know,  (1.)  That  the  Lord  Jesus  will 
come  down  from  heaven  in  all  the  pomp  and  power 
of  the  upper  world  ;  (v.  16. )  The  Lord  himself 
shall  descend  from  heaven  with  a  shout.  He  ascend¬ 
ed  up  into  heaven  after  his  resurrection,  and  is 
passed  through  these  material  heavens  into  the  third 
heaven,  that  must  retain  him  until  the  restitution  of 
all  things  ;  and  then  he  will  come  again,  and  appear 
in  his  glory.  He  will  descend  from  heaven  into  this 
our  air,  v.  17.  The  appearance  will  be  with  pomp 
and  power,  with  a  shout — the  shout  of  a  king,  and 
the  power  and  authority  of  a  mighty  King  and  Con¬ 
queror,  with  the  voice  of  the  archangel;  an  innume¬ 
rable  company  of  angels  will  attend  him  ;  perhaps 
one,  as  General  of  those  hosts  of  the  Lord,  shall  give 

VoL.  VI. — 4  I 


notice  of  his  approach,  and  the  glorious  appearance 
of  this  great  Redeemer  and  Judge  shall  be  proclaim  ¬ 
ed  and  ushered  in  by  the  trump  of  God.  For  the 
trumpet  shall  sound,  and  that  will  wake  them  that 
sleep  in  the  dust  of  the  earth,  and  shall  summon  all 
the  world  to  appear.  F or, 

(2.)  The  dead  shall  be  raised;  The  dead  in 
Christ  shall  rise  first,  (y.  16.)  before  those  who  are 
found  alive  at  Christ’s  coming,  shall  be  changed ; 
and  so  it  appears  that  those  who  shall  then  be  found 
alive,  shall  not  prevent  them  that  are  asleep,  v.  15. 
The  first  care  of  the  Redeemer  in  that  day,  will  be 
about  his  dead  saints  ;  he  will  raise  them  before  the 
great  change  passes  on  them  that  shall  be  found 
alive  ;  so  that  those  who  did  not  sleep  in  death,  will 
have  no  greater  privilege  or  joy  at  that  day  than 
those  who  fell  asleep  in  Jesus. 

(3.)  Thev  that  shall  be  found  alrve,  will  then  be 
changed.  They  shall  be  caught  up  together  with 
them  in  the  clouds,  to  meet  the  Lord  in  the  air,  v. 
17.  At,  or  immediately  before,  this  rapture  into 
the  clouds,  those  who  are  alive  will  undergo  a  migh¬ 
ty  change,  that  will  be  equivalent  to  dying.  This 
change  is  so  mysterious,  that  we  cannot  comprehend 
it,  we  know  little  or  nothing  of  it,  1  Cor.  15.  51. 
Only  in  the  general,  this  mortal  must  put  on  immor¬ 
tality  ;  and  these  bodies  shall  be  made  fit  to  inherit 
the  kingdom  of  God,  which  flesh  and  blood  in  its 
present  state  are  not  capable  of.  This  change  will 
be  in  a  moment,  in  the  twinkling  of  an  eye,  (1  Cor. 
15.  52.)  in  the  very  instant,  or  not  long  after  the 
raising  up  of  them  that  sleep  m  Jesus.  And  these 
who  are  raised,  are  thus  changed,  shall  meet  to¬ 
gether  in  the  clouds  and  there  meet  with  their  I^ord, 
to  congratulate  him  on  his  coming,  to  receive  the 
crown  of  glory  he  will  then  bestow  upon  them,  and 
to  be  assessors  with  him  in  judgment,  approving  and 
applauding  the  sentence  he  will  then  pass  upon  the 
prince  of  the  power  of  the  air,  and  all  the  wicked 
who  shall  be  doomed  to  destruction  with  the  Devil 
and  his  angels. 

(4. )  Here  is  the  bliss  of  the  saints  at  that  day  ;  they 
shall  be  ever  with  the  Lord,  v.  17.  It  will  be  some 
part  of  their  felicity,  that  all  the  saints  shall  meet 
together,  and  remain  together  for  ever :  but  the 
principal  happiness  of  heaven  is  this,  to  be  with  the 
Lord,  to  see  him,  live  with  him,  and  enjoy  him,  for 
ever.  This  should  comfort  the  saints  upon  the  death 
of  their  pious  friends  :  that  although  death  has  made 
a  separation,  yet  their  souls  and  bodies  will  meet 
again  ;  we  and  they  shall  meet  together  again  :  we 
and  they  with  all  the  saints  shall  meet  our  J^ord,  and 
be  with  him  for  ever,  no  more  to  be  separated  either 
from  him  or  from  one  another  for  ever.  And  the 
apostle  would  have  us  comfort  one  another  with 
these  words,  v.  18.  We  should  endeavour  to  sup¬ 
port  one  another  in  times  of  sorrow  ;  not  deaden  one 
another’s  spirits,  or  weaken  one  another’s  hands, 
but  should  comfort  one  another  ;  and  that  may  be 
done  by  serious  consideration  and  discourse  on  the 
many  good  lessons  to  be  learned  from  the  doctrine  of 
the  resurrection  of  the  dead,  the  second  coming  of 
Christ,  and  the  glory  of  the  saints  in  that  day. 

CHAP.  V. 

The  apostle,  having  spoken  in  the  end  of  the  foregoing  chap¬ 
ter  concerning  the  resurrection,  and  the  second  coming  of 
Christ,  proceeds  to  speak  concerning  the  uselessness  of 
inquiring  after  the  particular  time  of  Christ’s  coming, 
which  would  be  sudden  and  terrible  to  the  wicked,  but 
comfortable  to  the  saints,  v.  1 . .  5.  He  then  exhorts  them 
to  the  duties  of'  watchfulness;  sobriety,  and  the  exercise  of 
faith,  love,  and  hope,  as  being  suitable  to  their  state,  v. 

6 .  .  10.  In  the  next  words  he  exhorts  them  to  several 
duties  they  owed  to  others,  or  to  one  another ;  (v.  1 1  . .  15.) 
afterward  to  several  other  Christian  duties  of  great  impor¬ 
tance;  (v.  16  .  .  22.)  and  then  concludes  this  epistle,  v 
23  .  .  28. 


THESSALONIANS,  V. 


l.T)UT  of  the  times  and  the  seasons, 
XS  brethren,  ye  have  no  need  that  I 
write  unto  you.  2.  For  yourselves  know 
perfectly  that  the  day  of  the  Lord  so  cometh 
as  a  thief  in  the  night.  3.  For  when  they 
shall  say,  Peace  and  safety ;  then  sudden 
destruction  cometh  upon  them,  as  travail 
upon  a  woman  with  child ;  and  they  shall 
not  escape.  4.  But  ye,  brethren,  are  not  in 
darkness,  that  that  day  should  overtake 
you  as  a  thief.  5.  Ye  are  all  the  children 
of  light,  and  the  children  of  the  day :  we 
are  not  of  the  night,  nor  of  darkness. 

In  these  words,  observe, 

1.  The  apostle  tells  the  Thessalonians,  it  was 
needless  or  useless  to  inquire  about  the  particular 
time  of  Christ’s  coming  ;  Of  the  times  and  seasons,  ye 
need  not  that  I  write  unto  you,  v.  1.  The  thing  is 
certain  that  Christ  will  come,  and  there  is  a  certain 
time  appointed  for  his  coming ;  but  there  was  no 
need  that  the  apostle  should  write  about  that,  and 
therefore  he  had  no  revelation  given  him  ;  nor  should 
they  or  we  inquire  into  this  secret,  which  the  Father 
has  reserved  in  his  own  power.  Of  that  day  and 
hour  knoweth  no  man.  Christ  himself  did  not  re¬ 
veal  this  while  upon  earth  ;  it  was  not  in  his  commis¬ 
sion  as  the  great  Prophet  of  the  church  ;  nor  did  he 
reveal  this  to  the  apostles ;  there  was  no  need  of  this ; 
there  are  times  and  seasons  for  us  to  do  our  work  in, 
these  it  is  our  duty  and  interest  to  know  and  observe ; 
but  the  time  and  season  when  we  must  give  up.  our 
account,  we  know  not,  nor  is  it  needful  that  we  should 
know  them.  Note,  There  are  many  things  which 
our  vain  curiosity  desires  to  know,  which  there  is  no 
necessity  at  all  of  our  knowing ;  nor  would  our  know¬ 
ledge  of  them  do  us  good. 

2.  He  tells  them  that  the  coming  of  Christ  would 
be  sudden,  and  a  great  surprise  to  most  men,  v.  2. 
And  this  is  what  they  knew  perfectly,  or  might 
know,  because  our  Lord  himself  had  so  said ;  In 
such  an  hour  as  ye  think  not,  the  Son  of  man  cometh , 
Matt.  24.  44.  So  Mark  13.  35,  36.  Watch  ye  there¬ 
fore,  for  ye  know  not  when  the  master  of  the  house 
cometh  ;  lest,  coming  suddenly ,  he  find  you  sleeping. 
And  no  doubt  the  apostle  had  told  them,  as  of  the 
coining  of  Christ,  so  also  of  his  coming  suddenly, 
which  is  the  meaning  of  his  coming  as  a  thief  in  the 
night,  Rev.  16.  15.  As  the  thief  usually  cometh  in 
the  dead  time  of  the  night,  when  he  is  least  expect¬ 
ed  ;  such  a  surprise  will  the  day  of  the  Lord  be  ;  sc 
sudden  and  surprising  his  appearance.  The  know¬ 
ledge  of  this  will  be  more  useful  than  to  know  the 
exact  time,  because  this  should  awaken  us  to  stand 
upon  our  watch,  that  we  may  be  ready  whenever  he 
cometh. 

3.  He  tells  them  how  terrible  Christ’s  coming 
would  be  to  the  ungodlv,  v.  3.  It  will  be  to  their 
destruction  in  that  day  of  the  Lord.  The  righteous 
God  will  bring  ruin  upon  his,  and  his  people’s,  ene¬ 
mies  ;  and  this  their  destruction,  as  it  will  be  total 
and  final,  so,  (1.)  It  will  be  sudden.  It  will  over¬ 
take  them,  and  fall  upon  them,  in  the  midst  of  their 
carnal  security  and  jollity  ;  when  they  say  in  their 
hearts  Peace  and  safety,  when  they  dream  of  felici¬ 
ty,  and  please  themselves  with  vain  amusements  of 
their  fancies  or  their  senses,  and  think  not  of  it ;  as 
travail  cometh  upon  a  woman  with  child,  at  the  set 
time  indeed,  but  not  perhaps  just  then  expected,  or 
greatly  feared.  (2.)  It  will  be  unavoidable  destruc¬ 
tion  too ;  They  shall  not  escape ;  they  shall  in  no 
wise  escape.  There  will  be  no  mean's  possible  for 
them  to  avoid  the  terror  or  the  punishment  of  that 
day.  There  will  be  no  place  where  the  workers  of 


\  iniquity  shall  be  able  to  hide  themselves ;  no  shelter 
from  the  storm,  or  shadow  from  the  burning  heat 
that  shall  consume  the  wicked. 

4.  He  tells  them  how  comfortable  this  day  will  be 
to  the  righteous,  v.  4,  5.  Where  observe, 

(1.)  Their  character  and  privilege.  They  are 
not  in  darkness  ;  they  are  the  children  of  the  light, 
8cc.  This  was  the  happy  condition  of  the  Thessa¬ 
lonians,  and  of  all  true  Christian's.  They  were  not 
in  a  state  of  sin  and  ignorance,  as  the  heathen  world. 
They  were  sometime  darkness,  but  were  made  light 
in  the  Lord.  They  were  favoured  with  the  divine 
revelation  of  things  that  are  unseen  and  eternal,  par¬ 
ticularly  concerning  the  coming  of  Christ,  and  the 
consequences  thereof.  They  were  the  children  of 
the  day,  for  the  Day-star  had  risen  upon  them  j  yea, 
the  Sun  of  righteousness  had  shone  on  them  with 
healing  under  his  wings.  They  were  no  longer  un¬ 
der  the  darkness  of  heathenism,  or  under  the  shadows 
of  the  law,  but  under  the  gospel,  which  brings  life 
and  immortality  to  light. 

(2. )  Their  great  advantage  on  this  account :  that 
that  day  should  not  overtake  them  as  a  thief,  v.  4. 
It  was  at  least  their  own  fault,  if  they  were  surprised 
by  that  day.  They  had  fair  warning,  and  sufficient 
helps  to  provide  against  that  day,  and  might  hope  to 
stand  with  comfort  and  confidence  before  the  Son  of 
man.  This  would  be  a  time  of  refreshing  to  them 
from  the  presence  of  the  Lord,  who  to  them  that  look 
for  him  will  appear  without  sin  unto  their  salvation, 
and  will  come  to  them  as  a  friend  in  -the  day,  not  as 
a  thief  in  the  night. 

6.  Therefore  let  us  not  sleep,  as  do  others ; 
but  let  us  watch  and  be  sober.  7.  F or  they 
that  sleep,  sleep  in  the  night ;  and  they  that 
are  drunken  are  drunken  m  the  night.  8. 
But  let  us,  who  are  of  the  day,  be  sober, 
putting  on  the  breast-plate  of  faith  and  love; 
and  for  a  helmet,  the  hope  of  salvation.  9. 
For  God  hath  not  appointed  us  to  wrath, 
but  to  obtain  salvation  by  our  Lord  Jesus 
Christ,  10.  Who  died  for  us,  that  whether 
we  wake  or  sleep,  we  should  live  together 
with  him. 

On  what  had  been  said,  the  apostle  grounds  sea¬ 
sonable  exhortations  to  several  needful  duties. 

I.  To  watchfulness  and  sobriety,  v.  6.  These 
duties  are  distinct,  yet  they  mutually  befriend  one 
another.  For  while  we  are  compassed  about  with 
so  many  temptations  to  intemperance  and  excess,  we 
shall  not  keep  sober,  unless  we  be  upon  our  guard ; 
and  unless  we  keep  sober,  we  shall  not  long  watch. 

1.  Then  let  us  not  sleep,  as  do  others,  but  let  us 
watch  ;  we  must  not  be  secure  and  careless,  or  in¬ 
dulge  spiritual  sloth  and  idleness.  We  must  not  be 
off  our  watch,  but  continually  upon  our  guard  against 
sin,  and  temptation  to  it.  The  generality  of  men 
are  too  careless  of  their  duty,  and  regardless  of  their 
spiritual  enemies.  They  say  Peace  and  safety,  when 
they  are  in  the  greatest  danger ;  doze  away  their 
precious  moments,  on  which  eternity  depends,  in¬ 
dulging  idle  dreams ;  and  have  no  more  thoughts  and 
cares  about  another  world  than  men  that  are  asleep 
have  about  this.  Either  they  do  not  consider  the 
things  of  another  world  at  all,  because  they  are 
asleep  ;  or  they  do  not  consider  them  aright,  because 
they  dream.  But  let  us  watch,  and  act  like  men  that 
are  awake,  and  that  stand  upon  their  guard. 

2.  Let  us  also  be  sober,  or  temperate  and  moderate. 
Let  us  keep  our  natural  desires  and  appetites  after 
the  things  of  this  world,  within  due  bounds.  So¬ 
briety  is  usually  opposed  to  excess  in  meats  and 
drinks,  and  here  particularly  it  is  opposed  to  drunk 


619 


I.  THESSALONIANS,  V. 


enness:  but  it  also  extends  to  all  other  temporal 
things.  Thus  our  Saviour  warned  his  disciples,  to 
take  heed  lest  their  hearts  should  be  overcharged 
with  surfeiting  and  drunkenness ,  and  cares  of  this 
life,  and  so  that  day  come  on  them  unawares,  Luke 
21.  34.  Our  moderation  then,  as  to  all  temporal 
things,  should  be  known  to  all  men,  because  the  Lord 
is  at  hand. 

Beside  this,  watchfulness  and  sobriety  are  most 
suitable  to  the  Christian’s  character  and  privilege, 
as  being  children  of  the  day  ;  because  they  that  sleep, 
sleep  in  the  night,  and  they  that  are  drunken,  are 
drunken  in  the  night,  v.  7.  It  is  a  most  reproachful 
thing  for  men  to  sleep  away  the  day-time,  which  is 
for  work,  and  not  for  sleep :  to  be  drunken  in  the  day, 
when  so  many  eyes  are  upon  them,  to  behold  their 
shame.  It  was  not  so  strange  if  those  who  had  not 
the  benefit  of  divine  revelation  suffered  themselves 
to  be  lulled  asleep  by  the  Devil  in  carnal  security, 
and  if  they  laid  the  reins  upon  the  neck  of  their  ap¬ 
petites,  and  indulged  themselves  in  all  manner  of 
riot  and  excess ;  for  it  was  night-time  with  them, 
they  were  not  sensible  of  their  danger,  therefore 
they  slept;  they  were  not  sensible  of  their  duty, 
therefore  they  were  drunk :  but  it  ill  becomes  Chris¬ 
tians  to  do  thus.  What !  shall  Christians,  who  have 
the  light  of  the  blessed  gospel  shining  in  their  faces, 
be  careless  about  their  souls;  and  unmindful  of  an¬ 
other  world  ?  They  who  have  so  many  eyes  upon 
them,  should  conduct  themselves  with  peculiar  pro¬ 
priety. 

II.  To  be  well  armed  as  well  as  watchful :  to  put 
on  the  whole  armour  of  God.  And  this  is  necessary 
in  order  to  such  sobriety  as  becomes  us,  and  will  be 
a  preparation  for  the  day  of  the  Lord  ;  because  our 
spiritual  enemies  are  many,  and  mighty,  and  mali¬ 
cious;  they  draw  many  to  their  interest,  and  keep 
them  in  it,  by  making  them  careless,  secure,  and 
presumptuous,  by  making  them  drunk  ;  drunk  with 
pride,  drunk  with  passion,  drunk  and  giddy  w-ith 
self-conceit;  drunk  with  the  gratifications  of  sense : 
so  that  we  have  need  to  arm  ourselves  against  their 
attempts,  by  putting  on  the  spiritual  breast-plate,  to 
keep  the  heart,  and  the  spiritual  helmet,  to  secure 
the  head ;  and  this  spiritual  armour  consists  of  the 
three  great  graces  of  Christians,  faith,  love,  and 
hope,  v.  8. 

1.  We  must  live  by  faith,  and  that  will  keep  us 
/  watchful  and  sober.  If  we  believe  that  the  eye  of 
I  God  (  who  is  a  spirit)  is  always  upon  us,  that  we  have 
■  spiritual  enemies  to  grapple  with,  that  there  is  a 
|  world  of  spirits  to  prepare  for,  we  shall  see  reason 

to  watch  and  be  sober.  Faith  will  be  our  best  de¬ 
fence  against  the  assaults  of  our  enemies. 

2.  We  must  get  a  heart  inflamed  with  love;  and 
this  also  will  be  our  defence.  True  and  fervent  love 
to  God,  and  the  things  of  God,  will  keep  us  watch¬ 
ful  and  sober,  and  hinder  our  apostasy  in  times  of 
trouble  and  temptation. 

3.  We  must  make  salvation  our  hope,  and  should 
have  a  lively  hope  of  it.  This  good  hope,  through 
grace,  of  eternal  life,  will  be  as  a  helmet  to  defend 
the  head,  and  hinder  our  being  intoxicated  with  the 

leasures  of  sin,  which  are  but  for  a  season.  If  we 
ave  hope  of  salvation,  let  us  take  heed  of  doing  any 
thing  that  shall  shake  our  hopes,  or  render  us  un¬ 
worthy  of,  or  unfit  for,  the  great  salvation  we  hope 
for.  Having  mentioned  salvation  and  the  hope  of  it, 
the  apostle  shews  what  grounds  and  reasons  Chris¬ 
tians  have  to  hope  for  this  salvation  ;  as  to  which, 
observe,  he  says  nothing  of  their  meriting  it.  No, 
the  doctrine  of  our  merits  is  altogether  un scriptural 
and  arcftscriptural ;  there  is  no  foundation  of  any  good 
hope  upon  that  account.  But  our  hopes  are  to  be 
grounded,  (1.)  Upon  God’s  appointment;  because 
God  hath  not  appointed  us  to  wrath,  but  to  obtain 
salvation,  v.  9.  if  we  would  trace  our  salvation  to 


the  first  cause,  that  is,  God’s  appointment.  Those 
who  live  and  die  in  darkness  and  ignorance,  who 
sleep  and  are  drunken  as  in  the  night,  it  is  but  too 
plain  that  they  are  appointed  to  wrath  ;  but  as  for 
those  who  are  of  the  day,  if  they  watch  and  be  so¬ 
ber,  it  is  evident  that  they  are  appointed  to  obtain 
salvation.  And  the  sureness  and  firmness  of  the 
divine  appointment  are  the  great  support  and  en¬ 
couragement  of  our  hope.  Were  we  to  obtain  sal¬ 
vation  by  our  own  merit  or  power,  we  could  have  but 
little  or  no  hope  of  it :  but  seeing  we  are  to  obtain  it 
by  virtue  of  God’s  appointment,  which  we  are  sure 
cannot  be  shaken,  ( for  his  purpose,  according  to 
election,  shall  stand,)  on  that  we  build  unshaken 
hope,  especially  when  we  consider,  (2.)  Christ’s 
merit  and  grace,  and  that  salvation  is  by  our  Lord 
Jesus  Christ,  who  died  for  us.  Our  salvation  there¬ 
fore  is  owing  to,  and  our  hopes  of  it  grounded  on, 
Christ’s  atonement  as  well  as  God’s  appointment : 
and  as  we  should  think  on  God’s  gracious  design  and 
purpose,  so  also  on  Christ’s  death  and  sufferings,  for 
this  end,  that  whether  we  wake  or  sleep,  whether  we 
live  or  die,  for  death  is  but  a  sleep  to  believers,  (as 
the  apostle  had  before  intimated,)  we  should  live  to¬ 
gether  with  Christ,  live  in  union  and  in  glory  with 
him  for  ever.  And  as  it  is  the  salvation  that  Chris¬ 
tians  hope  for,  to  be  for  ever  with  the  Lord,  so  one 
foundation  of  their  hope  is,  their  union  with  him. 
And  if  they  are  united  with  Christ,  and  live  in  him, 
and  live  to  him,  here,  the  sleep  of  death  will  be  no 
prejudice  to  the  spiritual  life,  much  less  to  the  life 
of  glory  hereafter.  On  the  contrary,  Christ  hath 
died  for  us,  that,  living  and  dying,  we  might  be  his  ; 
that  we  might  live  to  him  while  we  are  here,  and 
live  with  him  when  we  go  hence. 

11.  Wherefore  comfort  yourselves  to¬ 
gether,  and  edify  one  another,  even  as  also 
ye  do.  1 2.  And  we  beseech  you,  brethren, 
to  know  them  who  labour  among  you,  and 
are  over  you  in  the  Lord,  and  admonish 
you  ;  13.  And  to  esteem  them  very  highly 
in  love  for  their  work’s  sake.  And  be  at 
peace  among  yourselves.  1 4.  Now  we  ex¬ 
hort  you,  brethren,  warn  them  that  are  un¬ 
ruly,  comfort  the  feeble-minded,  support  the 
weak,  be  patient  toward  all  men.  15.  See 
that  none  render  evil  for  evil  unto  any  man ; 
but  ever  follow  that  which  is  good,  both 
among  yourselves,  and  to  all  men. 

In  these  words  the  apostle  exhorts  the  Thessa- 
lonians  to  several  duties. 

I.  Toward  those  who  were  nearly  related  one  to 
another.  Such  should  comfort  themselves,  or  ex¬ 
hort  one  another,  and  edify  one  another,  v.  11. 

1.  They  must  comfort  or  exhort  themselves  and 
one  another ;  for  the  original  word  may  be  rendered 
both  these  ways.  And  we  may  observe,  As  those 
are  most  able,  and  likely  to  comfort  others,  who  can 
comfort  themselves ;  so  the  way  to  have  comfort  our¬ 
selves,  or  to  administer  comfort  to  others,  is,  by 
compliance  with  the  exhortation  of  the  word.  Note, 
We  should  not  only  be  careful  about  our  own  com¬ 
fort  and  welfare,  but  to  promote  the  comfort  and 
welfare  of  others  also.  He  was  a  Cain,  that  said, 
Am  I  my  brother's  keeper?  We  must  bear  one  an¬ 
other's  burthens,  and  so  fulfil  the  law  of  Christ. 

2.  They  must  edify  one  another,  by  following 
after  those  things  whereby  one  may  edify  another, 
Bom.  14.  19.  As  Christians  are  lively  stones  built 
up  together  a  spiritual  house,  they  should  endeavour 
to  promote  the  good  of  the  whole  church  by  pro¬ 
moting  the  work  of  grace  in  one  another.  And  it  is 


G20 


1.  THESSALON1ANS,  V. 


the  duty  of  every  one  of  us,  to  study  that  which  is 
for  the  edification  of  those  with  whom  we  converse ; 
to  please  all  men  for  their  real  profit.  We  should 
communicate  our  knowledge  and  experiences  one  to 
another.  We  should  join  in  prayer  and  praise  one 
with  another.  We  should  set  a  good  example  one 
before  another.  And  it  is  the  duty  of  those  es¬ 
pecially  who  live  in  the  same  vicinity  and  family, 
thus  to  comfort  and  edify  one  another ;  and  this  is 
the  best  neighbourhood,  the  best  means  to  answer 
the  end  of  society.  Such  as  are  nearly  related  to¬ 
gether,  and  have  affection  for  one  another,  as  they 
have  the  greatest  opportunity ,  so  they  are  under  the 
greatest  obligation,  to  do  this  kindness  one  to  an¬ 
other.  This  the  Thessalonians  did,  ( which  also  ye 
do,)  and  this  is  what  they  are  exhorted  to  continue 
.  and  increase  in  doing.  Note,  Those  who  do  that 
which  is  good,  have  need  of  further  exhortations  to 
excite  them  to  do  good,  to  do  more  good,  as  well  as 
continue  in  doing  what  they  do. 

II.  He  shews  them  their  duty  toward  their  mi¬ 
nisters,  v.  12,  13.  Though  the  apostle  himself  was 
driven  from  them,  yet  they  had  others  who  laboured 
among  them,  and  to  whom  they  owed  these  duties. 
The  apostle  here  exhorts  them  to  observe, 

1.  How  the  ministers  of  the  gospel  are  described 
by  the  work  of  their  office ;  and  they  should  rather 
mind  the  work  and  duty  they  are  called  to,  than  af¬ 
fect  venerable  and  honourable  na?nes  that  they  may 
be  called  by.  Their  work  is  very  weighty,  and  very 
honourable  and  useful.  (1.)  Ministers  must  labour 
among  their  people,  labour  with  diligence,  and  unto 
weariness ;  (so  the  word  in  the  original  imports ;) 
They  must  labour  in  the  word  and  doctrine,  1  Tim. 
5.  17.  They  are  called  labourers,  and  should  not 
be  loiterers.  They  must  labour  with  their  people, 
to  instruct,  comfort,  and  edify  them.  And,  (2.)  Mi¬ 
nisters  are  to  rule  their  people  also,  so  the  word  is 
rendered,  1  Tim.  5.  17.  They  must  rule,  not  with 
rigour,  but  with  love.  They  must  not  exercise  do¬ 
minion  as  temporal  lords ;  but  rule  as  spiritual 
guides,  by  setting  a  good  example  to  the  flock. 
They  ere  over  the  people  in  the  Lord,  to  distinguish 
them  from  civil  magistrates,  and  to  denote  also  that 
they  are  but  ministers  under  Christ,  appointed  by 
him,  and  must  rule  the  people  by  Christ’s  laws,  and 
not  by  laws  of  their  own.  This  may  also  intimate 
the  end  of  their  office  and  all  their  labour ;  namely, 
the  service  and  honour  of  the  Lord.  (3. )  They  must 
also  admonish  the  people,  and  that  not  only  publicly, 
but  privately,  as  there  may  be  occasion.  They  must 
instruct  them  to  do  well,  and  should  reprove  them 
when  they  do  ill.  It  is  their  duty  not  only  to  give 
good  counsel,  but  also  to  give  admonition  :  to  give 
warning  to  the  flock  of  the  dangers  they  are  liable 
to,  and  reprove  for  negligence  or  what  else  may  be 
amiss. 

2.  What  the  duty  of  the  people  is  toward  their 
ministers.  There  is  a  mutual  duty  between  minis¬ 
ters  and  people.  If  ministers  should  labour  among 
the  people  ;  then,  (1.)  The  people  must  know  them. 
As  the  shepherd  should  know  his  flock,  so  the  sheep 
must  know  their  shepherd.  They  must  know  his 
person,  hear  his  voice,  acknowledge  him  for  their 
pastor,  and  pay  due  regard  to  his  teaching,  ruling, 
and  admonitions.  (2.)  They  must  esteem  their  mi¬ 
nisters  highly  in  love ;  they  should  greatly  value  the 
office  of  the  ministry,  honour  and  love  the  persons 
of  their  ministers,  and  shew  their  esteem  and  affec¬ 
tion  in  all  proper  ways,  and  this  for  their  work’s 
sake,  because  their  business  is  to  promote  the  honour 
of  Christ,  and  the  welfare  of  men’s  souls.  Note, 
Faithful  ministers  ought  to  be  so  far  from  being 
lightly  esteemed  because  of  their  work,  that  they 
should  be  highly  esteemed  on  account  thereof.  The 
work  of  the  ministry  is  so  far  from  being  a  disgrace 
to  them  who  upon  other  accounts  deserve  esteem. 


that  it  puts  an  honour  upon  them  who  are  faithful 
and  diligent,  which  otherwise  they  could  lay  no  claim 
to ;  and  will  procure  them  that  esteem  and  love 
among  good  people,  which  otherwise  they  could  not 
expect. 

III.  He  gives  divers  other  exhortations  touching 
the  duty  Christians  owe  to  one  another. 

1.  To  be  at  peace  among  themselves,  v.  13.  Some 
understand  this  exhortation,  (according  to  the  read¬ 
ing  in  some  copies,)  as  referring  to  the  people’s  duty 
to  their  ministers,  to  live  peaceably  with  them,  and 
not  raise  and  promote  dissensions  at  any  time  be¬ 
tween  minister  and  people,  which  will  certainly 
prove  a  hinderance  to  the  success  of  a  minister’s 
work,  and  the  edification  of  the  people.  This  is 
certain,  that  ministers  and  people  should  avoid  every 
thing  that  tends  to  alienate  their  affections  one  from 
another.  And  the  people  should  be  at  peace  among 
themselves,  doing  all  they  can  to  hinder  any  dif¬ 
ferences  from  raising  or  continuing  among  them,  and 
using  all  proper  means  to  preserve  peace  and  har¬ 
mony. 

2.  To  warn  the  unruly,  v.  14.  There  will  be  in 
all  societies  some  who  walk  disorderly ,  who  go  out 
of  their  rank  and  station :  and  it  is  not  only  the  duty 
of  ministers,  but  of  private  Christians  also,  to  warn 
and  admonish  them.  Such  should  be  reproved  for 
their  sin,  warned  of  their  danger,  and  told  plainly 
of  the  injury  they  do  their  own  souls,  and  the  hurt 
they  may  do  to  others.  Such  should  be  put  in  mind 
of  what  they  should  do,  and  be  reproved  for  doing 
otherwise. 

3.  To  comfort  the  feeble-minded,  v.  14.  By  these 
are  intended  the  timorous  and  faint-hearted,  or  such 
as  are  dejected  and  of  a  sorrowful  spirit.  Some  are 
cowardly,  afraid  of  difficulties,  and  disheartened  at 
the  thoughts  of  hazards  and  losses,  and  afflictions; 
now  such  should  be  encouraged;  we  should  not. de¬ 
spise  them,  but  comfort  them  ;  and  who  knows  what 
good  a  kind  and  comfortable  word  may  do  them  ? 

4.  To  support  the  weak,  v.  14.  Some  are  not  well 
able  to  perform  their  work,  nor  bear  up  under  their 
burthens ;  we  should  therefore  support  them,  help 
their  infirmities,  and  lift  at  one  end  of  the  burthen, 
and  so  help  to  bear  it.  It  is  the  grace  of  God,  indeed, 
that  must  strengthen  and  support  such ;  but  we 
should  tell  them  of  that  grace,  and  endeavour  to  mi¬ 
nister  of  that  grace  to  them. 

5.  To  be  patient  towards  all  men,  v.  14.  We 
must  bear  and  forbear.  We  must  be  long-suffering, 
and  suppress  our  anger,  if  it  begins  to  rise  upon  the 
apprehension  of  affronts  or  injuries ;  at  least,  we 
must  not  fail  to  moderate  our  anger,  and  this  duty 
must  be  exercised  towards  all  men,  good  and  bad, 
high  and  low.  We  must  not  be  high  in  our  expec¬ 
tations  and  demands,  or  harsh  in  our  resentments,  or 
hard  in  our  impositions,  but  endeavour  to  make  the 
best  we  can  of  every  thing,  and  think  the  best  we 
can  of  every  body. 

6.  Not  to  render  evil  for  evil  to  any  man,  v.  15. 
This  we  must  look  to,  and  be  very  careful  about, 
that  is,  we  must  by  all  means  forbear  to  avenge  our¬ 
selves.  If  others  do  us  an  injury,  that  will  not  jus¬ 
tify  us  in  returning  it,  in  doing  the  same,  or  the  like, 
or  any  other  injury  to  them.  It  becomes  us  to  for¬ 
give,  as  those  that  are,  and  that  hope  to  be,  forgiven 
of  God. 

7.  Ever  to  follow  that  which  is  good,  v.  15.  In 
general,  we  must  study  to  do  what  is  our  duty,  and 
pleasing  to  God,  in  all  circumstances,  whether  men 
do  us  good  turns  or  ill  turns ;  whatever  men  do  to 
us,  we  must  do  good  to  others.  We  must  always 
endeavour  to  be  beneficent  and  instrumental  to  pro¬ 
mote  the  welfare  of  others,  both  among  ourselves, 
(in  the  first  place  to  them  that  are  of  the  household 
of  faith,)  and  then,  as  we  have  opportunity,  unto  all 
men.  Gal.  6.  10. 


621 


I.  THESSALONIANS,  V. 


16.  Rejoice  evermore.  17.  Pray  with¬ 
out  ceasing.  18.  In  every  thing  give 
thanks:  for  this  is  the  will  of  God  in  Christ 
Jesus  concerning  you.  19.  Quench  not 
the  Spirit.  20.  Despise  not  prophesyings. 
21.  Prove  all  things;  hold  fast  that  which 
is  good.  22.  Abstain  from  all  appearance 
of  evil. 

Here  we  have  divers  short  exhortations,  that  will 
not  burthen  our  memories,  but  will  be  of  great  use 
to  direct  the  motions  of  our  hearts  and  lives  ;  for  the 
duties  are  of  great  importance ;  and  we  may  observe, 
how  they  are  connected  together,  and  have  a  de¬ 
pendence  upon  one  another. 

1.  Rejoice  evermore,  v.  16.  This  must  be  under¬ 
stood  of  spiritual  joy :  for  we  must  rejoice  in  our 
creature-comforts,  as  if  we  rejoiced  not,  and  must 
not  expect  to  live  many  years,  and  rejoice  in  them 
all ;  but  if  we  do  rejoice  in  God,  we  may  do  that 
evermore.  In  him  our  joy  will  be  full ;  and  it  is 
our  fault  if  we  have  not  a  continual  feast.  If  we  are 
sorrowful  upon  any  worldly  account,  yet  still  we 
may  always  rejoice,  2  Cor.  6.  10.  Note,  A  religious 
life  is  a  pleasant  life,  it  is  a  life  of  constant  joy. 

2.  Pray  without  ceasing,  v.  17.  Note,  The  way 
to  rejoice  evermore,  is,  to  pray  without  ceasing. 
We  should  rejoice  more,  if  we  prayed  more.  We 
should  keep  up  stated  times  for  prayer,  and  continue 
instant  in  prayer.  We  should  pray  always,  and 
not  faint :  pray  without  weariness,  and  continue  in 
praver,  till  we  come  to  that  world  where  prayer 
shall  be  swallowed  up  in  praise.  The  meaning  is 
not,  that  men  should  do  nothing  but  pray,  but  that 
nothing  else  we  do  should  hinder  prayer  in  its  pro¬ 
per  season.  Prayer  will  help  forward,  and  not  hin¬ 
der,  all  other  lawful  business,  and  every  good  work. 

3.  In  every  thing  give  thanks,  v.  18.  If  we  pray 
without  ceasing,  we  shall  not  want  matter  for 
thanksgiving,  in  every  thing.  As  we  must  in  every 
thing  make  our  requests  known  to  God  by  supplica¬ 
tions,  so  we  must  not  omit  thanksgiving,  Phil.  4.  6. 
We  should  be  thankful  in  every  condition,  even  in 
adversity  as  well  as  prosperity.  It  is  never  so  bad 
with  us,  but  it  might  be  worse.  If  we  have  ever  so 
much  occasion  to.  make  our  humble  complaints  to 
God,  we  never  can  have  any  reason  to  complain  of 
God,  and  have  always  much  reason  to  praise  and  give 
thanks :  the  apostle  says,  This  is  the  will  of  God  in 
Christ  Jesus  concerning  us,  that  we  give  thanks, 
seeing  God  is  reconciled  to  us  in  Christ  Jesus ;  in 
him,  through  him,  and  for  his  sake,  he  allows  us  to 
rejoice  evermore,  and  appoints  us  in  every  thing  to 
give  thanks.  It  is  pleasing  to  God. 

4.  Quench  not  the  Spirit ;  ( v .  19.)  for  it  is  this 
Spirit  of  grace  and  supplication,  that  helpeth  our  in- 
Jirmities,  that  assisteth  us  in  our  prayer  and  thanks¬ 
givings.  Christians  are  said  to  be  baptized  with  the 
Holy  Ghost,  and  with  fire.  He  worketh  as  fire,  by 
enlightening,  enlivening,  and  purifying  the  souls  of 
men.  We  must  be  careful  not  to  quench  this  holy 
fire.  As  fire  is  put  out  by  withdrawing  fuel,  so  we 
quench  the  Spirit,  if  we  do  not  stir  up  our  spirits, 
and  all  that  is  within  us,  to  comply  with  the  motions 
of  the  good  Spirit ;  and  as  fire  is  quenched  by  pour¬ 
ing  water,  or  putting  a  great  quantity  of  dirt  upon  it, 
so  we  must  be  careful  not  to  quench  the  Holy  Spirit, 
by  indulging  carnal  lusts  and  affections,  or  minding 
only  earthly  things. 

5.  Despise  not  prophesyings ;  (y.  20.)  for  if  we 
neglect  the  means  of  grace,  we  forfeit  the  Spirit  of 
grace.  Bv  prophesyings  here  we  are  to  understand 
the  preaching  of  the  -word,  the  interpretation  and 
applying  of  the  scriptures ;  and  this  we  must  not 
despise,  but  should  prize  and  value,  because  it  is  the 


ordinance  of  God,  appointed  of  him  for  our  further¬ 
ance  and  increase  in  knowledge  and  grace,  and  holi¬ 
ness  and  comfort.  We  must  not  despise  preaching, 
though  it  be  plain,  and  not  with  enticing  words  of 
men’s  wisdom,  and  though  we  are  told  no  more  than 
what  we  knew  before.  It  is  useful,  and  many  times 
needful,  to  have  our  minds  stirred  up,  our  affections 
and  resolutions  excited,  to  those  things  that  we  knew 
before  to  be  our  interest  and  our  duty. 

6.  Prove  all  things,  but  hold  fast  that  which  is 
good,  v.  21.  This  is  a  needful  caution,  to  prove  all 
things ;  for  though  we  must  put  a  value  on  preach¬ 
ing,  we  must  not  take  things  upon  trust  from  the 
preacher,  but  try  them  by  the  law  and  the  testimo¬ 
ny.  We  must  search  the  scriptures,  whether  what 
they  say  be  true  or  not.  We  must  not  believe  every 
spirit,  but  must  try  the  spirits.  But  we  must  not  be 
always  trying,  always  unsettled;  no,  at  length  we 
must  be  settled,  and  hold  • fast  that  which  is  good. 
When  we  are  satisfied,  that  any  thing  is  right,  and 
true,  and  good,  we  must  hold  it  fast,  and  not  let  it 
go,  whatever  opposition  or  whatever  persecution  we 
meet  with  for  the  sake  thereof.  Note,  The  doctrines 
of  human  infallibility,  implicit  faith,  and  blind  obedi¬ 
ence,  are  not  the  doctrines  of  the  BiUJe.  Every 
Christian  has,  and  ought  to  have,  the  judgment  oi 
discretion,  and  should  have  his  senses  exercised  in 
the  discerning  between  good  and  evil,  truth  and 
falsehood,  Heb.  5.  13,  14.  And  proving  all  things 
must  be  in  order  to  the  holding  fast  that  which  is 
good.  We  must  not  always  be  seekers,  or  fluctuat¬ 
ing  in  our  minds,  like  children  tossed  to  and  fro  with 
every  wind  of  doctrine. 

7.  Abstain  from  all  appeararyce  of  evil,  v.  22. 
This  is  a  good  means  to  prevent  our  being  deceived 
with  false  doctrines,  or  unsettled  in  our  faith ;  for 
our  Saviour  has  told  us,  (John  7.  17.  )  If  a  man  will 
do  his  will,  he  shall  know  of  the  doctrine,  whether  it 
be  of  God.  Corrupt  affections  indulged  in  the 
heart,  and  evil  practices  allowed  of  in  the  life,  will 
greatly  tend  to  promote  fatal  errors  in  the  mind : 
whereas  purity  of  heart,  and  integrity  of  life,  will 
dispose  men  to  receive  the  truth  in  the  love  of  it. 
We  should  therefore  abstain  from  evil,  and  all  ap¬ 
pearances  of  evil,  from  sin,  and  that  which  looks  like 
sin,  leads  to  it,  and  borders  upon  it  He  who  is  not'' 
shy  of  the  appearances  of  sin,  who  shuns  not  the  oc¬ 
casions  of  sin,  and  who  avoids  not  the  temptations  and 
approaches  to  sin,  will  not  long  abstain  from  the  ac¬ 
tual  commission  of  sin. 

23.  And  the  very  God  of  peace  sanctify 
you  wholly :  and  I  pray  God  your  whole 
spirit  and  soul  and  body  be  preserved 
blameless  unto  the  coming  of  our  Lord  Je¬ 
sus  Christ.  24.  Faithful  is  he  that  calleth 
you,  who  also  will  do  it.  25.  Brethren, 
pray  for  us.  26.  Greet  all  the  brethren 
with  an  holy  kiss.  27.  I  charge  you  by  the 
Lord  that  this  epistle  be  read  unto  all  the 
holy  brethren.  28.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you.  Amen. 

These  words  conclude  this  epistle.  In  which  ob¬ 
serve, 

1.  Paul’s  prayer  for  them,  v.  23.  He  had  told 
them,  in  the  beginning  of  this  epistle,  that  he  al¬ 
ways  made  mention  of  them  in  his  prayers;  and 
now  that  he  is  writing  to  them,  he  lifts  up'  his  heart 
to  God  in  prayer  for  them.  Take  notice, 

(l.)Towhom  the  apostle  prays,  namely,  Thevery' 
God  of  peace.  He  is  the  God  of  grace,  and  the  God 
of  peace  and  love.  He  is  the  Author  of  peace,  and 
Lover  of  concord ;  and  by  their  peaceableness  and 


622 


II.  THESSALONIANS,  I. 


unity,  from  God  as  the  Author,  those  things  would 
best  be  obtained,  which  he  prays  for. 

(2.)  The  things  he  prays  for  on  behalf  of  the 
Thessalonians,  are,  their  sanctification,  that  God 
would  sanctify  them  wholly  :  and  their  preservation, 
that  they  might  be  preserved  blameless.  He  prays 
that  they  might  be  wholly  sanctified,  that  the  whole 
man  might  be  sanctified ;  and  then  that  the  whole 
man,  spirit,  soul,  and  body,  might  be  preserved:  or, 
he  prays,  that  they  might  be  wholly  sanctified,  more 
perfectly ,  for  the  best  are  sanctified  but  in  part, 
while  in  this  world ;  and  therefore,  we  should  pray 
for  and  press  toward  complete  sanctification.  Where 
the  good  work  of  grace  is  begun,  it  shall  be  carried 
on,  be  protected  and  preserved  ;  and  all  those  who 
are  sanctified  in  Christ  Jesus,  shall  be  preserved  to 
the  coming  of  our  Lord  Jesus  Christ.  And  because, 
if  God  did  not  carry'  on  his  good  work  in  the  soul, 
that  would  miscarry;  we* should  pray  to  God,  to 
perfect  his  work,  and  preserve  us  blameless,  free 
from  sin  and  impurity,  till  at  length  we  are  present¬ 
ed  faultless  before  the  throne  of  his  glory  with  ex¬ 
ceeding  joy. 

2.  His  comfortable  assurance  that  God  would  hear 
his  prayer ;  Faithful  is  he  who  calleth  you,  who  will 
also  do  it,  v.1 24.  The  kindness  and  love  of  God  had 
appeared  to  them  in  calling  them  to  the  knowledge 
of  his  truth,  and  the  faithfulness  of  God  was  their 
security,  that  they  should  persevere  to  the  end  ;  and 
therefore  the  apostle  assures  them,  God  would  do 
what  he  desired ;  he  would  effect  what  he  had  pro¬ 
mised  ;  he  would  accomplish  all  the  good  pleasure 
of  his  goodness  toward  them.  Note,  Our  fidelity  to 
God  depends  upon  his  faithfulness  to  us. 

3.  His  request  of  their  prayers ;  Brethren,  pray 
for  us,  v.  25.  We  should  pray  for  one  another; 
and  brethren  should  thus  express  brotherly  love. 
This  great  apostle  did  not  think  it  beneath  him  to 
call  the  Thessalonians  brethren,  or  to  request  their 
prayers.  Ministers  stand  in  need  of  their  people’s 


prayers ;  and  the  more  people  pray  for  their  minis¬ 
ters,  the  more  good  ministers  may  have  from  God, 
and  the  people  may  receive  by  their  ministry'. 

4.  His  salutation  ;  Greet  all  the  brethren  with  an 
holy  kiss,  v.  26.  Thus  the  apostle  sends  a  friendly 
salutation  from  himself,  and  Silvanus,  and  Timo- 
theus ;  and  would  have  them  salute  each  other  in 
their  names:  and  thus  he  would  have  them  signify 
their  mutual  love  and  affection  to  one  another  by  the 
kiss  of  charity,  (1  Pet.  5.  14.)  which  is  here  called  a 
holy  kiss,  to  intimate  how  cautious  they  should  be  of 
all  impurity  in  the  use  of  this  ceremony,  then  com¬ 
monly  practised ;  as  it  should  not  be  a  treacherous 
kiss  like  that  of  Judas,  so  not  a  lascivious  kiss  like 
that  of  the  harlot,  Prov.  7.  13; 

5.  His  solemn  charge  for  the  reading  of  this  epis¬ 
tle,  v.  27.  This  is  not  only  an  exhortation,  but  an 
adjuration  by  the  Loi’d.  And  this  epistle  was  to  be 
read  to  all  the  holy  brethren.  It  is  not  only  allowed 
to  the  common  people,  to  read  the  scriptures,  and 
what  none  should  prohibit,  but  it  is  their  indispensa¬ 
ble  duty,  and  what  they  should  be  persuaded  to  do. 
In  order  to  this,  these  holy  oracles  should  not  be 
kept  concealed  in  an  unknown  tongue,  but  translated 
into  the  vulgar  languages ;  that,  all  men  being  con¬ 
cerned  to  know  the  scriptures,  they'  all  may  be  able 
to  read  them,  and  be  acquainted  with  them.  The 
public  reading  of  the  law  was  one  part  of  the  wor¬ 
ship  of  the  sabbath  among  the  Jews  in  their  syna¬ 
gogues,  and  the  scriptures  should  be  read  in  the 
public  assemblies  of  Christians  also. 

6.  The  apostolical  benediction  that  is  usual  in 
other  epistles;  The  grace  of  our  Lord  Jesus  Christ 
be  with  you.  Amen,  v.  28.  We  need  no  more  to 
make  us  happy,  than  to  know  that  grace  which  our 
Lord  Jesus  Christ  has  manifested,  be  interested  in 
that  grace  which  he  has  purchased,  and  partake  of 
that  grace  which  dwells  in  him  as  the  Head  of  the 
church.  This  is  an  ever -flowing  and  over-flowing 
fountain  of  grace  to  supply  all  our  wants. 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

SECOND  EPISTLE 

OF 

ST.  PAUL  TO  THE  THESSALONIANS. 

Completed  by  Mr.  D.  Mayo.- 


'PHIS  Second  Epistle  was  written  soon  after  the  former,  and  seems  to  be  designed  to  prevent  their  run 
ning  into  a  mistake  which  might  arise  from  some  passages  in  the  former  Epistle,  concerning  the  Second 
coming  of  Christ ;  as  if  it  were  near  at  hand.  The  apostle  in  this  Epistle  is  careful  to  prevent  any 


623 


II.  THESSALONIANS,  I. 

wrong  use  which  some  among  them  might  make  of  those  expressions  of  his,  that  were  agreeable  to  the 
dialect  of  the  prophets  of  the  Old  Testament ;  and  informs  them  that  there  were  many  intermediate 
counsels  vet  to  be  fulfilled  before  that  day  of  the  Lord  shall  come,  though,  because  it  is  sure,  he  had 
spoken  of  it  as  near.  There  are  other  things  that  he  writes  about  for  their  consolation  under  sufferings, 
and  exhortation  and  direction  in  duty. 


II.  THESSALONIANS,  I. 


CHAP.  I. 

After  the  introduction,  (v.  1,2.)  the  apostle  begins  this  epis¬ 
tle  with  an  account  of  his  high  esteem  for  these  Thessalo- 
nians,  v.  3,  4.  He  then  comforts  them  under  their  afflic¬ 
tions  and  persecutions,  v.  5 . .  10.  And  tells  them  what  his 
prayers  were  to  God  for  them,  v.  11,  12. 

1.  XJAUL,  and  Sylvanus,  andTimotheus, 
X  unto  the  church  of  the  Thessaloni- 
ans  in  God  our  Father  and  the  Lord  Jesus 
Christ :  2.  Grace  unto  you,  and  peace, 

from  God  our  F ather  and  the  Lord  Jesus 
Christ:  3.  We  are  bound  to  thank  God 
always  for  you,  brethren,  as  it  is  meet,  be¬ 
cause  that  your  faith  groweth  exceedingly, 
and  the  charity  of  every  one  of  you  all  to¬ 
ward  each  other  aboundeth;  4.  So  that 
we  ourselves  glory  in  you  in  the  churches 
of  God  for  your  patience  and  faith  in  all 
your  persecutions  and  tribulations  that  ye 
endure ; 

Here  we  have, 

I.  The  introduction,  ( v .  1,  2.)  in  the  same  words 
as  in  the  former  epistle.  From  whence  we  may  ob¬ 
serve,  That  as  the  apostle  did  not  count  it  grievous 
to  him  to  write  the  same  things  (Phil.  3.  1.)  in  this 
epistle,  that  he  had  delivered  in  preaching  ;  so  he 
willingly  wrote  the  same  things  to  me  church  that 
he  did  to  another.  The  occurrence  of  the  same 
words  in  the  second  epistle  as  in  the  former,  shews 
us,  that  ministers  ought  not  so  much  to  regard  the 
variety  of  expression  and  elegance  of  style,  as  the 
truth  and  usefulness  of  the  doctrines  they  preach. 
And  great  care  should  be  taken,  lest,  from  an  affec¬ 
tation  of  novelty  in  method  and  phrases,  we  advance 
new  notions  or  doctrines,  contrary  to  the  principles 
of  natural  or  revealed  religion,  upon  which  this 
church  of  the  Thessalonians  was  builded,  as  all  true 
churches  are  ;  namely,  in  God  our  Father  and  the 
Lord  Jesus  Christ. 

II.  The  high  esteem  this  apostle  had  for  them. 
He  not  only  had  a  great  affection  for  them,  (as  he 
had  expressed  in  his  former  epistle,  and  now  again 
in  his  pious  wish  of  grace  and  peace  for  them,)  but 
he  also  expresses  his  great  esteem  for  them.  Con¬ 
cerning  which  observe, 

1.  How  his  esteem  of  them  is  expressed. 

(1.)  He  glorified  God  on  their  behalf;  We  are 
bound  to  thank  God  always  for  you,  brethren,  as  it 
is  meet,  v.  3.  He  chooses  rather  to  speak  of  what 
was  praise-worthy  in  them,  in  a  way  of  thanksgiving 
to  God,  than  by  commendation  of  them  ;  and  as  what 
he  mentions  was  matter  of  his  rejoicing,  he  accounted 
it  matter  of  thanksgiving,  and  it  was  meet  or  fit  it 
should  be  so  ;  for  we  are  bound,  and  it  is  our  duty, 
to  be  thankful  to  God  for  all  the  good  that  is  found 
in  us  or  others  :  and  it  not  only  is  an  act  of  kindness 
to  our  fellow-Christians,  but  our  duty,  to  thank  God 
on  their  behalf. 


(2. )  He  also  glories  in  them  before  the  churches  of 
God,  v.  4.  The  apostle  never  flattered  his  friends, 
but  he  took  pleasure  in  commending  them,  and 
speaking  well  of  them,  to  the  glory  of  God,  and  for 
the  excitement  and  encouragement  of  others.  Paul 
did  not  glory  in  his  own  gifts,  or  his  labour  among 
them,  but  he  gloried  in  the  grace  of  God  which  was 
bestowed  upon  them,  and  so  his  glorying  was  good ; 
because  all  the  commendation  he  gave  to  them,  and 
the  pleasure  he  took  himself,  centred  in  the  praise 
and  glory  of  God. 

2.  For  what  he  esteemed  them  and  thanked  God  ; 
namely,  the  increase  of  their  faith,  and  love,  and 
patience.  In  his  former  epistle,  (ch.  1.  3. )  he  gave 
thanks  for  their  faith,  love,  and  patience  ;  here  he 
gives  thanks  for  the  increase  of  all  those  graces,  that 
they  were  not  only  true  Christians,  but  growing 
Christians.  Note,  Where  there  is  the  truth  of 
grace,  there  will  be  increase  of  it.  The  path  of  the 
just  is  as  a  shining  light,  which  shines  more  and  more 
unto  the  perfect  day.  And  where  there  is  the  in¬ 
crease  of  grace,  God  must  have  all  the  glory  of  it. 
W'e  are  as  much  indebted  to  him  for  the  improve¬ 
ment  of  grace,  and  the  progress  of  that  good  work, 
as  we  are  for  the  first  work  of  grace,  and  the  very 
beginning  of  it.  We  may  be  tempted  to  think,  that 
though  when  we  were  bad  we  could  not  make  our¬ 
selves  good,  yet  when  we  are  good  we  can  easily  make 
ourselves  better ;  but  we  have  as  much  dependence 
on  the  grace  of  God  for  increasing  the  grace  we 
have,  as  for  planting  grace  when  we  had  it  not.  The 
matter  of  the  apostle’s  thanksgiving  and  glorying  on 
behalf  of  the  Thessalonians,  was, 

(1.)  That  their  faith  grew  exceedingly,  v.  3. 
They  were  more  confirmed  in  the  truth  of  gospel- 
revelations,  confided  in  gospel-promises,  and  had 
lively  expectations  of  another  world.  The  growth 
of  their  faith  appeared  by  the  works  of  faith  ;  and 
where  faith  grows,  all  other  graces  grow  proportion- 
ably. 

^  (2.)  Their  charity  aboundedj  (v.  3.)  their  love  to 
God  and  man.  Note,  W  here  faith  grows,  love  will 
abound,  for  faith  works  by  love  ;  and  not  only  the 
charity  of  some  of  them,  but  of  every  one  to  each 
other,  did  abound.  There  were  no  such  divisions 
among  them  as  in  some  other  churches. 

(3.)  Their  patience  as  well  as  faith  increased  in  all 
their  persecutions  and  tribulations.  And  then  pa¬ 
tience  has  its  perfect  work,  when  it  extends  itself  to 
all  trials.  There  were  many  persecutions  which 
the  Thessalonians  endured  for  the  sake  of  righteous¬ 
ness,  as  well  as  other  troubles  which  they  met  with 
in  this  calamitous  life  ;  yet  they  endured  all  these, 
by  faith  seeing  him  that  is  invisible,  and  looking  to 
the  recompense  of  reward;  and  endured  them  with 
patience,  not  with  an  insensibility  under  them,  but 
with  patient  bearing  them,  and  that  from  Christian 
principles,  which  kept  them  quiet  and  submissive, 
and  afforded  them  inward  strength  and  support. 

5.  JJfiich  is  a  manifest  token  of  the  righte¬ 
ous  judgment  orGod,  that  ye  may  be  count- 


624 


II.  THESSALON1ANS,  I. 


ed  worthy  of  the  kingdom  of  God,  for  which 
ye  also  suffer :  6.  Seeing  it  is  a  righteous 

thing  with  God  to  recompense  tribulation 
to  them  that  trouble  you ;  7.  And  to  you 

who  are  troubled,  rest  with  us,  when  the 
Lord  Jesus  shall  be  revealed  from  heaven 
with  his  mighty  angels.  8.  In  flaming  fire 
taking  vengeance  on  them  that  know  not 
God,  and  that  obey  not  the  gospel  of  our 
Lord  Jesus  Christ :  9.  Who  shall  be  pu¬ 

nished  with  everlasting  destruction  from 
the  presence  of  the  Lord,  and  from  the 
glory  of  his  power;  10.  When  he  shall 
come  to  be  glorified  in  his  saints,  and  to  be 
admired  in  all  them  that  believe,  (because 
our  testimony  among  you  was  believed)  in 
that  day. 

Having  mentioned  their  persecutions  and  tribula¬ 
tions,  which  they  endured  principally  for  the  cause 
of  Christ,  the  apostle  proceeds  to  offer  several  things 
for  their  comfort  under  them  :  As, 

I.  He  tells  them  of  the  present  happiness  and  ad¬ 
vantage  of  their  sufferings,  v.  5.  Their  faith,  being 
thus  tried,  and  patience  exercised,  were  improved 
by  their  sufferings,  insomuch  that  they  were  counted 
’worthy  of  the  kingdom  of  God.  Their  sufferings 
were  a  manifest  token  of  this,  that  they  were  worthy 
or  meet  to  be  accounted  Christians  indeed,  seeing 
they  could  suffer  for  Christianity.  And  the  truth  is, 
Religion,  if  it  is  worth  any  thing,  is  worth  every 
thing ;  and  those  either  have  no  religion  at  all,  or 
none  that  is  worth  having,  or  know  not  howto  value 
it,  that  ,  cannot  find  in  their  hearts  to  suffer  for  it. 
Besides,  from  their  patient  suffering,  it  appeared 
that,  according  to  the  righteous  judgment  of  God, 
they  should  be  counted  worthy  of  the  heavenly  glory: 
not  by  worthiness  cf  condignity,  but  of  congruity 
only ;  not  that  they  could  merit  heaven,  but  they 
were  made  meet  for  heaven.  We  cannot  by  all  our 
sufferings,  any  more  than  by  our  services,  merit 
heaven  as  a  debt ;  but  by  our  patience  under  our 
sufferings,  we  are  qualified  for  the  joy  that  is  pro¬ 
mised  to  patient  sufferers  in  the  cause  of  God. 

II.  He  tells  them  next  of  the  future  recompense 
that  shall  be  given  to  persecutors,  and  persecuted. 

1.  There  will  be  a  punishment  inflicted  on  perse¬ 
cutors  ;  God  will  recompense  tribulation  to  them 
that  trouble  you,  v.  6.  And  there  is  nothing  that 
more  infallibly  marks  a  man  for  eternal  ruin,  than  a 
spirit  of  persecution,  and  enmity  to  the  name  and 
people  of  God  :  as  the  faith,  patience,  and  constancy 
of  tire  saints  are  to  them  an  earnest  of  everlasting 
rest  and  joy,  so  the  pride,  malice,  and  wickedness 
of  their  persecutors  are  to  them  an  earnest  of  ever¬ 
lasting  misery  :  for  every  man  carries  about  with 
him,  and  carries  out  of  the  world  with  him,  either 
his  heaven  or  his  hell.  God  will  render  a  recom¬ 
pense,  and  will  trouble  them  that  trouble  his  people. 
This  he  has  done  sometimes  in  this  world,  witness 
the  dreadful  end  of  many  persecutors  ;  but  especi¬ 
ally  this  he  will  do  in  the  other  world,  where  the 
portion  of  the  wicked  must  be  weeping  and  wailing 
and  gnashing  of  teeth. 

2.  There  is  a  reward  for  them  that  are  persecuted  ; 
God  will  recompense  their  trouble  with  rest,  v.  7. 
There  is  a  rest  that  remains  for  the  people  of  God  ; 
a  rest  from  sin  and  sorrow.  Though  many  may  be 
the  troubles  of  the  righteous  now,  yet  God  will  de¬ 
liver  them  out  of  them  all.  The  future  rest  will 
abundantly  recompense  all  their  present  troubles. 
The  sufferings  of  this  present  time  are  not  worthy  to 
be  compared  with  the  glory'  that  shall  be  revealed. 


1  There  is  enough  in  heaven,  to  countervail  all  that 
we  may  lose  or  suffer  for  the  name  of  Christ  in  this 
world.  The  apostle  says,  To  you  who  are  troubled, 
rest  with  us.  In  heaven,  ministers  and  people  shall 
rest  together,  and  rejoice  together,  who  suffer  toge 
;  ther  here  ;  and  the  meanest  Christian  shall  rest  with 
the  greatest  apostle  :  nay,  what  is  far  more,  if  we 
suffer  for  Christ,  we  shall  also  reign  with  him,  2 
Tim.  2.  12.  Concerning  this  future  recompense  we 
are  further  to  observe, 

(1.)  The  certainty  of  it,  proved  by  the  righteous¬ 
ness  and  justice  of  God  ;  It  is  a  righteous  thing  with 
God,  (i\  6.)  to  render  to  every  man  according  to  his 
works.  The  thoughts  of  this  should  be  terrible  to 
wicked  men  and  persecutors,  and  the  gr.eat  support 
of  the  righteous,  and  such  as  are  persecuted  :  for, 
seeing  there  is  a  righteous  God,  there  will  be  a 
righteous  recompense,  and  God’s  suffering  people 
shall  lose  nothing  by  their  sufferings,  and  their  ene¬ 
mies  will  gain  nothing  by  their  advantages  against 
them. 

(2.)  The  time  when  this  righteous  recompense 
shall  be  made  ;  When  the  Lord  Jesus  shall  be  re¬ 
vealed  from  heaven,  v.  7.  That  will  be  the  day  of 
the  revelation  of  the  righteous  judgment  of  God  ;  for 
then  will  God  judge  the  world  in  righteousness  by 
that  man  whom  he  hath  appointed,  even  Jesus  Christ 
the  righteous  Judge.  The  righteousness  of  God  does 
not  so  visibly  appear  to  all  men  in  the  procedure  of 
his  providence,  as  it  will  in  the  process  of  the  great 
judgment-day^.  The  scripture  has  made  known  >.o 
us  the  judgment  to  come,  and  we  are  bound  to  re- 
'  ceive  the  revelation  here  given  concerning  Christ.  As, 

[1.]  That  the  Lord  Jesus  will  in  that  day  appear 
from  heaven.  Now  the  heavens  retain  him,  they 
conceal  him  ;  but  then  he  will  be  revealed  and  made 
manifest.  He  will  come  in  all  the  pomp  and  power 
of  the  upper  world,  from  whence  we  look  for  the 
Saviour. 

[2.]  He  will  be  revealed  with  his  mighty  angels, 
(y.  7.)  or  the  angels  of  his  power:  these  will  attend 
upon  him,  to  grace  the  solemnity  of  that  great  day 
of  his  appearance ;  they  will  be  the  ministers  of  his 
justice  and  mercy  in  that  day;  they  will  summon 
the  criminals  to  his  tribunal,  and  gather  in  the  elect, 
and  be  employed  in  executing  his  sentence. 

[3.]  He  will  come  i u  flaming  fire,  v.  8.  A  fire 
goeth  before  him,  that  shall  consume  his  enemies. 
The  earth,  and  all  the  works  that  are  therein,  shall 
be  burnt  up,  and  the  elements  shall  melt  with  fervent 
heat.  This  will  be  a  trying  fire,  to  try  every  man’s 
works  ;  a  refning  fire,  to  purify  the  saints,  who  shall 
share  in  the  purity,  and  partake  of  the  felicity,  of 
the  new  heaven  and  the  new  earth  ;  a  consuming 
fire  to  the  wicked.  His  light  will  be  piercing,  and 
his  power  consuming,  to  all  those  who  in  that  day 
shall  be  found  as  chaff. 

[4.]  The  effects  of  this  appearance  will  be  terrible 
to  some,  and  joyful  to  others. 

First,  They  will  be  terrible  to  some ;  for  he  will 
then  take  vengeance  on  the  wicked. 

1.  On  those  that  sinned  against  the  principles  of 
natural  religion,  and  rebelled  against  the  light  of 
nature  ;  that  know  not  God,  (v.  8.)  though  the  in¬ 
visible  things  of  him  are  manifested  in  the  things 
that  are  seen. 

2.  On  those  that  rebel  against  the  light  of  revela¬ 
tion,  that  obey  not  the  gospel  of  our  Lord  Jesus 
Christ.  And  this  is  the  condemnation,  that  light  is 
come  into  the  world,  and  men  love  darkness  rather 
than  light.  This  is  the  great  crime  of  multitudes — 
the  gospel  is  revealed  to  them,  and  they  will  not  be¬ 
lieve  it ;  or  if  they  pretend  to  believe  it,  they  will  not 
obey  it.  Note,  The  believing  the  truths  of  the  gos¬ 
pel  is  in  order  to  our  obeying  the  precepts  of  the 
gospel :  there  must  be  the  obedience  of  faith.  To 
such  persons  as  are  here  mentioned,  the  revelation 


IT.  THESSALON1ANS,  II. 


625 


of  our  Lord  Jesus  Christ  will  be  terrible,  because  of 
their  doom,  which  is  mentioned,  v.  9.  W  here  ob¬ 
serve, 

(1.)  They  will  then  be  punished.  Though  sinners 
may  be  long  reprieved,  yet  they  will  be  punished  at 
last.  Their  misery  will  be  a  proper  punishment  for 
their  crimes,  and  only  what  they  have  deserved. 
They  did  sin’s  work,  and  must  receive  sin’s  wages. 

(2.)  Their  punishment  will  be  no  less  than  de¬ 
struction,  not  of  their  being,  but  of  their  bliss  ;  not 
that  of  the  body  alone,  but  both  as  to  body  and  soul. 

(3.)  This  destruction  will  be  everlasting:  They 
shall  be  always  dying,  and  yet  never  die.  Their 
misery  will  run  parallel  with,  the  line  of  eternity. 
The  chains  of  darkness  are  everlasting  chains,  and 
the  fire  everlasting  fire.  It  must  needs  be  so,  since 
the  punishment  is  inflicted  by  an  eternal  God,  fast¬ 
ening  upon  an  immortal  soul,  set  out  of  the  re.  ch  of 
divine  mercy  and  grace, 


than  in  earnest  constant  prayer  to  God  for  them  ; 
Wherefore  also  sue  pray,  &c.  Note,  The  believing 
thoughts  and  expectation  of  the  second  coming  cf 
Christ  should  put  us  upon  prayer  to  God  for  our¬ 
selves  and  others.  W  e  should  ivatch  and  pray,  so 
our  Saviour  directs  his  disciples,  (Luke  21.  36.) 
llratch  ye  therefore,  and  pray  always,  that  ye  may 
be  counted  worthy  to  stand  before  the  Son  of  man. 
Observe, 

1.  What  the  apostle  prayed  for,  v.  11.  It  is  a 
great  concern,  to  be  well  instructed  what  to  pray 
for;  and  without  divine  instruction  we  know  no‘t 
what  to  pray  for,  as  without  divine  assistance  we 
shall  not  pray  in  such  a  manner  as  we  ought.  Our 
prayers  should  be  suitable  to  our  expectations.  Thus 
the  apostle  prays  for  them, 

(1.)  That  God  would  begin  his  good  work  of  grace 
in  them  ;  so  wi  may  understand  this  expression  ; 
That  our  God  would  count  you  (or  as  it  might  be 


(4. )  This  destruction  shall  come  from  the  presence J  read,  make  you )  worthy  of  this  calling.  We  are  Tailed 
of  the  l.ord,  that  is,  immediately  from  God  himself.  with  a  high  and  holy  calling ;  we  are  called  to  God’s 
Here  God  punishes  sinners  by  creatures,  by  instru-  kingdom  and  glory  ;  and  no  less  than  the  inheritance 


ments;  but  then  he  will  take  the  work  into  his  own 
hands.  It  will  be  destruction  from  the  Almighty, 
more  terrible  than  the  consuming  fire  which  con¬ 
sumed  Nadab  and  Abihu,  which  came  from  before 
the  Lord. 

(5.)  It  shall  come  from  the  glory  of  his  power,  or  | 
from  his  glorious  power.  Not  only  the  justice  of  God,  j 
but  his  almighty  power,  will  be  glorified  in  the  de¬ 
struction  of  sinners  ;  and  who  knows  the  power  of  ! 
his  anger  ?  He  is  able  to  cast  into  hell. 

Secondly,  It  will  be  a  joyful  day  to  some,  even  to 
the  saints,  unto  them  that  believe  and  obey  the  gospel.  I 
And  then  the  apostle’s  testimony  concerning  this  day,  , 
will  be  confirmed  and  believed  ;  ( v .  10. )  in  that  bright 
and  blessed  day, 

1.  Christ  Jesus  will  be  glorified  and  admired  by  I 
his  saints.  They  shall  behold  his  glory,  and  admire  1 
it  with  pleasure ;  they  will  glorify  his  grace,  and  ad¬ 
mire  the  wonders  of  his  power  and  goodness  toward 
them,  and  sing  hallelujahs  to  him  in  that  day  of  his 
triumph,  for  their  complete  victory  and  happiness. 

2.  Christ  will  be  glorified  and  admired  in  them. 

His  grace  and  power  will  then  be  manifested  and 
magnified,  when  it  shall  appear  what  he  has  pur¬ 
chased  for,  and  wrought  in,  and  bestowed  upon,  all 
those  who  believe  in  him.  As  his  wrath  and  power 
tfill  be  made  known  in  and  by  the  destruction  of  his 
enemies  ;  so  his  grace  and  power  will  be  magnified 
in  the  salvation  of  his  saints.  Note,  Christ’s  deal¬ 
ings  with  those  who  believe,  will  be  what  the  world 
one  day  shall  wonder  at.  Now,  they  are  a  wonder 
to  many:  but  how  will  they  be  wondered  at  in  this 
great  and  glorious  day  ;  or  rather,  how  will  Christ,  gins, 
whose  name  is  Wonderful,  be  admired,  when  the  faith, 
mystery  of  God  shall  be  finished  !  Christ  will  not 


of  the  saints  is  the  hope  of  our  calling,  nothing  less 
than  the  enjoyment  of  that  glory  and  felicity  which 
shall  be  revealed  when  Christ  Jesus  shall  be  revealed 
from  heaven.  Now,  if  this  be  our  calling,  our  great 
concern  should  be,  to  be  worthy  of  it,  or  meet  and 
prepared  for  this  glory  :  and  because  we  have  no 
worthiness  of  our  own,  but  what  is  owing  purely  to 
i  the  grace  cf  God,  we  should  pray  that  he  would 
make  us  worthy,  and  then  count  us  worthy,  of  this 
calling,  or  that  he  would  make  us  meet  to  partake 
of  the  inheritance  of  the  saints  in  light,  Col.  1.  12. 

(2.)  That  God  would  carry  on  the  good  work  that 
is  begun,  and  fulfil  all  the  good  pleasure  of  his  good¬ 
ness.  The  good  pleasure  of  God  denotes  his  gracious 
purposes  toward  his  people,  which  flow  from  his 
I  goodness,  and  are  full  of  goodness  toward  them  :  and 
j  it  is  from  thence  that  all  good  comes  to  us.  If  there 
‘  be  any  good  in  us,  it  is  the  fruit  of  God’s  good-will 
to  us,  it  is  owing  to  the  good  pleasure  of  his  goodness, 
and  therefore  is  called  grace.  Now,  there  are  vari¬ 
ous  and  manifold  purposes  of  grace  and  good-will  in 
God  toward  his  people  ;  and  the  apostle  pravs,  that 
all  of  them  may  be  fulfilled  or  accomplished  toward 
these  Thessalonians.  There  are  several  good  works 
of  grace  begun  in  the  hearts  of  God’s  people,  which 
proceed  from  this  good  pleasure  of  God’s  goodness, 
and  we  should  desire  that  they  may  be  completed 
and  perfected.  In  particular,  the  apostle  prays,  that 
God  would  fulfil  in  them  the  work  of  faith  with 
power.  Note,  [1.]  The  fulfilling  the  work  of  faith 
is  in  order  to  the  fulfilling  of  every  other  good  work. 
And,  [2.]  It  is  the  power  of  God,  that  not  only  be- 
but  carries  on,  and  perfects,  the  work  of 


2.  Why  the  apostle  prayed  for  these  things  ;  (v. 
be  so  much  admired  m  the  glorious  esteem  of  angels  12. )  That  the  name  of  the  Lord  Jesus  may  be  glo- 
h,,,nir  fmm  lifavpn  u/ifi,  iurr.  ■  .,e  in  fV...  i  rifled ;  this  is  the  end  we  should  aim  at  in  every  thing 

we  do  and  desire — that  God  and  Christ  in  all  things 
may  be  glorified.  Our  own  happiness  and  that  of 
others  should  be  subordinate  to  this  ultimate  end. 
Our  good  works  should  so  shine  before  men,  that 
others  may  glorify  God,  that  Christ  may  be  glori¬ 
fied  in  and  by  us,  and  then  we  shall  be  glorified  in 
and  with  him.  And  this  is  the  great  end  and  design 
of  the  grace  of  our  God  and  the  Lord  Jesus  Christ, 
which  is  manifested  to  us,  and  wrought  in  us  ;  or 
thus,  it  is  according  to  the  grace  of  God  and  Christ, 
it  is  an  agreeable  thing,  considering  the  grace  that  is 
manifested  to  us,  and  bestowed  on  us,  by  God  and 
Christ,  that  we  direct  all  we  do,  to  the  glory  of  our 
Creator  and  Redeemer. 


that  he  will  bring  from  heaven  with  him  ;  as  in  the 
many  saints,  the  many  sons,  that  he  w  ill  bring  to  glory. 

11.  Wherefore  also  w  e  pray  always  for 
you,  that  our  God  would  count  you  worthy 
of  this  calling,  and  fulfil  all  the  good  plea¬ 
sure  of  his  goodness,  and  the  work  of  faith 
with  power:  12.  That  the  name  of  our 
Lord  Jesus  Christ  may  he  glorified  in  you, 
and  ye  in  him,  according  to  the  grace  of 
our  God,  and  the  Lord  Jesus  Christ. 

In  these  verses  the  apostle  again  tells  the  Thessalo¬ 
nians  of  his  earnest  and  constant  prayer  for  them.  He 
could  not  be  present  with  them,  yet  he  had  a  constant 
remembrance  of  them  ;  they  were  much  upon  his 
thoughts,  he  wished  them  well,  and  could  not  ex¬ 
press  his  good  will  and  good  wishes  to  them,  better 

Vol.  vi. — 4  K 


CHAP.  JI. 

The  apostle  is  very  careful  to  hinder  the  spreading  of  an  error 
which  some  among  them  had  fallen  into,  concerning  the 


n.  THEbS ALOIS'! AXS,  II. 


i>26 

coming  of  Clirist,  as  being  very  near,  v.  1 . .  3.  Then  iie  j 
proceeds  to  confute  the  error  he  cautioned  them  against,  by  [ 
telling  them  of  two  great  events  that  were  antecedent  to  the  | 
coming  of  Christ — A  general  apostasy,  and  the  revelation  . 
of  antichrist,  concerning  whom  the  apostle  tells  them  many  ! 
remarkable  things,  about  his  name,  his  character,  his  rise, 
his  fall,  his  reign,  and  the  sin  and  ruin  of  his  subjects,  v. 
3. .  12.  He  then  comforts  them  against  the  terror  of  this 
apostasy,  and  exhorts  them  to  steadfastness,  v.  13..  15. 
And  concludes  with  a  prayer  for  them,  v.  16,  17. 

1.  XTOW  we  beseech  you,  brethren,  by 
the  coming  of  our  I  ^ord  Jesus  Christ, 
and  by  our  gathering  together  unto  him,  2. 
That  ye  be  not  soon  shaken  in  mind,  or  be 
troubled,  neither  by  spirit,  nor  by  word,  nor 
by  letter  as  from  us,  as  that  the  day  of  Christ 
is  at  hand.  3.  Let  no  man  deceive  you  by 
any  means : — 

From  these  words  it  appears,  that  some  among  the 
Thessalonians  had  mistaken  the  apostle’s  meaning, 
in  what  he  had  written  in  his  former  epistle  about 
the  coming  of  Christ,,  by  thinking  that  it  was  near 
at  hand  ;  that  Christ  was  just  ready  to  appear,  and 
come  to  judgment.  Or,  it  may  be,  some  among  them 
pretended  that  they  had  the  knowledge  of  this  by 
particular  revelation  from  the  Spirit,  or  from  some 
words  they  had  heard  from  the  apostle,  when  he  was 
with  them,  or  some  letter  he  had  written,  orthey  pre¬ 
tended  he  had  written  to  them  or  some  other  person  : 
hereupon,  the  apostle  is  careful  to  rectify  this  mis¬ 
take,  and  to  prevent  the  spreading  of  this  error.  Ob¬ 
serve,  If  errors  and  mistakes  arise  among  Christians, 
we  should  take  the  first  opportunity  to  rectify  them, 
and  hinder  the  spreading  thereof ;  and  good  men  will 
be  especially  careful  to  suppress  errors  that  may 
arise  from  a  mistake  of  their  words  and  actions, 
though  that  which  was  spoken  or  done  was  ever  so 
innocent  or  well.  We  have  a  subtle  adversary,  who 
watches  all  opportunities  to  do  mischief,  and  will 
sometimes  promote  errors  even  by  means  of  the 
words  of  scripture.  Observe, 

I.  How  very  earnest  and  solicitous  this  apostle  was 
to  prevent  mistakes  ;  We  beseech  you,  brethren,  &c. 
v.  1.  He  entreats  them  as  brethren,  who  might 
have  charged  them,  as  a  father  charges  his  children  : 
he  shews  great  kindness  and  condescension  ;  and  in¬ 
sinuates  himself  into  their  affections.  And  this  is 
the  best  way  to  deal  with  men,  when  we  would  pre¬ 
serve  or  recover  them  from  errors,  to  deal  gently 
and  affectionately  with  them  :  rough  and  rigorous 
treatment  will  but  exasperate  their  spirits,  and  pre¬ 
judice  them  against  the  reasons  we  may  offer.  He 
obtests,  and  even  conjures  them  in  the  most  solemn 
manner,  By  the  coming  of  Christ,  See.  The  words 
are  in  the  form  of  an  oath  ;  and  his  meaning  is,  that 
if  they  believed  Christ  would  come,  and  if  they  de¬ 
sired  he  would  come,  and  rejoiced  in  the  hope  of  his 
coming,  they  should  be  careful  to  avoid  the  error, 
and  the  evil  consequence  hereof,  that  he  was  now 
cautioning  them  against.  From  this  form  of  obtes¬ 
tation  used  by  the  apostle,  we  may  observe, 

1.  It  is  most  certain  that  the  Lord  Jesus  Christ 
will  come  to  judge  the  world,  that  he  will  come  in 
all  the  pomp  and  power  of  the  upper  world  in  the 
last  day,  to  execute  judgment  upon  all.  Whatever 
uncertainty  we  are  at,  or  whatever  mistakes  may 
arise  about  the  time  of  his  coming,  his  coming  itself 
is  certain.  This  has  been  the  faith  and  hope  of  all 
Christians  in  all  ages  of  the  church  ;  nay,  it  was  the 
faith  and  hope  of  the  Old  Testament  saints,  ever 
since  Enoch  the  seventh  from  Adam,  who  said,  Be¬ 
hold,  the  Lord  cometh,  &c.  Jude  v.  14. 

2.  At  the  second  coming  of  Christ,  all  the  saints 
will  be  gathered  together  to  him;  and  this  mention 
of  the  gathering  of  the  saints  together  unto  Christ 


at  his  coming,  shews,  that  the  apostle  speaks  of 
Christ’s  coming  to  judgment  at  the  last  day,  and  not 
of  his  coming  to  destroy  Jerusalem.  He  speaks  of 
a  proper,  and  not  a  metaphorical  advent :  and  as  it 
will  be  part  of  Christ’s  honour  in  that  day,  so  it  will 
be  the  completing  of  the  happiness  of  his  saints. 

(1.)  That  they  all  shall  be  gathered  together . 
There  will  then  be  a  general  meeting  of  all  the 
saints,  and  none  but  saints  ;  all  the  Old  Testament 
saints,  who  got  acquaintance  with  Christ  by  the  dark 
shadows  of  the  law,  and  saw  this  day  at  a  distance  ; 
and  all  the  New  Testament  saints,  to  whom  life  and 
immortality  were  brought  to  light  by  the  gospel ; 
they  will  all  be  gathered  together.  There  will  then 
come  from  the  lour  winds  of  heaven,  all  that  are,  or 
ever  were,  or  ever  shall  be,  from  the  beginning  to 
the  end  of  time.  All  shall  be  gathered  together. 

(2.)  That  they  shall  be  gathered  together  to  Christ. 
He  will  be  the  great  Centre  of  their  unity.  They 
shall  be  gathered  together  to  him,  to  be  attendants 
on  him,  to  be  assessors  with  him,  to  be  presented  by 
him  to  the  Father,  to  be  with  him  for  ever,  and  al¬ 
together  happy  in  his  presence  to  all  eternity, 

(3.)  The  doctrine  of  Christ’s  coming,  and  our 
gathering  together  to  him,  is  of  great  moment  and 
importance  to  Christians  ;  otherwise  it  would  not  be 
the  proper  matter  of  the  apostle’s  obtestation.  We 
ought  therefore  not  only  to  believe  these  things,  but 
highly  to  account  of  them  also,  and  look  upon  them 
as  things  we  are  greatly  concerned  in,  and  should  be 
much  affected  with. 

II.  The  thing  itself  the  apostle  cautions  the  Thes¬ 
salonians  against,  is,  that  they  should  not  be  deceived 
about  the  time  of  Christ’s  coming,  and  so  be  shaken 
in  mind,  or  be  troubled.  Note,  Errors  in  the  mind 
tend  greatly  to  weaken  our  faith,  and  cause  us 
trouble  ;  and  such  as  are  weak  in  faith  and  of  trou¬ 
bled  minds,  are  oftentimes  apt  to  be  deceived,  and 
fall  a  prey  to  seducers. 

1.  The  apostle  would  not  have  them  be  deceived  ; 
Let  no  man  deceive  you  by  any  means,  v.  3.  There 
are  many  who  lie  in  wait  to  deceive,  and  they  have 
many  ways  of  deceiving;  we  have  reason  therefore 
to  be  cautious,  and  stand  upon  our  guard.  Some 
deceivers  will  pretend  new  revelations,  others  mis¬ 
interpret  scripture,  and  others  will  be  guilty  of  gross 
forgeries  ;  divers  means  and  artifices  of  deceit  men 
will  use  ;  but  we  must  be  careful  that  no  man  deceive 
us  by  any  means.  The  particular  matter  in  which 
the  apostle  cautions  them  not  to  be  deceived,  is 
about  the  near  approach  of  Christ’s  coming,  as  if 
it  was  to  have  been  in  the  apostle’s  days  ;  and  harm  - 
less  as  this  error  might  have  seemed  to  many,  yet, 
because  it  was  indeed  an  error,  it  would  have  proved 
of  bad  consequence  to  many  persons.  Therefore, 

2.  He  gives  them  warning,  and  would  not  have 
them  soon  shaken  in  mind,  or  be  troubled. 

(1. )  He  would  not  have  their  faith  weakened.  We 
should  firmly  believe  the  second  coming  of  Christ, 
and  be  settled  and  established  in  the  faith  of  this  ; 
but  there  was  danger  lest  the  Thessalonians,  if  they 
apprehended  the  coming  of  Christ  was  just  at  hand, 
upon  finding  that  they,  or  others  whom  they  too 
much  regarded,  were  mistaken  as  to  the  time,  should 
thereupon  question  the  truth  or  certainty  of  the 
thing  itself ;  whereas  they  ought  not  to  waver  in  their 
minds,  as  to  this  great  thing,  which  is  the  faith  and 
hope  of  all  the  saints.  False  doctrines  are  like  the 
winds  that  toss  the  water  to  and  fro,  and  they  are 
apt  to  unsettle  the  minds  of  men,  who  are  sometimes 
as  unstable  as  water.  Then, 

(2.)  He  would  not  have  their  comforts  lessened, 
that  they  should  not  be  troubled  or  affrighted  with 
false  alarms.  It  is  probable  that  the  coming  of 
Christ  was  represented  in  so  much  terror,  as  to  trou¬ 
ble  many  serious  Christians  among  them  ;  though  in 
itself  it  should  be  matter  of  the  believer’s  hope  and 


IT.  T  [JESS  A  LON  TANS,  II. 


627 


joy;  or  else  many  might  be  troubled  with  the  thought,  | 
how  surprising  this  day  would  be,  oi  with  the  tear 
of  their  unpreparedness,  or  upon  the  reflection  on 
their  mistake  about  the  time  of  Christ’s  coming :  j 
we  should  always  watch  and  pray,  but  must  not  be  [ 
discouraged,  or  uncomfortable  at  the  thought  of 
Christ’s  coming. 

3. — For  that  day  shall  not  come,  except 
there  come  a  falling  away  first,  and  t hat 
man  of  sin  be  revealed,  the  son  of  perdi¬ 
tion  ;  4.  Who  opposeth  and  exalteth  him¬ 

self  above  all  that  is  called  God,  or  that  is 
worshipped;  so  that  he  as  God  sitteth  in  the 
temple  of  God,  shewing  himself  that  he  is 
God.  5.  Remember  ye  not,  that,  when  1 
was  yet  with  you,  I  told  you  these  things? 
6.  And  now  ye  know  what  withholdeth, 
that  he  might  be  revealed  in  his  time.  7. 
For  the  mystery  of  iniquity  doth  already 
work:  only  he  who  now  letteth  will  let  until 
he  be  taken  out  of  the  way.  8.  And  then 
shall  that  Wicked  be  revealed,  whom  the 
Lord  shall  consume  with  the  spirit  of  his 
mouth,  and  shall  destroy  with  the  bright¬ 
ness  of  his  coming :  9.  Even  him ,  whose 
coming  is  after  the  working  of  Satan  with 
all  power  and  signs  and  lying  wonders,  1 0. 
And  with  all  deceivablenessof  unrighteous¬ 
ness  in  them  that  perish;  because  they  re¬ 
ceived  not  the  love  of  the  truth,  that  they 
might  be  saved.  1 1 .  And  for  this  cause  God 
shall  send  them  strong  delusion,  that  they 
should  believe 'a  lie:  12.  That  they  ail 
might  be  damned  who  believed  not  the 
truth,  but  had  pleasure  in  unrighteousness. 

In  these  words  the  apostle  confutes  the  error  he 
had  cautioned  them  against,  and  gives  the  reasons 
why  they  should  not  expect  the  coming  of  Christ  as 
just  at  hand.  There  were  several  events  previous 
to  the  second  coming  of  Christ;  in  particular,  he  tells 
them, 

I.  There  would  be  a  general  apostasy,  there  would 
come  a  falling  away  first,  v.  3.  By  this  apostasy 
we  are  not  to  understand  a  defection  in  the  state,  or 
from  civil  government,  but  in  spiritual  or  religious 
matters,  from  sound  doctrine,  instituted  worship  and 
church  government,  and  a  holy  life.  The  apostle 
speaks  of  some  very  great  apostasy,  not  only  of  some 
converted  Jews  or  Gentiles,  but  such  as  should  be 
very  general,  though  gradual,  and  should  give  oc¬ 
casion  to  the  revelation  or  rise  of  antichrist,  that  man 
of  sin.  This,  he  says,  (v.  5.)  he  had  told  them  of 
when  he  was  with  them,  with  design,  no  doubt,  that 
they  should  not  take  offence  or  be  stumbled  at  it. 
And  let  us  observe,  that  no  sooner  was  Christianity 
planted  and  rooted  in  the  world,  than  there  began 
to  be  a  defection  in  the  Christian  church.  It  was 
so  in  the  Old  Testament  church;  presently  after  any 
considerable  advance  made  in  religion  there  follow¬ 
ed  a  defection  ;  soon  after  the  promise  there  was  re¬ 
volting  ;  soon  after  men  began  to  call  upon  the  name 
of  the  Lord,  all  flesh  corrupted  their  way  ;  soon  after 
the  covenant  with  Noah  the  Babel-builders  bade  de¬ 
fiance  to  heaven;  soon  after  the  covenant  with  Abra¬ 
ham  his  seed  degenerated  in  Egypt ;  soon  after  the 
Israelites  were  planted  in  Canaan,  when  the  first 
generation  was  worn  off,  they  forsook  God  and  serv¬ 
ed  Baal ;  soon  after  God’s  covenant  with  David  his 


seed  revolted,  and  served  other  gods ;  soon  after  the 
return  out  of  captivity  there  was  a  general  decay  of 
piety,  as  appears  by  the  story  of  Ezra  and  Nehe- 
miah;  and  therefore  it  was  no  strange  thing,  that 
after  the  planting  of  Christianity  there  should  come 
a  falling  away. 

II.  There  would  be  a  revelation  of  that  man  of 
sin;  [y.  3.)  antichrist  would  take  his  rise  from  this 
general  apostasy.  The  apostle  afterward  speaks  of 
the  revelation  of  that  wicked  one,  (v.  8. )  intimating 
the  discovery  which  should  be  made  of  his  wicked¬ 
ness,  in  order  to  his  ruin  :  here  he  seems  to  speak  of 
his  rise,  which  should  be  occasioned  by  the  general 
apostasy  he  had  mentioned  ;  and  to  intimate  that  all 
sorts  of  false  doctrines  and  corruptions  should  centre 
in  him.  Great  disputes  have  been,  who  or  what  is 
intended  by  this  man  of  sin  and  son  of  perdition  ;  and 
if  it  is  not  certain  that  the  papal  power  and  tvrannv 
are  principally  or  only  intended,  yet  this  is  plain, 
What  is  here  said  does  very  exactly  agree  thereto. 
For  observe, 

1.  The  names  of  this  person,  or  rather  the  state 
and  power  here  spoken  of.  He  is  called  the  man 
of  sin,  to  denote  his  egregious  wickedness;  not  only 
is  he  addicted  to,  and  practises,  wickedness  himself, 
but  he  also  promotes,  countenances,  and  commands 
sin  and  wickedness  in  others ;  and  he  is  the  son  of 
perdition,  because  he  himself  is  devoted  to  certain 
destruction,  and  is  the  instrument  of  destroying  manv 
others  both  in  soul  and  body.  These  names  may 
properly  be  applied,  for  these  reasons,  to  the  papa! 
state ;  and  thereto  agree  also, 

2.  The  characters  here  given,  v.  4. 

(1.)  That  lie  opposes  and  exalts  himself  above  all 
that  is  called  God,  or  is  worshipped ;  and  thus  have 
the  bishops  of  R<une  not  only  opposed  God’s  autho¬ 
rity,  and  that  of  the  civil  magistrate,  who  are  called 
gods,  but  have  exalted  themselves  above  God,  and 
earthly  governors,  in  demanding  greater  regard  to 
their  commands  than  to  the  commands  of  God  or  the 
magistrate. 

(2.)  As  God,  he  sitteth  in  the  temple  of  God,  shew¬ 
ing  himself  that  he  is  God.  As  God  was  in  the  tem¬ 
ple  of  old,  and  worshipped  there,  and  is  in  and  with 
his  church  now  ;  so  the  antichrist  here  mentioned, 
is  some  usurper  of  God’s  authority  in  the  Christian 
church,  who  claims  divine  honours  ;  and  to  whom 
can  this  better  apply  than  to  the  bishops  of  Rome, 
to  whom  the  most  blasphemous  titles  have  been 
given,  as  Dominus  Dews  noster  Papa — Our  fiord 
God  the  Pope ;  Deus  alter  in  terra — Another  God 
on  earth;  Idem  est  Dominium  Dei  et  Pa/itf — The 
dominion  of  God  and  the  Pope  is  the  same ? 

3.  His  rise  is  mentioned,  v.  6,  7.  Concerning 
which,  we  are  to  observe  two  things  : 

(1.)  There  was  something  that  hindered  or  with¬ 
held,  or  let,  until  it  suas  taken  away.  This  is  sup¬ 
posed  to  be  the  power  of  the  Roman  empire,  which 
the  apostle  did  not  think  fit  to  mention  more  plainly 
at  that  time;  and  it  is  notorious  that  while  this  power 
continued,  it  prevented  the  advances  of  the  bishops 
oi  Pome  to  that  height  of  tyranny,  which  soon  after¬ 
ward  thev  arrived  to. 

(2.)  This  mystery  of  iniquity  was  gradually  to  ar 
rive  at  its  height ;  and  so  it  was  in  effect,  that  the 
universal  corruption  of  doctrine  and  worship  in  the 
Romish  Church  came  in  by  degrees,  and  the  usurpa¬ 
tion  of  the  bishops  of  Rome  was  gradual,  not  at  once  ; 

I  and  thus  the  mystery  of  iniquity  did  the  more  easily, 
j  and  almost  insensibly,  prevail.  The  apostle  justly 
|  calls  it  a  mystery  of  iniquity,  because  wicked  designs 
and  actions  were  concealed  under  false  shews  and 
pretences,  at  least  they  were  concealed  from  the 
common  view  and  observation.  By  pretended  de¬ 
votion,  superstition  and  idolatry  were  advanced;  and 
by  a  pretended  zeal  for  God  and  his  glory,  bigotry 
and  persecution  were  promoted.  And  he  tells  us, 


628 


II.  THESSALONIANS,  II. 


This  mystery  of  iniquity  did  even  then  begin,  or  did  ] 
already  work ;  while  the  apostles  were  yet  living, 
the  enemy  came,  and  sowed  tares  ;  there  were  then 
the  deeds  of  the  JYicolaitans,  persons  who  pretended 
zeal  for  Christ,  but  really  opposed  him.  Pride,  am¬ 
bition,  and  worldly  interest  of  church -pastors  and 
church-rulers,  as  in  Diotrephes,  and  others,  were 
the  early  working  of  the  mystery  of  iniquity,  which, 
by  degrees,  came  to  that  prodigious  height,  which 
has  been  visible  in  the  church  of  Horne. 

4.  The  fall  or  ruin  of  the  antichristian  state  is  de¬ 
clared,  v.  8.  The  head  of  this  antichristian  king¬ 
dom  is  called  that  wicked  one,  or  that  lawless  per¬ 
son  who  sets  up  a  human  power  in  competition  with, 
and  contradiction  to,  the  divine  dominion  and  power 
of  the  Lord  Jesus  Christ :  but  as  he  would  thus  ma¬ 
nifest  himself  to  be  the  man  of  sin,  so  the  revelation 
or  discovery  of  this  to  the  world  would  be  the  sure 
presage  and  the  means  of  his  ruin.  The  apostle  as¬ 
sures  the  Thessalonians  that  the  Lord  would  con¬ 
sume  and  destroy  him ;  the  consuming  of  him  pre¬ 
cedes  his  final  destruction,  and  that  is  by  the  Spirit 
of  his  mouth,  by  his  word  of  command  ;  the  pure 
word  of  God,  accompanied  with  the  Spirit  of  God, 
will  discover  this  mystery  of  iniquity,  and  make  the 
power  of  antichrist  to  consume  and  waste  away;  and 
in  due  time  it  shall  be  totally  and  finally  destroyed,  | 
and  this  will  be  by  the  brightness  of  Christ’s  coming. 
Note,  The  coming  of  Christ  to  destroy  the  wicked 
will  be  with  peculiar  glory  and  eminent  lustre  and 
brightness. 

5.  The  apostle  further  describes  the  reign  and 
rule  of  this  man  of  sin.  Where  we  are  to  observe, 

(1.)  The  manner  of  his  coming  or  ruling,  and 
working:  in  general,  that  it  is  after  the  example  of 
Satan,  the  grand  enemy  of  souls,  the  great  adver¬ 
sary  of  God  and  man.  He  is  the  great  patron  of 
error  and  lies,  the  sworn  enemy  of  the  truth  as  it  is 
in  Jesus,  and  all  the  faithful  followers  of  Jesus.  More 
particularly,  it  is  with  satanical  power  and  deceit : 
a  divine  power  is  pretended  for  the  support  of  this 
kingdom,  but  it  is  only  after  the  working  of  Satan  ; 
signs  and  wonders,  visions  and  miracles,  are  pre¬ 
tended;  by  these  the  papal  kingdom  was  first  set  up, 
and  has  all  along  been  kept  up,  but  they  have  false 
signs  to  support  false  doctrines  ;  and  lying  wonders, 
or  only  pretended  miracles  that  have  served  their 
cause,  things  false  in  act,  and  fraudulently  managed, 
to  impose  upon  the  people:  and  the  diabolical  deceits 
with  which  the  antichristian  state  has  been  support¬ 
ed  are  notorious.  The  apostle  calls  it  all  deceivable- 
ness  of  unrighteousness,  v.  10.  Others  may  call 
them  pious  frauds,  but  the  apostle  called  them  un¬ 
righteous  and  wicked  frauds ;  and,  indeed,  all  fraud 
(which  is  contrary  to  truth)  is  an  impious  thing. 
Many  are  the  subtle  artifices  the  man  of  sin  has  used, 
and  various  arc  the  plausible  pretences  by  which 
he  has  beguiled  unwary  and  unstable  souls  to  em¬ 
brace  false  doctrines,  and  submit  to  his  usurped  do¬ 
minion. 

(2.)  The  persons  are  described,  who  are  his  will¬ 
ing  subjects,  or  most  likely  to  become  such,  v.  10. 
They  are  such  as  love  not  the  truth,  that  they  may 
be  saved.  They  heard  the  truth,  (it  may  be',)  but 
they  did  not  love  it ;  they  could  not  bear  sound  doc¬ 
trine,  and  therefore  easily  imbibed  false  doctrines  ; 
they  had  some  notional  knowledge  of  what  was  true, 
but  they  indulged  some  powerful  prejudices,  and  so 
became  a  prey  to  seducers:  had  they  loved  the  truth, 
they  would  have  persevered  in  it,  and  been  preserv¬ 
ed  by  it ;  but  no  wonder  if  they  easily  parted  with 
what  they  never  had  any  love  to.  And  of  these  per¬ 
sons  it  is  said,  that  they  perish,  or  are  lost :  they  are 
in  a  lost  condition,  and  in  danger  to  be  lost  for  ever. 
For, 

6.  We  have  the  sin  and  ruin  of  the  subjects  as  an¬ 
tichrist’s  kingdom  declared,  v.  i  1,  12. 


(1. )  Their  sin  is  this ;  They  believed  not  the  truth, 
but  had  pleasure  in  unrighteousness:  they  did  not 
love  the  truth,  and  therefore  they  did  not  believe  it; 
and  because  they  did  not  believe  the  truth,  there¬ 
fore  they  had  pleasure  in  unrighteousness,  or  in 
wicked  actions,  and  were  pleased  with  false  notions. 
Note,  An  erroneous  mind  and  vicious  life  often  go 
together,  and  help  forward  one  another. 

(2.)  Their  ruin  is  thus  expressed  ;  God  shall  send 
them  strong  delusions,  to  believe  a  lie.  Thus  he  will 
punish  men  for  their  unbelief,  and  for  their  dislike 
of  the  truth,  and  love  to  sin  and  wickedness ;  not 
that  God  is  the  author  of  sin,  but  in  righteousness  he 
sometimes  withdraws  his  grace  from  such  sinners  as 
are  here  mentioned  ;  he  gives  them  over  to  Satan, 
or  leaves  them  to  be  deluded  by  his  instruments ;  he 
gives  them  up  to  their  own  hearts'  lusts,  and  leaves 
them  to  themselves,  and  then  sin  will  follow  of 
course,  yea,  the  worst  of  wickedness,  that  shall  end 
at  last  in  eternal  damnation.  God  is  just  when  he 
inflicts  spiritual  judgments  here,  and  eternal  punish¬ 
ments  hereafter,  upon  those  who  have  no  love  to  the 
truths  of  the  gospel,  who  will  not  believe  them,  or 
live  suitably  to  them,  but  indulge  false  doctrines  in 
their  minds,  and  wicked  practices  in  their  lives  and 
conversations. 

1 3.  But  we  are  bound  to  give  thanks  al- 
way  to  God  for  you,  brethren  beloved  of 
the  Lord,  because  (fod  hath  from  the  be¬ 
ginning  chosen  you  to  salvation  through 
sanctification  of  the  Spirit  and  belief  of  the 
truth:  14.  Whereunto  he  called  you  by 
our  gospel,  to  the  obtaining  of  the  glory  of 
our  Lord  Jesus  Christ.  1 5.  Therefore,  bre¬ 
thren,  stand  fast,  and  hold  the  traditions 
which  ye  have  been  taught,  whether  by 
word,  or  our  epistle. 

Here  observe, 

1.  The  consolation  the  Thessalonians  might  taVe 
against  the  terrors  of  this  apostasy,  v.  13,  14.  For 
they  were  chosen  to  salvation,  and  called  to  the  ob¬ 
taining  of  glory.  Note,  When  we  hear  of  the  apos¬ 
tasy  of  many,  it  is  matter  of  great  comfort  and  joy 
that  there  is  a  remnant  according  to  the  election  of 
grace,  which  does  and  shall  persevere ;  and  espe¬ 
cially  we  should  rejoice,  if  we  have  reason  to  hope 
that  we  are  of  that  number.  The  apostle  reckoned 
himself  bound  in  duty  to  be  thankful  to  God  on  this 
account;  we  are  bound  to  give  thanks  to  God  always 
for  you.  He  had  often  given  thanks  on  their  be¬ 
half,  and  he  is  still  abounding  in  thanksgiving  for 
them;  and  there  was  good  reason,  because  they  were 
beloved  by  the  Lord,  as  appeared  in  this  matter — 
their  security  from  apostatizing.  This  preservation 
of  the  saints  is  owing, 

(1.)  To  the  stability  of  the  election  of  grace,  v.  13. 
Therefore  were  they  beloved  of  the  Lord,  because 
God  had  chosen  them  from  the  beginning.  He  had 
loved  them  with  an  everlasting  love.  Concerning 
this  election  of  God,  we  may  observe,  [1.]  The  eter¬ 
nal  date  thereof — it  is  from  the  beginning ;  not  the 
beginning  of  the  gospel,  but  the  beginning  of  the 
world,  before  the  foundation  of  the  world,  Eph.  1. 
4.  Then,  [2.]  The  end  to  which  they  were  chosen 
— salvation,  complete  and  eternal  salvation  from  sin 
and  misery,  and  the  full  fruition  of  all  good.  [3.] 
The  means  in  order  to  obtaining  this  end — sanctifi¬ 
cation  of  the  spirit,  and  belief  of  the  truth.  The  de¬ 
cree  of  election  therefore  connects  the  end  and  the 
means,  and  these  must  not  be  separated.  We  are 
not  elected  of  God,  because  we  were  holy,  but  that 
we  might  be  holy.  Being  chosen  of  God,  we  must 
not  live  as  Ave  list ;  but  if  avc  are  chosen  to  salvation 


il.  THESSALON  LANS,  III. 


.is  the  end,  we  must  be  prepared  for  it  by  sanctifica¬ 
tion  as  the  necessary  means  to  obtain  that  end;  which 
sanctification  is  by  the  operation  of  the  Holy  Sfiirit 
as  the  Author,  and  by  faith  on  our  part.  There 
must  be  the  belief  of  the  truth,  without  which  there 
can  be  no  true  sanctification,  or  perseverance  in 
grace,  or  obtaining  of  salvation.  Faith  and  holiness 
must  be  joined  together,  as  well  as  holiness  and  hap¬ 
piness  ;  therefol  e  our  Saviour  prayed  for  Peter,  that 
his  faith  might  not  fail,  (Luke  22.  32.)  and  tor  his 
disciples,  John  17.  17.  Sanctify  them  by  thy  truth  ; 
thy  word  is  truth. 

(2.)  To  the  efficacy  of  the  gospel-call,  v.  14.  As 
they  were  chosen  to  salvation,  so  they  were  called 
thereunto  by  the  gosfiel.  Whom  he  did  predesti-  j 
nate,  them  he  also  called,  Rom.  8.  SO.  The  out¬ 
ward  call  of  God  is  by  the  gosfiel ;  and  this  is  ren¬ 
dered  effectual  by  the  inward  operation  of  the 
Sfiirit.  Note,  Wherever  the  gospel  comes,  it  calls  ! 
and  invites  men  to  the  obtaining  of  glory  ;  it  is  a  call  i 
to  honour  and  happiness,  even  the  glory  of  our  Lord 
Jesus  Christ,  the  glory  he  has  purchased,  and  the 
glory  he  is  possessed  of,  to  be  communicated  unto 
them  who  believe  in  him  and  obey  his  gospel :  such 
shall  be  with  Christ,  to  behold  his  glory,  and  they 
shall  be  glorified  with  Christ,  and  partake  of  his 
glory.  Hereupon  there  follows, 

(3. )  An  exhortation  to  steadfastness  and  perseve¬ 
rance  ;  Therefore,  brethren,  standfast,  v.  15.  Ob¬ 
serve,  he  does  not  say,  “Ye  are  chosen  to  salvation, 
and  therefore  ye  may  be  careless  and  secure ;”  but 
therefore  stand  fast.  God’s  grace  in  our  election 
and  vocation  is  so  far  from  superseding  our  diligent 
care  and  endeavour,  that  it  should  quicken  and  en¬ 
gage  us  to  the  greatest  resolution  and  diligence. 
So  the  apostle  John  having  told  those  whom  he 
wrote  to,  that  they  had  received  the  anointing  which 
should  abide  in  them,  and  that  they  should  abide  in 
him,  (in  Christ,)  subjoins  this  exhortation.  Now 
abide  in  him,  1  John  2.  27,  28.  The  Thessalonians 
are  exhorted  to  steadfastness  in  their  Christian  pro¬ 
fession,  or  to  hold  fast  the  traditions  which  they  hud 
been  taught,  the  doctrine  of  the  gospel,  which  had 
been  delivered  by  the  apostle,  by  word  or  epistle. 
As  yet  the  canon  of  scripture  was  not  complete,  and 
therefore  some  things  were  delivered  by  the  apos¬ 
tles,  in  their  fireaching,  under  the  guidance  of  the 
infallible  Spirit,  which  Christians  were  bound  to  ob-' 
serve  as  coming  from  God;  other  things  were  after¬ 
ward  by  them  committed  to  writing,  as  the  apostle 
had  written  a  former  epistle  to  these  Thessalonians  ; 
and  these  epistles  were  written,  as  the  writers  were 
moved  bv  the  Holy  Ghost.  Note,  There  is  no  ar¬ 
gument  from  hence  for  regarding  oral  traditions  in 
our  days,  now  that  the  canoji  of  scripture  is  com¬ 
plete,  as  of  equal  authority  with  the  sacred  writings. 
Such  doctrines  and  duties  as  were  taught  by  the  in¬ 
spired  apostles,  we  must  steadfastly  adhere  to ;  but 
we  have  no  certain  evidence  of  any  thing  delivered 
by  them,  more  than  what  we  find  contained  in  the 
holy  scriptures. 

16.  Now  our  Lord  Jesus  Christ  himself, 
and  God,  even  our  Father,  who  hath  loved 
us,  and  hath  given  us  everlasting  consola¬ 
tion  and  good  hope  through  grace,  17. 
Comfort  your  hearts,  and  stablish  you  in 
every  good  word  and  work. 

In  these  words  we  have  the  apostle’s  earnest 
prayer  for  them  :  in  which  observe, 

1.  To  whom  he  pravs — to  our  Lord  Jesus  Christ 
himsHf,  and  God,  even  our  Father.  \\  e  may  and 
should  direct  our  prayers,  not  only  to  God  the 
Father,  through  the  mediation  of  our  Lord  Jesus 
Christ,  but  also  to  our  Lord  Jesus  Christ  himse/J  ;  I 


629 

and  should  pray  in  his  name  unto  God,  not  only  as 
his  Father,  but  as  our  Father  in  and  through  him. 

2.  From  what  he  takes  encouragement  in  his 
prayer — from  the  consideration  of  what  God  had 
already  done  for  him  and  them  ;  Who  hath  loved  us, 
and  given  us  everlasting  consolation  and  good  hofit 
through  grace,  v.  16.  Where  observe,  (1.)  The 
love  of  God  is  the  spring  and  fountain  of  all  the  good 
we  have  or  hope  for;  our  election,  vocation,  justifi 
cation,  and  salvation,  are  all  owing  to  the  love  ot 
God  in  Christ  Jesus.  (2.)  From  this  fountain  in  par¬ 
ticular  all  our  consolation  flow's.  And  the  consola¬ 
tion  of  saints  is  an  everlasting  consolation.  The 
comforts  of  the  saints  are  not  dying  things ;  they 
shall  not  die  with  them  :  the  spiritual  consolations 
God  gives,  none  shall  deprive  them  of ;  and  God 
will  not  take  them  away ;  because  he  loves  them 
with  an  everlasting  love,  therefore  they  should  have 
everlasting  consolations.  (3.)  Their  consolation  is 
founded  on  the  hope  of  eternal  life.  They  rejoice 
in  hope  of  the  glory  of  God,  and  are  not  only  pa¬ 
tient,  but  joyful,  in  tribulations ;  and  there  is  good 
reason  for  these  strong  consolations,  because  the 
saints  have  good  ho  fie:  their  hope  is  grounded  on 
the  love  of  God,  the  promise  of  God,  and  the  expe¬ 
rience  they  have  had  of  the  power,  the  goodness, 
and  the  faithfulness  of  God,  and  it  is  good  hope 
through  grace ;  the  free  grace  and  mercy  of  God 
are  what  they  hope  for,  and  what  their  hopes  are 
founded  on,  and  not  on  any  worth  or  merit  of  their 
own. 

3.  What  it  is  that  he  asks  of  God  for  them — that 
he  would  comfort  their  hearts,  and  establish  them  in 
every  good  word  and  work,  v.  17.  God  had  given 
them  consolations,  and  he  prays  tnat  they  might 
have  more  abundant  consolation.  There  was  good 
hope,  through  grace,  that  they  should  be  fireserved, 
and  he  prays  that  they  might  be  established :  it  is 
observable  how  comfort  and  establishment  are  here 
joined  together.  Note  therefore,  (1.)  Comfort  is  a 
means  of  establishment;  for  the  more  pleasure  w’e 
take  in  the  word,  and  work,  and  ways  of  God,  the 
more  likely  we  shall  be  to  persevere  therein.  And, 
(2.)  Our  establishment  in  the  ways  of  God  is  a  like¬ 
ly  means  in  order  to  comfort ;  whereas,  if  we  are 
wavering  in  faith,  and  of  a  doubtful  mind,  or  if  we 
are  halting  and  faultering  in  our  duty,  no  wonder  if 
we  are  strangers  to  the  pleasures  and  joys  of  reli¬ 
gion.  What  is  it  that  lies  at  the  bottom  of  all  our 
uneasiness,  but  our  unsteadiness  in  religion  ?  We 
must  be  established  in  every  good  word  and  work, 
in  the  word  of  truth  and  the  work  of  righteousness : 
Christ  must  be  honoured  by  our  good  works  and 
good  words ;  and  they  who  are  sincere  will  endea¬ 
vour  to  do  both  ;  and  in  so  doing  they  may  hope  for 
comfort  and  establishment,  till  at  length  their  holi¬ 
ness  and  happiness  be  completed. 

CHAP.  III. 

In  the  close  of  the  foregoing  chapter,  the  apostle  had  prayed 
earnestly  for  the  Thessalonians,  and  now  he  desires  their 
prayers,  encouraging  them  to  trust  in  God,  to  which  he 
subjoins  another  petition  for  them,  v.  1  . .  5.  He  then  pro¬ 
ceeds  to  give  them  commands  and  directions  for  correcting 
some  things  he  was  informed  were  amiss  among  them, 
v.  6. .  15.  And  concludes  with  benedictions  and  prayers, 
v.  16. .  18. 

1.  T7HN  ALLY,  brethren,  pray  for  us, 
X.  that  the  word  of  the  Lord  may 
have  free  course,  and  be  glorified,  even  as 
it  is  with  you ;  2.  And  that  we  may  be 
delivered  from  unreasonable  and  wicked 
men:  for  all  men  have  not  faith.  3.  But 
the  Lord  is  faithful,  who  shall  stablish 
you,  and  keep  you  from  evil.  4.  And  we 


.>30  II.  THESSALOMAAS,  III. 


have  confidence  in  the  Lord  touching  you, 
that  ye  lx>th  do  and  will  do  the  things 
which  we  command  you.  5.  And  the 
Lord  direct  your  hearts  into  the  love  of 
God,  and  into  the  patient  waiting  for 
Christ. 

In  these  words  observe, 

L  The  apostle  desires  the  prayers  of  his  friends ; 
Finally,  brethren,  pray  far  us,  v.  1.  He  always 
remembered  them  in  his  prayers,  and  would  not 
have  them  forget  him  and  his  fellow-labourers,  but 
bear  them  on  their  hearts  at  the  throne  of  grace. 
Note,  1.  This  is  one  way  by  which  the  communion 
of  saints  is  kept  up,  not  only  by  their  praying  to¬ 
gether,  or  with  one  another,  but  by  their  "praying 
far  one  another,  when  they  are  absent  one  from  an¬ 
other.  And  thus  they  who  are  at  a  great  distance, 
may  meet  together  at  the  throne  of  grace ;  and  thus 
they  who  are  not  capable  of  doing  or  receiving  any 
ether  kindness,  may  yet  this  way  do  and  receive 
real  and  very  great  kindness.  2.  It  is  the  duty  of 
people  to  pray  for  theirmninisters ;  and  not  only  for 
their  own  pastors,  but  also  for  all  good  and  faithful 
ministers.  And,  3.  Ministers  need,  and  therefore 
should  desire,  the  prayers  of  their  people.  How 
remarkable  is  the  humility,  and  how  engaging  the 
example,  of  this  great  apostle,  who  was  so  mighty 
in  prayer  himself,  and  yet  despised  not  the  prayers 
of  the  meanest  Christian,  but  desired  an  interek  in 
them.  Observe,  further,  what  they  are  desired  and 
directed  to  pray  for ;  namely, 

(1.)  For  the  "success  of  the  gospel  ministry  ;  that 
the  ward  of  the  Lord  may  have  free  course,  and  be 
glorified,  v.  1.  This  was  the  great  thing  that  bless¬ 
ed  Paul  was  most  solicitous  about.  He  was  more 
solicitous  that  God’s  name  might  be  sanctified,  his 
kingdom  come,  and  his  will  be  done,  than  he  was 
about  his  own  daily  bread.  He  desired  that  the 
word  of  the  Lord  might  run,  (so  it  is  in  the  origi¬ 
nal,)  that  it  might  get  ground,  that  the  interest  of 
religion  in  the  world  might  go  forward  and  not  back¬ 
ward,  and  not  only  go  forward,  but  go  apace.  All 
the  forces  of  hell  were  then,  and  still  are,  more  or 
less,  raised  and  mustered  to  oppose  the  word  of  the 
Lord,  to  hinder  its  publication  and  success ;  we 
should  pray,  therefore,  that  oppositions  may  be  re¬ 
moved,  that  so  the  gospel  may  have  free  course  to 
the  ears,  the  hearts,  and  the  consciences  of  men, 
that  it  may  be  glorified  in  the  conviction  and  con¬ 
version  of  sinners,  the  confutation  of  gainsayers,  and 
the  holy  conversation  of  the  saints.  God,  who  mag¬ 
nified  the  law,  and  made  it  honourable,  will  glonfy 
the  gospel,  and  make  that  honourable,  and  so  will 
glorify  his  own  name.  And  good  ministers  and  good 
Chrikians  may  very'  well  be  contented  to  be  little, 
to  be  any  thing,  to  be  nothing,  if  Christ  be  magni¬ 
fied  and  his  gospel  be  glorified.  Paul  was  now  at 
Athens,  or,  as  s  me  think,  at  Corinth,  and  would 
have  the  Thessalonians  pray  that  he  might  have  as 
good  success  there  as  he  had  at  Thessalonica,  that 
it  might  be  as  well  with  others  even  as  it  was  with 
them.  Note,  If  ministers  have  been  successful  in 
one  place,  they  should  desire  to  be  successful  in 
every  place  where  they  may  preach  the  gospel. 

(2.  )  For  the  safety  of  gospel  ministers.  He  asks 
their  prayers,  not  for  preferment,  but  for  preserva¬ 
tion — that  we  may  be  delivered  from  unreasonable 
and  wicked  men,  v.  2.  Note,  They  who  are  ene¬ 
mies  to  the  preaching  of  the  gospel,  and  persecutors 
of  the  faithful  preachers  of  it,  are  unreasonable  and 
wicked  men.  They  act  against  all  the  rules  and 
laws  of  reason  and  religion,  and  are  guilty  of  the 
greatest  absurdity  and  impiety.  Not  only  in  the 
principles  of  atheism  and  infidelity,  but  alv>  in  the 
practice  of  vice  and  immorality,  and  especially  in 


persecution,  there  is  the  greatest  absurdity  in  the 
world,  as  well  as  impiety.  There  is  need  of  the 
spiritual  protection,  as  well  as  the  assistance,  of 
godly  and  faithful  ministers,  for  these  are  as  the 
standard-bearers,  w  ho  are  most  struck  at ;  and 
therefore  all  who  w  ish  well  to  the  interest  of  Christ 
in  the  world,  should  pray  for  them.  For  all  men 
have  not  faith  ;  many  do  not  believe  the  gospel ; 
they  will  not  embrace  it  themselves,  and  no  wonder 
if  such  are  restless  and  malicious  in  their  endea¬ 
vours  to  oppose  the  gospel,  decry  the  ministry,  and 
disgrace  the  ministers  of  the  word :  and  too  many 
have  not  common  faith  or  honesty ;  there  is  no  con 
fidence  that  we  can  safely  put  in  them,  and  we 
should  pray  to  be  delivered  from  those  who  have 
no  conscience  or  honour,  who  never  regard  what 
they  say  or  do.  We  may  sometimes  be  in  as  much 
i  or  more  danger  from  false  and  pretended  friends  as 
from  open  and  avowed  enemies. 

II.  He  encourages  them  to  trust  in  God.  We 
should  not  only  pray  to  God  for  his  grace,  but  also 
place  our  trust  and  confidence  in  his  grace,  and 
humbly  expect  what  we  pray  for.  Observe, 

1.  What  the  good  is,  which  we  may  expect  from 
the  grace  of  God — establishment,  and  preservation 
from  evil ;  and  the  best  Christians  stand  in  need  of 
these  benefits:  (1.)  That  God  would  establish  them. 
This  the  apostle  had  prayed  for  on  their  behalf, 

■  ( ch .  2.  17.)  and  now  he  encourages  them  to  expect 
this  favour:  we  stand  no  longer  than  God  holds  us 
;  up  ;  unless  he  hold  up  our  goings  m  his  paths,  our 
feet  will  slide,  and  we  shall  fall.  (2.)  That  God 
will  keep  them  from  einl :  we  have  as  much  need 
|  of  the  grace  of  God  for  our  perseverance  to  the  end 
;  as  fir  the  beginning  of  the  good  work.  The  evil  of 
sin  ft  the  greatest  evil,  but  there  are  other  evils 
which  God  will  also  preserve  his  saints  from — the 
j  evil  that  is  in  the  world,  yea  from  all  evil  to  his 
I  heavenly  kingdom.  ^ 

2.  What  encouragement  we  have  to  depend  upon 
!  the  grace  of  God  ;  The  Lord  is  faithful.  He  is  fasth- 
1  ful  to  his  promises,  and  is  the  Lord  who  cannot  lie, 

who  will  not  alter  the  thing  that  is  gone  out  of  his 
•  mouth.  When  once  the  promise  therefore  is  made, 
erformance  is  sure  and  certain.  He  is  faithful  to 
is  relation,  a  faithful  God,  and  a  faithful  Friend; 
we  may  depend  upon  his  filling  up  all  the  relations 
he  stands  in  to  his  people.  Let  it  be  our  care  to  be 
true  and  faithful  in  our  promises,  and  to  the  rela¬ 
tions  we  stand  in  to  this  faithful  God.  He  adds, 

3.  A  further  ground  of  hope  that  God  would  do 
this  for  them,  seeing  they  did  and  would  do  the 
things  they  were  commundeil,  v.  4.  The  apostle 

j  had  this  confidence  in  them,  and  that  was  founded 
upon  his  confidence  in  God ;  for  there  is  otherwise 
I  no  confidence  in  man.  Their  obedience  is  described 
by  doing  what  he  and  his  fellow-labourers  had  com¬ 
manded  them  ;  which  was  no  other  thing  than  the 
commandments  of  the  Lord :  for  the  apostles  them¬ 
selves  had  no  further  commission  than  to  teach  men 
1  to  observe  and  to  do  what  the  Lord  had  commanded , 
Matt.  28.  20.  And  as  the  experience  the  apostle 
had  of  their  obedience  for  the  time  past,  was  one 
ground  of  his  confidence  that  they  would  do  the 
things  commanded  them  for  the  tfme  to  come  ;  so 
this  is  one  ground  to  hope,  that  whatsoever  we  ask 
of  God  we  shall  receive  of  him,  because  we  keep  hit 
commandments,  and  do  those  things  that  are  pleas¬ 
ing  in  his  sight,  1  John  3.  22. 

III.  He  makes  a  short  prayer  for  them,  v.  5.  It 
is  a  praver  for  spiritual  blessings.  1  w  o  things  of 
the  greatest  importance  the  apostle  prays  for:  1. 
That  their  hearts  might  be  brought  into  the  love  of 
God,  to  be  in  love  with  God  as  the  most  excellent 
and  amiable  Being,  the  best  of  all  beings ;  this  is  not 

j  only  most  reasonable  and  necessary’  in  order  to  our 
I  happiness,  but  is  cur  happiness  itself ;  it  is  a  great 


631 


II.  THESSALOXIAXS,  III. 


part  of  the  happiness  of  heaven  itself,  where  this 
love  shall  be  made  perfect.  We  can  never  attain  to 
:  this,  unless  God  by  his  grace  direct  our  hearts  aright, 
for  our  love  is  apt  to  go  astray  after  other  things. 
Note,  We  sustain  a  great  deal  of  damage  by  mis¬ 
placing  our  affections ;  it  is  our  sin  and  our  misery 
that  we  place  our  affections  upon  wrong  objects. 
If  God  direct  our  love  aright  upon  himself,  the  rest 
cf  the  affections  will  thereby  be  rectified.  2.  That 
a  patient  waiting  for  Christ  might  be  joined  with 
this  love  of  God.  There  is  no  true  love  of  God 
without  faith  in  Jesus  Christ  ;  we  must  wait  for 
Christ,  which  supposes  our  faith  in  him,  that  we 
believe  he  came  once  in  flesh,  and  will  come  again 
in  glory  :  and  we  must  expect  this  second  coming  of 
Christ,  and  be  careful  to  get  ready  for  it.  There 
must  be  a  patient  waiting,  enduring  with  courage 
and  constancy  all  that  we  may  meet  with  in  the 
mean  time  :  and  we  have  need  of  patience,  and  need 
of  divine  grace,  to  exercise  Christian  patience,  the 
patience  of  Christ,  (as  some  read  the  word,''  pa¬ 
tience  for  Christ’s  sake  and  after  Christ’s  example. 

6.  Xovv  we  command  you,  brethren,  in 
the  name  of  our  Lord  Jesus  Christ,  that 
ye  withdraw  yourselves  from  every  bro¬ 
ther  that  walketh  disorderly,  and  not  after 
the  tradition  which  he  received  of  us.  7. 
For  yourselves  know  how  ye  ought  to  fol¬ 
low  us :  for  we  behaved  not  ourselves  dis¬ 
orderly  among  you;  8.  Xeitherdid  we  eat 
any  man’s  bread  for  nought ;  but  wrought 
with  labour  and  travail  night  and  day,  that 
we  might  not  be  chargeable  to  any  of  you: 
9.  Xot  because  we  have  not  power,  but  to 
make  ourselves  an  ensample  unto  you  to 
follow  us.  10.  For  even  when  we  were 
with  you,  this  we  commanded  you,  that  if 
any  would  not  work,  neither  should  he  eat. 
11.  For  we  hear  that  there  are  some  which 
walk  among  you  disorderly,  working  not 
at  all.  but  are  busy-bodies.  12.  Xow  them 
that  are  such  we  command  and  exhort  by 
our  Lord  Jesus  Christ,  that  with  quietness 
they  work,  and  eat  their  own  bread.  13. 
But  ye.  brethren,  be  not  wean’  in  well¬ 
doing.  14.  And  if  any  man  obey  not  our 
word  by  this  epistle,  note  that  man,  and 
have  no  company  with  him,  that  he  may 
be  ashamed.  15.  Yet  count  him  not  as  an 
enemy,  but  admonish  him  as  a  brother. 

The  apostle,  having  commended  their  obedience 
for  the  time  past,  and  mentioned  his  confidence  in 
their  obedience  for  the  time  to  come,  proceeds  to 
give  them  commands  and  directions  to  some  who 
were  faultv,  correcting  some  things  that  were  amiss 
among  them.  Observe,  The  best  society  of  Chris¬ 
tians  may  have  some  faulty  persons  among  them, 
and  some  things  that  ought  to  be  reformed.  Perfec¬ 
tion  is  not  to  be  found  on  this  side  heaven  :  but  evil 
manners  beget  good  laws ;  the  disorders  that  Paul 
heard  of  as  existing  among  the  Thessolonians,  occa¬ 
sioned  the  good  laws  we  find  in  these  verses,  which 
arc  of  constant  use  to  us,  and  all  others  whom  they 
may  concern.  Observe, 

I.  That  which  was  amiss  among  the  Thessaloni- 
ans,  which  is  expressed,  1.  Mow  generally  ;  there 
were  some  who  walked  disorderly,  not  after  the  tra¬ 
dition  they  receh'ed  from  the  apostle,  r.  6.  Some 


of  the  brethren  were  guilty  of  this  disorderly  walk¬ 
ing  ;  they  did  not  live  regularlv,  or  govern  them¬ 
selves  according  to  the  rules  of  Christianity,  or 
:  agreeably  to  their  profession  of  religion  ;  not  accord¬ 
ing  to  the  precepts  delivered  bv  the  apostle,  which 
j  they  had  received,  and  pretended  to  pav  a  regard 

|  to.  Note,  It  is  required  of  those  who  have  receded 

!  the  gospel,  and  profess  a  subjection  to  it,  that  thev 
live  according  to  the  gospel."  If  thev  do  not,  their 
i  are  to  be  counted  disorderly  persons.  2.  In  parti¬ 
cular,  there  were  among  them  some  idle  persons 
and  busy-bodies,  v.  11.  This  the  apostle  was  so 
.  credibly  informed  of,  that  he  had  sufficient  reason  to 
give  crmmands  and  directions  with  relation  to  such 
persons,  how  they  ought  to  behave,  and  how  the 
church  should  act  toward  them. 

(1.)  There  were  some  among  them  who  were 
idle,  not  working  at  all,  or  doing  nothing.  It  dees 
not  appear  that  they  were  gluttons  or  drunkards, 
but  idle,  and  therefore  disorderly  people.  It  is  net 
enough  for  any  to  say,  they  do  n'o  hurt ;  for  it  is  re¬ 
quired  of  all  persons  that  thev  do  good  in  the  places 
i  and  relations  in  which  Providence  has  placed  them. 
It  is  probable  that  these  persons  had  a  notion  (bv 
misunderstanding  some  passages  in  the  former  epis¬ 
tle)  concerning  the  near  approach  of  the  coming  of 
Christ,  which  served  them  for  a  pretence  to  leave 
;  off  the  work  of  their  callings,  and  live  in  idleness. 
Note,  It  is  a  great  error,  or  abuse  of  religion,  to 
make  it  a  cloak  for  idleness,  or  anv  other  sin.  If 
we  were  sure  that  the  day  of  judgment  were  ever  so 
near,  we  must,  notwithstanding,  do  the  work  of  the 
day  in  its  day,  that  when  our  Lord  comes  he  meu 
find  us  so  doing.  The  servant  who  waits  for  the 
coming  of  his  Lord  aright,  must  be  working  as  his 
Lord  has  commanded,  that  all  mav  be  readv  w  hen 
he  comes.  Or  it  may  be.  these  disorderlv  persons 
pretended  that  the  libertv  wherewith  Chnst*had 
made  them  free,  discharged  them  from  the  services 
aud  business  of  their  particular  callings  and  emplov- 
ments  in  the  world:  whereas  they  were  to  abide  in  the 
same  calling  wherein  they  were  called  of  God,  end 
therein  abide  with  God,  i  Cor.  7.  20,  24.  Industrv 
in  our  particular  callings  as  men,  is  a  dutv  required 
of  us  by  our  general  calling  as  Christians.  Or  per¬ 
haps  the  general  charity  that  was  then  amongChris- 
tians  to  their  poor  brethren,  encouraged  some  to  live 
in  idleness,  as  knowing  the  church  would  maintain 
them  :  whatever  was  the  cause,  thev  were  much  to 
blame. 

(2.)  There  were  busy-bodies  among  them  :  and  it 
should  seem,  by  the  connexion,  that  the  same  per¬ 
sons  who  were  idle,  were  busv-bodies  also.  This 
may  seem  to  be  a  contradiction ;  but  so  it  is,  that 
most  commonly  those  persons  who  have  no  business 
|  of  their  own  to  do,  or  who  neglect  that,  busv  them¬ 
selves  in  other  men’s  matters.  If  we  are  idle,  the 
Devil  and  a  corrupt  heart  will  soon  find  us  some¬ 
what  to  da  The  mind  of  man  is  a  busv  thing ;  if  it 
be  not  employed  in  doing  good,  it  will  be  doing  ei-il. 
N  te.  Busy-bodies  are  disorderlv  walkers,  such  as 
are  guilty  of  vain  curiosity,  and  impertinent  med¬ 
dling  with  things  that  do  not  concern  them,  and 
troubling  themselves  and  others  with  other  men'* 
matters.  The  apostle  warns  Timothv,  (1  Tim.  5 
•  13.)  to  beware  of  such  as  learn  robe  idle,  wand->r  ~g 
about  from  house  to  house,  and  are  not  onlv  idle, 
bur  tattlers  also,  and  bus:. -bodie*.  speaking  things 
which  rhrj  ought  net. 

IT.  The  good  laws  which  were  occasioned  bv  these 
;  evil  manners.  Concerning  which  we  may  take  notice, 

1.  llTicse  laws  thev  are  :  thev  are  commands  of 
the  apostles  of  our  I.ord ,  given  in  the  name  of  their 
Lord  and  our’s,  the  commands  of  our  I.  'rd  himself. 
Tfe  command  you,  brethren,  ri  the  name  cf  th e 
i  Cord  Jesus  Christ,  v.  <\  Again.  JT  r  """aw:  .vd 
il  ex'hort  you  by  cur  Lord  Jesus  C-h":sr,  v.  13.  The 


632 


II.  T 1 1  ESS  ALON I A  IS  S,  Hi. 


apostle  uses  words  of  authority  and  entreat/  ;  and  ! 
where  disorders  are  to  be  rectified  or  prevented, 
there  is  need  of  both.  The  authority  of  Christ 
should  awe  our  minds  to  obedience,  and  his  grace 
and  goodness  should  allure  us. 

2.  What  the  good  laws  and  rules  are.  The  apos¬ 
tle  gives  directions  to  the  whole  church,  commands 
to  those  disorderly  persons,  and  an  exhortation  to 
those  in  particular  who  did  well  among  them. 

(1.)  His  commands  and  directions  to  the  whole 
church ,  regard,  [1.]  Their  behaviour  toward  the 
disorderly  persons  who  were  among  them  ;  which  is 
thus  expressed,  (v.  6. )  to  withdraw  themselves  from 
such,  and  afterward  to  mark  that  mart,  and  have 
no  comfiany  with  him,  that  he  may  be  ashamed  ;  yet 
not  to  count  him  as  an  enemy,  but  to  admonish  him 
as  a  brother.  The  directions  of  the  apostle  are 
carefully  to  be  observed  in  this  matter,  how  we  are 
to  act  to  disorderly  persons.  We  must  be  very 
cautious  in  church-censures  and  church-discipline. 
We  must,  First ,  Note  that  man  who  is  suspected 
or  charged  with  not  obeying  the  word  of  God,  or 
walking  contrary  thereto,  that  is,  we  must  have  suf¬ 
ficient  proof  of  his  fault  before  we  proceed  further. 
We  must,  Secondly,  Admonish  him  in  a  friendly 
manner ;  we  must  put  him  in  mind  of  his  sin,  and  of 
his  duty  ;  and  this  should  be  done  privately ;  (Matt. 
18.  15.  )  then,  if  he  will  not  hear,  we  must,  Thirdly, 
Withdraw  from  him,  and  not  keep  company  with 
him,  that  is,  we  must  avoid  familiar  converse  and 
society  with  such  ;  for  two  reasons,  namely,  that  we 
may  not  learn  his  evil  ways :  for  he  who  follows 
vain  and  idle  persons,  and  keeps  company  with 
such,  is  in  danger  of  becoming  like  them.  Another 
reason  is,  for  the  shaming,  and  so  the  reforming,  of 
them  that  offend  :  that  when  idle  and  disorderly 
persons  see  how  their  loose  practices  are  disliked  by 
all  Vise  and  good  people,  they  may  be  ashamed  of 
them,  and  walk  more  orderly.  Love  therefore  to 
the  persons  of  our  offending  brethren,  even  when  we 
hate  their  vices,  should  be  the  motive  of  our  with¬ 
drawing  from  them  ;  and  yet  those  who  are  under 
the  censures  of  the  church,  must  not  be  accounted 
as  enemies ;  {y.  15.)  for  if  they  be  reclaimed  and  re¬ 
formed  by  these  censures,  they  will  recover  their 
credit  and  comfort,  and  right  to  church-privileges 
as  brethren.  [2.]  Their  general  conduct  and  be¬ 
haviour  ought  to  be  according  to  the  good  example 
the  apostle  and  those  who  were  with  him  had  given 
them  ;  Yourselves  know  how  i/e  ought  to  follow  us, 
v.  7.  Those  who  planted  religion  among  them  had 
set  a  good  example  before  them  ;  and  the  ministers 
of  the  gospel  should  be  ensamples  to  the  flock.  It 
is  the  duty  of  Christians  not  only  to  walk  according 
to  the  traditions  of  the  apostles,  and  the  doctrines 
they  preached,  but  also  according  to  the  good  exam¬ 
ple  they  set  before  them  ;  to  be  followers  of  them, 
so  far  as  they  were  followers  of  Christ.  The  parti¬ 
cular  good  example  the  apostle  mentions,  was,  their 
diligence,  which  was  so  different  from  that  which 
was  found  in  the  disorderly  walkers  he  takes  notice 
of;  “  We  behaved  not  ourselves  disorderly  among 
you  ;  ( v .  7.)  we  did  not  spend  our  time  idly,  in  idle 
visits,  idle  talk,  idle  sports.”  They  took  pains  in 
their  ministry,  in  preaching  the  gospel,  and  in  get¬ 
ting  their  own  living.  Neither  did  we  eat  any  man's 
bread  for  nought,  v.  8.  Though  he  might  justly 
have  demanded  a  maintenance,  because  they  who 
preach  the  gospel  may  of  right  expect  to  live  by  the 
gospel.  This  is  a  just  debt  that  people  owe  to  their 
ministers,  and  the  apostle  had  power  or  authority  to 
have  demanded  this  ;  (v.  9.)  but  he  waved  his  right 
from  affection  to  them,  and  for  the  sake  of  the  gos¬ 
pel,  and  that  he  might  be  an  example  for  them  to 
follow,  (x>.  9.)  that  they  might  learn  how  to  fill  up 
time,  and  always  be  employed  in  somewhat  that 
would  turn  to  good  account. 


(2. )  He  commands  and  directs  those  that  lived  idle 
lives,  to  reform,  and  set  themselves  to  their  busi¬ 
ness.  He  had  given  commandments  to  this  purport, 
as  well  as  a  good  example  of  this,  when  he  was 
among  them  ;  Even  when  we  were  with  you,  this  we 
commanded  you,  that  if  any  man  would  not  work, 
neither  should  he  eat,  v.  10.  It  was  a  proverbial 
speech  among  the  Jews,  He  who  does  not  labour, 
does  not  deserve  to  eat.  The  labourer  is  worthy 
of  his  meat ;  but  what  is  the  loiterer  worthy  of?  It 
is  the  will  of  God  that  every  man  should  have  a  call¬ 
ing,  and  mind  his  calling,  and  make  a  business  of  it, 
and  not  live  like  useless  drones  in  the  world.  Such 
persons  do  what  in  them  lies  to  defeat  the  sentence, 
In  the  sweat  of  thy  face  shalt  thou  eat  thy  bread. 
It  was  not  the  mere  humour  of  the  apostle,  who  was 
an  active  stirring  man  himself,  and  therefore  would 
have  every  body  else  to  be  so  too,  but  it  was  the 
command  of  our  Lord  Jesus  Christ,  that  with  quiet¬ 
ness  we  work,  and  eat  our  own  bread,  v.  12.  Men 
ought  some  way  or  other  to  earn  their  own  living, 
otherwise  they  do  not  eat  their  own  bread.  Observe, 
There  must  be  work  or  labour,  in  opposition  to  idle¬ 
ness  ;  and  there  must  be  quietness,  in  opposition  to 
being  busy-bodies  in  other  men’s  matters.  We 
must  study  to  be  quiet,  and  do  our  own  business. 
This  is  an  excellent  but  rare  compesition,  to  be  of 
an  active  yet  quiet  spirit ;  active  in  our  own  busi¬ 
ness,  and  yet  quiet  as  to  other  people’s. 

(3.)  He  exhorts  those  that  did  well,  not  to  be 
weary  in  well-doing  ;  (y.  13. )  “  Go  on  and  prosper. 
The  Lord  is  with  you  while  you  are  w'ith  him.  See 
that  whatever  you  do,  that  is  good,  you  persevere 
therein.  Hold  on  your  way,  and  hold  out  to  the 
end.  You  must  never  give  over,  or  tire  in  your 
work.  It  will  be  time  enough  to  rest  when  you 
come  to  heaven,  that  everlasting  rest  which  remains 
for  the  people  of  God.” 

16.  Now  the  Lord  of  peace  himself  give 
you  peace  always  by  all  means.  The  Lord 
be  with  you  all.  17.  The  salutation  of 
Paul  with  mine  own  hand,  which  is  the 
token  in  every  epistle:  so  I  write.  18.  The 
grace  of  our  Lord  Jesus  Christ  be  with  you 
all.  Amen. 

In  this  conclusion  of  the  epistle  we  have  the  apos¬ 
tle’s  benediction  and  prayers  for  these  Thessalc- 
nians.  Let  us  desire  them  for  ourselves  and  our 
friends.  There  are  three  blessings  pronounced  upon 
them,  or  desired  for  them. 

1.  That  God  would  give  them  peace.  Note,  (1.) 
Peace  is  the  blessing  pronounced  or  desired.  By- 
peace  we  may  understand  all  manner  of  prosperity  ; 
here  it  may  signify  in  particular,  peace  with  God ; 
peace  in  their  own  minds  and  consciences ;  peace 
among  themselves,  and  peace  with  all  men.  (2.) 
This  peace  is  desired  for  them  always,  or  in  every 
thing;  and  he  desired  they  might  have  all  good 
things  at  all  times.  (3.)  Peace  by  all  means :  that 
as  they  enjoyed  the  means  of  grace,  they  might  with 
success  use  all  the  means  and  methods  of  peace  too  ; 
for  peace  is  often  difficult,  as  it  is  always  desirable. 
(4.)  That  God  would  give  them  peace,  who  is  the 
Lord  of  peace.  If  we  have  any  peace  that  is  desira¬ 
ble,  God  must  give  it,  who  is  the  Author  of  peace 
and  Lover  of  concord.  We  shall  neither  have 
peaceable  dispositions  ourselves,  nor  find  men  dis¬ 
posed  to  be  at  peace  with  us,  unless  the  God  of 
peace  give  us  both. 

2.  That  the  presence  of  God  might  be  with  them  ; 
The  Lord  be  with  you  all.  We  need  nothing  more 
to  make  us  safe  and  happy,  nor  can  we  desire  anyr 
thing  better  for  ourselves  and  our  friends,  than  to 
have  God’s  gracious  presence  with  us  and  them. 


633 


I.  TIMOTHY,  1. 


This  v.  ill  be  a  guide  and  guard  in  every  way  that  we 
ii.»\  and  our  comfort  in  every  condition  we  may 
In  in.  tt  .s  the  presence  of  God  that  makes  heaven 
to  he  heaven,  and  that  will  make  this  earth  to  be 
like  to  heaven.  No  matter  where  we  are,  if  God 
be  w  uh  us ;  nor  who  is  absent,  if  God  be  present 
v  tih  us. 

3.  That  the  grace  of  our  Lord  Jesus  Christ  might 
be  with  them.  So  this  apostle  concluded  his  first 
epistle  to  these  Thessalonians ;  and  it  is  through  the  ! 
trace  of  our  Lord  Jesus  Christ,  that  we  may  com¬ 
fortably  hope  to  have  peace  with  God,  and  enjoy  the 
presence  of  God,  for  he  has  made  them  nigh,  that 
were  afar  off.  It  is  this  grace  that  is  all  in  all  to 
make  us  happy.  This  is  what  the  apostle  admired 
and  magnified  on  all  occasions,  what  he  delighted 


anti  trusted  in  ;  and  by  this  salutation  or  benediction, 

I  ?vritten  with  his  own  hand,  as  the  token  of  every 
epistle,  (when  the  rest  was  written  by  an  amanuen¬ 
sis,)  he  took  care  lest  the  churches  he  wrote  to 
should  be  imposed  on  by  counterfeit  epistles,  which 
he  knew  would  be  of  dangerous  consequence. 

Let  us  be  th  inkful  that  we  have  the  canon  of  scrip¬ 
ture  c  .npute,  and  by  the  wonderful  and  special 
care  of  Divine  Providence  preserved  pure  and  un¬ 
corrupt  through  so  many  successive  ages;  and  n<  t 
dare  to  add  to  it,  oi  diminish  from  it.  Let  us  believe 
the  di\  ine  original  of  the  sacred  scriptures,  and  con¬ 
form  our  faith  and  practice  to  this  our  sufficient  and 
only  rule,  which  is  able  to  make  us  wise  unto  salva¬ 
tion,  through  faith  which  is  in  Christ  Jesus.  Amen. 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

FIRST  EPISTLE  OF  ST.  PAUL  TO  TIMOTHY. 

Completed  by  Mr.  Atkinson. 


HITHERTO  Paul’s  Epistles  were  directed  to  churches ;  now  follow  some  to  particular  persons :  two  to 
Timothy,  one  to  Titus,  and  another  to  Philemon  ;  all  three  ministers.  Timothy  and  Titus  were  evan¬ 
gelists,  an  inferior  order  to  the  apostles,  as  appears  by  that,  (Eph.  4.  11.)  Some  prophets,  some  apostles, 
some  evangelists.  Their  commission  and  work  was  much  the  same  with  that  of  the  apostles,  to  plant 
churches,  and  water  the  churches  that  were  planted  ;  and  accordingly  they  were  itinerants,  as  we  find 
Timothy  was.  Timothy  was  first  converted  by  Paul,  and  therefore  he  calls  him  his  own  son  in  the 
faith  :  we  read  of  his  conversion,  Acts  16.  3. 

The  scope  of  these  two  Epistles,  is,  to  direct  Timothy  how  to  discharge  his  office  as  an  evangelist  at  Ephe¬ 
sus,  where  he  now  was,  and  where  Paul  ordered  him  for  some  time  to  reside,  to  perfect  the  good  work 
which  he  had  begun  there.  As  for  the  ordinary  pastoral  charge  of  that  church,  he  had  very  solemnly 
committed  it  to  the  Presbytery,  as  appears  from  Acts  20.  28.  where  he  charges  the  presbyters  to  feed 
the  flock  of  God,  which  he  had  purchased  with  his  own  blood. 


I.  TIMOTHY,  I. 


CHAP.  I. 

After  the  inscription  (v.  1,  2.)  we  have,  1.  the  charge  given 
to  Timothy,  v.  3,  4.  II.  The  true  end  of  the  law,  (v.  5 . . 

II. )  where  he  shews  it  is  entirely  agreeable  to  the  gospel. 

III.  He  mentions  his  own  call  to  be  an  apostle;  for  which 
he  expresses  his  thankfulness,  v.  12..  16.  IV  .  His  dox- 
ology,  v.  17.  V.  A  renewal  of  the  charge  to  Timothy,  v. 
18.  And  of  Hymeneus  and  Alexander,  v.  19,  20. 

I.  X^AUL,  an  apostle  of  Jesus  Christ,  by 
X  the  commandment  of  God  our  Sa- 
viour,  and  Lord  Jesus  Christ,  who  is  our 

Vol.  vi. — 4  I. 


hope  ;  2.  Unto  Timothy,  my  own  sou  in 
the  faith :  grace,  mercy,  and  peace,  from 
God  our  Father  and  Jesus  Christ  our  Lord. 
3.  As  I  besought  thee  to  abide  still  at  Ephe¬ 
sus,  when  1  went  into  Macedonia,  that  thou 
mightest  charge  some  that  they  teach  no 
other  doctrine,  4.  Neither  give  heed  to 
fables  and  endless  genealogies,  which  mi¬ 
nister  questions,  rather  than  godly  edifying 
i  which  is  in  faith :  so  do. 


634  1.  TIMOTHY,  I. 


Here  is, 

1.  The  inscription  of  the  epistle  ;  from  whom  it  is 
sent — Paul  an  apostle  of  Jesus  Christ,  constituted 
an  apostle  by  the  commandment  of  God  our  Saviour,  \ 
and  Lord  Jesus  Christ.  His  credentials  were  un¬ 
questionable  ;  he  had  not  only  a  commission,  but  a  J 
commandment,  not  only  from  God  our  Saviour,  but 
from  Jesus  Christ :  he  was  a  preacher  of  the  gospel 
of  Christ,  and  a  minister  of  the  kingdom  of  Christ. 
Observe,  God  is  our  Saviour,  Jesus  Christ,  ivho  is  j 
our  Hofie.  Observe,  Jesus  Christ  is  a  Christian’s 
hope  ;  our  hope  is  in  him,  all  our  hope  of  eternal 
life  is  built  upon  him  ;  Christ  is  in  us  the  Hope  of 
glory,  Col.  1.  27.  He  calls  Timothy  his  own  son, 
because  he  had  been  an  instrument  of  his  conver¬ 
sion,  and  because  he  had  been  a  son  that  served  him  ; 
served  with  him  in  the  gospel,  Phil.  2.  22.  Timo¬ 
thy  had  not  been  wanting  in  the  duty  and  observance 
of  a  son  to  Paul,  and  Paul  was  not  wanting  in  the  care 
and  tenderness  of  a  father  to  him. 

2.  The  benediction  is,  grace ,  mercy,  and  fieace, 
from  God  our  Father.  Some  have  observed,  that 
whereas  in  all  the  epistles  to  the  churches,  the  apos¬ 
tolical  benediction  is^race  and  fieace  ;  in  these  two 
epistles  to  Timothy,  and  that  to  Titus,  it  is  grace, 
mercv,  and  feace:  as  if  ministers  had  more  need  of 
God’s  mercy  than  other  men.  Ministers  need  more 
grace  than  others,  to  discharge  their  duty  faithfully ; 
and  they  need  more  mercy  than  others,  to  pardon 
what  is  amiss  in  them  :  and  if  Timothy,  so  eminent 
a  minister,  must  be  indebted  to  the  mercy  of  God, 
and  needed  the  increase  and  continuance  of  it,  how 
much  more  do  we  ministers,  in  these  times,  who 
have  so  little  of  his  excellent  spirit ! 

3.  Paul  tells  Timothy  what  was  the  end  of  his 
appointing  him  to  this  office ;  I  besought  thee  to 
abide  at  Ephesus.  Timothy  had  a  mind  to  have 
gone  with  Paul,  was  loath  to  go  from  under  his 
win  r ;  but  Paul  would  have  it  so,  it  was  necessary 
f  >r  the  public  service ;  I  besought  thee,  says  he. 
Though  he  might  assume  an  authority  to  command 
him,  yet  for  love's  sake  he  chose  rather  to  beseech 
him.  Now  his  business  was,  to  take  care  to  fix  both 
the  ministers  and  the  people  of  that  church  ;  Charge 
them  that  they  teach  no  other  doctrine  than  what 
they  have  received ;  that  they  do  not  add  to  the 
Christian  doctrine,  under  pretence  of  improving  it, 
or  making  up  the  defects  of  it ;  that  they  do  not  alter 
it,  but  cleave  to  it  as  it  was  delivered  to  them.  Ob¬ 
serve, 

(1. )  Ministers  must  not  only  be  charged  to  preach 
the  true  doctrine  of  the  gospel,  but  charged  to 
preach  no  other  doctrine.  If  an  angel  from  heaven 
preached  any  other  doctrine,  he  was  an  anathema, 
Gal.  1.  8. 

(2.)  In  the  times  of  the  apostles  there  were  at¬ 
tempts  made  to  corrupt  Christianity  ;  {we  are  not 
as  many,  who  corrupt  the  word,  2  Cor.  2.  17.) 
otherwise  this  charge  to  Timothy  might  have  been 
spared. 

(3.)  He  must  not  only  see  to  it,  that  he  did  not 
preach  any  other  doctrine,  but  he  must  charge 
others  that  they  might  not  add  any  thing  of  their 
own  to  the  gospel,  or  take  any  thing  from  it,  but 
that  they  preach  it  pure  and  uncorrupt.  He  must 
also  take  care  to  prevent  their  regarding  fables  and 
endless  genealogies  and  strifes  of  words.  This  is 
often  repeated  in  these  two  epistles,  (as  ch.  4.  7. — 

6.  4.  2  Tim.  2.  23.)  as  well  as  in  the  epistle  to  Titus. 
As  among  the  Jews  there  were  some  who  brought 
Judaism  into  Christianity  ;  so  among  the  Gentiles 
there  were  some  who  brought  Paganism  into  Chris¬ 
tianity.  “Take  heed  of  those,”  says  he,  “  watch 
against  them,  it  will  be  the  corrupting  and  mining 
of  religion  among  you,  for  these  minister  questions 
rather  than  edifying .”  That  which  ministers  ques¬ 
tions,  is  not  for  edifying ;  that  which  gives  occasion  I 


for  doubtful  disputes,  pulls  down  the  church  ratner 
than  builds  it  up.  And  I  think,  by  a  parity  of  rea¬ 
son,  every  thing  else  that  ministers  questions  rather 
than  godly  edifying,  should  be  disclaimed  and  dis¬ 
regarded  by  us,  such  as  an  uninterrupted  succession 
in  the  ministry  from  the  apostles  down  to  these  times, 
the  absolute  necessity  of  episcopal  ordination,  and 
the  intention  of  the  minister  to  the  efficacy  and  va¬ 
lidity  of  the  sacraments  he  administers.  These  are 
as  bad  as  Jewish  fables  and  endless  genealogies,  for 
they  involve  us  in  inextricable  difficulties,  and  tend 
only  to  shake  the  foundations  of  a  Christian’s  hope, 
and  to  fill  his  mind  with  perplexing  doubts  and  fears. 
Godly  edifying  is  the  end  ministers  should  aim  at  in 
all  their  discourses,  that  Christians  maybe  improv¬ 
ing  in  godliness,  and  growing  up  to  a  greater  like¬ 
ness  to  the  blessed  God.  Observe  further,  Godlv 
edifying  must  be  in  faith  :  the  gospel  is  the  founda¬ 
tion  on  which  we  build  ;  it  is  by  faith  that  we  come 
to  God  at  first ;  (Heb.  11.  6.)  and  it  must  be  in  the 
same  way,  and  by  the  same  principle  of  faith,  that 
we  must  be  edified.  Again,  Ministers  should  avoid, 
as  much  as  may  be,  what  will  occasion  disputes ; 
and  would  do  well  to  insist  on  the  great  and  practi¬ 
cal  points  of  religion,  about  which  there  can  be  no 
disputes  ;  for  even  disputes  about  great  and  neces¬ 
sary  truths  draw  off  the  mind  from  the  main  design 
of  Christianity,  and  eat  out  the  vitals  of  religion, 
which  consist  in  practice  and  obedience  as  well  as  in 
faith,  that  we  may  not  hold  the  truth  in  unrighteous¬ 
ness,  but  may  keep  the  mystery  of  the  faith  in  a  pure 
conscience. 

5.  Now  the  end  of  the  commandment  is 
charity  out  of  a  pure  heart,  and  of  a  good 
conscience,  and  of  faith  unfeigned:  G. 
From  which  some  having  swerved  have 
turned  aside  unto  vain  jangling;  7.  De¬ 
siring  to  be  teachers  of  the  law ;  under¬ 
standing  neither  what  they  say,  nor  where¬ 
of  they  affirm.  8.  But  we  know  that  the 
law  is  good,  if  a  man  use  it  lawfully ;  9. 

Knowing  this,  that  the  law  is  not  made 
for  a  righteous  man,  but  for  the  lawless  and 
disobedient,  for  the  ungodly  and  for  sinners, 
for  unholy  and  profane,  for  murderers  of 
fathers  and  murderers  of  mothers,  for  man- 
slayers,  10.  For  whoremongers,  for  them 
that  defile  themselves  with  mankind,  for 
men-stealers,  for  liars,  for  perjured  persons, 
and  if  there  be  any  other  thing  that  is  con¬ 
trary  to  sound  doctrine ;  11.  According  to 

the  glorious  gospel  of  the  blessed  God, 
which  was  committed  to  my  trust. 

Here  the  apostle  instructs  Timothy  how  to  guard 
against  the  judaizing  teachers,  or  others  who  min¬ 
gled  fables  and  endless  genealogies  with  the  gos¬ 
pel.  He  shews  the  use  of  the  law,  and  glory  of  the 
gospel. 

I.  He  shews  the  end  and  uses  of  the  law  :  it  is  in¬ 
tended  to  promote  love,  for  love  is  the  fulfilling  of 
the  law,  Rom.  13.  10. 

1.  The  end  of  the  commandmeiit  is  charity,  or  love, 
Rom.  13.  8.  The  main  scope  and  drift  of  the  di¬ 
vine  law  are  to  engage  us  to  the  love  of  God,  and 
one  another;  and  whatever  tends  to  weaken  either 
our  love  to  God,  or  love  to  the  brethren,  tends  to 
defeat  the  end  of  the  commandment :  am'  surely 
the  gospel,  which  obliges  us  to  love  our  enemies,  to 
do  good  to  them  that  hate  ns,  (Matt.  5.  44.)  dees 
I  not  design  to  lay  aside  or  supersede  a  commandment 


635 


I.  TIMOTHY,  1. 


the  end  whereof  is  love ;  so  far  from  it,  that,  on  the 
other  hand,  we  are  told,  that  though  we  had  all  ad¬ 
vantages,  and  wanted  charity,  we  are  but  as  sound¬ 
ing  brass  and  a  tinkling  cymbal,  1  Cor.  13.  1.  By 
this  shall  all  men  know  that  ye  are  my  disci/iles,  if 
.  ye  love  one  another,  John  13.  35.  Those  therefore 
who  boasted  of  their  knowledge  of  the  law,  but  used 
it  only  as  a  colour  for  the  disturbance  that  they  gave 
to  the  preaching  of  the  gospel,  under  pretence  of 
zeal  for  the  law,  dividing  the  church,  and  distract¬ 
ing  it ;  they  defeated  that  which  was  the  very  end 
of  the  commandment,  and  that  is  love ;  love out  of  a 
pure  heart ,  a  heart  purified  by  faith,  purified  from 
corrupt  affections.  In  order  to  the  keeping  up  of  holy 
love,  our  hearts  must  be  cleansed  from  all  sinful  love ; 
our  love  must  arise  out  of  a  good  conscience  kept  with¬ 
out  offence.  Those  who  are  careful  to  keep  a  good 
conscience,  from  a  real  belief  of  the  truth  of  the 
word  of  God,  which  enjoins  it,  here  called,  a  faith 
unfeigned ;  those  answer  the  end  of  the  command¬ 
ment. 

Here  we  have  the  concomitants  of  that  excellent 
grace  charity  :  they  are  three.  (1.)  A  pure  heart  ; 
there  it  must  be  seated,  and  from  thence  it  must  take 
its  rise.  (2.)  A  good  conscience,  which  we  must 
exercise  ourselves  daily  in,  that  we  may  not  only 
get  it,  but  that  we  may  keep  it,  Acts  24.  16.  (3.) 

Faith  unfeigned  must  also  accompany  it,  for  it  is 
love  without  dissimulation  :  the  faith  that  works  by 
it,  must  be  of  the  like  nature,  genuine  and  sincere. 
Now  some  who  set  up  for  teachers  of  the  law, 
swerved  from  the  very  end  of  the  commandment : 
thev  set  up  for  disputers,  but  their  disputes  proved 
vain  jangling;  set  up  for  teachers,  but  they  pre¬ 
tended  to  teach  others  what  they  themselves  did  not 
understand.  If  the  church  be  corrupted  by  such 
teachers,  we  must  not  think  it  strange,  for  we  see 
from  .Tie  beginning  it  was  so.  Observe, 

[1.1  When  persons,  especially  ministers,  swerve 
from  the  great  law  of  charity — the  end  of  the  com¬ 
mandment,  they  will  turn  aside  to  vain  jangling; 
when  a  man  misses  his  end  and  scope,  it  is  no  won¬ 
der  that  every  step  he  takes  is  out  of  the  way. 

[2.]  Jangling,  especially  in  religion,  is  vain  ;  it  is 
unprofitable  and  useless  as  to  all  that  is  good,  and  it 
is  very  pernicious  and  hurtful :  and  yet  many  peo¬ 
ple’s  religion  consists  of  little  else  but  vain  jangling. 

[3.]  Those  who  deal  much  in  vain  jangling  are 
fond  and  ambitious  to  be  teachers  of  others  ;  they 
desire,  that  is,  they  affect,  the  office  of  teaching. 

[4.  ]  Tt  is  too  common  for  men  to  intrude  into  the 
office  of  the  ministry,  when  they  are  very  ignorant 
of  those  things  about  which  they  are  to  speak  :  thev 
understand  neither  what  they  say,  nor  whereof  they 
affirm  :  and  by  such  learned  ignorance,  no  doubt, 
thev  edify  their  hearers  very  much  ! 

2.  The  use  of  the  law ;  (v.  8. )  The  law  is  good,  if 
a  man  use  it  lawfully.  The  Jews  used  it  unlawful- 
lv,  as  an  engine  to  divide  the  church,  a  veil  to  the 
malicious  opposition  they  made  to  the  gospel  of 
Christ ;  they  set  it  up  for  justification,  and  so  used  it 
unlawfully.  We  must  not  therefore  think  to  set  it 
aside,  but  use  it  lawfully,  for  the  restraint  of  sin. 
The  abuse  which  some  have  made  of  the  law,  does 
not  take  away  the  use  of  it ;  but  when  a  divine  ap¬ 
pointment  has  been  abused,  call  it  back  to  its  right 
use,  and  take  away  the  abuses,  for  the  law  is  still 
very  useful  as  a  rule  of  life  ;  though  we  are  not  un¬ 
der  it  as  under  a  covenant  of  works,  yet  it  is  good  to 
teach  us  what  is  sin  and  what  is  duty.  It  is  not 
made  for  a  righteous  man,  it  is  not  made  for  those 
who  observe  it ;  for  if  we  could  keep  the  law,  righ¬ 
teousness  would  be  by  the  law  ;  (Gal.  3.  21.)  but  it  is 
made  for  wicked  persons,  to  restrain  them,  to  check 
them,  and  to  nut  a  stop  to  vice  and  profaneness.  It 
is  the  grace  of  God  that  changes  men’s  hearts ;  but 
the  terrors  of  the  law  may  be  of  use,  to  tie  their  1 


J  hands  and  restrain  their  tongues.  A  righteous  man 
does  not  want  those  restraints  which  are  necessary 
for  the  wicked  ;  or  at  least  the  law  is  not  made  pri¬ 
marily  and  principally  for  the  righteous,  but  for 
sinners  ot  all  sorts,  whether  in  a  greater  or  lesser 
measure,  v.  9,  10.  In  this  black  roll  of  sinners,  he 
particularly  mentions  breaches  of  the  second  table 
duties,  which  we  owe  to  our  neighbour ;  against  the 
fifth  and  sixth  commandments,  murderers  of  fathers 
and  mothers,  and  man-slayers;  against  the  seventh, 
whoremongers,  and  them  that  defile  themselves 
with  mankind;  against  the  eighth,  men-stealers ; 
against  the  ninth,  liars  and  perjured  persons ;  and 
then  he  closes  his  account  with  this,  and  if  there  be 
any  other  thing  that  is  contrary  to  sound  doctrine. 
Some  understand  this  as  an  institution  of  a  power  in 
the  civil  magistrate  to  make  laws  against  such  no¬ 
torious  sinners  as  are  specified,  and  to  see  those 
laws  put  in  execution. 

II.  He  shews  the  glory  and  grace  of  the  gospel. 
Paul's  epithets  are  expressive,  significant :  and  fre¬ 
quently  every  one  is  a  sentence  ;  as  here,  (v.  11.) 
According  to  the  glorious  gospel  of  the  blessed  God. 
Let  us  learn  from  hence, 

1.  To  call  God  the  blessed  God,  infinitely  happy 
in  the  enjoyment  of  himself  and  his  own’  perfec¬ 
tions. 

2.  To  call  the  gospel  the  glorious  gospel,  for  so  it 
is  :  much  of  the  glory  of  God  appears  in  the  works 
of  creation  and  providence,  but  much  more  in  the 
gospel,  where  it  shines  in  the  face  of  Jesus  Christ. 
Paul  reckoned  it  a  great  honour  put' upon  him,  and 
a  great  favour  done  him,  that  this  glorious  gospel 
was  committed  to  his  trust;  that  is,  the  preaching 
of  it ;  for  the  framing  of  it  is  not  committed  to  any 
man  or  company  of  men  in  the  world.  The  settling 
of  the  terms  of  salvation  in  the  gospel  of  Christ,  is 
God’s  own  work ;  but  the  publishing  of  it  to  the 
world  is  committed  to  the  apostles  and  ministers. 
Note  here, 

(1.)  The  ministry  is  a  trust,  for  the  gospel  was 
committed  unto  this  apostle ;  it  is  an  office  of  trust  as 
well  as  of  power,  and  the  former  more  than  the 
latter ;  for  this  reason  ministers  are  called  stewards, 
1  Cor.  4.  1. 

(2. )  It  is  a  glorious  trust,  because  the  gospel  com¬ 
mitted  to  them  is  a  glorious  gospel;  it  is  a  trust  of  very 
great  importance,  God’s  glory  is  very  much  con¬ 
cerned  in  it.  Lord  !  what  a  trust  is  committed  to 
us  !  How  much  grace  do  we  want  to  be  found  faith¬ 
ful  in  this  great  trust ! 

12.  And  I  thank  Christ  Jesus  our  Lord, 
who  hath  enabled  me,  for  that  he  counted 
me  faithful,  putting:  me  into  the  ministry; 
13.  AY  ho  was  before  a  blasphemer,  anti  a 
persecutor,  and  injurious:  but  T  obtained 
mercy,  because  T  did  it  ignorantly  in  unbe¬ 
lief.  14.  And  the  grace  of  our  Lord  w  as 
exceeding  abundant  with  faith  and  loye 
which  is  in  Christ  Jesus.  15.  This  is  a 
faithful  saying,  and  worthy  of  all  accepta¬ 
tion,  that  Christ  Jesus  came  into  the  world 
to  save  sinners;  of  whom  I  am  chief.  16. 
TTowbeit  for  this  cause  f  obtained  mercy, 
that  in  me  first  Jesus  Christ  might  shew 
forth  all  long-suffering,  for  a  pattern  to 
them  who  should  hereafter  believe  on  him 
to  life  everlasting.  17.  Now  unto  the 
King  eternal,  immortal,  invisible,  the  only 
wise  God,  hr  honour  and  glory  for  ever  and 
i  ever.  Amen. 


636 


i.  TIMOTHY,  I. 


Here  he  returns  thanks  to  Jesus  Christ  for  put¬ 
ting  him  into  the  ministry.  Observe, 

I.  It  is  Christ’s  work  to  put  men  into  the  minis¬ 
try,  Acts  26.  16,  17.  God  condemned  the  false 
prophets  among  the  Jews  in  these  words,  I  have  not 
sent  these  /iro/ihets,  yet  they  ran:  I  have  not  spoken 
to  them,  yet  they  prophesied,  Jer.  22  21.  Minis¬ 
ters,  properly  speaking,  cannot  make  ministers, 
much  less  can  persons  make  themselves  ministers ; 
for  it  is  Christ’s  work,  as  King  and  Head,  Prophet 
and  Teacher  of  his  church. 

II.  Those  whom  he  puts  into  the  ministry  he  en¬ 
ables  for  it ;  whom  he  calls  he  qualifies.  Those 
ministers  who  are  no  way  fit  for  their  work,  nor 
have  ability  for  it,  are  not  of  Christ’s  putting  into 
the  ministry,  though  there  are  different  qualifica¬ 
tions  as  to  gifts  and  graces. 

III.  Christ  gives  not  only  ability,  but  fidelity,  to 
those  whom  he  puts  into  the  ministry  ;  He  counted 
me  faithful :  and  none  are  counted  faithful,  but  those 
whom  he  makes  so.  Christ’s  ministers  are  trusty 
servants,  and  they  ought  to  be  so,  who  have  so  great 
a  trust  committed  to  them. 

IV.  A  call  to  the  ministry  is  a  great  favour,  for 
which  those  who  are  so  called  ought  to  give  thanks 
to  Jesus  Christ ;  I  thank  Christ  Jesus  our  Lord,  who 
hath  fiut  me  into  the  ministry.  Now,  the  more  to 
magnify  the  grace  of  Christ  in  putting  him  into  the 
ministrv,  he  gives  an  account  of  his  conversion. 

1.  What  he  was  before  his  conversion ;  a  blas¬ 
phemer,  a  persecutor,  and  injurious.  Saul  breath¬ 
ed  out  threatenings  and  slaughter  against  the  disci¬ 
ples  of  the  Lord,  Acts  9.  1.  He  made  havoc  of  the 
church,  Acts  8.  3.  He  was  a  blasphemer  of  God, 
a  persecutor  of  the  saints,  and  injurious  to  both. 
Frequently  those  who  are  designed  for  great  and 
eminent  services,  are  left  to  themselves  before  their 
•onversion,  to  fall  into  great  wickedness  ;  that  the 
mercv  of  God  may  be  the  more  glorified  in  their 
remission,  and  the  grace  of  God  in  their  regenera¬ 
tion.  The  greatness  of  sin  is  no  bar  to  our  accept¬ 
ance  with  God,  no,  nor  to  our  being  employed  for 
him,  if  it  be  truly  repented  of. 

Observe  here, 

(1.)  Blasphemy,  persecution  and  injuriousness, 
are  verv  great  and  heinous  sins,  and  those  who  are 
guiltv  of  them  are  sinners  before  God  exceedingly  ; 
to  blaspheme  God  is  immediately  and  directly  to 
strike  at  God  ;  to  persecute  his  people  is  to  endea¬ 
vour  to  wound  him  through  their  sides ;  and  to  be 
injurious,  is  to  be  like  Ishmael,  whose  hand  was 
against  every  one,  and  every  one  was  against  him  : 
for  such  invade  God’s  prerogative,  and  encroach 
upon  the  liberties  of  their  fellow-creatures. 

(2.)  True  penitents,  to  serve  a  good  purpose,  will 
not  be  backward  to  own  their  former  condition  be¬ 
fore  thev  were  brought  home  to  God  :  this  good 
apostle  often  confessed  what  his  former  life  had 
been,  as  Acts  22.  4. — 26.  10,  11. 

2.  See  the  great  favour  of  God  to  him  ;  But  I  ob¬ 
tained  mercy.  This  was  a  blessed  but  indeed,  a 
great  favour,  that  so  notorious  a  rebel  should  find 
mercv  with  his  Prince.  If  Paul  had  persecuted  the 
Christians  wilfully,  knowing  them  to  be  the  people 
of  God,  for  ought  I  know,  he  had  been  guilty  of  the 
unpardonable  sin  ;  but  because  he  did  it  ignorantly 
and  in  unbeliefhe  obtained  mercy.  Note, 

(1.)  What  we  do  ignorantly  is  a  less  crime  than 
what  we  do  knowingly  ;  vet  a  sin  of  ignorance  is  a 
sin,  for  he  that  knew  not  his  Master’s  will,  but  did 
commit  things  worthy  of  stripes,  shall  be  beaten 
with  few  stripes,  Luke  12.  48.  Ignorance  in  some 
cases  will  extenuate  a  crime,  though  it  do  not  take 
it  a  wav.  (2.)  Unbelief  is  at  the  bottom  of  what 
sinners  do  ignorantlv ;  thev  do  not  believe  God’s 
threatenings,  otherwise  they  could  not  do  as  they  do. 
v3.)  For  these  reasons  St.  Paul  obtained  mercy; 


j  But  I  obtained  mercy,  because  I  did  it  ignorantly, 
in  unbelief.  (4.)  Here  was  mercy  for  a  blasphemer, 
a  persecutor,  and  f  r  an  injurious  person;  “butl 
obtained  mercy,  I  a  blasphemer,”  8cc. 

Here  he  takes  notice  of  the  abundant  grace  of 
Jesus  Christ,  v.  14.  The  conversion  and  salvation 
of  great  sinners  are  owing  to  the  grace  of  Christ, 

'  his  exceeding  abundant  grace,  even  that  grace  of 
Christ  which  appears  in  his  glorious  gospel,  v.  15. 
j  This  is  a  faithful  saying,  &c.  Here  we  have  the 
sum  of  the  whole  gospel,  that  Jesus  Christ  came 
|  into  the  world.  The  Son  of  God  took  upon  him  our 
■  nature,  was  made  flesh,  and  dwelt  among  us,  John 
|  1.  14.  He  came  into  the  world,  not  to  cull  the  righ¬ 
teous,  but  sinners  to  repentance,  Matt.  9.  13.  His 
errand  into  the  world  was  to  seek  and  find,  and  so 
save,  them  that  were  lost,  Luke  19.  10.  The  ratifi¬ 
cation  of  this  is,  that  it  is  a  faithful  saying,  and  wor¬ 
thy  of  all  acceptation.  It  is  good  news,  worthy  of 
all  acceptation  ;  and  yet  not  too  good  to  be  ti-ue,  for 
it  is  a  faithful  saying.  It  is  a  faithful  saying,  and 
therefore  worthy  to  be  embraced  in  the  arms  of 
faith  :  it  is  worthy  of  all  acceptation,  and  therefore 
to  be  received  with  holy  love,  which  refers  to  the 


foregoing  verse,  where  the  grace  of  Christ  is  said  tc 
abound  in  faith  and  love.  In  the  close  of  the  verse 
Paul  applies  it  to  himself ;  Of  whom,  I  am  chief. 
Paul  was  a  sinner  of  the  first  rank  ;  so  he  acknow¬ 
ledges  himself  to  have  been,  for  he  breathed  out 
threatenings  and  slaughter  against  the  disciples  of 
the  Lord,  &c.  Acts  9,  1,  2.  Persecutors  are  some 
of  the  worst  of  sinners :  such  a  one  as  Paul  had  been  ; 
or,  of  whom  am  I  chief,  that  is,  of  pardoned  sinners 
lam  chief.  It  is  an  expression  of  his  great  humility  ; 
he  that  elsewhere  calls  himself  the  least  of  all  saints, 
(Ephes.  3.  8.)  here  calls  himself  the  chief  of  sinners. 
Observe, 

[1.]  Christ  Jesus  is  come  into  the  world;  the 
prophecies  concerning  his  coming  are  now  fulfilled. 
[2.]  He  came  to  save  sinners,  he  came  to  save 
those  who  could  not  save  and  help  themselves. 
[3.]  Blasphemers  and  persecutors  are  the  chief 
of  sinners,  so  St.  Paul  reckoned  them.  [4.]  The 
chief  of  sinners  may  become  the  chief  of  saints ; 
so  this  apostle  was,  for  he  was  not  a  whit  behind  the 
very  chiefest  apostles;  (2.  Cor.  11.  5.)  for  Christ 
came  to  save  the  chief  of  sinners.  [5.]  This  is  a 
very  great  truth,  it  is  a  faithful  saying;  these  are 
true  and  faithful  words,  which  may  be  depended  on. 
[6.  ]  It  deserves  to  be  received,  to  be  believed  by  us 
all,  for  our  comfort  and  encouragement. 

The  mercy  which  Paul  found  with  God,  notwith¬ 
standing  his  great  wickedness  before  his  conversion, 
he  speaks  of, 

First,  For  the  encouragement  of  others  to  repent 
and  believe;  (v.  16.)  For  this  cause  I  obtained  mer¬ 
cy,  that  in  me  first  Jesus  Christ  might  shew  forth 
all  long-suffering,  for  a  pattern  to  them  who  should 
hereafter  believe.  It  was  an  instance  of  the  long- 
suffering  of  Christ,  that  he  would  bear  so  much 
with  one  who  had  been  so  very  provoking ;  and  it 
was  designed  for  a  pattern  to  all  others,  that  the 
greatest  sinners  might  not  despair  of  mercy  with 
God. 

Note  here,  1.  Our  apostle  was  one  of  the  first 
great  sinners  converted  to  Christianity.  2.  He  was 
converted,  and  obtained  mercy,  for  the  sake  of 
others  as  well  as  of  himself ;  he  was  a  pattern  to 
others.  3.  The  Lord  Jesus  Christ  shews  great  long- 
suffering  in  the  conversion  of  great  sinners.  4. 
Those  who  obtain  mercy,  believe  on  the  Lord  Jesus 
Christ ;  for  without  faith  it  is  impossible  to  please 
God,  Heb.  11.  6.  5.  Those  who  believe  on  Christ, 

believe  on  him  to  life  everlasting ;  they  believe  to 
the  saving  of  the  soul,  Heb.  10.  39. 

Secondly ,  He  mentions  it  to  the  glory  of  God : 
having  spoken  of  the  mercy  he  had  found  with  God, 


I.  TIMOTHY,  II. 


637 


he  could  r.ot  go  on  with  his  letter,  without  inserting 
a  thankful  acknowledgment  of  God’s  goodness  to 
him  ;  Now  unto  the  King  eternal,  immortal,  invisi¬ 
ble,  the  only  wise  God,  be  honour  and  glory  for 
ever  and  ex>er.  Amen.  Observe, 

1.  That  grace  which  we  have  the  comfort  of,  God 

must  have  the  glory  of.  Those  who  are  sensible  of 
their  obligations  to  the  mercy  and  grace  of  God, 
will  ha\e  their  hearts  enlarged  in  his  praise.  Here 
is  praise  ascribed  to  him,  as  the  King  eternal,  im¬ 
mortal,  invisible.  i 

2.  When  we  have  found  God  good,  we  must  not 
forget  to  pronounce  him  great ;  and  his  kind  thoughts 
of  us  must  not  at  all  abate  our  high  thoughts  of  him, 
but  rather  increase  them.  God  had  taken  particu¬ 
lar  cognizance  of  Paul,  and  shewed  him  mercy,  and 
taken  him  into  communion  with  himself,  and  yet  he 
calls  him  the  King  eternal,  &c.  God’s  gracious  deal¬ 
ings  with  us  should  fill  us  with  admiration  of  his 
glorious  attributes.  He  is  eternal,  without  begin¬ 
ning  of  days,  or  end  of  life,  or  change  of  time.  He 
is  the  Ancient  of  days,  Dan.  7.  9.  He  is  immortal , 
and  the  Original  of  immortality ;  he  only  has  im¬ 
mortality,  (1  Tim.  6.  16.)  for  he  cannot  die.  He  is 
invisible ,  for  he  cannot  be  seen  with  mortal  eyes, 
dwelling  in  the  light  which  no  man  can  approach 
unto,  whom  no  man  hath  seen  or  can  see.  He  is  (1 
Tim.  6.  16.)  the  only  wise  God ;  (Jude  25.)  he  only 
is  infinitely  wise,  and  the  Fountain  of  all  wisdom. 
“  To  him  be  glory  for  ever  and  ever.”  Let  me  be 
for  ever  employed  in  giving  honour  and  glory  to 
him,  as  the  thousands  of  thousands  do,  Rev.  5.  12, 13. 

18.  This  charge  1  commit  unto  thee, 
son  Timothy,  according  to  the  prophecies 
which  went  before  on  thee,  that  thou  by 
them  mightest  war  a  good  warfare;  19. 
Holding  faith,  and  a  good  conscience ; 
which  some  having  put  awTay  concerning 
faith  have  made  shipwreck  :  20.  Of  whom 
are  Hvmeneus  and  Alexander;  whom  I 
have  delivered  unto  Satan,  that  they  may 
learn  not  to  blaspheme. 

Here  is  the  charge  he  gives  to  Timothy  to  pro¬ 
ceed  in  his  work  with  resolution,  v.  18.  Observe 
here,  The  gospel  is  a  charge  committed  to  the  mi¬ 
nisters  of  it ;  it  is  committed  to  their  trust,  to  see 
that  it  be  duly  applied  according  to  the  intent  and 
meaning  of  it,  and  the  design  of  its  great  Author.  It 
seems,  there  had  been  prophecies  before,  concern¬ 
ing  Timothy,  that  he  should  be  taken  into  the  mi¬ 
nistry,  and  should  prove  eminent  in  the  work  of  the 
ministry ;  this  encouraged  Paul  to  commit  this 
charge  to  him.  Observe, 

1.  The  ministry  is  a  warfare,  it  is  a  good  warfare 
against  sin  and  Satan  :  and  under  the  banner  of  the 
Lord  Jesus,  who  is  the  Captain  of  our  salvation, 
(Heb.  2.  10.)  and  in  his  cause,  find  against  his  ene¬ 
mies,  ministers  are  in  a  particular  manner  engaged. 

2.  Ministers  must  war  this  good  warfare;  must 
execute  their  office  diligently  and  courageously,  not¬ 
withstanding  oppositions  and  discouragements. 

3.  The  prophecies  which  went  before  concern¬ 
ing  Timothy,  are  here  mentioned  as  a  motive 
to  stir  him  up  to  a  vigorous  and  conscientious  dis¬ 
charge  of  his  duty  ;  so  the  good  hopes  that  others 
have  entertained  concerning  us,  should  excite  us  to 
our  duty ;  that  thou  by  them  mightest  war  a  good 
warfare. 

V.  19.  Holding  faith  and  a  good  conscience.  We 
must  hold  both  faith  and  a  good  conscience ;  those 
that  put  away  a  good  conscience,  will  soon  make 
shipwreck  of  faith.  Let  us  live  up  to  the  directions 

•f  a  renewed  enlightened  conscience,  and  keep  ^con¬ 


science  void  of  offence,  (Acts  24.  16.)  a  conscience 
not  debauched  by  any  vice  or  sin,  and  that  will  be  •< 
means  of  preserving  us  sound  in  the  faith  ;  we  must, 
look  to  the  one  as  well  as  the  other,  for  the  mystery 
of  the  faith  must  be  held  in  a  pure  conscience,  ch.  3. 
9.  As  for  those  who  had  made  shipwreck  of  the 
faith,  he  specifies  two,  Hymeneus  and  Alexander, 
who  had  made  a  profession  of  the  Christian  religi'  u, 
but  had  quitted  that  profession  ;  and  Paul  had  de¬ 
livered  them  to  Satan,  had  declared  them  to  belong 
to  the  kingdom  <  f  Satan,  and,  as  some  think,  had,  by 
an  extraordinary  power,  delivered  them  to  be  ter¬ 
rified  or  tormented  by  Satan,  that  they  might  learn 
not  to  blaspheme,  not  to  contradict  or  revile  the  doc¬ 
trine  of  Christ,  and  the  good  ways  of  the  Lord.  Ob¬ 
serve,  The  primary  design  of  the  highest  censures 
in  the  primitive  church,  was,  to  prevent  further  sin, 
and  to  reclaim  the  sinner.  In  this  case  it  was  for 
the  destruction  of  the  flesh,  that  the  spirit  might  be 
saved  in  the  day  of  the  Lord  Jesus,  1  Cor.  5.  5.  Ob¬ 
serve, 

(1.)  Those  who  love  the  service  and  work  of  Sa¬ 
tan,  are  justly  delivered  over  to  the  power  of  Satan  ; 
whom  I  have  delivered  to  Satan.  (2.)  God  can,  if 
he  pleases,  work  by  contraries :  Hymeneus  and 
Alexander  are  delivered  to  Satan,  that  they  may 
learn  not  to  blaspheme,  when  one  would  rather  think 
they  would  learn  of  Satan  to  blaspheme  the  more. 
(3.)  Those  w’ho  have  put  away  a  good  conscience, 
and  made  a  shipwreck  of  faith,  will  not  stick  at  any 
thing,  blasphemy  not  excepted.  (4.  )  Therefore  let 
us  hold  faith  and  a  good  conscience,  if  we  would 
keep  clear  of  blasphemy ;  for  if  we  once  let  go  our 
hold  of  these,  we  do  not  know  where  we  shall  stop. 

CHAP.  II. 

In  this  chapter,  St.  Paul  treats,  I.  Of  prayer,  with  many  rea¬ 
sons  for  it,  v.  1  . .  8.  II.  Of  women’s  apparel,  v.  9,  10. 

III.  Of  their  subjection,  with  the  reasons  of  it,  v.  11  . .  14. 

IV.  A  promise  given  for  their  encouragement  in  child¬ 
bearing,  v.  15. 

IEXHOPiT  therefore,  that,  first  of 
all,  supplications,  prayers,  interces¬ 
sions,  giving  of  thanks,  be  made  for  all 
men;  2.  For  kings, and  for  all  that  are  in 
authority;  that  we  may  lead  a  quiet  and 
peaceable  life  in  all  godliness  and  honesty. 
3.  For  this  is  good  and  acceptable  in  the 
sight  of  God  our  Saviour;  4.  Mho  will 
have  all  men  to  be  saved,  and  to  come  unto 
the  knowledge  of  the  truth.  5.  For  there 
is  one  God,  and  one  Mediator  between  God 
and  men,  the  man  Christ  Jesus;  6.  W  ho 
gave  himself  a  ransom  for  all,  to  be  testified 
in  due  time.  7.  M  hereunto  1  am  ordained 
a  preacher,  and  an  apostle,  (I  speak  the 
truth  in  Christ,  and  lie  not,)  a  teacher  ol 
the  Gentiles  in  faith  and  verity.  8.  I  will 
therefore  that  men  pray  every- where,  lifting 
up  holy  hands,  without  wrath  and  doubting  * 
Here  is, 

I.  A  charge  given  to  Christians,  to  pray  for  all 
men  in  general,  and  particularly  for  all  in  authority. 
Timothy  must  take  care  that  this  was  done.  Paul 
does  not  send  him  any  prescribed  form  of  prayer,  as 
we  have  reason  to  think  he  would  if  he  had  intended 
that  ministers  should  be  tied  to  that  way  of  praying ; 
but  in  general,  that  they  should  make  supplications, 
prayers,  intercessions,  and  giving  of  thanks:  sup¬ 
plications,  for  the  averting  of  evil ;  prayers,  tor  the 
obtaining  of  good;  intercessions  for  others;  and 
thanksgivings  for  mercies  already  received.  Paul 


638 


I.  TIMOTHY,  II. 


thought  it  enough  to  give  them  general  heads  ;  they, 
having  the  scripture  to  d.rect  them  in  prayer,  and 
the  Spirit  of  prayer  poured  out  upon  them,  needed 
not  any  further  directions.  Observe,  The  design  of 
the  Christian  religion  was  to  promote  prayer;  and 
the  disciples  of  Christ  must  be  praying  people .  Pray 
always  with  all  prayer,  Ephes.  6.  18.  There  must 
oe  prayers  for  ourselves  in  the  first  place  ;  this  is  im¬ 
plied  here  ;  we  must  also  pray  for  all  men,  tor  the 
world  of  mankind  in  general,  for  particular  persons 
who  need  or  desire  our  prayers.  See  how  far  the 
Christian  religion  was  from  being  a  sect,  when  it 
taught  men  this  diffusive  charity  ;  to  pray,  not  only 
for  those  of  their  own  way,  but  for  all  men.  Pray 
for  Icings  ;  (v.  2. )  though  the  kings  at  this  time  were 
heathens,  enemies  to  Christianity,  and  persecutors 
of  Christians,  yet  they  must  pray  for  them,  because 
it  is  for  the  public  good  that  there  should  be  civil 
government,  and  proper  persons  intrusted  with  the 
administration  of  it,  whom  therefore  we  ought  to 
pray  for,  yea,  though  we  ourselves  suffer  under 
them.  For  kings  ;  and  all  that  are  in  authority,  that 
is,  inferior  magistrates :  we  must  pray  for  them,  and 
we  must  give  thanks  for  them,  pray  for  their  welfare, 
and  for  the  welfare  of  their  kingdoms,  and  therefore 
must  not  plot  against  them,  that  in  the  peace  thereof 
we  may  have  peace,  and  give  thanks  for  them  and 
for  the  benefit  we  have  under  their  government ; 
that  we  may  lead  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty.  Here  see  what  we  must  de¬ 
sire  for  kings — that  God  will  so  turn  their  hearts, 
and  direct  them,  and  make  use  of  them,  that  we  un¬ 
der  them  may  lead  a  quiet  and  peaceable  life.  He 
does  not  say,  “that  we  may  get  preferments  under 
them,  grow  rich,  and  be  in  honour  and  power  under 
them  no,  the  top  of  the  ambition  of  a  good  Chris¬ 
tian,  is,  to  lead  a  quiet  and  peaceable  life,  to  get 
through  the  world  unmolested  in  a  low  private  sta¬ 
tion.  We  should  desire  that  we  and  others  may 
lead  a  peaceable  life  in  all  godliness  and  honesty  ; 
implying,  that  we  cannot  expect  to  be  kept  quiet 
and  peaceable,  unless  we  keep  in  all  godliness  and 
honesty.  Let  us  mind  our  duty,  and  then  we  may 
expect  to  be  taken  under  the  protection  both  of  God 
and  the  government.  In  all  godliness  and  honesty. 
Here  we  have  our  duty  as  Christians  summed  up  in 
two  words;  godliness,  that  is,  the  right  worshipping 
of  God  ;  and  honesty,  that  is,  a  good  conduct  toward 
all  men.  These  two  must  go  together  ;  we  are  not 
truly  honest,  if  we  are  not  godly,  and  do  not  render 
to  God  his  due  ;  and  we  are  not  truly  godly,  if  we  are 
not  honest,  for  God  hates  robbery  for  burnt-offering. 

Here  wr  observe,  1.  Christians  are  to  be  men 
much  given  to  prayer ;  they  ought  to  abound  herein, 
and  should  use  themselves  to  prayers,  supplications, 
&c.  2.  In  our  prat  ers  we  are  to  have  a  generous 

concern  for  others  as  well  as  for  ourselves;  we  are 
to  pray  for  all  men,  and  to  give  thanks  for  all  men ; 
and  must  not  confine  our  prayers  or  thanksgivings  to 
our  own  persons  nr  families.  3.  Prayer  consists  of 
various  parts,  of  supplications,  intercessions,  and 
thanksgivings ;  for  we  must  pray  for  the  mercies  we 
want,  as  well  as  be  thankful  for  mercies  already  re¬ 
ceived  ;  and  we  are  to  deprecate  the  judgments 
which  our  own  sins  or  the  sins  of  others  have  de¬ 
served.  4.  All  men,  yea  kings  themselves,  and 
those  who  are  in  authority,  are  to  be  prayed  for ; 
they  want  our  prayers,  for  they  have  many  diffi¬ 
culties  to  encounter,  many  snares  to  which  their  ex¬ 
alted  stations  expose  them.  5.  In  praying  for  our 
governors,  we  take  the  most  likely  course  to  lead  a 
peaceable  and  quiet  life.  The  Jews  at  Babylon  were 
commanded  to  seek  the  peace  of  the  city,  whither 
the  Lord  had  caused  them  to  be  carried  captives, 
and  to  pray  to  the  Lord  for  it ;  for  in  the  peace  there¬ 
of  thev  should  have  peace,  Jer.  29.  7  6.  If  we 

would  lead  a  peaceable  and  quiet  life,  we  must  live 


j  in  all  godliness  and  honesty ;  we  must  do  our  duty  to 
|  God  and  man.  He  that  will  love  /if  ,  and  see  good 
days,  let  him  refrain  his  tongue  from  evil,  ana  his 
li/is  that  they  speak  no  guile;  let  him  eschew  evil, 
and  do  good  ;  let  him  seek  peace,  and  ensue  it,  1  Pet. 
3.  10,  11. 

Now  the  reason  he  gives  for  this,  is,  because  this 
is  good  in  the  sight  of  God  our  Saviour ;  the  gospel 
of  Christ  requires  this.  That  which  is  acceptable 
in  the  sight  of  God  our  Saviour,  we  should  do,  and 
should  abound  in. 

II.  As  a  reason  why  we  should  in  our  prayers  con¬ 
cern  ourselves  for  all  men,  he  shews  God’s  love  to 
mankind  in  general,  -u.  4. 

1.  One  reason  why  all  men  are  to  be  prayed  for, 
is,  because  there  is  one  God,  and  that  God  bears  a 
good  will  to  all  mankind.  There  is  one  God,  ( v .  5.) 
and  one  only,  there  is  no  other,  there  can  be  no  other, 
for  there  can  be  but  one  infinite.  This  one  God 
will  have  all  men  to  be  saved;  he  desires  not  the 
death  and  destruction  of  any,  (Ezek.  33.  11.  )•  but 
the  welfare  and  salvation  of  all.  Not  that  he  has 
decreed  the  salvation  of  all,  for  then  all  men  wonld 
be  saved  ;  but  he  has  a  good  will  to  the  salvation  of 
all,  and  none  perish  but  by  their  own  fault,  Matt. 
23.  37.  He  will  have  all  to  be  saved,  and  to  come 
to  the  knowledge  of  the  truth  ;  to  be  saved  in  the 
way  that  he  has  appointed,  and  not  otherwise.  It 
concerns  us  to  get  the  knowledge  of  the  truth,  be¬ 
cause  that  is  the  way  to  be  saved  ;  Christ  is  the  Hay 
and  the  Truth ,  and  so  he  is  the  Life. 

2.  There  is  one  Mediator,  and  that  Mediator  ga\  e 
himself  a  Ransom  for  all.  As  the  mercy  of  God  ex¬ 
tends  itself  to  all  his  works,  so  the  mediation  of 
Christ  extends  itself  thus  far  to  all  the  children  of 
men,  that  he  paid  a  price  sufficient  for  the  salvation 
of  all  mankind;  he  brought  mankind  to  stand  upon 
new  terms  with  God,  so  that  they  are  not  now  under 
the  law  as  a  covenant  of  works,  but  as  a  rule  of  life  ; 
they  are  under  grace  ;  not  under  the  covenant  of  in¬ 
nocence,  but  under  a  new  covenant ;  he  gave  him¬ 
self  a  ransom.  Observe,  The  death  of  Christ  was 
a  ransom,  a  counter-price ;  we  deserved  to  have 

;  died  ;  Christ  died  for  us,  to  save  us  from  death  and 
I  hell ;  he  gave  himself  a  Ransom  voluntarily,  a  Ran- 
I  som  for  all ;  so  that  all  mankind  are  put  in  a  better 
condition  than  that  of  devils.  He  died  to  work  out 
a  common  salvation  :  in  order  hereunto,  he  put  him¬ 
self  into  the  office  of  Mediator  between  God  and 
man.  A  mediator  supposes  a  controversy'.  Sin  had 
made  a  quarrel  between  us  and  God  ;  Jesus  Christ  is 
a  Mediator  who  undertakes  to  make  peace,  to  bring 
God  and  man  together,  in  the  nature  of  an  Umpire 
or  Arbitrator,  a  Days-man  who  lays  his  hand  upon 
us  both,  Job  9.  33.  He  is  a  Ransom  that  was  to  be 
testified  in  due  time ;  that  is,  in  the  Old  Testament- 
times,  his  sufferings,  and  the  glory  that  should  fol¬ 
low,  were  spoken  of  as  things  to  be  revealed  in  the 
last  times,  1  Pet.  1.  10,  11.  And  they  are  accord¬ 
ingly  revealed,  Paul  himself  having  been  ordained  a 
preacher  and  an  apostle,  to  publish  to  the  Gentiles 
the  glad  tidings  of  redemption  and  salvation  by  Jesus 
Christ.  This  doctrine  of  Christ’s  mediation  Paul 
was  intrusted  to  preach  to  every  creature,  Mark  16. 
15.  He  was  appointed  to  be  a  teacher  of  the  Gen¬ 
tiles;  beside  his  general  call  to  the  apostleship,  he 
was  commissioned  particularly  to  preach  to  the 
Gentiles,  in  faith  and  truth,  faithfully  and  truly. 
Note, 

(1.)  It  is  good  and  acceptable  in  the  sight  of  God 
our  Saviour,  that  we  pray  for  kings  and  for  all  men, 
and  also,  that  we  lead  a  peaceable  and  quiet  life  ; 
and  this  is  a  very  good  reason  whv  we  should  do  the 
one  as  well  as  the  other.  (2.)  God  has  a  good  will 
to  the  salvation  of  all ;  so  that  it  is  not  so  much  the 
want  of  a  will  in  God  to  save  them,  as  it  is  a  want  of 
will  in  themselves  to  be  saved  in  God’s  way.  Here 


639 


I.  TIMOTHY,  II. 


our  blessed  Lord  charges  the  fault ;  Ye  will  not  come 
unto  me,  that  ye  may  have  life,  John  5.  40.  I  would 
have  gathered  you,  and  ye  would  not.  (3.)  Those 
who  are  saved  must  come  to  the  knowledge  of  the 
truth,  for  that  is  God’s  appointed  way  to  save  sin¬ 
ners  ;  without  knowledge  the  heart  cannot  be  good ; 
if  we  do  not  know  the  truth,  we  cannot  be  ruled  by 
it.  (4. )  It  is  observable,  that  the  unity  of  God  is 
asserted,  and  joined  with  the  unity  of  the  Mediator  ; 
and  the  church  of  Rome  might  as  well  maintain  a 
plurality  of  gods  as  a  plurality  of  mediators.  (5.) 
He  that  is  a  Mediator  in  the  New  Testament  sense, 
gave  himself  a  Ransom.  Vain  then  is  the  pretence 
of  the  Romanists,  that  there  is  but  one  Mediator  of 
satisfaction,  but  many  of  intercession  ;  for,  according 
to  St.  Paul,  Christ’s  giving  himself  a  Ransom,  was 
a  necessary  part  of  the  Mediator’s  office ;  and  indeed 
this  lays  the  foundation  for  his  intercession.  (6. ) 
St.  Paul  was  ordained  a  minister,  to  declare  this  to 
the  Gentiles,  that  Christ  is  the  one  Mediator  be¬ 
tween  God  and  men,  who  gave  himself  a  Ransom 
for  all.  This  is  the  substance  of  which  all  ministers 
are  to  preach,  to  the  end  of  the  world  ;  and  St.  Paul 
magnified  his  office,  as  he  was  the  apostle  of  the 
Gentiles,  Rom.  11.  13.  Lastly,  Ministers  must 
preach  the  truth,  what  they  apprehend  to  be  so,  and 
they  must  believe  it  themselves ;  they  are,  like  our 
apostle,  to  preach  in  faith  and  verity,  and  they  must 
also  be  faithful  and  trusty. 

III.  A  direction  how  to  pray,  v.  8. 

1.  Now,  under  the  gospel,  prayer  is  not  to  be  con¬ 
fined  to  any  one  particular  house  of  prayer,  but  rnen 
must  pray  every  where  :  no  place  is  amiss  for  prayer, 
no  one  place  more  acceptable  to  God  than  another, 
John  4.  21.  Pray  every  where.  We  must  pray  in 
our  closets,  pray  in  our  families,  pray  at  our  meals, 
pray  when  we  are  on  journeys,  and  pray  in  the 
solemn  assemblies,  whether  more  public  or  private. 

2.  It  is  the  will  of  God,  that  in  prayer  we  should 
lift  up  holy  hands ;  lifting  up  holy  hands,  or  pure 
hands,  pure  from  the  pollution  of  sin,  washed  in  the 
fountain  opened  for  sin  and  uncleanness  ;  I  will  wash 
my  hands,  &c.  Ps.  26.  6. 

3.  We  must  pray  in  charity ;  without  wrath,  or 
malice,  or  anger  at  any  person. 

4.  We  must  pray  in  faith,  without  doubting,  (Jam. 

1.  6.)  or,  as  some  read  it,  without  disputing;  and 
then  it  falls  under  the  head  of  charity. 

9.  In  like  manner  also,  that  women  adorn 
themselves  in  modest  apparel,  with  shame¬ 
facedness  and  sobriety;  not  with  broidered 
hair,  or  gold,  or  pearls,  or  costly  array ;  1 0. 
Bnt  (which  becometh  women  professing 
godliness)  with  good  works.  1  1/  Let  the 
woman  learn  in  silence  with  all  subjection. 

1 2.  But  I  suffer  not  a  woman  to  teach,  nor 
to  usurp  authority  over  the  man,  but  to  be 
in  silence.  13.  For  Adam  was  first  formed, 
then  Eve.  1 4.  And  Adam  was  not  de¬ 
ceived  ;  but  the  woman,  being  deceived, 
was  in  the  transgression.  15.  Notwith¬ 
standing,  she  shall  be  saved  in  child-bear¬ 
ing,  if  they  continue  in  faith  and  charity  and 
holiness  with  sobriety. 

Here  is  a  charge,  that  women  who  profess  the 
Christian  religion,  should  be  modest,  sober,  silent, 
and  submissive,  as  becomes  their  place. 

1.  They  must  be  very  modest  in  their  apparel, 
not  affecting  gaudiness,  gaiety,  or  costliness;  (you 
may  read  the  vanity  of  a  person’s  mind  in  the  gaiety 
and  gaudiness  of  their  habit ;)  because  they  have 
better  ornaments  with  which  they  should  adorn 


themselves,  as  becomes  women  professing  godliness, 
with  good  works.  Note,  Good  works  are  the  best 
ornament ;  these  are,  in  the  sight  of  God,  of  great 
price.  Those  that  profess  godliness,  should,  in  their 
j  dress,  as  well  as  other  things,  act  as  becomes  their 
'  profession  ;  instead  of  laying  out  their  moneven  fine 
clothes,  they  must  lay  it  out  in  works  of  piety  and 
charity,  which  are  properly  called  good  works. 

2.  Women  must  learn — learn  the  principles  of 
their  religion,  learn  Christ,  learn  the  scriptures; 
they  must  not  think  that  their  sex  excuses  them 
from  that  learning  which  is  necessary  to  salvation. 

3.  ThCy  must  be  silent,  submissive,  and  subject, 
and  not  usurp  authority.  The  reason  given,  is,  be¬ 
cause  Adam  was  first  formed,  then  Eve  gut  of  him, 
to  denote  her  subordination  to  him,  and  dependence 
upon  him  ;  and  that  she  was  made  for  him,  to  be  a 
help-meet  for  him.  And  as  she  was  last  in  the  crea¬ 
tion,  which  is  the  one  reason  for  her  subjection  ;  so 
she  was  first  in  the  transgression,  and  that  is  another 
reason.  Adam  was  not  deceived,  that  is,  not  first; 
the  serpent  did  not  immediately  set  upon  him,  but 
the  woman  was  first  in  the  transgression  ;  (2  Cor. 
11.  3.)  and  it  was  part  of  the  sentence,  Thy  desire 
shall  be  to  thy  husband,  and  he  shall  rule  over  thee, 
Gen.  3.  16. 

Rut  it  is  a  word  of  comfort,  (t>.  15.)  that  they  who 
continue  in  sobriety,  shall  be  saved  in  child-bearing, 
or  with  child-bearing.  The  Messiah,  who  was  bom 
of  a  woman,  should  break  the  serpent’s  head  ;  (Gen. 
3.  15.)  or,  the  sentenc  e  which  they  are  under  for 
sin,  shall  be  no  bar  to  their  acceptance  with  Christ, 
if  they  continue  in  faith,  and  charity,  and  holiness, 
with  sobriety. 

Here  we  observe,  (1.)  The  extensiveness  of  the 
rules  of  Christianity  ;  they  reach  not  only  to  men, 
but  to  women,  not  only  to  their  persons,  but  also  to 
their  dress,  which  must  be  modest,  like  their  sex  ; 
and  to  their  outward  deportment  and  behaviour,  it 
must  be  in  silence,  with  all  subjection.  (2.)  Women 
are  to  profess  godliness  as  well  as  men  ;  for  they  are 
baptized,  and  thereby  stand  engaged  to  exercise 
themselves  to  godliness;  and,  to  their  honour  be  it 
!  spoken,  many  of  them  were  eminent  professors  of 
Christianity  in  the  days  of  the  apostles,  as  the  book 
of  Acts  will  inform  us.  (3.)  Women  being  more  in 
danger  of  exceeding  in  their  apparel,  it  was  more 
necessary  to  caution  them  in  this  respect.  (4.)  The 
best  ornaments  for  professors  of  godliness,  are,  good 
works.  (5.)  According  to  St.  Paul,  women  must  be 
learners,  and  are  not  allowed  to  be  public  teachers 
in  the  church  :  for  teaching  is  an  office  of  authority  ; 
whereas  she  must  not  usurp  authority  over  the  man, 

;  but  is  to  be  in  silence.  But,  notwithstanding  this 
prohibition,  good  women  may  and  ought  to  teach 
their  children  at  home  the  principles  of  religion. 
Timothy  from  a  child  had  known  the  holv  scriptures  ; 
and  who  should  teach  him  but  his  mother  and  grand¬ 
mother  ?  2  Tim.  3.  15.  Aquila  and  his  wife  Pris¬ 
cilla  expounded  unto  Apollos  the  way  of  God  more 
perfectly  ;  but  then  they  did  it  privately,  for  they 
took  him  unto  them.  Acts  18.  26.  (6. '/Here  are 

two  very  good  reasons  given  for  the  man’s  authority 
over  the  woman,  and  her  subjection  to  the  man,  v. 
j  13,  14.  Adam  was  first  formed,  then  Eve;  she  was 
created  for  the  man,  and  not  the  man  for  the  wo¬ 
man  ;  (1  Cor.  11.  9.)  then  she  was  deceived,  and 
brought  the  man  into  the  transgression.  Lastly, 
Though  the  difficulties  and  dangers  of  child-bearing 
are  many  and  great,  as  they  are  part  of  the  punish¬ 
ment  inflicted  on  the  sex  for  Eve’s  transgression,  vet 
here  is  much  for  her  support  and  encouragement ; 
notwithstanding  she  shall  be  saved,  &c.  Though  in 
sorrow,  vet  she  shall  bring  forth,  and  be  a  living  mo¬ 
ther  of  living  children  ;  with  this  proviso,  that  they 
continue  in  faith,  and  charity,  and  holiness,  with  so 
briety  :  and  women  under  the  circumstance  of  child* 


G40 


I.  TIMOTHY,  III. 


bearing  should  by  faith  lay  hold  on  this  promise  for 
their  support  in  the  needful  time. 

CHAP.  III. 

In  this  chapter,  our  apostle  treats  of  church-officers.  And,  I. 
He  gives  us  the  qualifications  of  a  person  to  be  admitted  to 
the  office  of  a  bishop,  v.  I  . .  7.  II.  He  gives  us  the  qualifica¬ 
tions  of  deacons ;  (v.  8..  10. )  and  of  their  wives:  (v.  II.) 
again  of  the  deacons,  v.  12..  13.  III.  He  gives  us  the  rea¬ 
sons  of  Ids  writing  to  Timothy,  whereupon  bespeaks  of  the 
church  and  the  foundation-truth  professed  therein,  v.  14, 
to  the  end. 

1.  IS  is  a  true  saying,  If  a  man  desire 

1  the  office  of  a  bishop,  he  desireth  a 
good  weak.  2.  A  bishop  then  must  be 
blameless,  the  husband  of  one  wife,  vigi¬ 
lant,  sober,  of  good  behaviour,  given  to  hos¬ 
pitality,  apt  to  teach;  3.  Not  given  to 
wine,  no  striker,  not  greedy  of  filthy  lucre; 
but  patient,  not  a  brawler,  not  covetous ; 
4.  One  that  ruleth  well  his  own  house,  hav¬ 
ing  his  children  in  subjection  with  all  gra¬ 
vity;  5.  (For  if  a  man  know  not  how  to 
rule  his  own  house,  how  shall  he  take  care 
of  the  church  of  God  ?)  6.  Not  a  novice, 

lest,  being  lifted  up  with  pride,  he  fall  into 
the  condemnation  of  the  devil.  7.  More¬ 
over,  he  must  have  a  good  report  of  them 
who  are  without ;  lest  he  fall  into  reproach 
and  the  snare  of  the  devil. 

The  two  epistles  to  Timothy,  and  that  to  Titus, 
contain  a  scripture-plan  of  church-government,  or  a 
direction  to  ministers.  Timothy,  wc  suppose,  was 
an  evangelist  who  was  left  at  Ephesus,  to  take  care 
of  those  whom  the  Holy  Ghost  had  made  bishops 
tb  re,  that  is,  the  presbyters,  as  appears  by  Acts 
20.  28.  where  the  care  of  the  church  was  committed 
to  the  presbyters,  and  they  were  called  bishops.  It 
seems,  they  were  very  loath  to  part  with  Paul,  es¬ 
pecially  because  he  told  them,  they  should  see  his 
face  no  more,  (Acts  20.  38.)  for  their  church  was 
but  newly  planted,  they  were  afraid  of  undertaking 
the  care  of  it,  and  therefore  Paul  left  Timothy  with 
them  to  set  them  in  order. 

And  here  we  have  the  character  of  a  gospel-mi¬ 
nister,  whose  office  it  is,  as  a  bishop,  to  preside  in  a 
particular  congregation  of  Christians  ;  If  a  man  de¬ 
sire  the  office  of  a  bishop,  he  desires  a  good  work,  v. 

1.  The  ministry  is  a  work.  However  the  office  of 
a  bishop  may  be  now  thought  a  good  preferment, 
then  it  was  thought  a  good  work.  Observe, 

(1.)  The  office  of  a  scripture-bishop  is  an  office  of 
divine  appointment,  and  not  of  human  invention  ; 
the  ministry  is  not  a  creature  of  the  state,  and  it  is 
pity  that  the  minister  should  be  at  any  time  the  tool 
of  the  state.  The  office  of  the  ministry  was  in  the 
church  before  the  magistrate  countenanced  Chris¬ 
tianity,  for  this  office  is  one  of  the  great  gifts  Christ 
has  bestowed  on  the  church,  Ephes.  4.  8,  11.  (2.) 

This  office  of  a  Christian-bishop  is  a  work  which 
requires  diligence  and  application  :  the  apostle  re¬ 
presents  it  under  the  notion  and  character  of  a  work ; 
not  of  great  honour  and  advantage,  for  ministers 
should  always  look  more  to  their  work  than  to  the 
honour  and  advantage  of  their  office.  (3.)  It  is  a 
good  work,  a  work  of  the  greatest  importance,  and 
designed  for  the  greatest  good  :  the  ministry  is  con¬ 
versant  about  no  lower  concerns  than  the  life  and 
happiness  of  immortal  souls  ;  it  is  a  good  work,  be¬ 
cause  designed  to  illustrate  the  divine  perfections  in 
bringing  many  sons  into  glory  ;  the  ministry  is  ap¬ 
pointed  to  open  men’s  eyes,  and  to  turn  them  from 


darkness  to  light,  and  from  the  power  of  Satan  unto 
God,  &c.  Acts  ‘_ty  18.  ^4.)  There  cuglu  to  be  aa 

earnest  desire  of  the  office,  in  those  who  woulu  be 
put  into  it  ;  if  a  man  desire,  he  should  earnestly  ue- 
sire  it,  for  the  prospect  he  has  of  bringing  greater 
glory  to  God,  and  of  doing  the  greatest  goou  to  the 
souls  of  men  by  this  means.  This  is  the  question 
proposed  to  those  who  offer  themselves  to  the  mi¬ 
nistry  of  the  church  of  England;  “Do  you  think 
you  are  moved  by  the  Holy  Ghost  to  take  upon  you 
this  office  ?” 

In  order  to  the  discharge  of  this  office,  the  doing 
of  this  work,  the  workman  must  be  duly  qualified. 

1.  A  minister  must  be  blameless  ;  he  must  not  lie 
under  any  scandal ;  he  must  give  as  little  occasion 
for  blame  as  can  be,  because  that  will  be  a  prejudice 
to  his  ministry,  and  will  reflect  reproach  upon  his 
office. 

2.  He  must  be  the  husband  of  one  wife  ;  not  hav¬ 
ing  given  a  bill  of  divorce  to  one,  and  then  taking 
another,  or  not  having  many  wives  at  once,  as  at 
that  time  was  too  common  both  among  Jews  and 
Gentiles,  especially  among  the  Gentiles. 

3.  He  must  be  vigilant  and  watchful  against  Satan, 
that  subtle  enemy  ;  he  must  watch  over  himself, 
and  the  souls  of  "those  who  are  committed  to  his 
charge,  of  whom  having  taken  the  oversight,  he 
must  improve  all  opportunities  of  doing  them  good. 
A  minister  ought  to  be  vigilant,  because  our  adver¬ 
sary  the  Devil  goes  about  like  a  roaring  lion,  seek¬ 
ing  whom  he  may  devour,  1  Pet.  5.  8, 

4.  He  must  be  sober,  temperate,  moderate  in  all 
his  actions,  and  in  the  use  of  all  creature-comforts. 
Sobriety  and  watchfulness  are  often  in  scripture  put 
together,  because  they  mutually  befriend  one  ano¬ 
ther  ;  Be  sober,  be  vigilant. 

5.  He  must  be  of  good  behaviour,  composed  and 
solid,  and  not  light,  vain,  and  frothy. 

6.  He  must  be  given  to  hopitality  ;  open-handed 
to  strangers,  and  ready  to  entertain  them  according 
to  his  ability,  as  one  who  does  not  set  his  heart  upon 
the  wealth  of  the  world,  and  who  is  a  true  lover  of 
his  brethren. 

7.  Apt  to  teach.  Therefore  this  is  a  preaching 
bishop  whom  Paul  describes,  one  who  is  both  able 
and  willing  to  communicate  to  others  the  knowledge 
which  God  has  given  him  ;  one  who  is  fit  to  teach, 
and  ready  to  take  all  opportunities  of  giving  instruc¬ 
tion  ;  who  is  himself  well  instructed  in  the  things  of 
the  kingdom  of  heaven,  and  is  communicative  of 
what  he  knows  to  others. 

8.  No  drunkard ;  not  given  to  wine.  The  priests 
were  not  to  drink  wine  when  they  went  in  to  minis¬ 
ter,  (Lev.  10.  8,  9.)  lest  they  drink  and  pervert  the 
law. 

9.  No  striker;  one  who  is  not  quarrelsome,  or  apt 
to  use  violence  to  any,  but  does  every  thing  with 
mildness,  love,  and  gentleness.  T|ie  servant  of  the 
Lord  must  not  strive,  but  be  gentle  towards  all,  &c. 
2  Tim.  2.  24. 

10.  One  who  is  not  greedy  of  filthy  lucre ;  who 
does  not  make  his  ministry  to  truckle  to  any  se¬ 
cular  design  or  interest;  who  uses  no  mean,  base, 
sordid  ways  of  getting  money  ;  who  is  dead  to  the 
wealth  of  this  world,  lives  above  it,  and  makes  it  ap¬ 
pear  he  is  so. 

11.  He  must  be  patient,  and  not  a  brawler  ;  of  a 
mild  disposition.  Christ,  the  great  Shepherd  and 
Bishop  of  souls,  is  so.  Not  apt  to  be  angry  or  quar¬ 
relsome,  as  not  a  striker  with  his  hands,  so  not  a 
brawler  with  his  tongue ;  for  how  shall  men  teach 
others  to  govern  their  tongues,  who  do  not  make 
conscience  of  keeping  them  under  good  government 
themselves  ? 

12.  Not  covetous.  Covetousness  is  bad  in  any,  but 
it  is  worst  in  a  minister,  whose  calling  leads  him  to 
converse  so  much  with  another  world. 


1.  TIMOTHY,  III.  641 


13.  He  must  be  one  who  keeps  his  family  in  good 
order  ;  that  rules  well  his  own  house,  that  he  may  set 
a  good  example  to  other  masters  of  families,  to  do  so 
too ;  and  that  he  may  thereby  give  a  proof  of  his 
ability  to  take  care  of  the  church  of  God ;  For  if  a 
man  know  not  how  to  rule  his  own  house,  how  shall 
he  take  care  of  the  church  of  God.  Observe,  The 
families  of  ministers  ought  to  be  examples  of  good 
to  all  other  families.  Ministers  must  have  their  chil¬ 
dren  in  subjection  ;  then  it  is  the  duty  of  ministers’ 
children  to  submit  to  the  instructions  that  are  given 
them.  With  all  gravity.  The  best  way  to'  keep 
inferiors  in  subjection,  is,  to  be  grave  with  them. 
Not  having  his  children  in  subjection  with  all  auste¬ 
rity,  but  with  all  gravity. 

14.  He  must  not  be  a  novice ;  not  one  newly 
brought  to  the  Christian  religion ;  or  not  one  who  is 
but  meanly  instructed  in  it,  who  knows  no  more  of 
religion  than  the  surface  of  it,  for  such  a  one  is  apt 
to  be  lifted  up  with  pride:  the  more  ignorant  men 
are,  the  more  proud  they  are.  Lest,  being  lifted  up 
with  pride,  he  fall  into  the  condemnation  of  the 
Devil.  The  devils  fell  through  pride,  which  is  a 
good  reason  why  we  should  take  heed  of  pride,  be¬ 
cause  it  is  a  sin  that  turned  angels  into  devils. 

15.  He  must  be  of  good  reputation  among  his 
neighbours,  and  under  no  reproach  from  former 
conversation  ;  for  the  Devil  will  make  use  of  that  to 
insnare  others,  and  work  in  them  an  aversion  to  the 
doctrine  of  Christ,  preached  by  those  who  have  not 
had  a  good  report. 

Now  upon  the  whole,  having  briefly  gone  through 
the  qualifications  of  a  gospel-bishop,  we  may,  (1.) 
With  great  reason  ciy  out,  as  St.  Paul  does,  Who  is 
sufficient  for  these  things  ?  2  Cor.  2.  16.  Hie  labor, 
hoc  opus —  This  is  a  work  indeed.  What  piety,  what 
prudence,  what  zeal,  what  courage,  what  faithful¬ 
ness,  what  watchfulness  over  ourselves,  our  lusts, 
appetites,  and  passions,  and  over  those  under  our 
charge  ;  I  say,  what  holy  watchfulness  is  necessary 
in  this  work  !  (2.)  Have  not  the  best  qualified  and 

the  most  faithful  and  conscientious  ministers  just  rea¬ 
son  to  complain  against  themselves,  that  so  much  is 
requisite  by  way  of  qualification,  and  so  much  work 
is  necessary  to  be  done  ?  And,  alas  !  how  far  short 
do  the  best  come  of  what  they  should  be,  and  what 
they  should  do  !  (3.)  Yet  let  those  bless  God,  and 

be  thankful,  whom  the  Lord  has  enabled,  and  count¬ 
ed  faithful,  putting  them  into  the  ministry  :  if  God 
is  pleased  to  make  any,  in  some  degree,  able  and 
faithful,  let  him  have  the  praise  and  glory  of  it.  (4.) 
For  the  encouragement  of  all  faithful  ministers,  we 
have  Christ’s  gracious  word  of  promise,  Lo,  I  am 
with  you  alway,  even  unto  the  end  of  the  world, 
Matt.  28.  20.  And  if  he  be  with  us,  he  will  fit  us 
for  our  work  in  some  measure,  and  carry  us  through 
the  difficulties  of  it  with  comfort,  graciously  pardon 
our  imperfections,  and  reward  our  faithfulness  with 
a  crown  of  glory  that  fadeth  not  away,  1  Pet.  5.  4. 

8.  Likewise  must  the  deacons  be  grave, 
not  double-tongued,  not  given  to  much 
wine,  not  greedy  of  filthy  lucre;  9.  Hold¬ 
ing  the  mystery  of  the  faith  in  a  pure  con¬ 
science.  10.  And  let  these  also  first  be 
proved ;  then  let  them  use  the  office  of  a 
deacon,  bemg,  found  blameless.  11.  Even 
so  must  their  wives  be  grave,  not  slander¬ 
ers,  sober,  faithful  in  all  things.  1 2.  Let 
the  deacons  be  the  husbands  of  one  wife, 
ruling  their  children  and  their  own  houses 
well.  13.  For  they  that  have  used  the 
office  of  a  deacon  well  purchase  to  them- 
Vol.  vi. — 4  M 


selves  a  good  degree,  and  great  boldness  in 
the  faith  which  is  in  Christ  Jesus. 

1.  We  have  here  the  character  of  deacons  :  these 
had  the  care  of  the  temporal  concerns  of  the  church, 
that  is,  the  maintenance  of  the  ministers  and  provi¬ 
sion  for  the  poor :  they  served  tables,  while  the  mi¬ 
nisters  or  bishops  gave  themselves  only  to  the  mi¬ 
nistry  of  the  word  and  prayer,  Acts  6.  2,  4.  Of  the 
institution  of  this  office  with  that  which  gave  occa¬ 
sion  to  it,  you  have  an  account  in  Acts  6.  1 — 7.  Now 
it  was  requisite  that  the  deacons  should  have  a  good 
character,  because  they  were  assistants  to  the  mi¬ 
nisters,  appeared  and  acted  publicly,  and  had  a  great 
trust  reposed  in  them.  They  must  be  grave ;  gra¬ 
vity  becomes  all  Christians, .but  especially  those  who 
are  in  office  in  the  church.  Not  double-tongued  ; 
that  will  say  one  thing  to  one,  and  another  thing  to 

I  another,  according  as  their  interest  leads  them  :  a 
double  tongue  comes  from  a  double  heart  ;  flatterers 
and  slanderers  are  double-tongued.  Not  given  to 
much  wine  ;  for  that  is  a  great  disparagement  to  any 
man,  especially  to  a  Christian,  and  one  in  office,  un¬ 
fits  men  for  business,  opens  the  door  to  many  temp¬ 
tations.  Not  greedy  of  filthy  lucre :  this  would  es¬ 
pecially  be  bad  in  the  deacons,  who  were  intrusted 
with  the  church’s  money,  and,  if  they  were  covet¬ 
ous  and  greedy  of  filthy  lucre,  would  be  tempted  to 
embezzle  it,  and  convert  that  to  their  own  use  which 
was  intended  for  the  public  service.  Holding^  the 
mystery  of  faith  in  a  pure  conscience,  v.  9.  Note, 
The  mystery  of  faith  is  best  held  in  a  pure  con¬ 
science.  The  practical  love  of  truth  is  the  most  pow¬ 
erful  preservative  from  error  and  delusion.  If  we 
keep  a  pure  conscience,  take  heed  of  every  thing 
that  debauches  conscience,  and  draws  them  away 
from  God,  that  will  preserve  in  our  souls  the  mys¬ 
tery  of  faith.  Let  these  also  first  be  proved,  v.  10. 
It  is  not  fit  that  the  public  trusts  should  be  lodged  in 
the  hands  of  any,  till  they  are  first  proved,  and 
found  fit  for  the  business  they  are  to  be  intrusted 
with  ;  the  soundness  of  their  judgments,  their  zeal 
for  Christ,  and  the  blamelessness  of  their  conversa¬ 
tion,  must  be  proved. 

2.  Their  wives  likewise  must  have  a  good  cha¬ 
racter;  (i>.  11.)  they  must  be  of  a  grave  behaviour, 
nots/anderers,  tale-bearers,  carrying  stories  to  make 
mischief  and  sow  discord  ;  they  must  be  sober  and 
faithful  in  all  things,  not  given  to  any  excess,  but 
trusty  in  all  that  is  committed  to  them.  All  who  are 
related  to  ministers,  must  double  their  care  to  walk 
as  becomes  the  gospel  of  Christ,  lest,  if  they  in  any 
thing  walk  disorderly,  the  ministry  be  blamed.  As 

i  he  said  before  of  the  bishops  or  ministers,  so  here 
of  the  deacons,  they  must  be  the  husband  of  one 
wife,  such  as  had  not  put  away  their  wives,  upon 
dislike,  and  married  others  ;  they  must  rule  their 
children  and  their  own  houses  well ;  families  of  mi¬ 
nisters  should  be  examples  to  other  families.  And 
the  reason  why  the  deacons  must  be  thus  qualified, 
is,  (r.  13.)  because,  though  the  office  of  a  deacon  be 
of  an  inferior  degree,  yet  it  is  a  step  toward  the 
higher  degree  ;  and  they  who  had  served  tables  well 
the  church  might  see  cause  afterward  to  discharge 
from  that  service,  and  prefer  to  serve  in  preaching 
the  word  and  in  prayer.  Or  it  may  be  meant  of  the 
good  reputation  that  a  man  would  gain  by  his  fide¬ 
lity  in  this  office  ;  they  will  purchase  to  themselves 
great  boldness  in  the  faith  that  is  in  Jesus  Christ. 

Observe,  (1.)  In  the  primitive  church  there  were 
but  two  orders  of  ministers  or  officers,  bishops  and 
deacons,  Philip.  1.  1.  After-ages  have  invented  the 
rest.  The  office  of  the  bishop,  presbyter,  pastor,  or 
minister,  was  confined  to  prayer  and  to  the  ministry 
of  the  word  ;  and  the  office  of  the  deacon  was  con¬ 
fined  to,  or  at  least  principally  conversant  about, 
serving  tables.  Clemens  Romanus,  in  his  epistle  to. 


642 


I.  TIMOTHY,  II. 


the  Christians, {chap. 42,  44.)  speaks  very  fully  and 
plainly  to  this  effect,  that  the  apostles,  foreknowing, 
by  our  Lord  Jesus  Christ,  that  there  would  arise  in 
the  Christian  church  a  controversy  about  the  name 
Episcopacy ,  appointed  the  forementioned  orders, 
bishops  and.  deacons.  (2.)  The  scripture-deacon’s 
main  employment  was,  to  serve  tables,  and  not  to 
preach  or  baptize.  It  is  true,  indeed,  Philip  did 
preach  and  baptize  many  in  Samaria,  (Acts  8.)  but 
you  read  he  was  an  evangelist,  (Acts  21.  8.)  and  he 
might  preach  and  baptize,  and  perform  any  other 
part  of  the  ministerial  office,  under  that  character : 
but  still  the  design  of  the  deacon’s  office  was,  to  mind 
the  temporal  concerns  of  the  church,  such  as  the 
salaries  of  the  ministers,  and  providing  for  the  poor. 
(3.)  Several  qualifications  were  very  necessary, 
even  for  these  inferior  officers ;  The  deacons  must 
be  grave,  &c.  (4.)  Some  trial  should  be  made  of 

person’s  qualifications  before  they  are  admitted  into 
office  in  the  church,  or  have  any  trust  committed  to 
them ;  Let  these  also  first  be  proved.  (5.)  Integrity 
and  uprightness  in  an  inferior  office,  are  the  \Vay  to 
be  preferred  to  a  higher  station  in  the  church ;  They 
purchase  to  themselves  a  good  degree.  (6.)  This 
will  also  give  a  man  great  boldness  in  the  faith, 
whereas  a  want  of  integrity  and  uprightness  will  make 
a  man  timorous,  and  ready  to  tremble  at  his  own 
shadow  ;  The  wicked fleeth  when  no  man  pursueth , 
but  the  righteous  are  bold  as  a  lion,  Prov.  28.  1. 

14.  These  things  write  I  unto  thee,  hop¬ 
ing  to  come  unto  thee  shortly :  1 5.  But  if 

I  tarry  long,  that  thou  mayest  know  how 
thou  oughtest  to  behave  thyself  in  the  house 
of  God,  which  is  the  church  of  the  living 
God,  the  pillar  and  ground  of  the  truth. 
16.  And  without  controversy  great  is  the 
mystery  of  godliness:  God  was  manifest 
in  the  flesh,  justified  in  the  Spirit,  seen  of 
angels,  preached  unto  the  Gentiles,  believed 
on  in  the  world,  received  up  into  glory. 

He  concludes  the  chapter  with  a  particular  direc¬ 
tion  to  Timothy. 

I.  He  hoped  shortly  to  come  to  him,  to  give  him 
further  directions  and  assistance  in  his  work,  and  to 
see  that  Christianity  was  well  planted,  and  took  root 
well,  at  Ephesus;  he  therefore  wrote  the  more 
briefly  to  him.  But, 

II.  He  wrote  lest  he  should  tarry  long,  that  he 
might  know  how  to  behave  himself  in  the  house  of 
God,  how  to  conduct  himself  as  became  an  evange¬ 
list,  and  the  apostle’s  substitute.  Observe,  Those 
who  are  employed  in  the  house  of  God,  must  see  to 
it,  that  they  behave  themselves  well,  lest  they  bring 
reproach  upon  the  house  of  (rod,  and  that  worthy 
name  by  which  they  are  called.  Ministers  ought  to 
behave  themselves  well,  and  to  look  not  only  to  their 
praying  and  preaching,  but  to  their  behaviour :  their 
office  binds  them  to  their  good  behaviour,  for  any 
behaviour  will  not  do  in  this  case.  Timothy  must 
know  how  to  behave  himself,  not  only  in  the  parti¬ 
cular  church  where  he  was  now  appointed  to  reside 
for  some  time,  but,  being  an  evangelist,  and  the 
apostle’s  substitute,  he  must  learn  how  to  behave 
himself  in  other  churches,  where  he  should  in  like 
manner  be  appointed  to  reside  for  some  time ;  and 
therefore  it  is  not  the  church  of  Ephesus,  but  the 
Catholic  church,  which  is  here  called  the  house  of 
God,  which  is  the  church  of  the  living  God.  Ob¬ 
serve  here, 

1.  God  is  the  living  God ;  he  is  the  Fountain  of 
life,  he  is  Life  in  himself,  and  he  gives  life,  breath, 
and  all  things,  to  his  creatures ;  in  him  we  live,  and 
move,  and  have  our  being,  Acts  17.  25,  28. 


2.  The  church  is  the  house  of  God,  he  dwells 
there ;  the  Lord  has  chosen  Zion,  to  dwell  there ; 
“This  is  my  rest,  here  will  I  dwell,  for  I  have 
chosen  it;”  there  may  we  see  God’s -power  and 
glory,  Ps.  63.  2.. 

It  is  the  great  support  of  the  church,  that  it  is  the 
church  of  the  living  God,  the  true  God  in  opposi¬ 
tion  to.false  gods,  dumb  and  dead  idols;  the  pillar 
and  ground  of  truth  ;  that  is,  either, 

(1.)  The  church  itself;  that  is,  the  pillar  and 
ground  of  truth.  Not  that  the  authority  of  the  scrip¬ 
tures  depends  upon  that  of  the  church,  as  the  pa¬ 
pists  pretend,  for  truth  is  the  pillar  and  ground  of 
the  church  ;  but  the  church  holds  forth  the  scrip¬ 
ture  and  the  doctrine  of  Christ,  as  the  pillar,  to 
which  a  proclamation  is  affixed,  holds  forth  the 
proclamation  ;  Even  to  the  principalities  and  powers 
in  heavenly  places  is  made  known  by  the  church  the 
manifold  wisdom  of  God,  Eph.  3.  10. 

(2.)  Others  understand  it  of  Timothy.  He,  not 
he  himself  only,  but  he  as  an  evangelist,  he  and 
other  faithful  ministers,  are  the  pillars  and  ground 
of  truth  ;  it  is  their  business  to  maintain,  hold  up, 
and  publish,  the  truths  of  Christ  in  the  church.  It 
is  said  of  the  apostles,  that  then  seemed  to  be  pillars. 
Gal.  2.  9. 

[1.]  Let  us  be  diligent  and  impartial  in  our  own 
inquiries  after  truth ;  let  us  buy  the  truth  at  any 
rate,  and  not  think  much  of  any  pains  to  discover  it. 
[2.]  Let  us  be  careful  to  keep  and  preserve  it; 
“  Buy  the  truth,  and  sell  it  not,  (Prov.  23.  23.)  do 
not  part  with  it  on  any  consideration.”  [3.]  Let  us 
take  care  to  publish  it,  and  to  transmit  it  safe  and 
uncorrupted  unto  posterity.  [4.]  When  the  church 
ceases  to  be  the  pillar  and  ground  of  truth,  we  may 
and  ought  to  forsake  her ;  for  our  regard  to  truth 
should  be  greater  than  our  regard  to  the  church  ; 
we  are  no  longer  obliged  to  continue  in  the  church 
than  she  continues  to  be  the  pillar  and  ground  of 
truth. 

Now  what  is  the  truth  which  the  churches  and 
ministers  are  the  pillars  and  grounds  of  ?  He  tells 
us,  (i>.  16.)  that  without  controversy  great  is  the 
mystery  of  godliness.  The  learned  Camero  joins 
this  with  what  goes  before,  and  then  it  runs  thus, 
“The  pillar  ard  ground  of  the  truth;  and  without 
controversy  great  is  the  mystery  of  godliness.” 
He  supposes  this  mystery  to  be  the  pillar,  &c.  Ob¬ 
serve, 

First,  Christianity  is  a  mystery,  a  mystery  that 
could  not  have  been  found  out  by  reason  or  the  light 
of  nature,  and  cannot  be  comprehended  by  reason, 
because  it  is  above  reason,  though  not  contrary 
thereto.  It  is  a  mystery,  not  of  philosophy  or  spe¬ 
culation  ;  but,  Secondly,  It  is  a  mystery  of  godliness, 
designed  to  promote  godliness;  and  herein  it  exceeds 
all  the  mysteries  of  the  Gentiles.  Thirdly,  It  is  a 
revealed  mystery,  not  shut  up  and  sealed ;  and  it 
does  not  cease  to  be  a  mystery,  because  now  in  part 
revealed. 

Now  what  is  the  mystery  of  godliness  ?  It  is 
Christ ;  and  here  are  six  things  concerning  Christ, 
which  make  up  the  mystery  of  godliness. 

1.  That  he  is  God  manifest  in  the  flesh  ;  God  was 
manifest  in  the  flesh.  This  proves  that  he  is  God, 
the  eternal  Word,  that  was  made  flesh,  and  was 
manifest  in  the  flesh.  When  God  was  to  be  mani¬ 
fested  to  man,  he  was  pleased  to  manifest  himself  in 
the  incarnation  of  his  own  Son ;  The  word  was  made 
flesh,  John  1.  14. 

2.  He  is  justified  in  the  Spirit.  Whereas  he  was 
reproached  as  a  sinner,  and  put  to  death  as  a  male¬ 
factor,  he  was  raised  again  by  the  Spirit,  and  so  was 
justified  from  all  calumnies  with  which  he  was  load¬ 
ed.  He  was  made  Sin  for  us,  and  was  delivered  for 
our  offences ;  but,  being  raised  again,  he  was  jus¬ 
tified  in  the  Spirit ;  it  was  made  to  appear  that  his 


I.  TIMOTHY,  IV. 


sacrifice  was  accepted,  and  so  he  rose  again  for  our 
justification,  as  he  was  delivered  for  our  offences, 
Rom.  4.  25.  He  was  put  to  death  in  the  flesh,  but 
quickened  by  the  Spirit,  1  Pet.  3.  18. 

3.  He  was  seen  of  angels.  They  worshipped  him, 
(Heb.  1.  6. )  they  attended  his  incarnation,  his  temp¬ 
tation,  his  agony,  his  death,  his  resurrection,  his  as¬ 
cension  ;  this  is  much  to  his  honour,  and  shews  what 
a  mighty  interest  he  has  in  the  upper  world,  that 
angels  ministered  to  him,  for  he  is  the  Lord  of  an¬ 
gels. 

4.  He  is  preached  unto  the  Gentiles.  This  is  a 
great  part  of  the  mystery  of  godliness,  that  Christ 
was  offered  to  the  Gentiles  a  Redeemer  and  Sa¬ 
viour  ;  that  whereas,  before,  salvation  was  of  the 
Jews,  the  partition-wall  was  now  taken  down,  and 
the  Gentiles  were  taken  in ;  I  have  set  thee  to  be  a 
lAght  of  the  Gentiles,  Acts  13.  47. 

5.  That  he  was  believed  on  in  the  world,  so  that 
he  was  not  preached  in  vain.  Many  of  the  Gentiles 
welcomed  the  gospel  which  the  Jews  rejected. 
Who  would  have  thought  that  the  world,  which  lay 
in  wickedness,  should  have  believed  in  the  Son  of 
God,  should  have  taken  him  to  be  their  Saviour, 
who  was  himself  crucified  at  Jerusalem.  But,  not¬ 
withstanding  all  the  prejudices  they  laboured  under, 
he  was  believed  on,  &c. 

6.  He  was  received  up.  into  glory :  in  his  ascen¬ 
sion.  This  indeed  was  before  he  was  believed  on  in 
the  world ;  but  it  is  put  last,  because  it  was  the  crown 
of  his  exaltation,  and  because  it  is  not  only  his  as¬ 
cension  that  is  meant,  but  his  sitting  at  the  right- 
hand  of  God,  where  he  ever  lives,  making  interces¬ 
sion,  and  has  all  power,  both  in  heaven  and  earth  : 
and  because  in  the  apostasy,  of  which  he  treats  in 
the  following  chapter,  his  remaining  in  heaven 
would  be  denied  by  those  who  pretend  to  bring  him 
down  on  their  altars  in  the  consecrated  wafers.  Ob¬ 
serve, 

(1.)  He  who  was  manifest  in  flesh,  was  God,  really 
and  truly  God;  God  by  nature,  and  not  only  so 
by  office,  for  this  makes  it  to  be  a  mystery.  (2.) 
God  was  manifest  in  flesh,  real  flesh  ;  forasmuch  as 
children  are  partakers  of  flesh  and  blood,  he  also 
himself  likewise  took  part  of  the  same,  Heb.  2.  14. 
And  what  is  more  amazing,  he  was  manifest  in  the 
flesh,  after  all  flesh  had  corrupted  his  way,  though 
he  himself  was  holy  from  the  womb.  (3.)  Godli¬ 
ness  is  a  mystery  in  all  its  parts  and  branches,  from 
the  beginning  to  the  end,  from  Christ’s  incarnation 
to  his  ascension.  (4.)  It  being  a  great  mystery,  we 
should  rather  humbly  adore  it,  and  piously  believe 
it,  than  curiously  pry  into  it,  or  be  too  positive  in 
our  explications  of  it,  and  determinations  about  it, 
further  than  the  holy  scriptures  have  revealed  it 
to  us. 

CHAP.  IV. 

St.  Paul  here  foretells,  I.  A  dreadful  apostasy,  v.  1 . .  3.  II. 

He  treats  of  Christian  liberty,  v.  4,  5.  III.  He  gives  Ti¬ 
mothy  divers  directions  with  respect  to  himself,  his  doc¬ 
trine,  and  the  people  under  his  care,  v.  6,  to  the  end. 

1.  ^TOW  the  Spirit  speaketh  expressly, 
J3I  that  in  the  latter  times  some  shall 
depart  from  the  faith,  giving  heed  to  seduc¬ 
ing  spirits,  and  doctrines  of  devils;  2.' 
Speaking  lies  in  hypocrisy;  having  their 
consciences  seared  with  a  hot  iron ;  3.  For¬ 
bidding  to  marry,  and  commanding  to  ab¬ 
stain  from  meats,  which  God  hath  created 
to  be  received  with  thanksgiving  of  them 
which  believe  and  know  the  truth.  .  4.  For 
every  creature  of  God  is  good,  and  nothing 
to  be  refused,  if  it  be  received  with  thanks¬ 


giving:  5.  For  it  is  sanctified  by  the  word 
of  God  and  prayer. 

We  have  here  a  prophecy  of  the  apostasy  of  the 
latter  times,  which  he  had  spoken  of  as  a  thing  ex¬ 
pected  and  taken  for  granted  among  Christians,  2 
Chess.  2.  In  the  close  of  the  foregoing  chapter,  we 
had  the  mystery  of  godliness  summed  up ;  and  there¬ 
fore  very  fitly,  in  the  beginning  of  this  chapter,  we 
have  the  mystery  of  iniquity  summed  up.  The  Spirit 
speaks  expressly,  that  in  the  latter  times  some  shall 
depart  from  the  faith;  whether  he  means  the  Spirit 
in  the  Old  Testament,  or  the  Spirit  in  the  prophets 
of  the  New  Testament,  or  both.  The  prophecies 
concerning  antichrist,  as  well  as  the  prophecies  con¬ 
cerning  Christ,  came  from  the  Spint.  The  Spirit 
in  both  spake  expressly  of  a  general  apostasv  from 
the  faith  of  Christ,  and  the  pure  worship  of  God. 
This  should  come  in  the  latter  times,  during  the 
Christian  dispensation,  for  those  are  called  the  latter 
days;  in  the  following  ages  of  the  church,  for  the 
mystery  of  iniquity  now  began  to  work.  Some  shall 
depart  from  the  faith,  or  there  shall  be  an  apostasy 
from  the  faith.  Some,  not  all ;  for  in  the  worst 
of  times  God  will  have  a  remnant,  according  to  the 
election  of  grace.  They  shall  depart  from  the  faith, 
the  faith"  delivered  to  the  saints  (Jude  3.)  which  was 
delivered  at  once,  the  sound  doctrine  of  the  gospel. 
Giving  heed  to  seducing  spirits  ;  men  who  pretended 
to  the  Spirit,  but  were  not  really  guided  by  the  Spi¬ 
rit,  1  John  4.  1.  Beloved,  believe  not  every  spirit ; 
every  one  who  pretends  to  the  Spirit.  Now  here 
obgerve, 

I.  One  of  the  great  instances  of  that  apostasy,  and 
that  is,  giving  heed  to  doctrines  of  demons,  or  con¬ 
cerning  demons ;  those  doctrines  which  teach  the 
worship  of  saints  and  angels,  as  a  middle  sort  of  dei¬ 
ties,  between  the  immortal  God  and  mortal  men,  such 
as  the  heathen  called  demons,  and  worshipped  under 
that  notion.  Now  this  plainly  agrees  to  the  church 
of  Rome,  and  it  was  one  of  the  first  steps  toward 
that  great  apostasy,  the  inshrining  of  the  relics  of 
martyrs,  paying  divine  honours  to  them,  erecting 
altars,  burning  incense,  consecrating  images  and  tem¬ 
ples,  and  making  prayers  and  praises  to  the  honour 
of  saints  departed.  This  demon-worship  is  pagan¬ 
ism  revived,  the  image  of  the  first  beast. 

II.  The  instruments  of  promoting  and  propagating 
this  apostasy  and  delusion.  It  will  be  done  by  hy¬ 
pocrisy  of  those  that  speak  lies,  (v.  2.)  speaking  lies 
in  hypocrisy;  the  agents  and  emissaries  of  Satan, 
who  promote  these  delusions  by  lies  and  forgeries 
and  pretended  miracles.  It  is  done  by  their  hypo¬ 
crisy,  professing  honour  to  Christ,  and  yet  at’  the 
same  time  fighting  against  all  his  anointed  offices, 
and  corrupting  or  profaning  all  his  ordinances.  This 
respects  also  the  hypocrisy  of  those  who  have  their 
consciences  seared  with  a  red  hot  iron,  who  are  per¬ 
fectly  lost  to  the  first  principles  of  virtue  and  moral 
honestyr.  If  men  had  not  their  consciences  seared 
as  with  a  hot  iron,  they  could  never  maintain  a 
power  to  dispense  with  oaths  for  the  good  of  the  Ca¬ 
tholic  cause,  could  never  maintain  that  no  faith  is  to 
be  kept  with  heretics,  could  never  divest  themselves 
of  all  remains  of  humanity  and  compassion,  and 
clothe  themselves  with  the  most  barbarous  cruelty, 
under  pretence  of  promoting  the  interest  of  the 
church. 

Another  part  of  their  character  is,  that  they  for¬ 
bid  to  marry,  forbid  their  clergy'  to  marry,  and  speak 
very  reproachfully  of  marriage,  though  an  ordinance 
of  God ;  and  that  they  command  to  abstain  from 
meats,  and  place  religion  in  that  at  certain  times  and 
seasons,  only  to  exercise  a  tyranny  over  the  con¬ 
sciences  of  men. 

1.  The  apostasy  of  the  latter  times  should  not  sur¬ 
prise  us,  because  it  was  expressly  foretold  by  the 


644 


I.  TIMOTHY,  IV. 


Spirit.  2.  The  Spirit  is  God,  otherwise  he  could 
not  certainly  foresee  such  distant  events,  which  as  to 
us  are  uncertain  and  contingent,  depending  on  the 
tempers,  humours,  and  lusts  of  men.  3.  The  dif¬ 
ference  between  the  predictions  of  the  Spirit  and  the 
oracles  of  the  heathen  is  remarkable ;  the  Spirit 
speaks  expressly,  but  the  oracles  of  the  heathen 
were  always  doubtful  and  uncertain.  4.  It  is  com¬ 
fortable  to  think  that  in  such  general  apostasies  all 
are  not  carried  away,  but  only  some.  5.  It  is  com¬ 
mon  for  seducers  and  deceivers  to  pretend  to  the  Spi¬ 
rit,  which  is  a  strong  presumption  that  all  are  con¬ 
vinced  that  this  is  the  most  likely  to  work  in  us  an  ap¬ 
probation  of  what  pretends  to  come  from  the  Spirit. 
6.  Men  must  be  hardened,  and  their  consciences 
seared,  before  they  can  depart  from  the  faith,  and 
draw  in  others  to  side  with  them.  7.  It  is  a  sign,  that 
men  have  departed  from  the  faith,  when  they  will 
command  what  God  has  forbidden,  such  as  saint  and 
angel  or  demon- worship ;  and  forbid  what  God  has 
allowed  or  commanded,  such  as  marriage  and  meats. 

Upon  occasion  of  the  mentioning  of  their  hypo¬ 
critical  fastings,  the  apostle  lays  down  the  doctrine 
of  the  Christian  liberty  which  we  enjoy  under  the 
gospel,  of  using  God’s  good  creatures ;  that,  where¬ 
as  under  the  law  there  was  a  distinction  of  meats  be¬ 
tween  clean  and  unclean,  (such  sort  of  flesh  they 
might  eat,  and  such  they  might  not  eat,)  all  that  is 
now  taken  away  ;  and  we  are  to  call  nothing  com¬ 
mon  or  unclean.  Acts  10.  15. 

(1.)  We  are  to  look  upon  our  food  as  that  which 
God  has  created ;  we  have  it  from  him,  and  there¬ 
fore  must  use  it  for  him. 

(2.)  God,  in  making  those  things,  had  a  special  re¬ 
gard  to  them  who  believe  and  know  the  truth  ;  good 
Christians,  who  have  a  covenant  right  to  the  crea¬ 
tures;  whereas  others  have  only-a  common  right. 

(3. )  What  God  has  created,  is  to  be  received  with 
thanksgiving.  We  must  not  refuse  the  gifts  of  God’s 
bounty,  or  be  scrupulous  in  making  differences  where 
God  has  made  none  ;  but  take  it,  and  be  thankful, 
acknowledging  the  power  of  God  the  Maker  of 
them,  and  the  bounty  of  God  the  Giver  of  them. 

Every  creature  of  God  is  good,  and  nothing  to  be 
refused,  v.  4.  This  plainly  sets  us  at  liberty  from 
all  the  distinctions  of  meats  appointed  by  the  cere¬ 
monial  law,  as  particularly  that  of  swine’s  flesh, 
which  the  Jews  were  forbidden  to  eat,  but  which  is 
allowed  to  us  Christians,  by  this  rule,  Every  crea¬ 
ture  of  God  is  good,  See.  Observe,  God’s  good  crea¬ 
tures  are  then  good,  and  doubly  sweet  to  us,  when 
they  are  received  with  thanksgiving. 

Eor  it  is  sanctified  by  the  word  of  God  and  firayer, 
v.  5.  It  is  a  desirable  thing  to  have  a  sanctified  use 
of  our  creature-comforts.  Now  they  are  sanctified 
to  us, 

[1.]  By  the  word  of  God;  not  only  his  permis¬ 
sion,  allowing  us  the  liberty  of  the  use  of  these  things, 
but  his  promise  to  feed  us  with  food  convenient  for 
us.  This  gives  us  a  sanctified  use  of  our  creature- 
comforts. 

[2.]  By  prayer,  which  blesses  our  meat  to  us.  The 
word  of  God  and  prayer  must  be  brought  to  our 
common  actions  and  affairs,  and  then  we  do  all  in 
faith.  Observe, 

Eirst,  Every  creature  is  God’s,  fqr  he  made  all. 
Every  beast  in  the  forest  is  mine ,  (says  God,)  and  the 
cattle  ufxon  a  thousand  hills.  I  know  all  the  fowls  of 
the  mountains,  and  the  wild  beasts  of  the  field  are 
mine,  Ps.  50.  10,  11.  Secondly,  Every  creature  of 
God  is  e;ood  :  when  the  blessed  God  took  a  survey 
of  all  his  works,  God  saw  all  that  was  made,  and, 
behold,  it  was  very  good,  Gen.  1.  31.  Thirdly,  The 
blessing  of  God  makes  every  creature  nourishing  to 
us  ;  man  lives  not  by  bread  alone,  but  by  every  word 
that  proceeds  out  of  the  mouth  of  God,  (Matt.  4.  4.) 
and  therefore  nothing  ought  to  be  refused.  Fourthly, 


I  We  ought  therefore  to  ask  his  blessing  by  prayer, 
and  so  to  sanctify  the  creatures  we  receive  by  prayer. 

6.  If  thou  put  the  brethren  in  remem¬ 
brance  of  these  things,  thou  shalt  be  a 
good  minister  of  Jesus  Christ,  nourished  up 
in  the  words  of  faith  and  of  good  doctrine, 
whereunto  thou  hast  attained.  7.  But 
refuse  profane  and  old  wives’  fables,  and 
exercise  thyself  rather  unto  godliness.  8. 
For  bodily  exercise  profiteth  little:  but  god¬ 
liness  is  profitable  unto  all  things,  having 
promise  of  the  life  that  now  is,  and  of  that 
which  is  to  come.  9.  This  is  a  faithful  say¬ 
ing,  and  worthy  of  all  acceptation.  10.  For 
therefore  we  both  labour  and  suffer  re¬ 
proach,  because  we  trust  in  the  living  God, 
who  is  the  Saviour  of  all  men,  especially 
of  those  that  believe.  11.  These  things 
command  and  teach.  1 2.  Let  no  man  de¬ 
spise  thy  youth ;  but  be  thou  an  example  of 
the  believers,  in  word,  in  conversation,  in 
charity,  in  spirit,  in  faith,  in  purity.  13. 
Till  I  come,  give  attendance  to  reading,  to 
exhortation,  to  doctrine.  14.  Neglect  not 
the  gift  that  is  in  thee,  which  was  given  thee 
by  prophecy,  with  the  laying  on  of  the 
hands  of  t.’le  presbytery.  1 5.  M  editate  upon 
these  things;  give  thyself  wholly  to  them, 
that  thy  profiting  may  appear  to  all.  16. 
Take  heed  unto  thyself,  and  unto  thy  doc¬ 
trine  ;  continue  in  them :  for  in  doing  this 
thou  shalt  botli  save  thyself,  and  them  that 
hear  thee. 

If  thou  put  the  brethren  in  remembrance,  See.  He 
would  have  Timothy  to  instil  such  notions  as  these 
into  the  minds  of  Christians,  which  might  prevent 
their  being  seduced  by  the  judaizing  teachers.  Ob¬ 
serve,  Those  are  good  ministers  of  Jesus  Christ,  who 
are  diligent  in  their  work ;  not  that  study  to  advance 
new  notions,  but  that  put  the  brethren  in  remem¬ 
brance  of  those  things  which  they  have  received  and 
heard.  Wherefore  1  will  not  be  negligent  to  put  you 
always  in  remembrance  of  these  things,  though  ye 
know  them,  2  Pet.  1.  12.  And  elsewhere,  I  stir  up 
your  pure  minds  by  way  of  remembrance,  2  Pet.  3.  1. 
And,  says  the  apostle  Jude,  I  will  therefore  put  you 
in  remembrance,  Jude  5.  You  see  that  the  apostles 
and  apostolical  men  reckoned  it  a  main  part  of  their 
work,  to  put  their  hearers  in  remembrance ;  for  we 
are  apt  to  forget,  and  slow  to  learn  and  remember, 
the  things  of  Clod. 

Nourished  up  in  the  words  of  faith  and  good  doc¬ 
trine,  whereunto  thou  hast  attained.  Observe,  1. 

]  Even  ministers  themselves  have  need  to  be  growing 
and  increasing  in  the  knowledge  of  Christ  and  his 
doctrine  :  they  must  be  nourished  up  in  the  words 
of  faith.  2.  The  best  way  for  ministers  to  grow  in 
knowledge  and  faith,  is,  to  put  the  brethren  in  re- 
i  membrance ;  while  we  teach  others,  we  teach  our¬ 
selves.  3.  They  whom  ministers  teach,  are  bre¬ 
thren,  and  are  to  be  treated  like  brethren  ;  for  mi¬ 
nisters  are  not  lords  of  God’s  heritage. 

I.  Godliness  is  here  pressed  upon  him  and  others ; 
Refuse  profane  and  old  wives’  sayings,  v.  7,  8.  The 
Jewish  traditions  which  some  people  fill  their  heads 
with,  have  nothing  to  do  with  them.  “  But  exercise 
thyself  rather  unto  godliness;  mind  practical  reli 


645 


I.  TIMOTHY,  IV. 


gion.”  Those  who  would  be  godly,  must  exercise 
themselves  unto  godliness ;  it  requires  a  constant  ex¬ 
ercise.  The  reason  is  taken  from  the  gain  of  godli¬ 
ness  ;  bodily  exercise  profits  little,  or  for  a  little  time. 
Abstinence  from  meats  and  marriage,  and  the  like, 
though  they  pass  for  acts  of  mortification  and  self- 
denial,  yet  they  profit  little,  they  turn  to  little  ac¬ 
count.  What  will  it  avail  us,  to  mortify  the  body, 
if  we  do  not  mortify  sin  ?  Observe, 

There  is  a  great  deal  to  be  got  by  godliness ;  it  will 
be  of  use  to  us  in  the  whole  of  our  life  ;  for  it  has 
the  promise  of  the  life  that  now  is,  and  of  thdt  which 
is  to  come.  Observe,  The  gain  of  godliness  lies  much 
in  the  promise:  and  the  promises  made  to  godly 
people  relate  to  the  life  that  now  is ;  but  especially 
they  relate  to  the  life  which  is  to  come.  Under  the 
Old  Testament  the  promises  were  mostly  of  tempo¬ 
ral  blessings,  but  under  the  New  Testament  of  spi¬ 
ritual  and  eternal  blessings.  If  godly  people  have  but 
little  of  the  good  things  of  the  life  that  now  is,  yet  it 
shall  be  made  up  to  them  in  the  good  things  of  the 
life  that  is  to  come.  Observe  further,  There  were 
profane  and  old  wives’  fables  in  the  days  of  the  apos¬ 
tles  ;  and  Timothy,  though-  an  excellent  man,  was 
not  above  such  a  word  of  advice,  Refuse  profane, 
&c.  Again,  It  is  not  enough  that  we  refuse  profane 
and  old  wives’  fables,  but  we  must  exercise  ourselves 
to  godliness  ;  we  must  not  only  cease  to  do  evil,  but 
we  must  learn  to  do  well,  (Isa.  1.  16,  17.)  and  we 
must  make  a  practice  of  exercising  ourselves  to 
godliness.  And,  lastly.  Those  who  are  truly  godly, 
shall  not  be  losers  at  last,  whatever  becomes  of  those 
who  content  themselves  with  bodily  exercise,  for 
godliness  has  the  promise,  &c. 

II.  The  encouragement  which  we  have  to  pro¬ 
ceed  in  the  ways  of  godliness,  and  to  exercise  our¬ 
selves  to  it,  notwithstanding  the  difficulties  and  dis¬ 
couragements  that  we  meet  with  in  it.  He  had  said, 
(v.  &.)  that  it  is  profitable  for  all  things,  having  the 
promise  of  the  life  which  now  is.  But  the  question  is, 
“  Will  the  profit  balance  the  loss  ?”  For  if  it  will 
not,  it  is  not  profit.  Yes,  we  are  sure  it  will.  Here 
is  another  of  Paul's  faithful  sayings,  worthy  of  all 
acceptation — that  all  our  labours  and  losses  in  the 
service  of  God  and  work  of  religion,  will  be  abun¬ 
dantly  recompensed :  so  that  though  we  lose  for 
Christ,  we  shall  not  lose  by  him  ;  Therefore  we  la¬ 
bour  and  suffer  reproach,  because  we  trust  in  the 
living  God,  v.  10.  Observe, 

1.  Godly  people  must  labour  and  expect  reproach  ; 
they  must  do  well,  and  yet  expect  at  the  same  time 
to  suffer  ill :  toil  and  trouble  are  to  be  expected  by 
us  in  this  world,  not  only  as  men,  but  as  saints. 

2.  Those  who  labour  and  suffer  reproach  in  the 
service  of  God  and  the  work  of  religion,  may  de¬ 
end  upon  the  living  God,  that  thev  shall  not  lose 
y  it.  Let  this  encourage  them,  Ue  trust  in  the 

living  God.  The  consideration  of  this,  that  that 
God  who  has  undertaken  to  be  our  Pay-master,  is 
the  living  God,  who  does  himself  live  for  ever,  and 
is  the  fountain  of  life  to  all  who  serve  him,  should 
encourage  us  in  all  our  services  and  in  all  our  suffer¬ 
ings  for  him,  especially  considering  that  he  is  the 
Saviour  of  all  men. 

(1.)  By  his  providences  he  protects  the  persons, 
and  prolongs  the  lives,  of  the  children  of  men. 

(2. )  He  has  a  general  good-will  to  the  eternal  sal¬ 
vation  of  all  men  thus  far,  that  he  is  not  willing  that 
any  should  perish,  but  that  all  should  come  to  re¬ 
pentance.  He  desires  not  the  death  of  sinners  ;  he 
is  thus  far  the  Saviour  of  all  men,  that  none  are  left 
in  the  same  desperate  condition  that  fallen  angels  are 
in.  Now  if  he  be  thus  the  Saviour  of  all  men,  we 
may  hence  infer,  that  much  more  he  will  be  the 
Rewarder  of  those  who  seek  and  serve  him  ;  if  he 
has  such  a  good-will  for  all  his  creatures,  much  more 
will  he  provide  well  for  those  who  are  new  creatures, 


who  are  born  again.  He  is  the  Saviour  of  all  men, 
but  especially  of  those  that  believe  ;  and  the  salvation 
he  has  in  store  for  those  that  believe,  is  sufficient  to 
recompense  them  for  all. their  services  and  sufferings. 

Here  we  see,  [1.]  The  life  of  a  Christian  is  a  life 
of  labour  and  suffering  ;  we  labour  and  suffer.  [2.] 
The  best  we  can  expect  to  suffer  in  the  present  life, 
is,  reproach  for  our  well-doing,  for  our  work  of  faith 
and  labour  of  love.  [3.  ]  True  Christians  trust  in 
the  living  God  ;  for  cursed  is  the  man  that  trusts  in 
man,  or  in  any  but  the  living  God  ;  and  they  that 
trust  in  him,  shall  never  be  ashamed.  Trust  in  him  at 
all  times.  [4.  ]  God  is  the  general  Saviour  of  all  men, 
as  he  has  put  them  into  a  saleable  state  ;  but  he  is 
in  a  peculiar  manner  the  Saviour  of  true  believers  ; 
there  is  then  a  general  and  a  special  redemption. 

III.  He  concludes  the  chapter  with  an  exhorta¬ 
tion  to  Timothy ; 

1.  To  command  and  teach  these  things  that  he 
had  now  been  teaching  him.  “  Command  them  to 
exercise  themselves  unto  godliness,  teach  them  the 
profit  of  it,  and  that  if  they  serve  God,  they  serve 
one  who  will  be  sure  to  bear  them  out.” 

2.  He  charges  him  to  conduct  himself  with  that 
gravity  and  prudence  that  might  gain  him  respect, 
notwithstanding  his  youth  ;  “  Let  no  man  despise  thy 
youth ;  give  no  man  an  occasion  to  despise  thy 
youth.  ”  Men’s  youth  will  not  be  despised,  if  they 
do  not  by  youthful  vanities  and  follies  make  them¬ 
selves  despicable ;  and  that  men  may  do,  who  are 
old,  who  may  therefore  thank  themselves  if  they  be 
despised. 

3.  He  charges  him  to  confirm  his  doctrine  by  a 
good  example  ;  Be  thou  an  example  of  the  believers, 
&c.  Observe,  Those  who  teach  by  their  doctrine, 
must  teach  by  their  life,  else  they  pull  down  with 
one  hand  what  they  build  up  with  the  other  :  they 
must  be  examples  both  in  word  and  conversation. 
Their  discourse  must  be  edifying,  and  that  will  be  a 
good  example :  their  conversation  must  be  strict, 
and  that  will  be  a  good  examnle  :  thev  must  be  ex¬ 
amples  in  charity,  or  love  to  God  and  all  good  men  : 
examples  in  spirit,  that  is,  in  spiritual-m'indedness, 
in  spiritual  worship  :  in  faith,  that  is,  in  the  profes¬ 
sion  of  Christian  faith  :  and  in  purity  or  chastitv. 

4.  He  charges  him  to  study  hard;  Till  I  come, give 
attendance  to  reading,  to  exhortation,  to  doctrine,  to 
meditation  upon  these  things,  v.  13.  Though  Ti¬ 
mothy  had  extraordinary  gifts,  yet  he  must  use  or¬ 
dinary  means.  Or,  it  may  be  meant  of  the  public 
reading  of  the  scriptures ;  he  must  read  and  exhort, 
that  is,  read  and  expound,  read,  and  press  what 
he  read  upon  them  ;  he  must  expound  it  both  by 
way  of  exhortation,  and  by  way  of  doctrine ;  he  must 
teach  them  both  what  to  do,  and  what  to  believe. 

Observe,  (1  )  Ministers  must  teach  and  command 
the  things  that  they  are  taught  and  commanded 
themselves  to  do ;  they  must  teach  people  to  observe 
all  things  whatsoever  Christ  has  commanded,  Matt. 
28.  20.  (2.)  The  best  wav  for  ministers  to  prevent 

themselves  from  being  despised,  is,  to  teach  and 
practise  the  things  that  are  given  them  in  charge. 
No  wonder  if  ministers  are  despised,  who  do  not 
teach  these  things ;  or,  instead  of  being  examples 
of  good  to  believers,  act  directly  contrary  to  the  doc¬ 
trines  thev  preach  ;  for  ministers  are  to  be  ensamples 
of  their  flock.  (3.)  Those  ministers  that  are  the 
best  accomplished  for  their  work,  must  yet  mind 
their  studies,  that  they  may  be  improving’in  know¬ 
ledge  ;  and  they  must  mind  also  their  work ;  they 
are  to  give  attendance  to  reading,  to  exhortation,  to 
doctrine. 

Neglect  not  the  gift  that  is  in  thee,  v.  14.  The 
gifts  of  God  will  wither,  if  they  be  neglected.  It 
may  be  understood  either  of  the  office  to  which  he 
was  advanced,  or  of  his  qualifications  for  that  office; 
if  of  the  former,  it  was  ordination  in  an  ordinary 


646 


I.  TIMOTHY,  V. 


way ;  if  of  the  latter,  it  was  extraordinary.  It  seems 
to  be  the  former,  for  it  was  by  laying  on  of  hands, 
&c.  Here  see  the  scripture-way  ot  ordination,  it 
was  by  the  laying  on  of  hands,  and  the  laying  on  of  [ 
the  hands  of  the  presbytery.  Observe,  Timothy 
was  ordained  by  men  in  office.  It  was  an  extraor-  \ 
dinary  gift  that  we  read  of  elsewhere  as  being  con-  | 
ferred  on  him  by  the  laying  on  of  Paul’s  hands,  but 
he  was  invested  in  the  office  of  the  ministry  by  the 
laying  on  of  the  hands  of  the  presbytery. 

[1.]  We  may  note,  the  office  of  the  ministry  is  a 
gift,  it  is  the  gift  of  Christ ;  when  he  ascended  up  on 
high,  he  received  gifts  for  men,  and  he  gave  some 
apostles,  and  some  pastors  and  teachers ;  (Eph.  4. 

8,  11.)  and  this  was  a  very  kind  gift  to  his  church.  , 
[2.  ]  Ministers  ought  not  to  neglect  the  gift  bestowed 
upon  them,  whether  by  gift  we  are  here  to  under¬ 
stand-  the  office  of  the  ministry,  or  qualifications  for 
that  office  ;  neither  the  one  nor  the  other  must  be 
neglected.  [3.]  Though  there  was  prophecy  in  the 
case  of  Timothy,  (the  gift  was  given  by  prophecy,)  - 
yet  this  was  accompanied  with  the  laying  on  of  the 
hands  of  the  presbytery,  that  is,  a  number  of  pres¬ 
byters  ;  the  office  was  conveyed  to  him  this  way ; 
and  I  should  think  here  is  a  sufficient  warrant  for 
ordination  by  presbyters,  since  it  does  not  appear 
Aat  St.  Paul  was  concerned  in  Timothy’s  ordination. 

It  is  true,  extraordinary  gifts  were  conferred  on  him 
by  the  laving  on  of  the  apostle’s  hands  ;  (2  Tim.  1. 
6.)  but  if  he  was  concerned  in  his  ordination,  the 
presbytery  was  not  excluded,  for  that  is  particular¬ 
ly  mentioned ;  whence  it  seems  pretty  evident,  that 
the  presbytery  have  the  inherent  power  of  ordina- 
tion. 

Having  this  work  committed  to  him,  he  must^ive 
himself  wholly  to  it  ;“Be  wholy  in  those  things,  that 
thy  profiting  may  appear .”  He  was  a  wise  know¬ 
ing  man,  and  yet  he  must  still  be  profiting,  and  make 
it  appear  that  he  improved  in  knowledge. 

First,  Ministers  are  to  be  much  in  meditation  ; 
they  are  to  consider  beforehand  how  and  what  they 
must  speak  ;  they  are  to  meditate  on  the  great  trust 
committed  to  them,  on  the  worth  and  value  of  im¬ 
mortal  souls,  and  on  the  account  they  must  give  at 
the  last.  Secondly,  Ministers  must  be  wholly  in  these 
things,  they  must  mind  these  things  as  their  prin¬ 
cipal  work  and  business ;  Give  thyself  wholly  to  them. 
Thirdly,  By  this  means  their  profiting  will  appear  in 
all  things,  as  well  as  to  all  persons  ;  this  is  the  way 
for  them  to  profit  in  knowledge  and  grace,  and  also 
to  profit  others. 

5.  He  presses  it  upon  him  to  be  very  cautious ; 
“  Take  heed  to  thyself  and  to  the  doctrine,  consider 
what  thou  preachest :  continue  in  them,  in  the  truths 
that  thou  hast  received  :  and  this  will  be  the  way  to 
save  thyself,  and  those  that  hear  thee .”  Observe, 
(1.)  Ministers  are  engaged  in  saving  work,  which 
makes  it  a  good  work.  (2. )  The  care  of  ministers 
should  be  in  the  first  place  to  save  themselves ; 
“  Save  thyself  in  the  first  place,  so  shalt  thou  be  in¬ 
strumental  to  save  them  that  hear  thee.”  Observe, 
(3.)  Ministers  in  preaching  should  aim  at  the  salva¬ 
tion  of  those  that  hear  them,  next  to  the  salvation 
of  their  own  souls.  (4. )  The  best  way  to  answer  both 
these  ends,  is,  to  take  heed  to  ourselves,  &c. 


CHAP.  V. 

Here  the  apostle,  I.  Directs  Timothy  howto  reprove,  v.  1,  2. 

II.  Adverts  to  widows,  both  elder  and  younger,  v.  3  ..  16. 

III.  To  elders,  v.  17  . .  19.  IV.  Treats  of  public  reproof, 
v.  20.  V.  Gives  a  solemn  charge  of  ordination,  v.  21,  22. 
VI.  Refers  to  his  health,  (v.  23.)  and  states  men’s  sins  to 
be  very  different  in  their  effects,  v.  24,  25. 


R 


EBUKE  not  an  elder,  but  entrea 
him  as  a  father;  and  the  younge 
men  as  brethren ;  2.  The  elder  women  a: 


mothers;  the  younger  as  sisters,  with  all 
purity. 

Here  the  apostle  gives  rules  to  Timothy,  and  in 
him  to  other  ministers,  in  reproving.  Ministers  are 
reprovers  by  office.  Now  the  rule  is, 

1.  To  be  very  tender  in  rebuking  elders ;  elders 
in  age,  elders  by  office.  Respect  must  be  had  to  the 
dignity  of  their  years  and  place,  and  therefore  they 
must  not  be  rebuked  sharply  or  magisterially  ;  but 
Timothy  himself,  though  an  evangelist,  must  en¬ 
treat  them  as  fathers,  for  that  would  be  the  like¬ 
liest  way  to  work  upon  them,  and  to  win  upon 
them. 

2.  The  younger  must  be  rebuked  as  brethren, 
with  love  and  tenderness ;  not  as  desirous  to  spy 
faults,  or  pick  quarrels,  but  as  those  who  are  will¬ 
ing  to  make  the  best  of  them.  There  is  need  of  a 
great  deal  of  meekness  in  reproving  those  who  de¬ 
serve  reproof. 

3.  The  elder  women  must  be  reproved,  when 
there  is  occasion ;  they  must  be  reproved  as  mo¬ 
thers,  Hos.  2.  2.  Plead  with  your  mother,  plead. 

4.  The  younger  women  must  be  reproved,  but 
reproved  as  sisters,  with  all  purity.  If  Timothy,  so 
mortified  a  man  to  this  world  and  to  the  flesh  and 
the  lusts  of  it,  had  need  of  such  a  caution  as  this, 
much  more  have  we.  Observe, 

(1.)  Ministers  are  reprovers  by  office ;  it  is  a  part, 
though  the  least  pleasing  part,  of  their  office  ;  they 
are  to  preach  the  word,  to  reprove  and  rebuke,  2 
Tim.  4.  2. 

(2.)  A  great  difference  is  to  be  made  in  our  re¬ 
proofs,  according  to  the  age,  quality,  and  other  cir¬ 
cumstances,  of  the  persons  rebuked ;  thus,  an  elder 
in  age  or  office  must  be  entreated  as  a  father ;  some 
have  compassion,  making  a  difference,  Jude  22. 

3.  Honour  widows  that  are  widows  in¬ 
deed.  4.  But  if  any  widow  have  children 
or  nephews,  let  them  learn  first  to  shew 
piety  at  home,  and  to  requite  their  parents: 
for  that  is  good  and  acceptable  before  God. 

5.  Now  she  that  is  a  widow  indeed,  and 
desolate,  trusteth  in  God,  and  continneth 
in  supplications  and  prayers  night  and  day. 

6.  But  she  that  liveth  in  pleasure,  is  dead 
while  she  liveth.  7.  And  these  things  give  in 
charge,  that  they  may  be  blameless.  8.  But 
if  any  provide  not  for  his  own,  and  especially’ 
for  those  of  his  own  house,  he  hath  denied 
the  faith,  and  is  worse  than  an  infidel.  9. 
Let  not  a  widow  be  taken  into  the  num¬ 
ber  under  threescore  years  old,  having  been 
the  wife  of  one  man,  10.  Well  reported 
of  for  good  works ;  if  she  have  brought  up 
children,  if  she  have  lodged  strangers,  if 
she  have  washed  the  saints’  feet,  if  she 
have  relieved  the  afflicted,  if  she  have  dili¬ 
gently  followed  every  good  work.  1 1.  But 
the  younger  widows  refuse:  for  when  they 
have  begun  to  wax  wanton  against  Christ, 
they  will  marry;  12.  Having  damnation, 
because  they  have  cast  olT  their  first  faith. 
13.  And  withal  they  learn  to  he  idle,  wan¬ 
dering  about  from  house  to  house;  and  not 
only  idle,  but  tatlers  also  and  busy-bodies, 
speaking  things  which  they  ought  not.  14 

|  I  will  therefore  that  the  younger  women 


647 


1.  TIMOTHY,  V. 


marry,  bear  children,  guide  the  house,  give 
no  occasion"  to  the  adversary  to  speak  re¬ 
proachfully.  15.  For  some  are  already 
turned  aside  after  Satan.  16.  If  any  man 
or  woman  that  believeth,  have  widows,  let 
them  relieve  them,  and  let  not  the  church 
be  charged  ;  that  it  may  relieve  them  that 
are  widows  indeed. 

Directions  are  here  given  concerning  the  taking 
of  widows  into  the  number  of  those  who  were  em¬ 
ployed  by  the  church,  and  had  maintenance  from 
the  church ;  Honour  widows  that  are  widows  in¬ 
deed.  Honour  them,  maintain  them,  admit  them 
into  office.  There  was  in  those  times  an  office  in 
the  church  in  which  widows  were  employed,  and 
that  was,  to  tend  the  sick,  the  aged,  to  look  to  them 
by  the  direction  of  the  deacons.  We  read  of  the 
care  taken  of  widows,  immediately  upon  the  first 
forming  of  the  Christian  church,  (Acts  6.  1.)  where 
the  Grecians  thought  their  widows  were  neglected  in 
the  daily  ministration  and  provision  made  for  poor 
widows.  The  general  rule  is,  to  honour  widows 
that  are  widows  indeed,  to  maintain  them,  to  relieve 
them  with  respect  and  tenderness. 

1.  It  is  appointed  that  those  widows  only  should 
be  relieved  by  the  charity  of  the  church,  who  were 
pious  and  devout,  and  not  wanton  widows  that  lived 
in  pleasure,  v.  5,  6.  She  is  to  be  reckoned  a  widow 
indeed,  and  fit  to  be  maintained  at  the  church’s 
charge,  who,  being  desolate,  trusteth  in  God.  Ob¬ 
serve,  It  is  the  duty  and  comfort  of  those  who  are 
desolate,  to  trust  in  God.  Therefore  God  sometimes 
brings  his  people  into  such  straits,  that  they  have 
nothing  else  to  trust  to,  that  they  may  with  more 
confidence  trust  in  him.  Widowhood  is  a  desolate 
estate ;  but  let  the  widows  trust  in  me,  (Jer.  49.  11.) 
and  rejoice  that  they  have  a  God  to  trust  to.  Again, 
They  who  trust  in  God,  must  continue  in  prayer. 
If  by  faith  we  confide  in  God,  by  prayer  we  must 
give  glory  to  God,  and  commit  ourselves  to  his 
guidance.  Anna  was  a  widow  indeed,  who  depart¬ 
ed  not  from  the  temple,  (Luke  2.  3 7.)  but  serried 
God  with  fasting  and  prayer  night  and  day.  But 
she  is  not  a  widow  indeed,  that  lives  in  pleasure, 
(■n.  6. )  or  who  lives  licentiously.  A  jovial  widow  is 
not  a  widow  indeed,  not  fit  to  be  taken  under  the 
care  of  the  church.  She  that  lives  in  pleasure,  is 
dead  while  she  lives,  is  no  living  member  of  the 
church,  but  as  a  carcase  in  it,  or  a  mortified  mem¬ 
ber.  W e  may  apply  it  more  generally  ;  those  who 
live  in  pleasure,  are  dead  while  they  live,  spiritual¬ 
ly  dead,  dead  in  trespasses  and  sins  ;  they  are  in  the 
world  to  no  purpose,  buried  alive  as  to  the  great 
ends  of  living. 

2.  Another  rule  he  gives,  is,  that  the  church 
should  not  be  charged  with  the  maintenance  of 
those  widows  who  had  relations  of  their  own,  who 
were  able  to  maintain  them.  This  is  mentioned 
several  times;  (v.  4.)  If  any  widows  have  chil¬ 
dren  or  nephews,  grand-children,  or  near  relations, 
let  them  maintain  them,  and  let  not  the  church  be 
burthened.  So,  v.  16.  This  is  called  shewing  piety 
at  home,  ( v .  4.)  or  shewing  piety  toward  their  own 
families.  Observe,  The  respect  of  children  to  their 
parents,  and  their  care  of  them,  is  fitly  called  piety. 
This  is  requiting  their  parents.  Children  can  never 
sufficiently  requite  their  parents  for  the  care  they 
have  taken  of  them,  and  the  pains  they  have  taken 
with  them ;  but,  however,  they  must  endeavour  to 
do  it.  It  is  the  indispensable  duty  of  children,  if 
their  parents  be  in  necessity,  and  they  in  ability  to 
relieve  them,  to  do  it  to  the  utmost  of  their  power, 
for  that  is  good  and  acceptable  before  God.  The 
Pharisees  taught  that  a  gift  to  the  altar  was  more 


acceptable  to  God  than  relieving  a  poor  parent,  Matt. 
15.  5.  But  here  we  are  told  that  this  is  better  than 
all  burnt  offerings  and  sacrifices  ;  this  is  good  and 
acceptable,  &c.  He  speaks  of  this  again  ;  {v.  8.)  If 
any  provide  not  for  his  own,  &c.  If  any  man  or 
woman  do  not  maintain  their  own  poor  relations  who 
belong  to  them,  they  do  in  effect  deny  the  faith ; 
for  the  design  of  Christ  was  to  confirm  the  law  of 
Moses,  and  particularly  the  law  of  the  fifth  com¬ 
mandment,  which  is,  Honour  thy  father  and  mo¬ 
ther  ;  so  that  they  deny  the  faith,  who  disobey  that 
law,  much  more  if  they  provide  not  for  their  wives 
and  children,  which  are  parts  of  themselves;  if 
they  spend  that  upon  their  lusts,  which  should  main¬ 
tain  their  families,  they  have  denied  the  faith,  and 
are  worse  than  infidels. 

One  reason  why  this  care  must  be  taken,  that 
those  who  were  rich,  should  maintain  their  poor 
relations,  and  not  burthen  the  church  with  them, 
is,  ( v .  16.)  that  it  may  relieve  them  that  are  widows 
indeed.  Observe,  Charity  misplaced,  is  a  great 
hinderance  to  true  charity ;  therefore  there  should 
be  prudence  in  the  choice  of  the  objects  of  charity, 
that  it  may  not  be  thrown  away  upon  those  who  are 
not  properly  so,  that  there  may  be  tlfe  more  for  those 
who  are  real  objects  of  charity. 

3.  He  gives  directions  concerning  the  characters 
of  the  widows,  that  were  to  be  taken  into  the  num¬ 
ber  to  receive  the  church’s  charity  :  not  under  sixty 
years  old,  or  any  who  have  divorced  their  husbands, 
or  been  divorced  from  them,  and  have  married 
again  ;  she  must  have  been  the  wife  of  one  man,  such 
as  had  been  a  house-keeper,  had  a  good  name  for 
hospitality  and  charity,  well  reported  of  for  good 
works.  Observe,  Particular  care  ought  to  be  taken 
to  relieve  those,  when  they  fall  into  decay,  who, 
when  they  had  wherewithal,  were  ready  to  every 
good  work. 

Here  are  instances  of  such  good  works  as  are  pro 

i  per  to  be  done  by  good  wives ;  If  she  have  brought 
up  children  :  he  does  not  say,  If  she  have  borne  chil¬ 
dren,  ( children  are  a  heritage  of  the  Lord,)  that  de¬ 
pends  on  the  will  of  God ;  but  if  she  had  not  chil¬ 
dren  of  her  own,  yet,  if  she  had  brought  up  children. 
If  she  have  lodged  strangers,  and  washed  the  saints’ 
feet ;  if  she  have  been  ready  to  give  entertainment 
to  good  Christians  and  good  ministers,  when  they 
were  in  their  travels  for  the  spreading  of  the  gos¬ 
pel — washing  of  the  feet  of  their  friends  was  a  part 
of  their  entertainments.  If  she  have  relieved  the 
afflicted  when  she  had  ability,  let  her  be  relieved 
now.  Observe,  Those  who  would  find  mercy  when 
they  are  in  distress,  must  shew  mercy  when  they 
are  in  prosperity. 

4.  He  cautions  them  to  take  heed  of  admitting 
into  the  number  those  who  are  likely  to  be  no  credit 
to  them,  v.  11.  The  younger  widows  refuse  ;  they 
will  be  weary  of  their  employments  in  the  church, 
and  of  living  by  rule,  as  they  must  do ;  so  they  will 
marry,  and  cast  of  their  first  faith.  You  read  of  a 
first  love,  (Rev.  2.  4.)  and  here  of  a  first  faith,  that 
is,  the  engagements  they  gave  to  the  church  to  be¬ 
have  well,  and  as  became  the  trust  reposed  in  them 
it  does  not  appear  that  by  their  first  faith  is  meant 
their  vow  not  to  marry,  for  the  scripture  is  very 
silent  on  that  head ;  besides,  the  apostle  here  ad¬ 
vises  the  younger  widows  to  marry,  (x>.  14.)  which 
he  would  not  if  hereby  they  must  have  broken  their 
vows.  Dr.  Whitby  well  observes,  “  If  this  faith 
referred  to  a  promise  made  to  the  church  not  to 
marry,  it  could  not  be  called  their first  faith,”  v.  13. 
Withal  they  learn  to  be  idle,  and  not  only  idle,  but 
tat/ers,  8cc.  Observe,  It  is  seldom  that  those  who 
are  idle,  are  only  idle,  they  learn  to  be  tatlers  and 
busy-bodies,  and  to  make  mischief  among  neigh- 

!  hours,  and  sow  discord  among  brethren.  Those 

I  who  had  not  attained  to  such  a  gravity  of  mind  as 


G48 


1.  TIMOTHY,  V. 


-was  fit  for  the  deaconesses,  (or  the  widows  who  were 
taken  among  the  church’s  poor,)  let  them  marry , 
bear  children,  &c.  v.  14.  Observe,  If  house-keepers 
do  not  mind  their  business,  but  are  tatlers,  they  give 
occasion  to  the  adversaries  of  Christianity  to  re¬ 
proach  the  Christian  name,  which,  it  seems,  there 
were  some  instances  of,  v.  15. 

We  learn  hence,  (1.)  In  the  primitive  church 
there  was  care  taken  of  poor  widows,  and  provision 
made  for  them ;  the  churches  of  Christ  in  these 
days  should  follow  so  good  an  example,  as  far  as 
they  are  able.  (2. )  In  the  distribution  ol  the  church’s 
charity,  or  alms,  great  care  is  to  be  taken,  that  those 
share  in  the  bounty,  who  most  want  it,  and  best  de¬ 
serve  it ;  a  widow  was  not  to  be  taken  into  the  pri¬ 
mitive  church,  that  had  relations  who  were  able  to 
maintain  her,  or  who  was  not  well  reported  of  for 
good  works,  but  lived  in  pleasure;  but  the  younger 
widows  refuse,  for  when  they  have  begun  to  wax 
wanton  against  Christ,  they  will  marry.  (3.)  The 
credit  of  religion,  and  the  reputation  of  Christian 
churches,  are  very  much  concerned  in  the  character 
and  behaviour  of  those  that  are  taken  into  any  em¬ 
ployment  in  the  church,  though  of  a  lower  nature, 
(such  as  the  business  of  deaconesses,)  or  that  re¬ 
ceive  alms  of  the  church;  if  they  do  not  behave 
well,  but  are  tatlers  and  busy-bodies,  they  will  give 
occasion  to  the  adversary  to  speak  reproachfully. 
(4. )  Christianity  obliges  its  professors  to  relieve  their 
indigent  friends,  particularly  poor  widows,  that  the 
church  may  not  be  charged  with  them,  that  it  may 
relieve  them  that  are  widows  indeed :  rich  people 
should  be  ashamed  to  burthen  the  church  with  their 
poor  relations,  when  it  is  with  difficulty  that  those 
are  supplied,  who  have  no  children  or  nephews,  that 
is,  grand-children,  who  arc  in  a  capacity  to  relieve 
them. 

17.  Let  the  elders  that  rule  well,  be 
counted  worthy  of  double  honour,  espe¬ 
cially  they  who  labour  in  the  word  and 
doctrine.  18.  For  the  scripture  saith,  Thou 
shalt  not  muzzle  the  ox  that  treadeth  out 
the  corn.  And,  The  labourer  is  worthy  of 
his  reward.  1 9.  Against  an  elder  receive 
not  an  accusation,  but  before  two  or  three 
witnesses.  20.  Them  that  sin  rebuke  be¬ 
fore  all,  that  others  also  may  fear.  21.  I 
charge  thee  before  God,  and  the  Lord 
Jesus  Christ,  and  the  elect  angels,  that 
thou  observe  these  things,  without  prefer¬ 
ring  one  before  another,  doing  nothing  by 
partiality.  22.  Lay  hands  suddenly  on  no 
man,  neither  be  partaker  of  other  men’s 
sins :  keep  thyself  pure.  23.  Drink  no 
longer  water,  but  use  a  little  wine  for  thy 
stomach’s  sake  and  thine  often  infirmities. 
24.  Some  men’s  sins  are  open  beforehand, 
going  before  to  judgment;  and  some  men 
they  follow  after.  25.  Likewise  also  the 
good  works  of  some  are  manifest  before¬ 
hand  :  and  they  that  are  otherwise,  cannot 
be  hid. 

Here  are  directions  concerning  ministers. 

I.  Care  must  be  taken  that  they  be  honourably 
maintained ;  (v.  17.)  Let  the  elders  that  rule  well, 
be  counted  worthy  of  double  honour,  of  double  main¬ 
tenance,  double  to  what  they  have  had,  or  to  what 
others  have  ;  especially  they  who  labour  in  the  word 
and  doctrine,  those  who  are  more  laborious  than 


others.  Observe,  The  presbytery'  ruled,  and  the 
same  that  ruled  were  those  who  laboured  in  the 
word  and  doctrine:  they  had  not  one  to  preach  to 
them,  and  another  to  rale  them,  but  the  work  was 
done  by  one  and  the  same  person. 

Some  have  imagined  that  by  the  elders  that  rule 
well,  the  apostle  means  lay-elders,  who  were  em 
ployed  in  ruling,  but  not  in  teaching ;  they  wen- 
concerned  in  church-government,  but  did  not  med 
die  with  the  administration  of  the  word  and  sacra 
ments ;  and  I  confess  this  is  the  plainest  text  of  scrip 
ture  that  can  be  found  to  countenance  such  an  opi¬ 
nion  ;  but  it  seems  a  little  strange,  that  mere  ruling 
elders  should  be  accounted  worthy  of  double  honour, 
when  the  apostle  preferred  preaching  to  baptizing, 
and  much  more  would  he  prefer  it  to  ruling  the 
church  ;  and  it  is  more  strange  that  the  apostle 
should  take  no  notice  of  them  when  he  treats  of 
church-officers ;  but,  as  it  is  hinted  before,  they  had 
not,  in  the  primitive  church,  one  to  preach  to  them, 
and  another  to  rule  them,  but  ruling  and  teaching 
were  performed  by  the  same  persons,  only  some 
might  labour  more  in  the  word  and  doctrine  than 
others.  Here  we  have,  1.  The  work  of  ministers ; 
it  consists  principally  in  two  things,  ruling  well,  and 
labouring  in  the  word  and  doctrine ;  this  was  the 
main  business  of  elders  or  presbyters  in  the  days  of 
the  apostles.  2.  The  honour  due  to  them  who  were 
not  idle,  but  laborious  in  this  work  ;  they  were  wor¬ 
thy  of  double  honour,  esteem,  and  maintenance. 
He  quotes  a  scripture  to  confirm  this.command  con¬ 
cerning  the  maintenance  of  ministers,  that  we  would 
think  foreign  ;  but  it  intimates  what  a  significancy 
there  was  in  many  of  the  laws  of  Moses,  and  par¬ 
ticularly  in  that,  Thou  shalt  not  muzzle  the  ox  that 
treads  out  the  com,  Deut.  25.  4.  The  beasts  that 
were  employed  in  treading  out  the  corn,  (for  that 
way  they  took  instead  of  threshing  it,)  were  allowed 
to  feed  while  they  did  work,  so  that  the  more  work 
they  did,  the  more  food  they  had  ;  therefore  let  the 
elders  that  labour  in  the  word  and  doctrine,  be  well 
provided  for ;  for  the  labourer  is  worthy  of  his  re¬ 
ward,  (Matt.  10.  10.)  and  there  is  all  the  reason  in 
the  world  that  he  should  have  it. 

We  hence  learn,  (1.)  God,  both  under  the  law, 
and  now  under  the  gospel,  has  taken  care  that  his 
ministers  be  well  provided  for.  Does  God  take  care 
for  oxen,  and  will  he  not  take  care  of  his  own  ser¬ 
vants  ?  The  ox  only  treads  out  the  corn,  of  which 
they  make  the  bread  that  perishes ;  but  ministers 
break  the  bread  of  life  which  endures  for  ever.  (2. ) 
The  comfortable  subsistence  of  ministers,  as  it  is 
God’s  appointment  that  they  who  preach  the  gospel 
should  live  of  the  gospel,  (1  Cor.  9.  14.)  so  it  is  their 
just  due,  as  much  as  the  reward  of  the  labourer ; 
and  those  who  would  have  ministers  starved,  or  not 
comfortably  provided  for,  God  will  require  it  of 
them  another  day. 

II.  Concerning  the  accusation  of  ministers;  (v. 
19.)  Xl gainst  an  elder  receive  not  an  accusation,  but 
before  two  or  three  witnesses:  here  is  the  scrip¬ 
ture-method  of  proceeding  against  an  elder,  when 
accused  of  any  crime.  Observe,  1.  There  must 
be  an  accusation,  it  must  not  be  a  flying  uncertain 
report ;  but  an  accusation,  containing  a  certain 
charge,  must  be  drawn  up.  Further,  He  is  not  to 
be  proceeded  against  by  way  of  inquiry  ;  this  is  ac¬ 
cording  to  the  modern  practice  of  the  Inquisition, 
which  draws  up  articles  for  men  to  purge  them¬ 
selves  of  such  crimes,  or  else  to  accuse  themselves; 
but,  according  to  the  advice  of  St.  Paul,  there  must 
be  an  accusation  brought  against  an  elder.  2.  This 
accusation  is  not  to  be  received,  unless  supported 
by  two  or  three  credible  witnesses ;  and  the  accusa¬ 
tion  must  bd  received  before  them,  that  is,  the  ac¬ 
cused  must  have  the  accusers  face  to  face,  because 
the  reputation  of  a  minister  is,  in  a  particular  man- 


649 


I.  TIMOTHY,  VI. 


ner,  a  tender  thing ;  and  therefore,  before  any  thing 
be  done  in  the  least  to  blemish  that  reputation,  great 
care  must  be  taken  that  the  thing  alleged  against 
him  be  well  proved,  that  he  be  not  reproached  upon 
an  uncertain  surmise;  “but,  (v.  20.)  them  that  sin, 
rebuke  before  all;  thou  needest  not  be  so  tender  of 
other  people,  but  rebuke  them  publicly.”  Or, 
“them  that  sin  before  all,  rebuke  before  all,  that 
the  plaster  may  be  as  wide  as  the  wound,  and  that 
those  who  are  in  danger  of  sinning  by  the  example 
of  their  fall,  may  take  warning  by  the  rebuke  given 
them  for  it,  that  others  also  may  fear.” 

(1.)  Public  scandalous  sinners  must  be  rebuked 
publicly ;  as  their  sin  has  been  public,  and  commit¬ 
ted  before  many,  or  at  least  come  to  the  hearing  of 
all,  so  their  reproof  must  be  public,  and  before  all. 
(2. )  Public  rebuke  is  designed  for  the  good  of  others, 
that  they  may  fear,  as  well  as  for  the  good  of  the 
party  rebuked ;  as  it  was  ordered  under  the  law, 
that  public  offenders  should  receive  public  punish¬ 
ment  ;  and  all  Israel  shall  hear,  and  fear,  and  do  no 
more  wickedly. 

III.  Concerning  the  ordination  of  ministers ;  ( v . 
22. )  Lay  hands  suddenly  on  no  man  ;  it  seems  to  be 
meant  of  the  ordaining  of  men  to  the  office  of  the 
ministry,  which  ought  not  to  be  done  rashly  and  in¬ 
considerately,  and  before  due  trial  made  of  their 
gifts  and  graces,  their  abilities  and  qualifications 
for  it. 

Some  understand  it  of  absolution;  “Be  not  too 
hasty  in  laying  hands  on  any,  remit  not  the  censure 
of  the  church  to  any,  till  first  time  be  taken  for  the 
proof  of  their  sincerity  in  their  repentance,  neither 
be  partakers  of  other  men's  sins;  implying,  that 
those  who  are  too  easy  in  remitting  the  censures  of 
the  church,  encourage  others  in  the  sins  which  are 
thus  connived  at,  and  make  themselves  thereby 
guilty.  Observe,  We  have  great  need  to  watch 
over  ourselves  at  all  times,  that  we  do  not  make 
ourselves  partakers  of  other  men’s  sins.  “Keep 
thyself  pure,  not  only  from  doing  the  like  thyself, 
but  from  countenancing  it,  or  being  any  way  accessa¬ 
ry  to  it  in  others.  ” 

Here  is,  1.  A  caution  against  rash  ordination  of 
ministers,  or  absolution  of  those  who  have  been  un¬ 
der  church-censures ;  “  Lay  hands  suddenly  on  no 
man.”  2.  Those  who  are  rash,  either  in  the  one 
case  or  the  other,  will  make  themselves  partakers 
in  other  men’s  sins.  3.  We  must  keep  ourselves 
pure,  if  we  will 'be  pure;  the  grace  of  God  makes 
and  keeps  us  pure,  but  it  is  by  our  own  endeavours. 

The  24th  and  25th  verses  seem  to  refer  to  absolu¬ 
tion  ;  Some -men's  sins  are  open  beforeha?id,  going 
before  to judgment,  and  some  follow  after,  &c.  Ob¬ 
serve,  Ministers  have  need  of  a  great  deal  of  wisdom, 
to  know  how  to  accommodate  themselves  to  the  va¬ 
riety  of  offences  and  offenders,  that  they  have  occa¬ 
sion  to  deal  with. 

(1.)  Some  men’s  sins  are  so  plain  and  obvious, 
and  not  found  by  secret  search,  that  there  is  no  dis¬ 
pute  concerning  the  bringing  of  them  under  the  cen¬ 
sures  of  the  church ;  they  go  before  to  judgment, 
to  lead  them  to  censure. 

(2.)  Others,  they  follow  after  ;  their  wickedness 
does  not  presently  appear,  nor  till  after  a  due  search 
has  been  made  concerning  it.  Or,  as  some  under-  j 
stand  it,  some  men’s  sins  continue  after  they  are  j 
censured ;  they  are  not  reformed  by  the  censure, 
and  in  that  case  there  must  be  no  absolution. 

(3. )  As  to  the  evidences  of  repentance ;  The  good  I 
works  of  some  are  manifest  beforehand.  And  they 
that  are  othemvise,  whose  good  works  do  not  appear, 
their  wickedness  cannot  be  hid,  and  so  it  will  be  easy 
to  discern  who  are  to  be  absolved,  and  who  are  not. 

[1.]  There  are  secret,  and  there  are  open  sins; 
some  men’s  sins  are  open  beforehand,  and  going  be¬ 
fore  unto  judgment,  and  some  they  follow  after. 

Vol.  vi. — 4  N 


[2.]  Sinners  must  be  differently  dealt  with  by  the 
church.  [3.]  The  effects  of  church-censures  are 
very  different ;  some  are  thereby  humbled  and 
brought  to  repentance,  so  that  their  good  works  are 
manifest  beforehand,  while  it  is  quite  otherwise  with 
others.  [4.]  The  incorrigible  cannot  be  hid;  for 
God  will  bring  to  light  the  hidden  things  of  dark¬ 
ness,  and  make  manifest  the  counsels  of  all  hearts. 
Lastly,  As  to  Timothy  himself. 

1.  Here  is  a  charge  to  him  to  be  careful  of  his  of¬ 
fice  :  and  a  solemn  charge  it  is  ;  I  charge  thee  be¬ 
fore  God,  as  thou  wilt  answer  it  to  God  before  the 
holy  and  elect  angels  ;  observe  these  things  without 
partiality,  v.  21.  Observe,  It  ill  becomes  minis¬ 
ters  to  be  partial,  and  to  have  respect  of  persons, 
and  to  prefer  one  before  another  upon  any  secular 
account.  He  charges  him,  by  all  that  is  dear,  before 
God,  and  the  I.ord  Jesus  Christ,  and  the  elect  angels, 
to  guard  against  partiality . 

2.  Ministers  must  give  an  account  to  God  and  the 
Lord  Jesus  Christ,  whether,  and  how,  they  have  ob¬ 
served  all  things  given  them  in  charge  :  and  woe  to 
them  if  they  have  been  partial  in  their  ministrations, 
out  of  any  worldly  politic  view. 

3.  He  charges  him  to  take  care  of  his  health  ; 

Drink  no  longer  water,  &c.  It  seems,  Timothy 
was  a  mortified  man  to  the  pleasures  of  sense ;  he 
drank  water,  and  he  was  a  man  of  no  strong  consti¬ 
tution  of  body,  and  for  that  reason  Paul  advises  him 
to  use  wine  for  the  helping  of  his  stomach,  and  the 
recruiting  of  his  nature.  Observe,  It  is  a  little  wine, 
for  ministers  must  not  be  given  to  much  wine  ;  so 
much  as  may  be  for  the  health  of  the  body,  not  so  as 
to  distemper  it ;  for  God  has  made  wine,  to  rejoice 
man’s  heart.  (1.)  It  is  the  will  of  God,  that  people 
should  take  all  due  care  of  their  bodies.  As  we  are 
not  to  make  them  our  masters,  so  neither  our 
slaves  ;  but  to  use  them  so  as  they  may  be  most  fit 
and  helpful  to  us  in  the  service  of  God.  Observe, 
(2.)  Wine  is  most  proper  for  sickly  and  weak  peo¬ 
ple,  whose  stomachs  are  often  out  of  order,  and  who 
labour  under  infirmities.  Give  strong  drink  unto 
him  that  is  ready  to  perish,  and  wine  to  those  that 
are  of  heavy  hearts,  Prov.  31.  6.  (3.)  Wine  should 

be  used  as  a  help,  and  not  a  hinderance,  to  our  work 
and  usefulness. 

CHAP.  VI. 

I.  He  treats  of  the  duty  of  servants,  v.  I,  2,  11.  Of  false 

teachers,  v.  3  . .  5.  III.  Of  godliness  and  covetousness,  v. 
6  .  .  10.  IV.  What  Timothy  was  to  flee,  and  what  to  fol¬ 
low,  v.  11,  12.  V.  A  solemn  charge,  v.  13.  .  16.  VI.  A 
charge  for  the  rich,  v.  17 . .  19.  And  lastly,  A  charge  to 
Timothy,  v.  20,  21. 

1.  T  ET  as  many  servants  as  are  tinder 
JU  the  yoke  count  their  own  masters 
worthy  of  all  honour,  that  the  name  of  God 
and  his  doctrine  be  not  blasphemed.  2. 
And  they  that  have  believing  masters,  let 
them  not  despise  them ,  because  they  are 
brethren ;  but  rather  do  them  service,  be¬ 
cause  they  are  faithful  and  beloved,  parta¬ 
kers  of  the  benefit.  These  things  teach  and 
exhort.  3.  If  any  man  teach  otherwise, 
and  consent  not  to  wholesome  words,  even 
the  words  of  the  Lord  Jesus  Christ,  and  to 
the  doctrine  which  is  according  to  godli¬ 
ness,  4.  He  is  proud,  knowing  nothing,  but 
doting  about  questions,  and  strifes  of  words, 
whereof  cometh  envy,  strife,  railings,  evil 
surmisings,  5.  Perverse  disputings  of  men 
of  corrupt  minds,  and  destitute  of  the  truth, 


650 


I.  TIMOTHY,  VI. 


supposing  that  gain  is  godliness:  from  such 
withdraw  thyself. 

Here  is, 

I.  The  duty  of  servants.  He  had  spoken  before 
of  church-relations,  here  of  our  family- relations. 
Servants  are  here  said  to  be  under  the  yoke,  which 
denotes  both  subjection  and  labour ;  they  are  yoked 
to  work,  not  to  be  idle.  If  Christianity  finds  ser¬ 
vants  under  the  yoke,  it  continues  them  under  it ;  for 
the  gospel  does  not  cancel  the  obligations  any  lie  un¬ 
der,  either  by  the  law  of  nature,  or  by  mutual  con¬ 
sent.  They  must  respect  their  masters,  count  them 
•worthy  of  all  honour,  (because  they  are  their  mas¬ 
ters,)  of  all  the  respect,  observance,  compliance, 
and  obedience,  that  are  justly  expected  from  ser¬ 
vants  to  their  masters.  Not  that  they  were  to  think 
that  of  them  which  they  were  not ;  but  as  their 
masters  they  must  count  them  worthy  of  all  that 
honour  which  was  fit  for  them  to  receive,  that  the 
name  of  God  be  not  blasphemed.  If  servants  that 
embraced  the  Christian  religion,  should  grow  inso¬ 
lent  and  disobedient  to  their  masters,  the  doctrine 
of  Christ  would  be  reflected  on  for  their  sakes,  as  if 
it  had  made  men  worse  livers  than  they  had  been  be¬ 
fore  they  had  received  the  gospel.  Observe,  If  the 
professors  of  religion  misbehave  themselves,  the 
name  of  God  and  his  doctrine  are  in  danger  of  being 
blasphemed  by  those  who  seek  occasions  to  speak 
evil  of  that  worthy  name  by  which  we  are  called. 
And  this  is  a  good  reason  why  we  should  all  conduct 
ourselves  well,  that  we  may  prevent  the  occasion 
which  many  seek,  and  will  be  very  apt  to  lay  hold 
of,  to  speak  ill  of  religion  for  our  sakes. 

Or  suppose  the  master  were  a  Christian,  and  a 
believer,  and  the  servant  a  believer  too,  would  not 
that  excuse  him,  because  in  Christ  there  is  neither 
bond  nor  free?  No,  by  no  means,  for  Jesus  Christ 
did  not  come  to  dissolve  the  bond  of  civil  relation,  but 
to  strengthen  it ;  They  that  have  believing  masters, 
let  not  them  despise  them,  because  they  are  brethren  ; 
for  that  brotherhood  relates  only  to  spiritual  pri¬ 
vileges,  not  to  any  outward  dignity  or  advantage ; 
(those  misunderstand  and  abuse  their  religion,  who 
make  it  a  pretence  for  denying  the  duties  that  they 
owe  to  their  relations  ;)  nay,  rather  do  them  service, 
because  they  are  faithful  and  beloved.  1  hey  must 
think  themselves  the  more  obliged  to  serve  them, 
because  the  faith  and  love  that  bespeak  men  Chris¬ 
tians,  oblige  them  to  do  good  ;  and  that  is  all  where¬ 
in  their  service  consists.  Observe,  It  is  a  great  en¬ 
couragement  to  us  in  doing  our  duty  to  our  relations, 
if  we  have  reason  to  think  they  are  faithful  and  be¬ 
loved,  and  partakers  of  the  benefit,  that  is,  of  the 
benefit  of  Christianity.  Again,  Believing  masters 
and  servants  are  brethren,  and  partakers  of  the  be¬ 
nefit  ;  for  in  Christ  Jesus  there  is  neither  bond  nor 
free,  for  ye  are  all  one  in  Christ  Jesus,  Gal.  3.  28. 
Timothy  is  appointed  to  teach  and  exhort  these 
things.  Ministers  must  preach  not  only  the  general 
duties  of  all,  but  the  duties  of  particular  relations. 

II.  Paul  here  warns  Timothy  to  withdraw  from 
those  who  corrupted  the  doctrine  of  Christ,  and 
made  it  the  subject  of  strife,  debate,  and  controver¬ 
sy  ;  If  any  man  teach  otherwise,  (v.  3 — 5. )  do  not 
preach  practically ;  do  not  teach  and  exhort  that 
which  is  for  the  promoting  of  serious  godliness  ;  if 
he  will  not  consent  to  wholesome  words,  words  that 
have  a  direct  tendency  to  heal  the  soul,  if  he  will 
not  consent  to  these,  even  the  words  of  our  Lord  Je¬ 
sus  Christ.  Observe,  We  are  not  required  to  con¬ 
sent  to  any  words  as  wholesome  words,  except  the 
words  of  our  Lord  Jesus  Christ ;  but  those  we  must 
give  our  unfeigned  assent  and  consent  to,  and  to  the 
doctrine  which  is  according  to  godliness.  Observe, 
The  doctrine  of  our  Lord  Jesus  is  a  doctrine  accord¬ 
ing  to  godliness  ;  it  has  a  direct  tendency  to  make 


people  godly  ;  but  he  that  does  not  act  agreeably,  « 
proud,  (y.  4. )  and  contentious,  ignorant,  and  does  a 
great  deal  of  mischief  to  the  church,  knowing  no¬ 
thing.  Observe,  Commonly  those  are  most  proud, 
who  know  least ;  for  with  all  their  knowledge  they 
do  not  know  themselves,  but  dote  about  questions. 
Those  who  fall  off  from  the  plain  practical  doctrines 
of  Christianity,  fall  in  with  controversies,  which  eat 
out  the  life  and  power  of  religion  ;  they  dote  about 
questions  and  strifes  of  words,  which  do  a  great  deal 
of  mischief  in  the  church,  are  the  occasion  of  envy, 
strife,  railings,  and  evil surmisings.  When  men  are 
not  content  with  the  words  of  our  Lord  Jesus  Christ, 
and  the  doctrine  which  is  according  to  godliness,  but 
will  frame  notions  of  their  own,  and  impose  them, 
and  that  too  in  their  own  words,  which  man’s  wis¬ 
dom  teaches,  and  not  in  the  words  which  the  Holy 
Ghost  teaches,  (1  Cor.  2.  13.)  they  sow  the  seeds  of 
all  mischief  in  the  church.  Hence  come  perverse 
disputings  of  men  of  corrupt  minds,  (v.  5.)  disputes 
that  are  all  subtlety,  and  no  solidity.  Observe,  Men 
of  corrupt  minds  are  destitute  of  the  truth.  The 
reason  why  men’s  minds  are  corrupt,  is,  because 
they  do  not  stick  to  the  truth  as  it  is  in  Jesus :  sup¬ 
posing  that  gain  is  godliness, making  religion  truckle 
to  their  secular  interest.  F rom  such  as  these  Timo¬ 
thy  is  warned  to  withdraw  himself. 

We  observe,  (1.)  The  words  of  our  Lord  Jesus 
Christ  are  wholesome  words,  they  are  the  fittest  to 
prevent  or  heal  the  church’s  wounds,  as  well  as  to 
heal  a  wounded  conscience  ;  for  Christ  has  the 
tongue  of  the  learned,  to  speak  a  word  in  season  to 
him  that  is  weary,  Isa.  50.  4.  The  words  of  Christ 
are  the  best  to  prevent  ruptures  in  the  church  ;  for 
none  who  profess  faith  in  him,  will  dispute  the  apt¬ 
ness  or  authority  of  his  words,  who  is  their  Lord  and 
Teacher  :  and  it  has  never  gone  well  with  the 
church,  since  the  words  of  men  have  claimed  a  re¬ 
gard  equal  to  his  words,  and  in  some  cases  a  much 
greater.  (2.)  Whoever  teaches  otherwise,  and  does 
not  consent  to  these  wholesome  words,  he  is  proud, 
knowing  nothing  ;  for  pride  and  ignorance  common¬ 
ly  go  together.  (3. )  St.  Paul  sets  a  brand  only  on 
those  who  consent  not  to  the  words  of  our  Lord  Je¬ 
sus  Christ,  and  the  doctrine  which  is  according  to 
godliness  ;  they  are  proud,  knowing  nothing  :  other 
words  more  wholesome  he  knew  not.  (4.)  We 
learn  the  sad  effects  of  doting  about  questions  and 
strifes  of  words  ;  of  such  doting  about  questions 
comes  envy,  strife,  evil  surmisings,'  and  perverse  dis¬ 
putings  ;  when  men  leave  the  wholesome  words  of 
our  Lord  Jesus  Christ,  they  will  never  agree  in 
other  words,  either  of  their  own  or  other  men’s  in¬ 
ventions,  but  will  perpetually  wrangle  and  quarrel 
about  them  ;  and  this  will  produce  envy,  when  they 
see  the  words  of  others  preferred  to  those  they  have 
adopted  for  their  own  ;  and  this  will  be  attended 
with  jealousies  and  suspicions  of  one  another,  called 
here  evil  surmisings  ;  then  they  will  proceed  to  per¬ 
verse  disputings.  (5.)  Such  persons  as  are  given  to 
perverse  disputings,  appear  to  be  men  of  corrupt 
minds,  and  destitute  of  the  truth  ;  especially  such  as 
act  in  this  manner  for  the  sake  of  gain,  which  is  all 
their  godliness,  supposing  gain  to  be  godliness,  con¬ 
trary  to  the  apostle’s  judgment,  who  reckoned  godli¬ 
ness  great  gain.  (6. )  Good  ministers  and  Christians 
will  withdraw  themselves  from  such  ;  “  Come  out 
from  among  them,  my  people,  and  be  ye  separate,” 
says  the  Lord  :  from  such  withdraw  thyself. 

6.  But  godliness  with  contentment  is 
great  gain.  7.  For  we  brought  nothing 
into  this  world,  and  it  is  certain  we  can 
carry  nothing  out  8.  And  having  food 
and  raiment,  let  us  he  therewith  content 
9.  But  they  that  will  he  rich  fall  into  temp- 


I.  TIMOTHY,  VI. 


tation  and  a  snare,  and  into  many  foolish 
and  hurtful  lusts,  which  drown  men  in  de¬ 
struction  and  perdition.  10.  For  the  love 
of  money  is  the  root  of  all  evil ;  which  while 
some  coveted  after,  they  have  erred  from 
the  faith,  and  pierced  themselves  through 
with  many  sorrows.  1 1 .  But  thou,  O  man 
of  God,  flee  these  things;  and  follow  after 
righteousness,  godliness,  faith,  love,  pa¬ 
tience,  meekness.  12.  Fight  the  good  fight 
of  faith,  lav  hold  on  eternal  life,  whereunto 
thou  art  also  called,  and  hast  professed  a 
good  profession  before  many  witnesses. 

From  the  mention  of  the  abuse  which  some  put 
upon  religion,  (making  it  to  serve  their  secular  ad¬ 
vantages,)  the  apostle  takes  occasion  to  shew  the 
excellency  of  contentment,  and  the  evil  of  covet¬ 
ousness. 

I.  The  excellency  of  contentment,  v.  6 — 8.  Some 
account  Christianity  an  advantageous  profession  for 
this  world ;  in  the  sense  they  mean,  it  is  false ;  yet  it 
is  undoubtedly  true,  that  though  Christianity  is  the 
worst  trade ,  it  is  the  best  calling,  in  the  world. 
Those  that  make  a  trade  of  it,  merely  to  serve  their 
turn  for  this  world,  will  be  disappointed,  and  find  it 
a  sorry  trade ;  but  they  that  mind  it  as  their  calling, 
and  make  a  business  of  it,  will  find  it  a  gainful  call¬ 
ing,  for  it  has  the  promise  of  the  life  that  now  is,  as 
well  as  of  that  which  is  to  come.  The  truth  he  lays 
down,  is,  that  godliness  with  contentment  is  great 
gain ,  Some  read  it,  godliness  with  a  competency  ; 
that  is,  if  a  man  have  but  a  little  in  this  world,  yet 
if  he  have  but  enough  to  carry  him  through  it,  he 
needs  desire  no  more,  his  godliness  with  that  will  be 
his  great  gain ;  for  a  little  which  a  righteous  man 
has,  is  better  than  the  riches  of  many  wicked,  Ps.  37. 
16.  We  read  it,  godliness  with  contentment ;  god¬ 
liness  is  itself  great  gain,  it  is  profitable  to  all  things ; 
and  wherever  there  is  true  godliness,  there  will  be 
contentment;  but  those  that  are  arrived  at  the 
highest  pitch  of  contentment  with  their  godliness, 
are  certainly  the  easiest,  happiest  people  in  this 
world.  Godliness  with  contentment,  that  is,  Chris¬ 
tian  contentment,  (content  must  come  from  princi¬ 
ples  of  godliness,)  is  great  gain  ;  it  is  all  the  wealth 
in  the  world.  He  that  is  godly,  is  sure  to  be  hap¬ 
py  in  another  world ;  and  if  withal  he  do  by  content¬ 
ment  accommodate  himself  to  his  condition  in  this 
world,  he  has  enough. 

Here  we  have,  1.  A  Christian’s  gain,  it  is  god¬ 
liness  with  contentment,  this  is  the  true  way  to  gain, 
yea,  it  is  gain  itself.  2.  A  Christian’s  gain  is  great, 
it  is  not  like  the  little  gain  of  worldlings,  who  are  so 
fond  of  a  little  worldly  advantage.  3.  Godliness  is 
ever  accompanied  with  contentment  in  a  greater  or 
lesser  degree  ;  all  truly  godly  people  have  learned 
with  St.  Paul,  in  whatever  state  they  are,  to  be 
therewith  content,  Phil.  4.  11.  They  are  content 
with  what  God  allots  for  them,  well  knowing  that 
is  best  for  them.  Let  us  all  then  endeavour  after 
godliness  with  contentment. 

The  reason  he  gives  for  it,  is.  For  we  brought 
nothing  with  us  into  this  world,  and  it  is  certain  we 
can  carry  nothing  out,  v.  7.  This  is  a  reason  why 
we  should  be  content  with  a  little. 

(1.)  Because  we  can  challenge  nothing  as  a  debt 
that  is  due  to  us,  for  we  came  naked  into  the  world  ; 
whatever  we  have  had  since,  we  are  obliged  to  the 
providence  of  God  for  it ;  but  he  that  gave,  may 
take  what  and  when  he  pleases.  We  had  our  be¬ 
ings,  our  bodies,  our  lives,  (which  are  more  than 
meat,  which  ai’e  more  than  raiment,)  when  we 
came  into  the  world,  though  we  came  naked,  and 


brought  nothing  with  us;  may  we  not  then  be  con¬ 
tent  while  our  beings  and  lives  are  continued  to  us, 
though  we  have  not  every  thing  we  would  have  ?  We 
brought  nothing  with  us  into  this  world,  and  yet 
God  provided  for  us,  care  was  taken  of  us,  we 
have  been  fed  all  our  lives  long  unto  this  day  ;  and 
therefore,  when  we  are  reduced  to  the  greatest 
straits,  we  cannot  be  poorer  than  when  we  came 
into  this  world,  and  yet  then  we  were  provided  for ; 
therefore  let  us  trust  in  God  for  the  remaining  part 
of  our  pilgrimage. 

(2.)  We  shall  carry  nothing  with  us  out  of  this 
world  ;  a  shroud,  a  coffin,  and  a  grave,  are  all  that 
the  richest  man  in  the  world  can  have  from  his 
thousands.  Therefore  why  should  we  covet  much  ? 
Why  should  we  not  be  content  with  a  little,  be¬ 
cause,  how  much  soever  we  have,  we  must  leave  it 
behind  us !  Eccl.  v.  15,  16. 

From  hence  he  infers,  (x\  8.)  Having  food  and 
raiment,  let  us  be  therewith  content .  Food  and  a 
covering  including  habitation  as  well  as  raiment 
Observe,  If  God  give  us  the  necessary  supports  of 
life,  we  ought  to  be  content  therewith,  though  we 
have  not  the  ornaments  and  delights  of  it.  If  na¬ 
ture  should  be  content  with  a  little,  grace  should  be 
content  with  less ;  though  we  have  not  dainty  food, 
though  we  have  not  costly  raiment,  if  we  have  but 
food  and  raiment  convenient  for  us,  we  ought  to  be 
content :  this  was  Agur’s  prayer,  Give  me  neither 
poverty  nor  riches;  feed  me  with  food  convenient  for 
me,  Prov.  30.  8. 

Here  we  see,  [1.]  The  folly  of  placing  our  hap¬ 
piness  in  these  things,  when  we  did  not  bring  any 
thing  into  this  world  with  us,  and  we  can  cariy 
nothing  out.  What  will  these  do  when  death  shall 
strip  them  of  their  happiness  and  portion  ?  And 
they  must  take  an  everlasting  farewell  of  all  these 
things  on  which  they  have  so  much  doted.'  They 
may  say  with  poor  Micah,  Ye  have  taken  away  my 
gods;  and  what  have  I  more  ?  Judges  18.  24.  [2.  ] 

The  necessaries  of  life  are  the  bounds  of  a  true 
Christian’s  desire,  and  with  these  he  will  endeavour 
to  be  content;  his  desires  are  not  insatiable ;  no,  a 
little,  a  few  comforts  of  this  life,  will  serve  him,  and 
these  he  may  hope  to  enjoy,  having  food  and  rai¬ 
ment. 

II.  The  evil  of  covetousness;  (v.  9.)  They  that 
will  be  rich,  fall  into  temptation  and  a  snare,  that  is, 
that  set  their  hearts  upon  the  wealth  of  this  world, 
and  are  resolved,  right  or  wrong,  they  will  have  it. 
It  is  not  said,  they  that  are  rich,  but  they  that  will 
be  rich,  that  is,  that  place  their  happiness  in  world¬ 
ly  wealth,  that  covet  it  inordinately,  and  are  eager 
and  violent  in  the  pursuit  of  it.  They  that  are  such, 
fall  into  temptation  and  a  snare,  unavoidably ;  for 
when  the  Devil  sees  which  way  their  lusts  carry 
them,  he  will  soon  bait  his  hook  accordingly.  He 
knew  how  fond  Achan  would  be  of  a  wedge  of  gold, 
and  therefore  laid  that  before  him.  They  fall  into 
many  foolish  and  hurtful  lusts. 

The  apostle  supposes,  1.  Some  will  be  rich  ;  they 
are  resolved  upon  it,  nothing  short  of  a  great  abun¬ 
dance  will  satisfy.  2.  Such  will  not  be  safe  or  in¬ 
nocent,  for  they  will  be  in  danger  of  ruining  them¬ 
selves  for  ever ;  they  fall  into  temptation,  and  a 
snare,  &c.  3.  Worldly  lusts  are  foolish  and  hurtful, 
for  they  drown  men  in  destruction  and  perdition. 
4.  It  is  good  for  us  to  consider  the  mischievousness 
of  worldly  fleshly  lusts.  They  are  foolish,  and 
therefore  we  should  be  ashamed  of  them  ;  hurtful, 
and  therefore  we  should  be  afraid  of  them,  especial¬ 
ly  considering  to  what  degree  they  are  hurtful,  for 
they  drown  men  in  destruction  and  perdition. 

The  love  of  money  is  the  root  of  all  evil,  v.  10 
\\  hat  sins  will  not  men  be  drawn  to  by  the  love  of 
money  ?  Particularly  this  was  at  the  bottom  of  the 
apostasy  of  many  from  the  faith  of  Christ ;  while 


652 


I.  TIMOTHY,  VI. 


they  coveted  money,  they  erred  from  the  faith,  they 
quitted  their  Christianity,  and  pierced  themselves 
through  ’with  many  sorrows. 

(1. )  Observe  what  is  the  root  of  all  evil ;  the  love 
of  money :  people  may.  have  money,  and  yet  not 
love  it ;  but  if  they  love  it  inordinately,  it  will  push 
them  on  to  all  evil.  (2. )  Covetous  persons  will  quit 
the  faith,  if  that  be  the  way  to  get  money,  which 
while  some  coveted  after,  they  have  erred  from  the 
faith.  Demas  hath  forsaken  me,  having  loved  this 
present  world,  2  Tim.  4.  10.  For  the  world  was 
clearer  to  him  than  Christianity. 

Observe,  Those  that  err  from  the  faith,  pierce 
themselves  with  many  sorrows ;  those  that  depart 
from  God,  do  but  treasure  up  sorrows  for  themselves. 

III.  Hence  he  takes  occasion  both  to  caution  Ti¬ 
mothy  against  their  lusts,  and  to  counsel  him  to 
keep  in  the  way  of  God  and  his  duty,  and  par¬ 
ticularly  to  fulfil  the  trust  reposed  in  him  as  a  mi¬ 
nister.  He  addresses  himself  to  him  as  a  man  of 
God.  Ministers  are  men  of  God,  and  ought  to  con¬ 
duct  themselves  accordingly  in  every  thing;  they 
are  men  employed  for  God,  devoted  to  his  honour 
more  immediately.  The  prophets  under  the  Old 
Testament  were  called  men  of  God. 

1.  He  charges  Timothy  to  take  heed  of  the  love 
of  money,  which  had  been  so  pernicious  to  many; 
Flee  these  things.  It  is  ill  becoming  any  men,  but 
especially  men  of  God,  to  set  their  hearts  upon  the 
things  of  this  world  ;  men  of  God  should  be  taken  up 
with  the  things  of  God. 

2.  To  arm  him  against  the  love  of  the  world,  he 
directs  him  to  follow  that  which  is  good ;  Follow 
after  righteousness,  godliness,  faith,  love,  patience, 
meekness :  righteousness  in  his  conversation  toward 
men,  godliness  toward  God,  faith  and  love  as  living 
principles,  to  support  him  and  carry  him  on  in  the 
practice  both  of  righteousness  and  godliness.  They 
that  follow  after  righteousness  and  godliness,  from  a 
principle  of  faith  and  love,  have  need  to  put  on  pa¬ 
tience  and  meekness :  patience  to  bear  both  the  re¬ 
bukes  of  Providence,  and  the  reproaches  of  men, 
and  meekness  wherewith  to  instruct  gainsayers,  and 
pass  by  the  affronts  and  injuries  that  are  done  us. 

Observe,  It  is  not  enough  that  men  of  God  flee 
these  things,  but  they  must  follow  after  what  is  di¬ 
rectly  contrary  thereto.  Further,  what  excellent 
persons  men  of  God  are,  who  follow  after  righteous¬ 
ness  !  They  are  the  excellent  of  the  earth,  and,  be¬ 
ing  acceptable  to  God,  they  should  be  approved  of 
men. 

3.  He  exhorts  him  to  do  the  part  of  a  soldier  ; 
Fight  the  good  fight  of  faith.  Note,  Those  who 
will  get  to  heaven,  must  fight  their  way  thither. 
There  must  be  a  conflict  with  corruption  and  temp¬ 
tations,  and  the  opposition  of  the  powers  of  darkness. 
Again,  It  is  a*  good  fight,  it  is  a  good  cause,  and  it 
will  have  a  good  issue  ;  further,  it  is  the  fight  of 
faith  ;  we  do  not  war  after  the  flesh,  for  the  wea¬ 
pons  of  our  warfare  are  not  carnal,  2  Cor.  10.  3,  4. 

4.  He  exhorts  him  to  lay  hold  on  eternal  life. 

Observe,  (1.)  Eternal  life  is  the  crown  proposed  to 
us,  for  our  encouragement  to  war,  and  to  fight  the 
good  fight  of  faith,  the  good  warfare.  (2.)  This  we 
must  lav  hold  on,  as  those  that  are  afraid  of  coming 
short  of  it,  and  losing  it.  Lay  hold,  and  take  heed 
of  losing  your  hold.  Hold  fast  that  which  thou  hast, 
that  no  man  take  thy  crown.  Rev.  3.  11.  (3.)  We 

are  called  to  the  fight,  and  to  lay  hold  on  eternal 
life.  (4. )  The  profession  Timothy  and  all  faithful 
ministers  make  before  many  witnesses  is  a  good  pro¬ 
fession  ;  for  they  profess  and  engage  to  fight  the 
good  fight  of  faith,  and  to  lay  hold  on  eternal  life ; 
their  calling  and  their  own  profession  oblige  them 
unto  this. 

13.  f  give  thee  charge  in  the  sight  of 


|  God,  who  quickeneth  all  things,  and  be - 
fore  Christ  Jesus,  who  before  Pontius 
Pilate  witnessed  a  good  confession;  14. 
That  thou  keep  this  commandment  with¬ 
out  spot,  unrebukable,  until  the  appearing 
of  our  Lord  Jesus  Christ:  15.  Which  in 
his  times  he  shall  shew,  reho  is  the  blessed 
and  only  Potentate,  the  King  of  kings,  and 
Lord  of  lords;  16.  Who  only  hath  im¬ 
mortality,  dwelling  in  the  light  which  no 
man  can  approach  unto ;  whom  no  man 
hath  seen,  nor  can  see  :  to  whom  be  honour 
and  power  everlasting.  Amen.  17.  Charge 
them  that  are  rich  in  this  world,  that  they 
be  not  high-minded,  nor  trust  in  uncertain 
riches,  but  in  the  living  God,  who  giveth 
us  richly  all  things  to  enjoy;  18.  That 
they  do  good,  that  they  be  rich  in  good 
works,  ready  to  distribute,  willing  to  com¬ 
municate;  19.  Laying  up  in  store  for 
themselves  a  good  foundation  against  the 
time  to  come,  that  they  may  lay  hold  on 
eternal  life.  20.  O  Timothy,  keep  that 
which  is  committed  to  thy  trust,  avoiding 
profane  and  vain  babblings,  and  opposi¬ 
tions  of  science  falsely  so  called:  21. 
Which  some  professing  have  erred  con¬ 
cerning  the  faith.  Grace  be  with  thee. 
Amen. 

He  charges  him  to  keep  this  commandment  with¬ 
out  spot ;  that  is,  the  whole  work  of  his  ministry,  all 
the  trust  reposed  in  him,  all  the  service  expected 
from  him,  he  must  keep  it  without  spot,  unrebuka¬ 
ble;  he  must  conduct  himself  so  in  his  ministry,  that 
he  might  not  lay  himself  open  to  any  blame,  or  in¬ 
cur  any  blemish. 

What  are  the  motives  to  move  him  to  this  ? 

I.  He  gives  him  a  solemn  charge ;  I  give  thee  a 
charge  in  the  sight  of  God,  that  thou  do  this.  He 
charges  him,  as  he  will  answer  it  at  the  great  day  to 
that  God  whose  eyes  are  upon  us  all,  who  sees  what 
we  are,  and  what  we  do.  God,  who  quickens  all 
things,  who  has  life  in  himself,  and  is  the  Fountain 
of  life.  This  should  quicken  us  to  the  service  of 
God,  that  we  serve  a  God  who  quickens  all  things. 
He  charges  him  before  Christ  Jesus,  to  whom  in  a 
peculiar  manner  he  stood  related  as  a  minister  of  his 
gospel ;  who  before  Pontius  Pilate  witnessed  a  good 
confession. 

Observe,  Christ  died  not  only  as  a  Sacrifice,  but 
as  a  Martyr;  and  he  witnessed  a  good  confession 
when  he  was  arraigned  before  Pilate,  saying,  (John 
18.  36,  37.)  My  kingdom  is  not  of  this  world :  lam 
come  to  bear  witness  unto  the  truth.  That  good  con¬ 
fession  of  his  before  Pilate,  My  kingdom  is  not  of 
this  world,  should  be  effectual  to  draw  off  all  his  fol¬ 
lowers,  both  ministers  and  people,  from  the  love  of 
this  world. 

II.  He  reminds  him  of  the  confession  that  he  him¬ 
self  had  made  ;  Thou  hast  professed  a  good  profes¬ 
sion  before  many  witnesses;  (v.  12.)  when  he  was 
ordained  by  the  laying  on  of  the  hands  of  the  pres¬ 
bytery.  The  obligation  of  that  was  still  upon  him, 
and  he  must  live  up  to  that,  and  be  quickened  by 
that,  to  do  the  work  of  his  ministiy. 

.  III.  He  reminds  him  of  Christ’s  second  coming; 
“  Keep  this  commandment,  until  the  appearing  of 
our  Lord  Jesus  Christ;  keep  it  as  long  as 


653 


I.  TIMOTHY,  VI. 


livest,  till  Christ  come  at  death  to  give  thee  a  dis¬ 
charge.  Keep  it  with  an  eye  to  his  second  coming, 
when  we  must  all  give  an  account  of  the  talents  we 
have  been  intrusted  with,”  Luke  16.  2. 

1.  The  Lord  Jesus  Christ  will  appear,  and  it  will 
be  a  glorious  appearing,  not  like  his  first  appearing 
in  the  days  of  his  humiliation.  2.  Ministers  should 
have  an  eye  to  this  appearing  of  the  Lord  Jesus 
Christ  in  all  their  ministrations.  3.  Till  his  appear¬ 
ing  they  are  to  keep  this  commandment  without 
spot,  unrebukable. 

Mentioning  the  appearing  of  Christ  as  one  that 
loved  it,  he  loves  to  speak  of  it,  and  loves  to  speak 
of  him  who  shall  then  appear.  The  appearing  of 
Christ  is  certain  ;  (he  shall  shew  it ; )  but  it  is  not 
for  us  to  know  the  time  and  season  of  it,  for  the 
Father  has  kept  that  in  his  own  power :  let  this  suf¬ 
fice  us,  that  in  time  he  shall  shew  it,  in  the  time 
that  he  thinks  fit  for  it. 

Concerning  Christ  and  God  the  Father  he  here 
speaks  great  things. 

(1.)  That  God  is  the  only  Potentate ;  the  powers 
of  earthly  princes  are  all  derived  from  him,  and  de¬ 
pend  upon  him.  The  powers  that  are,  are  ordained 
of  God,  Rom.  13.  1.  He  is  the  pnly  Potentate  that 
is  absolute  and  sovereign,  and  perfectly  indepen 
dent. 

(2.)  He  is  the  blessed  and  only  Potentate,  infinite¬ 
ly  happy,  and  nothing  can  in  the  least  impair  his 
happiness. 

(3.)  He  is  King  o  f  kings,  and  Lord  of  lords.  All 
the  kings  of  the  earth  derive  their  power  from  him  ; 
he  gave  them  their  crowns,  they  hold  them  under 
him,  and  he  has  a  sovereign  dominion  over  them. 
This  is  Christ’s  title,  (Rev.  19.  16.)  ufion  his  ves¬ 
ture  and  his  thigh  ;  for  he  has  a  name  higher  than 
the  kings  of  the  earth. 

(4. )  He  only  has  immortality ;  he  only  is  immortal 
in  himself,  and  has  immortality  as  he  is  the  Foun¬ 
tain  of  it,  for  the  immortality  of  angels  and  spirits  is 
derived  from  him. 

(5. )  He  dwells  in  inaccessible  light ;  light  which  no 
man  can  a/ifiroach  unto :  no  man  can  get  to  heaven, 
but  those  whom  he  is  pleased  to  bring  thither,  and 
admit  into  his  kingdom. 

(6.)  He  is  invisible  ;  whom  no  man  hath  seen,  nor 
can  see.  It  is  impossible  that  mortal  eyes  should 
bear  the  brightness  of  the  divine  glory.  No  man 
can  see  God,  and  live. 

Having  mentioned  these  glorious  attributes,  he 
concludes  with  a  doxology  }  To  him  be  honour  and 
fower  everlasting.  Amen.  God  having  all  power 
and  honour  to  himself,  it  is  our  duty  to  ascribe  all 
power  and  honour  to  him. 

[1.]  What  an  evil  is  sin,  when  committed  against 
such  a  God,  the  blessed  and  only  Potentate  !  The 
evil  of  it  rises  in  proportion  to  the  dignity  of  him 
against  whom  it  is  committed.  [2.]  Great  is  his 
condescension,  to  take  notice  of  such  mean  and  vile 
creatures  as  we  are.  What  are  we  then,  that  the 
blessed  God,  the  King  of  kings,  and  Lord  of  lords, 
should  seek  after  us?  [3.]  Blessed  are  they  who 
are  admitted  to  dwell  with  this  great  and  blessed 
Potentate  ;  Ha/i/iy  are  thy  men,  (says  the  queen  of 
Sheba  to  king  Solomon,)  ha/i/iy  are  these  thv  ser¬ 
vants,  who  stand  continually  before  thee,  1  Kings 
10.  8.  Much  more  happy  are  they  who  are  allowed 
to  stand  before  the  King  of  kings.  [4.  ]  Let  us  love, 
adore,  and  praise,  the  great  God  ;  for  who  shall  not 
fear  thee,  O  Lord,  and  glorify  thy  name  ?  For  thou 
onlv  art  holy,  Rev.  15.  4. 

The  apostle  adds,  by  way  of  postscript,  a  lesson 
for  rich  people,  v.  17 — 19.  Timothy  must  charge 
them  that  are  rich  to  take  care  of  the  temptations, 
and  improve  the  opportunities,  of  their  prosperous 
estate. 

First,  Caution  them  to  take  heed  of  pride.  That 


;;  is  a  sin  that  easily  besets  rich  people,  whom  the 
world  smiles  upon.  Charge  them  that  they  be  not 
high-minded,  or  think  of  themselves  above  what  is 
meet,  or  be  puffed  up  with  their  wealth. 

Secondly,  Caution  them  against  vain  confidence  in 
their  wealth ;  Charge  them  that  they  trust  not  in 
uncertain  riches.  Nothing  is  more  uncertain  than 
the  wealth  of  this  world  ;  many  have  had  much  of  it 
one  day,  and  been  stripped  of  all  the  next.  Riches 
make  themselves  wings,  and  fly  away  as  an  eagle, 
&c.  Prov.  23.  5. 

Thirdly,  He  must  charge  them  to  trust  in  God, 
the  living  God ;  to  make  him  their  Hope,  who  giv- 
eth  us  richly  all  things  to  enjoy.  They  who  are  rich, 
must  see  God  giving  them  their  riches,  and  giving 
them  to  enjoy  them  richly  ;  for  many  have  riches, 
but  enjoy  them  poorly,  not  having  a  heart  to  use 
them. 

Fourthly,  He  must  charge  them  to  do  good  with 
what  they  have  ;  (for  what  is  the  best  estate  worth, 
any  more  than  as  it  gives  a  man  an  opportunity  of 
doing  so  much  the  more  good  ?)  that  they  be  rich  in 
good  works.  Those  are  truly  rich,  who  are  rich  in 
good  works.  That  they  be  ready  to  distribute,  will¬ 
ing  to  communicate :  not  only  to  do  it,  but  to  do  it 
willingly,  for  God  loves  a  cheerful  giver. 

Fifthly,  He  must  charge  them  to  think  of  another 
world,  and  prepare  for  that  which  is  to  come  by 
works  of  charity — laying  up.  in  store  a  good  founda¬ 
tion  against  the  time  to  come,  that  they  may  take 
hold  on  eternal  life. 

1.  Ministers  must  not  be  afraid  of  the  rich ;  be 
they  ever  so  rich,  they  must  speak  -to  them,  and 
charge  them.  2.  They  must  caution  them  against 
pride,  and  vain  confidence  in  their  riches,  that  they 
be  not  high-minded,  nor  trust  in  uncertain  riches. 
Stir  them  up  to  works  of  piety  and  charity,  that  they 
do  good,  &c.  3.  This  is  the  way  for  the  rich  to  lay 

up  in  store  for  themselves  for  the  time  to  come,  that 
they  may  lay  hold  on  eternal  life  ;  in  the  way  of 
well-doing  we  are  to  seek  for  glory,  honour,  and 
immortality,  and  eternal  life  will  be  the  end  of  all, 
Rom.  2.  7.  4.  Here  is  a  lesson  for  ministers  in  the 
charge  given  to  Timothy  ;  Keep  that  which  is  com¬ 
mitted  to  thy  trust.  Every  minister  is  a  trustee,  and 
it  is  a  treasure  committed  to  his  trust,  which  he  has 
to  keep.  The  truths  of  God,  the  ordinances  of  God, 
keep  these,  avoiding  profane  and  vain  babblings  ; 
not  affecting  human  eloquence,  which  the  apostle 
calls  vain  babblings,  or  human  learning,  which  often 
opposes  the  truths  of  God,  but  keep  close  to  the 
written  word,  for  that  is  committed  to  our  trust. 
Some  who  have  been  very  proud  of  their  learning, 
their  science,  which  is  falsely  so  called,  have  by  that 
been  debauched  in  their  principles,  and  been  drawn 
away  from  the  faith  of  Christ,  which  is  a  good  reason 
why  we  should  keep  to  the  plain  word  of  the  gospel, 
and  resolve  to  live  and  die  by  that. 

Observe,  (1.)  Ministers  cannot  be  too  earnestly 
exhorted  to  keep  what  is  committed  to  their  trust, 
because  it  is  a  great  trust  lodged  with  them  ;  O  Ti¬ 
mothy,  keep  that  which  is  committed  to  thy  trust !  as 
if  he  had  said,  “  I  cannot  conclude  without  charg¬ 
ing  thee  again  ;  whatever  thou  doest,  be  sure  to  keep 
this  trust,  for  it  is  too  great  a  trust  to  be  betrayed.” 
(2.)  Ministers  are  to  avoid  babblings,  if  they  would 
keep  what  is  committed  to  them,  because  they  are 
vain  and  profane.  (3.)  That  science  which  opposes 
the  truth  of  the  gospel,  is  falsely  so  called  ;  it  is  not 
true  science,  for  if  it  was,  it  would  approve  of  the 
gospel,  and  consent  to  it.  (4.)  Those  who  are  so 
fond  of  such  science,  are  in  great  danger  of  erring 
concerning  the  faith  ;  they  who  are  for  advancing 
reason  above  faith,  are  in  danger  of  leaving  faith. 
Lastly,  Our  apostle  concludes  with  a  solemn  praver 
and  benediction  ;  Grace  be  with  thee.  Amen.  Ob¬ 
serve,  This  is  a  short,  ypt  comprehensive  prayer  for 


654 


II.  TIMOTHY,  I. 


our  friends.  Grace  be  with  them,  for  grace  com¬ 
prehends  in  it  all  that  is  good,  and  grace  is  an  ear¬ 
nest,  yea  a  beginning,  of  glory  ;  for  wherever  God 


gives  grace,  he  will  give  glory,  and  will  not  withhold 
any  good  thing  from  him  who  walketh  uprightly. 
Grace  be  with  you  all.  Amen. 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS 

OF  THE 

SECOND  EPISTLE  OF  ST.  PAUL  TO  TIMOTHY. 

Completed  by  Mr.  Atkinson. 


THIS  second  epistle  Paul  wrote  to  Timothy  from  Rome,  when  he  was  a  prisoner  there,  and  in  danger  of 
his  life  ;  this  is  evident  from  these  words,  1  am  now  ready  to  be  offered ,  and  the  time  of  my  departure  is 
at  hand ,  ch.  4.  v.  6.  It  appears  that  his  removal  out  of  this  world,  in  his  own  apprehension,  was  not 
far  off,  especially  considering  the  rage  and  malice  of  his  persecutors  ;  and  that  he  had  been  brought 
before  the  emperor  Nero,  which  he  calls  his  first  answer,  when  no  man  stood  with  him,  but  all  men  for¬ 
sook  him,  ch.  4.  v.  16.  And  interpreters  agree  that  this  was  the  last  epistle  he  wrote. 

Where  Timothy  now  was,  is  not  certain.  The  scope  of  this  epistle  somewhat  differs  from  that  of  the 
former,  not  so  much  relating  to  his  office  as  an  evangelist,  as  to  his  personal  conduct  and  behaviour. 


IT.  TIMOTHY,  1. 


CHAP.  I. 

After  this  introduction,  (v.  1,  2.)  we  have,  I.  Paul’s  sincere 
love  to  Timothy,  v.  3. .  5.  II.  Divers  exhortations  given 
to  him,  v.  6. .  14.  111.  He  speaks  of  Phygellus  and  Her- 
mogenes,  with  others,  and  closes  with  Onesiphorus,  v.  15, 
to  the  end. 

1.  ~OAUL  an  apostle  of  Jesus  Christ  by 
i  the  will  of  God,  according  to  the 

promise  of  life  which  is  in  Christ  Jesus, 

2.  To  Timothy,  my  dearly  beloved  son : 

Grace,  mercy,  and  peace,  from  God  the 
Father  and  Christ  Jesus  our  Lord.  3.  I 
thank  God,  whom  I  serve  from  my  forefa¬ 
thers  with  pure  conscience,  that  without 
ceasing  I  have  remembrance  of  thee  in  my 
prayers  night  and  day  •,  4.  Greatly  desir¬ 

ing  to  see  thee,  being  mindful  of  thy  tears, 
that  I  may  be  filled  with  joy ;  5.  When  I 
call  to  remembrance  the  unfeigned  faith 
that  is  in  thee,  which  dwelt  first  in  thy 
grandmother  I  ,ois,  and  thy  mother  Eunice  ; 
and  I  am  persuaded  that  in  thee  also. 

Here  is, 

1.  The  inscription  of  the  epistle  ;  Paul  calls  him¬ 


self  an  apostle  by  the  will  of  God,  merely  by  the 
good  pleasure  of  God,  and  by  his  grace,  which  he 
professes  himself  unworthy  of,  according  to  the  pro¬ 
mise  of  life  which  is  in  Christ  Jesus,  according  to  the 
gospefi  The  gospel  is  the  promise  of  life  in  Christ 
Jesus ;  life  the  end,  and  Christ  the  Way,  John  14.  6. 
The  life  is  put  into  the  promise,  and  both  are  sure 
in  Christ  Jesus  the  faithful  Witness ;  for  all  the  pro¬ 
mises  of  God  in  Christ  Jesus  are  yea,  and  all  amen, 
2  Cor.  1.  20.  He  calls  Timothy  his  beloved  son  ; 
Paul  felt  the  warmest  affection  for  him,  both  because 
he  had  been  an  instrument  of  his  conversion,  and 
because  as  a  son  with  his  father  he  had  served  with 
him  in  the  gospel. 

We  here  learn,  (1.)  St.  Paul  was  an  apostle  of 
Jesus  Christ  by  the  will  of  God  ;  as  he  did  not  re¬ 
ceive  the  gospel  of  man,  nor  was  taught  it,  but  had 
it  by  the  revelation  of  Jesus  Christ,  (Gal.  1.  12.)  so 
his  commission  to  be  an  apostle  was  not  by  the  will 
of  man,  but  of  God  :  in  the  former  epistle  he  says  it 
was  by  the  commandment  of  God  our  Saviour,  and 
here  by  the  will  of  God  ;  God  called  him  to  be  an 
apostle.  (2.)  We  have  the  promise  of  life,  bless¬ 
ed  be  God  for  it,  in  hope  of  eternal  life,  which  God, 
who  cannot  lie,  promised  before  the  world  began. 
Tit  1.  2.  It  is  a  promise  to  discover  the  freeness 
and  certainty  of  it.  (3.)  This,  as  well  as  all  other 
promises,  is  in  and  through  Jesus  Christ ;  they  all 
take  their  rise  from  the  mercy  of  God  in  Christ, 


655 


II.  TIMOTHY,  1. 


and  they  are  sure,  so  that  we  may  safely  depend  on 
them.  (4.)  The  grace,  mercy,  and  peace,  which 
even  St.  Paul’s  dearly  beloved  son  Timothy  wanted, 
comes  from  God  the  Father  and  Christ  Jesus  our 
Lord ;  and  therefore  the  one  as  well  as  the  other  is 
the  Giver  of  these  blessings,  and  ought  to  be  applied 
to  for  them.  Lastly,  The  best  want  these  blessings, 
and  they  are  the  best  we  can  ask  for  our  dearly  be¬ 
loved  friends,  that  they  may  have  grace  to  help  them 
in  the  time  of  need,  and  mercy  to  pardon  what  is 
amiss,  and  so  may  have  peace  with  God  the  Father 
and  Christ  Jesus  our  Lord. 

2.  Paul’s  thanksgiving  to  God  for  Timothy’s  faith 
and  holiness :  he  thanks  God  that  he  remembered 
Timothy  in  his  prayers.  Observe,  Whatever  good 
we  do,  and  whatever  good  office  we  perform  for  our 
friends,  God  must  have  the  glory  of  it,  and  we  must 
give  him  thanks.  It  is  he  who  puts  it  into  our  hearts 
to  remember  such  and  such  in  our  prayers.  Paul 
was  much  in  prayer,  he  prayed  night  and  day ;  in  all 
his  prayers  he  was  mindful  of  his  friends,  he  par¬ 
ticularly  prayed  for  good  ministers,  he  prayed  for 
Timothy,  and  had  remembrance  of  him  in  his  prayers 
night  and  day  ;  he  did  this  without  ceasing ;  prayer 
was  his  constant  business,  and  he  never  forgot  his 
friends  in  his  prayers,  as  we  often  do.  Paul  served 
God  from  his  forefathers  with  a  pure  conscience.  It 
was  a  comfort  to  him,  that  he  was  born  in  God’s 
house,  and  was  of  the  seed  of  those  that  served  God ; 
as  likewise  that  he  had  served  him  with  a  pure  con¬ 
science,  according  to  the  best  of  his  light ;  he  had 
kept  a  conscience  void  of  offence,  and  made  it  his 
daily  exercise  to  do  so,  Acts  24.  16.  He  greatly  de¬ 
sired  to  see  Timothy ,  out  of  the  affection  he  had  for 
him,  that  he  might  have  some  conversation  with 
him,  being  mindful  of  his  tears  at  their  last  parting. 
Timothy  was  sorry  to  part  with  Paul,  he  wept  at 
p  irting,  and  therefore  Paul  desired  to  see  him  again, 
because  he  had  perceived  by  that  what  a  true  affec¬ 
tion  he  had  for  him.  He  thanks  God  that  Timothy 
kept  up  the  religion  of  his  ancestors,  v.  5.  Observe, 
The  entail  of  religion  descended  upon  Timothy  by 
the  mother’s  side ;  he  had  a  good  mother,  and  a  good 
grandmother:  they  believed,  though  his  father  did 
not,  Acts  16.  It  is  a  comfortable  thing  when  chil¬ 
dren  imitate  the  faith  and  holiness  of  their  godly 
parents,  and  tread  in  their  steps,  3  John  4.  Dwelt 
in  thy  grandmother  and  thy  mother,  and  I  am  per¬ 
suaded  that  in  thee  also.  Paul  had  a  very  charita¬ 
ble  opinion  of  his  friends,  was  very  willing  to  hope 
the  best  concerning  them  ;  indeed  he  had  a  great 
deal  of  reason  to  believe  well  of  Timothy,  for  he  had 
no  man  like-minded,  Phil.  2.  10. 

Observe,  (1.)  We  are,  according  to  St.  Paul,  to 
serve  God  with  a  pure  conscience,  so  did  his  and  our 
pious  forefathers ;  this  is  to  draw  near  with  a  true 
heart,  in  full  assurance  of  faith,  having  our  heart 
sprinkled  from  an  evil  conscience,  Heb.  10.  22.  (2.) 
In  our  prayers  we  are  to  remember  without  ceasing 
our  friends,  especially  the  faithful  ministers  of 
Christ ;  St.  Paul  had  remembrance  of  his  dearly  be¬ 
loved  son  Timothy  in  his  prayers  night  and  day. 
(3.)  The  faith  that  dwells  in  real  believers,  is  un¬ 
feigned  ;  it  is  without  hypocrisy,  it  is  a  faith  that  will 
stand  the  trial,  and  it  dwells  in  them  as  a  living  prin¬ 
ciple.  It  was  the  matter  of  St.  Paul’s  thanksgiving, 
that  Timothy  inherited  the  faith  of  his  mother  Eu¬ 
nice  and  his  grandmother  Lois,  and  ought  to  be  our’s, 
whenever  we  see  the  like ;  we  should  rejoice  where¬ 
soever  we  see  the  grace  of  God ;  so  did  Barnabas, 
Acts  11.  23,  24.  I  rejoiced  greatly  that  I  found  of 
thy  children  walking  in  the  truth,  2  John  4. 

6.  Wherefore  I  put  thee  in  remembrance 
that  thoil  stir  up  the  gift  of  God,  which  is 
in  thee  by  the  putting  on  of  my  hands.  7. 


For  God  hath  not  given  us  the  spirit  of  fear , 
but  of  power,  and  of  love,  and  of  a  sound 
mind.  8.  Be  not  thou  therefore  ashamed 
of  the  testimony  of  our  Lord,  nor  of  me  his 
prisoner :  but  be  thou  partaker  of  the  afflic¬ 
tions  of  the  gospel  according  to  the  power 
of  God  ;  9.  Who  hath  saved  us,  and  called 
us  with  a  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose 
and  grace,  which  was  given  us  in  Christ 
Jesus  before  the  world  began  ;  10.  But  is 
now  made  manifest  by  the  appearing  of  our 
Saviour  Jesus  Christ,  who  hath  abolished 
death, and  hath  brought  life  and  immortality 
to  light  through  the  gospel :  11.  Whereunto 
I  am  appointed  a  preacher,  and  an  apostle, 
and  a  teacher  of  the  Gentiles.  1 2.  For  the 
which  cause  I  also  suffer  these  things; 
nevertheless  I  am  not  ashamed  :  for  I  know 
whom  I  have  believed,  and  I  am  persuaded 
that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day.  13. 
Hold  fast  the  form  of  sound  words,  which 
thou  hast  heard  of  me,  in  faith  and  love 
which  is  in  Christ  Jesus.  14.  That  good 
thing  which  was  committed  unto  thee,  keep 
by  the  Holy  Ghost  which  dvvelleth  in  us. 

Here  is  an  exhortation  and  excitation  of  Timothy 
to  his  duty  ;  (u.  6.)  I  put  thee  in  remembrance  :  the 
best  men  need  remembrancers ;  what  we  know  we 
should  be  reminded  of ;  (2  Pet.  3.  1. )  I  write  this,  to 
stir  up  your  pure  minds  by  way  of  remembrance. 

I..  He  exhorts  him  to  stir  up  the  gift  of  God  that 
was  in  him.  Stir  it  up  as  fire  under  the  embers.  It 
is  meant  of  all  the  gifts  and  graces- that  God  had 
given  him,  to  qualify  him  for  the  work  of  an  evan¬ 
gelist,  the  gifts  of  the  Holy  Ghost,  the  extraordinary 
gifts  that  were  conferred  by  the  imposition  of  the 
apostle’s  hands.  These  he  must  stir  up  ;  he  must 
exercise  them,  and  so  increase  them  :  use  gifts,  and 
have  gifts;  to  him  that  hath  shall  be  given;  (Matt. 
25.  29.)  he  must  take  all  opportunities  to  use  these 
gifts,  and  so  stir  them  up,  for  that  is  the  best  way  of 
increasing  them. 

Whether  the  gift  of  God  in  Timothy  was  ordinary 
or  extraordinary,  (though  I  incline  to  the  latter,)  he 
must  stir  it  up,  otherwise  it  would  decay.  Further, 
you  see  that  this  gift  was  in  him  by  the  putting  on 
of  the  apostle’s  hands,  which  I  take  to  be  distinct 
from  his  ordination,  which  was  performed  by  the 
hands  of  the  presbytery,  1  Tim.  4.  14.  It  is  proba¬ 
ble  that  Timothy  had  the  Holy  Ghost,  in  his  extra¬ 
ordinary  gifts  and  graces,  conferred  on  him  by  the 
laying  on  of  the  apostle’s  hands,  (for  I  reckon  none 
but  the  apostles  had  the  power  of  giving  the  Hoh 
Ghost,)  and  afterward,  being  thus  richly  furnished 
for  the  work  of  the  ministry,  was  ordained  by  the 
presbytery. 

The  great  hinderance  of  usefulness  in  the  increase 
of  our  gifts,  is,  slavish  fear ;  therefore  he  warns  him 
against  this ;  God  hath  not  given  us  the  spirit  of fear; 
(v.  7.)  it  was  through  base  fear  that  the  evil  servant 
buried  his  talent,  and  did  not  trade  with  it,  Matt. 
25.  25.  Now  God  hath  therefore  armed  us  against 
the  spirit  of  fear,  by  often  bidding  us  fear  not ; 
“  Fear  not  the  face  of  man  ;  fear  not  the  dangers  you 
may  meet  with  in  the  way  of  your  duty.  ”  God  hath 
delivered  us  from  the  spirit  of  fear,  and  hath  given 


656 


II.  TIMOTHY,  I. 


as  the  spirit  of  power,  and  of  love,  and  of  a  sound  ' 
mind.  The  spirit  of  /lower,  of  courage  and  resolu¬ 
tion,  to  encounter  difficulties  and  dangers ;  the  spirit 
of  love  to  God,  which  will  cariy  us  through  the  op¬ 
position  we  may  meet  with,  as  Jacob  made  nothing 
of  the  hard  service  he  was  to  endure  for  Rachel. 
The  spirit  of  love  to  God  will  set  us  above  the  fear 
of  man,  and  all  the  hurt  that  man  can  do  us.  And 
the  spirit  of  a  sound  mind,  or  quietness  of  mind,  a 
peaceable  enjoyment  of  ourselves,  for  we  are  often-  j 
times  discouraged  in  our  way  and  work  by  the  crea¬ 
tures  of  our  own  fancy  and  imagination,  which  a  so-  | 
ber,  solid  thinking  mind  would  obviate,  and  would  ' 
easily  answer. 

The  Spirit  God  gives  to  his  ministers,  is  not  a  fear¬ 
ful,  but  courageous  Spirit ;  it  is  a  Spirit  of  power,  for 
they  speak  in  his  name  who  has  all  power,  both  in  , 
heaven  and  earth ;  and  it  is  a  Spirit  of  love  ;  for  love  ' 
to  God  and  the  souls  of  men  must  inflame  ministers 
in  all  their  service ;  and  it  is  a  Spirit  of  a  sound  mind, 
for  they  speak  the  words  of  truth  and  soberness.  1 
II.  He  exhorts  him  to  count  tipon  afflictions,  and 
get  ready  for  them  ;  ‘ ‘  Be  not  thou  therefore  ashamed 
of  the  testimony  of  our  Lord,  nor  of  me  his  prisoner. 
Be  not  thou  ashamed  of  the  gospel,  of  the  testimony 
thou  hast  borne  to  it.  ”  The  gospel  of  Christ  is  what 
we  have  none  of  us  reason  to  be  ashamed  of.  We 
must  not  be  ashamed  of  those  who  are  suffering  for 
the  gospel  of  Christ.  Timothy  must  not  be  ashamed 
of  good  old  Paul,  though  he  was  now  in  bonds.  As  j 
he  must  not  be  afraid  of  suffering  himself,  so  he  must 
not  be  afraid  of  owning  those  who  were  sufferers  for  j 
the  cause  of  Christ. 

1.  The  gospel  is  a  testimony  of  our  Lord ;  in  and 
by  that  he  bears  testimony  of  himself  to  us,  and  by  j 
rofessing  our  adherence  to  it  we  bear  testimony  ot 
im  and  for  him.  2.  St.  Paul  was  the  Lord’s  pri¬ 
soner,  his  prisoner ;  for  his  sake  he  was' bound  with 
a  chain,  Eph.  4.  1.  3.  We  have  no  reason  to  be 

ashamed  either  of  the  testimony  of  our  Lord,  or  of 
his  prisoners;  if  we  are  ashamed  of  either  now, 
Christ  will  be  ashamed  of  us  hereafter;  “But  be 
thou  partaker  of  the  afflictions  of  the  gospel  accord¬ 
ing  to  the  power  of  God,  expect  afflictions  for  the 
gospel’s  sake,  prepare  for  them,  count  upon  them, 
be  willing  to  take  thy  lot  with  the  suffering  saints  in 
this  world.  Be  partaker  of  the  afflictions  of  the  gos¬ 
pel  (or,  as  it  may  be  read,  Do  thou  suffer  with 
the  gospel ;)  “not  only  sympathize  with  those  who 
suffer  for  it,  but  be  ready  to  suffer  with  them,  and 
suffer  like  them.”  If  at  any  time  the  gospel  be  in 
distress,  he  who  hopes  for  life  and  salvation  by  it 
will  be  content  to  suffer  with  it.  Observe,  (1. )  Then 
we  are  likely  to  bear  afflictions  well,  when  we  fetch 
strength  and  power  from  God  to  enable  us  to  bear 
them:  “Be  thou  partaker  of  the  afflictions  of  the 
gospel,  according  to  the  power  of  God.”  (2.)  All 
Christians,  but  especially  ministers,  must  expect 
afflictions  and  persecutions  for  the  sake  of  the  gos¬ 
pel.  (3. )  These  shall  be  proportioned,  according  to 
the  power  of  God  (1  Cor.  10.  13.)  resting  upon  us. 

Mentioning  God  and  the  gospel,  he  takes  notice 
what  great  things  God  has  done  for  us  by  the  gospel, 
v.  9,  10.  To  encourage  him  to  suffer,  he  urges  two 
considerations. 

[1.]  He  shews  him  the  nature  of  that  gospel  which  j 
he  was  called  to  suffer  for,  and  the  glorious  and  gra¬ 
cious  designs  and  purposes  of  it.  It  is  usual  with 
Paul,  when  he  mentions  Christ,  and  the  gospel  of 
Christ,  to  digress  from  his  subject,  and  enlarge  upon 
them  ;  so  full  was  he  of  that  which  is  all  our  salva¬ 
tion,  and  ought  to  be  all  our  desire. 

Observe,  First,  The  gospel  aims  at  our  salvation  ; 
he  has  saved  us,  and  we  must  not  think  much  to  suf¬ 
fer  for  that  which  we  hope  to  be  saved  by.  He  has 
begun  to  save  us,  and  will  complete  it  in  due  time  ; 
for  God  calls  those  things  that  are  not,  that  are  not 


yet  completed,  as  though  they  were ;  (Rom.  4.  17.) 
therefore  he  says,  who  has  saved  us. 

Secondly,  It  is  designed  for  our  sanctification  ;  and 
called  us  with  a  holy  calling,  called  us  to  holiness. 
Christianity  is  a  calling,  a  holy  calling ;  it  is  the  call¬ 
ing  wherewith  we  are  called,  it  is  the  calling  to 
which  we  are  called,  to  labour  in  it.  Observe,  All 
who  shall  be  saved  hereafter,  are  sanctified  now. 
Wherever  the  call  of  the  gospel  is  an  effectual  call, 
it  is  found  to  be  a  holy  call,  making  those  holy,  who 
are  effectually  called. 

Thirdly,  The  rise  of  it  is  the  free  grace  and  eter¬ 
nal  purpose  of  God  in  Christ  Jesus.  If  we  had 
merited  it,  it  had  been  hard  to  suffer  for  it ;  but  our 
salvation  by  it  is  of  free  grace,  and  not  according  to 
our  works,  and  therefore  we  must  not  think  much 
to  suffer  for  it.  This  grace  is  said  to  be  given  us  be¬ 
fore  the  world  began,  that  is,  in  the  purpose  and  de¬ 
sign  of  God  from  all  eternity  ;  in  Christ  Jesus,  for  all 
the  gifts  that  come  from  God  to  sinful  man,  come  in 
and  through  Christ  Jesus. 

Fourthly,  The  gospel  is  the  manifestation  of  this 
purpose  and  grace,  by  the  appearing  of  our  Saviour 
Jesus  Christ,  who  had  lain  in  the  bosom  of  the  Fa¬ 
ther  from  eternity,  and  was  perfectly  apprised  of  all 
his  gracious  purposes ;  by  his  appearing  that  gra¬ 
cious  purpose  was  made  manifest  to  us.  Did  Jesus 
Christ  suffer  for  it,  and  shall  we  think  much  to  suf¬ 
fer  for  it  ? 

Fifthly,  By  the  gospel  of  Christ  death  is  abolished  ; 
he  has  abolished  death,  not  only  weakened  it,  but 
taken  it  out  of  the  way,  has  broken  the  power  of 
death  over  us ;  by  taking  away  sin  he  has  abolished 
death,  (for  the  sting  of  death  is  sin,  1  Cor.  15.  56.) 
in  altering  the  property  of  it,  and  breaking  the  power 
of  it. 

Death  now  of  an  enemy  is  become  a  friend,  and  is 
the  gate  by  which  we  pass  out  of  a  troublesome, 
vexatious,  sinful  world,  into  a  world  of  perfect  peace 
and  purity ;  and  the  power  thereof  is  broken,  for 
death  does  not  triumph  over  those  who  believe  th<^ 
gospel,  but  they  triumph  over  it.  O  death,  where  is 
thy  sting?  0  grave,  where  is  thy  victory?  1  Cor. 
15.  55. 

Lastly,  He  has  brought  life  and  immortality  to 
light  by  the  gospel;  he  has  shewed  us  another  world, 
more  clearly  than  it  was  before  discovered  under 
any  former  dispensation,  and  the  happiness  of  that 
world,  the  certain  recompense  of  our  obedience  by 
faith  :  we  all  with  open  face,  as  in  a  glass,  behold  the 
glory  of  God.  He  has  brought  it  to  light,  not  only 
set  it  before  us,  but  offered  it  to  us,  by  the  gospel. 

Let  us  value  the  gospel  more  than  ever,  as  it  is 
that  whereby  life  and  immortality  are  brought  to 
light,  for  herein  it  has  the  pre-eminence  above  all 
former  discoveries  ;  so  that  it  is  the  gospel  of  life  and 
immortality,  as  it  discovers  them  to  us,  and  directs 
us  in  the  ready  way  that  leads  thereto,  as  well  as 
proposes  the  most  weighty  motives  to  excite  our  en¬ 
deavours  in  seeking  after  glory,  honour,  and  im¬ 
mortality. 

[2.]  Consider  the  example  of  blessed  Paul,  v.  11, 
12.  He  was  appointed  to  preach  the  gospel,  and 
particularly  appointed  to  teach  the  Gentiles.  He 
thought  it  a  cause  w’orth  suffering  for,  and  why 
should  not  Timothy  think  so  too?  No  man  needs 
to  be  afraid  or  ashamed  to  suffer  for  the  cause  of  the 
gospel;  I  am  not  ashamed,  says  Paul,  for  I  know 
whom  I  have  believed,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  unto  him 
against  that  day. 

Observe,  First,  Good  men  often  suffer  many  things 
for  the  best  cause  in  the  world  ;  for  which  cause  I 
suffer  these  things;  that  is,  “for  my  preaching,  and 
adhering  to  the  gospel.”  Secondly,  They  need  not 
to  be  ashamed,  the  cause  will  bear  them  out ;  but 
those  who  oppose  it,  shall  be  clothed  with  shame 


657 


11.  TIMOTHY,  I. 


Observe,  Thirdly,  Those  who  trust  in  Christ,  know 
whom  they  have  trusted.  He  speaks  with  a  holy 
triumph  and  exultation,  as  much  as  to  say,  “  I  stand 
on  firm  ground.  1  know  1  have  lodged  the  great 
trust  in  the  hands  of  the  best  Trustee.”  And  am 
persuaded,  &c.  What  must  we  commit  to  Christ  ? 
The  salvation  of  our  souls,  and  their  preservation  to 
the  heavenly  kingdom  ;  and  what  we  so  commit  to 
him  he  will  keep.  There  is  a  day  coming,  when 
our  souls  will  be  inquired  after;  “  iVlan  !  Woman  ! 
thou  hadst  a  soul  committed  to  thee,  what  hast  thou 
done  with  it  ?  To  whom  was  it  offered,  to  God  or 
Satan  ?  How  was  it  employed  ;  in  the  service  of  sin, 
or  in  the  service  of  Christ  ?”  There  is  a  day  coming, 
and  it  will  be  a  very  solemn  and  awful  day,  when 
we  must  give  an  account  of  our  stewardship,  (Luke 
16.  2.)  give  an  account  of  our  souls  :  now  if  by  an  ac¬ 
tive  obedient  faith  we  commit  it  to  Jesus  Christ,  we 
may  be  sure  he  is  able  to  keep  it,  and  it  shall  be 
forthcoming  to  our  comfort  in  that  day. 

III.  He  exhorts  him  to  hold  fast  the  form  of  sound 
words,  v.  13. 

1.  “  Have  a  form  of  sound  words  (so  it  mav  be 
read,)  “a  short  form,  a  catechism,  an  abstract  of 
the  first  principles  of  religion,  according  to  the  scrip¬ 
tures  ;  a  scheme  of  sound  woids,  a  brief  summary 
of  the  Christian  faith,  in  a  proper  method,  drawn 
out  bv  thyself  from  the  holy  scriptures  for  thy  own 
use or  rather,  by  the  form  of  sound  words,  I  un¬ 
derstand  the  holy  scriptures  themselves. 

2.  “  Having  it,  hold  it  fast,  remember  it ;  retain  it, 
adhere  to  it.  Adhere  to  that,  in  opposition  to  all 
heresies  and  false  doctrine,  which  corrupt  the  Chris¬ 
tian  faith.  Hold  that  fast  which  thou  hast  heard  of 
me.  ”  Paul  was  divinely  inspired.  It  is  good  to  ad¬ 
here  to  those  forms  of  sound  words  which  we  have 
in  the  scriptures ;  for  those,  we  are  sure,  were  di¬ 
vinely  inspired.  That  is  sound  speech,  which  can¬ 
not  be  condemned,  Tit.  2.  8.  But  how  must  it  be 
held  fast  ?  In  faith  and  love  ;  we  must  assent  to  it 
as  a  faithful  saying,  and  bid  it  welcome  as  worthy 
of  all  acceptation.  Hold  it  fast  in  a  good  heart,  that 
is  the  ark  of  the  covenant,  in  which  the  tables  both 
of  law  and  gospel  are  most  safely  and  profitably  de¬ 
posited,  Ps.  119.  11.  Faith  and  love  must  go  to¬ 
gether  ;  it  is  not  enough  to  believe  the  sound  words, 
and  to  give  an  assent  to  them,  but  we  must  love 
them,  believe  their  truth,  and  love  their  goodness, 
and  we  must  propagate  the  form  of  sound  words  in 
love ;  speaking  the  truth  in  love,  Eph.  4.  15.  Faith 
and  love  which  are  in  Christ  Jesus  ;  it  must  be  Chris¬ 
tian  faith  and  love  ;  faith  and  love  fastening  upon 
Jesus  Christ,  in  and  by  whom  God  speaks  to  us,  and 
we  to  him.  Timothy,  as  a  minister,  must  hold  fast 
the  form  of  sound  words,  for  the  benefit  of  others. 
Of  healing  words,  so  it  may  read  ;  there  is  a  healing 
virtue  in  the  word  of  God  ;  he  sent  his  word,  and 
healed  them.  To  the  same  purport  is  that,  (y.  14.) 
That  good  thing  which  was  committed  unto  thee, 
keep  by  the  Holy  Ghost,  which  dwelleth  in  us.  That 
good  thing  was  the  form  of  sound  words,  the  Chris¬ 
tian  doctrine,  which  was  committed  to  Timothy  in 
his  baptism  and  education  as  he  was  a  Christian,  and 
in  his  ordination  as  he  was  a  minister. 

The  Christian  doctrine  is  a  trust  committed  to  us ; 
it  is  committed  to  Christians  in  general,  but  to  mi¬ 
nisters  in  particular ;  it  is  a  good  thing,  of  unspeak¬ 
able  value  in  itself,  and  which  will  be  of  unspeakable 
advantage  to  us  ;  it  is  a  good  thing  indeed,  for  it  is 
an  inestimable  jewel,  for  it  discovers  to  us  the  un¬ 
searchable  riches  of  Christ,  Eph.  3.  8.  It  is  com¬ 
mitted  to  us,  to  be  preserved  pure  and  entire,  and 
to  be  transmitted  to  those  who  shall  come  after  us, 
and  we  must  keep  it,  and  not  contribute  any  thing 
to  the  corrupting  of  its  purity,  the  weakening  of  its 
power,  or  the  diminishing  of  its  perfection  ;  Keep  it 
oy  the  Holy  Ghost  that  dwelleth  in  us.  Observe, 
Vol.  VI. — 4  O 


I  Even  those  who  are  ever  so  well  taught,  cannot 
keep  what  they  have  learned,  any  more  than  they 
could  at  first  learn  it,  without  the  assistance  of  the 
Holy  Spirit.  W  e  must  not  think  to  keep  it  by  our 
own  strength,  but  keep  it  by  the  Holy  Ghost. 

1  lie  Holy  Ghost  dwells  in  all  good  ministers  and 
i  Christians;  they  are  his  temples,  and  he  enables 
|  them  to  keep  the  gospel  pure  and  uncorrupt;  and 
|  yet  they  must  use  their  best  endeavours  to  keep  this 
I  good  thing,  i<  r  the  assistance  and  indwelling  of  the 
I  Holy  Ghost  do  not  exclude  men’s  endeavours,  but 
|  they  very  well  consist  together. 

15,  This  thou  knowest,  that  all  they 
;  which  are  in  Asia,  are  turned  away  from 
me;  of  whom  are  Phygellus  and  Hermo- 
!  genes.  16.  The  Lord  give  mercy  unto  the 
house  of  Onesiphorus  for  he  oft  refreshed 
me,  and  was  not  ashamed  of  my  chain : 
17.  But  when  he  was  in  Rome,  he  sought 
me  out  very  diligently,  and  found  me.  ]  8. 
The  Lord  grant  unto  him  that  he  may  find 
mercy  of  the  Lord  in  that  day:  and  in 
how  many  things  he  ministered  unto  me 
at  Ephesus,  thou  knowest  very  well. 

Having  exhorted  Timothy  to  hold  fast,  (u.  13, 
14.)  the  apostle  mentions, 

1.  The  apostasy  of  divers  from  the  doctrine  of 
Christ,  v.  15.  It  seems,  in  the  best  and  purest  ages 
of  the  church,  there  were  those  that  had  embraced 
the  Christian  faith,  and  yet  afterward  revolted  from 
it,  nay  there  were  many  such.  He  does  not  say  that 
they  were  turned  away  from  the  doctrine  of  Christ, 
(though  it  should  seem  they  were,)  but  they  were 
turned  away  from  him,  they  had  turned  their  backs 
upon  him,  and  disowned  him  in  the  time  of  his  dis¬ 
tress.  And  should  we  wonder  at  it,  when  many 
turned  their  backs  on  a  much  better  than  St.  Paul  ? 

I  mean  the  Lord  Jesus  Christ,  John  6.  66. 

2.  He  mentions  the  constancy  of  one  that  adhered 
to  him,  that  was  Onesiphorus ;  for  he  often  refresh¬ 
ed  me,  and  was  not  ashamed  of  my  chain,  v.  16. 
Observe,  (1.)  What  kindness  Onesiphorus  had 
shewed  to  Paul :  he  refreshed  him,  he  oft  refreshed 
him  with  his  letters,  and  counsels,  and  comforts, 
and  he  was  not  ashamed  of  mxj  chain.  He  was  not 
ashamed  of  him,  notwithstanding  the  disgrace  he 
was  now  under.  He  was  kind  to  him  not  once  or 
twice,  but  often  ;  not  only  when  he  was  at  Ephesus 
among  his  own  friends,  but  when  Onesiphorus  was 
at  Rome ;  he  took  care  to  seek  Paul  out  very  dili¬ 
gently,  and  found  him,  v.  17.  Observe,  A  good 
man  will  seek  opportunities  of  doing  good,  and  will 
net  shun  any  that  offer.  At  Ephesus  he  had  minis¬ 
tered  to  him,  and  been  very  kind  to  him  :  Timothy 
knew  it.  (2.)  How  Paul  returns  his  kindness,  v. 

16 — 18.  He  that  receives  a  prophet,  shall  have  a 
prophet’s  reward.  He  repays  him  with  his  prayers ; 
The  Lord  give  mercy  to  Onesiphorus.  It  is  proba¬ 
ble  that  Onesiphorus  was  now  absent  from  home, 
and  in  company  with  Paul ;  he  therefore  prays  that 
his  house  might  be  kept  during  his  absence. 

Though  the  Papists  will  have  it  that  he  was  now 
dead  ;  and  from  his  praying  for  him,  that  he  might 
find  mercy,  they  conclude  the  warrantableness  of 
praying  for  the  dead  ;  but  who  told  them  that  One¬ 
siphorus  was  dead  ?  And  can  it  be  safe  to  ground  a 
doctrine  and  practice  of  such  importance  on  a  mere 
supposition  and  very  great  uncertainty  ? 

He  prays  for  Onesiphorus  himself,  as  well  as  for 
his  house,  that  he  might  find  mercy  in  that  day,  in 
the  day  of  death  and  of  judgment,  when  Christ  Will 
account  all  the  good  offices  done  to  his  poor  members 
as  done  to  himself.  Observe,  [1.]  The  day  of  death 


6j8 


II.  TIMOTHY,  II. 


and  judgment  is  an  awful  day,  which  may  be, empha¬ 
tically  called  that  day.  [2.  ]  We  need  desire  no  more 
to  make  us  happy,  than  to  find  mercy  of  the  Lord  in 
that  day,  when  those  that  have  shewed  no  mercy, 
will  have  judgment  without  mercy.  [3.]  The  best 
Christians  will  want  mercy  in  that  day,  looking  for 
the  mercy  of  our  Lord  Jesus  Christ,  Jude  21.  [4.  ]  It 
you  vvould  have  mercy  then,  you  must  seek  for  it  now 
of  the  Lord.  [5.]  It  is  of  and  from  the  Lord  that  we 
must  have  mercy  ;  for  unless  the  Lord  has  mercy  on 
us,  in  vain  will  be  the  pity  and  compassion  of  men  or 
angels.  [6.  ]  We  are  to  seek  and  ask  for  mercy  of 
the  Lord,  who  is  the  Giver  and  Bestower  ot  it;  tor 
the  Lord  Christ  has  satisfied  justice,  that  mercy 
might  be  displayed.  We  are  come  to  a  throne  ot 
grace,  that  we  may  obtain  mercy,  and  find  giace  to 
help  in  the  time  ot'  need.  Finally,  The  best  thing 
we  can  ask,  either  for  ourselves  or  our  friends,  is, 
that  the  Lord  will  grant  to  them,  that  they  may  find 
mercy  of  the  Lord  in  that  day,  when  they  must  pass 
out  of  time  into  eternity,  and  exchange  this  world 
for  the  other,  and  appear  before  the  judgment-seat 
of  Christ :  the  Lord  then  grant  unto  all  of  us,  that 
we  may  find  mercy  of  the  Lord  in  that  day. 

CHAP.  II. 

In  this  chapter,  our  apostle  gives  Timothy  many  exhorta¬ 
tions  and  directions,  which  may  be  of  great  use  to  others, 
both  ministers  and  Christians,  for  whom  they  were  designed 
as  well  as  for  him.  I.  He  encourages  him  in  his  work, 
shewing  him  from  whence  he  must  fe.tch  help,  v.  1.  II. 
He  must  take  care  of  a  succession  in  the  ministry,  that  the 
office  might  not  die  with  him,  v.  2.  III.  He  exhorts  him 
to  constancy  and  perseverance  in  this  work,  as  a  soldier, 
and  as  a  husbandman,  considering  what  would  be  the  end 
of  all  his  sufferings,  &c.  v.  3.  .15.  IV.  He  must  shun 
profane  and  vain  babblings,  (v.  16..  18.)  for  they  will  be 
pernicious  and  mischievous.  V.  He  speaks  of  the  founda¬ 
tion  of  God  which  standeth  sure,  v.  19  .  .21.  VI.  What 
he  is  to  avoid — youthful  lusts,  and  foolish  and  unlearned 
questions  ;  and  what  to  do,  v.  22,  to  the  end. 

1. rpHOU  therefore,  my  son,  be  strong 

X.  in  the  grace  that  is  in  Christ  Jesus. 

2.  And  the  things  that  thou  hast  heard  of 
me  among  many  witnesses,  the  same  com¬ 
mit  thou  to  faithful  men,  who  shall  be  able 
to  teach  others  also.  3.  Thou  therefore 
endure  hardness,  as  a  good  soldier  of  Jesus 
Christ.  4.  No  man  that  warreth,  entan- 
gleth  himself  with  the  affairs  of  this  life ; 
that  he  may  please  him  who  hath  chosen 
him  to  be  a  soldier.  5.  And  if  a  man  also 
strive  for  masteries,  yet  is  he  not  crowned, 
except  he  strive  lawfully.  6.  The  hus¬ 
bandman  that  laboureth,  must  be  first  par¬ 
taker  of  the  fruits.  7.  Consider  what  I 
say  •,  and  the  Lord  give  thee  understand¬ 
ing  in  all  things. 

Here, 

1 .  Paul  encourages  Timothy  to  constancy  and  per¬ 
severance  in  his  work  ;  ( v .  1.)  Be  strong  in  the  grace 
that  is  in  Christ  Jesus.  Those  who  have  work  to 
do  for  God,  must  stir  up  themselves  to  do  it,  and 
strengthen  themselves  for  it.  Bemg  strong  in  the 
grace  that  is  in  Christ  Jesus,  may  be  understood, 

1.  In  opposition  to  the  weakness  of  grace.  Where 
there  is  the  truth  of  grace,  there  must  be  a  labour¬ 
ing  after  the  strength  of  grace.  As  our  trials  in¬ 
crease,  we  had  need  to  grow  stronger  and  stronger 
in  that  which  is  good ;  our  faith  stronger,  our  reso¬ 
lution  stronger,  our  love  to  God  and  Christ  stronger. 

2.  In  opposition  to  our  being  strong  in  our  own 
strength ;  “  Be  strong,  not  confiding  in  thy  own  suf¬ 


ficiency,  but  in  the  grace  that  is  in  Jesus  Christ.”1 
Compare  Lph.  6.  10.  Be  strong  in  the  Lord,  and 
in  tin-  /. ower  of  his  might.  When  Peter  premised 
rather  to  die  tor  Christ  than  to  deny  him,  he  was 
strong  in  his  own  strength;  had  he  been  strong  in 
the  grace  that  is  in  Christ  Jesus,  he  had  kept  his 
standing  better. 

(1.)  There  is  grace  in  Christ  Jesus :  for  the  law 
was  given  by  Moses,  but  grace  and  truth  came  by 
Jesus  Christ,  John  1.  17.  There  is  grace  enough  in 
him  for  all  of  us.  (2.)  We  must  be  strong  in  this 
grace  ;  not  in  ourselves,  in  our  own  strength,  or  in 
the  . grace  we  have  already  received,  but  in  the 
grace  that  is  in  him,  and  that  is  the  way  to  be  strong 
in  grace.  (3.)  As  a  father  exhorts  his  son,  so  does 
St.  Paul  exhort  Timothy  with  great  tenderness  and 
affection ;  Thou,  therefore,  my  son,  See. 

Timothy  must  count  upon  sufferings,  even  unto 
blood,  and  therefore, 

First,  He  must  train  up  others  to  succeed  him  in 
the  ministry  of  the  gospel,  v.  2.  He  must  instruct 
others,  and  train  them  up  for  the  ministry ;  and  so 
commit  to  them  the  things  which  he  had  had.  Se¬ 
condly,  He  must  ordain  them  to  the  ministry,  lodge 
the  gospel  as  a  trust  in  their  hands,  and  so  commit 
to  them  the  things  which  he  had  heard.  Two 
things  he  must  have  an  eye  to  in  ordaining  minis¬ 
ters. 

1.  Their  fidelity  and  integrity;  “ Commit  them 
to  faithful  men,  who  will  sincerely  aim  at  the  glory 
of  God,  the  honour  of  Christ,  the  welfare  of  souls, 
and  the  advancement  of  the  kingdom  of  the  Re¬ 
deemer  among  men.” 

2.  Their  ministerial  ability.  They  must  not  only 
be  knowing  themselves,  but  be  able  to  teach  others 
also,  and  be  apt  to  teach. 

Here  we  have,  (1.)  The  things  Timothy  was  to 
commit  to  others  ;  what  he  had  heard  of  the  apostle 
among  many  witnesses ;  he  must  not  deliver  any 
thing  besides ;  and  what  St.  Paul  delivered  to  him 
and  others,  he  had  received  of  the  Lord  Jesus  Christ. 
(2.)  He  was  to  commit  them  as  a  trust,  as  a  sacred 
deposit,  which  they  are  to  keep,  and  to  transmit 
pure  and  uncorrupt  unto  others.  •  (3. )  Those  to 
whom  he  was  to  commit  these  things,  must  be  faith¬ 
ful,  trusty  men,  and  who  were  skilful  to  teach  others. 
(4. )  Though  men  were  both  faithful  and  able  to  teach 
others,  yet  these  things  must  be  committed  to  them 
by  Timothy,  a  minister,  a  man  in  office ;  for  none 
must  intrude  themselves  into  the  ministry,  but  must 
have  these  things  committed  to  them  by  those  al¬ 
ready  in  that  office. 

II.  He  must  endure  hardness  ;  (v.  3.)  Thou  there¬ 
fore,  &c.  1.  All  Christians,  but  especially  minis¬ 

ters,  are  soldiers  of  Jesus  Christ;  they  fight  under 
his  banner,  in  his  cause,  and  against  his  enemies, 
for  he  is  the  Captain  of  our  salvation,  Heb.  2.  10. 

2.  The  soldiers  of  Jesus  Christ  must  approve 
themselves  good  soldiers  ;  faithful  to  their  Captain, 
resolute  in  his  cause,  and  must  not  give  over  fighting 
till  they  are  made  more  than  conquerors,  through 

|  him  that  loved  them,  Rom.  8.  37. 

3.  Those  who  would  approve  themselves  good 
soldiers  of  Jesus  Christ,  must  endure  hardness ;  that 
is,  we  must  expect  it,  and  count  upon  it  in  this 
world ;  must  endure  and  accustom  ourselves  to  it, 
and  bear  it  patiently  when  it  comes,  and  not  be 
moved  by  it  from  our  integrity. 

III.  He  must  not  entangle  himself  in  the  affairs  of 
this  world,  v.  4.  A  soldier,  when  he  is  enlisted, 
leaves  his  calling,  and  all  the  business  of  it,  that  he 
may  attend  his  captain’s  orders.  If  we  have  given 
up  ourselves  to  be  Christ’s  soldiers,  we  must  sit 
loose  to  this  world ;  and  though  there  is  no  remedy, 
but  we  must  employ  ourselves  in  the  affairs  of  this 
life  while  we  are  here,  (we  have  something  to  do 
here,)  yet  we  must  not  entangle  ourselves  with  those 


6o9 


IJ.  TIMOTHY,  II. 


affairs,  so  as  by  them  to  be  diverted  and  drawn  aside 
from  our  duty  to  God,  and  the  great  concerns  of  our 
Christianity.  They  who  will  war  the  good  warfare, 
must  sit  loose  to  this  world,  that  we  may  please  him 
who  hath  chosen  us  to  be  soldiers.  Observe,  The 
great  care  of  a  soldier  should  be  to  please  his  gene¬ 
ral  ;  so  the  great  care  of  a  Christian  should  be  to 
please  Christ,  to  approve  ourselves  to  him. 

Observe  further,  The  way  to  please  him  who  hath 
chosen  us  to  be  soldiers,  is,  not  to  entangle  ourselves 
with  the  affairs  of  this  life,  but  to  be  free  from  such 
entanglements  as  would  hinder  us  in  our  holy  war¬ 
fare. 

IV.  We  must  see  to  it,  that  in  warring  our  spiri¬ 
tual  warfare  we  go  by  rule  ;  we  observe  the  laws  of 
war  ;  (v.  5.)  If  a  man  strive  for  masteries,  yet  is  he 
not  crowned,  except  he  strive  lawfully.  We  are 
striving  for  mastery,  to  get  the  mastery  of  our  lusts 
and  corruptions,  to  excel  in  that  which  is  good,  but 
we  cannot  expect  the  prize  unless  we  observe  the 
laws.  In  doing  that  which  is  good,  we  must  take  ( 
care  that  we  do  it  in  a  right  manner,  that  our  good 
may  not  be  evil  spoken  of.  We  observe  here, 

1.  A  Christian  is  to  strive  for  masteries ;  he  must 
aim  at  mastering  his  own  lusts  and  corruptions.  2. 
Yet  he  must  strive  according  to  the  laws  given  to 
him  ;  he  must  strive  lawfully.  3.  Those  who  do  so, 
shall  be  crowned  at  last,  after  a  complete  victory  is  1 
obtained. 

V.  We  must  be  willing  to  wait  for  a  recompense  ; 
(tv  6. )  The  husbandman  that  laboureth,  must  bejirst 
partaker  of  the  fruits.  Or,  as  it  should  be  read.  The 
husbandman  labouring  first ,  must  partake  of  the 
fruits,  as  appears  by  comparing  it  with  Jam.  5.  7. 
If  we  would  be  partakers  of  the  fruits,  we  must 
labour ;  if  we  would  gain  the  prize,  we  must  run  the 
race. 

And  further,  we  must  first  labour  as  the  husband¬ 
man  does,  with  diligence  and  patience,  before  we  are 

Eartakers  of  the  fruit ;  we  must  do  the  will  of  God, 
efore  we  receive  the  promises,  for  which  reason  we 
have  need  of  patience,  Heb.  10.  36. 

Consider  what  Isay,  and  the  Lord  give  thee  under¬ 
standing  in  all  things,  v.  7.  Here, 

1.  Paul  commands  Timothy  to  consider  these  things 
that  he  admonished  him  about.  Timothy  must  be 
reminded  to  use  his  considering  faculties  about  the 
things  of  God.  Consideration  is  as  necessary  to  a 
good  conversation  as  to  a  sound  conversion. 

2.  He  prays  for  him,  The  Lord  give  thee  under¬ 
standing  m  all  things.  Observe,  It  is  God  who  gives 
understanding.  The  most  intelligent  men  need  more 
and  more  of  this  gift.  If  he  who  gave  the  revela¬ 
tion  in  the  word,  does  not  give  the  understanding  in 
the  heart,  we  are  nothing. 

Together  with  our  prayers  for  others,  that  the 
Lord  would  give  them  understanding  in  all  things, 
we  must  exhort  and  stir  them  up  to  consider  what 
we  say,  for  consideration  is  the  way  to  understand, 
remember,  and  practise,  what  we  hear  or  read. 

8.  Remember  that  Jesus  Christ,  of  the 
seed  of  David,  was  raised  from  the  dead, 
according  to  my  gospel :  9.  Wherein  l 

suffer  trouble  as  an  evil-doer,  even  unto 
bonds ;  but  the  word  of  God  is  not  hound. 
10.  Therefore  I  endure  all  things  for  the 
elects’  sake,  that  they  may  also  obtain  the 
salvation  which  is  in  Christ  Jesus,  with 
eternal  glory.  11.  It  is  a  faithful  saying; 
For  if  we  he  dead  with  him ,  we  shall  also 
live  with  him:  12.  If  we  suffer,  we  shall 
also  reign  with  him:  if  we  deny  him ,  he  also 


will  deny  us:  13.  If  we  believe  not,  yet  he 
abidetli  faithful;  he  cannot  deny  himself. 

I.  To  encourage  Timothy  in  suffering,  the  apostle 
puts  him  in  mind  of  the’  resurrection  of  Christ ; 
(e.  8.)  Remember  that  Jesus  Christ,  of  the  seed  of 
David,  was  ruised  from  the  dead,  according  to  rny 
gospel.  This  is  the  great  proof  of  his  divine  mission, 
and  therefore  a  great  confirmation  of  the  truth  of  the 
Christian  religion  ;  and  the  consideration  of  it  should 
make  us  faithful  to  our  Christian  profession,  and 
should  particularly  encourage  us  in  suffering  for  it 
Let  suffering  saints  remember  this. 

Observe,  We  are  to  look  to  Jesus  the  Author  and 
Finisher  of  our  faith,  who,  for  the  joy  that  was  set 
before  him,  endured  the  cross,  despised  the  shame, 
and  is  now  set  down  at  the  right  hand  of  the  throne 
of  God,  Heb.  12.  2.  The  incarnation  and  resur¬ 
rection  of  Jesus  Christ,  heartily  believed  and  rightly 
considered,  will  support  a  Christian  under  all  suffer¬ 
ings  in  the  present  life. 

II.  Another  thing  to  encourage  him  in  suffering, 
was,  that  he  had  Paul  for  an  example;  (t;.  9. )  Where¬ 
in  I  suffer  trouble,  as  an  evil-doer  ;  and  let  not  Timo¬ 
thy  the  son  expect  any  better  treatment  than  Paul 
the  father.  Paul  was  a  man  who  did  good,  and  yet 
suffered  as  an  evil-doer :  we  must  not  think  it  strange 
if  those  who  do  well  fare  ill  in  this  world,  and  if  the 
best  of  men  meet  with  the  worst  of  treatment ;  but 
this  was  his  comfort,  that  the  word  of  God  is  not 
bound.  Persecuting  powers  may  silence  ministers 
and  restrain  them,  but  they  cannot  hinder  the  opera¬ 
tion  of  the  word  of  God  upon  men’s  hearts  and  con¬ 
sciences  ;  that  cannot  be  bound  by  any  human  force. 
This  might  encourage  Timothy  not  to  be  afraid  of 
bonds  for  the  testimony  of  Jesus;  for  the  word  of 
Christ,  which  ought  to  be  dearer  to  him  than  libertv, 
or  life  itself,  should  in  the  issue  suffer  nothing  by 
those  bands. 

Here  we  see,  1.  The  good  apostle’s  treatment  in 
the  world.  I  suffer  trouble;  to  this  he  was  called 
and  appointed.  2.  The  pretence  and  colour  under 
which  he  suffered  ;  I  suffer  as  an  evil-doer ;  so  the 
Jews  said  to  Pilate  concerning  Christ,  If  he  was  not 
a  malefactor,  we  would  riot  have  delivered  him  up 
to  thee,  John  18.  30.  3.  The  real  and  true  cause  of 

his  suffering  trouble  as  an  evil-doer;  wherein,  that 
is,  in  or  for  the  sake  of  the  gospel.  4.  The  apostle 
suffered  trouble  unto  bonds,  and  afterward  he  resist¬ 
ed  unto  blood,  striving  against  sin,  Heb.  12.  2. 
Though  the  preachers  of  the  word  are  often  bound, 
yet  the  word  is  never  bcund. 

7  endure  all  things  for  the  elects'  sake,  v.  10.  Ob¬ 
serve,  Good  ministers  may  and  should  encourage 
themselves  in  the  hardest  services  and  the  hardest 
sufferings,  with  this,  that  God  will  certainly  bring 
good  to  his  church,  and  benefit  to  his  elect,  out  of 
them  ;  that  they  may  obtain  the  salvation  which  is  in 
Christ  Jesus.  Next  to  the  salvation  of  our  own  souls 
we  should  be  willing  to  do  and  suffer  any  thing,  to 
promote  the  salvation  of  the  souls  of  others. 

Observe  further,  The  elect  are  designed  to  obtain 
salvation  ;  God  hath  not  appointed  us  to  wrath,  but 
to  obtain  salvation,  1  Thess.  5.  9.  Again,  This  sal¬ 
vation  is  in  Christ  Jesus;  in  him  as  the  Fountain, 
the  Purchaser,  and  the  Giver,  of  it ;  and  it  is  accom¬ 
panied  with  eternal  glory ;  there  is  no  salvation  in 
Christ  Jesus  without  it.  Lastly,  The  sufferings  of 
our  apostle  were  for  the  elects’  sake,  for  their  confir¬ 
mation  and  encouragement. 

III.  Another  thing  with  which  he  encourages 
Timothy,  is,  the  prospect  of  a  future  state. 

1.  Those  who  faithfully  adhere  to  Christ  and  to 
his  truths  and  ways,  whatever  it  costs  them,  will 
certainly  have  the  advantage  of  it  in  another  world  ; 
If  we  be  dead  with  him,  we  shall  live  with  him,  v.  1 1 
If,  in  conformity  to  Christ,  we  be  dead  to  this  w'>rld 


660 


II.  TIMOTHY,  II. 


and  its  pleasures,  profits,  and  honours,  we  shall  go  j' 
to  live  with  him  in  a  better  world,  to  be  for  ever  with 
him.  Nay,  though  we  be  called  out  to  suffer  for  him , 
we  shall  not  lose  by  that.  They  who  suffer  for 
Christ  on  earth,  shall  reign  with  Christ  in  heaven, 
v.  12.  They  who  suffered  with  David  in  his  humi¬ 
liation,  were'  preferred  with  him  in  his  exaltation  : 
so  it  will  be  with  the  Son  of  David. 

2.  It  is  at  our  peril  if  we  prove  unfaithful  to  him  ; 
If  we  deny  him,  he  also  will  deny  us.  If  we  deny 
him  before  man,  he  will  deny  us  before  his  Father, 
Matt.  10.  33.  And  that  man  must  needs  be  for  ever 
miserable,  whom  Christ  disowns  at  last. 

This  will  certainly  be  the  issue,  whether  we  be¬ 
lieve  it  or  no;  (v.  13. )  If  we  believe  not,  yet  he  abideth 
faithful;  he  cannot  deny  himself:  he  is  faithful  to  his 
threatenings,  faithful  to  his  promises;  neither  one  nor 
the  other  shall  fall  to  the  ground,  no  not  the  least  jot 
or  tittle  of  them.  If  we  be  faithful  to  Christ,  he  will 
certainly  be  faithful  to  us.  If  we  be  false  to  him,  he 
will  be  faithful  to  his  threatenings ;  he  cannot  deny 
himself,  cannot  recede  from  any  word  that  he  hath 
spoken,  for  he  is  Yea,  and  Amen,  the  faithful  Wit¬ 
ness. 

Observe,  (1.)  Our  being  dead  with  Christ,  pre¬ 
cedes  our  living  with  him,  and  is  connected  with  it, 
the  one  is  in  order  to  the  other ;  so  our  suffering  for 
him  is  the  way  to  reign  with  him.  Ye  that  have 
followed  me  in  the  regeneration,  when  the  Son  of 
man  shall  sit  on  the  throne  of  Im  glory,  ye  also  shall 
sit  upon  twelve  thrones,  judging  the  twelve  tribes  of 
Israel,  Matt.  19.  28.  (2.)  This  is  a  faithful  saying, 

and  may  be  depended  on,  and  ought  to  be  believed.  ! 
But,  (3.)  If  we  deny  him,  out  of  fear,  or  shame,  or  i 
for  the  sake  of  some  temporal  advantage,  he  will  . 
deny  and  disown  us ;  and  will  not  deny  himself,  but 
will  continue  faithful  to  his  word  when  he  threatens 
as  well  as  when  he  promises. 

14.  Of  these  things  put  them  in  remem¬ 
brance,  charging  them  before  the  Lord,  that 
they  strive  not  about  words  to  no  profit, 
hut  to  the  subverting  of  the  hearers.  1 5. 
Study  to  shew  thyself  approved  unto  God, 
a  workman  that  needeth  not  to  be  ashamed, 
rightly  dividing  the  word  of  truth.  1 6.  But 
shun  profane  and  vain  babblings,  for  they 
will  increase  unto  more  ungodliness.  17. 
And  their  word  will  eat  as  doth  a  canker: 
of  whom  are  Hymeneus  and  Philetus;  18. 
Who  concerning  the  truth  have  erred,  saying 
that  the  resurrection  is  past  already,  and 
overthrew  the  faith  of  some. 

Having  thus  encouraged  Timothy  to  suffer,  he 
c  omes  in  the  next  place  to  direct  him  in  his  work. 

I.  He  must  make  it  his  business  to  edify  those  who 
were  under  his  charge,  to  put  them  in  remembrance 
of  those  things  which  they  did  already  know  ;  for 
that  is  the  work  of  ministers;  not  to  tell  people  that 
which  they  never  knew  before,  but  to  put  them  in 
mind  of  that  which  they  do  know,  charging  them 
that  they  strive  not  about  words.  Observe,  Those 
that  are  disposed  to  strive,  commonly  strive  about 
matters  of  very  small  moment.  Strifes  of  words 
are  very  destructive  to  the  things  of  God.  That 
they  strive  not  about  words  to  no  profit.  If  people 
did  but  consider  of  what  little  use  most  of  the  contro¬ 
versies  in  religion  are,  they  would  not  be  so  zealous 
in  their  strifes  of  words,  to  the  subverting  of  the 
hearers,  to  the  drawing  of  them  away  from  the' great 
things  of  God,  and  occasioning  unchristian  heats  and 
animosities,  by  which  truth  is  often  in  danger  of  being 
lost. 


Observe,  People  are  very  prone  to  strive  about 
words,  and  such  strife  never  answers  any  other  ends 
than  to  shake  some  and  subvert  others ;  they  are  n<  i 
only  useless,  but  they  are  very  hurtful,  and  therefore 
ministers  are  to  charge  them  that  they  do  not  strive 
about  words,  and  then  they  are  most  likely  to  be 
regarded  ;  when  they  charge  them  before  the  Lord, 
that  is,  in  his  name  and  from  his  word  ;  when  they 
produce  their  warrant  for  what  they  say. 

Study  to  shew  thyself  approved  unto  God,  v.  15. 
Observe,  The  care  of  ministers  must  be  to  approve 
themselves  unto  God,  to  be  accepted  of  him,  and  to 
shew  that  they  are  so  approved  unto  God.  In  order 
thereunto,  there  must  be  constant  care  and  industry; 
Study  to  shew  thyself  such  a  one,  a  workman  that 
i  needs  not  be  ashamed.  Ministers  must  be  workmen, 

'  they  have  work  to  do,  and  they  must  take  pains  in  it; 
workmen  that  are  either  unskilful,  or  unfaithful,  or 
:  lazy,  have  need  to  be  ashamed ;  but  those  who  mind 
their  business,  and  keep  to  their  work,  are  workmen 
that  need  not  be  ashamed.  And  what  is  their  work  ? 

!  It  is  rightly  to  divide  the  word  of  truth.  Not  to  invent 
l  a  new  gospel,  but  rightly  to  divide  the  gospel  that  is 
!  committed  to  their  trust.  To  speak  terror  to  those 
to  whom  terror  belongs,  comfort  to  whom  comfort  ; 

!  to  give  every  one  their  portion  in  due  season,  Matt, 
j  24.  25. 

Observe  here,  1. The  word  which  ministers  preach, 
i  is  the  word  of  truth,  for  the  Author  of  it  is  the  God 
!  of  truth.  2.  It  requires  great  wisdom,  studv,  and 
care,  to  divide  this  word  of  truth  rightly  ;  Timothy 
must  study  in  order  to  do  this  well. 

II.  He  must  take  heed  of  that  which  would  be 
a  hinderance  to  him  in  his  work,  v.  16. 

He  must  take  heed  of  error;  Shun  profane  and 
vain  babblings.  The  heretics,  who  boasted  of  their 
notions  and  their  arguments,  thought  their  perform¬ 
ances  such  as  might  recommend  themselves  ;  but 
the  apostle  calls  them  profane  and  vain  babblings: 
when  once  men  take  to  be  fond  of  such,  they  will 
increase  unto  more  ungodliness.  The  way  of  error 
is  down-hill;  one  absurdity  being  granted  or  contend- 
j  ed  for,  a  thousand  follow ;  their  word  will  eat  as 
doth  a  canker  or  gangrene  ;  when  errors  or  heresies 
come  into  the  church,  the  infecting  of  one  often  proves 
1  the  infecting  of  many,  or  the  infecting  of  the  same 
person  with  one  error  often  proves  the  infecting  of 
him  with  many  errors.  LTpon  this  occasion,  the 
|  apostle  mentions  some  who  had  lately  advanced 
erroneous  doctrines ;  Hymeneus  and  Philetus.  He 
names  these  corrupt  teachers,  by  which  he  sets  a 
brand  upon  them,  to  their  perpetual  infamy,  and 
warns  all  people  against  hearkening  to  them  ;  they 
|  have  erred  concerning  the  truth,  concerning  one  of 
the  fundamental  articles  of  the  Christian  religion, 

|  which  is  truth.  The  resurrection  of  the  dead  is 
one  of  the  great  doctrines  of  Christ.  Now  see  the 
subtlety  of  the  serpent  and  the  serpent’s  seed.  They 
did  not  deny  the  resurrection,  (for  that  had  been 
boldly  and  avowedly  to  confront  the  word  of  Christ,) 
but  they  put  a  corrupt  interpretation  upon  that  true 
doctrine,  saying  that  the  resurrection  is  past  already; 
that  what  Christ  spake  concerning  the  resurrection, 
is  to  be  understood  mystically  and  by  way  of  allegory, 
that  it  must  be  meant  of  a  spiritual  resurrection  only. 
It  is  true,  there  is  a  spiritual  resurrection,  but  from 
thence  to  infer  that  there  will  not  be  a  true  and  real 
resurrection  of  the  body  at  the  last  day,  is  to  dash 
one  truth  of  Christ  in  pieces  against  another.  By 
this  they  overthrew  the  faith  of  some,  took  them  off 
from  the  belief  of  the  resurrection  of  the  dead  ;  and 
if  there  be  no  resurrection  of  the  dead,  no  future 
state,  no  recompense  of  our  services  and  sufferings  in 
another  world,  we  are  of  all  men  the  most  miserable, 
1  Cor.  15.  19.  What  takes  away  the  doctrine  of  a 
future  state,  overthrows  the  faith  of  Christians. 
The  apostle  had  lamely  disproved  this  error,  (1 


661 


ii.  timothy,  n. 


Cor.  15.)  and  therefore  does  not  here  enter  into  the 
arguments  against  it. 

1.  The  babblings  Timothy  was  to  shun,  were 
profane  and  vain ;  they  were  empty  shadows,  and 
led  to  profaneness,  for  they  will  increase  unto  more 
ungodliness.  2.  Error  is  very  fruitful  and  productive, 
and  on  that  account  the  more  dangerous ;  it  will  eat 
like  a  gangrene.  3.  When  men  err  concerning  the 
truth ,  they  always  endeavour  to  have  some  plausible 
pretence  for  it.  Hymeneus  and  Philetus  did  not 
deny  a  resurrection,  but  pretended  it  was  already 
past.  4.  Error,  especially  that  affects  the  foundation, 
will  overthrow  the  faith  of  some. 

19.  Nevertheless,  the  foundation  of  God 
standeth  sure,  having  this  seal,  The  Lord 
knoweth  them  that  are  his:  And,  Let  every 
one  that  nameth  the  name  of  Christ,  depart 
from  iniquity.  20.  But  in  a  great  house 
there  are  not  only  vessels  of  gold  and  of 
silver,  but  also  of  wood,  and  of  earth;  and 
some  to  honour,  and  some  to  dishonour. 
21.  If  a  man  therefore  purge  himself  from 
these,  he  shall  be  a  vessel  unto  honour, 
sanctified  and  meet  for  the  master’s  use, 
and  prepared  unto  every  good  work. 

Here  we  see  what  we  may  comfort  ourselves  with, 
in  reference  to  this,  and  the  little  errors  and  heresies 
that  both  infect  and  infest  the  church,  and  do  mis¬ 
chief. 

1.  It  may  be  a  great  comfort  to  us,  that  the  unbe¬ 
lief  of  men  cannot  make  the  promise  of  God  of  none 
effect.  Though  the  faith  of  some  particular  persons 
be  overthrown,  yet  the  foundation  of  God  standeth 
sure ;  (v.  19.)  it  is  not  possible  that  they  should 
deceive  the  elect.  Or  it  may  be  meant  of  the  truth 
itself,  which  they  impugn.  All  the  attacks  which 
the  powers  of  darkness  have  made  upon  the  doctrine 
of  Christ,  cannot  shake  it ;  it  stands  firm,  and  wea¬ 
thers  all  the  storms  which  have  been  raised  against 
it.  The  prophets  and  apostles,  that  is,  the  doctrines 
of  the  Old  and  New  Testament,  are  still  firm  ;  and 
they  have  a  seal  with  two  mottoes  upon  it,  one  on 
the  one  side,  and  the  other  on  the  other,  as  is  usual 
in  a  broad  seal. 

( 1. )  One  speaks  our  comfort — that  the  Lord  knows 
them  that  are  his,  and  them  that  are  not;  knows  them, 
that  is,  he  owns  them,  so  knows  them,  that  he  will 
never  lose  them.  Though  the  faith  of  some  be  over¬ 
thrown,  yet  the  Lord  is  said  to  know  the  ways  of 
the  righteous,  Ps.  1.  6.  None  can  overthrow  the 
faith  of  any  whom  God  hath  chosen. 

(2. )  Another  speaks  our  duty — that  every  one  who 
names  the  name  of  Christ,  must  depart  from  iniquity. 
Those  who  would  have  the  comfort  of  the  privilege, 
must  make  conscience  of  the  duty.  If  the  name  of 
Christ  be  called  upon  us,  we  must  depart  from  ini¬ 
quity,  else  he  will  not  own  us ;  he  will  say  in  the  great 
(lay,  (Matt.  7.  22.)  Defiart  from  me,  I  never  knew 
you,  i/e  workers  of  iniquity.  Observe, 

[l.j  Whatever  errors  are  introduced  in  the 
church,  the  foundation  of  God  standeth  sure,  his 
purpose  can  never  be  defeated.  [2.]  God  hath  some 
m  the  church,  who  are  his,  and  whom  he  knoweth 
to  be  his.  [3.]  Professing  Christians  name  the  name 
of  Christ,  are  called  by  his  name,  and  therefore  are 
bound  to  depart  from  iniquity ;  for  Christ  gave  him¬ 
self  for  us,  that  he  might  redeem  us  from  all  iniquity, 
Tit.  2.  14. 

2.  Another  thing  that  may  comfort  us,  is,  that 
though  there  be  some  whose  faith  is  overthrown,  yet 
there  are  others  who  keep  their  integrity,  and  hoi  1 
it  fast ;  ( v .  20.)  In  a  great  house  there  are  not  on/  / 
"esse Is  of  gold  and  of  silver,  See.  The  church  of 


j  Christ  is  a  great  house,  a  well-fum’shed  house  :  now 
some  of  the  furniture  of  this  house  is  of  great  value, 
as  the  plate  in  a  house ;  some  of  small  value,  and  put 
to  mean  uses,  as  the  vessels  of  wood  and  earth  ;  so  it 
is  in  the  church  of  God.  There  are  some  professors 
of  religion,  that  are  like  the  vessels  of  wood  and  earth, 
they  are  vessels  of  dishonour;  but  at  the  same  time 
j  all  are  not  vessels  of  dishonour ;  there  are  vessels  of 
gold  and  silver,  that  are  vessels  of  honour,  that  art 
sanctified  and  meet  for  the  Master's  use.  When  wt 
j  are  discouraged  by  the  badness  of  some,  we  must 
encourage  ourselves  by  the  consideration  of  the  good¬ 
ness  of  others.  Now’we  should  see  to  it  that  we  be 
vessels  of  honour:  we  must  purge  ourselves  from 
these  corrupt  opinions,  that  we  may  be  sanctified  for 
our  Master’s  use. 

( 1. )  Observe,  It.  the  church  there  are  some  vessels 
of  honour,  and  some  of  dishonour ;  there  are  some 
vessels  of  mercy,  and  other  vessels  of  wrath,  Rom.  9. 
22,  23.  Some  dishonour  the  church  by  their  corrupt 
opinions  and  wicked  lives ;  and  others  honour  and 
credit  it  by  their  exemplary  conversation.  (2. )  A 
man  must  purge  himself  from  these  before  he  can 
be  a  vessel  of  honour,  or  meet  for  his  Master’s  use. 
(3.)  Every  vessel  must  be  fit  for  its  Master’s  use; 
every  one  in  the  church  whom  God  approves,  must 
be  devoted  to  his  Master’s  service,  and  meet  for  his 
use.  (4.)  Sanctification  in  the  heart  is  our  prepara¬ 
tion  for  every  good  work.  The  tree  must  be  made 
good,  and  then  the  fruit  will  be  good. 

22.  Flee  also  youthful  lusts :  but  follow 
righteousness,  faith,  charity,  peace,  with 
them  that  call  on  the  Lord  out  of  a  pure 
heart.  23.  But  foolish  and  unlearned  ques¬ 
tions  avoid,  knowing  that  they  gender 
strifes.  24.  And  the  servant  of  the  Lord 
must  not  strive;  but  be  gentle  unto  all  men, 
apt  to  teach,  patient.  25.  In  meeknes  in¬ 
structing  those  that  oppose  themselves;  if 
God  peradventure  will  give  them  repent¬ 
ance  to  the  acknowledging  of  the  truth; 
26.  And  that  they  may  recover  themselves 
out  of  the  snare  of  the  devil,  who  are  taken 
captive  by  him  at  his  will. 

I.  Timothy  must  take  care  of  youthful  lusts  ;  ( v . 
22.)  though  he  was  a  holy  good  man,  very  much 
mortified  to  the  world,  yet  Paul  thought  it  necessary 
to  caution  him  against  youthful  lusts  ;  “  Flee  them, 
take  all  possible  care  and  pains  to  keep  thyself  pure 
from  them.”  The  lusts  of  the  flesh  are  youthful 
lusts,  which  young  people  must  carefully  watch 
against,  and  the  best  must  not  be  secure.  He  pre¬ 
scribes  an  excellent  remedy  against  youthful  lusts; 
Follow  righteousness,  faith,  charity,  peace,  &c.  Ob¬ 
serve, 

1.  Youthful  lusts  are  very  dangerous,  for  which 
reason  even  hopeful  young  people  should  be  warned 
of  them,  for  they  war  against  the  soul,  1  Pet.  2.  11. 
2.  The  exciting  of  our  graces  will  be  the  extinguish¬ 
ing  of  our  corruptions  ;  the  more  we  follow  that 
which  is  good,  the  faster  and  the  further  we  shall 
flee  from  that  which  is  evil.  Righteousness,  and 
faith,  and  love,  will  be  excellent  antidotes  against 
youthful  lusts.  Holy  love  will  cure  impure  lust. 
Follow  peace  with  them  that  call  on  the  Lord.  The 
keeping  up  of  the  communion  of  saints,  will  take  us 
off  from  all  fellowship  with  unfruitful  works  of  dark¬ 
ness.  See  the  character  of  Christians  ;  they  are  such 
as  call  on  the  Lord  Jesus  Christ,  out  of  a  pure  heart. 
Observe,  Christ  is  to  be  praved  to.  It  is  the  cha 
racter  of  all  Christians,  that  thev  call  upon  him  ;  but 


f>6  2 


II.  TIMOTHY,  III. 


our  prayers  to  God  and  Christ  are  not  acceptable  or  | 
successful,  except  they  Come  out  of  a  pure  heart. 

II.  He  cautions  him  against  contention,  and,  to  ! 
prevent  that,  ( v .  23. )  cautions  him  against  foolish  j 
and  unlearned  questions,  that  tend  to  no  benefit,  : 
strifes  of  words.  They  who  advanced  them,  and 
doted  upon  them,  thought  themselves  wise  ar.d  learn¬ 
ed  ;  but  Paul  calls  them  foolish  and  unlearned.  The 
mischief  of  these  is,  that  they  gender  strifes,  that 
they  breed  debates  and  quarrels  among  Christians 
and  ministers.  It  is  very  remarkable  how  often, 
and  with  what  seriousness,  the  apostle  cautions  Ti¬ 
mothy  against  disputes  in  religion,  which  surely  was 
not  without  some  such  design  as  this,  to  shew  us 
that  religion  consists  more  in  believing  and  practis¬ 
ing  what  God  requires  than  in  subtle  disputes. 

Now  the  servant  of  the  Lord  jnust  not  strive,  v. 
24.  Nothing  worse  becomes  the  servant  of  the  Lord  I 
Jesus,  who  himself  did  not  strive  or  cry,  (Matt.  12.  | 
19.)  but  was  a  pattern  of  meekness  and  mildness  and  j 
gentleness  to  all,  than  strife  and  contention. 

The  servant  of  the  Lord  must  be  gentle  to  all  men, 
and  thereby  shew  that  he  is  himself  subject  to  the 
commanding  power  of  that  holy  religion  which  he  is  [ 
employed  in  preaching  and  propagating  ;  apt  to 
teach.  Those  are  unapt  to  teach,  who  are  apt  to  j 
strive,  and  are  fierce  and  froward.  Ministers  must 
be  patient,  bearing  with  evil,  and  in  meekness  in¬ 
structing,  (y.  25.)  not  only  those  who  subject  them¬ 
selves,  but  those  who  oppose  themselves.  Observe, 

1.  Those  who  oppose  themselves  to  the  truth,  are 
to  be  instructed  ;  for  instruction  is  the  scripture-me¬ 
thod  of  dealing  with  the  erroneous,  which  is  more 
likely  to  convince  them  of  their  errors  than  fire  and 
faggot ;  he  does  not  bid  us  kill  their  bodies,  under 
pretence  of  saving  their  souls.  2.  Such  as  oppose 
themselves,  are  to  be  instructed  in  meekness,  for  our 
Lord  is  meek  and  lowly;  (Matt.  11.  29.)  and  this 
agrees  well  with  the  character  of  the  servant  of  the 
Lord,  ( v .  24.)  He  must  not  strive,  but  be  gentle  to 
all  men,  apt  to  teach,  patient. 

This  is  the  way  to  convey  truth  in  its  light  and 
power,  and  to  overcome  evil  with  good,  Rom.  12.  21. 
That  which  ministers  must  have  in  their  eyes,  in 
instructing  those  who  oppose  themselves,  must  be, 
their  recovery ;  If  Goa,  peradventure,  will  give 
them  repentance  to  the  acknowledging  of  the  truth. 
Observe, 

( 1 . )  Repentance  is  God’s  gift.  (2. )  It  is  a  gift  with 
a  peradventure,  in  the  case  of  those  who  oppose 
themselves ;  and  therefore,  though  we  are  not  to 
despair  of  the  grace  of  God,  yet  we  must  take  heed 
of  presuming  upon  it.  To  the  acknowledging  of  the 
truth.  (3.)  The  same  God  who  gives  us  the  disco¬ 
very  of  the  truth,  does  by  his  grace  bring  us  to  the 
acknowledging  of  it,  otherwise  our  hearts  would 
continue  in  rebellion  against  it,  for  we  are  to  confess 
with  our  mouths  as  well  as  to  believe  with  our  hearts, 
Rom.  10.  9,  10.  And  thus  sinners  recover  them¬ 
selves  out  of  the  snare  of  the  Devil ;  see  here  v.  26. 

[1.]  The  misery  of  sinners  ;  they  are  in  the  snare 
of  the  Devil,  and  are  led  captive  by  him  at  his  will. 
They  are  slaves  to  the  worst  of  task-masters,  he  is 
the  spirit  that  now  worketh  in  the  children  of  dis¬ 
obedience,  Eph.  2.  2. 

They  are  taken  in  a  snare,  and  in  the  worst  snare, 
because  it  is  the  Devil’s ;  they  are  as  fishes  that  are 
taken  in  an  evil  net,  and  as  the  birds  that  are  caught 
in  the  snare.  Further,  They  are  under  Ham’s  curse, 
( a  servant  of  servants  shall  he  be,  Gen.  9.  25.)  they 
are  slaves  to  him  who  is  but  a  slave  and  vassal. 

[2.]  The  happiness  of  those  who  repent ;  thev  re¬ 
cover  themselves  out  of  this  snare,  as  a  bird  out  of 
the  snare  of  the  fowler ;  the  snare  is  broken,  and 
thev  have  escaped  ;  and  the  greater  the  danger,  the 
greater  the  deliverance.  When  sinners  repent,  they 
who  before  were  led  captive  by  the  Devil  at  his  will, 


come  to  be  led  into  the  glorious  liberty  of  the  chil¬ 
dren  of  God,  and  have  their  wills  melted  into  the 
will  of  the  Lord  Jesus.  The  good  Lord  recover  us 
all  out  of  the  snare. 

CHAP.  111. 

I.  The  apostle  foretells  Timothy  what  the  last  days  would  be, 
with  the  reasons  thereof,  t.  1 . .  9.  II.  Prescribes  various 
remedies  against  them,  (v.  10,  to  the  end,)  particularly  his 
own  example,  (But  thou  hast  fully  known  my  doctrine,  kc.) 
and  the  knowledge  of  the  holy  scriptures,  which  are  able 
to  make  us  wise  unto  salvation,  and  will  be  the  best  anti¬ 
dote  against  the  corruptions  of  the  times  we  live  in.  In 
this  chapter,  Paul  tells  Timothy  how  bad  others  would  be, 
and  therefore  how  good  he  should  be ;  and  this  use  we 
should  make  of  the  badness  of  others,  thereby  to  engage  us 
to  hold  our  own  integrity  so  much  the  faster. 

1.  rfpms  know  also,  that  in  the  last  days 
JL  perilous  times  shall  come.  2.  For 
men  shall  be  lovers  of  their  own  selves,  co¬ 
vetous,  boasters,  proud,  blasphemers,  dis¬ 
obedient  to  parents,  unthankful,  unholy,  3. 
Without  natural  affection,  truce-breakers, 
false  accusers,  incontinent,  tierce,  despisers 
of  those  that  are  good,  4.  Traitors,  heady, 
high-minded,  lovers  of  pleasure  more  than 
lovers  of  God  ;  5.  Having  a  form  of  god¬ 

liness,  but  denying  the  power  thereof :  from 
such  also  turn  away. 

Timothy  must  not  think  it  strange  if  there  were 
in  the  church  bad  men  ;  for  the  net  of  the  gospel  was 
to  enclose  both  good  fish  and  bad,  Matt.  13.  47,  48. 
Jesus  Christ  had  foretold  (Matt.  24.)  that  there 
would  come  seducers,  and  therefore  we  must  not  be 
offended  at  it,  or  think  the  worse  of  religion  or  the 
church  for  it. 

Even  in  gold  ore  there  will  be  dross,  and  a  great 
i  deal  of  chaff  among  the  wheat  when  it  lies  on  the 
floor.  Timothy  must  know  that  in  the  last  days, 
(y.  1.)  in  gospel-times,  there  would  come  perilous 
times.  Though  gospel-times  were  times  of  reform¬ 
ation  in  many  respects,  let  him  know  that  even  in 
gospel-times  there  would  be  perilous  times ;  not  so 
much  on  the  account  of  persecution  from  without  as 
on  the  account  of  corruptions  within.  These  would 
be  difficult  times,  wherein  it  would  be  difficult  for  a 
man  to  keep  a  good  conscience.  He  does  not  say, 
“  Perilous  times  shall  come,  for  both  Jews  and  Gen¬ 
tiles  shall  be  combined  to  root  out  Christianity 
but,  “  perilous  times  shall  come,  for  such  as  have 
the  form  of  godliness  (y.  5.)  shall  be  corrupt  and 
wicked,  and  do  a  great  deal  of  damage  to*  the 
'  church.”  T wo  traitors  within  the  garrison  may  do 
more  hurt  to  it  than  two  thousand  besiegers  without. 
Perilous  times  shall  come,  for  men  shall  be  wicked. 
Note,  Sin  make®  the  times  perilous.  When  there 
is  a  general  corruption  of  manners,  and  of  the  tem¬ 
pers  of  men,  that  makes  the  times  dangerous  to  live 
in  ;  for  it  is  hard  to  keep  our  integrity  in  the  midst 
of  general  corruption. 

The  coming  ot  perilous  times  is  an  evidence  of  the 
truth  of  scripture-predictions ;  if  the  event  in  this 
respect  did  not  answer  to  the  prophecy,  we  might 
be  tempted  to  question  the  divinity  of  the  Bible.  We 
are  all  concerned  to  know  this,  to  believe  and  con¬ 
sider  it,  that  we  may  not  be  surprised  when  we  see 
the  times  perilous ;  This  know  also. 

Then  he  tells  Timothy  what  would  be  the  occa- 
I  sion  of  making  these  times  perilous,  or  what  shall 
be  the  marks  and  signs,  whereby  these  times  may 
be  known  ;  v.  2,  and  following  verses. 

1.  Self-love  will  make  the  times  perilous.  Who 
is  there  who  does  not  love  himself?  But  this  is 
meant  cf  an  irregular,  sinful  self-love.  Men  love 


fl.  TIMOTHY,  III. 


their  carnal  selves  better  than  their  spiritual  selves. 
Men  love  to  gratify  their  own  lusts,  and  make  pro¬ 
vision  for  them,  more  than  to  please  God  and  do  their 
duty.  Instead  of  Christian  charity,  which  takes  care 
for  the  good  of  others,  they  will  mind  themselves 
only,  and  prefer  their  own  gratification  before  the 
church’s  edification. 

2.  Covetousness.  Observe,  Self-love  brings  in  a 
long  train  of  sins  and  mischiefs.  When  men  are 
lovers  of  themselves,  no  good  can  be  expected  from 
them,  as  all  good  may  be  expected  from  those  who 
love  God  with  all  their  hearts.  When  covetousness 
generally  prevails,  and  every  man  is  for  what  he  can 
get,  and  keeping  what  he  has,  this  makes  men  dan¬ 
gerous  to  one  another,  and  obliges  every  man  to 
stand  on  his  guard  against  his  neighbour. 

3.  Pride  and  vain-glory  make  the  times  perilous. 
When  men,  being  proud  of  themselves,  are  boasters 
and  blusfihemers,  boasters  before  men  whom  they 
despise  and  look  upon  with  scorn,  and  blasfihemers 
of  God  and  of  his  name  ;  when  men  do  not  fear  God, 
they  will  not  regard  man,  and  so  vice  versa. 

4!  When  children  are  disobedient  to  their  parents, 
and  break  through  the  obligations  which  they  lie 
under  to  them  both  in  duty  and  gratitude,  and  fre¬ 
quently  in  interest,  having  their  dependence  upon 
them,  and  their  expectation  from  them,  that  makes 
the  times  perilous ;  for  what  wickedness  will  they 
stick  at,  who  will  be  abusive  to  their  own  parents, 
and  rebel  against  them  ? 

5.  Unthankfulness  and  unholiness  make  the  times 
perilous,  and  those  two  commonly  go  together. 
What  is  the  reason  that  men  are  unholy  and  without 
the  fear  of  God,  but  that  they  are  unthankful  for  the 
mercies  of  God  ?  Ingratitude  and  impiety  go  toge¬ 
ther  ;  for  call  a  man  ungrateful ,  and  you  can  call 
him  by  no  worse  name.  Unthankful,  and  impure, 
defiled  with  fleshly  lusts,  which  is  an  instance  of 
great  ingratitude  to  that  God  who  has  provided  so 
well  for  the  support  of  the  body  ;  we  abuse  his  gifts, 
if  we  make  them  the  food  and  fuel  of  our  lusts. 

6.  The  times  are  perilous  when  men  will  not  be 
held  by  the  bonds  either  of  nature  or  common  ho¬ 
nesty  ;  when  they  are  without  natural  affection,  and 
truce-breakers ,  v.  3.  There  is  a  natural  affection 
due  to  all.  Wherever  there  is  the  human  nature, 
there  should  be  humanity  toward  those  of  the  same 
nature,  but  especially  between  relations.  Times  are 
perilous  when  children  are  disobedient  to  their  pa¬ 
rents,  ( v .  2.)  and  when  parents  are  without  natural 
affection  to  their  children,  v.  3.  See  what  a  cor¬ 
ruption  of  nature  sin  is,  how  it  deprives  men  even 
of  that  which  nature  has  implanted  in  them  for  the 
support  of  their  own  kind  ;  for  the  natural  affection 
of  parents  to  their  children,  is  that  which  contributes 
very  much  to  the  keeping  up  of  mankind  upon  the 
earth.  And  those  who  will  not  be  bound  by  natural 
affection,  no  marvel  that  thev  will  not  be  bound  by 
the  most  solemn  leagues  and  covenants.  They  are 
truce-breakers,  that  make  no  conscience  of  the  en¬ 
gagements  they  have  laid  themselves  under.  Again, 
the  times  are  perilous  when  men  are  false  accusers 
one  of  another  ;  Jid.8c\ot — devils  one  to' another;  hav¬ 
ing  no  regard  to  the  good  name  of  others,  or  to  the 
religious  obligations  of  an  oath,  but  thinking  them¬ 
selves  at  liberty  to  say  and  do  what  they  please,  Ps. 
12.  4. 

7.  When  men  have  no  government  of  themselves 
and  their  own  appetites  :  not  of  their  own  armetites, 
for  they  are  incontinent ;  not  of  their  own  passions, 
for  they  are  fierce ;  when  they  have  no  rule  over 
their  own  spirits,  and  therefore  are  like  a  city  that 
is  broken  down,  and  has  no  walls;  they  are  soon  fired, 
upon  the  least  provocation. 

8.  When  that  which  is  good  and  ought  to  be  ho¬ 
noured,  is  generally  despised  and  looked  upon  with 
contempt.  It  is  the  pride  of  persecutors  that  they 


look  with  contempt  upon  good  people,  though  they 
are  more  excellent  than  their  neighbours. 

9.  When  men  are  generally  treacherous,  wilful, 
and  haughty,  the  times  are  perilous  (v.  4.) — when 
men  are  traitors,  heady,  high-minded.  Our  Saviour 
has  foretold  that  the  brother  shall  betray  the  bro¬ 
ther  to  death,  and  the  father  the  son;  (Matt.  10.  21.) 
and  those  are  the  worst  sort  of  traitors  :  those  who 
delivered  up  their  Bibles  to  persecutors,  were  called 
traditores,  for  they  betrayed  the  trust  committed  to 
them.  When  men  are  petulant  and  puffed  up,  car¬ 
rying  it  scornfully  to  all  about  them,  and  when  this 
temper  generally  prevails,  then  the  times  are  peril¬ 
ous.  ' 

10.  When  men  are  generally  lovers  of  pleasure, 
more  than  lovers  of  God.  When  there  are  more 
epicures  than  true  Christians,  then  the  times  are  bad 
indeed.  God  is  to  be  loved  above  all ;  that  is  a  car¬ 
nal  mind,  and  is  fuh  of  enmity  against  him,  which 
prefers  any  thing  before  him,  especially  such  a  sor¬ 
did  thing  as  carnal  pleasure  is. 

11.  All  this  notwithstanding,  all  these  have  the 
form  of  godliness,  ( v .  5.)  are  called  by  the  Chris¬ 
tian  name,  baptized  into  the  Christian  faith,  make 
a  shew  of  religion  ;  but,  how  plausible  soever  their 
form  of  godliness  is,  they  deny  the  power  of  it. 
When  they  take  upon  them  the  form,  which  should 
and  would  bring  along  with  it  the  power  thereof, 
they  will  put  asunder  what  God  hath  joined  toge¬ 
ther  :  they  will  assume  the  form  of  godliness,  to  take 
away  their  reproach  ;  but  they  will  not  submit  to  the 
power  of  it,  to  take  away  their  sin. 

Observe  here,  (1.)  Men  may  be  very  bad  and 
wicked,  under  a  profession  of  religion  ;  they  may  be 
lovers  of  themselves,  &c.  yet  have  a  form  of  godli¬ 
ness.  (2.)  A  form  of  godliness  is  a  very  different 
thing  from  the  power  of  it ;  men  may  have  the  one, 
and  be  wholly  destitute  of  the  other ;  yea,  they  deny 
it,  at  least  practically  in  their  lives.  (3. )  From  such, 
good  Christians  must  withdraw  themselves. 

6.  F or  of  this  sort  are  they  who  creep 
into  houses,  and  lead  captive  silly  women 
ladeti  with  sins,  led  away  with  divers  lusts, 
7.  Ever  learning,  and  never  able  to  come 
to  the  knowledge  of  the  truth.  8.  Now  as 
Jannes  and  Jambres  withstood  Moses,  so 
do  these  also  resist  the  truth :  men  of  cor¬ 
rupt  minds,  reprobate  concerning  the  faith. 
9.  But  they  shall  proceed  no  further;  for 
their  folly  shall  be  manifest  unto  all  men , 
as  their’s  also  was. 

Here  Paul  warns  Timothy  to  take  heed  of  certain 
seducers,  not  onlv  that  he  might  not  be  drawn  away 
by  them  himself,  but  that  he  might  arm  those  who 
were  under  his  charge  against  their  seduction. 

1.  He  shews  how  industrious  they  were  to  make 
proselytes;  (r.  6.)  they  applied  themselves  to  par¬ 
ticular  persons,  visited  them  in  their  houses,  not  dar¬ 
ing  to  appear  openly  ;  for  they  that  do  evil,  hate  the 
light,  John  3.  20.  They  were  not  forced  into  houses, 
as  good  Christians  often  were  by  persecution  ;  but 
they  of  choice  crept  into  houses, "to  insinuate  them¬ 
selves  into  the  affections  and  good  opinion  of  people, 
and  so  to  draw  them  over  to  their  party.  And  see 
what  sort  of  people  they  were,  that  they  gained,  and 
made  proselytes  of ;  they  were  such  as  were  weak, 
silly  women  ;  and  such  as  were  wicked,  laden  with 
sin's,  and  led  away  with  divers  lusts;  a  foolish  head 
and  a  filthy  heart  make  persons,  especially  women, 
an  easy  prey  to  seducers. 

2.  He  shews  how  far  they  were  from  coming  to 
the  knowledge  of  the  truth,  though  they  pretend  to 
be  e~aer  learning,  v.  7.  In  one  sense  we  must  all  be 


M4  II.  TIMOTHY.  III. 


ever  learning,  growing  in  knowledge,  following  on 
to  know  the  Lord,  pressing  forward  ;  but  these  were 
sceptics,  giddy  and  unstable,  who  were  forward  to 
imbibe  every  new  notion,  under  pretence  of  advance¬ 
ment  in  knowledge,  but  never  came  to  a  right  un¬ 
derstanding  of  the  truth  as  it  is  in  Jesus. 

3.  He  foretells  the  certain  stop  that  should  be  put 
lo  their  progress,  ( v .  8,  9.)  comparing  them  to  the 
Egyptian  magicians  who  withstood  Moses,  they  are 
here  named  Jannes  and  Jambres  ;  though  the  names 
are  not  to  be  met  with  in  the  story  of  the  Old  Tes¬ 
tament,  yet  they  are  found  in  som#old  Jewish  writers. 
Moses  came  with  a  divine  commission  to  fetch  Israel 
out  of  Egypt,  these  magicians  opposed  him,  and  thus 
those  heretics  resisted,  the  truth ,  and  like  them  were 
men  of  corrufit  minds  ;  men  who  had  their  under¬ 
standings  perverted,  biassed  and  prejudiced  against 
the  truth,  and  re/irobate  concerning  the  faith,  very 
far  from  being  true  Christians ;  but  they  shall  pro¬ 
ceed  no  further  ;  or  not  much  further,  as  some  read 
it.  Observe,  . 

( 1. )  Seducers  seek  for  corners,  and  love  obscurity ; 
for  they  are  afraid  to  appear  in  public,  and  therefore 
creep  into  houses.  Further,  they  attack  those  who 
are  the  least  able  to  defend  themselves ;  that  is,  silly 
and  wicked  women.  (2.)  Seducers  in  all  ages  are 
much  alike,  their  characters  are  the  same,  men  of 
corrupt  minds,  &c.  and  their  conduct  much  the 
same,  they  resist  the  truth,  as  Jannes  and  Jambres 
withstood  Moses,  and  they  will  be  alike  in  their  dis¬ 
appointment. 

(3.)  Those  who  resist  the  truth  are  guilty  of  folly, 
yea  of  egregious  folly,  for  magna  est  veritas,  et  prse- 
valebit — Great  is  the  Truth,  and  shall  prevail. 

(4.)  Though  the  spirit  of  error  may  be  let  loose 
for  a  time,  God  has  it  in  a  chain.  Satan  can  deceive 
the  nations  and  the  churches  no  further  and  no 
longer  than  God  will  permit  him  ;  their  folly  shall 
be  manifest,  it  shall  appear  that  they  are  impostors, 
and  every  man  shall  abandon  them. 

10.  But  thou  hast  fully  known  my  doc¬ 
trine,  manner  of  life,  purpose,  faith,  long- 
suffering,  charity,  patience,  11.  Persecu¬ 
tions,  afflictions,  which  came  unto  me  at 
Antioch,  at  Iconium,  at  Lystra;  what  per¬ 
secutions  I  endured:  but  out  of  them  all 
the  Lord  delivered  me.  12.  Yea,  and  all 
that  will  live  godly  in  Christ  Jesus,  shall 
suffer  persecution.  13.  But  evil  men  and 
seducers  shall  wax  worse  and  worse,  de¬ 
ceiving,  and  being  deceived. 

Here  the  apostle,  to  confirm  Timothy  in  that  way 
wherein  he  walked, 

I.  Sets  before  him  his  own  example,  which  Timo¬ 
thy  had  been  an  eye-witness  of,  having  long  attended 
Paul ;  {v.  10.)  Thou  hast  fully  known  my  doctrine. 
The  more  fully  we  know  the  doctrine  of  Christ  and 
the  apostles,  the  more  closely  we  shall  cleave  to  it ; 
the  reason  why  many  sit  loose  to  it,  is,  because  they 
do  not  fully  know  it.  Christ’s  apostles  had  no  ene¬ 
mies  but  those  who  did  not  know  them,  or  know 
them  fully ;  those  who  knew  them  best,  loved  and 
honoured  them  the  most.  Now  what  is  it  that  Ti¬ 
mothy  had  so  fully  known  in  Paul  ? 

1.  The  doctrine  that  he  preached.  Paul  kept 
back  nothing  from  his  hearers,  but  declared  to  them 
the  whole  counsel  of  God,  (Acts  20.  27.)  so  that  if 
it  were  not  their  own  fault  they  might  fully  know  it. 
Timothy  had  a  great  advantage  in  being  trained  up 
under  such  a  tutor,  and  being  apprised  of  the  doc¬ 
trine  he  preached. 

2.  He  had  fully  known  his  conversation ;  Thou 
hast  known  my  doctrine,  and  manner  of  life ;  his 


manner  of  life  was  of  a-piece  with  his  doctrine,  and 
did  not  contradict  it.  He  did  not  pull  down  by  h:s 
living  what  he  built  up  by  his  preaching.  Those  mi 
nisters  are  likely  to  do  good,  and  leave  lasting  fruits 
of  their  labours,  whose  manner  of  life  agrees  with 
their  doctrine  ;  as  on  the  contrary  those  cannot  ex¬ 
pect  to  profit  the  people  at  all,  that  preach  well  and 
live  ill. 

3.  Timothy  fully  knew  what  was  the  great  thing 
that  Paul  had  in  view,  both  in  his  preaching  and  in 
his  conversation  ;  “  Thou  hast  known  my  purpose, 
what  I  drive  at,  how  far  it  is  from  any  worldly,  car¬ 
nal,  secular  design,  and  how  sincerely  I  aim  at  the 
glory  of  God,  and  the  good  of  the  souls  of  men.” 

4.  Timothy  fully  knew  Paul’s  good  character, 
which  he  might  gather  from  his  doctrine,  manner 
of  life  and  purpose  ;  for  he  gave  proofs  of  his  faith, 
that  is,  of  his  integrity  and  fidelity,  or  his  faith  in 
Christ,  his  faith  concerning  another  world,  by  which 
Paul  lived,  his  long-suffering  toward  the  churches 
to  which  he  preached,  and  over  which  he  presided, 
his  charity  toward  all  men,  and  his  patience.  These 
were  graces  that  Paul  was  eminent  for,  and  Timo¬ 
thy  knew  it. 

5.  He  knew  that  he  had  suffered  ill  for  doing  well ; 
(v.  11.)  “  Thou  hast  fully  known  the  persecutions 
and  afflictions  that  came  unto  we;”  (he  mentions 
those  only  which  happened  to  him  while  Timothy 
was  with  him,  at  Antioch,  at  Iconium,  at  Lystra ;) 
“  and  therefore  let  it  be  no  surprise  to  thee,  if  thou 
suffer  hard  things,  it  is  no  more  than  I  have  endured 
before.” 

6.  He  knew  what  care  God  had  taken  of  him  ; 
notwithstanding,  out  of  them  all  the  Lord  delivered 
me ;  as  he  never  failed  his  cause,  so  his  God  never 
failed  him.  Thou  hast  fully  known  my  afflictions. 
When  we  know  the  afflictions  of  good  people  but  in 
part,  they  are  a  temptation  to  us  to  decline  that  causi 
which  they  suffer  for ;  when  we  know  only  the  hard¬ 
ships  they  undergo  for  Christ,  we  may  be  ready  to 
say,  "We  will  renounce  that  cause  that  is  like  to 
cost  us  so  dear  in  the  owning  of  it but  when  we 
fully  know  the  afflictions,  not  only  how  they  suffer, 
but  how  they  are  supported  and  comforted  under 
their  sufferings  ;  then,  instead  of  being  discouraged, 
we  shall  be  animated  by  them  ;  especially  consider¬ 
ing  that  we  are  told  before,  that  we  must  count  upon 
such  things ;  {y.  12. )  All  that  will  live  godly  in  Christ 
Jesus,  shall  suffer  persecution :  not  always  alike  ;  at 
that  time  they  who  professed  the  faith  of  Christ, 
were  more  exposed  to  persecution  than  at  other 
times  ;  but  at  all  times,  more  or  less,  they  who  will 
live  godly  in  Christ  Jesus,  shall  suffer  persecution. 
They  must  expect  to  be  despised,  and  that  their  re¬ 
ligion  will  stand  in  the  way  of  their  preferment ;  they 
who  will  live  godly,  must  expect  it,  especially  they 
who  will  live  godly  in  Christ  Jesus,  that  is,  according 
to  the  strict  rules  of  the  Christian  religion,  they  who 
will  wear  the  livery  and  bear  the  name  of  the  cruci¬ 
fied  Redeemer  ;  all  who  will  shew  their  religion  in 
their  conversation,  who  will  not  only  be  godly,  but 
live  godly,  let  them  expect  persecution,  especially 
when  they  are  resolute  in  it. 

(1.)  The  apostle’s  life  was  very  exemplary  for 
three  things  ;  for  his  doctrine,  which  was  according 
to  the  will  of  God  ;  for  his  life,  which  was  agreeable 
to  his  doctrine  ;  and  for  his  persecutions  and  suffer¬ 
ings.  (2.)  Though  his  life  was  a  life  of  great  use¬ 
fulness,  yet  it  was  a  life  of  great  sufferings  ;  and  none, 

I  believe,  came  nearer  to  their  great  Master  for  emi¬ 
nent  service  and  great  sufferings  than  St.  Paul :  he 
suffered  almost  in  every  place  ;  the  Holy  Ghost  wit¬ 
nessed  that  bonds  and  afflictions  did  abide  him,  Acts 
20.  23.  Here  he  mentions  his  persecutions  and  af¬ 
flictions  at  Antioch,  at  Iconium,  at  Lystra,  beside 
what  he  suffered  elsewhere.  (3. )  The  apostle  men- 
I  tions  the  Lord’s  delivering  him  out  of  all,  for  Timo- 


II.  TIMOTHY,  111.  665 


tliy’s  and  our  encouragement  under  sufferings.  (4. ) 
We  have  the  practice  and  treatment  of  true  Chris¬ 
tians,  they  li'e  godly  in  Jesus  Christ,  that  is  their 
practice ;  and  they  shall  suffer  persecution,  that  is 
fhe  usage  they  must  expect  in  this  world. 

II.  He  warnsTimothy  of  the  fatal  end  of  seducers, 
as  a  reason  why  he  should  stick  close  to  the  truth  as 
•t  is  in  Jesus;  (v.  13.)  But  evil  men  and  seducers 
shall  wujc  worse  and  worse,  &c.  Observe,  As  good 
men,  by  the  grace  of  God,  grow  better  and  better, 
so  bad  men,  through  the  subtlety  of  Satan  and  the 
power  of  their  own  corruptions,  grow  worse  and 
worse.  The  way  of  sin  is  down-hill  ;  for  such  pro¬ 
ceed  from  bad  to  worse,  deceiving  and  being  deceived. 
Those  who  deceive  others,  do  but  deceive  them¬ 
selves  ;  those  who  draw  others  into  error,  run  them¬ 
selves  into  more  and  more  mistakes,  and  they  will 
find  it  so  at  last,  to  their  cost. 

1 4.  But  continue  thou  in  the  things  which 
thou  hast  learned  and  hast  been  assured  of, 
know  ing  of  whom  thou  hast  learned  them; 
15.  And  that  from  a  child  thou  hast  know  n 
the  holy  scriptures,  which  are  able  to  make 
thee  wise  unto  salvation,  through  faith  w  hich 
is  in  Christ  Jesus.  16.  All  scripture  is  given 
by  inspiration  of  God;  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  for  in¬ 
struction  in  righteousness:  17.  That  the 
man  of  God  may  be  perfect,  thoroughly  fur¬ 
nished  unto  all  good  works. 

He  directs  him  to  keep  close  to  a  good  education, 
and  particularly  to  what  he  had  learned  out  of  the 
holy  scriptures ;  (t/.  14,  15.)  Continue  thou  in  the 
things  which  thou  hast  learned.  Note,  It  is  not 
enough  to  learn  that  which  is  good,  but  we  must  con¬ 
tinue  in  it,  and  persevere  in  it  unto  the  end.  Then 
are  we  Christ’s  disciples  indeed,  John  8.  31. 

We  should  not  be  any  more  children,  tossed  to  and 
fro,  and  carried  about  with  every  wind  of  doctrine, 
by  the  sleight  of  men  and  cunning  craftiness,  where¬ 
by  they  lie  in  wait  to  deceive,  Eph.  4.  14.  Be  not 
carried  about  with  divers  and  strange  doctrines  ;  for 
it  is  a  good  thing  that  the  heart  be  established  with 
grace,  Heb.  13.  9.  And  for  this  reason  we  should 
continue  in  the  things  we  have  learned  from  the  holv 
scriptures ;  not  that  we  ought  to  continue  in  any 
errors  and  mistakes  which  we  may  have  hern  led 
into,  in  the  time  of  our  childhood  and  youth,  (for 
these,  upon  an  impartial  inquiry  and  full  conviction, 
we  should  forsake ;)  but  this  makes  nothing  against 
our  continuing  in  those  things  which  the  holy  scrip¬ 
tures  plainly  assert,  and  which  he  that  runs  may  read. 

If  Timothy  would  adhere  to  the  truth  as  he  had 
been  taught  it,  that  would  arm  him  against  the  snares 
and  insinuations  of  seducers ;  They  are  the  things 
which  thou  hast  learned  and  hast  been  assured  of. 

It  is  a  great  happiness  to  know  the  certainty  of  the 
things  wherein  we  have  been  instructed,  Luke  1.  4. 
Not  only  to  know  what  the  truths  are,  but  to  know 
that  they  are  of  undoubted  certainty.  What  we 
have  learned  we  must  labour  to  be  more  and  more 
assured  of ;  that,  being  giiounded  in  the  truth,  we 
may  be  guarded  against  error,  for  certainty  in  reli¬ 
gion  is  of  great  importance  and  advantage ;  Knowing, 

I.  “  That  thou  hast  had  good  teachers  ;  consider 
of  whom  thou  hast  learned  them;  not  of  evil  men 
and  seducers,  but  good  men,  who  had  themselves 
experienced  the  power  of  the  truths  they  taught 
thee,  and  been  ready  to  suffer  for  them,  and  thereby 
would  give  the  fullest  evidence  of  their  belief  of  these 
truths.  ” 

II.  “  Knowing  especially  the  firm  foundation  upon 
which  thou  hast  built,  namely,  that  of  the  scripture  : 

VOL.  VI.— 4  P 


(y.  15. )  That  from  a  child  thou  hast  known  the  holy 
script  ures. 

Observe,  Those  who  would  acquaint  themselves 
with  the  things  of  God,  and  be  assured  of  them, 
must  know  the  holy  scriptures,  for  those  are  the 
summary  of  divine  revelation.  Observe,  It  is  a  great 
happiness  to  know  the  holy  scriptures  from  our 
childhood :  and  children  should  betimes  get  the 
knowledge  of  the  scriptures.  The  age  of  children 
is  the  learning  age  ;  and  those  who  would  get  true 
learning,  must  get  it  out  of  the  scriptures. 

Observe  further,  The  scriptures  we  are  to  know, 
are  the  holy  scriptures ;  they  came  from  the  holy 
God,  were  delivered  by  holy  men,  contain  holy  pre¬ 
cepts,  treat  of  holy  things,  and  were  designed  to 
make  us  holy,  and  to  lead  us  in  the  way  of  holiness 
to  happiness  ;  being  called  the  holy  scriptures ,  they 
are  by  that  distinguished  from  profane  writings  of 
all  sorts,  and  from  those  that  only  treat  of  morality, 
arid  common  justice  and  honesty,  but  do  not  meddle 
with  holiness.  If  we  would  know  the  holy  scrip¬ 
tures,  we  must  read  and  search  them  daily,  as  the 
noble  Bereans  did,  Acts  17.  11.  They  must  not  lie 
by  us  neglected,  and  seldom  or  never  looked  into. 

Now  here  observe,  1.  What  is  the  excellency  of 
the  scripture.  It  is  given  by  inspiration  of  God, 

( v .  16.)  and  therefore  is  his  word.  It  is  a  divine 
revelation,  which  we  may  depend  upon  as  infallibly 
true.  The  same  Spirit  that  breathed  reason  into  us, 
breathes  revelation  among  us. 

For  the  prophecy  came  not  in  old  time  by  the  will 
of  man,  but  holy  men  sjiake  as  they  were  moved  or 
carried  forth  by  the  Holy  Ghost,  2  Pet.  1.  21.  The 
prophets  and  apostles  did  not  speak  from  themselves, 
but  what  they  received  of  the  Lord  that  tney  de¬ 
livered  unto  us.  That  the  scripture  was  given  by 
inspiration  of  God,  appears  by  the  majesty  of  its 
style  ;  from  the  truth,  purity,  and  sublimin',  of  the 
doctrines  contained  in  it ;  from  the  harmony  of  its 
several  parts ;  from  its  power  and  efficacy  on  the 
minds  of  multitudes  that  converse  with  it ;  from 
the  accomplishment  of  many  prophecies  relating  to 
things  beyond  all  human  foresight ;  and  from  the  un¬ 
controllable  miracles  that  were  wrought  in  proof  of 
its  divine  original  ;  God  also  bearing  them  -witness, 
both  with  signs  and  wonders,  and  with  divers  mira¬ 
cles  and  gifts  of  the  Holy  Ghost,  according  to  his  own 
will,  Heb.  2.  4. 

2.  What  use  it  will  be  of  to  us. 

( 1. )  It  is  able  to  make  us  wise  to  salvation  ;  that  is, 

It  is  a  sure  guide  in  our  way. to  eternal  life.  Note, 
Those  are  wise  indeed,  who  are  wise  to  salvation. 
The  scriptures  are  able  to  make  us  truly  wise,  w  ise 
for  our  souls  and  another  world  ;  to  make  thee  wise 
to  salvation  through  faith.  Observe,  The  scriptures 
will  make  us  wise  to  salvation,  if  they  be  mixed  with 
faith,  and  not  otherwise,  Heb.  4.  2.  For  if  we  do 
not  believe  their  truth  and  goodness,  they  will  do  us 
no  good. 

(2. )  It  is  profitable  to  us  for  all  the  purposes  of  the 
Christian  life,  for  doctrine,  for  reproof  \  for  correc¬ 
tion,  for  instruction  in  righteousness.  It  answers  all 
the  qnds  of  divine  revelation.  It  instructs  us  in  that 
which  is  true,  reproves  us  for  that  which  is  amiss, 
directs  us  in  that  which  is  good.  It  is  of  use  to  all, 
for  we  all  need  to  be  instructed,  corrected,  and  re¬ 
proved  :  it  is  of  special  use  to  ministers,  w  ho  are  to 
give  instruction,  correction,  and  reproof ;  and  whence 
can  they  fetch  it  better  than  from  the  scripture  ? 

That  the  man  o  f  God  may  be  perfect,  v.  17.  The 
Christian,  the  minister,  is  the  man  of  God.  That 
which  finishes  a  man  of  God  in  this  world,  is,  the 
scripture.  By  it  we  are  thoroughly  furnished  for 
every  good  work.  There  is  that  in  the  scripture, 
which  suits  every  case.  Whatever  duty  we  have  to 
do,  whatever  service  is  required  from  us,  we  may 
find  enough  in  the  scriptures  to  furnish  us  for  it. 


666 


II.  TIMOTH  V,  IV. 


[1.]  We  see  the  scripture  has  various  uses,  and  ' 
answers  divers  ends  and  purposes  ;  it  is  profitable  for 
doctrine,  fur  reproof ,  for  correct  on  of  all  errors  in 
judgment  and  practice,  and  for  instruction  in  rig/i-  j 
teousness.  [2.J  The  scripture  is  a  perfect  rule  ot 
faith  and  practice,  and  was  designed  for  the  man  of  i 
God,  the  minister  as  well  as  the  Christian  who  is  de-  I 
voted  to  God,  for  it  is  profitable  fur  doctrine,  Ike.  j 
[3.]  If  we  consult  the  scripture,  which  was  given  j 
bv  inspiration  of  God,  and  follow  its  directions,  we 
shall  be  made  men  of  God,  perfect,  and  thoroughly  | 
furnished  to  every  good  work.  [4.]  \\  e  further  jl 
learn,  there  is  no  occasion  for  the  writings  of  the  | 
philosopher,  nor  for  rabbinical  failles,  nor  popish  le-  ; 
gends,  nor  unwritten  traditions,  to  make  us  perfect  j 
men  of  God,  since  the  scripture  answers  all  these  ! 
ends  ana  purposes^  -  O  that  we  may  love  our  Biblek  j 
more,  and  keep  closer  to  them  than  ever  !  and  then  , 
shall  we  find  the  benefit  and  advantage  designed  j 
thereby,  and  shall  at  last  attain  the  happiness  therein 
promised  and  assured  to  us. 

CHAP.  IV. 

In  this  chapter,  I.  St.  Paul  with  great  solemnity  and  earnest¬ 
ness  presses  Timothy  to  the  diligent  and  conscientious  dis¬ 
charge  of  his  work  and  office,  as  an  evangelist;  and  the 
charge  given  to  him,  all  gospel  ministers  are  to  take  to 
themselves,  v.  1 . .  5.  II.  The  reason  of  his  concern  in  this 
case,  Why  must  Timothy  now  be  instant  in  season,  &.C.  in 
a  particular  manner?  Because  the  church  was  likely  to 
be  deprived  of  the  apostle’s  labours,  for  his  departure  was 
at  hand,  v.  6 . .  8.  III.  Divers  particular  matters,  with  a 
hint  and  caution,  about  Alexander  the  coppersmith,  v. 

9..  15.  IV.  He  informs  him  of  what  befell  him  at  his  first 
answer ;  though  men  forsook  him  the  Lord  stood  by  him, 
and  that  encouraged  him  to  hope  for  future  deliverance,  v. 

16..  IS.  And  then  he  concludes  with  salutations  and  a 
benediction,  v.  19,  to  the  end. 


1.  "T  CHARGE  thee  therefore  before  God, 
and  the  Lord  Jesus  Christ,  who  shall 
judge  the  quick  and  the  dead  at  his  appear¬ 
ing  and  his  kingdom;  2.  Preach  the  word; 
be  instant  in  season, out  of  season-;  reprove, 
rebuke,  exhort  with  all  long-suffering  and 
doctrine.  3.  For  the  time  will  come  when 
they  will  not  endure  sound  doctrine;  but 
after  their  own  lusts  shall  they  heap  to  them¬ 
selves  teachers,  having  itching  ears;  4.  And 
they  shall  turn  away  their  ears  from  the 
truth,  and  shall  be  turned  unto  fables.  5. 
Rut  watch  thou  in  all  things, endure  afflic¬ 
tions,  do  I  he  work  of  an  evangelist,  make 
full  proof  of  thy  ministry.  G.  For  I  am  now 
ready  to  be  offered,  and  the  time  of  my  de¬ 
parture  is  at  hand.  7.  1  have  fought  a  good 
tight,  1  have  finished  my  course,  I  have  kept 
the  faith:  Henceforth  there  is  laid  up  for 
me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  Judge,  shall  give  hie  at 
that  (lay:  and  not  to  me  only,  but  unto  all 
them  also  that,  love  his  appearing. 


I.  Observe  how  awfully  this  charge  is  introduced  ; 
(v.  1.)  I  charge  thee  brf/re  Hod,  and  the  Lord  Jesus 
Christ,  who  shall  judge  the  quick  and  the  dead  at  his 
appearing  and  his  kingdom.  Observe,  The  best  of 
men  have  need  to  be  awed  into  the  discharge  of  their 
duty.  The  work  of  a  minister  is  not  an  indifferent 
thing,  but  absolutely  necessary.  Woe  be  to  him  if 
he  preach  not  the  gospel  ;  (1  Cor.  9.  16.)  I  charge 
thee.  To  induce  him  to  faithfulness,  he  must  con¬ 
sider, 


1.  That  the  eye  of  God  and  Jesus  Christ  was  upon 
him  ;  I  charge  thee  before  Hod  and  the  Lord  Jesus 
Christ;  that  is,  “As  thou  tenderest  the  favour  ol 
God  and  Jesus  Christ ;  as  thou  wilt  approve  thyself 
to  God  and  Jesus  Christ,  by  the  obligations  both  of 
natural  and  revealed  religion  ;  as  thou  wilt  make 
due  returns  to  the  God  who  made  thee,  and  the 
Lord  Jesus  Christ  who  redeemed  thee.” 

2.  He  charges  him  as  he  will  answer  it  at  the 
great  day  :  remind  ng  him  of  the  judgment  to  cum, 
wh  ch  is  committed  to  the  Lord  Jesus.  He  shall 
judge  the  quick  and  the  dead  at  his  appearing  und 
his  kingdom,  that  is,  when  he  appears  in  his  king¬ 
dom.  It  concerns  all,  both  ministers  and  pei  p’e, 
seriously  to  consider  the  account  that  they  must 
shortly,  give  to  Jesus  Christ  of  all  the  trusts  reposed 
in  them.  Christ  shall  judge  the  quick  und  the  dead, 
that  is,  those  that  at  the  last  day  shall  be  found 
alive,  and  those  who  shall  be  raised  to  life  out  of  the 
grave. 

Note,  (1.)  The  Lord  Jesus  Christ  shall  judge  the 
quick  and  dead.  God  hath  committed  all  judg¬ 
ment  unto  the  Son,  and  hath  appointed  him  tire  Judge 
of  quick  and  dead,  Acts  10.  42.  (2.)  He  will  ap¬ 
pear;  he  will  come  the  second  time,  and  it  will  be 
a  glorious  appearance,  as  the  word  i7riodvuu  signi- 
fies.  (3.)  Tnen  his  kingdom  shall  appear  in  his 
glory,  at  his  appearing  and  kingdom,  for  he  will 
then  appear  in  his  kingdom,  sitting  on  a  throne,  to 
judge  the  world. 

II.  What  is  the  matter  of  the  charge,  v.  2 — 5. 
He  is  charged, 

1.  To  preach  the  word.  That  is  ministers’  busi¬ 
ness  ;  a  dispensation  is  committed  to  them.  It  is  not 
their  own  notions  and  fancies  that  they  are  to  preach, 
but  the  pure  plain  word  of  God  ;  and  they  must  n<  t 
corrupt  it,  but  as  of  sincerity,  but  as  of  God,  in  th  • 
sight  of  God,  they  speak  in  Christ,  2  Cor.  2.  17. 

2.  To  urge  what  he  preached,  and  to  pres  -  it  with 
all  earnestness  upon  his  hearers;  “  I3e  instant  in 
season,  out  of  season,  reprove,  rebuke,  exhort ;  do 
this  work  with  all  fervency  of  spirit.  Call  upon 

!  those  under  thy  charge  to  take  heed  of  sin,  to  do 
their  duty :  call  upon  them  to  repent  and  believe, 
and  live  a  holy  life,  and  this  both  in  season  and  out 
of  season.  In  season,  when  they  are  at  leisure  to 
hear  thee  ;  when  some  special  opportunity  offers  it¬ 
self  of  speaking  to  them  with  advantage.  Nay,  do 
it  out  of  season,  even  when  there  is  not  that  appa¬ 
rent  probability  of  fastening  something  upon  them, 
because  thou  dost  not  know  but  the  Spirit  of  God 
mav  fasten  upon  them  ;  for  the  wind  bloweth  where 
it  listeth  ;  and  in  the  morning  we  must  sow  our  seed, 
and  in  the  evening  not  withhold  our  hand,”  Eccl. 
11.  6. 

We  must  do  it  in  season,  that  is,  let  slip  no  oppor- 
,  tunity  ;  and  do  it  out  of  season,  that  is,  not  shift  rff 
the  duty,  under  pretence  that  it  is  out  of  season. 

3.  He  must  tell  people  of  their  faults  ;  “  Reprove 
S  them,  rebuke  them.  Convince  wicked  people  of  the 

evil  and  danger  of  their  wicked  courses.  Endeavour, 
by  dealing  plainly  with  them,  to  bring  them  to  re¬ 
pentance.  Rebuke  them  with  gravity  and  authority, 
in  Christ’s  name,  that  they  may  take  thy  displeasure 
against  them  as  an  indication  of  God’s  displeasure.” 

4.  He  must  direct,  encourage,  and  quicken  these 
who  began  well.  “  Exhort  them  ;  persuade  them 
to  hold  on,  and  endure  to  the  end,  and  this  with  ail 
long-suffering  mid  doctrine.” 

(1.)  He  must  do  it  very  patiently,  with  all  long 
stiff,  ring.  “  If  thou  do  not  see  the  (fleet  of  th  v  la¬ 
bours  presently,  yet  do  not  therefore  give  un  the 
cause  ;  be  not  weary  of  speaking  to  them.”  While 
God  shews  to  them  all  long-suffering,  let  ministers 
exhort  with  all  long-suffering. 

(2.)  He  must  do  it  rationallv,  not  with  passion, 
but  with  doctrine,  that  is,  “In  order  to  the  reducing 


667 


II.  TIMOTHY,  IV. 


of  them  to  good  practices,  instil  into  them  good  prin¬ 
ciples.  Teach  them  the  truth  as  it  is  in  Jesus,  re¬ 
duce  them  to  a  firm  belief  of  that,  and  that  will  be  a 
means  both  to  reclaim  them  from  evil  and  to  bring 
them  to  good.”  Observe, 

[1.]  A  minister’s  work  has  various  parts;  he  is  to 
preach  the  word,  to  reprove,  rebuke,  and  exhort. 
[2.]  He  is  to  be  v  ery  diligent  and  careful ;  he  must 
be  instant  in  season  and  out  of  season ;  he  must 
spare  no  pains  or  labour,  but  must  be  urgent  with 
them  to  take  care  of  their  souls  and  their  eternal 
concerns. 

5.  He  must  watch  in  all  things ;  “  Seek  an  oppor¬ 
tunity  of  doing  them  a  kindness ;  let  no  fair  occasion 
slip  through  thy  negligence.  Watch  to  thy  work  ; 
watch  against  the  temptations  of  Satan,  by  which 
thou  mayest  be  diverted  from  it ;  watch  over  the 
souls  of  those  who  are  committed  to  thy  charge.” 

6.  He  must  count  upon  afflictions,  and  endure 
them;  make  the  best  of  them.  Ksuto.TaS&iroi';  “En¬ 
dure  / latiently ,  be  not  discouraged  by  the  difficulties 
thou  meetest  with,  but  bear  them  with  an  evenness 
of  spirit.  Inure  thyself  to  hardships.” 

7.  He  must  remember  his  office,  and  discharge 
that ;  Do  the  work  of  an  evangelist.  The  office  of 
the  ev  angelists  was,  as  the  apostles’  deputies,  to  wa¬ 
ter  the  churches  that  they  planted.  '1  hey  were  not 
settled  pastors,  but  for  some  time  resided  in,  and 
presided  over,  the  churches  that  the  apostles  had 
planted,  till  they  were  settled  under  a  standing  mi¬ 
nistry.  This  was  Timothy’s  work. 

8.  He  must  fulfil  his  ministry ;  Make  full  proof 
of  it.  It  was  a  great  trust  that  was  reposed  in  him, 
and  therefore  he  must  answer  it,  and  perform  all  the 
parts  of  his  office  with  diligence  and  care. 

Observe,  (1.)  A  minister  must  expect  afflictions 
in  the  faithful  discharge  of  his  duty.  (2.)  He  must 
endure  them  patiently,  like  a  Christian  hero.  (3.) 
These  must  not  discourage  him  in  his  work,  for  he 
must  do  his  work,  and  fulfil  his  ministry.  (4.)  The 
best  way  to  make  full  proof  of  our  ministry,  is,  to 
fulfil  it,  to  fill  it  up  in  all  its  parts  with  proper  work. 

III.  The  reasons  to  enforce  the  charge. 

1.  Because  errog-s  and  heresies  were  likely  to 
creep  into  the  church,  by  which  the  minds  of  many 
professing  Christians  would  be  corrupted  ;  ( v .  3,  4.) 
“  For  the  time  will  come,  when  they  will  not  endure 
sound  doctrine.  Therefore  improve  the  present 
time,  when  they  will  endure  it ;  be  busy  now,  for  it 
is  seed-time  ;  when  the  fields  are  white  unto  the  har¬ 
vest,  put  in  the  sickle,  for  the  present  gale  of  op¬ 
portunity  will  be  soon  over.  They  will  not  endure 
sound  doctrine.  There  will  be  those  who  will  heap 
to  themselves  corrupt  teachers,  and  will  turn  away 
their  ears  from  the  truth  ;  and  therefore  secure  as 
many  as  thou  canst,  that  when  these  storms  and 
tempests  do  arise,  they  may  be  well  fixed,  and  their 
apostasy  may  be  prevented.”  People  must  hear, 
and  ministers  must  preach,  for  the  time  to  come,  and 
guard  against  the  mischiefs  that  are  likely  to  arise 
hereafter,  though  they  do  not  yet  arise.  They  will 
turn  away  their  ears  from  the  truth,  they  will  grow 
wearv  of  the  old  plain  gospel  of  Christ,  and  then 
they  will  be  greedy  of  fables,  and  take  pleasure  in 
them,  and  God  'shall  give  them  up  to  those  strong 
delusions,  because  they  received  not  the  truth  in  the 
love  of  it,  2  Thess.  2.  11,  12.  Observe, 

(1.)  These  teachers  were  of  their  own  heaping 
up,  and  not  of  God’s  sending ;  but  they  chose  them, 
to  gratify  their  lusts,  and  to  please  their  itching  ears. 
(2.)  People  do  so  when  they  will  not  endure  sound 
doctrine,  that  preaching  which  is  searching,  plain, 
and  to  the  purpose  ;  then  they  will  have  teachers  of 
their  own.  (3.)  There  is  a  wide  difference  between 
the  word  of  God  and  the  words  of  such  teachers ; 
the  one  is  sound  doctrine,  the  word  of  truth,  the 
other  is  only  fables.  (4.)  They  that  are  turned  unto 


fables,  first  turn  away  their  ears  from  the  truth,  for 
they  cannot  hear  and  mind  both,  any  more  than  they 
can  serve  two  masters.  Nay  further,  it  is  said. 
They  shall  be  turned  unto  fables.  God  justly  suf¬ 
fers  those  to  turn  to  fables,  who  grow  weary  of  tne 
truth,  and  gives  them  up  to  be  led  aside  livm  the 
truth  by  fables. 

2.  Because  Paul  for  his  part  had  almost  done  his 
work  ;  Do  thou  make  full  proof  of  thy  ministry,  for 
/  am  now  ready  to  be  offered,  v.  6.  And, 

(1.)  “Therefore  there  will  be  the  more  occasion 
for  thee.”  When  labourers  are  removed  out  of  the 
vineyard,  it  is  no  time  for  them  to  loiter,  that  are 
left  behind,  but  to  double  their  diligence.  The 
fewer  hands  there  are  to  work,  the  more  industrious 
those  hands  must  be,  that  are  at  work. 

(2.)  “  I  have  done  the  work  of  my  day  and  gene¬ 
ration  ;  do  thou  in  like  manner  do  the  work  of  thy 
day  and  generation.  ” 

(3.)  The  comfort  and  cheerfulness  of  Paul,  in  the 
prospect  of  his  approaching  departure,  might  en¬ 
courage  Timothy  to  the  utmost  industry  and  dili¬ 
gence  and  seriousness  in  his  work.  Paul  was  an  old 
soldier  of  Jesus  Christ,  Timothy  was  but  newly  en¬ 
listed.  “Come,”  says  Paul,  “I  have  found  our 
Master  kind,  the  cause  good,  and  I  can  look  back 
upon  my  warfare  with  a  great  deal  of  pleasure  and 
satisfaction,  and  therefore  be  not  afraid  of  the  diffi¬ 
culties  thou  must  meet  with.  The  crown  of  life  is 
as  sure  to  thee  as  if  it  were  already  upon  thy  head ; 
and  therefore  endure  afflictions,  and  make  full  proof 
of  thy  ministry.”  The  courage  and  comfort  of  dying 
saints  and  ministers,  and  especially  d\  ing  martyrs, 
are  a  great  confirmation  of  the  truth  <  f  the  Christian 
religion,  and  a  great  encouragement  to  living  saints 
and  ministers  in  their  work.  Here, 

[1.]  He  looks  forward,  upon  his  death  approach¬ 
ing  ;  I  am  now  ready  to  be  offered.  The  Holy  Glv  st 
witnessed  in  every  city,  that  bonds  and  afflictions  did 
abide  him,  Acts  20.  23.  He  was  now  at  Rome,  and 
it  is  probable  that  he  had  particular  intimations  from 
the  Spirit,  that  there  he  should  seal  the  truth  with 
his  blood ;  and  he  looks  upon  it  now  as  near  at  hand  ; 
I  am  already  poured  out ;  so  it  is  in  the  original,  Un 
tnrtvS'j/xxi ;  that  is,  I  am  already  a  martyr  in  affec¬ 
tion.  It  alludes  to  the  pouring  out  of  the  drink- 
offerings;  for  the  blood  of  the  martyrs,  though  it  was 
not  a  sacrifice  of  atonement,  yet  it  was  a  sacrifice  of 
acknowledgment  to  the  honour  of  the  grace  of  God 
and  his  truths.  Observe,  With  what  pleasure  he 
speaks  of  dying.  He  calls  it  his  departure  ;  though 
it  is  probable  that  he  foresaw  he  must  die  a  violent, 
bloody  death,  yet  he  calls  it  his  departure  or  his  re¬ 
lease.  .  Death  to  a  good  man  is  his  release  fr  m  the 
imprisonment  of  this  world,  and  his  departure  to  the 
enjoyments  of  another  world ;  he  does  not  cease  to 
be,  but  is  onlv  removed  from  one  world  to  another. 

[2.]  Observe  with  what  pleasure"he  looks  back 
upon  the  life  he  had  lived ;  (v.  7. )  I  have  fought  a 
good  fight,  I  have  finished  my  course.  Sec.  He 
therefore  did  not  fear  death,  because  he  had  the 
testimony  of  his  conscience,  that  by  the  grace  of 
God  he  had  in  some  measure  answered  the  ends  of 
living.  As  a  Christian,  as  a  minister,  he  had  fought 
a  good  fight.  He  had  done  the  service,  gone  through 
the  difficulties  of  his  warfare,  and  had  been  instru 
mental  in  carrying  on  the  glorious  victories  of  tlu 
exalted  Redeemer  over  the  powers  of  darkness.  Hi- 
life  was  a  course,  and  he  had  now  finished  it ;  as  his 
warfare  was  accomplished,  so  his  race  was  run 
“  I  have  kept  the  faith.  I  have  kept  the  doctrine  » 
of  the  gospel,  and  never  betrayed  any  of  them.” 

Note,  First,  The  life  of  a  Christian,  but  especially 
of  a  minister,  is  a  warfare  and  a  race,  sometimes 
compared  to  the  one  in  the  scripture,  and  sometimes 
to  the  other.  Secondly,  It  is  a  good  fight,  a  good 
warfare ;  the  cause  is  good,  and  the  victory  is  sure. 


6GS  II.  TIMOTHY,  IV. 


if  >e  continue  faithful  and  courageous.  Thirdly , 
We  must  fight  this  good  fight,  we  must  fight  it  out, 
and  finish  our  course  ;  we  must  not  give  over  till  we 
are  made  more  than  conquerors  through  him  who 
hath  loved  us,  Rom.  8.  37.  Fourthly ,  It  is  a  great 
comfort  to  a  dying  saint,  when  he  can  look  back 
upon  his  past  life,  and  say  with  our  apostle,  “  I  have 
fought,  &c.  I  have  kept  the  faith,  the  doctrine  of 
faith,  and  the  grace  of  faith.”  Toward  the  end  of 
our  days  to  be  able  to  speak  in  this  manner,  what 
comfort,  unspeakable  comfort,  will  it  afford  !  Let  it 
then  be  our  constant  endeavour,  by  the  grace  of  God, 
that  we  may  finish  our  course  with  joy,  Acts  20.  24. 

[3.  ]  With  what  pleasure  he  looks  forward  to  the 
life  he  was  to  live  hereafter;  (?».  8.)  Henceforth 
there  is  laid  ufi  for  me  a  crown  of  righteousness,  &c. 
He  had  lost  for  Christ,  but  he  was  sure  he  should 
not  lose  by  him,  Phil.  3.  8.  Let  this  encourage 
Timothy  to  endure  hardness  as  a  good  soldier  of 
Jesus  Christ,  that  there  is  a  crown  of  life  before  us, 
the  glory  and  joy  of  which  will  abundantly  recom¬ 
pense  all  the  hardships  and  toils  of  our  present  war¬ 
fare.  Observe,  It  is  called  a  crown  of  righteousness ; 
because  it  will  be  the  recompense  of  our  services, 
which  God  is  not  unrighteous  to  forget ;  and  because 
our  holiness  and  righteousness  will  there  be  per¬ 
fected,  and  that  will  be  our  crown. 

God  will  give  it  as  a  righteous  Judge,  who  will  let 
none  lose  by  him. 

And  yet  this  crown  of  righteousness  was  not  pe¬ 
culiar  to  Paul,  as  if  it  belonged  only  to  apostles,  and 
eminent  ministers  and  martyrs,  but  to  all  them  also 
that  love  his  a/i  fearing.  Observe,  It  is  the  charac¬ 
ter  of  all  the  saints,  that  they  love  the  appearing  of 
Jesus  Christ :  they  loved  his  first  appearing,  when 
he  appeared  to  take  away  sin  by  the  sacrifice  of  him¬ 
self  ;  (Heb.  9.  26.)  they  love  to  think  of  it ;  they  love  ; 
his  second  appearing  at  the  great  day  ;  love  it,  and 
long  for  it :  and  with  respect  to  those  who  love  the 
appearing  of  Jesus  Christ,  he  shall  appear,  to  their 
joy  ;  there  is  a  crown  of  righteousness  reserved  for 
them,  which  shall  then  be  given  them,  Heb.  9.  28. 

We  learn  hence,  First,  The  Lord  is  the  righteous 
Judge,  for  his  judgment  is  according  to  truth.  Se¬ 
condly,  The  crown  of  believers  is  a  crown  of  righ¬ 
teousness,  purchased  by  the  righteousness  of  Christ, 
and  bestowed  as  the  reward  of  the  saints’  righteous¬ 
ness.  Thirdly,  This  crown,  which  believers  shall 
wear,  is  laid  up  for  them  ;  they  have  it  not  at  pre¬ 
sent,  for  here  they  are  but  heirs  ;  they  have  it  not  in 
possession,  and  yet  it  is  sure,  for  it  is  laid  up  for 
them.  Fourthly,  The  righteous  Judge  will  give  it 
to  all  who  love,  prepare,  and  long  for,  his  appearing ; 
Surely  I  come  quickly.  Amen,  even  so  come.  Lord 
Jesus. 

9.  Do  thy  diligence  to  come  shortly  unto 
me :  1 0.  F or  Demas  hath  forsaken  me,  hav¬ 
ing  loved  this  present  world,  and  is  departed 
unto  Thessalonica;  Crescens  to  Galatia,  Ti- 
tu§  unto  Dalmatia.  1 1 .  Only  Luke  is  with 
me.  Take  Mark,  and  bring  him  with  thee  : 
for  he  is  profitable  to  me  for  the  ministry. 

12.  And  Tychicus  have  I  sent  to  Ephesus. 

13.  Idie  cloak  that  I  left  at  Troas  with 
Carpus,  when  thou  comest,  bring  with  thee, 
and  the  books,  but  especially  the  parch¬ 
ments.  14.  Alexander  the  coppersmit  h  did 
me  much  evil :  the  Lord  reward  him  ac¬ 
cording  to  his  works :  1 5.  Of  whom  be  thou 
ware  also ;  for  he  hath  greatly  withstood 
our  words. 

1  Icre  are  divers  particular  matters  which  Paul 


mentions  to  Timothy,  noAv  at  the  closing  of  the 
epistle. 

1.  He  bids  him  hasten  to  him,  if  possible  ;  (x>.  9.) 
Do  thy  diligence  to  come  shortly  unto  me.  For 
Timothy  was  an  evangelist,  one  who  was  not  fixed 
pastor  of  any  one  place,  but  attended  the  motions 
of  the  apostles,  to  build  upon  their  foundation.  Paul 
wanted  Timothy’s  company  and  help  ;  and  t lie  rea¬ 
son  he  gives,  is,  because  several  had  left  him,  v.  10. 
One  from  an  ill  principle,  Demas,  who  abides  under 
an  ill  name  for  it ;  Demas  hath  forsaken  me,  having 
loved  this  firesent  world.  He  quitted  Paul  and  his 
interest,  either  for  fear  of  suffering,  (because  Paul 
was  now  a  prisoner,  and  he  was  afraid  of  coming 
into  trouble  upon  his  account,)  or  being  called  off 
from  his  ministry  by  secular  affairs,  which  he  en¬ 
tangled  himself  in;  his  first  love  to  Christ  and  his 
gospel  was  forsaken  and  forgotten,  and  he  fell  in 
love  with  the  world.  Note,  Love  to  this  present 
world  is  often  the  cause  of  apostary  from  the  truths 
and  ways  of  Jesus  Christ.  He  is  gone  off,  is  depart¬ 
ed  to  Thessalonica  ;  called  thither  perhaps  bv  trade, 
or  by  some  other  worldly  business.  Crescens  is  gone 
one  way  and  Titus  another  way,  and  only  Luke  was 
with  Paul,  t>.  11,  12.  Was  not  that  enough  ?  Paul 
did  not  think  it  so ;  he  loved  the  company  of  his 
friends. 

2.  He  speaks  respectfully  concerning  Mark :  He 
is  profitable  to  me  for  the  ministry.  It  is  supposed 
that  this  Mark  was  he  about  whom  Paul  and  Bar¬ 
nabas  contended,  Acts  15.  39.  Pa'ul  would  not 
take  him  with  him  to  the  work,  because  he  had 
once  flinched  and  drawn  back  :  but  now,  says  he, 
“Take  Mark,  and  bring  him  with  thee.”  By  this 
it  appears  that  Paul  was  now  reconciled  to  Mark, 
and  had  a  better  opinion  of  him  than  he  had  had 
formerly.  This  teaches  us  to  be  of  a  forgiving 
spirit ;  those  that  are  profitable  and  useful,  though 
they  may  have  done  amiss,  we  must  not  therefore 
disclaim  for  ever  making  use  of  them. 

3.  Paul  orders  Timothy  to  come  to  him,  bids  him 
as  he  came  through  Troas  to  bring  with  him  from 
thence  those  things  which  he  had  left  behind  him 
there,  (v.  13.)  the  cloak  he  had  left  there,  which, 
it  may  be,  Paul  had  the  more  occasion  for  in  a  cold 
prison.  It  is  probable  that  it  was  the  habit  Paul 
usually  wore,  a  plain  dress.  Some  read  it,  the  roll 
of  parchment  I  left  at  Troas  ;  others,  the  desk  that 
I  left.  Paul  was  guided  by  divine  inspiration,  and 
yet  he  would  have  his  books  with  him.  Whereas 
he  had  exhorted  Timothy  to  give  attendance  to 
reading,  so  he  did  himself,  though  he  was  now  ready 
to  be  offered.  As  long  as  we  live,  we  must  be  still 
learning.  But  especially  the  parchments,  which 
some  think  were  the  originals  of  his  epistles  ;  others 
think  they  were  the  skins  of  which  he  made  his 
tents,  whereby  he  got  a  livelihood,  working  with  his 
own  hands. 

4.  He  mentions  Alexander,  and  the  mischief  that 
he  had  done  him,  v.  14,  15.  This  is  he  who  is  spoken 
of  Acts  19.  33.  It  should  seem,  he  had  been  a  pro¬ 
fessor  of  the  Christian  religion,  a  forward  professor, 
for  he  was  there  particularly  maligned  by  the  wor¬ 
shippers  of  Diana,  and  yet  he  did  Paul  much  evil. 
Paul  was  in  as  much  danger  from  false  brethren, 
(2  Cor.  11.  26.)  as  from  open  enemies.  Paul  fore¬ 
tells  that  God  would  reckon  with  him.  It  is  a  pro¬ 
phetical  denunciation  of  the  just  judgment  of  God 
that  would  befall  him  ;  The  Lord  will  reward  him 
according  to  his  works.  He  cautions  Timothy  to 
tako  heed  of  him  ;  “  Of  whom  be  thou  ware  also, 
that  he  do  not,  under  pretence  of  friendship,  betray 
thee  to  mischief.”  It  is  dangerous  having  any  thing 
to  do  with  those  who  would  be  enemies  to  such  a 
man  as  Paul.  Observe, 

(1.)  Some  who  were  once  Paul’s  hearers  and  ad¬ 
mirers,  did  not  give  him  reason  to  remember  their. 


II.  TIMOTHY,  IV. 


669 


with  much  pleasure  ;  for  one  forsook  him,  and  an¬ 
other  did  him  much  evil,  and  greatly  withstood  his 
words.  Yet,  (2.)  At  the  same  time  he  mentions 
some  with  pleasure ;  the  badness  of  some  did  not 
make  him  forget  the  goodness  of  others;  such  as 
Timothy ,  7'itus ,  Mark ,  and  Luke.  (3.)  1  he 

apostle  has  left  a  brand  on  the  names  and  memory 
of  two  persons ;  the  one  is  Demas,  who  forsook  him, 
having  loved  the  present  world,  and  the  other  is 
Alexander ,  who  greatly  withstood  his  words.  (4.) 
God  will  reward  evil-doers,  particularly  apostates, 
according  to  their  works.  Ijastly,  Of  such  as  are  of 
Alexander’s  spirit  and  temper  we  should  beware  ; 
for  they  will  do  us  no  good,  but  all  the  mischief  that 
is  in  their  power. 

16.  At  my  first  answer  no  man  stood 
with  me,  but  all  men  forsook  me :  I  pray 
God  that  it  may  not  be  laid  to  their  charge. 
17.  Notwithstanding  the  Lord  stood  wilh 
me,  and  strengthened  me;  that  by  me  the 
preaching  might  be  fully  known,  and  that 
all  the  Gentiles  might  hear :  and  1  was  de¬ 
livered  out  of  the  mouth  of  the  lion.  16. 
And  the  Lord  shall  deliver  me  from  every 
evil  work,  and  will  preserve  me  unto  his 
heavenly  kingdom  :  to  whom  he  glory  for 
ever  and  ever.  Amen.  1 9.  Salute  Prisca 
and  Aquila,  and  the  household  of  Onesi- 
phorus.  20.  Erastus  abode  at  Corinth : 
but  Trophimus  have  I  left  at  Miletum  sick. 
21.  Do  thy  diligence  to  come  before  win¬ 
ter.  Eubulus  greeteth  thee,  and  Pudens, 
and  Linus,  and  Claudia,  and  all  the  bre¬ 
thren.  22.  The  Lord  Jesus  Christ  be  with 
thy  spirit.  Grace  he  with  j^ou.  Amen. 

Here  he  gives  Timothy  an  account  of  his  own 
present  circumstances.  He  had  latelv  been  called 
to  appear  before  the  emperor,  upon  his  appeal  to 
Caesar;  and  then  no  man  stood  •with  him ,  (v.  16.) 
to  plead  his  cause,  to  bear  testimony  for  him,  or 
so  much  as  to  keep  him  in  countenance,  but  all  men 
forsook  him.  This  was  strange,  that  so  good  a 
man  as  Paul  should  have  nobody  to  own  him,  even 
at  Rome,  where  there  were  many  Christians,  whose 
faith  was  spoken  of  throughout  all  the  world,  Rom. 

1.  8.  But  men  are  but  men.  The  Christians  at 
Rome  were  forward  to  go  and  meet  him  ;  (Acts 
28.)  but  when  it  came  to  the  pinch,  and  they  would 
be  in  danger  of  suffering  with  him,  then  they  all 
forsook  him.  He  pravs  that  God  would  not  lay 
it  to  their  charge ;  intimating,  that  it  was  a  great 
fault,  and  Cod  might  justly  be  angrv  with  them, 
but  he  prays  God  to  forgive  them.  See  what  dis¬ 
tinction  is  put  between  sins  of  presumption  and  sins 
of  infirmity:  Alexander  the  coppersmith,  who 
maliciously  withstood  Paul,  he  prays  against  him  ; 
The  Lord  reward  him  according  to  his  works ;  but 
respecting  these  Christians,  who  through  weakness 
"Shrunk  from  Paul  in  time  of  trial,  he  says,  The  Lord 
lay  it  not  to  their  charge. 

Here  we  see,  1.  St.  Paul  had  his  trials  in  his 
friends  forsaking  him  in  a  time  of  danger,  as  well  as 
in  the  opposition  made  by  enemies ;  all  forsook  him. 

2.  It  was  their  sin  not  to  appear  for  the  good  apos¬ 
tle,  especially  at  his  first  answer ;  but  it  was  a  sin  of 
weakness,  and  therefore  the  mere  excusable.  Yet, 

3.  God  might  lay  it  to  their  charge,  but  St.  Paul 
endeavours  to  prevent  it  by  his  earnest  prayers ;  Let 
it  not  be  laid  to  their  charge. 

Notwithstanding  this,  God  stood  by  him,  (v.  17.) 


gave  him  extraordinary  wisdom  and  courage,  to 
enable  him  to  speak  so  much  the  better  himself. 
When  he  had  nobody  to  keep  him  in  countenance, 
God  made  his  face  to  shine  :  that  by  me  the  preach 
ing  might  be  fully  known,  that  isj  “God  brought 
me  out  from  that  difficulty,  that  I  might  preach  the 
gospel,  which  is  my  business.”  Nay,  it  should 
seem,  that  he  might  preach  the  gospel  at  that  time, 

|  for  Paul  knew  how  to  preach  at  the  bar  as  well  as 
;  in  the  pulpit :  and  that  all  the  Gentiles  might  hear  ; 

\  the  emperor  himself  and  the  great  men,  who  would 
i  never  have  heard  Paul  preach*  if  he  had  not  been 
brought  before  them.  And  I  was  delivered  out  of  the 
\  mouth  of  the  lion,  that  is,  of  Nero,  (as  some  think,) 
or  some  other  judge.  Some  understand  it  only  as  a 
[  proverbial  form  of  speech,  to  signify  that  he  was  in 
imminent  danger.  And  the  Lord  shall  deliver  me 
from  every  evil  work.  See  how  Paul  improved  his 
experiences  ;  "He  that  hath  delivered,  doth  deliver, 
and  we  trust  he  shall  yet  deliver ;  shall  deliver  me 
from  every  evil  wor/c,  from  doing  any  ill  myself, 
and  having  any  ill  done  to  me  by  others.  And  shall 
preserve  me  to  his  heavenly  kingdom.”  And  f>  r 
this  he  gives  glory  to  God,  rejoicing  in  hope  of  the 
glory  of  God. 

(1.)  If  the  Lord  stands  by  us,  he  will  strengthen 
us,  in  a  time  of  difficulty  and  danger,  and  his  pre¬ 
sence  will  more  than  supply  every  one’s  absence. 
(2.)  When  the  Lord  preserves  his  servants  from 
great  and  imminent  danger,  it  is  for  eminent  work 
and  service.  Paul  was  preserved,  that  by  him  the 
preaching  might  be  fully  known,  &c.  (3.)  Former 

deliverances  should  encourage  future  hopes.  (4.) 
There  is  a  heavenly  kingdom,  to  which  the  Lord 
will  preserve  his  faithful,  witnessing  or  suffering  ser¬ 
vants.  Lastly,  We  ought  to  give  God  the  glory  <  f 
all  past,  present,  and  future  deliverances ;  To  whom 
be  glory  for  ever  and  ex<er.  Amen. 

He  sends  salutations  to  Aquila,  and  Priscilla,  and 
the  household  of  Onesiphorus,  v.  19.  He  mentions 
his  leaving  Trophimus  sick  at  Miletum,  {v.  20.)  by 
which  it  appears  that  though  the  apostles  healed  all 
manner  of  diseases  miraculously,  tor  the  confirma¬ 
tion  of  their  doctrine,  yet  they  did  not  exert  that 
power  upon  their  own  friends,  lest  it  should  have 
looked  like  a  collusion. 

He  hastens  Timothy  to  come  to  him  before  winter, 
(i».  21.)  because  he  longed  to  see  him,  and  because 
in  the  winter  the  journey  or  voyage  would  be  more 
dangerous. 

Ife  sends  commendations  to  him  from  Eubulus, 
Pudens,  Units,  Claudia,  and  all  the  brethren.  One 
of  the  heathen  writers  at  this  time  mentions  one 
Pudens  and  his  wife  Claudia,  and  says,  that  CJau- 
dia  was  a  Briton  ;  whence  some  have  gathered,  that 
it  was  this  Pudens,  and  that  Claudia  here  was  his 
wife,  and  that  they  were  eminent  Christians  at 
Rome. 

He  concludes  with  a  prayer,  that  the  Lord  Jesus 
would  be  with  his  spirit.  We  need  no  more  to  make 
us  happy  than  to  have  the  Lord  Jesus  Christ  with 
our  spirits  ;  for  in  him  all  spiritual  blessings  are 
summed  up.  And  it  is  the  best  prayer  we  can  put 
up  for  our  friends,  that  the  Lord  Jesus  Christ  may¬ 
be  with  their  spirits,  to  sanctify  and  save  them,  and 
at  last  to  receive  them  to  himself ;  as  Stephen  the 
i  proto-martyr  praved,  Lord  Jesus,  receive  my  spirit. 
Acts  7.  59.  “  Lord  Jesus,  receive  that  spirit  which 

|  thou  hast  been  with  while  it  was  united  to  the  bodv, 
do  not  now  leave  it  in  its  separate  state.  ” 

Grace  be  with  you.  Amen.  This  was  our  apos¬ 
tle’s  token  in  every  epistle  ;  so  he  wrote  ;  The  grace 
j  of  our  Lord  Jesus  Christ  he  with  you  all.  Amen. 
i  2  Thess.  3.  17,  18.  And  if  grace  be  with  us  here 
to  convert  and  change  us,  to  make  us  holy,  to  keep 
us  humble,  and  to  enable  us  to  persevere  to  the  end, 
i  glory  will  crown  us  hereafter :  for  the  Lord  is  a  Sun, 


670 


TITUS,  l. 


and  a  Shield,  the  Lord  will  give  grace  and  glory, 
and  no  good  thing  will  he  withhold  from  them  that 
walk  uprightly.  O  Lord  of  Hosts,  blessed  is  the 
man  that  trusteth  in  thee,  Ps.  84.  11,  12. 


Now  unto  the  King  eternal,  immortal,  invisible, 
the  only  wise  God  our  Saviour,  be  honour  and  glory 
for  ever  and  ever.  Amen. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS 


OF  THE 


EPISTLE  OF  ST.  PAUL  TO  TITUS. 


Completed  by  Mr.  J.  Smith . 


THIS  Epistle  of  Paul  to  Titus  is  much  of  the  same  nature  with  those  to  Timothy  ;  both  were  converts  ot 
Paul,  and  his  companions  in  labours  and  sufferings ;  both  were  in  the  office  of  evangelists,  whose  work 
was  to  water  the  churches  planted  by  the  apostles,  and  to  set  in  order  the  things  that  were  wanting  in 
them  :  they  were  vice-apostles,  as  it  were,  working  the  work  of  the  Lord,  as  they  did,  and  mostly  under 
their  direction,  though  not  despotic  and  arbitrary,  but  with  the  concurring  exercise  of  their  own  pru¬ 
dence  and  judgment,  1  Cor.  16.  10,  12.  We  read  much  of  this  Titus,  his  titles,  character,  and  active 
usefulness,  in  many  places:  he  was  a  Greek,  Gal.  2.  3.  St.  Paul  called  him  his  son,  (Tit.  1.  4.)  his 
brother,  (2  Cor.  2.  13.)  his  partner  and  fellow-helper,  (2  Cor.  8.  23.)  one  that  walked  in  the  same  Spirit, 
and  in  the  same  steps  with  himself  He  went  up  with  the  apostles  to  the  church  at  Jerusalem,  (Gal.  2.  1.) 
was  much  conversant  at  Corinth,  for  which  church  he  had  an  earnest  care,  2  Cor.  8.  16.  Paul’s  second 
epistle  to  them,  and  probably  his  first  also,  was  sent  by  his  hand,  2  Cor.  8.  16 — 18,  23. — 9.  2—4. — 12.  18. 
He  was  with  the  apostle  at  Rome,  and  thence  went  into  Dalmatia,  (2  Tim.  4.  10.)  after  which  no  more 
occurs  of  him  in  the  scriptures.  So  that  by  them  he  appears  not  to  have  been  a  fixed  bishop  ;  if  such 
he  were,  and  in  those  times,  the  church  of  Corinth,  where  he  most  attended,  had  the  best  title  to  him. 
In  Crete  (now  called  Candia,  formerly  Hecatompolis,  from  the  hundred  cities  that  were  in  it)  a  large 
island  at  the  mouth  of  the  TEgean  Sea,  the  gospel  had  got  some  footing;  and  here  were  Paul  and  Titus 
in  one  of  their  travels,  cultivating  this  plantation  ;  but  the  apostle  of  the  Gentiles,  having  on  hi  m  the  care 
of  all  the  churches,  could  not  himself  tarry  long  at  this  place  ;  he  therefore  left  Titus  some  time  there, 
to  carry  on  the  work  which  had  been  begun  ;  wherein,  probably  meeting  with  more  difficulty  than 
ordinary,  Paul  wrote  this  epistle  to  him  ;  and  yet  perhaps  not  so  much  for  his  own  sake,  as  for  the  peo¬ 
ple’s,  that  the  endeavours  of  Titus,  strengthened  with  apostolic  advice  and  authority,  might  be  more 
significant  and  effectual  among  them.  He  was  to  see  all  the  cities  furnished  with  good  pastors ;  to 
reject  and  keep  out  the  unmeet  and  unworthy ;  to  teach  sound  doctrine,  and  instruct  all  sorts  in  their 
duties ;  to  set  forth  the  free  grace  of  God  in  man’s  salvation  by  Christ ;  and  withal  to  shew  the  necessity 
of  maintaining  good  works  by  those  who  have  believed  in  God,  and  hope  for  eternal  life  from  him. 


TITUS,  I. 


CHAP.  I. 

In  this  chapter,  we  have,  I.  The  piefacc  or  introduction  to 
the  epistle,  shewing  from  and  to  whom  it  was  written,  with 
the  apostle’s  salutation  and  prayer  for  Titus,  wishing  all 
blessings  to  him,  v.  1  .  .  4.  II.  Entrance  into  the  matter, 
hv  signifying  the  end  of  Titus’s  being  left  at  Crete,  v.  5. 
III.  And  how  the  same  should  be  pursued  in  reference  both 
to  irood  and  bad  ministers,  from  v.  6,  to  the  end. 

1.  TJ  AUL,  a  servant  of  God,  and  an  apos- 
3d  tie  of  Jesus  Christ,  according  to  the  i 


faith  of  God’s  elect,  and  the  acknowledg¬ 
ing  of  the  truth  which  is  after  godliness;  2. 
In  hope  of  eternal  life,  which  God,  who 
cannot  lie,  promised  before  the  world  be¬ 
gan;  3.  But  hath  in  due  times  manifested 
his  word  Ihrotigh  preaching,  which  is  com¬ 
municated  unto  me  according  to  the  com¬ 
mandment  of  God  our  Saviour;  4.  To  Ti- 


TITUS,  I. 


671 


cus  mine  own  son  after  the  common  faith:  I 
Grace,  mercy,  and  peace,  from  God  the 
Father,  and  the  Lord  Jesus  Christ  our  Sa¬ 
viour. 

Here  is  the  preface  to  the  epistle  :  shewing, 

I.  The  writer.  Paul,  a  Gentile  name  taken  by 
the  apostle  of  the  Gentiles,  Acts  13.  9,  46,  47.  Min¬ 
isters  will  accommodate  even  smaller  matters,  so 
that  there  may  be  any  furthering  of  acceptance  in 
their  work.  When  the  Jews  rejected  the  gospel, 
and  the  Gentiles  received  it,  we  read  no  more  of  this 
apostle  by  his  Jewish  name  Saul,  but  by  his  Roman 
one,  Paul. 

A  servant  of  God,  and  an  a/iostle  of  Jesus  Christ. 
Here  he  is  described  by  his  relation  and  office  ;  a 
servant  of  God,  not  in  the  general  sense  only,  as  a 
man  and  a  Christian;  but  especially  as  a  minister, 
serving  God  in  the  gospel  of  his  Son,  Rom.  1.  9. 
This  is  a  high  honour  ;  it  is  the  glory  of  angels  that 
they  are  ministering  spirits,  sent  forth  to  minister  for 
them  who  shall  be  the  heirs  of  salvation,  Heb.  1.  14. 
Paul  is  described  more  especially  as  a  chief  minister, 
an  apostle  of  Jesus  Christ ;  one  who  had  seen  the 
Lord,  and  was  immediately  called  and  commission¬ 
ed  by  him,  and  had  his  doctrine  from  him.  Observe, 
The  highest  officers  in  the  church  are  but  servants. 
(Much  divinity  and  devotion  are  comprehended  in 
the  inscriptions  of  the  epistles.)  The  apostles  of 
Jesus  Christ,  who  were  employed  to  spread  and 
propagate  his  religion,  were  therein  also  the  ser¬ 
vants  of  God  ;  they  did  not  set  up  any  thing  incon¬ 
sistent  with  the  truths  and  duties  of  natural  religion. 
Christianity,  which  they  preached,  was  in  order  to 
clear  and  enforce  those  natural  principles,  as  well  as 
to  advance  them,  and  to  superadd  what  was  fit  and 
necessary  in  man’s  degenerate  and  revolted  state  : 
therefore  the  apostles  of  Jesus  Christ  were  the  ser¬ 
vants  of  God,  according  to  the  faith  of  God’s  elect. 
Their  doctrine  agreed  with  the  faith  of  all  the  elect 
from  the  beginning  of  the  world,  and  was  for  propa¬ 
gating  and  promoting  of  the  same.  Observe,  There 
are  elect  of  God,  (1  Pet.  1.  2.)  and  in  these  the  Holy 
Spirit  works  precious  divine  faith,  proper  to  those 
who  are  chosen  to  eternal  life  ;  (2Thess.  2.  13,  14.) 
God  hath  from  the  beginning  chosen  you  to  salva¬ 
tion,  through  sanctification  of  the  Spirit,  and  belief 
of  the  truth  :  whereto  he  called  you  by  our  gospel. 
Faith  is  the  first  principle  of  sanctification.  And 
the  acknowledging  of  the  truth  which  is  after  godli¬ 
ness.  The  gospel  is  truth  ;  the  great,  sure,  and 
Saving  truth,  (Col.  1.  5.)  the  word  of  the  truth  of  the 
gospel.  Divine  faith  rests  not  on  fallible  reasonings 
or  probable  opinions,  but  on  the  infallible  word,  the 
truth  itself,  which  is  after  godliness,  of  a  godly  na¬ 
ture  and  tendency,  pure,  and  purifying  the  heart  of 
the  believer.  By  this  mark  judge  of  doctrines  and 
of  spirits,  whether  they  be  of  God  or  not ;  what  is 
impure,  and  prejudicial  to  true  piety  and  practical 
religion,  cannot  be  of  divine  original ;  all  gospel- 
truth  is  after  godliness,  teaching  and  nourishing  re¬ 
verence  and  fear  of  God,  and  obedience  to  him  ;  it  is 
truth  not  only  to  be  known,  hut  acknowledged ;  it 
must  be  held  forth  in  word  and  practice,  Phil.  2.  15, 
16.  With  the  heart  man  believes  to  righteousness , 
and  with  the  mouth  confession  is  made  unto  salvation , 
Rom.  10.  10.  Such  as  retain  the  truth  in  unrigh¬ 
teousness,  neither  know  nor  believe  as  they  ought. 
To  bring  to  this  knowledge  and  faith,  and  to  the  ac¬ 
knowledging  and  profession  of  the  truth  which  is 
a  fter  godliness,  is  the  great  end  of  the  gospel-minis¬ 
try,  even  of  the  highest  degree  and  order  in  it ;  then- 
teachings  should  have  this  chief  aim,  to  beget  faith 
and  confirm  in  it.  In  (or  for )  hope  of  eternal  life, 
v.  2.  This  is  the  further  intent  of  the  gospel,  to 
beget  hope  as  well  as  faith  ;  to  take  off  the  mind  and 


heart  from  the  world,  and  to  raise  them  to  heaven 
and  the  things  above.  The  faith  and  godliness  of 
Christians  lead  to  eternal  life,  and  give  hope  and 
well-grounded  expectation  of  it ;  for  God,  that  can¬ 
not  lie,  hath  promised  it.  It  is  the  honour  of  God 
that  he  cannot  lie  or  deceive  ;  and  this  is  the  com¬ 
fort  of  believ  ers,  whose  treasure  is  laid  up  in  his 
faithful  promises. 

But,  How  is  he  said  to  promise  before  the  world 
began  ?  Answer ,  By  promise  some  understand  his 
decree,  he  purposed  it  in  his  eternal  counsels,  which 
was,  as  t  were,  his  promise  in  embryo:  or  rather, 
say  some,  'urpc^pivuv  viaviutv  is  before  ancient  times,  or 
many  ages  ago,  referring  to  the  promise  darkly  de¬ 
livered,  Gen.  3.  15.  Here  is  the  stability  and  anti- 
uity  of  the  premise  of  eternal  life  to  the  saints  ; 
rod,  who  cannot  lie,  hath  promised  before  the 
world  began,  many  ages  since.  How  excellent  then 
is  the  gospel,  which  was  the  matter  of  divine  pro¬ 
mise  so  early  !  how  much  to  be  esteemed  by  us, 
and  what  thanks  due  for  our  privilege  beyond  those 
before  us  !  Blessed  are  your  eyes,  for  they  see,  8cc. 
No  wonder  if  the  contempt  of  it  be  punished  severe¬ 
ly,  since  he  has  not  only  pn  mised  it  of  old  ;  but  (v. 
3.)  hath  in  due  time  manifested  his  word  through 
preaching,  that  is,  made  that  his  promise  so  darkly 
delivered  of  old,  in  due  time,  (the  proper  season  be¬ 
fore  appointed,)  more  plain  by  preaching;  that 
which  some  called  foolishness  of  preaching,  has 
been  thus  honoured.  Faith  comes  by  hearing,  and 
hearing  by  the  word  of  God,  by  the  word  preached. 
Which  is  committed  unto  me.  The  ministry  is  a 
trust ;  none  taketh  this  honour,  but  he  who  is  there¬ 
unto  appointed  ;  and  whoso  is  appointed  and  called, 
must  preach  the  word;  (1  Cor.  9.  16.)  Hoe  is  unto 
me  if  I  preach  not  the  gospel.  Unpreaching  minis¬ 
ters  are  none  of  the  apostles’  successors.  According 
to  the  commandment  of  God  our  Saviour;  preaching 
is  a  work  appointed  by  God  as  a  Saviour.  See  a  proof 
here  of  Christ’s  deity,  for  by  him  was  the  gospel 
committed  to  Paul  when  he  was  converted,  (Acts  9. 
15,  17.  and  ch.  22.  10,  14,  15.)  and  again  when 
Christ  appeared  to  him,  v.  17 — 21.  He  therefore 
is  this  Saviour,  not  but  that  the  whole  Trinity  con¬ 
cur  therein  ;  the  Father  saves  by  the  Son,  through 
the  Spirit,  and  all  concur  in  sending  ministers.  Let 
none  rest  therefore  in  men’s  calling,  without  God’s  ; 
he  furnishes,  inclines,  authorises,  and  gives  opjporti-i- 
nitv  for  the  work. 

II.  Here  is  the  person  written  to,  described, 

1.  By  his  name,  Titus,  a  Gentile  Greek,  yet  call¬ 
ed  both  to  the  faith  and  ministry.  Observe,  The 
grace  of  God  is  tree  and  powerful.  What  worthi¬ 
ness  or  preparation  was  there  in  one  of  heathen 
stock  and  education  ? 

2.  He  is  described  by  his  spiritual  relation  unto 
the  apostle  ;  Mine  own  (or  my  genuine)  son,  not  by 
my  natural  generation,  but  by  supernatural  regene¬ 
ration.  I  have  begotten  you  through  the  gospel, 
said  he  to  the  Corinthians,  1  Cor.  4.  15.  Ministers 
are  spiritual  fathers  to  those  whom  they  are  the 
means  of  converting,  and  will  tenderly  affect  and 
care  for  them,  and  must  be  answerably  regarded  by 
them.  “Mne  own  son  a  fter  the  common  faith  ;  that 
faith  which  is  common  to  all  the  regenerate,  'and 
which  thou  hast  in  truth,  and  expressest  to  the 
life.”  This  might  be  said,  to  distinguish  Titus  from 
hypocrites  and  false  teachers,  and  to  recommend 
him  to  the  regard  ot  the  Cretians,  as  being  among 
them  a  livelv  image  of  the  apostle  himself,  in  faith, 
and  life,  and  heavenly  doctrine.  To  this  Titus,  de- 

I  servedlv  so  dear  to  the  apostle,  is, 

III.  The  salutation  and  prayer,  wishing  all  bless¬ 
ings  to  him  ;  Grace,  mercu,  and  peace,  from  God 
the  Father,  and  the  L  ,  d  Jesus  Christ  our  Saviour. 
Here  are, 

1.  The  blessings  wished;  Grace,  mercy ,  and 


672 


TITUS,  f. 


peace.  Grace,  the  free  favour  of  God,  and  accept¬ 
ance  with  him.  Mercy,  the  fruits  of  that  favour,  in 
ardon  of  sins,  and  freedom  from  all  miseries  by  it, 
oth  here  and  hereafter.  And  fieace,  the  positive 
effect,  and  fruit,  of  mercy.  Peace  with  God  through 
Christ,  who  is  our  Peace,  and  with  the  creatures 
and  ourselves  ;  outward  and  inward  peace,  compre¬ 
hending  all  good  whatsoever,  that  makes  for  our 
happiness  in  time  and  to  eternity.  Observe,  Grace 
is  the  fountain  of  all  blessings.  Mercy,  ami  peace, 
and  all  good,  spring  out  of  this.  Get  into  God’s  fa¬ 
vour,  and  all  must  be  well ;  for, 

2.  These  are  the  persons  from  whom  blessings 
are  wished.  From  God  the  Father,  the  Fountain 
of  all  good.  Every  blessing  and  comfort  comes  to 
us  from  God  as  a  Father ;  he  is  the  Father  of  all  by 
creation,  but  of  the  good  by  adoption  and  regenera¬ 
tion.  And  the  Lord  Jesus  Christ  our  Saviour,  as 
the  Way  and  means  of  procurement  and  convey¬ 
ance.  All  is  from  the  Father  by  the  Son,  who  is 
Lord  by  nature.  Heir  of  all  things,  and  our  Lord, 
Redeemer,  and  Head,  ordering  and  ruling  his  mem¬ 
bers.  All  are  put  under  him  ;  we  hold  of  him,  as  in 
cafiite,  and  owe  subjection  and  obedience  to  him  who 
is  also  Jesus  and  Christ,  the  anointed  Saviour,  and 
especially  our  Saviour,  who  believe  in  him,  deliver¬ 
ing  us  from  sin  and  hell,  and  bringing  us  to  heaven 
and  happiness.  . 

Thus  far  is  the  preface  to  the  epistle  ;  then  follows, 

The  entrance  into  the  matter,  by  signifying  the 
end  of  Titus’s  being  left  in  Crete. 

•5.  For  this  cause  left  I  thee  in  Crete, 
that  thou  shouldest  set  in  order  the  things 
that  are  wanting,  and  ordain  elders  in  every 
city,  as  I  had  appointed  thee: 

Here  is  the  end  expressed, 

I.  More  generally  ;  For  this  cause  left  I  thee  in 
Crete,  that  thou  shouldest  set  in  order  the  things  that 
are  wanting.  This  was  the  business  of  evangelists, 
(in  which  office  Titus  was,)  to  water  where  the 
apostles  had  planted  ;  (1  Cor.  3.  6.)  furthering  and 
finishing  what  they  had  begun  ;  so  much  imf  loftier* 
imports,  to  order  after  another.  Titus  was  to  go  on  in 
settling  what  the  apostle  himself  had  not  time  for,  in 
his  short  stay  there.  1.  Observe  the  apostle|s  great 
diligence  in  the  gospel ;  when  he  had  set  things  on 
foot  in  one  place,  he  hastened  away  to  another.  He 
was  debtor  to  the  Greeks  and  to  the  Barbarians,  and 
laboured  to  spread  the  gospel  as  far  as  he  could 
among  them  all.  And,  2.  Observe,  too,  his  faith¬ 
fulness  and  prudence.  He  neglected  not  the  places 
that  he  went  from  ;  but  left  some  to  cultivate  the 
young  plantation,  and  carry  on  what  was  begun.  3. 
Observe  his  humility  ;  he  disdained  not  to  be  helped 
in  his  work,  and  that  by  such  as  were  not  of  so  high 
a  rank  in  the  ministry,  nor  of  so  great  gifts  and  fur¬ 
niture,  as  himself ;  so  that  the  gospel  might  be  fur¬ 
thered  and  the  good  of  souls  promoted,  he  willingly 
used  the  hands  of  others  in  it ;  a  fit  example  forex¬ 
citing  zeal  and  industry,  and  engaging  to  faithfulness 
and  care  of  the  flock,  and,  present  or  absent,  living 
and  dying,  for  ministers,  as  much  as  in  them  lies,  to 
provide  for  the  spiritual  edification  and  comfort  of 
their  people.  We  may  here  also,  4.  Observe, 
That  Titus,  though  inferior  to  an  apostle,  yet  was 
above  the  ordinary  fixed  pastors  or  bishops,  who 
were  to  tend  particular  churches  as  their  peculiar 
stated  charge  ;  but  Titus  was  in  a  higher  sphere,  to 
ordain  such  ordinary  pastors  where  wanting,  and 
settle  things  in  their  first  state  and  form,  and  then  to 

ass  to  other  places  for  like  service  as  there  might 

e  need.  Titus  was  not  only  a  minister  of  the  catho¬ 
lic  church,  (as  all  others  also  are,)  but  a  catholic 
minister.  Others  had  power  habitual,  and  in  actu 
primo,  to  minister  any  where,  upon  call  and  oppor¬ 


tunity;  but  evangelists,  such  as  Titus  was,  had  pow  er 
in  actu  secundo  et  exercito,  and  could  exercise  thcii 
ministry  wherever  they  came,  and  claim  mainte¬ 
nance  of  the  churches  ;  they  were  every  where  ac¬ 
tually  in  their  diocese  or  province,  and  had  right  to 
direct  and  preside  among  the  ordinary  pastors  and 
ministers.  Where  an  apostle  could  act  as  an  apos¬ 
tle,  an  evangelist  could  as  an  evangelist ;  for  they 
worked  the  work  of  the  Lord,  as  they  did,  (1  Cor. 
16.  10.)  in  a  like  unfixed  and  itinerant  manner. 

Here  at  Crete  Titus  was  but  occasionally,  and  for 
a  short  time  ;  Paul  willed  him  to  despatch  the  busi 
ness  he  was  left  for,  and  come  to  him  at  "Nicopolis, 
where  he  purposed  to  winter ;  after  this  he  was  sent 
to  Corinth,  was  with  the  apostle  at  Rome,  and  was 
sent  thence  into  Dalmatia,  which  is  the  last  we  read 
of  him  in  scripture,  so  that  from  thence  no  fixed 
episcopacy  in  him  does  appear;  he  left  Crete,  and 
we  find  not  in  scripture  that  he  returned  thither  any 
more. 

But,  What  power  had  either  Paul  or  Titus  her  •  ? 
Was  not  what  they  did,  an  encroachment  on  the 
rights  of  civil  rulers  ?  Answer,  In  no  sort,  they  came 
not  to  meddle  with  the  civil  rights  of  any  ;  (Luke 
12.  14.)  Who  made  me  a  judge  or  a  divider  over 
you  ?  Their  work  was  spiritual,  to  be  carried  on  by 
conviction  and  persuasion,  no  way  interfering  with, 
or  prejudicing,  or  weakening,  the  power  of  magis¬ 
trates,  but  securing  and  strengthening  it  rather ;  the 
things  wanting  were  not  such  as  civil  magistrates  are 
the  fountains  or  authors  of,  but  divine,  and  spiritual 
ordinances,  and  appointments  for  spiritual  ends,  de¬ 
rived  from  Christ  the  King  and  Head  of  the  church  : 
for  settling  these  was  Titus  left.  And  observe,  No 
easy  thing  is  it  to  raise  churches,  and  bring  them  to 
perfection.  Paul  had  himself  been  here  labouring, 
and  yet  were  there  things  wanting  ;  materials  are 
out  of  square,  need  much  hewing  and  fitting,  to 
bring  them  into  right  form,  and,  when  they  are  set 
therein,  to  hold  and  keep  them  so.  The  best  are 
apt  to  decay  and  to  go  out  of  order.  Ministers  are 
to  help  against  this,  to  get  what  is  amiss  rectified, 
and  what  is  wanting  supplied.  This  in  general  was 
Titus’s  work  in  Crete  :  and, 

II.  In  special ;  To  ordain  elders  i?i  every  city,  that 
;  is,  ministers,  who  were  mostly  out  of  the  elder,  and 
|  most  understanding  and  experienced  Christians ; 
I  or  if  younger  in  years,  yet  such  as  were  grave  and 
solid  in  their  deportment  and  manners.  These  were 
to  be  set  where  there  was  any  fit  number  of  Chris¬ 
tians,  as  in  larger  towns  and  cities  was  usually  the 
case  ;  though  villages  too  might  have  them  where 
there  were  Christians  enough  for  it.  These  presby¬ 
ters  or  elders  were  to  have  the  ordinary  and  stated 
care  and  charge  of  the  churches  ;  to  feed  and  govern 
them,  and  perform  all  pastoral  work  and  duty  in  and 
!  toward  them.  The  word  is  used  sometimes  more 
largely  for  any  who  bear  ecclesiastical  function  in 
I  the  church,  and  so  the  apostles  were  fircsbvters  or 
elders ;  (1  Pet.  5.  1.)  but  here  it  is  meant  of  ordina¬ 
ry  fixed  pastors,  who  laboured  in  the  word  and  doc¬ 
trine,  and  were  over  the  churches  in  the  Lord ;  such 
as  are  described  here  throughout  the  chapter.  This 
word  firesbyter  sf>me  use  in  the  same  sense  as  sacer- 
dos,  and  translate  it  priest ;  a  term  not  given  to  gos¬ 
pel-ministers,  unless  in  a  figurative  or  allusive  wav, 
as  all  God’s  people  are  said  to  be  made  kings  and 
priests  unto  God,  (itpt? c,  not  <nrpt<r^vTtp<n;,')  to  offer  up 
spiritual  sacrifices  of  prayers,  praises,  and  alms.  But 
properly  we  have  no  priests  under  the  gospel,  ex¬ 
cept  Christ  alone,  the  High  Priest  of  our  profession, 
(Heb.  3.  1.)  who  offered  up  himself  a  Sacrifice  to 
God  for  us,  and  ever  lives,  in  virtue  thereof,  to 
make  intercession  in  our  behalf.  Presbytfrs  here 
therefore  are  not  proper  priests,  to  offer  sacrifices, 
either  typical  or  real ;  but  only  gospel-ministers,  to 
dispense  Christ’s  ordinances,  and  to  feed  thechun  b 


TITUS,  1. 


of  God,  over  which  the  Holy  Ghost  hath  made  them 
overseers.  1.  Observe,  A  church  without  a  fixed 
and  standing  ministry  in  it,  is  imperfect  and  wanting. 
2.  Observe,  Where  a  fit  number  of  believers  is, 
presbyters  or  elders  must  be  set ;  their  continuance 
in  churches  is  as  necessary  as  their  first  appoint¬ 
ment,  for  perfecting  the  saints,  and  edifying  the  body 
of  Christ,  till  all  come  to  a  perfect  man  in  Christ ,  till 
the  whole  number  of  God’s  chosen  be  called  and 
united  to  Christ  in  one  body,  and  brought  .to  their 
full  stature  and  strength,  and  that  measure  of  grace 
that  is  proper  and  designed  for  them,  Eph.  4.  12, 
13.  Work,  this  is,  that  must  and  will  be  doing  to 
the  world’s  end,  to  which  therefore  the  necessary 
and  appointed  means  for  it  must  last.  What  praise 
is  due  to  God  for  such  an  institution  !  What  thank¬ 
fulness  from  those  that  enjoy  the  benefits  of  it  ! 
What  pity  and  prayer  for  such  as  want  it !  Pray 
the  Lord  of  the  harvest,  that  he  will  send  forth  la¬ 
bourers  into  his  harvest.  Faith  comes  by  hearing, 
and  is  preserved,  maintained,  and  made  fruitful, 
through  it  also.  Ignorance  and  corruption,  decays 
of  good  and  increase  of  all  evil,  come  by  want  of  a 
teaching  and  quickening  ministry.  On  such  accounts 
therefore  was  Titus  left  in  Crete,  to  set  in  order  the 
things  that  were  wanting,  and  to  ordain  elders  in 
every  city ;  but  this  lie  was  to  do,  not  ad  libitum,  or 
according  to  his  own  will  or  fancy,  but  according  to 
apostolical  direction.  Which  is, 

III.  The  rule  of  his  proceeding;  As  I  had  ap¬ 
pointed  thee,  probably  when  he  was  going  from  him, 
and  in  the  presence  and  hearing  of  others ;  which 
now  he  may  refer  to,  not  so  much  for  Titus’s  own 
sake  as  for  the  people’s,  that  they  might  the  more 
readily  yield  obedience  to  Titus,  knowing  and  ob¬ 
serving  that  in  what  he  did  he  was  warranted  and 
supported  by  apostolic  injunction  and  authority.  As 
under  the  law  all  things  were  to  be  made  according 
to  the  pattern  shewn  to  Moses  in  the  mount ;  so 
under  the  gospel  all  must  be  ordered  and  managed 
according  to  the  direction  of  Christ,  and  of  his  chief 
ministers  who  were  infallibly  guided  by  him.  Hu¬ 
man  traditions  and  inventions  may  not  be  brought 
into  the  church  of  God.  Prudent  disposals  for  car¬ 
rying  on  the  ends  of  Chinst’s  appointments,  accord¬ 
ing  to  the  general  rules  of  the  word,  such  may,  yea 
must  be ;  but  none  may  alter  any  thing  in  the  sub-  ! 
stance  of  the  faith  or  worship,  or  order  and  disci¬ 
pline,  of  the  churches.  If  an  evangelist  might  not 
do  any  thing  but  by  appointment,  much  less  may 
others.  The  church  is  the  house  of  God,  and  to 
him  it  belongs  to  appoint  the  officers  and  orders  of 
it,  as  he  pleases :  the  as  here  refers  to  the  qualifi¬ 
cations  and  character  of  the  elders  that  he  was  to 
ordain  ;  “  Ordain  elders  in  every  city,  as  I  appoint¬ 
ed  thee,  such  as  I  then  described,  and  shall  how 
again  more  particularly  point  out  to  thee which  [ 
he  does  from  the  sixth  verse  to  the  ninth  inclusive. 

The  apostle  next  gives  Titus  directions  about  or-  \ 
dination,  shewing  whom  he  should  ordain,  and  whom 
not. 

Of  those  whom  he  should  ordain ;  he  points  out 
their  qualifications  and  virtues ;  such  as  respect  their 
life  and  manners,  and  such  as  relate  to  their  doc-  ! 
trine  :  the  former  in  the  sixth,  seventh,  and  eighth 
verses,  and  the  latter  in  the  ninth. 

6.  If  any  be  blameless,  the  husband  of 
one  wife,  having  faithful  children,  not  ac¬ 
cused  of  riot,  or  unruly.  7.  For  a  bishop 
must  be  blameless,  as  the  steward  of  God: 
not  self-willed,  not  soon  angry,  not  given  to 
wine,  no  striker,  not  given  to  filthy  lucre; 
8.  But  a  lover  of  hospitality,  a  lover  of  good 
men,  sober,  just,  holy,  temperate  ;  9.  Hold- 
Vol.  vi. — 4  Q 


|  ing  fast  the  faithful  word  as  he  hath  been 
taught,  that  he  may  be  able  by  sound  doc¬ 
trine  both  to  exhort  and  to  convince  the 
gainsayers. 

I.  Their  qualifications  respecting  their  life  and 
manners,  are, 

1.  More  general;  If  any  be  blameless ;  not  abso¬ 
lutely  without  fault,  so  none  are,  for  there  is  none 
that  liveth  and  sinneth  not;  nor  altogether  un¬ 
earned,  that  is  rare  and  hard  ;  Christ  himself  and 
his  apostles  were  blamed,  though  not  worthy  of  it ; 
in  Christ  there  was  certainly  nothing  blameable; 
and  his  apostles  were  not  such  as  their  enemies 
charged  them  to  be.  But  the  meaning  is,  He  must 
be  one  who  lies  not  under  an  ill  character ;  but  ra¬ 
ther  must  have  a  good  report,  even  from  those  tlmt 
are  without ;  not  grossly  or  scandalously  guilty,  so 
as  would  bring  reproach  upon  the  holy  function  ;  he 
must  not  be  such  a  one. 

2.  More  particularly : 

(1.)  There  is  his  relative  character;  n  his  own 
person  he  must  be  of  conjugal  chastity  ;  the  husband 
of  one  wife.  The  church  of  Rome  says  the  husband 
of  no  wife,  but  from  the  beginning  it  was  not  so ; 
marriage  is  an  ordinance  from  which  no  profession 
or  calling  is  a  bar;  (1  Cor.  9.  5.)  Have  f,  says  St. 
Paul,  not  power  to  lead  about  a  sister,  a  wife,  as  well 
as  other  apostles?  Forbidding  to  marry  is  one  of  the 
erroneous  doctrines  of  the  antichristian  church,  1 
Tim.  4.  3.  Not  that  ministers  must  be  married, 
that  is  not  meant ;  but  the  husband  of  one  wife,  may 
be  either  not  having  divorced  his  wife  and  married 
another,  (as  was  too  common  among  them  of  the  cir¬ 
cumcision,  even  for  slight  causes,)  or  the  husband  of 
one  wife,  that  is,  at  one  and  the  same  time,  no  biga¬ 
mist  ;  not  that  he  might  not  be  married  to  more  than 
one  wife  successively ;  but,  being  married,  he  must 
have  but  one  wife  at  once,  not  two  or  more,  accord¬ 
ing  to  the  too  common  sinful  practice  of  those  times, 
by  a  perverse  imitation  of  the  patriarchs,  from 
which  evil  custom  our  Lord  taught  a  reformation. 
Polygamy  is  scandalous  in  any,  as  also  having  a  har¬ 
lot  or  concubine  with  his  lawful  wife ;  such  sin,  or 
any  wanton  libidinous  carriage,  must  be  very  re¬ 
mote  from  such  as  would  enter  into  so  sacred  a 
function.  And  as  to  his  children,  having  faithful 
children,  obedient  and  good,  brought  up  in  the  true 
Christian  faith,  and  living  according  to  it,  at  least  as 
the  endeavours  of  the  parents  can  avail.  It  is  for 
the  honour  of  ministers,  that  their  children  be  faith¬ 
ful  and  pious,  and  such  as  become  their  religion. 
Hot  accused  of  riot,  or  unruly ;  not  justly  so  ac¬ 
cused,  as  having  given  ground  and  occasion  for  it ; 
for  otherwise  the  most  innocent  may  be  falsely  so 
charged  ;  they  must  look  to  it  therefore  that  there 
be  no  colour  for  such  censure.  Children  so  faithful 
and  obedient  and  temperate,  will  be  a  good  sign  of 
faithfulness  and  diligence  in  the  parent,  who  has  so 
educated  and  instructed  them  ;  and  from  his  faith¬ 
fulness  in  the  less,  there  may  be  encouragement  to 
commit  to  him  the  greater,  the  rule  and  government 
of  the  church  of  God. 

The  ground  of  this  qualification  is  shewn  from  the 
nature  of  his  office;  (v.  7.)  For  a  bishop  must  be 
blameless ,  as  the  steward  of  God.  Those  before 
termed  presbyters,  or  elders,  are  in  this  verse  styled 
bishops;  and  such  they  were,  having  no  ordinary 
fixed  and  standing  officers  above  them.  Titus’s  bu¬ 
siness  here,  it  is  plain,  was  but  occasional,  and  his 
stay  short,  as  was  before  noted.  Having  ordained 
elders,  and  settled  things  in  their  due  form,  he  went 
and  left  all  (for  aught  that  appears  in  scripture)  in 
the  hands  of  those  elders  whom  the  apostle  here 
calls  bishops  and  stewards  of  God.  We  read  not  in 
the  sacred  writings  of  any  successor  he  had  in  Crete ; 


674 


TITUS,  1. 


hut  to  those  elders  or  bishops  was  committed  the 
full  charge  of  feeding,  ruling,  and  watching  over, 
their  flock ;  they  wanted  not  any  powers  necessary 
for  carrying  on  religion  and  the  ministry  of  it  among 
them,  and  deriving  it  down  to  succeeding  ages. 
Now,  being  such  bishops  and  overseers  of  the  flock, 
who  were  to  be  examples  to  them,  and  God’s  stew¬ 
ards  to  take  care  of  the  affairs  of  his  house,  to  pro¬ 
vide  for  and  dispense  to  them  things  needful,  here 
is  great  reason  that  their  character  should  be  clear 
and  good,  that  they  should  be  blameless.  How  else 
could  it  be,  but  that  religion  must  suffer,  their  work 
be  hindered,  and  souls  prejudiced  and  endangered, 
whom  they  were  set  to  save  ?  These  are  the  quali¬ 
fications,  relative,  with  the  ground  of  them. 

(2. )  The  more  absolute  ones  are  expressed  : 

[1.]  Negatively,  shewing  what  an  elder  or  bishop 
must  not  be  ;  not  self-willed.  The  prohibition  is  of 
large  extent,  excluding  self-opinion,  or  overweening 
conceit  of  parts  and  abilities,  and  abounding  in  one’s 
own  sense  ;  self-love,  and  self-seeking,  making  self 
the  centre  of  all ;  also  self-confidence  and  trust,  and 
self-pleasing,  little  regarding  or  setting  by  others ; 
not  proud,  stubborn,  fro  ward,  inflexible,  set  on  one’s 
own  will  and  way;  or  churlish,  as  Nabal :  such  is 
the  sense  expositors  have  affixed  to  the  term.  A 
great  honour  it  is  to  a  minister  not  to  be  thus  affect¬ 
ed,  to  be  ready  to  ask  and  to  take  advice,  to  be  ready 
to  defer  as  much  as  reasonably  may  be  to  the  mind 
and  will  of  others,  becoming  all  things  to  all  men, 
that  they  may  gain  some.  JVot  soon  angry,  opyikov, 
not  one  of  a  hasty  angry  ternfier,  soon  and  easily 
provoked  and  inflamed.  How  unfit  are  they  to  go¬ 
vern  a  church,  who  cannot  govern  themselves,  or 
their  own  turbulent  and  unruly  passions  !  The  mi¬ 
nister  must  be  meek  and  gentle,  and  patient  towards 
all  men.  JVot  given  to  wine ;  there  is  no  greater 
reproach  on  a  minister  than  to  be  a  wine-bibber,  one 
who  loves  it,  and  gives  himself  undue  liberty  this 
way,  who  continues  at  the  wine  or  strong  drink  till 
it  inflames  him.  Seasonable  and  moderate  use  of 
this,  as  of  the  other  good  creatures  of  God,  is  not 
unlawful ;  Use  a  little  wine  for  thy  stomach’s  sake, 
and  thine  often  infirmities,  said  Paul  to  Timothy,  1 
Tim.  5.  23.  But  excess  therein  is  shameful  in  all, 
especially  in  a  minister.  Wine  takes  away  the  heart, 
turns  the  man  into  a  brute  :  here  most  proper  is  that 
exhortation  of  the  apostle,  (Eph.  5.  18.)  Be  not 
drunk  with  wine,  wherein  is  excess ;  but  be  filled 
with  the  Sfiirit.  Here  is  no  exceeding,  but  in  the 
former  too  easily  there  may  :  take  heed  therefore 
of  going  too  near  the  brink.  JVo  striker,  in  any  quar¬ 
relsome  or  contentious  manner,  not  injuriously  or 
out  of  revenge,  with  cruelty  or  unnecessary  rough¬ 
ness.  JVot  given  to  filthy  lucre ;  not  greedy  of  it, 
{as  1  Tim.  3.  3.)  whereby  is  not  meant  refusing  a 
just  return  for  their  labours,  in  order  to  their  neces¬ 
sary  support  and  comfort ;  but  not  making  gain  their 
first  or  chief  end  ;  entering  into  the  ministry  or  ma¬ 
naging  of  it  with  base  worldly  views.  Nothing  is 
more  unbecoming  a  minister,  who  is  to  direct  his 
own  and  others’  eyes  to  another  world,  than  to  be 
too  intent  upon  this.  It  is  called  filthy  lucre,  from 
its  defiling  the  soul  that  inordinately  affects  or 
greedily  looks  after  it,  as  if  it  were  any  otherwise  de¬ 
sirable  than  for  the  good  and  lawful  uses  of  it.  Thus 
of  the  negative  part  of  the  bishop’s  character.  But, 

[2.]  Positively  he  must  be,  ( \v .  8.)  A  lover  of  hos¬ 
pitality,  as  an  evidence  that  he  is  not  given  to  filthy 
lucre,  but  is  willing  to  use  what  he  has  to  the  best 
purposes,  not  laying  up  for  himself,  so  as  to  hinder 
charitable  laying  out  for  the  good  of  others ;  receiv¬ 
ing  and  entertaining  strangers,  (as  the  word  im¬ 
ports,)  a  great  and  necessary  office  of  love,  espe¬ 
cially  in  those  times  of  affliction  and  distress,  when 
Christians  were  made  to  fly  and  wander  for  safety 
from  persecution  and  enemies,  or  in  travelling  to 


and  fro  where  there  were  not  such  public  houses  for 
reception  as  in  our  days;  nor,  it  may  be,  had  many 
poor  saints  sufficiency  of  their  own  for  such  uses — 
then  to  receive  and  entertain  them  was  good  and 
pleasing  to  God.  And  such  a  spirit  and  practice, 
according  to  ability  and  occasion,  is  very  becoming 
such  as  should  be  examples  of  good  works,  A  lover 
of  good  men,  or  of  good  things  ;  ministers  should  be 
exemplary  in  both  ;  this  will  evidence  their  open 
piety,  and  likeness  to  God  and  their  Master  Jesus 
Christ ;  Do  good  to  all,  but  especially  to  them  of  the 
household  of  faith,  those  who  are  the  excellent  of 
the  earth,  in  whom  should  be  all  our  delight.  Sober, 
or  prudent,  as  the  word  signifies;  a  needful  grace  in 
a  minister  both  for  his  ministerial  and  personal  car¬ 
riage  and  management.  He  should  be  a  wise  stew¬ 
ard,  and  one  who  is  not  rash,  or  foolish,  or  heady  ; 
but  who  can  govern  well  his  passions  and  affections. 
Just,  in  things  belonging  to  civil  life,  and  moral  righ¬ 
teousness  and  equity  in  dealings,  giving  to  all  their 
due.  Holy,  in  what  concerns  religion  ;  one  who  re¬ 
verences  and  worships  God,  and  is  of  a  spiritual  and 
heavenly  conversation.  Temperate;  it  comes  from 
a  word  that  signifies  strength,  and  denotes  one  who 
has  power  over  his  appetite  and  affections,  or,  in 
things  lawful,  can,  for  good  ends,  restrain  and 
hold  them  in.  Nothing  is  more  becoming  a  minister 
than  such  things  as  these;  sobriety,  temperance, 
justice,  and  holiness;  sober  in  respect  of  himself, 
just  and  righteous  towards  all  men,  and  holy  toward 
God.  And  thus  of  the  qualifications  respecting  the 
minister’s  life  and  manners ;  relative  and  absolute, 
negative  and  positive ;  what  he  must  not,  and  what 
he  must,  be  and  do.  Now, 

II.  As  to  doctrine : 

1.  Here  is  his  duty  ;  holding  fast  the  faithful  word, 
as  he  has  been  taught ;  keeping  close  to  the  doctrine 
of  Christ,  the  word  of  his  grace,  adhering  thereto 
according  to  the  instructions  he  has  received  ;  hold¬ 
ing  it  fast  in  his  own  belief  and  profession,  and  in 
teaching  others.  (1.)  Observe,  The  word  of  God, 
revealed  in  the  scripture,  is  a  true  and  infallible 
word ;  the  word  of  him  that  is  the  Amen,  the  true 
and  faithful  Witness,  and  whose  Spirit  guided  the 
penmen  of  it.  Holy  men  of  God  spake  as  they  were 
moved  by  the  Holy  Ghost.  (2.)  Observe,  Ministers 
must  hold  fast,  and  hold  forth,  the  faithful  word  in 
their  teaching  and  life.  I  have  kept  the  faith,  was 
Paul’s  comfort,  (2  Tim.  4.  7.)  and  not  shunned  to 
declare  the  whole  counsel  of  God ;  there  was  his 
faithfulness,  Acts  20.  27. 

2.  Here  is  the  end  ;  that  he  be  able  by  sound  doc¬ 
trine,  both  to  exhort  and  to  convince  the  gainsayers, 
to  persuade  and  draw  others  to  the  true  faith,  and 
convince  the  contrary-minded.  How  should  he  do 
this,  if  he  himself  were  uncertain  or  unsteady,  not 
holding  fast  that  faithful  word  and  sound  doctrine, 
which  should  be  the  matter  of  this  teaching,  and 
the  means  and  ground  of  convincing  those  that  op¬ 
pose  the  truth  ?  We  see  here  summarily  the  great 
work  of  the  ministry — to  exhort  those  who  are  will¬ 
ing  to  know  and  do  their  duty  ;  and  so  convince 
them  that  contradict ;  both  which  are  to  be  done  by 
sound  doctrine,  in  a  rational  instructive  way,  by 
scripture-arguments  and  testimonies,  which  are  the 
infallible  words  of  truth,  what  all  may  and  should 
rest  and  be  satisfied  in  and  determined  by.  And 
thus  of  the  qualifications  of  the  elders  whom  Titus 
was  to  ordain. 

The  apostle’s  directory  shews  whom  he  should 
reject  or  avoid — men  of  another  character,  the  men¬ 
tion  of  whom  is  brought  in  as  a  reason  of  the  care 
he  had  recommended  about  the  qualifications  of  mi¬ 
nisters,  why  they  should  be  such,  and  only  such,  as 
he  had  described.  The  reasons  he  takes  both  from 
bad  teachers  and  hearers  among  them,  from  v.  10, 
to  the  end. 


TITUS,  1. 


10.  For  there  are  many  unruly  and  vain 
talkers  and  deceivers,  especially  they  of  the 
circumcision:  11.  Whose  mouths  must  be 
stopped,  who  subvert  whole  houses,  teach¬ 
ing  things  which  they  ought  not,  for  filthy 
lucre’s  sake. 

1.  Those  false  teachers  are  described.  They 
were  unruly,  headstrong  and  ambitious  of  power, 
refractory  and  untractable,  (as  some  render  it,)  and 
such  as  would  not  bear  or  submit  themselves  to  the 
discipline  and  necessary  order  in  the  church,  im¬ 
patient  of  good  government  and  of  sound  doctrine. 
Jndvain  talkers  and  deceivers;  conceiting  them¬ 
selves  to  be  wise,  but  really  foolish,  and  thence  great 
talkers,  falling  into  errors  and  mistakes,  and  fond 
of  them,  and  studious  and  industrious  to  draw  others 
into  the  same.  Many  such  there  were,  especially 
they  of  the  circumcision,  converts,  as  they  pretend 
at  least,  from  the  Jews,  who  yet  were  for  mingling 
Judaism  and  Christianity  together,  and  so  making 
a  corrupt  medley.  These  were  the  false  teachers. 
And, 

2.  There  is  the  apostle’s  direction  how  to  deal 
with  them  ;  [y.  11.)  Their  mouths  must  be  stopped ; 
not  by  outward  force  ;  (Titus  had  no  such  power, 
nor  are  those  the  gospel-methods  ;)  but  by  confuta¬ 
tion  and  conviction,  shewing  them  their  error,  not 
giving  place  to  them  even  for  an  hour.  In  case  of 
obstinacy  indeed,  breaking  the  peace  of  the  church, 
and  corrupting  other  churches,  censures  are  to  have 
place ;  the  last  means  for  recovering  the  faulty,  and 
preventing  the  hurt  of  many.  Observe,  Faithful  mi¬ 
nisters  must  oppose  seducers  in  good  time,  that, 
their  folly  being  made  manifest,  they  may  proceed 
no  further. 

3.  The  reasons  are  given  for  this.  (1.)  From  the 
pernicious  effects  of  their  errors ;  They  subvert 
whole  houses,  teaching  things  which  they  ought  not ; 
the  necessity  of  circumcision,  and  of  keeping  the 
law  of  Moses  ;  so  subverting  the  gospel  and  soul;  cf 
men ;  not  some  few  only,  but  whole  families.  It 
was  unjustly  charged  on  the  apostles,  that  they  turn¬ 
ed  the  world  upside  down  ;  but  justly  on  these  false 
teachers,  that  they  drew  many  from  the  true  faith  to 
their  ruin  :  the  mouths  of  such  should  be  stopped  ; 
especially  considering,  (2.)  Their  base  end  in  what 
they  do ;  for  filthy  lucre's  sake,  serving  a  worldly  in¬ 
terest  under  pretence  of  religion  ;  love  of  money  is 
the  root  of  all  evil.  Most  fit  it  is,  that  such  should 
be  resisted,  confuted,  and  put  to  shame,  bv  sound 
doctrine,  and  reasons  from  the  scriptures.  Thus  of 
the  grounds  respecting  the  bad  teachers. 

In  reference  to  their  people  or  hearers,  who  are 
described  from  ancient  testimony  given  of  them. 

1 2.  One  of  themselves,  even  a  prophet  of 
their  own,  said,  The  Cretians  are  always 
liars,  evil  beasts,  slow  bellies.  13.  This 
witness  is  true.  Wherefore  rebuke  them 
sharply,  that  they  may  be  sound  in  the 
faith  ;  1 4.  Not  giving  heed  to  Jewish  fables, 
and  commandments  of  men,  that  turn  from 
the  truth. 

I.  Here  is  the  witness  ;  (v.  12.)  One  of  themselves, 
even  a  prophet  of  their  own,  said ;  one  of  the  Cre¬ 
tians,  not  of  the  Jews,  Epimenides  a  Greek  poet, 
likely  to  know,  and  unlikely  to  slander  them  :  a 
prophet  of  their  own  ;  so  their  poets  were  account¬ 
ed,  writers  of  divine  oracles :  these  often  witnessed 
against  the  vices  of  the  people  :  Aratus,  Epimenides, 
and  others  among  the  Greeks ;  Horace,  Juvenal, 
and  Persius,  among  the  Latins  :  much  smartness  did 
they  use  against  divers  vices. 


II.  Here  is  the  matter  of  his  testimony,  it) 

■^e-jtrrxi,  nix.a  tinpiu,  yua-ript;  ipya.) — The  Cretians  are 
always  liars,  evil  beasts,  slow  bellies ;  to  a  proverb, 
they  were  infamous  for  falsehood  and  lying;  xpn-ri- 

to  P^y  the  Cretian,  or  to  lie,  is  the  same ;  and 
they  were  compared  to  evil  beasts,  for  their  slv  hurt¬ 
fulness  and  savage  nature ;  and  called  slow  bellies, 
for  their  laziness  and  sensuality,  more  inclined  to 
eat  than  to  work  and  live  by  some  honest  employ¬ 
ment.  Observe,  Such  scandalous  vices  as  were  the 
reproach  of  heathens,  should  be  far  from  Christians  : 
falsehood  and  lying,  invidious  craft  and  cruelty,  all 
beastly  and  sensual  practices,  and  idleness'  and 
sloth,  are  sins  condemned  by  the  light  of  nature ;  for 
these  were  the  Cretians  taxed  by  their  own  poets.' 
And, 

III.  Here  is  the  verification  of  this  by  the  apostle 
himself;  (7’.  13.)  This  witness  is  true.  The  apostle 
saw  too  much  ground  for  that  character.  The  tem¬ 
per  of  some  nations  is  more  inclined  to  some  vices 
than  others.  The  Cretians  were  too  generally  such 
as  here  described,  slothful  and  ill-natured,  false  and 
perfidious,  as  the  apostle  himself  vouches.  And 
thence, 

IV.  He  instructs  Titus  how  to  deal  with  them  , 
Wherefore  rebuke  them  sharply.  When  Paul  wrote 

I  to  Timothy,  he  bade  him  instruct  with  meekness; 
but  now  when  he  writes  to  Titus,  he  bids  him  re¬ 
buke  them  sharply.  The  reason  of  the  difference 
'  may  be  taken  either  from  the  different  temper  of 
Timothy  and  Titus  ;  the  former  might  have  more 
keenness  in  his  disposition,  and  apt  to  be  warm  in 
reproving,  whom  therefore  he  bids  to  rebuke  with 
meekness ;  and  the  latter  (Titus)  might  be  one  of 
more  mildness,  therefore  he  quickens  him,  and  bids 
him  rebuke  sharply.  Or  rather  it  was  from  the 
difference  of  the  case  and  people :  Timothy  had  a 
more  polite  people  to  deal  with,  and  therefore  he 
must  rebuke  them  with  meekness  ;  and  Titus  had  to 
do  with  those  who  were  more  rough  and  uncultivated, 
and  therefore  he  must  rebuke  them  sharply;  their 
corruptions  were  many  and  gross,  and  committed 
without  shame  or  modesty,  and  therefore  should  be 
dealt  with  accordingly.  There  must  in  reproving 
be  a  distinguishing  between  sins  and  sins;  some  are 
more  gross  and  heinous  in  their  nature,  or  in  the 
manner  of  their  commission,  with  openness  and 
boldness,  to  the  greater  dishonour  of  God,  and  dan¬ 
ger  and  hurt  to  men  :  and  between  sinners  and  sin¬ 
ners;  some  are  of  a  more  tender  and  tractable  tem¬ 
per,  apter  to  be  wrought  on  by  gentleness,  and  to  be 
i  sunk  and  discouraged  by  too’  much  roughness  and 
|  severity ;  others  more  hardy  and  stubborn,  and  need¬ 
ing  more  cutting  language  to  beget  remorse  and 
[  shame.  Wisdom  therefore  is  requisite  to  temper 
and  manage  reproofs  aright,  as  mav  be  most  likely 
to  do  good  ;  (Jude  22,  23.)  Of  some  have  compassion, 
making  a  difference:  and  others  save  with  fear, 
pulling  them  out  of  the  fire.  The  Cretians*  sins 
and  corruptions  were  many,  great,  and  habitual  ; 
therefore  they  must  be  rebuked  sharply.  But  that 
such  direction  might  not  be  misconstrued, 

V.  Here  is  the  end  of  it  noted  ;  that  they  may  be 
sound  in  the  faith,  (v.  14 .)  not  giving  heed'to  Jewish 
fables,  and  commandments  of  men,  that  turn  from 
the  truth  ;  that  they  may  be,  and  shew  themselves, 
truly  and  effectually  changed  from  such  evil  temper 
and  manners  as  those  Cretians  in  their  natural  state 
lived  in,  and  might  not  adhere  to  or  regard  (as  some 
who  were  converted  might  be  too  ready  to  do)  the 
Jewish  traditions,  and  superstitions  of  the  Pharisees, 
which  would  be  apt  to  make  them  disrelish  the  gos¬ 
pel,  and  the  sound  and  wholesome  truths  of  it. 

1.  Observe,  The  sharpest  reproofs  must  aim  at  the 
good  of  the  reproved  ;  they  must  not  be  of  malice  or 
hatred  or  ill-will,  but  of  love  ;  not  to  gratify  pride, 
passion,  or  any  evil  affection  in  the  reprover,  but  to 


676 


TITUS,  II. 


reclaim  and  reform  the  erroneous  and  the  guilty.  2. 
Observe,  Soundness  in  the  faith  is  most  desirable 
and  necessary.  This  is  the  soul’s  health  and  vigour, 
pleasing  to  God,  comfortable  to  the  Christian,  and 
what  makes  ready  to  be  cheerful  and  constant  in  , 
duty.  3.  Observe,  A  special  means  to  soundness  in 
the  faith,  is,  to  turn  away  the  ear  from  fables  and  the 
fancies  of  men  ;  (1  Tim.  1.  4.)  Neither  give  heed  to 
fables  and  endless  genealogies,  that  minister  ques¬ 
tions  rather  than  edifying,  which  is  in  faith.  So  ch. 
4.  7.  Refuse  profane  and  old  wives’ fables,  and  ex¬ 
ercise  thyself  rather  to  godliness.  Fancies  and  de- 
\ices  of  men  in  the  worship  of  God  are  contrary  to 
truth  and  piety.  Jewish  ceremonies  and  rites,  that 
were  at  first  divine  appointments,  the  substance  be¬ 
ing  come,  and  their  season  and  use  over,  are  now 
but  unwarranted  commands  of  men,  which  not  only 
stand  not  with,  but  turn  from,  the  truth,  the  pure 
gospel-truth  and  spiritual  worship,  set  up  by  Christ 
instead  of  that  bodily  service  under  the  law.  4. 
Observe,  A  fearful  judgment  it  is,  to  be  turned  away 
from  the  truth  ;  to  leave  Christ  for  Moses,  the  spi¬ 
ritual  worship  of  the  gospel  for  the  carnal  ordinances 
of  the  law,  or  the  true  divine  institutions  and  pre¬ 
cepts  for  human  inventions  and  appointments.  Who 
hath  bewitched  you,  (said  Paul  to  the  Galatians,  ch. 
3.  1. )  that  ye  should  not  obey  the  truth  ?  Having  be¬ 
gun  in  the  S/iirit,  are  ye  made  perfect  by  the  flesh  ? 
Thus  having  shewn  the  end  of  sharply  reproving  the 
corrupt  and  vicious  Cretians,  that  they  might  be 
sound  in  the  faith,  and  not  heed  Jewish  fables  and 
commands  of  men, 

VI.  He  gives  the  reasons  of  this,  from  the  liberty 
we  have  by  the  gospel  from  legal  observances,  and 
the  evil  and  mischief  of  a  Jewish  spirit  under  the 
Christian  dispensation,  in  the  two  last  verses; 

15.  Unto  the  pure  all  things  are  pure: 
but  unto  them  that  are  defiled  and  unbe¬ 
lieving  is  nothing  pure;  but  even  their 
mind  and  conscience  is  defiled.  16.  They 
profess  that  they  know  God  ;  but  in  works 
they  deny  him,  being  abominable,  and  dis¬ 
obedient,  and  unto  every  good  work  repro¬ 
bate. 

To  good  Christians  that  are  sound  in  the  faith  and 
thereby  purified,  all  things  are  pure  ;  meats  and 
drinks,'  and  such  things  as  were  forbidden  under  the 
law,  which  observances  some  still  maintain,  in  these 
there  is  now  no  such  distinction,  all  are  pure,  lawful 
and  free  in  their  use;  but  to  them  that  are  defiled 
and  unbelieving,  nothing  is  pure  ;  things  lawful  and 
good  they  abuse  and  turn  to  sin  ;  they  suck  poison 
out  of  that  from  which  others  draw  sweetness  ;  be¬ 
cause  their  mind  and  conscience,  those  leading  fa¬ 
culties,  are  defiled,  a  taint  is  derived  to  all  they  do. 
The  sacrifice  of  the  wicked  is  an  abomination  to  the 
Lord,  Prov.  15.  8.  And  ch.  21.  4.  The  ploughing 
of  the  wicked  is  sin,  not  in  itself,  but  as  done  by  him  ; 
the  carnality  of  the  mind  and  heart  mars  all  the  la¬ 
bour  of  the  hand. 

Objection.  But  are  not  these  judaizers,  (as  ye  call 
them,)  men  who  profess  religion,  and  speak  well 
of  God  and  Christ,  and  righteousness  oi  life,  and 
should  thev  be  so  severely  taxed  ?  Answer,  ( v .  16.) 
They  profess  that  they  know  God ;  but  in  works 
they  deny  him,  being  abominable,  and  disobedient, 
anil  to  every  good  work  reprobate.  There  are  manv 
who  in  word  and  tongue  profess  to  know  God,  and 
vet  in  their  lives  and  conversations  deny  and  reject 
him  ;  their  practice  is  a  contradiction  to  their  pro¬ 
fession.  They  come  unto  thee  as  the  people  cometh, 
and  they  sit  before  thee  as  my  people,  and  they  hear 
thy  words,  but  they  will  not  do  them:  with  their 
mouths  they  shew  much  love,  but  their  heart  goeth 


after  their  covetousness,  Ezek.  33.  31.  Being  abo¬ 
minable,  and  disobedient,  and  to  every  good  work 
reprobate.  The  apostle,  instructing  Titus  to  rebuke 
sharply,  does  himself  rebuke  sharply  ;  he  gives  them 
very  hard  words  ;  yet  doubtless  no  harder  than  their 
case  warranted,  and  their  need  required.  Being 
abominable — fiftnuKTc),  deserving  that  God  and  good 
men  should  turn  away  their  eyes  from  them  as  nau¬ 
seous  and  offensive.  And  disobedient — a5r«S us,  un¬ 
persuadable  and  unbelieving.  They  might  do  di¬ 
vers  things ;  but  it  was  not  the  obedience  of  faith,  not 
what  was  commanded  or  short  of  the  command.  To 
every  good  work  reprobate,  without  skill  or  judg¬ 
ment  to  do  any  thing  aright.  See  the  miserable  con¬ 
dition  of  hypocrites,  such  as  have  a  form  of  godli¬ 
ness,  but  without  the  power ;  yet  let  us  not  be  so 
ready  to  fix  this  charge  on  others,  as  careful  that 
it  agree  not  to  ourselves,  that  there  be  not  in  us  an 
evil  heart  of  unbelief,  in  departing  from  the  living 
God  ;  but  that  we  be  sincere  and  without  offence  till 
the  day  of  Christ,  being  filed  with  the  fruits  of  righ¬ 
teousness,  which  are  by  Jesus  Christ,  unto  the  glory 
and  praise  of  God,  Phil.  1.  10,  11. 

CHAP.  II. 

The  apostle  here  directs  Titus  about  the  faithful  discharge 
of  his  own  office,  generally,  (v.  1.)  and  particularly,  as  to 
several  sorts  of  persons  ;  (v.  2 . .  10. )  and  gives  the  grounds 
of  these  and  of  other  following  directions,  (v.  11. .  14.)  with 
a  summary  direction  in  the  close,  v.  15. 

1 .  Tj }  UT  speak  thou  the  things  which  be- 
JLi  come  sound  doctrine  : 

Here  is  the  third  thing  in  the  matter  of  the  epis¬ 
tle.  In  the  chapter  foregoing,  the  apostle  had  di¬ 
rected  Titus  about  matters  of  government,  and  to 
set  in  order  the  things  that  were  wanting  in  the 
churches.  Now  here  he  exhorts  him, 

1.  Generally,  to  a  faithful  discharge  of  his  own 
office.  His  ordaining  others  to  preach,  would  not 
excuse  himself  from  preaching,  nor  might  he  take 
care  of  ministers  and  elders  only,  but  he  must  in¬ 
struct  private  Christians  also  in  their  duty.  The 
adversative  particle  {but)  here,  points  back  to  the 
corrupt  teachers,  who  vented  fables,  things  vain  and 
unprofitable:  in  opposition  to' them,  says  he,  “ But 
speak  thou  the  things  that  become  sound  doctrine, 
what  is  agreeable  to  the  word,  which  is  pure  and 
uncorrupt,  healthful  and  nourishing  to  eternal  life.” 
(1.)  Observe,  The  true  doctrines  of  the  gospel  are 
sound  doctrines,  formally  and  effectively  ;  they  are 
in  themselves  good  and  holy,  and  make  the  believ¬ 
ers  so  ;  they  make  fit  for,  and  vigorous  in,  the  ser¬ 
vice  of  God.  (2.)  Observe,  Ministers  must  be  care¬ 
ful  to  teach  only  such  truths.  If  the  common  talk 
of  Christians  must  be  uncorrupt  to  the  use  of  edify¬ 
ing,  such  as  may  minister  grace  to  the  hearers,  (Eph. 
4.  29.)  much  more  must  ministers’  preaching  be 
such.  Thus  the  apostle  exhorts  Titus  generally  . 
and  then, 

2.  Specially  and  particularly,  he  instructs  him  to 
apply  this  sound  doctrine  to  several  sorts  of  persons, 
from  v.  2 — 10.  Ministers  must  not  stay  in  generals, 
but  must  divide  to  every  one  his  portion,  what  be¬ 
longs  to  his  age  or  place  or  condition  of  life  ;  they 
must  be  particular  as  well  as  practical  in  their 
preaching  ;  they  must  teach  men  their  duty,  and 
must  teach  all  and  each  his  duty.  Here  is  an  ex¬ 
cellent  Christian  directory,  accommodated  to  the 
old  and  to  the  young  ;  to  men  and  women  ;  to  the 
preacher  himself  and  unto  servants. 

2.  That  the  aged  men  bo  sober,  grave, 
temperate,  sound  in  faith,  in  charity,  in  pa¬ 
tience: 

Bv  aged  men  some  understand  elders  by  office,  ir 


677 


TITUS,  II. 


eluding  deacons,  &c.  But  it  is  rather  to  be  taken 
of  the  aged  in  fioint  of  years.  Old  disciples  of  Christ 
must  conduct  themselves  in  every  thing  agreeably 
to  the  Christian  doctrine.  That  the  aged  men  be 
sober ;  not  thinking  that  the  decays  of  nature, 
which  they  feel  in  old  age,  will  justify  them  in  any 
inordinacy  or  intemperance,  whereby  they  con¬ 
ceit  to  repair  them  ;  they  must  keep  measure  in 
things,  both  for  health  and  for  fitness,  for  counsel 
and  example  to  the  younger.  Grave:  levity  is  un¬ 
becoming  in  any,  but  especially  in  the  aged  ;  they 
should  be  composed  and  stayed,  grave  in  habit, 
speech,  and  behaviour ;  gaudiness  in  dress,  levity 
and  vanity  in  the  behaviour,  how  unbeseeming  in 
their  years  !  Temperate :  moderate  and  prudent, 
one  who  governs  well  his  passions  and  affections,  so 
as  not  to  be  hurried  away  by  them  to  any  thing  that 
is  evil  or  indecent.  Sound  in  the  faith,  sincere  and 
steadfast,  constantly  adhering  to  the  truth  Of  the 
gospel,  not  fond  of  novelties,  or  ready  to  run  into 
corrupt  opinions  or  parties,  or  to  be  taken  with 
Jewish  fables  or  traditions,  or  the  dotages  of  their 
Rabbins.  Those  who  are  full  of  years  should  be  full 
of  grace  and  goodness,  the  inner  man  renewing 
more  and  more  as  the  outer  decays.  In  charity,  or 
love  ;  this  is  fitly  joined  with  faith,  which  works  by, 
and  must  be  seen  in,  love,  love  to  God  and  men, 
and  soundness  therein  ;  it  must  be  sincere  love, 
without  dissimulation  ;  love  of  God  for  himself,  and 
of  men  for  God’s  sake  ;  the  duties  of  the  second 
table  must  be  done  in  virtue  of  those  of  the  first ; 
love  to  men  as  men,  and  to  the  saints  as  the  excel¬ 
lent  of  the  earth,  in  whom  must  be  special  delight ; 
and  love  at  all  times,  in  adversity  as  well  as  pros¬ 
perity.  Thus  must  there  be  soundness  in  charity  or 
love.  And  in  patience.  Aged  persons  are  apt  to  be 
peevish,  fretful,  and  passionate  ;  and  therefore  need 
to  be  on  their  guard  against  such  infirmities  and 
temptations.  Faith,  love,  and  patience,  are  three 
main  Christian  graces,  and  soundness  in  these  is 
much  of  gospel-perfection.  There  is  enduring  and 
waiting  patience,  both  must  be  looked  after ;  to 
bear  evils  becomingly,  and  contentedly  to  want  the 
good  till  we  are  fit  for  it  and  it  for  ns,  being  fol¬ 
lowers  of  them  who  through  faith  and  patience  in¬ 
herit  the  promises.  Thus  as  to  the  aged  men. 

3.  The  aged  women  likewise,  that  they 
be  in  behaviour  as  becometh  holiness,  not 
false  accusers,  not  given  to  much  wine, 
teachers  of  good  things; 

These  also  must  be  instructed  and  warned.  Some 
by  these  aged  women  understand  the  deaconesses, 
who  were  mostly  employed  in  looking  after  the  poor 
and  tending  the  sick  ;  but  it  is  rather  to  be  taken  (as 
we  render  it)  of  all  aged  women  professing  religion, 
they  must  be  in  behaviour  as  becometh  holiness  ;  both 
men  and  women  must  accommodate  their  behaviour 
to  their  profession  ;  those  virtues  before  mentioned, 
sobriety ,  gravity,  temperance,  soundness  in  the faith, 
charity ,  and  patience ,  recommended  to  aged  men, 
are  not  proper  to  them  only,  but  applicable  to  both 
sexes,  and  to  be  looked  to  by  aged  women  as  well  as 
men  ;  women  are  to  hear  and  learn  their  duty  from 
the  word,  as  well  as  the  men :  there  is  not  one  way' 
of  salvation  for  one  sex  or  sort,  and  another  for  an¬ 
other  ;  but  both  must  learn  and  practise  the  same 
things,  both  as  aged  and  as  Christians  ;  the  virtues 
and  duties  are  common.  That  the  aged  women  like¬ 
wise,  as  well  as  the  men,  be  in  behaviour  as  becom¬ 
eth  holiness ;  or  as  beseems  and  is  proper  for  holy 
persons,  such  as  they  profess  to  be,  and  should  be  ; 
keeping  a  pious  decency  and  decorum  in  clothing 
and  gesture,  in  looks  and  speech,  and  all  their  de¬ 
portment  ;  and  this  from  an  inward  principle  and 
nabit  of  holiness,  influencing  and  ordering  the  out¬ 


ward  conduct  at  all  times.  Observe,  Though  ex 
press  scripture  do  not  occur,  or  be  not  brought,  for 
every  word,  or  look,  or  fashion  in  particular;  yet 
general  rules  there  are,  according  to  which  all  must 
be  ordered  ;  (1  Cor.  10.  31.)  Whatever  ye  do,  do  all 
to  the  glory  of  God.  And  Phil.  4.  8.  Whatsoever 
things  are  true,  whatsoever  things  are  honest,  what¬ 
soever  things  are  just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  whatsoever  things  are 
of  good  report,  if  there  be  any  virtue,  and  if  there  be 
any  praise,  think  on  these  things.  And  here,  what¬ 
soever  things  are  beseeming  or  unbeseeming  holi 
ness,  form  a  measure  and  rule  of  carriage  to  be  look¬ 
ed  to.  JVot  false  accusers — no  calum 
niators  or  sowers  of  discord,  slandering  and  backbit 
ing  their  neighbours,  a  great  and  too  common  fault ; 
not  only  loving  to  speak,  but  to  speak  ill,  of  people, 
and  to  separate  very  friends.  A  slanderer  is  one 
whose  tongue  is  set  on  fire  of  hell:  so  much,  and  so 
directly,  do  these  do  the  Devil’s  work,  that  for  it 
the  Devil’s  name  is  given  to  such.  This  is  a  sin  con¬ 
trary  to  the  great  duties  of  love,  justice,  and  equity 
between  one  another ;  it  springs  often  from  malice 
and  hatred,  or  envy,  and  such  like  evil  causes,  to  be 
shunned  as  well  as  the  effect.  JVot  given  to  much 
wine ;  the  word  denotes  such  addictedness  thereto, 
as  to  be  under  the  power  and  mastery  of  it.  This 
is  unseemly  and  evil  in  any,  but  especially  in  this 
sex  and  age,  and  too  much'  to  be  found  among  the 
Greeks  of  that  time  and  place.  How  immodest 
and  shameful,  corrupting  and  destroying  purity 
both  of  body  and  mind  !  Of  what  evil  example  and 
tendency,  unfitting  for  the  next  thing,  which  is  a 
positive  duty  of  aged  matrons,  to  be  teachers  of 
good  things!  Not  public  preachers,  that  is  forbid¬ 
den,  (1  Cor.  14.  34.  I  permit  not  a  woman  to  speak 
in  the  church,)  but  otherwise,  teach  they  may  and 
should,  that  is,  by  example  and  good  life.  Whence 
observe,  Those  whose  actions  and  behaviour  be 
come  holiness,  are  thereby  teachers  of  good  things , 
and  beside  that,  they  may'  and  should  also  teach  by 
doctrinal  instruction  at  home,  and  in  a  private  way. 
Prov.  31.  1.  The  words  of  king  Lemuel,  the  prophecy 
his  mother  taught  him.  Such  a  woman  is  praised; 
(v.  26.)  Sheopeneth  her  mouth  with  wisdom,  and  in 
her  tongue  is  the  law  of  kindness.  Teachers  of  good 
things  are  opposed  to  teachers  of  things  corrupt,  or 
to  what  is  trifling  and  vain,  of  no  good  use  or  ten¬ 
dency ;  old  wives’ fables,  or  superstitious  sayings  and 
observances ;  in  opposition  to  these,  their  business 
is,  and  they  may  be  called  on  to  it,  to  be  teachers  of 
good  things.  For, 

There  are  lessons  for  young  women  also,  which 
the  aged  women  must  teach,  and  instruct  and  advise 
them  in,  the  duties  of  religion  according  to  their 
years. 

4.  That  they  may  teach  (he  young  wo¬ 
men  to  be  sober,  to  love  their  husbands,  to 
love  their  children,  5.  To  be  discreet, chaste, 
keepers  at  home,  good,  obedient  to  their  own 
husbands,  that  the  word  of  God  be  not 
blasphemed. 

For  teaching  such  things  aged  women  have  often 
better  access  than  the  men,  even  than  ministers 
have ;  and  which  therefore  they  must  improve  in 
instructing  the  young  women,  especially  the  young 
wives ;  for  he  speaks  of  their  duty  to  their  husbands 
and  children.  These  young  women  the  more  aged 
must  teach, 

1.  To  bear  a  good  personal  character ;  To  be  so¬ 
ber  and  discreet,  contrary  to  the  vanity  and  rashness 
which  younger  years  are  subject  to  :  discreet  in  their 
judgments,  and  sober  in  their  affections  and  beha¬ 
viour.  Discreet  and  chaste  stand  well  together; 


678 


TITUS,  II. 


many  expose  themselves  to  fatal  temptations  by  that 
which  at  first  might  be  but  indiscretion,  Prov.  2.  11. 
Discretion  shall  preserve  thee,  understanding  shall 
keep  thee  from  the  evil  way.  Chaste,  and  keepers  at 
home,  are  well  joined  too.  Dinah,  when  she  went 
to  see  the  daughters  of  the  land,  lost  her  chastity. 
Those  whose  home  is  their  prison,  it  is  to  be  feared, 
feel  that  their  chastity  is  their  fetters.  Not  but  there 
are  occasions,  and  will  be,  of  going  abroad ;  but  a 
gadding  temper  for  merriment  and  company  sake, 
to  the  neglect  of  domestic  affairs,  or  from  uneasiness 
at  being  in  her  place,  that  is  the  opposite  evil  in¬ 
tended,  which  is  commonly  accompanied  with,  or 
draws  after  it,  other  evils.  1  Tim.  5.  13,  14.  They 
learn  to  be  idle,  wandering  from  house  to  house; 
and  not  only  idle,  but  tattlers  also  and  busy-bodies, 
speaking  things  which  they  ought  not.  Their  busi¬ 
ness  is  to  guide  the  house,  ana  should  give  no  occa¬ 
sion  to  the  enemy  to  speak  reproachfully.  _  Good, 
generally,  in  opposition  to  all  vice ;  and  specially,  in 
her  place,  kind,  helpful  and  charitable ;  as  Dorcas, 
full  of  good  works  and  almsdeeds.  Also  it  may 
have,  as  some  think,  a  more  particular  sense,  one  of 
a  meek  and  yet  cheerful  spirit  and  temper,  not  sul¬ 
len  or  bitter  or  taunting,  or  fretting  and  galling  any  ; 
not  of  a  troublesome  or  jarring  disposition,  uneasy  in 
herself  and  to  those  about  her ;  but  of  a  good  nature 
and  pleasing  conversation,  and  likewise  helpful  by 
her  advice  and  pains  :  thus  building  her  house,  and 
doing  her  husband  good,  and  not  evil,  all  her  days. 
Thus  in  their  personal  character  sober,  discreet, 
chaste,  keepers  at  home,  and  good :  and, 

2.  In  their  relative  capacities,  to  love  their  hus¬ 
bands,  and  to  be  obedient  to  them :  and  where  there 
is  true  love,  this  will  be  no  difficult  command.  God, 
in  nature,  and  by  his  will,  hath  made  this  subordi¬ 
nation;  (1  Tim.  2.  12.)  I  suffer  not  a  woman  to 
usurp  authority  over  the  man:  and,  [y.  13.)  the 
reason  is  added;  For  Adam  was  first  formed, 
then  Eve.  Adam  was  not  deceived,  but  the  woman, 
being  deceived,  was  in  the  transgression.  She  fell 
first,  and  was  the  means  of  seducing  the  husband. 
She  was  given  to  be  a  helper,  but  proved  a  most 
grievous  hinderer,  even  the  instrument  of  his  fall 
and  ruin,  on  which,  the  bond  of  subjection  was  con¬ 
firmed,  and  tied  faster  on  her  ;  (Gen.  3.  16.)  Thy 
desire  shall  be  to  thy  husband,  and  he  shall  rule  over 
thee,  with  less  easiness,  it  may  be,  than  before.  It 
is  therefore  doubly  enjoined :  first  in  innocency, 
when  was  settled  a  subordination  of  nature,  Adam 
being  first  formed,  and  then  Eve,  and  the  woman  be¬ 
ing  taken  out  of  the  man  ;  mid  then  upon  the  fall,  the 
woman  being  first  in  the  transgression,  and  seducing 
the  man  ;  here  now  began  to  be  a  subjection  not  so 
easy  and  comfortable,  being  part  of  the  penalty  in 
her  case ;  yet  through  Christ  is  this  nevertheless  a 
sanctified  state ;  (Eph.  5.  22.)  Wives,  submit  your¬ 
selves  unto  your  own  husbands,  as  unto  the  Lord ; 
as  owning  Christ’s  authority  in  them,  whose  image 
they  bear  ;  for  the  husband  is  the  head  of  the  wife, 
even  as  Christ  is  the  Head  of  the  Church  :  and  he  is 
the  saviour  of  the  body.  God  would  have  a  resem¬ 
blance  of  Christ’s  authority  over  the  church,  held 
forth  in  the  husband’s  over  the  wife.  Christ  is  the 
Head  of  the  Church,  to  protect  and  save  it,  and  to 
supply  it  with  all  good,  and  secure  or  deliver  it  from 
evil ;  and  so  is  the  husband  over  the  wife,  to  keep 
her  from  injuries,  and  to  provide  comfortably  for 
her,  according  to  his  ability.  Therefore  as  the 
church  is  subject  unto  Christ,  so  let  the  wives  be 
unto  their  own  husbands,  as  is  fit  in  the  Lord,  (Col. 
3.  18.)  as  stands  with  the  law  of  Christ,  and  is  for 
his  and  the  Father’s  glory.  It  is  not  then  an  abso¬ 
lute,  or  unlimited,  or  a  slavish  subjection  that  is  re¬ 
quired  ;  but  a  loving  subordination,  to  prevent  disor¬ 
der  or  confusion,  and  to  further  all  the  ends  of  the 
relation.  Thus  in  reference  to  the  husbands,  wives 


1  must  be  instructed  in  their  duties  of  love  and  subjec 
tion  to  them.  And  to  love  their  children,  not  with  a 
natural  affection  only,  but  a  spiritual  ;  a  love  spring¬ 
ing  from  a  holy  sanctified  heart,  and  regulated  by 
the  word  ;  not  a  fond  foolish  love,  indulging  them  in 
evil,  neglecting  due  reproof  and  correction  where 
necessary ;  but  it  must  be  a  regular  Christian  love, 
i  shewing  itself  in  their  pious  education,  forming  their 
life  and  manners  aright,  taking  care  of  their  souls  as 
well  as  of  their  bodies,  of  their  spiritual  welfare  as 
well  as  of  their  temporal ;  of  the  former  chiefly  and 
in  the  first  place.  The  reason  is  added — that  the 
word  of  God  may  not  be  blasphemed.  Failures  in 
such  relative  duties  would  be  greatly  to  the  reproach 
of  Christianity.  “  What  are  these  the  better  for 
this  their  new  religion  ?”  would  the  infidels  be 
ready  to  say.  The  word  of  God  and  gospel  of  Christ 
are  pure,  excellent,  and  glorious,  in  themselves ; 
and  their  excellency  should  be  expressed  and  shewn 
in  the  lives  and  conduct  of  their  professors,  especial¬ 
ly  in  relative  duties  ;  failures  here  bring  disgrace. 
Rom.  2.  24.  The  name  of  God  is  blasphemed  among 
the  Gentiles  through  you.  “Judge  what  a  God  he 
is,”  would  they  be  ready  to  say,  “  by  these  his  ser¬ 
vants  ;  and  what  his  word,  and  doctrine,  and  re¬ 
ligion,  are  by  these  his  followers.”  Thus  would 
Christ  be  wounded  in  the  house  of  his  friends.  Thus 
of  the  duties  of  the  younger  women. 

Here  is  the  duty  of  young  men. 

6.  Young  men  likewise  exhort  to  be  so¬ 
ber-minded  : 

They  are  apt  to  be  eager  and  hot,  thoughtless  and 
precipitant ;  therefore  must  be  earnestly  called  upon 
and  exhorted  to  be  considerate,  not  rash ;  advisable 
and  submissive,  not  wilful  and  headstrong  ;  humble 
and  mild,  not  haughty  and  proud ;  for  there  are 
more  young  people  ruined  by  pride  than  by  any  other 
sin.  The  young  should  be  grave  and  solid  in  their 
deportment  and  manners,  joining  the  seriousness  of 
age  with  the  liveliness  and  vigour  of  youth.  This 
will  make  even  those  younger  years  to  pass  to  good 
purpose,  and  yield  matter  of  comfortable  reflection, 
when  the  evil  days  come  ;  it  will  be  preventive  of 
much  sin  and  sorrow,  and  lay  the. ground  for  doing 
and  enjoying  much  good.  Such  shall  not  mourn  at 
the  last,  but  have  peace  and  comfort  in  death,  and 
after  it  a  glorious  crown  of  life.  Now  with  these 
instructions  to  Titus,  respecting  what  he  should 
teach  others — the  aged  men  and  women,  and  the 
younger  of  both  sexes,  (Titus  himself  probably  at 
this  time  being  a  young  man  also,)  the  apostle  inserts 
some  directions  to  himself.  He  could  not  expect  so 
successfully  to  teach  others,  if  he  did  not  conduct 
himself  well  both  in  his  conversation  and  preaching. 

7.  In  all  things  skewing  thyself  a  pattern 
of  good  works  :  in  doctrine  shewing;  uncor¬ 
ruptness,  gravity,  sincerity,  8.  Sound  speech, 
that  cannot  be  condemned  ;  that  he  who  is 
of  the  contrary  part,  may  be  ashamed,  hav¬ 
ing  no  evil  thing  to  say  of  you. 

1.  Here  is  direction  for  his  conversation ;  In  all 
things  shewing  thyself  a  pattern  of  good  works. 
Without  this,  he  would  pull  down  with  one  hand 
what  he  built  with  the  other.  Observe,  Preachers 
of  good  works  must  be  patterns  of  them  also  ;  good 
doctrine  and  good  life  must  go  together.  Thou  that 
teachcst  another,  teachest  thou  not  thyself?  A  defect 
here  is  a  great  blemish  and  a  great  hinderance.  In 
all  things  ;  some  read  above  all  things,  or  above  all 
men.  Instructing  and  informing  others  in  the  par¬ 
ticulars  of  their  duty,  is  necessary,  and,  above  all 
things,  example,  especially  that  of  the  teacher  him¬ 
self,  is  needful ;  hereby  both  light  and  influence  are 


679 


TITUS,  II. 


more  likely  to  go  together.  “  Let  them  see  a  lively 
image  of  those  virtues  and  graces  in  thy  life,  which 
must  be  in  their’s.  Example  may  both  teach  and 
impress  the  things  taught ;  when  they  see  purity 
and  gravity,  sobriety  and  all  good  life  in  thee,  they 
may  be  more  easily  won  and  brought  thereto  them¬ 
selves  ;  they  may  become  pious  and  holy,  sober  and 
righteous,  as  thou  art.”  Ministers  must  be  exam¬ 
ples  to  the  Jlock,  and  the  people  followers  of  them , 
as  they  are  of  Christ.  And  here  is  direction, 

2.  For  his  teaching  and  doctrine,  as  well  as  for  his 
life  ;  In  doctrine,  shewing  uncorruptness,  gravity, 
sincerity,  sound  speech,  that  cannot  be  condemned. 
They  must  make  it  appear  that  the  design  of  their 
preaching  is  purely  to  advance  the  honour  of  God, 
the  interest  of  Christ  and  his  kingdom,  and  the  wel¬ 
fare  and  happiness  of  souls ;  that  this  office  was  not 
entered  into,  or  used,  with  secular  views,  not  from 
ambition  or  covetousness,  but  a  pure  aim  at  the  spi-  \ 
ritual  ends  of  its  institution.  In  their  preaching 
therefore,  the  display  of  wit  or  parts,  or  of  human 
learning  or  oratory,  is  not  to  be  affected  ;  but  sound 
speech  must  be  used,  which  cannot  be  condemned ; 
scripture-language,  as  far  as  well  may  be,  in  ex¬ 
pressing  scripture  truths.  This  is  sound  speech, 
that  cannot  be  condemned.  We  have  more  than 
once  these  duties  of  a  minister  set  together ;  (1  Tim.  j 
4.  16.)  Take  heed  to  thyself,  and  to  thy  doctrine:  J 
andi\  12.  of  the  same  chapter,  “  Let  no  man  despise 
thy  youth,  but  be  thou  an  example  of  believers  in  | 
word ;  in  thy  speech,  as  a  Christian,  being  grave,  | 
serious,  and  to  the  use  of  edifying ;  and  in  thy  I 
preaching,  that  it  be  the  pure  word  of  God,  or  what 
is  agreeable  to  it,  and  founded  on  it ;  thus  be  an  ex¬ 
ample  in  word :  and  in  conversation ;  the  life  cor¬ 
responding  with  the  doctrine.  In  doing  this,  thou  \ 
shall  both  save  thyself  and  them  that  hear  thee.”  In 
2  Tim.  3.  10.  Thou  hast  fully  known  my  doctrine 
and  manner  of  life,  (says  the  same  apostle,)  how  | 
agreeable  these  have  been.  And  so  must  it  be  with 
others  ;  their  teaching  must  be  agreeable  to  the 
word,  and  their  life  with  the  teaching.  This  is  the 
true  and  good  minister  ;  (1  Thess.  2.  9,  10.)  Labour¬ 
ing  night  and  day,  we  preached  to  you  the  gospel  of 
God  ;  and  ye  are  our  witnesses,  and  God  also,  how 
holily  and  justly,  and  unblamably,  we  behaved  our¬ 
selves  among  you.  This  must  be  looked  to,  as  the 
next  words  shew  :  which  are, 

3.  The  reason  both  for  the  strictness,  of  the  mi¬ 
nister’s  life,  and  the  gravity  and  soundness  of  his 
preaching ;  That  he  who  is  of  the  contrary  part, 
may  be  ashamed,  having  no  evil  thing  to  say  of  you. 
Adversaries  would  be  seeking  occasion  to  reflect,  and 
would  do  so,  could  they  find  any  thing  amiss  in  doc¬ 
trine  or  life  ;  but  if  both  were  right  and  good,  such 
ministers  might  set  calumny  itself  at  defiance  ;  they 
would  have  no  evil  thing  to  say  justly,  and  so  must 
be  ashamed  of  their  opposition.  Observe,  Faithful 
ministers  will  have  enemies  watching  for  their  halt¬ 
ing  ;  such  as  will  endeavour  to  find  or  pick  holes  in 
their  teaching  or  behaviour ;  the  more  need  there¬ 
fore  for  them  to  look  to  themselves,  that  no  just  oc¬ 
casion  be  found  against  them.  Opposition  and  ca- 
lumnv  perhaps  may  not  be  escaped,  men  of  corrupt 
minds  will  resist  the  truth,  and  often  reproach  the 
preachers  and  professors  of  it ;  but  let  them  see, 
that  with  well-doing  they  put  to  silence  the  ignorance 
of  foolish  men  ;  that  when  they  speak  evil  of  them  as 
evil-doers,  they  may  be  ashamed,  who  falsely  ac¬ 
cuse  their  good  co?iversation  in  Christ.  This  is  the 
direction  to  Titus  himself,  and  so  of  the  duties  of 
free  persons,  male  and  female,  old  and  young.  Then 
follow  the  directions  respecting  servants. 

9.  Exhort  servants  to  be  obedient  unto 
their  own  masters,  and  to  please  them  well 
in  all  things ;  not  answering  again ;  10.  Not  I 


purloining,  but  shewing  all  good  fidelity, 
that  they  may  adorn  the  doctrine  of  God 
our  Saviour  in  all  things. 

Servants  must  not  think  that  their  mean  and  low 
state  puts  them  beneath  God’s  notice,  or  the  obliga¬ 
tions  of  his  laws ;  that,  because  they  are  servants 
of  men,  they  are  thereby  discharged  from  serving  of 
God.  No;  servants  must  know  and  do  their  duty 
to  their  earthly  masters,  but  with  an  eye  to  their 
heavenly  one  :  and  Titus  must  not  only  instruct  and 
warn  earthly  masters  of  their  duties,  but  servants 
also  of  theirs’,  both  in  his  public  preaching  and  pri¬ 
vate  admonitions.  Servants  must  attend  the  ordi¬ 
nances  of  God  for  their  instruction  and  comfort,  as 
well  as  the  masters  themselves.  In  this  direction  to 
Titus  there  are  the  duties  themselves,  to  which  he 
must  exhort  servants,  and  a  weighty  consideration, 
wherewith  he  was  to  enforce  them. 

I.  The  duties  themselves  are  these  : 

1.  To  be  obedient  to  their  own  masters.  This  is 
the  prime  duty,  that  by  which  they  are  character¬ 
ized,  Rom.  6.  16.  His  servants  ye  are  to  whom  ye 
obey.  There  must  be  inward  subjection,  and  dutitul 
respect  and  reverence  in  the  mind  and  thoughts. 
“  If  I  be  a  master,  where  is  my  fear,  the  dutiful  af¬ 
fection  you  shew  to  me,  together  with  the  suitable 
outward  significations  and  expressions  of  it,  in  doing 
what  I  command  you.”  This  must  be  in  servants; 
their  will  must  be  subject  to  their  master’s  will,  and 
their  time  and  labour  at  their  master’s  disposal  and 
command.  1  Pet.  2.  18.  Seiwants,  be  subject  to 
your  masters  with  all  fear,  ?iot  only  to  the  good  and 
gentle,  but  also  to  the  froward.  The  duty  results 
from  the  will  of  God,  and  the  relation  in  which,  by 
his  pi’ovidence,  he  has  put  such  ;  not  from  the  quali¬ 
ty  of  the  person.  If  he  be  a  Master ,  the  duties  of  a 
servant  are  to  be  paid  to  him  as  such.  Servants 
therefore  are  to  be  exhorted  to  be  obedient  to  their 
own  masters.  And, 

2.  To  please  them  well  in  all  things,  in  all  lawful 
things,  and  such  as  belong  to  them  to  command  ;  or 
at  least  as  are  not  contrary  to  the  will  of  their  great 
and  superior  Lord.  We  are  not  to  understand  it 
either  of  obeying  or  pleasing  them  absolutely,  with¬ 
out  any  limitation  ;  but  always  with  a  reserve  of 
God’s  right,  which  may  in  no  case  be  intr.enched 
upon.  If  his  command  and  the  earthly  master’s  come 
in  competition,  we  are  instructed  to  obey  God  rather 
than  man  ;  but  servants  then  must  be  upon  good 
grounds  in  this,  that  there  is  an  inconsistency,  else 
are  they  not  held  to  be  excused.  And  not  only 
must  the  will  of  God  be  the  measure  of  the  servant’s 
obedience,  but  the  reason  of  it  also  ;  all  must  be  done 
with  a  respect  to  him,  in  virtue  of  his  authority,  and 
for  pleasing  him  primarily  and  chiefly  ;  (Col.  3.  22 — 
24.)  Servants,  obey  in  all  things  your  masters  ac¬ 
cording  to  the  flesh  ;  not  with  eye-service,  as  men- 
p leasers ;  but  in  singleness  of  heart,  fearing  God. 
And  whatsoex>er  ye  do,  do  it  heartily,  as  to  the  Lord, 
and  not  unto  men  ;  knowing  that  of  the  Lord  ye 
shall  receive  the  reward  of  the  inheritance  ;  for  ye 
serve  the  Lord  Christ.  In  serving  the  earthly  mas¬ 
ter  according  to  Christ’s  will,  He  is  served ;  and 
such  shall  be  rewarded  by  him  accordingly. 

But  how  are  servants  to  please  their  masters  in  all 
things,  and  yet  not  be  men-pleasers  ?  Answer,  Men- 
pleasers,  in  the  faulty  sense,  are  such  as  eye  men 
alone,  or  chiefly,  in  what  they  do,  leaving  God  out, 
or  subordinating  him  to  man  ;  when  the  will  of  man 
shall  carry  it,  though  against  God’s  will,  or  man’s 
pleasure  is  more  regarded  than  his  ;  when  that  can 
content  them,  that  the  earthly  master  is  pleased, 
though  God  be  displeased  ;  or  more  care,  or  more 
satisfaction,  is  taken  in  man’s  being  pleased  than  in 
God’s ;  this  is  sinful  man-pleasing,  which  all  must 
take  heed  of ;  (Eph.  6.  5 — 7.)  “  Servants,  be  obe - 


680 


TITUS,  11. 


dient  to  them  that  are  your  masters  according  to  the  I 
Jiesh,  ’with  fear  and  trembling ,  with  singleness  of 
your  heart,  as  unto  Christ.  Not  with  eye-service, 
as  men-pleasers,  who  look  at  nothing  but  the  favour 
or  displeasure  of  men,  or  nothing  so  much  as  that ; 
but  as  the  servants  of  Christ,  doing  the  will  of  God 
from  the  heart ;  with  good  will  doing  service  as  to 
the  Lord,  and  not  to  men  not  to  them  chiefly,  but 
to  Christ,  who  requires,  and  who  will  reward,  any 
good  done,  whether  by  bond  or  free.  Observe  there- 
tore,  Christian  liberty  stands  well  with,  civil  servi¬ 
tude  and  subjection.  Persons  may  serve  men,  and 
yet  be  the  servants  of  Christ ;  these  are  not  contrary, 
but  subordinate  ;  so  far  as  serving  men  is  according 
to  Christ’s  will,  and  for  his  sake.  Christ  came  not 
to  destroy  or  prejudice  civil  order  and  differences  ; 

“  Art  thou  called,  being  a  servant  ?  Care  not  for  it, 

1  Cor.  7.  21.  Let  not  that  trouble  thee,  as  if  it  were 
a  condition  unworthy  of  a  Christian,  or  wherein  the  | 
person  so  called  is  less  pleasing  unto  God  ;  for  he 
that  is  called  in  the  Lord,  being  a  servant ,  is  the 
Lord's  freeman,  not  free  from  that  service,  but  free  j 
in  it ;  free  spiritually,  though  not  in  a  civil  sense.  ; 
Likewise  also  he  that  is  called,  being  free,  is  Christ's 
servant ;  he  is  bound  to  him,  though  he  be  not  under 
civil  subjection  to  any  ;  so  that  bond  or  free,  all  are 
one  in  Christ.  Servants  therefore  should  not  regret 
or  be  troubled  at  their  condition,  but  be  faithful  and 
cheerful  in  the  station  wherein  God  hath  set  them  ; 
striving  to  please  their  masters  in  all  things.  Hard 
it  may  be  under  some  churlish  Nabals,  but  it  must 
be  endeavoured  all  that  they  are  able. 

(3. )  JVot  answering  again  ;  not  contradicting  them, 
or  disputing  it  with  them  ;  not  giving  them  any  dis¬ 
respectful  or  provoking  language.  Job  complained 
of  his  servants,  that  he  called  them,  and  they  gave 
him  no  answer  ;  that  was  faulty  another  way  :  Non 
resfiondere pro  convitio  est — Such  silence  is  contempt : 
but  here  it  is  respect,  rather  to  take  a  check  or  re¬ 
proof  with  humble  silence,  not  making  any  confident 
or  bold  replies.  When  conscious  of  a  fault,  to  pal¬ 
liate  or  stand  in  justification  of  it,  doubles  it.  Yet 
this  not  answering  again  excludes  not  turning  away 
wrath  with  a  soft  answer,  when  season  and  circum¬ 
stances  admit.  Good  and  wise  masters  will  be  ready 
to  hear  and  do  right ;  but  answering  unseasonably, 
or  in  ?in  unseemly  manner,  or,  where  the  case  ad¬ 
mits  not  excuse,  to  be  pert  or  confident,  shews  a 
want  of  the  humility  and  meekness,  which  such  re¬ 
lation  requires. 

(4.)  Not  purloining,  but  shewing  all  good fidelity. 
This  is  another  great  essential  of  good  servants,  to 
be  honest ;  never  converting  that  to  their  own  use, 
which  is  their  masters’,  nor  wasting  the  goods  they 
are  intrusted  with  :  that  is  purloming.  They  must 
be  just  and  true,  and  do  for  them  as  they  would  or 
should  for  themselves,  Prov.  28.  24.  Whoso  robbeth 
his  father  or  his  mother,  and  saith,  It  is  no  transgres¬ 
sion,  the  same  is  the  companion  of  a  destroyer;  he 
will  be  ready  to  join  with  them.  Thus  having  such 
light  thought  of  taking  beyond  what  is  right,  though 
it  be  from  a  parent  or  master,  is  likely  to  harden 
conscience  to  go  further;  it  is  both  wicked  in  itself, 
and  it  tends  to  more.  Be  it  so  that  the  master  is 
hard  and  strait,  scarcely  making  sufficient  provision 
for  servants ;  yet  they  must  not  be  their  own  carvers, 
or  go  about  by  theft  to  right  themselves  j  they  must 
bear  their  lot,  committing  their  cause  to  God  for 
righting  and  providing  for  them.  I  speak  not  of 
cases  of  extremity,  for  preserving  life,  the  necessa¬ 
ries  for  which  the  servant  has  a  right  to.  Not  pur¬ 
loining,  but  shewing  all  good fidelity ;  he  must  not 
only  not  steal  or  waste,  but  must  improve  his  mas¬ 
ter’s  goods,  and  promote  his  prosperity  and  thriving, 
to  his  utmost.  He  that  increased  not  his  master’s 
talent,  is  accused  of  unfaithfulness,  though  he  had 
not  embezzled  or  lost  it.  Faithfulness  in  a  servant 


lies  in  the  ready,  punctual,  and  thorough  execution 
of  his  master’s  orders ;  keeping  his  secrets  and 
counsels,  dispatching  his  affairs,  and  managing  with 
frugality,  and  to  as  much  just  advantage  for  his  mas¬ 
ter  as  he  is  able  ;  looking  well  to  his  trusts,  and  pre¬ 
venting,  as  far  as  he  can,  all  spoil,  or  loss,  or  damage. 
This  is  a  way  to  bring  a  blessing  upon  himself,  as 
the  contrary  often  brings  utter  ruin ;  (Luke  16.  12.) 
If  ye  have  not  been  faithful  in  that  which  is  another 
man's,  who  shall  give  you  that  which  is  your  own? 
Thus  of  the  duties  themselves,  to  which  servants  are 
to  be  exhorted.  Then, 

2.  Here  is  the  consideration  with  which  Titus  was 
to  enforce  them  ;  That  they  may  adorn  the  doctrine 
of  God  our  Saviour  in  all  things  ;  that  they  may  re¬ 
commend  th6  gospel  and  Christ’s  holy  religion  to  the 
good  opinion  of  them  that  are  without,  by  their  meek, 
humble,  obedient,  and  faithful  conduct  in  all  things. 
Even  servants,  though  they  may  think  that  such  as 
they,  in  so  low  and  inferior  a  condition,  can  do  little 
to  bring  repute  to  Christianity,  or  adorn  the  doctrine 
of  Christ,  and  set  forth  the  excellencies  of  his  truth 
and  ways ;  yet,  if  they  are  careful  to  do  their  duty, 
it  will  redound  to  the  glory  of  God  and  the  credit  of 
religion.  The  unbelieving  masters  would  think  the 
better  of  that  despised  way,  which  i vas  every  where 
spoken  against,  when  they  found  that  their  servants, 
who  were  Christians,  were  better  than  their  other 
servants  ;  more  obedient  and  submissive,  more  just 
and  faithful  and  diligent  in  their  places.  True  re¬ 
ligion  is  an  honour  to  the  professors  cf.it ;  and  they 
should  see  that  they  do  not  any  dishonour  to  it,  but 
adorn  it  rather  in  all  that  they  are  able.  Our  light 
must  shine  among  men,  so  that  they,  seeing  our  good 
works,  may  glorify  our  Father  who  is  in  heaven. 
And  thus  of  the  apostle’s  directions  to  Thus,  about 
the  discharge  of  his  office,  in  reference  to  several 
sorts  of  persons.  Next  follow, 

3.  The  grounds  or  considerations  upon  which  all 
the  directions  are  urged,  taken  from  the  nature  and 
design  of  the  gospel,  and  the  end  of  Christ’s  death. 

11.  For  the  grace  of  God,  that  bringeth 
salvation,  hath  appeared  to  all  men,  12. 
Teaching  us  that,  denying  ungodliness  and 
worldly  lusts,  we  should  live  soberly,  righ¬ 
teously,  and  godly,  in  this  present  world ; 
13.  Looking  for  that  blessed  hope,  and  the 
glorious  appearing  of  the  great  God  and 
our  Saviour  Jesus  Christ ;  14.  Who  gave 
himself  for  us,  that  he  might  redeem  us  from 
all  iniquity,  and  purify  unto  himself  a  pecu¬ 
liar  people,  zealous  of  good  works. 

1.  Here  are  motives  from  the  nature  and  design 
of  the  gospel.  Let  young  and  old,  men  and  women, 
masters  and  servants,  and  Titus  himself ;  let  all  sorts 
do  their  respective  duties,  for  this  is  the  very  aim  and 
business  of  Christianity,  to  instruct,  and  help,  and 
form  persons,  under  all  distinctions  and  relations,  to 
a  right  frame  and  conduct.  For  this, 

(i.)  They  are  put  under  the  dispensation  of  the 
grace  of  God,  so  the  gospel  is  called,  Eph.  3.  2.  It 
is  grace  in  respect  of  the  spring  of  it — the  free  favour 
and  good  will  of  God,  not  any  merit  or  desert  in  the 
creature  ;  as  manifesting  and  declaring  this  good  will 
in  an  eminent  and  signal  manner ;  and  as  it  is  the 
means  of  conveying  and  working  grace  in  the  hearts 
of  believers.  Now  grace  is  obliging  and  constraining 
to  goodness ;  Let  not  sin  reign,  but  yield  yourselves 
unto  God  ;  for  ye  are  not  under  the  law,  but  under 
grace,  Rom  .  6.  12 — 14.  The  love  of  Christ  constrains 
us  not  to  live  to  self,  but  to  him  ;  (2  Cor.  5.  14,  15.) 
without  this  effect,  grace  is  received  in  vain. 

(2.)  This  gospel  grace  brings  salvation  ;  it  reveals 


681 


TITUS,  II. 


ana  offers  and  ensures  it  to  believers  ;  salvation  from 
sin  and  wrath,  from  death  and  hell ;  whence  it  is 
called  the  word,  of  life  ;  it  brings  to  faith,  and  so  to 
life  ;  the  life  of  holiness  now,  and  of  happiness  here¬ 
after.  The  law  is  the  ministration  of  death,  but  the 
gospel  the  ministration  of  life  and  peace.  This  there¬ 
fore  must  be  received  as  salvation,  (its  rules  minded, 
its  commands  obeyed,)  that  the  end  of  it  may  be  ob¬ 
tained,  the  salvation  of  the  soul.  And  more  inexcu¬ 
sable  will  the  neglecters  of  this  grace  of  God  bringing 
salvation,  now'  be,  since, 

(3.)  It  hath  appeared,  or  shone  out,  more  clearly 
and  illustriously  than  ever  before.  The  old  dispen¬ 
sation  was  comparatively  dark  and  shadowy ;  this 
is  a  clear  and  shining  light ;  and  as  it  is  now  more 
bright,  so  more  diffused  and  extensive  also.  For, 

(4.)  It  hath  appeared  to  all  men  ;  not  to  the  Jew’s 
only,  as  the  glory  of  God  appeared  at  mount  Sinai 
to  that  particular  people,  and  out  of  the  view  of  all 
others  ;  but  gospel-grace  is  open  to  all,  and  all  are 
invited  to  come  and  partake  of  the  benefit  of  it ; 
Gentiles  as  well  as  Jews.  The  publication  of  it  is 
free  and  general ;  Disciple  all  nations :  Preach  the 
gospel  to  every  creature.  The  pale  is  broken  down, 
there  is  no  such  inclosure  now  as  formerly  ;  (Rom. 
16.  26.)  The  preaching  of  Jesus  Christ,  which  was 
kept  secret  since  the  world  began,  now  is  made  mani¬ 
fest,  and  by  the  scriptures  of  the  prophets,  according 
to  the  commandment  of  the  eri’erlasting  God,  made 
known  to  all  nations  for  the  obedience  of faith.  The 
doctrine  of  grace  and  salvation  by  the  gospel  is  for 
all  ranks  and  conditions  of  men  ;  slaves  and  servants, 
as  well  as  masters ;  therefore  engaging  and  encour¬ 
aging  ali  to  receive  and  believe  it,  and  walk  suitably 
to  it,  adorning  it  in  all  things. 

(5. )  This  gospel-revelation  is  to  teach,  and  not  by 
way  of  information  and  instruction  only,  as  a  school¬ 
master  does  his  scholars  ;  but  by  way  of  precept  and 
command,  as  a  sovereign  who  gives  laws  unto  his 
subjects.  It  directs  what  to  shun,  and  what  to  follow  ; 
what  to  avoid,  and  what  to  do.  The  gospel  is  not 
for  speculation  only  or  chiefly,  but  for  practice  and 
right  ordering  of  life.  It  teaches, 

[1.]  To  abandon  sin  ;  Denying  ungodliness,  and 
worldly  lusts ;  to  renounce  and  have  no  more  to  do 
with  these,  as  we  have  had  ;  Put  off,  concerning  the 
former  conversation,  the  old  man,  which  is  corrupt ; 
the  whole  body  of  sins  distributed  here  into  ungod¬ 
liness  and  worldly  lusts.  “  Put  away  ungodliness 
and  irreligion,  all  unbelief,  neglect  or  disesteem  of 
the  Divine  Being,  not  loving,  or  fearing,  or  trusting 
in  him,  or  obeying  him,  as  we  should,  neglecting  his 
ordinances,  slighting  his  worship,  profaning  his  name 
or  day.  Thus  deny  ungodliness,  hate  and  put  it 
away  ;  and  worldly  lusts ;  all  corrupt  and  vicious 
desires  and  affections  that  prevail  in  worldly  men, 
and  carry  out  to  worldly  things  :  the  lusts  of  the  flesh 
also,  and  of  the  eye,  and  the  pride  of  life ;  all  sensu¬ 
ality  and  filthiness,  covetous  desires  and  ambition, 
seeking  and  valuing  more  the  praise  of  men  than  of 
God  ;  put  away  all  these.”  An  earthly  sensual  con¬ 
versation  suits  not  a  heavenly  calling.  They  that  are 
Christ's,  have  crucified  the  flesh  with  the  affections 
and  lusts.  They  have  done  it  by  covenant-engage¬ 
ment  and  promise,  and  have  initially  and  prevailing¬ 
ly  done  it  in  act ;  they  are  going  on  in  the  work, 
cleansing  themselves  more  and  more  from  all  filthi¬ 
ness  of  flesh  and  spirit.  Thus  the  gospel  first  un¬ 
teaches  that  which  is  evil,  to  abandon  sin  ;  and  then, 

[2.]  To  make  conscience  of  that  which  is  good  : 
To  live  soberly,  righteously,  and  godly,  in  this  pre¬ 
sent  world.  Religion  is  not  made  up  of  negatives 
only,  there  must  be  doing  good  as  well  as  eschewing 
evil ;  in  these  conjunctly  is  sincerity  proved,  and  the 
gospel  adorned.  We  should  live  soberly,  with  re¬ 
spect  to  ourselves,  in  the  due  government  of  our  ap¬ 
petites  and  passions,  keeping  the  limits  of  mode- 

Vol.  vi. — 4  R 


ration  and  temperance,  avoiding  all  inordinate  ex¬ 
cesses  ;  righteously,  towards  all  men  ;  rendering  to  all 
their  due,  and  injuring  none,  but  rather  doing  good  to 
others,  according  to  our  ability  and  their  need.  This 
seems  a  part  of  justice  and  righteousness,  for  we  are 
not  born  for  ourselves  alone,  and  therefore  may  not 
live  only  to  ourselves.  We  are  members  one  of  an¬ 
other,  and  must  seek  every  man  another's  wealth, 
1  Cor.  10.  24. — 12.  25.  The  public,  especially,  which 
includes  the  interests  of  all,  must  have  the  regards 
of  all.  Selfishness  is  a  sort  of  unrighteousness,  it 
robs  others  of  that  share  in  us  which  is  their  due. 
How  amiable  then  will  just  and  righteous  conduct 
be  !  It  secures  and  promotes  all  interests,  not  par¬ 
ticular  only,  but  general  and  public,  and  so  makes 
for  the  peace  and  happiness  of  the  world.  Live  righ¬ 
teously  therefore  as  well  as  soberly.  And  godly  to¬ 
ward  God,  in  the  duties  of  his  worship  ana  service. 
Regards  to  him  indeed  should  run  through  all;  (1 
Cor.  10.  31.)  Whether  ye  eat,  or  drink,  or  whatso¬ 
ever  ye  do,  do  all  to  the  glory  of  God.  Personal  and 
relative  duties  must  be  done  in  obedience  to  his  com¬ 
mands,  with  due  aim  at  pleasing  and  honouring  him, 
from  principles  of  holy  love  and  fear  of  him.  But 
there  is  an  express  and  direct  duty  also  that  we  owe 
to  God,  that  is,,  Belief  and  acknowledgment  of  his 
being  and  perfections,  paying  him  internal  and  ex¬ 
ternal  worship  and  homage  ;  loving,  fearing,  and 
trusting  in  him,  and  depending  on  him,  and  devoting 
ourselves  to  him  ;  observing  all  those  religious  duties 
and  ordinances  that  he  has  appointed,  praying  to 
him,  and  praising  him,  meditating  on  his  word  and 
works.  This  is  godliness,  looking  and  coming  to 
God,  as  our  state  noyv  is,  not  immediately,  but  as 
he  has  manifested  himself  in  Christ  ;  so  does  the 
gospel-  direct  and  require.  To  go  to  God  any  other 
way,  that  is,  by  saints  or  angels,  is  unsuitable,  yea 
contrary  to  the  gospel-rule  and  warrant.  All  com¬ 
munications  from  God  to  us  are  through  his  Son,  and 
our  returns  must  also  be  by  him.  Gcd  in  Christ  we 
must  look  at  as  the  Object  of  cur  hope  and  worship. 
Thus  must  we  exercise  ourselves  to  godliness,  with¬ 
out  which  there  can  be  no  adorning  of  that  gospel 
which  is  according  to  it,  which  teaches  and  requires 
such  a  deportment.  A  gospel-conversation  must 
needs  be  a  godly  conversation,  expressing  our  love 
and  fear  and  reverence  of  God,  our  hope  and  trust 
and  confidence  in  him,  as  manifested  in  his  Son.  We 
are  the  circumcision,  (who  have  in  truth  what  was 
signified  by  that  sacrament,)  who  worship  God  in 
the  Spirit,  and  rejoice  in  Christ  Jesus,  and  have  no 
confidence  in  the  flesh.  See  in  how  little  a  compass 
our  duty  is  comprised  ;  it  is  put  into  few  words,  de¬ 
nying  ungodliness  and  worldly  lusts,  and  living  so¬ 
berly,  righteously,  and  godly,  in  this  present  world. 
The  gospel  teaches  us  not  only  how  to  believe  and 
hope  well,  but  also  to  live  well,  as  becomes  that  faith 
and  hope  in  this  present  world,  but  as  expectants  of 
another  and  better.  There  is  the  world  that  now  is, 
and  that  which  is  to  come;  the  present  is  the  time 
and  place  of  our  trial,  and  the  gospel  teaches  us  tc 
live  well  here,  but  not  as  our  final  state,  but  with  an 
eye  chiefly  to  a  future.  For, 

[3.]  It  teaches  in  all  to  look  for  the  glories  of  an¬ 
other  world,  to  which  a  sober,  righteous,  and  godly 
life  in  this  is  preparative  ;  Looking  for  that  blessed 
hope,  and  the  glorious  appearing  of  the  great  God 
and  our  Saviour  Jesus  Christ.  Hope,  by  a  meto¬ 
nymy,  is  put  for  the  thing  hoped  for,  that  is,  heaven 
and  the  felicities  thereof,  called  emphatically  that 
hope,  because  it  is  the  great  thing  we  look  and  long 
and  wait  for;  and  a  blessed  hope,  because,  when 
attained,  we  shall  be  completely  happy  for  ever. 
And  the  glorious  appearing  of  the  great  God  and 
our  Saviour  Jesus  Christ.  This  denotes  both  the 
time  of  the  accomplishing  our  hope,  and  the  sure¬ 
ness  and  greatness  of  it :  it  will  be  at  the  second  ap- 


682 


TITUS,  II. 


pearing  of  Christ,  when  he  shall  come  in  his  own 
glory,  and  in  his  Father’s,  and  of  the  holy  angels, 
Luke  9.  26.  His  own  glory  which  he  had  before  the 
world  was  ;  and  his  Father’s,  being  the  exfiress 
Image  of  his  person ,  and  as  God-man,  his  delegated 
Ruler  and  Judge  ;  and  of  the  holy  angels,  as  his  mi¬ 
nisters  and  glorious  attendants.  His  first  coming  was 
in  meanness,  to  satisfy  justice,  and  purchase  happi¬ 
ness  ;  his  second  will  be  in  majesty,  to  bestow  and 
instate  his  people  in  it.  Christ  was  once  offered,  to 
bear  the  sins  of  many  ;  and  unto  them  that  look  for 
him  shall  he  appear  the  second  time,  without  sin,  unto 
salvation,  Heb.  9.  28.  The  great  God  and  our  Sa¬ 
viour  (or  even  our  Saviour )  Jesus  Christ ;  for  they 
are  not  two  subjects,  but  one  only,  as  appears  by  the 
single  article,  t«  luryd\s  ©«»  luTupo c,  not  xx'i 
’Surripcic,  and  so  is  rendered  1  Cor.  15.  24.  When 
he  shall  have  delivered  up  the  kingdom  to  God,  even 
the  Father ;  ©e£  **.)  Tta-rpi.  Christ  then  is  the 

great  God,  not  figuratively,  as  magistrates  and 
others  are  sometimes  called  gods,  or  as  appearing 
and  acting  in  the  name  of  God,  but  properly  and  ab¬ 
solutely  the  true  God,  1  John  5.  20.  The  mighty 
God,  Isa.  9.  6.  Who,  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  with  God,  Phil.  2. 
6.  In  his  second  coming  he  will  reward  his  servants, 
and  bring  them  to  glory  with  him.  First,  Observe, 
There  is  a  common  and  blessed  hope  for  all  true 
Christians  in  the  other  world.  If  in  this  life  only 
they  had  hope  in  Christ,  they  were  of  all  men  the  most 
miserable,  1  Cor.  15.  19.  By  hope  is  meant  the  thing 
hoped  for,  that  is,  Christ  himself,  who  is  called  our 
Hope,  (1  Tim.  1.  1.)  and  blessedness  in  and  through 
him,  even  riches  of  glory,  Eph.  1.  18.  Hence  fitly 
termed  here  that  blessed  hope.  Secondly,  Observe, 
The  design  of  the  gospel  is,  to  stir  up  all  to  a  good 
life  by  this  blessed  hope;  (1  Pet.  1.  13.)  Gird  up 
the  loins  of  your  mind,  be  sober,  and  hope  to  the  end 
for  the  grace  that  is  to  be  brought  unto  yon  at  the 
revelation  of  Jesus  Christ.  To  the  same  purport 
here,  denying  ungodliness  and  worldly  lusts,  live  so¬ 
berly,  righteously,  and  godly,  in  this  present  world, 
looking  for  the  blessed  hope  ;  not  as  mercenaries,  but 
as  dutiful  and  thankful  Christians.  What  manner 
of  persons  ought  ye  to  be  in  all  holy  conversation  and 
godliness,  looking  for  and  hastening  to  the  coining 
of  the  day  of  God  l  2  Pet.  3.  11,  12.  Looking  and 
hastening,  expecting  and  diligently  preparing  for  it. 
Thirdly ,  Observe,  At,  and  in,  the  glorious  appear¬ 
ing  of  Christ  will  the  blessed  hope  of  Christians  be 
attained  ;  for  their  felicity  will  be  that,  To  be  where 
he  is,  and  to  behold  his  glory,  John  17.  24.  The  glory 
of  the  great  God  and  our  Saviour  will  then  break 
out  as  the  sun.  Though  in  the  exercise  of  his  judi¬ 
ciary  power  he  will  appear  as  the  Son  of  Man,  yet 
will  he  be  mightily  declared  to  be  the  Son  of  God 
too.  The  Divinity,  that  on  earth  was  much  veiled, 
will  shine  out  then  as  the  sun  in  its  strength.  Hence 
the  work  and  design  of  the  gospel  are,  to  raise  the 
heart  to  wait  for  this  second  appearing  of  Christ. 
We  are  begotten  again  to  a  lively  hope  of  it,  (1  Pet. 
1.  3.)  turned  to  serve  the  living  God,  and  wait  for 
his  Son  from  heaven,  (1  Thess.  1.  10.)  Christians  are 
marked  by  this,  expecting  their  Master's  coming, 
Matt.  24.  45.  Loving  his  appearance,  2  Tim.  4.  8. 
Let  us  then  look  to  this  hope  ;  let  our  loins  be  girt, 
and  our  lights  burning,  and  ourselves  like  those  who 
wait  for  our  Lord  ;  the  day  or  hour  we  know  not, 
but  he  that  shall  come,  will  come,  and  will  not  tarry, 
Heb.  10.  37.  Fourthly,  Observe,  The  comfort  and 
joy  of  Christians  are,  that  their  Saviour  is  the  great 
God,  and  will  gloriously  manifest  himself  at  his 
second  coming.  Power  and  love,  majesty  and  mercy, 
will  then  appear  together  in  the  highest  lustre,  to 
the  terror  and  confusion  of  the  wicked,  but  to  the 
everlasting  triumph  and  rejoicing  of  the  godly.  Were 
he  not  thus  the  great  God,  and  not  a  mere  creature, 


he  could  not  be  their  Saviour,  or  their  Hope.  Thus 
of  the  considerations  to  enforce  the  directions  for  all 
sorts  to  their  respective  duties  from  the  nature  and 
design  of  the  gospel,  which  is  to  teach  and  persuade 
to  those  things.  And  herewith  is  connected  another 
ground. 

2.  From  the  end  of  Christ’s  death  ;  (v.  14.)  JITio 
gave  himself  for  us,  that  he  might  redeem  us  from 
all  iniquity,  and  purify  unto  himself  a  peculiar  peo¬ 
ple,  zealous  of  good  works.  To  bring  us  to  holi¬ 
ness  and  happiness  was  the  end  of  Christ’s  death,  as 
well  as  the  scope  of  his  doctrine.  Here  we  have, 

(1.)  The  Purchaser  of  salvation;  Jesus  Christ, 
that  great  God  and  our  Saviour,  who  saves  not 
simply  as  God,  much  less  as  Man  alone ;  but  as 
God-man,  two  natures  in  one  person  ;Man,  that  he 
might  obey,  and  suffer,  and  die,  for  man,  and  be 
meet  to  deal  with  him  and  for  him  ;  and  God,  that 
he  might  support  the  manhood,  and  give  worth  and 
efficacy  to  his  undertakings,  and  have  due  regard 
to  the  rights  and  honour  of  the  Deity,  as  well  as  the 
good  of  his  creatures,  and  bring  about  the  latter  to 
the  glory  of  the  former.  Such  a  one  became  us, 
and  this  was, 

(2.)  The  price  of  our  redemption  ;  He  gave  him¬ 
self;  the  Father  gave  him,  but  he  gave  himself  too ; 
and  in  the  freeness  and  voluntariness  as  well  as  the 
greatness  of  the  offering,  lay  the  acceptableness 
and  merit  of  it;  (John  10.  17,  18.)  Therefore  doth 
my  T'other  love  me,  because  I  lay  down  my  life,  that 
I  might  take  it  again.  jVo  man  takelh  it  from  me, 
but  I  lay  it  down  of  myself  So  John  17.  i9.  “  For 
their  sakes  I  sanctify  myself,  separate  and  devote 
myself  to  this  work,  to  be  both  a  Priest  and  a  Sa¬ 
crifice  to  God  for  the  sins  of  men.”  The  human 
nature  was  the  offering,  and  the  divine  the  altar, 
sanctifying  the  gift,  and  the  whole  the  act  of  the 
Person.  He  gave  himself  a  Ransom  for  all,  1  Tim. 
2.  6.  Once  in  the  end  of  the  world  hath  he  appear¬ 
ed,  to  put  away  sin  by  the  sacrifice  of  himself.  He 
was  the  Priest  and  Sacrifice  too.  W’e  are  redeemed, 
not  with  silver  and  gold,  but  the  precious  blood  of 
Christ,  (1.  Pet.  1.  18,  19.)  called  the  blood  of  God, 
(Acts  20.  28.)  of  him  who  is  God. 

(3.)  The  persons  for  whom  ;  For  us,  poor  perish¬ 
ing  sinners,  gone  off  from  God,  and  turned  rebels 
against  him.  He  gave  himself  for  us,  not  only  for 
our  good,  but  in  our  stead.  Messiah  was  cut  off, 
not  for  himself,  but  for  us.  He  suffered,  the  Just 
for  the  unjust,  that  he  might  bring  us  to  God,  1 
Pet.  3.  18.  He  was  made  Sin  for  us,  an  Offering 
and  Sacrifice  for  sin  ;  that  we  might  be  made  the 
righteousness  of  God  in  him,  2  Cor.  5.  21.  Wonder¬ 
ful  condescension  and  grace  !  He  loved  us,  and  gave 
himself  for  us ;  what  can  we  do  less  than  love  and 
give  up  ourselves  to  him  ?  Especially  considering, 

(4.)  The  ends  of  his  giving  himself  for  us, 

[1-1  That  he  might  redeem  us  from  all  iniquity. 
This  is  fitted  to  the  first  lesson,  denying  ungodliness 
and  worldly  lusts.  Christ  gave  himself  to  redeem 
us  from  these,  therefore  put  them  away.  To  love 
and  live  in  sin,  is  to  trample  under  foot  redeeming 
blood,  to  despise  and  reject  one  of  the  greatest  bene¬ 
fits  of  it,  and  to  act  counter  to  its  design. 

But  how  could  the  short  sufferings  of  Christ  re¬ 
deem  us  from  all  iniquity  ?  Answer,  Through  the 
infinite  dignity  of  his  person.  He  who  was  God, 
suffered,  though  not  as  God.  The  acts  and  proper¬ 
ties  of  either  nature  are  attributed  to  the  person. 
God  purchased  his  church  with  his  own  blood.  Acts 
20.  28.  Could  payment  be  made  at  once,  no  need 
of  suffering  for  ever.  A  mere  creature  could  not  do 
this,  from  the  finiteness  of  his  nature  ;  but  God-man 
could.  The  great  God  and  our  Saviour  gave  him¬ 
self  for  us :  that  accounts  for  it.  By  one  offering 
he  hath  for  ever  perfected  them  that  are  sanctified, 
Heb.  9.  25,  26. — 10.  14.  He  needed  not  to  offer 


683 


TITUS,  III. 


himself  often,  nor  could  he  be  holden  of  death, 
when  he  had  once  undergone  it.  Happy  end  and 
fruit  of  Christ’s  death,  redemption  from  all  iniquity! 
Christ  died  for  this  :  and, 

[2.]  To  fiurify  to  himself  a  /icculiar  people.  This 
enforces  the  second  lesson ;  To  live  soberly,  righ¬ 
teously,  and  godly,  in  this  firesent  world.  Christ 
died  to  purify,  as  well  as  to  pardon  ;  to  obtain  grace, 
to  heal  the  nature,  as  well  as  to  free  from  guilt  and 
condemnation.  He  gave  himself  for  his  church,  to 
cleanse  it.  Thus  does  he  make  to  himself  a  pecu¬ 
liar  people,  by  purifying  them.  Thus  are  they  dis¬ 
tinguished  from  the  world,  that  lies  in  wickedness ; 
they  are  born  of  God,  and  assimilated  to  him,  bear 
his  image,  are  holy  as  their  heavenly  Father  is  holy. 
Observe,  Redemption  from  sin  and  sanctification  of 
the  nature  go  together,  and  both  make  a  peculiar 
people  unto  God  :  freedom  from  guilt  and  condem¬ 
nation,  and  from  the  power  of  lusts,  and  purification 
of  soul  by  the  Spirit.  These  are  a  chosen  genera¬ 
tion,  a  royal  priesthood,  a  holy  nation,  and  so  a 
peculiar  people.  And, 

[3.]  Zealous  of  good  works.  This  peculiar  peo¬ 
ple,  as  they  are  made  so  by  grace  purifying  them, 
so  must  they  be  seen  to  be  so,  by  doing  good,  and  a 
zeal  therein.  Observe,  The  gospel  is  not  a  doctrine 
of  licentiousness,  but  of  holiness  and  good  life.  We 
are  redeemed  from  our  vain  conversation,  to  serve 
God  in  holiness  and  righteousness  all  the  days  of  our 
life.  Let  us  see  then  that  we  do  good,  and  have 
zeal  in  it ;  only  looking  that  zeal  be  guided  by  know¬ 
ledge  and  spirited  with  love,  directed  to  the  glory  of 
God,  and  always  in  some  good  thing.  And  thus  of 
the  motive  to  the  duties  directed,  from  the  end  of 
Christ’s  death.  Then, 

[4.  ]  The  apostle  closes  the  chapter  (as  he  began 
it)  with  a  summary  direction  to  Titus  upon  the 
whole. 

15.  These  things  speak,  and  exhort,  and 
rebuke  with  all  authority.  Let  no  man 
despise  thee. 

Here  is  the  matter  and  manner  of  ministers’  teach¬ 
ing,  and  a  special  instruction  to  Titus  in  reference  to 
himself. 

1.  The  matter  of  ministers’  teaching;  These 
things,  that  is,  the  before-mentioned :  not  Jewish 
fables  and  traditions,  but  the  truths  and  duties  of  the 
gospel,  of  avoiding  sin,  and  living  soberly ,  righteous¬ 
ly,  and  godly,  in  this  present  world.  Observe,  Mi¬ 
nisters  in  their  preaching  must  keep  close  to  the 
word  of  God ;  (1  Pet.  4.  11.)  If  any  man  speak,  let 
him  speak  as  the  oracles  of  God,  and  not  the  fig¬ 
ments  and  inventions  of  his  own  brain. 

2.  The  manner;  by  doctrine,  and  exhortation, 
and  reproof  with  all  authority,  2  Tim.  3.  16.  All 
scripture  is  given  by  inspiration  of  God,  and  is  pro¬ 
fitable  for  doctrine,  for  reproof,  for  correction ,  and 
for  instruction  in  righteousness ;  to  teach  sound  doc¬ 
trine,  to  convince  of  sin,  and  refute  error,  to  reform 
the  life,  and  to  carry  forward  in  what  is  just  and 
good,  that  the  man  of  God,  Christian  or  minister, 
may  be  perfect,  thoroughly  furnished  to  all  good 
works,  that  are  to  be  practised  by  himself,  or  to  be 
taught  others.  Here  is  what  will  furnish  for  all 
parts  of  his  duty,  and  the  right  discharge  of  them. 

“  These  things  speak,  or  teach  ;  shun  not  to  declare 
the  whole  counsel  of  God.”  The  great  and  neces¬ 
sary  truths  and  duties  of  the  gospel,  especially,  these 
speak  and  exhort,  press  with  much  ear¬ 

nestness.  Ministers  must  not  be  cold  and  lifeless  in 
delivering  heavenly  doctrine  and  precepts,  as  if 
they  were  indifferent  things  or  of  little  concern  ;  but 
they  must  urge  them  with  earnestness  suitable  to 
their  nature  and  importance ;  they  must  call  upon 
persons  to  mind  and  heed,  and  not  be  hearers  only. 


deceiving  themselves ;  but  doers  of  the  word,  that 
they  may  be  blest  therein.  And  rebuke  ;  convince 
and  reprove  such  as  contradict  or  gainsay,  or  neglect 
and  receive  not,  the  truth,  as  they  should,  or  retain 
it  in  unrighteousness;  those  who  hear  it  not  with 
such  a  believing  and  obedient  mind  and  heart  as 
they  ought ;  but,  instead  of  that,  (it  may  be,)  live  in 
contrary  practices,  shewing  themselves  stubborn 
and  disobedient,  and  to  every  good  work  reprobate. 
Rebuke  with  all  authority,  as  coming  in  the  name  of 
God,  and  armed  with  his  threatenings  and  disci¬ 
pline,  which  whoever  make  light  of,  at  their  peril  it 
will  be.  Ministers  are  reprovers  in  the  gate. 

3.  Here  is  a  special  instruction  to  Titus  in  refer¬ 
ence  to  himself ;  “  Let  no  man  despise  thee  ;  give  no 
occasion  to  do  so,  nor  suffer  it  without  reproof,  con¬ 
sidering  that  he  who  despise'th,  despiseth  not  man, 
but  God.”  Or  thus,  “  Speak  and  exhort  these 
things;  press  them  upon  all,  as  they  may  respec¬ 
tively  be  concerned ;  with  boldness  and  faithful¬ 
ness  reprove  sin ;  and  carefully  look  to  thyself  and 
thy  own  conduct,  and  then  none  will  despise  thee.” 
The  most  effectual  way  for  ministers  to  secure 
themselves  from  contempt,  is,  to  keep  close  to  the 
doctrine  of  Christ,  and  imitate  his  example;  to 
preach  and  live  well,  and  do  their  duty  with  pru¬ 
dence  and  courage;  this  will  best  preserve  both 
their  reputation  and  comfort. 

Perhaps  too  an  admonition  might  be  here  intend¬ 
ed  to  the  people ;  that  Titus,  though  young,  and  but 
a  substitute  of  the  apostle,  yet  should  not  be  con¬ 
temned  by  them,  but  considered  and  respected  as  a 
faithful  minister  of  Christ,  and  encouraged  and  sup¬ 
ported  in  his  work  and  office ;  (1  Thess.  5.  12,  13.) 
“  Kjiow  them  that  labour  among  you,  and  are  over 
you  in  the  Lord,  and  admonish  you;  and  esteem 
them  very  highly  in  love  for  their  work’s  sake. 
Mind  their  teaching,  respect  their  persons,  support 
them  in  their  function,  and,  what  in  you  lies,  fur¬ 
ther  their  endeavours  for  the  honour  of  God  and  the 
salvation  of  souls. 

CHAP.  III. 

Of  duties  which  concern  Christians  more  in  common,  and 
the  reasons  of  them,  v.  1  .  .  8.  What  Titus  in  teaching 
should  avoid,  and  how  >ie  should  deal  with  a  heretic,  with 
some  other  directions  ;  (v.  9  . .  14.)  and  salutations  in  the 
close,  v.  15. 

l.TiyUT  them  in  mind  to  he  subject  to 
JL  principalities  and  powers,  to  obey 
magistrates,  to  be  ready  to  every  good 
work,  2.  To  speak  evil  of  no  man,  to  be 
no  brawlers,  but  gentle,  shewing  all  meek¬ 
ness  unto  all  men. 

Here  is  the  fourth  thing  in  the  matter  of  the 
epistle.  The  apostle  had  directed  Titus  in  refer¬ 
ence  to  the  particular  and  special  duties  of  several 
sorts  of  persons ;  now  he  bids  him  exhort  to  what 
concerned  them  more  in  common — to  quietness  and 
submission  to  rulers,  and  readiness  to  do  good,  and  to 
equitable  and  gentle  behaviour  towards  all  men ; 
things  comely  and  ornamental  of  religion  ;  he  must 
therefore  put  them  in  mind  of  such  things.  Minis¬ 
ters  are  people’s  remembrancers  of  their  dutv.  As 
they  are  remembrancers  for  the  people  to  God  in 
prayers,  (Isa.  62.  6.)  so  are  they  from  God  to  them 
in  preaching;  (2  Pet.  1.  12.)  I  will  not  be  negligent 
to  put  you  always  in  remembrance.  Forgetfulness 
of  duty  is  a  common  frailty;  there  is  need  therefore 
of  reminding  and  quickening  them  thereto.  Here 
are  the  duties  themselves,  and  the  reasons  of  them. 

I.  The  duties  themselves,  which  they  were  to  be 
reminded  of. 

1.  Put  them  in  mind  to  be  subject  to  principalities 


C84 


TITUS,  111. 


and  fiowers,  to  obey  magistrates.  Magistracy  is 
God’s  ordinance  for  the  good  of  all,  and  therefore 
must  be  regarded  and  submitted  to  by  all ;  not  for 
wrath  and  by  force  only,  but  willingly  and  for  con¬ 
science-sake.  Principalities,  and  fiowers  and  ma¬ 
gistrates,  all  civil  rulers,  whether  supreme  and 
chief,  or  subordinate,  in  the  government  under 
which  they  live,  of  whatever  form  it  be ;  that  they 
be  subject  to  them  and  obey  them,  in  things  lawful 
and  honest,  and  which  it  belongs  to  their  office  to 
require.  The  Christian  religion  was  misrepresent¬ 
ed  by  its  adversaries,  as  prejudicial  to  the  rights  of 
princes  and  civil  powers,  and  tending  to  faction  and 
sedition,  and  to  rebellion  against  lawful  authority  ; 
therefore  to  put  to  silence  the  ignorance  of  foolish 
men,  and  stop  the  mouths  of  malicious  enemies, 
Christians  must  be  reminded  to  shew  themselves 
examples  rather  of  all  due  subjection  and  obedience 
to  the  government  that  is  over  them.  Natural  de¬ 
sire  of  liberty  must  be  guided  and  bounded  by  reason 
and  scripture.  Spiritual  privileges  do  not  make 
void  or  weaken,  but  confirm  and  strengthen,  their 
obligations  to  civil  duties :  Remind  them  therefore 
to  be  subject  to  principalities  and  powers,  and  to 
obey  magistrates.  And, 

2.  To  be  ready  to  every  good  work.  Some  refer 
this  to  such  good  works  as  are  required  by  magis¬ 
trates,  and  within  their  sphere ;  “  Whatever  tends 
to  good  order,  and  to  promote  and  secure  public 
tranquillity  and  peace,  be  not  backward,  but  ready, 
to  promote  such  things.”  But  though  this  be  in¬ 
cluded,  if  not  first  intended,  yet  is  it  not  to  be  hereto 
restrained.  It  regards  doing  good  in  all  kinds,  and 
on  every  occasion  that  may  offer,  whether  respect¬ 
ing  God,  ourselves,  or  our  neighbours ;  what  may 
bring  credit  to  religion  in  the  world.  Whatever 
things  are  true,  honest,  just,  pure,  lovely,  of  good 
report ;  if  there  be  any  virtue,  if  there  be  any  praise, 
think  on  those  things,  (Phil.  4.  8.)  to  do  and  follow 
and  further  them.  Mere  harmlessness,  or  good 
words  and  good  meanings  only,  are  not  enough  with¬ 
out  good  works.  Pure  religion  and  undefiled  be¬ 
fore  God  and  the  Father,  is  this,  to  visit  the  father¬ 
less  and  the  widow  in  their  affliction,  and  keep  un¬ 
spotted  from  the  workl.  “  Not  only  take,  but  seek, 
occasion  for  doing  good,  keep  fitness  and  readiness 
that  way,  put  it  not  off  to  others,  but  embrace  and 
lay  hold  on  it  thyself,  delight  and  rejoice  therein, 
put  all  in  mind  of  this.”  And, 

3.  To  speak  evil  of  no  man :  fjoiJ'tvtt.  to 

revile,  or  curse,  or  blaspheme  none:  or  (as  our 
translation  more  generally)  to  speak  evil  of  none, 
unjustly  and  falsely  or  unnecessarily,  without  call, 
and  when  it  may  do  hurt  but  no  good  to  the  person 
himself  or  any  other.  If  no  good  can  be  spoken, 
rather  than  speak  evil  unnecessarily,  say  nothing. 
We  must  never  take  pleasure  in  speaking  ill  of 
others,  or  make  the  worst  of  any  thing,  but  the  best 
that  we  can.  We  must  not  go  up  and  down  as  tale¬ 
bearers,  carrying  ill-natured  stories,  to  the  preju¬ 
dice  of  our  neighbour’s  good  name,  and  destruction 
of  brotherly  love.  Misrepresentations  or  ill  insinua¬ 
tions  of  bad  intent,  or  of  hyprocrisy  in  what  is  done, 
things  out  of  our  reach  or  cognizance,  these  come 
within  the  reach  of  this  prohibition.  As  this  evil  is 
too  common,  so  it  is  of  great  malignity  ;  (Jam.  1.  26. ) 
If  any  man  seemeth  to  be  religious,  and  bridleth  not 
his  tongue ,  that  man’s  religion  is  vain:  such  loose 
uncharitable  talk  is  displeasing  to  God,  and  hurtful 
among  men  ;  f  Prov.  17.  9.)  He  that  covereth  a  trans¬ 
gression,  seeketh  love,  that  is,  to  himself  by  this 
tenderness  and  charity  ;  or  rather  to  the  transgres¬ 
sor  ;  but  he  that  repeatefh  a  matter,  that  blazes  and 
tells  the  faults  of  another  abroad,  separateth  very 
friends;  he  raises  dissensions,  and  alienates  his 
friend  from  himself,  and  perhaps  from  others.  This 
is  among  the  sins  to  be  put  off ;  (Eph.  4.  31. )  for,  if  in- 


!  dulged,  it  unfits  for  Christian  communion  here,  anti 
i  the  society  of  the  blessed  in  heaven  :  (l  Cor.  6.  10  ) 
I  remind  them  therefore  to  avoid  this.  And, 

4.  To  be  no  brawlers:  than — no  fighters 

either  with  hand  or  tongue,  no  quarrelsome  conten 
tious  persons,  apt  to  give  or  return  ill  and  provoking 
language.  A  holy  contending  there  is  for  matters 
good  and  important,  and  in  a  manner  suitable  and 
becoming,  not  with  wrath  or  injurious  violence. 
Christians  must  follow  the  things  that  make  for 
peace,  and  that  in  a  peaceful,  not  a  rough  and  bois¬ 
terous  and  hurtful  way,  but  as  becomes  the  servants 
of  the  God  of  peace  and  love  ;  (Rom.  12.  19. )  Dearly 
beloved,  avenge  not  yourselves,  but  rather  give  place 
unto  wrath  ;  this  is  the  Christian’s  wisdom  and  duty. 
The  glory  of  a  man  is  to  pass  over  a  transgression  ; 
it  is  the  duty  of  a  reasonable,  and  therefore  certainly 
of  a  Christian  man,  whose  reason  is  improved  and 
advanced  by  religion ;  such  may  not,  will  not,  pre¬ 
sently  fall  foul  on  one  who  has  offended  him  ;  but, 
like  God,  will  be  slow  to  anger,  and  ready  to  for 
give.  Contention  and  strife  arise  from  men’s  lusts, 
and  exorbitant  unruly  passions,  which  must  be  curb 
ed  and  moderated,  not  indulged  ;  and  Christians  need 
to  be  reminded  of  these  things,  that  they  do  not  by 
a  wrathful  contentious  spirit  and  behaviour  displease 
and  dishonour  God,  and  discredit  religion,  promoting 
feuds  in  the  places  where  they  live.  He  that  is  slow 
to  anger,  is  better  than  the  mighty ;  and  he  that 
ruletii  his  spirit,  than  he  that  taketh  a  city.  Where¬ 
fore  it  follows, 

5.  But  gentle:  et/e/xsTc,  equitable  and  just,  or  can¬ 
did  and  fair  in  constructions  of  things,  not  taking 
words  or  actions  in  the  worst  sense ;  and  for  peace 
sometimes  yielding  somewhat  of  strict  right.  And, 

6.  Shewing  all  meekness  to  all  men.  We  musTbe 
of  a  mild  disposition,  and  not  only  have  meekness  in 
our  hearts,  but  shew  it  in  our  speech  and  conduct. 
All  meekness,  meekness  in  all  instances  andi  occa¬ 
sions,  not  toward  friends  only,  but  to  all  men ,  though 
still  with  wisdom,  as  James  admonishes,  ch.  3.  i3. 

“  Distinguish  the  person  and  the  sin  ;  pity  the  one 
and  hate  the  other.  Distinguish  between  sin  and 
sin ;  look  not  on  all  alike,  there  are  motes  and  beams. 
Distinguish  also  between  sinner  and  sinner;  of  some 
have  compassion,  others  save  with  fear,  pulling  them 
out  of  the  fire,  thus  making  a  difference,  Jude  22,  23. 
Mind  these  things ;  the  wisdom  that  is  from  above, 
is  pure  and  peaceable,  gentle  and  easy  to  be  entreat 
ed.  ”  Meekness  of  spirit  and  demeanour  renders  re¬ 
ligion  amiable ;  it  is  a  commanded  imitation  of  Christ 
the  grand  Exemplar,  and  what  brings  its  own  re¬ 
ward  with  it,  in  the  ease  and  comfort  of  the  disposi¬ 
tion  itself  and  the  blessings  accompanying  of  it. 
These  shall  be  glad  and  rejoice,  shall  be  taught  and 
guided  in  their  way,  and  satisfied  with  bread,  and 
beautified  with  salvation.  Thus  of  the  duties  them¬ 
selves,  which  Titus  was  to  put  people  in  mind  of: 
for  which, 

II.  He  adds  the  reasons : 

3.  F or  we  ourselves  also  were  sometimes 
foolish,  disobedient,  deceived,  serving  divers 
lusts  and  pleasures,  living  in  malice  and 
envy,  hateful,  and  hating  one  another. 

1.  The  reasons  are  derived  from  their  own  past 
condition.  Consideration  of  men’s  natural  condition 
is  a  great  means  and  ground  of  equity  and  gentle¬ 
ness,  and  all  meekness  toward  those  who  are  yet  in 
such  a  state.  This  has  a  tendency  to  abate  pride, 
and  work  pity  and  hope  in  reference  to  those  who 
are  yet  unconverted ;  “We  ourselves  also  were  so 
and  so  corrupt  and  sinful,  therefore  we  should  not 
be  impatient  and  bitter,  hard  and  severe,  toward 
those  who  are  but  as  ourselves  once  were.  Should 
we  then  have  been  willing  to  be  contemned,  and 


686 


TITUS,  III. 


proudly  and  rigorously  dealt  with  ?  No,  but  treated 
with  gentleness  and  humanity ;  and  therefore  we 
should  now  so  treat  those  who  are  unconverted,  ac¬ 
cording  to  that  rule  of  equity ;  Quod  tibi  non  vis 
fieri,  alteri  ne  feceris — What  you  would  not  have 
done  to  you ,  that  do  not  you  to  another.”  Their 
past  natural  condition  is  set  forth  in  divers  particu¬ 
lars.  We  ourselves  also  were  sometimes , 

(1. )  Foolish  ;  without  true  spiritual  understanding 
and  knowledge,  ignorant  of  heavenly  things.  Ob¬ 
serve,  They  should  be  most  disposed  to  bear  with 
others’  follies,  who  may  remember  many  of  their 
own ;  they  should  be  meek  and  gentle,  and  patient 
toward  them,  who  once  needed  and  doubtless  then 
expected  the  same.  We  ourselves  also  were  some¬ 
times  foolish.  And, 

(2.)  Disobedient;  heady  and  unpersuadable,  re¬ 
sisting  the  word,  and  rebellious  even  against  the 
natural  laws  of  God,  and  those  which  human  so¬ 
ciety  requires.  Well  are  these  set  together,  foolish 
and  disobedient.  For  what  folly  like  this,  to  disobey 
God  and  his  laws,  natural  or  revealed  ?  This  is  con¬ 
trary  to  right  reason,  and  men’s  true  and  greatest 
interests ;  and  what  so  foolish  as  to  violate  and  go 
counter  to  these  ? 

(3.)  Deceived,  or  wandering;  that  is,  out  of  the 
ways  of  truth  and  holiness.  Man  in  this  his  degene¬ 
rate  state  is  of  a  straying  nature,  thence  compared 
to  a  lost  shee/i ;  this  must  be  sought  and  brought 
back,  and  guided  in  the  right  way,  Ps.  119.  176.  He 
is  weak,  and  ready  to  be  imposed  upon  by  the  wiles 
and  subtleties  of  Satan,  and  of  men  lying  in  wait  to 
seduce  and  mislead. 

(4.)  Serving  divers  lusts  and  fileasures ;  as  vas¬ 
sals  and  slaves  under  them.  [1.]  Observe,  Men 
deceived  are  easily  entangled  and  insnared;  they 
would  not  otherwise  serve  divei’s  lusts  and  pleasures 
as  they  do,  were  they  not  blinded  and  beguiled  into 
it.  See  here  too  what  a  different  notion  the  word 
gives  of  a  sensual  and  fleshly  life  from  what  the 
world  generally  has  of  it.  Carnal  people  think  they 
enjoy  their  pleasures ;  the  word  calls  it  servitude  and 
vassalage ;  they  are  very  drudges  and  bond-slaves 
under  them  ;  so  far  are  they  from  freedom  and  feli¬ 
city  in  them,  that  they  are  captivated  by  them,  and 
serve  them  as  task-masters  and  tyrants.  [2.]  Ob¬ 
serve,  It  is  the  misery  of  the  servants  of  sin,  that 
they  have  many  masters ;  one  lust  hurrying  them 
one  way,  and  another  another;  pride  commands  one 
thing,  covetousness  another,  and  often  a  contrary. 
What  vile  slaves  are  sinners,  while  they  conceit 
themselves  free  !  The  lusts  that  tempt  them,  pro¬ 
mise  them  liberty,  but  in  yielding  they  become  the 
servants  of  corruption  ;  for  of  whom  a  man  is  over¬ 
come,  of  the  same  is  he  brought  into  bondage. 

(5.)  Living  in  malice  ;  one  of  those  lusts  that  bear 
rule  in  them.  Malice  desires  hurt  to  another,  and 
rejoices  in  it. 

(6. )  And  envy  ;  which  grudges  and  repines  at  an¬ 
other’s  good,  frets  at  his  prosperity  and  success  in 
any  thing :  both  roots  of  bitterness,  whence  many 
evils  spring;  evil  thoughts  and  speeches,  tongues  set 
on  fire  of  hell,  detracting  from,  and  impairing,  the 
just  and  due  praises  of  others.  Their  words  are 
swords,  wherewith  they  slay  the  good  name  and  ho¬ 
nour  of  their  neighbour :  the  sin  of  Satan,  and  of 
Cain  who  was  of  that  evil  one,  and  slew  his  brother : 
and  wherefore  slew  he  him,  but  of  this  envy  and 
malice  ?  Because  his  own  works  were  evil,  and  his 
brother’s  righteous.  These  were  some  of  the  sins  in 
which  we  lived  in  our  natural  state.  And, 

(7.)  Hateful,  or  odious ;  deserving  to  be  hated. 

(8.)  And  hating  one  another.  Observe,  Those 
that  are  sinful,  living  and  allowing  themselves  in  sin, 
are  hateful  to  God  and  all  goc^l  men.  Their  tem¬ 
per  and  ways  are  so,  though  not  simply  their  per¬ 
sons.  It  is  the  miseiy  of  sinners,  that  they  hate  one 


another,  as  it  is  the  duty  and  happiness  ol  saints  to 
love  one  another.  What  contentions  and  quarrels 
flow  from  men’s  corruptions ;  such  as  were  in  the 
nature  of  those  who  by  conversion  are  now  good,  but 
in  their  unconverted  state  made  them  ready  to  run 
like  furious  wild  beasts  one  upon  another  !  The  con¬ 
sideration  of  its  having  been  thus  with  us,  should 
moderate  our  spirits,  and  dispose  us  to  be  more  equal 
and  gentle,  meek  and  tender-hearted,  toward  those 
who  are  such.  This  is  the  argument  from  their  own 
past  condition  here  described.  And  he  reasons, 

2.  From  their  present  state.  “  We  are  delivered 
out  of  that  our  miserable  condition  by  no  merit  or 
strength  of  our  own ;  but  only  by  the  mercy  and  free 
grace  of  God,  and  merit  of  Christ,  and  operation  of 
his  Spirit :  therefore  we  have  no  ground,  in  respect 
of  ourselves,  to  contemn  those  who  are  yet  uncon¬ 
verted,  but  rather  to  pity  them,  and  cherish  hope 
concerning  them,  that  they,  though  in  themselves  as 
unworthy  and  unmeet  as  we  were,  yet  may  obtain 
mercy,  as  we  have :  and  so  upon  this  occasion  the 
apostle  again  opens  the  causes  of  our  salvation,  v. 
4—7. 

4.  But  after  that  the  kindness  and  love 
of  God  our  Saviour  toward  man  appeared, 
5.  Not  by  works  of  righteousness  which  ,ve 
have  done,  but  according  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost;  6.  Which 
he  shed  on  us  abundantly  through  Jesus 
Christ  our  Saviour ;  7.  That,  being  j  ustified 
by  his  grace,  we  should  be  made  heirs  ac¬ 
cording  to  the  hope  of  eternal  life. 

I.  We  have  here  the  prime  Author  of  our  salva¬ 
tion;  God  the  Father,  therefore  termed  here  God 
our  Saviour.  All  things  are  of  God,  who  hath  re¬ 
conciled  us  to  himself  by  Jesus  Christ,  2  Cor.  5.  18. 
All  things  belonging  to  the  new  creation,  and  re¬ 
covery  of  fallen  man  to  life  and  happiness,  of  which 
he  is  there  speaking,  all  these  things  are  of  God  the 
Father,  as  Contriver  and  Beginner  of  this  work. 
There  is  an  order  in  acting,  as  in  subsisting ;  the 
Father  begins,  the  Son  manages,  and  the  Holy  Spirit 
works  and  perfects  all.  God,  the  Father,  is  a  Sa- 
viour  by  Christ,  through  the  Spirit.  JohnS.  16.  God 
so  loved  the  world,  as  to  give  his  only  begotten  Son, 
that  whoever  believes  in  him,  should  not  perish,  but 
have  everlasting  life.  He  is  the  Father  of  Chiist, 
and  through  him  the  Father  of  mercies ;  all  spiritual 
blessings  are  by  Christ  from  him,  Eph.  1.  3.  We 
joy  in  God  through  Jesus  Christ,  Rom.  5.  11.  And 
with  one  mind,  and  with  one  mouth,  glorify  God, 
even  the  Father  of  our  Lord  Jesus  Christ. 

II.  The  spring  and  rise  of  it ;  the  divine  philan¬ 
thropy,  or  kindness  and  love  of  God  to  man.  By 
grace  we  are  saved  from  first  to  last ;  this  is  the 
ground  and  motive ;  God’s  pity  and  mercy  to  man  in 
misery  were  the  first  wheel,  or  rather  the  Spirit  in 
the  wheels,  that  sets  and  keeps  them  all  in  motion. 
God  is  not,  cannot,  be  moved  by  any  thing  out  of 
himself ;  the  occasion  is  in  man,  his  misery  and 
wretchedness.  But  sin  bringing  that  misery,  wrath 
might  have  issued  out  rather  than  compassion  ;  but 
God  knowing  how  to  adjust  all  with  his  own  honour 
and  perfections,  would  pity  and  save  rather  than  de¬ 
stroy.  He  delights  in  mercy  ;  where  sin  abounded, 
grace  did  much  more  abound.  We  read  of  riches 
of  goodness  and  mercy,  Rom.  2.  4.  Eph.  2.  7.  Let 
us  acknowledge  this,  and  give  him  the  glory  of  it, 
not  turning  it  to  wantonness,  but  to  thankfulness  and 
obedience. 

III.  Here  is  the  means,  or  instrumental  cause ;  the 
shining  out  of  this  love  and  grace  of  God  in  the  gos- 


68b 


TITUS,  III. 


pel,  after  it  a /i pea  red,  that  is,  in  the  word.  The  ap¬ 
pearing  of  love  and  grace  has,  through  the  Spirit, 
great  virtue  to  soften  and  change  and  turn  to  God, 
and  so  is  the  power  of  God  to  salvation,  to  every  one 
that  believeth.  Thus  having  asserted  God  to  be  the 
Author,  his  free  grace  the  spring,  and  the  manifesta¬ 
tion  of  this  in  the  gospel  the  means,  of  salvation ; 
that  the  honour  of  all  still  may  be  the  better  secured 
to  him, 

IV.  False  grounds  and  motives  are  here  removed ; 
Not  by  works  of  righteousness  which  we  have  done, 
but  according  to  his  mercy,  he  saved  us;  not  for 
foreseen  works  of  our’s,  but  his  own  free  grace  and 
mercy  alone.  Works  must  be  in  the  saved,  (where 
is  room  for  it,)  but  not  among  the  causes  of  his  sal¬ 
vation  ;  they  are  the  way  to  the  kingdom,  not  the 
meriting  price  of  it ;  all  is  upon  the  foot  of  undeserved 
favour  and  mercy  from  first  to  last.  Election  is  of 
grace ;  we  are  chosen  to  be  holy,  not  because  it  was 
antecedently  seen  that  we  should  be  so,  Eph.  1.  4. 
It  is  the  fruit,  not  the  cause,  of  election  ;  (2  Thess. 
2.  13.)  God  hath  from  the  beginning  chosen  you  to 
salvation  through  sanctification  of  the  Spirit  and  be¬ 
lief  of  the  truth.  So  effectual  calling,  in  which  elec¬ 
tion  breaks  out,  and  is  first  seen  ;  (2  Tim.  1.  9.)  He 
hath  saved  us,  and  called  us  with  a  holy  calling  ;  not 
according  to  our  works,  but  according  to  his  own 
purpose  and  grace,  which  was  given  us  in  Christ 
Jesus  before  the  world  began.  We  are  justified 
freely  by  grace,  (Rom.  3.  24.)  and  sanctified  and 
saved  by  grace,  Eph.  2.  8.  By  grace  ye  are  saved, 
through  faith  ;  and  that  not  of  yourselves,  it  is  the 
gift  of  God.  Faith  and  all  saving  graces  are  God’s 
tree  gift  and  works ;  the  beginning,  increase,  and 
perfection  of  them  in  glory,  all  are  from  this.  In 
building  men  up  to  be  a  holy  temple  unto  God,  from 
the  foundation  to  the  top-stone,  we  must  cry  nothing 
but  Grace,  grace  unto  it.  It  is  not  of  works,  lest  any 
man  should  boast ;  but  of  grace,  that  he  who  glorieth 
should  glory  only  in  the  Lord.  Thus  the  true  cause 
is  shewn,  and  the  false  removed. 

V.  Here  is  the  formal  cause  of  salvation,  or  that 
wherein  it  lies,  the  beginnings  of  it  at  least — in  re¬ 
generation  or  spiritual  renewing,  as  it  is  here  called. 
Old  things  pass  away,  and  all  things  become  new,  in 
a  moral  and  spiritual,  not  in  a  physical  and  natural, 
sense.  It  is  the  same  man,  but  with  other  disposi¬ 
tions  and  habits ;  evil  ones  are  done  away,  as  to  the 
prevalency  of  them  at  present ;  and  all  remains  of 
them  in  due  time  will  be  so,  when  the  work  shall  be 
perfected  in  heaven.  A  new  prevailing  principle 
of  grace  and  holiness  is  wrought,  which  inclines  and 
sways  and  governs,  and  makes  the  man  a  new  man, 
a  new  creature ;  new  thoughts,  desires,  and  affec¬ 
tions,  a  new  and  holy  turn  of  life  and  actions  ;  the  life 
of  God  in  man,  not  only  from  God  in  a  special  man¬ 
ner,  but  conformed  and  tending  to  him.  Here  is 
salvation  begun,  and  which  will  be  growing  and  in¬ 
creasing  to  perfection ;  therefore  it  is  said,  He  saved 
us.  What  is  so  begun,  as  sure  to  be  perfected  in 
time,  is  expressed  as  if  it  already  were  so.  Let  us 
look  to  this  therefore  without  delay ;  we  must  be 
initially  saved  now,  by  regeneration,  if  on  good 
ground  we  would  expect  complete  salvation  in  hea¬ 
ven  ;  the  change  then  will  be  but  in  degree,  not  in 
kind  ;  grace  is  glory  begun,  as  glory  is  but  grace  in  1 
its  perfection.  How  few  mind  this’!  Most  act  as  if 
they  were  afraid  to  be  happy  before  the  time ;  they 
would  have  heaven,  they  pretend,  at  last,  yet  care 
not  for  holiness  now  ;  that  is,  they  would  have  the 
end  without  the  beginning ;  so  absurd  are  sinners. 
But  without  regeneration,  that  is,  the  first  resurrec¬ 
tion,  there  is  no  attaining  of.  the  second  glorious  one, 
the  resurrection  of  the  just  Here  then  is  formal 
salvation,  in  the  new  divine  life  wrought  by  the 
gospel. 

VI.  Here  is  the  outward  sign  and  seal  thereof  in 


baptism,  called  therefore  the  washing  of  regenera¬ 
tion.  The  work  itself  is  inward  and  spiritual ;  but 
this  is  outwardly  signified  and  sealed  in  this  ordi¬ 
nance.  Water  is  of  a  cleansing  and  purifying  na¬ 
ture,  does  away  the  filth  of  the  flesh,  and  so'was  apt 
to  signify  the  doing  away  of  the  guilt  and  defilement 
of  sin  by  the  blood  and  Spirit  of  Christ ;  though  that 
aptness  alone,  without  Christ’s  institution,  had  not 
been  sufficient.  This  it  is  that  makes  it  of  this  sig¬ 
nification  on  God’s  part,  a  seal  of  righteousness  by 
faith,  as  circumcision  was,  in  the  place  of  which  it 
succeeds ;  and  on  our’s,  an  engagement  to  be  the 
Lord’s.  Thus  baptism  saves  figuratively,  and  sa¬ 
cramentally,  where  it  is  rightly  used  ;  (Acts  22.  16.) 
Arise,  and  be  baptized,  and  wash  away  thy  sins,  call¬ 
ing  upon  the  name  of  the  Lord.  So  Eph.  5.  26. 
That  he  might  sanctify  and  cleanse  us  by  the  wash¬ 
ing  of  water  by  the  word.  Slight  not  this  outward 
sign  and  seal,  where  it  may  be  had  according  to 
Christ’s  appointment ;  yet  rest  not  in  the  outward 
washing  only,  but  look  to  the  ansiver  of  a  good  con¬ 
science,  without  which  the  external  washing  will 
avail  nothing.  The  covenant  sealed  in  baptism  binds 
to  duties,  as  well  as  exhibits  and  conveys  benefits 
and  privileges ;  if  the  former  be  not  minded,  in  vain 
are  the  latter  expected.  Sever  not  what  God  has 
joined ;  in  both  the  outer  and  inner  part  is  baptism 
complete ;  as  he  that  was  circumcised,  became 
debtor  to  the  whole  law,  (Gal.  5.  3.)  so  is  he  that  is 
baptized,  to  the  gospel,  to  observe  all  the  commands 
and  ordinances  thereof,  as  Christ  appointed  ;  (Matt. 
28.  19.)  Disciple  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost ;  teaching  them  to  observe  all  things  whatso¬ 
ever  I  have  commanded  you. 

This  is  the  outward  sign  and  seal  of  salvation, 
baptism,  called  here  the  washing  of  regeneration. 

VII.  Here  is  the  principal  efficient ;  the  Spirit  of 
God,  it  is  the  renewing  of  the  Holy  Ghost ;  not  ex¬ 
cluding  the  Father  and  the  Son,  who  in  all  works 
without  themselves  are  concurring ;  nor  the  use  of 
means,  the  word  and  sacraments,  by  which  the 
Spirit  works;  through  his  operation  it  is  that  they 
have  their  saving  effect.  In  the  economy  of  our  sal¬ 
vation,  the  applying  and  effecting  part  is  especially 
attributed  to  the  Holy  Spirit.  We  are  said  to  be 
bom  of  the  Spirit ;  to  be  quickened  and  sanctified  by 
the  Spirit ;  to  be  led  and  guided,  strengthened  and 
helped,  by  the  Spirit.  Through  him  we  mortify  sin, 
perform  duty,  walk  in  God’s  ways ;  all  the  acts  ana 
operations  of  the  divine  life  in  us,  the  works  and 
fruits  of  righteousness  without  us,  all  are  through 
this  blessed  and  holy  Spirit,  who  is  therefore  called 
the  Spirit  of  life,  and  of  grace  and  holiness  ;  all  grace 
is  from  him.  Earnestly  therefore  is  he  to  be  sought, 
and  greatly  to  be  heeded  by  us,  that  we  quench  not 
his  holy  motions,  nor  resist  and  oppose  him  in  his 
workings.  Res  delicalula  est  Spiritus — The  Spirit 
is  a  tender  thing ;  as  we  act  toward  him,  so  may  we 
expect  he  will  to  us ;  if  we  slight  and  resist  and  op¬ 
pose  his  workings,  he  will  slacken  them  ;  if  we  con¬ 
tinue  to  vex  him,  he  will  retire.  Grieve  not  there¬ 
fore  the  Holy  Spirit  of  God,  whereby  ye  are  sealed 
to  the  day  of  redemption,  Eph.  4.  30.  The  Spirit 
seals  by  his  renewing  and  sanctifying,  his  witnessing 
and  assuring  work  ;  he  distinguishes  and  marks  out 
for  salvation,  fits  for  it,  it  is  his  work  :  we  could  not 
turn  to  God  by  any  strength  of  our  own,  any  more 
than  we  can  be  justified  by  any  righteousness  of 
our  own. 

VIII.  Here  is  the  manner  of  God’s  communicat¬ 
ing  this  spirit  in  the  gifts  and  graces  of  it ;  not  with 
a  scanty  and  niggardly  hand,  but  most  freely  and 
plentifully  ;  which  he  shed  on  us  abundantly.  More 
of  the  Spirit  in  its  gif|p  and  graces  is  poured  out  un 
der  the  gospel  than  was  under  the  law  ;  whence  it  is 
eminently  styled  the  ministration  of  the  Spirit,  2 


687 


TITUS,  III. 


Cor.  3.  8.  A  measure  of  the  Spirit  the  church  has 
had  in  all  ages,  but  more  in  gospel-times,  since  the 
coming  of  Christ,  than  before ;  The  law  came  by 
Moses ,  but  grace  and  truth  by  Jesus  Christ ;  that  is, 
a  more  plentiful  effusion  of  grace,  fulfilling  the  pro¬ 
mises  and  prophecies  of  old;  (Isa.  44.  3.)  I  will 
fiour  water  upon  him  that  is  thirsty,  and Jloods  upon 
the  dry  ground.  I  will  pour  mu  Spirit  upon  thy  seed, 
and  my  blessing  upon  thine  offspring:  this  greatest 
and  best  of  blessings,  an  effusion  of  grace  and  of 
the  sanctifying  gifts  of  the  Spirit.  Joel  2.  28.  I  will 
pour  out  my  Spirit  upon  all  jlesh  ;  not  on  Jews  only, 
but  Gentiles  also.  This  was  to  be  in  gospel-times ; 
and  accordingly,  (Acts  2.  17,  18,  33.)  speaking  of 
Christ  risen  and  ascended,  having  received  of  the 
Father  the  promise  of  the  Holy  Ghost,  he  hath  shed 
forth  (says  Peter)  this,  that  ye  now  see  and  hear: 
and  ch.  10.  44,  45.  The  Holy  Ghost  fell  on  all  them 
that  heard  the  word,  Gentiles  as  well  as  Jews. 
Those  indeed  were,  in  a  great  measure,  the  miracu¬ 
lous  gifts  of  the  Holy  Ghost,  but  not  without  the 
sanctifying  graces  of  it  also  accompanying  many  if 
not  all  of  them.  There  was  then  great  abundance 
of  common  gifts  of  illumination,  outward  calling  and 
profession,  and  general  faith,  and  of  more  special 
gifts  of  sanctification  too,  such  as  faith,  and  hope, 
and  love,  and  other  graces  of  the  Spirit.  Let  us  get 
a  share  in  these.  What  will  it  signify  if  much  be 
shed  forth,  and  we  remain  dry  ?  Our  condemnation 
will  but  be  aggravated  the  more,  if  under  such  a  dis¬ 
pensation  of  grace  we  remain  void  of  grace.  Be 
filled  with  the  Spirit,  says  the  apostle ;  it  is  duty  as 
well  as  privilege,  because  of  the  means  which  God 
in  the  gospel  is  ready  to  bless  and  make  effectual ; 
this  is  the  manner  of  God’s  communicating  grace 
and  all  spiritual  blessings  under  the  gospel,  plenti¬ 
fully  ;  he  is  not  straitened  towards  us,  but  we  toward 
him  and  in  ourselves. 

IX.  Here  is  the  procuring  Cause  of  all,  namely, 
Christ ;  Through  Jesus  Christ  our  Saviour.  He  it  j 
is  who  purchased  the  Spirit  and  his  saving  gifts  and 
graces;  all  come  through  him,  and  through  him  as  I 
a  Saviour,  whose  undertaking  and  work  it  is  to  bring  ! 
to  grace  and  glory ;  he  is  our  Righteousness  and 
Peace,  and  our  Head,  from  whom  we  have  all  spiri¬ 
tual  life  and  influences.  He  is  made  of  God  to  us 
Wisdom,  Righteousness,  Sanctification,  and  Re¬ 
demption.  Let  us  praise  God  for  him  above  all ;  let 
us  go  to  the  Father  by  him,  and  improve  hfm  to  all 
sanctifying  and  saving  purposes.  Have  we  grace  ? 
Let  us  thank  him  with  the  Father  and  Spirit  for  it  : 
account  all  things  but  loss  and  dung  for  the  excel¬ 
lency  of  the  knowledge  of  him,  and  grow  and  increase 
therein  more  and  more. 

X.  Here  are  the  ends  why  we  are  brought  into 
this  new  spiritual  condition,  namely,  justification, 
and  heirship,  and  hope  of  eternal  life  ;  That,  being 
justified  by  his  grace,  we  should  be  made  heirs  ac¬ 
cording  to  the  hope  of  eternal  life.  Justification  in 
the  gospel-sense  is  the  free  remission  of  a  sinner, 
and  accepting  him  as  righteous  through  the  righ¬ 
teousness  of  Christ  received  by  faith.  In  it  there  is 
removing  guilt  that  bound  to  punishment,  and  ac¬ 
cepting  and  dealing  with  the  person  as  one  that  now 
is  righteous  in  God’s  sight.  This  God  does  freelv  as 
to  us,  yet  through  the  intervention  of  Christ’s  sacri¬ 
fice  and  righteousness  laid  hold  on  by  faith  ;  (Rom. 

3.  20,  See.)  By  the  deeds  of  the  law  shall  no  flesh  be 
justified ;  but  through  the  righteousness  of  God 
which  is  by  faith  of  Jesus  Christ  unto  all  and  upon 
all  them  that  believe:  whence  ( v .  24.)  we  are  said 
to  be  justified  freely  by  his  grace,  through  the  re¬ 
demption  that  is  in  Jesus  Christ ;  whom  God  hath 
set  forth  to  be  a  Propitiation  through  faith  in  his 
blood,  to  declare  his  righteousness  for  the  remission 
of  sins  ;  that  he  might  be  just,  and  the  justifier  of 
him  that  believeth  in  Jesus,  God,  in  justifying  a  sin- 


1  ner  in  the  way  of  the  gospel,  is  gracious  to  him,  and 
yet  just  to  himself  and  his  law  ;  forgiveness  being 
through  a  perfect  righteousness,  and  satisfaction 
made  to  justice  by  Christ,  who  is  the  propitiation  for 
sin,  and  not  merited  by  the  sinner  himself.  So  it  is 
here  ;  Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy,  he  saved  us:  that, 
being  justified  by  his  grace,  we  should  be  made  heirs 
according  to  the  hope  of  eternal  life.  It  is  by  grace, 
as  the  spring  and  rise,  (as  was  said,)  though  through 
the.  redemption  that  is  in  Christ,  as  making  the  wav, 
God’s  law  and  justice  being  thereby  satisfied  ;  arid 
by  faith  applying  that  redemption.  Acts  13.  39.  By 
him  (by  Christ)  all  that  believe  are  justified  from 
all  things,  from  which  they  could  not  be  justified  by 
the  law  of  Moses.  Whence  the  apostle  desires  to 
be  found  in  him,  not  having  his  own  righteousness, 
which  was  of  the  law,  but  that  which  is  through  the 
faith  of  Christ,  the  righteousness  which  is  of  God  by 
faith.  Let  us  not  trust  therefore  in  our  own  righ¬ 
teousness  or  merit  of  good  works,  but  in  Christ’s 
righteousness  alone,  received  by  faith  for  justifica¬ 
tion  and  acceptance  with  God.  Inherent  righteous¬ 
ness  we  must  have,  and  the  fruits  of  it  in  works  of 
obedience ;  not  however  as  our  justifying  righteous¬ 
ness  before  God;  but  as  fruits  of  our  justification,  and 
evidences  of  our  interest  in  Christ,  and  qualification 
for  life  and  happiness,  and  the  veiy  beginning  and 
part  of  it ;  but  the  procuring  of  all  that  is  by  Christ, 
that,  being  justified  by  his  grace,  we  should  be  made 
heirs.  Observe,  Our  justification  is  by  the  grace  of 
God,  and  our  justification  by  that  grace  is  necessary 
in  order  to  our  being  made  heirs  of  eternal  life  ; 
without  such  justification  there  can  be  no  adoption 
and  son-ship,  and  so  no  right  of  inheritance.  John 
1.  12.  Whoever  received  him,  (namely,  Christ,)  to 
them  gave  he  power  to  become  the  sons  of  God,  even 
to  them  that  belie-ve  on  his  name.  Eternal  life  is  set 
before  us  in  the  promise,  the  Spirit  works  faith  in 
us,  and  hope  of  that  life,  and  so  are  we  made  heirs 
of  it,  and  have  a  kind  of  possession  of  it  even  now  ; 
faith  and  hope  bring  it  near,  and  fill  with  joy  in  the 
well-grounded  expectance  of  it.  The  meanest  be¬ 
liever  is  a  great  heir  ;  though  he  have  not  his  por¬ 
tion  in  hand,  he  has  good  hope  through  grace,  and 
may  bear  up  under  all  difficulties  ;  there  is  a  better 
state  in  view,  he  is  waiting  for  an  inheritance  incor¬ 
ruptible,  undefiled,  and  that  fadeth  not  away,  re¬ 
served  in  heaven  for  him.  How  well  may  such 
comfort  themselves  with  these  words  !  And  now  all 
this  gives  good  reason  why  we  should  shew  all  meek¬ 
ness  to  all  men,  because  we  have  experienced  so 
much  benefit  by  the  kindness  and  love  of  God  to  us, 
and  many  hope  that  they,  in  God’s  time,  may  be 
partakers  of  the  like  grace  as  we  are.  And  thus  of 
the  reasons  of  equal  and  gentle,  meek  and  tender 
behaviour  towards  others;  from  their  own  bad  con 
dition  in  time  past,  and  the  present  more  happy- 
state  into  which  they  are  brought,  without  any  merit 
or  deservings  of  their  own,  and  whereinto’by  the 
same  grace  others  may  be  brought  also. 

The  apostle,  having  opened  the  duties  of  Chris¬ 
tians  in  common,  with  the  reasons  respecting  them 
selves,  adds  another  from  their  goodness  and  useful 
ness  to  men. 

8.  This  is  a  faithful  saying:;  and  these 
things  I  will  that  thou  affirm  constantly, 
that  they  who  have  believed  in  God  might 
be  careful  to  maintain  good  works.  These 
things  are  good  and  profitable  unto  men. 

1.  Observe,  When  he  has  opened  the  grace  of 
God  tow’ard  us,  he  immediately  presses  the  necessi¬ 
ty  of  good  works  ;  for  we  must  not  expect  the  bene¬ 
fit  of  God’s  mercy,  unless  we  make  conscience  of  our 
duty ;  This  is  a  faithful  saying,  and  these  things  J 


68b 


TITUS,  III. 


will  that  thou  affirm  constantly  ;  this  is  a  true  Chris¬ 
tian  doctrine  of  highest  importance,  and  which  mi¬ 
nisters  must  most  earnestly  and  constantly  press  and 
inculcate  ;  that  they  who  have  believed  in  God,  do 
not  think  that  a  bare  naked  faith  will  save  them  ; 
but  it  must  be  an  operative,  working  faith,  bringing 
forth  the  fruit  of  righteousness ;  they  must  make  it 
their  care  to  maintain  good  works,  not  to  do  them 
occasionally  only,  and  when  opportunities  come  in 
their  way,  but  to  seek  opportunities  for  doing  them. 
These  things  are  good  and  profitable  unto  men : 
these  good  works,  say  some,  or  the  teaching  of  these 
things,  rather  than  idle  questions,  as  follow.  These 
things  are  good  in  themselves,  and  the  teaching  of 
them  useful  to  mankind,  making  persons  a  common 
good  in  their  places. 

2.  Observe,  Ministers,  in  teaching,  must  see  that 
they  deliver  what  is  sound  and  good  in  itself,  and 
profitable  to  them  that  hear :  all  must  be  to  the  use 
of  edifying  both  of  persons  and  societies. 

Here  is  the  fifth  and  last  thing  in  the  matter  of 
the  epistle:  what  Titus  should  avoid  in  teaching; 
how  he  should  deal  with  a  heretic ;  with  some  other 
directions. 

9.  But  avoid  foolish  questions,  and  gene¬ 
alogies,  and  contentions,  and  strivings  about 
the  law;  for  they  are  unprofitable  and  vain. 

1.  That  the  apostle’s  meaning  here  might  be  more 
clear  and  full,  and  especially  fitted  to  the  time  and 
state  of  things  there,  and  the  many  judaizers  among 
them,  he  tells  Titus  what,  in  teaching,  he  should 
shun.  There  are  needful  questions  to  be  discussed 
and  cleared,  such  as  make  for  improvement  in  use¬ 
ful  knowledge  ;  but  idle  and  foolish  inquiries,  tend¬ 
ing  neither  to  God’s  glory  nor  the  edification  of  men, 
these  must  be  shunned.  Some  may  have  a  shew  of 
wisdom,  but  are  vain,  as  many  among  the  Jewish 
doctors,  as  well  as  of  later  school-men,  who  abound 
with  questions  of  no  moment  or  use  to  faith  or  prac¬ 
tice  ;  avoid  these.  And  genealogies  of  the  gods,  say 
some,  that  the  heathen  poets  made  such  noise  about ; 
or  rather  those  that  the  Jews  were  so  curious  in: 
some  lawful  and  useful  inquiries  might  be  made  into 
these  things,  to  see  the  fulfilling  of  the  scriptures  in 
some  cases,  and  especially  in  the  descent  of  Christ 
the  Messiah  ;  but  all  that  served  to  pomp  only,  and 
to  feed  vanity,  in  boasting  of  a  long  pedigree,  and 
much  more  such  as  the  Jewish  teachers  were  ready 
to  busy  themselves  in,  and  trouble  their  hearers 
with,  even  since  Christ  was  come,  and  that  distinc¬ 
tion  of  families  and  tribes  had  been  taken  away,  as 
if  they  would  build  again  that  polity  which  now  is 
abolished ;  these  Titus  must  withstand  as  foolish  and 
vain.  And  contentions,  and  strivings  about  the  law. 
There  were  those  who  were  for  the  Mosaic  rites  and 
ceremonies,  and  would  have  them  continued  in  the 
church  ;  though  by  the  gospel  and  coming  of  Christ 
they  were  superseded  and  done  away.  Titus  must 
give  no  countenance  to  these,  but  avoid  and  oppose 
them  ;  for  they  are  unprofitable  and  vain :  this  is 
to  be  referred  to  all  those  foolish  questions  and  ge¬ 
nealogies,  as  well  as  those  strivings  about  the  law. 
They  are  so  far  from  instructing  and  building  up  in 
godliness,  that  they  are  hinderances  of  it  rather: 
the  Christian  religion  and  good  works,  which  are  to 
be  maintained,  will  hereby  be  weakened  and  preju¬ 
diced  ;  the  peace  of  the  church  disturbed,  and  pro¬ 
gress  of  the  gospel  staid.  Observe,  Ministers  must 
not  only  teach  things  good  and  useful,  but  shun  and 
oppose  the  contrary,  what  would  corrupt  the  faith, 
and  hinder  godliness  and  good  works;  nor  should  peo¬ 
ple  have  itching  ears,  but  love  and  embrace  sound 
doctrine  which  tends  most  to  the  use  of  edifying. 

2.  But  because,  after  all,  there  will  be  heresies 
and  heretics  in  the  church,  the  apostle  next  directs 


Titus  what  to  do  in  sucn  a  case,  and  how  to  deal 
with  such. 

10.  A  man  that  is  a  heretic  after  the  first 
and  second  admonition  reject;  11.  Know¬ 
ing  that  he  that  is  such,  is  subverted,  and 
sinneth,  being  condemned  of  himself. 

He  who  forsakes  the  truth  as  it  is  in  Christ  Jesus, 
and  broaches  false  doctrines,  and  propagates  them 
to  the  corrupting  of  the  faith  in  weighty  and  mo¬ 
mentous  points,  and  breaks  the  peace  of  the  church 
about  them,  let  such  a  one  be  rejected,  after  due 
means  used  to  reclaim  him.  Admonish  him  once 
and  again,  that,  if  possible,  he  may  be  brought 
back,  and  thou  mayest  gain  thv  brother  ;  but  if  that 
will  not  reduce  him,  that  others  be  not  hurt,  cast 
him  out  of  the  communion,  and  warn  all  Christians 
to  avoid  him.  Knowing  that  he  that  is  such,  is  sub¬ 
verted,  turned  off  from  the  foundation,  and  sinneth 
grievously,  being  self  condemned.  Those  who  will 
not  be  reclaimed  by  admonitions,  but  are  obstinate 
in  their  sins  and  errors,  are  subverted  and  self  con¬ 
demned  ;  they  inflict  that  punishment  upon  them¬ 
selves  that  the  governors  of  the  church  should  inflict 
upon  them  :  they  throw  themselves  out  of  the 
church,  and  throw  off  its  communion,  and  so  are 
!  self-condemned.  1.  Observe,  How  great  an  evil 
proper  heresy  is,  not  lightly  therefore  to  be  charged 
upon  any,  though  greatly  to  be  taken  heed  of  by  all. 
Such  a  one  is  subverted  or  perverted  ;  a  metaphor 
from  a  building  so  ruined,  as  that  it  is  hard,  if  possi¬ 
ble,  to  repair  and  raise  it  up  again.  Proper  heretics 
have  seldom  been  recovered  to  the  true  faith  :  not 
so  much  defect  of  judgment,  as  perverseness  of  the 
will,  being  in  the  case,  through  pride,  or  ambition, 
or  self-willedness,  or  covetousness,  or  such  like  cor¬ 
ruption,  which  therefore  must  be  taken  heed  of ; 
“Be  humble,  love  the  truth,  and  practise  it,  and 
damning  heresy  will  be  escaped.”  2.  Observe, 
Pains  and  patience  must  be  used  about  those  that  err 
most  grievously.  They  are  not  easily  and  soon  to 
be  given  up  and  cast  off,  but  competent  time  and 
means  must  be  tried  for  their  recovery,  3.  Observe, 
The  church’s  means  even  with  heretics  are  persua¬ 
sive  and  rational.  They  must  be  admonished,  in¬ 
structed,  and  warned  ;  so  much  vaSca-/*  imports.  4. 
Observe,  Upon  continued  obstinacy  and  irreclaima¬ 
bleness,  the  church  has  power,  and  is  obliged,  to 
preserve  its  own  purity,  by  severing  such  a  corrupt 
member,  which  discipline  may  by  God’s  blessing 
become  effectual  to  reform  the  offender,  or  leave 
him  the  more  inexcusable  in  his  condemnation. 

The  apostle  subjoins  some  further  directions. 

|  12.  When  I  shall  send  Artemas  unto 

j  thee,  or  Tychicus,  be  diligent  to  come  unto 
|  me  to  Nicopolis:  for  I  have  determined 
there  to  winter.  1 3.  Bring  Zenas  the  law¬ 
yer  and  Apollos  on  their  journey  diligently, 
that  nothing  be  wanting  unto  them. 

Here  are  two  personal  things  enjoined  : 

1.  That  Titus  should  hold  himself  ready  to  come 
to  Paul  at  Nicopolis,  (a  city  of  Thrace,  as  is  reckon¬ 
ed,  on  the  borders  of  Macedonia,)  so  soon  as  Arte¬ 
mas  or  Tychicus  should  be  sent  to  Crete,  to  supply 
his  place,  and  take  care  of  the  churches  there  when 
he  should  leave  them.  The  apostle  would  not  have 
them  in  their  young  and  weak  state  be  without  one 
or  other  of  chief-sufficiency,  to  guide  and  help  them. 
Titus,  it  seems,  was  not  their  ordinary  fixed  bishop 
or  pastor,  bt  t  an  evangelist,  otherwise  Paul  would 
not  have  called  him  so  much  from  his  charge.  Of 
Artemas  we  read  little,  but  Tychicus  is  mentioned 
on  many  occasions  with  respect.  Paul  calls  him  a 
beloved  brother,  and  faithful  minister,  and  fellow- 


PHILEMON. 


689 


servant  in  the  Lard :  one  fit  therefore  for  the  ser¬ 
vice  intimated.  When  Paul  says  to  Titus,  Be  dili¬ 
gent  to  come  to  me  to  jVico/iolis,  for  I  have  deter¬ 
mined  there  to  winter ,  it  is  plain  that  the  epistle  was 
not  written  from  Nicopolis,  as  the  postscript  would 
have  it,  for  then  he  would  have  said,  I  determined 
here,  not  there,  to  winter. 

2.  The  other  personal  charge  to  Titus,  is,  that  he 
would  bring  two  of  his  friends  on  their  journey  dili¬ 
gently,  and  see  them  furnished,  so  that  nothing 
should  be  wanting  to  them.  This  was  to  be  done, 
not  as  a  piece  of  common  civility  only,  but  of  Chris¬ 
tian  piety,  out  of  respect  both  to  them  and  the  work 
they  were  sent  about,  which  probably  was  to  preach 
the  gospel,  or  to  be  some  way  serviceable  to  the 
churches.  Zenas  is  styled  the  lawyer,  whether  in 
reference  to  the  Roman  or  the  Mosaic  law,  as  hav¬ 
ing  some  time  been  his  profession,  is  doubtful.  Apol- 
los  was  an  eminent  and  faithful  minister.  Accom¬ 
panying  such  part  of  their  way,  and  accommodating 
them  for  their  work  and  journeys,  was  a  pious  and 
needful  service.  And  to  further  this,  and  lay  in  for 
it,  what  the  apostle  had  before  bid  Titus  teach,  ( y . 
8. )  he  repeats  here. 

1  4.  And  let  our’s  also  learn  to  maintain 
good  works  for  necessary  uses,  that  they 
be  not  unfruitful. 

Let  Christians,  those  who  have  believed  in  God, 
learn  to  maintain  good  works,  especially  such  as 
these,  supporting  ministers  in  their  work  of  preach¬ 
ing  and  spreading  the  gospel,  hereby  becomingy?/- 
low-hel/iers  to  the  truth,  3d  epistle  of  John,  v.  6 — 8. 
That  they  be  not  unfruitful.  Christianity  is  not  a 
fruitless  profession ;  the  professors  of  it  must  be  fil¬ 
ed  with  the  fruits  of  righteousness,  which  are  by  Je¬ 
sus  Christ,  to  the  glory  and  praise  of  God.  It  is  not 
enough  that  they  be  harmless,  but  they  must  be  pro¬ 
fitable,  doing  good,  as  well  as  eschewing  evil.  “  Let 
our’s  set  up  and  maintain  some  honest  labour  and 
employment,  to  provide  for  themselves  and  their  fa¬ 
milies,  that  they  be  not  unprofitable  burthens  on  the 
earth so  some  understand  it.  Let  them  not  think 
that  Christianity  gives  them  a  writ  of  ease ;  no,  it 


lays  an  obligation  upon  them  to  seek  some  honest 
work  and  calling,  and  therein  to  abide  with  God. 
This  is  of  good  report,  will  credit  religion,  and  be 
good  to  mankind ;  they  will  not  be  unprofitable 
members  of  the  body,  or  burthensome  and  charge¬ 
able  to  others,  but  enabled  to  be  helpful  to  those  in 
want.  To  maintain  good  works  for  Jiecessary  uses ; 
not  living  like  drones  on  the  labours  of  others,  but 
themselves  fruitful  to  the  common  benefit. 

The  apostle  concludes  with  salutations  and  bene¬ 
dictions. 

15^  All  that  are  with  me,  salute  thee 
Greet  them  that  love  us  in  the  faith.  Grace 
be  with  you  all.  Amen. 

Though  perhaps  not  personally  known,  (some  of 
them  at  least,)  yet  all  by  Paul  testify  their  love  and 
good  wishes  to  Tjtus,  owning  him  thereby  in  his 
work,  and  heartening  him  to  go  on  therein.  Great 
comfort  and  encouragement  it  is  to  have  the  heart 
and  prayers  of  other  Christians  with  and  for  us. 
Greet  them  that  love  us  in  the  faith,  or  for  the  faith, 
who  are  our  loving  fellow-Christians.  Holiness,  or 
the  image  of  God  in  any,  is  the  great  endearing  thing, 
what  gives  strength  to  all  other  bonds,  and  is  itself 
the  best.  Grace  be  with  you  all.  Amen.  This  is 
the  closing  benediction,  not  to  Titus  alone,  but  to  all 
the  faithful  with  him  :  which  shews,  that  though 
the  epistle  bears  the  single  name  of  Titus  in  the  in¬ 
scription,  yet  it  was  for  the  use  of  the  churches 
there,  and  they  were  in  the  eye,  and  upon  the  heart, 
ot  the  apostle,  in  the  writing  of  it.  “  Grace  be  with 
you  all,  the  love  and  favour  of  God,  with  the  fruits 
and  effects  thereof,  according  to  need ;  spiritual 
ones,  especially,  and  the  increase  and  feeling  of  them 
more  and  more  in  your  souls.”  This  is  the  apostle’s 
wish  and  prayer,  shewing  his  affection  to  them,  his 
desire  of  their  good,  and  a  means  of  obtaining  for 
them,  and  bringing  down  upon  them,  the  thing  re¬ 
quested.  Observe,  Grace  is  the  chief  thing  to  be 
wished  and  begged  for,  with  respect  to  ourselves  or 
others ;  it  is,  summarily,  all  good.  Amen  shuts  up 
the  prayer,  expressing  desire  and  hope,  that  so  it 
may,  and  so  it  shall  be. 


AN 


EXPOSITION, 


WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


EPISTLE  OF  ST.  PAUL  TO  PHILEMON. 

Completed  by  Mr.  J.  Smith. 


THIS  epistle  to  Philemon  is  placed  the  last  of  those  with  the  name  of  Paul  to  them,  perhaps  because  the 
shortest,  and  of  an  argument  peculiar  and  different  from  all  the  others  ;  yet  such  as  the  Spirit  of  God, 
who  indited  it,  saw  would,  in  its  kind,  be  very  instructive  and  useful  in  the  churches.  The  occasion  of 
it  was  this — Philemon,  one  of  note,  and  probably  a  minister  in  the  church  of  Colosse,  a  city  of  Phrygia, 
Vol.  VI. — 4  S 


690 


PHILEMON. 


had  a  servant  named  Onesimus,  who,  having  purloined  his  goods,  ran  away  from  him,  and  in  his  rambles 
came  to  Rome,  where  Paul  was  then  a  prisoner  for  the  gospel,  and  providentially  coming  under  his 
preaching  there,  was,  by  the  blessing  of  God,  converted  by  him  ;  after  which  he  ministered  awhile  to 
the  apostle  in  bonds,  and  might  have  been  further  useful  to  him  ;  but  understanding  him  to  be  another 
man’s  servant,  he  would  not,  without  his  consent,  detain  him,  but  sends  him  back  with  this  letter  com¬ 
mendatory,  wherein  he  earnestly  sues  for  his  pai-don  and  kind  reception. 


BEFORE  we  enter  on  the  exposition,  such  gene¬ 
ral  things  as  follow  may  be  taken  notice  of 
from  the  epistle,  and  what  relates  to  it ;  namely, 

I.  The  goodness  and  mercy  of  God  to  a  poor  wan¬ 
dering  sinner,  bringing  him  by  his  gracious  provi¬ 
dence  under  the  means,  and  making  them  effectual 
to  his  conversion.  Thus  came  he  to  be  sought  of 
him  that  asked  not  for  him,  and  to  be  found  of  him 
that  sought  him  not,  Isa.  65.  1. 

II.  The  great  and  endeared  affection  between  a 
true  convert  and  him  whom  God  used  to  be  the  in¬ 
strument  of  his  conversion.  Paul  regards  this  poor 
fugitive  now  as  his  son  in  the  faith,  and  terms  him 
his  own  bowels ;  and  Onesimus  readily  serves  Paul 
in  prison,  and  would  gladly  have  continued  to  do  so, 
would  duty  have  permitted;  but,  being  another’s 
servant,  he  must  return  and  submit  himself  to  his 
master,  and  be  at  his  disposal. 

III.  The  tender  and  good  spirit  of  this  blessed 
apostle  Paul.  With  what  earnestness  does  he  con¬ 
cern  himself  for  the  poor  slave  !  Being  now,  through 
his  preaching,  reconciled  to  God,  he  labours  for  re¬ 
conciliation  between  him  and  his  master.  How  pa¬ 
thetic  a  letter  does  he  here  write  in  his  behalf! 
Scarcely  any  argument  is  forgotten,  that  could  pos¬ 
sibly  be  used  in  the  case ;  and  all  pressed  with  such 
force,  that,  had  it  been  the  greatest  favour  to  himself 
that  he  was  asking,  he  could  not  have  used  more. 

IV.  The  remarkable  providence  of  God  in  pre¬ 
serving  such  a  short  writing  as  this,  that  might  be 
thought  of  little  concern  to  the  church,  being  not 
only  a  letter  to  a  particular  person,  (as  those  to  Ti¬ 
mothy,  and  Titus,  and  Gaius,  and  the  elect  lady, 
likewise  were,)  but  of  a  private  personal  matter, 
namely,  the  receiving  of  a  poor  fugitive  servant  into 
the  favour  and  family  of  his  injured  master.  What 
in  this  is  there  that  concerns  the  common  salvation  ? 
And  yet  over  this  has  there  been  a  special  divine 
care,  it  being  given  (as  the  other  scriptures  were) 
by  inspiration  of  God,  and,  in  some  sort,  as  they  are, 


profitable  for  doctrine,  for  reproof,  for  correction, 
and  for  instruction  in  7'ighteousness.  God  would 
have  extant  a  proof  and  instance  of  his  rich  and  free 
grace  for  the  encouragement  and  comfort  of  the 
meanest  and  vilest  of  sinners,  looking  to  him  for  mer 
cy  and  forgiveness ;  and  for  instruction  to  ministers 
and  others  not  to  despise  any,  much  less  to  judge 
them  as  to  their  final  state,  as  if  they  were  utter 
cast-aways;  but  rather  to  attempt  their  conversion, 
hoping  they  may  be  saved  ;  likewise  how  to  behave 
toward  them.  Joy  must  be  on  earth,  as  well  as 
there  is  in  heaven,  over  one  sinner  who  repenteth  ; 
they  must  now  be  loved  and  helped  and  confirmed 
in  good,  and  furthered  in  it ;  and  in  their  outward 
concerns,  their  comfort  and  welfare  must  be  con 
suited  and  promoted  as  much  as  possible.  And  on 
their  part,  they  must  be  humble  and  grateful,  ac¬ 
knowledging  God  and  his  instruments,  in  what  good 
they  have  received,  ready  to  all  suitable  returns, 
making  what  reparation  they  can  in  case  of  injuries, 
and  living  a  life  of  thankfulness  and  obedience.  To 
such  purposes  may  this  epistle  have  been  written  and 
preserved.  And  perhaps, 

V.  There  may  be  something  further  in  all  this  ; 
at  least,  by  way  of  allusion,  it  is  applicable  to  the 
mediation  and  intercession  of  Christ  for  poor  sinners. 
We,  like  Onesimus,  were  revolters  from  God’s  ser¬ 
vice,  and  had  injured  him  in  his  rights ;  Jesus  Christ 
finds  us,  and  by  his  grace  works  a  change  in  us,  and 
then  intercedes  for  us  with  the  Father,  that  we  may 
be  received  into  his  favour  and  family  again,  and 
past  offences  may  be  forgiven  ;  and  we  are  sure  that 
the  Father  heareth  him  always.  There  is  no  reason 
to  doubt  but  Paul  prevailed  with  Philemon  to  for 
give  and  receive  Onesimus ;  and  more  reason  have 
we  to  be  confident  that  the  intercession  of  Christ 
with  the  Father  is  prevalent  for  the  acceptance  of 
all  whose  case  he  takes  in  hand,  and  recommends  to 
him.  From  these  general  observations  we  come  to 
the  epistle  itself. 


PHILEMON. 


In  this  epistle,  we  have,  I.  The  preface,  v.  1 . .  7.  II.  The 
substance  and  body  of  it,  v.  8  . .  21.  And  then  the  conclu¬ 
sion,  v.  22,  to  the  end. 

1.  TJAUL,  a  prisoner  of  Jesus  Christ, 
JL  and  Timothy  our  brother,  unto 
Philemon  our  clearly  beloved,  and  fellow- 
labourer,  c2.  And  to  our  beloved  Apphia, 
and  Archippus  our  fellow-soldier,  and  to 
the  church  in  thy  house. 

In  these  two  first  verses  of  the  preface  are  the 
persons  from  and  to  whom  it  is  written,  with  some 
annexed  note  or  title,  implying  somewhat  of  argu¬ 
ment  to  the  purpose  of  the  letter. 

1.  The  persons  writing :  Paul,  the  principal,  who 
calls  himself  a  prisoner  of  Jesus  Christ,  that  is,  for 
Jesus  Chnst.  A  prisoner  simply  is  no  comfort  or 


honour  ;  but  such  as  Paul  was,  for  the  faith  and 
preaching  of  the  gospel,  this  was  true  glory,  and 
proper  to  move  Philemon  upon  the  request  made  to 
him  by  such  a  one.  A  petition  from  one  suffering 
for  Christ  and  his  gospel,  surely  would  be  tenderly 
regarded  by  a  believer  and  minister  of  Christ,  and 
especially  when  strengthened  too  with  the  concur¬ 
rence  of  Timothy,  one  eminent  in  the  church,  some¬ 
times  called  by  Paul  his  son  in  the  faith,  but  now,  it 
is  likely,  grown  more  in  years,  he  styles  him  his 
brother.  What  could  be  denied  to  two  such  peti¬ 
tioners  ?  Paul  is  not  slight  in  serving  a  poor  convert ; 
he  gets  all  the  additional  help  he  could  in  it. 

2.  The  persons  written  to,  are,  Philemon  and  Ap¬ 
phia,  and  with  them  Archippus,  and  the  church  in 
Philemon’s  house.  Philemon,  the  master  of  Onesi¬ 
mus,  was  the  principal,  to  whom  the  letter  is  in¬ 
scribed  ;  the  head  of  the  family,  in  whom  were  the 


PHILEMON. 


691 


authority  and  power  of  taking  in  or  shutting  out,  and 
whose  property  Onesimus  was  :  with  him  therefore 
chiefly  lay  the  business.  To  Philemon ,  our  dearly 
beloved,  and  fellow-labourer ;  a  good  man  he  was, 
and  probably  a  minister,  and  on  both  accounts  dearly 
beloved  by  Paul.  A  lover  of  good  men  is  one  pro¬ 
perty  of  a  good  minister,  (T'it.  1.  8. )  and  especially 
must  such  love  those  who  labour  with  them  in  the 
work  of  the  gos/iel,  and  who  are  faithful  therein. 
The  general  calling  as  Christians,  knits  those  toge¬ 
ther  who  are  Christians ;  but  when  conjunction  in 
the  sfiecial  calling  as  ministers  is  added,  this  will  be 
further  endearing.  Paul,  in  the  highest  degree  of 
ministry,  not  only  calls  Timothy,  an  evangelist,  his 
brother,  but  Philemon,  an  ordinary  pastor,  his  dear¬ 
ly  beloved  fellow-labourer  ;  an  example  of  humility 
and  condescension,  and  of  all  affectionate  regards, 
even  in  those  that  are  highest  in  the  church,  towards 
others  that  are  labourers  in  the  same  special  hea¬ 
venly  calling.  With  Philemon  Apphia  is  joined, 
probably  his  yoke-fellow ;  and  having  a  concern  in 
the  domestic  affairs,  the  apostle  directs  to  her  like¬ 
wise.  She  was  a  party  offended  and  injured  by  One¬ 
simus,  and  therefore  proper  to  be  taken  notice  of  in 
a  letter  for  reconciliation  and  forgiveness.  Justice 
and  prudence  would  direct  Paul  to  this  express  no¬ 
tice  of  her,  who  might  be  helpful,  furthering  of  the 
good  ends  of  his  writing.  She  is  set  before  Archip- 
pus,  as  more  concerned,  and  having  more  interest. 
A  kind  conjunction  there  is  in  domestic  matters  be¬ 
tween  husband  and  wife,  whose  interests  are  one, 
and  affections  and  actings  must  be  according.  These 
are  the  principal  parties  written  to.  The  less  prin¬ 
cipal  are,  Archifi/ius,  and  the  church  in  Philemon’s 
house.  Archippus  was  a  minister  in  the  church  of 
Colosse,  Philemon’s  friend,  and  probably  co-pastor 
with  him  ;  Paul  might  think  him  one  whom  Phile¬ 
mon  would  advise  with,  and  who  might  be  capable 
of  furthering  the  good  work  of  peace-making  and 
forgiveness,  and  therefore  might  judge  fit  to  put 
him  in  the  inscription  of  the  letter,  with  the  adjunct 
of  fellow-soldier.  He;  had  called  Philemon  his  fel¬ 
low-labourer.  Ministers  must  look  on  themselves 
as  labourers  and  soldiers,  who  must  therefore  take 
pains,  and  endure  hardship  ;  they  must  stand  on  the 
guard,  and  make  good  their  post ;  must  look  on  one 
another  as  fellow -labourers,  and  fellow-soldiers,  who 
must  stand  together,  and  strengthen  one  another’s 
hands  and  hearts  in  any  work  of  their  holy  function 
and  calling :  they  need  see  to  it,  that  they  be  pro¬ 
vided  with  spiritual  weapons,  and  skill  to  use  them  ; 
as  labourers,  they  must  minister  the  word,  and  sa¬ 
craments,  and  discipline,  and  watch  over  souls,  as 
those  that  must  give  an  account  of  them ;  and  as 
soldiers,  they  must  fight  the  Lord’s  battles,  and  not 
entangle  themselves  in  the  things  of  this  life,  but  at¬ 
tend  to  the  pleasing  of  him  who  hath  chosen  them 
to  be  soldiers,  2  Tim.  2  4.  To  these  it  is  added, 
And  to  the  church  in  thy  house,  his  whole  family,  in 
which  the  worship  of  God  was  kept  up,  so  that  he 
had,  as  it  were,  a  church  in  his  house.  Observe, 
Families  which  generally  maybe  most  pious  and 
orderly,  may  yet  have  one  or  other  in  them  impious 
and  wicked.  This  was  the  aggravation  of  Onesi- 
mus’s  sin,  that  it  was  where  he  might  and  should 
have  learned  better ;  it  is  likely  that  he  was  secret 
in  his  misconduct,  till  his  flight  discovered  him. 
Hearts  are  unknown  but  to  God,  till  overt-acts  dis¬ 
cover  them  ;  yet  this  one  evil  servant  did  not  hinder 
Philemon’s  house  from  being  called  and  counted  a 
church,  for  the  religious  worship  and  order  that 
were  kept  up  in  it :  and  such  should  all  families  be 
— nurseries  of  religion,  societies  where  God  is  called 
on,  his  word  read,  and  sabbaths  observed,  and  the 
members  instructed  in  the  knowledge  of  him  and  of 
their  duty  to  him  :  neglect  of  this  is  followed  with 
ignorance  and  all  corruption.  Wicked  families  are  ! 


nurseries  for  hell,  as  good  ones  are  for  heaven.  Mas¬ 
ters  and  others  of  the  family  may  not  think  it  enough 
to  be  good,  singly  and  severally  in  their  personal 
capacities,  but  they  must  be  socially  so ;  as  here 
Philemon’s  house  was  a  church  :  and  Paul,  for  some 
concern  that  all  might  have  in  this  matter  of  Onesi¬ 
mus,  directs  to  them  all ;  that  their  affection,  as 
well  as  Philemon’s,  might  return  to  him  ;  and  that 
in  their  way  and  place  they  might  further,  and  not 
hinder,  the  reconciliation  wished  and  sought.  De¬ 
sirable  it  is,  that  all  in  a  family  be  well  affected  to¬ 
wards  one  another,  for  furthering  their  particular 
and  the  common  good  and  benefit  of  all.  On  such 
accounts  might  it  be,  that  Paul  inscribes  his  letter 
here  so  generally,  that  all  might  be  the  more  ready 
to  own  and  receive  this  poor  convert,  and  to  behave 
affectionately  toward  him.  Next  to  this  inscription 
is,  the  afiostle’s  salutation  of  those  named  by  him. 

’  3.  Grace  to  you,  and  peace  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 

This  is  the  token  in  every  epistle  ;  so  the  apostle 
writes.  He  is  a  hearty  well-wisher  to  all  his  friends, 
and  wishes  for  them  the  best  things  ;  not  gold  or  sil¬ 
ver,  or  any  earthly  good,  in  the  first  or  chief  place, 
but  grace  and  fieace  from  God  in  Christ;  he  cannot 
give  them  himself,  but  he  prays  for  them  from  him 
who  can  bestow  them.  Grace,  the  free  favour  and 
good-will  of  God,  the  Spring  and  Fountain  of  all 
blessings  :  and  peace,  all  good,  as  the  fruit  and  ef¬ 
fect  of  that  grace.  To  you,  that  is,  be  bestowed  on 
you,  and  continued  to  you,  with  the  comfortable  feel¬ 
ing  and  sense  of  it  in  yourselves.  From  God  our 
Father,  and  the  Lord  Jesus  Christ.  The  Holy  Spi¬ 
rit  also  is  understood,  though  not  named  ;  for  ail  acts 
toward  the  creatures  are  of  the  whole  Trinity  :  from 
the  Father,  who  is  our  Father  in  Christ,  the  first  in 
order  of  acting  as  of  subsisting;  and  from  Christ,  his 
favour  and  good-will  as  God,  and  the  fruits  of  it 
through  him  as  Mediator  God-man  ;  it  is  in  the  be¬ 
loved  that  we  are  accepted,  and  through  him  we 
have  peace  and  all  good  things  ;  who  is,  with  the 
Father  and  Spirit,  to  be  looked  to,  and  blessed  and 
praised,  for  all,  and  to  be  owned,  not  only  as  Jesus 
and  Christ,  but  as  Lord  also.  In  2  Cor.  13.  14.  the 
apostle’s  benediction  is  full ;  The  grace  of  the  Lord 
Jesus  Christ,  and  the  love  of  God,  ana  the  com¬ 
munion  of  the  Holy  Ghost,  be  with  you  all.  Amen. 
Observe,  Spiritual  blessings  are  first  and  especially 
to  be  sought  for  ourselves  and  others.  The  favour 
of  God  and  peace  with  him,  as  in  itself  it  is  the  best 
and  most  desirable  good,  so  is  it  the  cause  of  all 
other,  and  what  puts  sweetness  into  every  mercy, 
and  can  make  happy  even  in  the  want  of  all  earthly 
things.  Though  there  be  no  herd  in  the  stall,  and 
the  labour  of  the  olive  fail,  yet  may  such  rejoice  in 
the  J.ord,  and  joy  in  the  God  of  their  salvation,  Hab. 

3.  17,  18.  There  are  many  that  say,  Who  will  shew 
us  any  good  ?  But  if  God  lift  up  the  light  of  his  coun¬ 
tenance,  that  will  put  more  joy  and  gladness  into  the 
heart,  than  all  worldly  increase,  Ps.  4.  6,  7.  And 
Numb.  6.  26.  The  Lord  lift  up  the  light  of  his  coun¬ 
tenance  upon  thee,  and  give  thee  peace.  In  this  is 
summarilv  all  good,  and  from  this  one  Fountain, 
God  the  Father,  Son,  and  Spirit,  all  comes.  After 
this  salutation  of  the  apostle  to  Philemon,  and  hi* 
friends  and  family,  for  better  making  way  still  for 
his  suit  to  him, 

He  expresses  the  singular  affection  he  had  for 
him,  by  thanksgiving  and  prayer  to  God  in  his  be¬ 
half,  and  the  great  joy  for  the  many  good  things  he 
knew  and  heard  to  be  in  him,  in  the  four  next  fol¬ 
lowing  verses. 

4.  I  thank  my  God,  making  mention  of 
thee  always  in  my  prayers,  5.  Hearing  of 


692 


PHILEMON. 


thy  love  and  faith,  which  thou  hast  toward 
the  Lord  Jesus,  and  toward  all  saints;  6. 
That  the  communication  of  thy  faith  may 
become  effectual  by  the  acknowledging  of 
every  good  thing  which  is  in  you  in  Christ 
Jesus.  7.  For  we  have  great  joy  and  con¬ 
solation  in  thy  love,  because  the  bowels  of 
the  saints  are  refreshed  by  thee,  brother. 

The  apostle’s  thanksgiving  and  prayer  here  for 
Philemon  are  set  forth  by  the  object,  circumstance, 
and  matter  of  them,  with  the  way  whereby  much 
of  the  knowledge  of  Philemon’s  goodness  came  to 
him. 

1.  Here  is  the  Object  of  Paul’s  praises  and  prayers 
for  Philemon  ;  I  thank  my  God,  making  mention  of 
thee  in  my  prayers.  (1.)  Observe,  God  is  the  Au¬ 
thor  of' all  the  good  that  is  in  any,  or  that  is  done  by 
them,  (Hos.  14.  8.)  From  me  is  thy  fruit  found. 
(2. )  Observe,  To  him  therefore  is  all  the  praise  due  ; 
(1  Chron.  29.  13,  14.)  But  [or  /or]  who  am  /,  and 
what  is  my  people,  that. we  should  be  able  to  offer  so 
willingly  after  this  sort  ?  For  all  things  come  of  thee, 
both  wherewith  to  offer,  and  the  will  and  heart  to 
do  it.  On  this  account  (says  he)  we  thank  thee  our 
God,  and  praise  thy  glorious  name.  (3.)  Observe, 
It  is  the  privilege  of  good  men,  that  in  their  praises 
and  prayers  they  come  to  God  as  their  God  :  Our 
God,  we  thank  thee,  said  David ;  and  I  thank  my 
God,  said  Paul.  (4.)  Observe,  Our  prayers  and 
praises  should  be  offered  up  to  God,  not  for  ourselves 
only,  but  for  others  also.  Private  addresses  should  not 
be  altogether  with  a  private  spirit,  minding  our  own 
things  only,  but  others  must  be  remembered  by  us ; 
we  must  be  affected  with  joy  and  thankfulness  for 
any  good  in  them,  or  done  by  them,  or  bestowed  on 
them,  as  far  as  is  known  to  us,  and  seek  for  them 
what  they  need.  In  this  lies  no  little  part  of  the 
communion  of  saints.  St.  Paul,  in  his  private  thanks¬ 
givings  and  prayers,  was  often  particular  in  remem¬ 
bering  his  friends  ;  I  thank  my  God,  making  men¬ 
tion  of  thee  in  my  prayers  ;  sometimes  it  may  be  by 
name,  or  however  having  them  particularly  in  his 
thoughts;  and  God  knows  who  is  meant,  though 
not  named.  This  is  a  means  of  exercising  love,  and 
obtaining  good  for  others.  Strive  with  me,  by  your 
prayers  to  God  for  me,  said  the  apostle  :  and  what 
he  desired  for  himself  he  surely  practised  on  behalf 
of  others  ;  so  should  all.  Pray  one  for  another,  says 
St.  James,  5.  16. 


2.  Here  is  the  circumstance  ;  Always  making 
mention  of  thee.  Always,  usually,  not  once  or  twice 
only,  but  frequently.  So  must  we  remember  Chris¬ 
tian  friends,  much  and  often,  as  their  case  may  need, 
bearing  them  in  our  thoughts,  and  upon  our  hearts, 
before  our  God. 

3.  Here  is  the  matter  both  of  his  praises  and 
prayers,  in  reference  to  Philemon. 

(1.)  Of  his  praises. 

[1.]  He  thanks  God  for  the  love  which  he  heard 
Philemon  had  toward  the  Lord  Jesus.  He  is  to  be 
loved  as  God  superlatively,  as  his  divine  perfections 
require  ;  and  as  related  to  us,  the  Ford,  and  our 
Ford,  our  Maker,  Redeemer,  and  Saviour,  who 
loved  us,  and  gave  himself  for  us.  Paul  thanks  God 
for  what  he  heard  of  this,  the  signal  marks  and  ex¬ 
pressions  of  it  in  Philemon.  And, 

T2.]  For  his  faith  in  Christ  also.  Love  to  Christ, 
and  faith  in  him,  are  prime  Christian  graces,  for 
which  there  is  great  ground  of  praise  to  God,  where 
he  has  blessed  any  with  them,  (Rom.  1.  8.)  I  thank 
my  God  because  your  faith  is  published  throughout 
the  world:  and  in  reference  to  the  Colossians,  (ch.  1. 
3,  4.)  J Ve  give  thanks  to  God  since  we  heard  of 
'’■tour  faith  in  Christ  Jesvr.  This  is  a  saving  grace, 


and  the  very  principle  of  Christian  life  and  of  .  i! 
good  works. 

[3.]  He  praises  God  likewise  for  his  love  to  all 
the  saints.  These  two  must  go  together;  for  he 
who  loveth  him  that  begat,  must  arid  will  love  them 
also  that  are  begotten  of  him.  The  apostle  joins 
them  in  that,  (Col.  1.  3,  4.)  li  e  give  thanks  to  God 
since  we  heard  of  your  faith  in  Christ  Jesus,  and  of 
the  love  which  ye  have  to  all  the  saints.  These  bear 
the  image  of  Christ,  which  will  be  loved  by  every 
Christian.  Different  sentiments  and  ways  in  what 
is  not  essential,  will  not  make  difference  of  affection, 
as  to  the  truth  ;  though  difference  in  the  degrees  of 
love  will  be  according  as  more  or  less  of  that  image 
is  discerned.  Mere  external  differences  are  nothing 
here.  Paul  calls  a  poor  converted  slave  his  bowels. 
We  must  love,  as  God  does,  all  saints.  Paul  thanked 
God  for  the  good  that  was  not  only  in  the  churches, 
but  in  the  particular  persons  he  wrote  to  ;  though  this 
too  was  known  to  him  merely  by  report ;  Hearing 
of  thy  love  and  faith,  which  thou  hast  toward  the 
Lord  Jesus,  and  toward  all  saints.  This  was  what 
he  inquired  after  concerning  his  friends,  the  truth, 
and  growth,  and  fruitfulness  of  their  graces,  their 
faith  in  Christ,  and  love  to  him  and  to  all  the  saints. 
Love  to  saints,  if  it  be  sincere,  will  be  catholic  aVid 
universal  love  towards  all  saints  ;  but  faith  and  love, 
though  in  the  heart  they  are  hidden  things,  are 
known  by  the  effects  of  them.  Therefore, 

(2.)  The  apostle  joins  prayer  with  his  praises, 
that  the  fruits  of  Philemon \  faith  and  love  might  be 
more  and  more  conspicuous,  so  as  that  the  commu¬ 
nication  of  them  might  constrain  others  to  the  ac¬ 
knowledgment  of  all  the  good  things  that  were  in 
him  and  in  his  house  toward  Christ  Jesus  ;  that  their 
light  might  so  shine  before  men,  that  they,  seeing 
their  good  works,  might  be  stirred  up  to  imitate 
them,  and  to  glorify  their  Father  which  is  in  heaven. 
Good  works  must  be  done,  not  of  vain-glory  to  be 
seen,  yet  such  as  may  be  seen  to  God’s  glory  and  the 
good  of  men. 

4.  Fie  adds  a  reason,  both  that  of  his  prayer  and 
praises  ;  (v.  7. )  For  “  nve  have  great  joy  and  conso¬ 
lation  in  thy  love,  because  the  bowels  of  the  saints 
are  refreshed  by  thee,  brother.  The  good  thou  hast 
done  and  still  doest,  is  abundant  matter  of  joy  and 
comfort  to  me  and  others,  who  therefore  desire  ye 
may  continue  and  abound  in  such  good  fruits  more 
and  more,  to  God’s  honour  and  the  credit  of  religion  ; 
(2  Cor.  9.  12.)  The  ministration  of  this  service  not 
only  sup  plieth  the  want  of  the  saints,  but  is  abundant 
also  by  many  thanksgivings  unto  God.” 

Thus  far  is  the  preface  to  this  epistle.  Now, 

He  comes  to  that  which  is  the  main  business  of  it 
— to  plead  with  Philemon  in  behalf  of  Onesimus, 
to  receive  him  and  be  reconciled  to  him.  Many 
arguments  he  urges  to  this  purpose,  from  v.  8,  tc 
21,  inclusive. 

8.  Wherefore,  though  T  might  be  much 
bold  in  Christ  to  enjoin  thee  that  which  is 
convenient,  9.  Yet  for  love’s  sake  I  rather 
beseech  thee,  being  such  a  one  as  Paul  the 
aged,  and  now  also  a  prisoner  of  Jesus 
Christ. 

Here  is  the 

Is?  Argument,  from  what  was  before  noted,  and 
is  carried  in  the  illative  wherefore ;  “Seeing  so 
much  good  is  reported  of  thee  and  found  in  thee, 
especially  thy  love  to  all  saints,  now  let  me  see  it  on 
a  fresh  and  further  occasion  ;  refresh  the  bowels  op 
Onesimus  and  mine  also,  in  forgiving  and  receiving 
him  who  is  now  a  convert,  and  so  a  saint  indeed,  and 
meet  for  thy  favour  and  love.”  Observe,  A  dispo¬ 
sition  to  do'  good,  together  with  past  instances  anJ 


PHILEMON. 


693 


expressions  of  it,  is  a  good  handle  to  take  hold  on 
for  pressing  unto  more.  “  Be  not  weary  of  well¬ 
doing,  go  on,  as  thou  art  able,  and  as  new  objects 
and  occasions  occur,  to  do  the  same  still.” 

2 d  Argument,  is,  from  the  authority  of  him  that 
<s  now  making  this  request  to  him  ;  I  might  be  much 
hold  in  Christ,  to  enjoin  thee  that  which  is  convenient. 
The  apostles  had  under  Christ  great  power  in  the 
church  over  the  ordinary  ministers,  as  well  as  the 
members  of  it,  for  edification  ;  they  might  require 
of  them  what  was  Jit,  and  were  therein  to  be  obey¬ 
ed,  which  Philemon  should  consider  ;  this,  was  a 
matter  within  the  compass  of  the  apostle’s  power  to 
require,  though  he  would  not  in  this  instance  act  up 
to  it.  Observe,  Ministers,  whatever  their  power 
be  in  the  church,  are  to  use  prudence  in  the  exer¬ 
cise  of  it ;  they  may  not  unseasonably,  or,  further 
than  is  requisite,  put  it  forth  ;  in  all  they  must  use 
godly  wisdom  and  discretion.  Wherefore  this  may 
be  a 

3d  Argument,  Waving  the  authority  which  yet 
he  had  to  require,  he  chooses  to  entreat  it  of  him  ; 
(t».  9.)  Yet  for  love's  sake  I  rather  beseech  thee. 
Observe,  It  is  no  disparagement  for  those  who  have 
ower  to  be  condescending,  and  sometimes  even  to 
eseech,  where,  in  strictness  of  right,  they  might 
command  ;  so  does  Paul  here,  though  an  apostle  : 
he  entreats  where  he  might  enjoin,  he  argues  from 
love  rather  than  authority,  which  doubtless  must 
carry  engaging  influence  with  it.  And  especially 
which  may  be  a 

4th  Argument,  When  any  circumstance  of  the 
person  pleading  gives  additional  force  to  his  petition, 
as  here  ;  Being  such  a  one  as  Paul  the  aged,  and 
now  also  a  prisoner  of  Jesus  Christ.  Years  bespeak 
respect ;  and  the  motions  of  such,  in  things  lawful 
and  fit,  should  be  received  with  regard.  The  re¬ 
quest  6f  an  aged  apostle,  and  now  suffering  for 
Christ  and  his  gospel,  should  be  tenderly  considered. 
“  If  thou  wilt  do  any  thing  for  a  poor  aged  prisoner, 
to  comfort  me  in  my  bonds,  and  make  my  chain 
lighter,  grant  me  this  which  I  desire  :  hereby  in  a 
manner  you  will  do  honour  to  Christ,  in  the  person 
of  an  aged  suffering  servant  of  his,  which  doubtless 
he  will  take  as  done  to  himself.”  He  makes  also  a 

5th  Argument,  from  the  spiritual  relation  now 
between  Onesimus  and  himself. 

10.  I  beseech  thee  for  my  son  Onesimus, 
whom  I  have  begotten  in  my  bonds : 

“Though  of  right  and  in  civil  respect  he  be  thy 
servant ;  yet  in  a  spiritual  sense  he  is  now  a  son  to 
me,  God  having  made  me  the  instrument  of  his 
conversion,  even  here  where  I  am  a  prisoner  for 
Christ’s  sake.  ”  So  does  God  sometimes  honour  and 
comfort  his  suffering  servants,  not  only  working 
good  in  themselves  by  their  sufferings,  exercising 
and  improving  thereby  their  own  graces,  but  mak¬ 
ing  them  a  means  of  much  spiritual  good  to  others, 
either  to  their  conversion,  as  of  Onesimus  here,  or  of 
their  confirmation  and  strengthening,  as  Phil.  1.  14. 
Many  brethren,  waving  confident  by  my  bonds,  are 
much  more  bold  to  speak  the  word  of  the  Lord  with¬ 
out  fear.  When  God’s  servants  are  bound,  yet  his 
word  and  Spirit  are  not  bound  ;  spiritual  children 
may  then  be  bom  to  them.  The  apostle  lays  an 
emphasis  here  :  My  son  whom  I  have  begotten  in  my 
bonds;  he  was  dear  to  him,  and  he  hoped  would  be 
so  to  Philemon,  under  that  consideration.  Prison- 
mercies  are  sweet,  and  much  set  by.  Paul  makes 
an  argument  to  Philemon  from  this  dear  relation  that 
now  was  between  Onesimus  and  him,  his  son  begot¬ 
ten  in  his  bonds.  And  a 

6th  Argument,  is,  from  Philemon’s  own  interest. 

1 1 .  Which  in  time  past  was  to  thee  un- 


!  profitable,  but  now  profitable  to  thee  and  to 
me : 

(1.)  Observe,  Unsanctified  persons  are  unprofita¬ 
ble  persons ;  tfyey  answer  not  the  great  end  of  their 
being  and  relations.  Grace  makes  good  for  some¬ 
what  ;  “  In  time  past  unprofitable,  but  now  profit¬ 
able,  inclined  and  fitted  to  be  so,  and  will  be  so  to 
thee,  his  master,  if  thou  receive  him,  as  he  has  since 
his  conversion  been  here  to  me,  ministering  to  me 
in  my  confinement.”  There  seems  an  allusion  to 
the  name  Onesimus,  which  signifies  profitable. 
Now  he  will  answer  to  his  name.  It  may  be  noted 
also  how  the  apostle  speaks  in  this  matter,  not  as 
Onesimus’s  former  case  and  conduct  might  warraht ; 
he  had  wronged  his  master,  and  ran  away  from  him, 
and  lived  as  if  he  were  his  own,  and  not  his ;  vet  as 
God  covers  the  sins  of  penitents,  forgives  and  does 
not  upbraid,  so  should  men.  How  softly  does  Paul 
here  speak  !  Not  that  Onesimus’s  sin  was  small,  or 
that  he  would  have  any,  much  less  himself,  to  take 
it  so  ;  but,  having  been'humbled  for  it,  and  doubtless 
taken  shame  to  himself  on  account  thereof,  the  apos¬ 
tle  now  would  not  sink  his  spirit  by  continuing  to 
load  and  burthen  him  therewith,  but  speaks  thus 
tenderly  when  he  was  pleading  with  Philemon  not 
to  make  severe  reflections  on  his  servant’s  miscon¬ 
duct,  but  to  forgive.  (2. )  Observe,  What  happy 
changes  conversion  makes ;  of  evil,  good  ;  of  unpro¬ 
fitable,  useful  !  Religious  servants  arc  a  treasure  in 
a  family.  Arow  profitable  to  thee  and  to  me.  Such 
will  make  conscience  of  their  time  and  trusts,  pro¬ 
moting  the  interests  of  those  whom  they  serve,  and 
managing  all  they  can  for  the  best.  This  then  is 
the  argument  here  urged  ;  “  It  will  now  be  for  thy 
advantage  to  receive  him  :  thus  changed,  as  he  is, 
thou  mayest  expect  him  a  dutiful  and  faithful  ser¬ 
vant,  though  in  time  past  he  was  not  so.”  Where¬ 
upon, 

7th  Argument,  He  urges  Philemon  from  the 
strong  affection  that  he  had  to  Onesimus.  He  had 
mentioned  the  spiritual  relation  before,  my  son  be¬ 
gotten  in  my  bonds  ;  and  now  he  signifies  how  dear 
he  was  to  him. 

12.  Whom  I  have  sent  again:  thou 
therefore  receive  him,  that  is  mine  own 
bowels , 

“  I  love  him  as  I  do  myself,  and  have  suit  him 
back  to  thee  for  this  end,  that  thou  shouldest  re¬ 
ceive  him  ;  do  it  therefore  for  my  sake,  receive 
him  as  one  thus  dear  to  me.”  Observe,  Even  good 
men  may  sometimes  need  great  earnestness  and 
entreaty  to  lay  their  passions,  let  go  their  resent¬ 
ments,  and  forgive  those  who  have  injured  and  offend¬ 
ed  them.  Some  have  thought  it  to  look  this  way, 
when  Paul  is  so  pathetic  and  earnest,  mustering  up 
so  many  pleas  and  arguments  to  gain  what  he  re¬ 
quests.  Philemon,  a  Phrygian,  might  perhaps  be 
naturally  of  a  rough  and  difficult  temper,  and  thence 
need  no  little  pains  in  touching  all  the  springs  that 
might  move  him  to  forgiveness  and  reconciliation  ; 
but  rather  should  we  strive  to  be  like  God,  who  is 
slow  to  anger,  and  ready  to  forgive,  and  abundant 
in  pardons.  And  again,  an 

8th  Argument,  is,  from  the  apostle’s  denying 
himself  in  sending  back  Onesimus  :  though  he 
might  have  presumed  upon  Philemon’s  leave  to  de¬ 
tain  him  longer,  yet  he  would  not. 

13.  Whom  I  would  have  retained  with 
me,  that  in  thy  stead  he  might  have  min¬ 
istered  unto  me  in  the  bonds  of  the  gospel : 

14.  But  without  thy  mind  would  I  do  no 


694 


PHILEMON. 


thing ;  that  thy  benefit  should  not  be  as  it 
were  of  necessity,  but  willingly. 

Paul  was  now  in  prison,  and  wanted  a  friend  or 
servant  to  act  for  him,  and  assist  him,  for  which  he 
found  Onesimus  fit  and  ready,  and  therefore  would 
have  detained  him  to  minister  to  him,  instead  of 
Philemon  himself,  whom  if  he  had  requested  to 
have  come  to  him  in  person  for  such  purpose,  he 
might  have  presumed  he  would  not  have  refused  ; 
much  less  might  he  have  reckoned  that  he  would 
be  unwilling  his  servant  should  do  this  in  his  stead  ; 
yet  he  would  not  take  this  liberty,  though  his  cir¬ 
cumstances  needed  it.  I  have  sent  him  back  to  thee, 
that  any  good  office  of  thine  to  me  might  not  be  of 
necessity,  but  willingly.  Observe,  Good  deeds  are 
most  acceptable  to  God  and  man,  when  done  with 
most  freedom.  And  Paul  herein,  notwithstanding 
his  apostolical  power,  would  shew  what  regard  he 
had  to  civil  rights,  which  Christianity  does  by  no 
means  supersede  or  weaken,  but  rather  confirm  and 
strengthen.  Onesimus,  he  knew,  was  Philemon’s 
servant,  and  therefore  without  his  consent  not  to  be 
detained  from  him  ;  in  his  unconverted  state  he  had 
violated  that  right,  and  withdrawn  himself,  to  his 
master’s  wrong  ;  but  now  that  he  had  seen  his  sin 
and  repented,  he  was  willing  and  desirous  to  return 
to  his  duty,  and  Paul  would  not  hinder  this,  but 
rather  further  it.  He  might  indeed  have  presumed 
on  Philemon’s  willingness  ;  but,  notwithstanding  his 
need,  he  would  deny  himself  rather  than  take  that 
way.  And  he  argues  further, 

9th  Argument,  That  such  a  change  was  now 
wrought  in  Onesimus,  that  Philemon  needed  not 
fear  his  ever  running  from  him,  or  injuring  -him  any 
more.  There  are  those  of  whom  Solomon  says,  if 
thou  deliver  them,  thou  must  do  it  again  ;  (Prov. 
19.  19.)  but  the  change  wrought  in  Onesimus  was 
such  that  he  would  never  again  need  one  thus  to 
intercede  for  him. 

15.  For  perhaps  he  therefore  departed 
for  a  season,  that  thou  shouldest  receive 
him  for  ever  •, 

Charity  would  so  hope  and  judge,  yea,  so  it  would 
be  ;  yet  the  apostle  speaks  cautiously,  that  none 
might  be  bold  to  make  another  such  experiment  in 
expectance  of  a  like  gracious  issue.  (1.)  Observe, 
In  matters  that  may  be  wrested  to  ill,  ministers 
must  speak  warily,  that  kind  providences  of  God 
towards  sinners  be  not  abused,  to  encouragements 
to  sin,  or  abatements  of  just  abhorrence  of  it  ;  Per¬ 
haps  he  therefore  departed  from  thee  for  a  season, 
&c.  (2.)  Observe,  How  softly  still  the  sins  of  pe¬ 

nitents  are  spoken  of ;  he  calls  it  a  departure  for  a 
season,  instead  of  giving  it  the  term  that  it  deserv¬ 
ed  ;  as  overruled  and  ordered  by  God,  it  was  a  de¬ 
parture  ;  but  in  itself,  and  in  respect  of  the  dispo¬ 
sition  and  manner  of  the  act,  it  was  a  criminal  going 
away.  When  we  speak  of  the  nature  of  any  sin  or 
offence  as  against  God,  the  evil  of  it  is  not  to  be 
lessened;  but  in  the  person  of  a  penitent  sinner,  as 
God  covers  it,  so  must  we  ;  “  He  departed  for  a 
season,  that  thou  shouldest  receive  him  for  ever ; 
that  upon  conversion  he  may  return,  and  be  a  faith¬ 
ful  and  useful  servant  to  thee  as  long  as  he  lives.” 
Bray  a  fool  in  a  mortar,  yet  will  not  his  folly  depart 
from  him.  But  it  is  not  so  with  true  penitents,  they 
will  not  return  to  folly.  (3.)  Observe,  The  wis¬ 
dom  and  goodness  and  power  of  God,  in  causing 
that  to  end  so  happily,  which  was  begun  and  carried 
on  for  some  time  so  wickedly  ;  thus  regarding  a 
poor  vassal,  one  of  such  low  rank  and  condition,  and 
so  little  regarded  by  men,  working  so  good  and 
great  a  change  in  him  who  was  so  far  gone  in  evil 
ways,  who  had  wronged  a  master  so  good,  had  run 


from  a  family  so  pious,  from  the  means  of  grace, 
the  church  in  his  house,  that  he  should  be  led  into 
the  way  of  salvation,,  who  had  fled  from  it,  and  find 
means  made  effectual  at  Rome,  who  had  been  har¬ 
dened  under  them  at  Colosse.  What  riches  are 
here  of  divine  grace  !  None  so  low,  or  mean,  or 
vile,  as  utterly  to  be  despaired  of.  God  can  meet 
with  them  when  running  from  him  ;  can  make 
means  effectual  at  one  time  and  place,  which  have 
not  been  so  at  another.  So  was  it  in  this  instance 
of  Onesimus ;  being  returned  to  God,  he  now  re¬ 
turns  to  his  master,  who  will  have  more  service  and 
better  hold  of  him  than  ever — by  conscience  of  his 
duty  and  faithfulness  in  it  to  his  life’s  end  ;  his  in¬ 
terest  therefore  it  will  be  now  to  receive  him.  So 
God  often  brings  gain  to  his  people  out  of  their 
losses.  And  beside  interest,  a 

\0th  Argument  is  taken  from  the  capacity  under 
which  Onesimus  now  would  return,  and  must  be  re¬ 
ceived  by  Philemon. 

16.  Not  now  as  a  servant,  but  above  a 
servant,  a  brother  beloved,  specially  to 
me,  but  how  much  more  unto  thee,  both  in 
the  flesh,  and  in  the  Lord  ! 

“JVot  now  as  a  servant,  that  is,  not  merely  or  so 
much,  but  above  a  servant,  in  a  spiritual  respect,  a 
brother  beloved,  one  to  be  owned  as  a  brother  in 
Christ,  and  to  be  loved  as  such,  upon  account  of 
this  holy  change  that  is  wrought  in  .him,  and  one 
therefore  who  will  be  useful  unto  thee  upon  bettei 
principles  and  in  a  better  manner  than  before  ;  whe 
will  love  and  promote  the  best  things  in  thy  family, 
he  a  blessing  in  it,  and  help  to  keep  up  the  church 
that  is  in  thy  house.  ”  (1. )  Observe,  There  is  a  spi¬ 
ritual  brotherhood  between  all  true  believers,  how¬ 
ever  differenced  in  civil  and  outward  respects  ;  they 
are  all  children  of  the  same  heavenly  Father,  have 
a  right  to  the  same  spiritual  privileges  and  benefits, 
must  love  and  do  all  good  offices  to  and  for  one  an 
other  as  brethren,  though  still  in  the  same  rank, 
and  degree,  and  station,  wherein  they  were  called. 
Christianity  does  not  null  or  confound  the  respective 
civil  duties,  but  strengthens  the  obligation  to  them, 
and  directs  to  a  right  discharge  of  them.  (2.)  Ob¬ 
serve,  Religious  servants  are  more  than  mere  or¬ 
dinary  servants ;  they  have  grace  in  their  hearts, 
and  have  found  grace  in  God’s  sight,  and  so  will  in 
the  sight  of  religious  masters;  (Ps.  101.  6.)  Mine 
eyes  are  upon  the  faithful  of  the  land,  that  they  may 
dwell  with  me.  He  that  walketh  in  a  perfect  way, 
he  shall  serve  vie.  “Onesimus  being  now  become 
such,  receive  and  affect  him  as  one  that  is  partaker 
of  the  same  common  faith,  and  so  a  brother  beloved, 
specially  to  me  who  have  been  the  instrument  of  his 
conversion.”  Good  ministers  love  not  so  much  ac¬ 
cording  to  the  outward  good  which  they  receive, 
as  the  spiritual  good  which  they  do.  Paul  called 
Onesimus  his  own  bowels,  and  other  converts  his 
joy  and  crown.  “  A  brother  beloved ,  specially  to 
me,  but  how  much  more  to  thee,  both  in  the  .flesh, 
and  in  the  Lord ;  by  a  double  tie  therefore,  both 
civil  and  religious  ;  thy  servant,  thy  property,  one 
of  thy  house  and  family,  and,  in  a  spiritual  respect, 
now  thy  brother  in  Christ  ;  which  heightens  the 
engagement,  he  is  God’s  servant  and  thine  too  ;  here 
are  more  ties  than  he  is  under  to  me.  How  readily 
therefore  should  he  be  received  and  loved  by  thee, 
as  one  of  thy  family  and  one  of  the  true  faith,  one 
of  thy  house  and  one  of  the  church  in  thy  house  !” 
This  argument  is  strengthened  by  another,  the 

11  th  Argument,  From  the  communion  of  saints. 

17.  If  thou  count  me  therefore  a  partner, 
receive  him  as  mvself. 


PHILEMON. 


695 


There  is  a  fellowship  among  saints ;  they  have 
interest  one  in  another,  and  must  love  and  act  ac¬ 
cordingly.  “  Now  shew  thy  love  to  me,  and  the 
interest  I  have  in  thee,  by  loving  and  receiving  one 
so  near  and  dear  to  me,  even  as  myself  ;  own  and 
treat  him  as  thou  wouldest  me,  with  a  like  ready 
and  true,  though  perhaps  not  equal,  affection.  ” 

But  why  such  concern  and  earnestness  for  a  ser¬ 
vant,  a  slave,  and  such  a  one  as  had  misbehaved  ? 
Answer,  Onesimus  being  now  penitent,  it  was  doubt¬ 
less  to  encourage  him,  and  to  support  him  against 
the  fears  he  might  have  in  returning  to  a  master 
whom  he  had  so  much  abused  and  wronged,  to  keep 
him  from  sinking  into  despndency  and  dejection,  and 
hearten  him  to  his  duty.  Wise  and  good  ministers 
will  have  great  ahd  tender  care  of  young  converts, 
to  encourage  and  hearten  them  what  they  can  to  and 
<n  their  duty.  Objection,  But  Onesimus  had  wrong¬ 
ed  as  well  as  offended  his  master.  The  answer  to 
this  makes  a 

12 th  Argument,  A  promise  of  satisfaction  to  Phi¬ 
lemon. 

18.  If  he  hath  wronged  thee,  or  oweth 
thee  aught,  put  that  on  mine  account;  19. 
I  Paul  have  written  it  with  mine  own  hand, 
I  will  repay  it:  albeit,  I  do  not  say  to  thee 
how  thou  owest  unto  me  even  thine  own 
self  besides. 

Here  are  three  things  : 

(1. )  A  confession  of  Onesimus’s  debt  to  Philemon ; 
If  he  hath  wronged  thee,  or  oweth  thee  aught.  It  is 
not  an  if  of  doubting,  but  of  illation  and  concession ; 
seeing  he  hath  wronged  thee,  and  thereby  is  become 
indebted  to  thee ;  such  an  if  as  Col.  3.  1.  and  2  Pet. 
2.  4,  &c.  Observe,  True  penitents  will  be  ingenu¬ 
ous  in  owning  their  faults,  as  doubtless  Onesimus 
had  been  to  Paul,  upon  his  being  awakened,  and 
being  brought  to  repentance  ;  and  especially  is  this 
to  be  done  in  cases  of  injury  to  others.  Onesimus 
by  Paul  owns  the  wrong.  And, 

(2. )  Paul  here  engages  for  satisfaction ;  Put  that  on 
my  account ;  I  Paul  have  written  it  with  mine  own 
hand,  I  will  repay  it.  Whence,  [1.]  Observe,  The 
communion  of  saints  does  not  destroy  distinction  of 
property :  Onesimus,  now  converted,  and  become  a 
brother  beloved,  is  yet  Philemon’s  servant  still,  and 
indebted  to  him  for  wrongs  that  he  had  done,  and 
not  to  be  discharged  but  by  free  and  voluntary  re¬ 
mission,  or  on  reparation  made  by  himself,  or  some 
<  her  in  his  behalf ;  which  part,  rather  than  fail, 
ti  e  apostle  undertakes  for  him.  Upon  which,  [2.] 
Observe,  Suretyship  is  not  in  all  cases  unlawful,  but 
in  some  is  a  good  and  merciful  undertaking.  Only 
know  the  person  and  case,  be  not  surety  for  a  stran¬ 
ger,  (Prov.  11.  15.)  and  go  not  beyond  ability  ;  help 
thy  friend  thou  mayest,  as  far  as  will  stand  with 
justice  and  prudence.  And  how  happy  for  us  that 
Chi  ist  would  be  made  the  surety  of  a  better  cove¬ 
nant,  (Heb.  7.  22.)  that  he  would  be  made  Sin  for  us, 
who  knew  no  sin,  that  we  might  be  made  the  righ¬ 
teousness  of  God  in  him!  And,  [3.]  Observe,  For¬ 
mal  securities  by  writing,  as  well  as  bv  word  and 
promise,  may  be  required  and  given.  Persons  die, 
and  words  may  be  forgotten  or  mistaken  ;  writing 
better  preserves  right  and  peace,  and  has  been  in 
use  with  good  persons,  as  well  as  others,  in  all  ages, 
-Ter.  32.  9,  &c.  Luke  16.  5 — 7.  It  was  much  that 
1*  iv,!,  who  lived  on  contributions  himself,  would  un- 
tly  t  i  e  to  make  good  all  loss  by  an  evil  servant  to 
hi,  nt.  ster  ;  but  hereby  he  expresses  his  real  and 
great  s  flection  for  Onesimus,  and  his  full  belief  of 
the  sin  erity  of  his  conversion  :  and  he  might  have 
hope,  tnat,  notwithstanding  this  generous  offer,  Phi¬ 
lemon  would  not  insist  on  it,  but  freely  remit  all ; 
considering, 


(3.)  The  reason  of  things  between  him  and  Phi¬ 
lemon  ;  “  Albeit,  I  do  not  say  to  thee  how  thou  owest 
unto  me  even  thine  own  self  besides  ;  thou  wilt  re¬ 
member,  without  my  reminding  thee,  that  thou  art 
on  other  accounts  more  in  debt  to  me  than  this  comes 
to.”  Modesty  in  self-praises  is  true  praise.  The 
apostle  glances  at  the  benefits  he  had  conferred  on 
Philemon  :  “  That  thou  art  any  thing  in  grace  and 
,  acceptation  with  God,  or  enjoyest  any  thing  in  a 
I  right  and  comfortable  manner,  it  is,  under  God, 
l  owing  to  my  ministry  ;  I  have  been  the  instrument 
in  his  hand  of  all  that  spiritual  good  to  thee ;  and 
what  thy  obligation  to  me  on  this  account  is,  I  leave 
to  thed  to  consider.  Thy  forgiving  a  pecuniary  debt 
to  a  poor  penitent  for  my  sake  and  on  my  request, 
and  which,  however,  I  now  take  upon  myself  to  an¬ 
swer,  thy  remitting  it  to  him,  or  to  me,  now  his 
surety,  thou  wilt  confess,  is  not  so  great  a  thing; 
here  is  more  per  contra — thou  owest  to  me  even  thine 
own  self  besides.”  Observe,  How  great  the  endear¬ 
ments  are  between  ministers  and  those  toward  whom 
their  endeavours  have  been  blessed  to  their  conver¬ 
sion  or  spiritual  edification  !  If  it  had  been  possible, 
(said  Paul  to  the  Galatians,)  ye  would  have  plucked 
out  your  own  eyes,  and  have  given  them  to  me,  Gal. 
4.  15.  On  the  other  hand  he  calls  them  his  children, 
of  whom  he  travailed  again,  till  Christ  was  formed 
in  them,  that  is,  the  likeness  of  Christ  more  fully. 
So  1  Thess.  2.  8.  IVe  were  willing  to  have  imparted 
to  you  not  the  gospel  of  God  only,  but  also  our  own 
souls,  because  ye  were  dear  unto  us.  By  way  of  allu¬ 
sion,  this  may  illustrate  Christ’s  undertaking  for  us ; 
we  were  revolted  from  God,  and  by  sin  had  wronged 
him,  but  Christ  undertakes  to  make  satisfaction,  the 
J ust  for  the  unj ust,  that  he  might  bring  us  unto  God. 
“  If  the  sinner  owes  thee  aught,  put  it  upon  my  ac¬ 
count,  I  will  pay  the  debt ;  let  his  iniquity  be  laid  on 
me,  I  will  bear  the  penalty.”  Further,  a 

13th  Argument,  is,  from  the  joy  and  comfort  the 
apostle  hereby  would  have  on  Philemon’s  own  ac¬ 
count,  as  well  as  on  Onesimus’s,  in  such  a  seasonable 
and  acceptable  fruit  o.f  Philemon’s  faith  and  obe¬ 
dience. 

20.  Yea,  brother,  let  me  have  joy  of  thee 
in  the  Lord :  refresh  my  bowels  in  the  Lord. 

Philemon  was  Paul’s  son  in  the  faith,  yet  he  en¬ 
treats  him  as  a  brother ;  Onesimus  a  poor  slave,  yet 
he  solicits  for  him  as  if  he  were  seeking  some  great 
thing  for  himself.  How  pathetic  is  he  !  “  Yea,  bro¬ 
ther,  or  O  my  brother ;  (it  is  an  adverb  of  wishing 
or  desiring ;)  let  me  have  joy  of  thee  in  the  Lord. 
Thou  knowest  that  I  am  now  a  prisoner  of  the  Lord, 
for  his  sake  and  cause,  and  need  all  the  comfort  and 
support  that  my  friends  in  Christ  can  give  me  :  now 
this  will  be  joy  to  me,  I  shall  have  joy  of  thee  in  the 
Lord,  as  seeing  such  an  evidence  and  fruit  of  thy 
own  Christian  faith  and  love,  and  on  Onesimus’s  ac¬ 
count,  who  hereby  will  be  relieved  and  encouraged.  ” 
(1.)  Observe,  Christians  should  do  the  things  that 
may  joy  the  hearts  of  one  another,  both  people  and 
ministers  reciprocally ;  and  ministers  of  their  bre¬ 
thren.  From  the  world  they  expect  trouble  ;  and 
where  may  they  look  for  comfort  and  joy  but  ig  one 
another?  (2.)  Observe,  Fruits  of  faith  and  obedi¬ 
ence  in  people  are  the  minister’s  greatest  joy,  espe¬ 
cially  the  more  of  love  appears  in  them  to  Christ  and 
his  members,  forgiving  injuries,  shewing  compas¬ 
sion,  being  merciful  as  their  heavenly  Father  is  mer¬ 
ciful.  “  Refresh  my  bowels  in  the  Lord.  It  is  not 
any  carnal  selfish  respect  I  am  actuated  by,  but  what 
is  pleasing  to  Christ,  and  that  he  may  have  honour 
therein.  [1.]  Observe,  The  Lord’s  honour  and  ser¬ 
vice  are  a  Christian’s  chief  aim  in  all  things.  And, 
[2.]  Observe,  It  is  meat  and  drink  to  a  good  minister 
to  see  people  ready  and  zealous  in  what  is  good,  espe¬ 
cially  in  acts  of  charity  and  beneficence,  as  occasions 


696 


PHILEMON. 


occur,  forgiving  injuries,  and  remitting  somewhat  of 
their  right  and  the  like.  And  once  more,  his  last, 
which  is  the 

14 th  Argument,  Lies  in  his  good  hope  and  opinion 
which  he  expresses  of  Philemon. 

21.  Having  confidence  in  thy  obedience, 
[  wrote  unto  thee,  knowing  that  thou  wilt 
also  do  more  than  I  say. 

Good  thoughts  and  expectations  of  us  more  strong¬ 
ly  move  and  engage  to  do  the  things  expected  from 
us.  The  apostle  knew  Philemon  to  be  a  good  man, 
and  was  thence  persuaded  of  his  readiness  to  do  good, 
and  that  not  in  a  scanty  and  niggardly  manner,  but 
with  a  free  and  liberal  hand.  Observe,  Good  per¬ 
sons  will  be  ready  for  good  works,  and  not  narrow 
and  pinching,  but  abundant  in  them,  (Isa.  32.  8.) 
The  liberal  deviseth  liberal  things.  The  Macedo¬ 
nians  Jirst  gave  themselves  to  the  Lord,  and  then  to 
his  apostles  by  the  will  of  God,  to  do  what  good  they 
could  with  what  they  had,  according  as  occasions 
offered. 

Thus  far  is  the  substance  and  body  of  the  epistle. 
Now  he  comes  to  the  conclusions  ;  where, 

1.  He  signifies  his  good  hope  of  deliverance, 
through  their  prayers,  and  that  shortly  he  might  see 
them,  desiring  Philemon  to  make  provision  for  him. 

22.  But  withal  prepare  me  also  a  lodging: 
for  I  trust  that  through  your  prayers  I  shall 
be  given  unto  you. 

But  withal,  or  moreover.  He  comes  to  another 
thing,  yet,  as  may  seem,  not  without  some  eye  to  the 
matter  which  he  had  been  upon,  that  might  be  fur¬ 
thered  by  this  intimation,  that  he  hoped  he  should 
himself  soon  follow,  and  know  the  effect  of  his  epistle, 
which  Philemon  would  therefore  be  the  more  stirred 
up  to  see  that  it  might  be  to  his  satisfaction.  Now 
here  is, 

(1.)  The  thing  ^requested ;  Prepare  me  also  a 
lodging  ;  under  this  all  necessaries  for  a  stranger  are 
included.  He  wills  Philemon  to  do  it,  intending  to  be 
his  guest,  as  most  to  his  purpose.  Observe,  Hospi¬ 
tality  is  a  great  Christian  duty,  especially  in  minis¬ 
ters,  and  toward  ministers,  such  as  the  apostle  was, 
coming  out  of  such  dangers  and  sufferings  for  Christ 
and  his  gospel.  Who  would  not  shew  the  utmost  of 
affectionate  regards  to  such  a  one  ?  It  is  an  honour¬ 
able  title  that  lie  gives  Gaius,  (Rom.  16.  23.)  My 
host,  and  of  the  whole  church.  Onesiphorus  is  also 
affectionately  remembered  by  the  apostle  on  this  ac¬ 
count  ;  (2  Tim.  1.  16.)  The  Lord  gwe  mercy  to  the 
house  of  Onesiphorus  ;  for  he  oft  refreshed  me,  and 
was  not  ashamed  of  my  chain  ;  and  in  how  many 
things  he  ministered  to  me  at  Ephesus,  thou  knowest. 

(2. )  Here  is  the  ground  of  the  apostle’s  request ; 
For  I  trust  that  through  your  prayers  I  shall  be 
given  unto  you.  He  did  not  know  how  God  might 
deal  with  him,  but  the  benefit  of  prayer  he  had  often 
found,  and  hoped  he  should  again,  for  deliverance 
and  liberty  to  come  to  them.  [1.]  Our  dependence 
is  on  God  for  life  and  liberty  and  opportunity  of  ser¬ 
vice’;  all  is  by  divine  pleasure.  [2.]  When  abridged 
of  these  or  any  other  mercies,  our  trust  and  hope 
must  be  in  God,  without  fainting  or  succumbing, 
Avhile  our  case  is  depending.  But  yet,  [3.]  Trust 
must  be  with  the  use  of  means,  prayer  especially, 
though  no  other  should  be  at  hand  ;  this  hath  un¬ 
locked  heaven,  and  opened  prison-doors.  The  fer¬ 
vent  effectual  prayer  of  the  righteous  availeth  much. 
[4.]  Prayer  of  people  for  ministers,  especially  when 
they  are  in  distress  and  danger,  is  their  great  duty  ; 
ministers  need  and  request  it.  Paul,  though  an 
apostle,  did  so  with  much  earnestness,  Rom.  15.  30. 
2  Cor.  1.  11.  Eph.  6.  18,  19.  1  Thess.  5.  25.  The 
least  may  this  way  be  helpful  to  the  greatest  Yet, 


[5.]  Though  prayer  obtains,  yet  it  does  not  merit, 
the  things  obtained :  they  are  God’s  gift,  and  Christ’s 
purchase.  I  trust  that  through  *'our  prayers,  xa-l,a'- 
h)\<roy.cti  ipiv — I  shall  be freely  bestowed  on  you.  What 
God  gives,  he  will  yet  be  sought  to  for,  that  mercies 
may  be  valued  the  more,  and  known  whence  they 
come,  and  God  may  have  the  praise.  Ministers’ 
lives  and  labours  are  for  the  people’s  good  ;  the  office 
was  set  up  for  them  ;  he  gave  gif ts  for  men,  apostlis, 
&c.  Eph.  4.  8,  11,  12,  Their  gifts,  and  labours,  and 
lives,  all  are  for  their  benefit,  1  Cor.  3.  21,  22.  All 
things  are  your’s,  Apollos,  Cephas,  gee.  [6.]  In 
praying  for  faithful  ministers,  people  in  effect  pray 
for  themselves  ;  “  I  trust  1  shall  be  given  unto  you  ; 
for  your  service,  and  comfort,  and  edification  in 
Christ.”  See  2  Cor.  4.  5.  [7.]  Observe  the  humi¬ 

lity  of  the  apostle ;  his  liberty,  should  he  have  it, 
he  would  own  to  be  through  their  prayers,  as  well 
as,  or  more  than,  his  own  ;  he  mentions  them  only 
through  the  high  thoughts  he  had  of  the  prayers  of 
many,  and  the  regard  God  would  shew  to  his  pray¬ 
ing  people.  Thus  of  the  first  thing  in  the  apostle’s 
conclusion. 

2.  He  sends  salutations  from  one  who  was  his  fel¬ 
low-prisoner,  and  four  more  who  were  his  fellow- 
labourers  : 

23.  There  salute  thee  Epaphras,  my  fel¬ 
low-prisoner  in  Christ  Jesus;  24.  Marcus, 
Aristarchus,  Demas,  Lucas,  my  fellow- 
labourers. 

Saluting  is  wishing  health  and  peace.  Christianity 
is  no  enemy  to  courtesy,  but  enjoins  it,  1  Pet.  3.  8. 
It  is  a  mere  expression  of  love  and  respect,  and  a 
means  of  preserving  and  nourishing  it.  There  salute 
thee  Epaphras,  my  fellow-prisoner  in  Christ  Jesus. 
He  was  of  Colosse,  and  so  countryman  and  fellow- 
citizen  with  Philemon  ;  by  office  he  seems  to  have 
been  an  evangelist,  who  laboured  among  the  Colos- 
sians,  if  he  was  not  the  first  converter  of  them,  for 
whom  he  had  special  affection.  Our  dear  fellow- 
servant,  (said  St.  Paul,)  and  for  you  a  faithful  mi¬ 
nister  of  Christ,  (Col.  1.  7.)  and  (ch.  4.  12,  13.) 
A  servant  of  Christ,  always  labouring  for  you  in 
prayers.  1  bear  him  record,  that  he  hath  a  great 
zeal  for  you,  &c.  A  very  eminent  person  therefore 
this  was,  who,  being  at  Rome,  perhaps  accompany¬ 
ing  Paul,  and  labouring  in  the  same  work  of  preach¬ 
ing  and  propagating  the  gospel,  was  confined  in  the 
same  prison,  and  for  the  same  cause  ;  both  termed 
prisoners  in  Christ  Jesus,  intimating  the  ground  of 
their  imprisonment,  not  any  crime  or  wickedness, 
but  for  the  faith  of  Christ  and  their  service  to  him. 
An  honour  it  is  to  suffer  shame  for  Christ’s  name. 
My  fellow-prisoner  in  Christ  Jesus,  is  mentioned  as 
his  glory  and  the  apostle’s  comfort ;  not  that  he  was 
a  prisoner,  and  so  hindered  from  his  work  ;  (that 
was  matter  of  affliction  ;)  but  that,  seeing  God  thus 
permitted  and  called  him  to  suffer,  his  providence  so 
ordered  it  that  they  suffered  together,  and  so  had 
the  benefit  and  comfort  of  one  another’s  prayers,  and 
help,  it  may  be,  in  some  things  ;  this  was  a  mercy. 
So  God  sometimes  lightens  the  sufferings  of  his 
servants  by  the  communion  of  saints,  the  sweet  fel¬ 
lowship  they  have  one  with  another  in  their  bonds. 
Never  more  enjoyment  of  God  have  they  found  than 
when  suffering  together  for  God.  So  Paul  and  Silas, 
when  their  feet  were  fast  in  the  stocks,  had  their 
tongues  set  at  liberty,  and  their  hearts  tuned  for 
the  praises  of  God.  Marcus,  Aristarchus,  Demos, 
Lucas,  my  fellow-labourers.  The  mention  of  these 
seems  in  a  manner  to  interest  them  in  the  business 
of  the  latter.  How  ill  would  it  look  by  denial  of  the 
request  of  it  to  slight  so  many  worthy  names,  as  most 
of  these,  at  least,  were  !  Marcus,  cousin  of  Barnabas, 
and  son  of  Mary,  who  was  so  hospitable  to  the  saints 


PHILEMON. 


at  Jerusalem,  (Col.  4.  10.  Acts  12.  12.)  and  whose 
house  was  the  place  of  meeting  for  prayer  and  wor¬ 
ship  of  God.  Though  some  tailing  seems  to  have 
been  in  him  when  Paul  and  he  parted,  yet  in  con¬ 
junction  with  Barnabas  he  went  on  with  his  work, 
and  here  Paul  and  he,  we  perceive,  were  reconciled, 
and  differences  forgotten,  2  Tim.  4.  11.  He  bids 
Mark  to  be  brought  to  him,  for  he  is  profitable  to 
me  for  the  ministry,  that  is,  of  an  evangelist.  Aris¬ 
tarchus  is  mentioned  with  Marcus,  (Col.  4.  10.)  and 
called  there  by  Paul  his  fellow-prisoner  ;  and  speak¬ 
ing  there  of  Marcus,  sister’s  son  to  Barnabas,  he 
adds,  touching  whom  ye  received  commandments ; 
if  he  come  unto  you ,  receive  him;  an  evidence  that 
he  himself  had  received  him,  and  was  reconciled  to 
him.  Next  is  Detnas,  who  hitherto,  it  seems,  ap¬ 
peared  not  faulty,  though  (2  Tim.  4.  10.)  he  is  cen¬ 
sured  as  having  forsaken  Paul,  from  love  of  this  pre¬ 
sent  world.  But  how  far  h\s  forsaking  was,  whether 
total  from  his  work  and  profession,  or  partial  only ; 
and  whether  he  repented,  and  returned  to  his  duty, 
scripture  is  silent,  and  so  must  we  be :  no  mark  of 
disgrace  lay  on  him  here,  but  he  is  joined  with  others 
who  were  faithful,  as  he  is  also  in  Col.  4.  14.  Lucas 
is  the  last,  that  beloved  physician  and  evangelist, 
who  came  to  Rome,  companion  with  Paul,  Col.  4. 
14.  2  Tim.  4.  11.  He  wras  Paul’s  associate  in  his 
greatest  dangers,  and  his  fellow-labourer.  The  mi¬ 
nistry  is  not  a  matter  of  carnal  ease  or  pleasure,  but 
of  pains ;  if  any  are  idle  in  it,  they  answer  not  their 
calling.  Christ  bids  to  pray  the  Lord  of  the  harvest 
to  send  forth  labourers,  not  loiterers,  into  his  harvest, 
Matt.  9.  38.  And  the  people  are  bid  to  know  them 
that  labour  among  them,  and  are  over  them  in  the 
Lord,  and  to  esteem  them  very  highly  in  love  for 
their  work’s  sake,  1  Thess.  5.  12,  13.  My  fellow-la¬ 
bourers,  says  the  apostle  :  ministers  must  be  helpers 
together  of  the  truth ;  they  serve  the  same  Lord, 
in  the  same  holy  work  and  function,  and  are  ex¬ 
pectants  of  the  same  glorious  reward ;  therefore  they 
must  be  assistants  to  each  other  in  furthering  the  in¬ 
terest  of  their  great  and  common  Master.  Thus  of 
the  salutations,  and  then, 

3.  Here  is  the  apostle’s  closing  prayer  and  bene¬ 
diction. 

25.  The  grace  of  our  Lord  Jesus  Christ 
be  with  your  spirit.  Amen. 

Here  is, 

(1.)  What  is  wished  and  prayed  for  ;  grace,  the 
free  favour  and  love  of  God,  together  with  the  fruits 
and  effects  of  it  in  all  good  things,  for  soul  and  body, 


697 

for  time  and  eternity.  Observe,  Grace  is  the  best 
wish  for  ourselves  and  others  ;  with  this  the  apostle 
begins  and  ends. 

(2.)  From  whom  ;  our  Lord  Jesus  Christ,  the  Son 
of  God,  second  Person  in  the  Trinity,  Lord  by  natu¬ 
ral  right,  by  whom,  and  for  whom,  all  things  were 
created,  (Col.  1.  16.  John  1.  1—3.)  and  who  is  Heir 
of  all  things,  and  as  God-man  and  Mediator,  who 

?urchased  us,  and  to  whom  we  are  given  bv  the 
father,  Jesus,  the  Saviour,  Matt.  1.  21.  We  were 
lost  and  undone  ;  he  recovers  us,  and  repairs  the 
ruin  ;  he  saves  by  merit,  procuring  pardon  and  life 
for  us;  and  by  power,  rescuing  us  from  sin,  and 
Satan,  and  hell,  and  renewing  us  to  the  likeness,  and 
bringing  us  to  the  enjoy  ment,  of  God  :  thus  is  he 
Jesus,  and  Christ  the  Messiah,  cr  anointed,  conse¬ 
crated  and  fitted  to  be  King,  Priest,  and  Prophet,  to 
his  church.  To  all  those  offices  were  there  anoint¬ 
ings  under  the  law  with  oil,  and  to  them  was  the 
Saviour  spiritually  anointed  with  the  Holy  Ghost 
Acts  10.  38.  In  none  but  him  were  all  these  to¬ 
gether  and  in  such  eminence  :  He  was  anointed  with 
the  oil  of  gladness  above  his  fellows,  Ps.  45.  7.  This 
Lord  Jesus  Christ  is  our’s  by  original  title  to  us,  and 
by  gospel-offers  and  gift,  his' purchase  of  us,  and  our 
own  acceptation  of  him,  resignation  to  him,  and 
mystical  union  with  him :  Our  J.ord  Jesus  Christ. 
Observe,  All  grace  to  us  is  from  Christ :  he  pur¬ 
chased,  and  he  bestows  it.  Of  his  fulness  we  all  re¬ 
ceive.  and  grace  for  grace,  John  1.'  16.  Heflleth  all 
in  all,  Eph.  1.  23. 

(3.)  To  whom;  Your  spirit,  f.t 7a 
CftZv,  not  Philemon’s  only,  but  of  all  who  were  named 
in  the  inscription.  With  your  spirit,  with  you  ;  the 
soul  or  spirit  being  the  immediate  seat  of  grace, 
whence  it  influences  the  whole  man,  and  flows  out 
in  gracious  and  holy  actings.  All  the  house  saluted 
are  here  joined  in  the  closing  benediction,  the  more 
to  remind  and  quicken  all  to  further  the  end  of  the 
epi  stle. 

Amen  is  added,  not  only  for  strong  and  affectionate 
summing  up  the  prayer  and  wish,  so  let  it  be  ;  but 
as  an  expression  of  faith  that  it  will  be  heard,  so 
shall  it  be.  And  what  need  we  more  to  make  us 
happy,  than  to  have  the  grace  of  our  Lord  Jesus 
Christ  with  our  spirit?  This  is  the  usual  benedic¬ 
tion,  but  it  may  be  taken  here  to  have  some  special 
respect  also  to  the  occasion  ;  the  grace  of  Christ 
with  their  spirits,  Philemon’s  especially,  would 
sweeten  and  mollify  them,  and  take  off  too  deep 
and  keen  resentments  of  injuries,  and  dispose  to  for¬ 
give  others  as  God  for  Christ’s  sake  hath  forgiven  us. 


Vol.  Vl. — 4  T 


AN 


EXPOSITION, 

WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


EPISTLE  TO  THE  HEBREWS. 

Completed  by  Mr.  W.  Tong. 


CONCERNING  this  epistle  we  must  inquire, 

I.  Into  the  divine  authority  of  it ;  for  this  has  been  questioned  by  some,  whose  distempered  eyes  could  not 
bear  the  light  of  it,  or  whose  errors  have  been  confuted  by  it ;  such  as  the  Arians,  who  deny  the  God¬ 
head  and  Self-existence  of  Christ ;  and  the  Socinians,  who  deny  his  Satisfaction :  but  after  all  the  at¬ 
tempts  of  such  men  to  disparage  this  epistle,  the  divine  original  of  it  shines  forth  with  those  strong  and 
unclouded  rays,  that  he  who  runs  may  read  it  as  an  eminent  part  of  the  canon  of  scripture.  The  divinity 
of  the  matter,  the  sublimity  of  the  style,  the  excellency  of  the  design,  the  harmony  of  this  with  other 
parts  of  scripture,  and  its  general  reception  in  the  church  of  God  in  all  ages — these  are  the  evidences  of 
its  divine  authority. 

II.  As  to  the  divine' amanuensis,  or  penman  of  this  epistle,  we  are  not  so  certain;  it  does  not  bear  the 
name  of  any  in  the  front  of  it,  as  the  rest  of  the  epistles  do,  and  there  has  been  some  dispute  among  the 
learned  to  whom  they  should  ascribe  it.  Some  have  assigned  it  to  Clemens  of  Rome ;  others  to  Luke  ; 
and  many  to  Barnabas,  thinking  that  the  style  and  manner  of  expression  is  very  agreeable  to  the  zealous, 
authoritative,  affectionate  temper  that  Barnabas  appears  to  be  of,  in  the  account  we  have  of  him  in  the 
Acts  of  the  Apostles ;  and  one  ancient  father  quotes  an  expression  out  of  this  epistle,  as  the  words  of  Bar¬ 
nabas.  But  it  is  generally  assigned  to  the  apostle  Paul ;  and  some  later  copies  and  translations  have  put 
Paul’s  name  in  the  title.  In  the  primitive  times  it  was  generally  ascribed  to  him,  and  the  style  and  scope 
of  it  very  well  agree  with  his  spirit,  who  was  a  person  of  a  clear  head  and  a  warm  heart,  whose  main  end 
and  endeavour  was  to  exalt  Christ.  Some  think  that  the  apostle  Peter  refers  to  this  epistle,  and  proves 
Paul  to  be  the  penman  of  it,  by  telling  the  Hebrews,  to  whom  he  wrote,  of  Paul’s  having  written  to  them, 
2  Pet.  3.  15.  We  read  of  no  other  epistle  that  he  ever  wrote  to  them  but  this.  And  though  it  has  been 
objected,  that  since  Paul  put  his  name  to  all  his  other  epistles,  he  would  not  have  omitted  it  here  ;  yet 
others  have  well  answered,  that  he,  being  the  apostle  of  the  Gentiles,  who  were  odious  to  the  Jews, 
might  think  fit  to  conceal  his  name,  lest  their  prejudices  against  him  might  hinder  them  from  reading 
and  weighing  it  as  they  ought  to  do. 

III.  As  to  the  scope  and  design  of  this  epistle,  it  is  very  evident  that  it  was  clearly  to  inform  the  minds, 
and  strongly  to  confirm  the  judgment,  of  the  Hebrews  in  the  transcendent  excellency  of  the  gospel  above 
the  law,  and  so  to  take  them  off  from  the  ceremonies  of  the  law,  to  which  they  were  so  wedded,  of  which 
they  were  so  fond,  that  they  even  doted  on  them.  Those  of  them  who  were  Christians-,  retained  too 
much  of  the  old  leaven,  and  needed  to  be  purged  from  it ;  the  design  of  this  epistle  was  to  persuade  and 
press  the  believing  Hebrews  to  a  constant  adherence  to  the  Christian’s  faith,  and  perseverance  in  it,  not¬ 
withstanding  all  the  sufferings  they  might  meet  with  in  so  doing.  In  order  to  this,  he  speaks  much  of 
the  excellency  of  the  Author  of  the  gospel,  the  glorious  Jesus,  whose  honour  he  advances,  and  whom 
he  justly  prefers  before  all  others,  shewing  him  to  be  All  in  all,  and  this  in  lofty  strains  of  holy  rhetoric 
It  must  be  acknowledged  that  there  are  many  things  in  this  epistle  hard  to  be  understood,  but  the  sweet¬ 
ness  we  shall  find  therein  will  make  us  abundant  amends  for  all  the  pains  we  take  to  understand  it. 
And,  indeed,  if  we  compare  all  the  epistles  of  the  New  Testament,  we  shall  not  find  any  of  them  more 
replenished  with  divine,  heavenly  matter  than  this  to  the  Hebrews. 


HEBREWS,  I. 


CHAP.  I. 

In  this  chapter,  we  have  a  twofold  comparison  stated  :  I.  Be¬ 
tween  the  evangelical  and  legal  dispensation  ;  and  the  ex¬ 
cellency  of  the  gospel  above  that  of  the  law  is  asserted  and 
proved,  v.  1 .  .  3.  II.  Between  the  glory  of  Christ  and 
that  of  the  highest  creatures,  the  angels;  where  the  pre¬ 
eminence  is  justly  given  to  the  Lord  Jesus  Christ,  and 
clearly  demonstrated  to  belong  unto  him,  v.  4,  to  the  end. 


1.  OD,  who  at  sundry  times  and  in 
IT  divers  manners  spake  in  time  past 
unto  the  fathers  by  the  prophets,  2.  Hath 
in  these  last  days  spoken  unto  us  by  his 
Son,  whom  he  hath  appointed  heir  of  all 
things,  by  whom  also  he  made  the  worlds; 


699 


HEBREWS,  1. 


3.  Who,  being  the  brightness  of  his  glory, 
and  the  express  image  of  his  person,  and 
upholding  all  things  by  the  word  of  his 
power,  when  he  had  by  himself  purged  our 
sins,  sat  down  on  the  right  hand  of  the  Ma¬ 
jesty  on  high; 

Here  the  apostle  begins  with  a  general  declaration 
of  the  excellency  of  the  gospel-dispensation  above 
that  of  the  law,  which  he  demonstrates  from  the 
different  way  and  manner  of  God’s  communicating 
himself  and  his  mind  and  will  to  men,  in  the  one 
and  in  the  other ;  both  these  dispensations  were  of 
God,  and  both  of  them  very  good,  but  there  is  a  great 
difference  in  the  way  of  their  coming  from  God. 
Observe, 

I.  The  way  wherein  God  communicated  himself 
and  his  will  to  men  under  the  Old  Testament.  We 
have  here  an  account,  1.  Of  the  persons  by  whom 
God  spake  his  mind  under  the  Old  Testament ;  they 
were  the  prophets,  that  is,  persons  chosen  of  God, 
and  qualified  by  him,  for  that  office  of  revealing  the 
will  of  God  to  men.  No  man  takes  this  honour  to 
himself,  unless  called;  and  whoever  are  called  of 
God,  are  qualified  by  him.  2.  The  persons  to  whom 
God  spake  by  the  prophets ;  to  the  fathers,  to  all 
the  Old-Testament  saints  who  were  under  that  dis¬ 
pensation.  God  favoured  and  honoured  them  with 
much  clearer  light  than  that  of  nature,  under  which 
the  rest  of  the  world  were  left.  3.  The  order  in 
which  God  spake  to  men  in  those  times  that  went 
before  the  gospel,  those  past  times;  he  spake  to  his  i 
ancient  people  at  sundry  times  and  in  divers  man¬ 
ners.  (1.)  iit  sundry  times,  or  by  several  parts,  as 
the  word  signifies,  which  may  refer  either  to  the 
several  ages  of  the  Old-Testament  dispensation — 
the  patriarchal,  the  Mosaical,  and  the  prophetical ; 
or  to  the  several  gradual  openings  of  his  mind  con-  j 
cerning  the  Redeemer  :  to  Adam,  that  the  Messiah 
should  come  of  the  seed  of  the  woman ;  to  Abra¬ 
ham,  that  he  should  spring  from  his  loins;  to  Jacob, 
that  he  should  be  of  the  tribe  of  Judah ;  to  David, 
that  he  should  be  of  his  house ;  to  Micah,  that  he 
should  be  born  at  Bethlehem ;  to  Isaiah,  that  he 
should  be  born  of  a  virgin.  (2. )  In  divers  manners, 
according  to  the  different  ways  in  which  God  thought 
fit  to  communicate  his  mind  to  his  prophets;  some¬ 
times  by  the  illafises  of  his  Spirit,  sometimes  by 
dreams,  sometimes  by  visions,  sometimes  by  an  au¬ 
dible  voice,  sometimes  by  legible  characters  under 
his  own  hand,  as  when  he  wrote  the  ten  command¬ 
ments  on  tables  of  stone.  Of  some  of  these  different 
ways  God  himself  gave  an  account  in  Numb.  12.  6, 
7.  If  there  be  a  prophet  among  you,  I  the  Lord  will 
make  myself  known  to  him  in  a  vision,  and  will 
speak  to  him  in  a  dream.  Not  so  with  my  servant 
Moses:  With  him  I  will  speak  mouth  to  mouth,  even 
apparentlu ,  and  not  in  dark  speeches.  Observe, 

II.  God’s  method  of  communicating  himself  and 
his  mind  and  will  under  the  .Yew-  Testament  dispen¬ 
sation,  these  last  days  as  they  are  called,  that  is, 
either  toward  the  end  of  the  world,  or  the  end  of 
the  Jewish  state.  The  times  of  the  gospel  are  the 
last  times,  the  gospel -revelation  is  the  last  we  are  to 
expect  from  God  :  there  was  first  the  natural  reve¬ 
lation  ;  then  the  patriarchal,  by  dreams,  visions, 
and  voices ;  then  the  Mosaical,  in  the  law  given 
forth  and  written  down  ;  then  the  prophetical,  in  ex-  ' 
plaining  the  law,  and  giving  clearer  discoveries  of 
Christ :  but  now  we  must  expect  no  new  revelation, 
but  only  more  of  the  Spirit  of  Christ  to  help  us  bet¬ 
ter  to  understand  what  is  already  revealed.  Now 
the  excellency  of  the  gospel-revelation  above  the 
former  consists  in  two  things : 

1.  It  is  the  final ,  the  finishing  revelation,  given 


forth  in  the  last  days  of  divine  revelation,  to  which 
nothing  is  to  be  added,  but  the  canon  of  scripture  is 
to  be  settled  and  sealed.  So  that  now  the  minds  of 
men  are  no  longer  kept  in  suspense  by  the  expecta¬ 
tion  of  new  discoveries,  but  they  rejoice  in  a  com¬ 
plete  revelation  of  the  will  of  God,  both  preceptive. 
and  providential,  so  far  as  is  necessary  for  them  to 
know,  in  order  to  their  direction  and  comfort.  For 
the  gospel  includes  a  discovery  of  the  great  events 
that  shall  befall  the  church  of  God  to  the  end  of 
the  world. 

2.  It  is  a  revelation  which  God  has  made  by  his 
Son,  the  most  excellent  Messenger  that- was  ever 
sent  into  the  world,  far  superior  to  all  the  ancient 
patriarchs  and  prophets,  by  whom  God  communi¬ 
cated  himself  to  his  people  in  former  times.  And 
here  we  have  an  excellent  account  of  the  glory  of 
our  Lord  Jesus  Christ. 

(1.)  The  glory  of  his  office,  and  that  in  three  re¬ 
spects  : 

[1.]  God  hath  appointed  him  to  be  Heir  of  all 
things.  As  God,  he  was  equal  to  the  Father  ;  but 
as  God-man  and  Mediator,  he  was  appointed  by 
the  Father  to  be  the  Heir  of  all  things  ;  that  is,  the 
sovereign  Lord  of  all,  the  absolute  Disposer,  Direc¬ 
tor,  and  Governor  of  all  persons  and  of  all  things, 
Ps.  2.  6,  7.  All  power  in  heaven  and  earth  is  given 
to  him ;  all  judgment  is  committed  to  him,  Matt.  28. 
18.  John  5.  22. 

[2.]  By  him  God  made  the  worlds,  Doth  visible 
and  invisible,  the  heavens  and  the  earth  ;  not  as  an 
instrumental  Cause,  but  as  his  essential  Word  and 
Wisdom.  By  him  he  made  the  old  creation,  by  him 
I  he  makes  the  new  creature,  and  by  him  he  rules  and 
|  governs  both. 

[3.]  He  upholds  all  things  by  the  word  of  his  pow¬ 
er  ;  he  keeps  the  world  from  dissolving,  by  him  all 
j  things  consist;  the  weight  of  the  whole  creation  is 
laid  upon  Christ,  he  supports  the  whole  and  all  the 
parts.  When,  upon  the  apostasy,  the  world  was 
breaking  to  pieces  under  the  wrath  and  curse  of 
God,  the  Son  of  God,  undertaking  the  work  of  re¬ 
demption,  bound  it  up  again,  and  established  it  by 
his  almighty  power  and  goodness.  None  of  the  an¬ 
cient  prophets  sustained  such  an  office  as  this,  none 
was  sufficient  for  it. 

(2.)  From  hence  the  apostle  passes  to  the  glory 
of  the  person  of  Christ,  who  was  able  to  execute  such 
an  office ;  he  was  the  Brightness  of  his  Bather’s 
glory,  and  the  express  Image  of  his  person,  v.  2. 
This  is  a  high  and  lofty  description  of  the  glorious 
Redeemer,  this  is  an  account  of  his  personal  excel¬ 
lency. 

[1.]  He  is,  in  person,  the  Son  of  God,  the  only- 
begotten  Son  of  God,  and  as  such  he  must  have  the 
same  nature.  This  personal  distinction  always  sup¬ 
poses  one  and  the  same  nature.  Every  son  of  man, 
is  man  ;  were  not  the  nature  the  same,  the  genera¬ 
tion  would  be  monstrous. 

[2.]  The  person  of  the  Son  is  the  glory  of  the  Fa¬ 
ther,  shining  forth  with  a  truly  divine  splendour.  As 
the  beams  are  effulgent  emanations,  of  the  sun,  the 
father  and  fountain  of  light,  Jesus  Christ  in  his  per¬ 
son  is  God  manifest  in  the  flesh,  he  is  Light  of  light, 
the  true  Shechinah. 

[3.]  The  person  of  the  Son  is  the  true  image  and 
character  of  the  person  of  the  Father ;  being  of  the 
same  nature,  he  must  bear  the  same  image  and  likc- 
I  ness.  In  beholding  the  power,  wisdom,  and  good¬ 
ness,  of  the  Lord  Jesus  Christ,  we  behold  the  power, 
wisdom,  and  goodness,  of  the  Father ;  for  he  hath 
the  nature  and  perfections  of  God  in  him.  He  that 
hath  seen  the  Son,  hath  seen  the  Father  ;  that  is,  he 
hath  seen  the  same  Being.  He  that  hath  known  the 
Son,  hath  known  the  Father,  John  14.  7 — 9.  For 
the  Son  is  in  the  Father ,  and  the  Father  in  the  Son  ; 
the  personal  distinction  is  no  ether  than  will  consist 


700 


HEBREWS,  I. 


with  essential  union.  This  is  the  glory  of  the  person  i 
of  Christ ;  the  fulness  of  the  Godhead  dwells,  not 
typically,  but  really,  in  him. 

(3.)  From  the  glory  of  the  person  of  Christ  he 
proceeds  to  mention  the  glory  of  his  grace  ;  his  con¬ 
descension  itself  was  truly  glorious.  The  sufferings 
of  Christ  had  this  great  honour  in  them,  to  be  a  full 
satisfaction  for  the  sins  of  his  people ;  by  himself  he 
purged  away  our  sins,  that  is,  by  the  proper  innate 
7 nerit  of  his  death  and  bloodshed,  by  their  infinite 
intrinsic  value  ;  as  they  were  the  sufferings  of  him¬ 
self,  he  has  made  atonement  for  sin.  Himself,  the 
glory  of  his  person  and  nature,  gave  to  his  sufferings 
such  merit  as  was  a  sufficient  reparation  of  honour  to 
God,  who  had  suffered  an  infinite  injury  and  affront 
by  the  sins  of  men. 

(4.)  From  the  glory  of  his  sufferings  we  are  at 
length  led  to  consider  the  glory  of  his  exaltation  ; 
when  by  himself  he  had  purged  away  our  sins,  he 
sat  down  at  the  right  hand  of  the  Majesty  on  high, 
at  his  Father’s  right  hand.  As  Mediator  and  Re¬ 
deemer,  he  is  invested  with  the  highest  honour,  au¬ 
thority,  and  activity,  for  the  good  of  his  people  ;  the 
Father  now  does  all  things  by  him,  and  receives  all 
the  services  of  his  people  from  him.  Having  as¬ 
sumed  our  nature,  and  suffered  in  it  on  earth,  he  has 
taken  it  up  with  him  to  heaven,  and  there  it  has  the 
high  honour  to  be  next  to  God,  and  this  was  the  re¬ 
ward  of  his  humiliation. 

Now  it  was  by  no  less  a  Person  than  this,  that  God 
has  in  these  last  days  spoken  to  men  ;  the  dignity  of 
the  Messenger  gives  authority  and  excellency  to  the 
message,  and  therefore  the  dispensations  of  the  gos¬ 
pel  must  needs  exceed,  very  far  exceed,  the  dispen¬ 
sation  of  the  law. 

4.  Being  made  so  much  better  than  the 
angels,  as  he  hath  by  inheritance  obtained 
a  more  excellent  name  than  they.  5.  For 
unto  which  of  the  angels  said  he  at  any 
time,  Thou  art  my  Son,  this  day  have  I  be¬ 
gotten  thee  ?  And  again,  I  will  be  to  him  a 
Father,  and  he  shall  be  to  me  a  Son  ?  6. 

And  again,  when  he  bringeth  in  the  First- 
begotten  into  the  world,  he  saith,  And  let 
all  the  angels  of  God  worship  him.  7.  And 
of  the  angels  he  saith,  Who  maketh  his  an¬ 
gels  spirits,  and  his  ministers  a  flame  of  fire. 
3.  But  unto  the  Son  he  saith ,  Thy  throne, 
O  God,  is  for  ever  and  ever ;  a  sceptre  of 
righteousness  is  the  sceptre  of  thy  kingdom. 
9.  Thou  hast  loved  righteousness,  and  hated 
iniquity  ;  therefore  God,  even  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness  above 
thy  fellows. 

The  apostle,  having  proved  the  pre-eminence  of 
the  gospel  above  the  law,  from  the  pre-eminence  of 
the  Lord  Jesus  Christ  above  the  prophets,  now  pro¬ 
ceeds  to  shew  that  he  is  not  only  much  superior  to 
the  prophets,  but  to  the  angels  themselves.  In  this 
he  obviates  an  objection  that  the  Jewish  zealots 
would  be  ready  to  make,  that  the  law  was  not  only 
delivered  by  men,  but  ordained  by  angels,  (Gal.  3. 
19. )  that  they  attended  at  the  giving  forth  of  the  law, 
the  hosts  of  heaven  were  drawn  forth  to  attend  the 
Lord  Jehovah  on  that  awful  occasion.  Now  the  an¬ 
gels  are  very  glorious  beings,  far  more  glorious  and 
excellent  than  men  ;  the  scripture  always  represents 
them  as  the  most  excellent  of  all  creatures,  and  we 
know  of  no  being  but  God  himself  that  is  higher  than 
the  angels ;  and  therefore  that  law  that  was  ordained 
by  angels,  ought  to  be  held  in  great  esteem. 


To  take  off  the  force  of  this  argument,  the  pen 
man  of  this  epistle  proceeds  to  state  the  comparison 
between  Jesus  Christ  and  the  holy  angels,  both  in 
nature  and  office,  and  to  prove  that  Christ  is  vastly 
superior  to  the  angels  themselves.  Being  made  so 
much  better  than  the  angels,  as  he  hath  by  inheritance 
obtained  a  more  excellent  name  than  they.  Here 
observe, 

I.  The  superior  nature  of  Christ  is  proved  from 

his  superior  name.  The  scripture  does  not  give  high 
and  glorious  titles  without  a  real  foundation  and  rea¬ 
son  in  nature  ;  nor  would  such  great  things  have  been 
said  of  our  Lord  Jesus  Christ,  if  he  had  not  been  as 
great  and  excellent  as  those  words  import.  When 
it  is  said,  that  Christ  was  made  so  much  better  than 
the  angels,  we  are  not  to  imagine  that  he  was  a  mere 
creature,  as  the  angels  are  ;  the  word  yivfitvot,  when 
joined  with  an  adjective,  is  no  where  to  be  rendered 
created,  and  here  may  very  well  be  read,  being  more 
excellent,  as  the  Syriac  version  hath  it.  We  read 
yivitr &»  o  Oioe  — let  God  be  true,  not  made  so, 

but  acknowledged  to  be  so. 

II.  The  superiority  of  the  name  and  nature  of 
Christ  above  the  angels  is  declared  in  the  holy  scrip¬ 
tures,  and  to  be  deduced  from  thence.  W e  should 
have  known  little  or  nothing  either  of  Christ  or  of 
the  angels,  without  the  scriptures ;  and  we  must 
therefore  be  determined  by  them  in  our  conceptions 
of  the  one  and  the  other. 

Now  here  are  several  passages  of  scripture  cited, 
in  which  those  things  are  said  of  Christ  that  were 
never  said  of  the  angels. 

1.  It  was  said  of  Christ,  Thou  art  my  Son,  this  day 
have  I  begotten  thee  ;  (Ps.  2.  7.)  which  refers  either 
to  his  eternal  generation,  or  to  his  resurrection,  or 
to  his  solemn  inauguration  into  his  glorious  king¬ 
dom  at  his  ascension  and  session  at  the  right  hand  of 
the  Father.  Now  this  was  never  said  concerning 
the  angels,  and  therefore  by  inheritance  he  has  a 
more  excellent  nature  and  name  than  they. 

2.  It  is  said  concerning  Christ,  but  never  concern¬ 
ing  the  angels,  I  will  be  to  him  a  Father,  and  he  shall 
be  to  me  a  Son ;  taken  from  2  Sam.  7.  14.  Not  only, 
“  I  am  his  Father,  and  he  is  my  Son,  by  nature  and 
eternal  promanation  but,  “I  will  be'  his  Father, 
and  he  shall  be  my  Son,  by  wonderful  conception, 
and  this  his  son-ship  shall  be  the  fountain  and  founda¬ 
tion  of  every  gracious  relation  between  me  and  fallen 
man.” 

3.  It  is  said  of  Christ,  When  God  bringeth  his 
First-begotten  into  the  world,  let  all  the  angels  of 
God  worship  him :  that  is,  either  when  he  is  brought 
into  this  lower  world,  at  his  nativity,  let  the  angels 
attend  and  honour  him  ;  or  when  he  is  brought  into 
the  world  above,  at  his  ascension,  to  enter  upon  his 
mediatorial  kingdom,  or  when  he  shall  bring  him 
again  into  the  world,  to  judge  the  world,  then  let  the 
highest  creatures  worship  him.  God  will  not  suffer 
an  angel  to  continue  in  heaven  who  will  not  be  in 
subjection  to  Christ,  and  pay  adoration  to  him  ;  and 
he  will  at  last  make  the  fallen  angels  and  wicked 
men  to  confess  his  divine  power  and  authority,  ami 
to  fall  before  him  ;  they  who  would  not  have  him  to 
reign,  must  then  be  brought  forth  and  slain  before 
him.  The  proof  of  this  is  taken  out  of  Ps.  97.  7. 
Worship  him,  all  ye  gods,  that  is,  “All  ye  that  are 
superior  to  men,  own  yourselves  to  be  inferior  to 
Christ  in  nature  and  power.” 

4.  God  has  said  concerning  Christ,  Thy  throne, 
0  God,  is  for  ever  and  ever,  8cc.  v.  S— 12.  But  of 
the  angels  he  has  only  said,  that  he  hath  made  them 
spirits ",  and  his  ministers  aflame  of  fire,  v.  7.  Now, 
upon  comparing  what  he  here  says  of  the  angels 
with  what  he  savs  to  Christ,  the  vast  inferiority  of 
the  angels  to  Christ  will  plainly  appear. 

(1.)  What  does  God  say  here  of  the  angels  ?  He 
I  maketh  his  angels  spirits,  and  his  ministers  a  flame 


701 


HEBREWS,  I. 


of fire.  This  we  have  in  Ps.  104.  4.  where  it  seems 
to  be  more  immediately  spoken  of  the  winds  and 
lightning,  but  is  here  applied  to  the  angels,  whose 
agency  the  Divine  providence  makes  use  of  in  the 
winds,  and  in  thunder  and  lightning.  Here,  [1.] 
The  office,  of  the  angels ;  they  are  God’s  ministers, 
or  servants,  to  do  his  pleasure  ;  it  is  the  glory  of  God 
that  he  has  such  servants  ;  it  is  yet  more  so  that  he 
does  not  need  them.  [2.]  How  the  angels  are  quali¬ 
fied  for  this  service  ;  he  makes  them  spirits  and  a 
(lame  of  fire,  he  endows  them  with  light  and  zeal, 
with  activity  and  ability,  readiness  and  resolution  to 
do  his  pleasure :  they  are  no  more  than  what  God 
has  made  them  to  be,  and  they  are  servants  to  the 
6 'on  as  well  as  to  the  Father.  But, 

(2.)  Observe,  How  much  greater  things  are  said 
of  Christ  by  the  Father.  Here  two  passages  of 
scripture  are  quoted,  one  out  of  Ps.  45.  6,  7.  where 
God  declares  of  Christ,  [1.]  His  true  and  real  di¬ 
vinity,  and  that  with  much  pleasure  and  affection', 
not  grudging  him  that  glory ;  Thy  throne,  O  God. 
Here  one  Person  calls  another  Person  God,  O  God. 
And  if  God  the  Father  declares  him  to  be  so,  he 
must  be  really  and  truly  so ;  for  God  calls  persons 
and  things  as  they  are.  And  now  let  who  will  deny 
him  to  be  essentially  God  at  their  peril,  but  let  us 
own  and  honour  him  as  God ;  for  if  he  had  not  been 
God,  he  had  never  been  fit  to  have  done  the  Media- 
tops  work,  or  to  have  worn  the  Mediator's  crown. 
[2.]  God  declares  his  dignity  and  dominion,  as  hav¬ 
ing  a  throne,  a  kingdom,  and  a  sceptre  of  that  king¬ 
dom.  He  has  all  right,  rule,  authority,  and  power, 
both  as  the  God  of  nature,  grace,  and  glory,  and  as 
Mediator ;  and  so  he  is  adequate  and  sufficient  to  all 
the  intents  and  purposes  of  his  mediatorial  kingdom. 
[3.]  God  declares  the  eternal  duration  of  the  do¬ 
minion  and  dignity  of  Christ,  founded  upon  the  di¬ 
vinity  of  his  person  ;  Thy  throne,  0  God,  is  for  ever 
and  ever,  from  everlasting  to  everlasting,  through 
all  the  ages  of  time,  maugre  all  the  attempts  of  earth 
and  hell  to  undermine  and  overthrow  it,  and  through 
all  the  endless  ages  of  eternity,  when  time  shall  be 
no  more.  This  distinguishes  Christ’s  throne  from 
all  earthly  thrones,  which  are  tottering,  and  will  at 
length  tumble  down  ;  but  the  throne  of  Christ  shall 
be  as  the  days  of  heaven.  [4.]  God  declares  of 
Christ  the  perfect  equity  of  his  administration,  and 
of  the  execution  of  his  power,  through  all  the  parts 
of  his  government ;  A  sceptre  of  righteousness  is  the 
sceptre  of  thy  kingdom,  v.  8.  He  came  righteously 
to  the  sceptre,  and  he  uses  it  in  perfect  righteous¬ 
ness  ;  the  righteousness  of  his  government  proceeds 
from  the  righteousness  of  his  person,  from  an  es¬ 
sential  eternal  love,  of  righteousness  and  hatred  of 
iniquity,  not  merely  from  considerations  of  prudence 
or  interest,  but  from  an  inward  and  immovable  prin¬ 
ciple  ;  Thou  lovest  righteousness,  and  /latest  iniquity, 
v.  9.  Christ  came  to  fulfil  all  righteousness,  to  bring 
in  an  everlasting  righteousness  ;  and  he  was  righteous 
in  all  his  ways,  and  holy  in  all  his  works.  He  has 
recommended  righteousness  to  men,  and  restored  it 
among  them,  as  a  most  excellent  and  amiable  thing. 
He  came  to  finish  transgression,  and  to  make  an  end 
of  sin  as  a  hateful  as  well  as  hurtful  thing.  [5.] 
God  declares  of  Christ  how  he  was  qualified  for  the 
office  of  Mediator,  and  how  he  was  installed  and  con¬ 
firmed  in  it;  ( v .  9.)  Therefore  God,  even  thy  God, 
hath  anointed  thee  with  the  oil  of  gladness  above  thy 
fellows. 

First,  Christ  has  the  name  Messiah  from  his  being 
anointed.  God’s  anointing  of  Christ  signifies  both 
his  qualifuing  of  him  for  the  office  of  the  Mediator 
with  the  Holy  Spirit  and  all  his  graces,  and  likewise 
his  inauguration  of  him  into  the  office,  as  prophets, 
priests,  and  kings,  were  by  anointing.  God,  even 
thy  God,  imports  the  confirmation  of  Christ  in  the 
office  of  Mediator  by  the  covenant  of  redemption 


and  peace,  that  was  between  the  Father  and  the 
Son.  God  is  the  God  of  Christ,  as  Christ  is  Man 
and  Mediator. 

Secondly,  This  anointing  of  Christ  was  with  the 
oil  of  gladness,  which  signifies  both  the  gladness  and 
cheerfulness  with  which  Christ  undertook  and  went 
through  the  office  of  Mediator,  (finding  himself  so 
absolutely  sufficient  for  it,)  and  also  that  joy  which 
was  set  before  him  as  the  reward  of  his  service  and 
sufferings,  that  crown  of  glory  and  gladness  which 
he  should  wear  for  ever  after  the  suffering  of  death. 

Thirdly,  This  anointing  of  Christ  was  above  the 
anointing  of  his  fellows ;  God,  even  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness  above  thy  fel¬ 
lows.  Who  are  Christ’s  fellows?  Has  he  any 
equals  ?  Not  as  God,  except  trie  Father  and  Spirit, 
but  these  are  .not  here  meant.  As  Man,  he  has  his 
fellows,  and  as  an  anointed  Pei  son;  but  his  unction 
is  beyond  all  their’s.  1.  Above  the  angels,  who 
may  be  said  to  be  his  fellows,  as  they  are  the  sons 
of  God  by  creation,  and  God’s  messengers,  whom 
he  employs  in  his  service.  2.  Above  all  prophets, 
priests,  and  kings,  that  ever  were  anointed  with  oil, 
to  be  employed  in  the  serv  ice  of  God  on  earth.  3. 
Above  all  the  saints,  who  are  his  brethren,  children 
of  the  same  father,  as  he  was  a  Partaker  with  them 
of  flesh  and  blood.  4.  Above  all  those  who  were 
related  to  him  as  Man ,  above  all  the  house  of  David, 
all  the  tribe  of  Judah,  all  his  brethren  and  kinsmen 
in  the  flesh.  All  God’s  other  anointed  ones  had  only 
the  Spirit  in  a  certain  measure  ;  Christ  had  the  Spirit 
above  measure,  without  any  limitation.  None  there¬ 
fore  goes  through  his  work  as  Christ  did,  none  takes 
so  much  pleasure  in  it  as  Christ  does ;  for  he  was 
anointed  with  the  oil  of  gladness  above  his  fellows. 

The  other  passage  of  scripture  in  which  is  the 
superior  excellence  of  Christ  to  the  angels,  is  taken 
out  of  Ps.  102.  25 — 27.  and  is  thus  recited  here. 

10.  And,  Thou,  Lord,  in  the  beginning 
hast  laid  the  foundation  of  the  earth  ;  and 
the  heavens  are  the  works  of  thine  hands: 
1 1.  They  shall  perish  ;  but  thou  remainest ; 
and  they  all  shall  wax  old  as  doth  a  gar¬ 
ment  ;  12.  And  as  a  vesture  shalt  thou  fold 
them  up,  and  they  shall  be  changed  :  but 
thou  art  the  same,  and  thy  years  shall  not 
fail. 

In  these  verses  the  omnipotence  of  the  Lord  Jesus 
Christ  is  declared,  as  it  appears  both  in  creating  the 
world,  and  in  changing  it. 

1.  In  creating  the  world;  ( v .  10.)  And.  Thou, 
Ford,  in  the  beginning  hast  laid  the  foundation  of 
the  earth  ;  and  the  heavens  are  the  works  of  thy 
hanas.  The  Lord  Christ  had  the  original  right  to 
govern  the  world,  because  he  made  the  world  in  the 
beginning;  his  right,  as  Mediator,  was  by  commis¬ 
sion  from  the  Father ;  his  right,  as  God  with  the  Fa¬ 
ther,  was  absolute,  resulting  from  his  creating  power. 
This  power  he  had  before  the  beginning  of  the  world, 
and  he  exerted  it  in  giving  a  beginning  and  being  to 
the  world.  He  must  therefore  be  no  part  of  the 
world  himself,  for  then  he  must  give  himself  a  be¬ 
ginning.  He  was  tteo  strdi'Tuv — before  all  things,  and 
by  him  all  things  consist,  Col.  1.  17.  He  was  not 
only  above  all  things  in  condition,  but  before  all  things 
in  existence ;  and  therefore  must  be  God,  and  self- 
existent.  He  laid  the  foundations  of  the  earth,  did 
not  only  introduce  new  forms  into  pre-existent  mat¬ 
ter,  but  made  out  of  nothing  the  foundations  of  the 
earth,  the  primordia  rerum — the  first  principles  of 
things  ;  he  not  only  founded  the  earth,  but  the  hea¬ 
vens  too  are  the  work  of  his  hands,  both  the  habita¬ 
tion  and  the  inhabitants,  the  hosts  of  heaven,  the  an 


HEBREWS,  II. 


cels  themselves ;  and  therefore  he  must  needs  be  in- 
nnitelv  superior  to  them. 

2.  In  changing  the  world  that  he  has  made  ;  and 
here  the  mutability  of  this  world  is  brought  in  to 
illustrate  the  immutability  of  Christ. 

(1.)  This  world  is  mutable,  all  created  nature  is 
so ;  this  world  has  passed  through  many  changes, 
and  shall  pass  through  more  ;  all  these  changes  are 
by  the  permission  and  under  the  direction  of  Christ, 
who  made  the  world  ;  (v.  11,  12.)  They  shall  perish, 
they  shall  all  wax  old  as  doth  a  garment ;  as  a  ves¬ 
ture  shalt  thou  fold  them  ufi,  and  they  shall  be 
changed.  This  our  visible  world  (both  the  earth 
and  visible  heavens)  is  growing  old.  Not  only  men 
and  beasts  and  trees  grow  old,  but  this  world  itself 
grows  old,  and  is  hastening  to  its  dissolution ;  it 
changes  like  a  garment,  has  lost  much  of  its  beauty 
and  strength  ;  it  grew  old  betimes  on  the  first  apos¬ 
tasy,  and  it  has  been  waxing  older  and  growing  i 
weaker  ever  since  ;  it  bears  the  symptoms  of  a  dying 
world.  But  then  its  dissolution  shall  not  be  its  utter 
destruction,  but  its  change.  Christ  will  fold  up  this 
world  as  a  garment  not  to  be  abused  any  longer,  not 
to  be  any  longer  used  so  as  it  has  been.  Let  us  not 
then  set  our  hearts  upon  that  which  is  not  what  we 
take  it  to  be,  and  will  not  be  what  it  now  is.  Sin  has 
made  a  great  change  in  the  world  for  the  worse,  and 
Christ  will  make  a  great  change  in  it  for  the  better. 
JVe  look  for  new  heavens  and  a  new  earth,  wherein 
dwelleth  righteousness.  Let  the  consideration  of  this 
wean  us  from  the  present  world,  and  make  us  watch¬ 
ful,  diligent,  and  desirous  of  that  better  world,  and 
let  us  wait  on  Christ  to  change  us  into  a  meetness 
for  that  new  world  that  is  approaching;  we  cannot 
enter  into  it  till  we  be  new  creatures. 

(2.)  Christ  is  immutable.  Thus  the  Father  testi¬ 
fies  of  him,  Thou  remainest,  thy  years  shall  not  fail. 
Christ  is  the  same  in  himself,  the  same  yesterday, 
and  to-day,  and  for  ever,  and  the  same  to  his  people 
in  all  the  changes  of  time.  This  may  well  support 
all  who  have  an  interest  in  Christ  under  all  the 
changes  they  meet  with  in  the  world,  and  under  all 
they  feel  in  themselves.  Christ  is  immutable  and 
immortal,  his  years  shall  not  fail.  This  may  com¬ 
fort  us  under  all  decays  of  nature  that  we  may  ob¬ 
serve  in  ourselves  or  in  our  friends,  though  our  flesh 
and  heart  fail,  and  our  days  are  hastening  to  an  end. 
Christ  lives  to  take  care  of  us  while  we  live,  and  of 
our’s  when  we  are  gone,  and  this  should  quicken  us 
all  to  make  our  interest  in  him  clear  and  sure,  that 
our  spiritual  and  eternal  life  may  be  hid  with  Christ 
in  God. 

13.  But  to  which  of  the  angels  said  he  at 
any  time,  Sit  on  my  right  hand,  until  I 
make  thine  enemies  thy  footstool?  14. 
Are  they  not  all  ministering  spirits,  sent 
forth  to  minister  for  them  who  shall  be  heirs 
of  salvation? 

This  concludes  the  comparison  between  Christ 
and  the  angels,  and  the  preference  of  Christ  to  them ; 
God  never  said  to  the  angels  what  he  has  said  to 
Christ. 

1.  What  has  God  said  to  Christ  ?  He  has  said, 

“  Sit  thou  at  my  right  hand,  till  I  make  thine  ene¬ 
mies  thy  footstool ;  (Ps.  110.  1.)  Receive  thou  glory, 
dominion,  and  rest ;  and  remain  in  the  administra¬ 
tion  of  thy  mediatorial  kingdom  until  all  thine  ene¬ 
mies  shall  either  be  made  thy  friends  bv  conversion, 
or  thy  footstool.  ”  Note,  (1.)  Christ  Jesus  has  his 
enemies,  (Would  one  think  it?)  enemies  even  among 
men  ;  enemies  to  his  sovereignty,  to  his  cause,  to  his 
people ;  such  as  will  not  have  him  to  reign  over 
them.  Let  us  not  think  it  strange  then  if  we  have 
our  enemies.  Christ  never  did  any  thing  to  make 


|  men  his  enemies  ;  he  has  done  a  great  deal  to  make 
them  all  his  friends  and  his  Father’s  friends,  and 
!  yet  he  has  his  enemies.  (2.)  All  the  enemies  of 
Christ  shall  be  made  his  footstool,  either  by  humble 
submission  and  entire  subjection  to  his  will,  casting 
themselves  down  at  his  feet,  or  by  utter  destruction ; 
he  shall  trample  upon  those  who  continue  obstinate, 
and  shall  triumph  over  them.  (3.)  God  the  Father 
has  undertaken  for  this,  and  he  will  see  it  done,  yea 
he  will  himself  do  it ;  and  though  it  be  not  done  pre¬ 
sently,  it  shall  certainly  be  done,  and  Christ  waits 
for  it;  and  so  must  Christians  wait  till  God  has 
wrought  all  their  works  in  them,  for  them,  and  by 
them.  (4.)  Christ  shall  go  on  to  rule  and  reign  till 
this  is  done  ;  he  shall  not  leave  any  of  his  great  de¬ 
signs  unfinished,  he  shall  go  on  conquering  and  to 
conquer.  And  it  becomes  his  people  to  go  on  in  their 
duty,  being  what  he  would  have  them  to  be,  doing 
what  he  would  have  them  to  do,  avoiding  what  he 
would  have  them  to  avoid,  bearing  what  he  would 
have  them  to  bear,  till  he  makes  them  conquerors 
and  more  than  conquerors  over  all  their  spiritual 
enemies. 

2.  What  has  God  said  of  the  angels  ?  He  never 
said  to  them  as  he  said  to  Christ,  Sit  ye  at  my  right 
hand ;  but  he  has  said  of  them  here,  that  they  are 
ministering  spirits,  sent  forth  to  minister  for  them 
who  shall  be  the  heirs  of  salvation.  Note,  (1 .)  What 
the  angels  are  as  to  their  nature ;  they  are  spirits, 
without  bodies  or  inclination  to  bodies,  and  yet  they 
can  assume  bodies,  and  appear  in  them,  when  God 
pleases.  They  are  spirits  incorporeal,  intelligent, 
active,  substances;  they  excel  in  wisdom  and 
strength.  (2. )  What  the  angels  are  as  to  their  office; 
they  are  ministering  spirits.  Christ,  as  Mediator, 
is  the  great  Minister  of  God  in  the  great  work  of 
redemption.  The  Holy  Spirit  is  the  great  Minister 
of  God  and  Christ  in  the  application  of  this  redemp¬ 
tion.  Angels  are  ministering  spirits  under  the  bless¬ 
ed  Trinity,  to  execute  the  divine  will  and  pleasure, 
they  are  the  ministers  of  Divine  Providence.  (3.) 
The  angels  are  sent  forth  for  this  end — to  minister 
to  them  who  shall  be  the  heirs  of  salvation.  Here 
observe,  [1.]  The  description  given  of  the  saints — 
they  are  heirs  of  salvation;  at  present  they  are  under 
age,  heirs,  not  inheritors.  They  are  heirs  because 
they  are  children  of  God ;  if  children,  then  heirs. 
Let  us  make  sure  that  we  are  children  by  adoption 
i  and  regeneration,  having  made  a  covenant-resigna¬ 
tion  of  ourselves  to  God,  and  walking  before  him  in  a 
I  gospel-conversation,  and  then  are  heirs  of  God,  and 
joint-heirs  with  Christ.  [2.]  The  dignity  and  pri¬ 
vilege  of  the  saints — the  angels  are  sent  forth  to  mi¬ 
nister  for  them.  Thus  they  have  done  in  attending 
and  acting  at  the  giving  forth  of  the  law,  in  fighting 
the  battles  of  the  saints,  in  destroying  their  enemies. 
They  still  minister  for  them  in  opposing  the  malice 
and  power  of  evil  spirits,  in  protecting  and  keeping 
their  bodies,  pitching  their  tents  about  their’s,  in¬ 
structing,  quickening,  and  comforting  their  souls  un¬ 
der  Christ  and  the  Holy  Ghost ;  and  thus  they  shall 
do  in  gathering  all  the  saints  together  at  the  last  day. 
Bless  God  for  the  ministration  of  angels,  keep  in 
God’s  way,  and  take  the  comfort  of  this  promise, 
that  he  will  give  his  angels  charge  over  you,  to  keep 
you  in  all  your  ways.  They  shall  bear  you  up  in 
their  hands,  lest  you  dash  your  feet  against  a  stone, 
Ps.  91.  11,  12. 

CHAP.  II. 

In  this  chapter,  the  apostle,  I.  Makes  some  application  of  the 
doctrine  laid  down  in  the  chapter  foregoing,  concerning  the 
excellency  of  the  person  of  Christ,  both  by  way  of  exhor 
tation  and  argument,  v.  I . .  4.  II.  Enlarges  further  upon 
the  pre-eminence  of  Christ  above  the  angels,  v.  5. .  7.  III. 
Proceeds  to  remove  the  scandal  of  the  cross,  v.  10..  16. 
IV.  Asserts  the  incarnation  of  Christ,  taking  upon  him  not 


HEBREWS,  II.  703 


the  nature  of  angels,  but  the  seed  of  Abraham,  and  assigns 

the  reason  of  his  so  doing,  v.  16,  to  the  end. 

1 .  r  |  THEREFORE  we  ought  to  give  the 
JL  more  earnest  heed  to  the  things 
which  we  have  heard,  lest  at  any  time  we 
should  let  them  slip.  2.  For  if  the  word 
spoken  by  angels  was  steadfast,  and  every 
transgression  and  disobedience  received  a 
just  recompense  of  reward ;  3.  How. shall 

we  escape,  if  we  neglect  so  great  salvation ; 
which  at  the  first  began  to  be  spoken  by  the 
Lord,  and  was  confirmed  unto  us  by  them 
that  heard  him  ;  4.  God  also  bearing  them 

witness,  both  with  signs  and  wonders,  and 
with  divers  miracles,  and  gifts  of  the  Holy 
Ghost,  according  to  his  own  will  1 

The  apostle  proceeds  in  the  plain  profitable  me¬ 
thod  of  doctrine,  reason,  and  use,  through  this  epis¬ 
tle.  Here  we  have  the  application  of  the  truths  be¬ 
fore  asserted  and  proved  ;  this  is  brought  in  by  the 
illative  particle  therefore,  with  which  this  chapter 
begins,  and  which  shews  its  connexion  with  the  for¬ 
mer  ;  where  the  apostle  having  proved  Christ  to  be 
superior  to  the  angels  by  whose  ministry  the  law 
was  given,  and  therefore  that  the  gospel-dispensa¬ 
tion  must  be  more  excellent  than  the  legal,  he  now 
comes  to  apply  this  doctrine  both  by  way  of  exhor¬ 
tation  and  argument. 

I.  By  way  of  exhortation;  (v.  1.)  Therefore  we 
ought  to  give  the  more  diligent  heed  to  the  things 
which  we  have  heard.  This  is  the  first  way  by  which 
we  are  to  shew  our  esteem  of  Christ  and  of  the  gos¬ 
pel.  It  is  the  great  concern  of  every  one  under  the 
gospel,  to  give  the  most  earnest  heed  to  all  gospel- 
discoveries  and  directions ;  to  prize  them  highly  in 
lus  judgments  as  matters  of  the  greatest  importance; 
to  hearken  to  them  diligently  in  all  the  opportuni¬ 
ties  he  has  for  that  purpose;  to  read  them  frequently , 
to  meditate  on  them  closely,  and  to  mix  faith  with 
them  ;  to  embrace  them  in  our  hearts  and  affections, 
to  retain  them  in  our  memories,  and  finally  to  regu¬ 
late  our  words  and  actions  according  to  them. 

II.  By  way  of  argument,  he  adds  strong  motives 
to  enforce  the  exhortation  : 

1.  From  the  great  loss  we  shall  sustain,  if  we  do 
not  take  this  earnest  heed  to  the  things  we  have 
heard— we  shall  let  them  slip.  They  will  leak,  and 
run  out  of  our  heads,  lips,  and  lives,  and  we  shall  be 
great  losers  by  our  neglect.  Learn,  (1.)  When  we 
have  received  gospel-truths  into  our  minds,  we  are 
in  danger  of  letting  them  slip.  Our  minds  and  me¬ 
mories  are  like  a  leaky  vessel,  they  do  not  without 
much  care  retain  what  is  poured  into  them ;  this  pro¬ 
ceeds  from  the  corruption  of  our  natures,  the  enmity 
and  subtlety  of  Satan,  he  steals  away  the  word;  from 
the  entanglements  and  snares  of  the  world,  the  thorns 
that  choice  the  good  seed.  (2.)  Those  meet  with  an 
inconceivable  loss,  who  let  gospel-truths,  which  they 
had  received,  slip  out  of  their  minds ;  they  have  lost 
a  treasure  far  better  than  thousands  of  gold  and  sil¬ 
ver  ;  the  seed  is  lost,  their  time  and  pains  in  hearing 
lost,  and  their  hopes  of  a  good  harvest  lost ;  all  is 
lost,  if  the  gospel  be  lost.  (3.)  This  consideration 
should  be  a  strong  motive  both  to  our  attention  to 
the  gospel,  and  our  retention  of  it ;  and  indeed  if  we 
do  not  well  attend,  we  shall  not  long  retain,  the  word 
of  God ;  slighty  hearers  will  soon  be  forgetful  hear¬ 
ers. 

2.  Another  argument  is  taken  from  the  dreadful 
punishment  we  shall  incur,  if  we  do  not  do  this  duty: 
a  more  dreadful  punishment  than  those  fell  under, 


who  neglected  and  disobeyed  the  law,  v.  2,  3.  Here 
observe, 

(1.)  How  the  law  is  described  :  it  was  the  wora 
spoken  by  angels,  and  declared  to  be  steadfast ;  it 
was  the  word  spoken  by  angels,  because  given  by 
the  ministration  of  angels,  they  sounding  the  trum- 

get,  and  perhaps  forming  the  words  according  to 
iod’s  direction ;  and  God,  as  Judge,  will  make  use 
of  the  angels  to  sound  the  trumpet  a  second  time, 
and  gather  all  to  his  tribunal,  to  receive  their  sen¬ 
tence,  as  they  have  conformed  or  not  conformed  tc 
the  law.  And  this  law  is  declared  to  be  steadfast ; 
it  is  like  the  promise,  yea  and  amen ;  it  is  truth  and 
faithfulness,  and  it  will  abide  and  have  its  force  whe¬ 
ther  men  obey  it  or  no ;  for  every  transgression  and 
disobedience  will  receive  a  just  recompense  of  reward. 
If  men  trifle  with  the  law  of  God,  the  law  will  not 
trifle  with  them  ;  it  has  taken  hold  of  the  sinners  of 
former  ages,  and  will  take  hold  of  them  in  all  ages. 
God,  as  a  righteous  Governor  and  Judge,  when  he 
had  given  forth  the  law,  would  not  let  the  contempt 
and  breach  of  it  go  unpunished ;  but  he  has  from 
time  to  time  reckoned  with  the  transgressors  of  it, 
and  recompensed  them  according  to  the  nature  and 
aggravation  of  their  disobedience.  Observe,  The 
severest  punishment  God  ever  inflicted  upon  sinners, 
is  no  more  than  what  sin  deserves ;  it  is  a  just  re¬ 
compense  of  reward ;  punishments  are  as  just,  and 
as  much  due  to  sin,  as  rewards  are  to  obedience,  yea 
more  due  than  rewards  are  to  imperfect  obedience. 

(2. )  How  the  gospel  is  described  :  it  is  salvation, 
a  great  salvation  ;  so  great  salvation,  that  no  other 
salvation  can  compare  with  it ;  so  great,  that  none 
can  fully  express,  no,  nor  yet  conceive,  how  great 
it  is.  It  is  a  great  salvation  that  the  gospel  discovers, 
for  it  discovers  a  great  Saviour,  one  who  has  mani¬ 
fested  God  to  be  reconciled  to  our  nature,  and  recon¬ 
cilable  to  our  persons:  it  shews  how  we  may  be 
saved  from  so  great  sin  and  so  great  misery,  and  be 
restored  to  so  great  holiness  and  so  great  happiness. 
The  gospel  discovers  to  us  a  great  Sanctifier,  to  qua¬ 
lify  us  for  salvation,  and  to  bring  us  to  the  Saviour ; 
the  gospel  unfolds  a  great  and  excellent  dispensation 
of  grace,  a  new  covenant ;  the  great  charter-deed 
and  instrument  is  settled  and  secured  to  all  those 
who  come  into  the  bond  of  the  covenant. 

(3.)  How  sinning  against  the  gospel  is  described ; 
it  is  declared  to  be  a  neglect  of  this  great  salvation, 
it  is  a  contempt  put  upon  the  saving  grace  of  God  in 
Christ,  making  light  of  it,  not  caring  for  it,  not 
thinking  it  worth  their  while  to  acquaint  themselves 
with  it,  not  regarding  either  the  worth  of  gospel- 
grace,  or  their  own  want  of  it,  and  undone  state 
without  it ;  not  using  their  endeavours  to  discern  the 
truth  of  it,  and  assent  to  it,  nor  to  discern  the  good¬ 
ness  of  it,  so  as  to  approve  of  it,  or  apply  it  to  them¬ 
selves.  In  these  things  they  discover  a  plain  neglect 
of  this  great  salvation.  Let  us  all  take  heed  that 
we  be  not  found  among  those  wicked  wretched  sin¬ 
ners  who  neglect  the  grace  of  the  gospel. 

([4.)  How  the  misery  of  such  sinners  is  described  ; 
it  is  declared  to  be  unavoidable  ;  ( v .  3.)  How  shall 
we  escape  ?  This  intimates,  [  1.  ]  1  hat  the  despisers 
of  this  salvation  are  condemned  already,  under  arrest 
and  in  the  hands  of  justice  already.  So  they  were 
by  the  sin  of  Adam  ;  and  they  have  strengthened 
their  bonds  by  their  personal  transgression  ;  (John 
3.  18.)  He  that  believeth  not,  is  condemned  already. 
[2.]  There  is  no  escaping  out  of  this  condemned 
state,  but  by  accepting  the  great  salvation  discover¬ 
ed  in  the  gospel ;  as  for  those  who  neglect  it,  the 
wrath  of  God  is  upon  them,  and  it  abides  upon  them; 
they  cannot  disengage  themselves,  they  cannot 
emerge,  they  cannot  get  from  under  the  curse.  [3.  ] 
That  there  is  a  yet  more  aggravated  curse  and  con¬ 
demnation  waiting  for  all  those  who  despise  the 
grace  of  God  in  Christ,  and  that  most  heavy  curse 


704 


HEBREWS,  II. 


they  cannot  escape ;  they  can  neither  conceal  their 
persons,  at  the  great  day,  nor  deny  the  fact,  nor 
bribe  the  judge,  nor  break  the  prison.  There  is  no 
door  of  mercy  left  open  for  them,  there  shall  be  no 
more  sacrifice  for  sin,  they  are  irrecoverably  lost. 
The  unavoidableness  of  the  misery  of  such  is  here 
expressed  by  way  of  question,  How  shall  we  escape? 
It  is  an  appeal  to  universal  reason,  to  the  consciences 
of  sinners  themselves ;  it  is  a  challenge  to  all  their 
power  and  policy,  to  all  their  interest  and  alliances, 
whether  they,  or  any  for  them,  can  find  out,  or  can 
force  out,  a  way  of  escape  from  the  vindictive  justice 
and  wrath  of  God.  It  intimates,  that  the  neglecters 
of  this  great  salvation  will  be  left  not  only  without 
power,  but  without  plea  and  excuse,  at  the  judg¬ 
ment-day  ;  if  they  be  asked  what  they  have  to  say 
that  the  sentence  should  not  be  executed  upen  them, 
they  will  be  speechless,  and  self-condemned  by  their 
own  consciences,  even  to  a  greater  degree  of  misery 
than  those  fell  under,  who  neglected  the  authority 
of  the  law,  or  sinned  without  the  law. 

3.  Another  argument  to  enforce  the  exhortation 
is  taken  from  the  dignity  and  excellency  of  the  Per¬ 
son  by  whom  the  gospel  began  to  be  spoken  ;  (v.  3.) 
It  began  at  first  to  be  spoken  by  the  Lord,  that  is, 
the  Lord  Jesus  Christ,  who  is  Jehovah,  the  Lord  of 
life  and  glory,  Lord  of  all,  and  as  such  possessed  of 
unerring  and  infallible  wisdom,  infinite  and  inex¬ 
haustible  goodness,  unquestionable  and  unchange¬ 
able  veracity  and  faithfulness,  absolute  sovereignty 
and  authority,  and  irresistible  power.  This  great 
Lord  of  all  was  the  first  who  began  to  speak  it  plainly 
and  clearly  Without  types  and  shadows,  as  it  was  be¬ 
fore  he  came.  Now  surely  it  may  be  expected  that 
all  will  reverence  this  Lord,  and  take  heed  to  a  gos¬ 
pel  that  began  to  be  spoken  by  one  who  spake  so  as 
never  man  spake. 

4.  Another  argument  is  taken  from  the  character 
of  those  who  were  witnesses  to  Christ  and  the  gos¬ 
pel  ;  ( v .  3,  4. )  It  was  confirmed  to  us  by  them  that 
heard  him,  God  also  bearing  them  witness.  Ob¬ 
serve,  (1.)  The  promulgation  of  the  gospel  was  con¬ 
tinued  and  confirmed  by  those  who  heard  Christ,  by 
the  evangelists  and  apostles,  who  were  eye  and  ear- 
witnesses  of  what  Jesus  Christ  began  both  to  do  and 
to  teach.  Acts  1.  1.  These  witnesses  could  have  no 
worldly  end  or  interest  of  their  own  to  serve  hereby. 
Nothing  could  induce  them  to  give  in  their  evidence 
but  the  Redeemer’s  glory,  and  their  own  and  others’ 
salvation ;  they  exposed  themselves  by  their  testi¬ 
mony  to  the  loss  of  all  that  was  dear  to  them  in  this 
life,  and  many  of  them  sealed  it  with  their  blood. 
(2. )  God  himself  bore  witness  to  those  who  were  wit¬ 
nesses  for  Christ;  he  testified  that  they  were  author¬ 
ized  and  sent  by  him  to  preach  Christ  and  salvation 
bv  him  to  the  world.  And  how  did  he  bear  them 
witness?  Not  only  by  giving  them  great  peace  in 
their  own  minds,  great  patience  under  all  their  suf¬ 
ferings,  and  unspeakable  courage  and  jov  ;  (though 
these  were  witnesses  to  themselves;)  but  he  bore 
them  witness  by  signs  and  wonders,  and  divers  mi¬ 
racles,  and  gifts  of  the  Holy  Ghost,  according  to  his 
will.  [1.]  With  signs:  signs  of  his  gracious  pre¬ 
sence  with  them,  and  of  his  power  working  by  them. 
[2.]  U'onders:  works  quite  bevond  the  power  of 
nature,  and  out  of  the  course  of  nature,  filling  the 
spectators  with  wonder  and  admiration,  stirring 
them  up  to  attend  to  the  doctrine  preached,  and  to 
inquire  into  it.  [3.]  Divers  miracles  or  mighty 
works,  in  which  an  almighty  agency  appeared  be¬ 
yond  all  reasonable  controversy.  [4.]  Gifts  of  the 
'Holy  Ghost,  qualifying,  enabling,  and  exciting  them 
to  do  the  work  to  which  thev  were  called  ;  divisions 
or  distributions  of  the  Holy  Ghost,  diversities  ofyifts, 

1  Cpr.  12.  4,  &c.  And  all  this  according  to  God's 
own  will.  It  was  the  will  of  God  that  we  should 
have  sure  footing  for  our  faith,  and  a  strong  foun- 


|  dation  for  our  hope  in  receiving  the  gospel.  As  at 
the  giving  forth  of  the  law  there  were  signs  and  won¬ 
ders,  by  which  God  testified  the  authority  and  ex¬ 
cellency  of  it ;  so  he  witnessed  to  the  gospel  by  more 
and  greater  miracles,  as  to  a  more  excellent  and 
abiding  dispensation. 

5.  For  unto  the  angels  hath  he  not  putin 
subjection  the  world  to  come,  whereof  we 
speak.  6.  But  one  in  a  certain  place  testi¬ 
fied,  saying,  What  is  man,  that  thou  art 
mindful  of  him ;  or  the  son  of  man,  that  thou 
visitest  him  ?  7.  Thou  madest  him  a  little 

lower  than  the  angels;  thou  crownedst  him 
with  glory  and  honour,  and  didst  set  him 
over  the  works  of  thy  hands:  8.  Thou 
hast  put  all  things  in  subjection  under  his 
feet.  For  in  that  he  put  all  in  subjection 
under  him,  he  left  nothing  that  is  not  put 
under  him.  But  now  we  see  not  yet  all 
things  put  under  him.  9.  But  we  see  Jesus, 
who  was  made  a  little  lower  than  the  angels 
for  the  suffering  of  death,  crowned  with  glory 
and  honour;  that  he  by  the  grace  of  God 
should  taste  death  for  every  man. 

The  apostle  having  made  this  serious  application 
of  the  doctrine  of  the  personal  excellency  of  Christ 
above  the  angels,  he  now  returns  to  that  pleasant 
subject  again,  and  pursues  it  further;  (v.  5.)  For 
unto  the  angels  hath  he  not  put  into  subjection  the 
world  to  come,  whereof  we  speak. 

I.  Here  the  apostle  lays  down  a  negative  proposi¬ 
tion,  including  a  positive  one — that  the  state  of  the 
gospel-church,  which  is  here  called  the  world  to 
come,  is  not  subjected  to  the  angels,  but  under  the 
special  care  and  direction  of  the  Redeemer  himself. 
Neither  the  state  in  which  the  church  is  at  present, 
nor  that  more  completely  restored  state  at  which  it 
shall  arrive  when  the  prince  of  this  world  is  cast  out 
and  the  kingdoms  of  the  earth  shall  become  the  king¬ 
dom  of  Christ,  isleftto  thegovernment  of  theangels; 
but  Jesus  Christ  will  take  to  him  his  great  power,  and 
will  reign.  He  does  not  make  that  use  of  the  mi¬ 
nistration  of  angels,  to  give  the  gospel  as  lie  did  the 
law,  which  was  the  state  of  the  old  or  antiquated 
world.  This  new  world  is  committed  to  Christ,  and 
only  put  in  absolute  subjection  to  him  in  all  spiritual 
and  eternal  concerns.  Christ  has  the  administration 
of  the  gospel-church,  which  at  once  speaks  Christ’s 
honour,  and  the  church’s  happiness  and  safety.  It 
is  certain  that  neither  the  first  creation  of  the  gospel- 
church,  nor  its  after-edification  or  administration, 
nor  its  final  judgment  and  perfection,  is  committed 
to  the  angels,  but  to  Christ.  God  would  not  put  so 
great  a  trust  in  his  holy  ones ;  his  angels  were  too 
weak  for  such  a  charge. 

II.  We  have  a  scripture-account  of  that  blessed 
Jesus  to  whom  the  gospel-world  is  put  into  subjec¬ 
tion.  It  is  taken  from  Ps.  8.  4 — 6.  But  one  in  a 
certain  place  testified,  saying.  What  is  man,  that  thou 
art  mindful  of  him  ;  or  the  Son  of  man,  that  thou 
visitest  him  ?  See.  These  words  are  to  be  considered 
both  as  applicable  to  mankind  in  general,  and  as 
applied  here  to  the  Lord  Jesus  Christ. 

1.  As  applicable  to  mankind  in  general ;  where 
we  have  an  affectionate,  thankful  expostulation  with 
the  great  God  concerning  his  wonderful  condescen¬ 
sion  and  kindness  to  the  sons  of  men.,  (1.)  In  remem¬ 
bering  them,  or  being  mindful  of  them,  when  yet 
they  had  no  being  but  in  the  counsels  of  divine  love. 
The  favours  of  God  to  men  all  spring  up  out  of  his 
eternal  thoughts  and  purposes  of  mercy  for  them  ; 


705 


HEBREWS,  II. 


ns  all  our  dutiful  regards  to  God  spring  forth  from 
our  remembrance  of  him.  God  is  always  mindful 
of  us,  let  us  never  be  forgetful  of  him.  (2. )  In  visiting 
him.  God’s  purpose  of  favours  for  man  is  productive 
of  gracious  visits  to  them  ;  he  comes  to  see  us,  how  it 
is  with  us,  what  we  ail,  what  we  want,  what  dangers 
we  are  exposed  to,  what  difficulties  we  have  to  en¬ 
counter  ;  and  by  his  visitation  our  spirit  is  preserved. 
Let  us  so  remember  God,  as  daily  to  approach  him 
in  a  way  of  duty.  (3. )  In  making  him  the  head  of 
all  the  creatures  in  this  lower  world,  the  top-stone 
of  his  building,  the  chief  of  the  ways  of  God  on  earth , 
and  only  a  little  lower  than  the  angels  in  place,  and 
respect  to  the  body,  while  here,  and  to  be  made  like 
the  angels,  and  equal  to  the  angels,  at  the  resurrection 
of  the  just,  Luke  20.  36.  (4. )  In  crowning  him  with 

glory  and  honour,  the  honour  of  having  noble  powers 
and  faculties  of  soul,  excellent  organs  and  parts  of 
b^dy ;  whereby  he  is  allied  to  both  worlds,  capable 
of  serving  the  interests  of  both  worlds,  and  of  enjoying 
the  happiness  of  both.  (5.)  In  giving  him  right  to 
and  dominion  over  the  inferior  creatures,  which  did 
continue  so  long  as  he  continued  in  his  allegiance  and 
duty  to  God. 

2.  This  is  here  plainly  applied  to  the  Lord  Jesus 
Carist ;  and  the  whole  that  is  here  said,  can  only  be 
applied  to  him,  v.  8,  9.  And  here  you  may  observe, 
(1.)  What  is  the  moving  cause  of  all  the  kindness 
God  shews  tc  men  in  giving  Christ  for  them  and  to 
them  ;  and  that  is,  the  grace  of  God.  For  what  is 
man  ?  (2.)  What  are  the  fruits  of  this  free  grace  of 
God  with  respect  to  the  gift  of  Christ  for  us  and  to 
us,  as  related  in  this  scripture-testimony.  [1.  ]  That 
God  was  mindful  of  Christ  for  us  in  the  covenant  of 
redemption.  [2.]  That  God  visited  Christ  on  our 
account ;  and  it  was  concluded  between  them,  that 
in  the  fulness  of  time  Christ  should  come  into  the 
world,  as  the  great  archetypal  Sacrifice.  [3.]  That 
God  had  made  him  a  little  lower  than  the  angels,  in 
his  being  made  man ,  that  he  might  suffer  and  humble 
himself  to  death.  [4.]  That  God  crowned  the 
human  nature  of  Christ  with  glory  and  honour,  in 
his  being  perfectly  holy,  and  having  the  Spirit  with¬ 
out  measure,  and  by  an  ineffable  union  with  the  di¬ 
vine  nature  in  the  second  Person  of  the  Trinity, 
the  fulness  of  the  Godhead  dwelling  in  him  bodily  ; 
that  by  his  sufferings  he  might  make  satisfaction, 
tasting  death  for  every  man,  sensibly  feeling  and 
undergoing  the  bitter  agonies  of  that  shameful,  pain¬ 
ful,  and  cursed  death  of  the  cross;  hereby  putting 
all  mankind  into  a  new  state  of  trial.  [5.]  That,  as 
a  reward  of  his  humiliation  in  suffering  death,  he 
was  crowned  with  gloiy  and  honour,  advanced  to 
the  highest  dignity  in  heaven,  and  having  absolute 
dominion  over  all  things;  thus  accomplishing  that 
ancient  scripture  in  Christ,  which  never  was  so  ac¬ 
complished  or  fulfilled  in  any  mere  man  that  ever 
was  upon  earth.  And  now,  having  mentioned  the 
death  of  Christ,  the  apostle  proceeds. 

10.  For  it  became  him,  for  whom  are  all 
things,  and  by  whom  __  are  all  things,  in 
bringing  many  sons  unto  glory,  to  make  the 
Captain  of  their  salvation  perfect  through 
sufferings.  1 1 .  For  both  he  that  sanctifieth 
and  they  who  are  sanctified  are  all  of  one : 
for  which  cause  he  is  not  ashamed  to  call 
them  brethren  ;  12.  Saying,  I  will  declare 
thy  name  unto  my  brethren,  in  the  midst  of 
the  church  will  I  sing  praise  unto  thee. 
13.  And  again,  I  will  put  my  trust  in  him. 
And  again,  Behold,  I  and  the  children 
which  God  hath  given  me. 

Vol.  vi. — 4  U 


The  apostle  here  prevents  and  removes  the  scandal 
of  the  cross ;  this  he  does  by  shewing  both  how  it 
became  God,  that  Christ  should  suffer,  and  how 
much  man  should  be  benefited  by  those  sufferings. 

I.  How  it  became  God,  that  Christ  should  suffer; 
(v.  10; )  For  it  became  him,  for  whom  are  all  things, 
and  by  whom  are  all  things,  in  bringing  many  sons 
to  glory,  to  make  the  Captain  of  their  salvation 
perfect  through  sufferings.  Where,  1.  God  is  de¬ 
scribed  as  th e  final  End  and  frst  cause  of  all  things, 
and  as  such  it  became  him  to  secure  his  own  glory  in 
all  that  he  did,  not  only  to  act  so  that  he  might  in 
nothing. dishonour  himself,  but  that  he  might  from 
every  thing  have  a  revenue  of  glory.  2.  He  is  de¬ 
clared  to  have  acted  up  to  this  glorious  character  in 
the  work  of  redemption,  as  to  the  choice  both  of  the 
end  and  of  the  means. 

(1.)  In  the  choice  of  the  end ;  and  that  was,  to 
bring  many  sons  to  lory ,  to  present  glory  in  enjoy¬ 
ing  the  glorious  privileges  of  the  gospel,  and  to 
future  glory  in  heaven,  which  will  be  glory  indeed, 
an  exceeding  eternal  weight  of  glory. 

Here  observe,  [1.]  We  must  be  the  soi.s  of  God 
both  by  adoption  and  regeneration,  before  we  can  be 
brought  to  the  glory  of  heaven.  Heaven  is  the  in¬ 
heritance  ;  and  only  those  that  are  the  children,  are 
heirs  of  that  inheritance.  [2.]  All  true  believers 
are  the  children  of  God;  to  them  that  receive  Christ, 
he  has  granted  the  power  and  privilege  of  being  the 
children  of  God,  even  to  as  many  as  believe  on  his 
name,  John  1.  12.  [3.]  Though  the  sons  of  God 

are  but  a  few  in  one  place,  and  at  one  time;  yet,  when 
they  shall  be  all  brought  together,  it  will  appear 
that  they  are  many.  Christ  is  the  First-born  among 
many  brethren.  [4.]  All  the  sons  of  God,  how 
many  soever  they  are,  or  however  dispersed  and 
divided,  shall  at  length  be  brought  together  to  glory. 

(2.)  In  the  choice  oj  the  means.  [1.]  In  finding 
out  such  a  Person  as  should  be  the  captain  of  cur 
salvation  ;  those  that  are  saved  must  come  to  that 
salvation  under  the  guidance  of  a  Captain  and  Leader 
sufficient  for  that  purpose ;  and  they  must  be  all  en¬ 
listed  under  the  banner  of  this  Captain  ;  they  must 
endure  hardship  as  good  soldiers  of  Christ ;  they 
must  follow  their  Captain,  and  they  that  do  so  shall 
be  brought  safely  off,  and  shall  inherit  great  glory 
and  honour.  [2.]  In  making  this  Captain  of  our  sal¬ 
vation  perfect  through  sufferings.  God  the  Father 
made  the  Lord  Jesus  Christ  the  Captain  of  our  sal¬ 
vation  ;  that  is,  he  consecrated,  he  appointed  him  to 
that  office,  he  gave  him  a  commission  for  it,  and  he 
made  him  a  perfect  Captain  ;  he  had  perfection  of 
wisdom,  and  courage,  and  strength,  by  the  Spirit  of 
the  Lord,  which  he  had  without  measure ;  he  was 
made  perfect  through  sufferings ;  that  is,  he  per¬ 
fected  the  work  of  our  redemption  by  shedding  his 
blood,  and  was  thereby  perfectly  qualified  to  be  a 
Mediator  between  God  and  man.  He  found  his  way 
to  the  crown  by  the  cross,  and  so  must  his  people  tod. 
The  excellent  Dr.  Owen  observes,  that  the  Lord 
Christ,  being  consecrated  and  perfected  through 
suffering,  has  consecrated  the  way  of  suffering  for  all 
his  followers  to  pass  through  unto  glory ;  and  hereby 
their  sufferings  are  made  necessary  and  unavoidable, 
thev  are  hereby  made  honourable,  useful,  and  pro¬ 
fitable. 

II.  He  shews  how  much  they  would  be  benefited 
by  the  cross  and  sufferings  of  Christ ;  as  there  was 
nothing  unbecoming  God  and  Christ,  so  there  was 
that  which  would  be  very  beneficial  to  men,  in  these 
sufferings.  Hereby  they  are  brought  into  a  near 
union  with  Christ,  and  into  a  very  endearing  rela¬ 
tion. 

1.  Into  a  near  union  ;  ( v .  11.)  Both  he  that  sanc¬ 
tifieth  and  they  that  are  sanctified  are  all  of  one. 
Observe,  Christ  is  he  that  sanctifieth  ;  he  has  pur¬ 
chased  and  sent  the  sanctifying  Spirit  ;  he  is  the 


706 


HEBREWS,  II. 


Head  of  all  sanctifying  influences.  The  Spirit  sane- 
tifieth  as  the  Spirit  of  Christ.  True  believers  are 
they  who  are  sanctified. ,  endowed  with  holy  princi- 
p'es  and  powers,  separated  and  set  apart  from  mean 
and  vile  uses  to  high  and  holy  uses  and  purposes ; 
for  so  they  must  be  before  they  can  be  brought  to 
glory.  Now  Christ ,  who  is  the  Agent  in  this  work 
of  sanctification,  and  Christians,  who  are  the  recipi¬ 
ent  subjects,  are  all  of  one.  How  ?  Why,  (1. )  They 
are  all  of  one  heavenly  Father,  and  that  is,  God.  God 
is  the  Father  of  Christ  by  eternal  generation,  and  by 
miraculous  conception ;  of  Christians  by  adoption 
and  regeneration.  (2.)  They  are  of  one  earthly 
father,  Adam.  Christ  and  believers  have  the  same 
human  nature.  (3. )  Of  one  Spirit,  holy  and  heavenly 
disposition  ;  the  same  mind  is  in  them  that  was  in 
Christ,  though  not  in  the  same  measure ;  the  same 
Spirit  informs  and  actuates  the  Head  and  all  the 
members. 

2.  Into  an  endearing  relation.  This  results  from 
the  union.  And  here  first  he  declares  what  this 
relation  is,  and  then  he  quotes  three  texts  out  of  the 
Old  Testament  to  illustrate  and  prove  it. 

(1.)  He  declares  what  this  relation  is;  he  and 
believers  being  all  of  one,  he  therefore  is  not  ashamed 
to  call  them  brethren.  Observe,  [1.]  Christ  and 
believers  are  brethren  ;  not  only  bone  of  his  bone, 
and flesh  of  his  flesh,  but  sfiirit  of  his  Spirit ;  brethren 
by  the  whole  Wood,  in  what  is  heavenly  as  well  as  in 
what  is  earthly.  [2.]  Christ  is  not  ashamed  to  own 
this  relation ;  he  is  not  ashamed  to  call  them  brethren, 
which  is  wonderful  goodness  and  condescension  in . 
him,  considering  their  meanness  by  nature,  and  vile¬ 
ness  by  sin;  but  he  will  never  be  ashamed  of  any  that 
are  not  ashamed  of  him,  and  who  take  care  not  to 
be  a  shame  and  reproach  to  him  and  to  themselves.  ! 

(2.)  He  illustrates  this  from  three  texts  of  scrip¬ 
ture.  The  first  is  out  of  Ps.  22.  22.  I  will  declare  thy 
name  unto  my  brethren  ;  in  the  midst  of  the  church  j 
will  I  sing  praises  unto  thee.  This  psalm  was  an 
eminent  prophecy  of  Christ;  it  begins  with  his  words 
on  the  cross,  My  God,  My  God,  why  hast  thou 
forsaken  me  ?  Now  here  it  is  foretold,  [1.]  That 
Christ  should  have  a  church  or  congregation,  in 
the  world,  a  company  of  volunteers,  freely  willing 
to  follow  him.  [2.]  That  these  should  not  only  be 
brethren  to  one  another,  but  to  Christ  himself.  [3.] 
That  he  would  declare  his  Father’s  na me  to  them, 
that  is,  his  nature  and  attributes,  his  mind  and  will: 
this  he  did  in  his  own  person,  while  he  dwelt  among 
us,  and  by  his  Spirit  poured  out  upon  his  disciples, 
enabling  them  to  spread  the  knowledge  of  God  in 
the  world  from  one  generation  to  another,  to  the  end 
of  the  world.  [4.]  That  Christ  would  sing  praise 
to  his  Father  in  the  church.  The  glory  of  the 
Father  was  what  Christ  had  in  his  eye ;  nis  heart 
was  set  upon  it,  he  laid  out  himself  for  it,  and  he 
would  have  his  people  to  join  with  him  in  it. 

The  second  scripture  is  quoted  from  Ps.  18.  2.  And 
again,  I  will  put  my  trust  in  him.  That  psalm  sets 
forth  the  troubles  that  David,  as  a  type  of  Christ, 
met  with,  and  how  he  in  all  his  troubles  put  his 
trust  in  God.  Now  this  shews,  that  beside  his  divine 
nature,  which  needed  no  supports,  he  was  to  take 
another  nature  upon  him,  which  would  want  those 
supports  which  none  but  God  could  give.  He  suf¬ 
fered  and  trusted  as  our  Head  and  President.  Owen 
in  locum.  His  brethren  must  suffer  and  trust  too. 

The  third  scripture  is  taken  from  Isa.  8.  18.  Be¬ 
hold,  I  and  the  children  which  God  hath  gfien  me. 
This  proves  Christ  really  and  truly  Man,  for  parents 
and  children  are  of  the  same  nature ;  children  were 
given  him  of  the  Father,  in  the  counsel  of  his  eternal 
love,  and  that  covenant  of  peace  that  was  between 
them.  And  they  are  given  to  Christ  at  their  con¬ 
version.  When  they  take  hold  of  his  covenant, 
then  Christ  receives  them,  rules  over  them,  rejoices 


in  them,  perfects  all  their  affairs,  takes  them  up  to 
heaven,  and  there  presents  them  to  his  Fathtr, 
Behold,  I  and  the  children  which  thou  hast  given  me. 

1 4.  F orasmuch  then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  part  of  the  same ;  that  through 
death  he  might  destroy  him  that  had  the 
power  of  death,  that  is,  the  devil ;  1 5.  And 
deliver  them  who  through  fear  of  death 
were  all  their  life-time  subject  to  bondage. 

1 6.  For  verily  he  took  not  on  him  the  nature 
of  angels ;  but  he  took  on  him  the  seed  of 
Abraham.  17.  Wherefore  in  all  things  it 
behoved  him. to  be  made  like  unto  his  bre¬ 
thren,  that  he  might  be  a  merciful  and  faith¬ 
ful  high  priest  in  things  pertaining  to  God, 
to  make  reconciliation  for  the  sins  of  the 
people:  18.  For  in  that  he  himself  hath 
suffered  being  tempted,  he  is  able  to  succour 
tjjem  that  are  tempted. 

Here  the  apostle  proceeds  to  assert  the  incarna¬ 
tion  of  Christ,  as  taking  upon  him  not  the  nature  of 
angels,  but  the  seed  of  Abraham  ;  and  he  shews  the 
reason  and  design  of  his  so  doing. 

I.  The  incarnation  of  Christ  is  asserted ;  (y.  16.) 
Verily  he  took  upon  him  not  the  nature  of  angels, 
but  he  took  upon  him  the  seed  of  Abraham.  He 
took  part  of  flesh  and  blood ;  though  as  God  he  pre¬ 
existed  from  all  eternity,  yet  in  the  fulness  of  time 
he  took  our  nature  into  union  with  his  divine  nature, 
and  became  really  and  truly  Man.  He  did  not  lay 
hold  of  angels,  but  he  laid  hold  of  the  seed  of  Abra¬ 
ham.  The  angels  fell,  and  he  let  them  go,  and  lie 
under  the  desert,  defilement,  and  dominion  of  their 
sin,  without  hope  or  help.  Christ  never  designed 
to  be  the  Saviour  of  the  fallen  angels ;  as  their  tree 
fell,  so  it  lies,  and  must  lie  to  eternity,  and  there¬ 
fore  he  did  not  assume  their  nature :  the  nature  of 
angels  could  not  be  an  atoning  sacrifice  for  the  sin 
of  man.  Now  Christ  resolving  to  recover  the  seed 
of  Abraham,  and  raise  them  up  from  their  fallen 
state,  he  took  upon  him  the  human  nature  from  one 
descended  from  the  loins  of  Abraham,  that  the  same 
that  had  sinned,  might  suffer,  to  restore  human  na¬ 
ture  to  a  state  of  hope  and  trial;  and  all  that  ac¬ 
cepted  of  mercy,  to  a  state  of  special  favour  and 
salvation.  Now  there  is  hope  and  help  for  the 
chief  of  sinners  in  and  through  Christ.  Here  is  a 
price  paid  sufficient  for  all,  and  suitable  to  all,  for  it 
was  in  our  nature.  Let  us  all  then  know  the  day  ot 
our  gracious  visitation,  and  improve  that  distinguish¬ 
ing  mercy  which  has  been  shewn  to  fallen  men,  not 
to  the  fallen  angels. 

II.  The  reasons  and  designs  of  the  incarnation  of 
Christ  are  declared,  1.  Because  the  children  were 
partakers  of  flesh  and  blood,  he  must  take  part  of 
the  same,  ana  be  made  like  his  brethren,  v.  14,  15. 
For  no  higher  nor  lower  nature  than  man’s  that  had 
sinned,  could  so  suffer  for  the  sin  of  man  as  to  satisfy 
the  justice  of  God,  and  raise  man  up  to  a  state  of 
hope,  and  make  believers  the  children  of  God,  and 
so  brethren  to  Christ.  2.  He  became  Man,  that  he 
might  die;  as  God,  he  could  not  die,  and  therefore 
he  assumes  another  nature  and  state.  Here  the 
wonderful  love  of  God  appeared,  that,  when  Christ 
knew  what  he  must  suffer  in  our  nature,  and  how  he 
must  die  in  it,  yet  he  so  readily  took  it  upon  him. 
The  legal  sacrifices  and  offerings  God  could  not 
accept  as  a  propitiation  ;  a  body  was  prepared  for 
Christ ,  and  tie  said,  Lo  !  I  come,  I  delight  to  do  thy 
will.  3.  That  through  death  he  might  destroy  him 


707 


HEBREWS,  III. 


that  had  the  power  of  death,  that  is,  the  Devil,  v.  14. 
The  Devil  was  the  first  sinner,  and  the  first  tempter 
to  sin,  and  sin  was  the  procuring  cause  of  death ; 
and  he  may  be  said  to  have  the  power  of  death,  as 
he  draws  men  into  sin,  the  ways  whereof  are  death, 
and  as  he  is  often  permitted  to  terrify  the  consciences 
of  men  with  the  fear  of  death,  and  as  he  is  the  exe¬ 
cutioner  of  divine  justice,  haling  their  souls  from 
their  bodies  to  the  tribunal  of  God,  there  to  receive 
their  doom  ;  and  then  being  their  tormentor,  as  he 
was  before  their  tempter ;  in  these  respects  he  may 
be  said  to  have  had  the  power  of  death.  But  now 
Christ  has  so  far  destroyed  him  who  had  the  power 
of  death,  that  he  can  keep  none  under  the  power  of 
spiritual  death  ;  nor  can  he  draw  any  into  sin,  (the 
procuring  cause  of  death,)  nor  require  the  soul  of 
any  from  the  body,  nor  execute  the  sentence  upon 
any  but  those  who  choose  and  continue  to  be  his 
willing  slaves,  and  persist  in  their  enmity  to  God. 
4.  That  he  might  deliver  his  own  people  from  the 
slavish  fear  of  death  that  they  are  often  subject  to. 
This  may  refer  to  the  Old  Testament  saints,  who 
were  more  under  a  spirit  of  bondage,  because  life 
and  immortality  were  not  so  fully  brought  to  light 
as  now  they  are  by*the  gospel.  Or  it  may  refer  to 
all  the  people  of  God,  whether  under  the  Old 
Testament  or  the  New,  whose  minds  are  often  in 
erplexine  fears  about  death  and  eternity.  Christ 
ecame  Man,  and  died,  to  deliver  them  from  those 
perplexities  of  soul,  by  letting  them  know  that 
death  is  not  only  a  conquered  enemy,  but  a  recon¬ 
ciled  friend,  not  sent  to  hurt  the  soul,  or  separate  it 
from  the  love  of  God,  but  to  put  an  end  to  all  their 
grievances  and  complaints,  and  to  give  them  a  pas¬ 
sage  to  eternal  life  and  blessedness  ;  that  death  now 
to  them  is  not  in  the  hand  of  Satan,  but  in  the  hand 
of  Christ ;  not  Satan’s  servant,  but  Christ’s  servant, 
has  not  hell  following  it,  but  heaven  to  all  who  are 
in  Christ.  5.  Christ  must  be  made  like  unto  his 
brethren,  that  he  might  be  a  merciful  and  faithful 
High  Priest  in  things  pertaining  to  the  justice  and 
nonour  of  God,  and  to  the  support  and  comfort  of 
his  people.  He  must  be  faithful  to  God,  and  mer¬ 
ciful  to  men. 

(1.)  In  things  pertaining  to  God,  to  his  justice, 
and  to  his  honour;  to  make  reconciliation  for  the 
sins  of  the  people,  to  make  all  the  attributes  of  the 
divine  nature,  and  all  the  persons  subsisting  therein, 
harmonize  in  man’s  recovery,  and  fully  to  reconcile 
God  and  man.  Observe,  [1.]  There  was  a  great 
breach  and  quarrel  between  God  and  man,  by  rea¬ 
son  of  sin.  [2.]  Christ,  by  becoming  Man  and 
dying,  has  taken  up  the  quarrel,  and  made  recon¬ 
ciliation  so  far,  that  God  is  ready  to  receive  all  into 
favour  and  friendship,  who  come  to  him  through 
Christ. 

(2.)  In  things  pertaining  to  his  people,  to  their 
support  and  comfort ;  ( v .  18.)  In  that  he  suffered, 
being  tempted,  he  is  able  to  succour  them  that  are 
tempted.  Where  observe,  [1.]  Christ’s  passion — 
he  suffered  being  tempted ;  and  his  temptations 
were  not  the  least  part  of  his  sufferings,  he  was  in  all 
things  tempted  as  we  are,  yet  without  sin,  ch.  4.  15. 
[2.]  Christ’s  compassion — he  is  able  to  succour  them 
that  are  tempted.  He  is  touched  with  a  feeling  of 
our  infirmities,  a  sympathizing  Physician,  tender 
and  skilful ;  he  knows  how  to  deal  with  tempted, 
sorrowful  souls,  because  he  has  been  himself  sick 
of  the  same  disease,  not  of  sin,  but  of  temptation  and 
trouble  of  soul.  The  remembrance  of  his  own  sorrows 
and  temptations  makes  him  mindful  of  the  trials  of 
his  people,  and  ready  to  help  them.  Here  observe, 
First,  The  best  of  Christians  are  subject  to  tempta¬ 
tions,  to  many  temptations,  while  in  this  world ;  let 
us  never  count  upon  an  absolute  freedom  from 
temptations  in  this  world.  Secondly,  Temptations 
bring  our  souls  into  such  distress  and  danger,  that 


they  need  support  and  succour.  Thirdly,  Christ  is 
ready  and  willing  to  succour  those  who  under  their 
temptations  apply  themselves  to  him ;  and  he  be¬ 
came  Man,  and  was  tempted,  that  he  might  be 
every  way  qualified  to  succour  his  people. 

CHAP.  Ill. 

In  this  chapter,  the  apostle  applies  what  he  had  said,  in  the 
chapter  foregoing,  concerning  the  priesthood  of  Christ,  1. 
In  a  serious  pathetic  exhortation,  that  this  great  High 
Priest,  who  was  discovered  to  them,  might  be  seriously 
considered  by  them,  v.  1 . .  6.  II.  He  then  adds  many 
weighty  counsels  and  cautions,  from  v.  7,  to  the  end. 

1.  "VM^HEREFORE,  holy  brethren,  par* 
T  ▼  takers  of  the  heavenly  calling,  con¬ 
sider  the  Apostle  and  High  Priest  of  our 
profession,  Christ  Jesus ;  2.  Who  was 

faithful  to  him  that  appointed  him,  as  also 
Moses  was  faithful  in  all  his  house.  3.  For 
this  man  was  counted  worthy  of  more  glory 
than  Moses,  in  as  much  as  he  who  hath 
builded  the  house,  hath  more  honour  than 
the  house.  4.  For  every  house  is  builded 
by  some  man ,  but  he  that  built  all  things,  is 
God.  5.  And  Moses  verily  was  faithful  in 
all  his  house,  as  a  servant,  for  a  testimony 
of  those  things  which  were  to  be  spoken 
after;  6.  But  Christ  as  a  Son  over  his 
own  house  ;  whose  house  are  we,  if  we 
hold  fast  the  confidence  and  the  rejoicing 
of  the  hope  firm  unto  the  end. 

In  these  verses  we  have  the  application  of  that 
doctrine  laid  down  in  the  close  of  the  last  chapter, 
concerning  the  priesthood  of  our  Lord  Jesus  Christ 
And  observe, 

I.  In  how  fervent  and  affectionate  a  manner  the 
apostle  exhorts  Christians  to  have  this  High  Priest 
much  in  their  thoughts,  and  to  make  him  the  Ob¬ 
ject  of  their  close  and  serious  consideration';  and 
surely  no  one  in  earth  or  heaven  deserves  our  con¬ 
sideration  more  than  he.  That  this  exhortation 
might  be  made  the  more  effectual,  observe, 

1.  The  honourable  compellation  used  toward 
those  to  whom  he  wrote ;  Holy  brethren,  partakers 
of  the  heavenly  calling.  (1.)  Brethren,  not  only 
my  brethren,  but  the  brethren  of  Christ,  and  in  him 
brethren  to  all  the  saints ;  all  the  people  of  God  arc 
brethren,  and  should  love  and  live  like  brethren 
(2.)  Holy  brethren  ;  holy  not  only  in  profession  and 
title,  but  in  principle  and  practice,  in. heart  and 
life.  This  has  been  turned  by  some  into  scorn  ; 
“  These,”  say  they,  “  are  the  holy  brethren  ;”  but 
it  is  dangerous  jesting  with  such  edge-tools ;  be  not. 
mockers,  lest  your  bands  be  made  strong.  Let  those 
that  are  thus  despised  and  scorned,  labour  to  be 
holy  brethren  indeed,  and  approve  themselves  so  to 
God ;  and  they  need  not  to  be  ashamed  of  the  title, 
nor  dread  the  scoffs  of  the  profane.  The  day  is 
coming,  when  those  that  make  this  a  term  of  re¬ 
roach,  would  count  it  their  greatest  honour  and 
appiness  to  be  taken  into  this  sacred  brotherhood. 

(3.)  Partakers  of  the  heavenly  calling;  partakers 
of  the  means  of  grace,  and  of  the  Spirit  of  grace, 
that  came  from  heaven,  and  by  which  Christians 
are  effectually  called  out  of  darkness  into  marvellous 
light ;  that  calling  which  brings  down  heaven  into 
the  souls  of  men,  raises  them  up  to  a  heavenly  tem¬ 
per  and  conversation,  and  prepares  them  to  live 
for  ever  with  God  in  heaven. 

2.  The  titles  he  gives  to  Christ,  whom  he  would 
have  them  consider, 

(1.)  As  the  Apostle  of  our  profession,  the  prime 


708 


HEBREWS,  111. 


Minister,  of  the  gospel-church,  a  Messenger,  and  a 
Principal  Messenger,  sent  of  God  to  men,  upon  the 
most  important  errand,  the  great  Revealer  of  that 
faith  which  we  profess  to  hold,  and  of  that  hope 
which  we  profess  to  have.  (2.)  Not  only  the 
Apostle,  but  the  High  Priest  too,  of  our  profession, 
the  Chief  Officer  of  the  Old  Testament  as  well  as 
the  New,  the  Head  of  the  church  in  every  state,  and 
under  each  dispensation,  upon  whose  satisfaction 
and  intercession  we  profess  to  depend  for  pardon  of 
sin,  and  acceptance  with  God.  fo.)  As  Christ,  the 
Messiah  anointed  and  every  way  qualified  for  the 
office  both  of  Apostle  and  High  Priest.  (4.)  As 
Jesus,  our  Saviour,  our  Healer,  the  Great  Physician 
of  souls,  typified  by  the  brazen  serpent  that  Moses 
lifted  up  in  the  wilderness,  that  those  who  were 
stung  by  the  fiery  serpents,  might  look  to  him,  and 
be  saved. 

II.  We  have  the  duty  we  owe  to  him  who  bears 
all  these  high  and  honourable  titles,  and  that  is,  to 
consider  him  as  thus  characterized.  Consider  what 
he  is  in  himself,  what  he  is  to  us,  and  what  he  will 
be  to  us  hereafter  and  for  ever ;  consider  him,  fix 
your  thoughts  upon  him  with  the  greatest  attention, 
and  act  toward  him  accordingly,  look  unto  Jesus  the 
Author  and  Finisher  of  your  faith.  Here  observe, 
1.  Many  that  profess  faith  in  Christ,  have  not  a  due 
consideration  for  him ;  he  is  not  so  much  thought  of 
as  he  deserves  to  be,  and  desires  to  be,  by  those  that 
expect  salvation  from  him.  2.  Close  and  serious 
consideration  of  Christ  would  be  of  great  advantage 
to  us,  to  increase  our  acquaintance  with  him,  and  to 
engage  our  love  and  our  obedience  to  him,  and  reli¬ 
ance  on  him.  3.  Even  those  that  are  holy  brethren, 
.nd  partakers  of  the  heavenly  calling,  have  need  to 
stir  up  one  another  to  think  more  of  Christ  than 
.hey  do,  to  have  him  more  in  their  minds;  the  best 
of  his  people  think  too  seldom  and  too  slightly  of 
him.  4.  We  must  consider  Christ  as  he  is  de¬ 
scribed  to  us  in  the  scriptures,  and  form  our  appre¬ 
hensions  of  him  from  thence,  not  from  any  vain  | 
conceptions  and  fancies  of  our  own. 

III.  We  have  several  arguments  drawn  up  to  en¬ 
force  this  duty  of  considering  Christ  the  Apostle  and 
High  Priest  of  our  profession.  The  first  is  taken 
from  his  fidelity,  v.  2.  He  was  faithful  to  him  that 
appointed  him,  as  Moses  was  in  all  his  house.  1. 
Christ  is  an  appointed  Mediator;  God  the  Father 
has  sent  and  sealed  him  to  that  office,  and  therefore 
his  mediation  is  acceptable  to  the  Father.  2.  He  is 
faithful  to  that  appointment,  punctually  observing 
all  the  rules  and  orders  of  his  mediation,  and  fully 
executing  the  trust  reposed  in  him  by  his  Father 
and  by  his  people.  3.  That  he  is  as  faithful  to  him 
that  appointed  him,  as  Moses  was  in  all  his  house. 
Moses  was  fhithful  in  the  discharge  of  his  office  to 
the  Jewish  church  in  the  Old  Testament,  and  so  is 
Christ  under  the  New ;  this  was  a  proper  argument 
to  urge  upon  the  Jews,  who  had  so  high  an  opinion 
of  the  faithfulness  of  Moses,  and  yet  his  faithfulness 
was  but  typical  of  Christ’s.  Another  argument  is 
taken  from  the  superior  glory  and  excellence  of 
Christ  above  Moses ;  ( v .  3 — 6. )  therefore  they  were 
more  obliged  to  consider  Christ.  (1.)  Christ  was  a 
Maker  of  the  house,  Moses  but  a  member  in  it.  By 
the  house  we  are  to  understand  the  church  of  God, 
the  people  of  God  incorporated  together  under 
Christ  their  Maker  and  Head,  and  under  subordi¬ 
nate  officers,  according  to  his  law,  observing  his  in¬ 
stitutions.  Christ  is  the  Maker  of  this  house  of  the 
church  in  all  ages:  Moses  was  a  minister  in  the 
house,  he  was  instrumental  under  Christ,  in  govern¬ 
ing  and  edifying  the  house,  but  Christ  is  the  Maker 
of  all  things ;  for  he  is  God,  and  no  one  less  than 
God  could  build  the  i  hurch,  either  lay  the  founda¬ 
tion,  or  carry  on  the  superstructure.  No  less  power 
was  requisite  to  make  the  church  than  to  make  the 


world ;  the  world  was  made  out  of  nothing,  the 
church  made  out  of  materials  altogether  unfit  for 
such  a  building.  Christ,  who  is  God,  drew  the 
platform  of  the  church,  provided  the  materials,  and 
by  almighty  power  disposed  them  to  receive  the 
form  ;  he  has  compacted  and  united  this  his  house, 
has  settled  the  orders  of  it,  and  crowned  all  with  his 
own  presence,  which  is  the  true  glory  of  this  house 
of  God.  (2.)  Christ  was  the  Master  of  this  house, 
as  well  as  theMaker,  v.  5,  6.  This  house  is  styled 
his  house,  as  the  Son  of  God.  Moses  was  only  a 
faithful  servant,  for  a  testimony  of  those  things  that 
were  to  be  spoken  after;  Christ,  as  the  eternal 
Son  of  God,  is  the  rightful  Owner  and  Sovereign 
Ruler  of  the  church.  Moses  was  only  a  typical  go¬ 
vernor,  for  a  testimony  of  all  those  things  relating  to 
the  church,  which  would  be  more  clearly,  com  • 
pletely,  and  comfortably  revealed  in  the  gospel  by 
the  Spirit  of  Christ ;  and  therefore  Christ  is  worthy 
of  more  glory  than  Moses,  and  of  greater  regard 
and  consideration.  This  argument  the  apostle  con¬ 
cludes,  [1.]  With  a  comfortable  accommodation  of 
it  to  himself  and  all  true  believers ;  ( v .  6.)  whose 
house  we  are :  each  of  us  personally,  as  we  are  the 
temples  of  the  Holy  Ghost,  and  Christ  dwells  in  us 
by  faith ;  all  of  us  jointly,  as  we  are  united  by  the 
bonds  of  graces,  truths,  ordinances,  gospel-disci¬ 
pline,  and  devotions.  [2.  ]  With  a  characterist  ic  de¬ 
scription  of  those  persons  who  constitute  this  house  ; 
“if  we  holdfast  the  confidence,  and  the  rejoicing  of 
the  hope  firm  to  the  end  ;  if  we  maintain  a  bold  and 
open  profession  of  the  truths  of  the  gospel,  upon 
which  our  hopes  of  grace  and  glory  are  built,  and 
live  upon  and  up  to  those  hopes,  so  as  to  have  a  holy 
rejoicing  in  them,  which  shall  abide  firm  to  the  end- 
notwithstanding  all  that  we  may  meet  with  in  so 
doing.”  So  that  you  see  there  must  not  only  be  a 
setting  out  well  in  the  wats  of  Christ,  but  a  stead 
fastness  and  perseverance  therein  unto  the  end.  We 
have  here  a  direction  what  those  must  do,  who 
would  partake  of  the  dignity  and  privileges  of  the 
household  of  Christ.  First ,  They  must  take  the 
truths  of  the  gospel  into  their  heads  and  hearts. 
Secondly,  They  must  build  their  hopes  of  happiness 
upon  those  truths.  Thirdly,  They  must  make  an 
open  profession  of  those  truths.  Fourthly,  They 
must  live  so  up  to  them  as  to  keep  their  evidences 
clear,  and  may  rejoice  in  hope,  and  then  they  must 
in  all  persevere  to  the  end.  In  a  word,  they  must 
walk  closely,  comportably,  courageously,  and  con¬ 
stantly,  in  the  faith  and  practice  of  the  gospel,  that 
their  Master,  when  he  comes,  may  own  and  ap¬ 
prove  them. 

7.  Wherefore  (as  the  Holy  Ghost  saith, 
To-day  if  ye  will  hear  his  voice,  8.  Harden 
not  your  hearts,  as  in  the  provocation,  in  the 
day  of  temptation  in  the  wilderness :  9. 

When  your  fathers  tempted  me,  proved 
me,  and  saw  my  works,  forty  years.  10. 
Wherefore  I  was  grieved  with  that  gene¬ 
ration,  and  said,  They  do  alway  err  in 
their  heart ;  and  they  have  not  known  my 
ways.  11.  So  I  svvare  in  my  wrath,  They 
shall  not  enter  into  my  rest.)  12.  Take 
heed,  brethren,  lest  there  be  in  any  of  you 
an  evil  heart  of  unbelief,  in  departing  from 
the  living  God.  13.  But  exhort  one  an- 
|  other  daily  while  it  is  called  To-day;  lest 
I  any  of  you  be  hardened  through  the  de¬ 
ceitfulness  of  sin.  14.  For  we  are  made 
partakers  of  Christ,  if  we  hold  the  begin- 


709 


HEBREWS,  III. 


ning  of  our  confidence  steadfast  unto  the 
end;  15.  While  it  is  said,  To-day  if  ye 
will  hear  his  voice,  harden  not  your  hearts, 
as  in  the  provocation.  16.  For  some,  when 
they  had  heard,  did  provoke:  howbeit  not 
all  that  came  out  of  Egypt  by  Moses.  17. 
But  with  whom  was  he  grieved  forty  years  ? 
Was  it  not  with  them  that  had.  sinned, 
whose  carcases  fell  in  the  wilderness?  18. 
And  to  whom  sware  he  that  they  should 
not  enter  into  his  rest,  but  to  them  that  be¬ 
lieved  not?  19.  So  we  see  that  they 
could  not  enter  in  because  of  unbelief. 

Here  the  apostle  proceeds,  pressing  upon  them 
serious  counsels  and  cautions,  to  the  close  of  the 
chapter ;  and  he  recites  a  passage  out  of  Ps.  95.  7, 
&c.  where  observe, 

I.  What  he  counsels  them  to  do — to  give  a  speedy 
and  present  attention  to  the  call  of  Christ.  “  Hear 
his  voice,  assent  to,  approve  of,  and  consider,  what 
God  in  Christ  speaks  unto  you ;  apply  it  to  your¬ 
selves  with  suitable  affections  and  endeavours,  and 
set  about  it  this  very  day,  for  to-morrow  it  may  be 
too  late.” 

II.  What  he  cautions  them  against — hardening 
their  hearts,  turning  the  deaf  ear  to  the  calls  and 
counsels  of  Christ ;  “  When  he  tells  you  of  the  evil 
of  sin,  the  excellency  of  holiness,  the  necessity  of 
receiving  him  by  faith  as  your  Saviour,  do  not  shut 
your  ear  and  heart  against  such  a  voice  as  this.” 

III.  Whose  example  he  warns  them  by — that  of 
the  Israelites  their  fathers  in  the  wilderness,  as  in 
the  provocation  and  day  of  temptation ;  this  refers  to 
that  remarkable  passagc^t  Massah  Meribah,  Exod. 
17.  2 — 7.  Observe, 

1.  Days  of  temptation  are  often  days  of  provoca¬ 
tion.  2.  To  provoke  God,  when  he  is  trying  us, 
and  letting  us  see  that  we  entirely  depend  and  im¬ 
mediately  live  upon  him,  is  a  provocation  with  a 
witness.  3.  The  hardening  of  our  hearts  is  the 
spring  of  all  our  other  sins.  4.  The  sins  of  others, 
especially  our  relations,  should  be  a  warning  to  us. 
Our  fathers’  sins  and  punishments  should  be  remem¬ 
bered  by  us,  to  deter  us  from  following  their  evil  ex¬ 
amples.  Now  as  to  the  sin  of  the  fathers  of  the 
Jews,  here  reflected  upon,  observe,  (1.)  The  state 
in  which  these  fathers  were,  when  they  thus  sinned ; 
they  were  in  the  wilderness,  brought  out  of  Egypt, 
but  not  got  into  Canaan,  the  thoughts  whereof 
should  have  restrained  them  from  sin.  (2.)  The  sin 
they  were  guilty  of ;  they  tempted  and  provoked 
God ;  they  distrusted  God,  murmured  against  Moses, 
and  would  not  attend  to  the  voice  of  God.  (3. )  The 
aggravations  of  their  sin  ;  they  sinned  in  the  wilder¬ 
ness,  where  they  had  a  more  immediate  dependence 
upon  God  ;  they  sinned  when  God  was  trying  them  ; 
they  sinned  when  they  saw  his  works — works  of 
wonder  wrought  for  their  deliverance  out  of  Egypt, 
and  their  support  and  supply  in  the  wilderness  from 
day  to  day.  They  continued  thus  to  sin  against  God 
forty  years.  These  were  heinous  aggravations. 
(4. )  The  source  and  spring  of  such  aggravated  sins, 
which  were,  [1.]  They  erred  in  their  hearts ;  and 
these  heart-errors  produced  many  other  errors  in 
their  lips  and  lives.  [2.  ]  They  did  not  know  God’s 
ways,  though  he  had  walked  before  them  ;  they  did 
not  know  his  ways ;  neither  those  ways  of  his  provi¬ 
dence,  in  which  he  had  walked  toward  them,  nor 
those  ways  of  his  precepts,  in  which  they  ought  to 
have  walked  toward  God ;  they  did  not  observe 
either  his  providences  or  his  ordinances  in  a  right 
manner.  (5.)  The  just  and  great  resentment  God 
had  at  their  sins,  and  yet  the  great  patience  he  ex 


ercised  toward  them;  (r.  10.)  Wherefore  I  aw. 
grieved  with  that  generation.  Note,  [1.]  All  sin, 
especially  sin  committed  by  God’s  professing  privi¬ 
leged  people,  does  not  only  anger  and  affront  God, 
but  it  grieves  him.  [2.]  God  is  loth  to  destroy  his 
people  in  or  for  their  sin,  he  waits  long  to  be  gracious 
to  them.  [3.  ]  God  keeps  an  exact  account  of  the 
time  that  people  go  on  sinning  against  him,  and  in 
grieving  him  by  their  sins  ;  but  at  length,  if  they  by 
their  sins  continue  to  grieve  the  Spirit  of  God,  their 
sins  shall  be  made  grievous  to  their  own  spirits, 
either  in  a  way  of  judgment  or  mercy.  (6.)  The  ir¬ 
reversible  doom  passed  upon  them  at  last  for  their 
sins.  God  sware  in  his  wrath,  that  they  should  not 
enter  into  his  rest ;  the  rest  either  of  an  earthly  or 
of  a  heavenly  Canaan.  Observe,  [1.]  Sin,  long 
continued  in,  will  kindle  the  divine  wrath,  and  make 
it  flame  out  against  sinners.  [2.]  God’s  wrath  will 
discover  itself  in  its  righteous  resolution  to  destroy 
the  impenitent ;  he  will  swear  in  his  wrath,  not 
rashly,  but  righteously,  and  his  wrath  will  make 
their  condition  a  restless  condition ;  there  is  no  rest¬ 
ing  under  the  wrath  of  God. 

IV.  What  use  the  apostle  makes  or  their  awful 
example,  v.  12,  13,  &c.  He  gives  the  Hebrews  a 
proper  caution,  and  enforces  it  with  an  affectionate 
compellation. 

1.  He  gives  the  Hebrews  a  proper  caution ;  the 
word  is.  Take  heed ,  [iKiTrCn — look  to  it;  “Look 
about  you ;  be  upon  your  guard  against  enemies  both 
within  and  without ;  be  circumspect ;  you  see  what 
kept  many  of  your  forefathers  out  of  Canaan,  and 
made  their  carcases  fall  in  the  wilderness ;  take  heed 
lest  you  fall  into  the  same  sin  and  snare  and  dreadful 
sentence.  For  you  see  Christ  is  head  of  the  church, 
a  much  greater  person  than  Moses,  and  your  con¬ 
tempt  of  him  must  be  a  greater  sin  than  their  con¬ 
tempt  of  Moses ;  and  so  you  are  in  danger  of  falling 
under  a  severer  sentence  than  they.”  Observe, 
The  ruin  of  others  should  be  warnings  to  us  to  take 
heed  of  the  rock  they  split  upon  ;  Israel’s  fall  should 
for  ever  be  a  warning  to  all  who  come  after  them  ; 
for  all  these  things  happened  to  them  for  ensamp/es, 
(1  Cor.  10.  11.)  and  should  be  remembered  by  us. 
Take  heed ;  all  who  would  get  safe  to  heaven  must 
look  about  them. 

2.  He  enforces  the  admonition  with  an  affection¬ 
ate  compellation  ;  “  Brethren,  not  only  in  the  flesh, 
but  in  the  Lord;  brethren  whom  I  love,  and  for 
whose  welfare  I  labour  and  long.”  And  here  he 
enlarges  upon  the  matter  of  the  admonition ;  Take 
heed,  brethren,  lest  there  be  in  any  of  you  an  evil 
heart  of  unbelief  in  departing  from  the  living  God. 
Where  observe,  (1.)  A  heart  of  unbelief  is  an  evil 
heart.  Unbelief  is  a  great  sin,  it  vitiates  the  heart 
of  man.  (2. )  An  evil  heart  of  unbelief  is  at  the  bot¬ 
tom  of  all  our  sinful  departures  from  God ;  it  is  a 
leading  step  to  apostacy  ;  if  once  we  allow  ourselves 
to  distrust  God,  we  may  soon  desert  him.  (3.) 
Christian  brethren  have  need  to  be  cautioned  against 
apostasy.  Let  them  that  think  they  stand,  take  heed 
lest  they  fall. 

3.  He  subjoins  good  counsel  to  the  caution,  and 
advises  them  to  that  which  would  be  a  remedy 
against  this  evil  heart  of  unbelief — that  they  should 
exhort  one  another  daily ,  while  it  is  called  to-day, 
v.  13.  Observe,  (1.)  We  should  be  doing  all  the 
good  we  can  to  one  another  while  we  are  together, 
which  will  be  but  a  short  and  uncertain  time.  (2. ) 
Since  to-morrow  is  none  of  our’s,  we  must  make  the 
best  improvement  of  this  day.  (3. )  If  Christians  do 
not  exhort  one  another  daily,  they  will  be  in  danger 
of  being  hardened  through  the  deceitfulness  of  sin. 
Note,  [1.]  There  is  a  great  deal  of  deceitfulness  in 
sin ;  it  appears  fair,  but  is  filthy ;  it  appears  pleas¬ 
ant,  but  is  pernicious  ;  it  promises  much,  but  per¬ 
forms  nothing.  [2.]  The  deceitfulness  of  sin  is  of  a 


HEBREWS,  IV. 


hardening  nature  to  the  soul ;  one  sin  allowed  pre- 
ares  for  another ;  every  act  of  sin  confirms  the 
abit ;  sinning  against  conscience  is  the  way  to  sear 
the  conscience ;  and  therefore  it  should  be  the  great 
concern  of  eveiy  one  to  exhort  himself  and  others  to 
beware  of  sin. 

4.  He  comforts  those  who  not  only  set  out  well, 
but  hold  on  well,  and  hold  out  to  the  end ;  (v.  14.) 
We  are  made  partakers  of  Christ,  if  we  hold  the  be¬ 
ginning  of  our  confidence  steadfast  to  the  end.  Here 
observe,  (1.)  The  saints’  privilege  ;  they  are  made 
partakers  of  Christ,  that  is,  of  the  spirit,  nature, 
graces,  righteousness,  and  life  of  Christ ;  they  are 
interested  in  all  that  is  Christ’s,  in  all  that  he  is,  in 
all  that  he  has  done,  or  can  do.  (2.)  The  condi¬ 
tion  on  which  they  hold  that  privilege,  and  that  is, 
their  perseverance  in  the  bold  and  open  profession 
and  practice  of  Christ  and  Christianity  unto  the  end. 
Not  but  they  shall  persevere,  being  kept  by  the 
mighty  power  of  God  through  faith  to  salvation,  but 
to  be  pressed  thus  to  it,  is  one  means  by  which  Christ 
helps  his  people  to  persevere.  This  tends  to  make 
them  watchful  and  diligent,  and  so  keeps  them  from 
apostasy.  Here  observe,  [1.]  The  same  spirit 
with  which  Christians  set  out  in  the  ways  of  God, 
they  should  maintain  and  evidence  to  the  end.  They 
who  begin  seriously  and  with  lively  affections  and 
holy  resolutions  and  humble  reliance,  should  go  on 
in  the  same  spirit.  But,  [2.]  There  are  a  great 
many  who  in  the  beginning  of  their  profession  shew 
a  great  deal  of  courage  and  confidence,  but  do  not 
hold  it  fast  to  the  end.  [3.]  Perseverance  in  faith 
is  the  best  evidence  of  the  sincerity  of  our  faith. 

5.  The  apostle  resumes  what  he  had  quoted  be¬ 
fore  from  Ps.  95.  7,  8cc.  and  he  applies  it  close  to 
those  of  that  generation,  v.  15,  16,  &c.  While  it  is 
said,  To-day  if  ye  will  hear,  &c.  as  if  he  should  say, 

• « What  was  recited  before  from  that  scripture, 
belonged  not  only  to  former  ages,  but  to  you  now, 
and  to  all  who  shall  come  after  you  ;  that  you  take 
heed  you  fall  not  into  the  same  sins,  lest  you  fall  un¬ 
der  the  same  condemnation.”  The  apostle  tells 
them,  that  though  some  who  had  heard  the  voice  of 
God,  did  provoke  him,  yet  all  did  not  so.  Observe, 
(1.)  Though  the  majority  of  hearers  provoked  God 
by  unbelief,  yet  some  there  were  who  believed  the 
report.  (2. )  Though  the  hearing  of  the  word  be  the 
ordinary  means  of  salvation,  yet,  if  it  be  not  heark¬ 
ened  to,  it  will  expose  men  more  to  the  anger  of 
God.  (3.)  God  will  have  a  remnant  that  shall  be 
obedient  to  his  voice,  and  he  will  take  care  of  such, 
and  make  mention  of  them  with  honour.  (4.)  If 
these  should  fall  in  a  common  calamity,  yet  they 
shall  partake  of  eternal  salvation,  while  disobedient 
hearers  perish  for  ever. 

6.  And  Lastly,  The  apostle  puts  some  queries 
upon  what  had  been  before  mentioned,  and  gives  pro¬ 
per  answers  to  them  ;  (y.  17 — 19.)  But  with  whom 
was  he  grieved  forty  years  ?  With  them  that  sinned. 
And  to  whom  did  he  swear?  &c.  From  whence 
observe,  (1.)  God  is  only  grieved  with  those  of  his 

Eeople  who  sin  against  him,  and  continue  in  sin.  (2. ) 

lou  is  grieved  and  provoked  most  by  sins  publicly 
committed  by  the  generality  of  a  nation  ;  when  sin 
becomes  epidemical,  it  is  most  provoking.  (3. )  God 
grieves  long,  and  bears  long,  when  pressed  with  the 
weight  of  general  and  prevailing  wickedness  ;  yet  he 
will  at  length  ease  himself  of  public  offenders  by 
public  judgments.  (4.)  Unbelief  (and  rebellion 
which  is  the  consequent  of  it)  is  the  great  damning 
sin  of  the  world,  especially  of  those  who  have  a  re¬ 
velation  of  the  mind  and  will  of  God.  This  sin 
shuts  up  the  heart  of  God,  and  shuts  up  the  gate  of 
heaven,  against  them  ;  it  lays  them  under  the  wrath 
and  curse  of  God,  and  leaves  them  there  ;  so  that  in 
truth  and  justice  to  himself  he  is  obliged  to  cast 
them  off  for  ever. 


CHAP.  IV. 

The  apostle,  having  in  the  chapter  foregoing  set  forth  the  sin 
and  punishment  of  the  ancient  Jews,  proceeds  in  this,  I. 
To  declare  that  our  privileges  by  Christ  under  the  gospel 
exceed  the  privileges  of  the  Jewish  church  under  Moses, 
as  a  reason  why  we  should  make  a  right  improvement  of 
them,  v.  1 . .  4.  II.  He  assigns  the  cause  why  the  ancient 
Hebrews  did  not  profit  by  their  religious  privileges,  v.  2. 
Then,  III.  Confirms  the  privileges  of  those  who  believe, 
and  the  misery  of  those  who  continue  in  unbelief,  v.  3 . .  10. 
IV.  Concludes  with  proper  and  powerful  arguments  and 
motives  to  faith  and  obedience. 

1 .  ET  us  therefore  fear,  lest,  a  promise 

JLi  being  left  us  of  entering  into  his  rest, 

any  of  you  should  seem  to  come  short  of  it. 

2.  For  unto  us  was  the  gospel  preached, 
as  well  as  unto  them :  but  the  word  preach¬ 
ed  did  not  profit  them,  not  being  mixed 
with  faith  in  them  that  heard  it.  3.  For 
we  which  have  believed  do  enter  into  rest, 
as  he  said,  As  I  have  sworn  in  my  wrath, 
If  they  shall  enter  into  my  rest :  although 
the  works  were  finished  from  the  foundation 
of  the  world.  4.  For  he  spake  in  a  certain 
place  of  the  seventh  day  on  this  wise,  And 
God  did  rest  the  seventh  day  from  all  his 
works.  5.  And  in  this  place  again,  If  they 
shall  enter  into  my  rest.  6.  Seeing  there¬ 
fore  it  remaineth  that  some  must  enter 
therein,  and  they  to  whom  it  was  first 
preached  entered  not  in  because  of  unbe¬ 
lief:  7.  (Again,  he  limiteth  a  certain  day, 
saying  in  David,  To-day,  after  so  long  a 
time;  as  it  is  said,  To-clay  if  ye  will  hear 
his  voice,  harden  not  your  hearts.  8.  For 
if  Jesus  had  given  them  rest,  then  would  he 
not  afterward  have  spoken  of  another  day. 
9.  There  remaineth  therefore  a  rest  to  the 
people  of  God.  10.  For  he  that  is  entered 
into  his  rest,  he  also  hath  ceased  from  his 
own  works,  as  God  did  from  his.) 

Here,  1.  The  apostle  declares  that  our  privileges 
by  Christ  under  the  gospel  are  not  only  as  great,  but 
greater  than  those  enjoyed  under  the  Mosaical  law. 
He  specifies  this,  that  we  have  a  promise  left  us  of 
entering  into  his  rest ;  that  is,  of  entering  into  a  co¬ 
venant  relation  to  Christ,  and  a  state  of  commu¬ 
nion  with  God  through  Christ,  and  of  growing  up 
therein,  till  we  are  made  perfect  in  glory.  We  have 
discoveries  of  this  rest,  and  proposals,  and  the  best 
directions  how  we  may  attain  unto  it.  This  promise 
of  spiritual  rest  is  a  promise  left  us  by  the  Lord  Je¬ 
sus  Christ  in  his  last  will  and  testament,  as  a  pre¬ 
cious  legacy.  Our  business  is  to  see  to  it,  that  we 
be  the  legatees ;  that  we  lay  our  claim  to  that  rest 
and  freedom  from  the  dominion  of  sin,  Satan,  ana 
the  flesh,  by  which  the  souls  of  men  are  kept  in  ser¬ 
vitude,  and  deprived  of  the  true  rest  of  the  soul,  and 
may  be  also  set  free  from  the  yoke  of  the  law  and 
all  the  toilsome  ceremonies  and  services  of  it,  and 
may  enjoy  peace  with  God  in  his  ordinances  and 
providences,  and  in  our  own  consciences,  and  so 
have  the  prospect  and  earnest  of  perfect  and  ever 
lasting  rest  in  heaven. 

2.  He  demonstrates  the  truth  of  his  assertion,  that 
we  have  as  great  advantages  as  they.  For,  says  he, 
(y.  2.)  To  us  was  the  gospel  preached  as  well  as 
unto  them;  the  same  gospel  for  substance  was 


711 


HEBREWS,  IV. 


preached  under  both  Testaments,  though  not  so 
clearly ;  not  in  so  comfortable  a  manner  under  the 
Old  as  under  the  New.  The  best  privileges  the  an¬ 
cient  Jews  had,  were,  their  gospel-privileges ;  the 
sacrifices  and  ceremonies  of  the  Old  Testament 
were  the  gospel  of  that  dispensation ;  and  whatever 
was  excellent  in  it,  was,  the  respect  it  had  to  Christ. 
Now  if  this  was  their  highest  privilege,  we  are  not 
inferior  to  them ;  for  we  have  the  gospel  as  well  as 
they,  and  in  greater  purity  and  perspicuity  than 
they  had. 

3.  He  assigns  the  reason  why  so  few  of  the  an¬ 
cient  Jews  profited  by  that  dispensation  of  the  gos¬ 
pel  which  they  enjoyed,  and  that  was,  their  want  of 
taith ;  the  word,  preached  did  not  profit  them  be¬ 
cause  it  was  not  mixed  with  faith  in  them  that  heard 
him ,  v.  2.  Observe,  (1.)  The  word  is  preached  to 
us,  that  we  may  profit  by  it,  that  we  may  gain  spi¬ 
ritual  riches  by  it ;  it  is  a  price  put  into  our  hands  to 
get  wisdom,  the  rich  endowment  of  the  soul.  (2.) 
There  have  been  in  all  ages  a  great  many  unprofita¬ 
ble  hearers ;  many  who  seem  to  deal  much  in  ser¬ 
mons,  in  hearing  the  word  of  God,  but  gain  nothing 
to  their  souls  thereby ;  and  thev  who  are  not  gainers 
by  hearing,  are  great  losers.  (3. )  That  which  is  at 
the  bottom  of  all  our  unprofitableness  under  the 
word,  is,  our  unbelief;  we  do  not  mix  faith  with 
what  we  hear ;  it  is  faith  in  the  hearer  that  is  the 
life  of  the  word.  Though  the  preacher  believes  the 
gospel,  and  endeavours  to  mix  faith  with  his  preach¬ 
ing,  and  to  speak  as  one  who  has  believed,  and  so 
spoken ;  yet  if  the  hearers  have  not  faith  in  their 
souls  to  mix  with  the  word,  they  will  be  never  the 
better  for  it.  This  faith  must  mingle  with  every 
word,  and  be  in  act  and  exercise  while  we  are  hear¬ 
ing  ;  and  when  we  have  heard  the  word,  assenting 
to  the  truth  of  it,  approving  of  it,  accepting  the  mer¬ 
cy  offered,  applying  the  word  to  ourselves  with 
suitable  affections,  then  we  shall  find  great  profit 
aiid  gain  by  the  word  preached. 

4.  On  these  considerations  the  apostle  grounds  his 
repeated  and  earnest  caution  and  counsel,  that  they 
who  enjoy  the  gospel  should  maintain  a  holy  fear 
and  jealousy  over  themselves,  lest  latent  unbelief 
should  rob  them  of  the  benefit  of  the  word,  and  of 
that  spiritual  rest  that  is  discovered  and  tendered  in 
the  gospel ;  ( v .  1.)  Let  us  fear,  lest,  a  promise  be¬ 
ing  left  us  of  entering  into  his  rest,  any  of  you  should 
seem  to  come  short  of  it.  Observe,  (1.)  Grace  and 
glory  are  attainable  by  all  under  the  gospel :  there 
is  an  offer,  and  apromise  to  those  who  shall  accept 
the  offer.  (2.)  Those  who  may  attain  them,  may 
also  fall  short.  They  who  might  have  attained  sal¬ 
vation  by  faith,  may  fall  short  by  unbelief.  (3.)  It 
is  a  dreadful  thing  so  much  as  to  seem  to  fall  short 
of  the  gospel-salvation,  to  seem  so  to  themselves,  to 
lose  their  comfortable  hope ;  and  to  seem  so  to 
others,  so  losing  the  honour  of  their  holy  profession. 
But  if  it  be  so  dreadful  to  seem  to  fall  short  of  this 
rest,  it  is  much  more  dreadful  really  to  fall  short. 
Such  a  disappointment  must  be  fatal.  (4.)  One 
good  mean  to  prevent  either  our  real  falling  short, 
or  seeming  to  fall  short,  is,  to  maintain  a  holy  and  a 
religious  fear  lest  we  should  fall  short.  This  will 
make  us  vigilant  and  diligent,  sincere  and  serious ; 
this  fear  will  put  us  upon  examining  our  faith,  and 
exercising  it ;  whereas  presumption  is  the  high  road 
to  ruin. 

5.  The  apostle  confirms  the  happiness  of  all 
those  who  truly  believe  the  gospel ;  and  that  he 
does,  (1.)  By  asserting  so  positively  the  truth  of  it, 
from  the  experience  of  himself  and  others ;  ( v .  3.) 
“  JVe  who  have  believed ,  do  enter  into  rest.  We 
enter  into  a  blessed  union  with  Christ,  and  into  a 
communion  with  God  through  Christ ;  in  this  state 
we  actually  enjoy  many  sweet  communications  of 
pardon  of  sin,  peace  of  conscience,  joy  in  the  Holy 


Ghost,  increase  of  grace  and  earnests  of  glory,  rest¬ 
ing  from  the  servitude  of  sin,  and  reposing  ourselves 
in  God  till  we  are  prepared  to  rest  with  him  in 
heaven.”  (2.)  He  illustrates  and  confirms  it,  that 
they  who  believe,  are  thus  happy,  and  do  enter  into 
rest.  [1.]  From  God’s  finishing  his  work  of  crea 
tion,  and  so  entering  into  his  rest,  (n.  3,  4.)  ap¬ 
pointing  our  first  parents  to  rest  the  seventh  day,  to 
rest  in  God.  Now  as  God  finished  his  work,  and 
then  rested  from  it,  and  acquiesced  in  it,  so  he  will 
cause  those  who  believe,  to  finish  their  work,  and 
then  to  enjoy  their  rest.  [2.]  From  God’s  continu¬ 
ing  the  observation  of  the  sabbath,  after  the  Fall, 
and  the  revelation  of  a  Redeemer.  They  were  to 
keep  the  seventh  day  a  holy  sabbath  to  the  Lord, 
therein  praising  him  who  had  raised  them  up  out  of 
nothing  by  creating  power,  and  praying  to  him  that 
he  would  create  them  anew  by  his  Spirit  of  grace, 
and  direct  their  faith  to  the  promised  Redeemer 
and  Restorer  of  all  things,  by  which  faith  they 
find  rest  in  their  souls.  [3.  ]  From  God’s  proposing 
Canaan  as  a  typical  rest  for  the  Jews  who  believed  : 
and  as  those  who  did  believe,  Caleb  and  Joshua,  did 
actually  enter  into  Canaan  ;  so  those  who  now  be¬ 
lieve,  shall  enter  into  rest.  [4.]  From  the  certainty 
of  another  rest  besides  that  seventh  day  of  rest  in¬ 
stituted  and  observed  both  before  and  after  the  Fall, 
and  besides  that  typical  Canaan — rest  which  most 
of  the  Jews  fell  short  of  by  unbelief ;  for  the  Psalmist 
has  spoken  of  another  day  and  another  rest.  From 
whence  it  is  evident,  that  there  is  a  more  spiritual 
and  excellent  sabbath  remaining  for  the  people  of 
God,  than  that  into  which  Joshua  led  the  Jews  ;  (v. 
6 — 9.)  and  this  rest  remaining  is,  fit  tt,  A  rest  of 
grace  and  comfort  and  holiness  in  the  gospel-state. 
This  is  the  rest  wherewith  the  Lord  Jesus,  our 
Joshua,  causes  weary  souls  and  awakened  consciences 
to  rest,  and  this  is  the  refreshing.  Secondly,  A 
rest  in  glory;  the  everlasting  sabbatism  of  heaven, 
which  is  the  repose  and  perfection  of  nature  and 
grace  too,  where  the  people  of  God  shall  enjoy  the 
end  of  their  faith  and  the  Object  of  all  their  desires. 
[5.]  This  is  further  proved  from  the  glorious  Fore¬ 
runners  who  have  actually  taken  possession  of  this 
rest — God  and  Christ.  It  is  certain  that  God,  after 
the  creating  of  the  world  in  six  days,  entered  into 
his  rest ;  and  it  is  certain  that  Christ,  when  he  had 
finished  the  work  of  our  redemption,  entered  into 
his  rest ;  and  these  were  not  only  examples,  but 
earnests,  that  believers  shall  enter  into  their  rest ; 
(y.  10. )  He  that  hath  entered  into  rest,  has  also  ceas¬ 
ed  from  his  own  works  as  God  did  from  his.  Every 
true  believer  hath  ceased  from  his  own  works  of  sin, 
from  relying  on  his  own  works  of  righteousness, 
and  from  the  burthensome  works  of  the  law  ;  as 
God  and  Christ  have  ceased  from  their  works  of 
creation  and  redemption. 

6.  The  apostle  confirms  the  misery  of  those  who 
do  not  believe  ;  they  shall  never  enter  into  this  spi¬ 
ritual  rest,  either  of  grace  here  or  glory  hereafter. 
This  is  as  certain  as  the  word  and  oath  of  God  can 
make  it ;  as  sure  as  God  is  entered  into  his  rest,  so 
sure  it  is  that  obstinate  unbelievers  shall  be  exclud¬ 
ed  ;  as  sure  as  the  unbelieving  Jews  fell  in  the  wil¬ 
derness,  and  never  reached  the  Promised  Land,  so 
sure  it  is  that  unbelievers  shall  fall  into  destruction, 
and  never  reach  heaven  ;  as  sure  as  Joshua,  the 
great  captain  of  the  Jews,  could  not  give  them  pos¬ 
session  of  Canaan  because  of  their  unbelief,  not¬ 
withstanding  his  eminent  valour  and  conduct,  so 
sure  it  is  that  even  Jesus  himself,  the  Captain  of  our 
salvation,  notwithstanding  all  that  fulness  of  grace 
and  strength  that  dwells  in  him,  will  not,  cannot, 
give  to  final  unbelievers  either  spiritual  or  eternal 
rest:  it  remains  only  for  the  people  of  God;  others 
by  their  sin  abandon  themselves  to  eternal  restless¬ 
ness. 


712 


HEBREWS,  IV. 


11.  Let  us  labour  therefore  to  enter  into 
that  rest,  lest  any  man  fall  after  the  same 
example  of  unbelief.  *  12.  For  the  word  of 
God  is  quick,  and  powerful,  and  sharper 
than  any  two-edged  sword,  piercing  even 
to  the  dividing  asunder  of  soul  and  spirit, 
and  of  the  joints  and  marrow,  and  is  a 
discerner  of  the  thoughts  and  intents  of  the 
heart.  13.  Neither  is  there  any  creature 
that  is  not  manifest  in  his  sight:  but  all 
things  are  naked  and  open  unto  the  eyes 
of  him  with  whom  we  have  to  do.  14. 
Seeing  then  that  we  have  a  great  high  priest, 
that  is' passed  into  the  heavens,  Jesus  the 
Son  of  God,  let  us  hold  fast  our  profession. 
15.  For  we  have  not  a  high  priest  who 
cannot  be  touched  with  the  feeling  of  our 
infirmities;  but  was  in  all  points  tempted 
like  as  ice  are ,  yet  without  sin.  16.  Let  us 
therefore  come  boldly  unto  the  throne  of 
grace,  that  we  may  obtain  mercy,  and  find 
grace  to  help  in  time  of  need. 

In  this  latter  part  of  the  chapter  the  apostle  con¬ 
cludes,  first  with  a  serious  repeated  exhortation, 
and  then  with  proper  and  powerful  motives. 

I.  Here  we  have  a  serious  exhortation;  ( v .  11.) 
Let  us  labour  therefore  to  enter  into  that  rest.  Ob¬ 
serve,  1.  The  end  proposed — rest  spiritual  and 
eternal ;  the  rest  of  grace  here,  and  glory  hereafter; 
in  Christ  on  earth,  with  Christ  in  heaven.  2.  The 
wav  to  this  end  prescribed — labour,  diligent  labour  ; 
chis  is  the  only  way  to  rest ;  they  who  will  not  work 
now,  shall  not  rest  hereafter.  After  due  and  dili¬ 
gent  labour,  sweet  and  satisfying  rest  shall  follow  ; 
and  labour  now  will  make  that  rest  more  pleasant 
when  it  comes  ;  the  sleep  of  the  labouring  man  is 
sweet,  Eccl.  5.  12.  Let  us  therefore  labour,  let  us 
all  agree,  and  be  unanimous  in  this,  and  let  us  quicken 
one  another,  and  call  upon  one  another,  to  this  dili¬ 
gence.  It  is  the  truest  act  of  friendship,  when  we 
see  our  fellow-Christians  loiter,  to  call  upon  them  to 
mind  their  business,  and  labour  at  it  in  earnest. 
“  Come,  Sirs,  let  us  all  go  to  work  ;  why  do  we  sit 
still  ?  Why  do  we  loiter  ?  Come,  let  us  labour,  now 
is  our  working  time,  our  rest  remains.”  Thus  should 
Christians  call  upon  themselves,  and  one  another,  to 
be  diligent  in  duty  ;  and  so  much  the  more  as  we  see 
the  day  approaching. 

II.  Here  we  have  proper  and  powerful  motives  to 
make  the  advice  effectual,  which  are  drawn, 

1.  From  the  dreadful  example  of  those  who  have 
already  perished  by  unbelief — lest  any  man  fall  after 
the  same  example  of  unbelief  To  have  seen  so 
many  fall  before  us,  will  be  a  great  aggravation  of 
our  sin,  if  we  will  not  take  warning  by  them:  their 
ruin  calls  loudly  upon  us;  their  lost  and  restless  souls 
cry  to  us  from  their  torments,  that  we  do  not,  by 
sinning  as  they  did,  make  ourselves  miserable  as 
they  are. 

2.  From  the  great  help  and  advantage  we  may 
have  from  the  word  of  God  to  strengthen  our  faith, 
and  excite  our  diligence,  that  we  may  obtain  this  rest ; 
rv_  12.)  The  word  of  God  is  quick  and  powerful. 
By  the  word  of  God  we  may  understand  either  the 
essential  or  the  written  word:  the  essential  Word, 
that  in  the  beginning  was  with  God,  and  was  God, 
(John  1.  1.)  the  Lord  Jesus  Christ,  and  indeed  what 
is  said  in  this  verse  is  true  concerning  him  ;  but 
most  understand  it  of  the  written  word,  the  holy 
scriptures,  which  are  the  word  of  God.  Now  of 


this  word  it  is  said,  (1.)  That  it  is  quick  ;  it  is  very' 
lively  and  active,  in  all  its  efforts,  in  seizing  the 
conscience  of  the  sinner,  in  cutting  him  to  the  heart, 
and  in  comforting  him,  and  binding  up  the  wounds 
of  the  soul.  They  know  not  the  word  of  God,  who 
call  it  a  dead  letter,  as  the  Papists  and  the  Quakers 
do  ;*  it  is  quick,  compared  to  the  light,  and  nothing 
quicker  than  the  light ;  it  is  not  only  quick,  but 
quickening;  it  is  a  vital  light;  it  is  a  living  word, 
£Zv.  Saints  die,  and  sinners  die  ;  but  the  word  of 
God  lives.  All  flesh  is  grass,  and  all  the  glory 
thereof  as  the  flower  of  grass.  The  grass  wither- 
eth,  and  the  Rower  thereof  falleth  away,  but  the 
word  of  the  Lord  endureth  for  ever,  1  Pet.  1.  24, 
25.  Your  fathers,  where  are  they  ?  And  the  pro¬ 
phets,  do  they  live  for  ever  ?  But  my  words,  which 
I  commanded  the  prophets,  did  they  not  take  hold 
of  your  fathers?  Zech.  1.  5,  6.  (2.)  It  is  powerful. 

When  God  sets  it  home  by  his  Spirit,  it  convinces 
powerfully,  converts  powerfully,  and  comforts  pow¬ 
erfully.  It  is  so  powerful  as  to  pull  down  strong 
holds,  (2  Cor.  10.  4,  5.)  to  raise  the  dead,  to  make 
the  deaf  to  hear,  the  blind  to  see,  the  dumb  to  speak, 
and  the  lame  to  walk.  It  is  powerful  to  batter  down 
Satan’s  kingdom,  and  to  set  up  the  kingdom  of  Christ 
upon  the  ruins  thereof.  (3.)  It  is  sharper  than  any 
two-edged  sword  ;  it  cuts  both  ways  ;  it  is  the  sword 
of  the  Spirit,  Eph.  6.  17.  It  is  the  two-edged  sword 
that  cometh  out  of  the  mouth  of  Christ,  Rev.  1.  16. 

It  is  sharper  than  any  two-edged  sword,  for  it  will 
enter  where  no  other  sword  can,  and  make  a  more 
critical  dissection  ;  it  pierces  to  the  dividing  asunder 
of  the  soul  and  the  spirit,  the  soul  and  its  habitual 
prevailing  temper;  it  makes  a  soul  that  has  been  a 
long  time  of  a  proud  spirit,  to  be  humble ;  of  a  per  ¬ 
verse  spirit,  to  be  meek  and  obedient.  Those  sinful 
habits  that  are  become  as  it  were  natural  to  the 
soul,  and  radicated  deeply  in  it,  and  become  in  a 
manner  one  with  it,  are  separated  and  cut  off  by 
this  sword.  It  cuts  off  ignorance  from  the  under¬ 
standing,  rebellion  from  the  will,  enmity  from  the 
mind,  which,  when  carnal,  is  enmity  itself  against 
God.  This  sword  divides  between  the  joints  and 
the  marrow,  the  most  secret,  close  and  intimate 
parts  of  the  body  ;  this  sword  can  cut  off  the  lusts 
of  the  flesh  as  well  as  the  lusts  of  the  mind,  and 
make  men  willing  to  undergo  the  sharpest  operation 
for  the  mortifying  of  sin.  (4.)  It  is  a  discerner  of 
the  thoughts  and  intents  of  the  heart,  even  the  most  ; 
secret  and  remote  thoughts  and  designs.  It  will  1 
discover  to  men  the  variety  of  their  thoughts  and 
purposes,  the  vileness  of  them,  the  bad  principles 
they  are  actuated  by,  the  sinister  and  sinful  ends 
they  act  to.  The  word  will  turn  the  inside  of  a 
sinner  out,  and  let  him  see  all  that  is  in  his  heart. 
Now  such  a  word  as  this  must  needs  be  a  great  help 
to  our  faith  and  obedience. 

3.  From  the  perfections  of  the  Lord  Jesus  Christ, 
both  of  his  person  and  office.  (1.)  His  Person,  par¬ 
ticularly  his  omniscience ;  (v.  13.)  Neither  is  there 
any  creature  that  is  not  manifest  in  his  sight.  This 
is  agreeable  to  what  Christ  speaks  of  himself,  (Rev. 

2.  23.)  All  the  churches  shall  know  that  I  am  he 
that  searches  the  reins  and  hearts.  None  of  th& 
creatures  can  be  concealed  from  Christ  ;  none  of 
the  creatures  of  God,  for  Christ  is  the  Creator  of 
them  all  ;  there  are  none  of  the  motions  and  work¬ 
ings  of  our  heads  and  hearts,  (which  may  be  called 
creatures  of  our  own,)  but  what  are  open  and  mani¬ 
fest  to  him  with  whom  we  have  to  do  as  the  Object 
of  our  worship,  and  the  High  Priest  of  our  profes¬ 
sion.  He,  by  his  omniscience,  cuts  up  the  sacrifice 
we  bring  to  him,  that  it  may  be  presented  to  the 
Father.  Now  as  the  high-priest  inspected  the  sa¬ 
crificed  beasts,  cut  them  up  to  the  back-bone,  to 

*  These  censures  in  the  gross  should  be  religiously  avoided. 


713 


HEBREWS,  V. 


see  whether  they  were  sound  at  heart  ;  so  all  things 
are  thus  dissected,  and  lie  open  to  the  piercing  eye 
/  of  our  great  High  Priest.  And  he  who  now  tries 
our  sacrifices,  will  at  length,  as  Judge,  try  our  state. 
We  shall  have  to  do  with  him  as  one  who  will  deter¬ 
mine  our  everlasting  state.  Some  read  the  words, 
to  whom  with  us  there  is  an  account  or  reckoning. 
Christ  has  an  exact  account  of  us  all;  he  has  account¬ 
ed  for  all  who  believe  on  him  ;  and  he  will  account 
with  all ;  our  accounts  are  before  him.  This  om¬ 
niscience  of  Christ,  and  the  account  we  owe  of 
ourselves  to  him,  should  engage  us  to  persevere  in 
faith  and  obedience  till  he  has  perfected  all  our 
affairs.  (2. )  We  have  an  account  of  the  excellency 
and  perfection  of  Christ,  as  to  his  office,  and  this 
particular  office  of  our  High  Priest.  The  apostle 
first  instructs  Christians  in  the  knowledge  of  their 
High  Priest,  what  kind  of  Priest  he  is,  and  then 
puts  them  in  mind  of  the  duty  they  owe  on  this  ac¬ 
count. 

[1.]  What  a  kind  of  High  Priest  Christ  is  ;  ( v , 
14.)  Seeing  we  have  such  a  High  Priest :  that  is. 
First,  A  great  High  Priest,  much  greater  than 
Aaron,  or  any  of  the  priests  of  his  order.  The  high- 
priests  under  the  law  were  accounted  great  and 
venerable  persons ;  but  they  were  but  faint  types 
and  shadows  of  Christ.  The  greatness  of  our  High 
Priest  is  set  forth,  1.  By  his  being  passed  into  the 
heavens.  The  high-priest  under  the  law,  once  a 
year,  went  out  of  the  people’s  sight  within  the  veil, 
into  the  holiest  of  all,  where  were  the  sacred  signals 
of  the  presence  of  God  ;  but  Christ  once  for  all  is 
passed  into  the  heavens,  to  take  the  government  of 
all  upon  him,  to  send  the  Spirit  to  prepare  a  place 
for  his  people,  and  to  make  intercession  for  them. 
Christ  executed  one  part  of  his  priesthood  on  earth, 
in  dying  for  us  ;  the  other  he  executes  in  heaven,  by 
pleading  the  cause,  and  presenting  the  offerings,  of 
his  people.  2.  The  greatness  of  Christ  is  set  forth 
by  his  name,  Jesus  ;  a  Physician  and  a  Saviour,  and 
one  of  a  divine  nature,  the  Son  of  God  by  eternal 
generation  ;  and  therefore,  having  divine  perfection, 
able  to  save  to  the  uttermost  all  who  come  to  God 
by  him.  Secondly,  He  is  not  only  a  great,  but  a 
gracious  High  Priest,  merciful,  compassionate,  and 
sympathizing  with  his  people,  v.  15.  JVe  have  not 
a  High  Priest  which  cannot  be  touched  with  the 
feeling  of  our  infirmities.  Though  he  is  so  great, 
and  so  far  above  us,  yet  he  is  very  kind,  and  tenderly 
concerned  for  us  ;  he  is  touched  with  the  feeling  of 
our  innrmities  in  such  a  manner  as  none  else  can  be; 
for  he  was  himself  tried  with  all  the  affliction  and 
trouble  that  are  incident  to  our  nature  in  its  fallen 
state  ;  and  this  not  only  that  he  might  be  able  to  satis¬ 
fy  for  us,  but  to  sympathize  with  us.  But  then,  Third¬ 
ly,  He  is  a  sinless  High  Priest.  He  was  in  all  things 
tempted  as  we  are,  yet  without  sin.  He  was  tempted 
by  Satan,  but  he  came  off  without  sin.  We  seldom 
meet  with  temptations  but  they  give  us  some  shock. 
We  are  apt  to  give  back,  though  we  do  not  yield  ; 
but  our  great  High  Priest  came  off  clear  in  his  en¬ 
counter  with  the  Devil,  who  could  neither  find  any 
sin  in  him,  nor  fix  any  stain  upon  him.  He  was  tried 
severely  by  the  Father.  It  pleased  the  Lord  to 
bruise  him  ;  and  yet  he  sinned  not,  either  in  thought, 
word,  or  deed.  He  had  done  no  violence,  neither 
was  there  any  deceit  in  his  mouth.  He  was  holy, 
harmless,  and  undefiled;  and  such  a  High  Priest 
became  us.  Having  thus  told  us  what  a  one  our 
High  Priest  is,  the  apostle  proceeds  to  shew  us, 

[2.]  How  we  should  demean  ourselves  toward 
him. 

First,  Let  us  hold  fast  our  profession  of  faith  in 
him,  x>.  14.  Let  us  never  deny  him,  never  be 
ashamed  of  him  before  men.  Let  us  hold  fast  the 
enlightening  doctrines  of  Christianity  in  our  heads, 
the  enlivening  principles  of  it  in  our  hearts,  the  open 
VOL.  VI. — 4  X 


profession  of  it  in  our  lips,  and  our  practical  and 
universal  subjection  to  it  in  our  lives.  Observe  here, 
1.  We  ought  to  be  possessed  of  the  doctrines,  prin¬ 
ciples,  and  practice,  of  the  Christian  life.  2.  When 
we  are  so,  we  may  be  in  danger  of  losing  our  hold, 
from  the  corruption  of  our  hearts,  the  temptations 
of  Satan,  and  the  allurements  of  this  evil  world.  3. 
The  excellency  of  the  High  Priest  of  our  profession 
j  would  make  out  apostasy  from  him  most  heinous 
and  inexcusable  ,  it  would  be  the  greatest  folly  and 
the  basest  ingratitude.  4.  Christians  must  not  only 
set  out  well,  but  they  must  hold  out ;  they  who  en¬ 
dure'  to  the  end,  shall  be  saved,  and  none  but  they. 

Secondly,  We  should  encourage  ourselves  by  the 
excellency  of  our  High  Priest,  to  come  boldly  to  the 
;  throne  of  grace,  v.  16.  Where  observe,  1.  There  is 
a  throne  of  grace  set  up  ;  a  way  of  worship  insti¬ 
tuted,  in  which  God  may  with  honour  meet  poor 
sinners,  and  treat  with  them,  and  they  may  with 
hope  draw  nigh  to  him,  repenting  and  believing. 
God  might  have  set  up  a  tribunal  of  strict  and  inex¬ 
orable  justice,  dispensing  death,  the  wages  of  sin, 
to  all  who  are  convened  before  it ;  but  he  has  chosen 
|  to  set  up  a  throne  of  grace.  A  throne  speaks  au 
thority,  and  bespeaks  awe  and  i  everence.  A  throne 
of  grace  speaks  great  encouragement  even  to  the 
chief  of  sinners.  There  grace  reigns,  and  acts  with 
sovereign  freedom,  power  and  bounty.  2.  It  is  our 
duty  and  interest  to  be  often  found  before  this  throne 
of  grace,  waiting  on  the  Lord  in  all  the  duties  of  his 
worship,  private  and  public.  It  is  good  for  us  to  be 
there.  3.  Our  business  and  errand  at  the  throne  of 
grace  should  be,  that  we  may  obtain  ?nercy,  and 
find  grace  to  help  in  time  of  need.  Mercy  and 
grace  are  the  things  we  want ;  mercy  to  pardon  all 
our  sins,  and  grace  to  purify  our  souls.  4.  That 
beside  the  daily  dependence  we  have  upon  God  for 
present  supplies,  there  are  some  seasons  in  which 
we  shall  most  sensibly  need  the  mercy  and  grace  of 
God  ;  and  we  should  lay  up  prayers  against  such 
seasons,  times  of  temptation,  either  by  adversity  or 
prosperity,  and  especially  a  dying  time  :  we  should 
every  day  put  up  a  petition  for  mercy  in  our  last 
dav.’  The  Lord  grant  unto  us  that  we  may  find 
mercy  of  the  Lord  at  that  day,  2  Tim.  1.  18.  5. 

That’ in  all  our  approaches  to  this  throne  of  grace 
for  mercy,  we  should  come  with  a  humble  freedom 
and  boldness,  with  a  liberty  of  spirit,  and  a  liberty 
of  speech  ;  we  should  ask  in  faith,  nothing  doubting ; 
we  should  come  with  a  Spirit  of  adoption,  as  child¬ 
ren  to  a  reconciled  God  and  Father.  We  are  indeed 
to  come  with  reverence  and  godly  fear,  but  not  with 
terror  and  amazement ;  not  as  if  we  were  dragged 
before  the  tribunal  of  justice,  but  kindly  invited  to 
the  mercy-seat,  where  grace  reigns,  and  loves  to 
exert  and  exalt  itself  towards  us.  6.  That  the  office 
of  Christ,  as  being  our  High  Priest,  and  such  a  High 
Priest,  should  be  the  ground  of  our  confidence  in  all 
our  approaches  to  the  throne  of  grace.  Had  we  not 
j  a  Mediator,  we  could  have  no  boldness  in  coming  to 
j  God  ;  for  we  are  guilty  and  polluted  creatures  ;  all 
we  do  is  polluted  ;  we  cannot  go  into  the  presence 
of  God  alone  ;  we  must  either  go  in  the  hand  of  a 
Mediator,  or  our  hearts  and  our  hopes  will  fail  us. 
We  have  boldness  to  enter  into  the  holiest  by  the 
blood  of  Jesus ;  he  is  our  Advocate,  and  while  he 
pleads  for  his  people,  he  pleads  with  his  price  in  his 
hand,  by  which  he  purchased  all  that  our  souls  want 
or  can  desire. 

CHAP.  V. 

In  this  chapter,  the  apostle  continues  his  discourse  upon  the 
priesthood  of  Christ,  a  sweet  subject,  which  he  would  not 
too  soon  dismiss.  And  here,  I.  He  explains  the  nature  of 
the  priestly  office  in  general,  v.  1 ..  3.  II.  The  proper  and 
regular  call  there  must  be  to  this  office,  v.  4 . .  6.  III.  The 
requisite  qualifications  for  the  work,  v.  7.  .9.  IV.  The  pe¬ 
culiar  order  of  the  priesthood  of  Christ ;  it  was  not  after  the 


714 


HEBRFAVS  V. 


order  of  Aaron,  but  of  Melchisedec,  v.  6,  7,  10.  V.  He 
reproves  the  Hebrews,  that  they  had  not  made  those  im¬ 
provements  in  knowledge,  which  might  have  made  them 
capable  of  looking  into  the  more  abstruse  and  mysterious 
parts  of  scripture,  v.  11 . .  14. 

1.  T^OR  every  high  priest  taken  from 
T  among  men  is  ordained  for  men  in 
things  pertaining  to  God,  that  he  may  offer 
both  gifts  and  sacrifices  for  sins :  2.  Who 
can  have  compassion  on  the  ignorant,  and 
on  them  that  are  out  of  the  way  ;  for  that 
he  himself  also  is  compassed  with  infirmity: 
3.  And  by  reason  hereof  he  ought,  as  for 
the  people,  so  also  for  himself,  to  offer  for 
sins.  4.  And  no  man  taketh  this  honour 
unto  himself,  but  he  that  is  called  of  God, 
as  was  Aaron :  5.  So  also  Christ  glorified 
not  himself  to  be  made  a  high  priest ;  but 
he  that  said  unto  him,  Thou  art  my  Son, 
to-day  have  I  begotten  thee.  6.  As  he  saith 
also  in  another  place.  Thou  art  a  priest  for 
ever  after  the  order  of  Melchisedec.  7. 
Who  in  the  days  of  his  flesh,  when  he  had 
offered  up  prayers  and  supplications  with 
strong  crying  and  tears  unto  him  that  was 
able  to  save  him  from  death,  and  was  heard, 
in  that  he  feared;  8.  Though  he  were  a 
Son,  yet  learned  he  obedience  by  the  things 
which  he  suffered;  9.  And  being  made  per¬ 
fect,  he  became  the  author  of  eternal  sal¬ 
vation  unto  all  them  that  obey  him ; 

I.  We  have  here  an  account  of  the  nature  of  the 
priestly  office  in  general,  though  with  an  accommo¬ 
dation  to  the  Lord  Jesus  Christ ;  where  we  are  told 
what  kind  of  being  the  High  Priest  must  be.  He 
must  be  taken  from  among  men  ;  he  must  be  a  man, 
one  of  ourselves,  bone  of  our  bone,  flesh  of  our  flesh, 
and  spirit  of  our  spirits,  a  partaker  of  our  nature, 
and  a  standard-bearer  among  ten  thousand.  This 
implies,  1.  That  man  had  sinned.  2.  That  God 
would  not  admit  sinful  man  to  come  to  him  imme¬ 
diately  and  alone,  without  a  High  Priest*  who  must 
be  taken  from  among  men.  3.  That  God  was  pleased 
to  take  one  from  among  men,  by  whom  they  might 
approach  God  in  hope,  and  he  might  receive  them 
with  honour.  4.  That  every  one  shall  now  be  wel¬ 
come  to  God,  that  comes  to  him  by  this  High  Priest. 

II.  For  whom  every  High  Priest  is  ordained— -for 
men  in  things  pertaining  to  God,  for  the  glory  of  God 
and  the  good  of  men,  that  he  might  come  between 
God  and  man.  So  Christ  did  ;  and  therefore  let  us 
never  attempt  to  go  to  God  but  through  Christ ;  nor 
expect  any  favour  from  God  but  through  Christ. 

III.  For  what  purpose  was  every  High  Priest  or¬ 
dained — that  he  might  offer  both  gifts  and  sacrifices 
for  sin.  1.  That  he  might  offer  gifts,  or  free-will 
offerings,  brought  to  the  High  Priest,  so  offered  for 
the  glory  of  God,  and  as  an  acknowledgment  that 
our  all  is  of  him  and  from  him  ;  we  have  nothing 
but  what  he  is  pleased  to  give  us,  and  of  his  own  we 
offer  to  him  an  oblation  of  acknowledgment.  This 
intimates,  (1. )  That  all  we  bring  to  God  must  be  free 
and  not  forced  ;  it  must  be  a  gift,  it  must  be  given 
and  not  taken  away  again.  (2.)  That  all  we  bring 
to  God  must  go  through  the  High  Priest’s  hands,  as 
the  great  Agent  between  God  and  man.  2.  That  he 
might  offer  sacrifices  for  sin  ;  that  is,  the  offerings 
that  were  appointed  to  make  atonement,  that  sin 
might  be  pardoned,  and  sinners  accepted.  Thus 
Christ,  is  constituted  a  High  Priest  for  both  these 


ends.  Our  good  deeds  must  be  presented  by  Christ, 
to  render  ourselves  and  them  acceptable  ;  and  our 
ill  deeds  must  be  expiated  by  the  sacrifice  of  him¬ 
self,  that  they  may  not  condemn  and  destroy  us.  And 
now  as  we  value  acceptance  with  God  and  pardon, 
we  must  apply  ourselves  by  faith  to  this  our  great 
High  Priest. 

IV.  How  this  High  Priest  must  be  qualified,  v.  2. 
1.  He  must  be  one  that  can  have  compassion  on  two 
sorts  of  persons.  (1.)  On  the  ignorant,  or  those  that 
are  guilty  of  sins  of  ignorance  ;  he  must  be  one  who 
can  find  in  his  heart  to  pity  them,  and  intercede  with 
God  for  them  ;  one  that  is  willing  to  insti-uct  them' 
that  are  dull  of  understanding.  (2.)  On  those  that 
are  out  of  the  way,  out  of  the  why  of  truth,  duty, 
and  happiness ;  and  he  must  be  one  who  has  tender¬ 
ness  enough  to  lead  them  back  from  the  by-paths  of 
error,  sin,  and  misery,  into  the  right  way  :  this  will 
require  great  patience  and  compassion,  even  the 
compassion  of  a  God.  2.  He  must  also  be  compassed 
with  infirmity  ;  and  so  be  able  from  himself  feelingly 
to  consider  our  frame,  and  to  sympathize  with  us. 
Thus  Christ  was  qualified ;  he  took  upon  him  our 
sinless  infirmities ;  and  this  gives  us  great  encourage 
ment  to  apply  ourselves  to  him  under  every  affliction ; 
for  in  all  the  afflictions  of  his  people  he  is  afflicted. 

V.  How  the  High  Priest  was  to  be  called  of  God  ; 
he  must  have  both  an  internal  and  an  external  call 
to  his  office  ;  for  no  man  taketh  this  honour  to  him¬ 
self;  (z/.  4.)  that  is,  no  man  ought  to  do  it,  no  man 
can  do  it  legally ;  if  any  does  it,  he  must  be  reckoned 
an  usurper,  and  treated  accordingly.  Here  observe, 
1.  The  office  of  the  priesthood  was  a  very  great  ho¬ 
nour  ;  to  be  employed  to  stand  between  God  and 
man,  one  while  representing  God  and  his  will  to  men, 
at  another  time  representing  man  and  his  case  to 
God ;  and  dealing  between  them  about  matters  of 
the  highest  importance,  intrusted  on  both  sides  with 
the  honour  of  God,  and  the  happiness  of  man,  must 
render  the  office  very  honourable.  2.  The  priest¬ 
hood  is  an  office  and  honour  that  no  man  ought  to 
take  to  himself;  if  he  does,  he  can  expect  no  success 
in  it,  nor  any  reward  for  it,  only  from  himself.  He 
is  an  intruder,  who  is  not  called  of  God,  as  was 
Aaron.  Observe,  (1.)  God  is  the  Fountain  of  all 
honour,  especially  true  spiritual  honour.  He  is  the 
Fountain  of  true  authority,  whether  he  calls  any  to 
the  priesthood  in  an  extraordinary  way,  as  he  did 
Aaron,  or  in  an  ordinary  way,  as  he  called  his  suc¬ 
cessors.  (2.)  Those  only  can  expect  assistance  from 
God,  and  acceptance  with  him,  and  his  presence  and 
blessing  on  them  and  their  administrations,  that  are 
called  of  God ;  others  may  expect  a  blast  instead  of 
a  blessing. 

VI.  How  this  is  brought  home  and  applied  to 
Christ ;  (r.  5. )  So  Christ  glorified  not  himself  Ob¬ 
serve  here,  Though  Christ  reckoned  it  his  glory  to 
be  made  a  High  Priest,  yet  he  would  not  assume  that 
glory  to  himself.  He  could  truly  say,  I  seek  not  mine 
own  glory,  John  8.  50.  Consider  him  as  God  ;  he 
was  not  capable  of  any  additional  glory,  but  as  Man 
and  Mediator  he  did  not  run  without  being  sent ;  and 
if  he  did  not,  surely  others  should  be  afraid  to  do  it. 

VII.  The  apostle  prefers  Christ  before  Aaron, 
both  in  the  manner  of  his  call,  and  in  the  holiness 
of  his  person.  1.  In  the  manner  of  his  call,  in  which 
God  said  unto  him,  Thou  art  my  Son,  this  day  have 
I  begotten  thee,  (quoted  from  Ps.  2.  7. )  referring  both 
to  his  eternal  generation  as  God,  his  wonderful  con¬ 
ception  as  Man,  and  his  perfect  qualification  as  Me¬ 
diator.  Thus  God  solemnly  declares  his  dear  affec¬ 
tion  to  Christ,  his  authoritative  appointment  of  him 
to  the  office  of  a  Mediator,  his  instalment  and  appro¬ 
bation  of  him  in  that  office,  his  acceptance  of  him, 
and  of  all  he  had  done  or  should  do  in  the  discharge 
of  it  Now  God  never  said  thus  to  Aaron.  Anothei 
expression  that  God  used  in  the  call  of  Christ,  wt 


715 


HEBREWS,  V. 


have  in  Ps.  110.  4.  Thou  art  a  Priest  forever,  after 
the  order  of  Melchisedec,  v.  6.  God  the  Father  ap¬ 
pointed  him  a  Priest  of  a  higher  order  than  that  of 
Aaron  ;  the  priesthood  of  Aaron  was  to  be  but  tem¬ 
porary,  the  priesthood  of  Christ  was  to  be  perpetual ; 
the  priesthood  of  Aaron  was  to  be  successive,  de¬ 
scending  from  the  fathers  to  the  children,  the  priest¬ 
hood  of  Christ,  after  the  order  of  Melchisedec,  was 
to  be  personal,  and  the  High  Priest  immortal  as  to 
his  office,  without  descent,  having  neither  beginning 
of  days  nor  end  of  life,  as  it  is  more  largely  described 
in  the  seventh  chapter,  and  will  be  opened  there. 
2.  Christis  here  preferred  to  Aaron  in  the  holiness 
of  his  person.  Other  priests  were  to  offer  up  sacri¬ 
fices,  as  for  the  sins  of  others,  so  for  themselves,  v.  3. 
But  Christ  needed  not  to  offer  for  sins  for  himself, 
for  he  had  done  no  violence,  neither  was  there  any 
deceit  in  his  mouth,  Isa.  53.  9.  And  such  a  High 
Priest  became  us. 

VIII.  We  have  an  account  of  Christ’s  discharge 
of  this  his  office,  and  of  the  consequences  of  that 
discharge,  v.  7 — 9. 

1.  The  discharge  of  his  office  of  the  priesthood ; 

(t>.  7.)  Who  in  the  days  of  his  flesh,  when  he  had 
offered  up  prayers  and  supplications,  with  strong 
crying  and  tears,  &c.  Where  observe,  (1.)  He  took 
to  him  flesh,  and  for  some  days  he  tabernacled  there¬ 
in  ;  he  became  a  mortal  Man,  and  reckoned  his  life 
by  days ;  herein  setting  us  an  example  how  we  should 
reckon  our’s.  Were  we  to  reckon  our  lives  by  days, 
it  would  be  a  means  to  quicken  us  to  do  the  work  of 
every  day  in  its  day.  (2. )  Christ,  in  the  days  of  his 
flesh,  subjected  himself  to  death  ;  he  hungered,  he 
was  a  tempted,  bleeding,  dying  Jesus  !  His  body  is 
now  in  heaven,  but  it  is  a  spiritual  glorious  body.  (3. ) 
God  the  Father  was  able  to  save  him  from  death  ; 
he  could  have  prevented  his  dying,  but  he  would 
not ;  for  then  the  great  design  of  his  wisdom  and 
grace  must  have  been  defeated.  What  would  have 
become  of  us,  if  God  had  saved  Christ  from  dying? 
The  Jews  reproachfully  said.  Let  him  deliver  him 
now,  if  he  will  have  him.  Matt.  27.  43.  But  it  was 
in  kindness  to  us,  that  the  F ather  would  not  suffer 
that  bitter  cup  to  pass  away  from  him  ;  for  then  we 
must  have  drunk  the  dregs  of  it,  and  been  miserable 
for  ever.  (4. )  Christ,  in  the  days  of  his  flesh,  offered 
up  prayers  and  supplications  to  his  Father,  as  an 
earnest  of  his  intercession  in  heaven.  A  great  many 
instances  we  have  of  Christ’s  praying.  This  refers 
to  his  prayer  in  his  agony,  (Matt.  26.  39.  and  ch.  27. 
46.)  and  to  that  before  nis  agony,  (John  17.)  which 
he  put  up  for  his  disciples,  and  all  who  should  be¬ 
lieve  on  his  name.  (5. )  The  prayers  and  supplica¬ 
tions  that  Christ  offered  up,  were  joined  with  strong 
cries  and  tears ;  herein  setting  us  an  example  not 
only  to  prav,  but  to  be  fervent  and  importunate  in 
prayer.  How  many  dry  prayers,  how  few  wet  ones, 
do  we  offer  up  to  God  !  (6.)  Christ  was  heard  in 

that  he  feared.  How  ?  Why  he  was  answered  by 

resent  supports  in  and  under  his  agonies,  and  in 

eing  carried  well  through  death,  and  delivered 
from  it  by  a  glorious  resurrection ;  he  was  heard  in 
that  he  feared.  He  had  an  awful  sense  of  the  wrath 
of  God,  of  the  weight  of  sin.  His  human  nature  was 
ready  to  sink  under  the  heavy  load,  and  would  have 
sunk,  had  he  been  quite  forsaken  in  point  of  help 
and  comfort  from  God ;  but  he  was  heard  in  this,  he 
was  supported  under  the  agonies  of  death.  He  was 
carried  through  death ;  and  there  is  no  real  deliver¬ 
ance  from  death  but  to  be  carried  well  through  it. 
We  may  have  many  recoveries  from  sickness,  but 
we  are  never  saved  from  death  till  we  are  carried 
well  through  it.  And  they  that  are  thus  saved  from 
death  shall  be  fully  delivered  at  last  by  a  glorious  re¬ 
surrection,  of  which  the  resurrection  of  Christ  was 
the  earnest  and  first-fruits. 

2.  The  consequences  of  this  discharge  of  his  office, 


v.  8,  9,  &c.  (1.)  By  these  his  sufferings  he  learned 
obedience,  though  he  was  a  Son,  v.  8.  Here  observe, 
[1.]  "1  he  privilege  of  Christ ;  he  was  a  Son  ;  the  only- 
begotten  of  the  Father.  One  would  have  thought 
this  might  have  exempted  him  from  suffering,  but  it 
did  not.  Let  none  then,  who  are  the  children  of  Gcd 
by  adoption,  expect  an  absolute  freedom  from  suffer¬ 
ing.  What  son  is  he  whom  the  Father  chasteneth 
not?  [2.]  Christ  made  improvement  by  his  suffer¬ 
ings  ;  he  learned  obedience  by  his  passive  obedience ; 
he  learned  active  obedience ;  that  is,  he  practised 
that  great  lesson,  and  made  it  appear  that  he  was 
well  and  perfectly  learned  in  it ;  though  he  never 
was  disobedient,  yet  he  never  performed  such  an 
act  of  obedience  as  when  he  became  obedient  to 
death,  even  to  the  death  of  the  cross.  Here  he  has 
left  us  an  example,  that  we  should  learn  by  all  our 
afflictions  a  humble  obedience  to  the  will  of  God. 
We  need  affliction,  to  teach  us  submission.  (2.)  By 
these  his  sufferings  he  was  made  perfect,  and  be¬ 
came  the  Author  of  eternal  salvation  to  all  who  obey 
him,  v.  9.  [1.  ]  Christ  by  his  sufferings  was  conse¬ 

crated  to  his  office,  consecrated  by  his  own  blood. 
[2.  ]  By  his  suffering  he  consummated  that  part  of 
his  office  which  was  to  be  performed  on  earth, 
making  reconciliation  for  iniquity ;  and  in  this  sense 
he  is  said  to  be  made  perfect,  a  perfect  Propitiation. 
[3.  ]  Hereby  he  is  become  the  Author  of  eternal  sal¬ 
vation  to  men ;  he  has  by  his  sufferings  purchased 
a  full  deliverance  from  sin  and  misery,  and  a  full 
fruition  of  holiness  and  happiness  for  his  people. 
Of  this  salvation  he  has  given  notice  in  the  gospel ; 
he  has  made  a  tender  of  it  in  the  new  covenant,  and 
has  sent  the  Spirit  to  enable  men  to  accept  this  sal¬ 
vation.  [4.]  This  salvation  is  actually  bestowed  on 
none  but  those  who  obey  Christ.  It  is  not  sufficient 
that  we  have  some  doctrinal  knowledge  of  Christ, 
or  that  we  make  a  profession  of  faith  in  him,  but  we 
must  hearken  to  his  word,  and  obey  him.  He  is  ex¬ 
alted  to  be  a  Prince  to  rule  us,  as  well  as  a  Saviour 
to  deliver  us  ;  and  he  will  be  a  Saviour  to  none  but 
to  those  to  whom  he  is  a  Prince,  and  who  are  willing 
that  he  should  reign  over  them  ;  the  rest  he  will  ac¬ 
count  his  enemies,  and  treat  them  accordingly.  But 
to  those  who  obey  him,  devoting  themselves  to  him, 
denying  themselves,  and  taking  up  their  cross,  and 
following  him,  he  will  be  the  Author,  a.irto< — the 
grand  Cause  of  their  salvation,  and  they  shall  own 
him  as  such  for  ever. 

10.  Called  of  God,  a  high-priest  after  the 
order  of  Melchisedec.  11.  Of  whom  we 
have  many  things  to  say,  and  hard  to  be 
uttered,  seeing  ye  are  dull  of  hearing.  1 2. 
For  when  for  the  time  ye  ought  to  be 
teachers,  ye  have  need  that  one  teach  you 
again  which  are  the  first  principles  of  the 
oracles  of  God ;  and  are  become  such  as 
have  need  of  milk,  and  not  of  strong  meat. 
13.  For  every  one  that  useth  milk  is  un¬ 
skilful  in  the  word  of  righteousness :  for  he 
is  a  babe.  14.  But  strong  meat  belongeth 
to  them  that  are  of  full  age,  even  those  who 
by  reason  of  use  have  their  senses  exer¬ 
cised  to  discern  both  good  and  evil. 

Here  the  apostle  returns  to  what  he  had  in  v.  6. 
cited  out  of  Ps.  110.  concerning  the  peculiar  order 
of  the  priesthood  of  Christ,  that  is,  the  order  of 
Melchisedec.  And  here, 

1.  He  declares  he  had  many  things,  which  he 
could  not  say  to  them  concerning  this  mysterious 
person  called  Melchisedec,  whose  priesthood  was 
eternal ;  and  therefore  the  salvation  procured  there- 


716 


HEBREWS,  VI. 


by  should  be  eternal  also.  We  have  a  more  par¬ 
ticular  account  of  this  Melchisedec  in  ch.  7.  Some 
think  the  things  which  the  apostle  means,  that  were 
hard  to  be  uttered,  were  not  so  much  concerning 
Melchisedec  himself,  as  concerning  Christ,  of  whom 
Melchisedec  was  the  type.  And  doubtless  this  apos¬ 
tle  had  many  things  to  say  concerning  Christ,  that 
were  very  mysterious,  hard  to  be  uttered ;  there  are 
great  mysteries  in  the  person  and  offices  of  the  Re¬ 
deemer  ;  Christ  is  the  great  Mystery  of  godliness. 

2.  He  assigns  the  reason  why  he  did  not  say  all 
those  things  concerning  Christ,  our  Melchisedec, 
that  he  had  to  say,  and  what  it  was  that  made  it  so 
difficult  for  him  to  utter  them,  and  that  was,  the 
dulness  of  the  Hebrews  to  whom  he  wrote ;  Ye  are 
dull  of  hearing .  There  is  a  difficulty  in  the  things 
themselves,  and  there  may  be  a  weakness  in  the  mi¬ 
nisters  of  the  gospel  to  speak  clearly  about  these 
things ;  but  generally  the  fault  is  in  the  hearers  ;  dull 
hearers  make  the  preaching  of  the  gospel  a  difficult 
thing,  and  even  those  who  have  some  faith,  may  be 
dull  hearers ;  dull  of  understanding,  and  slow  to  be¬ 
lieve  ;  the  understanding  is  weak,  and  does  not  ap¬ 
prehend  these  spiritual  things ;  the  memory  is  weak, 
and  does  not  retain  them. 

3.  He  insists  upon  the  faultiness  of  this  infirmity 
of  their’s ;  it  was  not  a  mere  natural  infirmity,  but  it 
was  a  sinful  infirmity,  and  more  in  them  than  others, 
by  reason  of  the  singular  advantages  they  had  en¬ 
joyed  for  improving  in  the  knowledge  of  Christ ;  ( y . 
12. )  For  when,  for  the  time,  ye  ought  to  be  teachers, 
ye  have  need  that  one  teach  you  again  which  are  the 
first  principles  of  the  oracles  of  God.  Where  ob¬ 
serve,  (1.)  What  proficiency  might  have  been  rea¬ 
sonably  expected  from  these  Hebrews — that  they 
might  have  been  so  well  instructed  in  the  doctrine 
of  the  gospel,  as  to  have  been  teachers  of  others. 
Hence  learn,  [1.]  God  takes  notice  of  the  time  and 
helps  we  have  for  gaining  scripture-knowledge.  [2.  ] 
From  those  to  whom  much  is  given,  much  is  ex¬ 
pected.  [3.]  Those  who  have  a  good  understand¬ 
ing  in  the  gospel,  should  be  teachers  of  others,  if  not 
in  a  public,  yet  in  a  private  station.  [4.]  None 
should  take  upon  them  to  be  teachers  of  others, 
but  those  who  have  made  a  good  improvement  in 
spiritual  knowledge  themselves.  (2.)  Observe  the 
sad  disappointment  of  those  just  expectations;  Ye 
have  need  that  one  should  teach  you  again,  &c. 
Here  note,  [1.]  In  the  oracles  of  God  there  are  some 
first  principles,  plain  to  be  understood,  and  neces-  ' 
sary  to  be  learned.  [2.]  There  are  also  deep  and 
sublime  mysteries,  which  those  should  search  into, 
who  have  learned  the  first  principles,  that  so  they 
may  stand  complete  in  the  whole  will  of  God.  [3.  J 
Some  persons,  instead  of  going  forward  in  Christian 
knowledge,  forget  the  very  first  principles  that  they 
had  learned  long  ago;  and  indeed  they  that  are  not 
improving  under  the  means  of  grace,  will  be  losing. 

{4.]  It  is  a  sin  and  shame  for  persons  that  are  men 
or  their  age  and  standing  in  the  church,  to  be  chil¬ 
dren  and  babes  in  understanding. 

4.  The  apostle  shews  how  the  various  doctrines 
of  the  gospel  must  be  dispensed  to  different  persons. 
There  are  in  the  church  babes,  and  persons  of  full 
age;  (i».  12 — 14.)  and  there  are  in  the  gospel  milk 
and  strong  meat.  Observe,  (1.)  Those  that  are 
babes,  unskilful  in  the  word  of  righteousness,  must 
be  fed  with  milk ;  they  must  be  entertained  with  the 
plainest  truths,  and  these  delivered  in  the  plainest 
manner;  there  must  be  line  upon  line,  precept  upon 
precept,  here  a  little,  and  there  a  little,  Isa.  28.  10. 
Christ  despises  not  his  babes ;  he  has  provided  suita¬ 
ble  food  for  them.  It  is  good  to  be  babes  in  Christ, 
but  not  always  to  continue  in  that  childish  state  ;  we 
should  endeavour  to  pass  the  infant  state ;  we  should 
always  remain  in  malice  children,  but  in  understand¬ 
ing  we  should  grow  up  to  a  manly  maturity.  (2.) 


There  is  strong  meat  for  those  that  are  of  full  age, 
v.  14.  The  deeper  mysteries  of  religion  belong  to 
those  that  are  of  a  higher  class  in  the  school  of 
Christ,  who  have  learned  the  first  principles,  and 
well  improved  them ;  so  that  by  reason  of  use  they 
have  their  senses  exercised  to  discern  both  g#od  and 
evil,  duty  and  sin,  truth  and  error.  Observe,  [1.] 
There  have  been  always  in  the  Christian  state  chil¬ 
dren,  young  men,  and  fathers.  [2.]  Every  true 
Christian,  having  received  a  principle  of  spiritual 
life  from  God,  stands  in  need  of  nourishment  to  pre¬ 
serve  that  life.  [3.]  The  word  of  God  is  food  and 
nourishment  to  the  life  of  grace  ;  as  new-born  babes, 
desire  the  sincere  milk  of  the  word,  that  ye  may  grow 
thereby.  [4.]  It  is  the  wisdom  of  ministers  rightly 
to  divide  the  word  of  truth,  and  to  give  to  every  one 
his  portion ;  milk  to  babes,  and  strong  meat  to  those 
of  full  age.  [5.]  There  are  spiritual  senses,  as  well 
as  those  that  are  natural.  There  is  a  spiritual  eye, 
a  spiritual  appetite,  a  spiritual  taste ;  the  soul  has  its 
sensations  as  well  as  the  body  ;  these  are  much  de¬ 
praved  and  lost  by  sin,  but  they  are  recovered  by 
grace.  [6.]  It  is  by  use  and  exercise  that  these 
senses  are  improved,  made  more  quick  and  strong 
to  taste  the  sweetness  of  what  is  good  and  true,  and 
the  bitterness  of  what  is  false  and  evil.  Not  onl/\ 
reason  and  faith,  but  spiritual  sense,  will  teach  men 
to  distinguish  between  what  is  pleasing  and  what  is 
provoking  to  God,  between  what  is  helpful  and  what 
is  hurtful  to  our  own  souls. 

CHAP.  VI. 

In  this  chapter,  the  apostle  proceeds  to  persuade  the  He¬ 
brews  to  make  a  better  proficiency  in  religion  than  they 
had  done,  as  the  best  way  to  prevent  apostasy,  the  dreadful 
nature  and  consequences  of  which  sin  he  sets  forth  in  a 
serious  manner;  (v.  1 . .  8.)  and  then  expresses  his  good 
hopes  concerning  them,  that  they  would  persevere  in  faith 
and  holiness,  to  which  he  exhorts  them,  and  sets  before 
them  the  great  encouragement  they  have  from  God,  both 
with  respect  to  their  duty  and  happiness,  from  v.  9,  to  the 
end. 

1 .  f  I  THEREFORE  leaving  the  principles 
JL  of  the  doctrine  of  Christ,  let  us  go 
on  unto  perfection ;  not  laying  again  the 
foundation  of  repentance  from  dead  works, 
and  of  faith  toward  God,  2.  Of  the  doctrine 
of  baptisms,  and  of  laying  on  of  hands,  and 
of  resurrect ion«of  the  dead,  and  of  eternal 
judgment.  3.  And  this  will  we  do,  if  God 
permit.  4.  For  it  is  impossible  for  those 
who  were  once  enlightened,  and  have  tasted 
of  the  heavenly  gift,  and  were  made  par¬ 
takers  of  the  Holy  Ghost,  5.  And  have 
tasted  the  good  word  of  God,  and  the 
powers  of  the  world  to  come,  6.  If  they 
shall  fall  away,  to  renew  them  again  unto 
repentance ;  seeing  they  crucify  to  them¬ 
selves  the  Son  of  God  afresh,  and  put  him 
to  an  open  shame.  7.  For  the  earth  which 
drinketh  in  the  rain  that  cometli  oft  upon  it, 
and  bringeth  forth  herbs  meet  for  them  by 
whom  it  is  dressed,  receiveth  blessing  from 
God  :  8.  But  that  which  beareth  thorns  and 
briers,  is  rejected,  and  is  nigh  unto  cursing ; 
whose  end  is  to  be  burned. 

I.  We  have  here  the  apostle’s  advice  to  the  He¬ 
brews — that  they  would  grow  up  from  a  state  of 
childhood  to  the  fulness  of  the  stature  of  the  new 
man  in  Christ ;  and  he  declares  his  readiness  to  assist, 
them  all  he  could  in  their  spiritual  progress ;  for 


HEBREWS,  VI.  717 


the.r  greater  encouragement,  he  puts  himself  with 
them,  Let  us  go  on.  Here  observe,  1.  In  order  to 
their  growth,  Christians  must  leave  the  principles 
of  the  doctrine  of  Christ.  How  must  they  leave 
them  ?  They  must  not  lose  them,  they  must  not  de¬ 
spise  them,  they  must  not  forget  them ;  they  must 
lay  them  up  in  their  hearts,  and  lay  them  as  the 
foundation  of  all  their  profession  apd  expectation ; 
but  they  must  not  rest  and  stay  in  them,  they  must 
not  be  always  laying  the  foundation,  they  must  go 
on,  and  build  upon  it ;  there  must  be  a  superstruc¬ 
ture  ;  for  the  foundation  is  laid  on  purpose  to  support 
the  building.  Here  it  may  be  inquired,  Why  did 
the  apostle  resolve  to  set  strong  meat  before  the  He¬ 
brews,  when  he  knew  they  were  but  babes?  An¬ 
swer.  (1.)  Though  some  of  them  were  but  weak, 
yet  others  of  them  had  gained  more  strength ;  and 
they  must  be  provided  tor  suitably.  And  as  those 
who  are  grown  Christians,  must  be  willing  to  hear 
the  plainest  truths  preached  for  the  sake  of  the 
weak,  scathe  weak  must  be  willing  to  hear  the  more 
difficult  and  mysterious  truths  preached  for  the  sake 
of  those  who  are  strong.  (2.)  He  hoped  they  would 
be  growing  in  their  spiritual  strength  and  stature, 
and  so  be  able  to  digest  stronger  meat.  2.  The  apos¬ 
tle  mentions  several  foundation-principles,  which 
must  be  well  laid  at  first,  and  then  built  upon ;  nei¬ 
ther  his  time  nor  their’s  must  be  spent  in  laying 
these  foundations  over  and  over  again.  These 
foundations  are  six. 

[1.]  Repentance  from  dead  works,  that  is,  con¬ 
version  and  regeneration,  repentance  from  a  spi¬ 
ritually  dead  state  and  course ;  as  if  he  had  said, 
“Beware  of  destroying  the  life  of  grace  in  your 
souls ;  your  minds  were  changed  by  conversion,  and 
so  were  your  lives.  Take  care  that  you  return  not 
to  sin  again,  for  then  you  must  have  the  foundation 
to  lay  again  ;  there  must  be  a  second  conversion  ;  a 
repenting  not  only  of,  but  from,  dead  works.”  Ob¬ 
serve  here,  First,  The  sins  of  persons  unconverted 
are  dead  works ;  they  proceed  from  persons  spi¬ 
ritually  dead,  and  they  tend  to  death  eternal.  Se¬ 
condly,  Repentance  for  dead  works,  if  it  be  right,  is 
repentance  from  dead  works  ;  a  universal  change  of 
heart  and  life.  Thirdly,  Repentance  for  and  from 
dead  works  is  a  foundation-principle,  which  must 
not  be  laid  again,  though  we  must  renew  our  re¬ 
pentance  daily. 

[2.]  Faith  toward  God;  a  firm  belief  of  the  ex¬ 
istence  of  God,  of  his  nature,  attributes,  and  perfec¬ 
tions,  the  trinity  of  persons  in  the  unity  of  essence, 
the  whole  mind  and  will  of  God  as  revealed  in  his 
word,  particularly  what  relates  to  the  Lord  Jesus 
Christ.  We  must  by  faith  acquaint  ourselves  with 
these  things,  we  must  assent  to  them,  we  must  ap¬ 
prove  of  them,  and  apply  all  to  ourselves  with  suita¬ 
ble  affections  and  actions.  Observe,  First,  Repent¬ 
ance  from  dead  works,  and  faith  toward  Goa,  u.e 
connected,  and  always  go  together;  they  are  in¬ 
separable  twins ;  the  one  cannot  live  without  the 
other.  Secondly,  Both  of  these  are  foundation-prin¬ 
ciples,  which  should  be  once  well  laid,  but  never 
pulled  up,  so  as  to  need  to  be  laid  over  again ;  we 
must  not  relapse  into  infidelity. 

[3.]  The  doctrine  of  baptisms,  that  is,  of  being 
baptized  by  a  minister  of  Christ  with  water,  in  the 
Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  as  the  initiating  sign  or  seal  of  the  covenant 
of  grace ;  strongly  engaging  the  person  so  baptized 
to  get  acquainted  with  the  new  covenant ;  to  adhere 
to  it,  and  prepare  to  renew  it  at  the  table  of  the 
Lord,  and  sincerely  to  regulate  himself  according  to  I 
it ;  and  relying  upon  the  truth  and  faithfulness  of 
God  for  the  blessings  contained  in  it.  And  the  doc¬ 
trine  of  an  inward  baptism,  that  of  the  Spirit  sprink¬ 
ling  the  blood  of  Christ  upon  the  soul,  for  justifica¬ 
tion,  and  the  graces  of  the  Spirit  for  sanctification. 


This  ordinance  of  baptism  is  a  foundation  to  be  rightly 
laid,  and  daily  remembered,  but  not  repeated. 

[4.  ]  Laying  on  of  hands ;  either  on  persons  pass¬ 
ing  solemnly  from  their  initiated  state  by  baptism  to 
the  confirmed  state,  by  returning  the  answer  of  a 
good  conscience  toward  God,  and  sitting  down  at  the 
Lord’s  table.  This  passing  from  incomplete  to  com¬ 
plete  church- membership,  was  performed  by  laying 
on  of  hands,  which  the  extraordinary  conveyance  of 
the  gift  of  the  Holy  Ghost  continued.  This  once 
done,  all  are  obliged  to  abide  by,  and  not  to  need  an¬ 
other  solemn  admission,  as  at  first,  but  to  go  on,  and 
grow  up,  in  Christ.  Or  by  this  may  be  meant,  or¬ 
dination  of  persons  to  the  ministerial  office,  who  are 
duly  qualified  for  it,  and  inclined  to  it ;  and  this  by 
fasting  and  prayer,  with  laying  on  of  the  hands  of 
the  presbytery :  and  this  is  to  be  done  but  once. 

[5.  ]  The  resurrection  of  the  dead,  that  is,  of  dead 
bodies ;  and  their  re-union  with  their  souls,  to  be 
eternal  companions  together  in  weal  or  woe,  ac¬ 
cording  as  tneir  state  was  toward  God  when  they 
died,  and  the  course  of  life  they  led  in  this  world. 

[6.]  Eternal  judgment,  determining  the  soul  of 
every  one,  when  it  leaves  the  body  at  death,  and  both 
soul  and  body  at  the  last  day,  to  their  eternal  state ; 
every  one  to  his  proper  society  and  employment  to 
which  they  were  entitled  and  fitted  here  on  earth  ; 
the  wicked  to  everlasting  punishment,  the  righteous 
to  life  eternal. 

These  are  the  great  foundation-principles  which 
ministers  should  clearly  and  convincingly  unfold,  and 
closely  apply.  In  these  the  people  should  be  well 
instructed  and  established,  and  from  these  they  must 
never  depart ;  without  these,  the  other  parts  of  re¬ 
ligion  have  no  foundation  to  support  them. 

II.  The  apostle  declares  his  readiness  and  resolu¬ 
tion  to  assist  the  Hebrews  in  building  themselves  up 
on  these  foundations  till  they  arrive  at  perfection ; 
(v.  3.)  And  this  we  will  do,  if  God  permit.  And 
hereby  he  teaches  them,  1.  That  right  resolution  is 
very  necessary  in  order  to  progress  and  proficiency 
in  religion.  2.  That  that  resolution  is  right,  which 
is  not  only  made  in  the  sincerity  of  our  hearts,  but  in 
a  humble  dependence  upon  God,  both  for  strength, 
for  assistance  and  righteousness,  for  acceptance,  and 
for  time  and  opportunity.  3.  That  ministers  should 
not  only  teach  people  what  to  do,  but  go  before 
them,  and  along  with  them,  in  the  way  of  duty. 

III.  He  shews  that  this  spiritual  growth  is  the 
surest  way  to  prevent  that  dreadful  sin  of  apostasy 
here  from  the  faith.  And  here, 

1.  He  shews  how  far  persons  may  go  in  religion, 
and,  after  all,  fall  away,  and  perish  for  ever,  v.  4, 5. 
(1.)  They  may  be  enlightened.  Some  of  the  an¬ 
cients  understand  this  of  their  being  baptized ;  but  it 
is  rather  to  be  understood  of  notional  knowledge  and 
common  illumination,  of  which  persons  may  have  a 
great  deal,  and  yet  come  short  of  heaven.  Balaam 
was  the  man  whose  eyes  were  opened,  (Numb.  24. 
3. )  and  yet  with  his  eves  opened  he  went  down  to 
utter  darkness.  (2.)  They  may  taste  of  the  hea¬ 
venly  gift,  feel  something  of  the  efficacy  of  the  Holy 
Spirit  in  his  operations  upon  their  souls,  causing 
them  to  taste  something  of  religion,  and  yet  be  like 
persons  in  the  market,  who  taste  of  what  they  will 
not  come  up  to  the  price  of,  and  so  but  take  a  taste, 
and  leave  it.  Persons  may  taste  religion,  and  seem 
to  like  it,  if  they  could  have  it  upon  easier  terms  than 
denying  themselves,  and  taking  up  their  cross,  and 
following  Christ.  (3.)  They  may  be  made  par¬ 
takers  of  the  Holy  Ghost,  that  is,  of  his  extraordi¬ 
nary  and  miraculous  gifts ;  they  may  have  cast  out 
devils  in  the  name  of  Christ,  and  done  many  other 
mighty  works.  Such  gifts  in  the  apostolical  age 
were  sometimes  bestowed  upon  those  who  had  no 
true  saving  grace.  (4.)  They  may  taste  of  the  good 
word  of  God  ;  they  may  have  some  relish  of  gospel- 


HEBREWS,  VI. 


doctrines,  may  hear  the  word  with  pleasure ;  they 
may  remember  much  of  it,  and  talk  well  of  it,  and 
et  never  be  cast  into  the  form  and  mould  of  it,  nor 
as  it  dwelt  richly  in  them.  (5.)  They  may  have 
tasted  of  the  powers  of  the  world  to  come  ;  they  may 
have  been  under  strong  impressions  concerning  hea¬ 
ven  and  hell ;  have  felt  some  desires  of  heaven,  and 
dread  of  going  to  hell.  These  lengths  hypocrites 
may  go,  and,  after  all,  turn  apostates.  Now  hence 
observe,  [1.]  Those  great  things  are  spoken  here  of 
those  who  may  fall  away ;  yet  it  is  not  here  said  of 
them,  that  they  were  truly  converted,  or  that  they 
were  justified ;  there  is  more  in  true  saving  grace 
than  in  all  that  is  here  said  of  apostates.  [2.]  This 
therefore  is  no  proof  of  the  final  apostasy  of  true 
saints.  These  indeed  may  fall  frequently  and  foully, 
but  yet  they  shall  not  totally  nor  finally  fall  from 
God ;  the  purpose  and  the  power  of  God,  the  pur¬ 
chase  and  the  prayer  of  Christ,  the  promise  of  the 
gospel,  the  everlasting  covenant  that  God  has  made 
with  them,  ordered  in  all  things  and  sure,  the  in¬ 
dwelling  of  the  Spirit,  and  the  immortal  seed  of  the 
word,  these  are  their  security.  But  the  tree  that 
has  not  these  roots,  will  not  stand. 

2.  The  apostle  describes  the  dreadful  case  of 
such  as  fall  away  after  they  had  gone  so  far  in  the 
profession  of  religion.  (1. )  The  greatness  of  the  sin 
of  apostasy.  It  is  crucifying  the  Son  of  God  afresh , 
and  putting  him  to  open  shame.  They  declare  that 
they  approve  of  what  the  Jews  did  in  crucifying 
Christ,  and  that  they  would  be  glad  to  do  the  same 
thing  again,  if  it  were  in  their  power.  They  pour 
the  greatest  contempt  upon  the  Son  of  God,  and 
therefore  upon  God  himself,  who  expects  all  should 
reverence  his  Son,  and  honour  him  as  they  honour 
the  Father.  They  do  what  in  them  lies  to  represent 
Christ  and  Christianity  as  a  shameful  thing,  and 
would  have  him  to  be  a  public  Shame  and  Reproach. 
This  is  the  nature  of  apostasy.  (2.)  The  great  mi¬ 
sery  of  apostates.  [1.]  It  is  impossible  to  renew  them 
again  unto  repentance ;  it  is  extremely  hazardous ; 
very  few  instances  can  be  given  of  those  who  have 
gone  so  far  and  fallen  away,  and  yet  ever  have  been 
brought  to  true  repentance,  such  a  repentance  as  is 
indeed  a  renovation  of  the  soul.  Some  have  thought 
this  is  the  sin  against  the  Holy  Ghost,  but  without 
ground.  The  sin  here  mentioned,  is  plainly  apostasy 
both  from  the  truth  and  the  ways  of  Christ.  God  can 
renew  them  to  repentance,  but  he  seldom  does  it ; 
and  with  men  themselves  it  is  impossible.  [2.] 
Their  misery  is  exemplified  by  a  proper  similitude, 
taken  from  the  ground  that  after  much  cultivation 
brings  forth  nothing  but  briers  and  thorns;  and 
therefore  is  nigh  unto  cursing,  and  its  end  is  to  be 
burned,  v.  8.  To  give  this  the  greater  force,  here 
is  observed  the  difference  that  there  is  between  the 
good  ground  and  the  bad,  that  these  contraries,  be¬ 
ing  set  one  over  against  the  other,  may  illustrate 
each  other. 

First,  Here  is  a  description  of  the  good  ground  ;  it 
drinketh  in  the  rain  that  cometh  often  upon  it.  Be¬ 
lievers  do  not  only  taste  of  the  word  of  God,  but 
they  drink  it  in  ;  and  this  good  ground  bringeth  forth 
fruit  answerable  to  the  cost  laid  out,  for  the  honour 
of  Christ,  and  the  comfort  of  his  faithful  ministers, 
who  are,  under  Christ,  dressers  of  the  ground.  And 
this  fruit-field  or  garden  receives  the  blessing.  God 
declares  fruitful  Christians  blessed,  and  all  wise 
good  men  account  them  blessed :  they  are  blessed 
with  increase  of  grace,  and  with  further  establish¬ 
ment  and  glory  at  last. 

Secondly,  Here  is  the  different  case  of  the  bad 
ground:  it  bears  briers  and  thorns ;  it  is  not  only 
barren  of  good  fruit,  but  fruitful  in  that  which  is  bad, 
briers  and  thorns,  fruitful  in  sin  and  wickedness, 
which  are  troublesome  and  hurtful  to  all  about  them, 
and  will  be  most  so  to  sinners  themselves  at  last ;  and 


then  such  ground  is  rejected.  God  will  concern 
himself  no  more  about  such  wicked  apostates ;  he 
will  let  them  alone,  and  cast  them  out  of  his  care ; 
he  will  command  the  clouds  that  they  rain  no  more 
upon  them.  Divine  influences  shall  be  restrained  ; 
and  that  is  not  all,  but  such  ground  is  nigh  unto  curs¬ 
ing;  so  far  is  it  from  receiving  the  blessing,  that  a 
dreadful  curse  hapgs  over  it ;  though  yet,  through 
the  patience  of  God,  the  curse  is  not  fully  executed. 
Lastly,  Its  end  is  to  be  burned.  Apostasy  will  be 
punished  with  everlasting  burnings,  the  fire  that 
shall  never  be  quenched.  This  is  the  sad  end  to 
which  apostasy  leads,  and  therefore  Christians 
should  go  on  and  grow  in  grace,  lest,  if  they  do  not 
go  forward,  they  should  go  backward,  till  they  bring 
matters  to  this  woeful  extremity  of  sin  and  misery. 

9.  But,  beloved,  we  are  persuaded  bet¬ 
ter  things  of  you,  and  things  that  accompa¬ 
ny  salvation,  though  we  thus  speak.  10. 
For  God  is  not  unrighteous  to  forget  your 
work  and  labour  of  love  which  ye  have 
shewed  toward  his  name,  in  that  ye  have 
ministered  to  the  saints,  and  do  minister. 
11.  And  we  desire,  that  every  one  of  you 
do  shew  the  same  diligence  to  the  full  assu¬ 
rance  of  hope  unto  the  end :  1 2.  That  ye  be 
not  slothful,  but  followers  of  .them  who 
through  faith  and  patience  inherit  the  pro¬ 
mises.  13.  For  when  God  made  promise 
to  Abraham,  because  he  could  swear  by  no 
greater,  he  sware  by  himself,  14.  Saying, 
Surely  blessing  I  will  bless  thee,  and  mul¬ 
tiplying  I  will  multiply  thee.  15.  And  so, 
after  he  had  patiently  endured,  he  obtained 
the  promise.  1 6.  For  men  verily  swear  by 
the  greater:  and  an  oath  for  confirmation 
is  to  them  an  end  of  all  strife.  1 7.  Wherein 
God,  willing  more  abundantly  to  shew  unto 
the  heirs  of  promise  the  immutability  of  his 
counsel,  confirmed  it  by  an  oath :  1 8.  That 
by  two  immutable  things,  in  which  it  was 
impossible  for  God  to  lie,  we  might  have  a 
strong  consolation,  who  have  fled  for  refuge 
to  lay  hold  upon  the  hope  set  before  us :  19. 
Which  hope  we  have  as  an  anchor  of  the 
soul,  both  sure  and  steadfast,  and  which 
entereth  into  that  within  the  vail;  20. 
Whither  the  forerunner  is  for  us  entered, 
even  Jesus,  made  a  high  priest  for  ever  after 
the  order  of  Melchisedec. 

The  apostle,  having  applied  himself  to  the  fears 
of  the  Hebrews,  for  the  exciting  of  their  diligence, 
and  preventing  of  their  apostasy,  now  proceeds  to 
apply  himself  to  their  hopes,  and  candidly  declares 
the  good  hope  he  had  concerning  them,  that  they 
would  persevere ;  and  proposes  to  them  the  great 
encouragements  they  had  in  the  way  of  their  duty. 

1.  He  freely  and  openly  declares  the  good  hope 
he  had  concerning  them,  that  they  would  endure  to 
the  end ;  ( v .  9. )  But  beloved,  we  are  persuaded 
better  things  of  you.  Observe,  1.  There  are  things 
that  accompany  salvation;  things  that  are  never 
separated  from  salvation  ;  things  that  shew  the  per¬ 
son  to  be  in  a  state  of  salvation,  and  will  issue  in 
eternal  salvation.  2.  The  things  that  accompany 
salvation,  are  better  things  than  ever  any  hypocrite 


719 


HEBREWS,  VI. 


or  apostate  enjoyed.  They  are  better  in  their  na¬ 
ture  and  in  their  issue.  3.  It  is  our  duty  to  hope 
well  of  those  in  whom  nothing  appears  to  the  con¬ 
trary.  4.  Ministers  must  sometimes  speak  by  way 
of  caution  to  those  of  whose  salvation  they  have  good 
hopes.  And  those  who  have  in  themselves  good 
hopes,  as  to  their  eternal  salvation,  should  yet  con¬ 
sider  seriously  how  fatal  a  disappointment  it  would 
be  if  they  should  fall  short.  Thus  they  are  to  work 
out  their  salvation  with  fear  and  trembling. 

II.  He  proposes  arguments  and  encouragements 
to  them  to  go  on  in  the  way  of  their  duty.  1,  That 
God  had  wrought  a  principle  of  holy  love  and  chari¬ 
ty  in  them,  which  had  discovered  itself  in  suitable 
works  which  would  not  be  forgotten  of  God  ;  ( v . 
10.)  God  is  not  unrighteous  to  forget  your  labour 
of  love.  Good  works  and  labour,  proceeding  from 
love  to  God,  are  commendable  ;  and  what  is  done  to 
any  in  the  name  of  God,  shall  not  go  unrewarded. 
What  is  done  to  the  saints  as  such,  God  takes  as 
done  to  himself.  2.  Those  who  expect  a  gracious 
reward  for  their  labour  of  love,  must  continue  in  it  as 
long  as  they  have  ability  and  opportunity  ;  Ye  have 
ministered  to  the  saints,  and  ye  do  minister;  and 
we  desire  that  every  one  of  you  do  shew  the  same  di¬ 
ligence.  3.  Those  who  persevere  in  a  diligent  dis¬ 
charge  of  their  duty,  shall  attain  to  the  full  assurance 
of  hope  in  the  end.  Observe,  (1.)  Full  assurance 
is  a  higher  degree  of  hope ;  is  full  assurance  of  hope  ; 
they  differ  not  in  nature,  but  only  in  degree.  (2.) 
Full  assurance  is  attainable  by  great  diligence  and 
perseverance  to  the  end. 

III.  He  proceeds  to  set  before  them  caution  and 
counsel  how  to  attain  this  full  assurance  of  hope  to 
the  end.  1.  That  they  should  not  be  slothful ;  that 
will  clothe  a  man  with  rags :  they  must  not  love 
their  ease,  nor  lose  their  opportunities.  2.  That 
they  would  follow  the  good  examples  of  those  who 
had  gone  before,  v.  12.  Where  learn,  (1.)  There 
are  some  who  from  assurance  are  gone  to  inherit  the 
promises.  They  believed  them  before,  now  they 
inherit  them ;  they  are  got  safe  to  heaven.  (2. ) 
The  way  by  which  they  came  to  the  inheritance, 
was  that  of  faith  and  patience.  Those  graces  were 
implanted  in  their  souls,  and  drawn  forth  into  act 
and  exercise  in  their  lives.  If  we  ever  expect  to  in¬ 
herit  as  they  do,  we  must  follow  them  in  the  way  of 
faith  and  patience.  And  those  who  do  thus  follow 
them  in  the  way,  shall  overtake  them  at  the  end, 
and  be  partakers  of  the  same  blessedness. 

IV.  The  apostle  closes  the  chapter  with  a  clear 
and  full  account  of  the  assured  truth  of  the  promises 
of  God,  v.  13,  to  the  end.  They  are  all  confirmed 
by  the  oath  of  God,  and  they  are  all  founded  in  the 
eternal  counsel  of  God,  and  therefore  may  be  de¬ 
pended  upon. 

1.  They  are  all  confirmed  by  the  oath  of  God.  He 
has  not  only  given  his  people  his  word,  and  his  hand 
and  seal,  but  his  oath.  And  here  you  will  observe, 
he  specifies  the  oath  of  God  to  Abraham  ;  which, 
being  sworn  to  him  as  the  father  of  the  faithful,  re¬ 
mains  in  full  force  and  virtue  to  all  true  believers ; 
When  God  made  a  promise  unto  Abraham,  because 
he  could  swear  by  no  greater,  he  sware  by  himself. 
Observe,  (1.)  What  was  the  promise — Surely, 
blessing  I  will  bless  thee,  and  multiplying  • I  will 
multiply  thee.  The  blessing  of  God  is  the  blessed- 
ness  of  his  people  ;  and  those  whom  he  has  blessed 
indeed,  he  will  go  on  to  bless,  and  will  multiply 
blessings,  till  he  has  brought  them  to  perfect  bless¬ 
edness.  (2.)  What  was  the  oath  by  which  this 
promise  was  ratified — He  sware  by  himself.  He 
staked  down  his  own  being  and  his  own  blessedness 
upon  it ;  no  greater  security  can  be  given  or  desired. 
(3.)  How  was  that  oath  accomplished — Abraham, 
in  due  time,  obtained  the  promise.  It  was  made 
good  to  him  after  he  had  patiently  endured.  [1.] 


There  is  always  an  interval,  and  sometimes  a  long 
one,  between  the  promise  and  the  performance. 
[2.]  That  interval  is  a  trying  time  to  believers, 
whether  they  have  patience  to  endure  to  the  end. 
[3.]  Those  who  patiently  endure,  shall  assuredly 
obtain  the  blessings  promised,  as  sure  as  Abraham 
did.  [4.  ]  The  end  and  design  of  an  oath  is  to  make 
the  promise  sure,  and  to  encourage  those  to  whom 
it  is  made,  to  wait  with  patience  till  the  time  for 
performance  comes,  v.  16.  An  oath  with  men  is 
for  confirmation,  and  is  an  end  of  all  strife.  This  is 
the  nature  and  design  of  an  oath,  in  which  men 
swear  by  the  greater,  not  by  creatures,  but  by  the 
Lord  himself ;  and  it  is  to  put  an  end  to  all  dispute 
about  the  matter,  either  to  disputes  within  our  own 
breasts,  doubts  and  distrusts,  or  disputes  with  others, 
especially  with  the  Promiser.  Now  if  God  would 
condescend  to  take  an  oath  to  his  people,  he  will 
surely  remember  the  nature  and  design  of  it. 

2.  The  promises  of  God  are  all  founded  in  his 
eternal  counsel ;  and  this  counsel  of  his  is  an  immu¬ 
table  counsel.  (1.)  The  promise  of  blessedness 
which  God  has  made  to  believers,  is  not  a  rash  and 
hasty  thing,  but  the  result  of  God’s  eternal  purpose. 
(2. )  This  purpose  of  God  was  agreed  upon  in  coun¬ 
cil,  and  settled  there  between  the  eternal  Father, 
Son,  and  Spirit.  (3.)  These  counsels  of  God  can 
never  be  altered  ;  they  are  immutable  ;  God  never 
needs  to  change  his  counsels  ;  for  nothing  new  can 
arise  to  him  who  sees  the  end  from  the  beginning. 

3.  The  promises  of  God,  which  are  founded  upon 
these  immutable  counsels  of  God,  and  confirmed  by 
the  oath  of  God,  may  safely  be  depended  upon ;  for 
here  we  have  two  immutable  things,  the  counsel 
and  the  oath  of  God*  in  which  it  is  impossible  for 
God  to  lie,  contrary  to  his  nature,  as  well  as  to  his 
will.  Here  observe, 

( 1. )  Who  they  are,  to  whom  God  has  given  such 
full  security  of  happiness.  [1.]  They  are  the  heirs 
of  the  promise  :  such  as  have  a  title  to  the  promises 
by  inheritance,  by  virtue  of  their  new  birth,  and 
union  with  Christ.  We  are  all  by  nature  children 
of  wrath.  The  curse  is  the  inheritance  we  are  bom 
to :  it  is  by  a  new  and  heavenly  birth  that  any  are 
born  heirs  to  the  promise.  [2.]  They  are  such  as 
have  fled  for  refuge  to  the  hope  set  before  them. 
Under  the  law  there  were  cities  of  refuge  provided 
for  those  who  were  pursued  by  the  avenger  of  blood. 
Here  is  a  much  better  refuge  prepared  by  the  gos¬ 
pel  ;  a  refuge  for  all  sinners  who  shall  have  the 
heart  to  flee  to  it ;  yea,  though  they  have  been  the 
chief  of  sinners. 

(2.)  What  God’s  design  toward  them  is,  in  giving 
them  such  securities — that  they  might  have  strong 
consolation.  Observe,  [1.]  God  is  concerned  for 
the  consolation  of  believers,  as  well  as  for  their  sanc¬ 
tification  ;  he  would  have  his  children  walk  in  the 
fear  of  the  Lord,  and  in  the  comforts  of  the  Holy 
Ghost.  [2.]  The  consolations  of  God  are  strong 
enough  to  support  his  people  under  their  strongest 
trials.  The  comforts  of  this  world  are  too  weak  to 
bear  up  the  soul  under  temptation,  persecution,  and 
death  ;  but  the  consolations  of  the  Lord  are  neither 
few  nor  small. 

(3.)  What  use  the  people  of  God  should  make  of 
their  hope  and  comfort,  that  most  refreshing  and 
comfortable  hope  of  eternal  blessedness  that  God 
has  given  them.  This  is,  and  must  be,  unto  them, 
for  an  anchor  to  the  soul,  sure  and  steadfast,  8cc.  v. 
19.  Here,  [1.]  We  are  in  this  world  as  a  ship  at 
sea,  liable  to  be  tossed  up  and  down,  and  in  danger 
of  being  cast  away.  Our  souls  are  the  vessels ;  the 
comforts,  expectation,  graces,  and  happiness  of  our 
souls  are  the  precious  cargo  with  which  these  ves¬ 
sels  are  loaded ;  heaven  is  the  harbour  to  which  we 
sail ;  the  temptations,  persecutions,  and  afflictions 
that  we  encounter,  are  the  winds  and  waves  that 


720 


HEBREWS,  VII. 


threaten  our  shipwreck.  [2.]  We  have  need  of  an  j 
anchor  to  keep  us  sure  and  steady,  or  we  are  in  con¬ 
tinual  danger.  [3.  ]  Gospel-hope  is  cur  anchor ;  as 
in  our  day  of  battle  it  is  our  helmet,  so  in  our  stormy 
passage  through  this  world  it  is  our  anchor.  [4.  ] 
It  is  sure  and  steadfast,  or  else  it  could  not  keep  us 
so.  First,  It  is  sure  in  its  own  nature  ;  for  it  is  the  [ 
special  work  of  God  in  the  soul,  it  is  good  hope 
through  grace  ;  it  is  not  a  flattering  hope  made  out 
of  the  spider’s  web,  but  it  is  a  true  work  of  God,  it  is  ' 
a  strong  and  substantial  thing.  Secondly,  It  is  stead¬ 
fast  as  to  its  object ;  it  is  an  anchor  that  has  taken 
good  hold,  it  enters  into  that  which  is  within  the 
vail,  it  is  an  anchor  that  is  cast  upon  the  rock,  the 
Rock  of  ages ;  it  does  not  fasten  in  the  sands,  but  en¬ 
ters  within  the  vail,  and  fixes  there  upon  Christ ;  he 
is  the  Object,  he  is  the  Anchor-hold  of  the  believer’s 
hope.  As  an  unseen  glory  within  the  vail,  is  what 
the  believer  is  hoping  for ;  so  an  unseen  Jesus  within 
the  vail,  is  the  great  foundation  of  his  hope ;  the 
free  grace  of  God,  the  merits  and  mediation  of 
Christ,  and  the  powerful  influences  of  his  Spirit,  are 
the  grounds  of  his  hope,  and  so  it  is  a  steadfast  hope. 
Jesus  Christ  is  the  Object  and  Ground  of  the  believ¬ 
er’s  hope  in  several  respects.  1.  As  he  is  entered 
within  the  vail,  to  intei’cede  with  God,  in  virtue  of 
that  sacrifice  which  he  offered  up  without  the  vail, 
hope  fastens  upon  his  sacrifice  and  intercession.  2. 
As  he  is  the  Forerunner  of  his  people,  gone  within 
the  vail,  to  prepare  a  place  for  them,  and  to  assure 
them  that  they  shall  follow  him,  he  is  the  Earnest 
and  First-fruits  of  believers,  both  in  his  resurrection 
and  in  his  ascension.  3.  And  he  abides  there,  a 
High  Priest  after  the  order  of  Melchisedec  ;  a 
Priest  for  ever,  whose  priesthood  shall  never  cease, 
never  fail,  till  it  has  accomplished  its  whole  work 
and  design,  which  is  the  full  and  final  happiness  of 
all  who  have  believed  on  Christ.  Now  this  should 
engage  us  all  to  clear  up  our  interest  in  Christ,  that 
we  may  fix  our  hopes  in  him  as  our  Forerunner,  that 
is  entered  thither  for  us,  for  our  sakes,  for  our  safety, 
to  watch  over  our  highest  interest  and  concerns.  Let 
us  then  love  heaven  the  more  on  his  account,  and 
long  to  be  there  with  him,  where  we  shall  be  for 
ever  safe,  and  for  ever  satisfied. 

CHAP.  VII. 

The  doctrine  of  the  priestly  office  of  Christ  is  so  excellent  in 
itself,  and  so  essential  a  part  of  the  Christian  faith,  that 
the  apostle  loves  to  dwell  upon  it.  Nothing  made  the 
Jews  so  fond  of  the  Levitical  dispensation  as  the  high  es¬ 
teem  thev  had  of  their  priesthood,  and  it  was  doubtless  a  i 
sacred  and  most  excellent  institution  ;  it  was  a  very  severe  j 
threatening  denounced  against  the  Jews,  (Hos.  3.  4.)  That 
the  children  of  Israel  should  abide  many  days  without  a  ( 
prince  or  a  priest,  and  without  a  sacrifice,  and  without  an 
ephod,  and  without  tcraphim.  Now  the  apostle  assures  | 
them  that  by  receiving  the  Lord  Jesus  they  would  have  a 
much  better  High  Priest,  a  priesthood  of  a  higher  order,  I 
and  consequently  a  better  dispensation  or  covenant,  a  bet¬ 
ter  law  and  testament ;  this  he  shews  in  this  chapter, 
where,  I.  We  have  a  more  particular  account  of  Melchise¬ 
dec,  v.  1 . .  3.  II.  The  superiority  of  his  priesthood  to  that 
of  Aaron,  v.  4 . .  10.  III.  An  accommodation  of  all  to 
Christ,  to  shew  the  superior  excellency  of  his  person,  office, 
and  covenant,  from  v.  11,  to  the  end. 

1.  YT^OR  this  Melchisedec,  king  of  Salem, 
priest  of  the  most  high  God,  who 
met  Abraham  returning  from  the  slaughter 
of  the  kings,  and  blessed  him ;  2.  To  whom 
also  Abraham  gave  a  tenth  part  of  all; 
first  being  by  interpretation  King  of  righ¬ 
teousness,  and  after  that  also  King  of  Sa¬ 
lem,  which  is  King  of  peace;  3.  Without 
father,  without  mother,  without  descent, 
having  neither  beginning  of  days,  nor  end  , 


of  life ;  but  made  like  unto  the  Son  of  God  , 
abideth  a  priest  continually. 

The  chapter  foregoing  ended  with  a  repetition  of 
what  had  been  cited  once  and  again  before  out  of 
Ps.  110.  4.  Jesus,  a  High  Priest  for  ever,  after  the 
order  of  Melchisedec.  Now  this  chapter  is  as  a  ser¬ 
mon  upon  that  text ;  here  the  apostle  sets  before 
them  some  of  the  strong  meat  he  had  spoken  of 
before,  hoping  they  would  by  greater  diligence  be 
better  prepared  to  digest  it. 

The  great  question  that  first  offers  itself,  is,  YVho 
was  this  Melchisedec  ?  All  the  account  we  have  of 
him  in  the  Old  Testament,  is  in  Gen.  14.  18,  19, 
&c.  and  in  Ps.  110.  4.  Indeed  we  are  much  in  the 
dark  about  him  ;  God  has  thought  fit  to  leave  us  so, 
that  this  Melchisedec  might  be  a  more  lively  type 
of  him  whose  generation  none  can  declare.  If  men 
will  not  be  satisfied  with  what  is  revealed,  they 
must  rove  about  in  the  dark  in  endless  conjectures, 
some  fancying  him  to  have  been  an  angel,  others 
the  Holy  Ghost ;  but  the  opinions  concerning  him, 
that  are  best  worthy  our  consideration,  are  these 
three. 

1.  The  rabbins,  and  most  of  the  Jewish  writers, 
think  he  was  Shem  the  son  of  Noah,  who  was  king 
and  priest  to  those  they  descended  from,  after  the 
manner  of  the  other  patriarchs ;  but  it  is  not  proba¬ 
ble  that  he  should  thus  change  his  name.  Besides, 
we  have  no  account  of  his  settling  in  the  land  of  Ca¬ 
naan. 

2.  Many  Christian  writers  have  thought  him  to 
be  Jesus  Christ  himself,  appearing  by  a  special  dis¬ 
pensation  and  privilege  to  Abraham  in  the  flesh, 
and  who  was  known  to  Abraham  by  the  name  Mel¬ 
chisedec,  which  agrees  very  well  to  Christ,  and  to 
what  is  said,  John  8.  56.  Abraham  saw  his  day  and 
rejoiced.  Much  may  be  said  for  this  opinion,  and 
what  is  said  in  v.  3.  does  not  seem  to  agree  with  any 
mere  man  ;  but  then  it  seems  strange  to  make  Christ 
a  type  of  himself. 

3.  The  most  received  opinion  is,  that  he  was  a 
Canaanite  king,  who  reigned  in  Salem,  and  kept  up 
religion  and  the  worship  of  the  true  God ;  that  he 
was  raised  to  be  a  type  of  Christ,  and  was  honoured 
by  Abraham  as  such. 

But  we  shall  leave  these  conjectures,  and  labour 
to  understand,  as  far  as  we  can,  what  is  here  said  of 
him  by  the  apostle,  and  how  Christ  is  represented 
thereby,  v.  1 — 3. 

(1.)  Melchisedec  was  a  Icing,  and  so  is  the  Lord 
Jesus  ;  a  King  of  God’s  anointing ;  the  government 
is  laid  upon  liis  shoulders,  and  he  rules  over  all  for 
the  good  of  his  people. 

(2.)  That  he  was  king  of  righteousness :  his 
name  signifies  the  righteous  king.  Jesus  Christ  is  a 
rightful  and  a  righteous  King ;  rightful  in  his  title, 
righteous  in  his  government.  He  is  the  Lord  our 
Righteousness,  he  has  fulfilled  all  righteousness, 
and  brought  in  an  everlasting  righteousness,  and  he 
loves  righteousness  and  righteous  persons,  and  hates 
iniquity. 

(3.)  He  was  king  of  Salem,  that  is  king  of  peace  ; 
first  king  of  righteousness,  and  after  that,  king  of 
fieace.  So  is  our  Lord  Jesus ;  he  by  his  righteous¬ 
ness  is  peace.  Christ  speaks  peace,  creates  peace, 
he  is  our  Peace-Maker. 

(4.)  He  was  priest  of  the  most  high  God,  qualified 
and  anointed  in  an  extraordinary  manner  to  be  his 
priest  among  the  Gentiles.  So  is  the  Lord  Jesus ; 
he  is  the  Priest  of  the  most  high  God,  and  the 
Gentiles  must  come  to  God  by  him  ;  it  is  only 
through  his  priesthood  that  we  can  obtain  recon¬ 
ciliation  and  remission  of  sin. 

(5.  j  He  was  without  father,  without  mother,  with¬ 
out  descent,  having  neither  beginning  of  days,  nor 
end  of  life,  v.  3.  This  must  not  be  understood  ac- 


HEBREWS,  VII. 


cording  to  the  letter ;  but  the  scripture  has  chosen  to 
set  him  forth  as  an  extraordinary  person,  without 
giving  us  his  genealogy,  that  he  might  be  a  fitter 
type  of  Christ,  who  as  Man  was  without  father,  as 
God  without  mother ;  whose  priesthood  is  without 
descent,  did  not  descend  to  him  from  another,  nor 
from  him  to  another,  but  is  personal  and  perpetual. 

(6.)  That  he  met  Abraham  returning  from  the 
slaughter  of  the  kings,  and  blessed  him.  The  inci¬ 
dent  is  recorded  Gen.  14.  18,  Sec.  He  brought 
forth  bread  and  wine  to  refresh  Abraham  and  his 
servants  when  they  were  weary ;  he  gave  as  a  king, 
and  blessed  as  a  priest.  Thus  our  Lord  Jesus  meets 
his  people  in  their  spiritual  conflicts,  refreshes  them, 
renews  their  strength,  and  blesses  them. 

(7. )  That  Abraham  gave  him  a  tenth  fiart  of  all, 
(7’.  2.)  that  is,  as  the  apostle  explains  it,  of  all  the 
spoils ;  and  this  Abraham  did,  either  as  an  expres¬ 
sion  of  his  gratitude  for  what  Melchisedec  had  done 
for  him,  or  as  a  testimony  of  his  homage  and  sub¬ 
jection  to  him  as  a  king,  or  as  an  offering  vowed 
and  dedicated  to  God,  to  be  presented  by  his  priest. 
And  thus  are  we  obliged  to  make  all  possible  returns 
of  love  and  gratitude  to  the  Lord  Jesus  for  all  the 
rich  and  royal  favours  we  receive  from  him,  to  pay 
our  homage  and  subjection  to  him  as  our  King,  and 
to  put  all  our  offerings  into  his  hands,  to  be  present¬ 
ed  by  him  to  the  Father  in  the  incense  of  his  own 
sacrifice. 

(8.)  And  lastly,  That  this  Melchisedec  was  made 
like  unto  the  Son  of  God,  and  abideth  a  priest  con¬ 
tinually.  He  bore  the  image  of  God  in  his  piety 
and  authority,  and  stands  upon  record  as  an  immor¬ 
tal  high-priest ;  the  ancient  type  of  him  who  is  the 
eternal  and  only  begotten  of  the  Father,  who  abid¬ 
eth  a  Priest  for  ever. 

4.  Now  consider  how  great  this  man 
wets,  unto  whom  even  the  patriarch  Abra¬ 
ham  gave  the  tenth  of  the  spoils.  5.  And 
verily  they  that  are  of  the  sons  of  Levi, 
who  receive  the  office  of  the  priesthood, 
have  a  commandment  to  take  tithes  of  the 
people  according  to  law,  that  is,  of  their 
brethren,  though  they  come  out  of  the 
loins  of  Abraham  :  6.  But  he  whose  de¬ 

scent  is  not  counted  from  them,  received 
tithes  of  Abraham,  and  blessed  him  that 
had  the  promises.  7.  And  without  all  con¬ 
tradiction  the  less  is  blessed  of  the  better. 
8.  And  here  men  that  die,  receive  tithes; 
but  there  he  receiveth  them,  of  whom  it  is 
witnessed  that  he  liveth.  9.  And  as  I  may 
so  say,  Levi  also,  who  receiveth  tithes, 
payed  tithes  in  Abraham.  10.  For  he  was 
yet  in  the  loins  of  his  father,  when  Mel¬ 
chisedec  met  him. 

Let  us  now  consider  (as  the  apostle  advises)  how 
great  this  Melchisedec  was,  and  how  far  his  priest¬ 
hood  was  above  that  of  the  order  of  Aaron  ;  (v.  4, 
5,  &c. )  Now  consider  how  great  this  man  was,  &c. 
The  greatness  of  this  man  and  his  priesthood  ap¬ 
pear, 

1.  From  Abraham’s  paying  the  tenth  of  the  spoils 
unto  him  ;  and  it  is  well  observed,  that  Levi  paid 
tithes  to  Melchisedec  in  Abraham,  v.  10.  Now 
Levi  received  the  office  of  the  priesthood  from  God, 
and  was  to  take  tithes  of  the  people,  yet  even  Levi 

fjaid  tithes  to  Melchisedec,  as  to  a  greater  and 
ligher  priest  than  himself ;  therefore  that  High 
Priest  who  should  afterward  appear,  of  whom  Mel- 
Vol .  VI.— 4  Y 


721 

chisedec  was  a  type,  must  be  much  superior  to  any 
of  the  Levitical  priests,  who  paid  tithes,  in  Abra¬ 
ham,  to  Melchisedec.  And  now  by  this  argument 
of  persons  doing  things  that  are  matters  of  right  or 
injury  in  the  loins  of  their  predecessors,  we  have  an 
illustration  how  we  may  be  said  to  have  sinned  in 
Adam,  and  fallen  with  him  in  his  first  transgression. 
We  were  in  Adam’s  loins  when  he  sinned,  and  the 
guilt  and  depravity  contracted  by  the  human  nature 
when  it  was  in  our  first  parents,  are  equitably  im¬ 
puted  and  derived  to  the  same  nature,  as  it  is  in 
all  other  persons  naturally  descended  from  them. 
They,  justly  adhere  to  the  nature,  and  it  must  be 
by  ah  act  of  grace  if  ever  they  be  taken  away. 

2.  From  Melchisedec’s  blessing  of  Abraham,  who 
had  the  promises  ;  {y.  6,  7.)  And  without  contradic¬ 
tion,  the  less  is  blessed  of  the  greater.  Where,  (1.) 
Observe  Abraham’s  great  dignity  and  felicity — that 
he  had  the  promises.  He  was  one  in  covenant 
with  God,  to  whom  God  had  given  exceeding  great 
and  precious  promises.  That  man  is  rich  and  happy 
indeed,  who  has  an  estate  in  bills  and  bonds  under 
God’s  own  hand  and  seal.  These  promises  are 
both  of  the  life  that  now  is,  and  of  that  which  is  to 
come ;  this  honour  have  all  those  who  receive  the 
Lord  Jesus,  in  whom  all  the  promises  are  yea  and 
amen.  (2. )  Melchisedec’s  greater  honour— in  that 
it  was  his  place  and  privilege  to  bless  Abraham  ; 
and  it  is  an  incontested  maxim,  that  the  less  is  blessed 
of  the  greater,  v.  7.  He  who  gives  the  blessing,  is 
greater  than  he  who  receives  it;  and  therefore 
Christ,  the  Antitype  of  Melchisedec,  the  Meriter 
and  Mediator  of  all  blessings  to  the  children  of  men, 
must  be  greater  than  all  tire  priests  of  the  order  of 
Aaron. 

11.  If  therefore  perfection  were  by  the 
Levitical  priesthood,  (for  under  it  the  peo¬ 
ple  received  the  law,)  what  further  need 
was  there  that  another  priest  should  rise 
after  the  order  of  Melchisedec,  and  not  be 
called  after  the  order  of  Aaron  ?  12.  For 

the  priesthood  being  changed,  there  is 
made  of  necessity  a  change  also  of  the  law. 
13.  For  lie  of  whom  these  things  are  spo¬ 
ken  pertaineth  to  another  tribe,  of  which 
no  man  gave  attendance  at  the  altar.  14. 
For  it  is  evident  that  our  Lord  sprang  out 
of  Judah  ;  of  which  tribe  Moses  spake  no¬ 
thing  concerning  priesthood.  15.  And  it 
is  yet  far  more  evident :  for  that  after  the 
similitude  of  Melchisedec  there  ariseth 
another  priest,  16.  Who  is  made,  not  af¬ 
ter  the  law  of  a  carnal  commandment  but 
after  the  power  of  an  endless  life.  17.  For 
he  testifieth,  Thou  art  a  priest  for  ever 
after  the  order  of  Melchisedec.  18.  For 
there  is  verity  a  disannulling  of  the  com¬ 
mandment  going  before,  for  "the  weakness 
and  unprofitableness  thereof.  19.  For  the 
law  made  nothing  perfect,  but  the  bring¬ 
ing  in  of  a  better  hope  did ;  by  the  which 
we  draw  nigh  unto  God.  20.  And  in  as 
much  as  not  without  an  oath  he  was  made 
priest ;  21.  (For  those  priests  were  made 
without  an  oath  ;  but  this  with  an  oath  by 
him  that  said  unto  him.  The  Lord  sware 
I  and  will  not  repent,  Thou  art  a  priest  for 


722 


HEBREWS,  VII. 


over  after  the  order  of  Melchisedec :)  22. 
By  so  much  was  Jesus  made  a  surety  of 
a  better  testament.  23.  And  they  truly 
were  many  priests,  because  they  were  not 
suffered  to  continue  by  reason  of  death: 

24.  But  this  vian ,  because  he  continueth 
ever,  hath  an  unchangeable  priesthood. 

25.  Wherefore  he  is  able  also  to  save 
them  to  the  uttermost,  that  come  unto  God 
by  him,  seeing  he  ever  liveth  to  make  inter¬ 
cession  for  them.  26.  For  such  a  high 
priest  became  us,  ivho  is  holy,  harmless, 
undefiled,  separate  from  sinners,  and  made 
higher  than  the  heavens  ;  27.  Who  need- 
eth  not  daily,  as  those  high  priests,  to  offer 
up  sacrifice,  first  for  his  own  sins,  and  then 
for  the  people’s :  for  this  he  did  once,  when 
he  offered  up  himself.  28.  For  the  law 
maketh  men  high  priests  which  have  infir¬ 
mity  :  but  the  word  of  the  oath,  which  was 
since  the  law,  maketh  the  Son,  who  is  con¬ 
secrated  for  evermore. 

Observe  the  necessity  there  was  of  raising  up  an¬ 
other  priest,  after  the  order  of  Melchisedec,  and 
not  after  the  order  of  Aaron,  by  whom  that  per¬ 
fection  should  come,  which  could  not  come  by  the 
Levitical  priesthood;  which  therefore  must  be 
changed,  and  the  whole  economy  with  it,  v.  11,  12, 
&c.  Here,  1.  It  is  asserted,  that  perfection  could 
not  come  by  the  Levitical  priesthood  and  the  law ; 
they  could  not  put  those  who  came  to  them,  into  the 
perfect  enjoyment  of  the  good  things  they  pointed 
out  to  them  ;  they  could  only  direct  them  to  look 
further,  they  could  only  shew  them  the  way.  2. 
That  therefore  another  Priest  must  be  raised  up, 
after  the  order  of  Melchisedec,  by  whom,  and  his 
law  of  faith,  perfection  might  come  to  all  who 
obey  him  ;  and,  blessed  be  God,  that  we  may  have 
perfect  holiness  and  perfect  happiness  by  Christ  in 
the  covenant  of  grace,  according  to  the  gospel,  for 
we  are  complete  in  him.  3.  It  is  asserted,  that  the 
riesthood  being  changed,  there  must  of  necessity 
e  a  change  of  the  law ;  there  being  so  near  a  rela¬ 
tion  between  the  priesthood  and  the  law,  the  dis¬ 
pensation  could  not  be  the  same  under  another 
priesthood  ;  a  new  priesthood  must  be  under  a  new 
regulation,  managed  in  another  way,  and  by  rules 
proper  to  its  nature  and  order.  4.  It  is  not  only 
asserted,  but  proved,  that  the  priesthood  and  law 
are  changed,  v.  13,  14.  The  priesthood  and  law 
by  which  perfection  could  not  come,  are  abolished, 
and  a  Priest  is  risen,  and  a  dispensation  now  set  up, 
bv  which  true  believers  may  be  made  perfect. 
Now  that  there  is  such  a  change,  is  obvious, 

(1.)  There  is  a  change  in  the  tribe  of  which  the 
riesthood  comes :  before,  it  was  the  tribe  of  Levi ; 
ut  our  great  High  Priest  sprang  out  of  Judah,  of 
which  tribe  Moses  spake  nothing  concerning  the 
priesthood,  v.  14.  This  change  of  the  family  shews 
a  real  change  of  the  law  of  priesthood. 

(2.)  There  is  a  change  in  the  form  and  order  of 
making  the  priests :  before,  in  the  Levitical  priest¬ 
hood,  they  were  made  after  the  law  of  a  carnal 
commandment ;  but  our  present  High  Priest  was 
made  after  the  power  of  an  endless  life.  The  former 
law  appointed  that  the  office  should  descend,  upon 
the  death  of  the  father,  unto  his  eldest  son,  accord¬ 
ing  to  the  order  of  carnal  or  natural  generation  ;  for 
none  of  the  high  priests  under  that  law  were  with¬ 
out  father  or  mother,  or  without  descent,  they  had 


not  life  and  immortality  in  themselves.  Thev  had 
both  beginning  of  days  and  end  of  life  ;  and  so  the 
carnal  commandment  or  law  of  primogeniture  di¬ 
rected  their  succession,  as  it  did  in  matters  of  civil 
right  and  inheritance.  But  the  law  by  which  Christ 
was  constituted  a  Priest  after  the  order  of  Melchise¬ 
dec,  was  the  power  of  an  endless  life.  The  life  and 
immortality  which  he  had  in  himself,  were  h' 
right  and  title  to  the  priesthood,  not  his  descent 
from  former  priests.  This  makes  a  great  differ¬ 
ence  in  the  priesthood,  and  in  the  economy  too,  and 
gives  the  preference  infinitely  to  Christ  and  the 
gospel.  The  very  law  which  constituted  the  Le¬ 
vitical  priesthood,  supposed  the  priests  to  be  weak, 
frail,  dying,  creatures,  not  able  to  preserve  their 
own  natural  lives,  but  who  must  be  content  and  glad 
to  survive  in  their  posterity  after  the  flesh  ;  much 
less  could  they  by  any  power  or  authority  they  had, 
convey  spiritual  life  and  blessedness  to  those  who 
came  to  them.  But  the  High  Priest  of  our  profes¬ 
sion  holds  his  office  by  that  innate  power  of  endless 
life,  which  he  has  in  himself,  not  only  to  preserve 
himself  alive,  but  to  communicate  spiritual  and  eter¬ 
nal  life  to  all  those  who  duly  rely  upon  his  sacrifice 
and  intercession.  Some  think  the  law  of  the  carnal 
commandment  refers  to  the  external  rites  of  conse¬ 
cration,  and  the  carnal  offerings  thgt  were  made ; 
but  the  fiower  of  endless  life,  to  the  spiritual  living 
sacrifices  proper  to  the  gospel,  and  the  spiritual  and 
eternal  privileges  purchased  by  Christ,  who  was 
consecrated  by  the  eternal  Spirit  of  life  that  he  re¬ 
ceived  without  measure. 

(3. )  There  is  a  change  in  the  efficacy  of  the  priest¬ 
hood  :  the  former  was  weak  and  unprofitable,  made 
nothing  perfect ;  the  latter  brought  in  a  better  hope, 
by  which  we  draw  near  to  God,  v.  18,  19.  The 
Levitical  priesthood  brought  nothing  to  perfection  : 
it  could  not  justify  men’s  persons  from  guilt ;  it  could 
not  sanctify  them  from  inward  pollution  ;  it  could 
not  cleanse  the  consciences  of  the  worshippers  from 
dead  works ;  all  it  could  do,  was,  to  lead  them  to 
the  antitype.  But  the  priesthood  of  Christ  carries 
in  it,  and  brings  along  with  it,  a  better  hope  ;  it 
shews  us  the  true  foundation  of  all  the  hope  we  have 
toward  God  for  pardon  and  salvation  ;  it  more  clear¬ 
ly  discovers  the  great  objects  of  our  hope  ;  and  so  it 
tends  to  work  in  us  a  more  strong  and  lively  hope 
of  acceptance  with  God.  By  this  hope  we  are  en¬ 
couraged  to  draw  nigh  unto  God  ;  to  enter  into  a  co¬ 
venant-union  with  him  ;  to  live  a  life  of  converse 
and  communion  with  him.  We  may  now  draw  neat 
with  a  true  heart,  and  with  the  full  assurance  of 
faith,  having  our  minds  sprinkled  from  an  evil  con¬ 
science.  The  former  priesthood  rather  kept  men 
at  a  distance,  and  under  a  spirit  of  bondage. 

(4. )  There  is  a  change  in  God’s  way  of  acting  in 
this  priesthood.  He  has  taken  an  oath  to  Christ, 
which  he  never  did  to  any  of  the  order  of  Aaron. 
God  never  gave  them  any  such  assurance  of  their 
continuance,  never  engaged  himself  by  oath  or  pro¬ 
mise  that  their’s  should  be  an  everlasting  priesthood, 
and  therefore  gave  them  no  reason  to  expect  the 
perpetuity  of  it,  but  rather  to  look  upon  it  as  a  tem¬ 
porary  law.  But  Christ  was  made  a  Priest  with 
the  oath  of  God  ;  The  Lord,  hath  sworn,  and  will  not 
re/ient.  Thou  art  a  priest  for  ever  after  the  order  of 
Melchisedec,  v.  21.  Here  God  has  upon  oath  de¬ 
clared  the  immutability,  excellency,  efficacy,  and 
eternity,  of  the  priesthood  of  Christ. 

(5.)  There  is  a  change  in  that  covenant  of  which 
the  priesthood  was  a  security,  and  the  priest  a 
surety ;  that  is,  a  change  in  the  dispensation  of  that 
covenant.  The  gospel-dispensation  is  more  full, 
free,  perspicuous,  spiritual,  and  efficacious,  than 
that  of  the  law.  Christ  is  in  this  gospel-covenant  a 
Surety  for  us  to  God,  and  for  God  to  us,  to  see  that 
the  articles  be  performed  on  both  parts.  He,  as 


723 


HEBREWS,  VII. 


surety,  has  tied  the  divine  and  human  nature  toge-  | 
ther  in  his  own  person,  and  therein  given  assurance 
of  reconciliation ;  and  he  has,  as  surety,  tied  God 
and  man  together  in  the  bond  of  the  everlasting  co¬ 
venant.  He  pleads  with  men  to  keep  their  cove¬ 
nant  with  God,  and  he  pleads  with  God  that  he  will 
fulfil  his  promises  to  men,  which  he  is  always  ready 
to  do  in  a  way  suitable  to  his  majesty  and  glory,  that 
is,  through  a  Mediator. 

(6.)  There  is  a  remarkable  change  in  the  number 
of  the  priests  under  these  different  orders.  In  that 
of  Aaron  there  was  a  multitude  of  priests,  of  high- 
priests,  not  at  once,  but  successively  ;  but  in  this  of 
Christ  there  is  but  one  and  the  same.  The  reason 
is  plain,  The  Levitical  priests  were  many,  because 
they  were  not  suffered  to  contin  ue  by  reason  of  death. 
Their  office,  how  high  and  honourable  soever,  could 
not  secure  them  from  dying ;  and  as  one  died,  an¬ 
other  must  succeed,  and  after  a  while  must  give 
place  to  a  third,  till  the  number  was  become  very 
great.  But  this  our  High  Priest  continues  for  ever, 
and  his  priesthood  is  <brx/>a/3»Tov — an  unchangeable 
one ,  that  does  not  pass  from  one  to  another,  as  the 
former  did  ;  it  is  always  in  the  same  hand;  there 
can  be  no  vacancy  in  this  priesthood,  no  hour  or  mo¬ 
ment  in  which  the  people  are  without  a  Priest  to 
negotiate  their  spiritual  concerns  in  heaven  ;  such  a 
vacancy  might  be  very  dangerous  and  prejudicial  to 
them ;  but  this  is  their  safety  and  happiness,  that 
this  everlasting  High  Priest  is  able  to  save  to  the 
utmost,  in  all  times,  in  all  cases,  in  every  juncture, 
all  who  come  to  God  by  him,  v.  25.  So  that  here 
is  a  manifest  alteration  much  for  the  better. 

(7.)  There  is  a  remarkable  difference  in  the  moral 
qualifications  of  the  priests ;  those  who  were  of  the 
order  of  Aaron,  were  not  only  mortal  men,  but  sin¬ 
ful  men,  who  had  their  sinful  as  well  as  natural  in¬ 
firmities  ;  they  needed  to  offer  up  sacrifices  first  for 
their  own  sins,  and  then  for  the  people.  But  our 
High  Priest,  who  was  consecrated  by  the  word  of 
the  oath,  needed  only  to  offer  up  once  for  the  people, 
never  at  all  for  himself ;  far  he  has  not  only  an  im¬ 
mutable  consecration  to  his  office,  but  an  immutable 
sanctity  in  his  person.  He  is  such  a  High  Priest  as  be¬ 
came  us,  holy ,  harmless,  and  undefiled,  & c.r.26 — 28. 

Here  observe,  [1.]  Our  case,  as  sinners,  needed 
a  high-priest  to  make  satisfaction  and  intercession 
for  us.  [2.]  No  priest  could  be  suitable  or  sufficient 
for  our  reconciliation  to  God,  but  one  who  was  per¬ 
fectly  righteous  in  his  own  person  ;  he  must  be  righ¬ 
teous  in  himself,  or  he  could  not  be  a  propitiation  for 
our  sin,  or  our  advocate  with  the  Father.  [3.]  The 
Lord  Jesus  was  exactly  such  a  High  Priest  as  we 
wanted,  for  he  has  a  personal  holiness,  absolutely 
perfect.  Observe  the  description  we  have  of  the 
personal  holiness  of  Christ  expressed  in  various 
terms ;  some  learned  divines  think  that  they  all  of 
them  relate  to  his  perfect  purity. 

First,  He  is  holy,  perfectly  free  from  all  the  ha¬ 
bits  or  principles  of  sin,  not  having  the  least  dispo- 
sition  to  it  in  his  nature  ;  no  sin  dwells  in  him,  though 
it  does  in  the  best  of  Christians,  not  the  least  sinful 
inclination. 

Secondly,  He  is  harmless,  perfectlv  free  from  all 
actual  transgression,  has  done  no  violence,  nor  is 
there  any  deceit  in  his  mouth,  never  did  the  least 
wrong  to  God  or  man. 

Thirdly,  He  is  undefiled,  he  was  never  accessary 
to  other  men’s  sins  ;  the  best  of  Christians  have  need 
to  pray  that  God  wauld  forgive  them  their  other 
men’s  sins.  It  is  a  difficult  thing  to  keep  ourselves 
pure,  so  as  not  to  partake  in  the  guilt  of  other  men’s 
sins,  by  contributing  some  way  toward  them,  or  not 
doing  what  we  ought  to  prevent  them.  Christ  was 
undefiled  ;  though  he  took  upon  him  the  guilt  of  our 
sins,  yet  he  never  involved  himself  in  the  fact  and 
fault  of  them. 


Fourthly,  He  is  separate  from  sinners,  not  only 
in  his  present  state,  having  entered  as  our  High 
Priest  into  the  holiest  of  all,  into  which  nothing  de¬ 
filed  can  enter ;  but  in  his  personal  purity  he  has  no 
such  union  with  sinners,  either  natural  or  federal, 
as  can  derive  upon  him  original  sin.  This  comes 
upon  us  by  virtue  of  our  natural  and  federal  union 
with  the  first  Adam,  we  descending  from  him  in  the 
ordinary  way.  But  Christ  was,  by  his  ineffable  con¬ 
ception  in  the  virgin,  separate  from  sinners  ;  though 
he  took  a  true  human  nature,  yet  the  miraculous 
way  i.n  which  it  was  conceived,  set  him  upon  a  sepa¬ 
rate  foot  from  all  the  rest  of  mankind. 

Fifthly,  He  is  made  higher  than  the  heavens. 
Most  expositors  understand  this  concerning  his 
state  of  exaltation  in  heaven,  at  the  right  hand  of 
God,  to  perfect  the  design  of  his  priesthood.  But 
Dr.  Goodwin  thinks  this  mav  be  very  justly  referred 
to  the  personal  holiness  of  Christ,  which  is  greater 
and  more  perfect  than  the  holiness  of  the  hosts  of 
heaven,  that  is,  the  holy  angels  themselves,  who, 
though  they  are  free  from  sin,  yet  are  not  in  them¬ 
selves  free  from  all  possibility  of  sinning.  And 
therefore  we  read,  God  fiutteth  no  trust  in  his  holy 
ones,  and  he  chargeth  his  angels  with  folly,  (Job  4. 
18.)  that  is,  with  weakness  and  peccability  They 
may  be  angels  one  hour,  and  devils  another,  as 
many  of  them  were ;  and  that  the  holy  angels  shall 
not  now  fall,  does  not  proceed  from  an  indefectibility 
of  nature,  but  from  the  election  of  God ;  they  are 
elect  angels. 

It  is  very  probable  that  this  explanation  of  the 
words,  made  higher  than  the  heavens,  may  be 
thought  too  much  strained,  and  that  it  ought  to  be 
understood  of  the  dignity  of  Christ’s  state,  and  not 
the  perfect  holiness  of  his  person  ;  and  the  rather 
because  it  is  said,  he  was  made  higher,  ^svo^ttvoc ; 
but  it  is  well  known  that  word  is  used  in  a  neutral 
sense,  as  where  it  is  said,  yuii-Qai  <Jt  o  Qto;  — 
Let  God  be  true. 

The  other  characters  in  the  verse  plainly  belong 
to  the  personal  perfection  of  Christ  in  holiness,  as 
opposed  to  the  sinful  infirmities  of  the  Levitical 
priests ;  and  it  seems  congruous  to  think  this  must  do 
so  too,  if  it  may  be  fairly  taken  in  such  a  sense ;  and 
it  appears  yet  more  probable,  since  the  validity  and 
prevalency  of  Christ’s  priesthood  in  v.  27.  are  placed 
in  the  impartiality  and  disinterestedness  of  it.  He 
needed  not  to  offer  up  for  himself,  it  was  a  disinter¬ 
ested  mediation ;  he  mediated  for  that  mercy  for 
others,  which  he  did  not  need  for  himself ;  had  he 
needed  it  himself,  he  had  been  a  party,  and  could 
not  have  been  a  Mediator ;  a  criminal,  and  could 
not  have  been  an  Advocate  for  sinners.  Now  to 
render  his  mediation  the  more  impartial  and  disin¬ 
terested,  it  seems  requisite  not  only  that  he  had  no 
present  need  of  that  favour  for  himself,  which  he 
mediated  for  in  behalf  of  others,  but  that  he  never 
could  stand  in  need  of  it.  Though  he  needed  it  not 
to-day,  yet  if  he  knew  he  might  be  in  such  circum¬ 
stances  as  to  need  it  to-morrow,  or  in  any  future 
time,  he  must  have  been  thought  to  have  had  some 
eye  upon  his  own  interest,  and  therefore  could  not 
act  with  impartial  regard  and  pure  zeal  for  the  ho¬ 
nour  of  God  on  one  hand,  and  tender  pure  compas¬ 
sion  for  poor  sinners  on  the  other.  I  pretend  not 
here  to  follow  the  notes  of  our  late  excellent  expo¬ 
sitor,  into  his  labours  we  have  entered,  but  have 
taken  the  liberty  to  vindicate  this  notion  of  the  learn¬ 
ed  Dr.  Goodwin  from  the  exceptions  that  I  know 
have  been  made  to  it ;  and  I  have  the  rather  done 
it,  because  if  it  will  hold  good,  it  gives  us  further 
evidence  how  necessary  it  was  that  the  Mediator 
should  be  God,  since  no  mere  creature  is  of  himself 
possessed  of  that  impeccability  which  will  set  him 
'  above  all  possible  need  of  favour  and  mercy  for 
!  himself. 


724 


HEBREWS,  VIII. 


CHAP.  VIII. 

In  this  chapter,  the  apostle  pursues  his  former  subject,  the 
priesthood  of  Christ.  And,  I.  He  sums  up  what  he  had 
already  said,  v.  1,  2.  II.  He  sets  before  them  the  necessary 
parts  of  the  priestly  office,  v.  3 . .  5.  And,  III.  Largely  il¬ 
lustrates  the  excellency  of  the  priesthood  of  Christ,  by  con¬ 
sidering  the  excellency  of  that  new  dispensation  of  cove¬ 
nant  for  which  Christ  is  the  Mediator,  v.  6,  to  the  end. 

1.  ^VTOW  of  the  things  which  we  have 
_L  v  spoken  this  is  the  sum :  We  have 
such  an  high  priest,  who  is  set  on  the  right 
hand  of  the  throne  of  the  Majesty  in  the 
heavens;  2.  A  minister  of  the  sanctuary, 
and  of  the  true  tabernacle,  which  the  Lord 
pitched,  and  not  man. 

Here  is  a  summary  recital  of  what  had  been  said 
before  concerning  the  excellency  of  Christ’s  priest¬ 
hood,  shewing  both  what  we  have  in  Christ,  where 
he  now  resides,  and  what  sanctuary  he  is  the  Minis¬ 
ter  of.  1.  What  we  have  in  Christ;  we  have  a 
High  Priest,  and  such  a  High  Priest  as  no  other 
people  ever  had,  no  age  of  the  world,  or  of  the 
church,  ever  produced ;  all  others  were  but  types 
and  shadows  of  this  High  Priest.  He  is  adequately 
fitted  and  absolutely  sufficient  to  all  the  intents  and 
purposes  of  a  High  Priest,  both  with  respect  to  the 
honour  of  God,  and  the  happiness  of  men  and  him¬ 
self  ;  the  great  honour  of  all  those  who  have  an  in¬ 
terest  in  him.  2.  Where  he  now  resides  ;  he  it  set 
on  the  right  hand  of  the  throne  of  the  Majesty  on 
high,  that  is,  of  the  glorious  God  of  heaven.  There 
the  Mediator  is  placed,  and  he  is  possessed  of  all  au¬ 
thority  and  power  both  in  heaven  and  upon  earth  ; 
this  is  the  reward  of  his  humiliation  ;  this  authority 
he  exercises  for  the  glory  of  his  Father,  for  his  own 
honour,  and  for  the  happiness  of  all  who  belong  to 
him  ;  and  he  will  by  his  almighty  power  bring  every 
one  of  them  in  their  own  order  to  the  right  hand  of 
God  in  heaven,  as  members  of  his  mystical  body, 
that  where  he  is  they  may  be  also.  3.  What  is  that 
sanctuary,  of  which  he  is  a  Minister  ;  of  the  true 
tabernacle,  which  the  Lord  hath  pitched,  and  not 
man,  v.  2.  The  tabernacle  which  was  pitched  by 
man,  according  to  the  appointment  of  God.  There 
was  an  outer  part,  in  which  was  the  altar  where 
they  were  to  offer  their  sacrifices ;  this  typified 
Christ  dying ;  and  there  was  an  interior  part  within 
the  vail,  which  typified  Christ  interceding  for  the 
people  in  heaven.  Now  this  tabernacle  Christ  never 
entered  into  ;  but  having  finished  the  work  of  satis¬ 
faction  in  the  true  tabernacle  of  his  own  body,  he  is 
now  a  Minister  of  the  sanctuary,  the  holy  of  holies, 
the  true  tabernacle  in  heaven,  there  taking  care  of 
his  people’s  affairs,  interceding  with  God  for  them, 
that  their  sins  may  be  pardoned,  and  their  persons 
and  services  accepted,  through  the  merit  of  his  sa¬ 
crifice.  He  is  not  only  in  heaven  enjoying  great  do¬ 
minion  and  dignity,  but,  as  the  High  Priest  of  his 
church,  executing  this  office  for  them  all  in  general, 
and  every  member  of  the  church  in  particular. 

3.  For  every  high-priest  is  ordained  to 
offer  gifts  and  sacrifices:  wherefore  it  is  of 
necessity  that  this  man  have  somewhat  also 
to  offer.  4.  For  if  he  were  on  earth,  he 
should  not  be  a  priest,  seeing  that  there 
are  priests  that  offer  gifts  according  to  the 
law:  5.  Who  serve  unto  the  example  and 
shadow  of  heavenly  things,  as  Moses  was 
admonished  of  God,  when  he  w  as  about 
to  make  the  tabernacle.  For  see  (saith 


he)  that  thou  make  all  things  according 
to  the  pattern  shewed  to  thee  in  the  mount. 

Here  the  apostle  sets  before  the  Hebrews  the  ne 
cessary  parts  of  Christ’s  priesthood,  or  what  it  was 
that  belonged  to  that  office,  in  conformity  to  what 
every  high-priest  is  ordained  to.  1.  Every  high- 
priest  is  ordained  to  offer  gifts  and  sacrijices,  what¬ 
ever  was  brought  by  the  people  to  be  presented  to 
God,  whether  expiatory  sacrifices,  or  peace-offer¬ 
ings,  or  thank-offerings ;  these  must  be  offered  by 
the  priest,  who  was  to  expiate  their  guilt  by  the 
blood  of  the  sacrifice,  and  perfume  their  gifts  and 
services  by  his  holy  incense,  to  render  their  persons 
and  performances  typically  acceptable ;  so  then  it 
necessarily  belongs  to  the  priesthood  of  Christ,  that 
he  should  have  somewhat  to  offer ;  and  he,  as  the 
Antitype,  had  himself  to  offer,  his  human  nature 
upon  the  altar  of  his  divine  nature,  as  the  great 
atoning  Sacrifice  that  finished  transgression,  and 
made  an  end  of  sin  once  for  all ;  and  he  has  the  in¬ 
cense  of  his  own  righteousness  and  merits  too,  to 
offer  with  all  that  his  people  offer  up  to  God  by  him, 
to  render  them  acceptable.  We  must  not  dare  to 
approach  to  God,  or  to  present  any  thing  to  him, 
but  in  and  through  Christ,  depending  upon  his  me¬ 
rits  and  mediation  ;  for  if  we  are  accepted,  it  is  in 
the  Beloved.  2.  Christ  must  now  execute  his  priest¬ 
hood  in  heaven,  in  the  holy  of  holies,  the  time  taber¬ 
nacle  which  the  Lord  hath  fixed.  Thus  the  type 
must  be  fully  answered ;  having  finished  the  work 
of  sacrificing  here,  he  must  go  into  heaven,  to  pre¬ 
sent  his  righteousness,  and  to  make  intercession 
there.  For,  (1.)  If  Christ  were  on  earth,  he  should 
not  be  a  Priest,  ( v .  4. )  that  is,  not  according  to  the 
Levitical  law,  as  not  being  of  the  line  of  that  priest¬ 
hood  ;  and  so  long  as  that  priesthood  continued,  there 
must  be  a  strict  regard  had  to  the  .divine  institution 
in  every  thing.  (2.)  All  the  services  of  the  priest, 
under  the  law,  and  every  thing  in  that  tabernacle 
which  was  framed  according  to  the  pattern  in  the 
mount,  were  only  exemplars  and  shadows  of  heaven¬ 
ly  things,  v.  5.  Christ  is  the  Substance  and  End 
of  the  law  of  righteousness.  Something  therefore 
there  must  be  in  Christ’s  priesthood,  that  answers 
to  the  high-priest’s  entering  within  the  vail  to  make 
intercession,  without  which  he  could  not  have  been 
a  perfect  Priest ;  and  what  is  that  but  the  ascension 
of  Christ  into  heaven,  and  his  appearance  there  in  the 
sight  of  God  for  his  people,  to  present  their  prayers, 
and  plead  their  cause  ?  So  that  if  he  had  still  conti¬ 
nued  on  earth,  he  could  not  have  been  a  perfect 
Priest;  and  an  imperfect  one  he  could  not  be. 

6.  But  now  hath  he  obtained  a  more  ex¬ 
cellent  ministry,  by  how  much  also  he  is 
the  mediator  of  a  better  covenant,  which 
was  established  upon  better  promises.  7. 
For  if  that  first  covenant  had  been  faultless, 
then  should  no  place  have  been  sought  for 
the  second.  8.  For  finding  fault  with  them, 
lie  saith,  Behold,  the  days  come,  saith  the 
Lord,  when  I  will  make  a  new  covenant 
with  the  house  of  Israel  and  with  the  house 
of  Judah:  9.  Not  according  to  the  cove¬ 
nant  that  I  made  with  their  fathers  m  the 
day  when  I  took  them  bv  the  hand  to  lead 
them  out  of  the  land  of  Egypt;  because, 
they  continued  not  in  my  covenant,  and  1 
regarded  them  not,  saith  the  Lord.  10. 
For  this  is  the  covenant  that  I  will  make 
with  the  house  of  Israel  after  those  days 


72£ 


HEBREWS,  VIII. 


saith  the  Lord ;  I  will  put  my  laws  into 
their  mind,  and  write  them  in  their  hearts : 
and  I  will  be  to  them  a  God,  and  they  shall 
be  to  me  a  people:  11.  And  they  shall 
not  teach  every  man  his  neighbour,  and 
every  man  his  brother,  saying,  Know  the 
Lord :  for  all  shall  know  me  from  the  least 
to  the  greatest.  12.  For  I  will  be  merciful 
to  their  unrighteousness,  and  their  sins  and 
their  iniquities  will  I  remember  no  more. 
1 3.  In  that  he  saith,  A  new  covenant ,  he 
hath  made  the  first  old.  Now  that  which 
decayeth  and  waxeth  old  is  ready  to  vanish 
away. 

In  this  part  of  the  chapter,  the  apostle  illustrates 
and  confirms  the  superior  excellency  of  the  priest¬ 
hood  of  Christ  above  that  of  Aaron,  from  the  excel¬ 
lency  of  that  covenant,  or  that  dispensation  of  the 
covenant  of  grace,  of  which  Christ  was  the  Mediator; 
(v.  6. )  his  ministry  is  more  excellent,  by  how  much 
he  is  the  Mediator  of  a  better  covenant.  The  body 
and  soul  too  of  all  divinity  (as  some  observe)  consist 
very  much  in  rightly  distinguishing  between  the 
two  covenants — the  covenant  of  works,  and  the  co¬ 
venant  of  grace  ;  and  between  the  two  dispensations 
of  the  covenant  of  grace — that  under  the  Old  Tes¬ 
tament,  and  that  under  the  New.  Now  observe, 

I.  What  is  here  said  of  the  old  covenant,  or  rather 
of  the  old  dispensation  of  the  covenant  of  grace :  of 
this  it  is  said,  1.  That  it  was  made  with  the  fathers 
of  the  Jewish  nation  at  mount  Sinai;  (v.  9.)  and 
Moses  was  the  Mediator  of  that  covenant,  when  God 
took  them  by  the  hand,  to  lead  them  out  of  the  land 
of  Egypt,  which  speaks  the  great  affection,  conde¬ 
scension,  and  tender  care  of  God  toward  them.  2. 
That  this  covenant  was  not  found  faultless  ;  {y.  7, 
8. )  it  was  a  dispensation  of  darkness  and  dread,  tend¬ 
ing  to  bondage,  and  only  a  schoolmaster  to  bring  us 
to  Christ ;  it  was  perfect  in  its  kind,  and  fitted  to 
answer  its  end,  but  very  imperfect  in  comparison  of 
the  gospel.  3.  That  it  was  not  sure  or  steadfast ; 
for  the  Jews  continued  not  in  that  covenant ,  and  the 
Lord  regarded  them  not,  v.  9.  They  dealt  ungrate¬ 
fully  with  their  God,  and  cruelly  with  themselves, 
and  fell  under  God’s  displeasure.  God  will  regard 
those  who  remain  in  his  covenant,  but  will  reject 
those  who  cast  away  his  yoke  from  them.  4.  That 
it  is  decayed,  grown  old,  and  vanisheth  away ;  (v. 
13.)  it  is  antiquated,  cancelled,  out  of  date,  of  no 
more  use  in  gospel-times  than  candles  are  when  the 
sun  is  risen.  Some  think  the  covenant  of  peculiarity 
did  not  quite  decay  till  the  destruction  of  Jerusalem, 
though  it  was  forfeited  at  the  death  of  Christ,  and 
was  made  old,  and  was  now  to  vanish  and  perish, 
and  the  Levitical  priesthood  vanished  with  it. 

II.  What  is  here  said  of  the  New-Testament 
dispensation,  to  prove  the  superior  excellency  of 
Christ’s  ministry.  It  is  said,  1.  That  it  is  a  better 
covenant,  ( v .  6. )  a  more  clear  and  comfortable  dis¬ 
pensation  and  discovery  of  the  grace  of  God  to  sin¬ 
ners,  bringing  in  holy  light  and  liberty  to  the  soul  ; 
it  is  without  fault,  well  ordered  in  all  things ;  it 
requires  nothing  but  what  it  promises  grace  to  per¬ 
form  ;  it  accepts  of  godly  sincerity,  accounting  it  gos¬ 
pel  perfection  ;  every  transgression  does  not  turn  us 
out  of  covenant,  all  is  put  into  a  good  and  safe  hand. 
2.  That  it  is  established  upon  better  promises,  more 
clear  and  express,  more  spiritual,  more  absolute  ; 
the  promises  of  spiritual  and  eternal  blessings  are  in 
this  covenant  positive  and  absolute,  the  promises  of 
temporal  blessings  with  a  wise  and  kind  proviso,  as 
far  as  shall  be  for  God’s  glory  and  his  people’s  good . 


;  This  covenant  contains  in  it  promises  of  assistance 
and  acceptance  in  duty,  promises  of  progress  and 
perseverance  in  grace  and  holiness,  of  bliss  and  glory 
in  heaven,  which  were  more  obscurely  shadowed 
forth  by  the  promises  of  the  land  of  Canaan,  a  type 
of  heaven.  3.  It  is  a  new  covenant,  even  that  new 
covenant  that  God  long  ago  declared  he  would  make 
with  the  house  of  Israel,  that  is,  all  the  Israel  of 
God  ;  this  was  promised  in  Jer.  31.  31,  32.  and 
accomplished  in  Christ.  This  will  always  be  anew 
covenant,  in  which  all  who  truly  take  hold  of  it, 
shall  be  always  found  preserved  by  the  power  of 
God.;  it  is  God’s  covenant ;  his  mercy,  love,  and 
grace  moved  for  it ;  his  wisdom  devised  it ;  his  Son 
purchased  it ;  his  Spirit  brings  souls  into  it,  and 
builds  them  up  in  it.  4.  The  articles  of  this  cove¬ 
nant  are  very  extraordinary,  which  are  sealed  be¬ 
tween  God  and  his  people  by  baptism  and  the 
Lord’s  supper ;  whereby  they  bind  themselves  to 
their  part,  and  God  assures  them  he  will  do  his  part; 
and  lus  is  the  main  and  principal  part,  on  which  his 
people  depend  for  grace  and  strength  to  do  their’s. 

(1.)  God  articles  with  his  people,  that  he  will  put 
his  laws  into  their  minds ,  and  write  them  in  their 
hearts,  v.  10.  He  once  wrote  his  laws  to  them, 
now  he  will  write  his  laws  in  them  ;  that  is,  he  will 
give  them  understanding  to  know  and  to  believe  his 
law  ;  he  will  give  them  memories  to  retain  them  ; 
he  will  give  them  hearts  to  love  them,  and  con¬ 
sciences  to  recognise  them  ;  he  will  give  them  cou¬ 
rage  to  profess  them,  and  power  to  put  them  in 
practice  ;  the  whole  habit  and  frame  of  their  souls 
shall  be  a  table  and  transcript  of  the  law  of  God. 
This  is  the  foundation  of  the  covenant  ;  and  when 
this  is  laid,  duty  will  be  done  wisely,  sincerely, 
readilv,  easily,  resolutely,  constantly,  and  comfort¬ 
ably. 

(2.)  He  articles  with  them  to  take  then,  into  a 
near  and  very  honourable  relation  to  himself.  [1.] 
He  will  be  to  them  a  God  ;  he  will  be  all  that  to 
them,  and  do  all  that  for  them,,  that  God  can  be  and 
do.  Nothing  more  can  be  said  in  a  thousand  'vo¬ 
lumes  than  is  comprehended  in  these  few  words,  I 
will  be  a  God  to  them.  [2.]  They  shall  be  to  hirn 
a  people,  to  love,  honour,  observe,  and  obey  him  in 
all  things;  complying  with  his  cautions,  conforming 
to  his  commands,  comporting  with  his  providences, 
copying  out  his  example,  taking  complacency  in  his 
favour.  This  those  must  do  and  will  do,  who  have 
God  for  their  God  ;  this  they  are  bound  to  do  as 
their  part  of  the  contract  ;  this  they  shall  do,  for 
God  will  enable  them  to  do  it,  as  an  evidence  that 
he  is  their  God  and  that  they  are  his  people  ;  for  it 
is  God  himself  who  first  founds  the  relation,  and 
then  fills  it  up  with  grace  suitable  and  sufficient,  and 
helps  them  in  their  measure  to  fill  it  up  with  love 
and  duty  ;  so  that  God  engages  both  for  himself  and 
themselves. 

(3.)  He  articles  with  them,  that  they  shall  grow 
more  and  more  acquainted  with  their  God  ;  (r. 
11.)  Then  shall  know  me  from  the  least  to  the 
greatest ,  insomuch  that  there  shall  not  be  so  much 
need  of  one  neighbour  teaching  another  the  know¬ 
ledge  of  God.  Here  observe,  [1.]  In  the  want  of 
better  instruction,  one  neighbour  should  be  teaching 
another  t;o  know  the  Lord,  as  they  have  ability  and 
opportunity  for  it.  [2.]  This  private  instruction 
shall  not  be  so  necessary  under  the  New  Testament 
as  under  the  Old.  The  old  dispensation  was  sha¬ 
dowy,  dark,  ritual,  and  less  understood  ;  their  priests 
preached  but  seldom,  and  but  a  few  at  a  time,  and 
the  Spirit  of  God  was  more  sparingly  given  out. 
But  under  the  new  dispensation  there  shall  be  such 
|  plenty  of  public  qualified  preachers  of  the  gospel, 
and  dispensers  of  ordinances  statedly  in  the  solemn 
i  assemblies,  and  so  great  a  flocking  to  them,  as  doves 


72C 


HEBREWS,  IX. 


to  their  windows,  and  such  a  plentiful  effusion  of  the 
Spirit  of  God,  to  make  the  ministration  of  the  gospel 
effectual,  that  there  shall  be  a  mighty  increase  and 
spreading  of  Christian  knowledge  in  persons  of  all 
sorts,  of  each  sex,  and  of  all  ages.  O  that  this 
promise  might  be  fulfilled  in  our  days,  that  the  hand 
of  God  may  be  with  his  ministers,  that  a  great  num¬ 
ber  may  believe,  and  be  turned  to  the  Lord  ! 

(4. )  God  articles  with  them  about  the  pardon  of 
their  sins,  as  what  always  accompanies  the  true 
knowledge  of  God  ;  (t.  12.)  For  I  will  be  merciful 
to  their  unrighteousness ,  Ik c.  Observe,  [1.]  The 
freeness  of  this  pardon  ;  it  does  not  result  from  merit 
in  man,  but  from  mercy  in  God  ;  he  pardons  for  his 
own  name-sake.  [2.]  The  fulness  of  this  pardon  ; 
it  extends  to  their  unrighteousness,  sins,  and  iniqui¬ 
ties  ;  to  all  kinds  of  sin,  to  sins  highly  aggravated. 
[3.  ]  The  fixedness  of  this  pardon  ;  it  is  so  final  and 
so  fixed,  that  God  will  remember  their  sins  no  more  ; 
he  will  not  recall  his  pardon  ;  he  will  not  only  for¬ 
give  their  sins,  but  forget  them,  treat  them  as  if  he 
had  forgotten  them.  This  pardoning  mercy  is  con¬ 
nected  with  all  other  spiritual  mercies  ;  unpardoned 
sin  prevents  mercy,  and  pulls  down  judgments,  but 
the  pardon  of  sin  prevents  judgment,  and  opens  a 
wide  door  to  all  spiritual  blessing  ;  it  is  the  effect  of 
that  mercy  that  is  from  everlasting,  and  the  earnest 
of  that  mercy  that  shall  be  to  everlasting.  This  is 
the  excellency  of  the  new  dispensation,  and  these 
the  articles  of  it ;  and  therefore  we  have  no  reason 
to  repine,  but  great  reason  to  rejoice,  that  that  form¬ 
er  dispensation  is  antiquated  and  vanished  away. 

CHAP.  IX. 

The  apostle,  having  declared  the  Old  Testament  dispensation 
antiquated  and  vanishing  away,  proceeds  to  let  the  He¬ 
brews  see  the  correspondence  there  was  between  the  Old 
Testament  and  the  New ;  and  that  whatever  was  excellent 
in  the  Old,  was  typical  and  representative  of  the  New;  which 
therefore  must  as  far  excel  the  Old  as  the  substance  does 
the  shadow.  The  Old  Testament  was  never  intended  to  be 
rested  in,  but  to  prepare  for,  the  institutions  of  the  gospel. 
And  here  lie  treats,  1.  Of  the  tabernacle,  the  place  of  wor¬ 
ship,  from  v.  1 . .  5.  11.  Of  the  worship  and  services  per¬ 

formed  in  the  tabernacle,  v.  6,  7.  III.  He  delivers  the 
spiritual  sense  and  the  main  design  of  all,  v.  8,  to  the  end. 

1.  P'l^HEN  verily  the  first  covenant  had 
1  also  ordinances  of  divine  service, 
and  a  worldly  sanctuary.  2.  For  there  was 
a  tabernacle  made,  the  first,  wherein  was 
the  candlestick,  and  the  table,  and  the 
shew-bread  ;  which  is  called  the  sanctuary. 
3.  And  after  the  second  vail,  the  taberna¬ 
cle,  which  is  called  the  holiest  of  all ;  4. 
Which  had  the  golden  censer,  and  the  ark 
of  the  covenant  overlaid  round  about  with 
gold,  wherein  was  the  golden  pot  that  had 
manna,  and  Aaron’s  rod  that  budded,  and 
the  tables  of  the  covenant ;  5.  And  over  it 
the  cherubims  of  glory  shadowing  the  mer¬ 
cy-seat  :  of  which  we  cannot  now  speak 
particularly. 

The  apostle  gives  an  account  here  of  the  taber¬ 
nacle,  that  place  of  worship  which  God  appointed 
to  be  pitched  on  earth  ;  it  is  called  a  worldly  sanc¬ 
tuary,  wholly  of  this  world,  as  to  the  materials  of 
which  it  was  built,  and  a  building  that  must  betaken 
down  ;  it  is  called  a  worldly  sanctuary,  because  it 
was  the  court  and  palace  of  the  King  of  Israel.  God 
was  their  King,  and,  as  other  kings,  had  his  court  or 
palace  of  residence,  and  attendants,  furniture,  and 
provision,  suitable  thereto.  This  tabernacle  (of 
which  we  have  the  model,  Exod.  25 — 27.)  was  a 


'  moving  temple,  shadowing  forth  the  unsettled  state 
of  the  church  militant,  and  the  human  nature  of  the 
Lord  Jesus  Christ,  in  whom  the  fulness  of  the  God¬ 
head  dwelt  bodily.  Now  of  this  tabernacle  it  is 
said,  1.  That  it  was  divided  into  two  parts,  called  a 
first  and  a  second  tabernacle,  an  inner  and  an  outer 
j  part ;  representing  the  two  states  of  the  church 
'  militant  and  triumphant,  and  the  two  natures  of 
Christ,  human  and  divine.  2.  We  are  told  what 
was  placed  in  each  part  of  the  tabernacle. 

(1.)  In  the  outer  part:  and  there  were  several 
things,  of  which  you  have  here  a  sort  of  schedule. 

[1.]  The  candlestick  ;  doubtless  not  an  empty 
and  unlighted  one,  but  where  the  lamps  were  always 
burning.  And  there  was  need  of  it,  for  there  were 
no  windows  in  the  sanctuary  ;  and  this  was  to  con¬ 
vince  the  Jews  of  the  darkness  and  mysterious  na¬ 
ture  of  that  dispensation.  Their  light  was  only 
candle-light,  in  comparison  of  the  fulness  of  light 
which  Christ,  the  Sun  of  righteousness,  would  bring 
along  with  him,  and  communicate  to  his  people  ; 
for  all  our  light  is  derived  from  him,  the  Fountain 
of  light. 

[2.]  The  table  and  the  shew-bread  set  upon  it. 
This  table  was  set  directly  opposite  to  the  candle¬ 
stick,  which  shews  that  by  light  from  Christ  we  must 
have  communion  with  him  and  with  one  another. 
We  must  not  come  in  the  dark  to  his  table,  but  by 
light  from  Christ  must  discern  the  Lord’s  body. 
On  this  table  were  placed  twelve  loaves  for  the 
twelve  tribes  of  Israel ;  a  loaf  for  a  tribe,  which 
stood  from  sabbath  to  sabbath,  and  on  that  day  were 
renewed.  This  shew-bread  may  be  considered 
either  as  the  provision  of  the  palace,  (though  the 
King  of  Israel  needed  it  not,  yet,  in  resemblance  of 
the  palaces  of  earthly  kings,  there  must  be  this  pro¬ 
vision  laid  in  weekly,)  or  the  provision  made  in 
Christ  for  the  souls  of  his  people,  suitable  to  the 
wants  and  to  the  relief  of  their  souls.  He  is  the 
Bread  of  life  ;  in  our  Father’s  house  there  is  bread 
enough  and  to  spare  ;  we  may  have  fresh  supplies 
from  Christ,  especially  every  Lord’s  day.  This 
outer  part  is  called  the  sanctuary  or  holy,  because 
erected  to  the  worship  of  a  holy  God,  to  represent  a 
holy  Jesus,  and  to  entertain  a  holy  people,  for  their 
further  improvement  in  holiness. 

(2. )  We  have  an  account  of  what  was  in  the  inner 
part  of  the  sanctuary,  which  was  within  the  second 
vail,  and  is  called  the  holiest  of  all.  This  second 
vail,  which  divided  between  the  holy  and  the  most 
holy  place,  was  a  type  of  the  body  of  Christ ;  by 
the  rending  whereof  not  only  a  view,  but  a  way, 
was  opened  for  us  into  the  holiest  of  all,  the  type  of 
heaven  itself.  Now  in  this  part  were, 

[1.]  The  golden  censer,  which  was  to  hold  the 
incense,  or  the  golden  altar  set  up  to  burn  the  in¬ 
cense  upon  ;  both  the  one  and  the  other  were  typical 
of  Christ,  of  his  pleasing  and  prevailing  intercession 
which  he  makes  in  heaven,  grounded  upon  the 
merits  and  satisfaction  of  his  sacrifice,  upon  which 
we  are  to  depend  for  acceptance  and  the  blessing 
from  God. 

[2.  ]  The  ark  of  the  covenant  overlaid  round  about 
with  pure  gold,  v.  4.  This  typified  Christ,  his 
perfect  obedience  to  the  law,  and  his  fulfilling  of  all 
righteousness  for  us.  Now  here  we  are  told  both 
what  was  in  this  ark,  and  what  was  over  it. 

First,  What  was  in  it.  1.  The  golden  fiot  that 
had  manna,  which,  when  preserved  by  the  Israel¬ 
ites  in  their  own  houses,  contrary  to  the  command 
of  God,  presently  putrified  ;  but  now,  being  by 
God’s  appointment  deposited  here  in  his  house,  was 
kept  from  putrefaction,  always  pure  and  sweet ;  and 
this  to  teach  us,  that  it  is  only  in  Christ  that  our 
persons,  our  graces,  our  performances,  are  kept 
pure  ;  it  was  also  a  type  of  the  bread  of  life  we  have 
I  m  Christ,  the  true  ambrosia  that  gives  immortality 


727 


HEBREWS,  IX. 


This  was  also  a  memorial  of  God’s  miraculously 
feeding  his  people  in  the  wilderness,  that  they  might 
never  forget  such  signal  favour,  nor  distrust  God  for 
the  time  to  come.  2.  Aaron's  rod  that  budded; 
and  thereby  shewed  that  God  had  chosen  him  of 
the  tribe  of  Levi,  to  minister  before  him  of  all  the 
tribes  of  Israel,  and  so  an  end  was  put  to  the  mur¬ 
muring  of  the  people,  and  to  their  attempt  to  invade 
the  priest’s  office,  Numb.  17.  This  was  that  rod  of 
God  with  which  Moses  and  Aaron  wrought  such 
wonders ;  and  this  was  a  type  of  Christ,  who  is  styled 
the  Man,  the  Branch,  (Isa.  11.  1.)  by  whom  God  has 
wrought  wonders  for  the  spiritual  deliverance,  de¬ 
fence,  and  supply  of  his  people,  and  for  the  destruc¬ 
tion  of  their  enemies.  It  was  a  type  of  divine  justice, 
by  whom  Christ  the  Rock  was  smitten,  and  from 
whom  the  cool  refreshing  waters  of  life  flow  into 
our  souls.  3.  The  tables  of  the  covenant,  in  which 
the  moral  law  was  written,  signifying  the  regard 
God  has  to  the  preservation  of  his  holy  law,  and  the 
care  we  all  ought  to  have,  that  we  keep  the  law  of 
God  ;  that  this  we  can  only  do  in  and  through 
Christ,  by  strength  from  him,  nor  can  our  obedi¬ 
ence  be  accepted  but  through  him. 

Secondly,  What  was  over  the  ark,  v.  5.  Over  it 
the  cherubims  of  glory  shado’iving  the  mercy-seat. 

1.  The  mercy-seat,  which  was  the  covering  of  the 
ark  ;  it  was  called  the  / iropitiatory ,  and  it  was  of 
pure  gold,  as  long  and  as  broad  as  the  ark  in  which 
the  tables  of  the  law  were  laid;  it  was  an  eminent 
type  of  Christ,  and  of  his  perfect  righteousness,  ever 
adequate  to  the  dimensions  of  the  law  of  God,  and 
covering  all  our  transgressions,  interposing  between 
the  Shechinah,  or  symbol  of  God’s  presence,  and 
our  sinful  failures,  and  covering  them. 

2.  The  cherubims  of  glory  shadowing  the  mercy- 
seat,  representing  the  holy  angels  of  God,  who  take 
pleasure  in  looking  into  "the  great  work  of  our  re¬ 
demption  by  Christ,  and  are  ready  to  perform  every 
good  office,  under  the  Redeemer,  for  those  who  are 
the  heirs  of  salvation.  The  angels  attended  Christ 
at  his  birth,  in  his  temptation,  under  his  agonies,  at 
his  resurrection,  and  in  his  ascension,  and  will  at¬ 
tend  his  second  coming.  God  manifest  in  the  flesh, 
was  seen,  observed,  visited,  by  the  angels. 

0.  Now  when  these  things  were  thus 
ordained,  the  priests  went  always  into  the 
first  tabernacle,  accomplishing  the  service 
of  God.  7.  But  into  the  second  went  the 
high  priest  alone  once  every  year,  not  with¬ 
out  blood,  which  he  offered  for  himself  and 
for  the  errors  of  the  people : 

From  the  description  of  the  place  of  worship  in  the 
Old  Testament  dispensation,  the  apostle  proceeds 
to  speak  of  the  duties  and  services  performed  in 
those  places,  v.  6.  When  the  several  parts  and 
furniture  of  the  tabernacle  were  thus  settled,  then 
what  was  to  be  done  there  ? 

1.  The  ordinary  priests  went  always  into  the  first 
tabernacle,  to  accomplish  the  service  of  God.  Ob¬ 
serve,  (1.)  None  but  priests  were  to  enter  into  the 
first  part  of  the  tabernacle,  and  this  to  teach  us  all, 
that  persons  not  qualified,  not  called  of  God,  must 
not  intrude  into  the  office  and  work  of  the  ministry. 
(2.)  The  ordinary  priests  were  only  to  enter  into  the 
first  part  of  the  tabernacle,  it  would  have  been  fatal 
presumption  in  them  to  have  gone  into  the  holiest  of 
all  ;  and  this  teaches  us  that  even  ministers  them¬ 
selves  must  know  and  keep  in  their  proper  stations, 
and  not  presume  to  usurp  the  prerogative  of  Christ, 
by  offering  up  incense  of  their  own,  or  adding  their 
own  inventions  to  the  ordinances  of  Christ,  or  lord¬ 
ing  it  over  men’s  consciences.  (30  These  ordinary 
pr;es*s  were  to  enter  into  the  first  tabernacle  always ; 


that  is,  they  were  to  devote  themselves  and  all  their 
time  to  the  work  of  their  office,  and  not  alienate 
themselves  at  any  time  from  it ;  they  were  to  be  in 
an  habitual  readiness  for  the  discharge  of  their 
office  ;  and  at  all  stated  appointed  times  were  actu 
ally  to  attend  to  their  work.  (4.)  The  ordinary 
priests  must  enter  into  the  first  tabernacle,  that  they 
might  there  accomplish  the  service  of  God ;  they 
must  not  do  the  work  of  God  partially  or  by  halves, 
but  stand  complete  in  the  whole  of  his  will  and 
counsel  :  not  only  beginning  well,  but  proceeding 
well,  and  persevering  to  the  end,  they  fulfil  the  mi¬ 
nistry  they  have  received. 

2.  Into  the  second,  the  interior  part,  went  the 
high  priest  alone,  v.  7.  This  part  was  an  emblem  of 
heaven,  and  Christ’s  ascension  thither.  Here  ob¬ 
serve,  (1.)  None  but  the  high  priest  must  go  into  the 
holiest ;  so  none  but  Christ  could  enter  into  heaven 
in  his  own  name,  by  his  own  right,  and  by  his  own 
merits.  (2.)  In  entering  into  the  holiest,  the  high 
priest  must  first  go  through  the  outer  sanctuary,  and 
through  the  vail ;  signifying  that  Christ  went  to 
heaven  through  a  holy  life  and  a  violent  death ;  the 
vail  of  his  flesh  was  rent  asunder.  (3. )  The  high 
priest  entered  but  once  a  year  into  the  holiest,  and 
in  this  the  Antitype  excels  the  type,  (as  in  every¬ 
thing  else,)  for  he  is  entered  once  for  all,  during  the 
whole  dispensation  of  the  gospel.  (4.)  The  high 
priest  must  not  enter  without  blood  ;  signifying  that 
Christ,  having  undertaken  to  be  our  High  Priest, 
could  not  have  been  admitted  into  heaven  without 
shedding  his  blood  for  us  ;  and  that  none  of  us  can 
enter  either  into  God’s  gracious  presence  here,  or 
his  glorious  presence  hereafter,  but  by  the  blood  of 
Jesus.  (5.)  The  high  priest,  under  the  law,  enter¬ 
ing  into  the  holiest,  offered  up  that  blood  for  himself 
and  his  own  errors  first,  and  then  for  the  errors  of 
the  people,  v.  7.  This  teaches  us  that  Christ  is  a 
more  excellent  Person  and  High  Priest  than  any 
under  the  law,  for  he  has  no  errors  of  his  own  to 
offer  for.  And  it  teaches  us  that  ministers,  when  in 
the  name  of  Christ  they  intercede  for  others,  must 
first  apply  the  blood  of  Christ  to  themselves  for  their 
pardon.  (6.)  When  the  legal  high  priest  had  offered 
for  himself,  he  must  not  stop  there,  but  must  also 
offer  for  the  errors  of  the  people.  Our  High  Priest, 
though  he  needs  not  to  offer  for  himself,  yet  he  for¬ 
gets  not  to  offer  for  his  people ;  he  pleads  the  merit 
of  his  sufferings  for  the  benefit  of  his  people  on  earth. 
Observe,  [l.j  Sins  are  errors,  and  great  errors,  both 
in  judgment  and  practice.  We  greatly  err  when  we 
sin  against  God  ;  and  who  can  understand  all  his 
errors?  [2.]  They  are  such  errors  as  leave  guilt 
upon  the  conscience,  not  to  be  washed  away  but  by 
the  blood  of  Christ ;  and  the  sinful  errors  of  priests 
and  people  must  be  all  done  away  by  the  same 
means,  the  application  of  the  blood  of  Christ ;  we 
must  plead  this  blood  on  earth,  while  he  is  pleading 
it  in  heaven  for  us. 

8.  The  Holy  Ghost  this  signifying,  that 
the  way  into  the  holiest  of  all  was  not  yet 
made  manifest,  while  as  the  first  tabernacle 
was  yet  standing:  9.  Which  was  a  figure 
for  the  time  then  present,  in  which  were 
offered  both  gifts  and  sacrifices,  that  could 
not  make  him  that  did  the  service  perfect, 
as  pertaining  to  the  conscience;  10.  Which 
stood  only  in  meats  and  drinks,  and  divers 
washings,  and  carnal  ordinances,  imposed 
on  them  until  the  time  of  reformation.  1 1. 
But  Christ  being  come  a  high  priest  of  good 
things  to  com-e,  by  a  greater  and  more  per- 


728 


HEBREWS,  IX. 


feet  tabernacle,  not  made  with  hands,  that 
is  to  say,  not  of  this  building;  12.  Neither 
by  the  biood  of  goats  and  calves,  but  by 
his  own  blood ;  he  entered  in  once  into  the 
holy  place,  having  obtained  eternal  redemp¬ 
tion  for  us.  13.  For  if  the  blood  of  bulls 
and  of  goats,  and  the  ashes  of  a  heifer 
sprinkling  the  unclean,  sanctifieth  to  the 
purifying  of  the  flesh;  14.  How  much  more 
shall  the  blood  of  Christ,  who  through  the 
eternal  Spirit  offered  himself  without  spot 
to  God,  purge  your  conscience  from  dead 
works  to  serve  the  living  God  ? 

In  these  verses  the  apostle  undertakes  to  deliver 
to  us  the  mind  and  meaning  of  the  Holy  Ghost  in  all 
the  ordinances  of  the  tabernacle  and  legal  economy, 
comprehending  both  place  and  worship.  The  scrip¬ 
tures  of  the  Old  Testament  were  given  by  inspira¬ 
tion  of  God ;  holy  men  of  old  spake  and  wrote  as  the 
Holy  Ghost  directed  them.  And  these  Old  Testa¬ 
ment  records  are  of  great  use  and  significancy,  not 
only  to  those  who  first  received  them,  but  even  to 
Christians,  who  ought  not  to  satisfy  themselves  with 
reading  the  institutes  of  the  Levitical  law,  but  should 
leam  what  the  Holy  Ghost  signifies  and  suggests  to 
them  thereby.  Now  here  are  several  things  men¬ 
tioned,  as  the  things  that  the  Holy  Ghost  signified 
and  certified  to  his  people  hereby. 

I.  That  the  way  into  the  holiest  of  all  was  not  yet 
made  manifest,  while  the  first  tabernacle  was  stand¬ 
ing,  v.  8.  This  was  one  lesson  the  Holy  Ghost  would 
teach  us  by  these  types ;  the  way  to  heaven  was  not 
so  clear  and  plain,  nor  so  much  frequented,  under 
the  Old  Testament  as  under  the  New.  It  is  the  ho¬ 
nour  of  Christ  and  the  gospel,  and  the  happiness  of 
those  who  live  under  it,  that  now  life  and  immor¬ 
tality  are  brought  to  light.  There  was  not  that  free 
access  to  God  then  that  there  is  now  ;  God  has  now 
opened  a  wider  door,  and  there  is  room  for  more, 
yea  even  for  as  many  as  are  truly  willing  to  return 
unto  him  by  Christ. 

II.  That  the  first  tabernacle  was  only  a  figure  for 
the  time  then  present,  v.  9.  It  was  a  dark  dispen¬ 
sation,  and  but  of  short  continuance,  only  designed 
for  a  while  to  typify  the  great  things  of  Christ  and 
the  gospel ;  that  were  in  due  time  to  shine  forth  in 
their  own  brightness,  and  thereby  cause  all  the 
shadows  to  flee  away,  and  disappear,  as  the  stars 
before  the  rising  sun. 

III.  That  none  of  the  gifts  and  sacrifices  there 
offered  could  make  the  offerers  perfect  as  pertaining 
to  conscience  ;  (t>.  9.)  that  is,  they  could  not  take 
away  either  the  desert,  or  defilement,  or  dominion, 
of  sin  ;  they  could  not  deliver  conscience  from  a 
dread  of  the  wrath  of  God ;  they  could  neither  dis¬ 
charge  the  debts,  nor  resolve  the  doubts,  of  him 
who  did  the  service.  A  man  might  run  through 
them  all  in  their  several  orders  and  frequent  returns, 
and  continue  to  do  so  all  his  days,  and  yet  not  find 
his  conscience  either  pacified  or  purified  by  them  ; 
he  might  thereby  be  saved  from  corporal  and  tem¬ 
poral  punishments  that  were  threatened  against  the 
non-observers,  but  he  could  not  be  saved  by  them 
from  sin  or  hell,  as  all  those  are,  who  believe  in 
Christ. 

IV.  The  Holy  Ghost  hereby  signifies  that  the  Old- 
Testament  institutions  were  but  external  carnal  or¬ 
dinances  imposed  upon  them  until  the  time  of  refor¬ 
mation,  v.  10.  Their  imperfection  lay  in  three 
things.  1.  Their  nature  ;  they  were  but  external 
and  carnal  meats  and  drinks,  and  divers  washings. 
All  these  were  bodily  exercises,  which  profit  little  ; 
they  could  only  satisfy  the  flesh,  or  at  best  sanc¬ 


tify  to  the  purifying  of  the  flesh.  2.  They  were  not 
such  as  were  lett  indifferent  to  them  to  use  or  disuse, 
but  they  were  imposed  upon  them  by  grievous  cor¬ 
poral  punishments,  and  this  was  ordered  on  purpose 
to  make  them  look  more  to  the  promised  Seed,  and 
long  more  for  him.  3.  These  were  never  designed 
for  a  perpetuity,  but  only  to  continue  till  the  time  of 
reformation,  till  the  better  things  provided  for  them 
were  actually  bestowed  upon  them.  Gospel-times 
are  and  should  be  times  of  reformation,  of  clearer 
light  as  to  all  things  necessary  to  be  known,  of  greater 
love,  inducing  us  to  bear  ill-will  to  none,  but  good¬ 
will  to  all,  and  to  have  complacency  in  all  that  are 
like  God ;  of  greater  liberty  and  freedom  both  of 
spirit  and  speech,  and  of  a  more  holy  living  accord¬ 
ing  to  the  rule  of  the  gospel.  We  have  far  greater 
advantages  under  the  gospel  than  they  had  under  the 
law  ;  and  we  must  either  be  better,  or  we  shall  be 
worse  than  they  ;  a  conversation  becoming  the  gos¬ 
pel,  is  an  excellent  way  of  living  ;  nothing  mean,  or 
foolish,  or  vain,  or  servile  becomes  the  gospel. 

V.  The  Holy  Ghost  signifies  to  us  hereby,  that 
we  never  make  the  right  use  of  types  but  when  we 
apply  them  to  the  Antitype  ;  and  whenever  we  do 
so,  it  will  be  very  evident  that  the  Antitype  (as  in 
reason  it  should)  greatly  excels  the  type,  which  is 
the  main  drift  and  design  of  all  that  is  said.  And 
as  he  writes  to  those  who  believed  that  Christ  was 
come,  and  that  Jesus  was  the  Christ ;  so  he  very 
justly  infers,  that  he  is  infinitely  above  all  the  legal 
high  priests,  ( v .  11,  12.)  and  he  illustrates  it  very 
fully.  For, 

1.  Christ  is  the  High  Priest  of  good  things  to  come, 
by  which  may  be  understood,  (1.)  All  the  good 
things  that  were  to  come  during  the  OldTestament, 
and  now  are  come  under  the  New.  All  the  spiritual 
and  eternal  blessings  the  Old  Testament  saints  had 
in  their  day  and  under  their  dispensation,  wye  owing 
to  the  Messiah  to  come,  on  whom  they  Tielieved. 
The  Old  Testament  set  forth  in  shadows  what  was 
to  come  ;  the  New  Testament  is  the  accomplishment 
of  the  Old.  (2.)  All  the  good  things  yet  to  come 
and  to  be  enjoyed  in  a  gospel-state,  when  the  pro¬ 
mises  and  prophecies  made  to  the  gospel- church  in 
the  latter  days  shall  be  accomplished ;  all  these  de¬ 
pend  upon  Christ  and  his  priesthood,  and  shall  be 
fulfilled.  (3.)  Of  all  the  good  things  to  come  in  the 
heavenly  state,  which  will  perfect  both  the  Testa¬ 
ments  ;  as  the  state  of  glory  will  perfect  the  state  of 
grace,  this  state  will  be  in  a  much  higher  sense  the 
perfection  of  the  New  Testament,  than  the  New 
Testament  was  the  perfection  of  the  Old.  Observe, 
All  good  things  past,  present,  and  to  come,  were,  and 
are,  founded  upon,  and  flowing  from,  the  priestly 
office  of  Christ. 

2.  Christ  is  a  High  Priest  by  a  greater  and  more 
/lerfect  tabernacle ,  (t».  11.)  a  tabernacle  not  made 
with  hands,  that  is  to  say,  not  of  this  building,  but 
his  own  body,  or  rather  human  nature,  conceived  by 
the  Holy  Ghost  overshadowing  the  blessed  virgin. 
This  was  a  new  fabric,  a  new  order  of  building,  in¬ 
finitely  superior  to  all  earthly  structures,  not  except¬ 
ing  the  tabernacle  or  the  temple  itself. 

3.  Christ,  our  High  Priest,  is  entered  into  heaven, 
not  as  their  high  priest  entered  into  the  holiest,  with 
the  blood  of  bulls  and  of  goats,  but  by  his  own  blood 
typified  by  their’s,  and  infinitely  more  precious.  And 
this, 

4.  Not  for  one  year  only,  which  shewed  the  im¬ 
perfection  of  that  priesthood,  that  it  did  but  typical¬ 
ly  obtain  a  year’s  reprieve  or  pardon.  But  our  High 
Priest  entered  into  heaven  once  for  all ,  and  has  ob¬ 
tained  not  a  yearly  respite,  but  eternal  redemption, 
and  so  needs  not  to  make  an  annual  entrance.  In 
each  of  the  types  there  was  something  that  shewed 
it  was  a  type,  and  resembled  the  antitype,  and  some- 

j  thing  that  shewed  it  was  but  a  type,  and  fell  short 


729 


HEBREWS,  IX. 


of  the  Antitype,  and  therefore  ought  by  no  means 
to  be  set  up  in  competition  with  the  Antitype. 

5.  The  Holy  Ghost  further  signified  and  shewed 
what  was  the  efficacy  of  the  blood  of  the  Old-Tes¬ 
tament  sacrifices,  and  from  thence  infers  the  much 
greater  efficacy  of  the  blood  of  Christ.  (1.)  The 
efficacy  of  the  blood  of  the  legal  sacrifices  extended 
to  the  purifying  of  the  flesh  ;  ( v .  13.)  it  freed  the  out¬ 
ward  man  from  ceremonial  uncleanness,  and  from 
temporal  punishment,  and  entitled  him  to,  and  fitted 
him  for,  some  external  privileges.  (20  He  infers 
very  justly  from  hence  the  far  greater  efficacy  of  the 
blood  of  Christ ;  (v,  14.)  How  much  more  shall  the 
blood  of  Christ,  &c.  Here  observe, 

[1.]  What  it  was,  that  gave  such  efficacy  to  the 
blood  of  Christ.  First,  It  was  his  offering  himself 
to  God,  the  human  nature  upon  the  altar  of  his  di¬ 
vine  nature,  he  being  both  Priest,  Altar,  and  Sacri¬ 
fice,  his  divine  nature  serving  for  the  two  first,  and 
his  human  nature  for  the  last ;  now  such  a  Priest, 
Altar,  and  Sacrifice,  could  not  but  be  propitiatory. 
Secondly,  It  was  Christ’s  offering  up  himself  to  God 
through  the  eternal  S/iirit,  not  only  as  the  divine 
nature  supported  the  human,  but  the  Holy  Ghost, 
which  he  had  without  measure,  helping  him  in  all, 
and  in  this  great  act  of  obedience  offering  himself. 
Thirdly,  It  was  Christ’s  offering  himself  to  God 
without  s/wt,  without  any  sinful  stain  either  in  his 
nature  or  life  ;  this  was  conformable  to  the  law  of 
sacrifices,  which  were  to  be  without  blemish.  Now 
further  observe, 

[2.]  What  the  efficacy  of  Christ’s  blood  is  ;  it  is 
very  great.  For,  First,  It  is  sufficient  to  purge  the 
conscience  from  dead  works,  it  reaches  to  the  very 
soul  and  conscience  ;  the  defiled  soul,  defiled  with 
sin,  which  is  a  dead  work,  proceeds  from  spiritual 
death,  and  tends  to  death  eternal.  As  the  touching 
of  a  dead  body  gave  a  legal  uncleanness,  so  med¬ 
dling  with  sin  gives  a  moral  and  real  defilement, 
fixes  it  in  the  very  soul ;  but  the  blood  of  grace  has 
efficacy  to  purge  it  out.  Secondly,  It  is  sufficient  to 
enable  us  to  serve  the  living  God,  not  only  by  purg¬ 
ing  away  that  guilt  that  separates  between  God  and 
sinners,  but  by  sanctifying  and  renewing  the  soul 
through  the  gracious  influences  of  the  Holy  Spirit, 
urchased  by  Christ  for  this  purpose,  that  we  might 
e  enabled  to  serve  the  living  God  in  a  lively  manner. 

15.  And  for  this  cause  he  is  the  Media¬ 
tor  of  the  new  testament,  that  by  means 
of  death,  for  the  redemption  of  the  trans¬ 
gressions  that  were  under  the  first  testament, 
they  which  are  called  might  receive  the  pro¬ 
mise  of  eternal  inheritance.  16.  For  where 
a  testament  is,  there  must  also  of  necessity 
be  the  death  of  the  testator.  17.  For  a 
testament  is  of  force  after  men  are  dead  : 
otherwise  it  is  of  no  strength  at  all  whilst 
the  testator  liveth.  1 8.  Whereupon  neither 
the  first  testament  was  dedicated  without 
blood.  19.  For  when  Moses  had  spoken 
every  precept  to  all  the  people  according 
to  the  law,  he  took  the  blood  of  calves  and 
of  goats,  with  water,  and  scarlet  wool,  and 
hyssop,  and  sprinkled  both  the  book,  and 
all  the  people,  20.  Saying, This  is  the  blood 
of  the  testament  which  God  hath  enjoined 
unto  you.  21.  Moreover  he  sprinkled  like¬ 
wise  with  blood  both  the  tabernacle,  and 
all  the  vessels  of  the  ministry.  22.  And 
almost  all  things  are  by  the  law  purged 

Vol.  VI.—  4  Z 


with  blood:  and  without  shedding  of  blood 
is  no  remission. 

In  these  verses  the  apostle  considers  the  gospel 
under  the  notion  of  a  will  or  testament,  the  new  or 
last  will  and  testament  of  Christ,  and  shews  the  ne¬ 
cessity  and  efficacy  of  the  blood  of  Christ  to  make 
this  testament  valid  and  effectual. 

I.  The  gospel  is  here  considered  as  a  testament, 
the  new  and  last  will  and  testament  of  our  Lord  and 
Saviour  Jesus  Christ.  It  is  observable,  that  the  so¬ 
lemn  transactions  that  pass  between  God  and  man 
are  sometimes  called  a  covenant,  here  a  testament. 
A  covenant  is  an  agreement  between  two  or  more 
parties  about  things  that  are  in  their  own  power,  or 
may  be  so  ;  and  this  either  with  or  without  a  medi¬ 
ator  ;  this  agreement  takes  effect  at  such: time  and 
in  such  manner  as  is  therein  declared.  A  testament 
is  a  voluntary  act  and  deed  of  a  single  person,  duly 
executed  and  witnessed,  bestowing  legacies  on  such 
legatees  as  are  described  and  characterized  by  the 
testator,  and  which  can  only  take  effect  upon  his 
death.  Now  observe, 

Christ  is  the  Mediator  of  a  New  Testament  ;  (y. 
15.)  and  he  is  so  for  several  ends  and  purposes  here 
mentioned.  1.  To  redeem  persons  from  theirtrans- 
grcssions  committed  against  the  law  or  first  testa¬ 
ment,  which  makes  every  transgression  a  forfeiture 
of  liberty,  and  makes  men  debtors,  and  slaves  or  pri¬ 
soners,  who  need  to  be  redeemed.  2.  To  qualify  all 
those  that  are  effectually  called,  to  receive  the  pro¬ 
mise  of  an  eternal  inheritance.  These  are  the  great 
legacies  that  Christ  by  his  last  will  and  testament 
has  bequeathed  to  the  truly  characterized  legatees. 

II.  To  make  this  new  testament  effectual,  it  was 
necessary  that  Christ  should  die ;  the  legacies  ac¬ 
crue  by  means  of  death.  This  he  proves  by  two 
arguments. 

1.  From  the  general  nature  of  every  will  or  tes¬ 
tamentary  disposition,  v.  16.  Where  a  testament 
is,  where  it  acts  and  operates,  there  must  of  neces¬ 
sity  be  the  death  of  the  testator ;  till  then  the  pro¬ 
perty  is  still  in  the  testator’s  hand,  and  he  has 
power  to  revoke,  cancel,  or  alter,  his  will  as  he 
pleases  ;  so  that  no  estate,  no  right,  is  conveyed  by 
will,  till  the  testator’s  death  has  made  it  unalterable 
and  effectual. 

2.  From  the  particular  method  that  was  taken  by 
Moses  in  the  ratification  of  the  first  testament,  which 
was  not  done  without  blood,  v.  18,  19,  £cc.  All  men 
by  sin  were  become  guilty  before  God,  had  forfeited 
their  inheritance,  their  liberties,  and  their  very 
lives,  into  the  hands  of  divine  justice ;  but  God,  be¬ 
ing  willing  to  shew  the  greatness  of  his  mercy,  pro¬ 
claimed  a  covenant  of  grace,  and  ordered  it  to  be 
typically  administered  under  the  Old  Testament, 
but  not  without  the  blood  and  life  of  the  creature  : 
and  God  accepted  the  blood  of  bulls  and  goats,  as 
typifying  the  blood  of  Christ;  and  by  these  means 
the  covenant  of  grace  was  ratified  under  the  former 
dispensation.  The  method  taken  by  Moses  accord¬ 
ing  to  the  direction  he  had  received  from  God,  is 
here  particularly  related. 

(1.)  Moses  spake  every  precept  to  all  the  people, 
according  to  the  law,  v.  19.  He  published  to  them 
the  tenour  of  the  covenant ;  both  the  duties  required, 
the  regards  promised  to  those  who  did  their  duty, 
and  the  punishment  threatened  against  the  trans¬ 
gressors,  and  he  called  for  their  consent  to  the  terms 
of  the  covenant ;  and  this  in  an  express  manner. 

(2.)  Then  he  took  the  blood  of  calves,  and  of 
goats,  with  water,  and  scarlet  wool,  and  hyssop,  and 
applied  this  blood  by  sprinkling  it.  This  blood  and 
water  signified  the  blood  and  water  that  came  out  of 
our  Saviour’s  pierced  side,  for  justification  and  sanc¬ 
tification  ;  and  also  shadowed  forth  the  two  sacra¬ 
ments  of  the  New  Testament,  Baptism  and  the 


?30 


HEBREWS,  IX. 


Lord’s  Supper,  with  scarlet  wool,  signifying  the 
righteousness  of  Christ  with  which  we  must  be 
clothed ;  the  hyssop  signifying  that  faith  by  which 
we  must  apply  all.  Now  with  these  Moses  sprin¬ 
kled,  [1.]  The  book  of  the  law  and  covenant;  to 
shew  that  the  covenant  of  grace  is  confirmed  by  the 
blood  of  Christ,  and  made  effectual  to  our  good.  [2.  ] 
The  people;  intimating  that  the  shedding  of  the 
blood  of  Christ  will  be  no  advantage  to  us,  if  it  be 
not  applied  to  us.  And  the  sprinkling  of  both  the 
book  and  the  people,  signified  the  mutual  consent 
of  both  parties,  God  and  man,  and  their  mutual  en¬ 
gagements  to  each  other  in  this  covenant  through 
Christ ;  Moses  at  the  same  time  using  these  words, 
This  is  the  blood  of  the  Testament  which  God  hath 
enjoined  unto  you.  This  blood,  typifying  the  blood 
of  Christ,  is  the  ratification  of  the  covenant  of  grace 
to  all  true  believers.  [3.]  He  sprinkled  the  taber¬ 
nacle  and  all  the  utensils  of  it,  intimating  that  all  the 
sacrifices  offered  up,  and  services  performed  there, 
were  accepted  only  through  the  blood  of  Christ, 
which  procures  the  remission  of  that  iniquity  that 
cleaves  to  our  holy  things,  which  could  not*  have 
been  remitted  but  by  that  atoning  blood. 

23.  It  tens  therefore  necessary  that  the 
patterns  of  things  in  the  heavens  should  be 
purified  with  these;  but  the  heavenly  things 
themselves  with  better  sacrifices  than 
these.  24.  For  Christ  is  not  entered  into 
the  holy  places  made  with  hands,  which  are 
the  figures  of  the  true;  but  into  heaven  it¬ 
self,  now  to  appear  in  the  presence  of  God 
for  us:  25.  X or  yet  that  he  should  offer 
himself  often,  as  the  high  priest  entereth 
into  the  holy  place  every  year  with  blood 
of  others;  26.  For  then  must  he  often  have 
suffered  since  the  foundation  of  the  world : 
but  now  once  in  the  end  of  the  world  hath 
he  appeared  to  put  away  sin  by  the  sacrifice 
of  himself.  27.  And  as  it  is  appointed  unto 
men  once  to  die,  but  after  this  the  j  udgment : 
28.  So  Christ  was  once  offered  to  bear  the 
sins  of  many  ;  and  unto  them  that  look  for 
him  shall  he  appear  the  second  time  with¬ 
out  sin  unto  salvation. 

In  this  last  part  of  the  chapter,  the  apostle  goes  on 
to  tell  us  what  the  Holy  Ghost  has  signified  to  us 
by  the  legal  purifications  of  the  patterns  of  the  things 
in  heaven ;  inferring  from  thence  the  necessity  of 
better  sacrifices  to  consecrate  the  heavenly  things 
themselves. 

I.  The  necessity  of  purifying  the  patterns  of  the 
things  in  heaven,  v.  23.  This  necessity  arises  both 
from  the  divine  appointment,  which  must  always 
be  obeyed,  and  from  the  reason  of  that  appointment, 
which  was  to  preserve  a  proper  resemblance  be¬ 
tween  the  things  typifying  and  the  things  typified. 
It  is  observable  here,  that  the  sanctuary  of  God  on 
earth  is  a  pattern  of  heaven,  and  communion  with 
God  in  his  sanctuary  is  to  his  people  a  heaven  upon 
earth. 

II.  The  necessity  that  the  heavenly  things  them¬ 
selves  should  be  purified  with  better  sacrifices  than 
of  bulls  and  goats ;  the  things  themselves  are  better 
than  the  patterns,  and  must  therefore  be  consecrat¬ 
ed  with  better  sacrifices.  These  heavenly  things 
are  the  privileges  of  the  gospel-state,  begun  in  grace, 
perfected  in  glory  ;  these  must  be  ratified  by  a  suit¬ 
able  sanction  or  consecration  ;  and  that  was  the  blood 
of  Christ  Now  it  is  very  evident  that  the  sacrifices 


|’  of  Christ  are  infinitely  better  than  those  of  the  law. 
1.  From  the  places  in  which  the  sacrifices  under 
the  law,  and  those  under  the  gospel,  were  offered. 
Those  under  the  law  were  the  holy  places  made 
with  hands,  which  are  but  figures  of  the  true  sanc¬ 
tuary,  v.  24.  Christ’s  sacrifice,  though  offered  upon 
earth,  was  by  himself  carried  up  into  heaven,  and 
is  there  presented  in  a  way  of  daily  intercession ; 
for  he  appears  in  the  presence  of  God  for  us.  He 
is  gone  to  heaven,  not  only  to  enjoy  the  rest,  and  re¬ 
ceive  the  honour,  due  to  him,  but  to  appear  in  the 
presence  of  God  for  us,  to  present  our  persons  and 
our  performances,  to  answer  and  rebuke  our  adver¬ 
sary  and  accuser,  to  secure  our  interest,  to  perfect 
all  our  affairs,  and  to  prepare  a  place  for  us.  2. 
F rom  the  sacrifices  themselves,  v.  26.  Those  under 
the  law  were  the  lives  and  blood  of  other  creatures 
of  a  different  nature  from  the  offerers — the  blood 
of  beasts,  a  thing  of  small  value,  and  would  have 
been  of  none  at  all  in  this  matter,  had  it  not  had  a 
typical  respect  to  the  blood  of  Christ ;  but  the  sa¬ 
crifice  of  Christ  was  the  oblation  of  himself ;  he  of¬ 
fered  his  own  blood,  truly  called,  by  virtue  of  the 
hypostatical  union,  the  blood  of  God  ;  and  therefore 
of  infinite  value.  3.  From  the  frequent  repetition 
of  the  legal  sacrifices.  This  shewed  the  imperfec¬ 
tion  of  that  law  ;  but  it  is  the  honour  and  perfection 
of  Christ’s  sacrifice,  that,  being  once  offered,  it  was 
sufficient  to  all  the  ends  of  it ;  and  indeed  the  con¬ 
trary  would  have  been  absurd;  for  then  he  must 
have  been  still  dying  and  rising  again,  and  ascend¬ 
ing  and  then  again  descending  and  dying ;  and  the 
great  work  had  been  always  in  fieri — a-doing,  and 
always  to  do,  but  never  finished ;  which  would  be 
as  contrary  to  reason  as  it  is  to  revelation,  and  to  the 
dignitv  of  his  person  ;  but  now  once  in  the  end  of  the 
world  hath  he  afifieared ,  to  fiut  away  sin  by  the  sa¬ 
crifice  of  himself  The  gospel  is  the  last  dispensa¬ 
tion  of  the  grace  of  God  to  men.  4.  From  the  inef 
ficacy  of  the  legal  sacrifices,  and  the  efficacy  of 
Christ’s  sacrifice,  the  legal  sacrifices  could  not  of 
themselves  put  away  sin ;  neither  procure  pardon 
for  it,  nor  power  against  it.  Sin  would  still  have 
lain  upon  us,  and  had  dominion  over  us  ;  but  Jesus 
Christ  by  one  sacrifice  has  made  an  end  of  sin,  he 
has  destroyed  the  works  of  the  Devil. 

III.  The  apostle  illustrates  the  argument  from  the 
appointment  of  God  concerning  men,  (n.  27,  28.) 
and  observes  something  like  it  in  the  appointment 
of  God  concerning  Christ. 

1.  The  appointment  of  God  concerning  men,  con¬ 
tains  in  it  tw'o  things.  (1.)  That  they  must  once 
die,  or,  however,  undergo  a  change  equivalent  to 
death.  It  is  an  awful  thing  to  die,  to  have  the  vital 
knot  loosed  or  cut  asunder,  all  relations  here  dropt 
at  once,  an  end  put  to  our  probation  and  prepara¬ 
tion-state,  and  to  enter  into  another  world.  It  is 
a  great  work,  and  it  is  a  work  that  can  be  but  once 
done,  and  therefore  had  need  to  be  well  done.  This 
is  matter  of  comfort  to  the  godly,  that  thev  shall 
die  well,  and  die  but  once ;  but  it  is  matter  of  terror 
to  the  wicked,  who  die  in  their  sins,  that  they  can- 

Inot  return  again  to  do  that  great  work  better.  (2.) 
It  is  appointed  to  men,  that  after  death  they  shall 
come  to  judgment,  to  a  particular  judgment  imme¬ 
diately  after  death  ;  for  the  soul  returns  to  God  as 
to  its  Judge,  to  be  determined  to  its  eternal  state  ; 
and  men  shall  be  brought  to  the  general  judgment, 
at  the  end  of  the  world.  This  is  the  unalterable 
decree  of  God,  concerning  men — they  must  die, 
and  they  must  be  judged.  It  is  appointed  for  them, 
and  it  is  to  be  believed  and  seriously  considered  by 
them. 

2.  The  appointment  of  God  concerning  Christ, 
bearing  some  resemblance  to  the  other.  (1.)  He 
must  be  once  offered,  to  bear  the  sins  of  many,  of 
all  the  Father  had  given  to  him,  of  all  who  should 


731 


HEBREWS,  X. 


believe  in  his  name.  He  was  not  offered  for  any  sin 
of  his  own,  he  was  wounded  for  our  transgressions. 

C  lod  laid  on  him  the  iniquity  of  all  his  people  ;  and 
these  are  many,  though  not  so  many  as  the  rest  of 
mankind;  yet,  when  they  are  all  gathered  to  him, 
he  will  be  the  First-born  among  many  brethren.  (2. ) 
It  is  appointed  that  Christ  shall  appear  the  second 
time  without  sin,  to  the  salvation  of  those  who  look 
for  him.  [1.]  He  will  then  appear  without  sin  :  at 
his  .first  appearance,  though  he  had  no  sin  of  his 
own,  yet  he  stood  charged  with  the  sins  of  many  ; 
he  was  the  Lamb  of  God  that  bore  upon  him  the 
sins  of  the  world  ;  and  then  he  appeared  in  the  form 
of  sinful  flesh  :  but  his  second  appearance  will  be 
without  any  such  charge  upon  him,  he  having  fully 
discharged  it  before,  and  then  his  visage  shall  not 
be  marred,  but  shall  be  exceedingly  glorious.  [2.] 
This  will  be  to  the  salvation  of  all  w  ho  look  for  him, 
he  will  then  perfect  their  holiness,  their  happiness ; 
their  number  shall  then  be  accomplished,  and  their 
salvation  completed.  Observe,  It  is  the  distinguish¬ 
ing  character  of  true  believers,  that  they  are  looking 
for  Christ ;  they  look  to  him  by  faith ;  they  look  for 
him  bv  hope  and  holy  desires.  They  loot  for  him 
in  every  duty,  in  every  ordinance, in  every  provi¬ 
dence  now ;  and  they  expect  his  second  coming, 
and  are  preparing  for  it ;  and  though  it  will  be  sud¬ 
den  destruction  to  the  rest  of  the  world,  who  scoff 
at  the  report  of  it,  it  will  be  eternal  salvation  to 
those  who  look  for  it. 

CHAP.  X. 

The  apostle  knew  very  well  that  the  Hebrews,  to  whom  he 
wrote,  were  strangely  fond  of  the  Levitical  dispensation, 
and  therefore  he  fills  his  mouth  with  arguments  to  wean 
them  from  it ;  and  in  order  thereto  proceeds  in  this  chapter,  i 
1.  To  lay  low  the  whole  of  that  priesthood  and  sacrifice,  v. 

1 .  .  6.  II.  He  raises  and  exalts  the  priesthood  of  Christ 
very  high,  that  he  might  effectually  recommend  him  and 
his  gospel  to  them,  v.  7. .  IS.  III.  He  shews  to  believers  j 
the  honours  and  dignities  of  their  state,  and  calls  them  to 
suitable  duties,  v.  19,  to  the  end. 

1.  X^OR  the  law,  having  a  shadow  of 
JL  good  things  to  come,  and  not  the  very 
image  of  the  things,  can  never  with  those  ; 
sacrifices  which  they  offered  year  by  year 
continually  make  the  comers  thereunto  per¬ 
fect.  2.  For  then  would  they  not  have  f 
ceased  to  be  offered  ?  Because  that  the  |! 
worshippers  once  purged  should  have  had 
no  more  conscience  of  sins.  3.  But  in  those  ! 
sacrifices  there  is  a  remembrance  again  ! 
made  of  sins  every  year.  4.  For  it  fs  not  :: 
possible  that  the  blood  of  bulls  and  of  j 
goats  should  take  away  sins.  5.  Where¬ 
fore  when  he  cometh  into  the  world,  he 
saith.  Sacrifice  and  offering  thou  wouldest 
not,  but  a  body  hast  thou  prepared  me :  6. 
In  burnt-offerings  and  sacrifices  for  sin  thou 
hast  had  no  pleasure. 

Her^the  apostle,  by  the  direction  of  the  Spirit  of 
God,  sets  himself  to  lay  low  the  Levitical  dispensa¬ 
tion  ;  for  though  it  was  of  divine  appointment,  and 
very  excellent  and  useful  in  its  time  and  place,  yet, 
when  it  was  set  up  in  competition  with  Christ,  to 
whom  it  was  only  designed  to  lead  the  people,  it  was 
very  proper  and  necessary  to  shew  the  weakness 
and  imperfection  of  it,  which  the  apostle  does  effec- 
tuallv,  from  several  arguments.  As, 

1.  That  the  law  had  a  shadow,  and  but  a  shadow, 
of  good  things  to  come  ;  and  who  would  dote  upon 
a  shadow,  though  of  good  things,  especially  when  || 


the  substance  is  come  ?  Observe,  (1.)  The  things 
of  Christ  and  the  gospel  are  good  things  ;  they  are 
the  best  things  ;  they  are  best  in  themselves,  and 
the  best  for  us :  they  are  realities  of  an  excellent 
nature.  (2.)  These  good  things  were,  under  the 
Old  Testament,  good  things  to  come,  not  clearly 
discovered,  nor  fully  enjoyed.  (3.)  That  the  Jew’s 
then  had  but  the  shadow  o'f  the  good  things  of  Christ, 
some  adumbrations  of  them;  we  under  the.  gospel 
have  the  substance. 

2.  T.  hat  the  law  was  not  the  very  image  of  the 
good  things  to  come.  An  image  is  an  exact  draught 
of  the  thing  represented  thereby.  The  law  did 
not  go  so  far,  but  was  only  a  shadow,  as  the  image 
of  a  person  in  a  looking-glass  is  a  much  more  per¬ 
fect  representation  than  his  shadow  upon  the  wall. 
The  law  was  a  very  rough  draught  of  the  great  de¬ 
sign  of  divine  grace',  and  therefore  not  to  be  so  much 
doted  on. 

3.  The  legal  sacrifices,  being  offered  vear  by 
year,  could  never  make  the  comers  thereunto  per¬ 
fect  ;  for  then  there  would  have  been  an  end  of 
offering  them,  v.  1,  2.  Could  they  have  satisfied 
the  demands  of  justice,  and  made  reconciliation  for 
iniquity  ;  could  they  have  purified  and  pacified  con¬ 
science  ;  then  they  had  ceased,  as  being  no  farther 
necessary  ;  since  the  offerers  would  have  had  no 
more  sin  lying  upon  their  consciences.  But  this  was 
not  the  case  ;  after  one  day  of  atonement  was  over, 
the  sinner  would  fall  again  into  one  fault  or  other, 
and  so  there  would  be  need  of  another  dav  of  atone¬ 
ment,  and  of  one  every  year,  beside  the  dailv  minis¬ 
trations.  Whereas  now  under  the  gospel,  the 
atonement  is  perfect,  and  not  to  be  repeated  ;  and 
the  sinner,  once  pardoned,  is  ever  pardoned  as  to 
his  state,  and  only  needs  to  renew  his  repentance  and 
faith,  that  he  may  have  a  comfortable  sense  of  a 
continued  pardon. 

4.  As  the  legal  sacrifices  did  not  of  themselves 
take  away  sin,  so  it  was  impossible  thev  should,  v. 
4.  There  was  an  essential  defect  in  them.  (1.) 
They  were  not  of  the  same  nature  with  us  who  sin¬ 
ned.  (2. )  They  were  not  of  sufficient  value  to  make 
satisfaction  for  the  affronts  done  to  the  justice  and 
government  of  God,  as  they  were  not  ot  the  same 
nature  that  offended,  and  so  could  not  be  suitable. 
They  were  much  less  of  the  same  nature  that  was 
offended  ;  and  nothing  less  than  the  nature  that  was 
offended  could  make  the  sacrifice  a  full  satisfaction 
for  the  offence.  (3.)  The  beasts  offered  up  under 
the  law  could  not  consent  to  put  themselves  in  the 
sinner’s  room  and  place.  The  atoning  sacrifice 
must  be  one  capable  of  consenting,  and  must  volun¬ 
tarily  substitute  himself  in  the  sinner’s  stead  :  Christ 
did  so. 

5.  There  was  a  time  fixed  and  foretold  bv  the 
great  God,  and  that  time  was  now  come,  when 
these  legal  sacrifices  would  be  no  longer  accepted 
by  him,  or  useful  to  men.  God  never  did  desire 
them  for  themselves,  and  now  he  abrogated  them  ; 
and  therefore  to  adhere  to  them  now,  would  be  re¬ 
sisting  God  and  rejecting  him.  This  time  of  the  re 
peal  of  the  Levitical  laws  was  foretold  bv  David, 
(Ps.  40.  7.)  and  is  recited  here  as  now  come.  Thus 
industriously  does  the  apostle  lay  low  the  Mosaical 
dispensation. 

7.  Then  said  I,  Lo,  I  come  (in  the  volume 
of  the  book  it  is  written  of  me)  to  do  thy 
will.  O  God.  8.  Above  when  he  said.  Sa¬ 
crifice  and  offering  and  burnt-offerings  and 
offering  for  sin  thou  wouldest  not,  neither 
hadst  pleasure  therein ;  (which  are  offered 
by  the  law ;)  9.  Then  said  he,  Lo,  I  come 
to  do  thy  will,  O  God.  He  taketh  away 


732 


HEBREWS,  X. 


the  first,  that  he  may  establish  the  second. 
10.  By  the  which  will  we  are  sanctified 
through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all.  11.  And  every  priest 
standeth  daily  ministering  and  offering  of¬ 
tentimes  the  same  sacrifices,  which  can 
never  take  away  sins:  12.  But  this  man, 
after  he  had  offered  one  sacrifice  for  sins, 
for  ever  sat  down  on  the  right  hand  of  God  ; 
1 3.  F rom  henceforth  expecting  till  his  ene¬ 
mies  be  made  his  footstool.  1 4.  F or  by  one 
offering  he  hath  perfected  for  ever  them 
that  are  sanc  tified.  1 5.  Whereof  the  Holy 
Ghost  also  is  a  witness  to  us:  for  after  that 
he  hath  said  before,  16.  This  is  the  cove¬ 
nant  that  I  will  make  with  them  after  those 
days,  saith  the  Lord,  [  will  put  my  laws 
into  their  hearts,  and  in  their  minds  will  I 
write  them;  17.  And  their  sins  and  iniqui¬ 
ties  will  I  remember  no  more.  18.  Now 
where  remission  of  these  is ,  there  is  no  more 
offering  for  sin. 

Here  the  apostle  raises  up  and  exalts  the  Lord 
Jesus  Christ,  as  high  as  he  had  laid  the  Levitical 
priesthood  low.  He  recommends  Christ  to  them  as 
the  true  High  Priest,  the  true  atoning  Sacrifice,  the 
Antitype  of  all  the  rest :  and  this  he  illustrates, 

1.  Prom  the  purpose  and  promise  of  God  con¬ 
cerning  Christ,  which  are  frequently  recorded  in 
the  volume  of  the  book  of  God,  v.  7.  God  had  not 
only  decreed,  but  declared  by  Moses  and  the  pro- 

Ehets,  that  Christ  should  come  and  be  the  great 
ligh  Priest  of  the  church,  and  should  offer  up  a  per¬ 
fect  and  a  perfecting  sacrifice.  It  was  written  of 
Christ  in  the  beginning  of  the  book  of  God,  that  the 
Seed  of  the  woman  should  break  the  serpent’s  head ; 
and  the  Old  Testament  abounds  with  prophecies 
concerning  Christ.  Now  since  he  is  the  Person  so 
often  promised,  so  much  spoken  of,  so  long  expected 
by  the  people  of  God,  he  ought  to  be  received  with 
great  honour  and  gratitude. 

2.  From  what  God  had  done  in  preparing  a  body 
for  Christ,  that  is  a  human  nature,  that  he  might  be 
qualified  to  be  our  Redeemer  and  Advocate ;  uniting 
the  two  natures  in  his  own  person,  he  was  a  fit  Me¬ 
diator  to  go  between  God  and  man  ;  a  Day’s-Man  to 
lay  his  hand  upon  both,  a  Peace-Maker,  to  reconcile 
them,  and  an  everlasting  Band  of  union  between 
God  and  the  creature — “  Mine  ears  hast  thou  open¬ 
ed  ;  thou  hast  fully  instructed  me,  furnished  and  fit¬ 
ted  me  for  the  work,  and  engaged  mein  it,”  Ps.  40. 
6.  Now  a  Saviour,  thus  provided  and  prepared  by 
God  himself  in  so  extraordinary  a  manner,  ought  to 
be  received  with  great  affection  and  gladness. 

3.  From  the  readiness  and  willingness  that  Christ 
discovered  to  engage  in  this  work,  when  no  other 
sacrifice  would  be  accepted,  v.  7 — 9.  When  no 
lesser  sacrifice  would  be  a  proper  satisfaction  to  the 
justice  of  God  than  that  of  Christ  himself,  then 
Christ  voluntarily  came  into  it;  “ Lo,  I  come!  I 
delight  to  do  thy  will,  O  God!  Let  thy  curse  fall 
upon  me,  but  let  these  go  their  way.  Father,  I  de¬ 
light  to  fulfil  thy  counsels,  and  my  covenant  with 
thee  for  them  ;  I  delight  to  perform  all  thy  pro¬ 
mises,  to  fulfil  all  the  prophecies.  ”  This  should  en¬ 
dear  Christ  and  our  Bibles  to  us,  that  in  Christ  we 
have  the  fulfilling  of  the  scriptures. 

4.  From  the  errand  and  design  upon  which  Christ 
came;  and  that  was,  to  do  the  will  of  God,  not  only 
as  a  Prophet  to  reveal  the  will  of  God,  not  only  as  a 


|  King  to  give  forth  divine  laws,  but  as  a  Priest  to  sa¬ 
tisfy  the  demands  of  justice,  and  to  fulfil  all  righ 
teousness.  Christ  came  to  do  the  will  of  God  in  two 
instances.  (1.)  In  taking  away  the  first  priesthood, 
which  God  had  no  pleasure  in  ;  not  only  taking  away 
the  curse  of  the  covenant  of  works,  and  cancelling 
the  sentence  denounced  against  us  as  sinners,  but 
taking  away  the  insufficient  typical  priesthood,  and 
blotting  out  the  hand-writing  of  ceremonial  ordi¬ 
nances,  and  nailing  it  to  his  cross.  (2. )  In  establish¬ 
ing  the  second,  that  is,  his  own  priesthood  and  the 
everlasting  gospel,  the  most  pure  and  perfect  dis¬ 
pensation  of  the  covenant  of  grace  ;  this  is  the  great 
design  upon  which  the  heart  of  God  was  set  from  all 
eternity.  The  will  of  God  centres  and  terminates 
in  it ;  and  it  is  not  more  agreeable  to  the  will  of  God 
than  it  is  advantageous  to  the  souls  of  men  ;  for  it  is 
by  this  will  that  we  are  sanctified,  through  the  offer¬ 
ing  of  the  body  of  Jesus  Christ  once  for  all,  v.  10. 
Observe,  [1.]  What  is  the  fountain  of  all  that 
Christ  has  done  for  his  people — the  sovereign  will 
and  grace  of  God.  [2.]  How  we  come  to  partake 
of  what  Christ  has  done  for  us — by  being  sanctified, 
converted,  effectually  called,  wherein  we  are  united 
to  Christ,  and  so  partake  of  the  benefits  of  his  re¬ 
demption  ;  and  this  sanctification  isowing  to  the  ob¬ 
lation  he  made  of  himself  to  God. 

5.  From  the  perfect  efficacy  of  the  priesthood  of 
Christ;  (u.  14.)  By  one  offering  he  hath  for  ever 
perfected  them  that  are  sanctified ;  he  has  and  will 
perfectly  deliver  those  that  are  brought  over  to  him, 
from  all  the  guilt,  power,  and  punishment  of  sin, 
and  will  put  them  into  the  sure  possession  of  perfect 
holiness  and  felicity.  This  is  what  the  Levitical 
priesthood  could  never  do ;  and  if  we  indeed  are 
aiming  at  a  perfect  state,  we  must  receive  the  Lord 
Jesus  as  the  only  High  Priest  that  can  bring  us  to 
that  state. 

6.  From  the  place  to  which  our  Lord  Jesus  is  now 
exalted,  the  honour  he  has  there,  and  the  further 
honour  he  shall  have;  ( v .  12,  13.)  This  man,  after 
he  had  offered  one  sacrifice  for  sins,  for  ever  sat 
down  at  the  right  hand  of  God,  from  henceforth  ex¬ 
pecting  till  his  enemies  be  made  his  footstool.  Here 
observe,  (1.)  To  what  honour  Christ,  as  Man  and 
Mediator,  is  exalted — to  the  right  hand  of  God,  the 
seat  of  power,  interest,  and  activity  :  the  giving 
hand  ;  all  the  favours  that  God  bestows  on  his  peo¬ 
ple,  are  handed  to  them  by  Christ  :  the  receiving 
hand ;  all  the  duties  that  God  accepts  from  men, 
are  presented  by  Christ :  the  working  hand  ;  all  in 
the  kingdoms  of  providence  and  grace,  is  adminis¬ 
tered  by  Christ  ;  and  therefore  this  is  the  highest 
post  of  honour.  (2. )  How  Christ  came  to  this  honour 
— not  merely  by  the  purpose  or  donation  of  the  Fa¬ 
ther,  but  by  his  own  merit  and  purchase,  as  a  re¬ 
ward  due  to  his  sufferings  ;  and  as  he  can  never  be 
deprived  of  an  honour  so  much  his  due,  so  he  will 
never  quit  it,  nor  cease  to  employ  it  for  his  people’s 
good.  (3.)  How  he  enjoys  this  honour — with  the 
greatest  satisfaction  and  rest ;  he  is  for  ever  sat  down 
there.  The  Father  acquiesces  and  is  satisfied  in 
him  ;  he  is  satisfied  in  his  Father’s  will  and  pre¬ 
sence  :  this  is  his  rest  for  ever  ;  here  he  will  dwell  : 
for  he  hath  both  desired  and  deserved  it.  (4.)  He 
has  further  expectations,  which  shall  not  be  disap¬ 
pointed  ;  for  they  are  grounded  upon  the  promise  of 
the  Father,  who  hath  said  unto  him.  Sit  thou  on  my 
right  hand,  until  I  make  thine  enemies  thy  footstool, 
Ps.  110.  1.  One  would  think  such  a  Person  as 
Christ  could  have  no  enemies,  except  in  hell  ;  but 
it  is  certain  that  he  has  enemies  on  earth,  very  ma¬ 
ny,  and  very  inveterate  ones.  Let  not  Christians 
then  wonder  that  they  have  enemies,  though  they 
desire  to  live  peaceably  with  all  men.  But  Christ’s 
enemies  shall  be  made  his  footstool ;  some  by  con¬ 
version,  others  by  confusion  ;  and  which  way  soever 


733 


HEBREWS,  X. 


it  be,  Christ  will  be  honoured  ;  of  this  Christ  is  as¬ 
sured,  this  he  is  expecting ;  and  his  people  should 
rejoice  in  the  expectation  of  it ;  for  when  his  enemies 
are  subdued,  their  enemies,  that  are  so  for  his  sake, 
shall  be  subdued  also. 

7.  And  lastly,  The  apostle  recommends  Christ 
from  the  witness  the  Holy  Ghost  has  given  in  the 
scriptures  concerning  him  ;  this  relates  chiefly  to 
what  should  be  the  happy  fruit  and  consequence 
of  his  humiliation  and  sufferings,  which  in  general 
is  that  new  and  gracious  covenant  that  is  founded 
upon  his  satisfaction,  and  sealed  by  his  blood  ;  ( v . 
15.)  whereof  the  Holy  Ghost  is  a  Witness.  The 
passage  is  cited  from  Jer.  31.  31.  in  which  covenant 
God  promises,  (1.)  That  God  would  pour  out  his 
Spirit  upon  his  people,  so  as  to  give  them  wisdom, 
will,  and  power,  to  obey  his  word ;  he  will  put  his 
laws  in  their  hearts,  and  write  them  in  their  minds, 
v.  16.  This  will  make  their  duty  plain,  easy,  and 
pleasant.  (2. )  Their  sins  and  iniquities  he  will  re¬ 
member  no  more,  (y.  17.)  which  will  alone  shew 
the  riches  of  divine  grace,  and  the  sufficiency  of 
Christ’s  satisfaction,  that  it  needs  not  be  repeated, 
v.  18.  For  there  shall  be  no  more  remembrance  of 
sin  against  true  believers,  either  to  shame  them 
now,  or  to  condemn  them  hereafter.  This  was 
much  more  than  the  Levitical  priesthood  and  sacri¬ 
fices  could  effect. 

And  now  we  have  gone  through  the  doctrinal  part 
of  the  epistle,  in  which  we  have  met  with  many 
things  dark  and  difficult  to  be  understood,  which  we 
must  impute  to  the  weakness  and  dulness  of  our 
own  minds.  The  apostle  now  proceeds  to  apply 
this  great  doctrine,  so  as  to  influence  their  affections, 
and  direct  their  practice,  setting  before  them  the 
dignities  and  duties  of  the  gospel-state. 

1 9.  Having  therefore,  brethren,  boldness 
to  enter  into  the  holiest  by  the  blood  of  Je¬ 
sus,  20.  By  a  new  and  living  way,  which 
lie  hath  consecrated  for  us,  through  the 
vail,  that  is  to  say,  his  flesh  ;  21.  And  hav¬ 
ing  a  high  priest  over  the  house  of  God ;  22. 
Let  us  draw  near  with  a  true  heart  in  full 
assurance  of  faith,  having  our  hearts  sprin¬ 
kled  from  an  evil  conscience,  and  our  bo¬ 
dies  washed  with  pure  water.  23.  Let  us 
hold  fast  the  profession  of  our  faith  without 
wavering;  for  he  is  faithful  that  promised  : 
24.  And  let  us  consider  one  another  to  pro¬ 
voke  unto  love  and  to  good  works :  25. 

Not  forsaking  the  assembling  of  ourselves 
together,  as  the  manner  of  some  is;  but 
exhorting  one  another:  and  so  much  the 
more,  as  ye  see  the  day  approaching.  26. 
For  if  we  sin  wilfully  after  that  we  have  re¬ 
ceived  the  knowledge  of  the  truth,  there  re- 
maineth  no  more  sacrifice  for  sins,  27.  But 
a  certain  fearful  looking  for  of  judgment 
and  fiery  indignation,  which  shall  devour 
the  adversaries.  28.  He  that  despised 
Moses1  law,  died  without  mercy,  under 
two  or  three  witnesses  :  29.  Of  how  much 
sorer  punishment,  suppose  ye,  shall  he  be 
thought  worthy,  who  hath  trodden  under 
foot  the  Son  of  God,  and  hath  counted  the 
blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  unholy  thing,  and  hath  done 


despite  unto  the  Spirit  of  grace?  30.  For 
we  know  him  that  hath  said,  Vengeance 
belongeth  unto  me,  I  will  recompense,  saith 
the  Lord.  And  again,  The  Lord  shall 
judge  his  people.  31.  It  is  a  fearful  thing 
to  fall  into  the  hands  of  the  living  God.  32. 
But  call  to  remembrance  the  former  days, 
in  which,  after  ye  were  illuminated,  ye  en¬ 
dured  a  great  fight  of  afflictions;  33.  Partly, 
while  ye  were  made  a  gazing-stock  both  by 
reproaches  and  afflictions;  and  partly, while 
ye  became  companions  of  them  that  were  so 
used.  34.  For  ye  had  compassion  of  me 
in  my  bonds,  and  took  joyfully  the  spoiling 
of  your  goods,  knowing  in  yourselves  that 
ye  have  in  heaven  a  better  and  an  enduring 
substance.  35.  Cast  not  away  therefore 
your  confidence,  which  hath  great  recom¬ 
pense  of  reward.  36.  For  ye  have  need 
of  patience,  that,  after  ye  have  done  the 
will  of  God,  ye  might  receive  the  promise. 
37.  For  yet  a  little  while,  and  he  that  shall 
come  will  come,  and  will  not  tarry  38. 
Now  the  just  shall  live  by  faith:  but  if  any 
man  draw  back,  my  soul  shall  have  no 
pleasure  in  him.  39.  But  we  are  not  of 
them  who  draw  back  unto  perdition;  but 
of  them  that  believe  to  the  saving  of  the 
soul. 

Here  the  apostle  sets  forth, 

I.  The  dignities  of  the  gospel-state.  It  is  fit  that 
believers  should  know  the  honours  and  privileges 
that  Christ  has  procured  them,  that,  while  they 
take  the  comfort,  they  may  give  him  the  glory  of 
all.  The  privileges  are,  1.  Boldness  to  enter  into 
the  holiest.  They  have  access  to  God,  light  to  di¬ 
rect  them,  liberty  of  spirit  and  of  speech  to  conform 
to  the  direction ;  they  have  a  right  to  the  privilege, 
and  a  readiness  for  it ;  assistance  to  use  and  improve 
it,  and  assurance  of  acceptance  and  advantage. 
They  may  enter  into  the  gracious  presence  of  God 
in  his  holy  oracles,  ordinances,  providences,  and 
covenant,  and  so  into  communion  with  God,  where 
they  receive  communications  from  him,  till  they  are 
preparedto  enter  into  his  glorious  presence  in  hea¬ 
ven.  2.  A  High  Priest  over  the  house  of  God,  even 
■this  blessed  Jesus,  who  presides  over  the  church  mi  ¬ 
litant,  and  every  member  thereof  on  earth,  and  over 
the  church  triumphant  in  heaven.  God  is  willing  to 
dwell  with  men  on  earth,  and  to  have  them  dwell 
with  him  in  heaven ;  but  fallen  man  cannot  dwell 
with  God,  without  a  High  Priest,  who  is  the  Medi¬ 
ator  of  reconciliation  here,  and  of  fruition  hereafter. 

II.  The  apostle  tells  us  the  way  and  means  by 
which  Christians  enjoy  such  privileges,  and,  in  gene¬ 
ral,  declares  it  to  be  by  the  blood  of  Jesus,  by  the 
merit  of  that  blood  which  he  offered  up  to  God  as  an 
atoning  sacrifice  :  he  has  purchased  for  all  who  be¬ 
lieve  in  him,  free  access  to  God  in  the  ordinances  of 
his  grace  here,  and  in  the  kingdom  of  his  glory. 
This  blood,  being  sprinkled  on  the  conscience, 
chases  away  slavish  fear,  and  gives  the  believer  as¬ 
surance  both  of  his  safety,  and  his  welcome  into  the 
divine  presence.  Now  the  apostle  having  given 
this  general  account  of  the  way  by  which  we  have 
access  to  God,  he  enters  further  into  the  particulars 
of  it,  v.  20.  As,  1.  It  is  the  only  way ;  there  is  no 
other  left  but  this  ;  the  first  way  to  the  tree  of  life 


734 


is,  and  has  been,  long  shut  up.  2.  It  is  a  new  way, 
both  in  opposition  to  the  covenant  of  works,  and  to 
the  antiquated  dispensation  of  the  Old  Testament; 
it  is  via  novissima — the  last  way  that  will  ever  be 
opened  to  men ;  they  who  will  not  enter  in  this  way, 
exclude  themselves  for  ever ;  it  is  a  way  that  will 
always  be  effectual.  3.  It  is  a  living  way.  It  would 
be  death  to  attempt  to  come  to  God  in  the  way  of 
the  covenant  of  works  ;  but  this  way  we  may  come 
to  God,  and  live.  It  is  by  a  living  Saviour,  who, 
though  he  was  dead,  is  alive  ;  and  it  is  a  way  that 
gives  life  and  lively  hope  to  those  who  enter  into  it. 
4.  It  is  a  way  that  Christ  has  consecrated  for  us 
through  the  vail,  that  is,  his  flesh.  The  vail  in  the 
tabernacle  and  temple  signified  the  body  of  Christ ; 
when  he  died,  the  vail  of  the  temple  was  rent  in  sun¬ 
der,  and  this  was  at  the  time  of  the  evening  sacrifice, 
and  gave  the  people  a  surprising  view  into  the  holy 
of  holies,  which  they  never  had  before.  Our  way  to 
heaven  is  by  a  crucified  Saviour  ;  his  death  is  to  us 
the  way  of  life ;  to  those  who  believe  this,  he  will  be 
precious. 

III.  The  apostle  proceeds  to  shew  the  Hebrews 
the  duties  which  they  were  obliged  to  upon  the  ac¬ 
count  of  these  privileges  conferred  upon  them  in  such 
an  extraordinary  way,  v.  22,  23,  &zc. 

1.  They  must  draw  near  to  God,  and  that  in  a 
right  manner.  They  must  draw  near  to  God  ;  since 
such  a  way  of  access  and  return  to  God  is  opened,  it 
would  be  the  greatest  ingratitude  and  contempt  of 
God  and  Christ,  still  to  keep  at  a  distance  from  him. 
They  must  draw  near  by  conversion,  and  by  taking 
hold  of  his  covenant ;  they  must  draw  near  in  all 
holy  conversation,  like  Enoch  walking  with  God ; 
they  must  draw  near  in  humble  adorations,  wor¬ 
shipping  at  his  footstool ;  they  must  draw  near  in 
holy  dependence,  and  in  a  strict  observation  of  the 
divine  conduct  toward  them  ;  they  must  draw  near 
in  conformity  to  God,  and  communion  with  him, 
living  under  his  blessed  influence,  still  endeavouring 
to  get  nearer  and  nearer,  till  they  come  to  dwell  in 
his  presence ;  but  they  must  see  to  it,  that  they 
make  their  approach  to  God  after  a  right  manner. 
(1.)  With  a  true  heart,  without  any  allowed  guile 
or  hypocrisy.  God  is  the  Searcher  of  hearts,  and 
he  requires  truth  in  the  inward  parts.  Sincerity  is 
our  gospel-perfection,  though  not  our  justifying 
righteousness.  (2.)  In  full  assurance  of  faith  ;  with 
a  faith  grown  up  to  a  full  persuasion  that  when  we 
come  to  God  bv  Christ,  we  shall  have  audience  and 
acceptance.  We  should  lay  aside  all  sinful  dis¬ 
trust  ;  without  faith  we  cannot  please  God ;  and  the 
stronger  our  faith  is,  the  more  glory  we  give  to  God. 
And,  (3.)  Having  our  hearts  sprinkled  frtim  an  evil 
conscience  by  a  believing  application  of  the  blood  of 
Christ  to  our  souls.  They  may  be  cleansed  from 
guilt,  from  filth,  and  from  "sinful  fear  and  torment, 
from  all  aversion  to  God  and  duty,  from  ignorance, 
and  error,  and  superstition,  and  whatever  evils  the 
consciences  of  men  are  subject  to  by  reason  of  sin. 
(4.)  Our  bodies  washed  with  pure  water,  with  the 
water  of  baptism,  bv  which  we  are  recorded  among 
the  disciples  of  Christ,  members  of  his  mvstical  bo- 
dv,  or  with  the  sanctifying  virtue  of  the  Holy  Spirit 
reforming  and  regulating  our  outward  conversation 
as  well  as  our  inward  frame  ;  cleansing  from  the  fil¬ 
thiness  of  the  flesh  as  well  as  of  the  Spirit.  The 
priests  under  the  law  were  to  wash,  before  they 
went  into  the  presence  of  the  Lord  to  offer  before 
him.  There  must  be  a  due  preparation  for  making 
our  approaches  to  God. 

2.  The  apostle  exhorts  believers  to  hold  fast  the 
profession  of  their  faith,  v.  23.  Here  observe,  (1.) 
The  duty  itself — to  hold  fast  the  profession  of  our 
faith,  to  embrace  all  the  truths  and  ways  of  the  gos¬ 
pel  ;  to  get  fast  hold  of  them,  and  to  keep  that  hold 
against  all  temptation  and  opposition.  Our  spiritual 


enemies  will  do  what  they  can  to  wrest  our  faith, 
and  hope,  and  holiness,  and  comfort,  out  of  our 
hands,  but  we  must  hold  fast  cur  religion  as  our 
best  treasure.  (2.)  The  manner  how  we  must  do 
this — without  wavering,  without  doubting,  without 
disputing,  without  dallying  with  temptation  to  apos¬ 
tasy.  Having  once  settled  these  great  things  be¬ 
tween  God  and  our  souls,  we  must  be  steadfast  and 
immovable.  They  who  begin  to  waver  in  matters 
of  Christian  faith  and  practice,  are  in  danger  of  fall¬ 
ing  away.  (3.)  The  motive  or  reason  enforcing  this 
duty — he  is  faithful,  that  hath  promised.  God  has 
made  great  and  precious  promises  to  believers,  and 
he  is  a  faithful  God,  true  to  his  word  ;  there  is  no 
falseness  or  fickleness  with  him,  and  there  should 
be  none  with  us  ;  his  faithfulness  should  excite  and 
encourage  us  to  be  faithful,  and  we  must  depend 
more  upon  his  promises  to  us  than  upon  our  pro¬ 
mises  to  make  him,  and  we  must  plead  with  him 
the  promise  of  grace  sufficient. 

IV.  We  have  the  means  prescribed  for  preventing 
our  apostasy,  and  promoting  our  fidelity  and  perse¬ 
verance,  v.  24,  25,  &c.  He  mentions  several ;  as, 

1.  That  we  should  consider  one  another,  to  pro¬ 
voke  to  love  and  to  good  works.  Christians  ought 
to  have  a  tender  consideration  and  concern  for  one 
another;  they  should  affectionately  consider  what 
their  several  wants,  weaknesses,  and  temptations 
are ;  and  they  should  do  this,  not  to  reproach  one 
another,  not  provoke  one  another  to  anger,  but  to 
promote  love  and  good  works,  calling  upon  them¬ 
selves  and  one  another  to  love  God  and  Christ  more, 
to  love  duty  and  holiness  more,  to  love  their  bre¬ 
thren  in  Christ  more,  and  to  do  all  the  good  offices 
of  Christian  affection  both  to  the  bodies  and  the  souls 
of  each  other.  A  good  example  given  to  others  is 
the  best  and  most  effectual  provocation  to  love  and 
good  works. 

2.  JVot  to  forsake  the  assembling  of  ourselves  to 
gether,  v.  25.  It  is  the  will  of  Christ,  that  his  dis 
ciples  should  assemble  themselves  together,  some 
times  more  privately  for  conference  and  prayer,  and 
in  public  for  hearing  and  joining  in  all  the  ordinances 
of  gospel-worship.  There  were  in  the  apostles’ 
times,  and  should  be  in  every  age,  Christian  assem¬ 
blies  for  the  worship  of  God,  and  for  mutual  edifi¬ 
cation.  And  it  seems  even  in  those  times  there 
were  some  who  forsook  these  assemblies,  and  so  be¬ 
gan  to  apostatize  from  religion  itself.  The  commu¬ 
nion  of  saints  is  a  great  help  and  privilege,  and  a 
good  means  of  steadiness  and  perseverance  ;  hereby 
their  hearts  and  hands  are  mutually  strengthened. 

3.  To  exhort  one  another,  to  exhort  ourselves  and 
each  other;  to  warn  ourselves  and  one  another  of 
the  sin  and  danger  of  backsliding,  to  put  ourselves 
and  our  fellow-Christians  in  mind  of  our  duty,  of 
our  failures  and  corruptions,  to  watch  over  one  an¬ 
other,  and  be  jealous  of  ourselves  and  one  another 
with  a  godlv  jealousv.  This,  managed  with  a  true 
gospel-spirit,  would  be  the  best  and  most  cordial 
friendship. 

4.  That  we  should  observe  the  approaching  of 
times  of  trial,  and  be  thereby  quickened  to  greater 
diligence  ;  so  much  the  more,  as  ye  see  the  day  ap¬ 
proaching.  Christians  ought  to  observe  the  signs 
of  the  times,  such  as  God  has  foretold.  There  was 
a  day  approaching,  a  terrible  day  to  the  Jewish  na¬ 
tion,  when  their  city  should  be  destroyed,  and  the 
body  of  the  people  rejected  of  God  for  rejecting 
Christ.  This  would  be  a  day  of  dispersion  and 
temptation  to  the  chosen  remnant.  Now  the  apos¬ 
tle  puts  them  upon  observing  what  signs  there  were 
of  the  approach  of  such  a  terrible  day,  and  upon  be¬ 
ing  the  more  constant  in  meeting  together  and  ex¬ 
horting  one  another,  that  thev  might  be  the  better 
prepared  for  such  a  day.  There  is  a  trying  day'' 
coming  on  us  all,  the  day  of  our  death,  and  we  should 


735 


HEBREWS,  X. 


observe  all  the  signs  ofits  approaching,  and  improve 
them  to  greater  watchfulness  and  diligence  in  duty. 

V.  After  having  mentioned  these  means  of  esta¬ 
blishment,  the  apostle  proceeds,  in  the  close  of  the 
.  chapter,  to  enforce  his  exhortations  to  perseverance, 
and  against  apostasy,  by  many  very  weighty  con¬ 
siderations,  v.  26,  27,  &c. 

1.  From  the  description  he  gives  of  the  sin  of 
apostasy.  It  is  sinning  wilfully  after  we  have  re¬ 
ceived.  the  knowledge  of  the  truth;  sinning  wilfully 
against  that  truth  we  have  had  convincing  evidence 
of  This  text  has  been  the  occasion  of  great  dis¬ 
tress  to  some  gracious  souls  ;  they  have  been  ready 
to  conclude  that  every  wilful  sin,  after  conviction 
and  against  knowledge,  is  the  unpardonable  sin  : 
but  this  has  been  their  infirmity  and  error.  The 
sin  here  mentioned  is  a  total  and  final  apostasy, 
when  men  with  a  full  and  fixed  will  and  resolution 
despise  and  reject  Christ  the  only  Saviour ;  despise 
and  resist  the  Spirit,  the  only  Sanctifier ;  and  des¬ 
pise  and  renounce  the  gospel,  the  only  way  of  sal¬ 
vation,  and  the  words  of  eternal  life ;  and  all  this, 
after  they  have  known,  owned,  and  professed,  the 
Christian  religion,  and  continue  to  do  so  obstinately 
and  maliciously.  This  is  the  great  transgression  : 
the  apostle  seems  to  refer  to  the  law  concerning 
presumptuous  sinners,  Numb.  15.  30,  31.  They 
were  to  be  cut  off. 

2.  From  the  dreadful  doom  of  such  apostates. 
(1.)  There  remains  no  more  sacrifice  for  such  sins ; 
no  other  Christ  to  come  to  save  such  ;  they  sin 
against  the  last  resort  and  remedy.  There  were 
some  sins  under  the  law,  for  which  no  sacrifices 
were  provided ;  but  yet  if  they  who  committed  them 
did  truly  repent,  though  they  might  not  escape  tem¬ 
poral  death,  they  might  escape  eternal  destruction  ; 
for  Christ  would  come,  and  make  atonement.  But 
now  those  under  the  gospel,  who  will  not  accept  of 
Christ,  that  they  may  be  saved  by  him,  have  no 
other  refuge  left  them.  (2.)  There  remains  only 
for  them  a  certain  fearful  looking  for  of  judgment, 
v.  27.  Some  think  this  refers  to  the  dreadful  de¬ 
struction  of  the  Jewish  church  and  state ;  but  cer¬ 
tainly  it  refers  also  to  the  utter  destruction  that 
waits  for  all  obstinate  apostates  at  death  and  judg¬ 
ment,  when  the  Judge  will  discover  a  fiery  indigna¬ 
tion  against  them,  that  will  devour  the  adversaries ; 
they  will  be  consigned  over  to  the  devouring  fire, 
and  to  everlasting  burnings.  Of  this  destruction 
God  gives  some  notorious  sinners,  while  on  earth, 
a  fearful  foreboding  in  their  own  consciences,  a 
dreadful  looking  for  it,  with  a  despair  of  ever  being 
able  either  to  endure  or  escape  it. 

3.  From  the  methods  of  divine  justice  with  those 
who  despised  Moses’s  law,  that  is,  sinned  presump¬ 
tuously,  despising  his  authority,  his  threatenings, 
and  his  power.  These,  when  convicted  by  two  or 
three  witnesses,  were  put  to  death  ;  they  died  with¬ 
out  mercy,  a  temporal  death.  Observe,  Wise  go¬ 
vernors  should  be  careful  to  keep  up  the  credit  of 
their  government  and  the  authority  of  the  laws,  by 
punishing  presumptuous  offenders  :  but  then  in  such  i 
cases  there  should  be  good  evidence  of  the  fact,  j 
Thus  God  ordained  in  Moses’s  law  ;  and  hence  the 
apostle  infers  the  heavy  doom  that  will  fall  upon 
those  that  apostatize  from  Christ.  Here  he  refers 
himself  to  their  own  consciences,  to  judge  how  much 
sorer  punishment  the  despisers  of  Christ  (after  they 
have  professed  to  know  him)  are  likely  to  undergo ; 
and  they  may  judge  of  the  greatness  of  the  punish¬ 
ment  by  the  greatness  of  the  sin. 

(1.)  They  have  trodden  under  foot  the  Son  of 
God.  To  trample  upon  an  ordinary  person,  shews 
intolerable  insolence ;  to  treat  a  person  of  honour  in 
that  vile  manner,  is  insufferable  ;  but  to  deal  thus 
with  the  Son  of  God,  who  himself  is  God,  must  be 
the  highest  provocation ;  to  trample  upon  his  person, 


denying  him  to  be  the  Messiah  ;  to  trample  upon 
his  authority,  and  undermine  his  kingdom  ;  to  tram¬ 
ple  upon  his  members  as  the  off-scouring  of  all 
things,  and  not  fit  to  live  in  the  world,  what  pun¬ 
ishment  can  be  too  great  for  such  men  ? 

(2.)  They  have  counted  the  blood  of  the  covenant, 
wherewith  he  was  sanctified,  an  unholy  thing.  The 
blood  of  Christ,  with  which  the  covenant  was  pur¬ 
chased  and  sealed,  and  wherewith  Christ  himself 
was  consecrated,  or  wherewith  the  apostate  was 
sanctified,  that  is,  baptized,  visibly  initiated  into  the 
new  covenant  by  baptism,  and  admitted  to  the  Lord’s 
supper.  Observe,  There  is  a  kind  of  sanctification 
which  persons  may  partake  of,  and  yet  fall  away  : 
they  may  be  distinguished  by  common  gifts  and 
graces ;  by  an  outward  profession  ;  by  a  form  of  god¬ 
liness  ;  a  course  of  duties,  and  a  set  of  privileges, 
and  yet  fall  away  finally.  Men  who  have  seemed 
before  to  have  the  blood  of  Christ  in  high  esteem, 
may  come  to  account  it  an  unholy  thing,  no  better 
than  the  blood  of  a  malefactor,  though  it  was  the 
world’s  ransom,  and  every  drop  of  it  of  infinite  value. 

(3.)  They  have  done  despite  unto  the  Spirit  oj 
gruce ;  the  Spirit  that  is  graciously  given  to  men, 
and  that  works  grace  wherever  it  is  ;  the  Spirit  of 
grace,  that  should  be  regarded  and  attended  to  with 
the  greatest  care  ;  this  Spirit  they  have  grieved, 
resisted,  quenched,  yea  done  despite  to  him  ;  which 
is  the  highest  act  of  wickedness,  and  makes  the  case 
of  the  sinner  desperate ;  refusing  to  have  the  gospel- 
salvation  applied  to  him.  Now  he  leaves  it  to  the 
consciences  of  all,  appeals  to  universal  reason  and 
equity,  whether  such  aggravated  crimes  ought  not 
to  receive  a  suitable  punishment,  a  sorer  punish¬ 
ment  than  they  had,  who  died  without  mercy  ?  But 
what  punishment  can  be  sorer  than  to  die  without 
mercy?  I  answer.  To  die  by  mercy,  bv  the  mercy 
and  grace  which  they  have  despised.  How  dread¬ 
ful  is  the  case,  when  not  only  the  justice  of  God,  but 
his  abused  grace  and  mercy,  call  for  vengeance  ! 

4.  From  the  description  we  have  in  the  scripture 
of  the  nature  of  God’s  vindictive  justice,  v.  30.  We 
know  that  he  has  said,  Vengeance  is  mine.  This  is 
taken  out  of  Ps.  94.  1.  Vengeance  belongs  unto 
me  ;  the  terrors  of  the  Lord  are  known  both  by  re¬ 
velation  and  reason.  Vindictive  justice  is  a  glorious, 
though  terrible  attribute  of  God  ;  it  belongs  to  him, 
and  he  will  use  and  execute  it  upon  the  heads  of 
such  sinners  as  despise  his  grace ;  he  will  avenge 
himself,  and  his  Son,  and  Spirit,  and  covenant,  upon 
apostates.  And  how  dreadful  then  will  their  case 
be  !  The  other  quotation  is  from  Deut.  32.  36.  The 
Lord  will  judge  his  people  ;  he  will  search  and  try 
his  visible  church,  and  will  discover  and  detect  those 
who  say  they  are  Jews,  but  are  of  the  synagogue  of 
Satan  ;  and  he  will  separate  the  precious  from  the 
vile,  and  will  punish  the  sinners  in  Zion  with  the 
greatest  severity.  Now  those  who  know  him  who 
hath  said,  Vengeance  belongeth  to  me,  I  will  recom¬ 
pense,  must  needs  conclude,  as  the  apostle  does, 
(v.  31.)  It  is  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God ;  they  who  know  the  joy  that  results 
from  the  favour  of  God,  can  thereby  judge  of  the 
power  and  dread  of  his  vindictive  wrath. 

Observe  here,  what  will  be  the  eternal  misery  of 
impenitent  sinners  and  apostates;  they  shall  fall 
into  the  hands  of  the  living  God  ;  their  punishment 
shall  come  from  God’s  own  hand ;  he  takes  them 
into  the  hand  of  his  justice ;  he  will  deal  with  them 
himself;  their  greatest  misery  will  be  the  immedi¬ 
ate  impressions  of  divine  wrath  on  the  soul.  When 
he  punishes  them  by  creatures,  the  instrument  abates 
something  of  the  force  of  the  blow ;  but  when  he 
does  it  by  his  own  hand,  it  is  infinite  misery.  This 
they  shall  have  at  God’s  hand  ;  they  shall  lie  down 
in  sorrow ;  their  destruction  shall  come  from  his 
glorious  powerful  presence ;  when  they  make  their 


736 


HEBREWS,  X. 


woeful  bed  in  hell,  they  will  find  that  God  is  there, 
and  his  presence  will  be  their  greatest  terror  and 
torment.  And  he  is  a  living  God ;  he  lives  for  ever, 
and  will  punish  for  ever. 

5.  He  presses  them  to  perseverance,  by  putting 
them  in  mind  of  their  former  sufferings  for  Christ ; 
(r.  32. )  But  call  to  mind  the  former  days,  in  which, 
after  ye  were  illuminated,  ye  endured  a  great  fight 
of  afflictions.  In  the  early  days  of  the  gospel,  there 
was  a  very  hot  persecution  raised  up  against  the 
professors  of  the  Christian  religion,  and  the  believ¬ 
ing  Hebrews  had  their  share  of  it :  he  would  have 
them  to  remember, 

(1.)  When  they  had  suffered;  informer  days, 
after  they  were  illuminated ;  that  is,  as  soon  as  God 
had  breathed  life  into  their  souls,  and  caused  divine 
light  to  spring  up  in  their  minds,  and  taken  them  into 
his  favour  and  covenant ;  then  earth  and  hell  com¬ 
bined  all  their  force  against  them.  Here  observe, 
a  natural  state  is  a  dark  state,  and  those  who  con¬ 
tinue  in  that  state  meet  with  no  disturbance  from 
Satan  and  the  world  ;  but  a  state  of  grace  is  a  state 
of  light,  and  therefore  the  powers  of  darkness  will 
violently  oppose  it.  They  who  will  live  godly  in 
Christ  Jesus,  must  suffer  persecution. 

(2.)  What  they  suffered;  they  endured  a  great 
fight  of  affliction,  many  and  various  afflictions  unit¬ 
ed  together  against  them,. and  they  had  a  great  con¬ 
flict  with  them.  Many  are  the  troubles  of  the  righ¬ 
teous.  [1.]  They  were  afflicted  in  themselves.  In 
their  own  persons  they  were  made  gazing- stocks, 
spectacles  to  the  world,  angels,  and  men,  1  Cor.  4. 
9.  In  their  names  and  reputation,  (y.  33.)  by  many 
reproaches.  Christians  ought  to  value  their  repu¬ 
tation  ;  and  they  do  so  especially  because  the  repu¬ 
tation  of  religion  is  concerned.  This  makes  reproach 
a  great  affliction  ;  they  were  afflicted  in  their  estates, 
by  the  spoiling  of  their  goods,  by  fines  and  forfeitures. 
[2.]  They  were  afflicted  in  the  afflictions  of  their 
brethren ;  partly,  while  ye  became  companions  of 
those  that  were  so  used.  The  Christian  spirit  is  a 
sympathizing  spirit,  not  a  selfish  spirit,  but  a  com¬ 
passionate  spirit ;  it  makes  every  Christian’s  suffer¬ 
ing  our  own,  puts  us  upon  pitying  others,  visiting 
them,  helping  them,  and  pleading  for  them.  Chris¬ 
tians  are  one  body,  animated  by  one  spirit,  embarked 
in  one  common  cause  and  interest,  and  are  the  chil¬ 
dren  of  that  God  who  is  afflicted  in  all  the  afflictions 
of  his  people.  If  one  member  of  the  body  suffers, 
all  the  rest  suffer  with  it.  And  the  apostle  takes 
particular  notice  how  they  had  sympathized  with 
him  ;  (v.  34.)  Ye  had  compassion  on  me  in  my  bonds. 
We  must  thankfully  acknowledge  the  compassions 
our  Christian  friends  have  shewed  for  us  under  our 
afflictions. 

(3.)  How  they  had  suffered.  They  had  been 
mightily  supported  under  their  former  sufferings ; 
they  took  their  sufferings  patiently,  and  not  only  so, 
but  joyfully  received  it  from  God  as  a  favour  and 
honour  conferred  upon  them,  that  they  should  be 
thought  worthy  to  suffer  reproach  for  the  name  of 
Christ.  God  can  strengthen  his  suffering  people 
with  all  might  in  the  inner  man,  to  all  patience  and 
long-suffering,  and  that  with  joyfulness,  Col.  1.  11. 

(4.)  What  it  was,  that  enabled  them  thus  to  bear 
up  under  their  sufferings.  They  knew  in  themselves 
that  they  had  in  heaven  a  better  and  a  more  endur¬ 
ing  substance.  Observe,  [1.]  The  happiness  of 
the  saints  in  heaven  is  substance,  something  of  real 
weight  and  worth.  All  things  here  are  but  shadows. 
[2.  j  It  is  a  better  substance  than  any  thing  they  can 
have  or  lose  here.  [3.  ]  It  is  an  enduring  substance, 
it  will  out-live  time,  and  run  parallel  with  eternity  ; 
they  can  never  spend  it ;  their  enemies  can  never 
take  it  from  them,  as  they  did  their  earthly  goods. 
[4.]  This  will  make  a  rich  amends  for  all  they  can 
lose  and  suffer  here.  In  heaven  they  hall  have  a 


better  life,  a  better  estate,  better  liberty,  better  so 
ciety,  better  hearts,  better  work,  every  thing  better. 
[5.]  Christians  should  know  this  in  themselves, 
they  should  get  the  assurance  of  it  in  themselves, 
(the  Spirit  of  God  witnessing  with  their  spirits;) 
for  the  assured  knowledge  of  this  will  help  them  to 
endure  any  fight  of  afflictions  they  may  be  encoun¬ 
tered  with  in  this  world. 

6.  He  presses  them  to  persevere,  from  that  re¬ 
compense  of  reward  that  waited  for  all  faithful 
Christians;  (y.  35.)  Cast  not  away  therefore  your 
confidence,  which  hath  great  recompense  of  reward. 
Where,  (1.)  He  exhorts  them  not  to  cast  away  their 
confidence,  that  is  their  holy  courage  and  boldness, 
but  to  hold  fast  that  profession  for  which  they  had 
suffered  so  much  before,  and  borne  those  sufferings 
so  well.  (2. )  He  encourages  them  to  this,  by  assur¬ 
ing  them  that  the  reward  of  their  holy  confidence 
would  be  very  great ;  it  carries  a  present  reward  in 
it,  in  holy  peace  and  joy,  and  much  of  God’s  presence 
and  his  power  visiting  upon  them  ;  and  it  shall  have 
a  great  recompense  of  reward  hereafter.  (3.)  He 
shews  them  how  necessary  a  grace  the  grace  of  pa¬ 
tience  is  in  our  present  state  ;  ( v .  36. )  1  e  have  need 
of  patience,  that  after  ye  have  done  the  will  of  God, 
ye  might  receive  the  promise  ;  that  is,  this  promised 
reward.  Observe,  The  greatest  part  of  the  saints’ 
happiness  is  in  promise ;  they  must  first  do  the  will 
of  God  before  they  receive  the  promise ;  and  aftet 
they  have  done  the  will  of  God,  they  have  need  of 
patience  to  wait  for  the  time  when  the  promise  shall 
be  fulfilled ;  they  have  need  of  patience  to  live  till 
God  calls  them  away.  It  is  a  trial  of  the  patience  of 
Christians,  to  be  content  to  live  after  their  work  is 
done,  and  to  stay  for  the  reward  till  God’s  time  to  give 
it  them  is  come.  We  must  be  God’s  waiting  servants, 
when  wre  can  be  no  longer  his  ’■working  servants;  they 
who  have  had  and  exercised  much  patience  already, 
must  have  and  exercise  more  till  they  die.  (4. )  To 
help  their  patience,  he  assures  them  of  the  near 
approach  of  Christ’s  coming  to  deliver  and  to  reward 
them;  (i>.  37. )  For. yet  a  little  while,  and  he  that  shall 
come  will  come,  and  will  not  tarry.  He  will  soon 
come  to  them  at  death,  and  put  an  end  to  all  their 
sufferings,  and  give  them  a  crown  of  life.  He  will 
soon  come  to  judgment,  and  put  an  end  to  the  suf¬ 
ferings  of  the  whole  church,  (all  his  mystical  body,) 
and  give  them  an  ample  and  glorious  reward  in  the 
most  public  manner.  There  is  an  appointed  time 
for  both,  and  beyond  that  time  he  will  not  tarry, 
Hab.  2.  3.  The  Christian’s  present  conflict  may 
be  sharp,  but  it  will  be  soon  over. 

7.  And  lastly,  He  presses  them  to  perseverance, 

by  telling  them  that  this  is  their  distinguishing  cha¬ 
racter,  and  will  be  their  happiness;  whereas  apostasy 
is  the  reproach,  and  will  be  the  ruin,  of  all  who  are 
guilty  of  it;  (y.  38,  39.)  Now  the  just  shall  live  by 
faith,  &c.  (1.)  It  is  the  honourable  character  of 

just  men,  that  in  times  of  the  greatest  afflictions, 
they  can  live  by  faith  ;  thev  can  live  upon  the  assur¬ 
ed  persuasion  they  have  of  the  truth  of  God’s  pro¬ 
mises.  Faith  puts  life  and  vigour  into  them  ;  they 
can  trust  God,  and  live  upon  him,  and  wait  his  time; 
and  as  their  faith  maintains  their  spiritual'  life  now, 
it  shall  be  crowned  with  eternal  life  hereafter.  (2. ) 
Apostasy  is  the  mark  and  the  brand  of  those  in 
whom  God  takes  no  pleasure  ;  and  it  is  a  cause  of 
God’s  severe  displeasure  and  anger.  God  never  was 
pleased  with  the  formal  profession  and  external  du¬ 
ties  and  services  of  such  as  do  not  persevere  ;  he  saw 
the  hypocrisy  of  their  hearts  then  ;  and  he  is  greatly 
provoked  when  their  formality  in  religion  ends  in  an 
open  apostasy  from  religion ;  he  beholds  them  with 
great  displeasure  ;  they  are  an  offence  to  him.  (3.) 
The  apostle  concludes  with  declaring  his  good  hope 
concerning  himself  and  these  Hebrews,  that  they 
should  not  forfeit  the  character  and  happiness  of  the 


737 


HEBREWS,  XL 


lust,  and  fall  under  the  brand  and  misery  of  the 
wicked ;  (m.  39. )  But  we  are  not,  &c.  as  if  he  had 
said,  “  I  hope  we  are  not  of  them  who  draw  back.  I 
hope  that  you  and  I,  who  have  met  with  great  trials 
already,  and  have  been  supported  under  them  by  the 
grace  of  God  strengthening  our  faith,  shall  not  be  at 
any  time  left  to  ourselves,  to  draw  back  to  perdition  ; 
but  that  God  will  still  keep  us  by  his  mighty  power 
through  faith  unto  salvation.”  Observe,  [l.j  Pro¬ 
fessors  may  go  a  great  way,  and  after  all  draw  back ; 
and  that  drawing  back  from-  God  is  drawing  on  to 
perdition:  the  further  we  depart  from  God,  the 
nearer  we  approach  to  ruin.  [2.]  Those  who  have 
been  kept  faithful  in  great  trials  for  the  time  past, 
have  reason  to  hope  that  the  same  grace  shall  be 
sufficient  to  help  them  still  to  live  by  faith,  till  they 
receive  the  end  of  their  faith  and  patience,  even  the 
salvation  of  their  souls.  If  we  live  by  faith,  and  die 
in  faith,  our  souls  are  safe  for  ever. 

CHAP.  XI. 

The  apostle  having,  in  the  close  of  the  foregoing  chapter, 
recommended  the  grace  of  faitli  and  a  life  of  faith  as  the 
best  preservative  against  apostasy ;  he  now  enlarges  upon 
the  nature  and  fruits  of  this  excellent  grace.  I.  The  nature  • 
of  it,  and  the  honour  it  reflects  upon  all  who  live  in  the  exer¬ 
cise  of  it,  v.  1 . .  3.  II.  The  great  examples  we  have  in  the 
Old  Testament  of  those  who  lived  by  faith,  and  did  and  suf¬ 
fered  extraordinary  things  by  the  strength  of  this  grace,  v. 
4..  38.  And,  III.  The  advantages  that  we  have  in  the 
gospel  for  the  exercise  of  this  grace  above  what  they  had 
who  lived  in  the  times  of  the  Old  Testament,  v.  39,  40. 

1.  VTOW  faith  is  the  substance  of  things 
_L^I  hoped  for,  the  evidence  of  things 
not  seen.  2.  For  by  it  the  elders  obtained 
a  good  report.  3.  Through  faith  we  under¬ 
stand  that  the  worlds  were  framed  by  the 
word  of  God,  so  that  things  which  are  seen 
were  not  made  of  things  which  do  appear. 

Here  we  have,  1.  A  definition  or  description  of 
the  grace  of  faith  in  two  parts.  ( 1. )  It  is  the  substance 
of  things  ho/ied  for.  Faith  and  hope  go  together;  and 
the  same  things  that  are  the  object  of  our  hope,  are 
the  object  of  our  faith.  It  is  a  firm  persuasion  and 
expectation,  that  God  will  perform  all  that  he  has 
promised  to  us  in  Christ ;  and  this  persuasion  is  so 
strong,  thtit  it  gives  the  soul  a  kind  of  possession  and 
present  fruition  of  those  things;  gives  them  a  subsist¬ 
ence  in  the  soul,  by  the  first-fruits  and  foretastes  of 
them  :  so  that  believers  in  the  exercise  of  faith  are 
filed  with  joy  uns/ieakable  and  full  of  glory. 
Christ  dwells  in  the  soul  by  faith,  and  the  soul  is 
filled  with  the  fulness  of  God,  as  far  as  his  present 
measure  will  admit ;  he  experiences  a  substantial 
reality  in  the  objects  of  faith.  (2. )  It  is  the  evidence 
of  things  not  seen.  F aith  demonstrates  to  the  eye  of 
the  mind  the  reality  of  those  thijigs  that  cannot  be 
discerned  by  the  eye  of  the  body.  Faith  is  the  firm 
assent  of  the  soul  to  the  divine  revelation  and  every 
part  of  it,  and  sets  to  its  seal  that  God  is  true.  It  is 
a  full  approbation  of  all  that  God  has  revealed,  as 
holy,  just,  and  good  ;  it  helps  the  soul  to  make  appli¬ 
cation  of  all  to  itself  with  suitable  affections  and  en¬ 
deavours  ;  and  so  it  is  designed  to  serve  the  believer 
instead  of  sight,  and  to  be  to  the  soul  all  that  the 
senses  are  to  the  body.  That  faith  is  but  opinion  or 
fancy,  which  does  not  realize  invisible  things  to  the 
soul,  and  excite  the  soul  to  act  agreeably  to  the  nature 
and  importance  of  them. 

2.  An  account  of  the  honour  it  reflects  upon  all 
those  who  have  lived  in  the  exercise  of  it;  (v.  2.) 
By  it  the  elders  obtained  a  good  refiort ;  the  ancient 
believers,  who  lived  in  the  first  ages  of  the  world. 
Observe,  (1.)  True  faith  is  an  old  grace,  and  has  the 
best  plea  to  antiquity  :  it  is  not  a  new  invention,  a  j 
modern  fancy  ;  it  is  a  grace  that  has  been  planted  in  II 
Vol.  VI.— 5  A 


the  soul  of  man  ever  since  the  covenant  of  grace  was 
published  in  the  world ;  and  it  has  been  practised 
from  the  beginning  of  the  revelation ;  the  eldest  and 
best  men  that  ever  were  in  the  world,  were  believers. 
(2. )  Their  faith  was  their  honour;  it  reflected  honour 
upon  them  ;  they  were  an  honour  to  their  faith,  and 
their  faith  was  an  honour  to  them  ;  it  put  them  upon 
doing  the  things  that  were  of  good  re/iort,  and  God 
has  taken  care  that  a  record  shall  be  kept  and  report 
made  of  the  excellent  things  they  did  in  the  strength 
of  this  grace.  The  genuine  actings  of  faith  will  bear 
to  be  reported,  deserve  to  be  reported,  and  will, 
when  reported,  redound  to  the  honour  rf  true  be¬ 
lievers. 

3.  We  have  here  one  of  the  first  acts  and  articles 

of  taith,  which  has  a  great  influence  on  all  the  rest, 
and  which  is  common  to  all  believers  in  every  age 
and  part  of  the  world,  and  that  is,  the  creation  of 
the  worlds  by  the  word  of  God,  not  out  of  pre-exist¬ 
ent  matter,  but  out  of  nothing,  v.  3.  The  grace  of 
faith  has  a  retrospect  as  well  as  prospect ;  it  looks 
not  only  forward  to  the  end  of  the  world,  but  back  to 
the  beginning  of  the  world.  By  faith  we  understand 
much  more  of  the  formation  of  the  world  than  ever 
could  be  understood  by  the  naked  eye  of  natural 
reason.  Faith  is  not  a  force  upon  the  undeistanding, 
but  a  friend  and  a  help  to  it.  Now  what  does  faith 
give  us  to  understand  concerning  the  worlds,  that  is, 
the  upper,  middle,  and  lower  regions  of  the  universe? 
(1. )  That  these  worlds  were  not  eternal,  nor  did  they 
produce  themselves,  but  they  were  made  by  another. 
(2.)  That  the  Maker  of  the  worlds  is  God ;  he  is  the 
maker  of  all  things ;  and  whoever  is  so,  must  be 
God.  (3.)  That  he  made  the  world  with  great 
exactness;  it  was  a.  framed  work,  in  every  thing 
duly  adapted  and  disposed  to  answer  its  end,  and  to 
express  the  perfections  of  the  Creator.  (4.)  That 
God  made  the  world  by  his  word,  that  is,  by  his 
essential  wisdom  and  eternal  Son,  and  by  his  active 
will,  saying,  Let  it  be  done,  and  it  was  done,  Ps.  33. 
9.  (5.)  That  the  world  was  thus  framed  out  of 

nothing,  out  of  no  pre-existent  matter,  contrary  to 
the  received  maxim,  that  “out  of  nothing  nothing 
can  be  made;”  which,  though  time  of  created  power, 
can  have  no  place  with  God,  who  can  call  things  that 
are  not,  as  if  they  were,  and  command  them  into 
being.  These  things  we  understand  by  faith.  The 
Billie  gives  us  the  truest  and  most  exact  account  of 
the  origin  of  all  things,  and  we  are  to  believe  it,  and 
not  to  wrest  or  run  down  the  scripture-account  of 
the  creation,  because  it  does  not  suit  with  some  fan¬ 
tastic  hypotheses  of  our  own,  which  has  been  in  some 
learned  but  conceited  men  the  first  remarkable  step 
towards  infidelity,  and  has  led  them  into  many  more, 

4.  By  faith  Abel  offered  unto  God  a  more 
excellent  sacrifice  than  Cain,  by  which  he 
obtained  witness  that  he  was  righteous, 
God  testifying  of  his  gifts:  and  by  it  he  being 
dead  yet  speaketh.  5.  By  faith  Enoch  was 
translated,  that  he  should  not  see  death; 
and  was  not  found,  because  God  had  trans¬ 
lated  him:  for  before  his  translation  he  had 
this  testimony,  that  he  pleased  God.  6. 
But  without  faith  it  is  impossible  to  please 
him:  for  he  that  cometh  to  God,  must  be¬ 
lieve  that  he  is,  and  that  he  is  a  rewardei 
of  them  that  diligently  seek  him.  7.  By 
faith  Noah,  being  warned  of  God  of  things 
not  seen  as  yet,  moved  with  fear,  prepared 
an  ark  to  the  saving  of  his  house;  by  the 
which  he  condemned  the  world,  and  became 


738 


HEBREWS,  XI. 


heir  of  the  righteousness  which  is  by  faith. 

8.  By  faith  Abraham,  when  he  was  called 
to  go  out  into  a  place  which  he  should  after 
receive  for  an  inheritance,  obeyed}  and  he 
went  out,  not  knowing  whither  he  went. 

9.  By  faith  he  sojourned  in  the  land  of  pro¬ 
mise,  as  in  a  strange  country,  dwelling  in 
tabernacles  with  Isaac  and  Jacob,  the  heirs 
with  him  of  the  same  promise :  1 0.  F or  he 
looked  for  a  city  which  hath  foundations, 
whose  builder  and  maker  is  God.  11. 
Through  faith  also  Sarah  herself  received 
strength  to  conceive  seed,  and  was  delivered 
of  a  child  when  she  was  past  age,  because 
she  judged  him  faithful  who  had  promised. 

12.  Therefore  sprang  there  even  of  one, 
and  him  as  good  as  dead,  so  many  as  the 
stars  of  the  sky  in  multitude,  and  as  the  sand 
which  is  by  the  sea-shore,  innumerable. 

13.  These  all  died  in  faith,  not  having  re¬ 
ceived  the  promises,  but  having  seen  them 
afar  off,  and  were  persuaded  of  the m,  and 
embraced  them,  and  confessed  that  they 
were  strangers  and  pilgrims  on  the  earth. 

14.  For  they  that  say  such  things,  declare 

plainly  that  they  seek  a  country.  1 5.  And 
truly,  if  they  had  been  mindful  of  that  coun - 
tvy  from  whence  they  came  out,  they  might 
have  had  opportunity  to  have  returned  : 
16.  But.  now  they  desire  a  better  country , 
that  is,  a  heavenly :  wherefore  God  is  not 
ashamed  to  be  called  their  God :  for  he  hath 
prepared  for  them  a  city.  1 7 .  By  faith  Abi  a- 
ham,  when  he  was  tried,  offered  up  Isaac: 
and  he  that  had  received  the  promises,  of¬ 
fered  up  his  only  begotten  son ;  18.  Of 

whom  it  was  said,  That  in  Isaac  shall  thy 
seed  be  called :  19.  Accounting  that  God 

was  able  to  raise  him  up,  even  from  the 
dead;  from  whence  also  he  received  him  in 
a  figure. 

The  apostle,  having  given  us  a  more  general  ac¬ 
count  of  the  grace  of  faith,  now  proceeds  to  set 
before  us  some  illustrious  examples  of  it  in  the  Old- 
Testament  times,  and  these  may  be  divided  into  two 
classes  i  I.  Those  whose  names  are  mentioned, 
and  the  particular  exercise  and  actings  of  whose 
faith  are  specified.  II.  Those  whose  names  are 
barely  mentioned,  and  an  account  given  in  general 
of  the  exploits  of  their  faith,  which  it  is  left  to  the 
reader  to  accommodate,  and  apply  to  the  particu¬ 
lar  persons,  from  what  he  gathers  up  in  the  sacred 

story.  . 

I.  Those  whose  names  are  not  only  mentioned, 
but  the  particular  trials  and  actings  of  their  faith 
subjoined;  and  in  these  verses  are  included  the 
several  instances  from  Abel  to  Isaac. 

1.  The  leading  instance  and  example  of  faith  here 
recorded,  is  that  of  Abel.  It  is  observable  that  the 
Spirit  of  God  has  not  thought  fit  to  say  any  thing 
here  of  the  faith  of  our  first  parents ;  and  yet  the 
church  of  God  has  generally,  by  a  pious  charity, 
taken  it  for  granted  that  God  gave  them  repentance 
and  faith  in  the  promised  seed ;  that  he  instructed 
them  in  the  mystery  of  sacrificing,  that  they  instruct¬ 


ed  their  children  in  it,  and  that  they  found  mercy 
with  God,  after  they  had  ruined  themselves  and  all 
their  posterity.  But  God  has  left  the  matter  still 
under  some  doubt,  as  a  warning  to  all  who  have 
great  talents  given  to  them,  and  a  great  trust  reposed 
in  them,  that  they  do  not  prove  unfaithful,  since 
God  would  not  enrol  our  first  parents  among  the 
number  of  believers  in  this  blessed  calendar. 

It  begins  with  Abel,  one  of  the  first  saints,  and 
the  first  martyr  for  religion,  of  all  the  sons  of  Adam, 
one  who  lived  by  faith ,  and  died  for  it,  and  there¬ 
fore  a  fit  pattern  for  the  Hebrews  to  imitate. 

Observe,  (1.)  What  Abel  did  by  faith' ;  he  offered 
up  a  more  excellent  sacrifice  than  Cain ,  a  more  full 
and  perfect  sacrifice,  -nrKttovct  Bua-ietv.  Hence  learn, 
[1.]  That,  after  the  Fall,  God  opened  a  new  way 
tor  the  children  of  men  to  return  to  him  in  religious 
worship.  This  is  one  of  the  first  instances  that  is 
upon  record,  of  fallen  men  going  in  to  worship  God  ; 
and  it  was  a  wonder  of  mercy  that  all  intercourse 
between  God  and  man  was  not  cut  off  by  the  Fall. 
[2.]  That,  after  the  Fall,  God  must  be  worshipped 
by  sacrifices,  a  way  of  worship  which  parries  in  it  a 
confession  of  sin,  and  of  the  desert  of  sin,  and  a  pro¬ 
fession  of  faith  in  a  Redeemer,  who  was  to  be  a  Ran¬ 
som  for  the  souls  of  men.  [3.]  That,  from  the  begin¬ 
ning,  there  has  been  a  remarkable  difference  between 
the  worshippers  ;  here  were  two  persons,  brethren, 
both  go  in  to  worship  God,  and  yet  there  was  a  vast 
difference  ;  Cain  was  the  elder  brother,  but  Abel 
has  the  preference.  It  is  not  seniority  of  birth,  but 
grace,  that  makes  men  truly  honourable.  The  dif¬ 
ference  is  observable,  both’  in  their  persons,  (Abel 
was  an  upright  person,  a  righteous  man,  a  true 
believer ;  Cain  was  a  formalist,  had  not  a  principle 
of  special  grace,)  and  in  their  principles ;  Abel  acted 
under  the  power  of  faith  ;  Cain  only  from  the  force 
of  education,  or  natural  conscience  :  and  there  was 
also  a  very  observable  difference  in  their  offerings  ; 
Abel  brought  a  sacrifice  of  atonement,  brought  of 
the  firstlings  of  the  flock,  acknowledging  himself  to 
be  a  sinner  who  deserved  to  die,  and  only  hoped  for 
mercy  through  the  great  Sacrifice ;  Cain  brought 
only  a  sacrifice  of  acknowledgment,  a  mere  thank- 
offering,  the  fruit  of  the  ground,  which  might,  and 
perhaps  must,  have  been  offered  in  innocency  ;  here 
was  no  confession  of  sin,  no  regard  to  the  Ransom  ; 
this  was  an  essential  defect  in  Cain’s  offering.'  There 
will  always  be  a  difference  between  those  who  wor¬ 
ship  the  true  God ;  some  will  compass  him  about 
with  lies,  others  will  be  faithful  with  the  saints;  some, 
like  the  Pharisee,  will  lean  to  their  own  righteous¬ 
ness;  others,  like  the  publican,  will  confess  their  sin, 
and  cast  themselves  upon  the  mercy  of  God  in  Christ. 

(2.)  What  Abel  gained  by  his  faith  ;  the  original 
record  in  Gen.  4.  4.  God  had  respect  to  Abel,  and 
to  his  offering ;  first  to  his  person  as  gracious,  then 
to  his  offering  as  proceeding  from  grace,  especially 
from  the  grace  of  faith.  In  this  place  we  are  told, 
that  he  obtained  by  his  faith  some  special  advantages* 
as,  [1J  Witness  that  he  was  righteous ,  a  justified, 
sanctified,  and  accepted  person;  this,  very  probably, 
was  attested  by  fire  from  heaven,  kindling  and  con¬ 
suming  his  sacrifice.  [2.]  God  gave  witness  to  the 
righteousness  o  f  his  person,  by  testifying  his  accept¬ 
ance  of  his  gifts.  When  the  fire,  an  emblem  of 
God’s  justice,  accepted  the  offering,  it  was  a  sign 
that  the  mercy  of  God  accepted  the  offer  for  the 
sake  of  the  great  Sacrifice.  [3.]  By  it  he,  being 
dead,  yet  speaketh.  He  had  the  honour  to  leave  be¬ 
hind  him  an  instructive  speaking  case ;  and  what 
does  it  speak  to  us  ?  What  should  we  learn  from  it  > 
First,  That  fallen  man  has  leave  to  go  in  to  worship 
God,  with  hope  of  acceptance.  Secondly,  That  if 
our  persons  and  offerings  be  accepted,  it  must  be 
through  faith  in  the  Messiah.  Thirdly,  That  ac¬ 
ceptance  with  God  is  a  peculiar  and  distinguishing 


HEBREWS,  XL 


favour  Fourthly ,  That  those  who  obtain  this  fa¬ 
vour  from  God,  must  expect  the  envy  and  malice 
of  the  world.  Fifthly,  That  God  will  not  suffer  the 
injuries  done  to  his  people  to  remain  unpunished, 
nor  their  sufferings  unrewarded.  These  are  very 
good  and  useful  instructions,  and  yet  the  blood  of 
■s/irinkling  speaketh  better  things  than  that  of  Abel. 
Sixthly,  That  God  would  not  suffer  Abel’s  faith  to 
die  with-  him,  but  would  raise  up  others,  who  should 
obtain  like  precious  faith ;  and  so  he  did  in  a  little 
time  ;  for  in  the  next  verse  we  read, 

2.  Of  the  faith  of  Enoch,  v.  5.  He  is  the  second 
of  those  elders  that  through  faith  have  obtained  a 
good  report.  And, 

(1. )  What  is  here  reported  of  him  ?  In  this  place, 
(and  in  Gen.  5.  22,  &c. )  we  read,  [1.]  That  he 
walked  with  God,  that  he  was  really,  eminently, 
actively,  progressively,  and  perseveringly,  religious 
in  his  conformity  to  God,  communion  with  God,  and 
complacency  in  God.  [2.]  That  he  was  translated, 
that  he  should  not  see  death,  nor  any  part  of  him  be 
found  upon  earth  ;  for  God  took  him,  soul  and  body, 
into  heaven,  as  he  will  do  those  of  the  saints  who 
shall  b q  found  alive  at  his  second  coming.  [3.]  That 
before  his  translation  he  had  this  testimony,  that  he 
pleased  God.  He  had  the  evidence  of  it  in  his  own 
conscience,  and  the  Spirit  of  God  witnessed  with  his 
spirit.  Those  who  by  faith  walk  with  God  in  a  sin¬ 
ful  world,  are  pleasing  to  him,  and  he  will  give  them 
marks  of  his  favour,  and  put  honour  upon  them. 

(2.)  What  is  here  said  of  his  faith  r  v.  6.  It  is 
said,  that  without  this  faith  it  is  impossible  to  please 
God,  without  such  a  faith  as  helps  us  to  walk  with 
God ,  an  active  faith,  and  that  we  cannot  come  to 
God,  unless  we  believe  that  he  is,  and  that  he  is  a 
Rewarder  of  those  that  diligently  seek  him.  [1.] 
He  must  believe  that  God  is,  and  that  he  is  what  he 
is,  what  he  has  revealed  himself  to  be  in  the  scrip¬ 
ture,  a  Being  of  infinite  perfections,  subsisting  in 
three  persons,  Father,  Son,  and  Holy  Ghost.  Ob¬ 
serve,  The  practical  belief  of  the  existence  of  God, 
as  revealed  in  the  word,  would  be  a  powerful  awe- 
band  upon  our  souls,  a  bridle  of  restraint  to  keep  us 
from  sin,  and  a  spur  of  constraint  to  put  us  upon  all 
manner  of  gospel-obedience.  [2.]  That  he  is  a  Re¬ 
warder  of  them  that  diligently  seek  him.  Here  ob¬ 
serve,  First,  By  the  Fall  we  have  lost  God;  we  have 
lost  the  divine  light,  life,  love,  likeness,  and  com¬ 
munion.  Secondly,  God  is  again  to  be  found  of  us 
through  Christ  the  second  Adam.  Thirdly ,  God 
has  prescribed  means  and  ways  wherein  he  may  be 
found ;  to  wit,  a  strict  attention  to  his  oracles,  attend¬ 
ance  on  his  ordinances,  and  ministers  duly  discharg¬ 
ing  their  office  and  associating  with  his  people,  ob¬ 
serving  his  providential  conduct,  and  in  all  things 
humbly  waiting  for  his  gracious  presence.  Fourthly, 
They  who  would  find  God  in  these  ways  of  his,  must 
seek  hi? n  diligently;  they  must  seek  early,  earnestly, 
and  perseveringly;  then  shall  they  seek  him,  and  find 
him,  if  they  seek  him  with  all  their  heart ;  and  when 
once  they  have  found  him,  as  their  reconciled  God, 
they  will  never  repent  the  pains  they  have  spent  in 
seeking  after  him. 

3.  The  faith  of  Noah,  v.  7.  Observe,  (1.)  The 
ground  of  ’ Noah’s  faith — a  warning  he  had  received 
from  God  of  things  as  yet  not  seen ;  he  had  a  divine 
revelation,  whether  by  voice  or  vision  does  not  ap¬ 
pear  ;  but  it  was  such  as  carried  in  it  its  own  evi¬ 
dence  ;  he  was  forewarned  of  things  not  seen  as  yet, 
that  is,  of  a  great  and  severe  judgment,,  such  as  the 
world  had  never  yet  seen,  and  of  which,  in  the  course 
of  second  causes,  there  was  not  yet  the  least  sign  : 
this  secret  warning  he  was  to  communicate  to  the 
world,  who  would  be  sure  to  despise  both  him  and 
his  message.  God  usually  warns  sinners  before  he 
strikes ;  and  where  his  warnings  are  slighted,  the 
blow  will  fall  the  heavier.  (2.)  The  actings  of 


Noah’s  faith,  and  the  influence  it  had  both  upon  his 
mind  and  practice.  [1.]  Upon  his  mind;  it  im¬ 
pressed  his  soul  with  a  fear  of  God’s  judgments;  he 
was  moved  with  fear.  Faith  first  influences  our  af¬ 
fections,  then  our  actions ;  and  faith  works  upon 
those  affections  that  are  suitable  to  the  matter  re 
vealed.  If  it  be  some  good  thing,  faith  stirs  up  love 
and  desire ;  if  some  evil  thing,  faith  stirs  up  fear. 
[2.]  His  faith  influenced  his  practice ;  his  fear,  thus  • 
excited  by  believing  God’s  threatening,  moved  him 
to  prepare  an  ark,  in  which,  no  doubt,  he  met  with 
the  scorns  and  reproaches  of  a  wicked  generation  • 
he  did  not  dispute  with  God  why  he  should  make 
an  ark,  nor  how  it  could  be  capable  of  containing 
what  was  to  be  lodged  in  it,  nor  how  such  a  vessel 
could  possibly  weather  out  so  great  a  storm.  His 
Father  silenced  all  objections,  and  set  him  to  work 
in  earnest.  [3.]  The  blessed  fruits  and  rewards  of 
Noah’s  faith.  First,  Hereby  himself  and  his  house 
were  saved,  when  a  whole  world  of  sinners  were 
perishing  about  them.  God  saved  his  family  for  his 
sake;  it  was  well  for  them  that  they  were  Noah’s 
sons  and  daughters ;  it  was  well  for  those  women 
that  they  married  into  Noah’s  family  ;  perhaps  they 
might  have  married  to  great  estates  in  other  fami¬ 
lies,  but  then  they  had  been  drowned.  We  often 
say,  “  It  is  good  to  be  akin  to  an  estate ;”  but  surely 
it  is  good  to  be  akin  to  the  covenant.  Secondly, 
Hereby  he  judged  and  condemned  the  world ;  his 
holy  fear  condemned  their  security  and  vain  confi¬ 
dence  ;  his  faith  condemned  their  unbelief ;  his  obe¬ 
dience  their  contempt  and  rebellion.  Good  exam¬ 
ples  will  either  convert  sinners  or  condemn  them. 
There  is  something  very  convincing  in  a  life  of  strict 
holiness  and  regard  to  God ;  it  commends  itself  to 
every  man’s  conscience  in  the  sight  of  God,  and  they 
are  judged  by  it.  This  is  the  best  way  the  people 
of  God  can  take  to  condemn  the  wicked ;  not  by 
harsh  and  censorious  language,  but  by  a  holy  exem¬ 
plary  conversation.  Thirdly,  Hereby  he  became  an 
heir  of  the  righteousness  which  is  by  faith.  1.  He 
was  possessed  of  a  true  justifying  righteousness ;  he 
was  heir  to  it:  and,  2.  This  his  right  of  inheritance 
was  through  faith  in  Christ,  as  a  member  of  Christ , 
a  child  of  God,  and  if  a  child,  then  an  heir.  His 
righteousness  was  relative,  resulting  from  his  adop¬ 
tion,  through  faith  in  the  promised  Seed.  As  ever 
we  expect  to  be  justified  and  saved  in  the  great  and 
terrible  day  of  the  Lord,  let  us  now  prepare  an  ark, 
secure  an  interest  in  Christ,  and  in  the  ark  of  the  co¬ 
venant,  and  do  it  speedily  before  the  door  be  shut, 
for  there  is  no  salvation  in  any  other. 

4.  The  faith  of  Abraham,  the  friend  of  God,  and 
father  of  the  faith  fid,  in  whom  the  Hebrews  boasted, 
and  from  whom  they  derived  their  pedigree  and  pri¬ 
vileges  ;  and  therefore  the  apostle,  that  he  might 
both  please  and  profit  them,  enlarges  more  upon  the 
heroic  achievements  of  Abraham’s  faith,  than  any 
other  of  the  patriarchs  ;  and  in  the  midst  of  his  ac¬ 
count  of  the  faith  o  f  Abraham,  he  inserts  the  story 
of  Sarah’s  faith,  whose  daughters  those  women  are, 
that  continue  to  do  well.  Observe, 

(1.)  The  ground  of  Abraham’s  faith — the  call  and 
promise  of  God,  v.  8. 

[1.]  This  call,  though  it  was  a  very  trying  call, 
was  the  call  of  God,  and  therefore  a  sufficient  ground 
for  faith,  and  rule  of  obedience.  The  manner  in 
which  he  was  called,  Stephen  relat.es  in  Acts  7.  2. 
The  God  of  glory  appeared  to  our  father  Abraham, 

when  he  was  in  Mesopotamia. - 4nd  said  unto 

him,  Get  thee  out  o  f  thy  country,  and  from  thy  kin 
dred,  and  come  into  the  land  which  I  shall  shew  thee 
This  was  an  effectual  call,  by  which  he  was  con  ¬ 
verted  from  the  idolatry  of  his  father’s  house,  Gen. 
12.  1.  This  call  was  renewed  after  his  father’s  death 
in  Charran.  Observe,  First,  The  grace  of  God  is 
absolutely  free,  in  taking  some  of  the  worst  of  men. 


740 


HEBREWS,  XI. 


and  making  them  the  best.  Secondly,  God  must 
come  to  us  before  we  come  to  him.  Thirdly,  In 
calling  and  converting  sinners,  God  appears  as  a 
God  of  glory,  and  works  a  glorious  work  in  the  soul. 
Fourthly,  This  calls  us  not  only  to  leave  sin,  but 
sinful  company,  and  whatever  is  inconsistent  with 
our  devotedness  to  him.  Fifthly,  We  need  to  be 
called,  not  only  to  set  out  well,  but  to  go  on  well. 
Sixthly,  He  will  not  have  his  people  take  up  that 
rest  any  where  short  of  the  heavenly  Canaan. 

[2.]  The  promise  of  God;  God  promised  Abra¬ 
ham  that  the  place  he  was  called  to  he  should  after¬ 
ward  receive  for  an  inheritance ;  after  a  while  he 
should  have  the  heavenly  Canaan  for  his  inheritance, 
and  in  process  of  time  his  posterity  should  inherit 
the  earthly  Canaan.  Observe  here,  First,  God  calls 
his  people  to  an  inheritance :  by  his  effectual  call  he 
makes  them. children,  and  so  heirs.  Secondly,  This 
inheritance  is  not  immediately  possessed  by  them, 
they  must  wait  some  time  for  it :  but  the  promise  is 
sure,  and  shall  have  its  seasonable  accomplishment. 
Thirdly,  The  faith  of  parents  often  procures  bless¬ 
ings  for  their  posterity. 

(2.)  The  exercise  of  Abraham’s  faith  ;  he  yielded 
an  implicit  regard  to  the  call  of  God.  [1.]  He  went 
out,  not  knowing  whither  he  went.  He  put  himself 
into  the  hand  of  God,  to  send  him  whithersoever  he 
pleased ;  he  subscribed  to  God’s  wisdom,  as  fittest  to 
direct ;  and  submitted  to  his  will,  as  fittest  to  deter¬ 
mine  every  thing  that  concerned  him.  Implicit  faith 
and  obedience  are  due  to  God,  and  to  him  only  ;  all 
that  are  effectually  called,  resign  up  their  own  will 
and  wisdom  to  the  will  and  wisdom  of  God,  and  it  is 
their  wisdom  to  do  so  ;  though  they  know  not  always 
their  way,  yet  they  know  their  guide,  and  that  sa¬ 
tisfies  them.  [2.  ]  He  sojourned  in  the  land  of  pro¬ 
mise,  as  in  a  strange  country.  This  was  an  exer¬ 
cise  of  his  faith.  Observe,  First,  How  Canaan  is 
called  the  land  of  promise,  because  yet  only  pro¬ 
mised,  not  possessed.  Secondly,  How  Abraham 
lived  in  Canaan,  not  as  an  heir  and  proprietor,  but 
as  a  sojourner  only ;  he  did  not  serve  an  ejectment, 
or  raise  a  war  against  the  old  inhabitants,  to  dispos¬ 
sess  them,  but  contented  himself  to  live  as  a  stran¬ 
ger  ;  to  bear  their  unkindnesses  patiently,  to  receive 
any  favours  from  them  thankfully,  and  to  keep  his 
heart  fixed  upon  his  home,  the  heavenly  Canaan. 
Thirdly,  He  dwelt  in  tabernacles  with  Isaac  and 
Jacob,  heirs  with  him  of  the  same  promise.  He 
lived  there  in  an  ambulatory  moving  condition,  living 
in  a  daily  readiness  for  his  removal :  and  thus  should 
we  all  live  in  this  world.  He  had  good  company 
with  him,  and  they  were  a  great  comfort  to  him,  in 
his  sojourning  state.  Abraham  lived  till  Isaac  was 
seventy-five  years  old,  and  Jacob  fifteen.  Isaac  and 
Jacob  were  heirs  of  the  same  promise ;  for  the  pro¬ 
mise  was  renewed  to  Isaac,  (Gen.  26.  3.)  and  to 
Jacob,  Gen.  28.  13.  All  the  saints  are  heirs  of  the 
same  promise.  The  promise  is  made  to  believers 
and  their  children,  and  to  as  many  as  the  Lord  our 
God  shall  call.  And  it  is  pleasant  to  see  parents 
and  children  sojourning  together  in  this  world,  as 
heirs  of  the  heavenly  inheritance. 

(3.)  The  supports  of  Abraham’s  faith;  (i>.  10.) 
He  looked  for  a  city  that  hath  foundations,  whose 
Builder  and  Maker  is  God.  Observe  here,  [1.] 
The  description  given  of  heaven  :  it  is  a  city,  a  re¬ 
gular  society,  well  established,  well  defended,  and 
well  supplied  :  it  is  a  city  that  hath  foundations,  even 
the  immutable  purposes  and  almighty  power  of  God; 
the  infinite  merits  and  mediation  of  the  Lord  Jesus 
Christ ;  the  promises  of  an  everlasting  covenant ;  its 
own  purity,  and  the  perfection  of  its  inhabitants : 
and  it  is  a  city,  whose  Builder  and  Maker  is  God. 
He  contrived  the  model ;  he  accordingly  made  it, 
and  he  has  laid  open  a  new  and  living  wav  into  it, 
and  prepared  it  for  his  people ;  he  puts  them  into  . 


possession  of  it,  prefers  them  in  it,  and  is  himself 
the  Substance  and  Felicity  of  it.  [2.]  Observe  the 
due  regard  that  Abraham  had  to  this  heavenly  city: 
he  looked  for  it ;  he  believed  there  was  such  a  state 
he  waited  for  it,  and  in  the  mean  time  he  conversed 
in  it  by  faith;  he  had  raised  and  rejoicing  hopes,  that 
in  God’s  time  and  way,  he  should  be  brought  safely 
to  it.  [3.  ]  The  influence  this  had  upon  his  present 
conversation  ;  it  was  a  support  to  him  under  all  the 
trials  of  his  sojourning  state  ;  helped  him  patiently 
to  bear  all  the  inconveniences  of  it,  and  actively  to 
discharge  all  the  duties  of  it,  persevering  therein 
unto  the  end. 

5.  In  the  midst  of  the  story  of  Abraham,  we  have 
inserted  an  account  of  the  faith  of  Sarah.  Here  ob¬ 
serve, 

(1.)  The  difficulties  of  Sarah’s  faith,  which  were 
very  great.  As,  [1.]  The  prevalency  of  unbelief 
for  a  time  ;  she  laughed  at  the  promise,  as  impossi¬ 
ble  to  be  made  good.  [2.]  She  had  gone  out  of  the 
way  of  her  duty  through  unbelief,  in  putting  Abra¬ 
ham  upon  taking  Hagar  to  his  bed,  that  he  might 
have  a  posterity.  Now  this  sin  of  her’s  would  make 
it  more  difficult  for  her  to  act  by  faith  afterward. 
[3.]  The  great  improbability  of  the  thing  promised, 
that  she  should  be  the  mother  of  a  child,  when  she 
was  of  sterile  constitution  naturally,  and  now  past 
the  prolific  age. 

(2.)  The  actings  of  her  faith.  Her  unbelief  is 
pardoned  and  forgotten,  but  her  faith  prevailed  and 
is  recorded.  She  judged  him  faithful,. who  had  pro¬ 
mised,  v.  11.  She  received  the  promise  as  the  pro¬ 
mise  of  God  ;  and  being  convinced  of  that,  she  truly 
judged  he  both  could  and  would  perform  it,  how 
impossible  soever  it  might  seem  to  reason  ;  for  the 
faithfulness  of  God  will  not  suffer  him  to  deceive  his 
people. 

(3.)  The  fruits  and  rewards  of  her  faith.  [1.] 
She  received  strength  to  conceive  seed.  The  strength 
of  nature,  as  well  as  grace,  is  from  God ;  he  can 
make  the  barren  soul  fruitful,  as  well  as  the  barren 
womb.  [2.]  She  was  delivered  of  a  child,  a  man- 
child,  a  child  of  the  promise,  the  comfort  of  his  pa¬ 
rents’  advanced  years,  and  the  hope  of  future  ages. 
[3.]  From  them,  by  this  son,  sprang  a  numerous 
progeny  of  illustrious  persons,  as  the  stars  of  the  sky; 
( v .  12.)  a  great,  powerful,  and  renowned  nation, 
above  all  the  rest  in  the  world;  and  a  nation  of  saints, 
the  peculiar  church  and  people  of  God  ;  and,  which 
was  the  highest  honour  and  reward  of  all,  of  these, 
according  to  the  flesh,  the  Messiah  came,  who  is  over 
all,  God  blessed  for  evermore. 

6.  The  apostle  proceeds  to  make  mention  of  the 
faith  of  the  other  patriarchs,  Isaac  and  Jacob,  and 
the  rest  of  this  happy  family,  v.  13.  Where  ob¬ 
serve, 

(1.)  The  trial  of  their  faith  in  the  imperfection  of 
their  present  state.  They  had  not  received  the  pro¬ 
mises,  that  is,  they  had  not  received  the  things  pro¬ 
mised  ;  they  had  not  yet  been  put  into  possession  of 
Canaan  ;  they  had  not  yet  seen  their  numerous  issue; 
they  had  not  seen  Christ  in  the  flesh.  Observe,  [  1.  ] 
Many  that  are  interested  in  the  promises,  do  not 
presently  receive  the  things  promised.  [2.]  That 
one  imperfection  of  the  present  state  of  the  saints  on 
earth,  is,  that  their  happiness  lies  more  in  promise 
and  reversion  than  in  actual  enjoyment  and  posses¬ 
sion.  The  gospel-state  is  much  nearer  to  perfection  than 
the  patriarchal,  because  more  of  the  promises  are 
now  fulfilled.  The  heavenly  state  will  be  most  per¬ 
fect  of  all ;  for  there  all  the  promises  will  have  their 
full  accomplishment. 

(2.)  The  actings  of  their  faith  during  this  imper¬ 
fect  state  of  things ;  though  they  had  not  received 
the  promises,  yet,  [1.]  They  saw  them  afar  off. 
Faith  has  a  clear  and  a  strong  eye,  and  can  see  pro- 
i  mised  mercies  at  a  great  distance.  Abraham  saw 


741 


HEBREWS,  XT. 


Christ’s  day,  when  it  was  afar  off,  and  rejoiced,  John 
8.  56.  [2.]  They  were  persuaded  of  them,  that 

they  were  true  and  should  be  fulfilled  :  Faith  sets  to 
its  seal,  that  God  is  true,  and  thereby  settles  and 
satisfies  the  soul.  [3.]  They  embraced  them.  Their 
faith  was  a  faith  of  consent.  Faith  has  a  long  arm, 
and  can  lay  hold  of  blessings  at  a  great  distance;  can 
make  them  present ;  can  love  them,  and  rejoice  in 
them ;  and  thus  antedate  the  enjoyment  of  them. 
[4.]  They  confessed  that  they  were  strangers  and 
l ulgrims  on  earth.  Observe,  First,  Their  condition, 
strangers  and  pilgrims.  They  are  strangers  as 
saints,  whose  home  is  heaven  ;  they  are  pilgrims  as 
they  are  travelling  toward  their  home,  though,  often 
meanly  and  slowly.  Secondly,  Their  acknowledg¬ 
ment  of  this  their  condition  ;  they  were  not  ashamed 
to  own  it ;  both  their  lips  and  their  lives  confessed 
their  present  condition ;  they  expected  little  from 
the  world;  they  cared  not  to  engage  much  in  it;  they 
endeavoured  to  lay  aside  every  weight ;  to  gird  up 
the  loins  of  their  minds ;  to  mind  their  way,  to  keep 
company  and  pace  with  their  fellow-travellers,  look¬ 
ing  for  difficulties,  and  bearing  them,  and  longing  to 
get  home.  [5.  ]  Hereby  they  declared  plainly  that 
they  sought  another  country,  (v.  14.)  heaven,  their 
own  country.  For  their  spiritual  birth  is  from 
thence,  there  are  their  best  relations,  and  there  is 
their  inheritance.  This  country  they  seek ;  their 
designs  are  for  it ;  their  desires  are  after  it ;  their 
discourse  is  about  it ;  they  diligently  endeavour  to 
clear  up  their  title  to  it ;  to  have  their  temper  suited 
to  it ;  to  have  their  conversation  in  it,  and  to  come  to 
the  enjoyment  of  it.  [6.]  They  gave  full  proof  of 
their  sincerity  in  making  such  a  confession.  For, 
First,  They  were  not  mindful  of  that  country  from 
whence  they  came,  v.  15.  They  did  not  hanker 
after  the  plenty  and  pleasures  of  it,  nor  regret  and 
repent  that  they  had  left  it ;  they  had  no  desire  to 
return  to  it.  Note,  Those  that  are  once  effectually 
and  savingly  called  out  of  a  sinful  state,  have  no  mind 
to  return  into  it  again;  they  now  know  better  things. 
Secondly,  They  did  not  take  the  opportunity  that 
offered  itself  for  their  return  ;  they  might  have  had 
such  an  opportunity ;  they  had  time  enough  to  re¬ 
turn;  they  had  natural  strength  to  return;  they  knew 
the  way ;  those  with  whom  they  sojourned  would 
have  been  willing  enough  to  have  parted  with  them ; 
their  old  friends  would  have  been  glad  to  receive 
them ;  they  had  sufficient  to  bear  the  charges  of 
their  journey ;  and  flesh  and  blood,  a  corrupt  coun¬ 
sellor,  would  be  sometimes  suggesting  to  them  a  re¬ 
turn,  but  they  steadfastly  adhered  to  God  and  duty 
under  all  discouragements,  and  against  all  tempta¬ 
tions  to  revolt  from  him.  So  should  we  all  do.  W e 
shall  not  want  opportunities  to  revolt  from  God ; 
but  we  must  shew  the  truth  of  our  faith  and  profes¬ 
sion  by  a  steady  adherence  to  him  to  the  end  of  our 
days.  Thirdly,  Their  sincerity  appeared  not  only 
in  not  returning  to  their  former  country,  but  in  de¬ 
siring  a  better  country,  that  is,  a  heavenly.  Ob¬ 
serve,  1.  The  heavenly  country  is  better  than  anv 
upon  earth  ;  it  is  better  situated,  better  stored  with 
every  thing  that  is  good,  better  secured  from  every 
thing  that  is  evil ;  the  employments,  the  enjoyments, 
the  society,  and  every  thing  in  it,  are  better  than 
the  best  in  this  world.  2.  All  true  believers  desire 
this  better  country.  T rue  faith  draws  forth  sincere 
and  fervent  desires  ;  and  the  stronger  faith  is,  the 
more  fervent  those  desires  will  be.  [7.]  They 
died  in  the  faith  of  those  promises ;  not  only  lived  by 
the  faith  of  them,  but  died  in  the  full  persuasion 
that  all  the  promises  should  be  fulfilled  to  them 
and  their’s,  v.  13.  That  faith  held  out  to  the  last. 
By  faith,  when  they  were  dying,  they  received  the 
atonement ;  they  acquiesced  in  the  will  of  God ; 
they  quenched  all  the  fiery  darts  of  the  devil ;  they 
overcame  the  terrors  of  death,  disarmed  it  of  its 


sting,  and  bade  a  cheerful  farewell  to  this  world, 
and  to  all  the  comforts  and  crosses  of  it.  These 
were  the  actings  of  their  faith.  Now  observe, 

(3.)  The  gracious  and  great  reward  of  their  faith ; 
(v.  16.)  God  is  not  ashamed  to  be  their  God,  for  he 
hath  prepared  for  them  a  city.  Note,  [1.]  God  is 
the  God  of  all  true  believers ;  faith  gives  them  an 
interest  in  God,  and  in  all  his  fulness.  [2.]  He  is 
called  their  God :  he  calls  himself  so ;  I  am  the 
God  of  Abraham ,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ;  he  gives  them  leave  to  call  him  so  ; 
and  he  gives  them  the  spirit  of  adoption,  to  enable 
them  to  cry  Abba,  Father.  [3.]  Notwithstanding 
their  meanness  by  nature,  vileness  by  sin,  and  the 
poverty  of  their  outward  condition,  God  is  not 
ashamed  to  be  called  their  God ;  such  is  his  conde¬ 
scension,  such  is  his  love  to  them  ;  therefore  let  them 
never  be  ashamed  of  being  called  his  people,  nor  of 
any  of  those  that  are  truly  so,  how  much  soever 
despised  in  the  world.  Above  all,  let  them  take 
care  that  they  be  not  a  shame  and  reproach  to  their 
God,  and  so  provoke  him  to  be  ashamed  of  them  ; 
but  let  them  act  so  as  to  be  to  him  for  a  name,  and 
for  a  praise,  and  for  a  glory.  [4.]  As  the  proof  of 
this,  God  has  prepared  for  them  a  city,  a  happiness 
suitable  to  the  relation  into  which  he  has  taken 
them.  For  there  is  nothing  in  this  world  commen¬ 
surate  to  the  love  of  God  in  being  the  God  of  his 
people  ;  and  if  God  neither  could  nor  would  give  his 
people  something  better  than  this  world  affords,  he 
would  be  ashamed  to  be  called  their  God.  If  he 
takes  them  into  ->uch  a  relation  to  himself,  he  will 
provide  for  them  accordingly.  If  he  takes  to  him¬ 
self  the  title  of  their  God,  he  will  fully  answer  it, 
and  act  up  to  it,  and  he  has  prepared  that  for  them 
in  heaven,  that  will  fully  answer  this  character  and 
relation,  so  that  it  shall  never  be  said,  to  the  reproach 
and  dishonour  of  God,  that  he  has  adopted  a  people 
to  be  his  own  children,  and  then  take  no  care  to 
make  a  suitable  provision  for  them.  The  considera¬ 
tion  of  this  should  inflame  the  affections,  enlarge  the 
desires,  and  excite  the  diligent  endeavours,  of  the 
people  of  God  after  this  city  that  he  has  prepared 
for  them. 

7.  Now  after  the  apostle  has  given  this  Account 
of  the  faith  of  others,  with  Abraham,  he  returns  to 
him  again,  and  gives  us  an  instance  of  the  greatest 
trial  and  act  of  faith  that  stands  upon  record,  either 
in  the  story  of  the  father  of  the  faithful,  or  of  any 
of  his  spiritual  seed  ;  and  that  was,  his  offering  up 
of  Isaac  ;  (z\  17.)  By  faith  Abraham,  when  he  was 
tried,  offered  up  Isaac ;  and  he  that  had  received  the 
promises,  offered  up  his  only  begotten  son.  In  this 
great  example  observe, 

(1.)  The  trial  and  exercise  of  Abraham’s  faith  ; 
he  was  tried  indeed.  It  is  said,  (Gen.  22.  1.)  God 
in  this  tempted  Abraham ;  not  to  sin,  for  so  God 
tempteth  no  man,  but  only  tried  his  faith  and  obe¬ 
dience  to  purpose.  God  had  before  this  tempted  or 
tried  the  faith  of  Abraham,  when  he  called  him 
away  from  his  country  and  father’s  house  ;  when  by 
a  famine  he  was  forced  out  of  Canaan  into  Egypt ; 
when  he  was  obliged  to  fight  with  five  kings  to 
rescue  Lot ;  when  Sarah  was  taken  from  him  by 
Abimelech,  and  in  many  other  instances.  But  this 
trial  was  greater  than  all ;  he  was  commanded  to 
offer  up  his  son  Isaac.  Read  the  account  of  it,  Gen. 
22.  2.  There  you  will  find  every  word  was  a  trial ; 
“  Take  now  thy  son,  thine  only  son  Isaac,  whom 
thou  lovest,  and  get  thee  into  the  land  of  Moriah, 
and  offer  him  there  for  a  burnt-offering  upon  one  of 
the  mountains  which  I  will  tell  thee  of.  Take  thy 
son,  not  one  of  thv  beasts  or  slaves,  thine  only  son  by 
Sarah,  Isaac  thv  laughter,  the  child  of  thy  joy  and 
delight,  whom  thou  iovest  as  thine  own  soul;  take 
him  awav  to  a  distant  place,  three  days’  journey, 
the  land  of  Moriah ;  do  not  only  leave  him  there,  but 


742 


HEBREWS,  XL 


offer  him  for  a  burnt-offering.”  A  greater  trial  was 
never  put  upon  any  creature.  The  apostle  here 
mentions  some  things  that  very  much  added  to  the 
greatness  of  this  trial. 

[1.]  He  was  put  upon  it  after  he  had  received  the 
promises,  that  this  Isaac  should  build  up  his  family, 
that  in  him  his  seed  should  be  called,  (x>.  18.)  and 
that  he  should  be  one  of  the  progenitors  of  the  Mes¬ 
siah,  and  all  nations  blessed  in  him ;  so  that  in  being 
called  to  offer  up  his  Isaac,  he  seemed  to  be  called 
to  destroy  and  cut  off  his  own  family,  to  cancel  the 
promises  of  God,  to  prevent  the  coming  of  Christ, 
to  destroy  the  whole  world,  to  sacrifice  his  own 
soul  and  his  hopes  of  salvation,  and  to  cut  off  the 
church  of  God  at  one  blow ;  a  most  terrible  trial  ! 

[2.]  That  this  Isaac  was  his  only  begotten  son 
by  his  wife  Sarah,  the  only  one  he  was  to  have  by 
her,  and  the  only  one  that  was  to  be  the  child  and 
heir  of  the  promise.  Ishmael  was  to  be  put  off  with 
earthly  greatness.  Either  the  promises  of  a  pos¬ 
terity,  and  of  the  Messiah,  must  be  fulfilled  by 
means  of  this  son,  or  not  at  all ;  so  that  beside  his 
most  tender  affection  to  this  his  son,  all  his  expec¬ 
tations  were  bound  up  in  him,  and  if  he  perished, 
must  perish  with  him.  If  Abraham  had  ever  so 
many  sons,  this  was  the  only  son  who  could  convey 
to  all  nations  the  promised  blessing ;  a  son  for  whom 
he  waited  so  long,  received  in  so  extraordinary  a 
manner,  upon  whom  his  heart  was  set,  to  have  this 
son  offered  up  as  a  sacrifice,  and  that  by  his  own 
hand;  it  was  a  trial  that  would  have  overset  the 
firmest  and  the  strongest  mind  that  ever  animated 
a  human  body. 

(2.)  The  actings  of  Abraham’s  faith  in  so  great  a 
trial ;  he  obeyed  ;  he.  offered  up  Isaac ;  he  intention¬ 
ally  gave  him  up  by  his  submissive  soul  to  God,  and 
was  ready  to  have  done  it  actually,  according  to  the 
command  of  God  ;  he  went  as  far  in  it  as  to  the  very 
critical  moment,  and  would  have  gone  through  with 
it  if  God  had  not  prevented  him.  Nothing  could 
be  more  tender  and  moving  than  those  words  of 
Isaac,  My  father,  here  is  the%  wood,  here  is  the  Jire  ; 
but  where  is  the  lamb  for  the  burnt-offering  ?  little 
thinking  that  he  was  to  be  the  lamb  ;  but  Abraham 
knew  it,  and  yet  he  went  on  with  the  great  design. 

(3.)  The  supports  of  his  faith  ;  they  must  be  very 
great,  suitable  to  the  greatness  of  the  trial ;  He 
accounted  that  God  was  able  to  raise  him  from  the 
dead,  v.  19.  His  faith  was  supported  by  the  sense 
he  had  of  the,  mighty  power  of  God,  who  was  able 
to  raise  the  dead ;  he  reasoned  thus  with  himself, 
and  so  he  resolved  all  his  doubts.  It  does  not  ap¬ 
pear  that  he  had  any  expectation  of  being  counter¬ 
manded,  and  prevented  from  offering  up  his  son ; 
the  expectation  of  that  would  have  spoiled  the 
trial,  and  consequently  the  triumph,  of  his  faith  ; 
but  he  knew  that  God  was  able  to  raise  him  from 
the  dead ;  and  he  believed  that  God  would  do  so, 
since  such  great  things  depended  upon  his  son, 
which  must  have  failed  if  Isaac  had  not  a  further 
life.  Observe,  [1.]  God  is  able  to  raise  the  dead, 
to  raise  dead  bodies,  and  to  raise  dead  souls.  [2.] 
The  belief  of  this  will  carry  us  through  the  greatest 
difficulties  and  trials  that  we  can  meet  with.  [3.] 
It  is  our  duty  to  be  reasoning  down  our  doubts  and 
fears,  bv  the  consideration  of  the  almighty  power 
of  God. 

(4.)  The  reward  of  his  faith  in  this  great  trial ; 
(■y.  19.)  he  received  his  son  from  the  dead  in  a 
figure,  in  a  parable.  [1.]  He  received  his  son. 
He  had  parted  with  him  to  God,  and  God  gave 
him  back  again.  The  best  way  to  enjoy  our  com¬ 
forts  with  comfort,  is  to  resign  them  up  to  God  ;  he 
will  then  return  them,  if  hot  in  kind  yet  in  kind¬ 
ness.  [2.]  He  received  him  from  the  dead,  for  he 
gave  him  up  for  dead ;  he  was  as  a  dead  child  to 
him,  and  the  return  was  to  him  no  less  than  a  re¬ 


surrection.  [3.]  This  was  a  figure  or  parable  of 
something  further.  It  was  a  figure  of  the  sacrifice 
and  resurrection  of  Christ,  of  whom  Isaac  was  a 
type.  It  was  a  figure  and  earnest  of  the  glorious 
resurrection  of  all  true  believers,  whose  life  is  not 
lost,  but  hid  with  Christ  in  God.  We  come  now  to 
the  faith  of  other  Old-Testament  saints,  mentioned 
by  name,  and  by  the  particular  trials  and  actings  of 
their  faith. 

20.  By  faith  Isaac  blessed  Jacob  and 
Esau  concerning  things  to  come.  21.  By 
faith  Jacob,  when  he  was  a  dying,  blessed 
both  the  sons  of  Joseph  ;  and  worshipped, 
leaning  upon  the  top  of  his  staff.  22.  By 
faith  Joseph,  when  he  died,  made  mention 
of  the  departing  of  the  children  of  Israel ; 
and  gave  commandment  concerning  his 
bones.  23.  By  faith  Moses,  when  he  was 
born,  was  hid  three  months  of  his  parents, 
because  they  saw  he  teas  a  proper  child ; 
and  they  were  not  afraid  of  the  king’s  com¬ 
mandment.  24.  By  faith  Moses,  when  he 
was  come  to  years,  refused  to  be  called 
the  son  of  Pharaoh’s  daughter ;  25.  Choos¬ 
ing  rather  to  suffer  affliction  with  the  peo¬ 
ple  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season ;  26.  Esteeming  the  re¬ 
proach  of  Christ  greater  riches  than  the 
treasures  in  Egypt :  for  he  had  respect  unto 
the  recompense  of  the  reward.  27.  By 
faith  he  forsook  Egypt,  not  fearing  the 
wrath  of  the  king:  for  he  endured  as  see¬ 
ing  him  who  is  invisible.  28.  Through 
faith  he  kept  the  passover,  and  the  sprink¬ 
ling  of  blood,  lest  he  that  destroyed  the 
first-born  should  touch  them.  29.  By  faith 
they  passed  through  the  Red  sea  as  by  dry 
land  :  which  the  Egyptians  assaying  to  do 
were  drowned.  30.  By  faith  the  walls  of 
Jericho  fell  down,  after  they  were  com¬ 
passed  about  seven  days.  31.  By  faith  the 
harlot  Rahab  perished  not  with  them  that 
believed  not,  when  she  had  received  the 
spies  with  peace. 

In  this  roll  of  believers  we  have  an  account, 

I.  Of  the  faith  of  Isaac ;  something  of  him  we  had 
before  interwoven  with  the  story  of  Abraham.  Here 
we  have  something  of  a  distinct  nature — that  by 
faith  he  blessed  his  two  sons  Jacob  and  Esau,  con¬ 
cerning  things  to  come.  Where  observe, 

1.  The  actings  of  his  faith  ;  He  blessed  Jacob  and 
Esau  concerning  things  to  come.  He  blessed  them  ; 
that  is,  he  resigned  them  up  to  God  in  covenant ;  he 
recommended  God  and  religion  to  them  ;  he  prayed 
for  them,  and  prophesied  concerning  them,  what  would 
be  their  condition,  and  the  condition  of  others  in  times 
to  come ;  the  account  we  have  of  this  in  Gen.  27. 
Observe,  (1.)  Both  Jacob  and  Esau  were  blessed 
as  Isaac’s  children,  at  least  as  to  temporal  good 
things.  It  is  a  great  privilege  to  be  the  offspring 
of  good  parents,  and  often  the  wicked  children  of 
good  parents  fare  the  better  in  this  world  for  their 
parents’  sake ;  for  things  present  are  in  the  cove¬ 
nant  ;  they  are  not  the  best  things,  and  no  man 
knoweth  love  or  hatred  by  having  or  wanting  such 
things.  (2.)  Jacob  had  the  precedency  and  the 


743 


HEBREWS,  XI. 


principal  blessing,  which  shews  that  it  is  grace  and 
the  new  birth  that  exalt  persons  above  their  fellows, 
and  qualify  them  for  the  best  blessings ;  and  that  it 
is  owing  to  the  sovereign  free  grace  of  God,  that  in 
the  same  family  one  is  taken  and  another  left,  one 
loved  and  the  other  hated,  since  all  the  race  of 
Adam  are  by  nature  hateful  to  God ;  that  if  one  has 
his  portion  in  this  world,  and  the  other  in  the  better 
world,  it  is  God  who  makes  the  difference ;  for 
even  the  comforts  of  this  life  are  more  and  better 
than  any  of  the  children  of  men  deserve. 

2.  The  difficulties  Isaac’s  faith  struggled  with. 
(1.)  He  seemed  to  have  forgotten  how  God  had  de¬ 
termined  the  matter  at  the  birth  of  these  his  sons, 
Gen.  25.  23.  This  should  have  been  a  rule  to  him 
all  along,  but  he  was  rather  swayed  by  natural  af¬ 
fection  and  general  custom,  which  give  the  double 
portion  of  honour,  affection,  and  advantage,  to  the 
first-born.  (2.)  He  acted  in  this  matter  with  some 
reluctance,  when  he  came  to  pronounce  the  bless¬ 
ings;  (Gen.  27.  33.)  He  trembled  very  exceedingly, 
and  charged  Jacob  that  he  had  subtly  taken  away 
Esau’s  blessing,  v.  33,  35.  But  for  all  this,  Isaac’s 
faith  recovered  itself,  and  he  ratified  the  blessing ; 
I  have  blessed  him,  yea,  and  he  shall  be  blessed.  Re¬ 
becca  and  Jacob  are  not  to  be  justified  in  the  indi¬ 
rect  means  they  used  to  obtain  this  blessing,  but 
God  will  be  justified  in  overruling  even  the  sins  of 
men  to  serve  the  purposes  of  his  glory.  Now  the 
faith  of  Isaac  thus  prevailing  over  his  unbelief,  it 
has  pleased  the  God  of  Isaac  to  pass  by  the  weak¬ 
ness  of  his  faith,  to  commend  the  sincerity  of  it,  and 
record  him  among  the  elders,  who  through  faith 
have  obtained  a  good  report.  We  now  go  on  to, 

II.  The  faith  of  Jacob,  ( v .  21.)  who,  when  he 
was  dying,  blessed  both  the  sons  of  Joseph  ;  and 
worshipped,  leaning  upon  the  top  of  his  staff.  There 
were  a  great  many  instances  of  the  faith  of  Jacob ; 
his  life  was  a  life  of  faith,  and  his  faith  met  with 
great  exercise.  But  it  has  pleased  God  to  single 
two  instances  out  of  many  of  the  faith  of  this  patri¬ 
arch,  beside  what  has  been  already  mentioned  in 
the  account  of  Abraham.  Where  observe, 

1.  The  actings  of  his  faith  here  mentioned,  and 
they  are  two.  (1.)  He  blessed  both  the  sons  of 
Joseph,  Ephraim  and  Manasseh ;  he  adopted  them 
into  the  number  of  his  own  sons,  and  so  into  the 
congregation  of  Israel,  though  they  were  born  in 
Egypt.  It  is  doubtless  a  great  blessing  to  be  joined 
to  the  visible  church  of  God  in  profession  and  privi¬ 
lege,  but  more  to  be  so  in  spirit  and  truth.  [1.] 
He  made  them  both  heads  of  different  tribes,  as  if 
they  had  been  his  own  immediate  sons.  [2.]  He 
praved  for  them,  that  they  might  both  be  blessed 
of  God.  [3.]  He  prophesied  that  they  should  be 
blessed ;  but  as  Isaac  did  before,  so  now  Jacob  pre¬ 
fers  the  younger,  Ephraim  ;  and  though  Joseph  had 
placed  them  so,  that  the  right  hand  of  his  father 
should  be  laid  on  Manasseh,  the  elder,  Jacob  wit¬ 
tingly  laid  it  on  Ephraim,  and  this  by  divine  direc¬ 
tion,  for  he  could  not  see ;  to  shew  that  the  Gentile 
church,  the  younger,  should  have  a  more  abundant 
blessing  than  the  Jewish  church,  the  elder.  (2.) 
He  worshipped,  leaning  on  his  staff ;  that  is,  he 
praised  God  for  what  he  had  done  for  him,  and 
for  the  prospect  he  had  of  approaching  blessed¬ 
ness  ;  and  he  prayed  for  those  he  was  leaving  be¬ 
hind  him,  that  religion  might  live  in  his  family 
when  he  was  gone.  He  did  this,  leaning  on  the  top 
of  his  staff ;  not  as  the  papists  dream,  that  he  wor¬ 
shipped  some  image  of  God  engraven  on  the  head 
of  his  staff ;  but  intimating  to  us  his  great  natural 
weakness,  that  he  was  not  able  to  support  himself 
so  far  as  to  sit  up  in  his  bed  without  a  staff ;  and  yet 
that  he  would  not  make  this  an  excuse  for  neglect¬ 
ing  the  worshipping  of  God ;  he  would  do  it  as  well 
as  he  could  with  his  body,  as  well  as  with  his  spirit, 


though  he  could  not  do  it  as  well  as  he  would.  He 
shewed  thereby  his  dependence  upon  God,  and  tes¬ 
tified  his  condition  here  as  a  pilgrim  with  his  staff, 
and  his  weariness  of  the  world,  and  willingness  to 
be  at  rest. 

2.  The  time  and  season  when  Jacob  thus  acted 
his  faith :  when  he  was  dving,  he  lived  by  faith, 
and  he  died  by  faith  and  in  faith.  Observe,  Though 
the  grace  of  faith  is  of  universal  use  throughout  our 
whole  lives,  yet  it  is  especially  so  when  we  come  to 
die.  Faith  has  its  greatest  work  to  do  at  last,  to 
help  the  believer  to  finish  well,  to  die  to  the  Lord, 
so  as  to  honour  him,  by  patience,  hope  and  joy,  so 
as  to  leave  a  witness  behind  of  the  truth  of  God’s 
word,  and  the  excellency  of  his  ways,  for  the  con¬ 
viction  and  establishment  of  all  who  attend  them  in 
their  dying  moments.  .  The  best  way  in  which  pa¬ 
rents  can  finish  their  course,  is,  blessing  their  fami¬ 
lies  and  worshipping  their  God.  We  are  now  come 
to, 

III.  The  faith  of  Joseph,  v.  22.  And  here  also  we 
consider,  1.  What  he  did  by  his  faith  ;  he  made 
mention  of  the  departing  of  the  children  of  Israel, 
and  gave  commandment  concerning  his  bones.  The 
passage  is  out  of  Gen.  50.  24,  25.  Joseph  was  emi¬ 
nent  for  his  faith,  though  he  had  not  enjoyed  the 
helps  for  it,  that  the  rest  of  his  brethren  had  ;  he 
was  sold  into  Egypt,  he  was  tried  by  temptations, 
by  sin,  by  persecution,  for  retaining  his  integrity ; 
he  was  tried  by  preferment  and  power  in  the  court 
of  Pharaoh,  and  yet  his  faith  held  out  and  carried 
him  through  to  the  last.  (1.)  He  made  mention  by 
faith  of  the  departing  of  the  children  of  Israel ;  the 
time  should  come  when  they  should  be  delivered 
out  of  Egypt ;  and  he  did  this,  both  that  he  might 
caution  them  against  the  thoughts  of  settling  in 
Egypt,  which  was  now  a  place  of  plenty  and  ease 
to  them  ;  and  also  that  he  might  keep  them  from 
sinking  under  the  calamities  and  distresses  which 
he  foresaw  were  coming  upon  them  there ;  and  he 
does  it  to  comfort  himsell,  that  though  he  should 
not  live  to  see  their  deliverance,  yet  he  could  die  in 
the  faith  of  it.  (2.)  He  gave  commandment  con¬ 
cerning  his  bones,  that  they  should  preserve  them 
unburied  in  Egypt,  till  God  should  deliver  them  out 
of  that  house  of  bondage,  and  that  then  they  should 
carry  his  bones  along  with  them  into  Canaan,  and 
deposit  them  there.  Though  believers  are  chiefly 
concerned  for  their  souls,  yet  they  cannot  wholly 
neglect  their  bodies,  as  being  members  of  Christ 
and  parts  of  themselves,  which  shall  at  length  be 
raised  up,  and  be  the  happy  companions  of  their 
glorified  souls  to  all  eternity.  Now  Joseph  gave 
this  order,  not  that  he  thought  his  being  buried  in 
Egypt  would  either  prejudice  his  sotil,  or  prevent 
the  resurrection  of  his  body.  Some  of  the  Rabbies 
fancied  that  all  the  Jews  who  were  buried  out  of 
Canaan,  must  be  conveyed  under  ground  to  Canaan 
before  they  could  rise  again.  But  he  gave  this  or¬ 
der,  to  testify,  1.  That  though  he  had  lived  and  died 
in  Egypt,  yet  he  did  not  live  and  die  an  Egyptian, 
but  an  Israelite.  2.  That  he  preferred  a  significant 
burial  in  Canaan  before  a  magnificent  one  in  Egypt. 
(3. )  That  he  would  go  as  far  with  his  people  as  he 
could,  though  he  could  not  go  as  far  as  he  would. 
(4. )  That  he  believed  the  resurrection  of  the  body, 
and  the  communion  that  his  soul  should  presently 
have  with  departed  saints,  as  his  body  had  with  their 
dead  bodies.  (5.)  To  assure  them  that  God  would 
be  with  them  in  Egypt,  and  deliver  them  out  of  it 
in  his  own  time  and  way.  Observe  here  when  it 
was  that  the  faith  of  Joseph  acted  after  this  manner  ; 
that  was,  as  in  the  case  of  Jacob,  when  dying.  God 
often  gives  his  people  living  comforts  in  dying  mo¬ 
ments  ;  and  when  he  does,  it  is  their  duty,  as  they 
can,  to  communicate  them  to  those  about  them,  for 
the  glory  of  God,  for  the  honour  of  religion,  and  for 


744 


HEBREWS,  XI. 


the  good  of  their  brethren  and  friends.  We  go  on 
now  to, 

IV.  The  faith  of  the  parents  of  Moses,  which  is 
cited  from  Exod.  2.  3,  &c.  Where  observe, 

1.  The  acting  of  their  faith  ;  they  hid  this  their 
son  three  months.  Though  the  mother  of  Moses  is 
only  mentioned  in  the  history,  yet  by  what  is  here 
said,  it  seems  his  father  not  only  consented  to  it,  but 
consulted  about  it.  It  is  a  happy  thing  where  yoke¬ 
fellows  draw  together  in  the  yoke  of  taith,  as  heirs 
of  the  grace  of  God  ;  and  when  they  do  this  in  a 
religious  concern  for  the  good  of  their  children,  to 
preserve  them  not  only  from  those  who  would  de¬ 
stroy  their  lives,  but  corrupt  their  minds.  Observe, 
Moses  was  persecuted  betimes,  and  forced  to  be 
concealed ;  in  this  he  was  a  type  of  Christ,  who  was 
persecuted  almost  as  soon  as  he  was  born,  and  his 
parents  forced  to  flee  with  him  into  Egypt  for  his 
preservation.  It  is  a  great  mercy  to  be  freed  from 
wicked  laws  and  edicts  ;  but  when  we  are  not,  we 
must  use  all  lawful  means  for  our  security.  In  this 
faith  of  Moses’s  parents  there  was  a  mixture  of 
unbelief,  but  God  was  pleased  to  overlook  it. 

2.  The  reasons  of  their  thus  acting.  No  doubt, 
natural  affection  could  not  but  move  them  ;  but 
there  was  something  further.  They  saw  he  was  a 
proper  child,  a  goodly  child,  (Exod.  2.  2.)  exceeding 
fair,  as  in  Acts  7.  20.  ardor  ©s? — venustus  Deo 
—fair  to  God ;  there  appeared  in  him  something 
uncommon  ;  the  beauty  or  the  Lord  sat  upon  him, 
as  a  presage  that  he  was  born  to  great  things,  and 
that  by  conversing  with  God  his  face  should  shine, 
(Exod.  34.  29. )  what  bright  and  illustrious  actions 
he  should  do  for  the  deliverance  of  Israel,  and  how 
his  name  should  shine  in  the  sacred  records.  Some¬ 
times,  not  always,  the  countenance  is  the  index  of 
the  mind. 

3.  The  prevalency  of  their  faith  over  their  fear. 
They  were  not  afraid  of  the  king’s  commandment, 
Exod.  1.  22.  That  was  a  wicked  and  a  cruel  edict, 
that  all  the  males  of  the  Israelites  should  be  de¬ 
stroyed  in  their  infancy,  and  so  the  name  of  Israel 
must  be  destroyed  out  of  the  earth.  But  they  did 
not  so  fear  as  presently  to  give  up  their  child  ;  they 
considered  that  if  none  of  the  males  were  preserved, 
there  would  be  an  end  and  utter  ruin  of  the  church 
of  God  and  the  true  religion,  and  that  though  in 
their  present  state  of  servitude  and  oppression,  one 
would  praise  the  dead  rather  than  the  living,  yet 
they  believed  God  would  preserve  his  people,  and 
the  time  was  coming  when  it  would  be  worth  while 
for  an  Israelite  to  live.  Some  must  hazard  their  own 
lives  to  preserve  their  children,  and  they  were  re¬ 
solved  to  doit  ;  they  knew  the  king’s  commandment 
was  evil  in  itself,  contrary  to  the  laws  of  God  and 
nature,  and  therefore  of  no  authority  or  obligation. 
Faith  is  a  great  preservative  against  the  sinful  sla¬ 
vish  fear  of  men,  as  it  sets  God  before  the  soul,  and 
shews  the  vanity  of  the  creature,  and  its  subordina¬ 
tion  to  the  will  and  power  of  God.  The  apostle 
next  proceeds  to, 

V.  The  faith  of  Moses  himself,  v.  24,  25,  See. 
Where  observe, 

1.  An  instance  of  his  faith  in  conquering  the  world. 

(1.)  He  refused  to  be  called  the  son  of  Pharaoh’s 
daughter,  whose  foundling  he  was,  and  her  fondling 
too  ;  she  had  adopted  him  for  her  son,  and  he  re¬ 
fused  it.  Observe,  [1.]  How  great  a  temptation 
Moses  was  under;  Pharaoh’s  daughter  is  said  to 
have  been  his  only  child,  and  was  herself  childless  ; 
and  having  found  Moses,  and  saved  him  as  she  did, 
they  resolved  to  take  him  and  bring  him  up  as  her 
son  ;  and  so  he  stood  fair  to  be  in  time  king  of 
Egypt,  and  he  might  thereby  have  been  serviceable 
to  Israel.  He  owed  his  life  to  this  princess ;  and  to 
refuse  such  kindness  from  her,  would  look  not  only 
like  ingratitude  to  her,  but  a  neglect  of  Providence, 


that  seemed  to  intend  his  advancement  and  his 
brethren’s  advantage.  [2.]  How  glorious  was  the 
triumph  of  his  faith  in  so  great  a  trial!  He  refused 
to  be  called  the  son  of  Pharaoh’s  daughter,  lest  he 
should  undervalue  the  truer  honour  of  being  a  son 
of  Abraham,  the  father  of  the  faithful  ;  he  refused 
to  be  called  the  son  of  Pharaoh’s  daughter,  lest  it 
should  look  like  renouncing  his  religion  as  well  as 
his  relation  to  Israel ;  and  no  doubt  both  these  he 
must  have  done  if  he  had  accepted  this  honour ;  he 
therefore  nobly  refuses  it. 

(2.)  He  chose  rather  to  suffer  affliction  with  the 
people  of  God,  than  to  enjoy  the  pleasures  of  sin 
for  a  season,  v.  25.  He  was  willing  to  take  his  lot 
with  the  people  of  God  here,  though  it  was  a  suffer¬ 
ing  lot,  that  he  might  have  his  portion  with  them 
hereafter,  rather  than  to  enjoy  all  the  sensual  sinful 
pleasures  of  Pharaoh’s  court,  which  would  be  but 
tor  a  season,  and  then  punished  with  everlasting 
misery.  Herein  he  acted  rationally  as  well  as  reli¬ 
giously,  and  conquered  the  temptation  to  worldly 
pleasure,  as  he  had  done  before  to  worldly  prefer¬ 
ment.  Here  observe,  (1.)  The  pleasures  of  sin  are, 
and  will  be,  but  short ;  they  must  end  in  speedy 
repentance  or  in  speedy  ruin.  (2.)  The  pleasures 
of  this  world,  and  especially  those  of  a  court,  are 
too  often  the  pleasures  of  sin  ;  and  they  are  always 
so  when  we  cannot  enjoy  them  without  deserting 
God  and  his  people ;  a  true  believer  will  despise 
them  when  they  are  offered  upon  such  terms.  (3.) 
Suffering  is  to  be  chosen  rather  than  sin  ;  there  be¬ 
ing  more  evil  in  the  least  sin  than  there  can  be  in  the 
greatest  suffering.  (4.)  It  greatly  alleviates  the 
evil  of  suffering,  when  we  suffer  with  the  people  of 
God,  embarked  in  the  same  interest,  and  animated 
by  the  same  Spirit. 

(3. )  He  esteemed  the  reproaches  of  Christ  greater 
riches  than  the  treasures  of  Egypt,  v.  26.  See  how 
Moses  weighed  matters  ;  in  one  scale  he  put  the 
worst  of  religion — the  reproaches  of  Christ  ;  in  the 
other  scale  the  best  of  the  world — the  treasures  of 
Egypt ;  and  in  his  judgment  directed  by  faith,  the 
worst  of  religion  weighed  down  the  best  of  the 
world:  the  reproaches  of  the  church  of  God  are  the 
reproaches  of  Christ,  who  is,  and  has  ever  been,  the 
Head  of  the  church.  Now  here  Moses  conquered 
the  riches  of  the  world,  as  before  he  had  conquered 
its  honours  and  pleasures.  God’s  people  are,  and 
always  have  been,  a  reproached  people.  Christ 
accounts  himself  reproached  in  their  reproaches . 
and  while  he  thus  interests  himself  in  their  re 
proaches,  they  become  riches,  and  greater  riches, 
than  the  treasures  of  the  richest  empire  in  the  world, 
for  Christ  will  reward  them  with  a  crown  of  glory 
that  fades  not  away.  Faith  discerns  this,  and  de 
termines  and  acts  accordingly. 

2.  The  circumstance  of  time  is  taken  notice  of, 
when  Moses  by  his  faith  gained  this  victory  over  the 
world,  in  all  its  honours,  pleasures  and  treasures , 
when  he  was  come  to  years,  v.  24.  not  only  to  years 
of  discretion,  but  of  experience,  to  the  age  of  forty 
years ;  when  he  was  great,  or  come  to  maturity. 
Some  would  take  this  as  an  extenuation  of  his  victo¬ 
ry,  that  he  gained  it  so  late,  that  he  did  not  make 
this  choice  sooner  ;  but  it  is  rather  an  enhancement 
of  the  honour  of  his  self-denial  and  victory  over  the 
world,  that  he  made  this  choice  when  he  was  grown 
ripe  for  judgment  and  enjoyment,  able  to  know  what 
he  did,  and  why  he  did  it.  It  was  not  the  act  of  a 
child,  that  prefers  counters  to  gold,  but  it  proceeded 
from  mature  deliberation.  It  is  an  excellent  thing 
for  persons  to  be  seriously  religious,  when  in  the 
midst  of  worldly  business  and  enjoyments  ;  to  des¬ 
pise  the  world,  when  they  are  most  capable  of  re¬ 
lishing  and  enjoying  it. 

3.  What  it  was,  that  supported  and  strengthened 
the  faith  of  Moses  to  that  degree,  as  to  enable  him 


74.* 


HEBREWS,  XL 


to  gain  such  a  victory  of  the  world  ;  liejiud  respect 
(g j  the^rtFcrtn pe-me-  of  reward,  that  is,  say  some,  the 
deliverance  out  of  Egypt ;  but  doubtless  it  means 
much  more — the  glorious  reward  of  faith  and  fideli¬ 
ty  in  the  other  world.  Observe  here,  (1.)  Heaven 
is  a  great  reward,  surpassing  not  only  all  our  de¬ 
servings,  but  all  our  conceptions.  It  is  a  reward 
suitable  to  the  price  paid  for  it — the  blood  of  Christ ; 
suitable  to  the  perfections  of  God,  and  fully  answer¬ 
ing  to  all  his  promises.  It  is  a  recompense  of  re¬ 
ward,  because  given  by  a  righteous  Judge  for  the 
righteousness  of  Christ  to  righteous  persons,  accord¬ 
ing  to  the  righteous  rule  of  the  covenant  of  grace. 
(2.)  Believers  may  and  ought  to  have  respect  to  this 
recompense  of  reward  ;  they  should  acquaint  them¬ 
selves  with  it,  approve  of  it,  and  live  in  the  daily 
and  delightful  expectation  of  it.  Thus  it  will  prove 
a  land-mark  to  direct  their  course  ;  a  load-stone  to 
draw  their  hearts ;  a  sword  to  conquer  their  ene¬ 
mies  ;  a  spur  to  quicken  them  to  duty;  and  a  cordial 
to  refresh  them  under  all  the  difficulties  of  doing 
and  suffering  work. 

4.  We  have  another  instance  of  the  faith  of  Mo¬ 
ses,  and  that  was  in  forsaking  Egypt ;  v.  27.  By 
faith  he  forsook  Egypt,  not  fearing  the  wrath  of 
the  king.  Twice  Moses  forsook  Egypt  ;  (1.)  As  a 
supposed  criminal,  when  the  king’s  wrath  was  in¬ 
censed  against  him  for  killing  the  Egyptian  ;  where 
it  is  said,  he  feared  ;  (Exod.  2.  14,  15.)  not  with  a 
fear  of  despondency,  but  of  discretion  to  save  his 
life.  (2.)  Asa  commander  and  ruler  in  Jeshurun, 
after  God  had  employed  him  to  humble  Pharaoh, 
and  make  him  willing  to  let  Israel  go.  Observe 
here, 

[  1.  ]  Theprodnr±  of  his  faith  ;  He  forsook  Egypt, 
and  all  its  power  and  pleasures,  and  undertook  the 
conduct  of  Israel  out  of  it. 

[2.]  The  prevalency  of  his  faith.  It  raised  him 
above  the  fear  of  the  king’s  wrath,  though  he  knew 
that  it  was  great,  and  levelled  at  him  in  particular ; 
that  it  marched  at  the  head  of  a  numerous  host  to 

f  ursue  him  ;  he  was  not  dismayed,  and  he  said  to 
srael.  Fear  not,  Exod.  14.  13.  Those  who  forsake 
Egypt,  must  expect  the  wrath  of  men  ;  but  they 
need  not  fear  it,  for  they  are  under  the  conduct  of 
that  God  who  is  able  to  make  the  wrath  of  man  to 
praise  him,  and  restrain  the  remainder  of  it. 

[3.  ]  The  principle  upon  which  his  faith  acted  in 
these  his  motions  ;  He  endured,  as  seeing  him  that 
was  invisible  ;  he  bore  up  with  invincible  courage 
under  all  danger,  and  endured  all  the  fatigue  of  his 
employment,  which  was  very  great ;  and  this  by 
seeing  the  invisible  God.  Observe,  First,  The  God 
with  whom  we  have  to  do,  is  an  invisible  God  ;  he 
is  so  to  our  senses,  to  the  eye  of  the  body;  and  this 
shews  the  folly  of  those  who  pretend  to  make  images 
of  God  ;  whom  no  man  hath  seen,  or  can  see.  Se¬ 
condly,  By  faith  we  may  see  this  invisible  God  ;  we 
may  be  fully  assured  of  his  existence,  of  his  provi¬ 
dence,  and  of  his  gracious  and  powerful  presence 
with  us.  Thirdly,  Such  a  sight  of  God  will  enable 
believers  to  endure  to  the  end,  whatever  they  may 
meet  with  in  the  way. 

5.  We  have  yet  another  instance  of  the  faith  of 
Moses,  in  keeping  the  passover  and  sprinkling  of 
blood,  v.  28.  The  account  of  this  we  have  in  Exod. 
12.  13 — 23.  Though  all  Israel  kept  this  passover, 
yet  it  was  by  Moses  that  God  delivered  the  institu¬ 
tion  of  it ;  and  though  it  was  a  great  mystery,  Moses 
by  faith  both  delivered  it  to  the  people,  and  kept  it 
that  night  in  the  house  where  he  lodged.  The 
passover  was  one  of  the  most  solemn  institutions  of 
the  Old  Testament,  and  a  very  significant  type  of 
Christ.  The  occasion  of  its  first  observation  was 
extraordinary:  it  was  in  the  same  night  that  God 
slew  the  first-born  of  the  Egyptians ;  but  though 
the  Israelites  lived  among  them,  the  destroying  angel 

Vol.  vi. — 5  B 


I  passed  over  their  houses,  and  spared  them  and 
their’s. 

Now,  to  entitle  them  to  this  distinguishing  favour, 
and  to  mark  them  out  for  it,  a  lamb  must  be  slain  ; 
the  blood  of  it  must  be  sprinkled  with  a  bunch  of 
hyssop  upon  the  lintel  of  the  door,  and  on  the  two 
side-posts ;  the  flesh  of  the  lamb  must  be  roasted 
with  fire  ;  and  it  must  be  all  of  it  eaten  that  very 
night  with  bitter  herbs,  in  a  travelling  posture,  their 
loins  girt,  their  shoes  on  their  feet,  and  their  staff' 
in  their  hand.  This  was  accordingly  done,  and  the 
destroying  angel  passed  over  them,  and  slew  the 
first-born  of  the  Egyptians.  This  opened  a  way  for 
the  return  of  Abraham’s  posterity  into  the  land  of 
promise. 

The  accommodation  of  this  type  is  not  difficult. 
(1.)  Christ  is  that  Lamb,  he  is  our  Passover,  he  was 
sacrificed  for  us.  (2.)  His  blood  must  be  sprinkled ; 
it  must  be  applied  to  those  who  have  the  saving 
benefit  of  it.  (3.)  It  is  applied  effectually  onlv  to 
the  Israelites,  the  chosen  people  of  God.  (4.)  It  is 
not  owing  to  our  inherent  righteousness  or  best  per¬ 
formances,  that  we  are  saved  from  the  wrath  of 
God,  but  to  the  blood  of  Christ  and  his  imputed 
righteousness.  If  any  of  the  families  of  Israel  had 
neglected  the  sprinkling  of  this  blood  upon  theii 
doors,  though  they  should  have  spent  all  the  night 
in  prayer,  the  destroying  Angel  would  have  bro¬ 
ken  in  upon  them,  and  slain  their  first-born.  (5.) 
Wherever  this  blood  is  applied,  the  soul  receives  a 
whole  Christ  by  faith,  and  lives  upon  him.  (6.) 
This  true  faith  makes  sin  bitter  to  the  soul,  even 
while  it  receives  the  pardon  and  atonement.  (7.) 
All  our  spiritual  privileges  on  earth  should  quicken 
us  to  set  out  early,  and  get  forward,  in  our  way  to 
heaven.  (8.)  Those  who  have  been  marked  out, 
must  ever  remember  and  acknowledge  free  and  dis¬ 
tinguishing  grace. 

VI.  The  next  instance  of  faith  is  that  of  the  Is¬ 
raelites  passing  through  the  Red  Sea  under  the  con¬ 
duct  of  Moses  their  leader,  v.  29.  The  story  we 
have  in  Exodus,  ch.  14.  Where  observe, 

1.  The  preservation  and  safe  passage  of  the  Is¬ 
raelites  through  the  Red  Sea,  when  there  was  no 
other  way  to  escape  from  Pharaoh  and  his  host,  who 
were  closely  pursuing  them.  Here  we  may  observe, 
(1.)  Israel’s  danger  was  very  great;  an  enraged  en¬ 
emy  with  chariots  and  horsemen  behind  them  ;  steep 
rocks  and  mountains  on  each  hand,  and  the  Red  Sea 
before  them.  (2.)  Their  deliverance  was  very  glo¬ 
rious.  Bv  faith  they  passed  through  the  Red  Sea  as 
by  dry  land  ;  the  grace  of  faith  will  help  us  through 
all  the  dangers  we  meet  with  in  our  way  to  heaven. 

2.  The  destruction  of  the  Egyptians.  They,  pre¬ 
sumptuously  attempting  to  follow  Israel  through  the 
Red  Sea,  being  thus  blinded  and  hardened  to  their 
ruin,  were  all  drowned.  Their  rashness  was  great, 
and  their  ruin  was  grievous.  When  God  judges,  he 
will  overcome  ;  and  it  is  plain  that  the  destruction 
of  sinners  is  of  themselves. 

VII.  The  next  instance  of  faith  is  that  of  the  Is¬ 
raelites,  under  Joshua  their  leader,  before  the  walls 
of  Jericho.  The  story  we  have  Josh.  6.  5.  where  ob¬ 
serve,  1.  The  means  prescribed  of  God  to  bring 
down  the  walls  of  Jericho,  and  that  was,  that  they 
should  compass  the  walls  about  once  a  day  for  seven 
days  together,  and  seven  times  the  last  day,  and  that 
the  priests  should  carry  the  ark  when  they  com¬ 
passed  the  walls  about,  and  should  blow  with  trum¬ 
pets  made  of  rams’  horns,  and  sound  a  longer  blast 
than  before,  and  then  all  the  people  should  shout, 
and  the  walls  of  Jericho  should  fall  before  them. 
Here  was  a  great  trial  of  their  faith  ;  the  method 
prescribed  seems  very  improbable  to  answer  such  an 
end,  and  would  doubtless  expose  them  to  the  daily 
contempt  of  their  enemies  ;  the  ark  of  God  would 
seem  to  be  in  danger.  But  this  was  the  way  God 


HEBREWS,  XI. 


7  1 46 

commanded  them  to  take,  and  he  loves  to  do  great 
things  by  small  and  contemptible  means,  that  his 
own  arm  may  be  made  bare.  2.  The  powerful  suc¬ 
cess  of  the  prescribed  means  ;  the  walls  of  Jericho 
fell  before  them.  This  was  a  frontier-town  in  the 
land  of  Canaan,  the  first  that  stood  out  against  the 
Israelites.  God  was  pleased  in  this  extraordinary 
manner  to  slight  and  dismantle  it,  in  order  to  mag¬ 
nify  himself,  to  terrify  the  Canaanites,  to  strengthen 
♦he  faith  of  the  Israelites,  and  to  exclude  all  boast¬ 
ing.  God  can,  and  will,  in  his  own  time  and  way, 
cause  all  the  powerful  opposition  that  is  made  to  his 
interest  and  glory,  to  fall  down,  and  the  grace  of 
faith  is  mighty  through  God  for  the  pulling  down  of 
strong-holds  ;  he  will  make  Babylon  fall  before  the 
faith  of  his  people,  and  when  he  has  some  great  thing 
to  do  for  them,  he  raises  up  great  and  strong  faith  in 
them. 

VIII.  The  next  instance  is  the  faith  of  Rahab,  v. 
31.  Among  the  noble  army  of  believing  worthies, 
bravely  marshalled  by  the  apostle,  Rahab  comes  in 
the  rear,  to  shew  that  God  is  no  respecter  of  persons. 
Here  consider,  1.  Who  this  Rahab  was:  (1.)  She 
was  a  Canaanite,  a  stranger  to  the  commonwealth  of 
Israel ,  and  had  but  little  help  for  faith,  and  yet  she 
was  a  believer  :  the  power  of  divine  grace  greatly 
appears,  when  it  works  without  the  usual  means  of 
grace.  (2. )  She  was  a  harlot ,  and  lived  in  a  way  of 
sin ;  she  was  not  only  a  keeper  of  a  public  house,  but 
a  common  woman  of  the  town,  and  yet  she  believed 
that  the  greatness  of  sin,  if  truly  repented  of,  shall 
be  no  bar  to  the  pardoning  mercy  of  God.  Christ  has 
saved  the  chief  of  sinners  ;  where  sin  has  abounded, 
grace  has  superabounded.  2.  W  hat  she  did  by  her 
faith ;  she  received  the  spies  in  peace,  the  men  that 
Joshua  had  sent  to  spy  out  Jericho,  Josh.  2.  6,  7.  She 
not  only  bade  them  welcome,  but  she  concealed  them 
from  their  enemies  who  sought  to  cut  them  off,  and 
she  made  a  noble  confession  of  her  faith,  v.  9 — 11. 
She  engaged  them  to  covenant  with  her  to  shew  fa¬ 
vour  to  her  and  her’s,  when  God  should  shew  kind¬ 
ness  to  them,  and  that  they  would  give  her  a  sign, 
which  they  did,  a  line  of  scarlet,  which  she  was  to 
hang  forth  out  of  the  window  ;  she  sent  them  away 
with  prudent  and  friendly  advice.  Learn  here,  (1. ) 
True  faith  will  shew  itself  in  good  works,  especially 
toward  the  people  of  God.  (2.)  Faith  will  venture 
all  hazards  in  the  cause  of  God  and  his  people  ;  a 
true  believer  will  sooner  expose  his  own  person  than 
God’s  interest  and  people.  (3. )  A  true  believer  is 
desirous,  not  only  to  be  in  covenant  with  God,  but  in 
communion  with  the  people  of  God,  and  is  willing 
to  cast  in  his  lot  with  them,  and  to  fare  as  they  fare. 
3.  Observe  what  Rahab  gained  by  her  faith  ;  she 
escaped  perishing  with  those  that  believed  not.  Ob¬ 
serve,  ( 1. )  The  generality  of  her  neighbours,  friends, 
and  fellow-citizens,  perished  ;  it  was  an  utter  destruc¬ 
tion  that  befell  that  city  ;  man  and  beast  were  cut 
off.  (2.)  The  cause  of  the  people  of  Jericho’s  de¬ 
struction — unbelief  ;  they  believed  not  that  Israel’s 
God  was  the  true  God,  and  that  Israel  was  the  pe¬ 
culiar  people  of  God,  though  they  had  evidence  suf¬ 
ficient  of  it.  (3.)  The  signal  preservation  of  Rahab. 
Joshua  gave  a  strict  charge  that  she  should  be  spared, 
and  none  but  she  and  her’s ;  and  she  taking  care  that 
the  sign,  the  scarlet- thread,  should  be  hung  out,  her 
family  were  marked  out  for  mercy,  and  perished  not. 
Singular  faith,  when  the  generality  are  not  only  un¬ 
believers,  but  against  believers,  will  be  rewarded 
with  singular  favours  in  times  of  common  calamity. 

32.  And  wliat  shall  I  more  say  ?  For 
the  time  would  fail  me  to  tell  of  Gideon, 
and  of  Barak,  and  of  Samson,  and  of  Jeph- 
thah  ;  of  David  also,  and  Samuel,  and  of 
the  prophets :  33.  Who  through  faith  sub¬ 


dued  kingdoms,  wrought  righteousness,  ob¬ 
tained  promises,  stopped  the  mouths  of 
lions,  34.  Quenched  the  violence  of  fire, 
escaped  the  edge  of  the  sword,  out  of  weak¬ 
ness  were  made  strong,  waxed  valiant  in 
fight,  turned  to  flight  the  armies  of  the 
aliens.  35.  Women  received  their  dead 
raised  to  life  again :  and  others  were  tor¬ 
tured,  not  accepting  deliverance;  that  they 
might  obtain  a  better  resurrection.  36 
And  others  had  trial  of  cruel  mockings  and 
scourgings,  yea,  moreover  of  bonds  and  im 
prisonment.  37.  They  were  stoned,  they 
were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword:  they  wandered  about 
in  sheep-skins  and  goat-skins,  being  desti¬ 
tute,  afflicted,  tormented;  38.  (Of  whom 
the  world  was  not  worthy:)  they  wandered 
in  deserts,  and  in  mountains,  and  in  dens 
and  caves  of  the  earth.  39.  And  these  all, 
having  obtained  a  good  report  through  faith, 
received  not  the  promise:  40.  God  having 
provided  some  better  tiling  for  us,  that  they 
without  us  should  not  be  made  perfect. 

I.  The  apostle  having  given  us  a  classis  of  many 
eminent  believers,  whose  names  are  mentioned,  and 
the  particular  trials  and  actings  of  their  faith  re¬ 
corded  ;  he  now  concludes  his  narrative  with  a  more 
summary  account  of  another  set  of  believers,  where 
the  particular  acts  are  not  ascribed  to  particular 
persons  by  name,  but  left  to  be  applied  by  those  who 
are  well  acquainted  with  the  sacred  story  ;  and,  like 
a  divine  orator,  he  prefaces  this  part  of  the  narra¬ 
tive  with  an  elegant  expostulation;  What  shall  1 
say  more?  Time  would  fail  me ;  as  if  he  had  said, 
“  It  is  in  vain  to  attempt  to  exhaust  this  subject ; 
should  I  not  restrain  my  pen,  it  would  soon  run  be¬ 
yond  the  bounds  of  an  epistle  ;  and  therefore  I  shall 
but  just  mention  a  few  more,  and  leave  you  to  en¬ 
large  upon  them.”  Observe,  1.  After  all  our  re¬ 
searches  into  the  scriptures,  there  is  still  more  to  be 
learned  from  them.  2.  We  must  well  consider  in 
divine  matters  what  we  should  say,  and  suit  it  as  well 
as  we  can  to  the  time.  3.  We  should  be  pleased  to 
think  how  great  the  number  of  believers  was  under 
the  Old  Testament,  and  how  strong  their  faith, 
though  the  objects  thereof  w'ere  not  then  so  fully  re¬ 
vealed.  And,  4.  We  should  lament  it,  that  now,  in 
gospel-times,  when  the  rule  of  faith  is  more  clear 
and  perfect,  the  number  of  believers  should  be  so 
small,  and  their  faith  so  weak. 

In  this  summary  account  the  apostle,  1.  Mentions 
Gideon,  whose  story  we  have  in  Judges  6.  11,  &c. 
He  was  an  eminent  instrument  raised  up  of  God  to 
deliver  his  people  from  the  oppression  of  the  Mi 
dianites  ;  he  was  a  person  of  mean  tribe  and  family, 
called  from  a  mean  employment,  (threshing  w  heat,) 
and  saluted  by  an  angel  of  God  in  this  surprising 
manner,  The  ford  is  with  thee,  thou  mighty  man  of 
war.  Gideon  could  not  at  first  receive  such  honours, 
but  humbly  expostulates  with  the  angel  about  their 
low  and  distressed  state  :  the  angel  of  the  Lord  de¬ 
livered  him  his  commission,  and  assured  him  of  suc¬ 
cess,  confirming  it  by  fire  out  of  the  rock.  Gideon 
is  directed  to  offer  sacrifice,  and,  instructed  in  his 
duty,  goes  forth  against  the  Midianites,  when  his 
army  was  reduced  from  thirty-two  thousand  to  three 
hundred  ;  yet  by  these,  with  their  lamps  and  pitchers, 
God  put  the  w  hole  army  of  the  Midianites  to  confu¬ 
sion  and  ruin  :  and  the  same  faith  that  gave  Gideon 


7 


HEBREWS,  XL 


so  much  courage  and  honour,  enabled  him  to  act 
with  great  meekness  and  modesty  toward  his  bre¬ 
thren  afterward.  It  is  the  excellency  of  the  grace  of 
faith,  that,  while  it  helps  men  to  do  great  things,  it 
keeps  them  from  having  high  and  great  thoughts  of 
themselves. 

2.  Barak,  another  instrument  raised  up  to  deliver 
Israel  out  of  the  hand  of  Jabin,  king  of  Canaan, 
(Judges  4.)  where  we  read,  (1.)  Though  he  was  a 
soldier,  yet  he  received  his  commission  and  instruc¬ 
tions  from  Deborah,  a  prophetess  of  the  Lord  ;  and 
he  insisted  upon  having  this  divine  oracle  with  him 
in  his  expedition.  (2.)  He  obtained  a  great  victory 
by  his  faith  over  all  the  host  ol  Sisera.  (3.)  His 
faith  taught  him  to  return  all  the  praise  and  glory 
to  God  :  this  is  the  nature  of  faith  ;  it  has  recourse 
unto  God  in  all  dangers  and  difficulties,  and  then 
makes  grateful  returns  to  God  for  all  mercies  and 
deliverances. 

3.  Samson,  another  instrument  that  God  raised  up 
to  deliver  Israel  from  the  Philistines  :  his  story  we 
have  in  Judges,  ch.  13,  14,  15,  and  16.  and  from  it  we 
learn,  that  the  grace  of  faith  is  the  strength  of  the 
soul  for  great  service.  If  Samson  had  not  had  a 
strong  faith  as  well  as  a  strong  arm,  he  had  never 
performed  such  exploits.  (1.)  By  faith  the  servants 
ot  God  shall  overcome  even  the  roaring  lion.  (2. ) 
True  faith  is  acknowledged  and  accepted,  even  when 
mingled  with  many  failings.  (3. )  The  believer’s  faith 
endures  to  the  end,  and,  in  dying,  gives  him  victory 
over  death  and  all  his  deadly  enemies ;  his  greatest 
conquest  he  gains  by  dying. 

4.  Jephthah,  whose  story  we  have,  Judg.  11.  be¬ 
fore  Samson  ;  he  was  raised  up  to  deliver  Israel  from 
the  Ammonites.  As  various  and  new  enemies  rise 
up  against  the  people  of  God,  various  and  new  de¬ 
liverers  are  raised  up  for  them.  In  the  story  of  Jeph¬ 
thah,  observe,  ( 1. )  The  grace  of  God  often  finds  out, 
and  fastens  upon,  the  most  undeserving  and  ill-de- 
serving  persons,  to  do  great  things  for  them  and  by 
them.  Jephthah  was  the  son  of  a  harlot.  (2.)  The 
grace  of  faith,  wherever  it  is,  will  put  men  upon  ac¬ 
knowledging  God  in  all  their  ways ;  ( ch .  11.  11.) 
Jephthah  rehearsed  all  his  words  before  the  Lord  in 
Mizpeh.  (3.)  The  grace  of  faith  will  make  men 
bold  and  venturous  in  a  good  cause.  (4.)  Faith  will 
not  only  put  men  upon  making  their  vows  to  God, 
but  paying  their  vows  after  the  mercy  received ;  yea 
though  they  have  vowed  to  their  own  great  grief, 
hurt,  and  loss,  as  in  the  case  of  Jephthah  and  his 
daughter. 

5.  David,  that  great  man  after  God’s  own  heart. 
Few  ever  met  with  greater  trials,  and  few  ever  dis¬ 
covered  a  more  lively  faith ;  his  first  appearance  on 
the  stage  of  the  world  was  a  great  evidence  of  his 
faith  ;  having,  when  young,  slain  the  lion  and  the 
bear,  his  faith  in  God  encouraged  him  to  encounter 
the  great  Goliath,  and  helped  him  to  triumph  over 
him.  The  same  faith  enabled  him  to  bear  patiently 
the  ungrateful  malice  of  Saul  and  his  favourites,  and 
to  wait  till  God  should  put  him  into  possession  of  the 
promised  power  and  dignity.  The  same  faith  made 
him  a  very  successful  and  victorious  prince,  and, 
after  a  long  life  of  virtue  and  honour,  (though  not 
without  some  foul  stains  of  sin,)  he  died  in  faith,  re¬ 
lying  upon  the  everlasting  covenant  that  God  had 
made  with  him  and  his,  ordered  in  all  things,  and 
sure  ;  and  he  has  left  behind  him  such  excellent  me¬ 
moirs  of  the  trials  and  acts  of  faith  in  the  book  of 
Psalms,  as  will  ever  be  of  great  esteem  and  use, 
among  the  people  of  God. 

6.  Samuel,  raised  up  to  be  a  most  eminent  pro¬ 
phet  of  the  Lord  to  Israel,  as  well  as  a  ruler  over 
them.  God  revealed  himself  to  Samuel,  when  he 
was  but  a  child,  and  continued  to  do  so  till  his  death. 
In  his  story  observe,  (1.)  Those  are  likely  to  grow  up 
to  some  eminency  in  faith,  who  begin  betimes  in  the  > 


exercise  of  it.  (2.)  They,  whose  business  it  is  to 
reveal  the  mind  and  will  of  God  to  others,  had  need 
to  be  well  established  in  the  belief  of  it  themselves. 
To  Samuel  he  adds,  and  of  the  prophets,  who 
were  extraordinary  ministers  of  the  Old-Testament 
church,  employed  of  God  sometimes  to  denounce 
•judgment,  sometimes  to  promise  mercy,  always  to 
reprove  sin  ;  sometimesto  foretell  remarkable  events, 
known  only  to  God ;  and  chiefly  to  give  notice  of  the 
Messiah,  his  coming,  person,  and  offices  ;  for  in  him 
the  prophets  as  well  as  the  law  centre.  Now  a  true 
and  strong  faith  was  very  requisite  for  the  right  dis¬ 
charge  of  such  an  office  as  this. 

II.  And  now,  having  done  naming  particular  per¬ 
sons,  he  proceeds  to  tell  us,  what  things  were  done 
by  their  faith  ;  he  mentions  some  things  that  easily 
apply  themselves  to  one  or  other  of  the  persons 
named  ;  but  he  mentions  other  things  that  are  not 
so  easy  to  be  accommodated  to  any  here  named,  but 
must  be  left  to  general  conjecture  or  accommodation. 

1.  By  faith  they  subdued  kingdoms,  v.  33.  Thus 
did  David,  Joshua,  and  many  of  the  judges.  Learn 
hence,  (1.)  The  interests  and  powers  of  kings  and 
kingdoms  are  often  set  up  in  opposition  to  God  and 
his  people.  (2.)  God  can  easily  subdue  all  those 
kings  and  kingdoms  that  set  themselves  to  oppose 
him.  (3.)  Faith  is  a  suitable  and  excellent  qualifi¬ 
cation  of  those  who  fight  in  the  wars  of  the  Lord  ; 
it  makes  them  just,  bold,  and  wise. 

2  They  wrought  righteousness,  both  in  their  pub¬ 
lic  and  personal  capacities ;  they  turned  many  Irom 
idolatry  to  the  ways  of  righteousness ;  they  believed 
God,  and  it  was  imputed  to  them  for  righteousness  ; 
they  walked  and  acted  righteously  toward  God  and 
man.  It  is  a  greater  honour  and  happiness  to  work- 
righteousness  than  to  work  miracles;  faith  is  an  ac¬ 
tive  principle  of  universal  righteousness. 

3.  They  obtained  promises  both  general  and  spe¬ 
cial.  It  is  faith  that  gives  us  an  interest  in  the  pro¬ 
mises  ;  it  is  by  faith  that  we  have  the  comfort  of  the 
promises;  and  it  is  by  faith  that  we  are  prepared  to 
wait  for  the  promises,  and  in  due  time  to  receive 
them. 

4.  They  stopped  the  jnouths  of  lions;  so  did  Sam¬ 
son,  Judg.  14.  5,  6.  and  David,  1  Sam.  1 7.  34,  35.  and 
Daniel  6.  22.  Here  learn,  (1.)  The  power  of  God 
is  above  the  power  of  the  creature.  And,  (2.)  Faith 
engages  the  power  of  God  for  his  people,  whenever 
it  shall  be  for  his  glory  to  overcome  brute  beasts  and 
brutish  men. 

5.  They  quenched  the  violence  of  the  fre,  v.  34. 
So  Moses,  by  the  prayer  of  faith,  quenched  the  fire 
of  God’s  wrath  that  was  kindled  against  the  people 
of  Israel,  Numb.  11.  1,  2.  So  did  the  three  children, 
or  rather  mighty  champions,  Dan.  3.  17,  27.  Their 
faith  in  God,  refusing  to  worship  the  golden  image, 
exposed  them  to  the  fiery  furnace  which  Nebuchad¬ 
nezzar  had  prepared  for  them,  and  their  faith  en¬ 
gaged  for  them  that  power  and  presence  of  God  in 
the  furnace,  which  quenched  the  violence  of  the  fire, 
so  that  not  so  much  as  the  smell  thereof  passed  on 
them.  Never  was  the  grace  of  faith  more  severely 
tried,  never  more  nobly  exerted,  nor  ever  more  glo- 
riouslv  rewarded,  than  their’s  was. 

6.  They  escaped  the  edge  of  the  sword.  Thus 
David  escaped  the  sword  of  Goliath  and  of  Saul , 
and  Mordecai  and  the  Jews  escaped  the  sword  of 
Haman.  The  swords  of  men  are  held  in  the  hand 
of  God,  and  he  can  blunt  the  edge  of  the  sword,  and 
turn  it  away  from  his  people  against  their  enemies 
when  he  pleases.  Faith  takes  hold  of  that  hand  of 
God,  which  has  hold  of  the  swords  of  men  ;  and 
God  has  often  suffered  himself  to  be  prevailed  upon 
by  th e  faith  of  his  people. 

7.  Out  of  weakness  they  were  made  strong  ;  from 
national  weakness,  into  which  the  Jews  often  fell  by 
their  unbelief ;  upon  the  reviv-l  of  faith,  all  their 


748 


HEBREWS,  XII. 


interest  and  affairs  revived  and  flourished  :  from  bo¬ 
dily  weakness  ;  thus  Hezekiah,  believing  the  word 
of  God,  recovered  out  of  a  mortal  distemper ;  and 
he  ascribed  his  recovery  to  the  promise  and  power 
of  God;  (Isa.  38.  15.)  What  shall  Isay?  He  hath 
sfioken  it,  and  he  hath  also  done  it. — Lord,  by  these 
things  men  live,  and  in  these  is  the  life  of  my  spirit. 
And  it  is  the  same  grace  of  faith  that  from  spiritual 
weakness  helps  men  to  recover  and  renew  their 
strength. 

8.  They  grew  valiant  in  fight ;  so  did  Joshua, 
the  judges,  and  David.  True  faith  gives  truest 
courage  and  patience,  as  it  discerns  the  strength  of 
God,  and  thereby  the  weakness  of  all  his  enemies  ; 
and  they  were  not  only  valiant,  but  successful.  God, 
as  a  reward  and  encouragement  of  their  faith,  put 
to  flight  the  armies  of  the  aliens,  of  those  who  were 
aliens  to  their  commonwealth,  and  enemies  to  their 
religion  ;  God  made  them  flee  and  fall  before  his 
faithful  servants.  Believing  and  praying  command¬ 
ers,  at  the  head  of  believing  and  praying  armies,  have 
been  so  owned  and  honoured  of  God,  that  nothing 
could  stand  before  them. 

9.  Women  received  their  dead  raised  to  life  again, 

v.  35.  So  did  the  widow  of  Zarefihath,  (1  Kings 
17.  23.)  and  the  Shunamite,  2  Kings  4.  36.  (1.)  In 

Christ  there  is  neither  male  nor  female ;  many  of 
the  weaker  sex  have  been  strong  in  faith.  (2.) 
Though  the  covenant  of  grace  takes  in  the  children 
of  believers,  yet  it  leaves  them  subject  to  natural 
death.  (3.)  Poor  mothers  are  loath  to  resign  up 
their  interest  in  their  children  ;  though  death  has 
taken  them  away  from  them.  (4.)  God  has  some¬ 
times  yielded  so  far  to  the  tender  affections  of  sor¬ 
rowful  women,  as  to  restore  their  dead  children  to 
life  again.  Thus  Christ  had  compassion  on  the 
widow  of  Ha  in,  Luke  7.  12,  &c.  (5.)  This  should 

confirm  our  faith  in  the  general  resurrection. 

III.  The  apostle  tells  us  what  these  believers 
endured  by  faith: 

1.  They  were  tortured,  not  accepting  deliverance, 
v.  35.  They  were  put  upon  the  rack,  to  make  them 
renounce  their  God,  their  Saviour,  and  their  reli¬ 
gion  ;  they  bore  the  torture,  and  would  not  accept 
of  deliverance  upon  such  vile  terms;  that  which 
animated  them  thus  to  suffer,  was,  the  hope  they 
had  of  obtaining  a  better  resurrection,  and  deliver¬ 
ance  upon  more  honourable  terms.  This  is  thought 
to  refer  to  that  memorable  story,  2  Macc.  ch.  7,  See. 

2.  They  endured  trials  of  cruel  mockings  and 
scourgings,  and  bonds  and  imprisonment,  v.  36. 
They  were  persecuted  in  their  reputation  by  mock¬ 
ings,  which  are  cruel  to  an  ingenuous  mind  ;  in  their 
persons  by  scourging,  the  punishment  of  slaves  ;  in 
their  liberty  by  bonds  and  imprisonment.  Observe 
how  inveterate  is  the  malice  that  wicked  men  have 
toward  the  righteous ;  how  far  it  will  go,  and  what 
a  variety  of  cruelties  it  will  invent  and  exercise  upon 
those  against  whom  they  have  no  cause  of  quarrel, 
except  in  the  matters  of  their  God. 

3.  They  were  put  to  death  in  the  most  cruel  man¬ 
ner;  some  were  stoned,  as  Zechariah,  (2  Chron. 
24.  21.)  sawn  asunder,  as  Isaiah  by  Manasseh. 
They  were  tempted ;  some  read  it,  burnt,  2  Macc. 
7.  5.  They  were  slain  with  the  sword.  All  sorts 
of  death  were  prepared  for  them  ;  their  enemies 
clothed  death  in  all  the  array  of  cruelty  and  terror, 
and  yet  they  boldly  met  it,  and  endured  it. 

4.  Those  who  escaped  death,  were  used  so  ill, 
that  death  might  seem  more  eligible  than  such  a 
life.  Their  enemies  spared  them,  only  to  prolong 
their  misery,  and  wear  out  all  their  patience  ;  for 
they  were  forced  to  wander  about  in  sheep-skins 
and  goatskins,  being  destitute,  afflicted,  and  tor¬ 
mented ;  they  wandered  about  in  deserts,  and  on 
mountains,  and  in  dens  and  caves  of  the  earth,  v. 
37,  38.  They  were  stripped  of  the  conveniences  of 


life,  turned  out  of  house  and  harbour  ;  they  had  not 
raiment  to  put  on,  but  were  forced  to  cover  them¬ 
selves  with  the  skins  of  slain  beasts;  they  were  dri¬ 
ven  out  of  all  human  society,  and  forced  to  converse 
with  the  beasts  of  the  field,  to  hide  themselves  in 
dens  and  caves,  and  make  their  complaint  to  rocks 
and  rivers,  not  more  obdurate  than  their  enemies. 
Such  sufferings  as  these  they  endured  then  for  their 
faith ;  and  such  they  endured  through  the.  power 
of  the  grace  of  faith:  and  which  shall  we  most 
admire,  the  wickedness  of  human  nature,  that  is 
capable  of  acting  such  cruelties  on  fellow-creatures, 
or  the  excellency  of  divine  grace,  that  is  able  to 
bear  up  the  faithful  under  such  cruelties,  and  to 
carry  them  safely  through  all ! 

IV.  What  they  obtained  by  their  faith. 

1.  A  most  honourable  character  and  commenda¬ 
tion  from  God,  the  true  Judge  and  Fountain  of 
honour — that  the  world  was  not  worthy  of  such 
men  ;  the  world  did  not  deserve  such  blessings ; 
they  did  not  know  how  to  value  them,  nor  how  to 
use  them.  Wicked  men !  The  righteous  are  not 
worthy  to  live  in  the  world,  and  God  declares,  the 
world  is  not  worthy  of  them ;  and  though  they 
widely  differ  in  their  judgment,  they  agree  in  this, 
that  it  is  not  fit  good  men  should  have  their  rest  in 
this  world  ;  and  therefore  God  receives  them  out  of 
it,  to  that  world  that  is  suitable  to  them,  and  yet 
far  beyond  the  merit  of  all  their  services  and  sufi'er- 
ings. 

2.  They  obtained  a  good  report,  Xy.  39. )  of  all 
good  men,  and  of  the  truth  itself,  and  have  the 
honour  to  be  enrolled  in  this  sacred  calendar  of  the 
Old  Testament  worthies,  God’s  witnesses;  yea, 
they  had  a  witness  for  them  in  the  consciences  of 
their  enemies,  who,  while  they  thus  abused  them, 
were  condemned  by  their  own  consciences,  as  per¬ 
secuting  those  who  were  more  righteous  than  them¬ 
selves. 

3.  They  obtained  an  interest  in  the  promises , 
though  not  the  full  possession  of  them.  They  had  a 
title  to  the  promises,  though  they  received  not  the 
great  things  promised.  This  is  not  meant  of  the 
felicity  of  the  heavenly  state,  for  that  they  did  re¬ 
ceive,  when  they  died,  in  the  measure  of  a  part,  in 
one  constituent  part  of  their  persons,  and  the  much 
better  part ;  but  it  is  meant  of  the  felicity  of  the 
gospel  state  ;  they  had  types,  but  not  the  antitype  ; 
they  had  shadows,  but  had  not  seen  the  substance  : 
and  yet,  under  this  imperfect  dispensation,  they 
discovered  this  precious  faith  :  this  the  apostle  in¬ 
sists  upon,  to  render  their  faith  more  illustrious,  and 
to  provoke  Christians  to  a  holy  jealousy  and  emula¬ 
tion  ;  that  they  should  not  suffer  themselves  to  be 
outdone  in  the  exercise  of  faith  by  those  who  came 
so  short  of  them  in  all  the  helps  and  advantages  for 
believing.  He  tells  the  Hebrews,  God  had  provided 
some  better  things  for  them,  (v.  40.)  and  therefore 
they  might  be  assured  that  he  expected  at  least  as 
good  things  from  them  ;  and  that,  since  the  gospel 
is  the  end  and  perfection  of  the  Old  Testament, 
which  had  no  excellency  but  in  its  reference  tc, 
Christ  and  the  gospel,  it  was  expected  that  their 
faith  should  be  as  much  more  perfect  than  the  faith 
of  the  Old  Testament  saints;  for  their  faith  and 
dispensation  were  more  perfect  than  the  former, 
and  were  indeed  the  perfection  and  completion  ot 
the  former  ;  for  without  the  gospel-church  the  Jew¬ 
ish  church  must  have  remained  in  an  incomplete 
and  imperfect  state.  This  reasoning  is  strong,  and 
should  be  effectually  prevalent  with  us  all. 

CHAP.  XII. 

The  apostle,  in  this  chapter,  applies  what  he  has  collected  in 

the  chapter  foregoing,  and  makes  use  of  it  as  a  great  mo¬ 
tive  to  patience  and  perseverance  in  the  Christian  faith  and 

state,  pressing  home  the  argument,  I.  From  a  greater  ex- 


740 


HEBREWS,  XII. 


ample  than  he  had  yet  mentioned,  and  that  is  Christ  him¬ 
self,  v.  I  . .  3.  II.  Prom  the  gentle  and  gracious  nature  of 
the  afflictions  they  endured  in  their  Christian  course,  v. 
4.  .  17.  III.  Front  the  communion  and  conformity  be¬ 
tween  the  state  of  the  gospel  church  on  earth,  and  the  tri¬ 
umphant  church  in  heaven,  from  v.  18,  to  the  end  of  the 
•  chapter. 

1 .  WHEREFORE,  seeing  we  also  are 
t  ▼  compassed  about  with  so  great  a 
cloud  of  witnesses,  let  us  lay  aside  every 
weight,  and  the  sin  which  doth  so  easily 
beset  us ,  and  let  us  run  with  patience  the 
race  that  is  set  before  us,  2.  Looking  unto 
Jesus  the  author  and  finisher  of  our  faith; 
who  for  the  joy  that  was  set  before  him  en¬ 
dured  the  cross,  despising  the  shame,  and 
is  set  down  at  the  right  hand  of  the  throne 
of  God.  3.  For  consider  him  that  endured 
such  contradiction  of  sinners  against  him¬ 
self,  lest  ye  be  wearied  and  faint  in  your 
minds. 

Here  observe  what  is  the  great  duty  which  the 
apostle  urges  upon  the  Hebrews,  and  which  he  so 
much  desires  they  would  comply  with,  and  that  is, 
to  lay  aside  every  weight,  and  the  sin  that  did  so 
easily  beset  them ,  and  run  with  patience  the  race  set 
before  them.  The  duty  consists  of  two  parts,  the 
one  preparatory,  the  other  perfective. 

I.  Preparatory;  Lay  aside  every  weight,  and  the 

sin,  &c.  1.  Every  weight,  that  is,  all  inordinate 

affection  and  concern  for  the  body,  and  the  present 
life  and  world  ;  inordinate  care  for  the  present  life, 
and  fondness  for  it,  is  a  dead  weight  upon  the  soul, 
that  pulls  it  down  when  it  would  ascend  upward, 
and  pulls  it  back  when  it  should  press  forward  ;  it 
makes  duty  and  difficulties  harder  and  heavier  than 
they  would  be.  2.  The  sin  that  doth  so  easily  beset 
us ;  the  sin  that  has  the  greatest  advantage  against 
us,  by  the  circumstances  we  are  in,  our  constitution, 
our  company.  This  may  mean  either  the  damning 
sin  of  unbelief,  or  rather  the  darling  sin  of  the  Jews, 
an  over-fondness  for  their  own  dispensation.  Let  us 
lay  aside  all  external  and  internal  hinderances. 

II.  Perfective  ;  Run  with  fiatience  the  race  that 
was  set  before  them.  The  apostle  speaks  in  the 
gymnastic  style,  taken  from  the  Olympic  and  other 
exercises,  i.  Christians  have  a  race  to  run  ;  a  race 
of  service  and  a  race  of  sufferings  ;  a  course  of  active 
and  passive  obedience.  2.  This  race  is  set  before 
them  ;  it  is  marked  out  unto  them,  both  by  the  word 
of  God  and  the  examples  of  the  faithful  servants  of 
God,  that  cloud  of  witnesses  with  which  they  are 
compassed  about.  It  is  set  out  by  proper  limits  and 
direction  ;  the  mark  they  run  to,  and  the  prize  they 
run  for,  are  set  before  them.  3.  This  race  must  be 
run  with  fiatience  and  perseverance.  There  will 
be  need  of  fiatience  to  encounter  the  difficulties  that 
l:e  in  our  way,  of  perseverance  to  resist  all  tempta¬ 
tions  to  desist,  or  turn  aside.  Faith  and  fiatience 
are  the  conquering  graces ;  and  therefore  must  be 
always  cultivated,  and  kept  in  lively  exercise.  4. 
Christians  have  a  greater  Example  to  animate  and 
encourage  them  in  their  Christian  course  than  any 
or  all  who  have  been  mentioned  before,  and  that  is 
the  Lord  Jesus  Christ ;  (v.  2.)  Looking  unto  Jesus 
the  Author  and  Finisher  of  our  faith  :  here  ob¬ 
serve, 

(l.-)  What  our  Lord  Jesus  is  to  his  people  ;  he  is 
the  Author  and  Finisher  of  their  faith  ;  the  Begin¬ 
ning,  Perfecter,  and  Rewarder  of  it.  [1.]  He  is  the 
Author  of  their  faith  ;  not  only  the  Object,  but  the 
Author.  He  is  the  great  Leader  and  Precedent  of 
our  faith,  he  trusted  in  God  ;  he  is  the  Purchaser  of 


the  Spirit  of  faith ;  the  Publisher  of  the  rule  of 
faith ;  the  efficient  cause  of  the  grace  of faith  ;  and, 
in  all  respects,  the  Author  of  our  faith.  [2.]  He 
is  the  Finisher  of  our  faith  ;  he  is  the  Fulfiller,  and 
the  Fulfilling  of  all  scripture  promises  and  prophe¬ 
cies  ;  he  is  the  Perfecter  of  the  canon  of  scripture  ; 
he  is  the  Finisher  of  grace,  and  of  the  work  of  faith 
with  power  in  the  souls  of  his  people  ;  and  he  is  the 
Judge  and  the  Rewarder  of  their  faith  ;  he  deter¬ 
mines  who  they  are,  that  reach  the  mark,  and  from 
him,  and  in  him,  they  have  the  prize. 

(2.)  What  trials  Christ  met  with  in  his  race  and 
course:  [1.]  He  endured  the  contradiction  of  sin¬ 
ners  against  himself  ;  {v.  3.)  he  bore  the  opposition 
that  they  made  to  him,  both  in  their  words  and  be¬ 
haviour  ;  they  were  continually  contradicting  him, 
and  crossing  in  upon  his  great  designs ;  and  though 
he  could  easily  have  both  confuted  and  confounded 
them,  and  sometimes  gave  them  a  specimen  of  his 
power,  yet  he  endured  their  evil  manners  with  great 
patience  ;  their  contradictions  were  levelled  against 
Christ  himself,  against  his  person  as  God-man ; 
against  his  authority ;  against  his  preaching ;  and 
yet  he  endured  all.  [2.]  He  endured  the  cross — • 
all  those  sufferings  that  he  met  with  in  the  world  ; 
for  he  took  up  his  cross  betimes,  and  was  at  length 
nailed  to  it,  and  endured  a  painful,  ignominious,  and 
accursed  death  ;  in  which  he  was  numbered  with  the 
transgressors,  the  vilest  malefactors  ;  yet  all  this  he 
endured  with  invincible  patience  and  resolution. 
[3.]  He  despised  the  shame,  all  the  reproaches  that 
were  cast  upon  him,  both  in  his  life,  and  at  his 
death,  he  despised  them  all,  was  infinitely  above 
them  ;  he  knew  his  innocency,  and  his  own  excel¬ 
lency,  and  despised  the  ignorance  and  malice  of  his 
despisers. 

(3.)  What  it  was  that  supported  the  human  soul 
of  Christ  under  these  unparalleled  sufferings  ;  and 
that  was  the  joy  that  was  set  before  him.  He  had 
something  in  view  under  all  his  sufferings,  which 
was  pleasant  to  him  ;  he  rejoiced  to  see,  that  by  his 
sufferings  he  should  make  satisfaction  to  the  injured 
justice  of  God,  and  give  security  to  his  honour  and 
government ;  that  he  should  make  peace  between 
God  and  man  ;  that  he  should  seal  .the  covenant  of 
grace,  and  be  the  Mediator  of  it ;  that  he  should 
open  a  way  of  salvation  to  the  chief  of  sinners,  and 
that  he  should  effectually  save  all  those  whom  the 
Father  had  given  him,  and  himself  be  the  First-born 
among  many  brethren.  This  was  the  joy  that  was 
set  before  him. 

(4.)  The  reward  of  his  suffering;  he  is  sat  down 
at  the  right  hand  of  the  throne  of  God.  Christ,  as 
Mediator,  is  exalted  to  a  station  of  the  highest 
honour,  of  the  greatest  power  and  influence  ;  he  is 
at  the  right  hand  of  the  Father  ;  nothing  passes  be¬ 
tween  heaven  and  earth  but  by  him  ;  he  does  all  that 
is  done  ;  he  ever  lives  to  make  intercession  for  his 
people. 

(5. )  What  is  our  duty  with  respect  to  this  Jesus ; 
we  must,  [1.  j  Look  unto  him  ;  that  is,  we  must  set 
him  continually  before  us  as  our  Example,  and  our 
great  Encouragement ;  we  must  look  to  him  for  di¬ 
rection,  for  assistance,  and  for  acceptance,  in  all  our 
sufferings.  [2.]  We  must  consider  him,  meditate 
much  upon  him,  and  reason  with  ourselves  from  his 
case  to  our  own.  We  must  analogize,  as  the  word 
is  ;  compare  Christ’s  sufferings  and  our’s ;  and  we 
shall  find,  that  as  his  sufferings  far  exceeded  our’s, 
in  the  nature  and  measure  of  them,  so  his  patience 
far  excels  our’s,  and  is  a  perfect  pattern  for  us  to 
imitate. 

(6.)  The  advantage  we  shall  reap  by  thus  doing  ; 
it  will  be  a  means  to  prevent  our  weariness  and 
fainting,  v.  3.  Lest  ye  be  weary  and  faint  in  your 
minds.  Observe,  [1.]  There  is  a  proneness  in  the 
best  to  grow  weary,  and  to  faint  under  their  trials 


760 


HEBREWS,  Xll. 


and  afflictions,  especially  when  they  prove  heavy  ( 
and  of  long  continuance  ;  this  proceeds  from  the  im¬ 
perfection  of  grace  and  the  remains  of  corruption. 
[2.]  The  best  way  to  prevent  this,  is,  to  look  unto  , 
Jesus,  and  to  consider  him.  Faith  and  meditation 
will  fetch  in  fresh  supplies  of  strength,  comfort,  and 
courage  ;  for  he  has  assured  them,  if  they  suffer  with 
him,  they  shall  also  reign  with  him :  and  this  hope 
will  be  their  helmet. 

4.  Ye  have  not  yet  resisted  unto  blood, 
striving  against  sin.  5.  And  ye  have  forgot- j 
ten  the  exhortation  which  speaketh  unto  you 
as  unto  children,  My  son,  despise  not  thou 
the  chastening  of  the  Lord,  nor  faint  when  1 
thou  art  rebuked  of  him :  6.  For  whom  the  j 
Lord  loveth  he  chasteneth,  and  scourgeth 
every  son  whom  he  receiveth.  7.  If  ye 
endure  chastening,  God  dealeth  with  you 
as  with  sons  ;  for  what  son  is  he  whom  the 
father  chasteneth  not  ?  8.  But  if  ye  be 

without  chastisement,  whereof  all  are  par¬ 
takers,  then  are  ye  bastards,  and  not  sons. 
9.  F urthermore  we  have  had  fathers  of  our 
flesh,  which  corrected  us,  and  we  gave  them 
reverence :  shall  we  not  much  rather  be  in 
subjection  unto  the  Father  of  spirits,  and 
live?  10.  For  they  verily  for  a  few  days 
chastened  us  after  their  own  pleasure  ;  but 
he  for  our  profit,  that  we  might  be  partakers 
of  his  holiness.  11.  Now  no  chastening 
for  the  present  seemeth  to  be  joyous,  but 
grievous :  nevertheless  afterward  it  yield- 
eth  the  peaceable  fruit  of  righteousness  unto 
them  which  are  exercised  thereby.  12. 
Wherefore  lift  up  the  hands  which  hang 
down,  and  the  feeble  knees  ;  1 3.  And  make 
straight  paths  for  your  feet,  lest  that  which 
is  lame  be  turned  out  of  the  way  ;  but  let 
it  rather  be  healed.  1 4.  F olio w  peace  with 
all  men ,  and  holiness,  without  which  no 
man  shall  see  the  Lord:  15.  Looking  dili¬ 
gently  lest  any  man  fail  of  the  grace  of 
God  ;  lest  any  root  of  bitterness  springing 
up  trouble  you ,  and  thereby  many  be  de¬ 
filed;  16.  Lest  there  he  any  fornicator,  or 
profane  person,  as  Esau,  who  for  one  mor¬ 
sel  of  meat  sold  his  birth-right.  17.  For 
ye  know  how  that  afterward,  when  he  would 
have  inherited  the  blessing,  he  was  reject¬ 
ed  :  for  he  found  no  place  of  repentance, 
though  he  sought  it  carefully  with  tears. 

Here  the  apostle  presses  the  exhortation  to  pa¬ 
tience  and  perseverance  by  an  argument  taken  from 
the  gentle  measure  and  gracious  nature  of  those  suf¬ 
ferings  which  the  believing  Hebrews  endured  in 
their  Christian  course. 

I.  F rom  the  gentle  and  moderate  degree  and  mea¬ 
sure  of  their  sufferings ;  Ye  have  not  yet  resisted  unto 
blood,  striving  against  sin,  v.  4.  Observe,  1.  He 
owns  that  they  had  suffered  much,  they  had  been 
striving  to  an  agony  against  sin.  Here,  (1.)  The 
cause  of  the  conflict  was  sin,  and  to  be  engaged 
against  sin  is  to  fight  in  a  good  cause ;  for  sin  is  the 
worst  enemy  both  to  God  and  man.  Our  spiritual 


warfare  is  both  honourable  and  necessary ;  for  we 
are  only  defending  ourselves  against  that  which 
would  destroy  us,  if  it  should  get  the  victory  over 
us  ;  we  fight  for  ourselves,  for  our  lives,  and  there¬ 
fore  ought  to  be  patient  and  resolute.  (2.)  Every 
Christian  is  enlisted  under  Christ’s  banner,  to  strive 
against  sin,  against  sinful  doctrines,  sinful  practices, 
and  sinful  habits,  and  customs,  both  in  himself  and 
in  others.  Observe,  2.  He  puts  them  in  mind,  that 
they  might  have  suffered  more  ;  others  have  suffer¬ 
ed  more;  for  they  had  not  yet  resisted  unto  blood; 
they  had  not  been  called  to  martyrdom  as  yet, 
though  they  knew  not  how  soon  they  might  be. 
Learn  here,  (1.)  Our  Lord  Jesus,  the  Captain  of  our 
salvation,  does  not  call  his  people  out  to  the  hardest 
trials  at  first,  but  wisely  trains  them  up  by  lesser 
sufferings  to  be  prepared  for  greater.  He  will  not 
put  new  wine  into  weak  vessels ;  he  is  the  gentle 
She/iherd,  who  will  not  over-drive  the  young  ones  ff 
the  flock.  (2. )  It  becomes  Christians  to  take  notice 
of  the  gentleness  of  Christ  in  accommodating  their 
trial  to  their  strength ;  they  should  not  magnify 
their  afflictions,  but  should  take  notice  of  the  mercy 
that  is  mixed  with  them,  and  should  pity  those  who 
are  called  to  the  fiery  trial  to  resist  to  blood ;  not  to 
shed  the  blood  of  their  enemies,  but  to  seal  their  tes¬ 
timony  with  their  own  blood.  (3.)  Christians  should 
be  ashamed  to  faint  under  lesser  trials,  when  they 
see  others  bear  up  under  greater,  and  do  not  know 
how  soon  they  may  meet  with  greater  themselves. 
If  we  ruti  with  the  footmen,  and  they  have  wearied 
us,  how  shall  wc  contend  with  horses  ?  If  we  be 
wearied  in  a  land  of  peace,  what  shall  we  do  in  the 
swellings  of  Jordan?  Jer.  12.  5. 

II.  He  argues  from  the  peculiar  and  gracious  na¬ 
ture  of  those  sufferings  that  befall  the  people  of 
God ;  though  their  enemies  and  persecutors  may  be 
the  instruments  of  inflicting  such  sufferings  on  them, 
yet  thev  are  divine  chastisements ;  their  heavenly 
Father  has  his  hand  in  all,  and  his  wise  end  to  serve 
by  all ;  of  this  he  has  given  them  due  notice,  and 
they  should  not  forget  it,  f.  5.  Observe, 

1.  Those  afflictions  which  may  be  truly  persecu¬ 
tion  as  far  as  men  are  concerned  in  them,  are  father¬ 
ly  rebukes  and  chastisements  as  far  as  God  is  con¬ 
cerned  in  them.  Persecution  for  religion,  is  some¬ 
times  a  correction  and  rebuke  for  the  sins  of  profes¬ 
sors  of  religion.  Men  persecute  them  because  they 
are  religious  ;  God  chastises  them  because  they  are 
not  more  so :  men  persecute  them  because  they  will 
not  give  up  their  profession ;  God  chastises  them 
because  they  have  not  lived  up  to  their  profession. 

2.  God  has  directed  his  people  how  they  ought  to 
behave  themselves  under  all  their  afflictions  ;  they 
must  avoid  the  extremes  that  many  run  into.  (1.) 
They  must  not  despise  the  chastening  of  the  Lord  ; 
.they  must  not  make  light  of  afflictions,  and  be  stupid 
and  insensible  under  them  ;  for  they  are  the  hand  and 
rod  of  God,  and  his  rebukes  for  sin.  They  who  make 
light  of  affliction,  make  light  of  God,  and  make  light 
of  sin.  (2. )  They  must  not  faint  when  they  are  re¬ 
buked  ;  they  must  not  despond  and  sink  under  their 
trial,  nor  fret  and  repine,  but  bear  up  with  faith  and 
patience.  (3.)  If  they  run  into  either  of  these  ex¬ 
tremes,  it  is  a  sign  they  have  forgotten  their  heaven¬ 
ly  Father’s  advice  and  exhortation,  which  he  has 
given  them  in  true  and  tender  affection. 

3.  Afflictions,  rightly  endured,  though  they  may 
be  the  fruits  of  God’s  displeasure,  are  yet  proofs  o'f 
his  paternal  love  tQ  his  people,  and  care  for  them  ; 
(r.  6,  7. )  Whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  he  receiveth.  Observe,  (1.) 
The  best  of  God’s  children  need  chastisement ;  they 
have  their  faults  and  follies,  which  need  to  be  cor¬ 
rected.  (2.)  Though  God  may  let  others  alone  in 
their  sins,  he  will  correct  sin  in  his  own  children  ; 
thev  are  of  his  family,  and  shall  not  escape  his  re 


751 


HEBREWS,  XII. 


bukes  when  they  want  them.  (3.)  In  this  he  acts 
■  is  becomes  a  father,  and  treats  them  like  children  ; 
no  wise  and  good  father  will  wink  at  faults  in  his 
own  children,  as  he  would  in  others ;  his  relation 
and  his  affections  oblige  him  to  take  more  notice  of 
the  faults  of  his  own  children,  than  of  others.  (4.) 
To  be  suffered  to  go  on  in  sin  without  a  rebuke,  is  a 
sad  sign  of  alienation  from  God  ;  such  are  bastards, 
not  sons.  They  may  call  him  Father ,  because  born 
in  the  pale  of  the  church  ;  but  they  are  the  spurious 
offspring  of  another  father,  not  God,  v.  7,  8.  - 
4.  Those  that  are  impatient  under  the  discipline 
of  their  heavenly  Father,  behave  worse  toward  him, 
than  they  would  do  toward  earthly  parents,  v.  .9, 
10.  Here,  (1.)  The  apostle  commends  a  dutiful 
and  submissive  behaviour  in  children  toward  their 
earthly  parents ;  we  gave  them  reverence  even  when 
they  corrected  us.  It  is  the  duty  of  children  to  give 
the  reverence  of  obedience  to  the  just  commands  of 
their  parents,  and  the  reverence  of  submission  to 
their  correction  when  they  have  been  disobedient. 
Parents  have  not  only  authority,  but  a  charge,  from 
God,  to  give  their  children  correction  when  it  is 
due,  and  he  has  commanded  children  to  take  such 
correction  well :  to  be  stubborn  and  discontent  un¬ 
der  due  correction  is  a  double  fault ;  for  the  cor¬ 
rection  supposes  there  has  been  a  fault  already  com¬ 
mitted  against  the  parent’s  commanding  power, 
and  superadds  a  further  fault  against  his  chastising 
power.  (2.)  From  hence  he  recommends  a  humble 
and  submissive  behaviour  towards  our  heavenly 
Father,  when  under  his  correction ;  and  this  he 
does  by  an  argument  from  the  less  to  the  greater. 
[1.]  Our  earthly  fathers  are  but  the  fathers  of  our 
fleshy  but  God  is  the  Father  of  our  spirits.  Our  fa¬ 
thers  on  earth  were  instrumental  in  the  production 
of  our  bodies,  which  are  but  flesh,  a  mean,  mortal, 
vile  thing,  formed  out  of  the  dust  of  the  earth,  as 
the  bodies  of  the  beasts  are  ;  and  yet  as  they  are 
curiously  wrought,  and  made  parts  of  our  persons, 
a  proper  tabernacle  for  the  soul  to  dwell  in,  and  an 
organ  for  it  to  act  by,  we  owe  reverence  and  affec¬ 
tion  to  those  who  were  instrumental  in  their  pro¬ 
creation  ;  but  then  we  must  owe  much  more  to  him 
who  is  the  Father  of  our  spirits.  Our  souls  are 
not  of  a  material  substance,  not  of  the  most  refined 
sort;  they  are  not  ex  traduce — by  traduction  ;  to 
affirm  it  is  bad  philosophy,  and  worse  divinity  :  they 
are  the  immediate  offspring  of  God,  who,  after  he 
had  formed  the  body  of  man  out  of  the  earth, 
breathed  into  him  a  vital  spirit,  and  so  he  became  a 
living  soul.  [2.]  Our  earthly  parents  chastened  us 
for  their  own  pleasure.  Sometimes  they  did  it  to 
gratify  their  passion  rather  than  to  reform' our  man¬ 
ners.  This  is  a  weakness  the  fathers  of  our  flesh  are 
subject  to,  and  this  they  should  carefully  watch 
against ;  for  hereby  they  dishonour  that  parental 
authority  which  God  has  put  upon  them,  and  very 
much  hinder  the  efficacy  of  their  chastisements. 
But  the  Father  of  our  spirits  never  grieves  willingly, 
nor  afflicts  the  children  of  men,  much  less  his  own 
children.  It  is  always  for  our  profit ;  and  the  ad¬ 
vantage  he  intends  thereby,  is  no  less  than  our  being 
partakers  of  his  holiness ;  it  is  to  correct  and  cure 
those  sinful  disorders  which  make  us  unlike  to 
God,  and  to  improve  and  increase  those  graces 
which  are  the  image  of  God  in  us,  that  "we  may 
be  and  act  more  like  our  heavenly  Father.  God 
loves  his  children  so,  that  he  would  have  them  to 
be  as  like  himself  as  can  be,  and  for  this  end  he 
chastises  them  when  they  need  it.  [3.]  The  fa¬ 
thers  of  our  flesh  corrected  us  fora  few  days,  in  our 
state  of  childhood,  when  minors;  and  though  we 
were  in  that  weak  and  peevish  state,  we  owed  them 
reverence  ;  and  when  we  came  to  maturity, ,  we 
loved  and  honoured  them  the  more  for  it.  Our 
whole  life  here  is  a  state  of  childhood,  minority,  and 


imperfection,  and  therefore  we  must  submit  to  the 
discipline  of  such  a  state ;  when  we  come  to  a  state 
of  perfection,  we  shall  be  fully  reconciled  to  all  the 
measures  of  God’s  discipline  over  us  now.  [4.] 
God’s  correction  is  no  condemnation ;  his  children 
may  at  first  fear  lest  affliction  should  come  upon 
that  dreadful  errand,  and  we  cry,  Do  not  condemn 
me,  but  shew  me  wherefore  thou  contendest  with  me. 
Job  10.  2.  But  that  is  so  far  from  being  the  design 
of  God  to  his  own  people,  that  he  therefore  chastens 
them  now,  that  they  may  not  be  condemned  with  the 
world,  1  Cor.  11.  32.  He  does  it  to  prevent  the 
death  and  destruction  of  their  souls,  that  they  may 
live  to  God,  and  be  like  God,  and  for  ever  with  him. 

5.  The  children  .of  God,  under  their  afflictions, 
ought  not  to  judge  of  his  dealings  with  them  by  pre¬ 
sent  sense,  but  by  reason,  and  faith,  and  experience ; 
(v.  11.)  jVo  chastening  for  the  present  seemeth  to  be 
joyous,  but  grievous ;  nevertheless  afterward  it 
yieldeththe  fieaceable  fruits  of  righteousness.  Where 
observe,  (1.)  The  judgment  of  sense  in  this  case — 
Afflictions  are  not  grateful  to  the  sense,  but  grievous; 
the  flesh  will  feel  them,  and  be  grieved  by  them, 
and  groan  under  them.  (2.)  1  he  judgment  of 
faith,  which  corrects  that  of  sense,  and  declares 
that  a  sanctified  affliction,  produces  the  fruits  of 
righteousness ;  these  fruits  are  peaceable,  and  tend 
to  the  quieting  and  comforting  of  the  soul.  Afflic¬ 
tion  produces  peace,  by  producing  more  righteous¬ 
ness  ;  for  the  fruit  of  righteousness  is  peace.  And 
if  the  pain  of  the  body  contribute  thus  to  the  peace 
of  the  mind,  and  short  present  affliction  produces 
blessed  fruits  of  a  long  continuance,  they  have  no 
reason  to  fret  or  faint  under  it ;  but  their  great  con¬ 
cern  is,  that  the  chastening  they  are  under  may  be 
endured  by  them  with  patience,  and  improved  to  a 
greater  degree  of  holiness. 

[1.]  That  their  affliction  may  be  endured  with 
patience,  which  is  the  main  drift  of  the  apostle’s 
discourse  on  this  subject ;  and  he  again  returns  to 
exhort  them,  that  for  the  reason  before  mentioned, 
they  should  lift  up  the  hands  that  hang  down,  and 
the  feeble  knees,  v.  12.  A  burthen  of  affliction  is 
apt  to  make  the  Christian’s  hands  hang  down,  and 
his  knees  grow  feeble,  to  dispirit  him  and  discourage 
him  ;  but  this  he  must  strive  against,  and  that  for 
two  reasons.  First,  That  he  may  the  better  run 
his  spiritual  race  and  course.  Faith,  and  patience, 
and  holy  courage  and  resolution,  will  make  him 
walk  more  steadily,  keep  a  straiter  path,  prevent 
wavering  and  wandering.  Secondly,  That  he  may 
encourage  and  not  dispirit  others  that  are  in  the 
same  way  with  him.  There  are  many  that  are  in 
the  way  to  heaven,  who  yet  walk  but  weakly  and 
lamely  in  it.  Such  are  apt  to  discourage  one  ano¬ 
ther,  and  hinder  one  another ;  but  it  is  their  duty  to 
take  courage,  and  act  by  faith,  and  so  help  one  ano¬ 
ther  forward  in  the  way  to  heaven. 

[2.]  That  their  affliction  may  be  improved  to  a 
greater  degree  of  holiness.  Since  this  is  God’s  de¬ 
sign,  it  ought  to  be  the  design  and  concern  of  his 
children,  that  with  renewed  strength  and  patience 
they  may  follow  peace  with  all  men,  and  holiness,  v. 
14.  If  the  children  of  God  grow  impatient  under 
affliction,  they  will  neither  walk  so  quietly  and 
peaceably  toward  men,  nor  so  piously  toward  God, 
as  they  should  do  ;  but  faith  and  patience  will  ena¬ 
ble  them  to  follow  peace  and  holiness  too,  as  a  man 
follows  his  calling,  constantly,  diligently,  and  with 
pleasure.  Observe,  First,  It  is  the  duty  of  Chris¬ 
tians,  even  when  in  a  suffering  state,  to  follow  peace 
with  all  men,  yea  even  with  those  who  may  be  in¬ 
strumental  in  their  sufferings.  That  is  a  hard  lesson, 
and  a  high  attainment,  but  it  is  what  Christ  has 
called  his  people  to.  Sufferings  are  apt  to  sour  the 
spirit,  and  sharpen  the  passions ;  but  the  children 
of  God  must  . follow  peace  with  all  men.  Secondly, 


752 


HEBREWS,  XII. 


Peace  and  holiness  are  connected  together ;  there 
can  be  no  right  peace  without  holiness.  There  may 
be  prudence  and  discreet  forbearance,  and  a  shew 
of  friendship  and  good-will  to  all  ;  but  this  true 
Christian  peaceableness  is  never  found  separate 
from  holiness.  We  must  not,  under  pretence  of 
living  peaceably  with  all  men,  leave  the  ways  of 
holiness,  but  cultivate  peace  in  a  way  of  holiness. 
Thirdly,  Without  holiness  no  man  shall  see  the 
Lord.  The  vision  of  God  our  Saviour  in  heaven  is 
reserved  as  the  reward  of  holiness,  and  the  stress  of 
our  salvation  is  laid  upon  our  holiness ;  though  a 
placid  peaceable  disposition  contributes  much  to  our 
meetness  for  heaven. 

6.  Where  afflictions  and  sufferings  for  the  sake  of 
Christ  are  not  considered  by  men  as  the  chastise¬ 
ment  of  their  heavenly  Father,  and  improved  as 
such,  they  will  be  a  dangerous  snare  and  temptation 
to  apostasy,  which  every  Christian  should  most 
carefully  watch  against;  (v.  15,  16.)  Looking  dili¬ 
gently  lest  any  man  fail  oj  the  grace  of  God.  Here 
the  apostle  enters  a  serious  caveat  against  apostasy, 
and  backs  it  with  an  awful  example. 

(1.)  He  enters  a  serious  caveat  against  apostasy, 
v.  15.  Where  you  may  observe,  [1.]  The  nature 
of  apostasy;  it  is  failing  of  the  grace  of  God  ;  it  is 
to  become  bankrupts  in  religion,  for  want  of  a  good 
foundation,  and  suitable  care  and  diligence ;  it  is 
failing  of  the  grace  of  God  ;  coming  short  of  a  prin¬ 
ciple  of  true  grace  in  the  soul,  notwithstanding  the 
means  of  grace  and  a  profession  of  religion  ;  and  so 
coming  short  of  the  love  and  favour  of  God  here  and 
hereafter.  [2.]  The  consequences  of  apostasy : 
where  persons  fail  of  having  the  true  grace  of  God, 
a  root  of  bitterness  will  spring  up  ;  corruption  will 
prevail  and  break  forth  ;  a  root  of  bitterness,  a  bitter 
root  producing  bitter  fruits  to  themselves  and  others; 
to  themselves  corrupt  principles,  which  lead  to 
apostasy  ;  and  are  greatly  strengthened  and  radica¬ 
ted  by  apostasy  ;  damnable  errors,  (to  the  corrupt¬ 
ing  of  the  doctrine  "and  worship  of  the  Christian 
church,) and  corrupt  practices.  Apostates  general¬ 
ly  grow  worse  and  worse,  and  fall  into  the  grossest 
wickedness,  which  usually  ends  either  in  downright 
atheism  or  in  despair.  This  produces  bitter  fruits 
to  others,  to  the  churches  to  which  these  men  be¬ 
longed  ;  by  their  corrupt  principles  and  practices 
many  are  troubled,  the  peace  of  the  churches  bro¬ 
ken, the  peace  of  men’s  minds  disturbed,  and  many 
defiled,  tainted  with  those  bad  principles,  and  drawn 
into  defiling  practices  ;  so  that  the  churches  suffer 
both  in  their  purity  and  peace.  But  the  apostates 
themselves  will  be  the  greatest  sufferers  at  last. 

(2.)  The  apostle  backs  the  caution  with  an  awful 
example,  and  that  is,  that  of  Esau  ;  who,  though 
born  within  the  pale  of  the  church,  and  having  the 
birthright  as  the  eldest  son,  and  so  entitled  to  the 
privilege  of  being  prophet,  priest,  and  king,  in  his 
family,  was  so  profane  as  to  despise  these  sacred 
privileges,  and  to  sell  his  birthright  for  a  morsel  of 
meat.  Where  observe,  [1.]  Esau’s  sin;  he  pro¬ 
fanely  despised  and  sold  the  birthright,  and  all  the 
advantages  attending  it ;  so  do  apostates,  who,  to 
avoid  persecution,  and  enjoy  sensual  ease  and  plea¬ 
sure,  though  they  bore  the  character  of  the  children 
of  God,  and  had  a  visible  right  to  the  blessing  and 
inheritance,  give  up  all  the  pretensions  thereto. 
[2.]  Esau’s  punishment  suitable  to  his  sin.  His 
conscience  was  convinced  of  his  sin  and  folly,  when 
it  was  too  late  ;  he  would  afterwards  have  inherited 
the  blessing,  but  he  was  rejected ,  &c.  His  punish¬ 
ment  lay  in  two  things.  First,  He  was  condemned 
by  his  own  conscience  ;  he  now  saw  that  the  bless¬ 
ing  he  had  made  so  light  of,  was  worth  the  having, 
worth  the  seeking,  though  with  much  carefulness 
and  many  tears.  Secondly,  He  was  rejected  of 
God;  he  found  no  filace  of  re/ientance  in  God,  in 


his  father,  or  of  true  repentance  in  his  own  soul ; 
the  blessing  was  given  to  another,  even  to  him  to 
whom  he  sold  it  for  a  mess  of  pottage.  Esau,  in  his 
great  wickedness,  had  made  the  bargain,  and  Gcd, 
in  his  righteous  judgment,  ratifies  and  confirms  it, 
and  would  not  suffer  Isaac  to  reverse  it.  Learn,  1. 
Apostasy  from  Christ  is  the  fruit  of  preferring  the 
gratification  of  the  flesh  to  the  blessing  of  God  and 
the  heavenly  inheritance.  2.  Sinners  will  not  always 
have  such  mean  thoughts  of  the  divine  blessing  and 
inheritance  as  now  they  have.  The  time  is  coming 
when  they  will  think  no  pains  too  great,  no  cares,  no 
tears  too  much  to  obtain  the  lost  blessing.  3.  When 
the  day  of  grace  is  over,  (as  sometimes  it  may  be  in 
this  life,)  they  will  find  no  filace  for  repentance: 
they  cannot  repent  aright  of  their  sins  ;  and  God  will 
not  repent  of  the  sentence  he  has  passed  upon  them 
for  their  sin.  And  therefore,  as  the  design  of  all, 
Christians  should  never  give  up  their  title,  and  hope 
of  their  Father’s  blessing  and  inheritance,  and  ex¬ 
pose  themselves  to  his  irrevocable  wrath  and  curse, 
by  deserting  their  holy  religion,  to  avoid  suffering ; 
which,  though  this  may  be  persecution  as  far  as 
wicked  men  are  concerned  in  it,  is  only  a  rod  of  cor¬ 
rection  and  chastisement  in  the  hand  of  their  hea¬ 
venly  Father,  to  bring  them  near  to  himself  in  con¬ 
formity  and  communion.  This  is  the  force  of  the 
apostle’s  arguing  from  the  nature  of  the  sufferings 
of  the  people  of  God,  even  when  they  suffer  foi 
righteousness’  sake ;  and  the  reasoning  is  very  strong. 

1 8.  For  ye  are  not  come  unto  the  mount 
that  might  be  touched,  and  that  burned 
with  fire,  nor  unto  blackness,  and  darkness 
and  tempest,  19.  And  the  sound  of  a 
trumpet,  and  the  voice  of  words;  which 
voice  they  that  heard,  entreated  that  the 
word  should  not  be  spoken  to  them  any 
more:  20.  (For  they  could  not  endure 

that  which  was  commanded,  And  if  so 
much  as  a  beast  touch  the  mountain,  it 
shall  be  stoned,  or  thrust  through  with  a 
dart:  21.  And  so  terrible  was  the  sight, 
that  Moses  said,  I  exceedingly  fear  and 
quake:)  22.  But  ye  are  come  unto  mount 
Sion,  and  unto  the  city  of  the  living  God, 
the  heavenly  Jerusalem,  and  to  an  innu¬ 
merable  company  of  angels,  23.  To  the 
general  assembly  and  church  of  the  first¬ 
born,  which  are  written  m  heaven,  and  to 
God  the  judge  of  all,  and  to  the  spirits  of 
just  men  made  perfect,  24.  And  to  Jesus 
the  mediator  of  the  new  covenant,  and  to 
the  blood  of  sprinkling,  that  speaketh  better 
things  than  that  of  Abel.  25.  See  that  ye 
refuse  not  him  that  speaketh.  For  il  they 
escaped  not  who  refused  him  that  spake 
on  earth,  much  more  shall  not  we  escape , 
if  we  turn  away  from  him  that  speaketh 
from  heaven:  26.  Whose  voice  then  shook 
the  earth:  but  now  he  hath  promised,  say¬ 
ing,  Yet  once  more  I  shake  not  the  earth 
only,  but  also  heaven.  27.  And  this  word , 
Yet  once  more,  signifieth  the  removing  of 
those  things  that  are  shaken,  as  of  things 
that  are  made,  that  those  things  which  can¬ 
not  be  shaken  may  remain.  28.  Wherefoie 


753 


HEBREWS,  XII 


we  receiving  a  kingdom  which  cannot  be 
moved,  let  ns  have  grace,  whereby  we  may 
serve  God  acceptably  with  reverence  and 
.  godly  fear.  29.  For  our  God  is  a  consum¬ 
ing  fire. 

Here  the  apostle  goes  on  to  engage  the  professing 
Hebrews  to  perseverance  in  their  Christian  course 
and  conflict,  and  not  to  relapse  again  into  Judaism. 
This  he  does  by  shewing  them  how  much  the  state 
of  the  gospel-church  differed  from  that  of  the  Jewish 
church,  and  how  much  it  resembles  the  state  of  the 
church  in  heaven,  and  on  both  accounts  demands 
and  deserves  our  diligence,  patience,  and  persever¬ 
ance  in  Christianity. 

I.  How  much  the  gospel-church  differs  from  the 
Jewish  church,  and  how  much  it  excels.  And  here 
we  have  a  very  particular  description  of  the  state 
of  the  church  under  the  Mosaic  dispensation,  v.  18 
— 21.  1.  It  was  a  gross  sensible  state.  Mount  Sinai, 
on  which  that  church  state  was  constituted,  was  a 
mount  that  might  be  touched,  ( v .  18.)  a  gross  pal¬ 
pable  place ;  so  was  the  dispensation.  It  was  very 
much  external  and  earthly,  and  so  more  heavy.  The 
state  of  the  gospel-church  on  mount  Zion  is  more 
spiritual,  rational,  and  easy.  2.  It  was  a  dark  dis¬ 
pensation.  Upon  that  mount  there  were  blackness 
and  darkness,  and  that  church  state  was  covered 
with  dark  shadows  and  types :  the  gospel-state  is 
much  more  clear  and  bright.  3.  It  was  a  dreadful 
and  terrible  dispensation  ;  the  Jews  could  not  bear 
the  terror  of  it.  The  thunder  and  the  lightning,  the 
trumpet  sounding,  the  voice  of  God  himself  speaking 
to  them,  struck  them  with  such  dread,  that  they 
entreated  that  the  word  should  not  be  so  spoken  to 
them  any  more,  v.  19.  Yea,  Moses  himself  said,  I 
exceedingly  fear  and  quake.  The  best  of  men  on 
earth  are  not  able  to  converse  immediately  with 
God  and  his  holy  angels.  The  gospel-state  is  mild, 
and  kind,  and  condescending,  suited  to  our  weak 
frame.  4.  It  was  a  limited  dispensation  ;  all  might 
not  approach  to  that  mount,  but  only  Moses  and 
Aaron.  Under  the  gospel  we  have  all  access  with 
boldness  to  God.  5.  It  was  a  very  dangerous  dis¬ 
pensation.  The  mount  burned  with  fire,  and  what¬ 
ever  man  or  beast  touched  the  mount,  they  must  be 
stoned,  or  thrust  through  with  a  dart,  v.  20.  It  is 
true,  it  will  be  always  dangerous  for  presumptuous 
and  brutish  sinners  to  draw  nigh  to  God  ;  but  it  is  not 
immediate  and  certain  death,  as  here  it  was.  This 
was  the  state  of  the  Jewish  church,  fitted  to  awe  a 
stubborn  and  hard-hearted  people,  to  set  forth  the 
strict  and  ^I'emendous  justice  of  God,  to  wean  the 
people  of  ffnd  from  that  dispensation,  and  to  make 
them  more  readily  to  embrace  the  sweet  and  gentle 
economy  of  the  gospel-church,  and  adhere  to  it. 

II.  He  shews  how  much  the  gospel-church  repre¬ 
sents  the  church  triumphant  in  heaven  ;  what  com¬ 
munication  there  is  between  the  one  and  the  other. 
The  gospel-church  is  called  mount  Zion,  the  hea¬ 
venly  Jerusalem,  which  is  free;  in  opposition  to 
mount  Sinai,  which  teiujeth  to  bondage.  Gal.  4.  24. 
This  was  the  hill  on  which  God  set  his  King  the 
Messiah.  Now  in  coming  to  mount  Zion,  believers 
come  into  heavenly  places,  and  into  a  heavenly  so¬ 
ciety. 

1.  Into  heavenly  places ;  the  city  of  the  living  God. 
God  has  taken  up  his  gracious  residence  in  the  gos¬ 
pel-church,  which  on  that  account  is  an  emblem  of 
heaven.  There  his  people  may  find  him  ruling, 
guiding,  sanctifying,  and  comforting  them ;  there 
he  speaks  to  them  by  the  gospel-ministry ;  there 
they  speak  to  him  by  prayer,  and  he  hears  them  ; 
there  he  trains  them  up  for  heaven,  and  gives  them 
the  earnest  of  their  inheritance.  To  the  heavenly 
Jerusalem  as  born  and  bred  there  ;  as  free  denizens 
Vol.  VI. — 5  C 


i  there.  Here  believers  have  clearer  views  of  heaven, 
plainer  evidences  for  heaven,  and  a  greater  meek¬ 
ness  and  more  heavenly  temper  of  soul.' 

2.  1  o  a  heavenly  society.  (1.)  To  an  innumer 
able  company  of  angels,  who  are  of  the  same  family 
with  the  saints,  under  the  same  head,  and  in  a  great 
measure  employed  in  the  same  work,  ministering  to 
believers  for  their  good,  keeping  them  all  in  their 
ways,  and  pitching  their  tents  about  them.  These 
for  number  are  innumerable,  and  for  order  and  union 
are  a  company,  and  a  glorious  one.  And  those  who 
by  faith  are  joined  to  the  gospel-church,  are  joined 
to  the  angels,  and  shall  at  length  be  like  them,  and 
equal  with  them.  f2.)  To  the  general  assembly  and 
church  of  the  first-born  that  are  written  in  heaven, 
that  is,  to  the  universal  church,  however  dispersed! 
By  faith  we  come  to  them  ;  have  communion  with 
them  in  the  same  Head,  by  the  same  Spirit,  and  in 
the  same  blessed  hope ;  and  walk  in  the  same  way  of 
holiness  ;  grappling  with  the  same  spiritual  enemies, 
and  hasting  to  the  same  rest,  victory,  and  glorious  tri¬ 
umph  ;  where  will  be  the  general’  assembly  of  the 
first-born,  the  saints  of  former  and  earlier  times,  who 
saw  the  promises  of  the  gospel-state,  but  received 
them  not,  as  well  as  those  who  first  received  them 
under  the  gospel,  and  were  regenerated  thereby,  and 
so  were  the  first-born,  and  the  first-fruits  of  the  gos¬ 
pel-church  ;  and  thereby,  as  the  first-born,  advanced 
to  greater  honours  and  privileges  than  the  rest  of  the 
world.  Indeed  all  the  children  of  God  are  hell’s, 
and  every  one  has  the  privileges  of  the  first-born. 
The  names  of  these  are  written  in  heaven,  in  the 
records  of  the  church  there,  written  among  the  liv¬ 
ing  in  Jerusalem  ;  they  have  a  good  repute  for  their 
faith  and  fidelity,  and  are  enrolled  in  the  Lamb’s 
book  of  life,  as  citizens  are  enrolled  in  the  livery- 
books.  (3.)  7o  God  the  Judge  of  all ;  that  great 
God  who  will  judge  both  Jew  and  Gentile  according 
to  the  law  they  are  under :  believers  come  to  him 
now  by  faith,  make  supplication  to  their  Judge,  and 
receive  a  sentence  of  absolution  in  the  gospel,  and  in 
the  court  of  their  consciences  now,  by  which  they 
know  they  shall  be  justified  hereafter.  (4.)  To  the 
spirits  of  just  men  made  perfect ;  to  the  best  sort  of 
men,  the  righteous,  who  are  more  excellent  than 
their  neighbours ;  to  the  best  part  of  just  men,  their 
spirits,  and  to  these  in  their  best  state  made  perfect. 
Believers  have  union  with  departed  saints  in  one 
and  the  same  Head  and  Spirit,  and  a  title  to  the 
same  inheritance,  of  which  those  on  earth  are  heirs, 
those  in  heaven  possessors.  (5.)  To  Jesus  the  Me¬ 
diator  of  the  new  covenant,  and  to  the  blood  of  sprin¬ 
kling  that  speaketh  better  things  than  that  of  Abel. 
This  is  none  of  the  least  of  the  many  encourage¬ 
ments  there  are  to  perseverance  in  the  gospel-state, 
since  it  is  a  state  of  communion  with  Christ  the  Me¬ 
diator  of  the  new  covenant,  and  of  communication 
of  his  blood  that  speaketh  better  things  than  the 
blood  of  Abel.  [1.]  The  .apnspel-covenant  is  a  new 
covenant  distinct  from  the  covenant  of  works,  and  it 
is  now  under  a  new  dispensation  distinct  from  that 
of  the  old  testament.  [2.]  Christ  is  the  Mediator 
of  this  new  covenant ;  he  is  the  middle  Person  that 
goes  between  both  parties,  God  and  man  ;  to  bring 
them  together  in  this  covenant ;  to  keep  them  toge¬ 
ther,  notwithstanding  the  sins  of  the  people,  and 
God’s  displeasure  against  them  for  sin  ;  to  offer  up 
our  prayers  to  God,  and  to  bring  down  the  favours 
of  God  to  us ;  to  plead  with  God  for  us,  and  to  plead 
with  us  for  God  ;  and  at  length  to  bring  God  and 
his  people  together  in  heaven,  and  to  be  a  Mediator 
of  fruition  between  them  for  ever ;  they  beholding 
and  enjoying  God  in  Christ,  and  God  beholding  and 
blessing  them  in  Christ.  [3.]  This  covenant  is  ra¬ 
tified  by  the  blood  of  Christ  sprinkled  upon  our  con¬ 
sciences,  as  the  blood  of  the  sacrifice  was  sprinkled 
upon  the  altar  and  the  sacrifice.  This  blood  of 


754 


HEBREWS,  XIII. 


Christ  pacifies  God,  and  purifies  the  consciences  of 
men.  [4.  ]  This  is  speaking  blood,  and  it  speaks 
better  things  than  that  of  Abel.  First,  It  speaks  to 
God  in  behalf  of  sinners ;  it  pleads  not  for  vengeance, 
as  the  blood  of  Abel  did  on  him  who  shed  it,  but  for 
mercy.  Secondly,  To  sinners,  in  the  name  of  God, 
it  speaks  pardon  to  their  sins,  peace  to  their  souls ; 
and  bespeaks  their  strictest  obedience,  and  highest 
love  and  thankfulness. 

Now  the  apostle  having  thus  enlarged  upon  the 
argument  to  perseverance  taken  from  the  heavenly 
nature  of  the  gospel-church  state,  he  closes  the  chap¬ 
ter  by  improving  the  argument  in  a  manner  suitable 
to  the  weight  of  it ;  (v.  25.  & c. )  See  then  that  ye 
refuse  not  him  that  speaketh ;  that  speaketh  by  his 
blood  ;  and  not  only  speaketh  after  another  manner 
than  the  blood  of  Abel  spake  from  the  ground,  but 
than  God  spake  by  the  angels,  and  than  Moses  spake 
on  mount  Sinai ;  then  he  spake  on  earth,  now  he 
speaks  from  heaven.  Here  observe, 

1.  When  God  speaks  to  men  in  the  most  excel¬ 
lent  manner,  he  justly  expects  from  them  the  most 
strict  attention  and  regard.  Now  it  is  in  the  gospel 
that  God  speaks  to  men  in  the  most  excellent  man¬ 
ner.  For,  (1.)  He  now  speaks  from  a  higher  and 
more  glorious  seat  and  throne,  not  from  mount  Sinai, 
which  was  on  this  earth,  but  from  heaven.  (2. )  He 
speaks  now  more  immediately  by  his  inspired  word, 
and  by  his  Spirit,  which  are  his  witnesses.  He 
speaks  not  now  any  new  thing  to  men,  but  by  his 
Spirit  speaks  the  same  word  home  to  the  conscience. 
(3.)  He  speaks  now  more  powerfully  and  effectual¬ 
ly.  Then  indeed  his  voice  shook  the  earth,  but  now, 
by  introducing  the  gospel-state,  he  hath  shaken  not 
only  the  earth,  but  the  heavens ;  not  only  shaken  the 
hills  and  mountains,  or  the  spirits  of  men,  or  the 
civil  state  of  the  land  of  Canaan,  to  make  room  for 
his  people :  he  hath  not  only  shaken  the  world,  as 
he  then  did,  but  he  hath  shaken  the  church,  that 
is,  the  Jewish  nation,  and  shaken  them  in  their 
church-state,  which  was  in  Old-Testament  times  a 
heaven  upon  earth ;  this  their  heavenly  spiritual 
state  he  hath  now  shaken.  It  is  by  the  gospel  from 
heaven  that  God  shook  to  pieces  the  civil  and  eccle¬ 
siastical  state  of  the  Jewish  nation,  and  introduced 
a  new  state  of  the  church,  that  cannot  be  removed, 
shall  never  be  changed  for  any  other  on  earth,  but 
shall  remain  till  it  be  made  perfect  in  heaven. 

2.  When  God  speaks  to  men  in  the  most  excellent 
manner,  the  guilt  of  those  who  refuse  him  is  the 
greater,  and  their  punishment  will  be  more  unavoid¬ 
able  and  intolerable ;  there  is  no  escaping,  no  bear¬ 
ing  it,  v.  25.  The  different  manner  of  God’s  deal¬ 
ing  with  men  under  the  gospel,  in  a  way  of  grace, 
assures  us,  that  he  will  deal  with  the  despisers  of  the 
gospel,  after  a  different  manner  than  he  does  with 
other  men,  in  a  way  of  judgment.  The  glory  of  the 
gospel,  which  should  greatly  recommend  it  to  our 
regard,  appears  in  these  three  things:  (1.)  It  was 
by  sound  of  the  gospel-trumpet,  that  the  former  dis¬ 
pensation  and  state  of  the  church  of  God  were 
shaken  and  removed ;  and  shall  we  despise  that 
voice  of  God,  that  pulled  down  a  church  and  state 
of  so  long  standing,  and  of  God’s  own  building  ?  (2. ) 
It  was  by  the  sound  of  the  gospel-trumpet  that  a  new 
kingdom  is  erected  for  God  in  the  world,  which  can 
never  be  so  shaken  as  to  be  removed.  This  was  a 
change  made  once  for  all ;  no  other  change  shall 
take  place,  till  time  shall  be  no  more.  We  have  now 
received  a  kingdom  that  cannot  be  moved,  shall 
never  be  removed,  never  give  way  to  any  new 
dispensation.  The  canon  of  scripture  is  now  per¬ 
fected,  the  Spirit  of  prophecy  is  ceased,  the  mystery 
of  God  finished,  he  has  put  his  last  hand  to  it. 
The  gospel-church  may  be  made  more  large,  more 
prosperous,  more  purified  from  contracted  pollution, 
but  it  shall  never  be  altered  for  another  dispensa¬ 


tion  :  they  who  perish  under  the  gospel,  perish  with¬ 
out  remedy.  And  from  hence  the  apostle  justly 
concludes,  [1.]  How  necessary  it  is  for  us  to  ob¬ 
tain  grace  from  God,  to  serve  him  acceptably :  if  we 
be  not  accepted  of  God  under  this  dispensation,  wt 
shall  never  be  accepted  at  all ;  and  we  lose  all  oui 
labour  in  religion,  if  we  be  not  accepted  of  God.  [2. 1 
We  cannot  worship  God  acceptably,  unless  we  wc 
ship  him  with  godly  reverence  and  fear.  As  faith, 
so  holy  fear,  is  necessary  to  acceptable  worship. 
[3.]  It  is  only  the  grace  of  God  that  enables  us  to 
worship  God  in  a  right  manner  :  nature  cannot  come 
up  to  it ;  it  can  produce  neither  that  precious  faith 
nor  that  holy  fear,  that  are  necessary  to  acceptable 
worship.  (3.)  God  is  the  same  just  and  righteous 
God  under  the  gospel,  that  he  appeared  to  be  under 
the  law ;  though  he  be  our  God  in  Christ,  and  now 
deals  with  us  in  a  more  kind  and  gracious  way,  yet 
he  is  in  himself  a  consuming  Fire ;  that  is,  a  God  of 
strict  justice,  who  will  avenge  himself  on  all  the  de 
spisers  of  his  grace,  and  upon  all  apostates ;  and, 
under  the  gospel,  the  justice  of  God  is  displayed  in 
a  more  awful  manner,  though  not  in  so  sensible  a 
manner  as  under  the  law  ;  for  here  we  behold  divine 
justice  seizing  upon  the  Lord  Jesus  Christ,  and  mak¬ 
ing  him  a  propitiatory  Sacrifice,  his  soul  and  body 
an  offering  for  sin,  which  is  a  display  of  justice  far 
beyond  what  was  seen  and  heard  on  mount  Sinai 
when  the  law  was  given. 

CHAP.  XIII.  . 

The  apostle,  having  treated  largely  of  Christ,  and  faith,  and 
free  grace,  and  gospel-privileges,  and  warned  the  Hebrews 
against  apostasy,  now,  in  the  close  of  all,  recommends  se¬ 
veral  excellent  duties  to  them,  as  the  proper  fruits  of  faith  ; 
(v.  1 . .  17.)  then  bespeaks  their  prayers  for  him,  and  offers 
up  his  prayers  to  God  for  them,  gives  them  some  hope  of 
seeing  himself  and  Timothy,  and  ends  with  the  general  sa¬ 
lutation  and  benediction,  v.  18,  to  the  end. 

1.  T  ET  brotherly  love  continue.  2.  Be 
JLi  not  forgetful  to  entertain  strangers: 
for  thereby  some  have  entertained  angels 
unawares.  3.  Remember  them  that  are  in 
bonds,  as  bound  with  them;  and  them 
which  suffer  adversity,  as  being  yourselves 
also  in  the  body.  4.  Marriage  is  honour¬ 
able  in  all,  and  the  bed  undefiled :  but 
whoremongers  and  adulterers  God  will 
judge.  5.  Let  your  conversation  be  without 
covetousness;  and  be  content  with  such 
things  as  ye  have:  for  he  hath  said,  1  will 
never  leave  thee,  nor  forsake  thfe.  6.  So 
that  we  may  boldly  say,  The  Lord  is  my 
helper,  and  I  will  not  fear  what  man  shall 
do  unto  me.  7.  Remember  them  which 
have  the  rule  over  you,  who  have  spoken 
unto  you  the  word  of  God:  whose  faith 
follow,  considering  the  end  of  their  conver¬ 
sation:  8.  Jesus  Christ  the  same  yesterday, 
and  to-day,  and  for  ever.  9.  Be  not  carried 
about  with  divers  and  strange  doctrines. 
For  it  is  a  good  thing  that  the  heart  be  es¬ 
tablished  with  grace ;  not  with  meats, 
which  have  not  profited  them  that  have 
been  occupied  therein.  10.  We  have  an 
altar,  whereof  they  have  no  right  to  eat 
which  serve  the  tabernacle.  11.  For  the 
!  bodies  of  those  beasts,  whose  blood  is 
i  brought  into  the  sanctuary  by  the  high- 


755 


HEBREWS,  XIII. 


priest  for  sin,  are  burnt  without  the  camp. 
12.  Wherefore  Jesus  also,  that  he  might 
sanctify  the  people  with  his  own  blood,  suf¬ 
fered  without  the  gate.  13.  Let  us  go  forth 
therefore  unto  him  without  the  camp,  bear¬ 
ing  his  reproach.  14.  For  here  we  have  no 
continuing  city,  but  we  seek  one  to  come. 
1 5.  By  him  therefore  let  us  offer  the  sacri¬ 
fice  of  praise  to  God  continually,  that  is, 
the  fruit  of  our  lips,  giving  thanks  to  his 
name.  16.  But  to  do  good  and  to  commu¬ 
nicate  forget  not:  for  with  such  sacrifices 
God  is  well  pleased.  17.  Obey  them  that 
have  the  rule  over  you,  and  submit  your¬ 
selves  :  for  they  watch  for  your  souls,  as 
they  that  must  give  account,  that  they  may 
do  it  with  joy,  and  not  with  grief :  for  that 
is  unprofitable  for  you. 

The  design  of  Christ  in  giving  himself  for  us,  is 
that  he  may  purchase  to  himself  a  peculiar  people, 
zealous  of  good,  works.  Now  the  apostle  calls  the 
believing  Hebrews  to  the  performance  of  many  ex¬ 
cellent  duties,  in  which  it  becomes  Christians  to 
excel. 

I.  To  brotherly  love  ;  ( v .  1.)  by  which  he  does  not 
only  mean  a  general  affection  to  all  men,  as  our  bre¬ 
thren  by  nature,  all  made  of  the  same  blood,  nor 
that  more  limited  affection  which  is  due  to  those  who 
are  of  the  same  immediate  parents,  but  that  special 
and  spiritual  affection  which  ought  to  be  among  the 
children  of  God.  1.  It  is  here  supposed  that  the 
Hebrews  had  this  love  one  for  another ;  though,  at 
this  time,  that  nation  was  miserably  divided  and  dis¬ 
tracted  among  themselves,  both  about  matters  of 
religion  and  the  civil  state,  yet  there  was  true  bro¬ 
therly  love  left  amoDg  those  of  them  who  believed 
on  Christ ;  and  this  appeared  in  a  very  eminent  man¬ 
ner  presently  after  the  shedding  forth  of  the  Holy 
Ghost,  when  they  had  all  things  common ,  and  sold 
their  possessions  to  make  a  general  fund  of  subsist¬ 
ence  to  their  brethren.  The  spirit  of  Christianity 
is  a  spirit  of  love ;  faith  works  by  love ;  the  true  re¬ 
ligion  is  the  strongest  bond  of  friendship  ;  if  it  be  not 
so,  it  has  its  name  for  nothing.  2.  This  brotherly 
love  was  in  danger  of  being  lost,  and  that  in  a  time 
of  persecution,  when  it  would  be  most  necessary ; 
it  was  in  danger  of  being  lost  by  those  disputes  that 
were  among  them  concerning  the  respect  they  ought 
still  to  have  to  the  ceremonies  of  the  Mosaic  law. 
Disputes  about  religion  too  often  produce  a  decay  of 
Christian  affection ;  but  this  must  be  guarded  against, 
and  all  proper  means  used  to  preserve  brotherly  love : 
Christians  should  always  love  and  live  as  brethren, 
and  the  more  they  grow  in  devout  affection  to  God 
their  heavenly  Father,  the  more  they  will  grow  in 
love  to  one  another  for  his  sake. 

II.  To  hospitality;  ( v .  2.)  Be  not  forgetful  to 
entertain  strangers.  We  must  add  to  brotherly 
kindness,  charity.  Where  observe,  1.  The  duty 
required — to  entertain  strangers,  both  those  that 
are  strangers  to  the  commonwealth  of  Israel,  and 
strangers  to  our  persons ;  especially  those  who  know 
themselves  to  be  strangers  here,  and  are  seeking  an¬ 
other  country ;  which  i6  the  case  of  the  people  of 
God,  and  was  so  at  this  time ;  the  believing  Jews 
were  in  a  desperate  and  distressed  condition  ;  but  he 
seems  to  speak  of  strangers  as  such,  though  we  know 
not  who  they  are,  nor  whence  they  come ;  yet,  see¬ 
ing  they  are  without  any  certain  dwelling  place,  we 
should  allow  them  room  in  our  hearts  and  in  our 
houses,  as  we  have  opportunity  and  ability.  2.  The 


motive — thereby  some  have  entertained  angels  una¬ 
wares  ;  so  Abraham  did,  (Gen.  18.)  and  Lot;  (Gen. 
19.)  and  one  of  those  that  Abraham  entertained, 
was,  the  Son  of  God;  and  though  we  cannot  sup¬ 
pose  this  will  ever  be  our  case,  yet  what  we  do  to 
strangers,  in  obedience  to  him,  he  will  reckon  and 
reward  as  done  to  himself ;  (Matt.  25.  35.)  I  was  a 
stranger,  and  ye  took  me  in.  God  has  often  bestowed 
honours  and  favours  upon  his  hospitable  servants, 
beyond  all  their  thoughts,  unawares. 

III.  To  Christian  sympathy;  ( v .  3.)  Remember 
those  that  are  in  bonds.  Where  observe,  1.  The 
duty— to  remember  those  that  are  in  bonds  and  in 
adversity.  (1.)  God  often  orders  it  so,  that  while 
some  Christians  and  churches  are  in  adversity, 
others  enjoy  peace  and  liberty.  All  are  not  called 
at  the  same  time  to  resist  unto  blood.  (2. )  Those 
that  are  themselves  at  liberty,  must  sympathize  with 
those  that  are  in  bonds  and  adversity,  as  if  they  were 
bound  with  them  in  the  same  chain  :  they  must  feel 
the  sufferings  of  their  brethren.  2.  The  reason  of 
the  duty — as  being  yourselves  in  the  body  ;  not  only 
in  the  body  natural,  and  so  liable  to  the  like  suffer¬ 
ings  ;  and  you  should  sympathize  with  them  now, 
that  others  may  sympathize  with  you  when  your 
time  of  trial  comes ;  but  in  the  same  mystical  body, 
under  the  same  Head ;  and  if  one  member  suffer,  all 
the  rest  suffer  with  it,  1  Cor.  12.  26.  It  would  be 
unnatural  in  Christians  not  to  bear  each  other's  bur¬ 
thens. 

IV.  To  purity  and  chastity,  v.  4.  Here  you  have, 
1.  A  recommendation  of  God’s  ordinance  of  mar 
triage,  that  it  is  honourable  in  all,  and  ought  to  be  so 
esteemed  by  all,  and  not  denied  to  those  to  whom 
God  has  not  denied  it;  it  is  honourable,  for  God  in¬ 
stituted  it  for  man  in  paradise,  knowing  it  was  not 

Sood  for  him  to  be  alone ;  he  married  and  blessed 
e  first  couple,  the  first  parents  of  mankind,  to  di¬ 
rect  all  to  look  unto  God  in  that  great  concern,  and 
to  marry  in  the  Lord.  Christ  honoured  marriage 
with  his  presence  and  first  miracle ;  it  is  honourable, 
as  a  means  to  prevent  impurity  and  a  defied  bed ; 
it  is  honourable  and  happy,  when  persons  come  to¬ 
gether  pure  and  chaste,  and  preserve  the  marriage 
bed  undefled,  not  only  from  unlawful,  but  inordinate 
affections.  2.  A  dreadful,  but  just  censure  of  impuri¬ 
ty  and  lewdness ;  whoremongers  and  adulterers  God 
will  judge.  (1.)  God  knows  who  are  guilty  of  such 
sins,  no  darkness  can  hide  them  from  him.  (2.)  He 
will  call  such  sins  by  their  proper  names,  not  by  the 
names  of  love  and  gallantry,  but  of  whoredom  and 
adultery ;  whoredom  in  the  single  state,  and  adul 
tery  in  the  married  state.  (3.)  He  will  bring  them 
into  judgment,  he  will  judge  them,  either  by  their 
own  consciences  here,  and  set  their  sins  in  order  be¬ 
fore  them  for  their  deep  humiliation ;  and  conscience, 
when  awakened,  will  be  very  severe  upon  such  sin¬ 
ners  ;  or  he  will  set  them  at  his  tribunal  at  death,  and 
in  the  last  day ;  he  will  convict  them,  condemn  them, 
and  cast  them  out  for  ever,  if  they  die  under  the 
guilt  of  this  sin. 

V.  To  Christian  contentment,  v.  5,  6.  Here  ob¬ 
serve,  1.  The  sin  that  is  contrary  to  this  grace 
and  duty — covetousness,  an  over  eager  desire  of  the 
wealth  of  this  world,  envying  those  who  have  more 
than  w’e  ;  this  sin  we  must  allow  no  place  in  our  con 
versation  ;  for  though  it  be  a  secret  lust  lurking  in 
the  heart,  if  it  be  not  subdued,  it  will  enter  into  our 
conversation,  and  discover  itself  in  our  manner  of 
speaking  and  acting ;  we  must  take  care  not  only  to 
keep  this  sin  down,  but  to  root  it  out  of  our  souls. 
2.  The  duty  and  grace  is  contrary  to  covetousness — 
being  satisfied  and  pleased  with  such  things  as  we 
have  ;  present  things,  for  past  things  cannot  be  re 
called,  and  future  things  are  only  in  the  hand  of 
God  ;  what  God  gives  us  from  day  to  day,  we  mus* 
be  content  with  if,  though  it  fall  short  of  what  we 


% 


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HEBREW'S,  XIII 


have  enjoyed  heretofore,  and  though  it  do  not  come 
up  to  our  expectations  for  the  future  ;  we  must  be 
content  with  our  present  lot,  we  must  bring  our  minds 
to  our  present  condition,  and  this  is  the  sure  way  to 
contentment ;  and  they  who  cannot  do  it,  would  not 
be  contented  though  God  should  raise  their  condition 
to  their  minds,  for  the  mind  would  rise  with  the  con¬ 
dition.  Hainan  was  the  great  court-favourite,  and 
yet  not  contented ;  Ahab,  on  the  throne,  and  yet  not 
contented ;  Adam,  in  paradise,  and  yet  not  con¬ 
tented  ;  yea,  the  angels,  in  heaven,  and  yet  not  con¬ 
tented  ;  but  Paul,  though  abased  and  empty,  had 
learned  in  every  state,  in  any  state,  therewith  to  be 
content.  3.  What  reason  Christians  have  to  be  con¬ 
tented  with  their  present  lot :  (1.)  God  hath  said,  I 
will  never  leave  thee,  nor  forsake  thee,  v.  5,  6.  This 
was  said  to  Joshua,  ( ch .  1.  5.)  but  belongs  to  all  the 
faithful  servants  of  God.  Old-Testament  promises 
may  be  applied  to  New-Testament  saints ;  this  pro¬ 
mise  contains  the  sum  and  substance  of  all  the  pro¬ 
mises  ;  I  will  never,  no,  never  leave  thee,  nor  ever 
forsake  thee.  Here  are  no  less  than  five  negatives 
heaped  together,  to  confirm  the  promise  ;  the  true 
believer  shall  have  the  gracious  presence  of  God 
with  him  in  life,  at  death,  and  for  ever.  (2.)  From 
this  comprehensive  promise  they  may  assure  them¬ 
selves  of  help  from  God  ;  ( v .  6. )  So  that  we  may 
boldly  say.  The  Lord  is  my  Helfier  ;  I  will  not  fear 
what  man  shall  do  unto  me.  Men  can  do  nothing 
against  God,  and  God  can  make  all  that  men  do 
against  his  people,  to  turn  to  their  good. 

VIo  To  the  duty  Christians  owe  to  their  ministers, 
and  that  both  to  those  that  are  dead,  and  to  those 
that  are  yet  alive. 

1.  To  those  that  are  dead ;  ( [v .  7.)  Remember 
them  that  have  had  the  rule  over  you.  Here  ob¬ 
serve,  (1.)  The  description  given  of  them;  they 
were  such  as  had  the  rule  over  them,  and  had  sfioken 
to  them  the  word  of  God  ;  their  guides  and  gover¬ 
nors,  who  had  spoken  to  them  the  word  of  God. 
Here  is  the  dignity  to  which  they  were  advanced — 
to  be  rulers  and  leaders  of  the  people,  not  according 
to  their  own  will,  but  the  will  and  word  of  God  ;  and 
this  character  they  filled  up  with  suitable  duty  :  they 
did  not  rule  at  a  distance,  and  rule  by  others,  but 
they  ruled  by  personal  presence  and  instruction,  ac¬ 
cording  to  the  word  of  God.  (2. )  The  duty  owing 
to  them,  even  when  they  were  dead;  [1.]  “  Re¬ 
member  them — their  preaching,  their  praying,  their 
private  counsel,  their  example.”  [2.]  “  Follow  their 
faith  ;  be  steadfast  in  the  profession  of  the  faith  they 
preached  to  you,  and  labour  after  the  grace  of  faith 
by  which  they  lived  and  died  so  well.  Consider  the 
end  of  their  conversation,  how  quickly,  how  comfort¬ 
ably,  how  joyfully,  they  finished  their  course  !” 

Now  this  duty  of  following  the  same  true  faith  in 
which  they  had  been  instructed,  the  apostle  en¬ 
larges  much  upon,  and  presses  them  earnestly  to  it, 
not  only  from  the  remembrance  of  their  faithful  de¬ 
ceased  guides,  but  from  several  other  motives  : 

First,  From  the  immutability  and  eternity  of  the 
Lord  Jesus  Christ.  Though  their  ministers  were 
some  dead,  others  dying,  yet  the  great  Head  and 
High  Priest  of  the  church,  the  Bisho/i  of  their  souls, 
ever  lives,  and  is  ever  the  same ;  and  they  should  be 
steadfast  and  unmoveable,  in  imitation"  of  Christ, 
and  should  remember  that  Christ  ever  lives  to  ob¬ 
serve  and  reward  their  faithful  adherence  to  his 
truths,  and  to  observe  and  punish  their  sinful  depar¬ 
ture  from  him.  Christ  is  the  same  in  the  Old-Tes¬ 
tament  day,  in  the  gospel  day,  and  will  be  so  to  his 
people  for  ever. 

Secondly,  From  the  nature  and  tendency  of  those 
erroneous  doctrines  that  they  were  in  danger  of  fall¬ 
ing  in  with.  1.  They  were  divers  and  various,  (r>.  9.) 
different  from  what  they  had  received  from  their  i 
former  faithful  teachers,  and  inconsistent  with  them-  I 


selves.  2.  They  were  strange  doctrines,  such  as  the 
gospel-church  was  unacquainted  with,  foreign  to  the 
gospel.  3.  They  were  of  an  unsettling,  distracting 
nature,  like  the  wind  by  which  the  ship  is  tossed, 
and  in  danger  of  being  driven  from  its  anchor,  car¬ 
ried  away,  and  split  upon  the  rocks.  They  were 
quite  contrary  to  that  grace  of  God,  that  fixes  and 
establishes  the  heart,  which  is  an  excellent  thing. 
These  strange  doctrines  keep  the  heart  always  fluc¬ 
tuating  and  unsettled.  4.  They  are  mean  and  low 
as  to  their  subject ;  they  are  about  external,  little, 
perishing  things,  such  as  meats  and  drinks,  &c.  5. 
They  were  unprofitable ;  those  who  were  most  taken 
with  them,  and  employed  about  them,  got  no  real 
good  by  them  to  their  own  souls ;  they  did  not 
make  them  more  holy,  nor  more  humble,  nor  more 
thankful,  nor  more  heavenly.  6.  They  would  ex¬ 
clude  those  who  embraced  them,  from  the  pri¬ 
vileges  of  the  Christian  altar;  (i^.  10.)  We  have 
an  altar.  This  is  an  argument  of  great  weight, 
and  therefore  the  apostle  insists  the  longer  upon  it. 
Observe, 

(1.)  The  Christian  church  has  its  altar.  It  was 
objected  against  the  primitive  Christians,  that  their 
assemblies  were  destitute  of  an  altar ;  but  that  was 
not  true.  We  have  an  altar,  not  a  material  altar, 
but  a  personal  one,  and  that  is  Christ ;  he  is  both  our 
Altar,  and  our  Sacrifice ;  he  sanctifies  the  gift.  The 
altars  under  the  law  were  types  of  Christ ;  the 
brazen  altar  of  the  sacrifice,  the  golden  altar  of  his 
intercession. 

(2.)  This  altar  furnishes  out  a  feast  for  true  be¬ 
lievers,  a  feast  upon  the  sacrifice,  a  feast  of  fat 
things  ;  spiritual  strength,  and  growth,  and  holy  de¬ 
light,  and  pleasure.  The  Lord’s  table  is  not  our 
altar,  but  it  is  furnished  with  provision  from  the 
altar.  Christ  our  Passover  is  sacrificed  for  us,  (1 
Cor.  5.  7.)  and  it  follows,  therefore  let  us  keep  the 
feast.  The  Lord’s  supper  is  the  feast  of  the  gospel- 
passover. 

(3.)  Those  who  adhere  to  the  tabernacle,  or  the 
Levitical  dispensation,  or  return  to  it  again,  exclude 
themselves  from  the  privileges  of  this  altar,  from 
the  benefits  purchased  by  Christ.  If  they  serve  the 
tabernacle,  they  are  resolved  to  subject  themselves 
to  antiquated  rites  and  ceremonies,  to  renounce  their 
right  to  the  Christian  altar  ;  and  this  part  of  the  ar¬ 
gument  he  first  proves,  and  then  improves.  [1.] 
He  proves  that  this  servile  adherence  to  the  Jewish 
state  is  a  bar  to  the  privileges  of  the  gospel-altar  ; 
and  he  argues  thus  under  the  Jewish  law  ;  No  part 
of  the  sin-offering  was  to  be  eaten,  but  all  must  be 
burnt  without  the  camp  while  they  dwell  in  taber¬ 
nacles,  and  without  the  gates  when  they  dwell  in 
cities :  now  if  they  will  still  be  subject  to  that  law, 
they  cannot  eat  at  the  gospel-a/tar;  for  that  which 
is  eaten  there,  is  furnished  from  Christ,  who  is  the 
great  Sin-offering.  Not  that  it  is  the  very  sin-off  r- 
ing  itself,  as  the  papists  affirm  ;  for  then  it  was  not 
to  be  eaten,  but  burnt ;  but  the  gospel-feast  is  the 
fruit  and  procurement  of  the  sacrifice,  which  they 
have  no  right  to,  who  do  not  acknowledge  the  sacri¬ 
fice  itself.  And  that  it  might  appear  that  Christ 
was  really  the  Antitype  of  the  sin-offering,  and,  as 
such,  might  sanctify  or  cleanse  his  people  with  his 
own  blood,  he  conformed  himself  to  the  type,  in 
suffering  without  the  gate.  This  was  a  striking  spe¬ 
cimen  of  his  humiliation,  as  if  he  had  not  been  fit 
either  for  sacred  or  civil  society  !  And  this  shews, 
how  sin,  which  was  the  meritorious  cause  of  the 
sufferings  of  Christ,  is  a  forfeiture  of  all  sacred  and 
civil  rights,  and  the  sinner  a  common  plague  and 
nuisance  to  all  society,  if  God  should  be  strict  to 
mark  iniquity.  Having  thus  shewed  that  adher¬ 
ence  to  the  Levitical  law  would,  even  according  to 
its  own  rules,  debar  men  from  the  Christian  altar  ; 
he  proceeds,  [2.]  To  improve  this  argument,  ( v 


757 


HEBREWS,  XIII. 


13 — 15.)  in  suitable  advices.  First,  Let  us  go  forth 
therefore unto  him  ivithout  the  ca mfi  ;  go  forth  from 
the  ceremonial  law,  from  sin,  from  the  world,  from 
ourselves,  our  very  bodies,  when  he  calls  us.  Se¬ 
condly,  Let  us  be  willing  to  hear  his  reproach,  be 
willing  to  be  accounted  the  off scouring  of  aU  things, 
not  worthy  to  live ,  not  worthy  to  die  a  common  death. 
This  was  his  reproach,  and  we  must  submit  to  it ; 
and  we  have  the  more  reason,  because,  whether  we 
go  forth  from  this  world  to  Christ  or  no,  we  must 
necessarily  go  forth  in  a  little  time  by  death  ;  for 
here  we  have  no  continuing  city  ;  sin,  sinners,  death, 
will  not  suffer  us  to  continue  long  here  ;  and  there¬ 
fore  we  should  go  forth  now  by  faith,  and  seek  in 
Christ  the  rest  and  settlement  which  this  world  can¬ 
not  afford  us,  v.  14.  Thirdly,  Let  us  make  a  right 
use  of  this  altar ;  not  only  partake  of  the  privileges 
of  it,  but  discharge  the  duties  of  the  altar,  as  those 
whom  Christ  has  made  priests  to  attend  on  this  altar. 
Let  us  bring  our  sacrifices  to  this  altar,  and  to  this 
our  High  Priest,  and  offer  them  up  by  him,  v.  15, 
16.  Now  what  are  the  sacrifices  which  we  must 
bring  and  offer  on  this  Altar,  even  Christ  ?  Not  any 
expiatory  sacrifices,  there  is  no  need  of  them,  Christ 
has  offered  the  great  Sacrifice  of  atonement,  our’s  are 
only  the  sacrifices  of  acknowledgment ;  and  they  are, 

1.  The  sacrifice  of  praise  to  God,  which  we  should 
offer  up  to  God  continually.  In  this  are  included 
all  adoration  and  prayer,  as  well  as  thanksgiving ; 
this  is  the  fruit  of  our  lips;  we  must  speak  forth 
the  praises  of  God  from  unfeigned  lips  ;  and  this  must 
be  only  offered  to  God,  not  to  angels,  or  saints,  or  any  ! 
creature,  but  to  the  name  of  God  alone ;  and  it  must 
be  by  Christ,  in  a  dependence  upon  his  meritorious 
satisfaction  and  intercession.  2.  The  sacrifice  of 
alms-deeds,  and  Christian  charity;  (v.  16.)  To  do 
good,  and  to  communicate,  forget  not :  for  with  such 
sacrifices  God  is  well  pleased.  We  must,  according 
to  our  power,  communicate  to  the  necessities  of  the 
souls  and  bodies  of  men :  not  contenting  ourselves  to 
offer  the  sacrifice  of  our  lips,  mere  words,  but  the 
sacrifice  of  good  deeds:  and  these  we  must  lay  down 
upon  this  altar,  not  depending  upon  the  merit  of  our 
good  deeds,  but  of  our  great  High  Priest ;  and  with 
such  sacrifices  as  these,  adoration  and  alms  thus  of¬ 
fered  up,  God  is  well  pleased ;  he  will  accept  the 
offering  with  pleasure,  and  will  accept  and  bless  the 
offerers  through  Christ. 

2.  Having  thus  told  us  the  duty  Christians  owe  to 
their  deceased  ministers,  which  principally  con¬ 
sists  in  following  their  faith,  and  not  departing  from 
it ;  the  apostle  tells  us  what  is  the  duty  that  people 
owe  to  their  living  ministers,  (v.  17.)  and  the  rea¬ 
sons  of  that  duty:  (1.)  The  duty — to  obey  them, 
and  submit  themselves  to  them.  It  is  not  an  impli¬ 
cit  obedience,  or  absolute  submission,  that  is  here 
required,  but  only  so  far  as  is  agreeable  to  the  mind 
and  will  of  God  revealed  in  his  word  ;  and  yet  it  is 
truly  obedience  and  submission,  and  that  not  only  to 
God,  but  to  the  authority  of  the  ministerial  office, 
which  is  of  God  ;  as  certainly  in  all  things  belonging 
to  that  office,  as  the  authority  of  parents  or  the  civil 
magistrates  in  the  things  within  their  sphere. 
Christians  must  submit  to  be  instructed  by  their 
ministers,  and  not  think  themselves  too  wise,  too 
good,  or  too  great,  to  learn  from  them  ;  and  when 
they  find  that  ministerial  instructions  are  agreeable 
to  the  written  word,  they  must  obey  them.  (2.) 
The  motives  to  this  duty  [1.]  They  have  the  rule 
over  the  people  ;  their  office,  though  not  magiste¬ 
rial,  yet  is  truly  authoritative  ;  they  have  no  authori-  j 
ty  to  lord  it  over  the  people,  but  to  lead  them  in  the 
ways  of  God,  by  informing  and  instructing  them, 
explaining  the  word  of  God  to  them,  and  applying 
it  to  their  several  cases  ;  they  are  not  to  make  laws 
of  their  own,  but  to  interpret  the  laws  of  God  ;  nor  : 
is  their  interpretation  to  be  immediately  received  I 


without  examination,  but  the  people  must  search 
the  scriptures,  and  so  far  as  the  instructions  of  theii 
ministers  are  according  to  that  rule,  they  ought  to 
receive  them,  not  as  the  word  of  men,  but,  as  they 
are  indeed,  the  word  of  God,  that  works  effectually 
in  those  that  believe.  [2.]  They  watch  for  the  souls 
of  the  people,  not  to  insnare  them,  but  to  save 
them  ;  to  gain  them,  not  to  themselves,  but  to 
Christ ;  to  build  them  up  in  knowledge,  faith,  and 
holiness  :  they  are  to  watch  against  every  thing  that 
may  be  hurtful  to  the  souls  of  men,  and  to  give  them 
warning  of  dangerous  errors,  of  the  devices  of  Satan, 
of  approaching  judgments  ;  they  are  to  watch  for  all 
opportunities  of  helping  the  souls  of  men  forward  in 
the  way  to  heaven.  [3.]  They  must  give  an  ac- 
count  how  they  have  discharged  their  duty,  and 
what  is  become  of  the  soulf'committed  to  their  trust, 
whether  any  have  been  lost  through  their  neglect, 
and  whether  any  of  them  have  been  brought  in  and 
built  up  under  their  ministry.  [4.]  They  would 
be  glad  to  give  a  good  account  of  themselves  and 
their  hearers.  If  they  can  then  give  in  an  account 
of  their  own  fidelity  and  success,  it  will  be  a  joyful 
day  to  them  ;  those  souls  that  have  been  converted 
and  confirmed  under  their  ministry,  will  be  their 
joy ,  and  their  crown,  in  the  day  of  the  Lord  Jesus. 
[5*]  If  they  give  up  their  account  with  grief ,  it  will 
be  the  people’s  loss  as  well  as  their’s.  It  is  the  in¬ 
terest  of  hearers,  that  the  account  their  ministers 
give  of  them  may  be  with  joy,  and  not  with  grief. 
If  faithful  ministers  be  not  successful,  the  grief  will 
be  their’s,  but  the  loss  will  be  the  people’s.  Faith¬ 
ful  ministers  have  delivered  their  own  souls,  but  a 
fruitless  and  faithless-people’s  blood  and  ruin  will  be 
upon  their  own  heads. 

1 8.  Pray  for  us :  for  we  trust  we  have  a 
good  conscience,  in  all  things  willing  to 
live  honestly.  19.  But  I  beseech  you  the 
rather  to  do  this,  that  I  may  be  restored 
to  you  the  sooner.  20.  Now  the  God  of 
peace,  that  brought  again  from  the  dead 
our  Lord  Jesus,  that  great  shepherd  of  the 
sheep,  through  the  blood  of  the  everlasting 
covenant,  21.  Make  you  perfect  in  every 
good  work  to  do  his  will,  working  in  you 
that  which  is  well  pleasing  in  his  sight, 
through  Jesus  Christ ;  to  whom  be  glory  for 
ever  and  ever.  Amen.  22.  And  I  beseech 
you,  brethren,  suffer  the  word  of  exhorta¬ 
tion  ;  for  I  have  written  a  letter  unto  you 
in  few  words.  23.  Know  ye,  that  our 
brother  Timothy  is  set  at  liberty;  with 
whom,  if  he  come  shortly,  1  will  see  you. 
24.  Salute  all  them  that  have  the  rule  over 
you,  and  all  the  saints.  They  of  Italy  sa¬ 
lute  you.  25.  Grace  be  with  you  all.  Amen. 

Here, 

I.  The  apostle  recommends  himself,  and  his  fel¬ 
low-sufferers,  to  the  prayers  of  the  Hebrew  be¬ 
lievers  ;  ( v .  18.)  “  Pray  for  us;  for  me,  and  Timo¬ 
thy,”  (mentioned!’.  23.)  “and  for  all  those  of  us 
who  labour  in  the  ministry  of  the  gospel.”  1.  This 
is  one  part  of  the  duty  which  people  o\ve  to  their 
ministers ;  they  need  the  prayers  of  the  people  ;  and 
the  more  earnestly  the  people  pray  for  their  minis¬ 
ters,  the  more  benefit  they  may  expect  to  reap  from 
their  ministry’  ;  they  should  pray  that  God  would 
teach  those  who  are  to  teach  them,  that  he  would 
make  them  vigilant,  and  wise,  and  zealous,  and  suc¬ 
cessful  ;  that  he  w’ould  assist  them  in  all  their  la- 


758 


HEBREWS,  XIII. 


hours,  support  them  under  all  their  burthens,  and 
strengthen  them  under  all  their  temptations.  2. 
There  are  good  reasons  why  people  should  pray  for 
their  ministers ;  he  mentions  two :  (1. )  We  trust  ive 
have  a  good,  conscience,  &c.  v.  18.  Many  of  the 
Jews  had  an  ill  opinion  of  Paul,  because  he,  being  a 
Hebrew  of  the  Hebrews,  had  cast  off  the  Levitical 
law,  and  preached  up  Christ :  now  he  here  modestly 
asserts  his  own  integrity  ;  We  trust  we  have  a  good 
conscience,  in  all  things  willing  to  live  honestly.  We 
trust,  he  might  have  said,  JVe  know  ;  but  he  chose 
to  speak  in  a  humble  style,  to  teach  us  all  not  to  be 
too  confident  of  ourselves,  but  to  maintain  a  godly 
jealousy  over  our  own  hearts.  We  trust  we  have  a 
good  conscience,  an  enlightened  and  well-informed 
conscience,  a  clean  and  pure  conscience,  a  tender 
and  faithful  conscience,  a  conscience  testifying  for  us, 
not  against  us :  a  good  conscience  in  all  things,  in 
the  duties  both  of  the  first  and  second  table,  toward 
God,  and  toward  men  ;  and  especially  in  all  things 
pertaining  to  our  ministry,  we  would  act  honestly 
and  sincerely  in  all  things .”  Observe,  [1.]  A  good 
conscience  has  a  respect  to  all  God’s  commands,  and 
all  our  duty.  [2.]  That  those  who  have  this  good 
conscience,  yet  need  the  prayers  of  others.  [3.] 
Conscientious  ministers  are  public  blessings,  and 
deserve  the  prayers  of  the  people.  (2.)  Another 
reason  why  he  desires  their  prayers,  is,  that  he 
hoped  thereby  to  be  the  sooner  restored  to  them , 
(v.  19.)  intimating  that  he  had  been  formerly 
among  them ;  and  that,  now  he  was  absent  from 
them,  he  had  a  great  desire  and  real  intention  to 
come  again  to  them  ;  and  that  the  best  way  to  fa¬ 
cilitate  his  return  to  them,  and  to  make  it  a  mercy 
to  him  and  them,  was,  to  make  it  a  matter  of  their 
prayer.  When  ministers  come  to  a  people  as  a  re¬ 
turn  of  prayer,  they  come  with  greater  satisfaction 
to  themselves,  and  success  to  the  people.  We 
should  fetch  in  all  our  mercies  by  prayer. 

II.  He  offers  up  his  prayers  to  God  for  them,  be¬ 
ing  willing  to  do  for  them  as  he  desired  they  should 
do  for  him  ;  (x>.  20.)  JVow  the  God  of  peace,  &c. 
In  this  excellent  prayer,  observe,  1.  The  title  given 
to  God — the  God  of  peace,  who  has  found  out  a  way 
for  peace  and  reconciliation  between  himself  and 
sinners,  and  who  loves  peace  on  earth,  and  espe¬ 
cially  in  his  churches.  2.  The  great  work  ascribed 
to  him  ;  he  hath  brought  again  from  the  dead  our 
Lord  Jesus ,  &c.  Jesus  raised  himself  by  his  own 
power;  and  yet  the  Father  was  concerned  in  it, 
attesting  therebv  that  justice  was  satisfied,  and  the 
law  fulfilled.  He  rose  again  for  our  justification ; 
and  that  divine  power  by  which  he  was  raised,  is 
able  to  do  every  thing  for  us,  that  we  stand  in  need 
of.  3.  The  titles  given  to  Christ — our  Lord  Jesus, 
our  Sovereign,  our  Saviour,  and  the  great  Shepherd 
of  the  sheep,  promised  in  Isa.  40.  11.  declared  by 
himself  to  be  so,  John  10.  14,  15.  Ministers  are 
under-shepherds,  Christ  is  the  great  Shepherd. 
This  denotes  his  interest  in  his  people  ;  they  are  the 
flock  of  his  pasture,  and  his  care  and  concern  are 
for  them ;  he  feeds  them,  and  leads  them,  and 
watches  over  them.  4.  The  wav  and  method  in 
which  God  is  reconciled,  and  Christ  raised  from 


the  dead — through  the  blood  of  the  everlasting  co 
venant.  The  blood  of  Christ  satisfied  divine  jus 
tice,  and  so  procured  Christ’s  release  from  the  pri¬ 
son  of  the  grave,  as  having  paid  our  debt,  according 
to  an  eternal  covenant  or  agreement  between  the 
Father  and  the  Son;  and  this  blood  is  the  sanction 
and  seal  of  an  everlasting  covenant  between  God 
and  his  people.  5.  The  mercy  pray  ed  for ;  ( v .  21.) 
Make  you  perfect  in  every  good  work,  &c.  Ob¬ 
serve,  (1.)  The  perfection  of  the  saints  in  every 
good  work,  is  the  great  thing  desired  by  them  and 
for  them,  that  they  may  here  have  a  perfection  of 
integrity,  a  clear  mind,  a  clean  heart,  lively  affec¬ 
tions,  regular  and  resolved  wills,  and  suitable 
strength  for  every  good  work  to  which  they  are 
called  now  ;  and  at  length  a  perfection  of  degrees' 
to  fit  them  for  the  employment  and  felicity  of  hea¬ 
ven.  (2.)  The  way  in  which  God  makes  his  peo¬ 
ple  perfect ;  it  is  by  working  in  them  always  what 
is  pleasing  in  his  sight,  and  that  through  Jesus 
Christ,  to  whom  be  glory  for  ever.  Observe,  [1.] 
There  is  no  good  thing  wrought  in  us,  but  it  is 
the  work  of  God ;  he  works  in  us,  before  we  are  fit 
for  any  good  work.  [2.]  No  good  thing  is  wrought 
in  us  by  God,  but  through  Jesus  Christ,  for  his  sake 
and  by  his  Spirit.  And  therefore,  [3.]  Eternal  glory 
is  due  to  him,  who  is  the  Cause  of  all  the  good  prin¬ 
ciples  wrought  in  us,  and  all  the  good  works  done 
by  us.  To  this  everv  one  should  say,  Amen. 

III.  He  gives  the  Hebrews  an  account  of  Timo¬ 
thy’s  liberty,  and  his  hopes  of  seeing  them  with  him 
in  a  little  time,  v.  23.  It  seems,  Timothy  had  been 
a  prisoner,  doubtless  for  the  gospel,  but  now  he  was 
set  at  liberty.  The  imprisonment  of  faithful  minis¬ 
ters  is  an  honour  to  them,  and  their  enlargement 
matter  of  joy  to  the  people ;  he  was  pleased  with 
the  hopes  of  not  only  seeing  Timothy,  but  seeing  the 
Hebrews  with  him.”  Opportunities  of  writing  to  the 
churches  of  Christ,  are  desired  by  the  faithful  mi¬ 
nisters  of  Christ,  and  pleasant  to  them. 

IV.  Having  given  a  brief  account  of  this  his  let¬ 
ter,  and  begged  their  attention  to  it,  (x>.  22.)  he 
closes  with  salutations,  and  a  solemn,  though  short 
benediction. 

1.  The  salutation.  (1.)  From  himself  to  them, 
directed  to  all  their  ministers  who  had  rule  over 
them,  and  to  all  the  saints;  to  them  all,  ministers 
and  people.  (2.)  From  the  Christians  in  Italy  to 
them.  It  is  a  good  thing  to  have  the  law  of  holy 
love  and  kindness  written  in  the  hearts  of  Christians 
one  towards  another.  Religion  teaches  men  the 
truest  civility  and  good-breeding.  It  is  not  a  sour 
or  morose  thing. 

2.  The  solemn,  though  short  benediction  ;  (v.  25. ) 
Grace  be  with  you  all.  Amen.  Let  the  favour  of 
God  be  toward  you,  and  his  grace  continually  work¬ 
ing  in  you,  and  with  you,  bringing  forth  the  fruits  of 
holiness,  as  the  first-fruits  of  glory.  When  the 
people  of  God  have  been  conversing  together  by 
word  or  writing,  it  is  good  to  part  with  prayer,  de¬ 
siring  for  each  other  the  continuance  of  the  gra¬ 
cious  presence  of  God,  that  they  may  meet  together 
again  in  the  world  of  praise. 


AN 


EXPOSITION, 


WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


GENERAL  EPISTLE  OF  JAMES. 


Completed,  by  Dr.  S.  IVright. 


THE  writer  of  this  espistle  was  not  James  the  son  of  Zebedee  :  for  he  was  put  to  death  by  Herod,  (Acts 
12. )  before  Christianity  had  gained  so  much  ground  among  the  Jews  of  the  dispersion,  as  is  here  implied. 
But  it  was  the  other  James,  the  son  of  Alpheus ;  who  was  cousin-german  to  Christ,  and  one  of  the 
twelve  apostles,  Matt.  10.  3.  He  is  called  a  pillar  ;  (Gal.  2.  9.)  and  this  epistle  of  his  cannot  be  dis¬ 
puted,  without  loosening  a  foundation-stone. 

It  is  called  a  general  epistle,  because  (as  some  think)  not  directed  to  any  particular  person  or  church  ; 
but  such  a  one  as  we  call  a  circular  letter.  Others  think  it  is  called  general  or  catholic,  to  distinguish 
it  from  the  epistles  of  Ignatius,  Barnabas,  Polvcarp,  and  others  who  were  noted  in  the  primitive  times, 
but  not  generally  received  in  the  church,  and 'on  that  account  not  canonical,  as  this  is.  Eusebius  tells 
us  that  this  epistle  was  generally  read  in  the  churches  with  the  other  catholic  epistles.  Hist.  Eccles. 
page  53  Ed  Val.  Anno  1678.  St.  James,  our  author,  was  called  the  just,  for  his  great  piety.  He  was 
an  eminent  example  of  those  graces  which  he  presses  upon  others.  He  was  so  exceedingly  revered  for 
his  justice  temperance,  and  devotion,  that  Josephus  the  Jewish  historian  records  it  as  one  of  the  causes 
of  the  destruction  of  Jerusalem,  “That  St.  James  was  martyred  in  it.”  This  is  mentioned  in  hopes  of 
procuring  the  greater  regard  to  what  is  penned  by  so  holy  and  excellent  a  man. 

The  time  when  this  epistle  was  written  is  uncertain.  The  design  of  it  is,  to  reprove  Christians  for  their 
great  degeneracy  both  in  faith  and  manners  ;  and  to  prevent  the  spreading  of  those  libertine  doctnnes 
which  threatened  the  destruction  of  all  practical  godliness.  (Particulars  shall  be  laid  down  in  the  con¬ 
tents  at  the  beginning  of  each  chapter.)  It  was  also  a  special  intention  of  the  author  of  this  epistle,  to 
awaken  the  Jewish  nation  to  a  sense  of  the  greatness  and  nearness  of  those  judgments  which  were  coming 
upon  them  ;  and  to  support  all  true  Christians  in  the  way  of  their  duty,  under  the  calamities  and  per¬ 
secutions  they  might  meet  with.  The  truths  laid  down  are  very  momentous,  and  necessary  to  be 
maintained  ;  and  the  rules  for  practice,  as  here  stated,  are  such  as  ought  to  be  observed  m  our  times  as 
well  as  in  preceding  ages. 


JAMES,  I. 


CHAP.  I. 

After  t.ie  inscription  and  salutation,  (v.  1.)  Christians  are 
taught  how  to  conduct  themselves  when  under  the  cross. 
Several  graces  and  duties  are  recommended ;  and  those 
who  endure  their  trials  and  afflictions  as  the  apostle  here 
directs,  are  pronounced  blessed,  and  are  assured  of  a  glo¬ 
rious  reward,  v.  2  . .  12.  But  those  sins  which  bring  suf¬ 
ferings,  or  the  weaknesses  and  faults  men  are  chargeable 
with  under  them,  are  by  no  means  to  be  imputed  to  God  ; 
who  cannot  be  the  author  of  sin,  but  is  the  Author  of  all 
good,  v.  13..  18.  All  passion  and  rash  anger,  and  vile 
affections,  ought  to  be  suppressed.  The  word  of  God 
should  be  made  our  chief  study  :  and  what  we  hear  and 
know  of  it,  we  must  take  care  to  practise  ;  otherwise  our 
religion  will  prove  but  a  vain  thin<p  To  this  is  added  an 
account  wherein  pure  religion  consists,  v.  19  . .  27. 

1.  TAMES,  a  servant  of  God  and  of  the 
J  Lord  Jesus  Christ,  to  the  twelve 

tribes  which  are  scattered  abroad,  greeting. 

2.  My  brethren,  count  it  all  joy  when  ye 

fall  into  divers  temptations;  3.  Knowing 


this,  that  the  trying  of  your  faith  worketh 
patience.  4.  But  let  patience  have  her  per¬ 
fect  work,  that  ye  may  be  perfect  and  en¬ 
tire,  wanting  nothing.  5.  If  any  of  you  lack 
wisdom,  let  him  ask  of  God,  that  giveth  to 
all  men  liberally,  and  upbraideth  not;  and 
it  shall  be  given  him.  6.  But  let  him  ask 
in  faith,  nothing  wavering  For  he  that 
wavereth  is  like  a  wave  of  the  sea,  driven 
with  the  wind,  and  tossed.  7.  For  let  not 
that  man  think  that  he  shall  receive  any 
thing  of  the  Lord.  8.  A  double-minded 
man  is  unstable  in  all  his  ways.  9.  Let 
the  brother  of  low  degree  rejoice  in  that  he 
is  exalted :  1 0.  But  the  rich,  in  that  he  is 
made  low :  because  as  the  flower  of  the 
grass  he  shall  pass  away.  11.  For  the  sun 


760 


JAMES,  I. 


is  no  sooner  risen  with  a  burning  heat,  but ' 
it  withereth  the  grass,  and  the  flower  thereof 
falleth,  and  the  grace  of  the  fashion  of  it 
perisheth  :  so  also  shall  the  rich  man  fade 
away  in  his  ways.  12.  Blessed  is  the  man 
that  end ureth  temptation:  for  when  he  is 
tried,  Hie  shall  receive  the  crown  of  life, 
which  the  1  iOrd  hath  promised  to  them  that 
love  him. 

We  are  here  to  consider,  first,  the  inscription  of 
this  epistle,  and  then  the  matter  of  it. 

The  inscription  has  three  principal  parts. 

1.  The  character  by  which  our  Author  desires -to 
be  known — James,  a  servant  of  God,  and  of  the 
Lord  Jesus  Christ.  Though  he  was  a  prime  minis¬ 
ter  in  Christ’s  kingdom,  yet  he  styles  himself  only  a 
servant.  Note  hence,  Those  who  are  highest  in 
office  or  attainments  in  the  church  of  Christ,  are 
but  servants.  They  should  not  therefore  act  as 
masters,  but  as  ministers.  Further,  though  St. 
James  is  called  by  the  evangelist  the  brother  of  our 
Lord,  yet  it  was  his  glory  to  serve  Christ  in  the 
spirit,  rather  than  to  boast  of  his  being  akin  accord¬ 
ing  to  the  flesh.  From  hence  let  us  learn  to  prize 
this  title  above  all  others  in  the  world — the  servants 
of  God  and  of  Christ.  Again,  it  is  to  be  observed 
that  St.  James  professes  himself  a  servant  of  God 
and  of  the  Lord  Jesus  Christ,  to  teach  us  that  in  all 
services  we  should  have  an  eye  to  the  Son  as  well  as 
the  Father.  We  cannot  acceptably  serve  the  Fa¬ 
ther,  unless  we  are  also  servants  of  the  Son.  God 
will  have  all  men  to  honour  the  Son  as  they  honour 
the  Father,  (John  5.  23.)  looking  for  acceptance  in 
Christ,  and  assistance  from  him,  and  yielding  all 
obedience  to  him  ;  thus  confessing  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father. 

2.  The  apostle  here  mentions  the  conditions  of 
those  to  whom  he  writes — the  twelve  tribes  which 
are  scattered  abroad.  Some  understand  this  of  the 
dispersion  upon  the  persecution  of  Stephen,  Acts  8. 
But  that  only  reached  to  Judea  and  Samaria.  Others 
by  the  Jews  of  the  dispersion  understand  those  who 
were  in  Assyria,  Babylon,  Egypt,  and  other  king¬ 
doms  into  which  their  wars  had  driven  them.  The 
greatest  part  indeed  of  ten  of  the  twelve  tribes  were 
lost  in  captivity  ;  but  yet  some  of  every  tribe  were 
preserved,  and  are  still  honoured  with  the  ancient 
style  of  twelve  tribes.  These  however  were  scat¬ 
tered  and  dispersed.  (1.)  They  were  dispersed  in 
mercy.  Having  the  scriptures  of  the  Old  Testa¬ 
ment,  the  providence  of  God  so  ordered  it,  that  they 
were  scattered  in  several  countries  for  the  diffusing 
of  the  light  of  divine  revelation.  (2.)  They  began 
now  to  be  scattered  in  wrath.  The  Jewish  nation 
was  crumbling  into  parties  and  factions,  and  many 
were  forced  to  leave  their  own  country.  Even  good 
people  among  them  shared  in  the  common  calamity. 
(3.)  These  Jews  of  the  dispersion  were  those  who 
had  embraced  the  Christian  faith.  They  were  per¬ 
secuted,  and  forced  to  seek  for  shelter  in  other 
countries  ;  the  Gentiles  being  kinder  to  Christians 
than  the  Jews  were.  Note  here,  It  is  often  the  lot 
even  of  God’s  own  tribes  to  be  scattered  abroad. 
The  gathering  day  is  reserved  for  the  end  of  time ; 
when  all  the  dispersed  children  of  God  shall  be  ga¬ 
thered  together  to  Christ  their  Head.  In  the  mean 
time,  while  God’s  tribes  are  scattered  abroad,  he 
will  send  to  look  after  them.  Here  is  an  apostle 
writing  to  the  scattered  ;  an  epistle  from  God  to 
them/when  driven  away  from  his  temple,  and  seem¬ 
ingly  neglected  by  him.  Apply  here  that  of  the 
prophet  Ezekiel,  (ch.  11.  16.)  Thus  saith  the  I.ord 
God,  Although  I  have  cast  them  far  off  among  the 
heathen,  and  although  I  have  scattered  them  among 


the  countries,  yet  will  I  be  to  them  as  a  little  sanctu¬ 
ary  in  the  countries  where  they  shall  come.  God  has 
a  particular  care  of  his  outcasts.  Let  mine  outcasts 
dwell  with  thee,  Moab,  Isa.  16.  3,  4. 

God’s  tribes  may  be  scattered ;  therefore  we 
should  not  value  ourselves  too  much  on  outward  pri¬ 
vileges.  And,  on  the  other  hand,  we  should  not 
despond,  and  think  ourselves  rejected,  under  out¬ 
ward  calamities ;  because  God  remembers,  and 
sends  comfort  to,  his  scattered  people. 

3.  St.  James  here  shews  the  respect  he  had  even 
for  the  dispersed  ;  greeting,  saluting  them,  wishing 
peace  and  salvation  to  them.  True  Christians  should 
not  be  the  less  valued  for  their  hardships.  It  was 
the  desire  of  this  apostle’s  heart,  that  those  who 
were  scattered,  might  be  comforted — that  they 
might  do  well  and  fare  well,  and  be  enabled  to  re¬ 
joice  even  in  their  distresses.  God’s  people  have 
reason  to  rejoice  in  all  places,  and  at  all  times ;  as 
will  abundantly  appear  from  what  follows. 

We  next  come  to  consider  the  matter  of  this  epis¬ 
tle.  In  the  verses  now  before  us  we  have  these 
following  things  to  be  observed. 

I.  The  suffering  state  of  Christians  in  this  world 
is  represented,  and  that  in  a  very  instructive  man¬ 
ner  ;  if  we  attend  to  what  is  plainly  and  necessarily 
implied,  together  with  what  is  fully  expressed. 

1.  It  is  implied,  that  troubles  and  afflictions  may 
be  the  lot  of  the  best  Christians,  even  of  those  who 
have  the  most  reason  to  think  and  hope  well  of 
themselves.  Such  as  have  a  title  to  the  greatest 
joy,  may  yet  endure  very  grievous  afflictions.  As 
good  people  are  liable  to  be  scattered,  they  must 
not  think  it  strange  if  they  meet  with  troubles. 

2.  These  outward  afflictions  and  troubles  are 
temptations  to  them.  The  Devil  endeavours  by 
sufferings  and  crosses  to  draw  men  to  sin,  and  to 
deter  them  from  duty,  or  unfit  them  for  it :  but  as 
our  afflictions  are  in  God’s  hand,  they  are  intended 
for  the  trial  and  improvement  of  our  graces.  The 
gold  is  put  into  the  furnace,  that  it  may  be  purified. 

3.  These  temptations  may  be  numerous  and  va¬ 
rious  ;  divers  temptations,  as  the  apostle  speaks. 
Our  trials  may  be  of  many  and  different  kinds,  and 
therefore  we  have  need  to  put  on  the  whole  armour 
of  God.  We  must  be  armed  on  every  side,  because 
temptations  lie  on  all  sides. 

4.  The  trials  of  a  good  man  are  such  as  he  does 
not  create  to  himself,  or  sinfully  pull  upon  himself ; 
but  they  are  such  as  he  is  said  to  fall  into.  And 
for  this  reason  they  are  the  better  borne  by  him. 

/  II.  The  graces  and  duties  of  a  state  of  trial  and 
affliction  are  here  pointed  out  to  us.  Could  we  at¬ 
tend  to  these  things,  and  grow  in  them  as  we  should 
do,  how  good  would  it  be  for  us  to  be  afflicted! 

1.  One  Christian  grace  to  be  exercised,  is  joy , 
Count  it  all  joy,  v.  2.  We  must  not  sink  into  a  sad 
and  disconsolate  frame  of  mind,  that  would  make 
us  faint  under  our  trials ;  but  must  endeavour  to 
keep  our  spirits  dilated  and  enlarged,  the  better  to 
take  in  a  true  sense  of  our  case,  and  with  greater 
advantage  to  set  ourselves  to  make  the  best  of  it. 
Philosophy  mav  instruct  men  to  becalm  under  their 
troubles ;  but  Christianity  teaches  them  to  be  joy¬ 
ful  ;  because  such  exercises  proceed  from  love,  and 
not  fury  in  God.  In  them  we  are  conformable  to 
Christ  our  Head,  and  they  become  marks  of  out 
adoption  ;  by  suffering  in  the  ways  of  righteousness, 
we  are  serving  the  interests  of  our  Lord’s  kingdom 
among  men,  and  edifying  the  body  of  Christ  ;  and 
our  trials  will  brighten  our  graces  now,  and  our 
crown  at  last.  Therefore  there  is  reason  to  count  it 
all  joy,  when  trials  and  difficulties  become  our  lot 
in  the  way  of  our  duty.  And  this  is  not  purely  a 
New  Testament  paradox,  but  even  in  Job’s  time  it 
was  said,  Behold ,  happy  is  the  man  whom  God 
correcteth.  There  is  the  more  reason  for  jov  ?n  af 


761 


JAMES,  I. 


Actions,  if  we  consider  the  other  graces  that  are  | 
promoted  by  them. 

2.  Faith  is  a  grace  that  one  expression  supposes, 
and  another  expressly  requires  ;  Knowing  this,  that 
the  trial  of  your  faith,  v.  3.  And  then  in  v.  6.  let 
him  ash  in  faith.  There  must  be  a  sound  believing 
of  the  great  truths  of  Christianity,  and  a  resolute 
cleaving  to  them,  in  times  of  trial.  That  faith  which 
is  spoken  of  here  as  tried  by  afflictions,  consists  in  a 
belief  of  the  power  and  promise  of  God,  and  in  fideli¬ 
ty  and  constancy  to  the  Lord  Jesus. 

3.  There  must  be  patience ;  The  trial  of  faith 
worketh  patience.  Trying  of  one  grace  produces 
another  ;  and  the  more  the  suffering  graces  of  a 
Christian  are  exercised,  the  stronger  they  grow. 
Tribulation  worketh  patience,  Rom.  5.  3.  Now  to 
exercise  Christian  patience  aright,  we  must,  (1.)  Let 
it  work.  It  is  not  a  stupid,  but  an  active  thing.  A 
stoical  apathy  and  a  Christian  patience  are  very  dif¬ 
ferent  :  by  the  one  men  become,  in  some  measure,  | 
insensible  of  their  afflictions  ;  but  by  the  other  they 
become  triumphant  in  and  over  them.  Let  us  take 
care,  in  times  of  trial,  that  patience,  and  not  pas¬ 
sion,  be  set  at  work  in  us :  whatever  is  said  or  done, 
let  patience  have  the  saying  and  doing  of  it :  let  us 
not  allow  the  indulging  of  our  passions  to  hinder  the 
operation  and  noble  effects  of  patience  ;  let  us  give 
it  leave  to  work,  and  it  will  work  wonders,  in  a 
time  of  trouble.  (2.)  We  must  let  it  have  its  per¬ 
fect  work.  Do  nothing  to  limit  it,  or  to  weaken  it ; 
but  let  it  have  its  full  scope  :  if  one  affliction  come 
upon  the  heels  of  another,  and  a  train  of  them  are 
drawn  upon  us,  yet  let  patience  go  on  till  its  work 
is  perfected.  When  we  bear  all  that  God  appoints, 
and  as  long  as  he  appoints,  and  with  a  humble 
obedient  eye  to  him,  and  when  we  not  only  bear 
troubles,  but  rejoice  in  them,  then  patience  hath 
its  perfect  work.  (3.)  When  the  work  of  patience 
is  complete,  then  the  Christian  is  entire,  and  no¬ 
thing  will  be  wanting :  it  will  furnish  us  with  all 
that  is  necessary  for  our  Christian  race  and  war¬ 
fare,  and  will  enable  us  to  persevere  to  the  end,  and 
then  its  work  will  be  ended,  and  crowned  with  glory. 
After  we  have  abounded  in  other  graces,  we  have 
need  of  patience,  Heb.  10.  36.  But  let  patience  have 
its  perfect  work,  and  we  shall  be  perfect  and  entire, 
wanting  nothing. 

4.  Prayer  is  a  duty  recommended  also  to  suffer¬ 
ing  Christians  ;  and  here  the  apostle  shews, 

(1.)  What  we  ought  more  especially  to  pray  for 
— wisdom  ;  If  any  lack  wisdom,  let  him  ask  of  God. 
We  should  not  pray  so  much  for  the  removal  of  an 
affliction  as  for  wisdom  to  make  a  right  use  of  it. 
And  who  is  there  that  does  not  want  wisdom  under 
any  great  trials  or  exercises,  to  guide  him,  both  in 
his  judging  of  things,  in  the  conduct  of  his  own  spirit 
and  temper,  and  in  the  management  of  his  affairs  ? 
To  be  wise  in  trying  times  is  a  special  gift  of  God, 
and  to  him  we  must  seek  for  it. 

(2.)  In  what  way  this  is  to  be  obtained — upon  our 
petitioning  or  asking  for  it.  Let  the  foolish  be¬ 
come  beggars  at  the  throne  of  grace,  and  they  are 
in  a  fair  way  to  be  wise.  It  is  not  said  “Let  such 
ask  of  man,”  no  not  of  any  man,  but,  “Let  him 
ask  of  God,”  who  made  him,  and  gave  him  his  un¬ 
derstanding  and  reasonable  powers  at  first ;  of  him, 
in  whom  are  all  the  treasures  of  wisdom  and  know¬ 
ledge.  Let  us  confess  our  want  of  wisdom  to  God, 
and  dailv  ask  it  of  him. 

(3.)  We  have  the  greatest  encouragement  to  do 
this,  he  giveth  to  all  men  liberally,  and  upbraideth 
not.  Yea,  it  is  expressly  promised  that  it  shall  be 
given,  v.  5.  Here  is  something  in  answer  to  ever}' 
discouraging  turn  of  the  mind,  when  we  go  to  Gocl, 
under  a  sense  of  our  own  weakness  and  folly,  to  ask 
for  wisdom.  He  to  whom  we  are  sent,  we  are  sure, 
has  it  to  give :  and  he  is  of  a  giving  disposition,  in-  ! 

Vol.  VI.— 5  D 


I  dined  to  bestow  this  upon  those  who  ask.  Nor  is 
!  there  any  fear  of  his  favours  being  limited  to  some 
in  this  case,  so  as  to  exclude  others,  or  any  humble 
petitioning  soul ;  for  he  gives  to  all  men.  And  if 
you  should  say  you  want  a  great  deal  of  wisdom,  a 
small  portion  will  not  serve  your  turn ;  recollect, 
he  gives  liberally.  And  lest  you  should  be  afraid 
of  going  to  him  unseasonably,  or  being  put  to  shame 
for  your  folly  ;  it  is  added,  he  upbraideth  not.  Ask 
when  you  will,  and  as  often  as  you  will,  you  will 
meet  with  no  upbraidings.  And  if,  after  all,  any 
should  say,  “This  may  be  the  case  with  some, 
but  I  fear  I  shall  not  succeed  so  well  in  my  seeking 
for  wisdom  as  some  others  may ;”  let  such  consi¬ 
der  how  particular  and  express  the  promise  is,  it 
shall  be  given  him.  Justly  then  must  fools  perish 
in  their  foolishness,  if  wisdom  may  be  had  for  ask¬ 
ing,  and  they  will  not  pray  to  God  for  it.  But, 

(4.)  There  is  one  thing  necessary  to  be  observed 
in  our  asking,  namely,  that  we  do  it  with  a  believ¬ 
ing,  steady  mind  ;  (y.  6.)  Let  him  ask  in  faith, 
nothing  wavering.  1  he  promise  above  is  very  sure, 
taking  this  proviso  along  with  us ;  wisdom  shall  be 
given  to  those  who  ask  it  of  God,  provided  they  be¬ 
lieve  that  God  is  able  to  make  the  simple  wise,  and 
is  faithful  to  make  good  his  word  to  those  who  ap¬ 
ply  to  him.  This  was  the  condition  Christ  insisted 
on,  in  treating  with  those  who  came  to  him  for 
healing;  Belie~i<est  thou  that  I  am  able  to  do  this? 
There  must  be  no  wavering,  no  staggering  at  the 
promise  of  God  through  unbelief,  or  through  a 
sense  of  any  disadvantages  that  lie  on  our  own  pai-*’. 
Here  therefore  we  see, 

5.  That  oneness,  and  sincerity  of  intention,  and  a 
steadiness  of  mind,  constitute  another  duty  required 
under  affliction ;  He  that  wavereth,  is  like  a  wave 
of  the  sea,  driven  with  the  wind,  and  tossed.  To  be 
sometimes  lifted  up  by  faith,  and  then  thrown  down 
again  by  distrust  ;  to  mount  sometimes  toward  the 
heavens,  with  an  intention  to  secure  glory,  and 
honour,  and  immortality  ;  and  then  to  sink  again  in 
seeking  the  ease  of  the  body,  or  the  enjoyments  of 
this  world;  this  is  very  fitly  and  elegantly  compared 
to  a  wave  of  the  sea,  that  rises  and  falls,  swells  and 
sinks,  just  as  the  wind  tosses  it  higher  or  lower,  that 
way  or  this.  A  mind  that  has  but  one  single  and 
prevailing  regard  to  its  spiritual  and  eternal  interest, 
and  that  keeps  steady  in  its  purposes  for  God,  will 
grow  wise  by  afflictions,  will  continue  fervent  in  its 
devotions,  and  will  be  superior  to  all  trials  and  op¬ 
positions.  Now  for  the  cure  of  a  wavering  spirit 
and  a  weak  faith,  the  apostle  shews  the  ill  effects  of 
these  ;  (1.)  In  that  the  success  of  prayer  is  spoiled 
hereby;  (x>.  7.)  Let  not  that  'man  think  that  he 
shall  receive  any  thing  of  the  Lord.  Such  a  dis¬ 
trustful,  shifting,  unsettled  person  is  not  likely  to 
value  a  favour  from  God  as  he  should  do,  and  there¬ 
fore  cannot  expect  to  receive  it.  In  asking  for 
divine  and  heavenly  wisdom,  we  are  never  like  to 
prevail,  if  we  have  not  a  heart  to  prize  it  above 
rubies,  and  the  greatest  things  in  this  world.  (2.)  A 
wavering  faith  and  spirit  has  an  ill  influence  upon 
our  conversation  ;  (x>.  8.)  A  double-minded  man  is 
unstable  in  all  his  ways.  When  our  faith  and  spirits 
rise  and  fall  with  second  causes,  there  will  be  great 
unsteadiness  in  all  our  conversation  and  actions. 
This  may  sometimes  expose  men  to  contempt  in 
the  world  ;  but  it  is  certain  that  such  wavs  cannot 
please  God,  nor  procure  any  good  for  us  in'  the  end. 
W  hile  we  have  but  one  God  to  trust  to,  we  have 
but  one  God  to  be  governed  by,  and  this  should 
keep  us  even  and  steady.  He  that  is  unstable  as 
water,  shall  not  excel.  Hereupon, 

III.  The  holy,  humble  temper  of  a  Christian,  both 
in  advancement  and  debasement,  is  described  :  and 
both  poor  and  rich  are  directed  on  what  grounds  to 
build  their  joy  and  comfort,  v.  9 — 11. 


:g2 


JAMES,  1 


Here  we  may  observe,  1.  Those  of  low  degree 
are  to  be  looked  upon  as  brethren ;  Let  the  brother 
of  low  degree ,  &c.  Poverty  does  not  destroy  the 
relation  among  Christians. 

2.  Observe  also,  Good  Christians  may  be  rich  in 
the  world ,  v.  10.  Grace  and  wealth  are  not  wholly 
inconsistent.  Abraham,  the  father  of  the  faithful, 
was  rich  in  silver  and  gold. 

3.  Observe,  Both  these  are  allowed  to  rejoice. 
No  condition  of  life  puts  us  out  of  a  capacity  of  re¬ 
joicing  in  God.  If  we  do  not  rejoice  in  him  always, 
it  is  our  own  fault.  Those  of  low  degree  may  re¬ 
joice,  if  they  are  exalted  to  be  rich  in  faith  and  heirs 
of  the  kingdom  of  God ;  (as  Dr.  Whitby  explains 
this  place;)  and  the  rich  may  rejoice  in  humbling 
providences,  as  they  produce  a  lowly  and  humble 
disfiosition  of  mind,  which  is  highly  valuable  in  the 
sight  of  God.  Where  any  are  made  poor  for  righ¬ 
teousness’  sake,  their  very  poverty  is  their  exaltation. 
It  is  an  honour  to  be  dishonoured  for  the  sake  of 
Christ.  To  you  it  is  given  to  suffer ,  Phil.  1.  29. 
All  who  are  brought  low,  and  made  lowly  by  grace, 
may  rejoice  in  the  prospect  of  their  exaltation  at 
last  in  heaven. 

4.  Observe  what  reason  rich  people  have,  not¬ 
withstanding  their  riches,  to  be  humble  and  low  in 
their  own  eyes ;  because  both  they  and  their  riches 
are  passing  away  ;  As  the  flower  of  the  grass  he 
shall  pass  away.  He,  and  his  wealth  with  him, 
v.  1 1.  Tor  the  sun  is  no  sooner  risen  with  a  burn¬ 
ing  heat,  than  it  withereth  the  grass.  Note  hence, 
Worldly  wealth  is  a  withering  thing.  Riches  are 
too  uncertain  (says  Mr.  Baxter  on  this  place,)  too 
inconsiderable  things  to  make  any  great  or  just  al¬ 
teration  in  our  minds.  As  a  flower  fades  before  the 
heat  of  the  scorching  sun,  so  shall  the  rich  man  fade 
away  in  his  ways.  His  pi'ojects,  counsels,  and 
managements  for  this  world,  are  called  his  ways: 
in  these  he  shall  fade  away.  For  this  reason  let 
him  that  is  rich,  rejoice,  not  so  much  in  the  provi¬ 
dence  of  God,  that  makes  him  rich,  as  in  the  grace 
of  God,  that  makes  and  keeps  him  humble  ;  and  in 
those  trials  and  exercises  that  teach  him  to  seek  his 
felicity  in  and  from  God,  and  not  from  these  perish¬ 
ing  enjoyments. 

IV.  A  blessing  is  pronounced  on  those  who  endure 
their  exercises  and  trials,  as  here  directed ;  (v.  12. ) 
Blessed  is  the  man  that  endureth  temptation. 

Observe,  1.  It  is  not  the  man  who  suffers  only, 
who  is  blessed,  but  he  who  endures;  who  with  pa¬ 
tience  and  constancy  goes  through  all  difficulties  in 
the  way  of  his  duty. 

Observe,  2.  Afflictions  cannot  make  us  miserable, 
if  it  be  not  our  own  fault.  A  blessing  may  arise 
from  them,  and  we  may  be  blessed  in  them.  They 
are  so  far  from  taking  away  a  good  man’s  felicity, 
that  they  really  increase  it.  Observe, 

3.  Sufferings  and  temptations  are  the  way  to  eter¬ 
nal  blessedness ;  When  he  is  tried,  he  shall  receive 
the  crown  of  life,  i-nanot  yivi/utvoc — when  he  is  ap¬ 
proved  ;  when  his  graces  are  found  to  be  true,  and 
of  the  highest  worth  ;  (so  metals  are  tried  as  to  their 
excellency  by  the  fire  ;)  and  when  his  integrity  is 
manifested,  and  all  is  approved  of  the  great  Judge. 
Note  hence,  To  be  approved  of  God  is  the  great 
aim  of  a  Christian  in  all  his  trials ;  and  it  will  be  his 
blessedness  at  last,  when  he  shall  receive  the  crown 
of  life.  The  tried  Christian  shall  be  a  crowned 
one  :  and  the  crown  he  shall  wear,  will  be  a  crown 
of  life.  It  will  be  life  and  bliss  to  him,  and  will  last 
for  ever.  We  only  bear  the  cross  for  a  while,  but 
we  shall  wear  the  crown  to  eternity. 

4.  Observe,  This  blessedness,  involved  in  a  crown 
of  life,  is  a  promised  thing  to  the  righteous  sufferer. 
It  is  therefore  what  we  may  most  surely  depend 
upon  :  for  when  heaven  and  earth  shall  pass  away, 
this  word  of  God  shall  not  fail  of  being  fulfilled. 


But  withal  let  us  take  notice  that  our  future  rtward 
comes,  not  as  a  debt,  but  by  a  gracious  promise. 

5.  Observe,  Our  enduring  temptations  must  be 
from  a  principle  of  love  to  God  and  to  our  Lord 
Jesus  Christ,  otherwise  we  are  not  interested  in  this 
promise;  The  Lord  hath  promised  to  them  that 
love  him.  St.  Paul  supposes  that  a  man  may  for 
some  point  of  religion  even  give  his  body  to  be  burnt , 
and  yet  not  be  pleasing  to  God,  nor  regarded  by 
him,  because  of  his  want  of  charity,  or  a  prevailing 
sincere  love  to  God  and  man,  1  Cor.  13.  3. 

6.  Observe,  The  crown  of  life  is  promised  not 
only  to  great  and  eminent  saints,  but  to  all  those 
who  have  the  love  of  God  reigning  in  their  hearts. 
Every  soul  that  truly  loves  God,  shall  have  its  trials 
in  this  world  fully  recompensed  in  that  world  above, 
where  love  is  made  perfect. 

13.  Let  no  man  say  when  he  is  tempted, 
I  am  tempted  of  God :  for  God  cannot  be 
tempted"  with  evil,  neither  tempteth  he  any 
man.  14.  But  every  man  is  tempted,  when 
he  is  drawn  away  of  his  own  lust,  and  en¬ 
ticed.  15.  Then  when  lust  hath  conceived, 
it  bringeth  forth  sin:  and  sin,  when  it  is 
finished,  bringeth  forth  death.  1 6.  Do  not 
err,  my  beloved  brethren.  1 7.  Every  good 
‘gift  and  every  perfect  gift  is  from  above, 
and  cometh  down  from  the  Father  of  lights, 
with  whom  is  no  variableness,  neither  sha¬ 
dow  of  turning.  1 8.  Of  his  own  will  begat  he 
us  with  the  word  of  truth,  that  we  should 
be  a  kind  of  first-fruits  of  his  creatures. 

We  are  here  taught  several  things. 

I.  We  are  taught  that  God  is  not  the  author  of 
any  man's  sin.  Whoever  they  are,  who  raise  per¬ 
secutions  -against  men,  and  whatever  injustice  and 
sin  they  may  be  guilty  of  in  proceeding  against 
them,  God  is  not  to  be  charged  with  it!  And  what¬ 
ever  sins  good  men  may  themselves  be  provoked  to 
by  their  exercises  and  afflictions,  God  is  not  the 
cause  of  them.  It  seems  to  be  here  supposed  that 
some  professors  might  fall  in  the  hour  of  temptation  : 
that  the  rod  resting  upon  them,  might  carry  some 
into  ill  courses,  and  make  them  put  forth  their 
hands  unto  iniquity.  But  though  this  should  be  the 
case,  and  though  such  delinquents  should  attempt 
to  lay  their  fault  on  God  ;  yet  the  blame  of  their 
misconduct  must  lie  entirely  upon  themselves.  For, 

1.  There  is  .nothing  in  the  nature  of  God,  that 
they  can  lay  the  blame  upon  ;  Let  no  man  say, 
when  he  is  tempted  to  take  any  evil  course,  or  do 
any  evil  thing,  I  am  tempted  of  God  ;  for  God 
cannot  be  tempted  with  evil.  All  moral  evil  is  ow¬ 
ing  to  some  disorder  in  the  being  that  is  chargeable 
with  it ;  to  a  want  either  of  wisdom,  or  of  power,  or 
of  decorum  and  purity  in  the  will.  But  who  can 
impeach  the  holy  God  with  the  want  of  these, 
which  are  his  very  essence  ?  No  exigence  of  affairs 
can  tver  tempt  him  to  dishonour  or  deny  himself, 
anjz  therefore  lie  cannot  be  tempted  with  evil. 

^2.  There  is  nothing  in  the  providential  dispensa¬ 
tions  of  God,  that  the  blame  of  any  man’s  sin  can 
be  laid  upon  ;  (v.  13.)  JVeilher  tempteth  he  any  man. 
As  God  cannot  be  tempted  with  evil  himself,  so 
neither  can  he  be  a  tempter  of  others.  He  cannot 
be  a  promoter  of  wlrat  is  repugnant  to  his  nature. 
The  carnal  mind  is  willing  to  charge  its  own  sins 
on  God  :  there  is  something  hereditary  in  this ;  our 
first  father  Adam  tells  God,  The  woman  thou 
gavest  me  tempted  me  ;  thereby,  in  effect,  throwing 
the  blame  upon  God,  for  giving  him  the  tempter. 
Let  no  man  speak  thus.  It  is  very  bad  to  sin ;  but 


763 


JAM 

it  is  much  worse,  when  we  have  done  amiss,  to 
charge  it  upon  God,  and  say  it  was  owing  to  him. 
They  who  lay  the  blame  of  their  sins  either  upon 
their  constitution,  or  upon  their  condition  in  the 
world,  or  pretend  they  are  under  a  fatal  necessity  of 
sinning,  wrong  God,  as  if  he  was  the  author  of  sin. 
f  Afflictions,  as  sent  by  God,  are  designed  to  draw  out 
our  graces,  but  not  our  corruptions. 

II.  We  are  taught  where  the  true  cause  of  evil 
lies,  and  where  the  blame  ought  to  be  laid ;  (v.  14.) 
Every  tnan  is  tempted,  (in  an  ill  sense,)  when  he  is 
drawn  away  of  his  own  lust,  and  enticed.  In  other 
scriptures  the  Devil  is  called  the  tempter  ;  and  other 
things  may  sometimes  concur  to  tempt  us ;  but  nei¬ 
ther  the  Devil  nor  any  other  person  or  thing  is  to  be 
blamed  so  as  to  excuse  ourselves ;  for  the  true  origi- 
/  nal  of  evil  and  temptation  is  in  our  own  hearts.  The 
combustible  matter  is  in  us,  though  the  flame  may  be 
blown  up  by  some  outward  causes.  And  therefore, 
if  thou  scornest,  thou  alone  shall  bear  it,  Prov.  9.  12. 

Observe  here,  1.  The  method  of  sin  in  its  pro¬ 
ceeding.  First  it  draws  away,  then  entices. 

As  holiness  consists  of  two  parts — forsaking  that 
which  is  evil,  and  cleaving  to  that  which  is  good  ;  so 
these  two  things,  reversed,  are  the  two  parts  of  sin. 
The  heart  is  carried  from  that  which  is  good,  and 
enticed  to  cleave  to  that  which  is  evil.  It  is  first  by 
corrupt  inclinations,  or  by  lusting  after,  and  covet¬ 
ing  spme  sensual  or  worldly  thing,  estranged  from 
the  life  of  God,  and  then  by  degrees  fixed  in  a  course 
o(  «n. 

2.  We  may  observe  from  hence  the  power  and 

policy  of  sin.  The  word  here  rendered  drawn 
away,  signifies  a  being  forcibly  haled  or  compelled. 
The  word  translated  enticed,  signifies  being  wheed¬ 
led  and  beguiled  by  allurements  and  deceitful  repre¬ 
sentations  of  things,  xx'i 

There  is  a  great  deal  of  force  done  to  conscience  and 
to  the  mind  by  the  power  of  corruption  :  and  there 
is  a  great  deal  of  cunning  and  deceit  and  flattery  in 
sin  to  gain  us  to  its  interests.  The  force  and  power 
of  sin  could  never  prevail,  were  it  not  for  its  cunning 
and  guile.  Sinners  who  perish,  are  wheedled  and 
flattered  to  their  own  destruction.  And  this  will 
justify  God  for  ever  in  their  damnation,  that  they 
destroyed  themselves.  Their  sin  lies  at  their  own 
door,  and  therefore  their  blood  will  lie  upon  their 
own  heads. 

3.  Observe  the  success  of  corruption  in  their 
hearts;  (y.  15.)  Then  when  lust  hath  conceived,  it 
bringeth  forth  sin  ;  that  is,  Sin  being  allowed  to  ex¬ 
cite  desires  in  us,  it  will  soon  ripen  those  desires  into 
consent ;  and  then  it  is  said  to  have  conceived.  The 
sin  truljr  exists,  though  it  be  but  in  embryo.  And 
when  it  is  grown  to  its  full  size  in  the  mind,  it  is  then 
brought  forth  in  actual  execution.  Stop  the  begin¬ 
nings  of  sin  therefore,  or  else  all  the  evils  it  pro¬ 
duces  must  be  wholly  charged  upon  us. 

4.  Observe  the  final  issue  of  sin,  and  how  it  ends ; 
Sin,  when  it  is  finished,  bringeth  forth  death.  After 
sin  is  brought  forth  in  actual  commissions,  the  finish¬ 
ing  of  it  (as  Dr.  Manton  observes)  is  its  being 
strengthened  by  frequent  acts,  and  settled  into  a 
habit.  And  when  the  iniquities  of  men  are  thus 
filled  up,  death  is  brought  forth.  There  is  a  death 
upon  the  soul,  and  death  comes  upon  the  bodv. 
And  beside  death  spiritual  and  temporal,  the  wages 
of  sin  is  eternal  death  too.  Let  sin  therefore  be  re¬ 
pented  of,  and  forsaken,  before  it  be  finished.  Why 
will  ye  die,  0  house  of  Israel!  Ezek.  33.  11.  God 
has  no  pleasure  in  your  death,  as  he  has  no  hand  in 
your  sin  ;  but  both  sin  and  misery  are  owing  to  your¬ 
selves.  Your  own  hearts’  lusts  and  corruptions  are 
your  tempters ;  and  when  by  degrees  they  have  car¬ 
ried  you  off  from  God,  and  finished  the  power  and 
dominion  of  sin  in  you,  then  they  will  prove  your  de¬ 
stroyers. 


lS,  J. 

III.  We  are  taught  yet  further,  that  while  we  are 
the  authors  and  procurers  of  all  sin  and  misery  to 
ourselves,  God  is  the  Father  and  Fountain  of  ail 
good,  v.  16,  17.  We  should  take  particular  care 
not  to  err  in  our  conceptions  of  God  ;  “  Do  not  err , 
my  beloved  brethren,  /u>,  a-Aavus-fi* — do  not  wander, 
that  is,  from  the  word  of  God,  and  the  accounts  of 
him  you  have  there.  Do  not  stray  into  erroneous 
opinions,  and  go  off  from  the  standard  of  truth  ;  the 
things  which  you  have  received  from  the  Lord  Jesus, 
and  by  the  direction  of  his  Spirit.”  The  loose  opi¬ 
nions  of  Simon,  and  the  Nicolaitans,  (from  whom 
the  Gnostics,  a  most  sensual  corrupt  set  of  people, 
arose  afterward,)  may,  perhaps,  by  the  apostle  here, 
be  more  especially  cautioned  against.  Those  who  • 
are  disposed  to  look  into  these,  may  consult  the  first 
book  of  Iremeus  against  heresies.  Let  corrupt  men 
run  into  what  notions  they  will,  the  truth,  as  it  is  in 
Jesus,  stands  thus ;  that  God  is  not,  cannot  be,  the 
author  and  patronizer  of  any  thing  that  is  evil ;  but 
must  be  acknowledged  as  the  Cause  and  Spring  of 
every  thing  that  is  good  ;  ( v .  17. )  Every  good  and 
every  perfect  gift  is  from  above ,  and  cometh  down 
from  the  Father  of  lights. 

Here  observe,  1.  God  is  the  Father  of  lights.  The 
visible  light  of  the  sun  and  the  heavenly  bodies  is 
from  him.  He  said,  Let  there  be  light,  and  there 
was  light.  Thus  God  is  at  once  represented  as  the 
Creator  of  the  sun,  and  in  some  respects  compared 
to  it.  “  As  the  sun  is  the  same  in  its  nature  and 
influences,  though  the  earth  and  clouds,  oft  inter¬ 
posing,  make  it  seem  to  us  as  varying,  by  its  rising 
and  setting,  and  bv  its  different  appearances,  or  en¬ 
tire  withdrawment ;  when  the  change  is  not  in  it :  so 
God  is  unchangeable,  and  our  changes  and  shadows 
are  not  from  any  mutability,  or  shadowy  alterations 
in  him,  but  from  ourselves.”  Mr.  Baxter.  The  Fa¬ 
ther  of  lights,  with  whom  there  is  no  variableness, 
neither  shadow  of  turning.  What  the  sun  is  in  na¬ 
ture,  God  is  in  grace,  providence,  and  glory ;  aye, 
and  infinitely  more.  For, 

2.  Observe,  Every  good  gift  is  from  him.  As  the 
Father  of  lights,  he  gives  the  light  of  reason.  The 
inspiration  of  the  Almighty  giveth  understanding , 
Job  32.  8.  He  gives  also  the  light  of  learning :  Solo¬ 
mon’s  wisdom  in  the  knowledge  of  nature,  in  the 
arts  of  government,  and  in  all  his  improvements,  is 
ascribed  to  God.  The  light  of  divine  revelation  is 
more  immediately  from  above.  The  light  of  faith, 
purity,  and  all  manner  of  consolation,  is  from  him. 
So  that  we  have  nothing  good  but  what  we  receive 
from  God  ;  as  there  is  no  evil  or  sin  in  us,  or  done  by 
us,  but  what  is  owing  to  ourselves.  W  e  must  own 
God  as  the  Author  of  all  the  powers  and  perfections 
that  are  in  the  creature,  and  the  Giver  of  all  the 
benefits  which  we  have  in  and  by  those  powers  and 
perfections :  but  none  of  their  darknesses,  their  im¬ 
perfections,  or  their  ill  actions  are  to  be  charged  on 
the  Father  of  lights  ;  from  him  proceeds  every  good 
and  perfect  gift,  both  pertaining  to  this  life  and  that 
which  is  to  come. 

3.  Observe,  As  every  good  gift  is  from  God,  so 
particularly  the  renovation  of  our  natures,  our  re¬ 
generation,  and  all  the  holy,  happy  consequences  of 
it,  must  be  ascribed  to  him  ;  {y.  18.)  Of  his  own  will 
begat  he  us  with  the  word  of  truth.  Here  let  us  take 
notice,  (1.)  A  true  Christian  is  a  creature  begotten 
anew.  He  becomes  as  different  a  person  from  what 
he  was,  before  the  renewing  influences  of  divine 
grace,  as  if  he  were  formed  over  again,  and  born 
afresh.  (2.)  The  original  of  this  good  work  is  here 
declared  :  it  is  of  God’s  own  will ;  not  by  our  skill  or 
power ;  not  from  any  good  foreseen  in  us,  or  done  by 
us,  but  purely  from  the  good-will  and  grace  of  God. 
(3. )  The  means  whereby  this  is  effected,  are  pointed 
out ;  the  word  of  truth,  that  is,  the  gospel ;  as  St. 
Paul  expresses  it  more  plainly,  1  Cor.  4.  15.  I  have 


7C4 


JAMES,  1. 


begotten  you  in  Jesus  Christ  through  the  gospel. 
This  gospel  is  indeed  a  word  of  truth ;  or  else  it 
could  never  produce  such  real,  such  lasting,  such 
great  and  noble  effects.  We  may  rely  upon  it,  and 
venture  our  immortal  souls  upon  it.  And  we  shall 
find  it  a  means  of  our  sanctification  as  it  is  a  word  of 
truth ,  John  17.  17.  (4.)  The  end  and  design  of 

God’s  giving  renewing  grace  is  here  laid  down ;  that 
rue  should  be  a  kind  of  first-fruits  of  his  creatures ; 
that  we  should  be  God’s  portion  and  treasure,  and 
a  more  peculiar  property  to  him,  as  the  first-fruits 
were  ;  and  that  we  should  become  holy  to  the  Lord, 
as  the  first-fruits  were  consecrated  to  him.  Christ 
is  the  First-fruits  of  Christians,  Christians  are  the 
first-fruits  of  creatures.  ^ 

1 9.  Wherefore,  my  beloved  brethren,  let 
every  man  be  swift  to  hear,  slow  to  speak, 
slow  to  wrath  :  20.  For  the  wrath  of  man 
worketh  not  the  righteousness  of  God.  21 . 
Wherefore  lay  apart  all  filthiness,  and  su¬ 
perfluity  of  naughtiness,  and  receive  with 
meekness  the  engrafted  word,  which  is  able 
to  save  your  souls.  22.  But  be  ve  doers  of 
the  word,  and  not  hearers  only,  deceiving 
your  own  selves.  23.  For  if  any  man  be 
a  hearer  of  the  word,  and  not  a  doer,  he  is 
like  unto  a  man  beholding  his  natural  face 
in  a  glass:  24.  For  he  beholdeth  himself, 
and  goeth  his  way,  and  straightway  forget- 
teth  what  manner  of  man  he  was.  25.  But 
whoso  looketh  into  the  perfect  law  of 
liberty,  and  continueth  therein,  he  being  not 
a  forgetful  hearer,  but  a  doer  of  the  work, 
this  man  shall  be  blessed  in  his  deed.  26. 
If  any  man  among  you  seem  to  be  religious, 
andbridleth  not  his  tounge,butdeceivethhis 
own  heart,  this  man’s  religion  is  vain.  27. 
Pure  religion  and  undefiled  before  God  and 
the  Father  is  this,  To  visit  the  fatherless 
and  widows  in  their  affliction,  and  to  keep 
himself  unspotted  from  the  world. 

In  this  part  of  the  chapter  we  are  required, 

I.  To  restrain  the  workings  of  passion.  This  les¬ 
son  we  should  learn  under  afflictions ;  and  this  we 
shall  learn,  if  we  are  indeed  begotten  again  by  the 
word  of  truth.  For  thus  the  connexion  stands — An 
angry  and  hasty  spirit  is  soon  provoked  to  ill  things 
by  afflictions ;  and  errors  and  ill  opinions  become 
prevalent  through  the  workings  of  our  own  vile  and 
vain  affections  :  but  the  renewing  grace  of  God  and 
the  word  of  the  gospel  teach  us  to  subdue  these ; 
Wherefore,  my  beloved  brethren,  let  every  man  be 
swift  to  hear,  slow  to  speak,  slow  to  wrath.  This 
may  refer, 

1.  To  the  word  of  truth  spoken  of  in  the  verse 
foregoing.  And  so  we  may  observe,  It  is  our  duty 
rather  to  hear  God's  word,  and  apply  our  minds  to 
understand  it,  than  to  speak  according  to  our  own 
fancies  or  the  opinions  of  men,  and  to  run  into  heat 
and  passion  thereupon.  Let  not  such  errors  as  that 
of  God’s  being  the  occasion  of  men’s  sin,  ever  be 
hastily,  much  fess  angrily,  mentioned  by  you ;  (and 
so  as  to  other  errors ;)  but  be  ready  to  hear  and  con¬ 
sider  what  God’s  word  teaches  in  all  such  cases.  2. 
This  may  be  applied  to  the  afflictions  and  tempta¬ 
tions  spoken  of  in  the  beginning  of  the  chapter. 
And  then  we  may  observe,  It  is  our  duty  rather  to 
hear  how  God  explains  his  providences,  and  what 
he  designs  by  them  ;  than  to  say  as  David  did  in  his 


haste,  lam  cut  off;  or  as  Jonah  did  in  his  passh  n, 
I  do  well  to  be  angry.  Instead  of  censuring  God 
under  our  trials,  let  us  open  our  ears  and  hearts  to 
hear  what  he  will  say  to  us.  3.  This  may  be  under 
stood  as  referring  to  the  disputes  and  differences  that 
Christians,  in  those  times  of  trial,  wrere  running  into 
among  themselves  :  and  so  this  part  of  the  chapter 
may  be  considered  without  any  connexion  with  what 
goes  before.  Here  we  may  observe  that,  whenever 
matters  of  difference  arise  among  Christians,  each 
side  should  be  willing  to  hear  the  other.  People 
are  often  stiff  in  their  own  opinions,  because  they  are 
not  willing  to  hear  what  others  have  to  offer  against 
them  :  whereas  we  should  be  swift  to  hear  reason 
and  truth  on  all  sides,  and  be  slow  to  speak  any  thing 
that  should  prevent  this:  and  when  we  do  speak, 
there  should  be  nothing  of  wrath  ;  for  a  soft  answer 
turneth  away  wrath.  As  this  epistle  is  designed  to 
correct  a  variety  of  disorders  that  were  among  Chris¬ 
tians,  these  words,  swift  to  hear,  slow  to  speak,  slow 
to  wrath,  may  be  very  well  interpreted  according  to 
this  last  explication.  And  we  may  further  observe 
from  them,  that,  if  men  would  govern  their  tongues, 
they  must  govern  their  passions.  When  Moses’s 
spirit  was  provoked,  he  spake  unadvisedly  with  his 
lips.  If  we  would  be  slow  to  speak,  we  must  be  slow 
to  wrath. 

II.  A  very  good  reason  is  given  for  suppressing  of 
anger;  (y.  20.)  For  the  wrath  of  man  worketh  not 
the  righteousness  of  God.  It  is  as  if  the  apostle  had 
said,  “  Whereas  men  often  pretend  zeal  for  God  and 
his  glory,  in  their  heat  and  passion,  let  them  know 
that  God  needs  not  the  passions  of  any  man ;  his 
cause  is  better  served  by  mildness  and  meekness 
than  by  wrath  and  fury.  ”  Solomon  says,  The  words 
of  the  wise  are  heard  in  quiet,  more  than  the  cry  of 
him  that  ruleth  among  fools,  Eccl.  9. 17.  Dr.  Man- 
ton  here  says  of  some  assemblies,  “  That  if  we  were 
as  swift  to  hear  as  we  are  ready  to  speak,  there  would 
be  less  of  wrath,  and  more  of  profit,  in  our  meetings. 
I  remember  when  a  Manichee  contested  with  Au¬ 
gustine,  and  with  importunate  clamour  cried,  Hear 
me  l  hear  me  l  the  father  modestly  replied,  Arec  ego 
te,  nec  tu  me,  sed  ambo  audiamus  apostolum — A ei¬ 
ther  let  me'heafthee,  nor  do  thou  hear  me,  but  let  us 

\both  hear  the  apostle."  The  worst  thing  we  can 
bring  to  a  religious  controversy,  is,  anger.  This, 
however  it  pretends  to  be  raised  by  a  concern  for 
what  is  just  and  right,  is  not  to  be  trusted.  Wrath 
is  a  human  thing,  and  the  wrath  of  man  stands  op¬ 
posed  to  the  righteousness  of  God.  Those  who  pre¬ 
tend  to  serve  the  cause  ot  God  hereby,  shew  that 
they  are  acquainted  neither  with  God  nor  his  cause. 
This  passion  must  especially  be  watched  against, 
when  we  are  hearing  the  word  of  God.  See  1  Pet. 
2.-1,  2. 

III.  We  are  called  upon  to  suppress  other  corrupt 
affections,  as  well  as  rash  anger;  (7\  21.)  Lay  aside, 
all  filthiness  and  superfluity  of  naughtiness.  The 

J  word  here  translated  filthiness,  signifies  those  lusts 
which  have  the  greatest  turpitude  and  sensuality 
in  them  ;  and  the  words  rendered  superfluity  of 
naughtiness  may  be  understood  of  the  overflowings 
of  malice,  or  any  other  spiritual  wickednesses. 
Hereby  we  are  taught,  as  Christians,  to  watch 
against,  and  lay  aside,  not  only  those  more  gross  and 
fleshly  dispositions  and  affections  which  denominate 
a  person  filthy ,  but  all  the  disorders  of  a  corrupt 
heart,  which  would  prejudice  it  against  the  word 
and  ways  of  God. 

Observe,  1.  Sin  is  a  defiling  thing;  it  is  called 
filthiness  itself.  2.  There  is  abundance  of  that 
which  is  evil  in  us,  to  be  watched  against ;  there  is 
superfluity  of  naughtiness.  3.  It  is  not  enough  to 
restrain  evil  affections,  but  they  must  be  cast  from 
us,  or  laid  apart,  Isa.  30.  22.  Thou  shall  cast  them 
away  as  a  menstruous  cloth  ;  thou  shall  say,  Get  ye 


765 


JAMES,  1. 


hence.  4.  This  must  extend  not  only  to  outward 
sms,  and  greater  abominations,  but  to  all  sin  of 
thought  and  affection  as  well  as  speech  and  practice  ; 
7ru<rsLv  iu7rapi*.v — all  filthiness,  every  thing  that  is  cor¬ 
rupt  and  sinful.  5.  Observe,  From  the  foregoing 
parts  of  this  chapter,  the  laying  aside  of  all  filthi¬ 
ness,  is  what  a  time  of  temptation  and  affliction  calls 
for,  and  is  necessary  to  the  avoiding  of  error,  and 
the  right  receiving  and  improving  of  the  word  of 
truth :  for, 

IV.  We  are  here  fully,  though  briefly,  instructed 
concerning  hearing  the  word  of  God. 

1.  We  are  required  to  prepare  ourselves  for  it ; 
(y.  21.)  to  get  rid  of  every  corrupt  affection,  and  of 
every  prejudice  and  prepossession,  and  to  lay  aside 
those  sins  which  pervert  the  judgment  and  blind  the 
mind.  All  the  filthiness  and  superfluity  of  naughti¬ 
ness,  before  explained,  must,  in  an  especial  manner, 
be  subdued  and  cast  off,  by  all  such  as  attend  on  the 
word  of  the  gospel. 

2.  W e  are  directed  how  to  hear  it ;  Receive  with 
meekness  the  engrafted  word,  which  is  able  to  save 
your  souls.  (1.)  In  hearing  the  word  of  God,  We 
are  to  receive  it ;  assent  to  the  truths  of  it,  consent 
to  the  laws  of  it ;  receive  it  as  the  stock  does  the 
graft ;  so  as  that  the  fruit  which  is  produced,  may 
be,  not  according  to  the  nature  of  the  sour  stock,  but 
according  to  the  nature  of  that  word  of  the  gospel, 
which  is  engrafted  into  our  souls.  (2.)  We  must 
therefore  yield  ourselves  to  the  word  of  God,  with 
most  submissive,  humble,  and  tractable  tempers: 
this  is  to  receive  it  with  meekness.  Being  willing  to 
hear  of  our  faults,  and  taking  it  not  only  patiently, 
but  thankfully ;  desiring  also  to  be  moulded  and 
formed  by  the  doctrines  and  precepts  of  the  gospel. 
(3.)  In  all  our  hearing  we  should  aim  at  the  salva¬ 
tion  of  our  souls.  It  is  the  design  of  the  word  of 
God  to  make  us  wise  to  salvation;  and  they  who 
propose  any  meaner  or  lower  ends  to  themselves  in 
attending  upon  it,  dishonour  the  gospel,  and  disap¬ 
point  their  souls.  We  should  come  to  the  word  of 
God,  (both  to  read  it  and  hear  it,)  as  those  who  know 
it  is  the  fiower  of  God  unto  salvation  to  every  one 
that  believeth,  liom.  1.  16.  ■ 

3.  We  are  taught  what  is  to  be  done  after  hear¬ 
ing  ;  (y.  22. )  But  be  ye  doers  of  the  word,  and  not 
hearers  only,  deceiving  your  own  selves.  Observe 
here,  (1.)  Hearing  is  in  order  to  doing;  the  most 
attentive  and  the  most  frequent  hearing  of  the  word 
of  God  will  not  avail  us,  unless  we  be  also  doers  of 
it.  If  we  were  to  hear  a  sermon  eveiy  day  of  the 
week,  and  an  angel  from  heaven  were  the  preacher, 
yet,  if  we  rested  in  bare  hearing,  it  would  never 
bring  us  to  heaven.  Therefore  the  apostle  insists 
much  upon  it,  (and,  without  doubt,  it  is  indispensa¬ 
bly  necessary,)  that  we  practise  what  we  hear. 
“  There  must  be  inward  practice  by  meditation,  and 
outward  practice  in  true  obedience.”  Mr.  Baxter. 
It  is  not  enough  to  remember  what  we  hear,  and  to 
be  able  to  repeat  it,  and  to  give  testimony  to  it,  and 
commend  it,  and  write  it,  and  preserve  what  we 
have  written  ;  that  which  all  this  is  in  order  to,  and 
which  crowns  the  rest,  is,  that  we  be  doers  of  the 
word.  Observe,  (2.)  Bare  hearers  are  self-deceiv¬ 
ers  ;  the  original  word  v*p<tKoyigifjivn>i,  signifies 
men’s  arguing  sophistically  to  themselves ;  their 
reasoning  is  manifestly  deceitful  and  false,  when 
they  would  make  one  part  of  their  work  discharge 
them  from  the  obligation  they  lie  under  to  another  ; 
or  persuade  themselves,  that  filling  their  heads  with 
notions  is  sufficient,  though  their  hearts  be  empty  of 
good  affections  and  resolutions,  and  their  lives  fruit¬ 
less  of  good  works.  Self-deceit  will  be  found  the 
worst  deceit  at  last. 

4.  The  apostle  shews  what  is  the  proper  use  of 
the  word  of  God,  who  they  are,  that  do  not  use  it  as 
they  ought,  and  who  they  are,  that  do  make  a  right 


use  of  it,  t.  23 — 25.  Let  us  consider  each  of  these 
distinctly.  (1.)  The  use  we  are  to  make  of  God’s 
j  word  may  be  learnt  from  its  being  compared  to  a 
glass,  in  which  a  man  may  behold  his  natural  face. 
As  a  looking-glass  shews  us  the  spots  and  defile¬ 
ments  upon  our  faces,  that  they  may  be  remedied 
and  washed  off ;  so  the  word  of  God  shews  us  our 
sins,  that  we  may  repent  of  them  and  get  them  par¬ 
doned  ;  it  shews  us  what  is  amiss,  that  it  may  be 
amended.  There  are  glasses  that  will  flatter  peo¬ 
ple  ;  but  that  which  is  truly  the  word  of  God,  is  no 
flattering  glass.  If  you  flatter  yourselves,  it  is  your 
own  fault ;  the  truth,  as  it  is  in  Jesus,  flatters  no 
man.  Let  the  word  of  truth  be  carefully  attended 
to,  and  it  will  set  before  you  the  corruption  of  your 
nature,  the  disorders  of  your  hearts  and  lives ;  it 
will  tell  you  plainly  what  you  are.  St.  Paul  describes 
himself  as  insensible  of  the  corruption  of  his  nature 
till  he  saw  himself  in  the  glass  of  the  law  ;  (Rom.  7. 
9.)  “7  was  alive  without  the  law ;  I  took  all  to  be 
right  with  me,  and  thought  myself  not  only  clean, 
but,  compared  with  the  generality  of  the  world, 
beautiful  too  ;  but  when  the  commandment  came, 
when  the  glass  of  the  law  was  set  before  me,  then 
sin  revived,  and  I  died ;  then  I  saw  my  spots  and 
deformities,  and  discovered  that  amiss  in  myself, 
which  before  I  was  not  aware  of ;  and  such  was  the 
power  of  the  law,  and  of  sin,  that  I  then  perceived 
myself  in  a  state  of  death  and  condemnation.  ”  Thus, 
when  we  attend  to  the  word  of  God,  so  as  to  see 
ourselves,  our  true  state  and  condition,  to  rectify 
what  is  amiss,  and  to  form  and  dress  ourselves  anew 
by  the  glass  of  God’s  word,  this  is  to  make  a  proper 
use  of  it.  (2. )  We  have  here  an  account  of  those 
who  do  not  use  this  glass  of  the  word  as  they  ought ; 
(y.  24.)  He  that  beholds  himself,  and  goes  his  way, 
and  straightway  forgets  what  manner  of  man  he 
was.  This  is  the  true  description  of  one  who  hears 
the  word  of  God,  and  does  it  not.  How  many  are 
there,  who,  when  they  sit  under  the  word,  are  af¬ 
fected  with  their  own  sinfulness,  misery,  and  dan¬ 
ger,  acknowledge  the  evil  of  sin,  and  their  need  of 
Christ ;  but,  when  their  hearing  is  over,  all  is  for¬ 
gotten,  convictions  are  lost,  good  affections  are  va¬ 
nished,  and  pass  away  like  the  waters  of  a  land-flood ; 
he  straightway  forgets.  “The  word  of  God  (as 
“  Dr.  Manton  speaks)  discovers  how  we  may  do 
“away  our  sins,  and  deck  and  attire  our  souls  with 
“  the  righteousness  of  Jesus  Christ.  Maculae  sunt 
“ peccata,  quae  ostendit  lex;  aqua  est  sanguis 
“  Christi,  quern  ostendit  evangelium — Our  sins  are 
“ the  s/iots  which  the  law  discovers;  Chnst’s  blood 
“  is  the  /aver  which  the  gos/iel  shews.”  But  in  vain 
do  we  hear  God’s  word,  and  look  into  the  gospel- 
glass,  if  we  go  away,  and  forget  our  spots,  instead 
of  washing  them  off,  and  forget  our  remedy,  instead 
of  applying  to  it.  This  is  the  case  of  those  who  do 
not  hear  the  word  as  they  ought.  (3.)  Those  also 
are  described,  and  pronounced  blessed,  who  hear 
aright,  and  who  use  the  glass  of  God’s  word  as  they 
should  do ;  (x>.  25.)  JVhoso  looketh  into  the  fierfect 
law  of  liberty,  and  continueth  therein,  &c.  Observe 
here,  The  gospel  is  a  law  of  liberty,  or,  as  Mr.  Bax¬ 
ter  expresses  it,  of  liberation,  giving  us  deliverance 
from  the  Jewish  law,  and  from  sin  and  guilt,  and 
wrath  and  death.  The  ceremonial  law  was  a  yoke 
of  bondage,  the  gospel  of  Christ  is  a  law  of  liberty , 
Observe  again,  It  is  a  fierfect  law  ;  nothing  can  be 
added  to  it.  Observe  further,  In  hearing  the  word, 
we  look  into  this  fierfect  law ;  we  consult  it  for 
counsel  and  direction  ;  we  look  into  it,  that  from 
thence  we  may  take  our  measures :  but  observe 
withal,  then  only  do  we  look  into  the  law  of  liberty 
as  we  should,  when  we  continue  therein  ;  “  when  we 
“dwell  in  the  study  of  it,  till  it  turn  to  a  spiritual 
“life,  engrafted  and  digested  in  us  (Mr.  Baxter) 
II  when  we  are  not  forgetful  of  it,  but  practise  it  as  our 


766 


JAMES,  II. 


work  and  business ;  set  it  always  before  our  eyes, 
and  make  it  the  constant  rule  of  our  conversation  and 
behaviour,  and  model  the  temper  of  our  minds  by 
it.  Observe  once  more  from  tnis  place,  They  who 
thus  do,  and  continue  in  the  law  and  word  of  God, 
are,  and  shall  be,  blessed  in  their  deed  ;  blessed  in  all 
their  ways,  according  to  the  first  fisalm,  which,  some 
think,  St.  James  here  alludes  to.  He  that  meditates 
in  the  law  of  God,  and  walks  according  to  it,  the 
psalmist  says,  shall  prosper  in  whatsoever  he  does. 
And  he  that  is  not  a  forgetful  hearer,  but  a  doer  of 
the  work  which  God’s  word  sets  him  about,  St. 
James  says,  shall  be  blessed.  The  papists  pretend, 
that  here  we  have  a  clear  text  to  prove  we  are  bless- 
?d  for  our  good  deeds  ;  but  Dr.  Manton,  in  answer 
.o  that  pretence,  puts  the  reader  upon  marking  the 
distinctness  of  scripture-phrase.  The  apostle  does 
not  say,  for  his  deeds,  that  any  man  is  blessed,  but 
in  his  deed.  This  is  a  way  in  which  we  shall  cer¬ 
tainly  find  blessedness,  but  not  the  cause  of  it.  This 
blessedness  does  not  lie  in  knowing,  but  in  doing  the 
will  of  God ;  (John  13.  17.)  If  ye  know  these  things, 
happy  are  ye  if  ye  do  them.  It  is  not  talking,  but 
walking,  that  will  bring  us  to  heaven. 

V.  The  apostle  next  informs  us  how  we  may  dis¬ 
tinguish  betwixt  a  vain  religion,  and  that  which  is 
pure  and  approved  of  God.  Great  and  hot  dis¬ 
putes  there  are  in  the  world  about  this  matter : 
what  religion  is  false  and  vain,  and  what  is  true  and 
pure.  I  wish  men  would  agree  to  let  the  holy  scrip¬ 
ture  in  this  place  determine  the  question  :  and  here 
it  is  plainly  and  peremptorily  declared, 

1.  What  is  a  vain  religion  ;  (v.  26.)  If  any  man 
among  you  seem  to  be  religious,  and  bridle  not  his 
tongue,  but  deceive  his  own  heart ,  this  man's  religion 
is  vain.  Here  are  three  things  to  be  observed  •  (1.) 
In  a  vain  religion  there  is  much  of  shew,  and  affect¬ 
ing  to  seem  religious  in  the  eyes  of  others.  This,  I 
think,  is  mentioned  in  a  manner  that  should  fix  our 
thoughts  on  the  word  seemeth.  When  men  are  more 
concerned  to  seem  religious  than  really  to  be  so,  it  is 
a  sign  that  their  religion  is  but  vain.  Not  that  reli¬ 
gion  itself  is  a  vain  thing  ;  (they  do  it  a  great  deal 
of  wrong,  to  say,  It  is  in  vain  to  serve  the  Lord ;) 
but  it  is  possible  for  people  to  make  it  a  vain  thing, 
if  they  have  only  a  form  of  godliness,  and  not  the 
power.  (2.)  In  a  vain  religion  there  is  much  cen¬ 
suring,  reviling,  and  detracting  of  others.  The  not 
bridling  the  tongue  here,  is  chiefly  meant  of  not  ab¬ 
staining  from  these  evils,  of  the  tongue.  When  we 
hear  people  ready  to  speak  of  the  faults  of  others, 
or  to  censure  them  as  holding  scandalous  errors,  or 
to  lessen  the  wisdom  and  piety  of  those  about  them, 
that  themselves  may  seem  the  wiser  and  better, 
this  is  a  sign  that  they  have  but  a  vain  religion. 
The  man  who  has  a  detracting  tongue,  cannot  nave 
a  truly  humble  gracious  heart.  He  who  delights  to 
injure  his  neighbour,  in  vain  pretends  to  love  God  ; 
therefore  a  reviling  tongue  will  prove  a  man  a  hy¬ 
pocrite.  Censuring  is  a  pleasing  sin,  extremely  com- 

Eliant  with  nature  ;  and  therefore  evidences  a  man’s 
eing  in  a  natural  state.  These  sins  of  the  tongue 
were  the  great  sins  of  that  age  in  which  St.  James 
wrote ;  (as  other  parts  of  this  epistle  fully  shew  ;) 
and  it  is  a  strong  sign  of  a  vain  religion,  (says  Dr. 
Manton,)  to  be  carried  away  with  the  evil  of  the 
times.  This  has  ever  been  a  leading  sin  with  hy¬ 
pocrites,  that  the  more  ambitious  they  have  been  to 
seem  well  themselves,  the  more  free  they  are  in  cen¬ 
suring  and  running  down  others ;  and  there  is  such 
quick  intercourse  betwixt  the  tongue  and  the  heart, 
that  the  one  may  be  known  by  the  other.  On  these 
accounts  it  is  that  the  apostle  nas  made  an  ungovern¬ 
ed  tongue  an  undoubted  certain  proof  of  a  vain  re¬ 
ligion.  There  is  no  strength  nor  power  in  that  re¬ 
ligion  which  will  not  enable  a  man  to  bridle  his 
tongue.  (3.)  In  a  vain  religion  a  man  deceives  his 


own  heart ;  he  goes  on  in  such  a  course  of  detract¬ 
ing  from  others,  and  making  himself  seem  some¬ 
body,  that  at  last  the  vanity  of  his  religion  is  con¬ 
summated  by  the  deceiving  of  his  own  soul.  When 
once  religion  comes  to  be  a  vain  thing,  how  great  is 
the  vanity  1 

2.  It  is  here  plainly  and  peremptorily  declared 
wherein  true  religion  consists ;  (v.  27. )  Lure  reli 
gion  and  undefiled  before  God  and  the  Father,  is 
this.  Observe,  (1.)  It  is  the  glorv  of  religion  to  b^ 
pure  and  undefiled  ;  not  mixed  with  the  inventions 
of  men,  nor  the  corruptions  of  the  world.  False  re¬ 
ligions  may  be  known  by  their  impurity  and  un¬ 
charitableness;  according  to  that  of  St.  John,  He 
that  doeth  not  righteousness,  is  not  of  God,  neither 
he  that  loveth  not  his  brother,  1  John  3.  10.  But  or. 
the  other  hand,  a  holy  life  and  a  charitable  heart 
shew  a  true  religion.  Our  religion  is  not  (says  Dr. 
Manton)  adorned  with  ceremonies,  but  purity  and 
charity.  And  it  is  a  good  observation  of  his,  that 
a  religion  which  is  pure,  should  be  kept  undefiled. 
Observe,  (2.)  That  religion  is  pure  and  undefiled, 
which  is  so  before  God  and  the  Father.  That  is 
right,  which  is  so  in  God’s  eye,  and  which  chiefly 
aims  at  his  approbation.  True  religion  teaches  u? 
to  do  every  thing  as  in  the  presence  of  God ;  and  tc 
seek  his  favour,  and  study  to  please  him  in  all  our 
actions.  Observe,  (3.)  Compassion  and  charity  to 
the  poor  and  distressed,  is  a  very  great  and  neces¬ 
sary  part  of  true  religion  ;  visiting  the  fatherless  and 
widow  in  their  affliction.  Visiting  is  here  put  for  all 
manner  of  relief  which  we  are  capable  of  giving  to 
others :  and  fatherless  andt vidows  are  here  particu¬ 
larly  mentioned,  because  they  are  generally  most 
apt  to  be  neglected  or  oppressed  :  but  by  them  we 
are  to  understand  all  others  who  are  objects  of  cha¬ 
rity  ;  all  who  are  in  affliction.  It  is  very  remark¬ 
able,  that  if  the  sum  of  religion  be  drawn  up  in  two 
articles,  this  is  one — to  be  charitable ,  and  relieve  the 
afflicted.  Observe,  (4.)  An  unspotted  life  must  ac¬ 
company  an  unfeigned  love  and  charity ;  to  keep 
himself  unspotted  from  the  world.  The  world  is 
apt  to  spot  and  blemish  the  soul,  and  it  is  hard  to 
live  in  it,  and  have  to  do  with  it,  and  not  be  defiled  ; 
but  this  must  be  our  constant  endeavour.  Herein 
consists  pure  and  undefiled  religion.  The  very 
things  of  the  world  too  much  taint  our  spirits,  if  we 
are  much  conversant  with  them  ;  but  the  sins  and 
lusts  of  the  world  deface  and  defile  them  very  woe¬ 
fully  indeed.  St.  John  comprises  all  that  is  in  the 
world,  which  we  are  not  to  love,  under  three  heads ; 
the  lust  of  the  flesh,  the  lust  of  the  eyes,  and  the 
pride,  of  life  ;  and  to  keep  one's  self  unspotted  from 
all  these,  is  to  keep  ourselves  unspotted  from  the 
world.  May  God  by  his  grace  keep  both  our  hearts 
and  lives  clean  from  the  love  of  the  world,  and  from 
the  temptations  of  wicked  worldly  men. 

CHAP.  II. 

In  this  chapter,  the  apostle  condemns  a  sinful  regarding  the 
rich,  and  despising  the  poor;  which  he  imputes  to  parti¬ 
ality  and  injustice,  and  shews  it  to  be  an  acting  contrary 
to  God,  who  has  chosen  the  poor,  and  whose  interest  is 
often  persecuted,  and  his  name  blasphemed,  by  the  rich, 
v.  1 . .  7.  He  shews  that  the  whole  law  is  to  be  fulfilled, 
and  that  mercy  should  be  followed,  as  well  ns  justice,  v. 
8  . .  13.  He  exposes  the  error  and  folly  of  those  who  boast 
of  faith  without  works,  telling  us  that  this  is  but  a  dead 
faith,  and  such  a  faith  as  devils  have,  not  the  faith  of  Abra¬ 
ham,  or  of  Rahab,  v.  14,  to  the  end. 

1.  ]%/JY  brethren,  have  not  the  faith  of 
1?  JL  our  Lord  Jesus  Christ,  the  Lord 
of  glory,  with  respect  of  persons.  2.  For  if 
there  come  unto  your  assembly  a  man  with 
a  gold  ring,  in  goodly  apparel,  and  there 
come  in  also  a  poor  man  in  vile  raiment. 


767 


JAMES,  II. 


X  And  ye  have  respect  to  him  that  weareth 
the  gay  clothing,  and  say  unto  him,  Sit 
thou  here  in  a  good  place :  and  say  to  the 
poor,  Stand  thou  there,  or  sit  here  under 
my  footstool :  4.  Are  ye  not  then  partial 

in  yourselves,  and  are  become  judges  of 
evil  thoughts  ?  5.  Hearken,  my  beloved 

brethren,  Hath  not  God  chosen  the  poor  of 
this  world  rich  in  faith,  and  heirs  of  the 
kingdom  which  he  hath  promised  to  them 
that  love  him  ?  6.  But  ye  have  despised 
the  poor.  Do  not  rich  men  oppress  you, 
and  draw  you  before  the  judgment-seats  ! 

7.  Do  not  they  blaspheme  that  worthy  name 
by  which  ye  are  called  ? 

The  apostle  is  here  reproving  a  very  corrupt  prac-  ' 
tice;  he  shews  how  much  mischief  there  is  in  the 
sin  of  TrpoiraiTroMi^iu. — respect  of  persons,  which  seem¬ 
ed  to  be  a  very  growing  evii  in  the  churches  of 
Christ,  even  in  those  early  ages,  and  which,  in  these 
after-times,  has  sadly  corrupted  and  divided  Chris¬ 
tian  nations  and  societies.  Here  we  have, 

I.  A  caution  against  this  sin  laid  down  in  general ; 
(v.  1.)  My  brethren ,  have  not  the  faith  of  our  Lord 
Jesus  Christ,  the  Lord  of  glory,  with  resfiect  of  per¬ 
sons.  Observe  here,  1.  The  character  of  Christians 
fully  implied  ;  they  are  such  as  have  the  faith  of  our 
Lord  Jesus  Christ ;  they  embrace  it,  they  receive 
it,  they  govern  themselves  by  it ;  they  entertain  the 
doctrine,  and  submit  to  the  law  and  government,  of 
Christ ;  thev  have  it  as  a  trust,  they  have  it  as  a 
treasure.  Observe,  2.  How  honourably  St.  James 
speaks  of  Jesus  Christ ;  he  calls  him  the  Lord  of 
glory ,  for  he  is  the  Brightness  of  his  Father's 
glory,  and  the  express  Image  of  his  person.  Ob¬ 
serve,  3.  Christ’s  being  the  Lord  of  glory  should 
teach  us  not  to  respect  Christians  for  any  thing  so 
much  as  their  relation  and  conformity  to  Christ. 
You  who  profess  to  believe  the  glory  of  our  Lord 
Jesus  Christ,  which  the  poorest  Christian  shall  par¬ 
take  of  equally  with  the  rich,  and  to  which  all 
worldly  glory  is  but  vanity,  vou  should  not  make 
men’s  outward  and  worldly  advantages  the  measure 
of  your  respect.  In  professing  the  faith  of  our  Lord 
Jesus  Christ,  we  should  not  shew  respect  to  men,  so 
as  to  cloud  or  lessen  the  glory  of  our  glorious  Lord  : 
however  any  may  think  of  it,  this  is  certainly  a  very 
heinous  sin. 

II.  We  have  this  sin  described  and  cautioned 
against,  by  an  instance  or  example  of  it ;  (x>.  2,  3. ) 
For  if  there  come  into  your  assembly  a  man  with  a 
gold  ring,  &c.  Assembly  here  is  meant  of  those 
meetings  which  were  appointed  for  deciding  matters 
of  difference  among  the  members  of  the  church ; 
or,  for  determining  when  censures  should  be  passed 
upon  any,  and  what  those  censures  should  be  ;  there-  [ 
fore  the  Greek  word  here  used,  o-ui&yuy i,  signifies 
such  an  assembly  as  that  in  the  Jewish  synagogues, 
when  they  met  to  do  justice.  Maimonides  savs,  (as 

I  find  the  passage  quoted  by  Dr.  Manton,)  “  That  it 
“  was  expressly  provided  by  the  Jews’  constitutions, 

“  that  when  a  poor  man  and  a  rich  plead  together, 

“  the  rich  shall  not  be  bidden  to  sit  down,  and  the 
“  poor  stand,  or  sit  in  a  worse  place,  but  both  sit,  or 
“both  stand  alike.”  To  this  the  phrases  used  by 
the  apostle  have  a  most  plain  reference,  and  there¬ 
fore  the  assembly  here  spoken  of,  must  be  some  such 
as  the  synagogue  assemblies  of  the  Jews  were,  when 
they  met  to  hear  causes,  and  to  execute  justice :  to 
these  the  arbitrations  and  censures  of  their  Christian 
assemblies  are  compared.  But  we  must  be  careful 
not  to  apply  what  is  here  said  to  the  common  as¬ 


semblies  for  worship  ;  for  in  these  certainly  there 
may  be  appointed  different  places  for  persons,  ac¬ 
cording  to  their  rank  and  circumstances,  without 
sin.  They  do  not  understand  the  apostle,  who  fix 
his  severity  here  upon  this  practice ;  they  do  not 
consider  the  word  judges  (used  in  v.  4.)  nor  what  is 
said  of  their  being  convicted  as  transgressors  of  the 
law,  if  they  had  such  a  respect  of  persons  as  is  here 
spoken  of,  according  to  v.  9.  Thus,  now  put  the 
case;  “  There  comes  into  your  assembly  (when  of 
the  same  nature  with  some  of  those  at  the  syna¬ 
gogue)  a  man  that  is  distinguished  by  his  dress,  and 
who  makes  a  figure,  and  there  comes  in  also  a  poor 
man  in  vile  raiment,  and  ye  act  partially,  and  de¬ 
termine  wrong,  merely  because  the  one  makes  a 
better  appearance,  or  is  in  better  circumstances, 
than  the  other.”  Observe  from  hence,  1.  God  has 
his  remnant  among  all  sorts  of  people ;  among  those 
that  wear  soft  and  gay  clothing,  and  among  those 
that  wear  poor  and  vile  raiment.  But  observe,  2. 
In  matters  of  religion,  rich  and  poor  stand  upon  a 
level ;  no  man’s  riches  set  him  in  the  least  nearer  to 
God,  nor  does  any  man’s  poverty  set  him  at  a  dis¬ 
tance  from  God.  With  the  Most  High  there  is  no 
respect  of  persons,  and  therefore  in  matters  of  con 
science  there  should  be  none  with  us.  Observe,  3. 
All  undue  honouring  of  worldly  greatness  and  riches 
should  especially  be  watched  against  in  Christian 
societies.  St.  James  does  not  here  encourage  rude 
ness  or  disorder;  civil  respect  must  be  paid,  and 
some  difference  may  be  allowed  in  our  carriage  to 
ward  persons  of  different  ranks  ;  but  this  respect 
must  never  be  such  as  to  influence  the  proceedings 
of  Christian  societies  in  disposing  of  the  offices  of  the 
church,  or  in  passing  the  censures  of  the  church,  or 
in  any  thing  that  is  purely  a  matter  of  religion  ;  here 
we  are  to  know  no  man  after  the  flesh.  It  is  the  cha¬ 
racter  of  a  citizen  of  Zion,  that  in  his  eyes  a  vile  per¬ 
son  is  contemned,  but  he  honoureth  them  that  fear 
the  I.ord.  If  a  poor  man  be  a  good  man,  we  must 
not  value  him  a  whit  the  less  for  his  poverty  ;  and 
if  a  rich  man  be  a  bad  man,  (though  he  may  have 
both  gay  clothing  and  a  gay  profession,)  we  must  not 
value  him  any  whit  the  more  for  his  riches.  Ob¬ 
serve,  4.  Of  what  importance  it  is  to  take  care  what 
rule  we  go  by  in  judging  of  men  ;  if  we  allow  our¬ 
selves  commonly  to  judge  by  outward  appearance, 
this  will  too  much  influence  our  spirits  and  our  con¬ 
duct  in  religious  assemblies ;  there  is  many  a  man, 
whose  wickedness  renders  him  vile  and  despica¬ 
ble,  who  yet  makes  a  figure  in  the  world ;  and  on 
the  other  hand  there  is  many  a  humble,  heavenly, 
good  Christian,  who  is  clothed  meanly  ;  but  neither 
should  he  nor  his  Christianity  be  thought  the  worse 
of  on  this  account. 

III.  We  have  the  greatness  of  this  sin  set  forth, 
v.  4,  5.  It  is  great  partiality,  it  is  injustice,  and  it 
is  to  set  ourselves  against  God,  who  has  chosen  the 
poor,  and  will  honour  and  advance  them,  (if  good) 
let  who  will  despise  them. 

1.  In  this  sin  there  is  shameful  partiality  ;  Are  yc 
not  then  partial  in  yourselves?  The  question  is  here 
put,  as  what  could  not  fail  of  being  answered  by  every 
man’s  conscience,  that  would  put  it  seriously  to  him¬ 
self.  According  to  the  strict  rendering  of  the  ori¬ 
ginal,  the  question  is,  “  Have  ye  not  made  a  differ¬ 
ence?  And,  in  that  difference,  do  you  not  judge  by 
a  false  rule,  and  go  upon  false  measures  ?  And  does 
not  the  charge  of  a  partiality,  condemned  by  the 
law,  lie  fully  against  you  ?  Does  not  your  own  con¬ 
science  tell  you  that  you  are  guilty  ?”  Appeals  to 
conscience  are  of  great  advantage,  when  we  have  to 
do  with  such  as  make  a  profession,  'even  though 
they  may  be  fallen  into  a  very  corrupt  state. 

2.  This  respect  of  persons  isowing  to  the  evil  and 
injustice  of  the  thoughts.  As  the  temper,  conduct, 
and  proceedings,  are  partial,  so  the  heart  and 


768 


JAMES,  11. 


thoughts,  from  whence  all  flows,  ave  evil ;  “Ye  are 
become  judges  of  evil  thoughts;  ye  are  judges  ac¬ 
cording  to  those  unjust  est  mations  and  corrupt  opi¬ 
nions  which  you  have  formed  to  yourselves.  Trace 
your  partiality,  till  you  come  to  those  hidden  thoughts 
which  accompany  and  support  it,  and  you  will  find 
those  to  be  exceeding  evil.  You  secretly  prefer  out¬ 
ward  pomp  Vfore' Vnward  grace,  and  the  things  that 
are  seen  bet  ' .  those  which  are  not  seen.”  The  de¬ 
formity  of  sin  is  never  truly  and  fully  discerned,  till 
the  evil  of  our  thoughts  be  disclosed  :  and  it  is  this 
which  highly  aggravates  the  faults  of  our  tempers 
and  lives — that  the  imagination  of  the  thoughts  of 
the  heart  are  evil,  Gen.  6.  5. 

3.  This  respect  of  persons  is  a  heinous  sin,  be¬ 
cause  it  is  to  shew  ourselves  most  directly  contrary 
to  God  ;  (x>.  5.)  “  Hath  not  God  chosen  the  poor  of 
this  world,  rich  in  faith  ?  8tc.  But  ye  have  despised 
them,  v.  6.  God  has  made  those  heirs  of  a  king¬ 
dom,  whom  you  make  of  no  reputation ;  and  has 
given  very  great  and  glorious  promises  to  those  to 
whom  you  can  hardly  give  a  good  word  or  a  respect¬ 
ful  look.  And  is  not  this  a  monstrous  iniquity  in  you 
who  pretend  to  be  the  children  of  God,  and  con¬ 
formed  to  him  ?  Hearken,  my  beloved  brethren;  by 
all  the  love  I  have  for  you,  and  all  the  regards  you 
have  to  me,  I  beg  you  would  consider  these  things  : 
take  notice  of  it,  that  many  of  the  poor  of  this  world 
are  the  chosen  of  God.  Their  being  God’s  chosen 
does  not  prevent  their  being  poor  ;  their  being  poor 
does  not  at  all  prejudice  the  evidences  of  their  being 
chosen.  Matt.  11.  5.  The  poor  are  evangelized.” 
God  designed  to  recommend  his  holy  religion  to 
men’s  esteem  and  affection,  not  by  the  external  ad¬ 
vantages  of  gaiety  and  pomp,  but  by  its  intrinsic 
worth  and  excellency ;  and  therefore  chose  the  poor 
of  this  world.  Again  take  notice,  That  many  poor 
in  the  world,  are  rich  in  faith;  thus  the  poorest 
may  become  rich ;  and  this  is  what  they  ought  to 
be  especially  ambitious  of :  it  is  expected  from  those 
who  have  wealth  and  estates,  that  they  be  rich  in 
good  works ;  because  the  more  they  have,  the  more 
they  have  to  do  good  with  :  but  it  is  expected  from 
the  poor  in  the  world,  that  they  be  rich  in  faith  ;  for 
the  less  they  have  here,  the  more  they  may,  and 
should,  live  in  the  believing  expectation  of  better 
things  in  a  better  world.  Take  notice*  further, 
Believing  Christians  are  rich  in  title,  and  in  being 
heirs  of  a  kingdom,  though  they  may  be  very  poor 
as  to  present  possessions ;  what  is  laid  out  upon 
them  is  but  little,  what  is  laid  up  for  them  is  un¬ 
speakably  rich  and  great.  Note  again,  Where  any 
are  rich  in  faith,  there  will  be  also  divine  love  ;  faith 
working  by  love,  will  be  in  all  the  heirs  of  glory. 
Note  once  more,  under  this  head,  Heaven  is  a  king¬ 
dom,  and  a  kingdom  promised  to  them  that  love 
God.  W e  read  of  the  crown  promised  to  them  that 
love  God,  in  the  former  chapter;  (r.  12.)  we  here 
find  there  is  a  kingdom  too.  And  as  the  crown  is  a 
crown  of  life,  so  the  kingdom  will  be  an  everlasting 
kingdom. 

All  these  things,  laid  together,  shew  how  highly 
the  poor  in  this  world,  if  rich  in  faith,  are  now  ho¬ 
noured,  and  shall  hereafter  be  advanced  by  God ; 
and  consequently  how  very  sinful  a  thing  it  was  for 
them  to  despise  the  poor.  After  such  considerations 
as  these,  the  charge  is  cutting  indeed ;  But  ye  have 
despised  the  poor,  v.  6. 

4.  Respecting  persons,  in  the  sense  of  this  place, 
on  account  of  their  riches  or  outward  figure,  is 
shewn  to  be  a  very  great  sin,  because  of  the  mis¬ 
chiefs  which  are  owing  to  worldly  wealth  and  great¬ 
ness,  and  the  folly  which  there  is  in  Christians’ 
paying  undue  regards  to  those  who  had  so  little  re¬ 
gard  either  to  their  God  or  them;  “Do  not  rich 
men  oppress  you,  and  draw  you  before  the  judg¬ 
ment-seat?  Do  not  they  blaspheme  that  worthy  I 


j  name  by  which  ye  are  called?  v.  7.  Consider  how 
|  commonly  riches  are  the  incentives  of  vice  and 
|  mischief,  of  blasphemy  and  persecution  :  consider 
j  how  many  calamities  you  yourselves  sustain,  and 
how  great  reproaches  are  thrown  upon  your  religion 
'  and  your  God  bv  men  of  wealth,  and  power,  and 
worldly  greatness ;  and  this  will  make  your  sin  ap¬ 
pear  exceeding  sinful  and  foolish,  in  setting  up  that 
which  tends  to  pull  you  down,  and  to  destroy  all 
that  you  are  building  up,  and  to  dishonour  that  wor¬ 
thy  name  by  which  you  are  called.”  The  name  of 
Christ  is  a  worthy  name ;  it  reflects  honour,  and 
gives  worth  to  them  who  wear  it. 

8.  If  ye  fulfil  the  royal  law  according  to 
the  scripture,  thou  shalt  love  they  neigh¬ 
bour  as  thyself,  ye  do  well.  9.  But  if  ye 
have  respect  to  persons,  ye  commit  sin,  and 
are  convinced  of  the  law  as  transgressors, 
10.  For  whosoever  shall  keep  the  whole 
law,  and  yet  offend  in  one  point,  he  is 
guilty  of  all.  11.  For  he  that  said,  Do  not 
commit  adultery,  said  also,  Do  not  kill. 
Now  if  thou  commit  no  adultery,  yet  if 
thou  kill,  thou  art  become  a  transgressor 
of  the  law.  12.  So  speak  ye,  and  so  do, 
as  they  that  shall  be  judged  by  the  law  of 
liberty.  13.  For  he  shall  have  judgment 
without  mercy,  that  hath  shewed  no  mer¬ 
cy;  and  mercy  rejoiceth  against  judgment. 

The  apostle,  having  condemned  the  sin  of  those 
who  had  an  undue  respect  of  persons,  and  having 
urged  what  was  sufficient  to  convict  them  of  the 
greatness  of  this  evil,  now  proceeds  to  shew  how 
the  matter  may  be  mended ;  it  is  the  work  of  a  gos¬ 
pel-ministry,  not  only  to  reprove  and  warn,  but  to 
teach  and  direct ;  (Col.  1.  28.)  Warning  every  man, 
and  teaching  every  man.  And  here, 

1.  We  have  the  law  that  is  to  guide  us  in  all  our 
regards  to  men  set  down  in  general;  ( v .  8.)  If  ye 
fulfil  the  royal  law,  according  to  the  scripture. 
Thou  shalt  love  thy  neighbour  as  thyself  ye  do  well. 
Lest  any  should  think  St.  James  had  been  pleading 
for  the  poor  so  as  to  throw  contempt  on  the  rich,  he 
now  lets  them  know,  that  he  did  not  design  to  en¬ 
courage  improper  conduct  towards  any ;  they  must 
not  hate,  or  be  rude  to,  the  rich,  any  more  than 
despise  the  poor  ;  but,  as  the  scripture  teaches  us  to 
love  all  our  neighbours,  be  they  rich  or  poor,  as 
ourselves,  so,  in  our  having  a  steady  regard  to  this 
rule,  we  shall  do  well.  Observe  from  hence,  (1.) 
The  rule  for  Christians  to  walk  by,  is  settled  in  the 
scriptures  ;  if,  according  to  the  scriptures,  &c.  It 
is  not  great  men,  nor  worldly  wealth,  nor  corrupt 
practices  among  professors  themselves,  that  must 
guide  us,  but  the  scriptures  of  truth.  Observe,  (2.) 
The  scripture  gives  us  this  as  a  law,  to  love  our 
neighbour  as  ourselves ;  it  is  what  still  remains  in 
full  force,  and  is  rather  carried  higher  and  further 
by  Christ,  than  made  less  important  to  us.  Ob¬ 
serve,  (3.)  This  law  is  a  royal  law,  it  comes  from 
the  King  of  kings  ;  its  own  worth  and  dignity  deserve 
it  should  be  thus  honoured  ;  and  the  state  in  which 
all  Christians  now  are,  as  it  is  a  state  of  liberty,  and 
not  of  bondage  or  oppression,  makes  this  law,  by  * 
which  they  are  to  regulate  all  their  actions  to  one 
another,  a  royal  lanv.  Observe,  (4.)  A  pretence 
of  observing  this  royal  law,  when  it  is  interpreted 
with  partiality,  will  not  excuse  men  in  any  unjust 
proceedings.  It  is  implied  here,  that  some  were 
ready  to  flatter  rich  men,  and  be  partial  to  them, 
because,  if  they  were  in  the  like  circumstances, 
they  should  expect  such  regards  to  themselves;  or, 


769 


JAMES,  II. 


they  might  plead,  that,  to  shew  a  distinguished  re¬ 
spect  to  those  whom  God  in  his  providence  had  dis¬ 
tinguished  by  their  rank  and  degree  in  the  world,' 
this  was  but  doing  right ;  therefore  the  apostle  al¬ 
lows,  that,  so  far  as  they  were  concerned  to  observe 
the  duties  of  the  second  table,  they  did  well  in  giv¬ 
ing  honour  to  whom  honour  was  due ;  but  this  fair 
pretence  would  not  cover  their  sin,  in  that  undue 
res/icct  of  persons  which  they  stood  chargeable 
with ;  for, 

2.  This  general  law  is  to  be  considered  together 
with  a  particular  law  ;  (t/.  9.)  “  If  ye  have  respect 
to  persons,  ye  commit  sin,  and  are  convinced  of  the 
law  as  trajisgressors.  Notwithstanding  the  law  of 
laws,  To  love  your  neighbour  as  yourselves,  and  to 
shew  that  respect  to  them  which  you  would  be  apt 
to  look  for  yourselves  if  in  their  circumstances,  yet 
this  will  not  excuse  your  distributing  either  the  fa¬ 
vours  or  the  censures  of  the  church  according  to 
men’s  outward  condition ;  but  here  you  must  look  to 
a  particular  law,  which  God,  who  gave  the  other, 
has  given  you  together  with  it,  and  by  this  you  will 
stand  fully  convicted  of  the  sin  I  have  charged  you 
with ;  this  law  is  in  Levit.  19.  15.  Thou  shalt  do  no- 
unrighteousness  in  judgment ;  thou  shalt  not  respect 
the  person  of  the  poor,  nor  the  person  of  the  mighty; 
but  in  righteousness  shalt  thou  judge  thy  neigh¬ 
bour.”  Yea,  the  very  royal  law  itself,  rightly  ex¬ 
plained,  would  serve  to  convict  them,  because  it 
teaches  them  to  put  themselves  as  much  in  the 
places  of  the  poor  as  in  those  of  the  rich,  and  so  to 
act  equitably  towards  one  as  well  as  the  other. 
Hence  he  proceeds, 

3.  To  shew  the  extent  of  the  law,  and  how  far 
obedience  must  be  paid  to  it;  they  must  fulfil  the 
royal  law,  have  a  regard  to  one  part  as  well  as 
another,  otherwise  it  would  not  stand  them  in  stead, 
when  they  pretended  to  urge  it  as  a  reason  for  any 
particular  actions;  (v.  10.)  For  whosoever  shall 
keep  the  whole  law,  and  yet  offend  in  one  point,  is 
guilty  of  all.  This  may  be  considered,  (1.)  With 
reference  to  the  case  St.  James  has  been  upon ;  “  Do 
you  plead  for  your  respect  to  the  rich,  because  vou 
are  to  love  your  neighbour  as  yourselves?  Why 
then  shew  also  an  equitable  and  due  regard  to  the 
poor,  because  you  are  to  love  your  neighbour  as 
yourself:  or  else. your  offending  in  one  point,  will 
spoil  your  pretence  of  observing  that  law  at  all. 
Whosoever  shall  keep  the  whole  law,  if  he  offend  in 
one  point,  wilfully,  allowedly,  and  with  continuance, 
and  so  as  to  think  he  shall  be  excused  in  some 
matters,  because  of  his  disobedience  in  others,  he  is 
guilty  of  all ;  he  incurs  the  same  penalty,  and  is 
iiable  to  the  same  punishment,  by  the  sentence  of 
the  law,  as  if  he  had  broken  it  in  other  points,  as 
well  as  that  lie  stands  chargeable  with ;  not  that  all 
sins  are  equal,  but  that  all  carry  the  same  contempt 
of  the  authority  of  the  Lawgiver,  and  so  bind  over 
to  such  punishment  as  is  threatened  on  the  breach 
of  that  law.  This  shews  us  what  a  vanity  it  is  to 
think  that  our  good  deeds  will  atone  for  our  bad  deeds, 
and  plainly  puts  us  upon  looking  for  some  other  atone¬ 
ment.  (2.)  This  is  further  illustrated  by  putting 
a  case  different  from  that  before  mentioned  ;  (v.  11.)  I 
For  he  that  said.  Do  not  commit  adultery,  said  also, 
Do  not  kill.  Now,  if  thou  commit  no  adultery,  yet 
if  thou  kill,  thou  art  become  a  transgressor  of  the 
law.  One,  perhaps,  is  very  severe  in  the  case  of 
adulterv,  or  what  tends  to  such  pollutions  of  the 
flesh  ;  but  less  ready  to  condemn  murder,  or  what 
tends  to  ruin  the  health,  break  the  hearts,  and  de¬ 
stroy  the  lives,  of  others  :  another  has  a  prodigious 
dread  of  murder,  but  has  more  easy  thoughts  of 
adultery ;  whereas  one  who  looks  at  the  authority 
of  the  Lawgiver,  more  than  the  matter  of  the  com¬ 
mand,  will  see  the  same  reason  for  condemning  the 
one  as  the  other.  Obedience  is  then  acceptable, 

Vol.  vi.-—  5  E 


when  all  is  done  with  an  eye  to  the  will  of  God ;  and 
disobedience  is  to  be  condemned,  in  whatever  in¬ 
stance  it  be,  as  it  is  a  contempt  of  the  authority  ot 
God ;  and,  for  that  reason,  if  we  offend  in  one  point , 
we  contemn  the  authority  of  him  who  gave  the 
whole  law,  and  so  far  are  guilty  of  all.  Thus,  if 
you  look  to  the  law  of  old,  you  stand  condemned  ; 
for  cursed  is  every  one  that  con  . nu i  4  not  in  all 
things  that  are  written  in  the  book  of  law  to  do 
them  ;  Gal.  3.  10. 

4.  St.  James  directs  Christians  to  govern  and  con 
duct  themselves  more  especially  by  the  law  of 
Christ ;  (y.  12.)  So  speak  ye,  and  so  do,  as  they  that 
shall  be  judged  by  the  law  of  liberty.  This  will 
teach  us,  not  only  to  be  just  and  impartial,  but  very 
compassionate  and  merciful  to  the  poor ;  and  it  will 
set  us  perfectly  free  from  all  sordid  and  undue  re¬ 
gards  to  the  rich.  Observe  here,  (1.)  The  gospel 
is  called  a  law ;  it  has  all  the  requisites  of  a  law  • 
precepts,  with  rewards  and  punishments  annexed; 
it  prescribes  duty,  as  well  as  administers  comfort ; 
and  Chirist  is  a  King  to  rule  us,  as  well  as  a  Pro¬ 
phet  to  teach  us,  and  a  Priest  to  sacrifice  and  inter¬ 
cede  for  us.  We  are  under  the  law  to  Christ.  (2. ) 
It  is  a  law  of  liberty  ;  a  law  that  we  have  no  reason 
to  complain  of,  as  a  yoke  or  burthen  ;  for  the  service 
of  God,  according  to  the  gospel,  is  perfect  free¬ 
dom;  it  sets  us  at  liberty  from  all  slavish  regards, 
either  to  the  persons  or  the  things  of  this  world.  (3.) 
We  must  all  be  judged  by  this  law  of  liberty  ;  men’s 
eternal  condition  will  be  determined  according  to 
the  gospel;  this  is  the  book  that  will  be  opened, 
when  we  shall  stand  before  the  judgment-seat  \ 
there  will  be  no  relief  to  those  whom  the  gospel 
condemns,  nor  will  any  accusation  lie  against  those 
whom  the  gospel  justifies.  (4.)  It  concerns  us 
therefore  so  to  speak  and  act  now,  .is  becomes  those 
who  must  shortly  be  judged  by  this  law  of  liberty  ; 
that  is,  that  we  come  up  to  gospel-terms,  that  we 
make  conscience  of  gospel-duties,  that  we  be  of  a 
gospel-temper,  and  that  our  conversation  be  a  gos¬ 
pel-conversation,  because  by  this  rule  we  must  be 
judged.  (5. )  The  consideration  of  our  being  judged 
by  the  gospel,  should  engage  us  more  especially  to 
be  merciful  in  our  regards  to  the  poor;  (v.  13.)  For 
he  shall  have  judgment  without  mercy,  that  hath 
shewed  ns  mercy  ;  and  mercy  rejoiceth  against  judg¬ 
ment.  Take  notice  here,  The  doom  which  will  be 
passed  upon  impenitent  sinners  at  last,  will  be  judg¬ 
ment  without  mercy ;  there  will  be  no  mixtures  or 
allays  in  the  cup  of  wrath,  and  of  trembling,  the 
dregs  of  which  they  must  drink.  Take  notice 
again,  Such  as  shew  no  mercy  now,  shall  find  no 
mercy  in  the  great  day.  But  we  may  note,  on  the 
other  hand,  that  there  will  be  such  as  shall  become 
instances  of  the  triumph  of  mercy,  in  whom  mercy 
rejoices  against  judgment:  all  the  children  of  men, 
in  the  last  day,  will  be  either  vessels  of  wrath,  or 
vessels  of  mercy.  It  concerns  all  to  consider  among 
which  they  shall  be  found ;  and  let  us  remember, 
that  blessed  are  the  merciful,  for  they  shall  obtain 
mercy. 

14.  What  doth  it  profit,  my  brethren, 
though  a  man  say  lie  hath  faith,  and  have 
not  works  ?  Can  faitli  save  him  ?  1 5.  If  a 
brother  or  sister  be  naked,  and  destitute  of 
daily  food,  1 6.  And  one  of  you  say  unto 
them,  Depart  in  peace,  be  ye  warmed  and 
filled;  notwithstanding  ye  give  them  not 
those  things  which  are  needful  to  the 
body ;  what  doth  it  profit  ?  1 7.  Even  so 

faith,  if  it  hath  not  works,  is  dead,  being 
alone.  18.  Yea,  a  man  may  say,  Thou 


770 


JAMES,  II. 


hast  faith,  and  I  have  works :  shew  me 
thy  faith  without  thy  works,  and  I  will 
shew  thee  my  faith  by  my  works.  1 9.  Thou 
believest  that  there  is  one  God  ;  thou  doest 
well :  the  devils  also  believe,  and  tremble. 
20.  But  wilt  thou  know,  O  vain  man,  that 
faith  without  works  is  dead?  21.  Was 
not  Abraham  our  father  justified  by  works, 
when  he  had  offered  Isaac  his  son  upon  the 
altar  ?  22.  Seest  thou  how  faith  wrought 

with  his  works,  and  by  works  was  faith 
made  perfect  ?  23.  And  the  scripture  was 
fulfilled,  which  saith,  Abraham  believed 
God,  and  it  was  imputed  unto  him  for 
righteousness  :  and  he  was  called  the  friend 
of  God.  24.  Ye  see  then  how  that  by 
works  a  man  is  justified,  and  not  by  faith 
only.  25.  Likewise  also  was  not  Rahab 
the  harlot  justified  by  works,  when  she  had 
received  the  messengers,  and  had  sent 
them  out  another  way?  26.  For  as  the 
body  without  the  spirit  is  dead,  so  faith 
without  works  is  dead  also. 

In  this  latter  part  of  the  chapter,  the  apostle 
shews  the  error  of  those  who  rested  in  a  bare  pro¬ 
fession  of  the  Christian  faith,  as  if  that  would  save 
them,  while  the  temper  of  their  minds  and  the 
tenor  of  their  lives  were  altogether  disagreeable  to 
that  holy  religion  which  they  professed.  To  let 
them  see,  therefore,  what  a  wretched  foundation 
they  built  their  hopes  upon,  it  is  here  proved  at 
large,  that  a  man  is  justified,  not  by  faith  only,  but 
by  works.  Now  upon  this  arises  a  very  great  ques¬ 
tion,  namely,  how  to  reconcile  St.  Paul  and  St. 
James  ?  St.'  Paul,  in  his  epistles  to  the  Romans  and 
Galatians,  seems  to  assert  the  directly  contrary 
thing  to  what  St.  James  here  lays  down,  saving  it 
often,  and  with  a  great  deal  of  emphasis,  that  we 
are  justified  by  faith  only,  and  not  by  the  \uorks  of 
the  law.  Arnica:  scripturarum  lites,  utinam  et 
nostrx — There  is  a  very  happy  agreement  betwixt 
one  part  of  scripture  and  another,  notwithstanding 
seeming  differences :  it  were  well  if  the  differences 
among  Christians  were  as  easily  reconciled.  No¬ 
thing  (says  Mr.  Baxter)  but  men’s  misunderstanding 
the  plain  drift  and  sense  of  Paul’s  epistles,  could 
make  so  many  take  it  for  a  matter  of  great  diffi¬ 
culty  to  reconcile  Paul  and  James.  A  general  view 
of  those  things  which  are  insisted  on  by  the  Antino- 
monians,  may  be  seen  in  Mr.  Baxter’s  paraphrase  : 
and  many  ways  might  be  mentioned,  which  have 
been  invented  among  learned  men,  to  make  the 
two  apostles  agree  ;  but  it  may  be  sufficient  only  to 
observe  these  few  things  following : 

1.  When  St.  Paul  says,  that  a  man  is  justified  by 
faith,  without  the  deeds  of  the  law,  (Rom.  3.  28.)  he 
plainly  speaks  of  another  sort  of  works  than  St. 
James  does,  but  not  of  another  sort  of  faith.  St. 
Paul  speaks  of  works  wrought  in  obedience  to  the 
law  of  Moses,  and  before  men’s  embracing  the  faith 
of  the  gospel ;  and  he  had  to  deal  with  those  who 
valued  themselves  so  highly  upon  those  works,  that 
they  rejected  the  gospel;  (as  Horn.  10.  at  the  begin¬ 
ning,  most  expressly  declares ;)  but  St.  James 
speaks  of  works  done  in  obedience  to  the  gospel,  and 
as  the  proper  and  necessary  effects  and  fruits  of  a 
sound  believing  in  Christ  Jesus.  Both  are  concerned 
to  magnify  the  faith  of  the  gospel,  as  that  which 
alone  could  save  us,  and  justify  us  ;  but  St.  Paul 
magnifies  it,  by  shewing  the  insufficiency  of  any 


works  of  the  law  before  faith,  or  in  opposition  to  the 
doctrine  of  justification  by  Jesus  Christ ;  St.  James 
magnifies  the  same  faith,  by  shewing  what  are  the 
genuine  and  necessary  products  and  operations  of  it. 

2.  St.  Paul  not  only  speaks  of  different  works  from 
those  insisted  on  by  St.  James ;  but  he  speaks  of  a 
quite  different  use  that  was  made  of  good  works, 
from  what  is  here  urged  and  intended.  St.  Pa’ 
had  to  do  with  those  who  depended  on  the  merit  ci 
their  works  in  the  sight  of  God,  and  thus  he  might 
well  make  them  of  no  manner  of  account  :  St. 
James  had  to  do  with  those  who  cried  up  faith,  but 
would  not  allow  works  to  be  used  even  as  evidences  ; 
they  depended  upon  a  bare  profession,  as  sufficient 
to  justify  them  ;  and  with  these  he  might  well  urge 
the  necessity  and  vast  importance  of  good  works. 
As  we  must  not  break  one  table  of  the  law,  by  dash¬ 
ing  it  against  the  other ;  so  neither  must  we  break 
in  pieces  the  law  and  the  gospel,  by  making  them 
clash  with  one  another :  those  who  cry  up  the  gos¬ 
pel,  so  as  to  set  aside  the  law,  and  those  who  cry  up 
the  law,  so  as  to  set  aside  the  gospel,  are  both  in  the 
wrong  ;  for  we  must  take  our  work  before  us ;  there 
must  be  both  faith  in  Jesus  Christ,  and  good  works 
the  fruit  of  faith. 

3.  The  justification  of  which  St.  Paul  speaks,  is 
different  from  that  spoken  of  bvSt.  James ;  the  one 
speaks  of  our  persons  being  justified  before  God,  the 
other  speaks  of  our  faith  being  justified  before  men  ; 
“  Shew  me  thy  faith  by  thy  works,”  says  St.  James, 
“  let  thy  faith  be  justified  in  the  eyes  of  them  that 
behold  thee  by  thy  works;”  but  St.  Paul  speaks  of 
justification  in  the  sight  of  God,  who  justifies  them 
only  that  believe  in  Jesus,  and  purely  on  account  of 
the  redemption  that  is  in  him.  Thus  we  see  that 
our  persons  are  justified  before  God  by  faith,  but  our 
faith  is  justified  before  men  by  works.  This  is  so 
plainly  the  scope  and  design  of  the  apostle  James, 
that  he  is  but  confirming  what  St.  Paul,  in  other 
places,  says  of  his  faith  ;  that  it  is  a  laborious  faith, 
and  a  faith  working  by  love,  Gal.  5.  6.  1  Thess.  1. 
3.  Titus  3.  8.  and  many  other  places. 

4.  St.  Paul  may  be  understood  as  speaking  of  that 
justification  which  is  inchoate,  St.  James  of  that 
which  is  complete  ;  it  is  by  faith  only  that  we  are 
put  into  a  justified  state,  but  then  good  works  come 
in  for  the  completing  of  our  justification  at  the  last 
great  day  ;  then,  Come,  ye  children  of  my  Father ; 
— -for  I  was  hungry,  and  ye  gave  me  meat,  &c. 

Thus  having  cleared  this  part  of  scripture  from 
every  thing  of  a  contradiction  to  other  parts  of  it, 
let  us  see  what  is  more  particularly  to  be  learnt  from 
this  excellent  passage  of  James ;  we  are  taught, 

I.  That  faith  without  works  will  not  profit,  and 
cannot  save  us;  (t.  14.)  Mliat  doth  it  profit,  my 
brethren,  if  a  man  say  he  hath  faith,  and  have  not 
works ?  Can  faith  save  him  ?  Observe  here,  1. 
That  faith  which  does  not  save,  will  not  really  pro¬ 
fit  its  ;  a  bare  profession  may  sometimes  seem  to  be 
profitable,  to  gain  the  good  opinion  of  those  who  are 
truly  good  ;  and  it  may  procure,  in  some  cases, 
worldly  good  things  ;  but  what  profit  will  this  be, 
for  any  to  gain  the  world,  and  to  lose  their  souls  ? 
What  doth  it  profit  ? — Can  faith  save  him  P  All 
things  should  be  accounted  profitable  or  unprofitable 
to  us,  as  they  tend  to  forward  or  hinder  the  salvation 
of  our  souls.’  And  above  all  other  things,  we  should 
take  care  thus  to  make  account  of  faith,  as  that 
which  does  not  profit,  if  it  do  not  save,  but  will  ag¬ 
gravate  our  condemnation  and  destruction  at  last. 
Observe,  2.  For  a  man  to  have  faith,  and  to  say  he 
has  faith,  are  two  different  things  ;  the  apostle  does 
not  say,  If  a  man  have  faith  without  works,  for  that 
is  not  a  supposable  case  ;  the  drift  of  this  place  of 
scripture  is  plainly  to  shew,  that  an  opinion,  or  spe¬ 
culation,  or  assent,  without  works,  is  not  faith  ;  but 
the  case  is  put  thus,  If  a  man  say  he  hath  faith,  8cc 


771 


JAMES,  II. 


Men  may  boast  of  that  to  others,  and  be  conceited 
of  that  in  themselves,  which  they  are  really  desti¬ 
tute  of. 

II.  We  are  taught,  that,  as  love  or  charity  is  an 
operative  principle,  so  is  faith  ;  or  that  neither  of 
them  is  good  for  any  thing ;  and,  by  trying  how  it 
looks  for  a  person  to  pretend  he  is  very  charitable, 
who  yet  never  does  any  works  of  chanty,  you  may 
judge  what  sense  there  is  in  pretending  to  have 
faith,  without  the  proper  and  necessary  fruits  of  it ; 
(y.  15 — 17.)  “  If  a  brother  or  sister  be  naked,  and 
destitute  of  daily  food  ;  and  one  of  you  say  unto 
them.  Depart  in  peace ,  be  ye  warmed,  and  filled; 
notwithstanding  ye  give  them  not  those  things  which 
are  needful  to  the  body  ;  what  doth  it  profit  ?  What 
will  such  a  charity  as  this,  that  consists  in  bare 
words,  avail  either  you  or  the  poor  ?  Will  you  come 
before  God  with  such  empty  shews  of  charity  as 
these  ?  You  might  as  well  pretend  that  your  love 
and  charity  will  stand  the  test,  without  acts  of  mer¬ 
cy,  as  think  that  a  profession  of  faith  will  bear  you 
out  before  God,  without  works  of  piety  and  obedi¬ 
ence  ;  (y.  17. )  Even  so  faith,  if  it  hath  not  works, 
is  dead,  being  alone.  ”  We  are  too  apt  to  rest  in  a 
bare  profession  of  faith,  and  to  think  that  this  will 
save  us ;  it  is  a  cheap  and  easy  religion  to  say,  “  We 
believe  the  articles  of  the  Christian  faith  ;”  but  it  is 
a  great  delusion  to  imagine  that  this  is  enough  to  bring 
us  to  heaven  ;  those  who  argue  thus,  wrong  God, 
and  put  a  cheat  upon  their  own  souls  ;  a  mock-faith 
is  as  hateful  as  mock-charity,  and  both  shew  a  heart 
dead  to  all  real  godliness  ;  you  may  as  soon  take 
pleasure  in  a  dead  body,  void  of  soul,  or  sense,  or 
action,  as  God  take  pleasure  in  a  dead  faith,  where 
there  are  no  works. 

III.  We  are  taught  to  compare  a  faith  boasting  of 
itself  without  works  and  a  faith  evidenced  by  works, 
by  looking  on  both  together,  to  try  how  that  will 
work  upon  our  minds;  (v.  18.)  Yea,  a  man  may 
say,  thou  hast  faith,  and  I  have  works.  Shew  me 
thy  faith  without  thy  works,  and  I  will  shew  thee  my 
faith  by  my  works.  Suppose  a  true  believer  thus 
pleading  with  a  boasting  hypocrite,  “  Thou  makest 
“  a  profession,  and  sayest  thou  hast  faith  ;  I  make 
“  no  such  boasts,  but  leave  my  works  to  speak  for 
“  me.  Now  give  any  evidence  of  having  the  faith 
“  thou  professest  without  works  if  thou  canst,  and 
“  I  will  soon  let  thee  see  how  my  works  flow  from 
“  faith,  and  are  the  undoubted  evidences  of  its  exist- 
“  ence.”  This  is  the  evidence  by  which  the  scrip¬ 
tures  all  along  teach  men  to  judge  both  of  themselves 
and  others.  And  this  is  the  evidence  according  to 
which  Christ  will  proceed  at  the  day  of  judgment ; 
(Rev.  20.  12.)  The  dead  were  judged  according  to 
their  works.  How  will  they  be  exposed  then,  who 
boast  of  that  which  they  cannot  evidence,  or  who  go 
about  to  evidence  their  faith  by  any  thing  but  works 
of  piety  and  mercy  ! 

IV.  We  are  taught  to  look  upon  a  faith  of  bare 
speculation  and  knowledge  as  the  faith  of  devils  ; 
(y.  19.)  Thou  believest  that  there  is  one  Cod ;  thou 
doest  well:  the  devils  also  believe,  and  tremble. 
That  instance  of  faith  which  the  apostle  here 
chooses  to  mention,  is  the  first  principle  of  all  reli¬ 
gion.  “  Thou  believest  that  there  is  a  God,  against 
the  atheists  ;  and  that  there  is  but  one  God,  against 
the  idolaters  ;  thou  doest  well,  so  far  all  is  right. 
But  to  rest  here,  and  take  up  a  good  opinion  of  thy¬ 
self,  or  of  thy  state  toward  God,  merely  on  account 
of  thy  believing  in  him,  this  will  render  thee  mise¬ 
rable  ;  the  devils  also  believe,  and  tremble.  If  thou 
contentest  thyself  with  a  bare  assent  to  articles  of 
faith,  and  some  speculations  upon  them,  thus  far 
the  devils  go.  And  as  their  faith  and  knowledge 
only  serve  to  excite  horror,  so  in  a  little  time  will 
thine.  ”  The  word  tremble  is  commonly  looked  upon 
as  denoting  a  good  effect  of  faith  ;  but  here  it  may 


I  rather  be  taken  as  a  bad  effect,  when  applied  to  the 
faith  of  devils.  They  tremble,  not  out  ol  reverence, 
but  hatred  and  opposition  to  that  one  God  on  whom 
they  believe.  To  rehearse  that  article  of  our  creed, 
therefore,  I  believe  on  God  the  E'ather  Almighty, 
will  not  distinguish  us  from  devils  at  last,  unless  we 
now  give  up  ourselves  to  God  as  the  gospel  directs ; 
and  love  him,  and  delight  ourselves  in  him,  and 
serve  him,  which  the  devils  do  not,  cannot  do. 

V.  We  are  taught  that  he  who  boasts  of  faith 
without  works,  is  to  be  looked  upon  at  present  as  a 
foolish  condemned  person  ;  (y.  20.)  But  wilt  thou 
know,  O  vain  man,  that  faith  without  works  is  dead? 

I  The  words  translated  vain  man — “vS fa>7rt  mve,  are  ob¬ 
served  to  have  the  same  signification  with  the  word 
Raca;  which  must  never  be  used  to  private  per¬ 
sons,  or  as  an  effect  of  anger,  (Matt.  5.  22.)  but  may 
be  used  as  here,  to  denote  a  just  detestation  of  such 
a  sort  of  men  as  are  empty  of  good  works,  and  yet 
boasters  of  their  faith.  And  it  plainly  declares 
;  them  fools  and  abjects  in  the  sight  of  God.  Faith 
without  works  is  said  to  be  dead,  not  only  as  void  of 
all  those  operations  which  are  the  proofs  of  spiritual 
life;  but  as  unavailable  to  eternal  life:  such  be- 
I  lievers  as  rest  in  a  bare  profession  of  faith,  are  dead 
j  while  they  live. 

VI.  We  are  taught  that  a  justifying  faith  cannot 
be  without  works,  from  two  examples,  Abraham 
and  Rahab. 

The  first  instance  is  that  of  Abraham,  the  father 
of  the  faithful,  and  the  prime  example  of  justifica¬ 
tion  ;  to  whom  the  Jews  had  a  special  regard  ;  (y. 
.21.)  Was  not  Abraham  our  father  justified  by  works, 
when  he  had  offered  Isaac  his  son  upon  the  altar? 
St.  Paul,  on  the  other  hand,  says,  (in  ch.  4.  of  the 
epistle  to  the  Romans,)  that  Abraham  believed,  and 
it  was  counted  to  him  for  righteousness.  But  these 
are  well  reconciled,  by  observing  what  is  said  in 
Heb.  11.  which  shews  that  the  faith  both  of  Abra¬ 
ham  and  Rahab  was  such  as  to  produce  those  good 
works  of  which  St.  James  speaks;  and  which  are 
not  to  be  separated  from  faith  as  justifying  and  sav¬ 
ing.  By  what  Abraham  did,  it  appeared  that  he 
truly  believed.  Upon  this  foot  the  words  of  God 
himself  plainly  put  this  matter  ;  (Gen.  22.  16.)  Be¬ 
cause  thou  hast  done  this  thing,  and  hast  not  with¬ 
held  thy  son,  thine  only  son  ;  therefore  in  blessing  I 
will  bless  thee.  Thus  the  faith  of  Abraham  was  a 
working  faith  ;  (r.  22.)  it  wrought  with  his  works, 
and  by  works  was  made  perfect.  And  by  this  means 
you  come  to  the  true  sense  of  that  scripture  which 
saith,  (y.  23.)  Abraham  believed  God,  and  it  was 
imputed  unto  him  for  righteousness.  And  thus  he 
became  the  friend  of  God.  Faith,  producing  such 
works,  endeared  him  to  the  Divine  Being,  and  ad- 
I  vanced  him  to  very  peculiar  favours  and  intimacies 
with  God.  It  is  a  great  honour  done  to  Abraham, 
that  he  is  called  and  counted  the  friend  of  God. 
You  see  then,.(y.  24.)  how  that  by  works  a  mat:  is 
justified,  (comes  into  such  a  state  of  favour  and 
friendship,  with  God,)  and  not  by  faith  only ;  not 
by  a  bare  opinion  or  profession,  or  believing  without 
obeying,  hut  by  having  such  a  faith  as  is  productive 
of  good  works. 

Now  beside  the  explication  of  this  passage  and  ex¬ 
ample,  as  thus  illustrating  and  supporting  the  argu- 
j  ment  St.  James  is  upon,  many  other  useful  lessons 
may  be  learned  by  us  from  what  is  here  said  con¬ 
cerning  Abraham.  1.  Those  who  would  have  Abra¬ 
ham’s  blessings,  must  be  careful  to  copy  after  his 
faith  :  to  boast  of  being  Abraham’s  seed  will  not 
avail  any,  if  they  do  not  believe  as  he  did.  2.  Those 
works  which  evidence  true  faith,  must  be  works  of 
self-denial,  and  such  as  God  himself  commands,  (as 
Abraham’s  offering  up  his  son,  his  only  son,  was,) 

!  and  not  such  works  as  are  pleasing  to  flesh  and 
!  blood,  and  may  serve  our  interest,  or  are  the  mere 


772 


JAMES,  III. 


fruits  of  our  own  imagination  and  devising.  3.  What 
we  piously  purpose  and  sincerely  resolve  to  do  for 
God,  is  accepted  as  if  actually  performed.  Thus 
Abraham  is  regarded  as  offering  up  his  son,  though 
he  did  not  actually  proceed  to  make  a  sacrifice  of 
him.  It  was  a  thing  done  in  the  mind,  and  spirit, 
and  resolution  of  Abraham,  and  God  accepts  it  as  if 
fully  performed  and  accomplished.  4.  The  actings 
of  faith  make  it  grow  perfect,  as  the  truth  of  faith 
makes  it  act.  5.  Such  an  acting  faith  will  make 
others,  as  well  as  Abraham,  friends  of  God.  Thus 
Christ  says  to  his  disciples,  (John  15.  15.)  I  have 
called  you  friends.  All  transactions  betwixt  God 
and  the  truly  believing  soul  are  easy,  pleasant,  and 
delightful.  There  is  one  "will  and  one  heart,  and 
there  is  a  mutual  complacency.  God  rejoiceth  over 
them  who  truly  believe,  to  do  them  good ;  and  they 
delight  themselves  in  him. 

The  second  example  of  faith’s  justifying  itself  and 
us,  with  and  by  works,  is  Rahab  ;  (v.  25. )  Likewise 
also  was  not  Rahab  the  harlot  justified  by  works, 
when  she  had  received  the  messengers,  and  had  sent 
them  out  another  way  ?  The  former  instance  was  of 
one  renowned  for  his  faith  all 'his  life  long.  This  is 
of  one  noted  for  sin,  whose  faith  was  meaner  and  of 
a  much  lower  degree ;  so  that  the  strongest  faith 
will  not  do,  nor  the  meanest  be  allowed  to  go  with¬ 
out  works.  Some  say,  that  the  word  here  rendered 
harlot ,  was  the  proper  name  of  Rahab.  Others 
tell  us,  that  it  signifies  no  more  than  a  hostess,  or 
one  who  keeps  a  public-house,  with  whom  there¬ 
fore  the  spies  lodged.  But  it  is  very  probable  that 
her  character  was  infamous  ;  and  such  an  instance  < 
is  mentioned,  to  shew  that  faith  will  save  the  worst,  ’ 
when  evidenced  by  proper  works ;  and  it  will  not  save 
he  best  without  such  works  as  God  requires.  This 
Rahab  believed  the  report  she  had  heard  of  God’s 
powerful  presence  with  Israel ;  but  that  which  prov¬ 
ed  her  faith  sincere,  was,  that,  to  the  hazard  of  her 
life,  she  received  the  tnessengers,  and  sent  them  out 
another  way.  Observe  here,  (1.)  The  wonderful 
power  of  faith  in  transforming  and  changing  sin¬ 
ners.  (2.)  The  regard  which  an  operative  faith 
meets  with  from  God,  to  obtain  his  mercy  and  fa¬ 
vour.  (3.)  Observe,  Where  great  sins  are  pardon-  i 
cd,  there  must  be  great  acts  of  self-denial.  Rahab 
must  prefer  the  honour  of  God  and  the  good  of  his 
people  before  the  preservation  of  her  own  country. 
Her  former  acquaintance  must  be  discarded,  her 
former  course  of  life  entirely  abandoned,  and  she 
must  give  signal  proof  and  evidence  of  this,  before 
she  can  be  in  a  justified  state.  (4.)  After  she  is  jus¬ 
tified,  yet  her  former  character  must  be  remember¬ 
ed  ;  not  so  much  to  her  dishonour  as  to  glorify  the 
rich  grace  and  mercy  of  God.  Though  justified,  she 
is  called  Rahab  the  harlot. 

And  now  upon  the  whole  matter,  the  apostle 
draws  this  conclusion,  ( v .  26.)  As  the  body  without 
the  spirit  is  dead,,  so  faith  without  works  is  dead 
also.  These  words  are  read  differently  ;  some  read¬ 
ing  them,  As  the  body  without  the  breath  is  dead,  so 
is  faith  without  works:  and  then  they  shew  that 
works  are  the  companions  of  faith,  as  breathing  is 
of  life.  Others  read  them,  As  the  body  without  the 
soul  is  dead,  so  faith  without  works  is  dead  also :  and 
then  they  shew  that  as  the  body  has  no  action,  nor 
beauty,  but  becomes  a  loathsome  carcase,  when  the 
soul  is  gone  ;  so  a  bare  profession  without  works  is 
useless,  yea,  loathsome  and  offensive. 

Let  us  then  take  heed  of  running  into  extremes  in 
this  case.  For,  [l.] 'i'he  best  works,  without  faith, 
are  dead  ;  they  want  their  root  and  principle.  It  is 
by  faith  that  any  thing  we  do  is  really  good  ;  as 
done  with  an  eye  to  God,  in  obedience  to  him,  and 
so  as  to  aim  principally  at  his  acceptance.  [2.]  The 
most  plausible  profession  of  faith,  without  works,  is 
dead  :  as  the  root  is  dead  when  it  produces  nothing 


i  green,  nothing  of  fruit.  Faith  is  the  root,  good 
;  works  are  the  fruits,  and  we  must  see  to  it  that  we 
have  both.  We  must  not  think  that  either,  with¬ 
out  the  other,  will  justify  and  save  us.  This  is  the 
|  grace  of  God  wherein  we  stand,  and  we  should, 
I  stand  to  it. 

CHAP.  III. 

The  apostle  here  reproves  ambition,  and  an  arrogant  magis¬ 
terial  tongue;  and  shews  the  duty  and  advantage  of  brid¬ 
ling  it,  because  of  its  power  to  do  mischief.  Those  who 
profess  religion,  ought  especially  to  govern  their  tongues,  v. 
1  .  .  12.  True  wisdom  makes  men  meek,  and  avoiders  of 
strife  and  envy :  and  hereby  it  may  easily  be  distinguished 
from  a  wisdom  that  is  earthly  and  hypocritical,  v.  13,  to 
the  end. 

1.  H  Y  brethren,  be  not  many  masters, 
JLt  JL  knowing  that  we  shall  receive  the 
greater  condemnation.  2.  P'or  in  many 
things  we  offend  all.  If  any  man  offend 
not  in  word,  the  same  is  a  perfect  man,  and 
able  also  to  bridle  the  whole  body.  3.  Be¬ 
hold,  we  put  bits  in  the  horses’  mouths, 
that  they  may  obey  us;  and  we  turn  about 
their  whole  body.  4.  Behold  also  the 
ships,  which  though  they  are  so  great,  and 
are  driven  of  fierce  winds,  yet  are  they 
turned  about  with  a  very  small  helm, 
whithersoever  the  governor  listeth.  5.  Even 
so  the  tongue  is  a  little  member,  and  boast- 
eth  great  things.  Behold,  how  great  a 
matter  a  little  fire  kindleth  !  6.  And  the 
tongue  is  a  fire,  a  world  of  iniquity  :  so  is  the 
tongue  among  our  members,  that  it  defileth 
the  whole  body,  and  setteth  on  fire  the 
course  of  nature;  and  it  is  set  on  fire  of 
hell.  7.  For  every  kind  of  beasts,  and  of 
birds,  and  of  serpents,  and  of  things  in  the 
sea,  is  tamed,  and  hath  been  tamed  of  man¬ 
kind  :  8.  But  the  tongue  can  no  man  tame; 
it  is  an  unruly  evil,  full  of  deadly  poison. 
9.  Therewith  bless  wre  God,  even  the  Fa¬ 
ther;  and  therewith  curse  we  men,  who 
are  made  after  the  similitude  of  God.  10. 
Out  of  the  same  mouth  proceed  blessing 
and  cursing.  My  brethren,  these  things 
ought  not  so  to  be.  11.  Doth  a  fountain 
send  forth  at  the  same  place  sweet  water 
and  bitter?  12.  Can  the  fig-tree,  my  bre¬ 
thren,  bear  olive-berries,  or  a  vine,  figs? 
So  can  no  fountain  both  yield  salt  water  and 
fresh. 

The  foregoing  chapter  shews  how  unprofitable 
and  dead  faith  is  without  works;  it  is  plainly  inti¬ 
mated  by  what  this  chapter  first  goes  upon,  that 
such  41  faith  is,  however,  apt  to  make  men  conceit¬ 
ed  and  magisterial  in  their  tempers  and  their  talk. 
Those  who  set  up  faith  in  the  manner  the  former 
chapter  condemns,  are  most  apt  to  run  into  those 
sins  of  the  tongue,  which  this  chapter  condemns. 
And  indeed  the  best  need  to  be  cautioned  against  a 
j  dictating,  censorious,  mischievous  use  ot  their 
tongues.  We  ;tre  therefore  taught, 

I.  Not  to  use  our  tongues  so  as  to  lord  it  over 
others  ;  (y.  1.)  My  brethren ,  be  not  many  masters, 
&c.  These  words  do  not  forbid  doing  what  we  can 
to  direct  and  instruct  others  in  the  way  of  their 


773 


JAMES,  I  IT. 


duty;  or  to  reprove  them  in  a  Christian  way  tor  what 
is  amiss ;  but  we  must  not  affect  to  speak  and  act 
as  those  who  are  continually  assuming  the  chair ;  we 
must  not  prescribe  to  one  another,  so  as  to  make 
our  own  sentiments  a  standard,  by  which  to  try  all 
others ;  because  God  gives  various  gilts  to  men, 
and  expects  from  each  according  to  that  measure 
of  light  which  he  gives.  “  Therefore  be  not  many 
masters  (or  teachers ,  as  some  read  it ;)  “do  not 
give  yourselves  the  air  of  teachers,  imposers,  and 
judges,  but  rather  speak  with  the  humility  and 
spirit  of  learners ;  do  not  censure  one  another,  as  if 
all  must  be  brought  to  your  standard.”  This  is  en¬ 
forced  by  two  reasons.  1.  Those  who  thus  set  up 
for  judges  and  censurers,  shall  receive  the  greater 
condemnation.  Our  judging  others  will  but  make 
our  own  judgment  the  more  strict  and  severe, 
Matt.  7.  1.  Those  who  are  curious  to  spy  out  the 
faults  of  others,  and  arrogant  in  passing  censures 
upon  them,  may  expect  that  God  will  be  as  ex¬ 
treme  in  marking  what  they  say  and  do  amiss.  2. 
Another  reason  given  against  such  acting  the  mas¬ 
ter,  is,  because  we  are  all  sinners;  ( v .  2.)  In  many 
things  we  offend  all.  Were  we  to  think  more  bf 
our  own  mistakes  and  offences,  we  should  be  less 
apt  to  judge  other  people.  While  we  are  severe 
against  what  we  count  offensive  in  others,  we  do  not 
consider  how  much  there  is  in  us,  which  is  justly 
offensive  to  them.  Self-justifiers  are  commonly  self¬ 
deceivers.  We  are  all  guilty  before  God ;  and  they 
who  vaunt  it  over  the  frailties  and  infirmities  of 
others,  little  think  how  many  things  they  offend  in 
themselves.  Nay,  perhaps  their  magisterial  ma¬ 
nagements,  and  censorious  tongues,  may  prove 
worse  than  any  faults  they  condemn  in  others.  Let 
us  learn  to  be  severe  in  judging  ourselves,  but  cha¬ 
ritable  in  our  judgments  of  other  people. 

II.  We  are  taught  to  govern  our  tongue  so  as  to 
prove  ourselves  perfect  and  upright  men,  and  such 
as  have  an  entire  government  over  ourselves ;  If 
any  man  offend  not  in  word,  the  same  is  a  perfect 
man  ;  and  able  also  to  bridle  the  whole  body.  It  is 
here  implied,  that  he  whose  conscience  is  affected 
by  tongue-sins,  and  who  takes  care  to  avoid  them, 
is  an  upright  man,  and  has  an  undoubted  sign  of 
true  grace.  But  on  the  other  hand,  if  a  man  seem 
to  be  religious,  (as  was  declared  in  the  first  chapter,) 
and  bridle  not  his  tongue ;  whatever  profession  he 
makes,  that  man’s  religion  is  vain.  Further,  he 
that  offends  not  in  word,  will  not  only  prove  himself 
a  sincere  Christian,  but  a  very  much  advanced  and 
improved  Christian.  For  the  wisdom  and  grace 
which  enable  him  to  rule  his  tongue,  will  enable 
him  also  to  rule  all  his  actions.  This  we  have  illus¬ 
trated  by  two  comparisons. 

1.  The  governing  and  guiding  all  the  motions  of 
a  horse,  by  the  bit  which  is  put  into  his  mouth  ; 
(t».  3.)  Behold,  we  put  bits  in  the  horses’  mouths, 
that  they  man  obey  us,  and  we  turn  about  their 
whole  body.  There  is  a  great  deal  of  brutish  fierce¬ 
ness  and  wantonness  in  us.  This  shews  itself  very 
much  by4'ie  tongue  :  so  that  this  must  be  bridled  ; 
according  to  Ps.  39.  1.  I  will  keep  my  mouth  with 
a  bridle,  [or,  I  will  bridle  my  mouth,  \  while  the 
wicked  is  before  me.  The  more  quick  and  lively 
the  tongue  is,  the  more  should  we  thus  take  care  to 
govern  it.  Otherwise,  as  an  unruly  and  ungoverna¬ 
ble  horse  runs  away  with  his  rider,  or  throws  him, 
so  an  unruly  tongue  will  serve  those  in  like  manner, 
who  have  no  command  over  it  Whereas,  let  reso¬ 
lution  and  watchfulness,  under  the  influence  of  the 
grace  of  God,  bridle  the  tongue,  and  then  all  the 
motions  and  actions  of  the  whole  body  will  be  easily 
guided  and  over-ruled. 

2.  The  governing  of  a  ship  by  the  right  manage¬ 
ment  of  the  helm  ;  ( v .  4,  5.)  Behold  also  the  ships, 
which  though  they  are  so  great,  and  are  driven  of 


ferce  winds,  yet  they  are  turned  about  with  a  very 
small  helm,  whithersoever  the  governor  listet/u 
liven  so,  the  tongue  is  a  little  member,  and  boasteth 
great  things.  As  the  helm  is  a  very  small  part  of 
the  ship,  so  is  the  tongue  a  very  small  part  of  the 
body  :  but  the  right  governing  of  the  helm  or  rud¬ 
der  will  steer  and  turn  the  ship  as  the  governor 
pleases';  and  a  right  management  of  the  tongue  is, 
in  a  great  measure,  the  government  of  the  whole 
man.  There  is  a  wonderful  beauty  in  these  compa 
risons,  to  shew  how  things  of  small  bulk,  yet  may 
be  of  vast  use.  And  from  hence  we  should  learn  to 
make  the  due  management  of  our  tongues  more  our 
study ;  because,  though  they  are  little  members, 
they  are  capable  of  doing  a  great  deal  of  good,  or  a 
great  deal  of  hurt.  Therefore, 

III.  We  are  taught  to  dread  an  unruly  tongue,  as 
one  of  the  greatest  and  most  pernicious  evils.  It  is 
compared  to  a  little  fire  placed  among  a  great  deal 
of  combustible  matter  which  soon  raises  a  flame 
and  consumes  all  before  it ;  (v.  5,  6.)  Behold,  how 
great  a  matter  a  little  fire  kindleth!  And  the  tongue 
is  a  fire,  a  world  of  iniquity,  8cc.  There  is  such  an 
abundance  of  sin  in  the  tongue,  that  it  may  be  called 
a  world  of  iniquity.  How  many  defilements  does 
it  occasion!  How  many  and  dreadful  flames  does  it 
kindle!  So  is  the  tongue  among  the  members,  that  it 
defileth  the  whole  body.  Observe  from  hence, 
There  is  a  great  pollution  and  defilement  in  sins  of 
the  tongue.  Defiling  passions  are  kindled,  vented, 
and  cherished  by  this  unruly  member.  And  the 
whole  body  is  often  drawn  into  sin  and  guilt  by  the 
tongue.  Therefore  Solomon  says,  Suffer  not  thy 
mouth  to  cause  thy  flesh  to  sin,  "Eccles.  5.  6.  The 
snares  into  which  men  are  sometimes  led  by  the 
tongue,  are  insufferable  to  themselves,  and  destruc¬ 
tive  of  others.  It  setteth  on  fire  the  course  of  na¬ 
ture.  The  affairs  of  mankind  and  of  societies  are 
often  thrown  into  confusion,  and  all  is  on  a  flame,  by 
the  tongues  of  men.  Some  read  it,  all  our  genera¬ 
tions  are  set  on  fire  by  the  tongue.  There  is  no  age 
of  the  world,  nor  any  condition  of  life,  private  or 
public,  but  will  afford  examples  of  this.  And  it  is 
set  on  fire  of  hell.  Observe  frorfi  hence,  Hell  has 
more  to  do  in  promoting  the  fire  of  the  tongue  than 
men  are  generally  aware  of.  It  is  from  some  dia¬ 
bolical  temptations,  and  to  serve  some  diabolical 
designs,  that  men’s  tongues  are  inflamed.  The 
Devil  is  expressly  called  a  liar,  a  murderer,  an  ac¬ 
cuser  of  the  brethren  ;  and  whenever  men’s  tongues 
are  employed  any  of  these  ways,  they  are  set  on 
fire  of  hell.  The  Holy  Ghost  indeed  once  descend¬ 
ed  in  cloven  tongues  as  of  fire,  Acts  2.  And  where 
the  tongue  is  thus  guided  and  wrought  upon  by  a 
fire  from  heaven,  here  it  kindleth  good  thoughts, 
holy  affections,  and  ardent  devotions.  But  when  it 
is  set  on  fire  of  hell,  as  in  all  undue  heats  it  is,  there 
it  is  mischievous ;  producing  rage  and  hatred,  and 
those  things  which  serve  the  purpose  and  designs 
of  the  Devil.  As  therefore  you  would  dread  fires 
and  flames,  you  should  dread  contentions,  revilings, 
slanders,  lies,  and  every  thing  that  would  kindle 
the  fire  of  wrath  in  your  own  spirit,  or  in  the  spirits 
of  others.  But, 

IV.  We  are  next  taught  how  very  hard  a  thing 
it  is  to  govern  the  tongue  ;  (i\  7,  8.)  For  every  kind 
of  beasts,  and  of  birds,  and  of  serpents,  and  of 
things  in  the  sea,  is  tamed,  and  hath  been  tamed ,  of 
mankind.  But  the  tongue  can  no  man  tame.  As 
if  the  apostle  had  said,  “  Lions,  and  the  most  sa¬ 
vage  beasts,  as  well  as  horses  and  camels,  and  crea¬ 
tures  of  the  greatest  strength,  have  been  tamed  and 
governed  by  men  :  and  so  have  birds,  notwithstand¬ 
ing  their  wildness  and  timorousness,  and  their  wings 
to  bear  them  up  continually  out  of  our  reach  :  even 
serpents,  notwithstanding  all  their  venom,  and  all 

i  their  cunning,  have  been  made  familiar  and  harm 


774 


JAMES,  ITT. 


less:  and  things  in  the  sea  have  been  taken  by 
men,  and  made  serviceable  to  them.  And  these 
creatures  have  not  been  subdued  or  tamed  only  by 
miracle;  (as  the  lions  crouched  to  Daniel,  instead 
of  devouring  him ;  and  ravens  fed  Elijah ;  and  a 
whale  carried  Jonah  through  the  depths  of  the  sea 
to  dry  land ;)  but  what  is  here  spoken  of  is  some¬ 
thing  commonly  done ;  not  only  hath  been  tamed, 
but  is  tamed  of  mankind.  Yet  the  tongue  is  worse 
than  these,  and  cannot  be  tamed  by  the  j>ower  and 
art  which  serves  to  tame  these  things,  ho  man  can 
tame  the  tongue  without  supernatural  grace  and  as¬ 
sistance.”  The  apostle  does  not  intend  to  repre¬ 
sent  it  as  a  thing  impossible,  but  as  a  thing  ex¬ 
tremely  difficult,  which  therefore  will  require  great 
watchfulness,  and  pains,  and  prayer,  to  keep  it  in 
due  order.  And  sometimes  all  is  too  little,  for  it  is 
an  unruly  evil ,  full  of  deadly  poison.  Brute  crea¬ 
tures  may  be  kept  within  certain  bounds,  they  may 
be  managed  by  certain  rules,  and  even  serpents 
may  be  so  used  as  to  do  no  hurt  with  all  their  poi¬ 
son  :  but  the  tongue  is  apt  to  break  through  all 
bounds  and  rules,  and  to  spit  out  its  poison  on  one  I 
occasion  or  other,  notwithstanding  the  utmost  care. 
So  that  it  does  not  need  only  to  be  watched,  and 
guarded,  and  governed,  as  much  as  an  unruly  beast, 
or  a  hurtful  and  poisonous  creature ;  but  much 
more  caye  and  pains  will  be  needful  to  prevent  the 
mischieivous  outbreakings  and  effects  of  the  tongue. 
However, 

V.  We  are  taught  to  think  of  the  use  we  make 
of  our  tongues  in  religion  and  in  the  service  of  God, 
and  by  such  a  consideration  to  keep  it  from  cursing, 
censuring,  and  every  thing  that  is  evil  on  other  occa¬ 
sions  ;  (v.  9,  10.)  Therewith  bless  we  God,  even  the 
Father ;  and  therewith  curse  we  men,  who  are 
made  after  the  similitude  of  God.  Out  of  the  sa?ne 
mouth  proceed  blessing  and  cursing.  My  brethren , 
these  things  ought  not  so  to  be.  How  absurd  is  it 
that  they  who  use  their  tongues  in  prayer  and 
praise,  should  ever  use  them  in  cursing,  slandering, 
and  the  like  !  If  we  bless  God  as  our  Father,  it 
should  teach  us  to  speak  well  of,  and  kindly  to,  all 
who  bear  his  image.  That  tongue  which  addresses 
with  reverence  the  Divine  Being,  cannot,  without 
the  greatest  inconsistence,  turn  upon  fellow-crea¬ 
tures  with  reviling,  brawling  language.  It  is  said 
of  the  Seraphim  that  praise  God,  they  dare  not 
bring  a  railing  accusation.  And  for  men  to  re¬ 
proach  those  who  have  not  only  the  image  of  God 
in  their  natural  faculties,  but  are  renewed  after  the 
image  of  God  by  the  grace  of  the  gospel,  this  is  a 
most  shameful  contradiction  to  all  their  pretensions 
of  honouring  the  great  Original.  These  things 
ought  not  so  to  be  ;  and,  if  such  considerations  were 
always  at  hand,  surely  they  would  not  be.  Piety  is 
disgraced  in  all  the  shews  of  it,  if  there  be  not  cha¬ 
rity.  That  tongue  confutes  itself,  which  one  while 
pretends  to  adore  the  perfections  of  God,  and  to 
refer  all  things  to  him,  and  another  while  will  con¬ 
demn  even  good  men,  if  they  do  not  just  come  up  to 
the  same  words  or  expressions  used  by  it. 

Further,  to  fix  this  thought,  the  apostle  shews 
that  contrary  effects  from  the  same  causes  are 
monstrous,  and  not  to  be  found  in  nature ;  and 
therefore  cannot  be  consistent  with  grace;  ( v .  11, 
12.)  Doth  a  fountain  send  forth  at  the  same  J dace 
sweet  water  and  bitter?  Can  the  fig-tree  bear  olive 
berries,  or  a  vine,  fgs?  Or  cloth  the  same  s/iring 
yield  both  salt  water  and  fresh?  True  religion  will 
not  admit  of  contradictions;  and  a  truly  religious 
man  can  never  allow  of  them  either  in  his  words  or 
his  actions.  How  many  sins  would  this  prevent, 
and  recover  men  from,  to  put  them  upon  being 
always  consistent  with  themselves ! 

13.  Who  75  a  wiseman  and  endued  with 


knowledge  among  you  ?  Let.  him  shew 
out  of  a  good  conversation  his  works  with 
meekness  of  wisdom.  1 4.  But  if  ye  have 
bitter  envying  and  strife  in  your  hearts, 
glory  not,  and  lie  not  against  the  truth. 
15.  This  wisdom  descendeth  not  from 
above,  but  is  earthly,  sensual,  devilish.  1 6. 
For  where  envying  and  strife  is,  there  is 
confusion  and  every  evil  work.  17.  But 
the  wisdom  that  is  from  above  is  first  pure, 
then  peaceable,  gentle,  and  easy  to  be  en¬ 
treated,  full  of  mercy  and  good  fruits,  with 
out  partiality,  and  without  hypocrisy.  18. 
And  the  fruit  of  righteousness  is  sown  in 
peace  of  them  that  make  peace. 

As  the  sins  before  condemned  arise  from  an  affec¬ 
tation  of  being  thought  more  wise  than  others,  and 
being  endued  with  more  knowledge  than  they ;  so 
the  apostle  in  these  verses  shews  the  difference  be¬ 
tween  men’s  pretending  to  be  wise,  and  their  being 
really  so ;  and  between  the  wisdom  which  is  from 
beneath,  (from  earth  or  hell,)  and  that  which  is 
from  above. 

I.  We  have  some  account  of  true  wisdom,  with 
the  distinguishing  marks  and  fruits  of  it;  (v.  13.) 
Who  is  a  wise  man,  and  endued  with  knowledge 
among  you?  Let  him  shew  out  of  a  good  conversa¬ 
tion  his  works  with  meekness  of  wisdom.  A  truly 
wise  man  is  a  very  knowing  man  :  he  will  not  set 
up  for  the  reputation  of  being  wise,  without  laying 
in  a  good  stock  of  knowledge  ;  and  he  will  not  value 
himself  merely  upon  knowing  things,  if  he  has  not 
wisdom  to  make  a  right  application  and  use  of  that 
knowledge.  These  two  things  must  be  put  together, 
to  make  up  the  account  of  true  wisdom  :  who  is 
wise,  and  endued  with  knowledge  ?  Now  where 
this  is  the  happy  case  of  any,  there  will  be  these 
following  things. 

1.  A  good  conversation.  If  we  are  wiser  than 
others,  this  should  be  evidenced  by  the  goodness  of 
our  conversation ;  not  by  the  roughness  or  vanity 
of  it.  Words  that  inform,  and  heal,  and  do  good, 
are  the  marks  of  wisdom  ;  not  those  that  look 
great,  and  do  mischief,  and  are  the  occasions  of  evil, 
either  in  ourselves  or  others. 

2.  True  wisdom  may  be  known  by  its  works. 
The  conversation  here  does  not  refer  only  to  words, 
but  to  the  whole  of  men’s  practice ;  therefore  it  is 
said,  Let  him  shew  out  of  a  good  conversation  his 
works.  True  wisdom  does  not  lie  in  good  notions 
or  speculations  so  much  as  in  good  and  useful  ac¬ 
tions.  Not  he  who  thinks  well,  or  he  who  talks 
well,  is  in  the  sense  of  the  scripture,  allowed  to  be 
wise,  if  he  do  not  live  and  act  well. 

3.  True  wisdom  may  be  known  by  the  meekness 
of  the  spirit  and  temper;  Let  him  shew  with  meek¬ 
ness,  &c.  It  is  a  great  instance  of  wisdom,  prudent¬ 
ly  to  bridle  our  own  anger,  and  patientlyfb  bear  the 
anger,  of  others.  And  as  wisdom  will  evidence 
itself  in  meekness,  so  meekness  will  be  a  greet 
friend  to  wisdom.  For  nothing  hinders  the  regular 
apprehension,  the  solid  judgment,  and  impartiality 
of  thought,  necessary  to  our  acting  wisely,  so  much 
as  passion.  When  we  are  mild  and  calm,  we  are 
best  able  to  hear  reason,  and  best  able  to  speak  it. 
Wisdom  produces  meekness,  and  meekness  in¬ 
creases  wisdom. 

II.  We  have  the  glorying  of  those  taken  away, 
who  are  of  a  contrary  character  to  that  now  men¬ 
tioned  ;  and  their  wisdom  exposed  in  all  its  boasts 
and  productions;  ( v .  14 — 16.)  “  If  ye  have  Litter 
envying  and  strife  in  your  hearts,  glory  not,  &c. 


776 


JAMES,  IV. 


Frctend  what  you  will,  and  think  yourselves  ever 
so  wise,  yet  you  have  abundance  of  reason  to  cease 
your  glorying,  if  you  run  down  love  and  peace,  and 
give  way  to  bitter  envying  and  strife.  Your  zeal 
For  truth  or  orthodoxy,  and  your  boasts  of  knowing 
more  than  others,  if  you  employ  these  only  to  make 
others  hateful,  and  to  shew  your  own  spite  and 
heart-burnings  against  them,  are  a  shame  to  your 
profession  of  Christianity,  and  a  downright  contra¬ 
diction  to  it.  Lie  not  thus  against  the  truth.  ” 

Observe,  1.  Envyingand  strife  are  opposed  to  the 
meekness  of  wisdom.  The  heart  is  the  seat  of  both  ; 
but  envy  and  wisdom  cannot  dwell  together  in  the 
same  heart.  Holy  zeal  and  bitter  envying  are  as 
different  as  the  flames  of  seraphim  and  the  fire  of 
hell.  Observe,  2.  The  order  of  things  here  laid 
down.  Envying  is  first,  and  excites  strife ;  strife 
endeavours  to  excuse  itself  by  vain-glorying  and  ly¬ 
ing;  and  then,  (y.  16.)  hereupon  ensue  cojifusion 
and  every  evil  work.  Those  who  live  in  malice, 
envy,  and  contention,  live  in  confusion ;  and  are 
liable  to  be  provoked  and  hurried  to  any  evil  work. 
Such  disorders  raise  many  temptations,  strengthen 
temptations,  and  involve  men  in  a  great  deal  of 
guilt.  One  sin  begets  another;  and  it  cannot  be 
imagined  how  much  mischief  is  produced  ;  there  is 
every  evil  work.  And  is  such  wisdom  as  produces 
these  effects,  to  be  gloried  in  ?  This  cannot  be  with¬ 
out  giving  the  lie  to  Christianity ;  and  pretending 
that  this  wisdom  is  what  it  is  not.  For  observe,  3. 
From  whence  such  wisdom  cometh  ;  it  descendeth 
not  from  above,  but  ariseth  from  beneath  ;  and,  to 
speak  plainly,  it  is  earthly,  sensual,  devilish,  v.  15. 
It  springs  from  earthly  principles,  acts  upon  earthly 
motives,  and  is  intent  upon  serving  earthly  purposes. 
It  is  sensual,  indulging  the  flesh,  and  making  pro¬ 
vision  to  fulfil  the  lusts  and  desires  of  it.  Or,  ac¬ 
cording  to  the  original  word,  4 it  is  animal  or 
human ;  the  mere  working  of  natural  reason,  with¬ 
out  any  supernatural  light.  And  it  is  devilish  ;  such 
wisdom  being  the  wisdom  of  devils,  to  create  un¬ 
easiness,  and  to  do  hurt ;  and  being  inspired  by 
devils,  whose  condemnation  is  pride,  (1  Tim.  3.  6.) 
and  who  are  noted  in  other  places  of  scripture  for 
their  wrath,  and  their  accusing  of  the  brethren. 
And  therefore  those,  who  are  lifted  up  with  such 
wisdom  as  this,  must  fall  into  the  condemnation  of 
the  Devil. 

III.  We  have  the  lovely  picture  of  that  wisdom 
which  is  from  above  more  fully  drawn,  and  set  in 
opposition  to  this  which  is  from  beneath  ;  (v.  17, 
18. )  But  the  wisdom  that  is  from  above,  is  first  fiure, 
then  peaceable,  8cc. 

Observe  here,  True  wisdom  is  God’s  gift.  It  is 
not  gained  by  conversing  with  men,  or  by  the  know¬ 
ledge  of  the  world,  (as  some  think  and  speak,)  but 
it  comes  from  above.  It  consists  of  these  several 
things  :  1.  It  is  pure,  without  mixture  of  maxims 
or  aims  that  would  debase  it :  and  it  is  free  from 
iniquity  and  defilements,  not  allowing  of  any  known 
sin,  but  studious  of  holiness  both  in  heart  and  life. 
2.  The  wisdom  that  is  from  above,  is  peaceable. 
Peace  foflows  purity,  and  depends  upon  it.  Those 
who  are  truly  wise,  do  what  they  can  to  preserve 
peace,  that  it  may  not  be  broken  ;  and  to  make 
peace,  that  where  it  is  lost,  it  may  be  restored.  In 
kingdoms,  in  families,  in  churches,  in  all  societies, 
and  in  all  interviews  and  transactions,  heavenly  wis¬ 
dom  makes  men  peaceable.  3.  It  is  gentle,  not 
standing  upon  extreme  right  in  matters  of  property  ; 
not  saying  or  doing  any  thing  rigorous  in  points  of 
censure ;  not  being  furious  about  opinions ;  urging 
our  own  beyond  their  weight,  or  their’s  who  oppose 
us,  beyond  their  intention  ;  not  being  rude  and  over¬ 
bearing  in  conversation,  nor  harsh  and  cruel  in  tem¬ 
per.  Gentleness  may  thus  be  opposed  to  all  these. 
4.  Heavenly  wisdom  is  easy  to  be  entreated,  tbveiQti; ; 


it  is  very  persuadable,  either  to  what  is  good,  or 
from  what  is  evil.  There  is  an  easiness  that  is 
weak  and  faulty ;  but  it  is  not  a  blamable  easiness, 
to  yield  ourselves  to  the  persuasions  of  God’s  word, 
and  to  all  just  and  reasonable  counsels  or  requests 
of  our  fellow-creatures ;  no,  nor  to  give  up  a  dispute, 
where  there  appears  a  good  reason  for  it,  and  a 
good  end  may  be  answered  by  it.  5.  Heavenly  wis 
dom  is  full  of  mercy  and  good  fruits  ;  inwardly  dis¬ 
posed  to  every  thing  that  is  kind  and  good,  both  to 
relieve  those  who  want,  and  to  forgive  those  who 
offend,  and  actuallv  to  do  this  whenever  proper  oc¬ 
casions  offer.  6.  Heavenly  wisdom  is  without  par¬ 
tiality.  The  original  word,  uiiaHpnot,  signifies  to  be 
without  suspicion,  or  free  from  judging;  making 
no  undue  surmises,  or  differences  in  our  conduct  to¬ 
wards  one  person  more  than  another.  The  margin 
reads  it,  without  wrangling ;  not  acting,  the  part  of 
sectaries,  and  disputing  merely  for  the  sake  of  a 
party  ;  or  censuring  others  purely  on  account  of 
their  differing  from  us.  The  wisest  men  are  least 
apt  to  be  censurers.  7.  That  wisdom  which  is  from 
above,  is  hoithout  hypocrisy.  It  has  no  disguises  or 
deceits.  It  cannot  fall  in  with  those  managements 
which  the  world  counts  wise,  which  are  crafty  and 
guileful ;  but  it  is  sincere,  and  open,  and  steady,  and 
uniform,  and  consistent  with  itself.  O  that  you  and 
I  might  always  be  guided  by  such  wisdom  as  this  ! 
That  with  St.  Paul  we  might  be  able  to  say,  Not 
with  fleshly  wisdom,  but  in  simplicity  and  godly 
sincerity,  by  the  grace  of  God,  we  have  our  conver¬ 
sation.  And  then,  lastly,  true  wisdom  will  go  on  to 
sow  the  fruits  of  righteousness  in  peace,  and  thus,  if 
it  may  be,  to  make  peace  in  the  world,  v.  18.  And 
that  which  is  sown  in  peace,  will  produce  a  harvest 
of  joys.  Let  others  reap  the  fruits  of  contentions, 
anil  all  the  advantages  they  can  propose  to  them¬ 
selves  by  them  ;  but  let  us  go  on  peaceably  to  sow 
the  seeds  of  righteousness,  and  we  may  depend  upon 
it,  our  labour  shall  not  be  lost.  For  light  is  sown  for 
the  righteous,  and  gladness  for  the  upright  in  heart ; 
and  the  work  of  righteousness  shall  be  peace,  and 
the  effect  of  righteousness,  quietness  and  assurance 
for  ever. 

CHAP.  IV. 

In  this  chapter,  we  arc  directed  to  consider,  I.  Some  causes 
of  contention,  beside  those  mentioned  in  the  foregoing 
chapter,  and  to  watch  against  them,  v.  1  . .  5.  II.  We  are 
taught  to  abandon  the  friendship  of  this  world,  so  as  to  sub¬ 
mit  and  subject  ourselves  entirely  to  God,  v.  4  . .  10.  III. 
All  detraction  and  rash  judgment  of  others  are  to  be  care¬ 
fully  avoided,  v.  1 1,  12.  IV.  We  must  preserve  a  constant 
regard,  and  pay  the  utmost  deference,  to  the  disposals  of 
Divine  Providence,  v.  13,  totheend. 

1.  T!7^ROM  whence  come  wars  and  fight- 
u  ings  among  yon  ?  Come  they  not 
hence,  even  of  your  lusts  that  war  in  your 
members?  2.  Ye  lust,  and  have  not:  ye 
kill,  and  desire  to  have, and  cannot  obtain: 
ye  fight  and  war,  yet  ye  have  not,  because 
ye  ask  not.  3.  Ye  ask,  and  receive  not, 
because  ye  ask  amiss,  that  ye  may  consume 
it  upon  your  lusts.  4.  Ye  adulterers  and 
adulteresses,  know  ye  not  that  the  friend¬ 
ship  of  the  world  is  enmity  with  God  ?  Who¬ 
soever  therefore  will  be  a  friend  of  the 
world,  is  the  enemy  of  God.  5.  Do  ye 
think  that  the  scripture  saith  in  vain,  The 
spirit  that  dwelleth  in  us  lusteth  to  envy  ? 
6.  But  he  giveth  more  grace.  Wherefore 
he  saith,  God  resisteth  the  proud,  but  giveth 


JAMES,  IV. 


grace  unto  the  humble.  7.  Submit  your¬ 
selves  therefore  to  God.  Resist  the  devil, 
and  he  will  flee  from  you :  8.  Draw  nigh 

to  God,  and  he  will  draw  nigh  to  you. 
Cleanse  your  hands, ye  sinners;  and  purify 
your  hearts,  ye  double-minded.  9.  Be  afflict¬ 
ed,  and  mourn,  and  weep :  let  your  laughter 
be  turned  to  mourning,  and  your  joy  to  hea¬ 
viness.  10.  Humble  yourselves  in  the  sight 
of  the  Lord,  and  he  shall  lift  you  up. 

The  former  chapter  speaks  of  envying  one  an¬ 
other,  as  the  great  spring  of  strifes  and  contentions  ; 
this  chapter  speaks  of  a  lust  after  worldly  things,  and 
a  setting  too  great  a  value  upon  worldly  pleasures  and 
friendships,  as  that  which  carried  their  divisions  to  a 
shameful  height. 

I.  The  apostle  here  reproves  the  Jewish  Chris¬ 
tians  for  their  wars,  and  for  their  lusts,  as  the  cause 
of  them;  (i>.  \.)  From  whence  come  wars  and  fight¬ 
ings  among  you  ?  Come  they  not  hence,  even  of  your 
lusts  that  war  in  your  members?  The  Jews  were  a 
very  seditious  people,  and  had  therefore  frequent 
wars  with  the  Romans ;  and  they  were  a  very  quar¬ 
relsome,  divided  people,  often  fighting  among  them¬ 
selves  ;  and  many  of  those  corrupt  Christians, 
against  whose  errors  and  vices  this  epistle  was  writ¬ 
ten,  seem  to  have  fallen  in  with  the  common  quar¬ 
rels  ;  hereupon,  our  apostle  informs  them,  that  the 
original  of  wars  and  fightings,  was  not  (as  they  pre¬ 
tended)  a  true  zeal  for  their  country,  and  for  the 
honour  of  God,  but  that  their  prevailing  lusts  were 
the  cause  of  all.  Observe  from  hence,  What  is 
sheltered  and  shrouded  under  a  specious  pretence 
of  zeal  for  God  and  religion,  often  comes  from  men’s 
pride,  malice,  covetousness,  ambition,  and  revenge. 
The  Jews  had  many  struggles  with  the  Roman 
power,  before  they  were  entirely  destroyed ;  they 
often  unnecessarily  embroiled  themselves,  and  then 
fell  into  parties  and  factions  about  the  different  me¬ 
thods  of  managing  their  wars  with  their  common 
enemies ;  and  hence  it  came  to  pass,  that  when  their 
cause  might  be  supposed  good,  yet  their  engaging  in 
it,  and  their  management  of  it,  came  from  a  bad 
principle  ;  their  worldly  and  fleshly  lusts  raised  and 
managed  their  wars  and  fightings ;  but  one  would 
think  here  is  enough  said  to  subdue  those  lusts  ;  for, 

1.  They  make  a  war  within,  as  well  as  fightings 
without ;  "impetuous  passions  and  desires  first  war  in 
their  members,  and  then  raise  feuds  in  their  nation  ; 
there  is  war  between  conscience  and  corruption,  and 
there  is  war  also  between  one  corruption  and  an¬ 
other  ;  and  from  these  contentions  in  themselves 
arose  their  quarrels  with  each  other.  Apply  this 
to  private  cases,  and  may  we  not  then  say  fight¬ 
ings  and  strifes  among  relations  and  neighbours, 
that  they  come  from  those  lusts  which  war  in  the 
members  ?  From  lust  of  power  and  dominion,  lust 
of  pleasure,  or  lust  of  riches,  from  some  one  or  more 
of  these  lusts,  arise  all  the  broils  and  contentions 
that  are  in  the  world ;  and  since  all  wars  and  fight¬ 
ings  come  from  the  conniptions  of  our  own  hearts, 
it  is  therefore  the  right  method,  for  the  cure  of  con¬ 
tention,  to  lay  the  axe  to  the  root,  and  mortify  those 
lusts  that  war  in  the  members. 

2.  It  should  kill  these  lusts  to  think  of  their  dis¬ 
appointment  ;  (r.  2.)  “  Ye  lust,  and  have  not ;  ye 
kill,  and  desire  to  have,  and  cannot  obtain  ;  you 
covet  great  things  for  yourselves,  and  you  think  to 
obtain  them  by  your  victories  over  the  Romans,  or 
bv  suppressing  this  and  the  other  party  among 
vourselves ;  you  think  you  shall  secure  great  plea¬ 
sures  and  happiness  to  yourselves,  by  overthrowing 
every  thing  which  thwarts  your  eager  wishes  ;  but 


alas,  you  are  losing  your  labour  and  your  blood,  while 
you  kill  one  another  with  such  views  as  these.”  In¬ 
ordinate  desires  are  either  totally  disappointed,  or, 
however,  not  to  be  appeased  and  satisfied  by  obtain 
ing  the  things  desired.  The  words  here  rendered, 
cannot  obtain,  signify,  cannot  gain  the  happiness 
sought  after.  Note  hence,  Worldly  and  fleshly  lusts 
are  the  distemper  which  will  not  allow  of  content¬ 
ment  or  satisfaction  in  the  mind. 

3.  Sinful  desires  and  affections  generally  exclude 
prayer,  and  the  working  of  our  desires  toward  God  ; 
“  Ye  fight  and  war,  yet  ye  have  not,  because  ye 
ask  not  You  fight,  and  do  not  succeed,  because  you 
do  not  pray  :  you  do  not  consult  God  in  your  under¬ 
takings,  whether  he  allow  of  them  or  not ;  and  you 
do  not  commit  your  way  to  him,  and  make  known 
your  requests  to  him,  but  follow  your  own  corrupt 
views  and  inclinations,  therefore  you  meet  with  con¬ 
tinual  disappointments ;  or  else,” 

4.  “  Your  lusts  spoil  your  prayers,  and  make  them 
an  abomination  to  God,  whenever  you  put  them  up 
to  him,  v.  3.  Ye  ask,  and  receive  not,  because  ye 
ask  amiss,  that  ye  may  consume  it  upon  your  lusts.” 
As  if  it  had  been  said,  “  Though  perhaps  you  may 
sometimes  pray  for  success  against  your  enemies, 
yet  it  is  not  your  aim  to  improve  the  advantages  you 
gain,  so  as  to  promote  true  piety  and  religion,  either 
in  yourselves  or  others ;  but  pride,  vanity,  luxury, 
and  sensuality,  are  what  you  would  serve  by  your 
successes,  and  by'  your  very’'  prayers ;  you  want  to 
live  in  great  power  and  plenty,  in  voluptuousness 
and  a  sensual  prosperity ;  and  thus  yrou  disgrace  de¬ 
votion,  and  dishonour  God,  by  such  gross  and  base 
ends  ;  and  therefore  your  prayers  are  rejected.” 

Let  us  learn  from  hence,  in  the  management  of  all 
our  worldly  affairs,  and  in  our  prayers  to  God  for 
success  in  them,  to  see  that  our  ends  be  right. 
When  men  follow  their  worldly  business,  (suppose 
them  tradesmen  or  husbandmen,)  and  ask  of  God 
prosperity',  but  do  not  receive  what  they  ask  for,  it 
is  because  they  ask  with  wrong  aims  and  intentions ; 
they  ask  God  to  give  them  success  in  their  callings 
or  undertakings,  not  that  they  may  glorify  their 
heavenly  Father,  and  do  good  with  what  they  have, 
but  that  they  may  consume  it  upon  their  lusts  ;  that 
they  may  be  enabled  to  eat  better  meat,  and  drink 
better  drink,  and  wear  better  clothes,  and  so  gratify 
their  pride,  vanity,  and  voluptuousness.  But  if  we 
thus  seek  the  things  of  this  world,  it  is  just  in  God 
to  deny  them  ;  whereas,  if  we  seek  any  thing,  that 
we  may  serve  God  with  it,  we  may  expect  he  will 
either  give  what  we  seek  for,  or  give  us  hearts  to  be 
content  without  it,  and  give  opportunities  of  serving 
and  glorifying  him  some  other  way.  Let  us  remem¬ 
ber  this,  that  when  we  speed  not  in  our  prayers,  it 
is  because  we  ask  amiss;  either  we  do  not  ask  for 
right  ends,  or  not  in  a  right  manner;  not  with  faith, 
or  not  with  fervency' :  unbelieving  and  cold  desires 
beg  denials ;  and  this  we  may  be  sure  of,  that  when 
our  prayers  are  rather  the  language  of  our  lusts  than 
of  our  graces,  they  will  return  empty. 

II.  We  have  fair  warning  to  avoid  all  criminal 
friendships  with  this  worM ;  (y.  4.)  Ye  adulterers 
and  adulteresses,  know  ye  not  that  the  friendship  of 
the  world  is  enmity  with  God  ?  Worldly  people  are 
here  called  adulterers  and  adulteresses,  because  of 
their  perfidiousness  to  God,  while  they  give  their 
best  affections  to  the  world.  Covetousness  is  else¬ 
where  called  idolatry,  and  it  is  here  called  adultery  ; 
it  is  a  forsaking  him  to  whom  we  are  devoted  and 
espoused,  to  cleave  to  other  things ;  there  is  this 
brand  put  upon  worldly-mindedness — that  it  is  en¬ 
mity  to  God.  A  man  may  have  a  competent  portion 
of  the  good  things  of  this  life,  and  yet  may  keep 
himself  in  the  love  of  God  ;  but  he  who  sets  his 
heart  upon  the  woi-ld,  who  places  his  happiness  in 
it,  and  will  conform  himself  to  it,  and  do  any  thing 


777 


JAMES,  IV. 


rather  than  lose  its  friendship,  is  an  enemy  to 
God ;  it  is  constructive  treason  and  rebellion  against 
God,  to  set  the  world  upon  his  throne  in  our  hearts. 
Whosoever  therefore  would  be  a  friend  of  the  world, 
is  the  enemy  of  God:  he  who  will  act  upon  this 
principle,  to  keep  the  smiles  of  the  world,  and  to 
have  its  continual  friendship,  cannot  but  shew  him¬ 
self,  in  spirit,  and  in  his  actions  too,  an  enemy  to 
God.  Ye  cannot  serve  God  and  mammon.  Matt. 
6.  24. 

From  hence  arise  wars  and  fightings,  even  from 
this  adulterous,  idolatrous  love  of  the  world,  and 
serving  of  it :  for  what  fieace  can  there  be  among 
men,  so  long  as  there  is  enmity  toward  God  ?  Or, 
who  can  fight  against  God,  ana  firosfier ?  “Think 
seriously  with  yourselves  what  the  spirit  of  the  world 
is,  and  you  will  find  that  you  cannot  suit  yourselves 
to  it  as  friends,  but  it  must  occasion  your  being  en¬ 
vious,  and  full  of  evil  inclinations,  as  the  generality 
of  the  world  are.  Do  you  think  that  the  scri/iture 
saith  in  vain,  The  sfiirit  that  dwelleth  in  us,  lusteth 
to  envy?”  v.  5.  The  account  given  in  the  holy 
scriptures  of  the  hearts  of  men  by  nature,  is,  that 
their  imagination  is  evil,  only  evil,  and  that  continu¬ 
ally,  Gen.  6.  5.  Natural  corruption  principally 
shews  itself  by  envying,  and  there  is  a  continual  pro¬ 
pensity  to  this  ;  the  spirit  which  naturally  dwells  in 
man,  is  always  producing  one  evil  imagination  or  an¬ 
other,  always  emulating  such  as  we  see  and  converse 
with,  and  seeking  those  things  which  are  possessed 
and  enjoyed  by  them  ;  now  this  way  of  the  world, 
affecting  pomp  and  pleasure,  and  falling  into  strifes 
and  quarrels  for  the  sake  of  these  things,  is  the  cer¬ 
tain  consequence  of  being  friends  to  the  world  ;  for 
there  is  no  friendship  without  a  oneness  of  spirit ; 
and  therefore  Christians,  to  avoid  contentions,  must 
avoid  the  friendship  of  the  world,  and  must  shew 
that  they  are  actuated  by  nobler  pi-inciples,  and 
that  a  nobler  spirit  dwells  in  them  ;  for  if  we  belong 
to  God,  he  gives  more  grace  than  to  live  and  act  as 
the  generality  of  the  world  do.  The  spirit  of  the 
world  teaches  men  to  be  churls,  God  teaches  them 
to  be  bountiful ;  the  spirit  of  the  world  teaches  us  to 
lay  up,  or  lay  out,  for  ourselves,  and  according  to 
our  own  fancies;  God  teaches  us  to  be  willing  to 
communicate  to  the  necessities,  and  to  the  comfort 
of  others,  and  so  as  to  do  good  to  all  about  us,  ac¬ 
cording  to  our  ability.  The  grace  of  God  is  con¬ 
trary  to  the  spirit  of  the  world,  and  therefore  the 
friendship  of  the  world  is  to  be  avoided,  if  we  pre¬ 
tend  to  be  friends  of  God :  yea,  the  grace  of  God 
will  correct  and  cure  the  spirit  that  naturally  dwells 
in  us ;  where  he  giveth  grace,  he  giveth  another 
spirit  than  that  of  the  world. 

III.  We  are  taught  to  observe  the  difference  God 
makes  between  pride  and  humility ;  ( v .  6. )  God  re- 
sisteth  the  proud,  but  giveth  grace  unto  the  humble. 
This  is  represented  as  the  language  of  scripture  in 
the  Old  Testament ;  for  so  it  is  declared  in  the  book 
of  Psalms,  that  God  will  save  the  a  fflicted  people, 
(if  their  spirits  be  suited  to  their  condition,)  but  will 
bring  down  high  looks ;  (Ps.  18.  27.)  and  in  the  book 
of  Proverbs  it  is  said,  He  scometh  the  scomers,  and 
giveth  grace  unto  the  lowly,  Prov.  3.  34.  Two 
things  are  here  to  be  observed :  1.  The  disgrace  cast 
upon  the  proud;  God  resists  them;  the  original 
word,  <5/7rTa<rvs7*/,  signifies,  God’s  setting  himself 
as  in  battle  array  against  them  ;  and  can  there  be  a 
greater  disgrace  than  for  God  to  proclaim  a  man  a 
rebel,  an  enemy,  a  traitor  to  his  crown  and  dignity, 
and  to  proceed  against  him  as  such  ?  The  proud  re- 
sisteth  God  ;  in  his  understanding  he  resisteth  the 
truths  of  God  ;  in  his  will  he  resisteth  the  laws  of 
God ;  in  his  passions  he  resisteth  the  providence  of 
God ;  and  therefore  no  wonder  that  God  sets  him¬ 
self  against  the  proud.  Let  proud  spirits  hear  this 
and  tremble,  God  resists  them.  Who  can  describe 

Vol.  vi. — 5  F 


the  wretched  state  of  those  who  make  God  their 
Enemy  ?  He  will  certainly  fill  the  faces  of  such  with 
shame  (sooner  or  later)  as  have  filled  their  hearts 
with  pridei  We  should  therefore  resist  pride  in  oui 
hearts,  if  we  would  not  have  God  to  resist  us.  Ob 
serve,  2.  The  honour  and  help  God  gives  to  the 
humble  ;  grace,  as  opposed  to  disgrace,  is  honour; 
this  God  gives  to  the  humble  ;  and  where  God  gives 
grace  to  the  humble ,  there  he  will  give  all  other 
graces ;  and,  as  in  the  beginning  of  this  sixth  verse, 
he  will  give  more  grace.  Wherever  God  gives  true 
grace,  he  will  give  more  ;  for  to  him  that  hath,  and 
useth  what  he  hath  aright,  more  shall  be  given. 
He  will  especially  give  mere  grace  to  the  humble, 
because  they  see  their  need  of  it,  will  pray  for  it, 
and  be  thankful  for  it ;  and  such  shall  have  it.  For 
this  reason, 

IV.  We  are  taught  to  submit  ourselves  entirely 
to  God;  (v.  7.)  Submit  yourselves  therefore  to  Goa. 
Resist  the  Devil,  and  he  will  flee  from  you.  Chris¬ 
tians  should  forsake  the  friendship  of  the  world,  and 
watch  against  that  envy  and  pride  which  they  see 
prevailing  in  natural  men,  and  should  by  grace  learn 
to  glory  in  their  submissions  to  God.  “  Submit 
yourselves  to  him,  as  subjects  to  their  prince,  in 
duty,  and,  as  one  friend  to  another,  in  love  and  in¬ 
terest.  Submit  your  understandings  to  the  truths  of 
God  ;  submit  your  wills  to  the  will  of  God,  the  will 
of  his  precept,  the  will  of  his  providence.  ”  W e  are 
subjects,  and  as  such  must  be  submissive  ;  not  only 
through  fear,  but  through  love  ;  not  only  for  wrath, 
but  also  for  conscience ’  sake.  “  Submit  yourselves 
to  God,  as  considering  how  many  ways  you  are 
bound  to  this,  and  as  considering  what  advantage  you 
will  gain  by  it ;  for  God  will  not  hurt  you  by  his  "do¬ 
minion  over  you,  but  will  do  you  good.  ” 

Now  as  this  subjection  and  submission  to  God  are 
what  the  Devil  most  industriously  strives  to  hinder, 
so  we  ought  with  great  care  and  steadiness  to  resist 
his  suggestions.  If  he  would  represent  a  tame 
yielding  to  the  will  and  providence  of  God  as  what 
will  bring  calamities,  and  expose  to  contempt  and 
misery,  we  must  resist  these  suggestions  of  fear. 
If  he  would  represent  submissions  to  God  as  a  hinder- 
ance  to  our  outward  ease,  or  worldly  preferments, 
we  must  resist  these  suggestions  of  pride  and  sloth. 
If  he  would  tempt  us  to  lay  any  of  our  miseries,  and 
crosses,  and  afflictions,  to  the  charge  of  Providence, 
so  that  we  might  avoid  them  by  following  his  direc¬ 
tions  instead  of  God’s,  we  must  resist  these  provoca¬ 
tions  to  anger,  not  fretting  ourselves  in  any  wise  to 
do  evil.  “  Let  not  the  Devil,  in  these  or  the  like 
attempts,  prevail  upon  you  ;  but  resist  him,  and  he 
willjiee  from  you.  ”  If  we  basely  yield  to  temptations, 
the  Devil  will  continually  follow  us;  but  if  we  put 
on  the  whole  armour  of  God,  and  stand  it  out  against 
him,  he  will  be  gone  from  us.  Resolution  shuts  and 
bolts  the  door  against  temptation. 

V.  We  are  directed  how  to  act  toward  God,  in 
our  becoming  submissive  to  him,  v.  8 — 10.  1.  Draw 
nigh  to  God:  the  heart,  that  has  rebelled,  must  be 
brought  to  the  foot  of  God  ;  the  spirit,  that  was  dis¬ 
tant  and  estranged  from  a  life  of  communion  and  con¬ 
verse  with  God,  must  become  acquainted  with  him  ; 
“  Draw  nigh  to  God,  in  his  worship  and  institutions, 
and  in  every  duty  he  requires  of  you.  ”  2.  Cleanse 
your  hands:  he  who  comes  unto  God,  must  have 
clean  hands.  St.  Paul  therefore  directs  to  lift  up 
holy  hands  without  wrath  and  doubting,  (1  Tim.  2. 
8. )  hands  free  from  blood  and  bribes,  and  every  thing 
that  is  unjust  or  cruel ;  and  free  from  every  defile¬ 
ment  of  sin  :  he  is  not  subject  to  God  who  is  a  ser¬ 
vant  of  sin  ;  the  hands  must  be  cleansed  by  faith, 
repentance,  and  reformation,  or  it  will  be  in  vain  for 
us  to  draw  nigh  to  God  in  prayer,  or  in  any  of  the 
exercises  of  devotion.  3.  The  hearts  of  the  double- 
minded  must  be  purified;  those  who  halt  between 


778 


JAMES,  IV. 


God  and  the  world,  are  here  meant  by  the  double- 
minded:  to  purify  the  heart ,  is  to  be  sincere,  and  to 
act  upon  this  single  aim  and  principle,  rather  to 
please  God  than  to  seek  after  any  thing  in  this  world: 
hypocrisy  is  heart-impurity ;  but  they  who  submit 
themselves  to  God  aright,  will  purify  their  hearts 
as  well  as  cleanse  their  hands.  4.  “Be  afflicted. , 
and  mourn,  and  weep  ;  what  afflictions  God  sendsh 
take  them  as  he  would  have  you,  and  be  duly  sensi¬ 
ble  of  them ;  be  afflicted  when  afflictions  are  sent 
upon  you,  and  do  not  despise  them  ;  or  be  afflicted 
in  your  sympathies  with  those  who  are  so,  and  in 
laying  to  heart  the  calamities  of  the  church  of  God ; 
mourn  and  weep  for  your  own  sins  and  the  sins  of 
others ;  times  of  contention  and  division  are  times 
to  mourn  in  ;  and  the  sins  that  occasion  wars  and 
fightings,  should  be  mourned  for ;  let  your  laughter 
be  turned  to  mourning,  and  your  joy  to  heaviness .” 
This  may  be  taken,  either  as  a  prediction  of  sorrow, 
or  a  prescription  of  seriousness ;  let  men  think  to  set 
grief  at  defiance,  yet  God  can  bring  it  upon  them  ; 
none  laugh  so  heartily,  but  he  can  turn  their  laugh¬ 
ter  into  7>iourning ;  and  this  the  unconcerned  Chris¬ 
tians  St.  James  wrote  to,  are  threatened  should  be 
their  case ;  they  are  therefore  directed,  before 
things  come  to  the  worst,  to  lay  aside  their  vain 
mirth  and  their  sensual  pleasures,  that  they  might 
indulge  godly  sorrow  and  penitential  tears.  5. 
“  Humble  yourselves  in  the  sight  of  the  Lord ;  let 
the  inward  acts  of  the  soul  be  suitable  to  all  those 
outward  expressions  of  grief,  affliction,  and  sorrow, 
before  mentioned.’'  Humility  of  spirit  is  here  requir¬ 
ed,  as  in  the  sight  of  him  who  looks  principally  at 
the  spirits  of  men  ;  let  there  be  a  thorough  humilia¬ 
tion  in  bewailing  every  thingthat  is  evil ;  let  there  be 
great  humility  in  doing  that  which  is  good  ;  Humble 
yourselves. 

VI.  We  have  great  encouragement  to  act  thus 
toward  God ;  he  will  draw  nigh  to  them  that  draw 
7iigh  to  him,  (v.  8.)  and  he  will  lift  up  those  who 
humble  themselves  in  his  sight,  v.  10.  Those  that 
draw  nigh  to  God  in  a  way  of  duty,  shall  find  God 
drawing  nigh  to  them  in  a  way  of  mercy.  Draw 
nigh  to  him  in  faith,  and  trust,  and  obedience,  and 
he  will  draw  nigh  to  you  for  your  deliverance.  If 
there  be  not  a  close  communion  between  God  and  us, 
it  is  our  fault,  and  not  his.  He  shall  lift  up  the  humble. 
Thus  much  our  Lord  himself  declared,  He  that  shall 
humble  himself,  shall  be  exalted,  Matt.  23.  12.  If  we 
are  truly  penitent  and  humble  under  the  marks  of 
God’s  displeasure,  we  shall  in  a  little  time  know 
the  advantages  of  his  favour ;  he  will  lift  us  up  out 
of  trouble,  or  he  will  lift  us  up,  in  our  spirits  and 
comforts,  under  trouble  ;  he  will  lift  us  up  to  honour 
and  safety  in  the  world,  or  he  will  lift  us  up  in  our 
way  to  heaven,  so  as  to  raise  our  hearts  and  affections 
above  the  world  ;  God  will  revive  the  spirit  of  the 
humble  ;  (Isa.  57.  15.)  he  will  hear  the  desire  of  the 
hmnble,  (Ps.  10.  17.)  and  he  will  at  last  lift  them  up 
to  glory.  Before  honour  is  humility.  The  highest 
honour  in  heaven  will  be  the  reward  of  the  greatest 
humility  on  earth. 

11.  Speak  not  evil  one  of  another,  bre¬ 
thren.  I  le  that  speakelh  evil  of  his  brother, 
and  judgeth  his  brother,  speaketh  evil  of 
the  law,  and  judgeth  the  law:  but  if  thou 
judge  the  law,  thou  art  not  a  doer  of  the 
law,  but  a  judge.  12.  There  is  one  Law¬ 
giver,  who  is  able  to  save  and  to  destroy: 
who  art  thou  that  judgest  another?  13. 
Go  to  now,  ye  that  say,  To-day  or  to-mor¬ 
row  we  will  go  into  such  a  city,  and  con¬ 
tinue  there  a  year,  and  buy  and  sell  and 


get  gain :  1 4.  Whereas  ye  know  not  wha  t 

shall  be  on  the  morrow.  For  what  is  your 
life  ?  It  is  even  a  vapour,  that  appeareth 
for  a  little  time,  and  then  vanisheth  away. 

15.  For  that  ye  ought  to  say,  If  the  Lord 
will,  we  shall  live,  and  do  this,  or  that. 

1 6.  But  now  ye  rejoice  in  your  boastings  : 
all  such  rejoicing  is  evil.  17.  Therefore  to 
him  that  knoweth  to  do  good,  and  doeth  it 
not,  to  him  it  is  sin. 

In  this  part  of  the  chapter, 

I.  We  are  cautioned  against  the  sin  of  evil-speak¬ 
ing;  (v.  11. )  Speak  not  evil  one  of  another,  brethren. 
The  Greek  word,  xalaxaxoTe,  signifies  speaking 
any  thing  that  may  hurt  or  injure  another ;  we  must 
not  speak  evil  things  of  others,  though  they  are  true, 
unless  we  be  called  to  it,  and  there  be  some  neces¬ 
sary  occasion  for  it ;  much  less  must  we  report  evil 
things,  when  they  are  false,  or,  for  aught  we  know, 
may  be  so  ;  our  lips  must  be  guided  by  the  law  of 
kindness,  as  well  as  truth  and  justice ;  this,  which 
Solomon  makes  a  necessary  part  of  the  character  of 
his  virtuous  woman,  that  she  openelh  her  7nouth  with 
wisdom,  and  in  her  tongue  is  the  law  of  kindness, 
(Prov.  31.  26.)  must  needs  be  a  part  of  the  charac¬ 
ter  of  every  true  Christian.  Speak  not  evil  one  of 
another. 

1.  Because  ye  are  brethren.  The  compellation, 
as  used  by  the  apostle  here,  carries  an  argument 
along  with  it.  Since  Christians  are  brethren,  they 
should  not  revile  or  defame  one  another  ;  it  is  requir¬ 
ed  of  us,  that  we  be  tender  of  the  good  name  of  our 
brethren;  where  we  cannot  speak  well,  we  had  bet 
ter  say  nothing  than  speak  evil ;  we  must  not  take 
pleasure  in  making  known  the  faults  of  others,  divulg¬ 
ing  things  that  are  secret,  merely  to  expose  them, 
nor  in  making  more  of  their  known  faults  than  really 
they  deserve,  and,  least  of  all,  in  making  false  stories, 
and  spreading  things  concerning  them,  of  which  they 
are  altogether  innocent.  What  is  this  but  to  raise 
the  hatred  and  encourage  the  persecutions  of  the 
world,  against  those  who  are  engaged  in  the  same 
interests  with  ourselves,  and  therefore  with  whom 
we  ourselves  must  stand  and  fall  ?  Consider,  ye  are 
brethren. 

2.  S/ieak  not  evil  one  of  another,  because  this  is 
to  judge  the  law.  He  that  speaketh  evil  of  his  bro¬ 
ther,  and  judgeth  his  brother ,  speaketh  evil  of  tht 
law,  and  judgeth  the  law.  The  law  of  Moses  says, 

i  Thou  shalt  7iot  go  up  and  down  as  a  tale-bearer 
among  thy  people ,  Levit.  19.  16.  The  law  of  Christ 
is,  Judge  not,  that  ye  be  not  judged,  Matt.  7.  1. 
The  sum  and  substance  of  both  is,  that  men  should 
love  one  another.  A  detracting  tongue  therefore 
condemns  the  law  of  God,  and  the  commandment 
of  Christ,  when  it  is  defaming  its  neighbour.  To 
break  God’s  commandments,  is,  in  effect,  to  speak 
evil  of  them,  and  to  judge  them,  as  if  they  were  too 
strict,  and  laid  too  great  a  restraint  upon  us.  The 
j  Christians  to  whom  St.  James  wrote,,  were  apt  to 
!  speak  very  hard  things  of  one  another,  because 
|  of  their  differences  about  indifferent  things  ;  (such 
j  as  the  observance  of  meats  and  days,  as  appears 
from  Horn.  14.)  “  Now,”  says  the  apostle,  “  he  who 
1 1  censures  and  condemns  his  brother  for  not  agreeing 
with  him  in  those  things  which  the  law  of  God  has 
left  indifferent,  thereby  censures  and  condemns  the 
law,  as  if  it  had  done  ill  in  leaving  them  indifferent ; 
he  who  quarrels  with  his  brother,  and  condemns  him 
for  the  sake  of  any  thing  not  determined  in  the  word 
of  God,  does  thereby  reflect  on  that  word  of  God,  as 
|  if  it  were  not  a  perfect  rule;  let  us  take  heed  of 
ji  judging  the  law,  for  the  law  of  the  Lord  is  perfect ; 
lj  \f  men  break  the  law,  leave  that  to  judge  them ;  if 


779 


JAMES,  IV. 


they  do  not  break  it,  let  not  us  judge  them.  ”  This  is 
a  heinous  evil,  because  it  is  to  forget  our  place,  that 
we  ought  to  be  doers  of  the  law,  and  it  is  to  set  up 
ourselves  above  it,  as  if  we  were  to  be  judges  of  it ; 
he  wao  is  guilty  of  the  sin  here  cautioned  against,  is 
riot,  a  doer  of  the  law ,  but  a  judge  ;  he  assumes  an 
office  and  a  place  that  do  not  belong  to  him,  and  he 
will  be  sure  to  suffer  for  it  in  the,end.  Those  who 
are  most  ready  to  set  up  for judges  of  the  law,  gene¬ 
rally  fail  most  in  their  obedience  to  it. 

3.  Speak  not  evil  one  of  another ,  because  God,  the 
Lawgiver,  has  reserved  the  power  of  passing  the 
final  sentence  on  men  wholly  to  himself ;  (y.  12.) 
There  is  one  Lawgiver,  who  is  able  to  save,  arid 
to  destroy:  who  art  thou  that  judgest  another? 
Princes  and  states  are  not  excluded,  by  what  is  here 
said,  from  making  laws ;  nor  are  subjects  at  all  en¬ 
couraged  to  disobey  human  laws :  but  God  is  still  to 
be  acknowledged  as  the  supreme  Lawgiver,  who 
only  can  give  law  to  the  conscience,  and  who  alone 
is  to  be  absolutely  obeyed.  His  right  to  enact  laws 
is  incontestable,  because  he  has  such  a  power  to  en¬ 
force  them  ;  he  is  able  to  save,  and  to  destroy,  so  as 
no  other  can ;  he  has  power  fully  to  reward  the 
observance  of  his  laws,  and  to  punish  all  disobedi¬ 
ence  ;  he  can  save  the  soul,  and  make  it  happy  for 
ever;  or  he  can,  after  he  has  killed,  cast  into  hell; 
and  therefore  should  be  feared  and  obeyed  as  the 
great  Lawgiver,  and  all  judgment  should  be  commit¬ 
ted  to  him.  Since  there  is  one  Lawgiver,  we  may 
infer,  that  it  is  not  for  any  man  or  company  of  men 
in  the  world,  to  pretend  to  give  laws  immediately  to 
bind  conscience;  for  that  is  God’s  prerogative,  which 
must  not  be  invaded.  As  the  apostle  had  before 
warned  against  being  many  masters,  so  here  he  cau¬ 
tions  against  being  many  judges;  let  us  not  prescribe 
to  our  brethren,  let  us  not  censure  and  condemn 
them  ;  it  is  sufficient  that  we  have  the  law  of  God, 
which  is  a  rule  to  us  all ;  and  therefore  we  should 
not  set  up  other  rules ;  let  us  not  presume  to  set  up 
our  own  particular  notions  and  opinions  as  a  rule  to 
all  about  us ;  there  is  one  Lawgiver. 

II.  We  are  cautioned  against  a  presumptuous 
confidence  of  the  continuance  of  our  lives,  and  against 
forming  projects  thereupon,  with  assurance  of  suc¬ 
cess,  v.  13,  14.  The  apostle,  having  reproved  those 
who  were  judges  and  condemners  of  the  law,  now 
reproves  such  as  were  disregardful  of  Providence  ; 
Go  to  now,  an  old  way  of  speaking,  designed  to 
engage  attention ;  the  Greek  word  may  be  rendered, 
Behold  now  !  or  “  See,  and  consider,  ye  that  say. 
To-day  or  to-morrow  we  will  go  into  such  a  city, 
and  continue  there  a  year,  ana  buy  and  sell,  and 
get  gain.  Reflect  a  little  on  this  way  of  thinking 
f  and  talking,  call  yourselves  to  account  for  it.  ”  Seri-j 
'  ous  reflection  on  our  words  and  ways,  would  shew  us 
many  evils  that  we  are  apt,  through  inadvertency,1 
to  run  into,  and  continue  in.  There  were  some  who 
said  of  old,  as  too  many  say  still,  We  will  go  to  such 
a  city,  and  do  this  or  that,  for  such  a  term  of  time, 
while  all  serious  regards  to  the  disposals  of  Provi¬ 
dence  were  neglected.  Observe  here, 

1.  How  apt  worldly  and  projecting  men  are  to 
leave  God  out  of  their  schemes ;  where  any  are  set 
upon  earthly  things,  these  have  a  strange  power 
of  engrossing  the  thoughts  of  the  heart ;  we  should 
therefore  have  a  care  of  growing  intent  or  eager 
in  our  pursuits  after  any  thing  here  below.  Ob¬ 
serve, 

2.  How  much  of  worldly  happiness  lies  in  the  pro¬ 
mises  men  make  to  themselves  beforehand ;  their 
hands  are  full  of  fine  visions,  as  to  what  they  shall 
do,  and  be,  and  enjoy,  in  some  future  time,  when  they 
can  neither  be  sure  of  time,  nor  of  any  of  the  advan¬ 
tages  they  promise  themselves ;  therefore  observe, 

3.  How  vain  a  thing  it  is  to  look  for  anv  thing  good 
in  futuritv,  without  the  concurrence  of  Providence. 


We  will  go  to  such  a  city  ;  (say  they ;)  perhaps  to 
Antioch,  or  Damascus,  or  Alexandria,  which  were 
then  the  great  places  for  traffic ;  but  how  could 
they  be  sure,  when  they  set  out,  that  they  should 
reach  any  of  these  cities  r  Something  might  possibly 
stop  their  way,  or  call  them  elsewhere,  or  cut  the 
thread  of  life.  Many  who  have  set  out  on  a  journey, 
have  gone  to  their  long  home,  and  never  reached 
their  journey’s  end.  But  suppose  they  should  reach 
the  city  they  designed  for,  how  did  they  know  they 
should  continue  there  ;  something  might  happen,  to 
send  them  back,  or  to  call  them  from  thence,  and 
to  shorten  their  stay.  Or  suppose  they  should  stay 
the  full  time  they  proposed,  yet  they  could  not  be 
certain  that  they  should  buy  and  sell  there ;  perhaps 
they  might  lie  sick  there,  or  they  might  not  meet 
with  those  to  trade  with  them,  that  they  expected. 
Yea,  suppose  they  should  go  to  that  city,  and  con¬ 
tinue  there  a  year,  and  should  buy  and  sell,  yet  they 
might  not  get  gain  ;  getting  of  gain  in  this  world  is 
at  best  but  an  uncertain  thing,  and  they  might  pro¬ 
bably  make  more  losing  bargains  than  gainful  ones ; 
and  then,  as  to  all  these  particulars,  the  frailty, 
shortness,  and  uncertainty  of  life,  ought  to  check 
the  vanity  and  presumptuous  confidence  of  such 
projectors  for  futurity  ;  (y.  14.)  What  is  your  life? 
It  is  even  a  vafiour  that  appeareth  for  a  little  time, 
and  then  vanisheth  away.  God  hath  wisely  left  us 
in  the  dark  concerning  future  events,  and  even  con¬ 
cerning  the  duration  of  life  itself ;  we  know  not  what 
shall  be  on  the  morrow  ;  we  may  know  what  we  in¬ 
tend  to  do,  and  to  be,  but  a  thousand  things  may 
happen  to  prevent  us ;  we  are  not  sure  of  life  itself, 
since  it  is  but  as  a  vafiour;  something  in  appear¬ 
ance,  but  nothing  solid  or  certain ;  easily  scattered 
and  gone.  We  can  fix  the  hour  and  minute  of  the 
sun’s  rising  and  setting  to-morrow,  but  we  cannot 
fix  the  certain  time  of  a  vapour's  being  scattered ; 
such  is  our  life ;  it  appears  but  for  a  little  time,  and 
then  vanisheth  away  ;  it  vanisheth  as  to  this  world, 
but  there  is  a  life  that  will  continue  in  the  other 
world ;  and  since  this  life  is  so  uncertain,  it  concerns 
us  all  to  prepare  and  lay  up  in  store  for  that  to  come. 

III.  We  are  taught  to  keep  up  a  constant  sense 
of  our  dependence  on  the  will  of  God,  for  life,  and 
all  the  actions  and  enjoyments  of  it ;  (r.  15. )  Ye 
ought  to  say,  If  the  Lore!  will,  we  shall  live,  and  do 
this,  or  that.  The  apostle,  having  reproved  them 
for  what  was  amiss,  now  directs  them  how  to  be  and 
do  better  ;  “  Ye  ought  to  say  it  in  your  hearts  at  all 
times,  and  with  your  tongues  upon  proper  occasions, 
especially  in  your  constant  prayers  and  devotions, 
that  if  the  Lord  will  give  leave,  and  if  he  will  own 
and  bless  you,  you  have  such  and  such  designs  to 
accomplish.”  This  must  be  said,  not  in  a  slight, 
formal,  and  customary  way,  but  so  as  to  think  what 
we  say,  and  so  as  to  be  reverent  and  serious  in  what 
we  say.  It  is  good  to  express  ourselves  thus  when 
we  have  to  do  with  others,  but  it  is  indispensably 
requisite  that  we  should  say  this  to  ourselves  in  all 
that  we  go  about.  2u»  0«~ — with  the  leave  and  bless¬ 
ing  of  God,  was  used  by  the  Greeks  in  the  begin¬ 
ning  of  everv  undertaking.  1.  If  the  Lord  will,  we 
shall  live.  We  must  remember  that  our  times  are 
not  in  our  own  hands,  but  at  the  disposal  of  God ; 
we  live  as  long  as  God  appoints,  and  in  the  circum  ¬ 
stances  God  appoints,  and  therefore  must  be  submis¬ 
sive  to  him,  even  as  to  life  itself ;  and  then,  2.  If 
the  Lord  will,  we  shall  do  this  or  that.  All  our 
actions  and  designs  are  under  the  control  of  Heaven: 
our  heads  may  be  filled  with  cares  and  contrivances, 
this  and  the  other  thing  we  may  propose  to  do  for 
ourselves,  or  our  families,  or  our  friends  ;  but  Pro¬ 
vidence  sometimes  breaks  all  our  measures,  and 
throws  our  schemes  into  confusion  ;  therefore  both 
our  counsels  for  action,  and  our  conduct  in  action, 
should  be  entirely  referred  to  God ;  all  we  design. 


JAMES,  V. 


and  all  we  do,  should  be  with  a  submissive  depend¬ 
ence  on  God. 

IV.  We  are  directed  to  avoid  vain  boasting,  and 
to  look  upon  it  not  only  as  a  weak,  but  a  very  evil 
thing  ;’(t\  16. )  Ye  rejoice  in  your  boastings ;  all 
such  rejoicing  is  evil.  They  promised  themselves 
life  and  prosperity,  and  great  things,  in  the  world, 
without  any  just  regard  to  God ;  and  then  they 
boasted  of  these  things.  Such  is  the  joy  of  worldly 
people,  to  boast  of  all  their  successes,  yea  often  to 
boast  of  their  very  projects  before  they  know  what 
success  they  shall  have.  How  common  is  it  for  men 
to  boast  of  things  which  they  have  no  other  title  to, 
than  what  arises  from  their  own  vanity  and  pre¬ 
sumption  !  Such  rejoicing  (say  s  the  apostle)  is  evil ; 
it  is  foolish  and  it  is  hurtful  for  men  to  boast  of 
worldly  things,  and  of  their  aspiring  projects,  when 
they  should  be  attending  to  the  humbling  duties  be¬ 
fore  laid  down  in  v.  8 — 10.  It  is  a  great  sin  in  God’s 
account,  it  will  bring  great  disappointments  upon 
themselves,  and  will  prove  their  destruction  in  the 
end.  If  we  rejoice  in  God ,  that  our  times  are  in  his 
hand,  that  all  events  are  at  his  disposal,  and  that  he 
is  our  God  in  covenant,  this  rejoicing  is  good ;  the 
wisdom,  power,  and  providence  of  God,  are  then 
concerned  to  make  all  things  work  together  for  our 
good ;  but  if  we  rejoice  in  our  own  vain  confidences 
and  presumptuous  boasts,  this  is  evil ;  it  is  an  evil 
carefully  to  be  avoided  by  all  wise  and  good  men. 

V.  We  are  taught,  in  the  whole  of  our  conduct, 
to  act  up  to  our  own  convictions,  and,  whether  we 
have  to  do  with  God  or  men,  to  see  that  we  never  j 
go  contrary  to  our  own  knowledge  ;  ( v .  17. )  To  him 
that  knoweth  to  do  good ,  and  doeth  it  not,  to  him  it , 
is  sin  ;  it  is  aggravated  sin  ;  it  is  sinning  with  a  wit-  | 
ness  ;  and  it  is  to  have  the  worst  witness  against  a 
man  that  can  be,  when  he  sins  against  his  own  con¬ 
science.  Observe,  This  stands  immediately  con¬ 
nected  with  the  plain  lesson  of  saying,  If  the  Lord 
will,  we  shall  do  this  or  that ;  they  might  be  ready 
to  say,  “  This  is  a  very  obvious  thing  ;  who  knows 
not  that  we  all  depend  upon  almighty  God  for  life,  \ 
and  breath,  and  all  things  ?”  Remember  then,  if 
you  do  know  this,  that  whenever  you  act  unsuitably 
to  such  a  dependence,  to  him  that  knows  to  do  good, 
and  does  it  not,  to  him  it  is  sin,  the  greater  sin.  Ob¬ 
serve  again,  Omissions  are  sins  which  will  come  into 
judgment,  as  well  as  commissions;  he  that  does  not 
the  good  he  knows  should  be  done,  as  well  as  he  who 
does  the  evil  he  knows  should  not  be  done,  will  be 
condemned.  Let  us  therefore  take  care  that  con¬ 
science  be  rightly  informed,  and  then  that  it  be 
faithfully  and  constantly  obeyed ;  for  if  our  own 
hearts  condemn  us  not,  then  have  we  confidence  to¬ 
ward  God  ;  but  if  we  say,  We  see,  and  do  not  act 
suitably  to  our  sight,  then  our  sin  remainetli,  John 
9.  41. 

CHAP.  V. 

In  this  chapter,  the  apostle  denounces  the  judgments  of  God 
upon  those  rich  men  who  oppress  the  poor,  shewing  them 
how  great  their  sin  and  folly  are,  in  the  sight  of  God,  and 
how  grievous  the  punishments  would  be,  which  should  fall 
upon  themselves,  v.  1  . .  6.  Hereupon,  all  the  faithful  are 
exhorted  to  patience  under  their  trials  and  sufferings,  v. 
7.  .  II.  The  sin  of  swearing  is  cautioned  against,  v.  12. 
We  are  directed  how  to  act,  Doth  under  affliction,  and  in 
prosperity,  v.  13.  Prayer  for  the  sick,  and  anointing  with 
oil,  arc  prescribed,  v.  14,  15.  Christians  are  directed  to 
acknowledge  their  faults  one  to  another,  and  to  pray  one 
for  another,  and  the  efficacy  of  prayer  is  proved,  v.  16  .  .  18. 
And  lastly,  it  is  recommended  to  us  to  do  what  we  can  for 
the  reducing  of  them  that  stray  from  the  ways  of  truth. 

1.  O  to  now,  ye  rich  men,  weep  and 
"  T  howl  for  your  miseries  that  shall 
come  upon  you.  2.  Your  riches  are  cor¬ 
rupted,  and  your  garments  are  moth-eaten. 


3.  Your  gold  and  silver  are  cankered;  and 
the  rust  of  them  shall  be  a  witness  against 
you,  and  shall  eat  your  flesh  as  it  were  fire. 
Ye  have  heaped  treasure  together  for  the 
last  days.  4.  Behold,  the  hire  of  the  la¬ 
bourers  who  have  reaped  down  your  fields, 
which  is  of  you  kept  back  by  fraud,  crieth  : 
and  the  cries  of  them  which  have  reaped 
are  entered  into  the  ears  of  the  Lord  of 
sabaoth.  5.  Ye  have  lived  in  pleasure  on 
the  earth,  and  been  wanton  ;  ye  have  nou¬ 
rished  your  hearts  as  in  a  day  of  slaughter-. 
6.  Ye  have  condemned  and  killed  the  just; 
and  he  doth  not  resist  you.  7.  Be  patient 
therefore,  brethren,  unto  the  coming  of  the 
Lord.  Behold,  the  husbandman  waiteth 
for  the  precious  fruit  of  the  earth,  and  hath 
long  patience  for  it,  until  he  receive  the 
early  and  latter  rain.  8.  Be  ye  also  pa¬ 
tient  ;  stablish  your  hearts  :  for  the  coming 
of  the  Lord  draweth  nigh.  9.  Grudge  not 
I  one  against  another,  brethren,  lest  ye  be 
!  condemned  :  behold  the  judge. standeth  be¬ 
fore  the  door.  10.  Take,  my  brethren,  the 
prophets,  who  have  spoken  in  the  name  of 
the  Lord,  for  an  example  of  suffering  afflic¬ 
tion,  and  of  patience.  1 1 .  Behold,  we  count 
them  happy  who  endure.  Ye  have  heard 
of  the  patience  of  Job,  and  have  seen  the 
end  of  the  Lord ;  that,  the  Lord  is  very  piti¬ 
ful,  and  of  tender  mercy. 

The  apostle  is  here  addressing  first  sinners,  and 
then  saints. 

I.  Let  us  consider  the  address  to  sinners ;  and 
here  we  find  St.  James  seconding  what  his  great 
Master  had  said  ;  Woe  unto  you  that  are  rich  :for 
ye  have  received  your  consolation,  Luke  6.  24.  The 
rich  people,  to  whom  this  word  of  warning  is  sent, 
were  not  such  as  professed  the  Christian  religion, 
but  the  worldly  and  unbelieving  Jews,  such  as  are 
here  said  to  condemn  and  kill  the  just,  which  the 
Christians  had  no  power  to  do;  and  though  this 
epistle  was  written  for  the  sake  of  the  faithful,  and 
was  sent  principally  to  them,  yet,  by  an  apostrophe, 
the  infidel  Jews  may  be  well  supposed  here  spoken 
to  ;  they  would  not  hear  the  word,  and  therefore  it 
is  written,  that  they  might  read  it ;  and  it  is  observ¬ 
able  in  the  inscription  of  this  epistle,  that  it  is  not 
directed,  as  Paul’s  epistles  were,  to  the  brethren  in 
Christ,  but,  in  general,  to  the  twelve  tribes  ;  and  the 
salutation  is  not,  grace  and  peace  from  Christ,  but, 
in  general,  greeting  ;  ch.  1.  1.  The  poor  among 
the  Jews  received  "the  gospel,  and  many  of  them 
believed  ;  but  the  generality  of  the  rich  rejected 
Christianity,  and  were  hardened  in  their  unbelief, 
and  hated  and  persecuted  those  who  believed  on 
Christ ;  to  these  oppressing,  unbelieving,  persecut¬ 
ing,  rich  people,  the  apostle  directs  himself  in  the 
first  six  verses. 

1.  He  foretells  the  judgments  of  God,  that  should 
come  upon  them  ;  (v.  1,  3.)  they  should  have  mise¬ 
ries  come  upon  them,  and  such  dreadful  miseries, 
that  the  very  apprehension  of  them  was  enough  to 
make  them  weep  and  howl ;  misery  that  should  arise 
from  the  very  things  in  which  they  placed  their 
happiness,  and  misery  that  should  be  completed  by 
these  things  witnessing  against  them  at  the  last,  to 
their  utter  destruction  ;  and  they  are  now  called  to 


JAMES,  V.  7B1 


reason  upon,  and  thoroughly  to  weigh,  the  matter, 
and  to  think  how  they  will  stand  before  God  in 
judgment;  Go  lo  now,  ye  rich  men.  (1.)  “You 
may  be  assured  of  this,  that  very  dreadful  calami¬ 
ties  are  coming  upon  you,  calamities  that  shall  carry 
nothing  of  support  or  comfort  in  them,  but  all  mise¬ 
ry,  misery  in  time,  misery  to-  eternity  ;  misery  in 
your  outward  afflictions,  misery  in  your  inward 
frame  and  temper  of  mind  ;  jnisery  in  this  world, 
misery  in  hell:  you  have  not  a  single  instance  of  mi¬ 
sery  only  coming  upon  you,  but  miseries  ;  the  ruin 
of  your  church  and  nation  is  at  hand  ;  and  there  will 
come  a  day  of  wrath,  when  riches  shall  not  profit 
men,  but  all  the  wicked  shall  be  destroyed .”  (2..) 
The  very  apprehension  of  such  miseries  as  were 
coming  upon  them,  is  enough  to  make  them  weep 
and  howl.  Rich  men  are  apt  to  say  to  themselves, 
(and  others  are  ready  to  say  to  them,)  Rat,  drink, 
and  be  merry  ;  but  God  says,  Weep  arid  howl.  It 
is  not  said,  Weep  and  repent,  for  this  the  apostle 
does  not  expect  from  them,  (he  speaks  in  a  way  of 
denouncing  rather  than  admonishing,)  but,  Weep 
and  howl,  for,  when  your  doom  comes,  there  will 
be  nothing  but  weeping,  and  wailing,  and  gnashing 
of  teeth.  Those  who  live  like  beasts,  are  called  to 
howl  like  such.  Public  calamities  are  most  griev¬ 
ous  to  rich  people,  who  live  in  pleasure,  and  are 
secure  and  sensual ;  and  therefore  they  shall  weep 
and  howl  more  than  other  people  for  the  miseries 
that  shall  come  upon  them.  (3. )  Their  misery  shall 
arise  from  the  very  things  in  which  they  placed 
their  happiness  ;  “  Corruption,  decay,  rust,  and 
ruin,  will  come  upon  all  your  goodly  things,  v.  2. 
Your  riches  are  corrupted,  and  your  garments  are 
moth-eaten  :  those  things  which  you  now  inordinate¬ 
ly  affect,  will  hereafter  insupportably  wound  you: 
they 'will  be  of  no  worth,  of  no  use  to  you,  but,  on 
the  contrary,  will  pierce  you  through  with  many 
sorrows:  for,”  (4.)  They  will  witness  against  you, 
and  they  will  eat  your  flesh  as  it  were  fire,  v.  3. 
Things  inanimate  are  frequently  represented  in 
scripture  as  witnessing  against  wicked  men.  Hea¬ 
ven,  earth,  the  stones  of  the  field,  the  production  of 
the  ground,  and  here  the  very  rust  and  canker  of  I 
ill-gotten  and  ill-kept  treasures,  are  said  to  witness 
against  impious  rich  men.  They  think  to  heap  up 
treasure  for  their  last  days,  to  live  plentifully  upon  j 
when  they  come  to  be  old  ;  but  alas!  they  are  only  j 
heaping  up  treasures  to  become  a  prey  to  others  ;  j 
(as  the  Jews  had  all  taken  from  them  by  the  Ro¬ 
mans  ;)  and  treasures  that  will  prove  at  last  to  be 
only  treasures  of  wrath,  in  the  day  of  the  revelation 
of  the  righteous  judgment  of  God  ;  then  shall  their 
iniquities,  in  the  punishment  of  them,  eat  their  flesh 
as  it  were  with  .fire.  In  the  ruin  of  Jerusalem,  many 
thousands  perished  by  .fire ;  in  the  last  judgment 
the  wicked  shall  be  condemned  to  everlasting  bui~n- 
ings,  prepared  for  the  Devil  and  his  angels. 

"The  Lord  deliver  us  from  the  portion  of  wicked 
rich  men  l  and,  in  order  to  this,  let  us  take  care 
that  we  do  not  fall  into  their  sins,  which  we  are  next 
to  consider. 

2.  The  apostle  shews  what  those  sins  are,  which 
should  bring  such  miseries.  To  be  in  so  deplorable 
a  condition,  must  doubtless  be  owing  to  some  very 
heinous  crime: 

(1.)  Covetousness  is  laid  to  the  charge  of  this  peo¬ 
ple  ;  they  laid  by  their  garments  till  they  bred 
moths,  and  were  eaten  ;  they  hoarded  up  their  gold 
and  silver  till  they  were  rusty  and  cankered :  it  is 
a  very  great  disgrace  to  these  things,  that  they  car¬ 
ry  in  them  the  principles  of  their  own  corruption 
and  consumption  ;  the  garment  breeds  the  moth 
that  frets  it,  the  gold  and  silver  breeds  the  canker 
that  eats  it ;  but  the  disgrace  falls  most  heavy  upon 
those  who  hoard  and  lay  up  these  things  till  they 
r  ome  to  be  thus  corrupted,  and  cankered,  and  eaten. 


God  gives  us  our  wor  ldly  possessions,  that  we  maj 
honour  him,  and  do  good  with  them  ;  but  if,  instead 
of  that,  we  sinfully  hoard  them  up,  through  an  un¬ 
due  affection  toward  them,  or  a  distrust  of  the  pro¬ 
vidence  of  God  for  the  future,  this  ;s  a  very  heinous 
crime,  and  will  be  witnessed  against  by  the  very  rust 
and  corruption  of  the  treasure  thus  heaped  toge¬ 
ther. 

(2. )  Another  sin  charged  upon  those  against  whom 
St.  James  writes,  is,  oppression ;  ( v .  4. )  Behold,  the 
hire  of  the  labourers,  who  have  reaped  down  your 
fields,  which  is  of  you  kept  back  by  fraud,  crieth, 
£cc.  Those  who  have  wealth  in  their  hands,  get 
power  into  their  hands,  and  then  they  are  tempted 
to  abuse  that  power  to  oppress  such  as  are  under 
them.  The  rich  we  here  find  employing  the  poor 
in  their  labours,  and  the  rich  have  as  much  need  of 
the  labours  of  the  poor,  as  the  poor  have  of  wages 
from  the  rich,  and  could  as  ill  be  without  them  ;  but 
yet,  not  considering  this,  they  kept  back  the  hire  of 
the  labourers  ;  having  power  in  their  hands,  it  is 
probable  that  they  made  as  hard  bargains  with  the 
poor  as  they  could  ;  and,  even  after  that,  would  not 
make  good  their  bargain  as  they  should  have  done. 
This  is  a  crying  sin,  an  iniquity  that  cries  so  as  to 
reach  the  ears  of  God  ;  and,  in  this  case,  God  is  to 
be  considered  as  the  Lord  of  sabaotli,  or  the  Lora 
of  hosts,  YLupioc  a-et/lcikB  ;  a  phrase  often  used  in  the 
Old  Testament,  when  the  people  of  God  were  de¬ 
fenceless,  and  wanted  protection  ;  and  when  their 
enemies  were  numerous  and  powerful.  The  Lord 
of  hosts,  who  has  all  ranks  ol  beings  and  creatures 
at  his  disposal,  and  who  sets  all  in  their  several 
places,  he  hears  the  oppressed  when  they  cry  by 
reason  of  the  cruelty  or  injustice  of  the  oppressor, 
and  he  will  give  orders  to  some  of  those  hosts  that 
are  under  him,  (angels,  devils,  storms,  distempers, 
or  the  like,)  to  avenge  the  wrongs  done  to  those  who 
are  dealt  with  unrighteously  and  unmercifully.  T ake 
heed  of  this  sin  of  defrauding  and  oppressing,  and 
avoid  the  very  appearances  of  it. 

(3.)  Another  sin  here  mentioned,  is,  sensuality 
and  voluptuousness  ;  (v.  5. )  Ye  have  lived  in  plea¬ 
sure  on  the  earth,  and  been  wanton,  &c..  God  does 
not  forbid  us  to  use  pleasure  ;  but  to  live  in  them  as 
if  we  lived  for  nothing  else,  is  a  very  provoking  sin  ; 
and  to  do  this  on  the  earth,  where  we  are  but  stran¬ 
gers  and  pilgrims,  where  we  are  to  continue  but  for 
a  while,  and  where  we  ought  to  be  preparing  for 
eternity  ;  this,  this  is  a  grievous  aggravation  of  the 
sin  of  voluptuousness.  Luxury  makes  people  wan¬ 
ton,  as  in  Hos.  13.  6.  According  to  their  pasture, 
so  were  they  filled  ;  they  were  filled,  and  their  heart 
was  exalted ;  therefore  have  they  forgotten  me. 
Wantonness  and  luxury  are  commonly  the  effects 
of  great  plenty  and  abundance  ;  it  is  hard  for  people 
to  have  great  estates,  and  not  too  much  indulge 
themselves  in  carnal,  sensual  pleasures  ;  “  Ye  have 
nourished  your  hearts  as  in  a  day  of  slaughter  :  ye 
live  as  if  it  was  every  day  a  day  of  sacrifices,  a  fes¬ 
tival  ;  and  hereby  your  hearts  are  fattened  and  nou¬ 
rished  to  stupidity,  dulness,  pride,  and  an  insensibility 
to  the  wants  and  afflictions  of  others.”  Some  may 
say,  “  What  harm  is  there  in  good  cheer,  provided 
people  do  not  spend  above  what  they  have  ?”  What! 
Is  it  no  harm  for  people  to  make  gods  of  their  bellies, 
and  to  give  all  to  these,  instead  of  abounding  in  acts 
of  charity  and  piety  ?  Is  it  no  harm  for  people  to 
unfit  themselves  for  minding  the  concerns  of  their 
souls,  by  indulging  the  appetites  of  their  bodies  ? 
Surely  that  which  brought  flames  upon  Sodom,  and 
would  bring  these  miseries  for  which  rich  men  are 
here  called  to  weep  and  howl,  must  be  a  heinous 
evil!  Pride,  and  idleness,  and  fulness  of  bread, 
mean  the  same  thing  with  living  in  pleasure,  and 
being  wanton,  and  nourishing  the  heart  as  in  a  day 
of  slaughter. 


782 


JAMES,  V. 


(4.)  Another  sin  here  charged  on  the  rich,  was, 
persecution  ;  (v.  6. )  Ye  have  condemned  and  killed 
the  just,  and  he  doth  not  resist  you.  This  Jills  up, 
the  measure  of  their  iniquity.  They  oppressed,  and 
acted  very  unjustly,  to  get  estates  ;  when  they  had 
them,  they  gave  way  to  luxury  and  sensuality,  till 
they  had  lost  all  sense  and  feeling  of  the  wants  or 
afflictions,  of  others;  and  then  they  persecute  and 
kill  without  remorse:  they  pretend  to  act  legally  in¬ 
deed,  they  condemn  before  they  kill ;  but  unjust 
prosecutions,  whatever  colour  of  law  they  may  car¬ 
ry  in  them,  will  come  into  the  reckoning  when  God 
shall  make  inquisition  for  blood ,  as  well  as  massa¬ 
cres  and  downright  murders.  Observe  here,  The 
just  may  be  condemned  and  killed  :  but  then  again 
observe,  When  such  do  suffer,  and,  without  resist¬ 
ance,  yield  to  the  unjust  sentence  of  oppressors,  this 
is  marked  by  God,  to  the  honour  of  the  sufferers  and 
the  infamy  of  their  persecutors ;  this  commonly 
shews  that  judgments  are  at  the  door ,  and  we  may 
certainly  conclude  that  a  reckoning-day  will  come, 
to  reward  the  patience  of  the  oppressed,  and  to 
break  to  pieces  the  oppressor.  Thus  far  the  address 
to  sinners  goes. 

II.  We  have  next  subjoined  an  address  to  saints  : 
some  have  been  ready  to  despise  or  to  condemn  this 
way  of  preaching,  ,when  ministers,  in  their  applica¬ 
tion,  have  brought  a  word  to  sinners,  and  a  word  to 
saints  ;  but,  from  the  apostle’s  here  taking  this  me¬ 
thod,  we  may  conclude,  that  this  is  the  best  way 
rightly  to  divide  the  word  of  truth.  From  what  has 
been  said  concerning  wicked  and  oppressing  rich 
men,  occasion  is  given  to  administer  comfort  to  God’s 
afflicted  people ;  “  Be  patient  therefore  ;  since  God 
will  send  such  miseries  on  the  wicked,  you  may  see 
what  is  your  duty,  and  where  your  greatest  encour¬ 
agement  lies.” 

1.  Attend  to  your  duty ;  Be  patient :  (y.  7. )  stablish 
your  hearts,  (y.  8. )  grudge  not  one  against  another , 
brethren,  v.  9.  Consider  well  the  meaning  of  these 
three  expressions  :  (1.)  “  Be  patient ;  bear  your  af¬ 
flictions  without  murmuring,  your  injuries  without 
revenge  ;  and  though  God  should  not  in  any  signal 
manner  appear  for  you  immediately,  wait  for  him. 
The  vision  is  for  an  appointed  time  ;  at  the  end  it  will 
speak,  and  will  not  lie  ;  therefore  wait  for  it.  It  is 
but  a  little  while ,  and  he  that  shall  come ,  will  come, 
and  will  not  tarry.  Let  your  patience  be  lengthened 
out  to  long-suffering ;”  so  the  word  here  used,  /u*xpo- 
Ou/ujirctri,  signifies.  When  we  have  done  our  work, 
we  have  need  of  fatience  to  stay  for  our  reward. 
This  Christian  patience  is  not  a  mere  yielding  to  ne¬ 
cessity,  as  the  moral  patience  taught  by  some  phi¬ 
losophers  was,  but  it  is  a  humble  acquiescing  in  the 
wisdom  and  will  of  God,  with  an  eye  to  a  future  glo¬ 
rious  recompense.  Be  patient  to  the  coming  of  the 
Lord.  And  because  this  is  a  lesson  Christians  must 
learn,  though  ever  so  hard  or  difficult  to  them,  it  is 
repeated  in  v.  8.  Be  ye  also  patient.  (2.)  “  Sta¬ 
blish  your  hearts  ;  let  your  faith  be  firm,  without 
wavering  ;  your  practice  of  what  is  good,  constant, 
and  continued,  without  tiring ;  and  your  resolutions 
for  God  and  heaven  fixed,  in  spite  of  all  sufferings 
or  temptations.”  The  prosperity  of  the  wicked  and 
the  affliction  of  the  righteous  have  in  all  ages  been 
a  very  great  trial  to  the  faith  of  the  people  of  God. 
David  tells  us,  that  his  feet  were  almost  gone,  when 
he  saw  the  prosperity  of  the  wicked,  Ps.  73.  2.  Some 
of  those  Christians  to  whom  St.  James  wrote,  might 
prooably  be  in  the  same  tottering  condition  ;  and 
therefore  they  are  called  upon  to  establish  their 
hearts  ;  faith  and  patience  will  establish  the  heart. 
(3. )  Grudge  not  one  against  another ;  the  words  sig¬ 
nify,  Groan  not  one  against  another — y.y,  o-rtva^iTt ; 
that  is,  **  Do  not  make  one  another  uneasy  by  your 
murmuring  groans  at  what  befalls  you  ;  or  by  your 
distrustful  groans  as  to  what  may  further  come  upon 


you ;  or  by  your  revengeful  groan  against  the  in 
struments  of  your  sufferings  ;  or  by  your  envious 
groans  at  those  who  may  be  free  from  your  calami¬ 
ties  :  do  not  make  yourselves  uneasy,  and  make  one 
another  uneasy  by  thus  groaning  to,  and  grieving, 
one  another.”  “  The  apostle  seemeth  to  me”  (says 
Dr.  Manton)  “to  be  here  taxing  those  mutual 
“  injuries  and  animosities  wherewith  the  Chris- 
“  tians  of  those  times,  having  banded  under  the 
“  names  of  circumcision  and  uncircumcision,  did 
“  grieve  one  another,  and  give  each  other  cause  to 
“  groan  ;  so  that  they  did  not  only  sigh  under  the 
“  oppressions  of  the  rich  persecutors,  but  under  the 
t(  injuries  which  they  sustained  from  many  of  the 
“  brethren  who,  together  with  them,  did  profess  the 
“  holy  faith.  ”  Those  who  are  in  the  midst  of  common 
enemies,  and  in  any  suffering  circumstances,  should 
be  more  especially  careful  not  to  grieve  or  to  groan 
against  one  another,  otherwise  judgments  will  come 
upon  them  as  well  as  others  ;  and  the  more  such 
grudgings  prevail,  the  nearer  do  they  shew  judgment 
to  be. 

2.  Consider  what  encouragement  here  is  for  Chris¬ 
tians  to  be  patient,  to  stablish  their  hearts,  and  not  to 
grudge  one  against  another.  And,  (1.)  “  Look  to 
the  example  of  the  husbandman  ;  he  waits  for  the 
precious  fruit  of  the  earth,  and  hath  long  patience 
for  it,  until  he  receive  the  early  and  latter  rain. 
When  you  sow  your  corn  in  the  ground,  you  wait 
many  months  for  the  former  and  latter  rain,  and  are 
willing  to  stay  till  harvest  for  the  fruit  of  your  la¬ 
bour  ;  and  shall  not  this  teach  you  to  bear  a  few 
storms,  and  to  be  patient  for  a  season,  when  you  are 
looking  for  a  kingdom  and  everlasting  felicity  ?  Con¬ 
sider  him  that  waits  for  a  crop  of  corn  ;  and  will  not 
you  wait  for  a  crown  of  glory  ?  If  you  should  be 
called  to  wait  a  little  longer  than  the  husbandman 
does,  is  it  not  something  proportionably  greater,  and 
infinitely  more  worth  your  waiting  for  ?  But,”  (2.) 
“  Think  how  short  your  waiting  time  may  possibly 
be,  v.  8.  The  coming  of  the  Lord  draweth  nigh  ; 
and,  v.  9.  Behold,  the  Judge  standeth  before  the 
door.  Do  not  be  impatient,  do  not  quarrel  with  one 
another ;  the  great  Judge,  who  will  set  all  to  rights, 
who  will  punish  the  wicked  and  reward  the  good,  is 
at  hand  :  he  should  be  conceived  by  you  to  stand  as 
near  as  one  who  is  just  knocking  at  the  door.”  The 
coming  of  the  Lord  to  punish  the  wicked  Jews,  was 
then  very  nigh,  when  St.  James  wrote  this  epistle  ; 
and,  whenever  the  patience  and  other  graces  of  his 
people  are  tried  in  an  extraordinary  manner,  the 
certainty  of  Christ’s  coming  as  Judge,  and  the  near¬ 
ness  of  it,  should  establish  their  hearts.  The  Judge 
is  now  a  great  deal  nearer,  in  his  coming  to  judge  the 
world,  than  when  this  epistle  was  written  ;  nearer 
by  above  seventeen  hundred  years;  and  therefore 
this  should  have  the  greater  effect  upon  us.  (3.) 
The  danger  of  our  being  condemned  when  the  Judge 
appears,  should  excite  us  to  mind  our  duty  as  before 
laid  down  ;  Grudge  not,  lest  ye  be  condevmed.  Fret-\ 
fulness  and  discontent  expose  us  to  the  just  judgment 
of  God,  and  we  bring  more  calamities  upon  ourselves 
by  our  murmuring,  distrustful,  envious  groans  and 
grudgings  against  one  another,  than  we  are  aware 
of.  If  we  avoid  these  evils,  and  be  patient  under  our 
trials,  God  will  not  condemn  us.  Let  us  encourage 
ourselves  with  this.  (4.)  We  are  encouraged  to  be 
patient,  by  the  example  of  the  prophets  ;  ( v .  10.) 
Take  the  prophets,  who  have  spoken  in  the  name  of 
the  Lord,  for  an  example  oj  suffering  affliction,  and 
of  patience.  Observe  here,  The  prophets,  on  whom 
God  put  the  greatest  honour,  and  for  whom  he  had 
the  greatest  favour,  were  most  afflicted  :  and  when 
we  think  that  the  best  men  have  had  the  hardest 
usage  in  this  world,  we  should  hereby  be  reconciled 
to  affliction.  Observe  further,  Those  who  were  the 
greatest  examples  of  suffering  affliction,  are  also  the 


783 


JAMES,  V. 


best  and  greatest  examples  of  patience :  tribulation 
worketh  patience .  Hereupon  St.  James  gives  it  us 
as  the  common  sense  of  the  faithful,  ( v .  11.)  We 
count  them  happy  who  endure:  we  look  upon  righ¬ 
teous  and  patient  sufferers  as  the  happiest  people. 
See  ch.  1.  2 — 12.  (5.)  Job  also  is  proposed  as  an  ex¬ 

ample  for  the  encouragement  ot  the  afflicted ;  ( y . 

11. )  Ye  have  heard  of  the  patience  of  Job,  and  have 
seen  the  end  of  the  Lord,  foe.  In  the  case  of  Job  you 
have  an  instance  of  a  variety  of  miseries,  and  of  such 
as  were  very  grievous ;  but  under  all  he  could  bless 
God,  and,  as  to  the  general  bent  of  his  spirit,  he  was 
patient  and  humble  :  and  what  came  to  him  in  the 
end  ?  Why,  truly  God  accomplished,  and  brought 
about,  those  things  for  him,  that  plainly  prove  the 
Lord  is  very  pitiful,  and  of  tender  mercy .  The  best 
way  to  bear  afflictions,  is,  to  look  to  the  end  of  them  ; 
and  the  pity  of  God  is  such,  that  he  will  not  delay 
the  bringing  of  them  to  an  end,  when  his  purposes 
are  once  answered  ;  and  the  tender  mercy  of  God  is 
such,  that  he  will  make  his  people  an  abundant 
amends  for  all  their  sufferings  and  afflictions ;  his 
bowels  are  moved  for  them  while  suffering,  his  boun¬ 
ty  is  manifested  afterward :  let  us  serve  our  God, 
and  endure  our  trials,  as  those  who  believe  the  end 
will  crown  all. 

12.  But  above  all  things,  my  brethren, 
swear  not,  neither  by  heaven,  neither  by  the 
earth,  neither  by  any  other  oath :  but  let 
your  yea  be  yea,  and  your  nay  nay;  lest  ye 
fall  into  condemnation.  13.  Is  any  among 
you  afflicted?  Let  him  pray.  Is  any  merry? 
Let  him  sing  psalms.  1 4.  Is  any  sick  among 
you  ?  Let  him  call  for  the  elders  of  the 
church;  and  let  them  pray  over  him,  anoint¬ 
ing  him  with  oil  in  the  name  of  the  Lord 
1 5.  And  the  prayer  of  faith  shall  save  the 
sick,  and  the  Lord  shall  raise  him  up;  and 
if  he  have  committed  sins,  they  shall  be  for¬ 
given  him.  16.  Confess  your  faults  one  to 
another,  and  pray  one  for  another,  that 
ye  may  be  healed.  The  effectual  fervent 
prayer  of  a  righteous  man  availeth  much. 
17.  Elias  was  a  man  subject  to  like  pas¬ 
sions  as  we  are,  and  he  prayed  earnestly 
that  it  might  not  rain :  and  it  rained  not  on 
the  earth  by  the  space  of  three  years  and 
six  months.  18.  And  he  prayed  again,  and 
the  heaven  gave  rain,  and  the  earth  brought 
forth  her  fruit.  1 9.  Brethren,  if  any  of  you 
do  err  from  the  truth,  and  one  convert  him; 
20.  Let  him  know,  that  he  who  converteth 
a  sinner  from  the  error  of  his  way,  shall 
save  a  soul  from  death,  and  shall  hide  a 
multitude  of  sins. 

This  epistle  now  drawing  to  a  close,  the  penman 
goes  off  very  quick  from  one  thing  to  another ;  hence 
it  is  that  matters  so  very  different  are  insisted  on  in 

these  few  verses.  ■  . 

I  The  sin  of  swearing  is  cautioned  against ;  ( v . 

12. )  But  above  all  things,  my  brethren,  swear  not, 
8cc.  Some  understand  this  too  strictly,  as  if  the  mean¬ 
ing  was,  “  Swear  not  at  your  persecutors ,  at  those  that 
reproach  you,  and  say  all  manner  of  evil  of  you;  be 
not  put  into  a  passion  by  the  injuries  they  do^you,  so 
as  in  your  passion  to  be  provoked  to  swear.  _  T.  his 
swearing  is,  no  doubt,  forbidden  here  ;  and  it  will 
not  excuse  those  that  are  guilty  of  this  sin,  to  say, 


they  swear  only  when  they  are  provoked  to  it,  and 
before  they  are  aware.  But  the  apostle’s  warning 
extends  to  other  occasions  of  swearing  as  well  as 
this  ;  some  have  translated  the  words,  nfo  rdvluv — 
before  all  things ;  and  so  have  made  the  sense  ot  this 
place  to  be,  that  they  should  not,  in  common  conver¬ 
sation,  before  evei~y  thing  they  say,  put  an  oath.  All 
customary  needless  swearing  is  undoubtedly  forbid¬ 
den,  and  all  along  in  scripture  condemned,  as  a  very 
grievous  sin.  Profane  swearing  was  very  customary 
among  the  Jews,  and,  since  this  epistle  is  directed  in 
general  to  the  twelve  tribes  scattered  abroad,  (as  be 
fore  has  been  observed,)  we  may  conceive  this  ex 
hortation  sent  to  those  who  believed  not.  It  is  hard 
to  suppose  that  swearing  should  be  one  of  the  spots 
of  God’s  children,  since  Peter,  when  he  was  charg¬ 
ed  with  being  a  disciple  of  Christ,  and  would  dis¬ 
prove  the  charge,  cursed  and  swore,  thereby  think¬ 
ing  most  effectually  to  convince  them  that  he  was  no 
disciple  of  Jesus,  it  being  well  known  of  such,  that 
they  durst  not  allow  themselves  in  swearing ;  but  pos¬ 
sibly  some  of  the  looser  sort  of  those  who  were  called 
Christians,  might,  among  other  sins  here  charged 
upon  them,  be  guilty  also  of  this.  It  is  a  sin  that  in 
later  years  has  most  scandalously  prevailed,  even 
among  those  who  would  be  thought  above  all  others 
entitled  to  the  Christian  name  and  privileges.  It  is 
very  rare  indeed  to  hear  of  a  dissenter  from  the 
church  of  England,  who  is  guilty  of  swearing,  but 
among  those  who  glory  in  their  being  of  the  esta¬ 
blished  church  nothing  is  more  common  ;*  and  in¬ 
deed  the  most  execrable  oaths  and  curses  now  daily 
wound  the  ears  and  hearts  of  all  serious  Christians. 
St.  James  here  says,  Above  all  things ,  swear  not ; 
but  how  many  are  there  who  mind  this  the  least  of 
all  things,  and  who  make  light  of  nothing  so  much 
as  common  profane  swearing  !  But  why  above  all 
things  is  swearing  here  forbidden  ?  Because  it  strikes 
most  directly  at  the  honour  of  God,  and  most  ex¬ 
pressly  throws  contempt  upon  his  name  and  autho¬ 
rity  ;  because  this  sin  has,  of  all  others,  the  least 
temptation  to  it ;  it  is  neither  gain,  nor  pleasure,  nor 
reputation,  that  can  move  men  to  it,  but  a  wanton¬ 
ness  in  sinning,  and  a  needless  shewing  an  enmity  to 
God.  Thine  enemies  take  thy  name  in  vain,  Ps.  139. 
20.  This  is  a  proof  of  men’s  being  enemies  to  God, 
however  they  may  pretend  to  call  themselves  by  his 
name,  or  sometimes  to  compliment  him  in  acts  of 
worship.  It  is  also  a  sin  that  is  most  hardly  let  off 
when  once  men  are  accustomed  to  it,  therefore  it 
should  above  all  others  be  watched  against.  And 
once  more,  “  Above  all  things  swear  not ;  for  how 
can  you  expect  the  name  of  God  should  be  a  strong 
tower  to  you  in  your  distress,  if  you  profane  it  and 
play  with  it  at  other  times.” 

But  (as  Mr.  Baxter  observes)  “  all  this  is  so  far 
“  from  forbidding  necessary  oaths,  that  it  is  but  to 
“  confirm  them,  by  preserving  the  due  reverence-of 
“them.”  And  then  he  further  notes,  “  That  the 
“  true  nature  of  an  oath,  is,  by  our  speech,  to  pawn 
“  the  reputation  of  some  certain  or  great  thing,  for 
“the  averring  of  a  doubted  lesser  thing ;  and  not 
“  (as  is  commonly  held)  an  appeal  to  God,  or  other 
“  judge.”  Hence  it  was  that  swearing  by  the  hea¬ 
vens,  and  by  the  earth,  and  by  the  other  oaths  the 
apostle  refers  to,  came  to  be  in  use.  The  Jews 
thought  if  they  did  but  admit  the  great  oath  of  Chi- 
Eloah,  they  were  safe.  But  they  grew  so  profane  as 
to  swear  by  the  creature,  as  if  it  was  God  ;  and  so  ad- 

*  As  this  remark  may  be  construed  into  a  gratuitous  and 
far-fetched  reflection  on  the  established  church,  we  wish  it 
had  been  either  spared  or  modified.  A  community  so  exten¬ 
sive  as  that  to  which  our  author  refers,  may  be  expected  to 
include  a  great  multitude  of  unworthy  members  ;  but  the  fre¬ 
quent  appeals  to  scripture,  which  are  made  in  that  commu 
nity,  should  be  spoken  of  to  its  honour,  and  must  leave  all  its 
unworthy  members  without  excuse.  Ed. 


734  '  JAMES,  V. 


vanced  it  into  the  place  of  God ;  while  on  the  other 
hand,  they  who  swear  commonly  and  profanely  by 
the  name  of  God,  do  hereby  put  him  upon  the  level 
with  every  common  thing. 

But  let  your  yea  be  yea ,  and  your  nay  nay  ;  lest 
ye  fall  into  condemnation  ;  that  is,  “  Let  it  suffice 
you  to  affirm  or  deny  a  thing  as  there  is  occasion  ; 
and  be  sure  to  stand  to  your  word,  and  be  true  to  it, 
so  as  to  give  no  occasion  for  your  being  suspected  of 
falsehood  ;  and  then  you  will  be  kept  from  the  con¬ 
demnation  of  backing  what  you  say  or  promise  by 
rash  oaths,  and  from  profaning  the  name  of  God  to 
justify  yourselves.  It  is  being  suspected  of  falsehood 
that  leads  men  to  swearing.  Let  it  be  known  that 
you  keep  to  truth,  and  are  firm  to  your  woi-d,  and  by 
this  means  you  will  find  there  is  no  need  to  swear  to 
what  you  say.  Thus  shall  you  escape  the  condem¬ 
nation  which  is  expressly  annexed  to  the  third  com¬ 
mandment  ;  The  Lord  will  not  hold  him  guiltless, 
that  taketh  his  name  in  vain.” 

II.  As  Christians,  we  are  taught  to  suit  ourselves 
to  the  dispensations  of  Providence  ;  (v.  13.)  Is  any 
among  you  afflicted?  Let  him  pray.  Is  any  merry? 
Let  him  sing  psalms.  Our  condition  in  this  world  is 
various ;  and  our  wisdom  is  to  submit  to  its  being  so, 
and  to  behave  as  becomes  us,  both  in  prosperity  and 
under  affliction.  Sometimes  we  are  in  sadness,  some¬ 
times  in  mirth  ;  God  has  set  these  one  over  against 
the  other,  that  we  may  the  better  observe  the  seve¬ 
ral  duties  he  enjoins ;  and  that  the  impressions  made 
on  our  passions  and  affections  may  be  rendered  ser¬ 
viceable  to  our  devotions.  Afflictions  should  put  us 
upon  prayer ;  and  prosperity  should  make  us  abound 
in  praise.  Not  that  prayer  is  to  be  confined  to  a  time 
of  trouble, or  singing  to  a  time  of  mirth  ;  but  these 
several  duties  may  be  performed  with  special  advan¬ 
tage,  and  to  the  happiest  purposes,  at  such  seasons. 

1.  In  a  day  of  affliction  nothing  is  more  seasonable 
than  prayer.  The  person  afflicted  must  pray  him¬ 
self,  as  well  as  engage  the  prayers  of  others  for  him. 
Times  of  affliction  should  be  praying  times.  To  this 
end  God  sends  afflictions,  that  we  may  be  engaged 
to  seek  him  early ;  and  that  those  who  at  other  times 
have  neglected  him,  may  be  brought  to  inquire  after 
him.  The  spirit  is  then  most  humble,  the  heart  is 
broken  and  tender  ;  and  prayer  is  most  acceptable 
to  God  when  it  comes  from  a  contrite,  humble  spirit. 
Afflictions  naturally  draw  out  complaints  ;  and  to 
whom  should  we  complain  but  to  God  in  prayer  ?  It 
is  necessary  to  exercise  faith  and  hope  under  afflic¬ 
tions  ;  and  prayer  is  the  appointed  means  both  for 
obtaining  and  increasing  these  graces  in  us.  Is  any 
afflicted?  Let  him  pray. 

2.  In  a  day  of  mirth  and  prosperity  singing  psalms 
is  very  proper  and  seasonable.  In  the  original  it  is 
only  said,  sing,  4=txx*'Ta’>  without  the  addition  of 
psalms,  or  any  other  word:  and  we  learn  from  the 
writings  of  several  in  the  first,  ages  of  Christianity, 
(particularly  from  a  letter  of  Pliny’s,  and  from  some 
passages  in  Justin  Martyr  and  Tertullian,)  that  the 
Christians  were  used  to  sing  hymns,  either  taken  out 
of  scripture,  or  of  more  private  composure,  in  their 
worship  of  God.  Though  some  have  thought,  that 
St.  Paul’s  advising  both  the  Colossians  and  Ephe¬ 
sians  to  speak  to  one  another  4 st.ry.Ii;  *  u/uvok  i. 
7rvtuu*hx.*i; — in  psalms,  and  hymns,  and  spiritual 
songs,  refers  only  to  the  compositions  of  scripture  ; 
the  psalms  of  David  being  distinguished  in  Hebrew, 
bv  ( Shurim,  Tehillim,  and  Mizmorim, )  words  that 
exactly  answer  these  of  the  apostle.  Let  that  be  as 
it  will,  this  however  we  are  sure  of,  that  singing 
psalms  is  a  gospel-ordinance,  and  that  our  joy  should 
be  holy  joy,  consecrated  to  God.  Singing  is  so  di¬ 
rected  to  here,  as  to  shew  that  if  any  be  in  circum¬ 
stances  of  mirth  and  prosperity,  he  should  turn  his 
mirth,  though  alone,  and  by  himself,  into  this  chan¬ 
nel.  Holy  mirth  becomes  families  and  retirements,  I 


as  well  as  public  assemblies.  Let  our  singing  be 
such  as  to  make  melody  with  our  hearts  unto  the 
Lord,  and  God  will  assuredly  be  well  pleased  with 
this  kind  of  devotion. 

III.  We  have  particular  directions  given  as  to 
sick  persons  ;  and  healing,  pardoning  mercy  pro¬ 
mised,  upon  the  observance  of  those  directions  ;  (v. 
14,  15.)  If  any  be  sick,  they  are  required,  1.  To 
send  for  the  elders,  TTpitr/iuTifti;  thc  — the 

presbyters,  pastors  or  ministers  of  the  church.  If 
lies  upon  sick  people  as  a  duty,  to  send  for  ministers 
and  to  desire  their  assistance  and  their  prayers.  2. 
It  is  the  duty  of  ministers  to  pray  over  the  sick, 
when  thus  desired  and  called  for.  Let  them  pray 
over  him ;  let  their  prayers  be  suited  to  his  case, 
and  their  intercessions  be  as  becomes  those  who  are 
affected  vfith  his  calamities.  3.  In  the  times  of  mi¬ 
raculous  healing,  the  sick  was  to  be  anointed  with 
oil  in  the  name  of  the  Lord.  Expositors  generally 
confine  this  anointing  with  oil  to  such  as  had  the 
power  of  working  miracles ;  and  when  miracles 
ceased,  this  institution  ceased  also.  In  St.  Mark’s 
gospel  we  read  of  the  apostles  anointing  with  oil 
many  that  were  sick,  and  healing  them,  Mark  6.  13. 
And  we  have  accounts  of  this  being  practised  in  the 
church  two  hundred  years  after  Christ ;  but  then 
the  gift  of  healing  also  accompanied  it ;  when  that 
miraculous  gift  ceased,  this  rite  was  laid  aside.  The 
papists  indeed  have  made  a  sacrament  of  this,  which 
they  call  the  extreme  unction.  They  use  it,  not  to 
heal  the  sick,  as  it  was  used  by  the  apostles  ;  but, 
as  they  generally  run  counter  to  scripture,  in  the 
appointments  of  their  church,  so  here  they  ordain, 
that  this  should  be  administered  only  to  such  as  are 
at  the  very  point  of  death.  The  apostle’s  anointing 
was  in  order  to  heal  the  disease  ;  the  popish  anoint¬ 
ing  is  for  the  expulsion  of  the  relics  of  sin,  and  to 
enable  the  soul  (as  they  pretend)  the  better  to  com¬ 
bat  with  the  powers  of  the  air.  When  they  cannot 
prove,  by  any  visible  effects,  that  Christ  owns  them 
in  the  continuance  of  this  rite,  they  would  however 
have  people  to  believe  that  the  invisible  effects  are 
very  wonderful.  But  it  is  surely  much  better  to  omit 
this  anointing  with  oil,  than  to  turn  it  quite  contrary 
to  the  purposes  spoken  of  in  scripture.  Some  pro- 
testants  have  thought  that  this  anointing  was  only 

germitted  or  approved  by  Christ,  not  instituted. 

ut  it  should  seem  by  the  words  of  St.  James  here, 
that  it  was  a  thing  enjoined  in  cases  where  there 
was  faith  for  healing.  And  some  protestants  have 
argued  for  it  with  this  view.  It  was  not  to  be  com¬ 
monly  used,  not  even  in  the  apostolical  age  ;  and 
some  have  thought  that  it  should  not  be  wholly  laid 
aside  in  any  age ;  but  that  where  there  are  extra¬ 
ordinary  measures  of  faith  in  the  person  anointing, 
and  in  those  who  are  anointed,  an  extraordinary 
blessing  may  attend  the  observance  of  this  direction 
for  the  sick.  However  that  be,  there  is  one  thing 
carefully  to  be  observed  here,  that  the  saving  of  the 
sick  is  not  ascribed  to  the  anointing  with  oil,  but  to 
prayer;  (v.  15.)  The  prayer  of  faith  shall  save  the 
sick.  See.  So  that,  4.  Prayer  over  the  sick  must  pro¬ 
ceed  from,  arid  be  accompanied  with,  a  lively  faith. 
There  must  be  faith  both  in  the  person  praying, 
and  in  the  person  prayed  for.  In  a  time  of  sickness, 
it  is  not  the  cold  and  formal  prayer  that  is  effectual, 
but  the  prayer  of  faith.  5.  We  should  observe  the 
success  of  prayer.  The  Lord  shall  raise  up  ;  that 
is,  if  he  be  a  person  capable  and  fit  for  deliverance, 
and  if  God  has  any  thing  further  for  such  a  person 
to  do  in  the  world.  And  if  he  have  committed  sins, 
they  shall  be  forgiven  him  ;  that  is,  where  sickness 
is  sent  as  a  punishment  for  some  particular  sin,  that 
sin  shall  be  pardoned  ;  and  in  token  thereof  the  sick¬ 
ness  shall  be  removed.  As  when  Christ  said  to  the 
impotent  man,  Go  and  sin  no  more,  lest  a  worse 
thing  come  unto  thee,  it  is  intimated  that  some  par- 


785 


JAMES,  V. 


ticular  sin  was  the  cause  of  his  sickness.  The  great 
tiling  therefore  we  should  beg  of  God  for  ourselves 
and  others  in  the  time  of  sickness,  is,  the  pardon  of 
sin.  Sin  is  both  the  root  of  sickness  and  the  sting 
of  it.  If  sin  be  pardoned,  either  affliction  shall  be 
removed  in  mercy,  or  we  shall  see  there  is  mercy 
in  the  continuance  of  it.  When  healing  is  founded 
upon  pardon,  we  may  say  as  Hezekiah  did  ;  Thou 
hast,  in  love  to  my  soul,  delivered  it  from  the  pit  of 
corruption,  Isa.  38.  17.  When  you  are  sick  and  in 
pain,  it  is  most  common  to  pray  and  cry,  O  give  me 
ease !  O  restore  me  to  health  !  But  your  prayer 
should  rather  and  chiefly  be,  0  that  God  would 
pardon  my  sins  ! 

IV.  Christians  are  directed  to  confess  their  faults 
one  to  another,  and  so  to  join  in  their  prayers  with 
and  for  one  another,  v.  16.  Some  expositors  con¬ 
nect  this  v.  16.  with  v.  14.  As  if  when  sick  people 
send  for  ministei’s  to  pray  over  them,  they  should 
then  confess  their  faults  to  them.  Indeed,  where 
any  are  conscious  that  their  sickness  is  a  vindictive 
punishment  of  some  particular  sin,  and  they  cannot 
look  for  the  removal  of  their  sickness  without  parr 
ticular  applications  to  God  for  the  pardon  of  such  a 
sin,  there  it  may  be  proper  to  acknowledge  and  tell 
his  case,  that  those  who  pray  over  him  may  know 
how  to  plead  rightly  for  him.  But  the  confession 
here  required,  is,  that  of  Christians  one  to  another, 
and  not,  as  the  papists  would  have  it,  to  a  priest. 
Where  persons  have  injured  one  another,  acts  of 
injustice  must  be  confessed  to  those  against  whom 
they  have  been  committed.  Where  persons  have 
tempted  one  another  to  sin,  or  have  consented  in  the 
same  evil  actions,  there  they  ought  mutually  to 
blame  themselves,  and  excite  each  other  to  repent¬ 
ance.  Where  crimes  are  of  a  public  nature,  and 
have  done  any  public  mischief,  there  they  ought  to 
be  more  publicly  confessed,  so  as  may  best  reach  to 
all  who  are  concerned.  And  sometimes  it  may  be 
well  to  confess  our  faults  to  some  prudent  minister 
or  praying  friend,  that  they  may  help  us  to  plead 
with  God  for  mercy  and  pardon.  But  then  we  are 
not  to  think  St.  James  puts  us  upon  telling  every 
thing  that  we  are  conscious  is  amiss  in  ourselves,  or 
in  one  another:  but  so  far  as  confession  is  necessary 
to  our  reconciliation  with  such  as  are  at  variance 
with  us,  or  for  reparation  of  wrongs  done  to  any,  or 
for  gaining  information  in  any  point  of  conscience, 
and  making  our  own  spirits  quiet  and  easy  ;  so  far 
we  should  be  ready  to  confess  our  faults.  And  some- 
times  also  it  may  be  of  good  use  to  Christians,  to 
disclose  their  peculiar  weaknesses  and  infirmities  to 
one  another,  where  there  are  great  intimacies  and 
friendships ;  and  where  they  may  help  each  other 
by  their  prayer  to  obtain  pardon  of  their  sins,  and 
power  against  them.  Those  who  make  confession 
of  their  faults  one  to  another,  should  thereupon  pray 
with  and  for  one  another.  The  13th  verse  directs 
persons  to  pray  for  themselves  ;  Is  any  afflicted  let 
him  pray  :  the  14th  directs  to  seek  for  the  prayers 
of  ministers ;  and  the  16th  directs  private  Christians 
to  pray  one  for  another ;  so  that  here  we  have  all 
sorts  of  prayer  (ministerial,  social,  and  secret,)  re¬ 
commended. 

V.  The  great  advantage  and  efficacy  of  prayer  is 
declared  and  proved  ;  The  effectual  fervent  firayer 
of  a  righteous  man  availeth  much,  whether  he  pray 
for  himself  or  for  others:  witness  the  example  of 
Elias,  v.  17,  18.  He  who  prays,  must  be  a  righteous 
man  ;  not  righteous  in  an  absolute  sense,  (f<  r  this 
Elias  was  not,  who  is  here  made  a  pattern  to  us,) 
but  righteous  in  a  gospel-sense  ;  not  loving  or  ap¬ 
proving  of  any  known  iniquity.  If  I  regard  iniquity 
in  my  heart,  the  Lord  will  not  hear  my  prayer,  Ps. 
66.  18.  Further,  the  prayer  itself  must  be  a  fer¬ 
vent,  in-wrought,  well-wrought  prayer.  It  must 
be  a  pouring  out  the  heart  to  God ;  and  it  must  pro- 

Vol.  vi. — 5  G 


ceed  from  a  faith  unfeigned.  Such  prayer  avails 
much.  It  is  of  great  advantage  to  ourselves,  it  may 
be  very  beneficial  to  our  friends,  and  we  are  assured 
of  its  being  acceptable  to  God.  It  is  good  having 
those  for  friends,  whose  prayers  are  available  in  the 
sight  of  God. 

The  power  of  prayer  is  here  proved  from  the 
success  of  Elijah.  This  may  be  encouraging  to  us 
even  in  common  cases,  if  we  consider  that  Elijah 
was  a  man  of  like  passions  with  us.  He  was  a  zeal¬ 
ous  good  man,  and  a  very  great  man,  but  he  had  his 
infirmities,  and  was  subject  to  disorder  in  his  pas¬ 
sions,  as  well  as  others.  In  prayer  we  must  not 
look  to  the  merit  of  man,  but  to  the  grace  of  God. 
Only  in  this  we  should  copy  after  Elijah,  that  he 
prayed  earnestly,  or  as  it  is  in  the  original,  in  firayer 
he  prayed.  It  is  not  enough  to  say  a  prayer,  but  we 
must  pray  in  prayer.  Our  thoughts  must  be  fixed, 
our  desires  firm  and  ardent,  and  our  graces  in  exer¬ 
cise  ;  and  when  we  thus  pray  in  prayer,  we  shall 
speed  in  prayer.  Elijah  firayed  that  it  might  not 
rain  ;  and  God  heard  him  in  his  pleading  against  an 
idolatrous  persecuting  country,  so  that  drained  not  on 
the  earth  by  the  space  of  three  years  and  six  months. 
Again  he  prayed,  and  the  heaven  gave  rain,  See. 
Thus  you  see  prayer  is  the  key  which  opens  and 
shuts  heaven.  To  this  there  is  an  allusion  Rev.  11. 
6.  where  the  two  witnesses  are  said  to  have  power 
to  shut  heaven,  that  it  rain  not.  This  instance  of 
the  extraordinary  efficacy  of  prayer  is  recorded  for 
encouragement  even  to  ordinary  Christians  to  be 
instant  and  earnest  in  prayer.  God  never  says  to 
any  of  the  seed  of  Jacob,  seek  my  face  in  vain.  If 
Elijah  by  prayer  could  do  such  great  and  wonderful 
things,  surely  the  prayers  of  no  righteous  man  shall 
return  void.  Where  there  may  not  be  much  of 
miracle  in  God’s  answering  our  prayers,  yet  there 
may  be  as  much  of  grace. 

VI.  This  epistle  concludes  with  an  exhortation  to 
do  all  we  can  in  our  places  to  further  and  promote 
the  conversion  and  salvation  of  others,  v.  19,  20. 
Some  interpret  these  verses  as  an  apology  which 
the  apostle  is  making  for  himself,  that  he  should  so 
plainly  and  sharply  reprove  the  Jewish  Christians 
for  their  many  faults  and  errors.  And  certainly  St. 
James  gives  a  very  good  reason  why  he  was  so  much 
concerned  to  reclaim  them  from  their  errors  ;  be¬ 
cause  in  thus  doing  he  should  save  souls,  and  hide  a 
multitude  of  sins.  But  we  are  not  to  restrain  this 
place  to  the  apostle’s  converting  such  as  erred  from 
the  truth  ;  no,  nor  to  other  ministerial  endeavours 
of  the  like  nature  ;  since  it  is  said,  “  If  any  err,  and 
one  convert  him,  let  him  be  who  he  will  that  does 
so  good  an  office  for  another,  he  is  therein  an  instru¬ 
ment  of  saving  a  soul  from  death.”  Those  whom 
the  apostle  here  calls  brethren,  he  yet  supposes  lia¬ 
ble  to  err.  It  is  no  maik  of  a  wise  or  holy  man,  to 
boast  of  his  being  free  from  error,  or  to  refuse  to 
acknowledge  when  he  is  in  an  error.  But  if  any  do 
err,  be  they  ever  so  great,  you  must  not  be  afraid  to 
shew  them  their  error ;  and  be  they  ever  so  weak 
and  little,  you  must  not  disdain  to  make  them  wiser 
and  better.  If  they  err  from  the  truth,  that  is,  from 
the  gospel,  (the  great  rule  and  standard  of  truth,) 
whether  it  be  in  opinion  or  practice,  you  must  en¬ 
deavour  to  bring  them  again  to  the  rule.  Errors  in 
judgment  and  in  life  generally  go  together.  There 
is  some  doctrinal  mistake  at  the  bottom  of  every 
ractical  mistake.  There  is  no  one  habitually  bad, 
ut  upon  some  bad  principle.  Now  to  convert  such, 
is  to  reduce  them  from  their  error,  and  to  reclaim 
them  from  the  evils  they  have  been  led  into.  We 
are  not  presently  to  accuse  and  exclaim  against  an 
erring  brother,  and  seek  to  bring  reproaches  and 
calamities  upon  him,  but  to  convert  him:  and  if  by 
all  our  endeavours  we  cannot  do  this,  yet  we  are  no 
where  impowered  to  persecute  and  destroy  him.  If 


7  26 


I.  PETER,  I. 


we  are  instrumental  in  the  conversion  of  any,  we  are 
said  to  converjt  them,  though  this  be  principally  and 
efficiently  the  work  of  God.  And  if  we  can  do  no 
more  toward  the  conversion  of  sinners,  yet  we  may 
do  this — pray  for  the  grace  and  Spirit  of  God  to 
convert  and  change  them.  And  let  those  that  are 
any  way  serviceable  to  convert  others,  know  what 
will  be  the  happy  consequences  of  their  doing  this: 
they  may  take  great  comfort  in  it  at  present,  and 
they  will  meet  with  a  crown  at  last. 

He  that  is  said  to  err  from  the  truth ,  (in  v.  19.)  is 
described  as  erring  in  his  way  ;  (in  v.  20.)  and  we 
cannot  be  said  to  convert  any,  merely  by  altering 
their  opinions,  unless  we  can  bring  them  to  correct 
and  amend  their  ways.  This  is  conversion— to  turn 
a  sinner  from  the  error  of  his  ways,  and  not  to  turn 
him  from  one  party  to  another,  or  merely  from  one 
notion  and  way  of  thinking  to  another.  He  who  thus 
converteth  a  sinner  from  the  error  of  his  ways,  shall 
save  a  soul  from  death.  There  is  a  soul  in  the  case  ; 
and  what  is  done  toward  the  salvation  of  that,  shall 
certainly  turn  to  good  account.  The  soul  being  the 
principal  part  of  the  man,  the  saving  of  that  only  is 
mentioned,  but  it  includes  the  salvation  of  the  whole 
man:  the  spirit  shall  be  saved  from  hell,  the  body 


raised  from  the  grave,  and  both  saved  from  eternal 
death.  And  then,  by  such  conversion  of  heart  and 
life,  a  multitude  of  sins  shall  be  hid.  A  most  com¬ 
fortable  passage  of  scripture  this  is.  We  learn  from 
hence,  that  though  our  sins  are  many,  even  a  mul¬ 
titude,  yet  they  may  be  hid  or  pardoned  ;  and  that 
when  sin  is  turned  from  or  forsaken,  it  shall  be  hid. 
never  to  appear  in  judgment  against  us.  Let  peop’ 
contrive  to  cover  or  excuse  their  sin  as  they  will, 
there  is  no  way  effectually  and  finally  to  hide  it,  but 
forsaking  it.  Some  make  the  sense  of  this  text  to 
be,  that  conversion  shall  prevent  a  multitude  of  sins  ; 
and  it  is  a  truth  beyond  dispute,  that  many  sins  are 
prevented  in  the  party  converted  ;  many  also  may 
be  prevented  in  others  that  he  may  have  an  influence 
upon,  or  may  converse  with.  Upon  the  whole,  how 
should  we  lay  out  ourselves  with  all  possible  con¬ 
cern  for  the  conversion  of  sinners !  It  will  be  for  the 
happiness  and  salvation  of  the  converted ;  it  will 
prevent  much  mischief,  and  the  spreading  and  mul¬ 
tiplying  of  sin  in  the  world  ;  it  will  be  for  the  glory 
and  honour  of  God ;  and  it  will  mightily  redound  to 
our  comfort  and  renown  in  the  great  day.  They 
that  turn  many  to  righteousness,  and  they  who  help 
to  do  so,  shall  shine  as  the  stars  for  ever  and  ever. 


AN 


EXPOSITION, 


WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


FIRST  EPISTLE  GENERAL  OF  PETER. 


Completed  by  Mr.  Z.  Marriot. 


TWO  epistles  we  have  enrolled  in  the  sacred  canon  of  the  scripture,  written  by  Peter,  who  was  a  most 
eminent  apostle  of  Jesus  Christ,  and  whose  character  shines  bright,  as  it  is  described  in  the  Four  Gos¬ 
pels,  and  in  the  Acts  of  the  Apostles,  but  as  it  is  painted  by  the  papists  and  legendary  writers,  it 
represents  a  person  of  extravagant  pride  and  ambition. 

It  is  certain  from  scripture,  that  Simon  Peter  was  one  of  the  first  of  those  whom  our  Lord  called  to  be  his 
disciples  and  followers ;  that  he  was  a  person  of  excellent  endowments,  both  natural  and  gracious,  of 
great  parts,  and  ready  elocution,  quick  to  apprehend,  and  bold  to  execute,  whatever  he  knew  to  be  his 
duty.  When  our  Saviour  called  his  apostles,  and  gave  them  their  commission,  he  nominated  him  first 
in  the  list ;  and  by  his  behaviour  toward  him  he  seems  to  have  distinguished  him  as  a  special  favourite 
among  the  twelve.  Many  instances  of  our  Lord’s  affection  to  him,  both  during  his  life,  and  after  his 
resurrection,  are  upon  record. 

But  there  are  many  things  confidently  affirmed  of  this  holy  man,  that  are  directly  false  :  as,  That  he  had 
a  primacy  and  superior  power  over  the  rest  of  the  apostles ;  that  he  was  more  than  their  equal ;  that  he 
was  their  prince,  monarch,  and  sovereign ;  and  that  he  exercised  a  jurisdiction  over  the  whole  college 
of  the  apostles:  moreover,  That  he  was  the  sole  universal  pastor  over  all  the  Christian  world,  the  only 
vicar  of  Christ  upon  earth ;  that  he  was  for  above  twenty  years  bishop  of  Rome,  that  the  Popes  ot 
Rome  succeed  to  St.  Peter,  and  derive  from  him  a  universal  supremacy  and  jurisdiction  over  all 
churches  and  Christians  upon  earth ;  and  that  all  this  was  by  our  Lord’s  ordering  and  appointment. 
Whereas  Christ  never  gave  him  any  pre-eminence  of  this  kind,  but  positively  forbade  it,  and  gave 
precepts  to  the  contrary.  The  other  apostles  never  consented  to  any  such  claim.  Paul  declares  kim- 
self  not  a  whit  behind  the  very  chiefest  of  the  afiostles,  2  Cor.  11.  5.  and  ch.  12.  11.  In  nothing  am  I 
behind  the  very  chiefest  apostles.  Here  is  nc  exception  of  St.  Peter’s  superior  dignity,  whom  St.  Paul 
took  the  freedom  to  blame,  and  withstood  him  to  the  face,  Gal.  2.  11.  Ana  Peter  himself  never  assumed 


787 


I.  PETER,  I. 

any  thin  ’  like  it,  but  modestly  styles  himself  an  afiostle  of  Jesus  Christ ;  and  when  he  writes  to  the 
presbyters  of  the  church,  he  humbly  places  himself  in  the  same  rank  with  them  ;  The  elders  which  are 
among  you  I  exhort,  who  am  a[so  an  elder,  ch.  5.  1.  See  Dr.  Barrow  on  the  Pope’s  supremacy. 

The  design  of  this  first  epistle  is, 

I.  To  explain  more  fully  the  doctrines  of  Christianity  to  these  newly-converted  Jews. 

II.  To  direct  and  persuade  them  to  a  holy  conversation,  in  the  faithful  discharge  of  all  personal  and  rela¬ 
tive  duties,  whereby  they  would  secure  their  own  peace,  and  effectually  confute  the  slanders  and 
reproaches  of  their  enemies. 

III.  To  prepare  them  for  sufferings.  This  seems  to  be  his  principal  intention  ;  for  he  has  something  to 
this  purport  in  every  chapter,  and  does,  by  a  great  variety  of  arguments,  encourage  them  to  patience 
and  perseverance  in  the  iaith,  lest  the  persecutions  and  sad  calamities  that  were  coming  upon  them, 
should  prevail  with  them  to  apostatize  from  Christ  and  the  gospel. 

L  is  remarkable  that  you  find  not  so  much  as  one  word  savouring  of  the  spirit  and  pride  of  a  pope  in  either 
of  these  epistles. 


I.  PETER,  I. 


CHAP.  I. 

The  apostle  describes  the  persons  to  whom  he  writes,  and 
salutes  them;  (v.  1,  2.)  blesses  God  for  their  regeneration 
toa  lively  hope  of  eternal  salvation  ;  (v.  3  . .  5.)  in  the  hope 
of  this  salvation,  he  shews  they  had  great  cause  of  rejoic¬ 
ing,  though  for  a  little  while  they  were  in  heaviness  and 
affliction,  for  the  trial  of  their  faith,  which  would  produce 
joy  unspeakable  and  full  of  glory,  v.  6 . .  9.  This  is  that 
salvation  which  the  ancient  prophets  foretold,  and  the 
angels  desired  to  look  into,  v.  10. .  12.  He  exhorts  them 
to  sobriety  and  holiness,  which  he  presses  from  the  con¬ 
sideration  of  the  blood  of  Jesus,  the  invaluable  price  of 
man’s  redemption  ;  (v.  13. .  21.)  and  to  brotherly  love,  from 
the  consideration  of  their  regeneration,  and  the  excellency 
of  their  spiritual  state,  v.  22 . .  25. 

1.  TEETER,  an  apostle  of  Jesus  Christ, 
JL  to  the  strangers  scattered  through¬ 
out  Pontus,  Galatia,  Cappadocia,  Asia,  and 
Bithynia,  *2.  Elect  according  to  the  fore¬ 
knowledge  of  God  the  Father,  through 
sanctification  of  the  Spirit,  unto  obedience 
and  sprinkling  of  the  blood  of  Jesus  Christ : 
Grace  unto  you,  and  peace,  be  multiplied. 
In  this  inscription  we  have  three  parts. 

T.  The  author  of  it  described.  1.  By  his  name — 
Peter.  His  first  name  was  Simon,  and  Jesus  Christ 
gave  him  the  surname  of  Peter,  which  signifies  a 
rock,  as  a  commendation  of  his  faith,  and  to  denote 
that  he  should  be  an  eminent  pillar  in  the  church  of 
God,  Gal.  2.  9.  2.  By  his  office — an  afiostle  of 

Jesus  Christ.  The  word  signifies  one  sent,  a  legate, 
a  messenger,  any  one  sent  in  Christ’s  name,  and 
about  his  work ;  but  more  strictly  it  signifies  the 
highest  office  in  the  Christian  church  ;  (1  Cor.  12. 
28.)  God  hath  set  some  in  the  church,  first  afios- 
tles.  Their  dignity  and  pre-eminence  lay  in  these 
things — They  were  immediately  chosen  by  Christ 
himself ;  they  were  first  witnesses,  then  preachers  of 
the  resurrection  of  Christ,  and  so  of  the  entire  gospel- 
dispensation  ;  their  gifts  were  excellent  and  extraor¬ 
dinary  ;  they  had  a  power  of  working  miracles,  not 
at  all  times,  but  when  Christ  pleased  ;  they  were  led 
into  all  truth,  were  endowed  with  the  spirit  of  pro¬ 
phecy,  and  they  had  an  extent  of  power  and  jurisdic¬ 
tion  beyond  all  others  ;  every  apostle  was  a  universal 
bishop  in  all  churches,  and  over  all  ministers.  In  this 
humble  manner  Peter,  (1.)  Asserts  his  own  charac¬ 
ter  as  an  apostle.  Hence  learn,  A  man  may  law¬ 
fully  acknosvledge,  and  sometimes  is  bound  to  assert, 
the  gifts  and  graces  of  God  to  him.  To  pretend  to 
what  we  have  not,  is  hypocrisv  ;  and  to  deny  what 
we  have,  is  ingratitude.  (2.)  mentions  his  apos¬ 
tolical  function  as  his  warrant  and  call  to  write  this 
epistle  to  these  people.  Learn,  It  concerns  all,  but 


especially  ministers,  to  consider  well  their  warrant 
and  call  from  God  to  their  work.  This  will  justify 
them  to  others,  and  give  them  inward  support  and 
comfort  under  all  dangers  and  discouragements. 

II.  We  have  here  the  persons  to  whom  this 
epistle  was  addressed,  and  they  are  described, 

1.  By  their  external  condition — Strangers  dis¬ 
persed  throughout  Pontus,  Galatia,  8cc.  They 
were  chiefly  Jews,  descended  (as  Dr.  Prideaux 
thinks)  from  those  Jews  who  were  transplanted 
from  Babylon,  by  order  of  Antiochus  kingoi  Syria, 
about  two  hundred  years  before  the  coming  of 
Christ,  and  placed  in  the  cities  of  lesser  Asia.  It  is 
very  likely  that  our  apostle  had  been  among  them, 
and  converted  them,  being  the  apostle  of  the  cir¬ 
cumcision,  and  that  he  afterward  wrote  this  epistle 
to  them  from  Babylon,  where  multitudes  or  the 
Jewish  nation  then  resided.  At  present,  their  cir¬ 
cumstances  were  poor  and  afflicted.  Leam,  (1.) 
The  best  of  God’s  servants  may,  through  the  hard¬ 
ships  of  times  and  providences,  be  dispersed  about, 
and  forced  to  leave  their  native  countries.  Those 
of  whom  the  world  was  not  worthy,  have  been 
forced  to  wander  in  mountains,  in  dens  and  caves  of 
the  earth.  (2.)  We  ought  to  have  a  special  regard 
to  the  dispersed  persecuted  servants  of  God.  These 
were  the  objects  of  this  apostle’s  particular  care  and 
compassion.  We  should  proportion  our  regard  to 
the  excellency  and  to  the  necessity  of  the  saints.  (3.) 
The  value  of  good  people  ought  not  to  be  estimated 
by  their  external  present  condition.  Here  were  a  set 
of  excellent  people,  beloved  of  God,  and  yet  stran¬ 
gers,  dispersed  and  poor  in  the  world  ;  the  eye  of 
God  was  upon  them  in  all  their  dispersions,  and  the 
apostle  was  tenderly  careful  to  write  to  them  for 
their  direction  and  consolation. 

2.  They  are  described  by  their  spiritual  condition; 
Elect  according  to  the  foreknowledge  of  God  the 
E'ather,  &c.  These  poor  strangers  who  were  op¬ 
pressed  and  despised  in  the  world,  were  neverthe¬ 
less  in  high  esteem  with  the  great  God,  and  in  the 
most  honourable  state  that  any  person  can  be  in 
during  this  life  ;  for  they  were, 

(1.)  Elect  according  to  the  foreknowledge  of  God 
the  Father.  Election  is  either  to  an  office  ;  (so  Saul 
was  the  man  whom  the  Lord  chose  to  be  kmg; 
1  Sam.  10.  24.)  and  our  Lord  tells  his  apostles, 
ave  not  I  chosen  you  twelve?  John  6.  70.)  or  to  a 
church-state,  for  the  enjoyment  of  special  privi¬ 
leges;  (thus  Israel  was  God’s  elect,  (Deut.  7.  6.) 
For  thou  art  a  holy  people  unto  the  Lord  thy  God; 
the  Lord  thy  God  hath  chosen  thee  to  be  a  special 
people  unto  himself  above  all  people  that  are  upon 
the  face  of  the  earth;)  or  to  eternal  salvation  ;  God 
hath  from  the  beginning  chosen  you  to  salvation , 


788 


I.  PETER,  ]. 


through  sanctification  of  the  Sfiirit  and  belief  of  the 
truth.  This  is  the  election  here  spoken  of,  import¬ 
ing  God’s  gracious  decree  or  resolution  to  save  some, 
and  bring  them,  through  Christ,  by  proper  means, 
to  eternal  life. 

This  election  is  said  to  be  according  to  the  fore¬ 
knowledge  of  God.  Foreknowledge  may  be  taken 
two  ways.  [1.]  For  mere  prescience,  foresight, 
or  understanding ;  that  such  a  thing  will  be,  be¬ 
fore  it  comes  to  pass.  Thus  anastronomer  cer¬ 
tainly  foreknows  that  such  a  time  there  will  be 
an  eclipse.  This  sort  of  foreknowledge  is  in  God, 
who  at  one  commanding  view  sees  all  things  that 
ever  were,  or  are,  or  ever  will  be.  But  such  a  pre¬ 
science  is  not  the  cause  why  any  thing  is  so  or  so, 
though  in  the  event  it  certainly  will  be  so ;  as  the 
anastronomer  who  foresees  an  eclipse,  does  not 
thereby  cause  that  eclipse  to  be.  [2.]  Foreknow¬ 
ledge  sometimes  signifies  counsel,  appointment,  and 
approbation;  (Acts  2.  23.)  Him  being  delivered  by 
the  determinate  counsel  and  foreknowledge  of  God. 
The  death  of  Christ  wTas  not  only  foreseen,  but  fore¬ 
ordained,  as  v.  20.  Take  it  thus  here ;  so  the  sense 
is,  elect  according  to  the  counsel,  ordination  and  free 
grace  of  God. 

It  is  added,  according  to  the  foreknowledge  of 
God  the  Father.  By  the  Father  we  are  here  to 
understand  the  first  Person  of  the  blessed  Trinity. 
There  is  an  order  among  the  three  persons,  though 
no  superiority  ;  they  are  equal  in  power  and  glory, 
and  there  is  an  agreed  economy  in  their  works. 
Thus  in  the  affair  of  man’s  redemption,  election  is 
by  way  of  eminency  ascribed  to  the  Father,  as  re¬ 
conciliation  is  to  the  Son,  and  sanctification  to  the 
Holy  Ghost ;  though  in  each  of  these  one  person  is 
not  so  entirely  interested,  as  to  exclude  the  other 
two.  Hereby  the  persons  of  the  Trinity  are  more 
clearly  discovered  to  us,  and  we  are  taught  what 
obligations  we  are  under  to  each  of  them  distinctly. 

(2.)  They  were  elect  through  sanctification  of  the 
Sfiirit,  unto  obedience,  and  sfirinkling  of  the  blood 
of  Jesus  Christ.  The  end  and  last  result  of  elec¬ 
tion,  is,  eternal  life  and  salvation ;  but  before  that 
can  be  accomplished,  every  elect  person  must  be 
sanctified  by  the  Spirit,  and  justified  by  the  blood  of 
Jesus.  God’s  decree  for  man’s  salvation  always 
operates  through  sanctification  of  the  Spirit,  and 
sprinkling  of  the  blood  of  Jesus. 

By  sanctification  here  understand,  not  a  federal 
sanctification  only,  but  a  real  one,  begun  in  regene¬ 
ration,  whereby  we  are  renewed  after  the  image  of 
God,  and  become  new  creatures,  and  carried  on  in 
the  daily  exercise  of  holiness,  mortifying  our  sins 
more  and  more,  andliving  to  God  in  all  the  duties  of 
a  Christian  life,  which  is  here  summed  up  in  one 
word,  obedience,  comprehending  all  the  duties  of 
Christianity. 

By  the  Spirit  some  would  have  the  apostle  to 
mean  the  spirit  of  man,  the  subject  sanctified.  The 
legal  or  typical  sanctification  operated  no  further 
than  the  fiurifying  of  the  flesh,  but  the  Christian 
dispensation  takes  effect  upon  the  spirit  of  man,  and 
purifies  that.  Others,  with  better  reason,  think 
that  by  Spirit  is  meant  the  Holy  Ghost,  the  Author 
of  sanctification.  He  renews  the  mind,  mortifies 
our  sins,  (Rom.  8.  13.)  and  produces  his  excellent 
fruits  in  the  hearts  of  Christians,  Gal.  5.  22,  23. 
This  sanctification  of  the  Spirit  implies  the  use  of 
means  ;  Sanctify  them  through  thy  truth  ;  thy  word 
is  truth,  John  17.  17. 

Ur. to  obedience.  This  word,  as  it  is  pointed  in  our 
translation,  is  referred  to  what  goes  before  it,  and 
denotes  the  end  of  sanctification,  which  is,  to  bring  i 
rebellious  sinners  to  obedience  again,  to  universal 
obedience,  to  obey  the  truth  and  gospel  of  Christ ;  ! 
(v.  22.)  You  have  fiurified  your  souls  in  obeying  the 
truth  through  the  Sfiirit. 


f  They  were  elected  also  to  the  sfirinkling  of  the 
blood  of  Jesus.  They  were  designed  by  God’s  de¬ 
cree  to  be  sanctified  by  the  Spirit,  and  to  be  purified 
by  the  merit  and  blood  of  Christ.  Here  is  a  mani 
fest  allusion  to  the  typical  sprinklings  of  blood  under 
the  law,  which  language  these  Jewish  converts  un¬ 
derstood  very  well.  The  blood  of  the  sacrifices 
must  not  only  be  shed,  but  sprinkled ;  to  denote  that 
the  benefits  designed  thereby,  are  applied  and  im¬ 
puted  to  the  offerers.  Thus  the  blood  of  Christ,  the 
grand  and  all-sufficient  Sacrifice,  typified  by  the  le¬ 
gal  sacrifices,  was  not  only  shed,  but  must  be  sprin¬ 
kled  and  communicated  to  every  one  of  these  elect 
Christians,  that  through  faith  in  his  blood  they  may 
obtain  remission  of  sins,  Rom.  3.  25.  This  blood  of 
sprinkling  justifies  before  God,  (Rom.  5.  9.)  seals 
the  covenant  between  God  and  us,  of  which  the 
Lord’s  supper  is  a  sign,  (Luke  22.  20. )  cleanses  from 
all  sin,  (1  John  1.  7.)  and  admits  us  into  heaven, 
Heb.  10.  19. 

Note,  [1.]  God  hath  elected  some  to  eternal  life, 
some,  not  all ;  persons,  not  qualifications.  [2.]  All 
that  are  chosen  to  eternal  life  as  the  end,  are  chosen 
to  obedience  as  the  way.  [3.]  Unless  a  person  be 
sanctified  by  the  Spirit,  and  sprinkled  with  the 
blood  of  Jesus,  there  will  be  no  true  obedience  in  the 
life.  [4.  ]  There  is  a  consent  and  co-operation  of 
all  the  persons  of  the  Trinity  in  the  affair  of  man’s 
salvation,  and  their  acts  are  commensurate  one  to 
another;  whoever  the  Father  elects,  the  Spirit 
sanctifies  unto  obedience,  and  the  son  redeems  and 
sprinkles  with  his  blood.  [5.]  The  doctrine  of  the 
Trinity  lies  at  the  foundation  of  all  revealed  religion. 
If  you  deny  the  proper  deity  of  the  Son  and  Holy 
Spirit,  you  invalidate  the  redemption  of  the  one,  and 
the  gracious  operations  of  the  other,  and  by  that 
means  destroy  the  foundation  of  your  own  safety  and 
religion. 

III.  The  salutation  follows ;  Grace  unto  you,  and 
fieace  be  multifilied.  The  blessings  desired  for 
them,  are,  grace  and  fieace. 

1.  Grace;  the  free  favour  of  God,  with  all  its 
proper  effects,  pardoning,  healing,  assisting,  and 
saving. 

2.  Peace  ;  all  sorts  of  fieace  may  be  here  intend¬ 
ed,  domestic,  civil,  ecclesiastical  fieace  in  the  church, 
and  spiritual  fieace  with  God,  with  the  feeling  of  it 
in  our  own  consciences. 

3.  Here  is  the  request  of  prayer,  in  relation  to 
these  blessings — that  they  may  be  multifilied ;  which 
implies,  that  they  were  already  possessed  in  some 
degree  of  these  blessings,  and  he  wishes  them  the 
continuation,  the  increase,  and  the  perfection  of 
them.  Learn, 

(1.)  They  who  possess  spiritual  blessings  in  their 
own  souls,  earnestly  desire  the  communication  of  the 
same  to  others  ;  the  grace  of  God  is  a  generous,  not 
a  selfish  principle. 

(2.)  The  best  blessings  we  can  desire  for  our¬ 
selves,  or  one  for  another,  are  grace  and  fieace,  with 
the  multiplication  of  them  ;  therefore  the  apostles  so 
often  make  this  their  prayer  in  the  beginning  and 
end  of  their  epistles. 

(3.)  Solid  fieace  cannot  be  enjoyed  where  there  is 
no  true  grace ;  first  grace,  then  fieace.  Peace  with¬ 
out  grace,  is  mere"  stupidity ;  but  grace  may  be 
true,  where  there  is  for  a  time  no  actual  fieace  ;  as 
Heman  was  distracted  with  terror,  and  Chr.st  was 
once  in  an  agony. 

(4.)  The  increase  of  grace  and  fieace,  as  well  as 
the  first  gift  of  them,  is  from  God  ;  where  he  gives 
true  grace,  he  will  give  more  grace  ;  and  every  good 
man  earnestly  desires  the  improvement  and  multi¬ 
plication  of  these  blessings  in  himself  and  others. 

3.  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  according  to  his 


789 


1.  PETER,  I. 


abundant  mercy  hath  begotten  us  again 
unto  a  lively  hope  by  the  resurrection  ol 
Jesus  Christ  from  the  dead, 

•  We  come  now  to  the  body  of  the  epistle,  which  J 
begins  with  a  congratulation  of  the 'dignity  and  hap-  | 
piness  of  the  state  of  these  believers,  brought  in  un¬ 
der  the  form  of  a  thanksgiving  to  God.  Other  epis¬ 
tles  begin  in  like  manner,  2  Cor.  1.  3.  Eph.  1.  3. 

1.  Here  we  have  the  duty  performed,  which  is 
blessing  God.  A  man  blesses  God  by  a  just  ac¬ 
knowledgment  of  his  excellency  and  blessedness. 

2.  Here  is  the  object  of  this  blessing  described  by 
his  relation  to  Jesus  Christ ;  the  God  and  Father  of 
our  Ford  Jesus  Christ.  Here  are  three  names  of 
one  Person,  denoting  his  threefold  office.  (1.)  He  is 
Ford,  a  universal  King  or  Sovereign.  (2.)  Jesus,  a 
Priest  or  Saviour.  (3.)  Christ,  a  Prophet,  anointed 
with  the  Spirit,  and  furnished  with  all  gifts  neces¬ 
sary  for  the  instruction,  conduct,  and  salvation  of  his 
church.  This  God,  so  blessed,  is  the  God  of  Christ, 
accordingjto  his  human  nature,  and  his  Father,  ac¬ 
cording  to  his  divine  nature. 

3.  You  have  the  reasons  that  oblige  us  to  this  duty 
of  blessing  God,  which  are,  in  general,  his  abundant 
mercy  ;  all  our  blessings  are  owing  to  God’s  mercy, 
not  to  man’s  merit,  particularly  regeneration ;  he 
hath  begotten  us  again,  and  this  deserves  our  thanks¬ 
giving  to  God,  especially  if  we  consider  the  fruit  it 
produces  in  us,  which  is  that  excellent  grace  of 
hope,  and  that  not  such  a  vain,  dead,  perishing  hope 
as  that  of  worldlings  and  hypocrites,  but  a  lively 
hope,  a  living,  strong,  quickening,  and  durable  hope, 
as  that  hope  must  needs  be,  that  has  such  a  solid 
foundation  as  the  resurrection  of  Jesus  Christ  from  | 
the  dead.  Learn, 

(1.)  A  good  Christian’s  condition  is  never  so  bad  I 
but  he  has  great  reason  still  to  bless  God.  As  a  sin-  j 
net’  has  always  reason  to  mourn,  notwithstanding  his  i 
present  prosperity  ;  so  good  people,  in  the  midst  of  i 
their  manifold  difficulties,  have  reason  still  to  re-  : 
joice  and  bless  God. 

(2.)  In  our  prayers  and  praises  we  should  address 
God  as  the  Father  of  our  Ford  Jesus  Christ ;  it  is 
only  through  him  that  we  and  our  services  are  ac¬ 
cepted. 

(3.)  The  best  of  men  owe  their  best  blessings  to 
the  abundant  mercy  of  God;  all  the  evil  in  the 
world  is  from  man’s  sin,  but  all  the  good  in  it  is  from 
God’s  mercy ;  regeneration  is  expressly  ascribed  to 
the  abundant  mercy  of  God,  and  so  are  all  the  rest ; 
we  subsist  entirely  upon  divine  mercy.  Of  the  na¬ 
ture  of  regeneration,  see  John  3.  3. 

(4.)  Regeneration  produces  a  lively  hope  of  eter¬ 
nal  life  ;  every  unconverted  person  is  a  hopeless 
creature ;  whatever  he  pretends  to  of  that  kind,  is 
all  confidence  and  presumption  ;  the  right  Christian 
hope  is  what  a  man  is  begotten  again  unto  by  the 
Spirit  of  God  ;  it  is  not  from  nature,  but  free  grace  ; 
they  who  are  begotten  to  a  new  and  spiritual  life, 
are  begotten  to  a  new  and  spiritual  hope. 

(5. )  The  hope  of  a  Christian  has  this  excellency, 
it  is  a  living  hope  ;  the  hope  of  eternal  life  in  a  true 
Christian,  is  a  hope  that  keeps  him  alive,  quickens 
him,  supports  him,  and  conducts  him  to  heaven. 
Hope  invigorates  and  spirits  up  the  soul  to  action,  to 
atience,  to  fortitude,  and  perseverance  to  the  end. 
'he  delusive  hopes  of  the  unregenerate  are  vain  and 
perishing;  the  hypocrite  and  his  hope  expire  and 
die  both  together,  Job  2 7.  8. 

(6.)  The  resurrection  of  Jesus  Christ  from  the 
dead,  is  the  ground  or  foundation  of  a  Christian’s 
hope  ;  the  resurrection  of  Christ  is  the  act  of  the  Fa¬ 
ther  as  a  Judge,  of  the  son  as  a  Conqueror;  his  re¬ 
surrection  demonstrates  that  the  F ather  accepts  his 
death  in  full  discharge  for  our  ransom,  that  he  is 
victorious  over  death,  the  grave,  and  all  our  spiritual 


enemies  ;  and  it  is  also  an  assurance  of  our  own  re¬ 
surrection,  there  being  an  inseparable  union  between 
Christ  and  his  flock  ;  they  rise  by  virtue  of  his  re¬ 
surrection  as  a  Head,  rather  than  by  virtue  of  his 
power  as  a  Judge.  We  are  risen  with  Christ,  Col. 

3.  1.  From  all  this  taken  together,  Christians  have 
two  fast  solid  foundations  whereon  to  build  their  \ 
hope  of  eternal  life. 

4.  To  an  inheritance  incorruptible,  and 
undefiled,  and  that  fadeth  not  away,  reserv¬ 
ed  in  heaven  for  you, 

The  apostle  continues  his  thanksgiving  to  God, 
and  having  congratulated  these  people  on  their  new 
birth,  and  their  hope  of  everlasting  life,  he  goes  on 
to  describe  that  life  under  the  notion  of  an  inherit¬ 
ance  ;  a  most  proper  way  of  speaking  to  these  peo¬ 
ple  ;  for, 

1.  They  were  poor  and  persecuted,  perhaps  turn¬ 
ed  out  of  their  inheritances  to  which  they  were  born  ; 
to  allay  this  grievance,  he  tells  them  they  were  new¬ 
born  to  a  new  inheritance,  infinitely  better  than  what 
they  had  lost. 

2.  They  were  Jews,  most  of  them,  and  so  had  a 
great  affection  to  the  land  of  Canaan,  as  the  land  of 
their  inheritance,  settled  upon  them  by  God  him¬ 
self  ;  and  to  be  driven  out  from  abiding  in  the  inher¬ 
itance  of  the  Ford,  was  looked  upon  as  a  sore  judg¬ 
ment,  1  Sam.  26.  19.  To  comfort  them  under  this, 
they  are  put  in  mind  of  a  noble  inheritance  reserved 
in  heaven  for  them,  such  a  one,  that  the  land  of  Ca¬ 
naan  was  but  a  mere  shadow  in  comparison  of  it. 

Note,  (1.)  Heaven  is  the  undoubted  inheritance 
of  all  the  children  of  God  ;  all  that  are  born  again, 
are  born  to  an  inheritance,  as  a  man  makes  his  child 
his  heir;  the  apostle  argues,  If  children,  their  heirs, 
Rom.  8.  17.  God  giveth  his  gifts  unto  all,  but  the 
inheritance  to  none  but  his  children  ;  those  that  are 
his  sons  and  daughters  by  regeneration  and  adop¬ 
tion,  receive  the  promise  ol  eternal  inheritance, 
Heb.  9.  15.  This  inheritance  is  not  our  purchase, 
but  our  Father’s  gift ;  not  wages  that  we  merit,  but 
the  effect  of  grace,  which  first  makes  us  children, 
and  then  settles  this  inheritance  upon  us  by  a  firm 
unalterable  covenant. 

Note,  (2.)  The  incomparable  excellencies  of  this 
inheritance,  which  are  four. 

[1.]  It  is  incorruptible ;  in  which  respect  it  is 
like  its  Maker,  who  is  called  the  incorruptible  God, 
Rom.  1.  23.  All  corruption  is  a  change  from  better 
to  worse,  but  heaven  is  without  change,  and  without 
end ;  the  house  is  eternal  in  the  heavens,  and  the 
possessors  must  subsist  for  ever ;  for  their  corrupti¬ 
ble  must  put  on  incorruption,  1  Cor.  15.  33. 

[2.]  This  inheritance  is  undefiled,  like  the  great 
High  Priest  that  is  now  in  possession  of  it,  who  is 
holy,  harmless,  and  undefiled,  Heb.  7.  26.  Sin  and 
misery,  the  two  grand  defilements  that  spoil  this 
world,  and  mar  its  beauty,  have  no  place  there. 

[3.]  It  fadeth  not  away,  but  always  retains  its  vi¬ 
gour  and  beauty,  and  remains  immarcescible,  ever 
entertaining  and  pleasing  the  saints  who  possess  it, 
without  the  least  weariness  or  distaste. 

[4.]  Reserved  in  heaven  for  you  ;  which  expres¬ 
sion  teaches  us,  First,  That  it  is  a  glorious  inherit¬ 
ance,  for  it  is  in  heaven,  and  all  that  is  there  \s  glo¬ 
rious,  1.  18.  Secondly ,  It  is  certain,  a  reversion  in 
another  world  safely  kept  and  preserved  till  we  come 
to  the  possession  of  it.  Thirdly,  The  persons  for 
whom  it  is  reserved,  are  described,  not  by  their 
names,  but  by  their  character ;  for  you,  or  us,  or 
every  one  that  is  begotten  again  to  a  lively  hope, 
this  inheritance  is  preserved  for  them,  and  none  but 
them ;  all  the  rest  will  be  shut  out  for  ever. 

5.  Who  are  kept  by  the  power  of  God 


-90 


i.  PETER,  I. 


through  faith  unto  salvation,  ready  to  be 
revealed  in  the  last  time. 

This  inheritance  being  described  as  future,  and 
distant  both  in  time  and  place,  the  apostle  supposes 
some  doubt  or  uneasiness  yet  to  remain  upon  the 
minds  of  these  people,  whether  they  might  not  pos¬ 
sibly  fall  short  by  the  way ;  though  the  happiness  be 
safe  in  heaven,  yet  we  are  still  upon  earth,  liable  to 
abundance  of  temptations,  miseries,  and  infirmities ; 
Are  we  in  such  a  safe  state  that  we  shall  certainly 
come  thither  ?  To  this  he  answers,  that  they  should 
be  safely  guarded  and  conducted  thither ;  they 
should  be  kept  and  preserved  from  all  such  de¬ 
structive  temptations  and  injuries  as  would  prevent 
their  safe  arrival  at  eternal  life ;  the  heir  to  an 
earthly  estate  has  no  assurance  that  he  shall  live  to 
enjoy  it,  but  the  heirs  of  heaven  shall  certainly  be 
conducted  safe  to  the  possession  of  it ;  the  blessing 
here  promised,  is,  preservation  ;  Ye  are  kefit ;  the 
Author  of  it,  God;  the  means  in  us  made  use  of  for 
that  end,  are,  our  own  faith  and  care ;  the  end  to 
which  we  are  preserved,  is,  salvation  ;  and  the  time 
when  we  shall  see  the  safe  end  and  issue  of  all,  is, 
the  last  time. 

Note,  1.  Such  is  the  tender  care  of  God  over  his 
people,  that  he  not  only  gives  them  grace,  but  pre¬ 
serves  them  unto  glory  ;  their  being  kefit,  implies 
both  danger  and  deliverance  ;  they  may  be  attack¬ 
ed,  but  shall  not  be  overcome. 

2.  The  preservation  of  the  regenerate  to  eternal 
life  is  the  effect  of  God’s  power  ;  the  greatness  of 
the  work,  the  number  of  enemies,  and  our  own  in¬ 
firmities,  are  such  that  no  power,  but  what  is  al¬ 
mighty,  can  preserve  the  soul  through  all  unto  sal¬ 
vation  ;  therefore  the  scripture  often  represents 
man’s  salvation  as  the  effect  of  divine  power,  2  Cor. 
12.  9.  Rom.  14.  4. 

3.  The  preservation  of  God’s  power  does  not  su¬ 
persede  man’s  endeavour  and  care  for  his  own  sal¬ 
vation  ;  here  is  God’s  power,  and  man’s  faith,  which 
implies  an  earnest  desire  of  salvation,  a  reliance 
upon  Christ,  according  to  his  invitations  and  pro¬ 
mises,  a  vigilant  care  to  do  every  thing  pleasing  to 
God,  and  avoid  whatever  is  offensive,  an  abhorrence 
of  temptations,  a  respect  to  the  recompense  of  re¬ 
ward,  and  persevering  diligence  in  prayer ;  by  such 
a  patient,  operating,  conquering  faith,  we  are  kept, 
under  the  assistance  of  divine  grace,  unto  salvation  ; 
faith  is  a  sovereign  preservative  of  the  soul  through 
a  state  of  grace  unto  a  state  of  glory. 

4.  This  salvation  is  ready  to  be  revealed,  in  the 

last  time.  Here  are  three  things  asserted  about  the 
salvation  of  the  saints.  (1.)  That  it  is  now  prepared, 
and  made  readu,  and  reserved  in  heaven  for  them. 
(2.)  Though  it  be  made  ready  now,  yet  it  is  in  a 
great  measure  hidden  and  unrevealed  at  present,  not 
only  to  the  ignorant,  blind  world,  that  never  inquire 
after  it,  but  even  to  the  heirs  of  salvation  them¬ 
selves.  It  does  not  yet  appear  what  we  shall  be,  1 
John  3.  2.  (3.)  That  it  shall  be  fully  and  complete¬ 

ly  revealed  in  the  last  time,  or  at  the  last  day  of 
judgment.  Life  and  immortality  are  now  brought 
to  light  by  the  .gospel,  but  this  life  will  be  reveal¬ 
ed  more  gloriously  at  death,  when  the  soul  shall  be 
admitted  into  the  presence  of  Christ,  and  behold 
his  glory  ;  and  even  beyond  this  there  will  be  a  fur¬ 
ther  and  a  final  revelation  of  the  amplitude  and 
transcendancy  of  the  saints’  felicity  at  the  last  day, 
when  their  bodies  shall  be  raised,  and  re-united  to 
their  souls,  and  judgment  shall  pass  upon  angels  and 
men,  and  Christ  shall  publicly  honour  and  applaud 
his  servants  in  the  face  of  all  the  world. 

6.  Wherein  ye  greatly  rejoice,  though 
now  for  a  season,  if  need  be,  ye  are  in 
heaviness  through  manifold  temptations : 


The  first  word,  wherein,  refers  to  the  apostle’s 
foregoing  discourse  about  the  excellency  of  their  pre¬ 
sent  state,  and  their  grand  expectations  for  the  fu¬ 
ture  ;  in  this  condition  you  greatly  rejoice,  though 
now  for  a  season,  or  a  little  while,  if  need  be,  ye  arc 
made  sorrowful  through  manifold  temptations.  The 
apostle  grants  they  were  in  great  affliction,  and  pro¬ 
pounds  several  things  in  mitigation  of  their  sorrows. 

Note,  1.  Every  sound  Christian  has  always  some¬ 
thing  wherein  he  may  greatly  rejoice  ;  great  rejoic¬ 
ing  contains  more  than  an  inward  placid  serenity  of 
mind  or  sensation  of  comfort ;  it  will  shew  itself  in 
the  countenance  and  conduct,  but  especially  in  praise 
and  gratitude. 

2.  The  chief  joy  of  a  good  Christian  arises  from 
things  spiritual  and  heavenly,  from  his  relation  to 
God  and  to  heaven  ;  in  these  every  sound  Christian 
greatly  rejoices ;  his  joy  arises  from  his  treasure, 
which  consists  of  matters  of  great  value,  and  the 
title  to  them  is  sure. 

3.  The  best  Christians,  those  who  have  reason 
greatly  rejoice,  may  yet  be  in  great  heaviness 
through  manifold  temptations;  all  sorts  of  adversities 
are  temptations,  or  trials  of  faith,  patience,  and 
constancy ;  these  seldom  go  singly,  but  are  mani¬ 
fold,  and  come  from  different  quarters  ;  the  effect 
of  all  which  is  great  heaviness.  As  men,  we  are 
subject  to  soi’rows,  personal  and  domestic  ;  as  Chris¬ 
tians,  our  duty  to  God  obliges  us  to  frequent  sorrow  : 
and  our  compassion  toward  the  miserable,  the  dis¬ 
honour  done  to  God,  the  calamities  of  his  church, 
and  the  destruction  of  mankind,  from  their  own 
folly,  and  from  divine  vengeance,  raise,  in  a  gener¬ 
ous  and  pious  mind,  almost  continual  sorrow  ;  (Rom. 
9.  2.)  I  have  great  heaviness  and  continual  sorrow 
in  my  heart. 

4.  The  afflictions  and  sorrows  of  good  people  are 
but  for  a  little  while,  they  are  but  for  a  season  ; 
though  they  may  be  smart,  they  are  but  short ;  life 
itself  is  but  for  a  little  while,  and  the  sorrows  of  it 
cannot  survive  it ;  the  shortness  of  any  affliction 
does  much  abate  the  heaviness  of  it. 

5.  Great  heaviness  is  often  necessary  to  a  Chris¬ 
tian’s  good ;  if  need  be,  ye  are  in  heaviness.  God 
does  not  afflict  his  people  willingly,  but  acts  with 
judgment  in  proportion  to  our  needs ;  there  is  a 
conveniency  and  fitness,  nay,  an  absolute  necessity  in 
the  case,  for  so  the  expression  signifies,  it  must  be; 
therefore  no  man  should  be  moved  by  these  afflic¬ 
tions  :  for  yourselves  know  that  we  are  appointed 
thereunto,  1  Thess.  3.  3.  These  troubles,  that  lie 
heavily, never  come  upon  us  but  when  we  have  need, 
and  never  stay  any  longer  than  they  needs  must. 

7.  That  the  trial  of  your  faith  being 
much  more  precious  than  of  gold  that 
perisheth,  though  it  be  tried  with  fire,  might 
be  found  unto  praise  and  honour  and  glory 
at  the  appearing  of  Jesus  Christ: 

These  words  express  the  end  of  good  people’s 
afflictions,  and  the  ground  of  their  jov  under  them  ; 
the  end  of  afflictions  is  the  trial  of  their  faith  ;  the 
nature  of  this  trial,  it  is  much  more  precious  than  of 
gold  that  perisheth,  though  it  be  tried  with  f  re ; 
the  effect  of  the  trial  is  this,  it  will  be  found  unto 
praise,  honour,  and  glory  at  the  appearing  of  Jesus 
Christ. 

Note,  1.  The  afflictions  of  serious  Christians  are 
designed  for  the  trial  of  their  faith.  God’s  design 
in  afflicting  his  people,  is,  their  probation,  not  their 
destruction  ;  their  advantage,  not  their  ruin  :  a  trial, 
as  the  word  signifies,  is  an  experiment  or  search 
made  upon  a  man,  by  some  affliction,  to  prove  the 
value  and  strength  of  his  faith;  this  trial  is  made 
upon  faith  principally,  rather  than  any  other  grace, 
because  the  trial  of  that  is,  in  effect,  the  trial  of  all 


L.  PETER,  I. 


chat  is  good  in  us  ;  our  Christianity  depends  upon  our 
faith  ;  if  that  be  wanting,  there  is  nothing  else  that 
is  spiritually  good  in  us ;  Christ  prays  for  this  apos¬ 
tle,  that  his  faith  might  not  fail ;  if  that  be  support- 
.  ed,  all  the  rest  will  stand  firm  ;  the  faith  of  good 
people  is  tried ,  that  they  themselves  may  have  the 
comfort  of  it,  God  the  glory  of  it,  and  others  the 
benefit  of  it. 

2.  A  tried  faith  is  much  more  precious  than  tried 
gold ;  here  is  a  double  comparison  of  faith  and  gold, 
and  the  trial  of  the  one  with  the  trial  of  the  other  ; 
gold  is  the  most  valuable,  pure,  useful,  and  durable, 
of  all  the  metals  ;  so  is  faith  among  the  Christian 
virtues,  it  lasts  till  it  brings  the  soul  to  heaven,  and 
then  it  issues  in  the  glorious  fruition  of  God  for 
ever ;  the  trial  of  faith  is  much  more  precious  than 
the  trial  of  gold  ;  in  both  there  is  a  purification,  a 
separation  of  the  dross,  and  a  discovery  of  the  sound¬ 
ness  and  goodness  of  the  things ;  gold  does  not  in¬ 
crease  and  multiply  by  trial  in  the  fire,  it  rather 
grows  less  ;  but  faith  is  established,  improved,  and 
multiplied,  by  the  oppositions  and  afflictions  that  it 
meets  with;  gold  must  perish  at  last;  gold  that 
perisheth ;  but  faith  never  will ;  I  have  prayed  for 
thee,  that  thy  faith  fail  not,  Luke  22.  32. 

3.  The  trial  of  faith  will  be  found  to  praise,  and 
honour ,  and  glory.  Honour  is  properly  that  es¬ 
teem  and  value  which  one  has  with  another,  and  so 
God  and  man  will  honour  the  saints.  Praise  is  the 
expression  or  declaration  of  that  esteem  ;  so  Christ 
will  commend  his  people  in  the  great  day,  Come, 
ye  blessed  of  my  Father,  &c.  Glory  is  that  lustre 
wherewith  a  person,  so  honoured  and  praised, 
shines  in  heaven ;  glory,  honour,  and  peace,  to 
every  man  that  ivorketh  good,  Rom.  2.  10.  If  a 
tried  faith  be  found  to  praise,  honour,  and  glory, 
let  this  recommend  faith  to  you,  as  much  more  pre¬ 
cious  than  gold,  though  it  be  assaulted  and  tried  by 
afflictions  ;  if  you  made  your  estimate  either  from 
present  use,  or  the  final  event  of  both,  it  will  be 
found  true ;  however  the  world  takes  it  for  an  incre¬ 
dible  paradox. 

4.  Jesus  Christ  will  appear  again  in  glory,  and, 
when  he  does  so,  the  saints  will  appear  with  him, 
and  their  graces  will  appear  illustrious ;  and  the 
more  they  have  been  tried,  the  more  bright  they 
will  then  appear;  the  trial  will  soon  be  over,  but 
the  glory,  honour  and  praise  will  last  to  eternity. 
This  should  reconcile  you  to  your  present  afflic¬ 
tions:  they  work  for  you  a  far  more  exceeding  and 
an  eternal  weight  of  glory. 

8.  Whom  having  not  seen,  ye  love ;  in 
whom,  though  now  you  see  him  not,  yet 
Relieving,  ye  rejoice  with  joy  unspeakable 
and  full  of  glory  : 

The  faith  of  these  primitive  Christians  is  further 
commended  upon  two  accounts:  1.  The  excellency 
of  its  Object,  the  unseen  Jesus ;  the  apostle  had 
seen  our  Lord  in  the  flesh,  but  these  dispersed 
Jews  never  did,  and  yet  they  believed  in  him.  It  is 
one  thing  to  believe  God,  or  Christ,  (so  the  devils 
believe,)  another  thing  to  believe  in  him  ;  which 
denotes  subjection,  reliance,  and  expectation  of  all 
promised  good  from  him.  2.  On  account  of  two 
notable  productions  or  effects  of  their  faith,  love  and 
joy  ;  and  this  joy  so  great,  as  to  be  above  descrip¬ 
tion  ;  ye  rejoice  with  joy  unspeakable,  and  full  of 
glory. 

Learn,  (1.)  The  faith  of  a  Christian  is  properly 
conversant  about  things  revealed,  but  not  seen  ; 
sense  converses  with  things  sensible  and  present ; 
reason  is  a  higher  guide,  which  by  sure  deductions 
can  infer  the  operation  of  causes,  and  the  certainty 
of  events  ;  but  faith  ascends  further  still,  and  assures 
us  of  abundance  of  particulars  that  sense  and  rea¬ 


son  could  never  have  found  out,  upon  the  credit  of 
revelation ;  it  is  the  evidence  of  things  not  seen. 

(2.)  True  faith  is  never  alone,  but  produces  a 
strong  love  to  Jesus  Christ ;  true  Christians  love 
Jesus,  because  they  believe  in  him  ;  this  love  dis¬ 
covers  itself  in  the  highest  esteem  for  him,  affec¬ 
tionate  desires  after  him,  willingness  to  be  dissolved, 
and  to  be  with  him,  delightful  thoughts,  cheerful 
services  and  sufferings,  &c. 

(3.)  W  here  there  are  true  faith  and  love  to 
Christ,  there  is,  or  may  be,  joy  unspeakable  and 
full  of  glory  ;  this  joy  is  inexpressible,  it  cannot  be 
described  by  words  ;  the  best  discovery  is  by  an 
experimental  taste  of  it ;  it  is  full  of  glory,  full  of 
heaven  ;  there  is  much  of  heaven  and  the  future 
glory  in  the  present  joys  of  improved  Christians  ; 
their  faith  removes  the  causes  of  sorrow,  and  affords 
the  best  reasons  for  joy  :  though  good  people  some¬ 
times  walk  in  darkness,  it  is  often  owing  to  their 
own  mistakes  and  ignorance,  or  to  a  fearful,  melan¬ 
choly  disposition,  or  to  some  late  sinful  conduct,  or 
perhaps  to  some  sad  occurrence  of  providence,  that 
sinks  their  comfort  for  the  present,  yet  they  have 
reason  to  rejoice  in  the  Lord,  and  joy  'in  the  God  of 
their  salvation,  Hab.  3.  18. 

9.  Receiving  the  end  of  your  faith,  even 
the  salvation  of  your  souls. 

Well  might  these  Christians  rejoice  with  joy  un¬ 
speakable,  since  they  were  every  day  receiving  the 
end  of  their  faith,  the  salvatio?i  of  their  souls. 

Note,  1.  The  blessing  they  were  receiving,  the 
salvation  of  souls ;  the  more  noble  part  being  put 
for  the  whole  man ;  which  salvation  is  here  called 
the  end  of  their  faith;  the  end  wherein  faith  termi¬ 
nates  ;  it  helps  to  save  the  soul,  then  it  lias  done  its 
work,  and  ceases  for  ever. 

Note,  2.  He  speaks  of  the  present  time ;  xjou  are 
now  actually  receiving  the  end  of  your  faith,  &c. 

Note,  3.  The  word  used  alludes  to  the  games  at 
which  the  conquerors  received  or  bore  away  from 
the  judge  of  the  contest,  a  crown  or  reward,  which 
he  carried  about  in  triumph  ;  so  the  salvation  of  the 
soul  was  the  prize  these  Christians  sought  for,  the 
crown  they  laboured  for,  the  end  they  aimed  at, 
which  came  nearer  and  more  within  their  reach 
every  day. 

Learn,  (1.)  Every  faithful  Christian  is  daily  re¬ 
ceiving  the  salvation  of  his  soul ;  salvation  is  one 
ermanent  thing,  begun  in  this  life,  not  interrupted 
y  death,  and  continued  to  all  eternity.  These 
believers  had  the  beginnings  of  heaven  in  the  pos¬ 
session  of  holiness,  and  a  heavenly  mind,  in  their 
duties  and  communion  with  God,  in  the  earnest  of 
the  inheritance,  and  the  witness  of  the  divine  Spirit. 
This  was  properly  urged  to  these  distressed  people ; 
they  were  on  the  losing  side  in  the  world,  but  the 
apostle  puts  them  in  mind  of  what  they  were  receiv¬ 
ing ;  if  they  lost  an  inferior  good,  they  were  all  the 
while  receiving  the  salvation  of  their  souls. 

(2.)  It  is  lawful  for  a  Christian  to  make  the 
salvation  of  his  soul  his  end ;  the  glory  of  God  and 
our  own  felicity  are  so  connected,  that  if  we  regular¬ 
ly  seek  the  one  we  must  attain  the  other. 

1 0.  Of  which  salvation  the  prophets  have 
inquired  and  searched  diligently,  who  pro¬ 
phesied  of  the  grace  that  should  come  unto 
you : 

The  apostle  having  described  the  persons  to  whom 
he  wrote,  and  declared  to  them  the  excellent  ad¬ 
vantages  they  were  under,  he  goes  on  to  shew  them 
what  warrant  he  had  for  what  he  had  delivered ; 
and,  because  they  were  Jews,  and  had  a  profound 
veneration  for  the  Old  Testament,  he  produces  the 


792  • 


L  PETER,  1. 


authority  of  the  prophets  to  convince  them  the 
doctrine  of  salvation  by  faith  in  Jesus  Christ  was  no 
new  doctrine,  but  the  same  which  the  old  prophets 
did  inquire  and  search  diligently  into. 

Note,  1.  Who  made  this  diligent  search  ;  the 
prophets,  who  were  persons  inspired  by  God  to  the 
doing  or  saying  of  things  extraordinary,  above  the 
reach  of  their  own  studies  and  abilities,  foretelling 
things  to  come,  and  revealing  the  will  of  God,  by 
the  direction  of  the  Holy  Spirit. 

2.  The  object  of  their  search  ;  which  was,  salva¬ 
tion,  and  the  grace  of  God  which  should  come  unto 
you ;  the  general  salvation  of  men  of  all  nations  by 
Jesus  Christ,  and  more  especially  the  salvation 
afforded  to  the  Jews ;  the  grace  that  should  come  to 
them  from  him  who  was  not  sent  but  to  the  lost 
sheep  of  the  house  of  Israel.  They  foresaw  glorious 
times  of  light,  grace  and  comfort,  coming  upon  the 
church,  which  made  the  prophets  and  righteous 
desire  to  see  and  hear  the  things  which  came  to 
pass  in  the  days  of  the  gospel. 

3.  The  manner  of  their  inquiry ;  they  inquired 
and  searched  diligently  ;  the  words  are  strong  and 
emphatical,  alluding  to  miners,  who  dig  to  the  bot¬ 
tom,  and  break  through  not  only  the  earth,  but  the 
rock,  to  come  to  the  ore ;  so  these  holy  prophets  had 
an  earnest  desire  to  know,  and  were  proportionably 
diligent  in  their  inquiries  after  the  grace  of  God, 
which  was  to  be  revealed  in  the  days  of  the  Mes¬ 
siah  :  their  being  inspired  did  not  make  their  indus¬ 
trious  search  needless ;  for,  notwithstanding  their 
extraordinary  assistance  from  God,  they  were  oblig¬ 
ed  to  make  use  of  all  the  ordinary  methods  of  im¬ 
provement  in  wisdom  and  knowledge.  Daniel  was 
a  man  greatly  beloved  and  inspired,  yet  he  under¬ 
stood  by  books  and  study  the  computations  of  time, 
ch.  9.  2.  Even  their  own  revelation  required  their 
study,  meditation,  and  prayer ;  for  many  prophecies 
had  a  double  meaning  ;  in  their  first  intention  they 
aimed  at  some  person  or  event  near  at  hand,  but 
their  ultimate  design  was  to  describe  the  Person, 
sufferings,  or  kingdom  of  Christ. 

Observe,  (1.)  The  doctrine  of  man’s  salvation  by 
Jesus  Christ,  has  been  the  study  and  admiration  of 
the  greatest  and  wisest  of  men  ;  the  nobleness  of  the 
subject,  and  their  own  concern  in  it,  have  engaged 
them,  with  most  accurate  attention  and  seriousness, 
to  search  into  it. 

(2.)  A  good  man  is  much  affected  and  pleased 
with  the  grace  and  mercy  of  God  to  others,  as  well 
as  to  himself ;  the  prophets  were  highly  delighted 
with  the  prospects  of  mercy  to  be  shewn  both  to 
Jews  and  Gentiles  at  the  coming  of  Christ. 

(3.)  They  who  would  be  acquainted  with  this 
great  salvation,  and  the  grace  that  shines  therein, 
must  inquire  and  search  diligently  into  it :  if  it  were 
necessary  for  an  inspired  prophet  to  do  so,  much 
more  for  persons  so  weak  and  injudicious  as  we  are. 

(4.)  The  grace  that  came  by  the  gospel,  excels 
all  that  was  before  it;  the  gospel-dispensation  is 
more  glorious,  evident,  intelligible,  extensive,  and 
effectual,  than  any  dispensation  that  ever  did  pre¬ 
cede  it. 

1 1 .  Searching  what  or  what  manner  of 
time  the  Spirit  of  Christ  which  was  in  them 
did  signify,  when  it  testified  beforehand  the 
sufferings  of  Christ,  and  the  glory  that 
should  follow. 

The  particular  matters  which  the  ancient  pro- 

Jhets  chiefly  searched  into  are  here  expressed  ; 
esus  Christ  was  the  main  Subject  of  their  studies ; 
and  in  relation  to  him,  they  were  most  inquisitive 
into,  1.  His  humiliation  and  death,  and  the  glorious 
consequences  of  it  ;  the  sufferings  of  Christ,  and 
the  glories  that  should  follow ;  this  inquiry  would 


lead  them  into  a  view  of  the  whole  gospel,  the  sum 
whereof  is  this,  that  Christ  Jesus  was  delivered  for 
our  offences,  and  raised  again  for  our  justification. 
2.  The  time,  and  the  manner  of  the  times,  wherein 
the  Messiah  was  to  appear;  undoubtedly  these  holy 
prophets  earnestly  desired  to  see  the  days  of  the  So?i 
of  man;  and  therefore,  next  to  the  thing  itself,  their 
minds  were  set  upon  the  time  of  its  accomplish¬ 
ment,  so  far  as  the  Spirit  of  Christ,  which  was  in 
them,  had  signified  any  thing  toward  that  purpose. 
The  nature  of  the  times  was  also  under  their  strict 
consideration,  whether  they  would  be  quiet  or  trou¬ 
blesome  times;  times  of  peace,  or  times  of  war. 

Learn,  (1.)  Jesus  Christ  had  a  being  before  his 
incarnation  ;  for  his  Spirit  did  then  exist  in  the  pro¬ 
phets,  and  therefore  he  whose  that  Spirit  then  was, 
must  be  in  being  also. 

(2.)  The  doctrine  of  the  Trinity  was  not  wholly 
unknown  to  the  faithful  in  the  Old  Testament ;  the 
prophets  knew  that  they  were  inspired  by  a  Spirit 
that  was  in  them,  this  Spirit  they  knew  to  be  the 
Spirit  of  Christ,  and  consequently  distinct  from 
Christ  himself :  here  is  a  plurality  of  persons,  and 
from  other  parts  of  the  Old  Testament  a  Trinity 
may  be  collected. 

(3.)  The  works  here  ascribed  to  the  Holy  Ghost 
prove  him  to  be  God  ;  he  did  signify,  discover,  and 
manifest  to  the  prophets,  many  hundred  years  be¬ 
forehand,  the  sufferings  of  Christ,  with  a  multitude 
of  particular  circumstances  attending  them  ;  and  he 
did  also  testify,  or  give  proof  and  evidence  before¬ 
hand,  of  the  certainty  of  that  event,  by  inspiring  the 
prophets  to  reveal  it,  to  work  miracles  in  confirms 
tion  of  it,  and  by  enabling  the  faithful  to  believe  it , 
these  works  prove  the  Spirit  of  Christ  to  be  God, 
since  he  is  possessed  of  almighty  power  and  infinite 
knowledge. 

(4.)  From  the  example  of  Christ  Jesus,  learn  to 
expect  a  time  of  services  and  sufferings  before  you 
are  received  to  glory  ;  it  was  so  with  him,  and  the 
disciple  is  not  above  his  Lord  ;  the  suffering  time  is 
but  short,  but  the  glory  is  everlasting ;  let  the  suffer¬ 
ing  season  be  ever  so  sharp  and  severe,  it  shall  not 
hinder,  but  work  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory. 

12.  Unto  whom  it  was  revealed,  that 
not  unto  themselves,  hut  unto  us  they  did 
minister  the  things,  which  are  now  reported 
unto  you  by  them  that  have  preached  the 
gospel  unto  you  with  the  Holy  Ghost  sent 
down  from  heaven;  which  things  the  angels 
desire  to  look  into. 

These  words  contain  an  answer  to  the  prophets, 
inquiry  ;  their  holy  endeavours  to  inform  themselves 
were  not  slighted,  for  God  gives  them  a  satisfac¬ 
tory  revelation  to  quiet  and  comfort  their  minds ; 
they  were  informed  that  these  things  should  not 
come  to  pass  in  their  time,  but  yet  all  was  firm  and 
certain,  and  should  come  to  pass  in  the  times  of  the 
apostles ;  not  unto  themselves,  but  to  us  ;  and  we 
must  report  them,  under  the  infallible  direction  of 
the  Holy  Ghost,  to  all  the  world ;  which  things  the 
angels,  &c. 

You  have  here  three  sorts  of  students,  or  inquirers 
into  the  great  affair  of  man’s  salvation  by  Jesus 
Christ:  i.  The  prophets  search  diligently  into  it. 

2.  The  apostles,  who  consulted  all  the  prophecies, 
and  were  witnesses  of  the  accomplishment  of  them, 
and  so  reported  what  they  knew  to  others  in  the 
preaching  of  the  gospel.  3.  The  angels,  who  most 
attentively  pry  into  these  matters. 

Learn,  (1.)  A  diligent  endeavour  after  the  know¬ 
ledge  of  Christ  and  our  duty,  will  certainly  be 
answered  with  good  success.  The  prophets  were 


793 


I.  PETER,  I. 


answered  with  a  revelation ;  Daniel  studies,  and 
receives  information ;  the  Bereans  search  the  scrip¬ 
tures,  and  were  confirmed. 

(2. )  The  holiest  and  best  of  men  sometimes  have 
their  lawful  and  pious  requests  denied.  It  was  both 
lawful  and  pious  for  these  prophets  to  desire  to  know 
more  than  they  were  permitted  to  know  about  the 
time  of  the  appearance  of  Christ  in  the  world,  but 
they  were  denied.  It  is  lawful  and  pious  for  good 
parents  to  pray  for  their  wicked  children,  for  the 
poor  to  pray  against  poverty,  for  a  good  man  to  pray 
against  death  ;  yet,  in  these  honest  requests,  they 
often  are  denied.  God  is  pleased  to  answer  our 
necessities  rather  than  our  requests. 

(3. )  It  is  the  honour  and  practice  of  a  Christian 
to  be  useful  to  others  in  many  cases,  rather  than  to 
himself;  the  prophets  ministered  to  others,  not 
unto  themselves  ;  none  of  us  lirveth  to  himself,  Rom. 
14.  7.  Nothing  is  more  contrary  to  man’s  nature 
and  Christian  principles,  than  for  a  man  to  make 
himself  his  own  end,  and  live  to  himself. 

(4. )  The  revelations  of  God  to  his  church,  though 
gradual,  and  given  by  parcels,  are  all  perfectly  con¬ 
sistent;  the  doctrine  of  the  prophets  and  of  the 
apostles  exactly  agree,  as  coming  from  the  same 
Spirit  of  God. 

(5.)  The  efficacy  of  the  evangelical  ministry  de¬ 
pends  upon  the  Holy  Ghost  sent  down  from  heaven ; 
the  gospel  is  the  ministration  of  the  Spirit ;  the  suc¬ 
cess  of  it  depends  upon  his  operation  and  blessing.  ^ 

(6.)  The  mysteries  of  the  gospel,  and  the  me¬ 
thods  of  man’s  salvation,  are  so  glorious,  that  the 
blessed  angels  earnestly  desire  to  look  into  them ; 
they  are  curious,  accurate,  and  industrious  in  pry¬ 
ing  into  them  ;  they  consider  the  whole  scheme  of 
man’s  redemption  with  deep  attention  and  admira¬ 
tion,  particularly  the  points  the  apostle  had  been 
discoursing  of ;  which  things  the  angels  desire  to 
stoop  down  and  look  into,  as  the  cherubims  did  con¬ 
tinually  toward  the  mercy  seat. 

13.  Wherefore  gird  up  the  loins  of  your 
mind,  be  sober,  and  hope  to  the  end  for  the 
grace  that  is  to  be  brought  unto  you  at  the 
revelation  of  Jesus  Christ ; 

Here  the  apostle  begins  his  exhortation  to  them, 
whose  glorious  state  he  had  before  described,  there¬ 
by  instructing  us,  that  Christianity  is  a  doctrine 
according  to  godliness,  designed  not  only  to  make 
us  wiser,  but  better;  ‘‘  Wherefore,  since  you  are  so 
honoured  and  distinguished,  as  above,” 

“  Gird  ufi  the  loins  of  your  mind ;  you  have  a 
journey  to  go,  a  race  to  run,  a  warfare  to  accom¬ 
plish,  and  a  great  work  to  do ;  as  the  traveller,  the 
racer,  the  warrior,  and  the  labourer,  gacher  in,  and 
gird  up,  their  long  and  loose  garments,  that  they 
may  be  more  ready,  prompt,  and  expeditious  in 
their  business ;  so  do  you  by  your  minds,  your  inner 
man,  and  affections  seated  there  ;  gird  them,  gather 
them  in,  let  them  not  hang  loose  and  neglected 
about  you ;  restrain  their  extravagances,  and  let 
the  loins,  or  strength  and  vigour  of  your  minds,  be 
exerted  in  your  duty  ;  disengage  y  ourselves  from  all 
who  would  hinder  you,  and  go  on  resolutely  in  your 
obedience.  ” 

“  Be  sober,  be  vigilant  against  all  your  spiritual 
dangers  and  enemies,  and  be  temperate  and  modest 
in  eating,  drinking,  apparel,  recreation,  business, 
and  in  the  whole  of  your  behaviour ;  be  sober-minded 
also  in  opinion,  as  well  as  in  practice,  and  humble 
in  your  judgment  of  yourselves.  ” 

'And  hope  to  the  end,  for  the  grace  that  is  to  be 
brought  to  you  at  the  revelation  of  Jesus  Christ. 
Some  refer  this  to  the  last  judgment,  as  if  the  apos¬ 
tle  directed  their  hope  to  the  final  revelation  of  Je¬ 
sus  Christ ;  but  it  seems  more  natural  to  take  it,  as 
Vol.  vi. — 5  H 


it  might  be  rendered,  “ Hope  perfectly,  or  tho¬ 
roughly,  for  the  grace  that  is  brought  to  you  in,  or 
by  the  revelation  of  Jesus  Christ;  by  the  gospel 
which  brings  life  and  immortality  to  light ;  hope  per¬ 
fectly,  trust  without  doubting  to  that  grace  which  is 
now  offered  to  you  by  the  gospel.” 

Learn,  1.  The  main  work  of  a  Christian  lies  in 
the  right  management  of  his  heart  and  mind  ;  the 
apostle’s  first  direction  is  to  gird  up  the  loins  of  the 
mind. 

2.  The  best  Christians  have  need  to  be  exhorted 
to  sobriety  ;  these  excellent  Christians  are  put  in 
mind  of  it ;  it  is  required  of  a  bishop,  (1  Tim.  3 
2.)  of  aged  men  ;  (Tit.  2.  2.)  the  young  women  art 
to  be  taught  it,  and  the  young  men  are  directed  to 
be  sober-minded,  Tit.  2.  4,  6. 

3.  A  Christian’s  work  is  not  over  as  soon  as  he  is 
got  into  a  state  of  grace ;  he  must  still  hope  and 
strive  for  more  grace ;  when  he  has  entered  the 
strait  gate,  he  must  still  walk  in  the  narrow  way, 
and  gird  up  the  loins  of  his  mind  for  that:  purpose. 

4.  A  strong  and  perfect  trust  in  God’s  grace  is 
very  consistent  with  our  best  endeavours  in  our 
duty ;  we  must  hope  perfectly,  and  yet  gird  up  our 
loins,  and  address  ourselves  vigorously  to  the  work 
we  have  to  do,  encouraging  ourselves  from  the 
grace  of  Jesus  Christ. 

14.  As  obedient,  children,  not  fashioning 
yourselves  according  to  the  former  lusts  in 
your  ignorance : 

The  exhortation  is  continued,  and  the  words  may 
be  taken  either  as  a  rule  of  holy  living,  which  is 
both  positive,  (you  ought  to  live  as  obedient  children, 
as  those  whom  God  hath  adopted  into  his  family, 
and  regenerated  by  his  grace,)  and  negative  ;  (you 
must  not  fashion  yourselves  according  to  the  former 
lusts,  in  your  ignorance  ;)  or  the  words  may  be  taken 
as  an  argument  to  press  them  to  holiness  from  the 
consideration  of  what  they  now  are,  children  of  obe¬ 
dience,  and  what  they  were  when  they  lived  in  lust 
and  ignorance. 

Learn,  1.  The  children  of  God  ought  to  prove 
themselves  to  be  such  by  their  obedience  to  God,  by 
their  present,  constant,  universal  obedience. 

2.  The  best  of  God’s  children  have  had  their 
times  of  lust  and  ignorance ;  the  time  has  been 
when  the  whole  scheme  of  their  lives,  their  way 
and  fashion,  was,  to  accommodate  and  gratify  their 
unlawful  desires  and  vicious  appetites,  being  grossly 
ignorant  of  God  and  themselves,  of  Christ  and  the 
gospel. 

3.  Persons,  when  converted,  differ  exceedingly 
from  what  they  were  formerly  ;  they  are  people  of 
another  fashion  and  manner  from  what  they  were 
before  ;  their  inward  frame,  behaviour,  speech  and 
conversation,  are  much  altered  from  what  they 
were  in  times  past. 

The  lusts  and  extravagances  of  sinners  are  both 
the  fruits  and  the  signs  of  their  ignorance. 

15.  But  as  he  who  hath  called  you,  is 
holy,  so  be  ye  holy  in  all  manner  of  con¬ 
versation:  16.  Because  it  is  written,  Be 
ye  holy;  for  I  am  holy. 

Here  is  a  noble  rule  enforced  by  strong  argu¬ 
ments  ;  Be  ye  holy  in  all  manner  of  conversation. 
Who  is  sufficient  for  this  ?  And  yet  it  is  required  in 
strong  terms,  and  enforced  by  three  reasons,  taken 
from  the  grace  of  God,  in  calling  us ;  from  his  com¬ 
mand,  it  is  written  ;  and  from  his  example,  Be  ye 
holy,  for  lam  holy. 

Learn,  1.  The  grace  of  God  in  calling  a  sinner, 
is  a  powerful  engagement  to  holiness  ;  it  is  a  great 
favour  to  be  called  effectually  by  divine  grace  out 
of  a  state  of  sin  and  misery'  into  the  possession  of  all 


794 


1.  PETER,  I. 


the  blessings  of  the  new  covenant ;  and  great  fa¬ 
vours  are  strong  obligations  ;  they  enable  as  well  as 
oblige  to  be  holy. 

2.  Complete  holiness  is  the  desire  and  duty  of 
every  Christian  :  here  is  a  twofold  rule  of  holiness ; 
(1.)  It  must,  for  the  extent  of  it,  be  universal ;  we 
must  be  holy ,  and  in  all  manner  of  conversation  ; 
in  all  civil  and  religious  affairs,  in  every  condition, 
prosperous  or  adverse ;  towards  all  people,  friends 
or  enemies  ;  in  all  our  intercourse  and  business  still 
we  must  be  holy.  (2.)  For  the  pattern  of  it,  we 
must  be  holy,  as  God  is  holy  ;  we  must  imitate  him, 
though  we  can  never  equal  him  ;  he  is  perfectly, 
unchangeably,  and  eternally  holy  ;  and  we  should 
aspire  after  such  a  state.  The  consideration  of  the 
holiness  of  God  should  oblige  us  to  the  highest  de¬ 
grees  of  holiness  we  can  attain  unto. 

3.  The  written  word  of  God  is  the  surest  rule  of 
a  Christian’s  life,  and  by  this  rule  we  are  com¬ 
manded  to  be  holy  every  way. 

4.  The  Old-Testament  commands  are  to  be  stu¬ 
died  and  obeyed  in  the  times  of  the  New  Testa¬ 
ment  ;  the  apostle,  by  virtue  of  a  command  deliver¬ 
ed  several  times  by  Moses,  requires  holiness  in  all 
Christians. 

17.  And  if  ye  call  on  the  Father,  who 
without  respect  of  persons  judgeth  accord¬ 
ing  to  every  man’s  work,  pass  the  time 
your  sojourning  here  in  fear: 

The  apostle  does  not  here  express  any  doubt  at 
all  whether  these  Christians  would  call  ufion  their 
heavenly  Father,  but  supposes  they  would  certainly 
do  it,  and  from  that  argues  with  them  to  pass  the 
time  of  their  sojourning  here  in  fear  ;  “If  you  own 
the  great  God  as  a  Father  and  a  Judge,  you  ought  to 
live  the  time  of  your  sojourning  here  in  his  fear.” 

Learn,  1.  All  good  Christians  look  upon  them¬ 
selves  in  this  world  as  pilgrims  and  sojourners,  as 
strangers  in  a  distant  country,  passing  to  another,  to 
which  they  properly  belong,  Ps.  39.  12.  Heb.  11.  13. 

2.  The  whole  time  of  our  sojourning  here  is  to  be 
passed  in  the  fear  of  God. 

3.  The  consideration  of  God  as  a  Judge,  is  not 
improper  for  those  who  can  truly  call  him  Father. 
Holy  confidence  in  God  as  a  Father,  and  an  awful 
fear  of  him  as  a  Judge,  are  very  consistent ;  to  re¬ 
gard  God  as  a  Judge,  is  a  singular  means  to  endear 
him  to  us  as  a  Father. 

4.  The  judgment  of  God  will  be  without  respect 
of  persons,  according  to  every  man's  work.  No 
external  relation  to  him  will  protect  any ;  the  Jew 
may  call  God  Father,  and  Abraham  father,  but 
God  will  not  respect  persons,  nor  favour  their  cause, 
from  personal  considerations,  but  judge  them  ac¬ 
cording  to  their  works;  the  works  of  men  will  in 
the  great  day  discover  their  persons ;  God  will 
make  all  the  world  to  know  who  are  his  by  their 
works  ;  we  are  obliged  to  faith,  holiness,  and  obe¬ 
dience,  and  our  works  will  be  an  evidence  whether 
we  have  complied  with  our  obligations  or  not. 

1 8.  Forasmuch  as  ye  know  that  ye  were 
not  redeemed  with  corruptible  things,  as 
silver  and  gold,  from  your  vain  conversa¬ 
tion  received  by  tradition  from  your  fa¬ 
thers  ;  1 9.  But  with  the  precious  blood  of 

Christ,  as  of  a  lamb  without  blemish  and 
without  spot. 

The  apostle  having  exhorted  to  pass  the  time  of 
our  life  in  the  fear  of  God,  from  this  consideration, 
that  we  call  on  the  Father,  he  adds,  in  these  words, 
a  second  argument,  because,  or  forasmuch  as  we 
are  redeemed  by  the  Son,  ficc.  Herein  he  puts  them 


in  mind,  1.  That  they  were  redeemed,  or  brought 
back  again,  by  a  ransom  paid  to  the  Father.  2. 
What  the  price  paid  for  their  redemption  was ;  nor 
with  corruptible  things,  as  silver  and  gold,  but  with 
the  precious  blood  of  Christ.  3.  They  knew  this ; 
Forasmuch  as  ye  know,  and  cannot  pretend  igno¬ 
rance  of  this  great  affair.  4.  From  what  they  were 
redeemed;  from  a  vain  conversation  received  by 
tradition. 

Learn,  (1.)  The  consideration  of  our  redemption 
ought  to  be  a  constant  and  powerful  inducement  to 
holiness,  and  the  fear  of  God. 

(2.)  God  expects  that  a  Christian  should  live 
answerably  to  what  he  knows,  and  therefore  we 
have  great  need  to  be  put  in  mind  of  what  we  al¬ 
ready  know,  Ps.  39.  4. 

(3.)  Neither  silver  nor  gold,  nor  any  of  the  cor¬ 
ruptible  things  of  this  world,  can  redeem  so  much 
as  one  soul ;  they  are  often  snares,  temptations,  and 
hinderances  to  man’s  salvation,  but  they  can  by  no 
means  purchase  or  procure  it ;  they  are  corruptible, 
and  therefore  cannot  redeem  an  incorruptible  and 
immortal  soul. 

(4.)  The  blood  of  Jesus  Christ  is  the  only  price 
of  man’s  redemption ;  the  redemption  of  man  is 
real,  not  metaphorical ;  we  are  bought  with  a  price, 
and  the  price  is  equal  to  the  purchase,  for  it  is  the 
precious  blood  of  Christ,  it  is  the  blood  of  an  inno¬ 
cent  Person,  a  Lamb  without  blemish  and  without 
*pot,  whom  the  paschal  lamb  represented,  and  of 
an  infinite  Person,  being  the  Son  of  God,  and  there¬ 
fore  is  called  the  blood  of  God,  Acts  20.  28. 

(5.)  The  design  of  Christ  in  shedding  his  most 
precious  blood,  was,  to  redeem  us,  not  only  from 
eternal  misery  hereafter,  but  from  a  vain  conver¬ 
sation  in  this  world.  That  conversation  is  vain, 
which  is  empty,  frivolous,  trifling,  and  unservicea¬ 
ble  to  the  honour  of  God,  the  credit  of  religion,  the 
conviction  of  unbelievers,  and  the  comfort  and  satis¬ 
faction  of  a  man’s  own  conscience.  Not  only  the 
open  wickedness,  but  the  vanity  and  unprofitable¬ 
ness  of  our  conversation  is  highly  dangerous. 

(6.)  A  man’s  conversation  may  carry  an  appear¬ 
ance  of  devotion,  and  may  plead  antiquity,  custom, 1 
and  tradition,  in  its  defence,  and  yet  after  all  be  a 
most  vain  conversation.  The  Jews  had  a  deal  to 
say  from  these  heads,  for  all  their  formalities  ;  and 
yet  their  conversation  was  so  vain,  that  only  the 
blood  of  Christ  could  redeem  them  from  it.  Anti¬ 
quity  is  no  certain  rule  of  verity,  nor  is  it  a  wise 
resolution,  “1  will  live  and  die  in  such  a  way,  be¬ 
cause  my  forefathers  did  so.” 

20.  Who  verily  was  fore  ordained  before 
the  foundation  of  the  world,  but  was  mani¬ 
fest  in  these  last  times  for  you,  21.  Who 
by  him  do  believe  in  God,  that  raised  him 
up  from  the  dead,  and  gave  him  glory ;  that 
your  faith  and  hope  might  be  in  God. 

The  Redeemer  is  further  described,  not  only  as  a 
Lamb  without  spot,  but  as  one,  1.  That  was  fore¬ 
ordained  before  the  foundation  of  the  world,  fore¬ 
ordained  or  foreknown.  When  prescience  is  ascrib¬ 
ed  to  God,  it  implies  more  than  bare  prospector 
speculation.  It  imports  an  act  of  the  will,  a  reso¬ 
lution  that  the  thing  shall  be,  Acts  2.  23.  God  did 
not  only  foreknow,  but  determine  and  decree,  that 
his  Son  should  die  for  man,  and  this  decree  was 
before  the  foundation  of  the  world.  Time  and  the 
world  began  together ;  before  the  commencement 
of  time  there  was  nothing  but  eternity. 

2.  That  he  was  manifested  in  these  last  days  for 
you.  He  was  manifested  or  demonstrated  to  be  that 
|  Redeemer  whom  God  had  fore-ordained.  He  was 
I  manifested  by  his  birth,  by  his  Father’s  testimony, 

I  and  by  his  own  works,  especially  bv  his  resurrec 


795 


1.  PETER,  I. 


tion  from  the  dead,  Rom.  1.  4.  “This  was  done  in 
these  last  times  of  the  New  Testament  and  of  the 
gospel,  for  you,  you  Jews,  you  sinners,  you  afflicted 
ones  ;  you  have  the  comfort  of  the  manifestation 
and  appearance  of  Christ,  if  you  believe  on  him.” 

3.  1'hat  God  raised  him  up  from  the  dead,  and 
gave  him  glory.  The  resurrection  of  Christ,  con¬ 
sidered  as  an  act  of  power,  is  common  to  all  the 
three  Persons,  but  as  an  act  of  judgment  it  is  pecu¬ 
liar  to  the  Father,  who  as  a  Judge  released  Christ, 
raised  him  from  the  grave,  and  gave  him  glory, 
proclaimed  him  to  all  the  world  to  be  his  Son  by  his 
resurrection  from  the  dead,  advanced  him  to  hea¬ 
ven,  crowned  him  with  glory  and  honour,  invested 
him  with  all  power  in  heaven  and  earth,  and  glori¬ 
fied  him  with  that  glory  which  he  had  with  God, 
before  the  world  was. 

The  redeemed  are  also  described  here  by  their 
faith  and  hope.  The  cause  of  this  is  Jesus  Christ ; 
“  You  do  by  him  believe  in  God  ;  by  him  as  the  Au¬ 
thor,  Encourager,  Support,  and  Finisher  of  your 
faith  ;  your  faith  and  hope  now  may  be  in  God,  as 
reconciled  to  you  by  Christ  the  Mediator.” 

Learn,  (1.)  The  decree  of  God  to  send  Christ  to 
be  a  Mediator,  was  from  everlasting,  and  was  a  just 
and  merciful  decree,  which  yet  does  not  at  all  ex¬ 
cuse  man’s  sin  in  crucifying  him,  Acts  2.  23.  God 
had  purposes  of  special  favour  toward  his  people 
long  before  he  made  any  manifestations  of  such 
grace  unto  them. 

(2. )  Grace  is  the  happiness  of  the  last  times  in 
comparison  with  what  the  former  ages  of  the  world 
enjoyed.  The  clearness  of  light,  the  supports  of 
faith,  the  efficacy  of  ordinances,  and  the  proportion 
of  comforts ;  these  are  all  much  larger  since  the 
manifestation  of  Christ  than  they  were  before.  Our 
gratitude  and  services  should  be  suitable  to  such 
favours. 

(3.)  The  redemption  of  Christ  belongs  to  none 
but  true  believers.  A  general  impetration  is  asserted 
by  some,  and  denied  by  others ;  but  none  pretend 
to  a  general  application  of  Christ’s  death  for  the 
salvation  of  all.  Hypocrites  and  unbelievers  will  be 
ruined  for  ever,  notwithstanding  the  death  of  Christ. 

(4.)  God  in  Christ  is  the  ultimate  Object  of  a 
Christian’s  faith,  which  is  strongly  supported  by  the 
resurrection  of  Christ,  and  the  glory  that  did  follow. 

22.  Seeing  ye  have  purified  your  souls  in 
obeying  the  truth  through  the  Spirit,  unto 
unfeigned  love  of  the  brethren,  see  that  ye 
love  one  another  with  a  pure  heart  fervently: 

Here  the  apostle  begins  another  exhortation,  to 
brotherly  love,  wherein  he  supposes  that  the  gospel 
had  already  such  an  effect  upon  them,  as  to  purify 
their  souls,  while  they  obeyed  it  through  the  Spirit, 
and  that  it  had  produced  at  least  an  unfeigned  love 
o  f  the  brethren  ;  and  from  thence  he  argues  with 
them  to  proceed  to  a  higher  degree  of  affection,  to 
love  one  another  with  a  pure  heart  fervently, 
v  Learn,  1.  It  is  not  to  be  doubted  but  that  every 
sincere  Christian  purifies  his  soul.  The  apostle  takes 
that  for  granted;  seeing  ye  have,  8cc.  To  purify 
the  soul  supposes  some  great  uncleanness  and  defile¬ 
ment  which  had  polluted  it,  and  that  this  defilement 
is  removed.  Neither  the  Levitical  purifications 
under  the  law,  nor  the  hypocritical  purifications  of 
the  outward  man,  can  effect  this. 

2.  The  word  of  God  is  the  great  instrument  of  a 
sinner’s  purification  ;  Seeing  ye  have  purified  your 
souls  in  obeying  the  truth.  The  gospel  is  called 
truth,  in  opposition  to  types  and  shadows,  and  to 
error  and  falsehood.  This  truth  is  effectual  to  purify 
the  soul,  if  it  be  obeyed,  John  17.  17.  Many  hear 
the  truth,  but  are  never  purified  by  it,  because  they 
will  not  submit  to  it,  nor  obey  it. 


|  3.  The  spirit  of  God  is  the  great  Agent  in  the 

purification  of  man’s  soul.  The  Spirit  convinces  the 
soul  of  its  impurities,  furnishes  those  virtues  and 
!  graces  that  both  adorn  and  purify,  such  as  faith,  * 
(Acts  15.  9.)  hope,  (1  John  3.  3.)  "the  fear  of  God, 
(Ps.  34.  9.)  and  the  love  of  Jesus  Christ.  The  Spirit 
excites  our  endeavours,  and  makes  them  successful. 
The  aid  of  the  Spirit  does  not  supersede  our  own  in¬ 
dustry  ;  these  people  purified  their  own  souls,  but  it 
was  through  the  Spirit. 

4.  The  souls  of  Christians  must  be  purified  before 
they  can  so  much  as  love  one  another  unfeignedly. 
There  are  those  lusts  and  partialities  in  man’s  na¬ 
ture,  that  without  divine  grace  we  can  neither  love 
God  nor  one  another  as  we  ought  to  do ;  there  is  no 
charity  but  out  of  a  pure  heart. 

5.  It  is  the  duty  of  all  Christians  sincerely  and 
fervently  to  love  one  another.  Our  affection  to  one 
another  must  be  sincere  and  real,  and  it  must  be 

I  fervent,  constant,  and  extensive. 

23.  Being  born  again,  not  of  corruptible 
seed,  but  of  incorruptible,  by  the  word  of 
God,  which  liveth  and  abideth  for  ever. 

This  duty  of  loving  one  another  with  a  pure  heart 
fervently,  the  apostle  further  presses  upon  Chris¬ 
tians  from  the  consideration  of  their  spiritual  rela¬ 
tion  ;  they  are  all  born  again,  not  of  corruptible  seed, 
but  incorruptible,  &c.  Hence  we  may  learn, 

1.  That  all  Christians  are  born  again.  The  apostle 
speaks  of  it  as  what  is  common  to  all  serious  Chris¬ 
tians,  and  by  this  they  are  brought  into  a  new  and  a 
near  relation  to  one  another,  they  become  brethren 
by  their  new  birth. 

2.  The  word  of  God  is  the  great  means  of  rege¬ 
neration,  Jam.  1.  18.  The  grace  of  regeneration  is 
conveyed  by  the  gospel. 

3.  This  new  and  second  birth  is  mi  ch  more  de¬ 
sirable  and  excellent  than  the  first.  This  the  apostle 
teaches  by  preferring  the  incorruptible  to  the  cor¬ 
ruptible  seed.  By  the  one  we  become  the  children 
of  men,  by  the  other  the  sons  and  daughters  of  the 
Most  High.  The  word  of  God,  being  compared  to 
seed,  teaches  us,  that  though  it  be  little  in  appear¬ 
ance,  yet  it  is  wonderful  in  operation  ;  though  it  lies 
hid  a  while,  yet  it  grows  up  and  produces  excellent 
fruit  at  last. 

4.  Those  that  are  regenerate  should  love  one  an¬ 
other  with  a  pure  heart  fervently.  Brethren  by  na¬ 
ture  are  bound  to  love  one  another ;  but  the  obliga¬ 
tion  is  double  where  there  is  a  spiritual  relation,  they 
are  under  the  same  government,  partake  of  the  same 
privileges,  and  are  embarked  in  the  same  interest. 

5.  The  word  of  God  liveth  and  abideth  for  ever. 
This  word  is  a  living  word,  or  a  lively  word,  Heb. 

4.  12.  It  is  a  means  of  spiritual  life,  to  begin  it  and 
persevere  in  it,  animating  and  exciting  us  in  our 
duty,  till  it  brings  us  to  eternal  life  ;  and  it  is  abiding  ; 
it  remains  eternally  true,  and  abides  in  the  hearts 
of  the  regenerate  for  ever. 

24.  For  all  flesh  is  as  grass,  and  all  the 
glory  of  man  as  the  flower  of  grass.  The 
grass  withereth,  and  the  flower  thereof 
falleth  away:  25.  But  the  word  of  the 
Lord  endureth  for  ever.  And  this  is  the 
word  which  by  the  gospel  is  preached  unto 
you. 

The  apostle  having  given  an  account  of  the  ex¬ 
cellency  of  the  renewed  spiritual  man  as  bom  again, 
not  of  corruptible  but  incorruptible  seed,  he  now  sets 
before  us  the  vanity  of  the  natural  man,  taking  him 
with  all  his  ornaments  and  advantages  about  him  ; 
For  all  flesh  is  as  grass,  and  all  the  glory  of  man  as 
i  the  Jloiver  of  grass  ;  and  nothing  can  make  him  a 


796 


I.  PETER,  II. 


solid  substantial  being,  but  the  being  bom  again  of 
the  incorruptible  seed,  the  word  of  God,  which  will 
transform  him  into  a  most  excellent  creature,  whose 
glory  will  not  fade  like  a  flower,  but  shine  like  an 
angel  ;  and  this  word  is  daily  set  before  you  in  the 
preaching  of  the  gospel. 

Learn,  1.  Man,  in  his  utmost  flourish  and  glory,  is 
still  a  withering,  fading,  dying  creature.  Take  him 
singly,  all  flesh  is  grass.  In  his  entrance  into  the 
world,  in  his  life  and  in  his  fall,  he  is  like  to  grass, 
Job  14.  2.  Isa.  40.  6,  7.  Take  him  in  all  his  glory, 
even  that  is  as  the  flower  of  grass  ;  his  wit,  beauty, 
strength,  vigour,  wealth,  honour ;  these  are  but  as  the 
flower  of  grass,  which  soon  withers  and  dies  away. 

2.  The  only  way  to  render  this  perishing  creature 
solid  and  incorruptible,  is,  to  entertain  and  receive 
the  word  of  God,  for  that  remains  everlasting  truth, 
and,  if  received,  will  preserve  him  to  everlasting 
life,  and  abide  with  him  for  ever. 

3.  The  prophets  and  apostles  preached  the  same 
doctrine.  This  word  which  Isaiah  and  others  de¬ 
livered  in  the  Old  Testament,  is  the  same  which  the 
apostles  preached  in  the  New. 

CHAP.  II. 

The  general  exhortation  to  holiness  is  continued  and  enforced 
by  several  reasons  taken  from  the  (oundation  on  which 
Christians  are  built,  Jesus  Christ,  and  from  their  spiritual 
blessings  arid  privileges  in  him.  The  means  of  obtaining 
it,  the  word  of  God,  is  recommended,  and  all  contrary  quali¬ 
ties  are  condemned,  v.  1..12.  Particular  directions  are 
.  given  how  subjects  ought  to  obey  the  magistrates,  and  ser¬ 
vants  their  masters,  patiently  suffering  in  well  doing,  in  imi¬ 
tation  of  Christ,  v.  13,  to  the  end. 

1.  THEREFORE  laying  aside  all  ma- 
▼  ▼  lice,  and  all  guile,  and  hypocri¬ 
sies,  and  envies,  and  all  evil-speakings, 

The  holy  apostle  has  been  recommending  mutual 
charity,  and  setting  forth  the  excellencies  of  the 
word  of  God,  calling  it  an  incorruptible  seed ,  and 
saying  that  it  liveth  and  abideth  for  ever.  He  pur¬ 
sues  his  discourse,  and  very  properly  comes  in  with 
this  necessary  advice,  Wherefore  laying  aside  all 
malice ,  &c.  These  are  such  sort  of  sins  as  both  de¬ 
stroy  charity,  and  hinder  the  efficacy  of  the  word, 
and  consequently  prevent  our  regeneration.  His  ad¬ 
vice  is,  to  lay  aside  or  put  off  what  is  evil,  as  one 
would  do  an  old  rotten  garment ;  “  Cast  it  away  with 
indignation,  never  put  it  on  more.”  The  sins  to  be 
put  off,  or  thrown  aside,  are, 

1.  Malice ,  which  may  be  taken  more  generally  for 

all  sorts  of  wickedness,  as  Jam.  1.  21.  1  Cor.  5.  8. 

But  in  a  more  confined  sense,  malice  is  anger  resting 
in  the  bosom  of  fools,  settled,  overgrown  anger,  re¬ 
tained  till  it  inflames  a  man  to  design  mischief,  to  do 
mischief,  or  delight  in  any  mischief  that  befalls  an¬ 
other. 

2.  Guile,  or  deceit  in  words.  So  it  comprehends 
flattery,  falsehood,  and  delusion,  which  is  a  crafty 
imposing  upon  another’s  ignorance  or  weakness,  to 
his  damage. 

3.  Hypocrisies.  The  word  being  plural,  compre¬ 
hends  all  sorts  of  hypocrisies.  In  matters  of  reli¬ 
gion  hypocrisy  is  counterfeit  piety.  In  civil  conver¬ 
sation  hypocrisy  is  counterfeit  friendship,  which  is 
much  practised  by  those  who  give  high  compliments, 
which  they  do  not  believe,  or  make  promises  which 
they  never  intend  to  perform,  or  pretend  friendship 
when  mischief  lies  in  their  hearts. 

4.  All  envies ;  every  thing  that  may  be  called  envy , 
which  is  a  grieving  at  the  good  and  welfare  of  an¬ 
other  ;  at  their  abilities,  prosperity,  fame,  or  suc¬ 
cessful  labours. 

5.  Evil  speaking,  which  is  detraction,  speaking 
against  another,  or  defaming  him  ;  it  is  rendered 
backbiting,  2  Cor.  12.  20.  Rom.  1.  30. 


Learn,  (1.)  The  best  Christians  have  need  to  be 
cautioned  and  warned  against  the  worst  sins,  such  as 
malice,  hypocrisy,  envy.  They  are  but  sanctified 
in  part,  and  are  still  liable  to  temptations. 

(2.)  Our  best  services  toward  God  will  neither 
please  him,  nor  profit  us,  if  we  are  not  conscientious 
in  our  duties  to  men.  The  sins  here  mentioned  are 
offences  against  the  second  table.  These  must  be 
laid  aside,  or  else  we  cannot  receive  the  word  of  God 
as  we  ought  to  do. 

(3.)  Whereas  it  is  said,  all  malice,  all  guile,  learn. 
That  one  sin,  not  laid  aside,  will  hinder  our  spiritual 
profit  and  everlasting  welfare. 

(4.)  Malice,  envy,  hatred,  hypocrisy  and  evil¬ 
speaking,  generally  go  together.  Evil-speaking  is  a 
sign  that  malice  and  guile  lie  in  the  heart ;  and  all 
of  them  combine  to  hinder  our  profiting  bv  the  word 
of  God. 

2.  As  new-born  babes,  desire  the  sincere 
milk  of  the  word,  that,  ye  may  grow  thereby: 

The  apostle,  like  a  wise  physician,  having  pre¬ 
scribed  the  purging  out  vicious  humours,  goes  on  to 
direct  to  wholesome  and  regular  food,  that  they  may 
grow  thereby.  The  duty  exhorted  to,  is,  a  strong 
and  constant  desire  of  the  word  of  God,  which  word 
is  here  called  reasonable  milk.  Only  that  phrase  not 
being  proper  English,  our  translators  rendered  it  the 
milk  of  the  word,  by  which  we  are  to  understand 
food  proper  for  the  soul,  or  a  reasonable  creature, 
whereby  the  mind,  not  the  body,  is  nourished  and 
strengthened.  This  milk  of  the  word  must  be  sin¬ 
cere,  not  adulterated  by  the  mixtures  of  men,  who 
often  corrupt  the  word  of  God,  2  Cor.  2.  17.  The 
manner  how  they  are  to  desire  this  sincere  milk  of 
the  word,  is  stated  thus ;  Jls  new-born  babes.  He 
puts  them  in  mind  of  their  regeneration.  A  new  life 
requires  suitable  food.  They  being  newly  born,  must 
desire  the  milk  of  the  word.  Infants  desire  common 
milk,  and  their  desires  towards  it  are  fervent  and 
frequent,  arising  from  an  impatient  sense  of  hunger, 
and  accompanied  with  the  best  endeavours  the  in¬ 
fant  is  capable  of ;  such  must  Christians’  desires  be 
after  the  word  of  God  :  and  that  for  this  end,  that 
they  may  grow  thereby,  that  we  may  improve  in 
grace  and  the  knowledge  of  our  Lord  and  Saviour, 
2  Pet.  3.  18. 

Learn,  1.  Strong  desires  and  affections  to  the  word 
of  God,  are  a  sure  evidence  of  a  person’s  being  born 
again.  If  they  be  such  desires  as  the  babe  has  for 
the  milk,  they  prove  that  the  ’person  is  new-born. 
They  are  the  lowest  evidence,  but  yet  they  are  cer¬ 
tain. 

2.  Growth  and  improvement  in  wisdom  and  grace 
are  the  design  and  desire  of  every  Christian  ;  all 
spiritual  means  are  for  edification  and  improvement. 
1  he  word  of  God,  rightly  used,  does  not  leave  a  man 
as  it  finds  him,  but  improves  and  makes  him  better. 

3.  Jf  so  be  ye  have  tasted  that  the  Lord 
is  gracious. 

If  so  be,  or  since  that,  or  forasmuch  as,  ye  have 
tasted  that  the  Lord  is  gracious.  The  apostle  does 
not  express  a  doubt,  but  affirms  that  these  good 
Christians  had  tasted  the  goodness  of  God,  and  from 
hence  argues  with  them,  “  You  ought  to  lay  aside 
these  vile  sins ;  (y.  1.)  you  ought  to  desire  the  word 
of  God,  you  ought  to  grow  thereby,  since  you  can¬ 
not  deny  but  that  you  have  tasted  that  the  Lord  is 
gracious.”  The  next  verse  assures  us,  that  the  Lord 
here  spoken  of,  is  the  Lord  Jesus  Christ.  Hence, 

Learn,  1.  Our  Lord  Jesus  Christ  is  very  gracious 
to  his  people.  He  is  in  himself  infinitely  good  ;  he 
is  very  kind,  free,  and  merciful  to  miserable  sinners, 
he  is  pitiful  and  good  to  the  undeserving ;  he  has  in 
him  a  fulness  of  grace. 


I.  PETER,  II. 


2  The  graciousness  of  our  Redeemer  is  best  dis- 
<  ov  ered  by  an  experimental  taste  of  it.  There  must 
be  an  immediate  application  of  the  object  to  the  or¬ 
gan  of  taste  ;  we  cannot  taste  at  a  distance,  as  we 
may  see,  and  hear,  and  smell.  To  taste  the  gracious¬ 
ness  of  Christ  experimentally,  supposes  our  being 
united  to  him  by  faith,  and  then  we  may  taste  his 
goodness  in  all  his  providences,  in  all  our  spiritual 
concerns,  in  all  our  fears  and  temptations,  in  his 
word  and  worship  every  day. 

3.  The  best  of  God’s  servants  have  in  this  life  but 
a  taste  of  the  grace  of  Christ.  A  taste  is  but  a  little  ; 
it  is  not  a  draught,  nor  does  it  satisfy.  It  is  so  with 
the  consolations  of  God  in  this  life. 

4.  The  word  of  God  is  the  great  instrument  where¬ 
by  he  discovers  and  communicates  his  grace  to  men. 
1  hey  who  feed  upon  the  sincere  milk  of  the  word, 
taste  and  experience  most  of  his  grace.  In  our  con¬ 
verses  with  his  word  we  should  endeavour  always  to 
understand  and  experience  more  and  more  of  his 
grace. 

4.  To  whom  coming,  as  unto  a  living 
stone,  disallowed  indeed  of  men,  but  chor 
sen  of  God,  and  precious. 

The  apostle  here  enters  upon  a  description  of  Jesus 
Christ,  which  he  continues  to  v.  9.  Though  to  a  ca¬ 
pricious  wit,  or  an  infidel,  the  description  of  Christ 
by  a  stone  may  seem  rough  and  harsh  ;  yet  to  the 
Jews,  who  placed  much  of  their  religion  in  their  mag¬ 
nificent  temple,  and  who  understood  the  prophetical 
style,  which  calls  the  Messiah  a  Stone,  (Isa.  8.  14. — 
28.  16.)  this  manner  of  speaking  was  very  elegant 
and  proper.  In  this  metaphorical  description  of  Jesus 
Christ,  he  is  called  a  Stone,  to  denote  his  invincible 
strength  and  everlasting  duration,  and  to  teach  his 
servants  that  he  is  their  Protection  and  Security,  the 
Foundation  on  which  they  are  built,  and  a  Rock  of 
offence  to  all  their  enemies.  He  is  the  living  Stone ; 
having  eternal  life  in  himself,  and  being  the  Prince 
of  life  to  all  his  people. 

The  reputation  and  respect  he  has  with  God  and 
man  are  very  different.  He  is  disallowed  of  men, 
reprobated  or  rejected  by  his  own  countrymen  the 
Jews,  and  by  the  generality  of  mankind  ;  but  chosen 
of  God,  separated  and  fore-ordained  to  be  the  foun¬ 
dation  of  the  church,  (as  ch.  1.  20.)  and  precious,  a 
most  honourable,  choice,  worthy  Person,  in  himself, 
in  the  esteem  of  God,  and  in  the  judgment  of  all  who 
believe  on  him. 

To  this  Person  so  described  we  are  obliged  to 
come ;  to  •whom  coming,  not  by  a  local  motion,  for 
that  is  impossible  since  his  exaltation,  but  by  faith, 
whereby  we  are  united  to  him  at  first,  and  draw  nigh 
to  him  ever  after. 

Learn,  1.  Jesus  Christ  is  the  very  foundation-stone 
of  all  our  hopes  and  happiness.  He  communicates 
the  true  knowledge  of  God,  (Matt.  11.  27.)  by  him 
we  have  access  to  the  Father,  (John  14.  6.)  and 
through  him  are  made  partakers  of  all  spiritual 
blessings,  Eph.  1.  3. 

2.  Men  in  general  disallow  and  reject  Jesus  Christ ; 
they  slight  him,  dislike  him,  oppose  and  refuse  him, 
as  scripture  and  experience  declare,  Isa.  53.  3. 

3.  However  Christ  be  disallowed  by  an  ungrateful 
world,  yet  he  is  chosen  of  God,  and  precious  in  his 
account.  He  is  chosen  and  fixed  upon  to  be  the  Lord 
of  the  universe,  the  Head  of  the  church,  the  Sa¬ 
viour  of  his  people,  and  the  Judge  of  the  world.  He 
is  precious  in  the  excellency  of  his  nature,  the  dig¬ 
nity  of  his  office,  and  the  gloriousness  of  his  services. 

4.  Those  who  expect  mercy  from  this  gracious 
Redeemer,  must  come  to  him,  w'hich  is  our  act, 
though  done  by  God’s  grace ;  an  act  of  the  soul,  not 
of  the  body ;  a  real  endeavour,  not  a  fruitless  wish. 

5.  Ye  also,  as  lively  stones,  are  built  up 


a  spiritual  house,  a  holy  priesthood,  to  offer 
up  spiritual  sacrifices,  acceptable  to  God 
by  Jesus  Christ. 

The  foundation  was  laid,  v.  4.  Here  is  the  super 
structure,  the  materials  built  upon  it ;  Ye  also,  as 
lively  stones,  are  built  up .  The  apostle  is  recom¬ 
mending  the  Christian  church  and  constitution  to 
these  dispersed  Jews.  It  was  natural  for  them  to 
object,  that  the  Christian  church  had  no  such  glori  - 
ous  temple,  nor  such  a  numerous  priesthood ;  but  its 
dispensation  was  mean,  the  services  and  sacrifices  ol 
it  having  nothing  of  the  pomp  and  grandeur  which 
the  Jewish  dispensation  had.  To  which  the  apostle 
answers,  that  the  Christian  church  is  a  much  nobler 
fabric  than  the  Jewish  temple,  it  is  a  living  temple, 
consisting  not  of  dead  materials,  but  of  living  parts. 
Christ,  the  Foundation,  is  a  living  Stone,  Christians 
are  lively  stones,  and  these  make  a  spiritual  house, 
and  they  are  a  holy  priesthood;  and  though  they 
have  no  bloody  sacrifices  of  beasts  to  offer,  yet  they 
have  much  better  and  more  acceptable,  and  they 
have  an  Altar  too  on  which  to  present  their  offer¬ 
ings  ;  for  they  offer  spiritual  sacrifices  acceptable  to 
God  by  Jesus  Christ, 

Learn,  1.  All  sincere  Christians  have  in  them  a 
principle  of  spiritual  life,  derived  to  them  from 
Christ  their  Head  :  therefore  as  he  is  called  a  living 
Stone,  so  they  are  called  lively,  or  living  stones  ;  not 
dead  in  trespasses  and  sins,  but  alive  to  God  by  re¬ 
generation  and  the  working  of  the  divine  Spirit. 

2.  The  church  of  God  is  a  spiritual  house.  The 
Foundation  is  Christ,  Eph.  2.  20.  The  builders  are 
ministers,  1  Cor.  3.  10.  The  Inhabitant  is  God, 
Eph.  2.  22.  It  is  a  house  for  its  strength,  beauty, 
variety  of  parts,  and  usefulness  of  the  whole ;  it  is 
spiritual  in  its  Foundation — Christ  Jesus;  in  the 
materials  of  it — spiritual  persons ;  in  its  furniture — 
the  graces  of  the  Spirit  ;  in  its  connexion — being 
held  together  by  the  Spirit  of  God,  and  by  one  com¬ 
mon  faith ;  and  in  its  use — which  is  spiritual  work, 
to  offer  up  spiritual  sacrifices.  This  house  is  daily 
built  up,  every  part  of  it  improving,  and  the  whole 
supplied  in  every  age  by  the  addition  of  new  parti¬ 
cular  members. 

3.  All  good  Christians  are  a  holy  priesthood.  The 
apostle  speaks  here  of  the  generality  of  Christians, 
and  tells  them  they  are  a  holy  priesthood  ;  they  are 
all  select  persons,  sacred  to  God,  serviceable  to 
others,  well  endowed  with  heavenly  gifts  and  graces, 
and  well  employed. 

4.  This  holy  priesthood  must  and  will  offer  up 
spiritual  sacrifices  to  God.  The  spiritual  sacrifices 
which  Christians  are  to  offer,  are,  their  bodies, 
souls,  affections,  prayers,  praises,  alms,  and  other 
duties. 

5.  The  most  spiritual  sacrifices  of  the  best  men 
are  not  acceptable  to  God,  but  through  Jesus  Christ ; 
he  is  the  only  great  High  Priest,  through  whom  we 
and  our  services  can  be  accepted  ;  therefore  bring 
all  your  oblations  to  him,  and  by  him  present  them 
to  God. 

6.  Wherefore  also  it  is  contained  in  the 
scripture,  Behold,  I  lay  in  Zion  a  chief  cor¬ 
ner-stone,  elect,  precious  :  and  he  that  be- 

ieveth  on  him  shall  not  be  confounded. 

What  was  asserted  before  of  Christ,  his  being  a 
Irving  Stone,  8cc.  is  here  proved  from  Isa.  28.  16. 
Observe  the  manner  of  the  apostle’s  quoting  scrip¬ 
ture  ;  not  by  book,  chapter  and  verse ;  for  those 
distinctions  were  not  then  made,  so  no  more  was 
said  than  a  reference  to  Moses,  David,  or  the  pro¬ 
phets,  except  once  a  particular  psalm  was  named. 
Acts  13.  33.  In  their  quotations  they  kept  rather  to 
the  sense  than  the  words  of  scripture,  as  appears 


738 


I.  PETER,  11. 


from  what  is  recited  from  the  prophet  in  this  place. 
He  does  not  quote  the  scripture,  either  the  Hebrew 
or  LXX,  word  for  word,  yet  makes  a  just  and  true 
quotation.  The  true  sense  of  scripture,  may  be 
justly  and  fully  expressed  in  other  than  in  scripture- 
words.  It  is  contained.  The  verb  is  active,  but 
our  translators  render  it  passively,  to  avoid  the  dif¬ 
ficulty  of  finding  a  nominative  case  for  it,  which  had 
puzzled  so  many  interpreters  before  them. 

The  matter  of  the  quotation  is  this,  Behold,  I  lay 
in  Zion, 

Learn,  1.  In  the  weighty  matters  of  religion  we 
must  depend  entirely  upon  scripture-proof;  Christ 
and  his  apostles  appealed  to  Moses,  David,  and  the 
ancient  prophets.  The  word  of  God  is  the  only 
rule  God  hath  given  us  ;  it  is  a  perfect  and  sufficient 
rule ;  and  it  is  an  intelligible  and  a  certain  rule. 

2.  The  accounts  that  God  hath  given  us  in  scrip¬ 
ture  concerning  his  Son  Jesus  Christ,  are  what  re¬ 
quire  our  strictest  attention ;  Behold,  I  lay — .  John 
calls  for  the  like  attention,  John  1.  29.  These  de¬ 
mands  of  attention  to  Christ  shew  us  the  excel¬ 
lency  of  the  matter,  the  importance  of  it,  and  our 
stupidity  and  dulness. 

3.  The  constituting  of  Christ  Jesus  Head  of  the 
church,  is  an  eminent  work  of  God ;  I  lay  in  Zion. 
The  setting  up  of  the  pope  for  head  of  the  church, 
is  a  human  contrivance  and  an  arrogant  presump¬ 
tion  ;  Christ  only  is  the  Foundation  and  Head  of  the 
church  of  God. 

4.  Jesus  Christ  is  the  chief  Corner-stone  that 
God  hath  laid  in  his  spiritual  building.  The  corner¬ 
stone  stays  inseparably  with  the  building,  supports 
it,  unites  it,  and  adorns  it.  So'  does  Christ  by  his 
holy  church,  his  spiritual  house. 

5.  Jesus  Christ  is  the  Corner-stone  for  the  support 
and  salvation  of  none  but  such  as  are  his  sincere 
people  :  none  but  Zion,  and  such  as  are  of  Zion-;  not 
for  Babylon,  not  for  his  enemies.' 

6.  True  faith  in  Jesus  Christ  is  the  only  way  to 
prevent  a  man’s  utter  confusion.  Three  things  put 
a  man  into  great  confusion,  and  faith  prevents  them 
all — disappointment,  sin,  and  judgment.  Faith  has 
a  remedy  for  each. 

7.  Unto  you  therefore  who  believe,  he  is 
precious;  but  unto  them  who  are  disobe¬ 
dient,  the  stone  which  the  builders  disal¬ 
lowed,  the  same  is  made  the  head  of  the 
corner, 

These  words  are  an  inference  from  what  went 
before.  Jesus  Christ  is  said  to  be  the  chief  Corner¬ 
stone.  Hence  the  apostle  infers  with  respect  to 
good  men;  “To  you  therefore  who  believe  he  is 
precious,  or  he  is  an  Honour.  Christ  is  the  Crown 
and  Honour  of  a  Christian  ;  you  who  believe  will 
be  so  far  from  being  ashamed  of  him,  that  you  will 
boast  of  him,  and  glory  in  him  for  ever.” 

As  to  ivicked  men,  the  disobedient  will  go  on  to 
disallow  and  reject  Jesus  Christ ;  but  God  is  resolv¬ 
ed  that  he  shall  be,  in  despite  of  all  opposition,  the 
Head  of  the  corner. 

Learn,  1.  Whatever  is  by  just  and  necessary  con¬ 
sequence  deduced  from  scripture,  may  be  depended 
upon  with  as  much  certainty  as  if  it  were  contained 
in  express  words  of  scripture.  The  apostle  draws 
an  inference  from  the  prophet’s  testimony.  The 
prophet  did  not  expressly  say  so,  but  yet  he  said  that 
from  which  the  consequence  was  unavoidable.  Our 
Saviour  bids  them  search  the  scriptures,  because 
they  testified  of  him ;  and  yet  no  place  in  those 
scriptures  to  which  he  there  refers  them,  said,  that 
Jesus  of  Nazareth  was  the  Messiah.  Yet  those 
scriptures  do  say,  that  he  who  should  be  born  of  a 
virgin,  before  the  sceptre  departed  from  Judah,  dur¬ 
ing  the  second  temple,  and  after  Daniel’s  seventy 


j  weeks,  was  the  Messiah ;  but  such  was  Jesus  Christ' 
To  collect  which  conclusion,  one  must  make  use  <4 
reason,  history,  eye-sight,  experience ;  and  yet  it  :.s 
an  infallible  scripture-conclusion  for  all  that. 

2.  The  business  of  a  faithful  minister  is,  to  apply 
general  truths  to  the  particular  condition  and  state 
of  their  hearers.  The  apostle  quotes  a  passage  (  >. 
5. )  out  of  the  prophet,  then  he  applies  it  severally 

|  to  good  and  bad.  This  requires  wisdom,  courage, 
and  fidelity.  But  it  is  very  profitable  to  the  hearers. 

3.  Jesus  Christ  is  exceeding  precious  to  all  the 
faithful.  The  majesty  and  grandeur  of  his  person 
the  dignity  of  his  office,  his  near  relation,  his  won 
derful  works,  his  immense  love  ;  every  thing  engages 
the  faithful  to  the  highest  esteem  and  respect  for 
Jesus  Christ. 

4.  Disobedient  people  have  no  true  faith.  By 
disobedient  people,  understand  those  that  are  un¬ 
persuadable,  incredulous,  and  impenitent.  These 
may  have  some  right  notions,  but  no  solid  faith. 

5.  They  that  ought  to  be  builders  of  the  church 
of  Christ,  are  often  the  worst  enemies  that  Christ 
has  in  the  world.  In  the  Old  Testament  the  false 
prophets  did  the  most  mischief;  and  in  the  New 
Testament  the  greatest  opposition  and  cruelty  that 
Christ  met  with,  were  from  the  scribes,  pharisees, 
chief-priests,  and  those  who  pretended  to  build  and 
take  care  of  the  church  :  still  the  hierarchv  of  Rome 
is  the  worst  enemy  in  the  world  to  Jesus  Christ  and 
his  interest. 

6.  God  will  carry  on  his  own  work,  and  support 
the  interest  of  Jesus  Christ  in  the  world,  notwith¬ 
standing  the  falseness  of  pretended  friends,  and  the 
opposition  of  his  worst  enemies. 

8.  And  a  stone  of  stumbling;,  and  a  rock 
of  offence,  even  to  them  who  stumble  at  the 
word,  being  disobedient;  whereunto  also 
they  were  appointed. 

The  words  are  taken  from  Isa.  8.  13,  14.  Sanctify 
the  Lord  of  hosts  himself — and  he  shall  be  for  a 
Stone  of  stumbling,  and  for  a  Rock  of  offence.  From 
whence  it  is  plain,  that  Jesus  Christ  is  the  Lord  of 
hosts,  and  consequently  the  most  high  God. 

The  builders,  the  chief-priests,  refused  him,  and 
the  people  followed  their  leaders ;  and  so  Christ 
became  to  them  a  Stone  of  stumbling,  and  a  Rock 
of  offence,  at  which  they  stumbled,  and  hurt  them¬ 
selves  ;  and  in  return  he  fell  upon  them  as  a  mighty 
stone  or  rock,  and  punished  them  with  destruction ; 
(Matt.  21.  44.)  Whosoever  shall  fall  on  this  stone, 
shall  be  broken  ;  but  on  whomsoever  it  shall  fall,  it 
will  grind  him  to  powder. 

Learn,  1.  All  those  that  are  disobedient,  take  of¬ 
fence  at  the  word  of  God  ;  They  stumble  at  the  word, 
being  disobedient.  They  are  offended  with  Christ 
himself,  with  his  doctrine  and  the  purity  of  his  pre¬ 
cepts  ;  but  the  Jewish  doctors  more  especially  stum¬ 
bled  at  the  meanness  of  his  appearance,  and  the  pro¬ 
posal  of  trusting  only  to  him  for  their  justification 
before  God.  They  could  not  be  brought  to  seek 
justification  bv  faith,  but  as  it  were  by  the  works 
of  the  law  ;  for  they  stumbled  at  that  stumbling- 
stone,  Rom.  9.  32. 

2.  The  same  blessed  Jesus,  who  is  the  Author  of 
salvation  to  some,  is  to  others  the  occasion  of  their 
sin  and  destruction.  He  is  set  for  the  rising  and  fall 
of  many  in  Israel.  He  is  not  the  author  of  tneir 
sin,  but  only  the  Occasion  of  it ;  their  own  disobe¬ 
dience  makes  them  stumble  at  him,  and  reject  him  ; 
which  he  punishes,  as  a  judge,  with  destruction. 
Those  who  rejected  him  as  a  Saviour,  will  split  upon 
him  as  a  Rock. 

3.  God  himself  hath  appointed  everlasting  de¬ 
struction  to  all  those  who  stumble  at  the  word,  being 
disobedient.  All  those  who  go  o  i  resolutely  in  their 


799 


I.  PETER,  II. 


infidelity  and  contempt  of  the  gospel,  are  appointed 
to  eternal  destruction  ;  and  God  from  eternity  knows 
who  they  are. 

4.  To  see  the  Jews  generally  rejecting  Christ,  and 
multitudes  in  all  ages  slighting  him,  ought  not  to 
discourage  us  in  our  love  and  duty  to  him  ;  for  this 
had  been  foretold  by  the  prophets  long  ago,  and  is  a 
confirmation  of  our  faith  both  in  the  scriptures  and 
in  the  Messiah. 

9.  But  ye  are  a  chosen  generation,  a 
royal  priesthood,  a  holy  nation,  a  peculiar 
people;  that  ye  should  shew  forth  the 
praises  of  him  who  hath  called  you  out  of 
darkness  into  his  marvellous  light: 

The  Jews  were  exceeding  tender  of  their  ancient 
privileges,  of  being  the  only  people  of  God,  taken 
into  a  special  covenant  with  him,  and  separated 
from  the  rest  of  the  world.  “  Now,”  say  they,  “  if 
we  submit  to  the  gospel-constitution,  we  shall  lose 
all  this,  and  stand  upon  the  same  level  with  the  Gen¬ 
tiles.”  To  this  objection  the  apostle  answers,  1, 
That  if  they  did  not  submit,  they  were  ruined,  v. 
7,  8.  2.  That  if  they  did  submit,  they  should  lose 
no  real  advantage,  but  continue  still  what  they  de¬ 
sired  to  be,  a  chosen  generation,  a  royal  firiesthood, 
See. 

Learn,  (1.)  All  true  Christians  area  chosen  gene¬ 
ration  ;  they  all  make  one  family,  a  sort  and  species 
of  people  distinct  from  the  common  world  ;  of  an¬ 
other  spirit,  principle,  and  practice ;  which  they 
could  never  be,  if  they  were  not  chosen  in  Christ  to 
be  such,  and  sanctified  by  his  Spirit. 

(2. )  All  the  true  servants  of  Christ  are  a  royal 
firiesthood ;  they  are  royal  in  their  relation  to  God 
and  Christ;  in  their  power  with  God,  and  over 
themselves  and  all  their  spiritual  enemies ;  they  are 
princely  in  the  improvements  and  the  excellency 
of  their  own  spirits,  and  in  their  hopes  and  expecta¬ 
tions  ;  they  are  a  royal  firiesthood,  separated  from 
sin  and  sinners,  consecrated  to  God,  and  offering  to 
Gotl  spiritual  services  and  oblations  acceptable  to 
God  through  Jesus  Christ. 

(3.)  All  Christians,  wheresoever  they  be,  compose 
one  holy  nation  ;  they  are  one  nation,  collected  under 
one  head,  agreeing  in  the  same  manners  and  cus¬ 
toms,  and  governed  by  the  same  laws.  And  they 
are  a  holy  nation,  because  consecrated  and  devoted 
to  God,  renewed  and  sanctified  by  his  Holy  Spirit. 

(4. )  It  is  the  honour  of  the  servants  of  Christ,  that 
they  arc  God’s  peculiar  fieofile.  They  are  the  peo¬ 
ple  of  his  acquisition,  choice,  care,  and  delight. 
These  four  dignities  of  all  genuine  Christians  are  not 
natural  to  them  ;  for  their  first  state  is  a  state  of 
horrid  darkness,  but  they  are  effectually  called  out 
of  darkness  into  a  state  of  marvellous  light,  joy, 
pleasure,  and  prosperity  ;  with  this  intent  and  view, 
that  they  should  shew  forth,  by  words  and  actions, 
the  virtues  and  praises  of  him  who  hath  called  them. 

10.  Which  in  time  past  were  not  a  peo¬ 
ple,  but  are  now  the  people  of  God :  which 
had  not  obtained  mercy,  but  now  have  ob¬ 
tained  mercy. 

To  make  this  people  content,  and  thankful  for  the 
great  mercies  and  dignities  brought  unto  them  by 
the  gospel,  the  apostle  advises  them  to  compare 
their  former  and  their  present  state.  Time  was, 
when  they  were  not  a  people,  nor  had  they  obtained 
mercy,  but  were  solemnly  disclaimed  and  divorced ; 
(Jer.  3.  8.  Hos.  1.  6,  9.)  but  now  they  are  taken 
in  again  to  be  the  people  of  God,  and  have  obtained 
mercy. 

Learn,  1.  The  best  people  ought  frequently  to 
look  back  upon  what  they  were  in  time  past 


2.  The  people  of  God  are  the  most  valuable  peo¬ 
ple  in  the  world ;  all  the  rest  are  not  a  fieofile  ;  good 
for  little. 

3.  To  be  brought  into  the  number  of  the  people 
of  God  is  a  very  great  mercy,  and  it  may  be  ob¬ 
tained. 

11.  Dearly  beloved,  I  beseech  you  as 
strangers  and  pilgrims,  abstain  from  fleshly 
lusts,  which  war  against  the  soul ; 

Even  the  be.st  of  men,  the  chosen  generation,  the 
fieofile  of  God,  need  an  exhortation  to  abstain  from 
the  worst  sins,  which  the  apostle  here  proceeds 
most  earnestly  and  affectionately  to  warn  them 
against.  Knowing  the  difficulty,  and  yet  the  import¬ 
ance  of  the  duty,  he  uses  his  utmost  interest  in  them  ; 
Dearly  beloved,  I  beseech  you. 

The  duty  is  to  abstain  from,  and  to  suppress,  the 
first  inclination  or  rise  of  fleshly  lusts.  Many  of 
them  proceed  from  the  corruption  of  nature,  which 
in  their  exercise  depend  upon  the  body,  gratifying 
some  sensual  appetite,  or  inordinate  inclination  of 
the  flesh.  These  Christians  ought  to  avoid,  consi¬ 
dering, 

1.  The  respect  they  have  with  God  and  good 
men  :  they  are  dearly  beloved. 

2.  Their  cpndition  in  the  world  :  they  at  e  strangers 
and  pilgrims,  and  should  not  impede  their  passage 
by  giving  into  the  wickedness  and  lusts  of  the  coun¬ 
try  through  which  they  pass. 

3.  The  mischief  and  danger  these  sins  do :  “  they 
war  against  the  soul ;  and  therefore  your  souls  ought 
to  war  against  them.” 

Learn,  (1.)  The  grand  mischief  that  sin  does  to 
man,  is  this;  it  wars  against  the  soul ;  it  destroys 
the  moral  liberty  of  the  soul ;  it  weakens  and  de¬ 
bilitates  the  soul  by  impairing  its  faculties ;  it  robs 
the  soul  of  its  comfort  and  peace  ;  it  debases  and  de¬ 
stroys  the  dignity  of  the  soul ;  hinders  its  present 
prosperity,  and  plunges  it  into  everlasting  misery. 

(2.)  Of  all  sorts  of  sin,  none  are  more  sinful  to  the 
soul  than  fleshly  lusts.  Carnal  appetites,  lewdness, 
and  sensuality,  are  most  odious  to  God,  and  destruc¬ 
tive  to  man’s  soul.  It  is  a  sore  judgment  to  be  given 
up  to  them. 

12.  Having  your  conversation  honest 
among  the  Gentiles:  that,  whereas  they 
speak  against  you  as  evil-doers,  they  may 
by  your  good  works,  which  they  shall  be¬ 
hold,  glorify  God  in  the  day  of  visitation. 

These  Christian  people  are  here  exhorted  to  adorn 
their  profession  by  an  honest  conversation.  Their 
conversation  in  every  turn,  every  instance  and  every 
action  of  their  lives,  ought  to  be  honest ;  that  is, 
good,  lovely,  decent,  amiable,  and  without  blame 
and  that  because  they  lived  among  the  Gentiles, 
people  of  another  religion,  and  who  were  inveterate 
enemies  to  them,  who  did  already  slander  them, 
and  constantly  spake  evil  of  them  as  of  evil-doers. 
“  A  clean,  just,  good  conversation  may  not  only  stop 
their  mouths,  but  may  possibly  be  a  means  to  bring 
them  to  glorify  God,  and  turn  to  you,  when  they 
shall  see  you  excel  all  others  in  good  works.  They 
now  call  you  evil-doers ;  vindicate  yourselves  by 
good  works,  this  is  the  way  to  convince  them.  There 
is  a  day  of  visitation  coming,  wherein  God  may  call 
them  by  his  word  and  his  grace  to  repentance ;  and 
then  they  will  glorify  God,  and  applaud  you,  for 
your  excellent  conversation,  Luke  1.  68.  When 
the  gospel  shall  come  among  them,  and  take  effect, 
a  good  conversation  will  encourage  them  in  their 
conversion,  but  an  evil  one  will  obstruct  it.” 

Note,  1.  A  Christian  profession  should  be  attend¬ 
ed  with  an  honest  conversation,  Phil.  4.  8. 


800 


I.  PETER,  II. 


2.  It  is  the  common  lot  of  the  best  Christians  to 
be  evil  spoken  of  by  wicked  men. 

3.  Those  that  are  under  God’s  gracious  visitation, 
immediately  change  their  opinion  of  good  people, 
glorifying  God,  and  commendingthem,  whom  before 
they  railed  at  as  evil-doers. 

13.  Submit  yourselves  to  every  ordinance 
of  man  for  the  Lord’s  sake:  whether  it  be 
to  the  king,  as  supreme;  14.  Or  unto  go¬ 
vernors,  as  unto  them  that  are  sent  by  him 
for  the  punishment  of  evil-doers,  and  for  the 
praise  of  them  that  do  well. 

The  general  rule  of  a  Christian  conversation,  is 
this,  it  must  be  honest ;  which  it  cannot  be,  if  there 
be  not  a  conscientious  discharge  of  all  relative  duties: 
the  apostle  here  begins  to  treat  of  those  distinctly. 
Christians  were  not  only  reputed  innovators  in  reli¬ 
gion,  but  disturbers  of  the  state  ;  it  was  highly  ne¬ 
cessary  therefore,  that  the  apostle  should  settle  the 
rules  and  measures  of  obedience  to  the  civil  magis¬ 
trate,  which  he  does  here  ;  where, 

1.  The  duty  required  is  submission,  which  con¬ 
tains  loyalty  and  reverence  to  their  persons,  obedi¬ 
ence  to  their  just  laws  and  commands,  and  subjection 
to  legal  penalties. 

2.  The  persons  or  objects  to  whom  this  submission 
is  due,  are  described. 

(1.)  More  generally;  every  ordinance  of  man. 
Magistracy  is  certainly  of  divine  right ;  but  the  par¬ 
ticular  form  of  government,  the  power  of  the  ma¬ 
gistrate,  and  the  persons  who  are  to  execute  this 
power,  are  of  human  institution,  and  are  governed 
by  the  laws  and  constitutions  of  each  particular  coun¬ 
try;  and  this  is  a  general  rule,  binding  in  all  nations, 
let  the  established  form  of  government  be  what  it 
will. 

(2.)  Particularly;  to  the  king,  as  supreme  ;  first 
in  dignity  and  most  eminent  in  degree  ;  the  king  is  a 
legal  person,  not  a  tyrant:  or  unto  governors,  depu¬ 
ties,  proconsuls,  rulers  of  provinces,  who  are  sent  by 
him,  that  is,  commissioned  by  him  to  govern. 

3.  The  reasons  to  enforce  this  duty,  are, 

(1.)  For  the  Lord's  sake,  who  has  ordained  ma¬ 
gistracy  for  the  good  of  mankind,  who  has  required 
obedience  and  submission,  (Rom.  13.)  and  whose  ho¬ 
nour  is  concerned  in  the  dutiful  behaviour  of  subjects 
to  their  sovereigns. 

(2.)  From  the  end  and  use  of  the  magistrate’s  of¬ 
fice,  which  is,  to  punish  evil-doers,  and  to  praise  and 
encourage  all  them  that  do  well.  They  were  ap¬ 
pointed  for  the  good  of  societies ;  and  where  this 
end  is  not  pursued,  the  fault  is  not  in  their  institution, 
but  their  practice. 

[1.]  True  religion  is  the  best  support  of  civil  go¬ 
vernment  ;  it  requires  submission  for  the  Lord's 
sake,  and  for  conscience  sake. 

[2.]  All  the  punishments,  and  all  the  magistrates 
in  the  world,  cannot  hinder,  but  there  will  be  evil¬ 
doers  in  it. 

[3.  ]  The  best  way  the  magistrate  can  take  to  dis¬ 
charge  his  own  office,  and  to  amend  the  world,  is, 
to  punish  well  and  reward  well. 

15.  For  so  is  the  will  of  God,  that  with 
well  doing  ye  may  put  to  siler^e  the  igno¬ 
rance  of  foolish  men : 

Here  is  another  reason  why  Christians  should  sub¬ 
mit  to  the  civil  magistrate,  because  it  is  the  will  of 
God,  and,  consequently,  their  duty;  and  because  it 
is  the  way  to  put  to  silence  the  malicious  slanders  of 
ignorant  and  foolish  men. 

Learn,  1.  The  will  of  God  is,  to  a  good  man,  the 
strongest  reason  for  any  duty. 


2.  Obedience  to  magistrates  is  a  considerable 
branch  of  a  Christian’s  duty;  so  is  the  will  of  God. 

3.  A  Christian  must  endeavour,  in  all  relations, 
to  behave  himself  so  as  to  put  to  silence  the  unrea¬ 
sonable  reproaches  of  the  most  ignorant  and  foolish 
men. 

4.  Those  who  speak  against  religion  and  religious 
people,  are  ignorant  and  foolish. 

16.  As  free,  and  not  using  yovr  liberty 
for  a  cloak  of  maliciousness,  but  as  the  ser¬ 
vants  of  God. 

The  Jews,  from  Deut.  17.  15.  concluded,  that  they 
were  bound  to  obey  no  sovereign,  but  one  taken  from 
among  their  own  brethren  ;  and  the  converted  Jews 
thought  they  were  free  from  subjection,  by  their  re¬ 
lation  to  Christ.  To  prevent  these  mistakes,  the 
apostle  tells  the  Christians  that  they  were  free  ;  but 
from  what  ?  Not  from  duty  and  obedience  to  God’s 
law,  which  requires  subjection  to  the  civil  magis¬ 
trate  ;  they  were  free  spiritually  from  the  bondage 
of  sin  and  Satan,  and  the  ceremonial  law;  but  they 
must  not  make  their  Christian  liberty  a  cloak  or  co¬ 
vering  for  any  wickedness,  or  the  neglect  of  any 
duty  toward  God,  or  toward  their  superiors,  but 
must  still  remember  they  were  the  servants  of  God. 

Learn,  1.  All  the  servants  of  Christ  are  free  men  ; 
(John  8.  36.)  they  are  free  from  Satan’s  dominion, 
the  law’s  condemnation,  the  wrath  of  God,  the  un¬ 
easiness  of  duty,  and  the  terrors  of  death. 

2.  The  servants  of  Jesus  Christ  ought  to  be  verv 
careful  not  to  abuse  their  Christian  liberty ;  they 
must  not  make  it  a  cover  or  cloak  for  any  wicked¬ 
ness  against  God,  or  disobedience  to  superiors. 

17.  Honour  all  men.  Love  the  brother¬ 
hood.  Fear  God.  Honour  the  king. 

The  apostle  concludes  his  discourse  concerning 
the  duty  of  subjects  with  four  admirable  precepts  ; 
1.  Honour  all  men.  A  due  respect  is  to  be  given  to 
all  men  ;  the  poor  are  not  to  be  despised  ;  (Prov 
17.  5.)  the  wicked  must  be  honoured,  not  for  their 
wickedness,  but  for  any  other  qualities,  such  as  wit, 
prudence,  courage,  eminencyot  employment,  or  the 
hoary  head:  Abraham,  Jacob,  Samuel,  the  prophets, 
and  the  apostles,  never  scrupled  to  give  due  honour 
to  bad  men. 

2.  Love  the  brotherhood.  All  Christians  are  a 
fraternity,  united  to  Christ  the  Head,  alike  disposed 
and  qualified,  nearly  related  in  the  same  interest, 
having  communion  one  with  another,  and  going  to 
the  same  home,  they  should  therefore  love  one  ano¬ 
ther  with  an  especial  affection. 

3.  Fear  God  with  the  highest  reverence,  duty, 
and  submission  ;  if  this  be  wanting,  none  of  the  other 
three  duties  can  be  performed  as  they  ought. 

4.  Honour  the  king,  with  that  highest  honour  that 
is  peculiarly  due  to  him  above  other  men. 

1 8.  Servants,  be  subject  to  yow  masters 
with  all  fear ;  not  only  to  the  good  and  gen¬ 
tle,  but  also  to  the  froward. 

The  case  of  servants  wanted  an  apostolical  deter¬ 
mination  as  well  as  that  of  subjects,  for  they  imagined 
that  their  Christian  liberty  set  them  free  from  their 
unbelieving  and  cruel  jnasters ;  to  this  the  apostle 
answers,  Servants,  be  subject.  By  servants,  he  means 
those  who  were  strictly  such,  whether  hired,  or 
bought  with  money,  or  taken  in  the  wars,  or  born 
in  the  house,  or  those  who  served  by  contract  for  a 
limited  time,  as  apprentices  ;  these  he  orders  to  be 
subject,  to  do  their  business  faithfully  and  honestly, 
to  conduct  themselves,  as  inferiors  ought,  with  reve¬ 
rence  and  affection,  and  to  submit  patiently  to  hard¬ 
ships  and  inconveniencies  ;  this  subjection  they  owe 
to  their  jnasters,  who  have  a  right  to  their  service  ; 


801 


1.  PETER,  II. 


ind  that  not  only  to  the  good  ana  gentle,  such  as  use 
them  well,  and  abate  somewhat  of  their  right,  but 
even  to  the  crooked  and  perverse,  who  are  scarcely 
to  be  pleased  at  all. 

Learn,  1.  Servants  ought  to  conduct  themselves 
to  their  masters  with  submission,  and  fear  of  dis¬ 
pleasing  them. 

2.  The  sinful  misconduct  of  one  relation  does  not 
justify  the  sinful  behaviour  of  the  other  ;  the  servant 
is  bound  to  do  his  duty,  though  the  master  be  sinful¬ 
ly  froward  and  perverse. 

3.  Good  people  are  to  be  meek  and  gentle  to  their 
sen’ants,  and  inferiors. 

1 9.  For  this  is  thank-worthy,  if  a  man  for 
conscience  toward  God  endure  grief,  suf¬ 
fering  wrongfully.  20.  For  what  glory  is 
it,  if,  when  ye  be  buffeted  for  your  faults, 
ye  shall  take  it  patiently?  But  if,  when  ye 
do  well,  and  suffer  for  it, ye  take  it  patient¬ 
ly,  this  is  acceptable  with  God. 

Our  holy  apostle  shews  his  love  and  concern  for 
the  souls  of  poor  servants ,  as  well  as  for  higher  peo¬ 
ple  •,  herein  he  ought  to  be  imitated  by  all  inferior 
ministers,  who  should  distinctly  apply  their  counsels 
to  the  lower,  the  meaner,  the  younger,  and  the 
poorer  sort  of  their  hearers,  as  well  as  others.  Ha¬ 
ving  charged  them  to  be  subject,  he  condescends  to 
reason  with  them  about  it:  if  they  were  patient  un¬ 
der  their  hardships,  while  they  suffered  unjustly, 
and  continued  doing  their  duty  to  their  unbelieving 
and  untoward  masters,  this  would  be  acceptable  to 
God,  and  he  would  reward  all  that  they  suffered 
for  conscience  toward  him  ;  but  to  be  patient  when 
they  were  justly  chastised,  this  deserves  no  com¬ 
mendation  at  all  ;  it  is  only  doing  well  and  suffering 
patiently  for  that,  which  is  acceptable  with  God. 

Learn,  1.  There  is  no  condition  so  mean,  but  a 
man  may  live  conscientiously  in  it,  and  glorify  God 
in  it ;  the  meanest  servant  may  do  so. 

2.  The  most  conscientious  persons  are  very  often 
the  greatest  sufferers  ;  for  conscience  toward  God 
they  suffer  wrongfully  ;  they  do  well,  and  suffer 
for  it ;  but  these  sort  of  sufferers  are  praise-worthy, 
they  do  honour  to  God  and  to  religion,  and  they  are 
accepted  of  him  ;  and  this  is  their  highest  support 
and  satisfaction. 

3.  Deserved  sufferings  must  be  endured  with  pa¬ 
tience  ;  If  ye  are  buffeted  for  your  faults,  ye  must 
take  it  patiently.  Sufferings  in  this  world  are  not 
always  pledges  of  our  future  happiness  ;  if  children, 
or  servants  are  rude  and  undutiful,  and  suffer  for  it, 
this  will  neither  be  acceptable  with  God,  nor  procure 
the  praise  of  men. 

21.  For  even  hereunto  were  ye  called: 
because  Christ  also  suffered  for  us,  leaving 
us  an  example,  that  ye  should  follow  his 
steps : 

More  reasons  are  given  to  encourage  Christian 
servants  to  patience  under  unjust  sufferings:  1.  F rom 
their  Christian  calling  and  profession  ;  hereunto 
were  ye  called.  2.  From  the  example  of  Christ, 
who  suffered  for  us,  and  so  became  our  Example, 
that  we  should  follow  his  steps.  From  whence  learn, 

(1.)  Good  Christians  are  a  sort  of  people  called 
to  be  sufferers,  and  therefore  they  must  expect  it ; 
by  the  terms  of  Christianity  they  are  bound  to  deny 
themselves,  and  take  up  the  cross  ;  they  are  called 
by  the  commands  of  Christ,  by  the  dispensations  of 
Providence,  by  the  preparations  of  divine  grace,  and, 
by  the  practice  of  Jesus  Christ,  they  are  bound  to 
suffer,  when  thus  called  to  it. 

(2.)  Jesus  Christ  suffered  for  you,  or  for  us;  it 
Ytol.  vi. — 5  I 


was  not  the  Father  that  suffered,  but  he  whom  the 
Father  sanctified,  and  sent  into  the  world,  for  that 
end ;  it  was  both  the  body  and  soul  of  Christ  that 
suffered,  and  he  suffered  for  us,  in  our  stead,  and 
for  our  good,  v.  24. 

(3. )  The  sufferings  of  Christ  should  quiet  us  under 
the  most  unjust  and  cruel  sufferings  we  meet  with  in 
the  world ;  he  suffered  voluntarily,  not  for  himself, 
but  for  us,  with  the  utmost  readiness,  with  perfect 
patience,  from  all  quarters,  and  all  this,  though  he 
was  God-man  ;  shall  not  we  sinners,  who  deserve 
the  worst,  submit  to  the  light  afflictions  of  this  life, 
which  work  for  us  unspeakable  advantages  after¬ 
ward  f 

22.  Who  did  no  sin,  neither  was  guile 
found-in  his  mouth  :  23.  Who,  when  he  was 
reviled,  reviled  not  again  ;  when  he  suffer¬ 
ed,  he  threatened  not;  but  committed  him¬ 
self  to  him  that  judgeth  righteously  : 

The  example  of  Christ’s  subjection  a>.d  patience 
is  here  explained  and  amplified  ;  Christ  suffered, 

1.  Wrongfully,  and  without  cause  ;  for  he  did  no 
sin;  he  had  done  no  violence,  no  injustice  or  wrong 
to  any  one  ;  he  wrought  no  iniquity  of  any  sort  what 
ever ;  neither  was  guile  found  in  his  mouth  ;  (Isa 
53.  9.)  his  words,  as  well  as  actions,  were  all  sin 
cere,  just  and  right. 

2.  Patiently  ;  when  he  was  reviled,  he  reviled  not 
again  ;  when  they  blasphemed  him,  mocked  him, 
called  him  foul  names,  he  was  dumb,  and  opened 
not  his  mouth  ;  when  they  went  further,  to  real  in¬ 
juries,  beating,  buffeting,  and  crowning  him  with 
thorns,  he  threatened  not;  but  committed  both  him¬ 
self  and  his  cause  to  God  that  judgeth  righteously, 
who  would  in  time  clear  his  innocency,  and  avenge 
him  on  his  enemies. 

Learn,  (1.)  Our  blessed  P.edeemer  was  perfectly 
holy,  and  so  free  from  sin,  that  no  temptation,  no 
provocation  whatsoever,  could  extort  from  him  so 
much  as  the  least  sinful  or  indecent  word. 

(2.)  Provocations  to  sin  can  never  justify  the  com¬ 
mission  of  it ;  the  rudeness,  cruelty,  and  injustice  of 
enemies,  will  not  justify  Christians  in  reviling  and 
revenge  ;  the  reasons  for  sin  can  never  be  so  great, 
but  we  have  always  stronger  reasons  to  avoid  it. 

(3.)  The  judgment  of  God  will  determine  justly 
upon  every  man,  and  every  cause  ;  and  thither  we 
ought,  with  patience  and  resignation,  to  refer  our¬ 
selves. 

24.  Who  his  own  self  bare  our  sins  in  his 
own  body  on  the  tree,  that  we,  being  dead 
to  sin,  should  live  unto  righteousness:  by 
whose  stripes  ye  were  healed. 

Lest  any  should  think,  from  what  is  said,  v.  21  - 
23.  that  Christ’s  death  was  designed  only  for  an  ex¬ 
ample  of  patience  under  sufferings,  the  apostle  here 
adds  a  more  glorious  design  and  effect  of  it ;  Who 
his  own  self,  8cc.  where, 

Note,  1.  The  person  suffering,  Jesus  Christ,  his 
own  self  in  his  own  body  ;  the  expression,  his  own 
self,  is  emphatical,  and  necessary  to  shew  that  he 
verified  all  the  ancient  prophecies,  to  distinguish 
him  from  the  Levitical  priests,  (who  offered  the 
blood  of  others,  but  he  by  himself  ft  urged  our^sins, 
j  Heb.  1.  3.)  and  to  exclude  all  others  from  partici¬ 
pation  with  him  in  the  work  of  man’s  redemption: 
it  is  added,  in  his  body;  not  but  that  he  suffered  in 
his  soul,  (Matt.  26.  38.)  but  the  sufferings  of  the 
soul  were  inward  and  concealed,  when  those  of  the 
i  body  were  visible,  and  more  obvious  to  the  consid- 
I  eration  of  these  suffering  sen’ants,  for  whose  sake 
|  this  example  is  produced. 


802  1.  PETEK,  HI.  * 


2.  The  sufferings  he  underwent,  were,  stripes, 
wounds,  and  death,  the  death  of  the  cross  ;  servile 
and  ignominious  punishments! 

3.  The  reason  of  his  sufferings;  he  bare  our  sins ; 
which  teaches, 

(1.)  That  Christ,  in  his  suffering,  stood  charged 
with  our  sins,  as  one  who  had  undertaken  to  put 
them  away  by  the  sacrifice  of  himself ,  Isa.  53.  6. 

(2.)  That  he  bare  the  punishment  of  them,  and 
thereby  satisfied  divine  justice. 

(3.)  That  hereby  he  takes  away  our  sins,  and  re¬ 
moves  them  away  from  us ;  as  the  scape-goat  did 
typically  bear  the  sins  of  the  people  on  his  head,  and 
then  carried  them  quite  away,  (Lev.  16.  21.)  so  the 
Lamb  of  God  does  first  bear  our  sins  in  his  own  body, 
and  thereby  take  away  the  sin  of  the  world,  John 
1.  29. 

4.  The  fruits  of  Christ’s  sufferings  are,  (1.)  Our 
sanctification,  consisting  of  the  death,  the  mortifica¬ 
tion  of  sin,  and  a  new  holy  life  of  righteousness  ;  for 
both  which  we  have  an  example,  and  powerful  mo¬ 
tives  and  abilities  also,  from  the  death  and  resurrec¬ 
tion  of  Christ.  (2.)  Our  justification;  Christ  was 
bruised  and  crucified  as  an  expiatory  Sacrifice,  and 
by  his  stripes  we  are  healed. 

"Learn,  [1.]  Jesus  Christ  bore  the  sins  of  a>i  his 
people,  and  expiated  them  by  his  death  upon  the 
cross. 

[2.]  No  man  can  depend  safely  upon  Christ,  as 
having  borne  his  sin,  and  expiated  his  guilt,  till  he 
dies  unto  sin,  and  lives  unto  righteousness. 

25.  For  ye  were  as  sheep  going  astray  ; 
but  are  now  returned  unto  the  Shepherd 
and  Bishop  of  your  souls. 

The  apostle  concludes  his  advice  to  Christian  ser¬ 
vants,  putting  them  in  mind  of  the  difference  be¬ 
tween  their  former  and  present  condition.  They 
were  as  sheep  going  astray ;  which  represents,  1. 
Man’s  sin ;  he  goes  astray  ;  it  is  his  own  act,  he  is 
not  driven,  but  does  voluntarily  go  astray.  2.  His 
misery,  he  goes  astray  from  the  pasture,  from  the 
shepherd,  and  from  the  flock,  and  so  exposes  him¬ 
self  to  innumerable  dangers.  3.  Here  is  the  reco¬ 
very  of  these  by  conversion  ;  but  are  now  returned. 
The  word  is  passive,  and  shews  that  the  return  of  a 
sinner  is  the  effect  of  divine  grace.  This  return  is, 
from  all  their  errors  and  wanderings,  to  Christ,  who 
is  the  true  careful  Shepherd,  that  loves  his  sheep, 
and  laid  down  his  life  for  them ;  who  is  the  most 
vigilant  Pastor,  and  Bishop,  or  Overseer  of  souls. 

Learn,  (1.)  Sinners,  before  their  conversion,  are 
always  going  astray ;  their  life  is  a  continued  error. 

(2.)  Jesus  Christ  is  the  supreme  Shepherd  and 
Bishop  of  souls,  who  is  always  resident  with  his 
flock,  and  watchful  over  them. 

(3.)  Those  that  expect  the  love  and  care  of  this 
universal  Pastor,  must  return  to  him ;  must  die  unto 
sm,  and  live  unto  righteousness. 

CHAP.  III. 

Wherein  the  apostle  describes  the  duties  of  husbands  and 
wives  one  to  another,  beginning  with  the  duty  of  the  wife, 
v.  1 . .  7.  He  exhorts  Christians  to  unity,  love,  compas¬ 
sion,  peace,  and  patience  under  sufferings ;  to  oppose  the 
slanders  of  their  enemies,  not  by  returning  evil  for  evil,  or 
railing  for  railing,  but  by  blessing ;  by  a  ready  account  of 
their  faith  and  hope,  ana  by  keeping  a  good  conscience,  v. 
8.,  17.  To  encourage  them  to  this,  he  proposes  the  ex¬ 
ample  of  Christ,  who  suffered,  the  just  for  the  unjust,  but 
yet  punished  the  old  world  for  their  disobedience,  and  saved 
the  few  who  were  faithful  in  the  days  of  Noah. 

l.T  IKEWISE,  ye  wives,  be  in  subjec- 
JLi  tion  to  your  own  husbands ;  that,  if 
any  obey  not  the  word,  they  also  may  with¬ 
out  the  word  be  won  by  the  conversation 


of  the  wives ;  2.  While  they  behold  your 
chaste  conversation  covpled  with  fear. 

The  apostle  having  treated  of  the  duties  of  sub¬ 
jects  to  their  sovereigns,  and  of  servants  to  their 
masters,  he  comes  now  to  explain  the  duty  of  wives 
to  their  husbands,  lest  the  Christian  matrons  should 
imagine  that  their  conversion  to  Christ,  and  the 
interest  in  all  Christian  privileges,  exempted  them 
from  subjection  to  their  Pagan  or  Jewish  husbands: 
the  apostle  here  tells  them,  that  the  duty  of  wives 
consists, 

1.  In  subjection,  or  an  affectionate  submission  to 
the  will,  and  obedience  to  the  just  authority,  of 
their  own  husbands  ;  which  obliging  conduct  would 
be  the  most  likely  way  to  win  those  disobedient  and 
unbelieving  husbands,  who  had  rejected  the  word, 
or  who  attended  to  no  other  evidence  of  the  truth 
of  it,  than  what  they  saw  in  the  prudent,  peaceable, 
and  exemplary  conversation  of  their  wives. 

2.  In  a  chaste  conversation,  which  their  unbeliev¬ 
ing  husbands  would  accurately  observe  and  attend  to. 

3.  In  fear,  or  reverence  to  their  husbands,  Eph. 
5.  33. 

Learn,  (1.)  Every  distinct  relation  has  its  par¬ 
ticular  duties,  which  ministers  ought  to  preach,  and 
the  people  ought  to  understand. 

(2.)  A  cheerful  subjection,  and  a  loving,  reveren¬ 
tial  respect,  are  duties  which  Christian  women  owe 
their  husbands,  whether  they  be  good  or  bad  ;  these 
were  due  from  Eve  to  Adam  before'  the  Fall,  and 
are  still  required,  though  much  more  difficult  now 
than  they  were  before,  Gen.  3. 16.  lTim.  2.  11. 

(3.)  Though  the  design  of  the  word  of  the  gospel 
is  to  win  and  gain  souls  to  Christ  Jesus,  yet  there 
are  many  so  obstinate,  that  they  will  not  be  won  by 
the  word. 

(4.)  There  is  nothing  more  powerful,  next  to  the 
word  of  God,  to  win  people,  than  a  good  conversa¬ 
tion,  and  the  careful  discharge  of  relative  duties. 

(5.)  Irreligion  and  infidelity  do  not  dissolve  the 
bonds,  nor  dispense  with  the  duties,  of  civil  rela¬ 
tions  ;  the  wife  must  discharge  her  duty  to  her  own 
husband,  though  he  obey  not  the  word. 

(6.)  Evil  men  are  strict  observers  of  the  conver¬ 
sation  of  the  professors  of  religion  ;  their  curiosity, 
envy,  and  jealousy,  make  them  watch  narrowly  the 
ways  and  lives  of  good  people. 

(7.)  A  chaste  conversation,  attended  with  due  and 
proper  respect  to  every  one,  is  an  excellent  means 
to  win  them  to  the  faith  of  the  gospel  and  obedience 
to  the  word. 

3.  Whose  adorning  let  it  not  be  that 
outward  adorning  of  plaiting  the  hair,  and 
of  wearing  of  gold,  or  of  putting  on  of  ap¬ 
parel  : 

This  rule  relates  to  the  dress  of  religious  women  : 
here  are  three  sorts  of  ornaments  forbidden  ;  plait¬ 
ing  of  hair ,  which  was  commonly  used  in  those 
times  by  lewd  women  ;  wearing  of  gold,  or  orna¬ 
ments  made  of  gold,  was  practised  by  Rebecca,  and 
Esther,  and  other  religious  women,  but  afterwards 
became  the  attire  chiefly  of  harlots  and  wicked 
people  ;  putting  on  of  apparel  is  not  absolutely  for¬ 
bidden,  but  only  too  much  curiosity  and  costliness 
in  apparel. 

Learn,  1.  Religious  people  should  take  care  that 
all  their  external  behaviour  be  answerable  to  their 
profession  of  Christianity  ;  they  must  be  holy  in  all 
manner  of  conversation. 

2.  The  outward  adorning  of  the  body  is  very 
often  sensual  and  excessive  ;  for  instance,  when  it 
is  immoderate,  and  above  your  degree  and  station  in 
the  world  ;  when  you  are  proud  of  it,  and  puffed  up 
with  it ;  when  you  dress,  designing  to  allure  ard 


803 


'  1.  PETER,  III 


tempt  others  ;  when  ;rocr  apparel  is  too  rich,  curi¬ 
ous,  or  superfluous ;  >vnen  your  fashions  are  fantas¬ 
tical,  imitating  the  ’evity  i.nd  vanity  of  the  worst 
people  ;  and  when  they  are  immodest  and  wanton. 
The  attire  of  a  harlot  can  never  become  a  chaste 
Christian  matron. 

4.  Bat  let  it  be  the  hidden  man  of  the 
heart,  in  that  which  is  not  corruptible,  even 
the  ornament  of  a  meek  and  quiet  spirit, 
which  is  in  the  sight  of  God  of  great  price. 

Instead  of  the  outward  adornbig  of  the  body,  the 
apostle  directs  Christian  wives  to  put  on  much 
m,ore  excellent  and  beautiful  ornaments ;  where. 

Note,  1.  The  part  to  be  adorned ;  the  hidden  man 
'f  the  heart ;  that  is,  the  soul ;  the  hidden,  the  inner  ' 
man .  Take  care  to  adorn  and  beautify  your  souls 
rather  than  your  bodies. 

2.  The  ornament  prescribed;  it  must,  in  general, 
be  something  not  corruptible,  that  beautifies  the 
soul,  that  is,  the  graces  and  virtues  of  God’s  Holy 
Spirit  :  the  ornaments  of  the  body  are  destroyed  by 
the  moth,  and  perish  in  the  using;  but  the  grace 
of  God,  the  longer  we  wear  it,  the  brighter  and 
better  it  is :  more  especially,  the  finest  ornament 
of  Christian  women,  is,  a  meek  and  quiet  spirit ;  a 
tractable  easy  temper  of  mind,  void  of  passion, 
pride,  and  immoderate  anger;  discovering  itself  in 
a  quiet,  obliging  behaviour  toward  their  husband 
and  families.  If  the  husband  be  harsh,  and  averse 
to  religion,  (which  was  the  case  of  these  good  wives 
to  whom  the  apostle  gives  this  direction,)  there  is 
no  way  so  likely  to  win  him,  as  a  prudent  meek 
behaviour.  However,  a  quiet  spirit  will  make  a 
good  woman  easy  to  herself,  which,  being  visible  to 
others,  becomes  an  amiable  ornament  to  a  person 
in  the  eyes  of  the  world. 

3.  The  excellency  of  it ;  meekness  and  calmness 
of  spirit  are,  in  the  sight  of  God,  of  great  price ; 
amiable  in  the  sight  of  men,  and  precious  in  the 
sight  of  God. 

Learn,  (1.)  A  true  Christian’s  chief  care  lies  in 
the  right  ordering  and  commanding  of  his  own 
spirit ;  where  the  hypocrite’s  work  ends,  there  the 
true  Christian’s  work  begins. 

(2.)  The  endowments  of  the  inner  man  are  the 
chief  ornaments  of  a  Christian ;  but  especially  a 
composed,  calm,  and  quiet  spirit,  renders  either 
man  or  woman  beautiful  and  lovely. 

5.  For  after  this  manner,  in  the  old  time, 
the  holy  women  also,  who  trusted  in  God, 
adorned  themselves,  being  in  subjection 
unto  their  own  husbands :  6.  Even  as 

Sara  obeyed  Abraham,  calling  him  lord : 
whose  daughters  ye  are,  as  long  as  ye  do 
well,  and  are  not  afraid  with  any  amaze¬ 
ment. 

The  duties  of  Christian  wives  being  in  their  na¬ 
ture  difficult,  the  apostle  enforces  them  by  the  ex¬ 
ample, 

1.  Of  the  holy  women  of  old,  who  trusted  in  God ; 

“  You  can  pretend  nothing  of  excuse  from  the 
weakness  of  your  sex,  but  what  they  might ;  they 
lived  in  old  time,  and  had  less  knowledge  to  inform 
them,  and  feweV  examples  to  encourage  them  ;  yet 
>n  all  ages  they  practised  this  duty  ;  they  were  holy 
women,  and  therefore  their  example  is  obligatory ; 
they  trusted  in  God,  and  yet  did  not  neglect  their 
duty  to  man  :  the  duties  imposed  upon  you,  of  a 
quiet  spirit,  and  of  subjection  to  your  own  husbands, 
are  not  new,  but  what  have  ever  been  practised  by 
the  greatest  and  best  women  in  the  world.” 

2.  Of  Sara,  who  obeyed  her  husband,  and  follow¬ 


ed  him  when  he  went  from  Ur  of  the  Chaldeans, 
not  knowing  whither  he  went ,  and  called  him  lord, 
thereby  shewing  him  reverence,  and  acknowledging 
his  superiority  over  her ;  and  all  this,  though  she 
was  declared  a  princess,  by  God  from  heaven,  by 
the  change  of  her  name  ;  “  whose  daughters  ye  are, 
if  ye  imitate  her  in  faith  and  good  works,  and  do  not, 
through  fear  of  your  husbands,  either  quit  the  truth 
re  profess,  or  perform  your  duty  to  them,  but  readi- 
y  perform  it,  without  either  fear  or  force,  out  of 
conscience  toward  God,  and  sense  of  duty  to  them.” 

Learn,  (1.)  God  takes  exact  notice,  and  keeps  an 
exact  record,  of  the  actions  of  all  men  and  women 
in  the  world. 

(2. )  The  subjection  of  wives  to  their  husbands,  is 
a  duty  which  has  been  practised  universally  by  holy 
•uamtrt.  in  all  ages. 

(o.  )  'l>.e  greatest  honour  of  any  man  or  woman, 
lies  :n  a  humble  and  faithful  deportment  of  them- 
(  selves  in  the  relation  or  condition  in  which  Provi 
deuce  has  placed  them. 

(4.)  God  takes  notice  of  the  good  that  is  in  his 
servants,  to  their  honour  and  benefit,  but  covers  a 
multitude  of  failings ;  Sara’s  infidelity  and  derision 
i  are  overlooked,  when  her  virtues  are  celebrated. 

(5. )  Christians  ought  to  do  their  duty  to  one  ano¬ 
ther,  not  out  of  fear,  nor  from  force,  but  from  a  wil¬ 
ling  mind,  and  in  obedience  to  the  command  of 
God  ;  wives  should  be  in  subjection  to  their  churlish 
husbands,  not  from  dread  and  amazement ,  but  from 
a  desire  to  do  well  and  to  please  God. 

7.  Likewise,  ye  husbands,  dwell  with 
them  according  to  knowledge,  giving  ho¬ 
nour  unto  the  wife,  as  unto  the  weaker 
vessel,  and  as  being  heirs  together  of  the 
grace  of  life  ;  that  your  prayers  be  not  bin 
dered. 

The  husband’s  duty  to  the  wife  comes  next  to  be 
considered ;  the  particulars  whereof  are, 

1.  Cohabitation  ;  which  forbids  unnecessary  sepa¬ 
ration,  and  implies  a  mutual  communication  of 
goods  and  persons  one  to  another,  with  delight  and 
concord. 

2.  Dwelling  with  the  wife  according  to  knowledge ; 
not  according  to  lust,  as  brutes ;  nor  according  to 
passion,  as  devils ;  but  according  to  knowledge,  as 
wise  and  sober  men,  who  know  the  word  of  God, 
and  their  own  duty. 

3.  Giving  honour  to  the  wife ;  giving  due  res¬ 
pect  unto  her,  and  maintaining  her  authority,  pro¬ 
tecting  her  person,  supporting  her  credit,  delighting 
in  her  conversation,  affording  her  a  handsome  main¬ 
tenance,  and  placing  a  due  trust  and  confidence 
in  her. 

The  reasons  are,  Because  she  is  the  weaker  ve,i 
sel  by  nature  and  constitution,  and  so  ought  to  be 
defended  :  but  then  the  wife  is,  in  other  and  higher 
respects,  equal  to  her  husband  ;  they  are  heirs  to¬ 
gether  of  the  grace  of  life,  of  all  the  blessings  of  this 
life  and  another,  and  therefere  should  live  peacea¬ 
bly  and  quietly  one  with  another,  which,  if  they  do 
not,  their  prayers  one  with  another,  and  one  for 
another,  will  be  hindered,  so  that  often  you  will  not 
pray  at  all,  or  if  you  do,  you  will  pray  with  a  dis¬ 
composed  ruffled  mind,  and  so  without  success. 

Learn,  (1.)  The  weakness  of  the  female  sex  is  no 
just  reason  either  for  separation  or  contempt,  but 
on  the  contrary  it  is  a  reason  for  honour  and  res¬ 
pect  ;  giving  honour  to  the  wife  as  unto  the  weaker 
vessel. 

(2.)  There  is  an  honour  due  to  all  who  are  heirs 
of  the  grace  of  life. 

(3. )  All  married  people  should  take  care  to  be¬ 
have  themselves  so  lovingly  and  peaceably  one  to 


804 


I.  PETER,  III.  * 


another,  that  they  may  not  by  their  broils  hinder  the 
success  of  their  prayers. 

8.  Finally,  be  ye  all  of  one  mind,  having 
compassion  one  of  another,  love  as  breth¬ 
ren,  be  pitiful,  be  courteous : 

The  apostle  here  passes  from  special  to  more 
general  exhortations  ;  he  advises  Christians  to  be 
all  of  one  mind,  to  be  unanimous  in  the  belief  of  the 
same  faith,  and  practice  of  the  same  duties  of  reli¬ 
gion  ;  and  whereas  the  Christians  at  that  time  were 
many  of  them  in  a  suffering  condition,  therefore  he 
charges  them  to  have  compassion  one  of  another, 
to  love  as  brethren,  to  pity  those  who  were  in  dis¬ 
tress,  and  to  be  courteous  to  all.  Hence, 

Learn,  1.  Christians  should  endeavour  to  be  all 
tf  one  mind  in  the  great  points  of  faith,  in  real  affec¬ 
tion,  and  in  Christian  practice  ;  they  should  be  like- 
minded  one  to  another,  according  to  Christ  Jesus, 
(Rom.  15.  5.)  not  according  to  man’s  pleasure,  but 
God’s  word. 

2.  Though  Christians  cannot  be  exactly  of  the 
same  mind,  yet  they  should  have  compassion  one  of 
another,  and  love  as  brethren  ;  they  ought  not  to 
persecute  or  hate  one  another,  but  love  one  another 
with  more  than  common  affection  ;  they  should 
love  as  brethren. 

3.  Christianity  requires  pity  to  the  distressed, 
and  civility  to  all.  He  must  be  a  flagrant  sinner,  or 
a  vile  apostate,  who  is  not  a  proper  object  of  civil 
courtesy,  1  Cor.  5.  11.  2  John  10.  11. 

9.  Not.  rendering  evil  for  evil,  or  rail¬ 
ing  for  railing;  but  contrariwise  blessing; 
knowing  that  we  are  thereunto  called,  that 
ye  should  inherit  a  blessing. 

The  former  direction  teaches  us  how  Christians 
and  friends  should  treat  one  another ;  this  verse 
instructs  us  how  to  behave  towards  enemies.  The 
apostle  knew  that  Christians  would  be  hated  and 
evil-entreated  of  all  men  for  Christ's  sake  ;  there¬ 
fore  he  warns  them  not  to  return  evil  for  evil,  or 
railing  for  railing  ;  “  But ,  on  the  contrary,  when 
they  rail  at  you,  do  you  bless  them  ;  when  they  give 
you  evil  words,  do  you  give  them  good  ones  ;  for 
Christ  has  both  by  his  word  and  example  called  you 
to  bless  them  that  curse  you,  and  has  settled  a  bles¬ 
sing  on  you  as  your  everlasting  inheritance,  though 
you  were  unworthy.”  To  bear  evils  patiently,  and 
to  bless  your  enemies,  is  the  way  to  obtain  this 
blessing  of  God. 

Learn,  1.  To  render  evil  for  evil,  or  railing  for 
-ailing,  is  a  sinful  unchristian  practice  ;  the  magis¬ 
trate  may  punish  evil-doers,  and  private  men  may 
seek  a  legal  remedy  when  they  are  wronged  ;  but 
private  revenge  by  duelling,  scolding,  or  secret  mis¬ 
chief,  is  forbidden,  Prov.  20.  22.  Luke  6.  27.  Rom. 
12.  17.  1  Thess.  5.  15.  To  rail  is  to  revile  another 
in  bitter,  fierce,  and  reproachful  terms  ;  but  for  mi¬ 
nisters  to  rebuke  sharply,  and  to  preach  earnestly 
against  the  sins  of  the  times,  is  not  railing ;  all  the 
prophets  and  apostles  practised  it,  Isa.  56.10.  Zeph. 
3.  3.  Acts  20.  29. 

2.  The  laws  of  Christ  oblige  us  to  return  blessing 
for  railing,  (Matt.  5.  44.)  “  Jove  your  e?ie?nies, 
bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  that  persecute  you.  You 
must  not  justify  them  in  their  sin,  but  you  must  do 
for  your  enemies  all  that  justice  requires  or  charity 
commands.”  We  must  pity,  pray  for,  and  love 
them  who  rail  at  us. 

3.  A  Christian’s  calling,  as  it  invests  him  with  glo¬ 
rious  privileges,  so  it  obliges  him  to  difficult  duties. 

4.  All  the  true  servants  of  God  shall  infallibly  in¬ 
herit  a  blessing;  they  have  it  already  in  a  great 


degree,  but  the  full  possession  of  it  is  reserved  to 
another  state  and  world. 

1 0.  F or  he  that  will  love  life,  and  see  good 
days,  let  him  refrain  his  tongue  from  evil, 
and  his  lips  that  they  speak  no  guile:  11. 
Let  him  eschew  evil,  and  do  good  ;  let  him 
seek  peace,  and  ensue  it. 

We  have  here  an  excellent  prescription  for  a  com¬ 
fortable  happy  life  in  this  quarrelsome  ill-natured 
world,  taken  from  Ps.  34.  12 — 14.  “If  you  earn¬ 
estly  desire  that  your  life  should  be  long,  and  your 
days  peaceable  and  prosperous,  keep  your  tongue 
from  reviling,  evil-speaking  and  slandering ;  and 
your  lips  from  lying,  deceit  and  dissimulation  ;  avoid 
doing  any  real  damage  or  hurt  to  your  neighbour, 
but  be  ever  ready  to  do  good,  and  to  overcome  evil 
with  good  ;  seek  peace  with  all  men,  and  pursue  it, 
though  it  retire  from  you  ;  this  will  be  the  best  way 
to  dispose  people  to  speak  well  of  you,  and  live 
peaceably  with  you.” 

Learn,  1.  Good  people  under  the  Old  and  New 
Testament  were  obliged  to  the  same  moral  duties; 
to  refrain  the  tongue  from  evil,  and  the  lips  from 
guile,  was  a  duty  in  David’s  time  as  well  as  now. 

2.  It  is  lawful  to  consider  temporal  advantages  as 
motives  and  encouragements  to  religion. 

3.  The  practice  of  religion,  particularly  the  right 
government  of  the  tongue,  is  the  best  way  to  make 
this  life  comfortable  and  prosperous  ;  a  sincere,  in¬ 
offensive,  discreet  tongue,  is  a  singular  means  to  pass 
us  peaceably  and  comfortably  through  the  world. 

4.  The  avoiding  of  evil,  and  doing  of  good,  is  the 
way  to  contentment  and  happiness  both  here  and 
hereafter. 

5.  It  is  the  duty  of  Christians  not  only  to  embrace 
peace  when  it  is  offered,  but  to  seek  and  pursue  it 
when  it  is  denied:  peace  with  societies,  and  peace 
with  particular  persons,  in  opposition  to  division  and 
contention,  is  what  is  here  intended. 

1 2.  For  the  eyes  of  the  Lord  are  over  the 
righteous,  and  his  ears  are  open  unto  their 
prayers  ;  but  the  face  of  the  Lord  is  against 
them  that  do  evil. 

The  allegation  is  continued  from  Ps.  34.  Chris¬ 
tians  need  not  fear  that  such  patient  inoffensive  be¬ 
haviour  as  is  prescribed,  v.  10,  11.  will  invite  and 
encourage  the  cruelty  of  their  enemies,  for  God  will 
thereby  be  engaged  on  their  side  ;  For  the  eyes  of 
the  Lord  are  over  the  righteous ;  he  takes  special 
notice  of  them,  exercises  a  providential  constant  go¬ 
vernment  over  them,  and  bears  a  special  respect  and 
affection  to  them  ;  his  ears  are  open  to  their  prayers  ; 
so  that  if  any  injuries  be  offered  to  them,  they  have 
this  remedy,  they  may  complain  of  it  to  their  hea¬ 
venly  Father,  whose  ears  are  always  attentive  to  the 
prayers  of  his  servants  in  their  distresses,  and  who 
will  certainly  aid  them  against  their  unrighteous 
enemies;  but  the  face  of  the  Lord  is  against  them 
that  do  evil ;  his  anger  and  displeasure  and  revenge 
will  pursue  them  ;  for  he  is  more  an  enemy  to  wick¬ 
ed  persecutors  than  men  are. 

Learn,  1.  We  must  not  in  all  cases  adhere  to  the 
express  words  of  scripture,  but  study  the  sense  and 
meaning  of  them,  otherwise  we  shall  he  led  into 
blasphemous  errors  and  absurdities ;  we  must  not 
imagine  that  God  hath  eyes,  and  ears  and  face, 
though  these  are  the  express  words  of  the  scripture. 

2.  God  hath  a  special  care  and  paternal  affection 
towards  all  his  righteous  people. 

3.  God  doth  always  hear  the  prayers  of  the  faith 
fid,  John  9.  31.  1  John  5.  14.  Heb.  4.  16. 

4.  Though  God  is  infinitely  good,  yet  he  abhors 
impenitent  sinners,  and  will  pour  out  his  wrath  upon 


805 


T.  PETER,  III. 


them  that  do  evil ;  he  will  do  himself  right,  and  do 
all  f  he  world  justice  ;  and  his  goodness  is  no  obstruc¬ 
tion  to  his  doing  so. 

13.  And  who  is  he  that  will  harm  you, if 
ye  be  followers  of  that  which  is  good  ?  14. 
But  and  if  ye  suffer  for  righteousness’ sake, 
happy  are  ye :  and  be  not  afraid  of  their 
terror,  neither  be  troubled; 

The  patient  humble  behaviour  of  Christians,  re¬ 
commended  above,  is  here  urged  again  from  two 
considerations  :  1.  This  will  be  the  best  and  surest 
way  to  prevent  suffering  ;  for  who  is  he  that  will  harm 
you  ?  This,  I  suppose,  is  spoken  of  Christians  in 
an  ordinary  condition,  not  in  the  heat  of  persecution  ; 
ordinarily,  there  will  be  but  few  so  diabolical  and 
impious  as  to  harm  them  who  live  so  innocently  and 
usefully  as  you  do.  2.  This  is  the  way  to  improve 
sufferings ;  “If  you  be  followers  of  that  which  is  good, 
and  yet  suffer,  this  is  suffering  for  righteousness 
sake ;  and  that  will  be  your  glory  and  your  happiness, 
as  it  entitles  you  to  the  blessing  promised  by  Christ ; 
(Matt.  5.  10.)  therefore  you  need  not  be  afraid  of 
any  thing  they  can  do  to  strike  you  with  terror, 
neither  be  much  troubled  or  concerned  about  the 
rage  or  force  of  your  enemies.” 

Learn,  1.  To  follow  always  that  which  is  good,  is 
the  best  course  we  can  take  to  keep  out  of  harm’s 
way. 

2.  To  suffer  for  righteousness  sake  is  the  honour 
and  happiness  of  a  Christian  ;  to  suffer  for  the  cause 
of  truth,  a  good  conscience,  or  any  part  of  a  Christian’s 
duty,  is  a  great  honour ;  the  delight  of  it  is  greater 
than  the  torment,  the  honour  more  than  the  disgrace, 
and  the  gain  much  greater  than  the  loss. 

3.  Christians  have  no  reason  to  be  afraid  of  the 
threats  or  rage  of  any  of  their  enemies  ;  “  Your  ene¬ 
mies  are  God’s  enemies,  his  face  is  against  them,  his 
power  is  above  them,  they  are  the  objects  of  his 
curse,  and  can  do  nothing  to  you  but  by  his  permis¬ 
sion,  therefore  trouble  not  yourselves  about  them.” 

15.  But  sanctify  the  Lord  God  in  your 
hearts:  and  be  ready  always  to  give  an  an¬ 
swer  to  every  man  that  asketh  you  a  reason 
of  the  hope  that  is  in  you  with  meekness 
and  fear : 

Instead  of  terrifying  yourselves  with  the  fear  of 
men,  be  sure  to  sanctify  the  Lord  God  in  your 
hearts  ;  let  him  be  your  Fear,  and  let  him  be  your 
Dread,  Isa.  8.  12,  13.  Fear  not  them  that  can  only 
kill  the  body,  but  fear  him  that  can  destroy  body  and 
soul,  Luke  12.  4. 

We  sanctify  the  Lord  God  in  our  hearts,  when  we 
with  sincerity  and  fervency  adore  him  ;  when  our 
thoughts  of  him  are  awful  and  reverend  ;  when  we 
rely  upon  his  power,  trust  to  his  faithfulness,  submit 
to  his  wisdom,  imitate  his  holiness,  and  give  him  the 
glory  due  to  his  most  illustrious  perfections.  We 
sanctify  God  before  others,  when  our  deportment  is 
such  as  invites  and  encourages  others  to  glorify  and 
honour  him  ;  both  are  required,  Lev.  10.  3.  “When 
this  principle  is  laid  deep  into  your  hearts,  the  next 
thing,  as  to  men,  is,  to  be  always  ready,  that  is,  able 
and  willing,  to  give  an  answer,  or  make  an  apology 
or  defence,  of  the  faith  you  profess,  and  that  to  every 
man  that  asketh  a  reason  of  your  hofie,  what  sort  of 
hope  you  have,  for  which  you  suffer  such  hardships 
in  the  world.” 

Learn,  1.  An  awful  sense  of  the  divine  perfections 
is  the  best  antidote  against  the  fear  of  sufferings ; 
did  we  fear  God  more,  we  should  certainly  fear  men  I 
less. 

2.  The  hofie  and  faith  of  a  Christian  are  defensible 
against  all  the  world ;  there  may  be  a  good  reason 


given  for  religion,  it  is  not  a  fancy,  but  a  rational 
scheme  revealed  from  heaven,  suited  to  all  the  ne¬ 
cessities  of  miserable  sinners,  and  centering  entirely 
in  the  glory  of  Ciod  through  Jesus  Christ. 

3.  Every  Christian  is  bound  to  answer  and  apolo¬ 
gize  for  the  hofie  that  is  in  him  ;  Christians  should 
have  a  reason  ready  for  their  Christianity,  that  it 
may  appear  they  are  not  actuated  either  by  folly  or 
fancy;  this  defence  may  be  necessary  more  than 
once  or  twice,  so  that  Christians  should  be  always 
prepared  to  make  it,  either  to  the  magistrate,  if  fie 
demand  it,  or  to  any  inquisitive  serious  Christian, 
who  desires  to  know  it  for  his  information  or  im¬ 
provement. 

4.  These  confessions  of  our  faith  ought  to  be  made 
with  meekness  and  fear  ;  apologies  for  our  religion 
ought  to  be  made  with  modesty  and  meekness,  in  the 
fear  of  God,  with  jealousy  over  ourselves,  and  re¬ 
verence  to  our  superiors. 

16.  Having  a  good  conscience;  that 
whereas  they  speak  evil  of  you,  as  of  evil¬ 
doers,  they  may  he  ashamed  that  falsely 
accuse  your  good  conversation  in  Christ. 

1 7.  For  it  is  better,  if  the  will  of  God  be  so, 
that  ye  suffer  for  well-doing,  than  for  evil- 
doing. 

The  confession  of  a  Christian’s  faith  cannot  cre¬ 
dibly  be  supported  but  by  the  two  means  here  speci¬ 
fied — a  good  conscience,  and  a  good  conversation. 
Conscience  is  good,  when  it  does  its  office  well,  when 
it  is  kept  pure  and  uncorrupt,  and  clear  from  guilt ; 
then  it  will  justify  you,  though  men  accuse  you.  A 
good  conversation'in  Christ  is  a  holy  life,  according 
to  the  doctrine  and  example  of  Christ ;  “  Look  well 
to  your  conscience,  and  to  jyour  conversation  ;  and 
then,  though  men  s/ieak  evil  of  you,  and  falsely  ac¬ 
cuse  you  as  evil-doers,  you  will  clear  yourselves,  and 
bring  them  to  shame.  Perhaps  you  may  think  it 
hard  to  suffer  for  well-doing,  for  keeping  a  good 
conscience,  and  a  good  conversation  ;  but  be  not  dis 
couraged ;  for  it  is  better  for  you,  though  worse  foi 
your  enemies,  that  you  suffer  for  well-doing,  than 
for  evil-doing.” 

Learn,  1.  The  most  conscientious  persons  cannot 
escape  the  censures  and  slanders  of  evil  men  ;  they 
will  sfieak  evil  of  them,  as  of  evil  doers,  and  charge 
them  with  crimes  which  their  very  souls  abhor; 
Christ  and  his  apostles  were  so  used. 

2.  A  good  conscience  and  a  good  conversation  are 
the  best  means  to  secure  a  good  name  ;  these  give  a 
solid  reputation,  and  a  lasting  one. 

3.  False  accusation  generally  turns  to  the  accu¬ 
ser’s  shame,  by  discovering  at  last  the  accuser’s  in¬ 
discretion,  injustice,  falsehood,  and  uncharitableness. 

4.  It  is  sometimes  the  will  of  God  that  good  peo¬ 
ple  should  suffer  for  well-doing,  for  their  honesty 
and  for  their  faith. 

5.  As  well-doing  sometimes  exposes  a  good  man 
to  suffering,  so  evil-doing  will  not  exempt  an  evil 
man  from  it.  The  apostle  supposes  here  that  a  man 
may  suffer  for  both.  If  the  sufferings  of  good  peo¬ 
ple  for  well-doing  be  so  severe,  what  wili  the  suf¬ 
ferings  of  wicked  people  be  for  evil-doing?  It  is  a 
sad  condition  that  that  person  is  in,  upon  whom  sin 
and  suffering  meet  together  at  the  same  time  ;  sin 
makes  sufferings  to  be  extreme,  unprofitable,  com 
fortless,  and  destructive. 

18.  For  Christ  also  hath  once  suffered  for 
sins,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God,  being  put  to  death  in  the 
flesh,  but  quickened  by  the  Spirit : 

The  example  of  Christ  is  here  proposed  as  an  ar- 
I  gument  for  patience  under  sufferings,  the  strength 


I.  PETER,  Ill. 


of  which  will  be  discerned,  if  we  consider  the  seve¬ 
ral  points  contained  in  the  words ;  observe  there¬ 
fore, 

1.  Jesus  Christ  himself  was  not  exempted  from 
sufferings  in  this  life,  though  he  had  no  guilt  of  his 
own,  and  could  have  declined  all  suffering  if  he  had 
pleased. 

2.  The  reason  or  meritorious  cause  of  Christ’s 
suffering  was  the  sins  of  men  ;  Christ  suffered  for 
sins.  The  sufferings  of  Christ  were  a  true  and  pro- 
p  ;r  punishment ;  this  punishment  was  suffered,  to 
expiate  and  to  make  an  atonement  for  sin  ;  and  it 
extends  to  all  sins. 

3.  In  the  case  of  our  Lord’s  suffering,  it  was  the 
Just  that  suffered  for  the  unjust ;  he  substituted 
himself  in  our  room  and  stead,  and  bore  our  iniqui¬ 
ties  ;  he  that  knew  no  sin,  suffered  instead  of  them 
that  knew  no  righteousness. 

4.  The  merit  and  perfection  of  Christ’s  sacrifice 
were  such,  that  for  him  to  suffer  once  was  enough  ; 
the  legal  sacrifices  were  repeated  from  day  to  day, 
and  from  year  to  year ;  but  the  sacrifice  of  Christ, 
once  offered,  purgeth  away  sin,  Heb.  7.  27. — 9.  26, 
28.— 10.  10,  12,  14. 

5.  The  blessed  end  and  design  of  our  Lord’s  suf¬ 
ferings,  were,  to  bring  us  to  God,  to  reconcile  us  to 
God,  to  give  us  access  to  the  Father,  to  render  us 
and  our  services  acceptable,  and  to  bring  us  to  eter¬ 
nal  glory,  Eph.  2.  13,  18. — 3.  12.  Heb.  10..  21,  22. 

6.  The  issue  and  event  of  Christ’s  suffering,  as  to 
himself,  were  these,  he  was  put  to  death  in  his  hu¬ 
man  nature,  but  he  was  quickened  and  raised  again 
by  the  Spirit. 

Now  if  Christ  was  not  exempted  from  sufferings, 
why  should  Christians  expect  it  ?  If  he  suffered,  to 
expiate  sins,  why  should  not  we  be  content  when  our 
sufferings  are  only  for  trial  and  correction,  but  not 
for  expiation  ?  If  he,  though  perfectly  just,  why 
should  not  we,  who  are  all  criminals  ?  If  he  once 
suffered,  and  then  entered  into  glory,  shall  not  we 
he  patient  under  trouble,  since  it  will  be  but  a  little 
time  and  we  shall  follow  him  to  glory?  If  he  suffer¬ 
ed,  to  bring  us  to  God,  shall  not  we  submit  to  diffi¬ 
culties,  since  they  are  of  so  much  use  to  quicken  us 
in  our  return  to  God,  and  in  the  performance  of  our  | 
duty  to  him  ? 

19.  By  which  also  he  went  and  preached 
unto  the  spirits  in  prison  ;  20.  Which  some-  J 
time  were  disobedient,  when  the  once  long- 
snffering  of  God  waited  in  the  days  of  Noah, 
while  the  ark  was  a  preparing,  wherein  few, 
that  is,  eight  souls,  were  saved  by  water. 

Here  the  apostle  passes  from  the  example  of  Christ 
to  that  of  the  old  world,  and  sets  before  the  Jews,  to 
whom  he  wrote,  the  different  event  of  those  who  be¬ 
lieved  and  obeyed  Christ  preaching  by  Noah,  from 
them  that  continued  disobedient  and  unbelieving ; 
intimating  to  the  Jews,  that  they  were  under  a  like 
sentence.  God  would  not  wait  much  longer  upon 
them  ;  they  had  now  an  offer  of  mercy,  those  that 
accepted  of  it  should  be  saved,  but  those  who  reject¬ 
ed  Christ  and  the  gospel  should  be  as  certainly  de¬ 
stroyed  as  ever  the  disobedient  in  the  times  of  Noah 
were. 

Observe  here,  1.  The  preacher ;  Christ  Jesus, 
who  interested  himself  in  the  affairs  of  the  church 
and  of  the  world,  ever  since  he  was  first  promised  to 
Adam,  Gen.  3.  15.  He  went,  not  by  a  local  mo¬ 
tion,  but  by  special  operation,  as  God  is  frequently 
said  to  move,  Gen.  11.  5.  Mic.  1.  3.  Hos.  5.  15.  He 
went  and  preached,  by  his  Spirit  striving  with  them, 
and  inspiring  and  enabling  Enoch  and  Noah  to  plead 
with  them,  and  preach  righteousness  to  them,  as  2 
Pet.  2.  5. 


2.  The  hearers ;  because  they  were  dead  and  dis 
embodied  when  the  apostle  speaks  of  them,  there¬ 
fore  he  properly  calls  them  spirits  now  in  prison ; 
not  that  they  were  in  prison  when  Christ  preached 
to  them,  as  the  vulgar  Latin  translation  and  the 
popish  expositors  pretend. 

3.  The  sin  of  these  people  ;  they  were  disobedient, 
that  is,  rebellious,  unpersuadable  and  unbelieving , 
as  the  word  signifies ;  this  their  sin  is  aggravated 
from  the  patience  and  long-suffering  of  God,  which 
once  waited  upon  them  120  years  together,  while 
Noah  was  preparing  the  ark,  and  by  that,  as  well 
as  by  his  preaching,  giving  them  fair  warning  of 
what  was  coming  upon  them. 

4.  The  event  of  all ;  their  bodies  were  drowned, 

and  their  spirits  cast  into  hell,  which  is  called  a  pri¬ 
son  ;  (Matt.  5.  25.  2  Pet.  2.  4,  5.)  but  Noah  and  his 
family,  who  believed  and  were  obedient,  were  saved 
in  the  ark.  » 

Learn,  (1.)  God  takes  exact  notice  of  all  the  means 
and  advantages  that  people  in  all  ages  have  had  for 
the  salvation  of  their  souls ;  it  is  put  to  the  account 
of  the  old  world,  that  Christ  offered  them  his  help, 
sent  his  Spirit,  gave  them  fair  warning  by  Noah, 
and  waited  a  long  time  for  their  amendment. 

(2. )  Though  the  patience  of  God  wait  long  upon 
sinners,  yet  it  will  expire  at  last ;  it  is  beneath  the 
majesty  of  the  great  God  always  to  wait  upon  man 
in  vain. 

(3. )  The  spirits  of  disobedient  sinners,  as  soon  as 
they  are  out  of  their  bodies,  are  committed  to  the 
prison  of  hell,  from  whence  there  is  no  redemption. 

(4.)  The  way  of  the  most  is  neither  the  best,  the 
wisest,  nor  the  safest  way  to  follow  :  better  to  follow 
the  eight  in  the  ark  than  the  eight  millions  drowned 
by  the  flood  and  damned  to  hell. 

21.  The  like  figure  whereunto,  even  bap¬ 
tism,  doth  also  now  save  us,  (not  the  put¬ 
ting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  toward  God,) 
by  the  resurrection  of  Jesus  Christ: 

Noah’s  salvation  in  the  ark  upon  the  water,  pre¬ 
figured  the  salvation  of  all  good  Christians  in  the 
church  by  baptism  ;  that  temporal  salvation  by  the 
ark  was  a  type,  the  antitype  whereunto  is  the  eter¬ 
nal  salvation  of  believers  by  baptism ;  to  prevent 
mistakes  about  which,  the  apostle  does,  1.  Declare 
what  he  means  by  saving  baptism ;  not  the  outward 
ceremony  of  washing  with  water,  which,  in  itself, 
does  no  more  than  put  away  the  filth  of  the  fiesh, 
but  it  is  that  baptism  wherein  there  is  a  faithful  an¬ 
swer  or  restipulation  of  a  resolved  good  conscience, 
engaging  to  believe  in,  and  be  entirely  devoted  to, 
God  the  Father,  Son,  and  Holy  Ghost,  renouncing 
at  the  same  time  the  flesh,  the  world  and  the  Devil. 
The  baptismal  covenant,  made  and  kept,  will  cer¬ 
tainly  save  us.  Washing  is  the  visible  sign  ;  this  is 
the  thing  signified.  2.  The  apostle  shews  that  the 
efficacy  of  baptism  to  salvation  depends  not  upon  the 
work  done,  but  upon  the  resurrection  of  Christ ; 
which  supposes  his  death,  and  is  the  foundation  of 
our  faith  and  hope,  to  which  we  are  rendered  con¬ 
formable  by  dying  to  sin,  and  rising  again  to  holiness 
and  newness  of  life. 

Learn,  (1.)  The  sacrament  of  baptism,  rightly  re¬ 
ceived,  is  a  means  and  a  pledge  of  salvation,  bap¬ 
tism  now  saveth  us.  God  is  pleased  to  convey  his 
blessings  to  us  in  and  by  his  ordinances,  Acts  2.  38 
—22.  16. 

(2.)  The  external  participation  of  baptism  will 
save  nc  man  without  an  answerable  good  conscience 
and  conversation.  There  must  be  the  answer  of  a 
good  conscience  toward  God. — Obj.  Infants  cannot 
make  such  an  answer,  and  therefore  ought  not  to  be 
baptized.  Answer,  The  true  circumcision  was  that 


807 


1.  PETER,  IV. 


of  the  h^art  and  of  the  spirit,  (Rom.  2.  29.)  which 
children  were  no  more  capable  of  then,  than  our  in¬ 
fants  are  capable  of  making  this  answer  now  ;  yet 
they  were  allowed  circumcision  at  eight  days  old. 
The  infants  of  the  Christian  church  therefore  may 
■be  admitted  to  the  ordinance  with  as  much  reason 
as  the  infants  of  the  Jewish,  unless  they  are  barred 
from  it  by  some  express  prohibition  of  Christ. 

22.  Who  is  gone  into  heaven,  and  is  on 
the  right  hand  of  God ;  angels  and  autho¬ 
rities  and  powers  being  made  subject  unto 
him. 

The  apostle,  having  mentioned  the  death  of  Christ, 
(r.  18.)  and  his  resurrection,  ( v .  21.)  proceeds  to 
speak  of  his  ascension,  and  sitting  at  the  right  hand 
of  the  Father,  as  a  subject  fit  to  be  considered  by 
these  believers  for  their  comfort  in  their  suffering 
condition.  If  the  advancement  of  Christ  was  so  glo¬ 
rious  after  his  deep  humiliation,  let  not  his  followers 
despair,  but  expect  that  after  these  short  distresses 
they  shall  be  advanced  to  transcendent  joy  and  glory. 

Learn,  1.  Jesus  Christ,  after  he  had  finished  his 
labours  and  his  sufferings  upon  earth,*  ascended  tri¬ 
umphantly  into  heaven,  of  which  see  Acts  1.  9 — 11. 
Mark  16.  19.  He  went  to  heaven,  to  receive  his 
own  acquired  crown  and  glory,  (John  17.  5.)  to  finish 
that  part  of  his  mediatorial  work  which  could  not  be 
done  on  earth,  and  make  intercession  for  his  people; 
to  demonstrate  the  fulness  of  his  satisfaction  ;  to  take 
possession  of  heaven  for  his  people,  to  prepare  man¬ 
sions  for  them,  and  to  send  down  the  Comforter,  who 
was  to  be  the  First-fruits  of  his  intercession,  John 
16.  7. 

2.  Upon  his  ascension  into  heaven,  Christ  is  en¬ 
throned  at  the  right  hand  of  the  Father.  His  being 
said  to  sit  there,  imports  absolute  rest  and  cessation 
from  all  further  troubles  and  sufferings,  and  an  ad¬ 
vancement  to  the  highest  personal  dignity  and  sove¬ 
reign  power. 

3.  Angels,  authorities,  and  powers,  are  all  made 
subject  to  Christ  Jesus ;  all  power  in  heaven  and 
earth,  to  command,  to  give  law,  issue  orders,  and 
pronounce  a  final  sentence,  is  committed  to  Jesus, 
God-man,  which  his  enemies  will  find  to  their  ever¬ 
lasting  sorrow  and  confusion,  but  his  servants  to  their 
eternal  joy  and  satisfaction. 


CHAP.  IV. 


The  work  of  a  Christian  is  twofold— doing  the  will  of  God, 
and  suffering  his  pleasure.  This  chapter  directs  us  in  both. 
The  duties  we  are  here  exhorted  to  employ  ourselves  in, 
are,  the  mortification  of  sin,  living  to  God,  sobriety,  prayer, 
charity,  hospitality,  and  the  best  improvement  of  our  ta¬ 
lents,  which  the  apostle  presses  upon  Christians  from  the 
consideration  of  the  time  they  have  lost  in  their  sins,  and 
the  approaching  end  of  all  things,  v.  1 . .  12.  The  direc¬ 
tions  for  sufferings,  are,  that  we  should  not  be  surprised  at 
them,  but  rejoice  in  them,  only  take  care  not  to  suffer  as 
evil-doers.  He  intimates,  that  their  trials  were  near  at 
hand,  that  their  souls  were  in  danger  as  well  as  their  bo¬ 
dies  ;  and  the  best  way  to  preserve  their  souls,  is,  to  com¬ 
mit  them  to  God  in  well-doing. 


1.  T^ORASMUCH  then  as  Christ  hath 
jC  suffered  for  ns  in  the  flesh,  arm  your¬ 
selves  likewise  with  the  same  mind  :  for  he 
that  hath  suffered  in  the  flesh,  hath  ceased 
from  sin ; 

The  apostle  here  draws  a  new  inference  from  the 
consideration  of  Christ’s  sufferings.  As  he  had  be¬ 
fore  made  use  of  it  to  persuade  to  patience  in  suffer¬ 
ing,  so  here  to  mortification  of  sin.  The  antecedent 
or  supposition  is,  that  Christ  hath  suffered  for  us  in 
the  flesh,  or  in  his  human  nature.  !  he  consequent 
or  inference  is,  “  Arm  and  fortify  yourselves  like¬ 
wise  with  the  same  mind,  courage,  and  resolution.” 


The  word  flesh  in  the  former  part  of  the  verse  sig¬ 
nifies  Christ’s  human  nature,  but  in  the  latter  part 
it  signifies  man’s  corrupt  nature.  So  the  sense  is, 
“As  Christ  suffered  in  his  human  nature,  do  you, 
according  to  your  baptismal  vow  and  profession, 
make  your  corrupt  nature  suffer,  by  putting  to  death 
the  body  of  sin  by  self-denial  and  mortification ;  for 
if  you  do  thus  suffer  in  the  flesh,  or  make  the  flesh 
suffer,  you  will  be  conformable  to  Christ  in  his  death 
and  resurrection,  and  will  cease  from  sin.” 

Learn,  1.  Some  of  the  strongest  and  best  argu¬ 
ments  against  all  sorts  of  sin  are  taken  from  the  suf¬ 
ferings  of  Christ.  All  sympathy  and  tenderness  for 
Christ  as  a  sufferer  are  lost  if  you  do  not  put  away 
sin.  He  died,  to  destroy  it ;  and  though  he  could 
cheerfully  submit  to  the  worst  sufferings,  yet  he  could 
never  submit  to  the  least  sin. 

2.  The  beginning  of  all  true  mortification  lies  in 
the  mind  ;  not  in  penances  and  hardships  upon  the 
body.  The  mind  of  man  is  carnal,  full  of  enmity ; 
the  understanding  is  darkened,  being  alienated  from 
the  life  of  God,  Eph.  4.  18.  Man  is  not  a  sincere 
creature,  but  partial,  blind,  and  wicked,  till  he  be 
renewed  and  sanctified  by  the  regenerating  grace  of 
God. 

2.  That  he  no  longer  should  live  the  rest 
of  his  time  in  the  flesh  to  the  lusts  of  men, 
but  to  the  will  of  God. 

Here  the  apostle  explains  what  he  means  by  be¬ 
ing  dead  to  sin,  and  ceasing  from  sin.  Negatively, 
a  Christian  ought  no  longer  to  live  the  rest  of  his 
time  in  the  flesh,  to  the  sinful  lusts  and  corrupt  de¬ 
sires  of  carnal  wicked  men  ;  but  positively,  he  ought 
to  conform  himself  to  the  revealed  will  of  the  holy 
God. 

Learn,  1.  The  lusts  of  men  are  the  springs  of  all 
their  wickedness,  Jam.  1.  13,  14.  Let  occasional 
temptations  be  what  they  will,  they  could  not  pre¬ 
vail,  were  it  not  for  men’s  own  corruptions. 

2.  All  good  Christians  make  the  will  of  God,  not 
their  own  lusts  or  desires,  the  rule  of  their  lives  and 
actions. 

3.  True  conversion  makes  a  marvellous  change  in 
the  heart  and  life  of  every  one  who  partakes  of  it. 
It  brings  a  man  off  from  all  his  old,  fashionable,  and 
delightful  lusts,  and  from  the  common  ways  and 
vices  of  the  world,  to  the  will  of  God.  It  alters  the 
mind,  judgment,  affections,  way,  and  conversation 
of  every  one  who  has  experienced  it. 

3.  For  the  time  past  of  our  life  may  suf¬ 
fice  us  to  have  wrought  the  will  of  the  Gen¬ 
tiles,  when  we  walked  in  lasciviousness, 
lusts,  excess  of  wine,  revellings,  banquet- 
ings,  and  abominable  idolatries  : 

Here  the  apostle  argues  from  equity.  “  It  is  but 
just,  equal,  and  reasonable,  that  as  you  have  hither¬ 
to  all  the  former  part  of  your  life  served  sin  and  Sa¬ 
tan,  so  you  should  now  serve  the  living  God.” 
Though  these  were  Jews  to  whom  the  apostle  writes, 
yet  living  among  the  Gentiles,  they  had  learned 
their  way. 

Learn,  1.  When  a  man  is  truly  converted,  it  is 
very  grievous  to  him  to  think  how  the  time  past  of 
his  life  has  been  spent ;  the  hazard  he  has  run  so 
many  years  ;  the  mischief  he  has  done  to  others ;  the 
dishonour  done  to  God,  and  the  loss  he  has  sustained, 
are  very  afflicting  to  him. 

2.  While  the  will  of  man  is  unsanctified  and  ccr 
rupt,  he  walks  continually  in  wicked  ways;  he  makes 
them  his  choice  and  delight,  his  work  and  business, 
and  he  makes  a  bad  condition  daily  worse  and  worse. 

3.  One  sin,  allowed,  draws  on  another.  Here  arc 
six  named,  and  they  have  a  connexion  and  depen¬ 
dence  one  upon  another.  (1.)  Lasciviousness  or 


808 


I.  PETER,  IV. 


wantonness,  expressed  in  looks,  gesture,  or  beha¬ 
viour,  Rom.  13.  13.  (2.)  Lusts,  acts  of  lewdness, 

such  as  whoredom  and  adultery.  (3. )  Excess  oj 
ivine,  though  short  of  drunkenness,  an  immoderate 
use  of  it,  to  the  prejudice  of  health  or  business,  is 
here  condemned.  (4.)  Revellings,  or  luxurious 
teastings,  too  frequent,  too  full,  or  too  expensive. 
(5.)  Banqueting s,  by  which  is  meant  gluttony,  or 
excess  in  eating.  (6. )  Abominable  idolatry ;  the  idol- 
worship  of  the  Gentiles  was  attended  with  lewdness, 
drunkenness,  gluttony,  and  all  sorts  of  brutality  and 
cruelty ;  and  these  Jews  living  long  among  them 
were,  some  of  them  at  least,  debauched  and  corrupt¬ 
ed  by  such  practices.  • 

4.  It  is  a  Christian’s  duty  not  only  to  abstain  from 
what  is  grossly  wicked,  but  also  from  those  things 
that  are  generally  the  occasions  of  sin,  or  carry  the 
appearance  of  evil.  Excess  of  7 vme  and  immode¬ 
rate  feasting  is  forbidden  as  well  as  lust  and  idolatry. 

4.  Wherein  they  think  it  strange  that  ye 
run  not  with  them  to  the  same  excess  of 
riot,  speaking  evil  of  you  : 

Here  you  have  the  visible  change  wrought  in 
those  who  in  the  foregoing  verse  were  represented 
as  having  been  in  the  former  part  of  their  life  very 
wicked.  They  no  longer  run  on  in  the  same  courses, 
or  with1  the  same  companions,  as  they  used  to  do, 
Hereupon  observe  the  conduct  of  their  wicked  ac¬ 
quaintance  toward  them. 

1.  They  think  it  strange,  they  are  surprised  and 
wonder  at  it,  as  at  something  new  and  unusual,  that 
their  old  friends  should  be  so  much  altered,  and  not 
run  with  as  much  violence  as  they  used  to  do  to  the 
same  excess  of  riot,  to  the  same  sottish  excesses  and 
luxury  which  before  they  had  greedily  and  madly 
followed. 

2.  They  sfieak  evil  of  them.  Their  surprise  car¬ 
ries  them  to  blasphemy.  They  speak  evil  of  their 
persons,  of  their  way,  their  religion,  and  their  God. 

Learn,  (1.)  They  that  are  once  really  converted, 
will  not  return  to  their  former  course  of  life,  though 
ever  so  much  tempted  by  the  frowns  or  flatteries  of 
others  to  do  so.  Neither  persuasions  nor  reproach 
will  prevail  with  them  to  be  or  to  do  as  they  were 
wont  to  do. 

(2. )  The  temper  and  behaviour  of  true  Christians 
seem  very  strange  to  ungodly  men — that  they  should 
despise  that  which  every  one  else  is  fond  of;  that 
they  should  believe  many  things  which  to  others 
seem  incredible  ;  that  they  should  delight  in  what  is 
irksome  and  tedious,  be  zealous  where  they  have  no 
visible  interest  to  serve,  and  depend  so  much  upon 
hope. 

(3.)  The  best  actions  of  religious  people  cannot 
escape  the  censures  and  slanders  of  those  who  are 
irreligious.  Those  actions  which  cost  a  good  man 
the  most  pains,  hazard,  and  self-denial,  shall  be  most 
censured  by  the  uncharitable  and  ill-natured  world; 
they  will  speak  evil  of  good  people,  though  they 
themselves  reap  the  fruits  of  their  charity,  piety, 
and  goodness. 

5.  Who  shall  give  account  to  him  that  is 
ready  to  judge  the  quick  and  the  dead. 

For  the  comfort  of  the  servants  of  God,  it  is  here 
added,  that  all  wicked  people,  especially  those  who 
speak  evil  of  those  who  are  not  as  bad  as  themselves, 
shall  give  an  account,  and  be  put  to  give  a  reason 
of  their  behaviour,  to  him  who  is  ready  to  judge, 
that  is  both  able  and  duly  authorized,  and  who  will 
ere  long  judge  and  pass  sentence  upon  all  who  shall 
then  be  found  alive,  and  all  such  as  being  dead  shall 
then  be  raised  again,  Jam.  5.  8,  9.  2  Pet.  3.  9. 

Learn,  The  malignant  world  shall  in  a  little  time 
give  an  account  to  the  great  God  of  all  their  evil 


speeches  against  his  people,  Jude  14, 15.  They  will 
soon  be  called  to  a  sad  account  for  all  their  curses, 
their  foolish  jests,  their  slanders  and  falsehoods,  ut 
tered  against  the  faithful  people  of  God. 

6.  For,  for  this  cause  was  the  gospel 
preached  also  to  them  that  are  dead,  that 
they  might  be  judged  according  to  men  m 
the  flesh,  but  live  according  to  God  in  the 
Spirit. 

Some  understand  this  difficult  place  thus;  Eor  thh 
cause  was  the  gospel  preached  to  all  the  faithful  of  i 
old,  that  ar^now  dead  in  Christ,  that  thereby  they 
might  be  taught  and  encouraged  to  bear  the  unrigh¬ 
teous  judgments  and  persecutions  which  the  rage  of 
men  put  upon  them  in  the  flesh,  but  might  live  in 
the  Spirit  unto  God.  Others  take  the  expression. 
that  they  7night  be  judged  according  to  men  in  the 
fiesh,  in  a  spiritual  sense,  thus ;  '1  he  gospel  was 
preached  to  them,  to  judge  them,  condemn  them, 
and  reprove  them,  for  the  corruption  of  their  na¬ 
tures,  and  the  viciousness  of  their  lives;  while  they 
lived  after  the  manner  of  the  heathen,  or  the  mere 
natural  man  ;  and  that,  having  thus  mortified  their 
sins,  they  might  live  according  to  God,  a  new  and 
spiritual  life.  Take  it  thus ;  and  thence. 

Learn,  1.  The  mortifying  of  our  sins  and  living  to 
God,  are  the  expected  effects  of  the  gospel  preach¬ 
ed  unto  us. 

2.  God  will  certainly  reckon  with  all  those  who 
have  had  the  gospel  preached  unto  them,  but  with¬ 
out  these  good  effects  produced  by  it.  God  is  ready 
to  judge  all  those  who  have  received  his  gospel  in 
vain. 

3.  It  is  no  matter  how  we  are  judged  according 
to  men  in  the  flesh,  if  we  do  but  live  according  to 
God  in  the  Spirit. 

7.  But  the  end  of  all  things  is  at  hand :  be 
ye  therefore  sober,  and  watch  unto  prayer. 

We  have  here  an  awful  position  or  doctrine,  and 
an  inference  drawn  from  it.  The  position  is,  that 
the  end  of  all  things  is  at  hand.  “  The  miserable 
destruction  of  the  Jewish  church  and  nation  foretold 
by  our  Saviour,  is  now  very  near ;  consequently,  the 
time  of  their  persecution  and  your  sufferings  is  but 
very  short.  Your  own  life  and  that  of  your  enemies 
will  soon  come  to  their  utmost  period.  Nay,  the 
world  itself  will  not  continue  very  long.  The  con¬ 
flagration  will  put  an  end  to  it ;  and  all  things  must 
be  swallowed  up  in  an  endless  eternity.  The  infer¬ 
ence  from  this  is,  Be  ye  therefore  sober.  Let  the 
frame  and  temper  of  your  minds  be  grave,  stayed, 
and  solid  ;  and  observe  strict  temperance  and  so¬ 
briety  in  the  use  of  all  worldly  enjoyments.  Do  not 
suffer  yourselves  to  be  caught  with  your  former  sins 
and  temptations,  v.  3.  And  watch  unto  prayer. 
Take  care  that  you  be  continually  in  a  calm,  sober  \ 
disposition,  fit  for  prayer ;  and  that  you  be  frequent 
in  prayers,  lest  this  end  come  upon  you  unawares.”  J 
Luke  21.  34.  Matt.  26.  40,  41. 

Learn,  1.  The  consideration  of  our  approaching 
end  is  a  powerful  argument  to  make  us  sober  in  all 
worldly  matters,  and  earnest  in  religious  affairs. 

2.  They  who  would  pray  to  purpose,  must  watch 
unto  prayer.  They  must  watch  over  their  own 
spirits,  watch  all  fit  opportunities,  and  do  their  duty 
in  the  best  manner  they  can. 

3.  The  right  ordering  of  the  body  is  of  great  use 
to  promote  the  good  of  the  soul.  When  the  appe¬ 
tites  and  inclinations  of  the  body  are  restrained  and 
governed  by  God’s  Word  and  true  reason,  and  the 
interests  of  the  body  are  submitted  to  the  interests 
and  necessities  of  the  soul  ;  then  it  is  not  the  soul’s 
enemy,  but  its  friend  and  helper. 


809 


1.  PETER,  IV. 


8.  And  above  all  things  have  fervent 
charity  among  yourselves:  for  charity  shall 
cover  the  multitude  of  sins. 

Here  is  a  noble  rule  in  Christianity.  The  grace 
recommended  is  charity  among  yourselves.  Chris¬ 
tians  ought  to  love  qne  another ;  which  implies  an 
affection  to  their  persons,  a  desire  of  their  welfare, 
and  a  hearty  endeavour  to  promote  it.  This  mutual 
affection  must  not  be  cold,  but  fervent,  that  is,  sin¬ 
cere,  strong  and  lasting.  This  sort  of  earnest  affec¬ 
tion  is  recommended  above  all  things ;  which  shews 
the  importance  of  it,  Col.  3.  14.  It  is  greater  than 
faith  or  hope,  1  Cor.  13.  13.  One  excellent  effect 
of  it  is,  that  it  will  cover  a  multitude  of  sins. 

Learn,  1.  There  ought  to  be  in  all  Christians  a 
more  fervent  charity  towards  one  another,  than  to¬ 
wards  other  men  ;  Have  charity  among  yourselves. 
He  does  not  say,  for  pagans,  for  idolaters,  or  for  apos¬ 
tates,  but  among  yourselves.  Let  brotherly  love 
continue,  Heb.  i3.  1.  There  is  a  special  relation 
between  all  sincere  Christians,  and  a  particular 
amiableness  and  good  in  them,  which  require  spe¬ 
cial  affection. 

2.  It  is  not  enough  for  Christians  not  to  bear  ma¬ 
lice,  or  to  have  common  respect  for  one  another, 
they  must  intensely  and  fervently  love  each  other. 

3.  It  is  the  property  of  true  charity  to  cover  a  mul¬ 
titude  of  sins.  It  inclines  people  to  forgive  and  forget 
offences  against  themselves ;  to  cover  and  conceal 
the  sins  of  others,  rather  than  aggravate  them  and 
spread  them  abroad.  It  teaches  us  to  love  those 
who  are  but  weak,  and  who  have  been  guilty  of  many 
evil  things  before  their  conversion  ;  and  it  prepares 
for  mercy  at  the  hand  of  God,  who  hath  promised 
to  forgive  them  that  forgive  others,  Matt.  6.  14. 

9.  Use  hospitality  one  to  another,  with¬ 
out  grudging. 

The  hospitality  here  required,  is,  a  free  and  kind 
entertainment  of  strangers  and  travellers.  The  pro¬ 
per  objects  of  a  Christian’s  hospitality,  are,  one  an¬ 
other.  The  nearness  of  their  relation,  and  the  ne¬ 
cessity  of  their  condition  in  those  times  of  persecution 
and  distress,  obliged  Christians  to  be  hospitable  one 
to  another.  Sometimes  Christians  were  spoiled  of 
all  they  had,  and  were  driven  away  to  distant  coun¬ 
tries  for  safety.  In  this  case  they  must  starve,  if  their 
fellow-Christians  would  not  receive  them.  There¬ 
fore  it  was  a  wise  and  necessary  rule  which  the 
apostle  here  laid  down.  It  is  elsewhere  commanded, 
Heb.  13.  1.  Rom.  12.  13.  The  manner  of  perform¬ 
ing  this  duty,  is  this  ;  it  must  be  done  in  an  easy, 
kind,  handsome  manner,  without  grudging  or  grum¬ 
bling  at  the  expense  or  trouble. 

Learn,  1.  Christians  ought  not  only  to  be  chari¬ 
table,  but  hospitable,  one  to  another. 

2.  Whatever  a  Christian  does  by  way  of  charity 
or  of  hospitality,  he  ought  to  do  it  cheerfully,  and 
without  grudging.  Freely  you  have  received,  freely 
give. 

10.  As  every  man  hath  received  the  gift, 
even  so  minister  the  same  one  to  another,  as 
good  stewards  of  the  manifold  grace  of  God. 

Here  the  apostle  gives  direction  about  the  im¬ 
provement  of  talents.  The  rule  is,  that  whatever 
gift,  ordinary  or  extraordinary ;  whatever  power, 
ability,  or  capacity  of  doing  good  is  given  to  us,  we 
should  minister,  or  do  service,  with  the  same  one  to 
another ;  accounting  ourselves  not  masters,  but  only 
stewards  of  the  manifold  grace,  or  the  various  gifts 
of  God. 

Learn,  1.  Whatever  ability  we  have  of  doing  good, 
we  must  own  it  to  be  the  gift  of  God,  and  ascribe  it 
to  his  grace. 

Vol.  vi. — 5  K 


2.  Whatever  gifts  we  have  received,  we  ought  tc 
look  upon  them  as  received  for  the  use  one  of  an¬ 
other.  We  must  not  assume  them  to  ourselves,  or 
hide  them  in  a  napkin,  but  do  service  with  them  one 
to  another  in  the  best  manner  we  are  able. 

3.  In  receiving  and  using  the  manifold  gifts  of  God, 
we  must  look  upon  ourselves  as  stewards  only,  and 
act  accordingly.  The  talents  we  are  intrusted  with, 
are  our  Lord’s  goods,  and  must  be  employed  as  he 
directs.  And  it  is  required  in  a  steward,  that  he  be 
found  faithful. 

1 1 ..  If  any  man  speak,  let  him  speak  as  the 
oracles  of  God ;  if  any  man  minister,  let  him 
do  it  as  of  the  ability  which  God  giveth :  that 
God  in  all  things  may  be  glorified  through 
Jesus  Christ ;  to  whom  be  praise  and  do¬ 
minion  for  ever  and  ever.  Amen. 

The  apostle  exemplifies  his  direction  about  gifts 
in  two  particulars — speaking  and  ministering ;  con¬ 
cerning  which  he  gives  these  rules.  1.  If  any  man, 
whether  a  minister  in  public  or  a  Christian  in  pri¬ 
vate  conference,  speak  or  teach,  he  must  do  it  as  the 
oracles  of  God ;  which  direct  us  as  to  the  matter  of 
our  speech.  What  Christians  in  private,  or  minis¬ 
ters  in  public,  teach  and  speak,  must  be  the  pure 
word  and  oracles  of  God.  As  to  the  manner  of  speak¬ 
ing,  it  must  be  with  the  seriousness,  reverence,  and 
solemnity,  that  become  those  holy  and  divine  oracles. 
2.  If  any  man  minister,  either  as  a  deacon  distribut¬ 
ing  the  alms  of  the  church,  and  taking  care  of  the 
poor,  or  as  a  private  person,  by  charitable  gifts  and 
contributions,  let  him  do  it  as  of  the  ability  which  God 
giveth.  He  who  has  received  plenty  and  ability 
from  God,  ought  to  minister  plentifully,  and  accord¬ 
ing  to  his  ability.  These  rules  ought  to  be  followed 
and  practised  for  this  end  ;  that  God  in  all  things,  in 
all  your  gifts,  ministrations,  and  services,  maybe  glo¬ 
rified  ;  that  others  may  see  your  good  works,  and 
glorify  your  Father  who  is  in  heaven  ;  (Matt.  5.  16. ) 
through  Jesus  Christ,  who  has  procured  and  given 
these  gifts  to  men,  (Eph.  4.  8.)  and  through  whom 
alone  we  and  our  services  are  accepted  of  God ; 
(Heb.  13.  15.)  to  whom,  Jesus  Christ,  be  praise  and 
dominion  for  ever  and  ever.  Amen. 

Learn,  (1.)  It  is  the  duty  of  Christians  in  private, 
as  well  as  ministers  in  public,  to  speak  to  one  an¬ 
other  of  the  things  of  God,  Mai.  3.  16.  Eph.  4.  29. 
Ps.  145.  10—12. 

(2.)  It  highly  concerns  all  preachers  of  the  gospel 
to  keep  close  to  the  word  of  God,  and  to  treat  that 
word  as  becomes  the  oracles  of  God. 

(3.)  Christians  must  not  only  do  the  duties  of  their 
place,  but  they  must  do  it  with  vigour,  and  accord¬ 
ing  to  the  best  of  their  abilities.  The  nature  of  a  Chris¬ 
tian’s  work,  which  is  high  work  and  hard  work,  the 
goodness  and  kindness  ot  the  Master,  and  the  excel¬ 
lency  of  the  reward,  all  require  that  our  endeavours 
should  be  serious  and  vigorous ;  and  that  whatever 
we  are  called  to  do  for  the  honour  of  God  and  the 
good  of  others,  we  should  do  it  with  all  our  might. 

(4. )  In  all  the  duties  and  services  of  life,  we  should 
aim  at  the  glory  of  God  as  our  chief  end  ;  all  other 
views  must  be  subservient  to  that,  which  would  sanc¬ 
tify  our  common  actions  and  affairs,  1  Cor.  10.  31. 

(5.)  God  is  not  glorified  by  any  thing  we  do,  if  we 
do  not  offer  it  to  him  through  the  mediation  and 
merits  of  Jesus  Christ.  God  in  all  things  must  be 
glorified  through  Jesus  Christ,  who  is  the  only  Way 
to  the  Father. 

(6.)  The  apostle’s  adoration  of  Jesus  Christ,  and 
ascribing  unlimited  and  everlasting  praise  and  domi¬ 
nion  to  him,  prove  that  Jesus  Christ  is  the  most  high 
God  over  all  blessed  for  evermore.  Amen. 

12  Beloved,  think  it  not  strange  con- 


810 


I.  PETER,  I\. 


cerning  the  fiery  trial  which  is  to  try  you, 
as  though  some  strange  thing  happened 
unto  you  :  13.  But  rejoice,  inasmuch  as  ye 
are  partakers  of  Christ’s  sufferings;  that 
when  his  glory  shall  be  revealed,  ye  may 
be  glad  also  with  exceeding  joy. 

The  frequent  repetition  of  counsel  and  comfort  to 
Christians,  considered  as  sufferers,  in  every  chapter 
of  this  epistle,  shews,  that  the  greatest  danger  these 
new  converts  were  in,  arose  from  the  persecutions 
to  which  their  embracing  of  Christianity  exposed 
them.  The  good  behaviour  of  Christians  under  suf¬ 
ferings,  is  the  most  difficult  part  of  their  duty,  but 
yet  necessary  both  for  the  honour  of  Christ  and  their 
own  comfort :  and  therefore  the  apostle,  having  ex¬ 
horted  them  in  the  former  part  of  this  chapter  to 
the  great  duty  of  mortification,  comes  here  to  direct 
them  in  the  necessary  duty  of  patience  under  suffer¬ 
ing.  An  unmortified  spirit  is  very  unfit  to  bear  trials. 

Observe,  1.  The  apostle’s  kind  manner  of  address 
to  these  poor  despised  Christians ;  they  were  his  be¬ 
loved. 

2.  His  advice  to  them,  relating  to  their  sufferings, 
which  is,  that  they  should  not  think  them  strange , 
nor  be  surprised  at  them,  as  if  some  unexpected 
event  befell  them  ;  for  though  they  be  sharp  and 
fiery,  yet  they  are  designed  only  to  try,  not  to  ruin 
them  ;  to  try  their  sincerity,  strength,  patience,  and 
trust  in  God. 

On  the  contrary,  they  ought  rather  to  rejoice 
under  their  sufferings,  because  their’s  may  properly 
be  called  Christ’s  sufferings.  They  are  of  the  same 
kind,  and  for  the  same  cause,  that  Christ  suffered  ; 
they  make  us  conformable  to  him  ;  he  suffers  in 
them,  and  feels  our  infirmities ;  and  if  we  be  par¬ 
takers  of  his  sufferings,  we  shall  also  be  made  par¬ 
takers  of  his  glory,  and  shall  meet  him  with  exceed¬ 
ing  joy  at  his  great  appearing  to  judge  his  enemies, 
and  crown  his  faithful  servants,  2  T.  hess.  1.  7,  8tc. 

Learn,  (1. )  True  Christians  love  and  own  the 
children  of  God  in  their  lowest  and  most  distressing 
circumstances.  The  apostle  owns  these  poor  afflicted 
Christians,  and  calls  them  his  beloved.  True  Chris¬ 
tians  never  look  more  amiable  one  to  another  than 
in  their  adversities. 

(2.)  There  is  no  reason  for  Christians  to  think 
strange,  or  to  wonder,  at  the  unkindnesses  and  per¬ 
secutions  of  the  world,  because  they  are  forewarned 
of  them.  Christ  himself  endured  them  ;  and  for¬ 
saking  all,  denying  ourselves,  and  bearing  the  cross, 
are  the  terms  upon  which  Christ  accepts  of  us  to  be 
his  disciples. 

(3.)  Christians  ought  not  only  to  be  patient,  but 
to  rejoice,  in  their  sharpest  and  sorest  sufferings  for 
Christ,  because  they  are  tokens  of  divine  favour ; 
they  promote  the  gospel,  and  prepare  for  glory. 
They  who  rejoice  in  their  sufferings  for  Christ,  shall 
eternally  triumph  and  rejoice  with  him  in  glory. 

14.  If  ye  be  reproached  for  the  name  of 
Christ,  happy  are  ye',  for  the  spirit  of  glory 
and  of  God  resteth  upon  you:  on  their  part 
lie  is  evil  spoken  of,  but  on  your  part  he  is 
glorified. 

From  the  fiery  trial  the  apostle  descends  to  a  lower 
degree  of  persecution — that  of  the  tongue  by  slander 
and  reproach.  He  supposes  this  sort  of  suffering 
would  fall  to  their  lot :  they  would  be  reviled,  evil- 
spoken  of,  and  slandered  for  the  name  or  sake  of 
Christ.  In  such  case  he  asserts,  Happy  are  ye  ;  the 
reason  of  which  is,  “  Because  ye  have  the  Spirit  of 
God  with  you,  to  fortify  and  comfort  you  ;  and  the 
Spirit  of  God  is  also  the  Spirit  of  glory,  that  will 
carry  you  through  all,  bring  you  off  gloriously,  and 


prepare  and  seal  you  up  for  eternal  glory.  This 
glorious  Spirit  resteth  upon  you,  resideth  with  you, 
dwelleth  in  you,  supporteth  you,  and  is  pleased  with 
you  ;  and  is  not  this  an  unspeakable  privilege  ?  By 
your  patience  and  fortitude  in  suffering,  by  your  de 
pendence  upon  the  promises  of  God,  and  adhering 
to  the  word  which  the  Holy  Spirit  hath  revealed, 
he  is  on  your  part  glorified;  but  by  the  contempt 
and  reproaches  cast  upon  you  the  Spirit  itself  is  evil 
spoken  of  and  blasphemed.” 

Learn,  1.  The  best  men  and  the  best  things  usual 
ly  meet  with  reproaches  in  the  world.  Jesus  Christ 
and  his  followers,  the  Spirit  of  God  and  the  gospel, 
are  all  evil-spoken  of. 

2.  The  happiness  of  good  people  not  only  consists 
with,  but  even  flows  from,  their  afflictions  ;  Happy 
are  ye. 

3.  That  man  who  hath  the  Spirit  of  God  resting 
upon  him,  cannot  be  miserable,  let  his  afflictions  be 
ever  so  great ;  Happy  are  ye  ;  for  the  Spirit  of  God, 
&c. 

4.  The  blasphemies  and  reproaches  which  evil 
men  cast  upon  good  people,  are  taken  by  the  Spirit 
of  God  as  cast  upon  himself ;  On  their  part  he  is 
evil-spoken  of. 

5.  When  good  people  are  vilified  for  the  name  of 
Christ,  his  Holy  Spirit  is  glorified  in  them. 

15.  But  let  none  of  you  suffer  as  a  mur¬ 
derer,  or  as  a  thief,  or  as  an  evil-doer,  or  as 
a  busy  body  in  other  men’s  matters.  1 6. 
Yet  if  any  man  suffer  as  a  Christian,  let  him 
not  be  ashamed ;  but  let  him  glorify  God 
on  this  behalf. 

One  would  think  such  a  caution  as  this  needless  to 
such  an  excellent  set  of  Christians  as  these  were. 
But  their  enemies  charged  them  with  these  and 
other  foul  crimes :  therefore  the  apostle,  when  he 
was  setting  the  rules  of  the  Christian  religion, 
thought  these  cautions  necessary,  forbidding  every 
one  of  them  to  hurt  the  life  or  the  estate  and  pro¬ 
perty  of  any  one,  or  to  do  any  sort  of  evil,  or,  with¬ 
out  call  and  necessity,  to  play  the  bishop  in  another 
man's  charge,  or  busy  himself  in  other  men's  matters. 
To  this  caution  he  adds  a  direction,  that  if  any  man 
suffer  for  the  cause  of  Christianity,  and  with  a  pa¬ 
tient  Christian  spirit,  he  ought  not  to  account  it  a 
shame,  but  an  honour  to  him  ;  and  ought  to  glorify 
God  who  hath  thus  dignified  him. 

Learn,  1.  The  best  of  men  need  to  be  warned 
against  the  worst  of  sins.  — v 

2.  There  is  very  little  comfort  in  sufferings,  when 
we  bring  them  upon  ourselves  by  our  own  sin  and 
folly.  It  is  not  the  suffering,  but  the  cause,  that 
makes  the  martyr. 

3.  We  have  reason  to  thank  God  for  the  honour, 
if  he  calls  us  out  to  suffer  for  his  truth  and  gospel, 
for  any  of  the  doctrines  or  duties  of  Christianity. 

17.  For  the  time  is  come  that  judgment 
must  begin  at  the  house  of  God:  and  if  it 
first  begin  at  us,  what  shall  the  end  be  of 
them  that  obey  not  the  gospel  of  God  ? 

The  usual  method  of  Providence  has  been  this  : 
When  God  brings  great  calamities  and  sore  judg¬ 
ments  upon  whole  nations,  he  generally  begins  with 
his  own  people,  Isa.  10.  12.  Jer.  25.  29.  Ezek.  9.  6. 
“  Such  a  time  of  universal  calamity  is  now  at  hand, 
which  was  foretold  by  our  Saviour,  Matt.  24.  9,  10. 
This  renders  all  the  foregoing  exhortations  to  pa¬ 
tience  necessary  for  you.  And  you  have  two  consi¬ 
derations  to  support  you.”  1.  “That  these  judgments 
will  but  begin  with  you  that  are  God’s  house  and 
family,  and  will  soon  be  over  :  your  trials  and  cor¬ 
rections  will  not  last  long.”  2.  “  Your  troubles  will 


811 


I.  PETER,  V. 


be  but  light  and  short,  in  comparison  of  what  shall 
befall  the  wicked  world ;  your  own  countrymen  the 
Jews,  and  the  infidels  and  idolatrous  people  among 
whom  you  live.  What  shall  the  end  be  oj  them  that 
obey  not  the  gosfiel  of  God?” 

Learn,  (1.)  The  best  of  God’s  servants,  his  own 
household,  have  so  much  amiss  in  them,  as  renders 
it  fit  and  necessary  that  God  should  sometimes  cor¬ 
rect  and  punish  them  with  his  judgments ;  Judgment 
begins  at  the  house  of  God. 

(2.)  They  who  are  the  family  of  God,  have  their 
worst  things  in  this  life.  Their  worst  condition  is 
tolerable,  and  will  soon  be  over. 

(3. )  Such  persons  or  societies  of  men  as  disobey 
the  gosfiel  of  God,  are  not  of  his  church  and  house¬ 
hold  ;  though  possibly  they  may  make  the  loudest 
pretensions  to  it.  The  apostle  distinguishes  the 
disobedient  from  the  house  of  God. 

(4. )  The  sufferings  of  good  people  in  this  life  are 
demonstrations  of  the  unspeakable  torments  that  are 
coming  upon  the  disobedient  and  unbelieving ;  What 
shall  the  end  be  of  those  that  obey  not  the  gosfiel? 
Who  can  express  or  say  how  dreadful  their  end 
will  be  ? 

18.  And  if  the  righteous  scarcely  be 
saved,  where  shall  the  ungodly  and  the 
sinner  appear  ? 

This  whole  verse  is  taken  from  Prov.  11.  31.  Be¬ 
hold,  the  righteous  shall  be  recompensed  in  the  earth; 
how  much  more  the  wicked  and  the  sinner?  This 
the  LXX  translate  exactly  as  the  apostle  here 
quotes  them  :  whence  we  may  learn,  1.  The  griev¬ 
ous  sufferings  of  good  people  in  this  world  are  sad 
presages  of  much  heavier  judgments  coming  upon  1 
impenitent  sinners.  But  if  we  take  the  salvation 
here  in  the  highest  sense,  then  we  may  learn,  2.  It 
is  as  much  as  the  best  can  do,  to  secure  the  salvation 
of  their  souls ;  there  are  so  many  sufferings,  temp¬ 
tations,  and  difficulties  to  be  overcome;  so  many 
sins  to  be  mortified ;  the  gate  is  so  strait,  and  the 
way  so  narrow,  that  it  is  as  much  as  the  righteous 
can  do  to  be  saved.  Let  the  absolute  necessity  of 
salvation  balance  the  difficulty  of  it.  Consider, 
Your  difficulties  are  greatest  at  first ;  God  offers  his 
grace  and  help ;  the  contest  will  not  last  long ;  be 
but  faithful  to  the  death,  and  God  will  give  you  the 
crown  of  life,  Rev.  2.  10.  3.  The  ungodly  and  the 

sinner  are  unquestionably  in  a  state  of  damnation. 
Where  shall  they  aftfiear  ?  How  will  they  stand  be¬ 
fore  their  Judge  ?  Where  can  they  shew  their  heads? 
If  the  righteous  scarcely  be  saved,  the  wicked  must 
certainly  perish. 

19.  Wherefore  let  them  that  suffer  ac¬ 
cording  to  the  will  of  God,  commit  the 
keeping  of  their  souls  to  him  in  well-doing, 
as  unto  a  faithful  Creator. 

Here  the  apostle  finishes  his  discourse  concerning 
sufferings,  and  gives  this  general  advice  ;  Let  them 
that  suffer  according  to  the  will  of  God,  look  chiefly 
to  the  safety  of  their  souls,  which  are  put  into 
hazard  by  affliction,  and  cannot  be  kept  secure 
otherwise’  than  by  committing  them  to  God,  who 
will  undertake  the  charge,  it  we  commit  them  to 
nim  in  well-doing ;  for  he  is  their  Creator,  and  has 
out  of  mere  grace  made  many  kind  promises  to 
them  of  eternal  salvation,  in  which  he  will  shew 
himself  faithful  and  true. 

Learn,  1.  All  the  sufferings  that  befall  good  peo¬ 
ple,  come  upon  them  according  to  the  will  of  God. 

2.  It  is  the  duty  of  Christians,  in  all  their  dis¬ 
tresses,  to  look  more  to  the  keeping  of  their  souls 
than  to  the  preserving  of  their  bodies.  The  soul  is 
of  greatest  value,  and  yet  in  most  danger.  If  suf-  . 


fering  from  without  raise  uneasiness,  vexation,  and 
other  sinful  and  tormenting  passions  within,  the 
soul  is  then  the  greatest  sufferer.  If  the  soul  be  not 
well  kept,  persecution  will  drive  people  to  apos- 
tacy,  Ps.  125.  3. 

3.  The  only  way  to  keep  the  soul  well,  is,  to 
commit  it  to  God,  in  well-doing.  Commit  your 
souls  to  God  by  solemn  dedication,  prayer,  and  pa¬ 
tient  perseverance  in  wqll-doing,  Rom.  2.  7. 

4.  Good  people,  when  they  are  in  affliction,  have 
great  encouragement  to  commit  their  souls  to  God, 
because  he  is  their  Creator,  and  faithful  in  all  his 
promises. 

CHAP.  V. 

In  which  the  apostle  gives  particular  directions,  first  to  the 
elders^  how  to  behave  themselves  toward  their  flock,  in  the 
four  first  verses;  ttien  to  the  younger,  to  be  obedient  and 
humble,  and  to  cast  their  care  upon  God,  in  the  three  next 
verses.  From  thence  to  the  end  he  exhorts  all  to  sobriety, 
watchfulness  against  temptations,  and  steadfastness  in  the 
faith,  praying  earnestly  for  them;  and  so  concludes  his 
epistle  with  a  solemn  doxology,  mutual  salutations,  and  his 
apostolical  benediction. 

1.  ^BMHE  elders  which  are  among  you  1 
JL  exhort,  who  am  also  an  elder,  and 
a  witness  of  the  sufferings  of  Christ,  and 
also  a  partaker  of  the  glory  that  shall  be 
revealed. 

Here  we  may  observe,  1.  The  persons  to  whom 
this  exhortation  is  given  ;  to  the  presbyters,  pastors, 
and  spiritual  guides  of  the  church ;  elders  by  office, 
rather  than  by  age,  ministers  of  those  churches  to 
whom  he  wrote  this  epistle.  2.  The  person  who 
gives  this  exhortation  ;  the  apostle  Peter.  I  exhort : 
and  to  give  force  to  this  exhortation'  he  tells  them 
he  was  their  brother-presbyter  or  fellow-elder ;  and 
so  puts  nothing  upon  them  but  what  he  was  ready 
to  perform  himself.  He  was  also  a  witness  of  the 
sufferings  of  Christ,  being  with  him  in  the  garden, 
attending  him  to  the  palace  of  the  high-priest,  and, 
very  likely,  was  a  spectator  of  his  suffering  upon  the 
cross  at  a  distance  among  the  crowd,  Acts  3.  15. 
He  adds,  that  he  was  also  a  partaker  of  the  glory 
that  was  in  some  degree  revealed  at  the  transfigu¬ 
ration,  (Matt.  17.  1 — 3.)  and  shall  be  completely 
enjoyed  at  the  second  coming  of  Jesus  Christ. 

Learn,  (1.)  They  whose  office  it  is  to  ttach 
others,  ought  carefully  to  study  their  own  duty,  as 
well  as  teach  the  people  their’s. 

(2.)  How  different  the  spirit  and  behaviour  of 
Peter  were  from  that  of  his  pretended  successors  ! 
He  does  not  command  and  domineer,  but  exhort. 
He  does  not  claim  sovereignty  over  all  pastors  and 
churches,  nor  style  himself  prince  of  the  apostles, 
vicar  of  Christ,  or  head  of  the  church,  but  values 
himself  upon  being  an  elder.  All  the  apostles  were 
elders,  though  every  elder  was  not  an  apostle. 

(3.)  It  was  the  peculiar  honour  of  Peter,  and  a 
few  more,  to  be  the  witnesses  of  Christ’s  sufferings ; 
but  it -is  the  privilege  of  all  true  Christians  to  be  par¬ 
takers  of  the  glory  that  shall  be  revealed. 

2.  Feed  the  flock  of  God  which  is  amoiit: 
you,  taking  the  oversight  thereof,  not  by 
constraint,  but  willingly;  not  for  filthy 
lucre,  but  of  a  ready  mind ;  3.  Neither 

as  being  lords  over  God's  heritage,  but  being 
ensamples  to  the  flock. 

Here  you  have  the  pastor’s  duty  described,  and 
the  manner  how  that  duty  ought  to  be  performed. 
The  pastoral  duty  is  threefold.  1.  To  feed  the 
flock ;  by  preaching  to  them  the  sincere  word  of 
God,  and  ruling  them  according  to  such  directions 
and  discipline  as  the  word  of  God  prescribes  :  both 


812 


I.  PETER,  V. 


which  are  implied  in  this  expression,  Feed  the  Jlock. 

2.  The  pastors  of  the  church  must  take  the  over¬ 
sight  thereof.  The  elders  are  exhorted  to  do  the 
office  of  bishops,  (as  the  woord  signifies,)  by  per¬ 
sonal  care  and  vigilance  over  all  the  flock  committed 
to  their  charge.  3.  They  must  be  examples  to  the 
flock ,  and  practise  the  holiness,  self-denial,  mor¬ 
tification,  and  all  other  Christian  duties,  which  they 
preach  and  recommend  to  their  people. 

These  duties  must  be  performed,  not  by  con¬ 
straint,  not  because  you  must  do  them,  not  from 
compulsion  of  the  civil  power,  or  constraint  for  fear 
of  shame,  but  from  a  willing  mind  that  takes  plea¬ 
sure  in  the  work :  not  for  filthy  lucre ,  or  any  emolu¬ 
ments  and  profits  attending  the  place  wnere  you 
reside,  or  any  perquisite  belonging  to  the  office,  but 
of  a  ready  mind ;  regarding  the  flock  more  than 
the  fleece,  sincerely  and  cheerfully  endeavouring  to 
serve  the  church  of  God  ;  neither  as  being  lords 
over  God’s  heritage ,  tyrannizing  over  them  by  com¬ 
pulsion  and  coercive  force,  or  imposing  unscnptural 
and  human  inventions  upon  them  instead  of  neces¬ 
sary  duty,  Matt.  20.  25,  26.  2  Gor.  1.  24. 

Learn,  (1.)  The  eminent  dignity  of  the  church 
of  God,  and  all  the  true  members  of  it  These 
poor,  dispersed,  suffering  Christians  were  the  flock 
of  God.  The  rest  of  the  world  is  a  brutal  herd. 
These  are  an  orderly  flock,  redeemed  to  God  by 
the  great  Shepherd,  living  in  holy  love  and  com¬ 
munion  one  with  another,  according  to  the  will  of 
God.  They  are  also  dignified  with  the  title  of 
God’s  heritage  or  clergy ;  his  peculiar  lot,  chosen 
out  of  the  common  multitude  for  his  own  people,  to 
enjoy  his  special  favour,  and  to  do  him  special  ser¬ 
vice.  The  word  is  never,  restrained  in  the  New 
Testament  to  the  ministers  of  religion  only. 

(2. )  The  pastors  of  the  church  ought  to  consider 
their  people  as  the  flock  of  God ,  as  God’s  heritage , 
and  treat  them  accordingly.  They  are  not  their’s, 
to  be  lorded  over  at  pleasure ;  but  they  are  God’s 
people,  and  should  be  treated  with  love,  meekness, 
and  tenderness,  for  the  sake  of  him  to  whom  they 
belong. 

(3. )  Those  ministers  who  are  either  driven  to  the 
work  by  necessity,  or  drawn  to  it  by  filthy  lucre, 
can  never  perform  their  duty  as  they  ought,  be¬ 
cause  they  do  not  do  it  willingly,  and  with  a  ready 
mind. 

(4.)  The  best  way  a  minister  can  take  to  engage 
the  respect  of  a  people,  is,  to  discharge  his  own 
duty  among  them  in  the  best  manner  that  he  can, 
and  to  be  a  constant  example  to  them  of  all  that  is 
good. 

4.  And  when  the  chief  Shepherd  shall 
appear,  ye  shall  receive  a  crown  of  glory 
that  fadeth  not  away. 

In  opposition  to  that  filthy  lucre  which  many 
proposed  to  themselves  as  their  principal  motive  in 
their  undertaking  and  discharge  of  the  pastoral 
office,  the  apostle  sets  before  them  the  crown  of 
glory  designed  by  the  great  Shepherd  Jesus  Christ, 
for  all  his  faithful  ministers. 

Learn,  1.  Jesus  Christ  is  the  chief  Shepherd  of  the 
whole  flock  and  heritage  of  God.  He  bought  them, 
and  rules  them  ;  he  defends  and  saves  them  for  ever. 
He  is  also  the  chief  Shepherd  over  all  inferior  shep¬ 
herds  ;  they  derive  their  authority  from  him,  act  in 
his  name,  and  are  accountable  to  him  at  last. 

2.  This  chief  Shepherd  will  appear  to  judge  all 
ministers  and  under-shepherds,  to  call  them  to  ac¬ 
count,  whether  they  have  faithfully  discharged 
their  work  both  publicly  and  privately,  according 
to  the  foregoing  directions. 

3.  They  that  are  found  to  have  done  their  duty, 
shall  have  what  is  infinitely  better  than  temporal 


gain ;  they  shall  receive  from  the  grand  Shepherd  a 
high  degree  of  everlasting  glory,  a  crown  of  ylory 
that  fadeth  not  away. 

5.  Likewise,  ye  younger,  submit  your 
selves  unto  the  elder.  Yea,  all  of  you  be 
subject  one  to  another,  and  be  clothed 
with  humility  :  for  God  resisteth  the  proud, 
and  giveth  grace  to  the  humble. 

Having  settled  and  explained  the  duty  of  the  pas¬ 
tors  or  spiritual  guides  of  the  church,  he  comes  now 
to  instruct  the  flock  how  to  behave  themselves  to 
their  ministers,  and  to  one  another ;  he  calls  them 
the  younger,  as  being  generally  younger  than  their 
grave  pastors,  and  to  put  them  in  mind  of  their  in¬ 
feriority,  the  term  younger  being  used  by  our 
Saviour  to  signify  an  inferior :  (Luke  22.  26.)  he 
exhorts  those  that  are  younger  and  inferior,  to  sub¬ 
mit  themselves  to  the  elder,  to  give  due  respect  and 
reverence  to  their  persons,  and  to  yield  to  their  ad¬ 
monitions,  reproof,  and  authority,  enjoining  and  com¬ 
manding  what  the  word  of  God  requires,  Heb.  13. 
17.  As  to  one  another,  the  rule  is,  that  they  should 
all  be  subject  one  to  another,  so  far  as  to  receive  the 
reproofs  and  counsels  one  of  another,  and  be  ready 
to  bear  one  another’s  burthens,  and  perform  all  the 
offices  of  friendship  and  charity  one  to  another ;  and 
particular  persons  should  submit  to.  the  directions 
of  the  whole  society,  Eph.  5.  21.  Jam.  5.  16.  These 
duties  of  submission  to  superiors  in  age  or  office,  and 
subjection  to  one  another,  being  contrary  to  the 
proud  nature  and  selfish  interests  of  men,  he  advises 
them  to  be  clothed  with  humility;  “  Let  your  minds, 
behaviour,  garb,  and  whole  frame,  be  adorned  with 
humility,  as  the  most  beautiful  habit  you  can  wear; 
this  will  render  obedience  and  duty  easy  and  plea¬ 
sant  ;  but  if  you  be  disobedient  and  proud,  God  will 
set  himself  to  oppose  and  crush  you  ;  for  he  resisteth 
the  proud,  when  he  giveth.  grace  to  the  humble.” 

Learn,  1.  Humility  is  the  great  preserver  of 
peace  and  order  in  all  Christian  churches  and  so¬ 
cieties  ;  consequently,  pride  is  the  ^reat  disturber  of 
them,  and  the  cause  of  most  dissensions  and  breaches 
in  the  church. 

2.  There  is  a  mutual  opposition  between  God  and 
the  proud,  so  the  word  signifies ;  they  war  against 
him,  and  he  scorns  them  ;  he  resisteth  the  proud,  be¬ 
cause  they  are  like  the  Devil,  enemies  to  himself 
and  to  his  kingdom  among  men,  Prov.  3.  34. 

3.  Where  God  giveth  grace  to  be  humble,  he  will 
give  more  grace,  more  wisdom,  faith,  holiness,  and 
humility. 

6.  Humble  yourselves  therefore  under 
the  mighty  hand  of  God,  that  he  may  exalt 
you  in  due  time  : 

Since  God  resisteth  the  proud,  but  giveth  grace  to 
the  humble,  therefore  humble  yourselves,  not  only  one 
to  another,  but  to  the  great  God,  whose  judgments 
are  coming  upon  the  world,  and  must  begin  at  the 
house  of  God  ;  ( ch .  4.  17.)  his  hand  is  almighty,  and 
can  easily  pull  you  down  if  you  be  proud,  or  exalt 
you  if  you  be  humble ;  and  it  will  certainly  do  it, 
either  in  this  life,  if  he  see  it  best  for  you,  or  at  the 
dav  of  general  retribution. 

Learn,  1.  The  consideration  of  the  ommpotent 
hand  of  God  should  make  us  humble  and  submis¬ 
sive  to  him  in  all  that  he  brings  upon  us. 

2.  Humbling  ourselves  to  God  under  his  hand,  is 
the  next  way  to  deliverance  and  exaltation  ;  pa¬ 
tience  under  his  chastisements,  submission  to  his 
pleasure,  repentance,  prayer,  and  hope  in  his  mercy, 
will  engage  his  help  and  release  in  due  time,  Jam. 

4.  7,  10. 


1.  PETER,  V. 


S  7.  Casting  all  your  care  upon  him,  for 
he  careth  for  you. 

The  apostle,  knowing  that  these  Christians  were 
already  under  very  hard  circumstances,  rightly  sup¬ 
poses  that  what  he  had  foretold  of  greater  hardships 
yet  a  coming,  might  excite  in  them  abundance  of 
care  and  fear  about  the  event  of  these  difficulties, 
what  the  issue  of  them  would  be  to  themselves, 
their  families,  and  the  church  of  God;  foreseeing 
this  anxious  care  would  be  a  heavy  burthen,  and  a 
sore  temptation,  he  gives  them  the  best  advice,  and 
supports  it  with  a  strong  argument ;  his  advice  is, 
to  cast  all  their  care,  or  all  care  of  themselves,  ufion 
God;  “Throw  your  cares,  which  are  so  cutting 
and  distracting,  which  wound  your  souls,  and  pierce 
your  hearts,  upon  the  wise  and  gracious  providence 
of  God ;  trust  in  him  with  a  firm  composed  mind, 
for  he  careth  for  you ;  he  is  willing  to  release  you 
of  your  care,  and  take  the  care  of  you  upon  himself ; 
he  will  either  avert  what  you  fear,*or  support  you 
under  it ;  he  will  order  all  events  to  you,  so  as  shall 
convince  you  of  his  paternal  love  and,  tenderness 
toward  you ;  and  all  shall  be  so  ordered,  that  no 
hurt,  but  good,  shall  come  unto  you.”  Matt.  6.  25. 
Ps.  84.  11.  Rom.  8.  28. 

Learn,  1.  The  best  of  Christians  are  apt  to  labour 
under  the  burthen  of  anxious  and  excessive  care ; 
the  apostle  calls  it,  all  your  care ,  intimating,  that 
the  cares  of  Christians  are  various,  and  of  more 
sorts  than  one ;  personal  cares,  family  cares,  cares 
for  the  present,  and  cares  for  the  future ;  for  them¬ 
selves,  for  others,  for  the  church. 

2.  The  cares  even  of  good  people  are  very  bur- 
thensome,  and  too  often,  very  sinful;  when  they 
arise  from  unbelief  and  diffidence,  when  they  tor¬ 
ture  and  distract  the  mind,  unfit  us  for  the  duties  of 
our  place,  and  hinder  our  delightful  service  of  God, 
they  are  very  criminal. 

3.  The  best  remedy  against  immoderate  care,  is, 
to  cast  our  care  ufion  God,  and  resign  every  event 
to  his  wise  and  gracious  determination.  A  firm 
belief  of  the  rectitude  of  the  divine  will  and  coun¬ 
sels  calms  the  spirit  of  man.  We  ceased,  saying,  The 
will  of  the  Lord  be  done,  Acts  21.  14. 

8.  Be  sober  minded,  be  vigilant;  because 
your  adversary  the  Devil,  as  a  roaring  lion, 
walketh  about,  seeking  whom  he  may  de¬ 
vour:  9.  Whom  resist  steadfast  in  the  faith, 
knowing  that  the  same  afflictions  are  ac¬ 
complished  in  your  brethren  that  are  in  the 
world. 

Here  the  apostle  does  three  things : 

1.  He  shews  them  their  danger  from  an  enemy 
more  cruel  and  restless  than  even  the  worst  of  men, 
whom  he  describes,  (1.)  By  his  characters  and 
names  ;  [1.]  He  is  an  adversary,  that  adversary  of 
your’s ;  not  a  common  adversary,  but  an  enemy 
that  impleads  you,  and  litigates  against  you  in  your 
grand  depending  cause,  and  aims  at  your  very  souls. 
[2.]  The  Devil,  the  grand  accuser  of  all  the  bre¬ 
thren  ;  this  title  is  derived  from  a  word  which  signi¬ 
fies  to  strike  through,  or  to  stab  ;  he  would  strike  ma¬ 
lignity  into  our  natures,  and  poison  into  our  souls  ;  if 
he  could  have  struck  these  people  with  passion  and 
murmuring  in  their  sufferings,  perhaps  he  might 
have  drawn  them  to  apostasy  and  ruin.  [3.]  He  is 
a  roaring  lion,  hungry,  fierce,  strong  and  cruel ;  the 
fierce  and  greedy  pursuer  of  souls.  (2.)  By  his  bu¬ 
siness  ;  he  walks  about,  seeking  whom  he  may  de¬ 
vour  ;  his  whole  design  is  to  devour  and  destroy 
souls  ;  to  that  end  he  is  unwearied  and  restless  in 
nis  malicious  endeavours ;  for  he  always,  night  and 


813 

day,  goes  about  studying  and  contriving  whom  he 
may  ensnare  to  their  eternal  ruin. 

2.  Our  duty  inferred  from  hence  is,  (1.)  To  be 
sober,  and  to  govern  both  the  outward  and  the  in¬ 
ward  man  by  the  rules  of  temperance,  modesty,  and 
mortification.  (2.)  To  be  vigilant ;  not  secure  or 
careless,  but  rather  suspicious  of  constant  danger 
from  this  spiritual  enemy,  and,  under  that  ap¬ 
prehension,  to  be  watchful  and  diligent  to  prevent 
his  designs,  and  save  our  souls.  (3.)  To  resist  him 
steadfast  in  the  faith  ;  it  was  the  faith  of  these  peo¬ 
ple  that  Satan  aimed  at ;  if  he  could  overturn  their 
faith,  and  draw  them  into  apostasy,  then  he  knew  he 
should  gain  his  point,  and  ruin  their  souls ;  there 
fore,  to  destroy  their  faith,  he  raises  bitter  persecu¬ 
tions,  and  sets  the  grand  potentates  of  the  world 
against  them  ;  this  strong  trial  and  temptation  they 
must  resist,  by  being  well-grounded,  resolute,  and 
steadfast  in  the  faith :  to  encourage  them  to  this, 

3.  The  apostle  tells  them  that  their  care  was  not 
singular,  for  they  knew  that  the  like  afflictions  befell 
their  brethren  in  all  parts  of  the  world,  and  that  all 
the  people  of  God  were  their  fellow-soldiers  in  this 
warfare. 

Learn,  (1.)  All  the  great  persecutions  that  ever 
were  in  the  world,  were  raised,  spirited  up,  and  con¬ 
ducted,  by  the  Devil ;  he  is  the  grand  persecutor, 
as  well  as  the  deceiver  and  accuser,  of  the  brethren  ; 
men  are  his  willing,  spiteful  instruments,  but  he  is 
the  chief  adversary  that  wars  against  Christ  and  his 
people,  Gen.  3.  15.  Rev.  12.  12. 

(2. )  The  design  of  Satan  in  raising  persecutions 
against  the  faithful  servants  of  God,  is,  to  bring  them 
to  apostacy,  by  reason  of  their  sufferings,  and  so  to 
destroy  their  souls. 

(3.)  Sobriety  and  watchfulness  are' necessary  vir¬ 
tues  at  all  times,  but  especially  in  times  of  suffering 
and  persecution;  “  You  must  moderate  your  affec¬ 
tion  to  worldly  things,  or  else  Satan  will  soon  over¬ 
come  you.” 

(4.)  “If  you  would  overcome  Satan,  either  as  a 
tempter,  accuser,  or  persecutor,  you  must  resist  him 
steadfast  in  the  faith  ;  if  your  faith  give  way,  you 
are  gone ;  therefore,  above  all,  take  the  shield  of 
faith,”  Eph.  6.  16. 

(5.)  The  consideration  of  what  others  suffer,  is 
proper  to  encourage  us  to  bear  our  own  share  in  any 
affliction  ;  the  same  afflictions  are  accomfilishcd  in 
your  brethren. 

10.  But  the  God  of  all  grace,  who  hath 
called  us  unto  his  eternal  glory  by  Christ 
Jesus,  after  that  ye  have  suffered  a  while, 
make  you  perfect,  stablish,  strengthen,  set¬ 
tle  you. 

We  come  now  to  the  conclusion  of  this  epistle, 
which  the  apostle  begins  with  a  most  weighty  pray¬ 
er,  which  he  addresses  to  God  as  the  God  of  all 
grace,  the  Author  and  Finisher  of  every  heavenly 
gift  and  quality,  acknowledging,  on  their  behalf,  that 
God  had  already  called  them  to  be  partakers  of  that 
eternal  glory,  which,  being  his  own,  he  had  pro¬ 
mised  and  settled  upon  them,  through  the  merit  and 
intercession  of  Jesus  Christ.  You  may  observe  what 
he  prays  for  on  their  account;  not  that  they  might 
be  excused  from  sufferings,  but  that  their  sufferings 
might  be  moderate  and  short,  and,  after  they  haa  . 
suffered  a  while,  that  God  would  restore  them  to  a 
settled  and  peaceable  condition,  and  f lerfect  his  work 
in  them  ;  that  he  would  stablish  them  against  wa¬ 
vering,  either  in  faith,  or  duty ;  that  he  would 
strengthen  those  who  are  weak,  and  settle  them 
upon  Christ  the  foundation,  so  firmly,  that  their 
union  with  him  might  be  indissoluble  and  everlast¬ 
ing. 

Learn,  1.  All  grace  is  from  God ;  it  is  he  who 


814 


I.  PETER,  V. 


restrains,  converts,  comforts,  and  saves  men  by  his 
grace. 

2.  All  who  are  called  into  a  state  of  grace ,  are 
called  to  partake  of  eternal  glory  and  happiness. 

3.  Those  who  are  called  to  be  heirs  of  eternal 
life  through  Jesus  Christ,  must,  nevertheless,  suffer 
in  this  world,  but  th^ir  sufferings  will  be  but  for  a 
little  while. 

4.  The  perfecting,  stablishing,  strengthening,  and 
settling,  of  good  people  in  grace,  and  their  perseve¬ 
rance  therein,  is  so  difficult  a  work,  that  only  the 
God  of  all  grace  can  accomplish  it ;  and  therefore 
he  is  earnestly  to  be  sought  unto  by  continual 
prayer,  and  dependence  upon  his  promises. 

11.  To  him  be  glory  and  dominion  for 
ever  and  ever.  Amen. 

From  this  doxology  we  may  learn,  that  they  who 
have  obtained  grace  from  the  God  of  all  grace, 
should,  and  will,  ascribe  glory,  dominion,  and 
power,  to  him  for  ever  and  ever. 

12.  By  Silvanus,  a  faithful  brother  unto 
you,  as  I  suppose,  I  have  written  briefly, 
exhorting,  and  testifying  that  this  is  the 
true  grace  of  God  wherein  ye  stand. 

Here  the  apostle,  1.  Recapitulates  the  design  of 
his  wiiting  this  epistle  to  them,  which  was,  (1.)  To 
testify,  and,  in  the  strongest  terms  to  assure  them, 
that  the  doctrine  of  salvation,  which  he  had  ex¬ 
plained,  and  they  had  embraced,  was  the  true  ac¬ 
count  of  the  grace  of  God,  foretold  by  the  prophets, 
and  published  by  Jesus  Christ.  (2.)  To  exhort 
them  earnestly  that,  as  they  had  embraced  the  gos¬ 
pel,  they  would  continue  steadfast  in  it,  notwith¬ 
standing  the  arts  of  seducers,  or  the  persecutions  of 
enemies.  2.  He  recommends  Silvanus,  the  person 
by  whom  he  sent  them  this  brief  epistle,  as  a  bro¬ 
ther  whom  he  esteemed  faithful  and  friendly  to 
them,  and  hoped  they  would  account  him  so,  though 
he  was  a  minister  of  the  uncircumcision. 

Learn,  (1.)  An  honourable  esteem  of  the  minis¬ 
ters  of  religion  tends  much  to  the  success  of  their  la¬ 
bours  ;  when  we  are  convinced  they  are  faithful,  we 
shall  profit  more  by  their  ministerial  services ;  the 
prejudices  that  some  of  these  Jews  might  have 
against  Silvanus,  as  a  minister  of  the  Gentiles, 


would  soon  wear  off,  when  they  were  once  convinced 
that  he  was  a  faithful  brother. 

(2.)  The  main  thing  that  ministers  ought  to  aim  at 
in  their  labours,  is,  to  convince  their  people  of  the 
certainty  and  excellency  of  the  Christian  religion  , 
this  the  apostles  did  exhort  and  testify  with  all  their 
might. 

(3.)  A  firm  persuasion  that  we  are  in  the  true 
way  to  heaven,  will  be  the  best  motive  to  stand  fast, 
and  persevere  therein. 

13.  The  church  that  is  at  Babylon,  elect¬ 
ed  together  with  you ,  saluteth  you  ;  and  so 
doth  Marcus  my  son. 

St.  Peter,  being  at  Babylon  in  Assyria,  when  he 
wrote  this  epistle  (whither  he  travelled,  as  the  apos¬ 
tle  of  the  circumcision,  to  visit  that  church,  which 
was  the  chief  of  the  dispersion,)  sends  the  salutation 
of  that  church  to  the  other  churches  to  whom  he 
wrote,  telling  them,  that  God  had  elected  or  chosen 
the  Christians  at  Babylon  out  of  the  world,  to  be  his 
church ,  and  to  partake  of  eternal  salvation  through 
Christ  Jesu%  together  with  them  and  all  other  faith¬ 
ful  Christians,  ch.  1.  2.  In  this  salutation  he  parti¬ 
cularly  joins  Mark  the  evangelist,  who  was  then 
with  nim,  and  who  was  his  son  in  a  spiritual  sense, 
being  begotten  by  him  to  Christianity. 

All  the  churches  of  Jesus  Christ  ought  to  have  a 
most  affectionate  concern  one  for  another ;  they 
should  love  and  pray  for  one  another,  and  be  as 
helpful  one  to  another  as  they  possibly  can. 

1 4.  Greet  ye  one  another  with  a  kiss  of 
charity.  Peace  be  with  you  all  that  are  in 
Christ  Jesus.  Amen. 

He  exhorts  them  to  fervent  love  and  charity  one 
towards  another,  and  to  express  this  by  giving  the 
kiss  of  peace,  according  to  the  common  custom  of 
those  times  and  countries,  and  so  concludes  with  a 
benediction,  which  he  confines  to  those  only  that  are 
in  Christ  Jesus,  united  to  him  by  faith,  and  sound 
members  of  his  mystical  body.  The  blessing  he 
pronounces  upon  these,  is,  peace,  by  which  he 
means  all  necessary  good,  all  manner  of  prosperi¬ 
ty  ;  to  this  he  adds  his  amen,  in  token  of  his  earnest 
desire  and  undoubted  expectation,  that  the  blessing 
of  peace  would  be  the  portion  of  all  the  faithful. 


AN 


EXPOSITION, 

WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


SECOND  EPISTLE  GENERAL  OF  PETER. 

Completed  by  Mr.  J.  Hill. 


THE  penman  of  this  epistle  appears  plainly  to  be  the  same  who  wrote  the  foregoing ;  and  whatever  dif¬ 
ference  some  learned  men  apprehend  they  discern  in  the  style  of  this  epistle  from  that  of  the  former, 
this  cannot  be  a  sufficient  argument  to  assert  that  it  was  written  by  Simon  who  succeeded  the  apostle 
James  in  the  church  at  Jerusalem,  inasmuch  as  he  who  wrote  this  epistle,  calls  himself  Simon  Peter, 
and  an  apostle,  (v.  1.)  and  says,  that  he  was  one  of  the  three  apostles  that  were  present  at  Christ's 
transfiguration,  (v.  18.)  and  says  expressly,  that  he  had  written  a  former  epistle  to  them  ;  ( ch .  3.  1.) 
moreover,  the  design  of  this  second  epistle  is  the  same  with  that  of  the  former,  as  is  evident  from  the 
first  verse  of  the  third  chapter ;  whence  observe,  that,  in  the  things  of  God,  we  have  need  of  precept 
upon  precept,  and  line  upon  line,  and  all  little  enough  to  keep  it  in  remembrance  ;  and  yet  these  are  f  he 
things  which  should  be  most  faithfully  recorded,  and  frequently  remembered  by  us. 


II.  PETER,  I. 


CHAP.  I. 

In  this  chapter  we  have,  I.  An  introduction,  or  preface, 
making  way  for,  and  leading  to,  what  is  principally  design¬ 
ed  by  the  apostle,  v.  1 . .  4.  II.  An  exhortation  to  advance 
and  improve  in  all  Christian  graces,  v.  5 . .  7.  To  enforce 
this  exhortation,  and  engage  them  seriously  and  heartily  to 
comply  with  it,  he  adds,  1.  A  representation  of  the  very 
great  advantage  which  will  thereby  accrue  to  them,  v.  8  . . 
11.  2.  A  promise  of  the  best  assistance  the  apostle  was 

able  to  give  to  facilitate  and  forward  this  good  work,  v. 
12  . .  15.  3.  A  declaration  of  the  certain  truth  and  divine 
original  of  the  gospel  of  Christ,  in  the  grace  whereof  they 
were  exhorted  to  increase  and  persevere. 

1 .  Cl  1MON  Peter,  a  servant  and  an  apos- 
lO  tie  of  Jesus  Christ,  to  them  that  have 
obtained  like  precious  faith  with  us  through 
the  righteousness  of  God,  and  our  Saviour 
Jesus  Christ :  2.  Grace,  and  peace,  be  mul¬ 
tiplied  unto  you  through  the  knowledge  of 
God,  and  of  Jesus  our  Lord,  3.  According 
as  his  divine  power  hath  given  unto  us  all 
things  that  pertain  unto  life  and  godliness, 
through  the  knowledge  of  him  that  hath  call¬ 
ed  us  to  glory  and  virtue  :  4.  Whereby  are 
given  unto  us  exceeding  great  and  precious 
promises :  that  by  these  ye  might  be  partak¬ 
ers  of  the  divine  nature,  having  escaped  the 
corruption  that  is  in  the  world  through  lust. 

The  apostle  Peter,  being  moved  by  the  Holy  Ghost 
to  write  once  more  to  those  who  from  among  the 
Jews  were  turned  to  faith  in  Christ,  begins  this  se¬ 
cond  epistle  with  an  introduction,  wherein  the  same 


persons  are  described,  and  the  same  blessings  are 
desired,  that  are  in  the  preface  to  his  former  letter ; 
but  there  are  some  additions  or  alterations,  which 
ought  to  be  taken  notice  of  in  all  the  three  pa»ts  of 
the  introduction. 

I.  We  have  here  a  description  of  the  person  who 
wrote  the  epistle,  by  the  name  Simon,  as  well  as 
Peter,  and  by  the  title  of  seniant,  as  well  as  that  of 
apostle;  Peter,  being  in  both  epistles,  seems  to  be 
the  name  most  frequently  used,  and  with  which  he 
may  be  thought  to  be  best  pleased,  being  given  him 
by  our  Lord,  upon  his  confessing  Jesus  to  be  Christ 
the  Son  of  the  living  God  ;  and  the  very  name  sig¬ 
nifying  and  sealing  that  truth  to  be  the  fundamental 
article,  the  rock  on  which  all  must  build ;  but  the 
name  Simon,  though  omitted  in  the  former  epistle, 
is  mentioned  in  this,  lest  the  total  omission  of  that 
name,  which  was  given  him  when  he  was  circum¬ 
cised,  should  make  the  Jewish  believers,  who  were 
all  zealous  of  the  law,  to  become  jealous  of  the  apos¬ 
tle,  as  if  he  disclaimed  and  despised  circumcision  ; 
he  here  styles  himself  a  servant  (as  well  as  an  apos¬ 
tle)  of  Jesus  Christ ;  in  this  he  may  be  allowed  to 
glory,  as  David  does,  Ps.  116.  16.  The  service  of 
Christ  is  the  way  to  the  highest  honour,  John  12. 
26.  Christ  himself  is  King  of  kings,  and  Lord  of 
lords;  and  he  makes  all  his  servants  kings  arid 
priests  unto  God,  Rev.  1.  6.  How  great  an  honour 
is  it  to  be  the  servants  of  this  Master!  This  is  what 
we  cannot,  without  sin,  be  ashamed  of.  To  triumph 
in  being  Christ's  servants,  is  very  proper  for  those 
who  are  engaging  others  to  enter  into,  or  abide  in, 
the  service  of  Christ. 

II.  We  have  an  account  of  the  people  to  whom 
the  epistle  is  written  ;  they  have  been  described  in 
the  former  epistle,  as  elect  according  to  the  fore- 


816 


II.  PETER,  1. 


knowledge  of  God  the  Father ;  and  here,  as  having 
obtained  precious  faith  in  our  Lord  Jesus  Christ ; 
for  the  faith  here  mentioned,  is  vastly  different  from 
the  false  faith  of  the  heretic,  and  the  feigned  faith 
of  the  hypocrite,  and  the  fruitless  faith  of  the  formal 
professor,  how  orthodox  soever  he  is ;  it  is  the  faith 
oj  God’s  elect ,  (Tit.  1.  1.)  wrought  by  the  Spirit  of 
God  in  effectual  calling.  Observe,  1.  True  saving 
faith  is  a  precious  grace,  and  that  not  only  as  it  is 
very  uncommon,  very  scarce,  even  in  the  visible 
church,  a  very  small  number  of  true  believers 
among  a  great  multitude  of  visible  professors,  (Matt. 
22.  14.)  but  true  faith  is  very  excellent,  and  of  very 
great  use  and  advantage  to  those  who  have  it ;  the 
just  lives  by  faith,  a  truly  divine,  spiritual  life  ;  faith 
procures  all  the  necessary  supports  and  comforts  of 
this  excellent  life ;  faith  goes  to  Christ,  and  buys 
the  wine  and  milk,  (Isa.  55.  1.)  that  are  the  proper 
nourishment  of  the  new  creature  ;  faith  buys  and 
brings  home  the  tried  gold,  the  heavenly  treasure 
that  enriches  ;  faith  takes  and  puts  on  the  white  rai¬ 
ment,  the  royal  robes  that  clothe  and  adorn,  Rev.  3. 
18.  Observe,  2.  Faith  is  alike  precious  in  the  pri1 
vate  Christian  and  in  the  apostle ;  it  produces  the 
same  precious  effects  in  the  one  and  in  the  other. 
Faith  unites  the  weak  believer  to  Christ,  as  really 
as  it  does  the  strong  one,  and  purifies  the  heart  of 
one  as  truly  as  of  another ;  and  every  sincere  be¬ 
liever  is  by  his  faith  justified  in  the  sight  of  God, 
and  that  from  all  sins,  Acts  13.  39.  Faith,  in  whom¬ 
soever  it  is,  takes  hold  of  the  same  precious  Saviour, 
and  applies  the  same  precious  promises.  3.  This 
precious  faith  is  obtained  of  God.  Faith  is  the  gift 
of  God,  wrought  by  the  Spirit,  who  raised  up  Jesus 
Christ  from  the  dead.  4.  The  preciousness  of  faith, 
as  well  as  our  obtaining  it,  is  through  the  righteous¬ 
ness  ol  Christ.  The  satisfactory,  meritorious  righ¬ 
teousness  and  obedience  of  Christ  gives  faith  all  its 
value  and  preciousness:  and  the  righteousness  of 
such  a  Person  cannot  but  be  of  infinite  value  to  those 
who  by  faith  receive  it.  For,  (1. )  This  Jesus  Christ 
is  God,  yea  our  God,  as  it  is  in  the  original.  He  is 
truly  God,  an  infinite  Being,  who  has  wrought  out 
this  righteousness,  and  therefore  it  must  be  of  infi¬ 
nite  value.  (2.)  He  is  the  Saviour  of  them  that  be¬ 
lieve,  and  as  such  he  yielded  this  meritorious  obedi¬ 
ence  ;  and  therefore  it  is  of  such  great  benefit  and 
advantage  to  them,  because,  as  Surety  and  Saviour, 
he  wrought  out  this  righteousness  in  their  stead. 

III.  We  have  the  apostolical  benediction,  where¬ 
in  he  wishes  for  the  multiplication  and  increase  of 
the  divine  favour  to  them,  and  the  advancement  and 
growth  of  the  work  of  grace  in  them,  and  that  peace 
with  God  and  in  their  own  consciences,  (which  can¬ 
not  be  without  grace,)  may  abound  in  them  ;  <this  is 
the  very  same  benediction  that  is  in  the  former  epis¬ 
tle  ;  but  here  he  adds,  1.  An  account  of  the  way  and 
means  whereby  grace  and  peace  are  multiplied — it 
is  through  the  knowledge  of  God  and  Jesus  Christ  ; 
this  acknowledging  and  believing  in  the  only  living 
and  true  God,  and  Jesus  Christ  whom  he  has  sent, 
is  the  great  improvement  of  spiritual  life,  or  it  could 
not  be  the  way  to  life  eternal,  John  17.  3.  We  have, 
2.  '1  he  ground  of  the  apostle’s  faith  in  asking, 
and  of  the  Christian’s  hope  in  expecting,  the  in¬ 
crease  of  grace  ;  what  we  have  already  received, 
should  encourage  us  to  ask  for  more  ;  he  who  has 
begun  the  work  of  grace,  will  perfect  it.  Observe, 
(1.)  The  fountain  of  all  spiritual  blessings,  is,  the 
divine  power  of  Jesus  Christ,  who  could  not  dis¬ 
charge  all  the  office  ot  Mediator,  unless  he  was  God 
as  well  as  man.  (2.)  All  things  that  have  any  rela- 
.ion  to,  and  influence  upon,  the  true  spiritual  life,  the 
life  and  power  of  godliness,  are  from  Jesus  Christ ; 
in  him  all  fulness  dwells,  and  it  is  from  him  that  we 
receive,  and  grace  for  grace,  (John  1.  16.)  even  all 
that  is  necessary  for  the  preserving,  improving,  and 


perfecting  of  grace  and  peace,  which,  according  to 
some  expositors,  are  called  here  in  this  verse  godli¬ 
ness  and  life.  (3.)  Knowledgtsof  God,  and  faith  in 
him,  are  the  channel  whereby  all  spiritual  supports 
and  comforts  are  conveyed  to  us  ;  but  then  we  must 
own  and  acknowledge  God  as  the  Author  of  our  ef¬ 
fectual  calling,  for  so  he  is  here  described  ;  him  that 
hath  called  us  to  glory  and  virtue.  Observe  here. 
The  design  of  God  in  calling  or  converting  men,  is, 
to  bring  them  to  glory  and  virtue,  that  is,  peace  and 
grace,  as  some  understand  it ;  but  many  prefer  the 
marginal  rendering,  by  glory  and  virtue  ;  and  so  we 
have  effectual  calling  set  forth  as  the  work  of  the 
glory  and  virtue,  or  the  glorious  power,  of  God, 
which  is  described  Eph.  1.  19.  It  is  the  glory  of 
God’s  power  to  convert  sinners ;  this  is  the  power 
and  glory  of  God  which  are  seen  and  experienced 
in  his  sanctuary ;  (Ps.  63.  2.)  this  / lower  or  virtue 
is  to  be  extolled  by  all  that  are  called  out  of  dark¬ 
ness  into  marvellous  light,  1  Pet.  2.  9. 

In  the  fourth  verse  the  apostle  goes  on  to  encou¬ 
rage  their  faith  and  hope  in  looking  for  an  increase 
of  grace  and  peace,  because  the  same  glory  and  vir¬ 
tue  are  employed  and  evidenced  in  giving  the  pro¬ 
mises  of  the  gospel,  that  are  exercised  in  our  effec¬ 
tual  calling.  Observe,  [1.]  The  good  things  which 
the  promises  make  over,  are  exceeding  great ;  par¬ 
don  of  sin  is  one  of  the  blessings  here  intended  ;  how 
great  this  is,  all  who  know  any  thing  of  the  power 
of  God’s  anger,  will  readily  confess  ;  and  this  is  one 
of  those  promised  favours,  in  bestowing  whereof  the 
power  of  the  Lord  is  great,  Numb.  14.  17.  To 
pardon  sins  that  are  numerous  and  heinous,  (every 
one  of  which  deserves  God’s  wrath  and  curse,  and 
that  for  ever,)  is  a  wonderful  thing,  and  so  called,  Ps. 
119.  18.  [2.]  The  promised  blessings  of  the  gospel 

are  very  precious  ;  as  the  great  promise  of  the  Old 
Testament,  was,  the  Seed  of  the  woman,  the  Mes¬ 
siah,  (Heb.  11.  39.)  so  the  great  promise  of  the  New 
Testament,  is,  the  Holy  Ghost ;  (Luke  24.  49.)  and 
how  precious  must  the  enlivening,  enlightening, 
sanctifying  Spirit  be!  [3.]  They  who  receive  the 
pro?nises  of  the  gospel,  partake  of  the  divine  nature ; 
these  are  renewed  in  the  spirit  of  their  mind,  after 
the  image  of  God,  in  knowledge,  righteousness,  and 
holiness;  their  hearts  are  set  for  God  and  his  ser¬ 
vice  ;  they  have  a  divine  temper  and  disposition  of 
soul ;  though  the  law  be  the  ministration  of  death, 
and  the  letter  kill,  yet  the  gospel  is  the  ministration 
of  life,  and  the  Spirit  quickeneth  those  who  are  na¬ 
turally  dead  in  trespasses  and  sins.  [4.]  Those  in 
whom  the  Spirit  works  the  divine  nature,  are  freed 
from  the  bondage  of  corruption.  They  who  are,  by 
the  Spirit  of  grace,  renewed  in  the  spirit  of  their 
mind,  are  translated  into  the  liberty  of  the  children 
of  God:  for  it  is  the  world  in  which  corruption 
reigns  ;  they  who  are  not  of  the  Father,  but  of  the 
world,  are  under  the  power  of  sin  ;  the  world  lies  in 
wickedness,  1  John  5.  19.  A  nd  the  dominion  that  sin 
has  in  the  men  of  the  world,  is  through  lust;  their 
desires  are  to  it,  and  therefore  it  rules  over  them. 
The  dominion  sin  has  over  us,  is  according  to  the  de¬ 
light  we  have  in  it. 

5.  And  beside  this,  giving  all  diligence, 
add  to  your  faith  virtue ;  and  to  virtue  know¬ 
ledge  ;  6.  And  to  knowledge  temperance : 
and  to  temperance  patience;  and  to  patience 
godliness;  7.  And  to  godliness  brotherly- 
kindness  ;  and  to  brotherly-kindness  chari¬ 
ty- 

in  these  words  the  apostle  comes  to  the  chief  thing 
intended  in  this  epistle— to  excite  and  engage  them 
to  advance  in  grace  and  holiness,  they  having  alrea¬ 
dy  obtained  precious  faith,  and  been  made  partakers 


817 


II.  PETER,  1. 


of  the  divine  nature  ;  this  is  a  very  good  beginning, 
but  it  is  not  to  be  rested  in,  as  if  we  were  already 
perfect ;  the  apostle  had  prayed  that  grace  and 
fie  ace  might  be  multifilied  to  them ,  and  now  he  ex¬ 
horts  them  to  press  forward  for  the  obtaining  of 
more  grace ;  we  should,  as  we  have  opportunity, 
exhort  those  we  pray  for,  and  excite  them  to  the 
use  of  all  proper  means  to  obtain  what  we  desire 
God  to  bestow  upon  them  ;  and  they  who  will  make 
any  progress  in  religion,  must  be  very  diligent  and 
industrious  in  their  endeavours  ;  without  giving  all 
diligence,  there  is  no  gaining  any  ground  in  the  work 
of  holiness  ;  they  who  are  slothful  in  the  business 
of  religion,  will  make  nothing  of  it ;  we  must  strive, 
if  we  will  enter  in  at  the  strait  gate,  Luke  13.  24. 

Here  we  cannot  but  observe  how  the  believer’s 
way  is  marked  out  step  by  step. 

1.  He  must  get  virtue,  by  which  some  understand 
justice ;  and  then  the  knowledge,  temperance,  and 
patience  that  follow,  being  joined  with  it,  the  apostle 
may  be  supposed  to  put  them  upon  pressing  after 
the  four  cardinal  virtues,  or  the  four  elements  that 
go  to  the  making  up  of  every  virtue  or  virtuous  ac¬ 
tion  ;  but  seeing  it  is  a  faithful  saying,  and  con¬ 
stantly  to  be  asserted,  that  they  who  have  faith,  be 
careful  to  maintain  good  works,  (Tit.  3.  8.)  by  vir¬ 
tue  here  we  may  understand  strength  and  courage, 
without  which  the  believer  cannot  stand  up  for  good 
works,  by  abounding  and  excelling  in  them.  The 
righteous  must  be  bold  as  a  lion  ;  (Prov.  28.  1. )  a 
cowardly  Christian,  who  is  afraid  or  ashamed  to  pro¬ 
fess  the  doctrines  or  practise  the  duties  of  the  gospel, 
must  expect  that  Christ  will  be  ashamed  of  him 
another  day  ;  “  Let  not  your  hearts  fail  you  in  the 
evil  day,  but  shew  yourselves  valiant  in  standing 
against  all  opposition,  and  resisting  every  enemy, 
world,  flesh,  Devil,  yea  and  death  too.”  We  have 
need  of  virtue  while  we  live,  and  it  will  be  of  excel¬ 
lent  use  when  we  come  to  die. 

2.  The  believer  must  add  knowledge  to  his  vir¬ 
tue,  prudence  to  his  courage ;  there  is  a  knowledge 
of  God’s  name,  which  must  go  before  our  faith,  (Ps. 
9.  10. )  and  we  cannot  approve  of  the  good  and  ac¬ 
ceptable  and  perfect  will  of  God,  till  we  know  it ; 
but  there  are  proper  circumstances  for  duty,  which 
must  be  known  and  observed ;  we  must  use  the 
appointed  means,  and  observe  the  accepted  time. 
Christian  prudence  regards  the  persons  we  have  to 
do  with,  and  the  place  and  company  we  are  in  ; 
every  believer  must  labour  after  the  knowledge  and 
wisdom  that  are  profitable  to  direct,  both  as  to  the 
proper  method  and  order  wherein  all  Christian  du¬ 
ties  are  to  be  performed,  and  as  to  the  way  and  man¬ 
ner  of  performing  them. 

3.  We  must  add  temperance  to  our  knowledge  ; 
we  must  be  sober  and  moderate  in  our  love  to,  and 
use  of,  the  good  things  of  this  life  ;  and  if  we  have  a 
right  understanding  and  knowledge  of  outward  com¬ 
forts,  we  shall  see  their  worth  and  usefulness  are 
vastlv  inferior  to  those  of  spiritual  mercies.  Bodily 
exercises  and  bodily  privileges  profit  but  little,  and 
therefore  are  to  be  esteemed  and  used  accordingly; 
the  gospel  teaches  sobriety  as  well  as  honesty,  (Tit. 
2.  12.)  we  must  be  moderate  in  desiring  and  using 
the  good  things  of  natural  life,  such  as  meat,  drink, 
clothes,  sleep,  recreations,  and  credit ;  an  inordinate 
desire  after  these,  is  inconsistent  with  an  earnest  de¬ 
sire  after  God  and  Christ ;  and  they  who  take  more 
of  these  than  is  due,  can  render  to  neither  God  nor 
man  what  is  due  to  them. 

4.  Add  to  temperance,  patience  ;  which  must  have 
its  perfect  work,  or  we  cannot  be  perfect  and  entire, 
wanting  nothing,  (Jam.  1.  4.)  for  we  are  born  to 
trouble,  and  must  through  many  tribulations  enter 
into  the  kingdom  of  heaven;  and  it  is  this  tribula¬ 
tion,  (Rom.  5.  3.)  which  worketh  patience,  that  is, 
requires  the  exercise,  and  occasions  the  increase,  of 

VOL.  VI  — 5  L 


this  grace ;  whereby  we  bear  all  calamities  and 
crosses  with  silence  and  submission,  without  mur¬ 
muring  against  God,  or  complaining  of  him  ;  but 
justifying  him  who  lays  all  affliction  upon  us,  own¬ 
ing  that  our  sufferings  are  less  than  our  sins  deserve, 
and  believing  they  are  no  more  than  we  ourselves 
need. 

5.  To  patience  we  must  add  godliness,  and  this  is 
the  very  thing  which  is  produced  by  patience,  for 
that  works  experience,  Rom.  5.  4.  When  Chris¬ 
tians  bear  afflictions  patiently,  thev  get  an  experi¬ 
mental  knowledge  of  the  loving-kindness  of  their 
heavenly  Father,  which  he  will  not  take  from  his 
children,  even  when  he  visits  their  iniquity  with  the 
rod,  and  their  transgressions  with  stripes  ;  (Ps.  89. 
32,  33. )  and  hereby  they  are  brought  to  the  child¬ 
like  fear  and  reverential  love  wherein  true  godliness 
consists:  to  which, 

6.  We  must  add  brotherly-kindness,  a  tender  af¬ 
fection  to  all  our  fellow-Christians,  who  are  children 
of  the  same  Father,  servants  of  the  same  Master, 
members  of  the  same  family,  travellers  to  the  same 
country,  and  heirs  of  the  same  inheritance,  and 
therefore  are  to  be  loved  with  a  pure  heart  fervent¬ 
ly,  with  a  love  of  complacency,  as  those  who  are 
peculiarly  near  and  dear  to  us,  in  whom  we  take 
particular  delight,  Ps.  16.  3. 

7.  Charity,  or  a  love  of  good-will  to  all  mankind, 
must  be  added  to  the  love  of  delight  which  we  have 
for  those  who  are  the  children  of  God.  God  has 
made  of  one  blood  all  nations,  and  all  the  children 
of  men  are  partakers  of  the  same  human  nature,  are 
all  capable  of  the  same  mercies,  and  liable  to  the 
same  afflictions,  and  therefore,  though  upon  a  spi¬ 
ritual  account  Christians  are  distinguished  and  dig¬ 
nified  above  those  who  are  without  Christ,  yet  are 
they  to  sympathize  with  others  in  their  calamities, 
and  relieve  their  necessities,  and  promote  their  wel¬ 
fare  both  in  body  and  soul,  as  they  have  opportunity: 
thus  must  all  believers  in  Christ  evidence  that  they 
are  the  children  of  God,  who  is  good  to  all,  but  is  es¬ 
pecially  good  to  Israel. 

All  the  forementioned  graces  must  be  had,  or  we 
shall  not  be  thoroughly  furnished  for  all  good  works 
— for  the  duties  of  the  first  and  second  table,  for  ac¬ 
tive  and  passive  obedience,  and  for  those  services 
wherein  we  are  to  imitate  God,  as  well  as  for  those 
wherein  we  only  obey  him. 

8.  For  if  these  things  be  in  you,  and 
abound,  they  make  you  that  ye  shall  neither 
be  barren  nor  .unfruitful  in  the  knowledge  of 
our  Lord  Jesus  Christ.  9.  But  he  that  lack- 
eth  these  things,  is  blind,  and  cannot  see 
afar  off,  and  hath  forgotten  that  he  was 
purged  from  his  old  sins.  10.  Wherefore 
the  rather,  brethren,  give  diligence  to  make 
your  calling  and  election  sure  ;  for  if  ye  do 
these  things,  ye  shall  never  fall :  1 1 .  For  so 
an  entrance  shall  be  ministered  unto  you 
abundantly  into  the  everlasting  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ. 

To  engage  us  to  an  industrious  and  unwearied  pur¬ 
suit  of  ail  the  forementioned  graces,  the  apostle  sets 
forth  the  advantages  that  redound  to  all  who  suc¬ 
cessfully  labour  so  as  to  get  these  things  to  be  and 
abound  in  them.  This  is  proposed, 

I.  More  generally,  v.  8.  The  having  these  things 
makenot  barren,  (or  slothful,)  or  unfruitful ;  where, 
according  to  the  style  of  the  Holy  Ghost,  we  must 
understand  a  great  deal  more  than  is  expressed ; 
for  when  it  is  said  concerning  Ahaz,  the  vilest  and 
most  provoking  of  all  the  kings  of  Judah,  that  he  did 


018 


II.  PETER,  1. 


not  right  in  the  sight  of  the  Lord,  (2  Kings  16.  2.) 
we  are  to  understand  as  much  as  if  it  had  been  said, 
He  did  what  was  most  offensive  and  abominable,  as 
the  following  account  of  his  life  shews ;  so  when  it  is 
here  said,  that  the  being  and  abounding  of  all  Chris¬ 
tian  graces  in  us  will  make  us  neither  inactive  nor 
unfruitful,  we  are  thereby  to  understand,  that  it 
will  make  us  very  zealous  and  lively,  vigorous  and 
active,  in  all  practical  Christianity,  and  eminently 
fruitful  in  the  works  of  righteousness ;  these  will 
bring  much  glory  to  God,  by  bringing  forth  much 
fruit  among  men,  being  fruitjul  in  knowledge,  or  the 
acknowledging  of  our  Lord  Jesus  Christ,  owning 
him  to  be  their  Lord,  and  evidencing  themselves  to 
be  his  servants,  by  their  abounding  in  the  work  that 
he  has  given  them  to  do  ;  this  is  the  necessary  con¬ 
sequence  of  adding  one  grace  to  another  ;  for  where 
all  Christian  graces  are  in  the  heart,  they  improve 
and  strengthen,  encourage  and  cherish,  one  another; 
so  they  all  thrive  and  grow ;  (as  the  apostle  inti¬ 
mates  in  the  beginning  of  v.  8. )  and  wherever  grace 
abounds,  there  will  be  an  abounding  in  good  works. 

How  desirable  it  is  to  be  in  such  a  case,  the  apos¬ 
tle  evidences,  9.  There  he  sets  forth  how  mise¬ 
rable  it  is  to  be  without  those  quickening,  fructify¬ 
ing  graces ;  for  he  who  has  not,  or  though  he  pre¬ 
tends  or  seems  to  have,  the  forementioned  graces, 
does  not  exercise  and  improve  them,  is  blind,  that 
is,  as  to  spiritual  and  heavenly  things,  as  the  next 
words  explain  it ;  he  cannot  see  far  off:  this  present 
evil  world  he  can  see,  and  dotes  upon,  but  has  no 
discerning  at  all  of  the  world  to  come,  so  as  to  be 
affected  with  the  spiritual  privileges  and  heavenly 
blessings  thereof ;  he  who  sees  the  excellencies  of 
Christianity,  must  needs  be  diligent  in  endeavours 
after  all  those  graces  that  are  absolutely  necessary 
for  obtaining  glory,  honour,  and  immortality  ;  but 
where  these  graces  are  not  obtained  nor  endeavour¬ 
ed  after,  men  are  not  able  to  look  forward  to  the 
things  that  are  but  a  very  little  way  off  in  reality, 
though,  in  appearance  or  in  their  apprehension, 
they  are  at  a  great  distance,  because  they  put  them 
far  away  from  them ;  and  how  wretched  is  their 
condition,  who  are  thus  blind,  as  to  the  awfully  great 
things  of  the  other  world  ;  who  cannot  see  any  thing 
of  the  reality  and  certainty,  the  greatness  and  near¬ 
ness,  of  the  glorious  rewards  God  will  bestow  on  the 
righteous,  and  the  dreadful  punishment  he  will  in¬ 
flict  on  the  ungodly  ! 

But  this  is  not  all  the  misery  of  those  who  do  not 
add  to  their  faith,  virtue,  knowledge,  &c.  They  are 
as  unable  to  look  backward  as  forward,  their  me¬ 
mories  are  slippery  and  unable  to  retain  what  is  past, 
as  their  sight  is  short  and  unable  to  discern  what  is 
future;  they  forget  that  they  have  been  baptized, 
and  had  the  means,  and  been  laid  under  the  obliga¬ 
tions  to  holiness  of  heart  and  life.  By  baptism  we 
are  engaged  in  a  holy  war  against  sin,  and  are  so¬ 
lemnly  bound  to  fight  against  the  flesh,  the  world, 
and  the  Devil.  (  Often  call  to  mind,  and  seriously 
meditate  on,  your  solemn  engagement  to  be  the 
Lord’s,  and  your  peculiar  advantages  and  encour¬ 
agements  to  lay  aside  all  filthiness  of  flesh  and  s/iirit. 

II.  The  apostle  proposes  two  particular  advan¬ 
tages  that  will  attend  or  follow  upon  diligence  in  the 
work  of  a  Christian  :  1.  Stability  in  grace.  2.  A 
triumphant  entrance  into  glory.  These  he  brings 
in  by  re-assuming  his  former  exhortation,  and  lay¬ 
ing  it  down  in  other  words ;  for  what,  v.  5.  is  ex- 

gressed  by  giving  diligence  to  add  to  faith  virtue, 
:c.  is  here  expressed  by  giving  diligence  to  make 
our  calling  and  election  sure ;  where  we  may  ob¬ 
serve,  (1.)  It  is  the  duty  of  believers  to  make  their 
election  sure,  to  clear  it  up  to  themselves,  that  they 
are  the  chosen  of  God.  (2.)  The  way  to  make  sure 
their  eternal  electiorf,  is,  to  make  out  their  effectual 
calling:  none  can  look  into  the  book  of  God’s  eternal 


counsels  and  decrees;  but  n  as  much  as  whom  God 
did  predestinate,  them  he  also  called,  if  we  can  find 
we  are  effectually  called,  we  may  conclude  we  are 
chosen  to  salvation.  (3.)  It  requires  a  great  deal 
of  diligence  and  labour  to  make  sure  our  calling  and 
election  ;  there  must  be  a  very  close  examination  of 
ourselves,  a  very  narrow  search  and  strict  inquiry, 
whether  we  are  thoroughly  converted,  our  mine 
enlightened,  our  wills  renewed,  and  our  whole  souls 
changed  as  to  the  bent  and  inclination  thereof ;  and 
to  come  to  a  fixed  certainty  in  this,  requires  the  ut¬ 
most  diligence,  and  cannot  be  attained  and  kept  with¬ 
out  divine  assistance,  as  we  may  learn  from  Ps.  139. 
23.  Rom.  8.  16. 

“  But  how  great  soever  the  labour  is,  do  not  think 
much  of  it,  for  great  is  the  advantage  you  gain  by  it ; 
for,”  [1.]  “By  this  you  will  be  kept  from  falling, 
and  that  at  all  times  and  seasons,  even  in  those  hours 
of  temptation  that  shall  be  on  the  earth.”  When 
others  shall  fall  into  heinous  and  scandalous  sin, 
these  shall  be  enabled  to  walk  circumspectly,  and 
keep  on  in  the  way  of  their  duty  ;  and  when  many 
fall  into  errors,  these  shall  be  preserved  sound  in  the 
faith,  and  stand  perfect  and  complete  in  all  the  will 
of  God.  [2.]  They  who  are  diligent  in  the  work 
of  religion,  shall  have  a  triumphant  entrance  into 
glory  ;  while  of  those  few  who  get  to  heaven,  some 
are  scarcely  saved,  (1  Pet.  4.  18.)  with  a  great  deal 
of  difficulty,  even  as  by  fire,  (1  Cor.  3.  15.)  these, 
who  are  growing  in  grace,  and  abounding  in  the 
work  of  the  Lord,  shall  have  an  abundant  entrance 
into  the  joy  of  their  Lord,  even  that  everlasting  king¬ 
dom  where  Christ  reigns,  and  they  shall  reign  with 
him  for  ever  and  ever. 

12.  Wherefore  I  will  not  be  negligent  to 
put  you  always  in  remembrance  of  these 
things,  though  ye  know  them ,  and  be  esta¬ 
blished  in  the  present  truth.  13.  Yea,  I 
think  it  meet,  as  long  as  I  am  in  this  taber¬ 
nacle,  to  stir  you  up  by  putting  you  in  re¬ 
membrance  ;  1 4.  Knowing  that  shortly  I 

must  put  off  this  my  tabernacle,  even  as  our 
Lord  Jesus  Christ  hath  shewed  me.  15. 
Moreover  I  will  endeavour  that  ye  may  be 
able  after  my  decease  to  have  these  things 
always  in  remembrance. 

The  importance  and  advantage  of  progress  and 
perseverance  in  grace  and  holiness,  made  the  apos¬ 
tle  to  be  very  diligent  in  doing  the  work  of  a  minister 
of  Christ,  that  he  might  thereby  excite  and  assist 
them  to  be  diligent  in  the  duty  of  Christians.  If 
ministers  be  negligent  in  their  work,  it  can  hardly 
be  expected  that  the  people  will  be  diligent  in 
their’s;  therefore  St.  Peter  will  not  be  negligent, 
that  is,  at  no  time  or  place,  in  no  part  of  his  work, 
to  no  part  of  his  charge,  but  will  be  exemplary  and 
universally  diligent,  and  that  in  the  work  of  a  re¬ 
membrancer  ;  this  is  the  office  of  the  best  ministers, 
even  the  apostles  themselves ;  they  are  the  Lord’s  re¬ 
membrancers  ;  (Isa.  62.  6.)  they  are  especially  bound 
to  make  mention  of  the  promises,  and  put  God  in 
mind  of  his  engagements  to  do  good  to  his  people  ; 
and  they  are  the  people’s  remembrancers,  making 
mention  of  God’s  precepts,  and  putting  them  in 
mind  of  the  doctrines  and  duties  of  Christianity, 
that  they  may  remember  God’s  commandments,  to 
do  them. 

And  this  the  apostle  does,  though  some  persons 
might  think  it  needless,  inasmuch  as  they  already 
knew  these  things  that  he  writes  about,  and  were 
established  in  the  very  truth  that  he  insists  upon. 
Observe,  1.  We  need  to  be  put  in  mind  of  what  we 
do  already  know,  to  prevent  our  forgetting  it,  and 


819 


II.  PETER,  I. 


to  improve  our  knowledge,  and  reduce  all  to  prac¬ 
tice.  2.  We  must  be  established  in  the  belief  of  the 
truth,  that  we  may  not  be  shaken  by  every  wind  of 
doctrine,  and  especially  in  that  which  is  the  present 
truth,  what  is  the  truth  more  peculiarly  necessary 
for  us  to  know  in  our  day,  what  belongs  to  our  peace, 
and  what  is  more  especially  opposed  in  our  time. 
The  great  doctrines  of  the  gospel,  that  Jesus  is  the 
Christ ;  that  Jesus  Christ  came  into  the  world  to  save 
sinners  ;  that  those  who  believe  in  the  Lord  Jesus 
Christ  shall  be  saved,  and  all  that  believe  in  God 
must  be  careful  tt  maintain  good  works.  These  are 
truths  the  apostles  insisted  on  in  their  day ;  these 
are  faithful  sayings,  and  worthy  of  all  accepta- 
tion  in  every  age  of  the  Christian  church.  And  as 
these  must  be  constantly  affirmed  by  ministers,  (Tit. 
3.  8. )  so  the  people  are  to  be  well  instructed  and  es¬ 
tablished  therein ;  and  yet  must,  after  all  their  at¬ 
tainments  in  knowledge,  be  put  in  mind  of  such  things 
as  cannot  be  too  clearly  known,  nor  too  firmly  be¬ 
lieved.  The  most  advanced  Christians  cannot, 
while  in  this  world,  be  above  ordinances,  or  beyond 
the  need  of  those  means  which  God  has  appointed 
and  does  afford.  And  if  the  people  need  teaching 
and  exhortation  while  they  are  in  the  body,  it  is 
very  meet  and  just  that  ministers  should,  as  long  as 
they  are  in  this  tabernacle,  instruct  and  exhort  them, 
and  bring  those  truths  to  their  remembrance,  that 
they  have  formerly  heard;  this  being  a  proper 
means  to  stir  them  up  to  be  diligent  and  lively  in  a 
course  of  gospel-obedience. 

The  apostle,  being  set  upon  the  work,  tells  us  (v. 
14.)  what  makes  him  earnest  in  this  matter,  even 
the  knowledge  he  had,  not  only  that  he  must  certain¬ 
ly,  but  also  that  he  must  shortly,  fiut  off  this  taber¬ 
nacle.  Observe,  (1.)  The  body  is  but  the  tabernacle 
of  the  soul.  It  is  a  mean  and  moveable  structure, 
whose  stakes  can  be  easily  removed,  and  its  cords 
presently  broken.  (2. )  This  tabernacle  must  be  put 
off  We  are  not  to  continue  long  in  this  earthly  house. 
As  at  night  we  put  off  our  clothes,  and  lay  them  by, 
so  at  death  we  must  put  off  our  bodies,  and  they  must 
be  laid  up  in  the  grave  till  the  morning  of  the  resur¬ 
rection.  (3. )  The  nearness  of  death  makes  the  apos¬ 
tle  diligent  in  the  business  of  life.  Our  Lord  Jesus 
had  shewn  him,  that  the  time  of  his  departure  was  at 
hand,  and  therefore  he  bestirs  himself  with  greater 
zeal  and  diligence,  because  the  time  is  short;  he 
must  soon  be  removed  from  those  to  whom  he 
wrote  ;  and  his  ambition  being  that  they  should  re¬ 
member  the  doctrine  he  had  delivered  to  them,  after 
he  himself  was  taken  away  from  them,  he  commits 
his  exhortation  to  writing.  The  apostle  had  not  any 
great  opinion  of  oral  tradition ;  that  was  not  so  pro¬ 
per  a  means  to  reach  the  end  he  was  in  pursuit  of. 
He  wou^d  have  them  always  to  remember  these 
things,  and  not  only  to  keep  them  in  mind,  but  also 
to  make  mention  of  them,  as  the  original  words  im¬ 
port.  They  who  fear  the  Lord,  make  mention  of  his 
name,  and  talk  of  his  loving-kindness.  This  is  the 
way  to  spread  the  knowledge  of  the  Lord ;  and  this 
the  apostle  had  at  heart ;  and  they  who  have  the 
written  word  of  God,  are  thereby  put  into  a  capacity 
to  do  this. 

16.  For  we  have  not  followed  cunningly 
devised  fables,  when  we  made  known  unto 
you  the  power  and  coming  of  our  Lord  Je¬ 
sus  Christ,  but  were  eye-witnesses  of  his 
majesty.  17.  For  he  received  from  God 
the  F ather  honour  and  glory,  when  there 
came  such  a  voice  to  him  from  the  ex¬ 
cellent  glory,  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased.  18.  And 
this  voice  which  came  from  heaven  we 


heard,  when  we  were  with  him  in  the  holy 
mount. 

Here  we  have  the  reason  of  giving  the  foregoing 
exhortation,  and  that  with  so  much  diligence  and 
seriousness.  These  things  are  not  idle  tales,  or  a 
vain  thing,  but  of  undoubted  truth  and  vast  concern. 
The  gospel  is  not  a  cunningly  devised  fable. 
These  are  not  the  words  of  one  who  hath  a  devil,  oi 
the  contrivance  of  any  number  of  men  who  by  cun- 
ning  craftiness  endeavour  to  deceive.  The  way  of 
salvation  by  Jesus  Christ  is  eminently  the  counsel  of 
God,  the  most  excellent  contrivance  of  the  infinitely 
wise  Jehovah  ;  it  was  he  that  invented  this  way  of 
saving  sinners  by  Jesus  Christ,  whose  power  and 
coming  are  set  forth  in  the  gospel,  and  the  apostle’s 
preaching  was  a  making  these  things  known.  1. 
The  preaching  of  the  gospel  is  a  making  known  the 
power  of  Christ,  that  he  is  able  to  save  to  the  utter 
most  all  who  come  to  God  by  him.  He  is  the  mighty 
God,  and  therefore  can  save  from  both  the  guilt  and 
the  filth  of  sin.  2.  The  coming  of  Christ  also  is 
made  known  by  the  preaching  of  the  gospel.  He 
who  was  promised  immediately  after  the  fall  of  man, 
as  in  the  fulness  of  time  to  be  born  of  a  woman,  is 
now  come  in  the  flesh  ;  and  whosoever  denies  this, 
is  an  antichrist;  (1  John  4.  3.)  he  is  actuated  and 
influenced  by  the  spirit  of  antichrist ;  but  those  who 
are  the  true  apostles  and  ministers  of  Christ,  and 
are  directed  and  guided  by  the  Spirit  of  Christ, 
they  evidence  that  Christ  is  come  according  to  the 
promise,  which  all  the  Old-Testament  believers  died 
in  the  faith  of,  Heb.  11.  39.  Christ  is  come  in  the 
flesh ;  inasmuch  as  those  whom  he  undertakes  to 
save,  are  partakers  of  Jlesh  and  blood,  he  himself 
also  took  part  of  the  same,  that  he  might  suffer  in 
their  nature  and  stead,  and  thereby  make  an  atone¬ 
ment.  This  coming  of  Christ  the  gospel  is  very 
plain  and  circumstantial  in  setting  forth  :  but  there 
is  a  second  coming,  which  it  likewise  mentions, 
which  the  ministers  of  the  gospel  ought  also  to  make 
known,  when  he  shall  come  in  the  glory  of  his  Fa¬ 
ther  with  all  his  holy  angels,  for  he  is  appointed  to 
be  Judge  both  of  (quick  and  dead.  He  will  come  to 
judge  the  world  in  righteousness  by  the  everlasting 
gospel,  and  call  us  all  to  give  account  of  all  things 
done  in  the  body,  whether  good  or  evil. 

And  though  this  gospel  of  Christ  has  been  blasphe¬ 
mously  called  a  fable  by  one  of  those  wretches  who 
call  themselves  the  successors  of  St.  Peter  ;  yet  our 
apostle  proves  that  it  is  of  the  greatest  certainty  and 
reality,  inasmuch  as  during  our  blessed  Saviour’s 
abode  here  on  earth,  when  he  took  on  him  the  form 
of  a  servant,  and  was  found  in  fashion  as  a  man,  he 
sometimes  manifested  himself  to  be  God,  and  par¬ 
ticularly  to  our  apostle  and  the  two  sons  of  Zebedee, 
who  were  eye-witnesses  of  his  divine  majesty,  when 
he  was  transfigured  before  them,  and  his  face  did 
shine  as  the  sun,  and  his  raiment  was  white  as  the 
light,  exceeding  white,  as  snow,  so  as  no  fuller  on 
earth  can  white  them.  This  Peter,  James,  and  John, 
were  eye-witnesses  of,  and  therefore  might  and 
ought  to  attest  it ;  and  sui  ely  their  testimony  is  true, 
when  they  witness  what  they  have  seen  with  their 
eyes,  yea,  and  heard  with  their  ears :  for  beside  the 
visible  glory  that  Christ  was  invested  with  here  on 
earth,  there  was  an  audible  voice  from  heaven. 
Where  observe, 

(1.)  What  a  gracious  declaration  was  made ;  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased — the 
best  voice  that  ever  came  from  heaven  to  earth ; 
God  is  well  pleased  with  Christ,  and  with  us  in  him. 
This  is  the  Messiah  who  was  promised,  through 
whom  all  who  believe  in  him  shall  be  accepted  and 
saved.  (2.)  This  declaration  is  made  by  God  the 
Father,  who  thus  publicly  owns  his  Son,  (even  in 
his  state  of  humiliation,  when  he  was  in  the  form 


820 


II.  PETER,  I. 


of  a  servant,)  yea,  proclaims  him  to  be  his  beloved 
Son,  when  he  was  in  that  low  condition ;  yea,  so  far 
are  Christ’s  mean  and  low  circumstances  from  abat¬ 
ing  the  love  of  the  Father  to  him,  that  his  laying 
down  his  life  is  said  to  be  one  special  reason  of  the 
Father’s  love,  John  10.  17.  (3. )  The  design  of  this 

voice  was  to  do  our  Saviour  a  singular  honour  while 
he  was  here  below ;  He  received,  honour  and  glory 
from.  God  the  Father.  This  is  the  Person  whom 
God  delights  to  honour.  As  he  requires  us  to  give 
honour  and  glory  to  his  Son  by  confessing  him  to  be 
our  Saviour ;  so  does  he  give  glory  and  honour  to  our 
Saviour  by  declaring  him  to  be  his  Son.  (4.)  This 
voice  is  from  heaven,  called  here  the  excellent  glory, 
which  still  reflects  a  greater  glory  upon  our  blessed 
Saviour.  This  declaration  is  from  God  the  Fountain 
of  honour,  and  from  heaven  the  seat  of  glory,  where 
God  is  most  gloriously  present.  (5.)  This  voice 
was  heard,  and  that  so  as  to  be  understood  by  Peter, 
James  and  John.  They  not  only  heard  a  sound,  as 
the  people  did,  (John  12.  28,  29.)  but  they  under¬ 
stood  the  sense.  God  opens  the  ears  and  under¬ 
standings  of  his  people  to  receive  what  they  are  con¬ 
cerned  to  know,  when  others  are  like  Paul’s  com¬ 
panions,  who  only  heard  a  sound  of  words,  (Acts  9. 
7.)  but  understood  not  the  meaning  thereof,  and 
therefore  are  said  not  to  hear  the  voice  of  him  that  j 
sfiake,  Acts  22.  9.  Blessed  are  those  who  not  only 
hear,  but  understand ;  who  believe  the  truth,  and 
feel  the  power  of  the  voice  from  heaven,  as  he  did, 
who  testifieth  these  things — -and  we  have  all  the  rea¬ 
son  in  the  world  to  receive  his  testimony  ;  for  who 
would  refuse  to  give  credit  to  what  is  so  circumstan¬ 
tially  laid  down  as  this  account  of  the  voice  from 
heaven,  of  which  the  apostle  tells  us?  (6.)  It  was 
heard  by  them  in  the  holy  mount,  when  they  were 
with  Jesus.  The  place  wherein  God  affords  any 
peculiarly  gracious  manifestation  of  himself,  is 
thereby  made  holy,  not  with  an  inherent  holiness, 
but  as  the  ground  was  holy,  where  God  appeared  to 
Moses,  (Exod.  3.  5.)  and  the  mountain  holy,  on 
which  the  temple  was  built,  Ps,  87.  1.  Such  places 
are  relatively  holy,  and  to  be  regarded  as  such  dur¬ 
ing  the  time  that  men  in  themselves  experience,  or 
may,  by  warrant  from  the  word,  believingly  expect, 
the  special  presence  and  gracious  influence  of  the 
holy  and  glorious  God. 

19.  We  have  also  a  more  sure  word  of 
prophecy ;  whereunto  ye  do  well  that  ye 
take  heed,  as  unto  a  light  that  shineth  in  a 
dark  place,  until  the  day  dawn,  and  the 
day-star  arise  in  our  hearts :  20.  Know¬ 

ing  this  first,  that  no  prophecy  of  the  scrip¬ 
ture  is  of  any  private  interpretation.  2 1 . 
For  the  prophecy  came  not  in  old  time  by 
the  will  of  man :  but  holy  men  of  God 
spake  as  they  were  moved  by  the  Holy 
Ghost. 

In  these'  words  the  apostle  lays  down  another 
argument  to  prove  the  truth  and  reality  of  the  gos¬ 
pel,  and  intimates  that  this  second  proof  is  more 
strong  and  convincing  than  the  former,  and  more 
unanswerably  makes  out,  that  the  doctrine  of  the 
power  and  coming  of  our  Lord  Jesus  Christ  is  not  a 
mere  fable  or  cunning  contrivance  of  men,  but  the 
wise  and  wonderful  counsel  of  the  holy  and  gracious 
God.  For  this  is  foretold  by  the  prophets  and  pen¬ 
men  of  the  Old  Testament,  who  spake  and  wrote 
under  the  influence,  and  according  to  the  direction, 
of  the  Spirit  of  God.  Here  note, 

I.  The  description  that  is  given  of  the  scriptures 
of  the  Old  Testament ;  they  are  called  a  more  sure 
word  of  firofihecy.  1.  It  is  a  prophetical  declara¬ 


tion  of  the  power  and  coining,  the  Godhead  and 
incarnation  of  our  Saviour,  which  we  have  in  the 
Old  Testament.  It  is  there  foretold,  that  the  Seed 
of  the  woman  shall  bruise  the  serfient's  head.  His 
power  to  destroy  the  Devil  and  his  works,  and  his 
being  made  of  a  woman,  are  there  foretold  ;  and  the 
great  and  awful  Old-Testament  name  of  God,  Jeho¬ 
vah,  (as  read  by  some,)  signifies  only  He  will  be  ; 
and  that  name  of  God,  (Exod.  3.  14.)  is  rendered  by 
many,  I  will  be  that  l  will  be  ;  and  thus  understood, 
they  point  at  God’s  being  incarnate  in  order  to  the 
redemption  and  salvation  of  his  peiiple,  as  what  was 
to  come.  But  the  New  Testammit  is  a  history  of 
that  whereof  the  Old  Testament  is  a  prophecy.  All 
the  firofihets  and  the  law  firofihetned  until  John , 
Matt.  11.  13.  And  the  evangelists  and  apostles 
have  written  the  history  of  what  was  before  deliver¬ 
ed  asprophecy.  Now  the  accomplishment  of  the 
Old  Testament  by  the  New,  and  the  agreeableness 
of  the  New  Testament  to  the  Old,  are  a  full  de¬ 
monstration  of  the  truth  of  both.  Read  the  Old 
Testament  as  a  prophecy  of  Christ,  and  with  dili¬ 
gence  and  thankfulness  use  the  New  as  the  best 
exposition  of  the  Old.  2.  The  Old  Testament  is  a 
more  sure  word  of  firofihecy.  It  is  so  to  the  Jews 
who  received  it  as  the  oracles  of  God.  Following 
prophets  confirmed  what  had  been  delivered  to 
those  who  went  before,  and  these  prophecies  had 
been  written  by  the  express  command,  and  preserv¬ 
ed  by  the  special  care,  and  many  of  them  fulfilled 
by  the  wonderful  providence,  of  God,  and  therefore 
were  more  certain  to  them  who  had  all  along  re¬ 
ceived  and  read  the  scriptures,  than  the  apostle’s 
account  of  this  voice  from  heaven.  Moses  and  the 
firofihets  more  powerfully  persuade  than  even  mira¬ 
cles  themselves,  Luke  16.  31.  How  firm  and  sure 
should  our  faith  be,  who  have  such  a  firm  and  sure 
word  to  rest  upon  !  All  the  prophecies  of  the  Old 
Testament  are  more  sure  and  certain  to  us  who 
have  the  history  of  the  exact  and  most  minute  ac¬ 
complishment  of  them. 

II.  The  encouragement  the  apostle  gives  us  to 
search  the  scriptures.  He  tells  us,  We  do  well  if 
we  take  heed  to  them ;  that  is,  apply  our  minds  to 
understand  the  sense,  and  our  hearts  to  believe  the 
truth,  of  this  sure  word,  yea,  to  bend  ourselves  to  it, 
that  we  may  be  moulded  and  fashioned  by  it.  The 
word  is  that  form  of  doctrine  into  which  we  must  be 
cast,  (Rom.  6.  17.)  that  formulary  of  knowledge, 
(Rom.  2.  20.)  by  which  we  are  to  regulate  our 
thoughts  and  sentiments,  our  words  and  confessions, 
our  whole  life  and  conversation.  If  we  thus  apply 
ourselves  to  the  word  of  God,  we  certainly  do  well 
in  all  respects,  what  is  pleasing  to  God,  and  profita¬ 
ble  to  ourselves;  and  this  indeed  is  but  a  paying 
that  regard  which  is  due  to  the  oracles  of  God. 
But  in  order  to  this  giving  heed  to  the  word,  the 
apostle  suggests  some  things  that  are  of  singular  use 
to  those  who  would  attend  to  the  scriptures  to  any 
good  purpose.  1.  They  must  account  and  use  the 
scripture  as  a  light  which  God  hath  sent  into  and 
set  up  in  the  world,  to  dispel  that  darkness  which  is 
upon  the  face  of  the  whole  earth.  The  word  is  a 
lamp  to  the  feet  of  those  who  use  it  aright ;  this 
discovers  the  way  wherein  men  ought  to  walk ;  this 
is  the  means  whereby  we  come  to  know  the  way  of 
life.  2.  They  must  acknowledge  their  own  dark¬ 
ness.  This  world  is  a  place  of  error  and  ignorance, 
and  every  man  in  the  world  is  naturally  without 
that  knowledge  which  is  necessary  in  order  to  attain 
eternal  life.  3.  If  ever  men  are  made  wise  to  sal¬ 
vation,  it  is  by  the  shining  of  the  word  of  God  into 
their  hearts.  ’  Natural  notions  of  God  are  not  suffi¬ 
cient  for  fallen  man,  who  does  at  best  actually  know 
a  great  deal  less,  arid  yet  does  absolutely  need  to 
know  a  great  deal  more,  of  God  than  Adam  did 
while  he  continued  innocent.  4.  When  the  light 


821 


II.  PETER,  II. 


of  the  scripture  is  darted  into  the  blind  mind  and 
dark  understanding  by  the  holy  Spirit  of  God,  then 
the  spiritual  day  dawns,  and  the  day-star  arises  in 
that  soul.  This  enlightening  of  a  dark  benight¬ 
ed  mind  is  like  the  day-break  that  improves  and 
advances,  spreads  and  diffuses  itself  through  the 
whole  ^oul,  till  it  make  perfect  day,  Prov.  4.  18. 
It  is  a  growing  knowledge ;  they  who  are  this  way 
enlightened,  never  think  they  know  enough,  till 
they  come  to  know  as  they  are  known.  To  give 
heed  to  this  light  must  needs  be  the  interest  and 
duty  of  all ;  and  all  who  do  truth,  come  to  this 
light,  while  evil-doers  keep  at  a  distance  from  it. 

III.  The  apostle  lays  down  one  thing  as  previous¬ 
ly  necessary  in  order  to  our  giving  heed  to,  and  get¬ 
ting  good  by,  the  scriptures,  and  that  is,  the  know¬ 
ing  that  all  prophecy  is  of  divine  original.  Now 
this  important  truth  he  not  only  asserts,  but  proves. 
1.  Observe,  No  scripture-prophecy  is  of  private 
interpretation,  (or  a  man’s  own  proper  opinion,  an 
explication  of  his  own  mind,)  but  the  revelation  of 
the  mind  of  God.  This  was  the  difference  between 
the  prophets  of  the  Lord  and  the  false  prophets 
who  have  been  in  the  world.  The  prophets  of  the 
Lord  did  not  speak  or  do  any  thing  of  their  own 
mind,  as  Moses,  the  chief  of  them,  says  expressly, 
(Numb.  16.  28.)  I  have  not  done  any  o  f  the  works, 
(nor  delivered  any  of  the  statutes  and  ordinances,) 
of  my  own  mind.  But  false  prophets  speak  a  vi¬ 
sion  of  their  own  heart,  not  out  of  the  mouth  of  the 
Lord,  Jer.  23.  16.  The  prophets  and  penmen  of 
the  scripture  spake  and  wrote  what  was  the  mind 
of  God  ;  and  though,  when  under  the  influence  and 
guidance  of  the  Spirit,  it  may  well  be  supposed, 
that  they  were  willing  to  reveal  and  record  such 
things,  yet  it  is  because  God  would  have  them  spo¬ 
ken  and  written.  But  though  the  scripture  be  not 
the  effusion  of  man’s  own  private  opinion  or  inclina¬ 
tion,  but  the  revelation  of  the  mind  and  will  of  God, 
yet  every  private  man  ought  to  search  it,  and  come 
to  understand  the  sense  and  meaning  thereof.  2. 
This  important  truth  of  the  divine  original  of  the 
scriptures,  (that  what  is  contained  in  them  is  the 
mind  of  God  and  not  of  man,)  is  to  be  known  and 
owned  by  all  who  will  give  heed  to  the  sure  word 
of  prophecy.  That  the  scriptures  are  the  word  of 
God,  is  not  only  an  article  of  the  true  Christian’s 
faith,  but  also  a  matter  of  science  or  knowledge.  As 
a  man  not  barely  believes,  but  knows  assuredly, 
that  that  very  person  is  his  particular  friend,  in 
whom  he  sees  all  the  proper  peculiar  distinguishing 
marks  and  characters  of  his  friend  :  so  the  Chris¬ 
tian  knows  that  book  to  be  the  word  of  God,  in  and 
upon  which  he  sees  all  the  proper  marks  and  cha¬ 
racters  of  a  divinely  inspired  book.  He  tastes  a 
sweetness,  and  feels  a  power,  and  sees  a  glory,  in  it 
truly  divine.  3.  The  divinity  of  the  scriptures 
must  be  known  and  acknowledged  in  the  first  place, 
before  men  can  profitably  use  them,  before  they 
can  give  good  heed  to  them.  To  call  off  our  mincts 
from  all  other  writings,  and  apply  them  in  a  pecu¬ 
liar  manner  to  these  as  the  only  certain  and  infalli¬ 
ble  rule,  necessarily  requires  our  being  fully  per¬ 
suaded  that  these  are  divinely  inspired,  and  contain 
what  is  truly  the  mind  and  will  of  God. 

Now  seeing  it  is  so  absolutely  necessary  that  per¬ 
sons  be  fully  persuaded  of  the  scripture’s  divine  ori¬ 
ginal,  the  apostle,  ( v .  21.)  tells  us  how  the  Old 
Testament  came  to  be  compiled,  and  that,  (1.)  Ne¬ 
gatively  ;  It  came  not  by  the  will  of  man.  Neither 
the  things  themselves  that  are  recorded,  and  make 
up  the  several  parts  of  the  Old  Testament,  are  the 
opinions  of  men,  nor  was  the  will  of  any  of  the  pro¬ 
phets  or  penmen  of  the  scriptures  the  rule  or  reason 
why  any  of  those  things  were  written,  which  make 
up  the  canon  of  the  scripture.  (2.)  Affirmatively ; 
Holy  men  oj  God  spake  as  they  were  moved  by  the 


Holy  Ghost.  Observe,  [1.]  They  were  holy  men 
of  God  who  were  employed  about  that  book  which 
we  receive  as  the  word  of  God.  If  Balaam  and 
Caiaphas,  and  others  who  were  destitute  of  holi 
ness,  had  any  thing  of  the  spirit  of  prophecy,  upon 
occasion,  yet  such  sort  of  persons  were  not  employ¬ 
ed  to  write  any  part  of  the  scriptures  for  the  use  of 
the  church  of'God.  All  the  penmen  of  the  scrip¬ 
tures  were  holy  men  of  God.  [2.]  These  holy  men 
were  moved  by  the  Holy  Ghost,  in  what  they  de¬ 
livered  as  the  mind  and  will  of  God.  The  Holy 
Ghost  is  the  supreme  Agent,  the  holy  men  are  but 
instruments.  First,  The  Holy  Ghost  inspires  and 
dictates  to  them  what  they  were  to  deliver  of  the 
mind  of  God.  Secondly,  He  powerfully  excites  and 
effectually  engages  them  to  speak  (and  yrrite)  what 
he  had  put  into  their  mouths.  Thirdly,  He  so  wisely 
and  carefully  assists  and  directs  them  in  the  delivery 
of  what  they  had  received  from  him,  that  they  were 
effectually  secured  from  any  the  least  mistake  ir 
expressing  what  they  revealed.  So  that  the  vert 
words  of  scripture  are  to  be  accounted  the  words  of 
the  Holy  Ghost,  and  all  the  plainness  and  simplici¬ 
ty,  all  the  power  and  virtue,  and  all  the  elegance 
and  propriety,  of  the  very  words  and  expressions 
are  to  be  regarded  by  us  as  proceeding  from  God. 
Mix  faith  therefore  with  what  you  find  in  the  scrip¬ 
tures  ;  esteem  and  reverence  your  Bible  as  a  book 
written  by  holy  men,  inspired,  influenced  and  as 
sisted  by  the  Holy  Ghost. 

CHAP.  II. 

The  apostle  having  in  the  foregoing  chapter  exhorted  them 
to  proceed  and  advance  in  the  Christian  race,  he  now 
comes  to  remove,  as  much  as  in  him  lay,  what  he  could 
not  but  apprehend  would  hinder  their  complying  with  nis 
exhortation.  He  therefore  gives  them  fair  warning  of  false 
teachers,  by  whom  they  might  be  in  danger  of  being  sedu¬ 
ced.  To  prevent  this,  I.  He  describes  these  seducers  as 
impious  in  themselves,  and  very  pernicious  toothers,  v.  1  . . 
3.  II.  He  assures  them  of  the  punishment  that  shall  be 
inflicted  on  them,  v.  3. .  6.  III.  He  tells  us  how  contrary 
the  method  is,  which  God  takes  with  those  who  fear  him,  v. 
7  . .  9.  IV.  He  fills  up  the  rest  of  the  chapter  with  a  further 
description  of  those  seducers  of  whom  he  would  have  them 
beware. 

l.~OUT  there  were  false  prophets  also 
among  the  people,  even  as  there 
shall  be  false  teachers  among  you,  who 
privily  shall  bring  in  damnable  heresies, 
even  denying  the  Lord  that  bought  them, 
and  bring  upon  themselves  swift  destruc¬ 
tion.  2.  And  many  shall  follow  their  per¬ 
nicious  ways ;  by  reason  of  whom  the  way 
of  truth  shall  be  evil-spoken  of.  3.  And 
through  covetousness  shall  they  with  feign¬ 
ed  words  make  merchandise  of  you : — 

In  the  end  of  the  former  chapter,  there  is  men¬ 
tion  made  of  holy  men  of  God,  who  lived  in  the 
times  of  the  Old  Testament,  and  were  used  as  the 
amanuenses  of  the  Holy  Ghost,  in  writing  the  sa¬ 
cred  oracles ;  but  in  the  beginning  of  this,  he  tells 
us  they  had,  even  in  that  time,  false  prophets  in  the 
church  as  well  as  true.  In  all  ages  of  the  church, 
and  under  all  dispensations,  when  God  sends  true 
prophets,  the  Devil  sends  some  to  seduce  and  de¬ 
ceive  ;  false  prophets  in  the  Old  Testament;  and 
false  Christs,  false  apostles,  and  seducing  teachers, 
in  the  New.  Concerning  these  observe,  1.  Their 
business  is  to  bring  in  destructive  errors,  even  dam¬ 
nable  heresies  ;  as  the  business  of  teachers  sent  of 
God  is  to  shew  the  way  of  truth,  even  the  true  way 
to  everlasting  life.  There  are  damnable  heresies  as 
1  well  as  damnable  practices  ;  and  false  teachers  are 


322 


II.  PETER,  11. 


industrious  to  spread  pernicious  errors.  2.  Dam 
liable  heresies  are  commonly  brought  in  privily,  un¬ 
der  the  cloak  and  colour  of  truth.  3.  They  who 
introduce  destructive  heresies,  deny  the  Lord  that 
bought  them.  They  reject  and  refuse  to  hear  and 
learn  of  the  great  Teacher  sent  from  God,  though 
he  is  the  only  Saviour  and  Redeemer  of  men,  w'ho 
paid  a  price  sufficient  to  redeem  as  many  worlds  of 
sinners  as  there  are  sinners  in  the  world.  4.  They 
who  bring  in  errors  destructive  to  others,  bring  swift 
(and  therefore  sure)  destruction  ufion  themselves. 
Self-destroyers  are  soon  destroyed ;  and  those  who 
are  so  hardened  as  to  propagate  errors  destructive 
to  others,  shall  surely  and  suddenly  be  destroyed, 
and  that  without  remedy. 

He  proceeds,  in  the  second  verse,  to  tell  us  the 
consequence  with  respect  to  others ;  and  here  we 
may  learn,  (1.)  Corrupt  leaders  seldom  fail  of  ma¬ 
ny  to  follow  them ;  though  the  way  of  error  is  a 
pernicious  way,  yet  many  are  ready  to  walk  therein. 
Men  drink  in  iniquity  like  water,  and  are  pleased  to 
live  in  error.  The  prophets  prophesy  falsely,  and 
the  people  love  to  have  it  so.  (2. )  The  spreading 
of  error  will  bring  up  an  evil  report  on  the  way  of 
truth ;  that  is,  the  way  of  salvation  bv  Jesus  Christ, 
who  is  the  Way,  the  Truth,  and  the  Life.  Christian 
religion  is  from  the  God  of  truth  as  the  Author,  and 
leads  to  true  happiness  in  the  enjoyment  of  the  true 
God  as  the  end,  and  works  truth  in  the  inward  part 
as  the  means  of  acceptably  serving  God.  And  yet 
this  way  of  truth  is  traduced  and  blasphemed  by 
those  who  embrace  and  advance  destructive  errors. 
This  the  apostle  has  foretold,  as  what  should  cer¬ 
tainly  come  to  pass.  Let  us  not  be  offended  at  any 
thing  of  this  in  our  day,  but  take  care  that  we  give 
no  occasion  to  the  enemy  to  blaspheme  the  holy 
name  whereby  we  are  called,  or  speak  evil  of  that 
way  whereby  we  hope  to  be  saved. 

Observe,  in  the  next  place,  the  method  seducers 
take  to  draw  disciples  after  them.  They  use  feign¬ 
ed  words ;  they  flatter,  and  by  good  words  and  fair 
speeches  deceive  the  hearts  of  the  simple,  inducing 
them  to  give  in  entirely  into  the  opinions  which 
these  seducers  endeavour  to  propagate,  and  sell  and 
deliver  themselves  over  to  the  instruction  and  go¬ 
vernment  of  these  false  teachers,  who  make  a  gain 
of  them  whom  they  make  their  proselytes :  for  all 
this  is  through  covetousness,  with  a  desire  and  de¬ 
sign  to  get  more  wealth,  or  credit  or  commendation, 
by  increasing  the  number  of  their  followers.  The 
faithful  ministers  of  Christ,  who  shew  men  the  way 
of  truth,  desire  the  profit  and  advantage  of  their  fol¬ 
lowers,  that  they  may  be  saved  ;  but  these  seducing 
teachers  desire  and  design  only  their  own  temporal 
advantage  and  worldly  grandeur. 

— 3.  Whose  judgment  now  of  a  long 
time  lingereth  not,  and  their  damnation 
slumbereth  not.  4.  For  if  God  spared  not 
the  angels  that  sinned,  but  cast  them  down 
to  hell,  and  delivered  them  into  chains  of 
darkness,  to  be  reserved  unto  judgment ; 
5.  And  spared  not  the  old  world,  but  sav¬ 
ed  Noah  the  eighth  person ,  a  preacher  of 
righteousness,  bringing  in  the  flood  upon 
the  world  of  the  ungodly ;  6.  And  turning 
the  cities  of  Sodom  and  Gomorrah  into 
ashes,  condemned  them  with  an  overthrow, 
making  them  an  ensample  unto  those  that 
after  should  live  ungodly. 

Men  are  apt  to  think  that  a  reprieve  is  the  fore¬ 
runner  of  a  pardon,  and  that  if  judgment  be  not 
speedily  executed,  it  is,  or  will  be,  certainly  revers¬ 


ed.  But  the  apostle  tells  us,  that  how  successful 
and  prosperous  soever  false  teachers  may  be,  and 
that  for  a  time,  yet  their  judgment  lingereth  not. 
God  has  determined  long  ago  how  he  will  deal  with 
them  Such  unbelievers,  who  endeavour  to  turn 
others  from  the  faith,  are  condemned  already,  and 
the  wrath  of  God  abideth  on  them.  The  righteous 
Judge  will  speedily  take  vengeance ;  the  day  of 
their  calamity  is  at  hand,  and  the  things  that  shall 
come  upon  them  make  haste.  To  prove  this  asser¬ 
tion,  here  are  several  examples  of  the  righteous 
judgment  of  God,  in  taking  vengeance  on  sinners, 
proposed  to  our  serious  consideration. 

I.  See  how  God  dealt  with  the  angels  who  sinned. 
Observe,  1.  No  excellency  will  exempt  a  sinner 
from  punishment.  If  the  angels,  who  excel  us 
vastly  in  strength  and  knowledge,  violate  the  law 
of  God,  the  sentence,  which  that  law  awards,  shall 
be  executed  upon  them,  and  that  without  mercy  or 
mitigation,  for  God  did  not  spare  them.  Whence 
observe,  2.  By  how  much  the  more  excellent  the 
offender,  by  so  much  the  more  severe  the  punish¬ 
ment.  These  angels,  who  had  the  advantage  of 
men,  as  to  the  dignity  of  their  nature,  are  immedi¬ 
ately  punished.  There  is  no  sparing  them  for  a 
few  days,  no  favour  at  all  shewn  them.  3.  Sin  de¬ 
bases  and  degrades  the  persons  who  commit  it. 
The  angels  of  heaven  are  cast  down  from  the  height 
of  their  excellency,  and  divested  of  all  their  glory 
and  dignity,  upon  their  disobedience.  Whoever 
sins  against  God,  does  a  manifest  hurt  to  himself. 

4.  They  who  rebel  against  the  God  of  heaven, 
shall  all  be  sent  down  to  hell.  There  is  no  place  or 
state  between  the  height  of  glory  and  the  depth  of 
misery,  in  which  they  shall  be  allowed  to  rest.  If 
creatures  sin  in  heaven,  they  must  suffer  in  hell. 

5.  Sin  is  the  work  of  darkness,  and  darkness  is  the 
wages  of  sin.  The  darkness  of  misery  and  torment 
follows  the  darkness  of  sin.  They  who  will  not 
walk  according  to  the  light  and  direction  of  God’s 
law,  shall  be  deprived  of  the  light  of  God’s  counte¬ 
nance  and  the  comforts  of  his  presence.  6.  As  sin 
binds  men  over  to  punishment,  so  misery  and  tor¬ 
ment  hold  men  under  punishment.  The  darkness, 
which  is  their  misery,  keeps  them  so  that  they  can¬ 
not  get  away  from  their  torment.  7.  The  last  de¬ 
gree  of  torment  is  not  till  the  day  of  judgment.  The 
sinning  angels,  though  in  hell  already,  are  yet  re¬ 
served  to  the  judgment  of  the  great  day. 

II.  See  how  God  dealt  with  the  old  world,  even 
in  much  the  same  way  that  he  dealt  with  the  an¬ 
gels.  He  spared  not  the  old  world.  Here  observe, 
1.  The  number  of  offenders  signifies  no  more  to  pro¬ 
cure  any  favour,  than  the  quality.  If  the  sin  be 
universal,  the  punishment  shall  likewise  extend  to 
all.  But,  2.  If  there  be  but  a  few  righteous,  they 
shall  be  preserved.  God  does  not  destroy  the  good 
with  the  bad.  In  wrath  he  remembers  mercy.  3. 
They  who  are  preachers  of  righteousness  in  an  age 
qf  universal  corruption  and  degeneracy,  holding 
forth  the  word  of  life  in  an  unblamable  and  exem¬ 
plary  conversation,  shall  be  preserved  in  a  time  of 
general  destruction.  4.  God  can  make  use  of  those 
creatures  as  the  instruments  of  his  vengeance  in 
punishing  sinners,  which  he  at  first  made  and  ap¬ 
pointed  for  their  service  and  benefit.  He  destroys 
the  whole  world  by  water.  But  observe,  5.  What 
is  the  procuring  cause  of  this ;  it  was  a  world  of  un¬ 
godly  men.  Ungodliness  puts  men  out  of  the  divine 
protection,  and  exposes  them  to  utter  destruction. 

III.  See  how  God  dealt  with  Sodom  and  Gomor¬ 
rah  ;  though  thev  were  situated  in  a  country  like  the 
Garden  of  the  Lord,  yet,  if  in  such  a  fruitful  soil 
they  shall  abound  in  sin,  God  can  soon  turn  a  fruit¬ 
ful  land  into  barrenness,  and  a  well  watered  country 
into  dust  and  ashes.  Observe,  1.  No  political  union 
or  confederacy  can  keep  off  judgments  from  a  sinful 


823 


II.  PETER,  II. 


people.  Sodom  and  the  neighbouring  cities  were  no 
more  secured  by  their  regular  government,  than  the 
angels  by  the  dignity  gL  their  nature,  or  the  old 
world  by  their  vast  number. .  2.  God  can  make  use 
of  contrary  creatures  to  punish  incorrigible  sinners. 
He  destroyed  the  old  world  by  water ,  and  Sodom  by 
fire.  He  who  keeps  fire  and  water  from  hurting  his 
people,  (Isa.  43.  2.)  can  make  either  to  destroy  his 
enemies ;  therefore  they  are  never  safe.  3.  Most 
heinous  sins  bring  most  grievous  judgments.  They 
who  are  abominable  in  their  vices,  are  remark¬ 
able  for  their  plagues.  They  who  are  sinners  ex¬ 
ceedingly  before  the  Lord,  must  expect  the  most 
dreadful  vengeance.  4.  The  punishment  of  sinners 
in  formef  ages,  is  designed  for  the  example  of  those 
who  come  after;  “Follow  them,  not  only  in  the 
time  of  living,  but  in  their  course  and  way  of  liv¬ 
ing.”  .  Men  who  live  ungodly,  must  see  what  they 
are  to  expect  if  they  go  on  still  in  a  course  of  impie¬ 
ty.  Let  us  take  warning  by  all  the  instances  of 
God’s  taking  vengeance,  which  are  recorded  for  our 
admonition,  and  to  prevent  our  promising  ourselves 
impunity,  though  we  go  on  in  a  course  of  sin. 

7.  And  delivered  just  Lot,  vexed  with 
the  filthy  conversation  of  the  wicked :  8. 
(For  that  righteous  man  dwelling  among 
them,  in  seeing  and  hearing,  vexed  his 
righteous  soul  from  day  to  day,  with  their 
unlawful  deeds ;)  9.  The  Lord  knoweth 
how  to  deliver  the  godly  out  of  temptations, 
and  to  reserve  the  unjust  unto  the  day  of 
j  udgment  to  be  punished  : 

When  God  sends  destruction  on  the  ungodly,  he 
commands  deliverance  for  the  righteous;  and  if  he 
rain  fire  and  brimstone  on  the  wicked,  he  will  cover 
the  head  of  the  just,  and  they  shall  be  hidden  in  the  day 
of  his  anger.  This  we  have  an  instance  of  in  his 
preserving  Lot.  Where  observe,  1.  The  character 
given  of  Lot ;  he  is  called  a  just  man  ;  this  he  was 
to  the  generally  prevailing  bent  of  his  heart,  and 
through  the  main  of  his  conversation.  God  does  not 
account  men  just  or  unjust  from  one  single  act,  but 
from  their  general  course  of  life.  And  here  is  a  just 
man  in  the  midst  of  a  most  corrupt  and  profligate 
generation  universally  gone  off  from  all  good.  He 
does  not  follow  the  multitude  to  do  evil,  but  in  a  city 
of  injustice  he  walks  uprightly.  2.  The  impression  | 
the  sins  of  others  have  upon  this  righteous  man. 
Though  the  sinner  takes  pleasure  in  his  wickedness,  j 
it  is  a  grief  and  vexation  to  the  soul  of  the  righteous. 
In  bad  company  we  cannot  escape  either  guilt  or 
grief.  Let  the  sins  of  others  be  a  trouble  to  us, 
otherwise  it  will  not  be  possible  for  us  to  keep  our-  j 
\  selves  pure. ,  3.  Here  is  particular  mention  of  the 
duration  and  continuance  of  this  good  man’s  grief  and 
vexation  ;  it  was  from  day  to  day.  Being  accus-  ] 
tomed  to  hear  and  see  their  wickedness  did  not  re¬ 
concile  him  to  it,  nor  abate  of  the  horror  that  was 
occasioned  by  it.  This  is  the  righteous  man  whom 
God  preserved  from  the  desolating  judgment  that  j 
destroyed  all  round  about  him.  From  this  instance 
we  are  taught  to  argue,  that  God  knows  how  to  de-  [ 
liver  his  people,  and  punish  his  enemies.  It  is  here  I 
■  presupposed,  that  the  righteous  must  have  their 
l  temptations  and  trials.  The  Devil  and  his  instru¬ 
ments  will  thrust  sore  at  them,  that  they  may  fall ; 
and  if  we  will  get  to  heaven,  it  must  be  through  ma¬ 
ny  tribulations ;  it  is  therefore  our  duty  to  reckon 
upon,  and  prepare  for  them.  Observe  here,  (1.) 
The  Lord  knows  them  that  are  his.  He  has  set 
apart  him  who  is  godly,  for  himself  ;  and  if  there  is 
but  one  in  five  cities,  he  knows  him  ;  and  where 
there  is  a  greater  number,  he  cannot  be  ignorant  of 
or  overlook  any  one  of  them.  (2. )  The  wisdom  of 


I  God  is  never  at  a  loss  about  ways  and  means  to  de- 
j  liver  his  people.  They  are  often  utterly  at  a  loss 
and  can  see  no  way ;  he  can  discover  a  great  many 
(3.)  The  deliverance  of  the  godly  is  the  work  oi 
God ;  that  which  he  concerns  himself  in,  both  his 
wisdom  to  contrive  the  way,  and  his  power  to  work 
out  the  deliverance  out  of  temptation,  to  prevent 
their  falling  into  sin,  and  their  being  ruined  by  their 
troubles.  And  surely  if  he  can  deliver  out  of  temp- 
tation,  he  can  keep  from  falling  into  it,  if  he'did  not 
see  such  trials  to  be  necessary.  (4.)  God  makes  a 
very  great  difference  in  his  dealings  with  the  godly 
and  the  wicked.  When  he  saves  his  people  from 
destruction,  he  delivers  over  his  enemies  to  deserv¬ 
ed  ruin.  The  unjust  has  no  share  in  the  salvation 
God  works  out  for  the  righteous.  The  wicked  are 
reserved  to  the  day  of  judgment.  Here  we  see, 
[1.]  There  is  a  day  of  judgment;  God  has  appoint¬ 
ed  a  day  wherein  he  will  judge  the  world.  [2.  ]  The 
preservation  of  impenitent  sinners  is  only  a  reserving 
of  them  to  the  day  of  the  revelation  of  the  righteous 
judgment  of  God.  . 

10.  But  chiefly  them  that  walk  after  the 
flesh  in  the  lust  of  uncleanness,  and  despise 
government.  Presumptuous  are  they ,  self- 
willed,  they  are  not  afraid  to  speak  evil  of 
dignities.  11.  Whereas  angels,  who  are 
greater  in  power  and  might,  bring  not  rail¬ 
ing  accusation  against  them  before  the 
Lord  12.  But  these,  as  natural  brute 
beasts,  made  to  be  taken  and  destroyed, 
speak  evil  of  the  things  that  they  under¬ 
stand  not ;  and  shall  utterly  perish  in  their 
own  corruption;  13.  And  shall  receive  the 
reward  of  unrighteousness,  as  they  that 
count  it  pleasure  to  riot  in  the  day-time. 
Spots  they  are ,  and  blemishes,  sporting 
themselves  with  their  own  deceivings  while 
they  feast  with  you  ;  14.  Having  eyes  full 
of  adultery,  and  that  cannot  cease  from 
sin  ;  beguiling  unstable  souls :  a  heart  they 
have  exercised  with  covetous  practices  ; 
cursed  children  :  15.  Who  have  forsaken 
the  right  way,  and  are  gone  astray,  follow¬ 
ing  the  way  of  Balaam  the  son  of  Bosor, 
who  loved  the  wages  of  unrighteousness; 
1G.  But  wTas  rebuked  for  his  iniquity:  the 
dumb  ass,  speaking  with  man’s  voice,  for¬ 
bade  the  madness  of  the  prophet.  17. 
These  are  wells  without  water,  clouds  that 
are  carried  with  a  tempest ;  to  whom  the 
mist  of  darkness  is  reserved  for  ever.  1 8. 
For  when  they  speak  great  swelling  icords 
of  vanity,  they  allure  through  the  lusts  of 
the  flesh,  through  much  wantonness,  those 
that  were  clean  escaped  from  them  who 
live  in  error.  1 9.  While  they  promise  them 
liberty,  they  themselves  are  "the  servants  of 
corruption :  for  of  whom  a  man  is  over¬ 
come,  of  the  same  is  he  brought  in  bondage. 
20.  For  if  after  they  have  escaped  the  pol¬ 
lutions  of  the  world  through  the  knowledge 
of  the  Lord  and  Saviour  Jesus  Christ,  they 
are  again  entangled  therein,  and  overcome, 


824 


II.  PETER,  II. 


the  latter  end  is  worse  with  them  than  the 
beginning.  21.  For  it  had  been  better  for 
them  not  to  have  known  the  way  of  righ¬ 
teousness,  than,  after  they  have  known  it , 
to  turn  from  the  holy  commandment  deliv¬ 
ered  to  them.  22.  But  it  is  happened  unto 
them  according  to  the  true  proverb,  The 
dog  is  turned  to  his  own  vomit  again  ;  and 
the  sow  that  was  washed,  to  her  wallowing 
in  the  mire. 

The  apostle’s  design  being  to  warn  us  of,  and  arm 
us  against,  seducers,  he  now  returns  to  discourse 
more  particularly  of  them,  and  give  us  an  account 
of  their  character  and  conduct,  which  abundantly 
justifies  the  righteous  Judge  of  the  world  in  reserv¬ 
ing  them  in  an  especial  manner  for  the  most  severe 
and  heavy  doom  ;  as  Cain  is  taken  under  special 
protection,  that  he  might  be  Jcept  for  uncommon 
vengeance.  But  why  will  God  thus  deal  with  these 
false  teachers  ?  This  he  shews  in  what  follows. 

I.  These  walk  after  the  flesh  ;  they  follow  the  de¬ 
vices  and  desires  of  their  own  hearts,  they  give  up 
themselves  to  the  conduct  of  their  own  fleshly  mind, 
refusing  to  make  their  reason  stoop  to  divine  revela¬ 
tion,  and  bring  every  thought  to  the  obedience  of 
Christ ;  they,  in  their  lives,  act  directly  contrary  to 
God’s  righteous  precepts,  and  comply  with  the  de¬ 
mands  of  corrupt  nature.  Evil  opinions  are  often 
accompanied  with  evil  practices ;  and  they  who  are 
for  propagating  error,  are  for  improving  in  wicked¬ 
ness  ;  they  will  not  sit  down  contented  in  the  mea¬ 
sure  of  iniquity  to  which  they  have  attained,  nor  is 
it  enough  for  them  to  stand  up,  and  maintain,  -and 
defend,  what  wickedness  they  have  already  com¬ 
mitted,  but  they  walk  after  the  flesh ,  they  go  on  in 
their  sinful  course,  and  increase  unto  more  ungodli¬ 
ness,  and  greater  degrees  of  impurity  and  unclean¬ 
ness  too ;  they  also  pour  contempt  on  those  whom 
God  has  set  in  authority  over  them,  and  requires 
them  to  honour ;  these  therefore  despise  the  ordi¬ 
nance  of  God,  and  we  need  not  wonder  at  it,  for 
they  are  bold  and  daring,  obstinate  and  refractory, 
and  will  not  only  cherish  contempt  in  their  hearts, 
but  with  their  tongues  will  utter  slanderous  and  re¬ 
proachful  words  of  those  who  are  set  over  them. 

II.  This  he  aggravates,  by  setting  forth  the  very 
different  conduct  of  more  excellent  creatures,  even 
the  angels;  of  whom  observe,  1.  They  are  greater 
in  flower  and  might,  and  that  even  than  those  who 
are  clothed  with  authority  and  power  among  the 
sons  of  men,  and  much  more  than  those  false  teach¬ 
ers,  who  are  slanderous  revilers  of  magistrates  and 
governors ;  the  good  angels  vastly  exceed  us  in  all 
natural  and  moral  excellencies,  in  strength,  under¬ 
standing,  and  holiness  too.  2.  Good  angels  are  ac¬ 
cusers  of  sinful  creatures,  either  of  their  own  kind, 
or  our’s,  or  both ;  they  who  are  allowed  to  behold 
the  face  of  God,  and  stand  before  his  throne,  cannot 
but  have  a  zeal  for  his  honour,  and  accuse  and  blame 
those  who  dishonour  him.  3.  Angels  bring  their 
accusations  of  sinful  creatures  before  the  Lord ;  they 
do  not  publish  their  faults,  and  tell  their  crimes  to 
their  fellow-creatures,  in  a  way  of  calumny  and 
slander  ;  but  it  is  before  the  Lord,  who  is  the  Judge, 
and  will  be  the  Avenger,  of  all  impiety  and  injustice. 
4.  Good  angels  mingle  no  bitter  revilings  or  base  re¬ 
roaches  with  any  of  the  accusations  or  charges  they 

ring  against  the  wickedest  and  worst  of  criminals. 

Let  us,  who  prav  that  God's  will  may  be  done  on 
earth  as  it  is  in  heaven,  imitate  the  angels  in  this 
particular ;  if  we  complain  of  wicked  men,  let  it  be 
to  God,  and  that  not  with  rage  and  reviling,  but 
with  compassion  and  composedness  of  mind,  that 


may  evidence  that  we  belong  to  him  who  is  meek 
and  merciful. 

III.  The  apostle,  having  shewn  ( v .  11.)  how  un¬ 
like  seducing  teachers  are  to  the  most  excellent 
creatures,  proceeds  (i;.  12. )  to  shew  how  like  they 
are  to  the  most  inferior  ;  they  are  like  the  horse  and 
mule,  which  have  no  understanding ;  they  are  as 
natural  brute  beasts,  made  to  be  taken  and  destroy¬ 
ed.  Men,  under  the  power  of  sin,  are  so  far  from 
observing  divine  revelation,  that  they  do  not  exer¬ 
cise  reason,  or  act  according  to  the  direction  there¬ 
of  ;  they  walk  by  sight,  and  not  by  faith,  and  judge 
of  things  according  to  their  senses ;  as  they  repre¬ 
sent  things  pleasant  and  agreeable,  so  they  must  be 
approved  and  esteemed  ;  brute-creatures  follow  the 
instinct  of  their  sensitive  appetite,  and  sinful  man 
follows  the  inclination  of  his  carnal  mind  ;  these  re¬ 
fuse  to  employ  the  understanding  and  reason  God 
has  given  them,  and  so  are  ignorant  of  what  they 
might  and  ought  to  know ;  and  therefore  observe,  1. 
Ignorance  is  the  cause  of  evil-speaking  ;  and,  2.  De¬ 
struction  will  be  the  effect  of  it ;  these  persons  shall 
be  utterly  destroyed  in  their  own  corruption  ;  their 

I  vices  not  only  expose  them  to  the  wrath  of  God  in 
another  world,  but  often  bring  them  to  misery  and 
ruin  in  this  life ;  and  surely  such  sort  of  impudent 
offenders,  who  glory  in  their  shame,  and  to  whom 
openness  in  sin  is  an  improvement  of  the  pleasure  of 
sinning,  most  justly  deserve  all  the  plagues  of  this 
life  and  the  pains  of  the  next  in  the. greatest  ex¬ 
tremity.  Therefore  whatever  they  meet  with,  is  the 
just  reward  of  their  unrighteousness.  Such  sinners 
as  sfiort  themselves  in  mischief,  deceive  themselves, 
and  disgrace  all  they  belong  to  ;  for  by  one  sort  of 
sins  they  prepare  themselves  for  another ;  and  their 
extravagant  feastings,  their  intemperance  in  eating 
and  drinking,  bring  them  to  commit  all  manner  of 
lewdness,  so  that  their  eyes  are  full  of  adultery  ; 
their  wanton  looks  shew  their  own  impure  lusts,  and 
are  designed  and  directed  to  kindle  the  like  in 
others;  and  this  is  what  they  cannot  cease  from; 
the  heart  is  insatiate  in  lusting,  and  the  eye  incessant 
in  looking  after  what  may  gratify  their  unclean  de¬ 
sires;  and  they  who  are  themselves  impudent  and  in¬ 
cessant  in  sin,  are  very  diligent  and  often  successful 
in  deceiving  others,  and  drawing  others  into  the 
same  excess  of  riot.  But  here  observe  who  they  are, 
who  are  in  the  greatest  danger  of  being  led  away  into 
error  and  impiety,  even  the  unstable ;  those  whose 
hearts  are  not  established  with  grace,  are  easily 
turned  into  the  way  of  sin,  or  else  such  sort  of  sen 
sual  wretches  would  not  be  able  to  prevail  upon 
them  ;  for  these  are  not  only  riotous  and  lascivious, 
but  covetous  also  ;  and  these  kind  of  firactices  their 
hearts  are  exercised  with  ;  they  pant  after  riches, 
and  the  desire  of  their  souls  is  to  the  wealth  of  this 
world :  it  is  a  considerable  part  of  their  work  to 
contrive  to  get  wealth  ;  in  this  their  hearts  arc  exer¬ 
cised,  and  then  they  execute  their  projects  ;  and  if 
men  abandon  themselves  to  all  sorts  of  lusts,  we 
cannot  wonder  that  the  apostle  should  call  them 
cursed  children;  for  they  are  liable  to  the  curse  of 
God  denounced  against  such  ungodly,  unrighteous 
men,  and  they  bring  a  curse  upon  all  who  hearken 
and  adhere  to  them. 

IV.  The  apostle  (u.  15,  16.)  proves  that  they  are 
cursed  children ,  even  such  covetous  persons  as  the 
Lord  abhors,  by  shewing,  1.  They  have  forsaken 
the  right  way  ;  and  it  cannot  be  but  such  self-seek- 

!  ers  must  be  out  of  the  right  way,  which  is  a  self-de¬ 
nying  way.  2.  They  are  gone  into  a  wrong  way  ; 
thev  have  erred  and  strayed  from  the  way  of  life, 

{  and  gone  over  into  the  fiath  which  leads  to  death , 
and  takes  hold  of  hell ;  and  this  he  makes  out  by 
shewing  it  to  be  the  way  of  Balaam,  the  son  of  Bo- 
sor.  (1.)  That  is  a  way  of  unrighteousness,  into 
which  men  are  led  by  the  wages  of  unrighteousness. 


325 


II.  PETER,  II. 


(2.)  Outward  temporal  good  things  are  the  wages 
sinners  expect,  and  promise  themselves,  though 
they  are  often  disappointed.  (3.)  The  inordinate 
love  of  the  good  things  of  this  world,  turns  men  out 
of  the  way  which  leads  to  the  unspeakably  better 
things  of  another  life ;  the  love  of  riches  and  honour 
turned  Balaam  out  of  the  way  of  his  duty,  although 
he  knew  that  the  way  he  took  displeased  the  Lord. 
(4. )  They  who  from  the  same  principle  are  guilty 
of  the  same  practices  with  notorious  sinners,  are,  in 
the  judgment  of  God,  the  followers  of  such  vile  of¬ 
fenders,  and  therefore  must  reckon  upon  being  at 
last  where  they  are  ;  they  shall  have  their  portion, 
with  those  in  another  world  whom  they  imitated  in 
this.  (5.)  Heinous  and  hardened  sinners  sometimes 
meet  with  rebukes  for  their  iniquity.  God  stops 
them  in  their  way,  and  opens  the  mouth  of  con¬ 
science,  or  by  some  startling  providence  startles 
and  affrights  them.  (6.)  Though  some  more  un¬ 
common  and  extraordinary  rebukes  may  for  a  little 
while  cool  men’s  courage,  and  hinder  their  violent 
progress  in  the  way  of  sin,  it  will  not  make  them 
torsake  the  way  of  iniquity,  and  go  over  into  the 
way  of  holiness  ;  if  rebuking  a  sinner  for  his  iniquity 
would  have  made  a  man  return  to  his  duty,  surely 
the  rebuke  of  Balaam  must  have  produced  this  ef¬ 
fect  ;  for  here  was  a  surprising  miracle  wrought  ; 
the  dumb  ass,  in  whose  mouth  no  man  can  expect  to 
meet  with  reproof,  is  enabled  to  speak,  and  that 
with  a  human  voice,  and  to  her  owner  and  master; 
(who  is  here  called  a  prophet,  for  the  Lord  appear 
ed,  and  spake  sometimes  to  him,  (Numb.  22.  23, 
24. )  but  indeed  he  was  among  the  prophets  of  the 
Lord,  as  Judas  among  the  apostles  of  Christ ;)  and 
she  exposes  the  madness  of  his  conduct,  and  opposes 
his  going  on  in  this  evil  way,  and  yet  all  in  vain  ;  they 
who  will  not  yield  to  usual  methods  of  reproof,  will 
be  but  little  influenced  by  miraculous  appearances 
to  turn  them  from  their  sinful  courses ;  he  is  indeed 
restrained  from  actually  cursing  the  people,  but  he 
had  so  strong  a  desire  after  the  honours  and  riches 
that  were  promised  him,  that  he  went  as  far  as  he 
could,  and  did  his  uttermost  to  get  from  under  the 
restraint  that  was  upon  him. 

V.  The  apostle  proceeds,  (v.  17.)  to  a  further 
description  of  seducing  teachers,  whom  he  sets  forth 
as  wells,  or  fountains,  without  water.  Observe,  1. 
Ministers  should  be  as  wells  or  fountains,  where  the 
people  may  find  instruction,  direction,  and  comfort : 
But,  2.  False  teachers  have  nothing  of  this  to  im¬ 
part  to  those  who  consult  them  :  the  word  of  truth 
is  the  water  of  life,  which  refreshes  the  souls  that 
receive  it ;  but  these  deceivers  are  set  upon  spread¬ 
ing  and  promoting  error,  and  therefore  are  set  forth 
as  empty,  because  there  is  no  truth  in  them.  In 
vain  then  are  all  our  expectations  of  being  fed  and 
filled  with  knowledge  and  understanding  by  those 
who  are  themselves  ignorant  and  empty  they  are 
also  clouds  carried  with  a  tempest ;  when  we  see  a 
cloud,  we  expect  a  refreshing  shower  from  it ;  but 
these  are  clouds  which  yield  no  rain,  for  they  are 
driven  with  the  wind,  but  not  of  the  Spirit,  but  the 
stormy  wind  or  tempest  of  their  own  ambition  and 
covetousness  ;  they  espouse  and  spread  those  opi¬ 
nions  that  will  procure  most  applause  and  advantage 
to  themselves ;  and  as  clouds  obstruct  the  light  of 
the  sun,  and  darken  the  air,  so  do  these  darken  coun¬ 
sel  by  words  without  knowledge,  and  wherein  there 
is  no  truth  ;  and,  seeing  these  men  are  for  promoting 
darkness  in  this  world,  it  is  very  just  that  the  mist 
of  darkness  should  be  their  portion  in  the  next ;  utter 
aarkness  was  prepared  for  the  Devil,  the  great  de¬ 
ceiver,  and  his  angels,  those  instruments  that  he 
uses  to  turn  men  away  from  the  truth,  and  therefore 
for  them  it  is  reserved,  and  that  for  ever  ;  the  fire  of 
hell  is  everlasting,  and  the  smoke  of  the  bottomless 
pit  rises  up  for  ever  and  ever. 

Vol.  vi. — 5  M 


And  it  is  just  with  God  to  deal  thu^  with  them, 
because,  (1.)  They  allure  those  they  deal  with,  and 
draw  them  into  a  net,  or  catch  them  as  men  do  fish ; 
and,  (2.)  It  is  with  great  swelling  words  oj  vanity  ; 
lofty  expressions,  which  have  a  great  sound,  but 
little  sense.  (3.)  They  work  upon  the  corrupt  affec¬ 
tions  and  carnal Jleshly  lusts  of  inen,  proposing  what 
is  grateful  to  them.  And,  (4. )  They  seduce  persons 
who  in  reality  avoided  and  kept  at  a  distance  from 
those  who  spread  and  those  who  embraced  hurtful 
and  destructive  errors.  Observe,  [1.]  By  applica¬ 
tion  and  industry  men  attain  a  skilfulness  and  uexte- 
rity  in  promoting  error ;  they  are  as  artlul  and  as 
successful  as  the  fisher,  who  makes  angling  his  daily 
employment ;  the  business  of  these  men  is  to  draw 
disciples  after  them,  and  in  their  methods  and  ma¬ 
nagement  there  are  some  things  worth  observing, 
how  they  suit  their  bait  to  those  they  desire  to  catch. 
[2.  J  Erroneous  teachers  have  a  peculiar  advantage 
to  win  men  over  to  them,  because  they  have  sensual 
pleasures  to  take  them  with  ;  whereas  the  ministers 
of  Christ  put  men  upon  self  denial,  and  the  mortify¬ 
ing  of  those  lusts  that  others  gratify  and  please . 
wonder  not  therefore  that  truth  prevails  no  more, 
or  that  errors  spread  so  much.  [3.  ]  Persons  who 
have  for  a  while  adhered  to  the  truth,  and  kept 
clear  of  errors,  may  by  the  subtlety  and  industry  of 
seducers  be  so  far  deceived,  as  to  fall  into  those  er- 
rors  they  had  for  a  while  clean  escaped ;  “  Be  there¬ 
fore  always  upon  your  guard,  maintain  a  godly  jea¬ 
lousy  of  yourselves,  search  the  scriptures,  pray  tor 
the  Spirit  to  instinct  and  establish  you  in  the  truth, 
walk  humbly  with  God,  and  watch  against  every 
thing  that  may  provoke  him  to  give  you  up  to  a  re¬ 
probate  mind,  that  you  may  not  be  taken  with  the 
fair  and  specious. pretences  of  these  false  teachers 
who  promise  liberty  to  all  who  w  ill  hearken  to  them, 
not  true  Christian  liberty  for  the  service  of  God,  but 
a  licentiousness  in  sin,  to  follow  the  devices  and  de¬ 
sires  of  their  own  hearts.”  To  prevent  these  men’s 
gaining  proselytes,  he  tells  us,  that  in  the  midst  of 
all  their  talk  of  liberty,  they  themselves  are  the  vilest 
slaves,  for  they  are  the  servants  of  corruption  ;  their 
own  lusts  have  gotten  a  complete  victory  over  them, 
and  they  are  actually  in  bondage  to  them,  making 
provision  for  the flesh,  to  satisfy  its  cravings,  comply 
with  its  directions,  and  obey  its  commands ;  their 
minds  and  hearts  are  so  far  corrupted  and  depraved, 
that  they  have  neither  power  nor  will  to  refuse  the 
task  that  is  imposed  on  them  ;  they  are  conquered 
and  captivated  by  their  spiritual  enemies,  and  yield 
their  members  servants  of  unrighteousness :  and 
what  a  shame  it  is  to  be  overcome  and  commanded 
by  those  who  arc  themselves  the  servants  oj  corrup¬ 
tion,  and  slaves  to  their  own  lusts  !  'I  his  conside¬ 
ration  should  prevent  our  being  led  away  by  these 
seducers ;  and  to  this  he  adds  another ;  (v.  20.)  it  is 
not  only  a  shame  and  disgrace  to  be  seduced  by  those 
wfio  are  themselves  the  slaves  of  sin,  and  led  captive 
by  the  Devil  at  his  pleasure ,  but  it  is  a  real  detri¬ 
ment  to  those  who  have  clean  escaped  from  them 
who  live  in  error,  for  hereby  their  latter  end  is  made 
worse  than  their  beginning.  Here  we  see,  First,  It 
is  an  advantage  to  escape  the  pollutions  of  the  world, 
to  be  kept  from  gross  and  scandalous  sins,  though 
men  are  not  thoroughly  converted  and  savingly 
changed  ;  for  hereby  we  are  kept  from  grieving 
those  who  are  truly  serious,  and  emboldening  those 
who  are  openly  profane  ;  whereas,  if  we  run  with 
others  to  the  same  excess  of  riot,  and  abandon  our¬ 
selves  to  the  sins  of  the  age,  we  afflict  and  dishearten 
those  who  endeavour  to  walk  as  becomes  the  gospel, 
and  strengthen  the  hands  of  those  who  are  already 
engaged  in  open  rebellion  against  the  Most  High,  as 
well  as  alienate  ourselves  more  from  God,  and  harden 
our  hearts  against  him.  Secondly,  Some  men  are,  for 
a  time,  kept  from  the  pollutions  of  the  world,  by  the 


826 


II.  PETER,  III. 


knowledge  of  Christ,  who  are  not  savingly  renewed 
in  the  spirit  of  their  mind.  A  religious  education  has 
restrained  many  whom  the  grace  of  God  has  not  re¬ 
newed  :  if  we  receive  the  light  of  the  truth,  and  have 
a  notional  knowledge  of  Christ  in  our  heads,  it  may 
be  of  some  present  service  to  us ;  but  we  must  re¬ 
ceive  the  love  of  the  truth,  and  hide  God’s  word  in 
our  heart,  or  it  will  not  sanctify  and  save  us.  Thirdly, 
Those  who  have,  for  a  time,  escaped  the  pollutions 
of  the  world,  are  at  fiist  insnared  and  entangled  by 
false  teachers:  they  first  perplex  men  with  some 
plausible  and  specious  objections  against  the  truths 
of  the  gospel ;  and  the  more  ignorant  and  unstable 
are  hereby  made  to  stagger,  and  brought  to  question 
the  truth  of  doctrines  they  have  received,  because 
they  cannot  solve  all  the  difficulties,  nor  answer  all 
the  objections,  that  are  urged  by  these  seducers. 
Fourthly ,  When  men  are  once  entangled,  they  are 
easily  overcome ;  therefore  should  Christians  keep 
close  to  the  word  of  God,  and  watch  against  those 
who  seek  to  perplex  and  bewilder  them  ;  and  that 
because  if  men  who  have  once  escaped,  are  again 
entangled,  the  latter  end  is  worse  with  them  than  the 
beginning. 

The  apostle,  in  the  two  last  verses  of  the  chapter, 
sets  himself  to  prove  that  a  state  of  apostasy  is  worse 
than  a  state  of  ignorance  ;  for  this  is  a  condemning 
the  way  of  righteousness,  after  they  have  had  sonic 
knowledge  of  it,  and  expressed  some  liking  to  it ; 
this  carries  in  it  a  declaring  that  they  have  found 
some  iniquity  in  the  way  of  righteousness,  and  some 
falsehood  in  the  word  of  truth :  now  to  bring  up  such 
an  evil  report  upon  the  good  way  of  God,  and  such 
a  false  charge  against  the  way  op  truth,  must  neces¬ 
sarily  expose  to  the  heaviest  condemnation  ;  the  mi¬ 
sery  of  such  deserters  of  Christ  and  his  gospel,  is 
more  unavoidable,  and  more  intolerable,  than  that 
of  other  offenders  ;  for,  1.  God  is  more  highly  pro¬ 
voked  by  them  who  by  their  conduct  despise  the 
gospel,  as  well  as  disobey  the  law,  and  who  reproach 
and  pour  contempt  upon  God  and  his  grace.  2.  The 
Devil  more  narrowly  watches  and  more  closely  con¬ 
fines  those  whom  he  has  recovered,  after  they  had 
once  gone  off  from  him,  and  professed  to  be  the  fol¬ 
lowers  of  the  Lord  Jesus  Christ ;  (Matt.  12.  45. )  they 
are  kept  under  a  stronger  guard,  and  no  wonder  it 
should  be  so,  when  they  have  licked  up  their  own 
vomit  again,  i  (turning  to  the  same  errors  and  im¬ 
pieties  that  they  had  once  cast  off,  and  seemed  to 
detest  and  loathe,  and  wallow  in  that  filthiness  from 
which  they  appeared  once  to  be  really  cleansed. 
Well,  if  the  scripture  gives  such  an  account  of  Chris¬ 
tianity  on  the  one  hand,  and  of  sin  on  the  other,  as 
we  have  here  in  these  two  verses,  we  certainly 
ought  highly  to  approve  of  the  former,  and  persevere 
therein,  because  it  is  a  way  of  righteousness,  and  a 
holy  commandment,  and  to  loathe  and  keep  at  the 
greatest  distance  from  the  latter,  because  it  is  set 
forth  as  most  offensive  and  abominable. 

CHAP.  in. 

The  apostle,  drawing  toward  the  conclusion  of  his  second 
epistle,  begins  this  last  chapter  of  it,  with  repeating  the 
account  of  his  design  and  scope  in  writing  a  second  time  to 
them,  v.  1,  2.  II.  He  proceeds  to  mention  one  thing  that 
induced  him  to  write  this  second  epistle,  namely,  the  coming 
of  scoffers,  whom  he  describes,  v.  3. .  7.  III.  He  instructs 
and  establishes  them  in  the  coming  of  our  Lord  Jesus  Christ 
to  judgment,  v.  8 . .  10.  IV.  He  sets  forth  the  use  and  im¬ 
provement  which  Christians  ought  to  make  of  Christ’s  se¬ 
cond  coming,  and  that  dissolution  and  renovation  of  things, 
which  will  accompany  that  solemn  coming  of  our  Lord,  v. 

1  Hpi  IIS  second  epistle,  beloved,  I  now 
A  write  unto  you;  in  both  which  I 
stir  up  your  pure  minds  by  way  of  remem¬ 
brance  :  2.  That  ye  may  be  mindful  of  the  I 


words  which  were  spoken  before  by  the 
holy  prophets,  and  of  the  commandment, 
of  us  the  apostles  of  the  Lord  and  Saviour: 

That  the  apostle  might  the  better  reach  his  end 
in  writing  this  epistle,  which  is,  to  make  them  steady 
and  constant  in  a  fiducial  and  practical  remembrance 
of  the  doctrine  of  the  gospel,  he,  1.  Expresses  his 
special  affection  and  tenderness  of  them,  by  calling 
them  beloved,  hereby  evidencing  that  he  added  to 
godlmess,  brotherly-kindness  ;  as  he  had  (c/i.  1.  7.) 
exhorted  them  to  do.  Ministers  must  be  examples 
of  love  and  affection,  as  well  as  life  and  conversation. 
2.  He  evidences  a  sincere  love  to  them,  and  hearty 
concern  for  them,  by  writing  the  same  thing  to  them, 
though  in  other  words ;  it  being  safe  for  them,  it 
shall  not  be  grievous  to  him  to  write  upon  the  same 
subject,  and  pursue  the  same  design,  by  those  me¬ 
thods  which  are  most  likely  to  succeed.  3.  The 
better  to  recommend  the  matter,  he  tells  them,  that 
what  he  would  have  them  to  remember,  are,  (1.) 
The  words  spoken  by  the  holy  prophets,  who  were 
divinely  inspired,  both  enlightened  and  sanctified  by 
the  Holy  Ghost ;  and  seeing  these  persons’  minds 
were  purified  by  the  sanctifying  operation  of  the 
same  Spirit,  they  were  the  better  disposed  to  receive 
and  retain  what  came  from  God  by  the  holy  prophets. 
(2.)  The  commandments  of  the  apostles  of  the  Lord 
and  Saviour ;  therefore  the  disciples  and  servants 
of  Christ  ought  to  regard  what  those,  who  are  sent 
by  him  have  declared  unto  them  to  be  the  will  of 
their  Lord  ;  what  God  has  spoken  by  the  prophets 
of  the  Old  Testament,  and  Christ  has  commanded 
by  the  apostles  of  the  New,  cannot  but  demand  and 
deserve  to  be  frequently  remembered  ;  and  they 
who  meditate  on  these  things,  will  feel  the  quick¬ 
ening  virtues  thereof ;  it  is  by  these  things  the  pure 
mmds  of  Christians  are  to  be  stirred  up,  that  they 
may  be  active  and  lively  in  the  work  of  holiness,  and 
zealous  and  unwearied  in  the  way  to  heaven. 

3.  Knowing  this  first,  that  there  shall 
come  in  the  last  days  scoffers,  walking  after 
their  own  lusts,  4.  And  saying,  Where  it 
the  promise  of  his  coming?  For  since  the 
fathers  fell  asleep,  all  things  continue  as 
they  were  from  the  beginning  of  the  crea¬ 
tion.  5.  For  this  they  willingly  are  igno¬ 
rant  of,  that  by  the  word  of  God  the  hea¬ 
vens  were  of  old,  and  the  earth  standing 
out  of  the  water  and  in  the  water :  6. 
Whereby  the  world  that  then  was,  being 
overflowed  with  water,  perished :  7.  Rut 
the  heavens  and  the  earth,  which  are  now, 
by  the  same  word  are  kept  in  store,  re¬ 
served  unto  fire  against  the  day  of  judg¬ 
ment,  and  perdition  of  ungodly  men. 

To  quicken  and  excite  us  to  a  serious  minding  and 
firm  adhering  to  what  God  has  revealed  to  us  by  the 
prophets  and  apostles,  we  are  told  that  there  will  be 
scoffers,  men  who  will  make  a  mock  of  sin,  and  of 
salvation  from  it.  God’s  way  of  saving  sinners  by 
Jesus  Christ,  is  what  men  will  scoff  at,  and  that  in 
the  last  days,  under  the  gosnel.  This,  indeed,  may 
seem  very  strange,  that  the  New-Testament  dispen¬ 
sation  of  the  covenant  of  grace,  which  is  spiritual, 
and  therefore  more  agreeable  to  the  nature  of  God 
than  the  Old,  should  be  ridiculed  and  reproached; 
but  the  spirituality  and  simplicity  of  New-Testament 
worship  are  directly  contrary  to  the  carnal  mind  of 
man  ;  and  this  accounts  for  what  the  apostle  seems 
here  to  hint  at,  namely,  that  scoffers  shall  be  more 


027 


LI.  PEI 

numerous  and  more  bold  in  the  last  days  than  ever 
before :  though  in  all  ages  those  who  were  born  and 
walked  after  the  flesh,  persecuted,  reviled,  and  re¬ 
proached  them  who  were  born  and  did  walk  after 
the  spirit,  yet  in  the  last  days  there  will  be  a  great 
improvement  in  the  art  and  impudence  of  bantering 
serious  godliness,  and  those  who  firmly  adhere  to  the 
circumspection  and  self-denial  which  the  gospel  pre¬ 
scribes  ;  this  is  what  is  mentioned  as  a  thing  well 
known  to  all  Christians,  and  therefore  they  ought  to 
reckon  upon  it,  that  they  may  not  be  surprised  and 
shaken,  as  if  some  strange  thing  happened  unto 
them. 

Now  to  prevent  the  true  Christian’s  being  over¬ 
come,  when  attacked  by  these  scoffers,  we  are  told, 

I.  What  sort  of  persons  they  are  ;  they  walk  after 
their  own  lusts,  they  follow  the  devices  and  desires 
of  their  own  hearts,  and  carnal,  corrupt  affections, 
not  the  dictates  and  directions  of  right  reason,  and 
an  enlightened,  well-informed  judgment ;  this  they 
do  in  the  course  of  their  conversation,  they  live  as 
they  list,  and  they  speak  as  they  list ;  it  is  not  only 
their  inward  minds  that  are  evil  and  opposite  to  God, 
as  the  mind  of  every  unrenewed  sinner  is,  (Rom.  8. 
7. )  alienated  from  God,  ignorant  of  him,  and  averse 
to  him ;  but  they  are  grown  to  such  a  height  of 
wickedness,  that  they  proclaim  openly  what  is  in  the 
hearts  of  others  who  are  yet  carnal ;  they  say  that 
their  tongues  are  their  own,  and  their  strength,  and 
time,  and  all;  and  “  Who  is  lord  over  us?  Who 
shall  contradict  or  control  us,  or  ever  call  us  to  an  ac¬ 
count  for  what  we  say  or  do  ?”  And  as  they  scorn  to 
be  confined  by  any  laws  of  God  in  their  conversation, 
so  neither  will  they  bear  that  the  revelations  of  God 
should  dictate  and  prescribe  to  them  what  they  are 
to  believe  ;  as  they  will  walk  in  their  own  way,  and 
talk  their  own  language,  so  will  they  also  think  their 
own  thoughts,  and  form  principles  which  are  alto¬ 
gether  their  own :  here  also  their  own  lusts  alone 
shall  be  consulted  by  them  ;  none  but  such  accom¬ 
plished  libertines  as  are  here  described,  can  take  a 
seat,  at  least  they  cannot  sit  in  the  seat  of  the  scorn¬ 
ful.  “  By  this  ye  shall  know  them,  that  ye  may 
the  better  be  upon  your  guard  against  them.” 

II.  We  also  are  foretold  how  far  they  will  pro¬ 
ceed  ;  they  will  attempt  to  shake  and  unsettle  us, 
even  as  to  our  belief  of  Christ’s  second  coming ;  they 
will  scoffinglv  say,  Where  is  the  promise  of  his  com¬ 
ing?  v.  4.  Without  this,  all  the  other  articles  of 
the  Christian  faith  will  signify  very  little ;  this  is 
that  which  fills  up,  and  gives  the  finishing  stroke  to, 
all  the  rest ;  the  promised  Messiah  is  come,  he  was 
made  Flesh,  and  dwelt  among  us  ;  he  is  altogether 
such  a  one  as  is  stated  before,  and  lias  done  all  that 
for  us  which  has  been  before  taken  notice  of ;  these 
principles  the  enemies  of  Christianity  have  all  along 
endeavoured  to  overturn  ;  but,  as  these  all  rest  upon 
facts  which  are  already  past,  and  of  which  this  and 
the  other  apostles  have  given  us  the  most  sure  and 
satisfying  evidence,  it  is  probable  that  they  will  at 
last  grow  weary  of  their  opposition  to  them  ;  and 
yet,  while  one  very  principal  article  of  our  faith 
refers  to  what  is  still  behind,  and  only  has  a  promise 
to  rest  upon,  here  they  will  still  attack  us,  even  to 
the  end  of  time  ;  till  our  Lord  is  come,  they  will  not 
themselves  believe  that  he  will  come  ;  nay,  they  will 
laugh  at  the  very  mention  of  his  second  coming,  and 
do  what  in  them  lies,  to  put  all  out  of  countenance 
who  seriously  believe  and  wait  for  it.  Now  there¬ 
fore  let  us  see  how  this  point  stands,  both  on  the 
believer’s  part,  and  on  the  part  of  these  seducers : 
the  believer  not  only  desires  that  he  may  come,  but, 
having  a  promise  that  he  will  come,  a  promise  that 
he  himself  has  made  and 'often  repeated,  a  promise 
received  and  reported  by  faithful  witnesses,  and  left 
upon  sure  record,  he  is  also  firmly  and  fully  per¬ 
suaded  that  he  will  come  :  on  the  other  hand,  these 


ER,  III. 

seducers,  because  they  wish  he  never  may,  there¬ 
fore  do  all  that  in  them  lies,  to  cheat  themselves  and 
others  into  a  persuasion  that  he  never  will  come  ;  it 
they  cannot  deny  that  there  is  a  promise,  yet  they 
will  laugh  at  that  very  promise  ;  which  argues  much 
higher  degrees  of  infidelity  and  contempt;  Where 
is  the  promise,  say  they,  of  his  corning? 

III.  We  are  also  forewarned  of  the  method  of 
their  reasoning ;  for  while  they  laugh,  they  will 
pretend  to  argue  too ;  to  this  purpose  they  add,  that 
since  the  fathers  fell  asleep,  all  things  continue  as 
they  were  from  the  beginning  of  the  creatio?i,  v.  4. 
This  is  a  subtle,  though  not  a  solid  way  of  reason¬ 
ing  ;  it  is  apt  to  make  impressions  upon  weak  minds, 
and  especially  upon  wicked  hearts  ;  because  sentence 
against  them  is  not  speedily  executed,  therefore  they 
flatter  themselves  that  it  never  will,  whereupon 
their  hearts  are  fully  set  in  them  to  do  evil ;  (Eccl. 
8.  11.)  thus  they  act  themselves,  and  thus  they  would 
persuade  others  to  act;  so  here,  say  they,  “  The 
fathers  are  fallen  asleep,  they  are  all  dead,  to  whom 
the  promise  was  made,  and  it  never  was  made  good 
in  their  time,  and  there  is  no  likelihood  that  it  ever 
will  be  in  any  time ;  why  should  we  trouble  our¬ 
selves  about  it  ?  If  there  had  been  any  truth  or  cer¬ 
tainty  in  the  promise  you  speak  of,  we  should  surely 
have  seen  somewhat  of  it  before  this  time,  some 
signs  of  his  coming,  some  preparatory  steps  in  order 
to  it,  whereas  we  find  to  this  very  day,  all  things  con¬ 
tinue  as  they  were,  without  any  change,  even  from 
the  beginning  of  the  creation  ;  since  the  world  has 
undergone  no  changes  in  the  course  of  so  many 
ihousand  years,  why  should  we  affright  ourselves  as 
if  it  were  to  have  an  end  ?”  Thus  do  these  scoffers 
argue  !  Because  they  see  no  changes,  therefore  they 
fear  not  God,  Ps.  55.  19.  They  neither  fear  him 
nor  his  judgments  ;  what  he  never  has  done,  they 
would  conclude  he  never  can  do,  or  never  will. 

IV.  Here  is  the  falsehood  of  their  argument  de¬ 
tected  ;  whereas  they  confidently  had  said,  there 
had  not  been  any  change  from  the  beginning  of  the 
creation,  the  apostle  puts  us  in  remembrance  of  a 
change  already  past,  which,  in  a  manner,  equals  that 
which  we  are  called  to  expect  and  look  for ;  which 
was  the  drowning  of  the  world  in  the  days  of  Noah  : 
this  these  scoffers  had  overlooked,  they  took  no 
notice  of  it ;  though  they  might  have  known  it,  and 
ought  to  have  known  it,  yet  this  they  willingly  are 
ignorant  of ;  ( v .  5.)  they  choose  to  pass  it  over  in 
silence,  as  if  they  had  never  heard  or  known  any 
thing  of  it ;  if  they  knew  it,  they  did  not  like  to  re¬ 
tain  it  in  their  knowledge  ;  they  did  not  receive  this 
truth  in  the  love  of  it,  neither  did  they  care  to  own 
it.  Note,  It  is  hard  to  persuade  men  to  believe  what 
they  are  not  willing  to  find  true  ;  they  are  ignorant 
in  many  cases,  because  they  are  willing  to  be  igno¬ 
rant ;  and  they  do  not  know,  because  they  do  not 
care  to  know.  *  But  let  not  sinners  think  that  such 
ignorance  as  this  will  be  admitted  as  an  excuse  for 
whatever  sin  it  may  betray  them  into ;  they  who 
crucified  Christ,  did  not  know  who  he  was ;  for  had 
they  known,  they  would  not  have  crucified  the  Lord 
of  glory  ;  (1  Cor.  2.  8.)  but,  though  ignorant,  they 
were  not  therefore  innocent  ;  their  ignorance  itself 
was  a  sin,  willing  and  wilful  ignorance  ;  and  one  sin 
can  be  no  excuse  for  another.  So  it  is  here ;  had 
these  known  of  the  dreadful  vengeance  with  which 
God  swept  away  a  whole  world  of  ungodly  wretches 
at  once,  they  would  not  surely  have  scoffed  at  his 
threatenings  of  any  after  equally  terrible  judgment  ; 
but  here  they  were  willingly  ignorant ;  they  did  not 
know  what  God-  had  done,  because  they  had  no 
mind  to  know  it.  Now  therefore  we  shall  proceed 
to  consider  the  representation  which  the  apostle 
here  lays  down,  both  of  the  destruction  of  the  old 
world  by  water,  and  that  which  awaits  this  present 

i  world  at  the  final  conflagration.  He  mentions  the 


828 


II.  PETER,  III. 


one  as  what  God  had  done,  to  convince  and  per¬ 
suade  us  the  rather  to  believe  that  the  other  both 
may  be  and  will  be.  First,  we  begin  with  the 
apostle’s  account  of  the  destruction  which  has  once 
already  come  upon  the  world;  ( v .  5,  6.)  By  the 
•word  of  God  the  heavens  -were  of  old,  and  the  earth 
standing  out  of  the  water  and  in  the  water  ;  where- 
oy  the  world  that  then  was,  being  overflowed  with 
water,  perished.  Originally,  the  world  was  other¬ 
wise  situated,  the  waters  were  most  wisely  divided 
at  the  creation,  and  most  beneficially  for  us  ;  some 
of  the  waters  had  proper  repositories  above  the 
firmament,  here  called  the  heavens,  (as  it  is  also, 
Gen.  1.  8. )  and  others  under  the  firmament,  gather¬ 
ed  together  unto  one  place ;  there  were  then  both 
sea  and  dry  land,  a  commodious  habitation  for  the 
children  of  men  ;  but  now,  at  the  time  of  the  uni¬ 
versal  deluge,  the  case  is  strangely  altered ;  the 
waters  which  God  had  divided  before,  and  assigned 
to  each  part  its  convenient  receptacle,  now  does  he, 
in  anger,  throw  together  again  in  a  heap  ;  he  breaks 
up  the  fountain  of  the  great  deep,  and  throws  open 
the  windows,  the  clouds  of  heaven,  (Gen.  7.  11.)  till 
the  whole  earth  was  overflowed  with  water,  and 
not  a  spot  can  be  found  upon  the  highest  mountains 
but  what  was  fifteen  cubits  under  water,  Gen.  7.  20. 
Thus  he  made  known  at  once  his  terrible  power 
and  his  fierce  anger,  and  made  an  end  of  a  whole 
world  at  once  ;  the  world  that  then  was,  being  over¬ 
flowed  with  water,  perished,  v.  5.  Is  not  here  a 
change,  and  a  most  awful  change  :  And  then  it  is 
to  be  observed,  that  all  this  was  done  by  the  word 
of  God  ;  it  was  by  his  powerful  word  that  the  world 
was  made  at  first,  and  made  in  so  commodious  and 
beautiful  a  frame  and  order,  Heb.  11.  3.  K*t»/>t/<t- 
6x/.  He  said.  Let  there  be  a  firmament,  &c.  Gen. 
1.  6,  7.  And  let  the  waters  under  the  heaven  be 
gathered  together  unto  one  place,  8cc.  v.  9,  10. 
Thus  he  spake,  and  it  was  done,  Ps.  33.  9.  Thus, 
says  our  apostle,  by  the  word  of  the  Lord  the 
heavens  were,  as  they  were  of  old,  that  is,  at  the 
first  creation,  and  the  earth  (as  it  was  at  first  a  ter¬ 
raqueous  globe)  standing  out  of  the  water  and  in  the 
water.  Nor  was  it  only  the  first  frame  and  order  of 
the  world  that  is  here  said  to  be  by  the  word  of  God, 
but  the  after  confusion  and  ruin  of  the  world,  as 
well  as  the  utter  destruction  of  its  inhabitants,  were 
also  by  the  same  word ;  none  but  that  God  who 
stretched  out  the  heavens  and  laid  the  foundation  of 
the  earth,  could  destroy  and  overthrow  such  a  vast 
fabric  at  once.  This  was  done  by  the  word  of  his 
power,  and  it  was  also  done  according  to  the  word 
of  his  promise ;  God  had  said  that  he  would  destroy 
man,  even  all  flesh,  and  that  he  would  do  it  by 
bringing  a  flood  of  waters  upon  the  earth,  Gen.  6. 
7,  13,  17.  This  was  the  change  which  God  had 
before  brought  upon  the  world,  and  which  these 
scoffers  had  overlooked ;  and  now  we  are  to  consi¬ 
der,  in  the  second  place,  what  the  apostle  says  of 
the  destructive  change  which  is  yet  to  come  upon 
it ;  The  heavens  and  the  earth  which  now  are,  by 
the  same  word  are  kept  in  store ,  reserved  unto  fire 
against  the  day  of  judgment  and  perdition  of  ungod¬ 
ly  men,  v.  7.  Here  we  have  an  awful  account  of 
the  final  dissolution  of  the  world,  and  which  we  are 
yet  more  nearly  concerned  in  :  the  ruin  that  came 
upon  the  world  and  its  inhabitants  by  the  flood,  we 
read,  and  hear,  and  think  of,  with  concern,  though 
those  who  were  swept  away  by  it  were  such  as  we 
never  knew  ;  but  the  judgment  here  spoken  of  is  yet 
to  come,  and  will  surely  come,  though  we  know  not 
when,  nor  upon  what  particular  age  or  generation 
of  men  ;  and  therefore  we  are  not,  we  cannot  be,  sure 
that  it  may  not  happen  in  our  own  times :  and  this 
makes  a  very  great  difference,  though  it  should  be 
admitted  that  they  were  equal  in  every  other  res¬ 
pect  ;  which  yet  must  not  be  allowed,  for  there  were 


some,  though  very  few,  who  escaped  that  deluge, 
but  not  one  can  escape  in  this  conflagration  ;  besides, 
we  were  not  in  reach  of  the  one,  but  are  not  sure 
that  we  shall  not  be  included  in  the  other  calamity. 
Now  therefore  to  see  the  world  to  which  we  belong, 
destroyed  at  once  :  not  a  single  person  only,  not  a 
particular  family  only,  nor  yet  a  nation,  (even  that 
which  we  are  most  nearly  interested  in  and  concern 
ed  for,)  but  the  whole  world,  I  say,  sinking  at  once, 
and  no  ark  provided,  no  possible  way  left  of  escap¬ 
ing  for  any  one  from  the  common  ruin  ;  this  makes 
a  difference  between  the  desolation  that  has  been 
and  what  we  yet  are  to  expect.  The  one  is  already 
past,  and  never  to  return  upon  us  any  more  ;  (for 
God  has  said  expressly,  that  there  shall  never  any 
more  be  a  flood  to  destroy  the  earth,  Gen.  9.  11— 
15.)  the  other  is  still  behind,  and  as  certain  to  come 
as  the  truth  and  the  power  of  God  can  make  it :  the 
one  came  gradually  upon  the  world,  and  was  grow¬ 
ing  upon  its  inhabitants  forty  days,  before  it  made  an 
utter  end  of  them  ;  (Gen.  7.  12,  17.)  this  other  will 
come  upon  them  swiftly  and  all  at  once  ;  (2  Pet.  2. 
1.)  besides,  there  were  in  that  overthrow  (as  we 
have  said)  a  few  who  escaped,  but  the  ruin  which 
yet  awaits  this  world,  whenever  it  comes,  will  be 
absolutely  a  universal  one ;  there  will  not  be  any 
part  but  what  the  devouring  flames  will  seize  upon, 
not  a  sanctuary  left  any  where  for  the  inhabitants 
to  flee  to,  not  a  single  spot  in  all  this  world  where  any 
one  of  them  can  be  safe.  Thus,  whatever  differ¬ 
ences  may  be  assigned  between  that  destruction  of 
the  world  and  this  here  spoken  of,  do  indeed  repre¬ 
sent  the  approaching  as  the  most  terrible  judgment ; 
yet  that  the  world  has  once  been  destroyed  by  a 
universal  deluge,  renders  it  the  more  credible  that 
it  may  be  ruined  by  a  universal  conflagration  ;  let 
therefore  the  scoffers,  who  laugh  at  the  coming  of  our 
Lord  to  judgment,  at  least  consider  that  it  may  be  ; 
there  is  nothing  said  of  it  in  the  word  of  God,  but 
what  is  within  reach  of  the  power  of  God  :  and 
though  they  still  should  laugh,  they  shall  not  put  us 
out  of  countenance  ;  we  are  well  assured  that  it  will 
be,  because  he  has  said  it,  and  we  can  depend  upon 
his  promise;  they  err,  not  knowing  (at  least  not 
believing)  the  scriptures,  nor  the  power  of  God; 
but  we  know,  and  we  do  or  ought  to  depend  upon, 
both.  Now  that  which  he  has  said,  and  which  he 
will  certainly  make  good,  is,  that  the  heavens  and 
the  earth  which  now  are,  which  we  are  now  related 
to,  and  which  still  subsist  in  all  the  beauty  and  order 
in  which  we  see  them,  and  which  are  so  agreeable 
and  useful  to  us,  as  we  find  they  are,  they  are  kept 
in  store,  not  to  be  what  earthly  minds  would  wish  to 
have  them,  treasures  for  us,  but  to  be  what  God 
will  have  them,  in  his  treasury,  securely  lodged  and 
kept  safe  for  his  purposes ;  it  follows,  they  are  re¬ 
served  unto  flre.  Observe,  God’s  following  judg¬ 
ments  are  more  terrible  than  those  which  went 
before ;  the  old  world  was  destroyed  by  water,  but 
this  is  reserved  unto  fire,  which  shall  burn  up  the 
wicked  at  the  last  day  ;  and  though  this  seems  to  be 
delaved,  vet  as  this  wicked  world  is  upheld  by  the 
word  of  God,  so  it  is  only  reserved  for  the  ven¬ 
geance  o  f  him  to  whom  vengeance  belongs,  who  will 
at  the  day  of  judgment  deal  with  an  ungodly  world 
according  to  their  deserts,  for  the  day  of  judgment 
is  the  day  of  the  perdition  of  ungodly  mm  ;  they 
who  now  scoff  at  a  future  judgment,  shall  find  it  a 
day  of  vengeance  and  utter  destruction;  “Beware 
therefore  of  being  among  these  scoffers ;  never 
question  but  the  day  of  the  Lord  will  come ;  give 
diligence  therefore  to  be  found  in  Christ,  that  that 
may  be  a  time  of  refreshment  and  day  of  redemp¬ 
tion  to  you,  which  will  be  a  day  of  indignation  and 
wrath  to  the  ungodly  world.” 

8.  But,  be'oved,  be  not  ignorant  of  this 


829 


II.  PETER,  III. 


one  thing,  that  one  clay  is  with  the  Lord  as 
a  thousand  years,  and  a  thousand  years  as 
one  day.  9.  The  Lord  is  not  slack  con¬ 
cerning  his  promise,  as  some  men  count 
slackness  ;  but  is  long-suffering  to  us-ward, 
not  willing  that  any  should  perish,  but  that 
all  should  come  to  repentance.  10.  But 
the  day  of  the  Lord  will  come  as  a  thief 
in  the  night;  in  which  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  ele¬ 
ments  shall  melt  with  fervent  heat,  the 
earl  h  also  and  the  works  that  are  therein 
shall  be  burnt  up. 

The  apostle  comes  in  these  words  to  instruct  and 
establish  Christians  in  the  truth  of  the  coming  of  the 
IsOrd,  where  we  ma,y  clearly  discern  the  tenderness 
and  affection  wherewith  he  speaks  to  them,  calling 
them  beloved ;  he  had  a  compassionate  concern  and 
a  love  of  good-will  for  the  ungodly  wretches  who 
refused  to  believe  divine  revelation,  but  he  has  a 
peculiar  respect  for  the  true  believers,  and  the  re¬ 
maining  ignorance  and  weakness  that  he  apprehends 
to  be  in  them  make  him  jealous,  and  put  him  on 
giving  them  a  caution.  Here  we  may  observe, 

I.  The  truth  which  the  apostle  asserts — that  with 
the  Lord  one  day  is  as  a  thousand  years,  and  a 
thousand  years  as  one  day.  Though,  in  the  account 
of  men,  there  is  a  great  deal  of  difference  between 
a  day  and  a  year,  and  a  vast  deal  more  between  one 
day  and  a  thousand  years,  yet,  in  the  account  of 
God,  who  inhabits  eternity,  in  which  there  is  no 
succession,  there  is  no  difference;  for  all  things 
past,  present,  and  future,  are  ever  before  him  ;  and 
the  delay  of  a  thousand  years  cannot  be  so  much  to 
him  as  the  deferring  of  any  thing  for  a  day  or  hour 
is  to  us. 

II.  The  importance  of  this  truth  ;  this  is  the  one 
thing  the  apostle  would  not  have  us  ignorant  of; 
a  holy  awe  and  reverential  fear  of  God  are  neces¬ 
sary  in  order  to  our  worshipping  and  glorifying  him  ; 
and  a  belief  of  the  inconceivable  distance  between 
him  and  us  is  very  proper  to  beget  and  maintain 
that  religious  fear  of  the  Lord,  which  is  the  begin¬ 
ning  of  wisdom.  This  is  a  truth  that  belongs  to  our 
heace,  and  therefore  he  endeavours  that  it  may  not 
be  hid  from  our  eyes;  as  jt  is  in  the  original,  Let 
not  this  one  thing  be  hid  from  you.  If  men  have  no 
knowledge  or  belief  of  the  eternal  God,  they  will 
be  very  apt  to  think  him  such  a  one  as  themselves. 
Yet  how  hard  is  it  to  conceive  of  eternity  !  It  is 
therefore  not  very  easy  to  attain  such  knowledge  of 
God  as  is  absolutely  necessary. 

In  v.  9.  we  are  told,  The  Lord  is  not  slack ;  he 
does  not  delay  beyond  the  appointed  time  ;  as  God 
kept  the  time  that  he  had  appointed  for  the  deliver¬ 
ing  Israel  out  of  Egypt,  to  a  day,  (Exod.  12.  41.)  so 
he  will  keep  to  the  time  appointed,  in  coming  to 
judge  the  world.  What  a  difference  is  there  be¬ 
tween  the  account  which  God  makes,  and  that 
which  men  make  !  Good  men  are  apt  to  think 
God  stays  beyond  the  appointed  time,  that  is,  the 
time  which  they  have  set  for  their  own  and  the 
church’s  deliverance;  but  they  set  one  time,  and 
God  sets  another,  and  he  will  not  fail  to  keep  the 
day  which  he  has  appointed.  Ungodly  men  dare 
charge  a  culpable  slackness  upon  God,  as  if  lie  had 
slipt  the  time,  and  laid  aside  the  thoughts  of  coming. 
But  the  apostle  assures  us,  that  what  men  count 
slackness,  is  truly  long-suffering,  and  that  to  us- 
ward  ;  it  is  a  giving  more  time  to  his  own  fieofile , 
whom  he  has  chosen  before  the  foundation  of  the 
world,  many  of  whom  are  not  as  yet  converted  ; 
and  those  who  are  in  a  state  of  grace  and  favour 


with  God,  are  to  advance  in  knowledge  and  holiness, 
and  in  the  exercise  of  faith  and  patience,  to  abound 
in  good  works,  doing  and  suffering  what  they  are 
called  to,  that  they  may  bring  glory  to  God,  and  im¬ 
prove  in  a  meetness  for  heaven ;  for  God  is  not  will¬ 
ing  that  any  of  these  should  perish,  but  that  all  of 
them  should  come  to  repentance.  Here  observe,  1. 
Repentance  is  abolutely  necessary  in  order  to  salva¬ 
tion.  Except  we  repent ,  we  shall  perish,  Luke  13. 
3,  5.  2.  God  has  no  delight  in  the  death  of  sinners  : 
as  the  punishment  of  sinners  is  a  torment  unto  his 
creatures,  a  merciful  God  does  not  take  pleasure  in 
it;  and  though  the  principal  design  of  God,  in  his 
long-suffering,  is,  the  blessedness  of  those  whom  he 
has  chosen  to  salvation,  through  sanctification  of  the 
Spirit,  and  belief  of  the  truth ,  yet  his  goodness  and 
forbearance  do  in  their  own  nature  invite  and  call 
to  repentance  all  those  to  whom  they  are  exercised ; 
and  if  men  continue  impenitent  when  God  gives 
them  space  to  repent,  he  will  deal  more  severely 
with  them  ;  though  the  great  reason  why  he  did  not 
hasten  his  coming,  was,  because  he  had" not  accom¬ 
plished  the  number  of  his  elect ;  “Abuse  not  there¬ 
fore  the  patience  and  long-suffering  of  God,  by 
abandoning  yourselves  to  a  course  of  ungodliness  ; 
presume  not  to  go  on  boldly  in  the  way  of  sinners, 
nor  to  sit  down  securely  in  an  unconverted  impeni¬ 
tent  state,  as  he  who  said,  (Matt.  24.  48.)  My 
Lord  delayeth  his  coming,  lest  he  come  and  surprise 
you  ;  for,  as  we  read,  (v.  10.)  The  day  of  the  Lord 
will  come  as  a  thief  in  the  night.”  Here  we  may 
observe, 

(1. )  The  certainty  of  the  day  of  the  Lord :  though 
it  is  now  above  sixteen  hundred  years  since  this 
epistle  was  written,  and  the  day  is  not  yet  come,  it 
assuredly  will  come;  God  has  appointed  a  day 
wherein  'he  will  judge  the  world  in  righteousness,  and 
he  will  keep  his  appointment.  It  is  appointed  to 
men  once  to  die,  and  after  this  the  judgment,  Heb. 
9.  27.  “  Settle  it  therefore  in  your  hearts  that  the 

day  of  the  Lord  will  certainly  come,  and  you  shall 
certainly  be  called  to  give  an  account  of  all  things 
done  in  the  body,  whether  good  or  evil;  and  let 
your  exact  walking  before  God,  and  your  frequent 
judging  yourselves,  evidence  your  firm  belief  of  a 
future  judgment,  when  many' live  as  if  they  were 
never  to  give  any  account  at  all.”  (2.)  The  sud¬ 
denness  of  this  day ;  it  will  come  as  a  thief  in  the 
night,  at  a  time  when  men  are  sleeping  and  secure, 
and  have  no  manner  of  apprehension  or  expectation 
of  the  day  of  the  Lord,  any  more  than  men  have  of 
a  thief  when  they  are  in  a  deep  sleep,  in  the  dark 
and  silent  night.  At  midnight  there  was  a  cry,  Be¬ 
hold,  the  bridegroom  comes;  (Matt.  25.  6.)  and  at 
that  time  not  only  the  foolish,  but  also  the  wise 
virgins,  slumbered  and  slept.  The  Lord  will  come 
in  a  day  when  we  look  not  for  him,  and  an  hour 
when  men  are  not  aware.  That  time  which  men 
think  to  be  the  most  improper  and  unlikely,  and 
therefore  are  most  secure,  will  be  the  time  of  the 
Lord’s  coming.  Let  us  then  beware  how  we  in  our 
thoughts  and  imaginations  put  that  day  far  away 
from  us  ;  but  rather  suppose  it  to  be  so  much  nearer 
in  reality,  by  how  much  further  off  it  is  in  the  opi¬ 
nion  of  the  ungodlv  world.  (3.)  The  solemnity  of 
this  coming;  [1.]  The  heavens  shall  pass  away 
with  a  great  noise ;  the  visible  heavens,  as  unable  to 
abide  when  the  Lord  shall  come  in  his  glory,  shall 
pass  away  ;  they  shall  undergo  a  mighty  alteration, 
and  this  shall  be  very  sudden,  and  with  such  a  noise 
as  the  breaking  and  tumbling  down  of  so  great  a 
fabric  must  necessarily  occasion.  [2.]  The  ele¬ 
ments  shall  melt  with  fervent  heat.  At  this  coming 
of  the  Lord  it  shall  not  only  be  very  tempestuous 
round  about  him,  so  that  the  very  heavens  shall 
pass  avjay  as  in  a  mighty  violent  storm,  but  a  fire 
shall  go  before  him,  that  shall  melt  the  elements 


83C 


II.  PETER,  III. 


of  which  the  creatures  are  composed.  [3.]  The 
earth  also,  and  all  the  works  that  are  therein, 
shall  be  burnt  up,.  The  earth,  and  its  inhabitants, 
and  all  the  works,  whether  of  nature  or  art,  shall  be 
destroyed.  The  stately  palaces  and  gardens,  and 
all  the  desirable  things  wherein  worldly-minded 
men  seek  and  place  their  happiness,  all  of  them 
shall  be  burnt  up  ;  all  sorts  of  creatures  which  God 
has  made,  and  all  the  works  of  men,  must  submit,  all 
must  pass  through  the  fire,  which  shall  be  a  con¬ 
suming  fire  to  all  that  sin  has  brought  into  the 
world,  though  it  may  be  but  a  refining  fire  to  the 
works  of  God’s  hand,  that  the  glass  of  the  creation 
being  made  much  brighter,  the  saints  may  much 
better  discern  the  glory  of  the  Lord  therein. 

And  now  who  can  but  observe  what  a  difference 
there  will  be  between  the  first  coming  of  Christ  and 
the  second  !  Yet  that  is  called  the  great  and  dread¬ 
ful  day  of  the  Lord,  Mai.  4.  5.  How  much  more 
dreadful  must  this  coming  to  judgment  be  !  May 
we  be  so  wise  as  to  prepare  for  it,  that  it  may  not  be 
a  day  of  vengeance  and  destruction  unto  us.  O  ! 
what  will  become  of  us,  if  we  set  our  affections  on 
this  earth,  and  make  it  our  portion,  seeing  all  these 
things  shall  be  burnt  up  ?  Look  out  therefore,  and 
make  sure  of  a  happiness  beyond  this  visible  world, 
which  must  all  be  melted  down. 

11.  Seeing  then  that  all  these  things 
shall  be  dissolved,  what  manner  of  'persons 
ought  ye  to  he  in  all  holy  conversation  and 
godliness,  12.  Looking  for  and  hastening 
unto  the  coming  of  the  day  of  God,  wherein 
the  heavens,  being  on  fire,  shall  be  dis¬ 
solved,  and  the  elements  shall  melt  with 
fervent  heat  !  13.  Nevertheless  we,  ac¬ 

cording  to  his  promise,  look  for  new  hea¬ 
vens  and  a  new  earth,  wherein  dwelleth 
righteousness.  14.  Wherefore,  beloved, 
seeing  that  ye  look  for  such  things,  be  dili¬ 
gent  that  ye  may  be  found  of  him  in  peace, 
without  spot,  and  blameless:  15.  And 
account  that  the  long-suffering  of  our  Lord 
is  salvation ;  even  as  our  beloved  brother 
Paul  also,  according  to  the  wisdom  given 
unto  him,  hath  written  unto  you  ;  16.  As 

also  in  all  his  epistles,  speaking  in  them  of 
these  things;  in  which  are  some  things 
hard  to  he  understood,  which  they  that  are 
unlearned  and  unstable  wrest,  as  they  do 
also  the  other  scriptures,  unto  their  own 
destruction.  17.  Ye  therefore,  beloved, 
seeing  ye  know  these  things  before,  beware 
lest  ye  also,  being  led  away  with  the  error 
of  the  wicked,  fall  from  your  own  stead¬ 
fastness.  1 8.  Rut  grow  in  grace,  and  in 
the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ.  To  him  be  glory  both  now 
and  for  ever.  Amen. 

The  apostle,  having  instructed  them  in  the  doc¬ 
trine  of  Christ’s  second  coming,  takes  occasion 
thence  to  exhort  them  to  purity  and  godliness  in 
their  whole  conversation  :  all  the  truths  which  are 
revealed  in  scripture,  should  be  improved  for  our 
advancement  in  practical  godliness :  this  is  the  effect 
that  knowledge  must  produce,  or  we  are  never  the 
better  for  it.  If  ye  know  these  things,  happy  are  ye 


if  ye  do  them.  Seeing  all  these  things  must  be  dis 
solved,  how  holy  should  we  be,  that  are  assured  of 
it,  departing  from  and  dying  to  sin,  that  has  so  cor 
rupted  and  defiled  all  the  visible  creation,  that  there 
is  an  absolute  need  of  its  dissolution  !  All  that  was 
made  for  man’s  use,  is  subject  to  vanity  by  man’s 
sin ;  and  if  the  sin  of  man  has  brought  the  visible 
heavens,  and  the  elements  and  earth,  under  a  curse, 
from  which  they  cannot  be  freed  without  being  dis¬ 
solved,  what  an  abominable  evil  is  sin,  and  how 
much  to  be  hated  by  us  !  And  inasmuch  as  this 
dissolution  is  in  order  to  their  being  restored  to  their 
primitive  beauty  and  excellency,  how  pure  and  holy 
should  we  be,  in  order  to  our  being  fit  for  the  new 
heaven  and  new  earth,  wherein  dwelleth  righteous¬ 
ness!  It  is  a  very  exact  and  universal  holiness  that 
he  exhorts  to,  not  resting  in  any  lower  measure  or 
degree,  but  labouring  to  be  eminent  beyond  what  is 
commonly  attained  ;  holy  in  God’s  house  and  in  our 
own ;  holy  in  our  worshipping  of  God,  and  in  our 
conversing  with  men  ;  all  our  conversation,  whether 
with  high  or  low,  rich  or  poor,  good  or  bad,  friends 
or  enemies,  must  be  holy  ;  we  must  keep  ourselves 
unspotted  from  the  world  in  all  our  converses  with 
it ;  we  must  be  perfecting  holiness  in  the  fear  of  God, 
and  in  the  love  of  God  too ;  we  must  exercise  our¬ 
selves  unto  godliness  of  all  sorts,  in  all  its  parts, 
trusting  in  God  and  delighting  in  God  only,  who 
continues  the  same  when  the  whole  visible  creation 
shall  be  dissolved  ;  devoting  ourselves  to  the  service 
of  God,  and  designing  the  glorifying  and  enjoyment 
of  God,  who  endures  for  ever ;  whereas  what  worldly 
men  delight  in  and  follow  after,  must  all  be  dis¬ 
solved  ;  these  things  which  we  now  see,  must  in  a 
little  while  pass  away,  and  be  no  more  as  they  now 
are:  let  us  look  therefore  at  what  shall  abide  and 
continue,  which,  though  it  be  not  present,  is  certain 
and  not  far  off.  This  looking  for  the  day  of  God, 
is  one  of  the  directions  the  apostle  gives  us,  in  order 
to  our  being  eminently  holy  and  godly  in  all  manner 
of  conversation  ;  “  Look  for  the  day  of  God  as  what 
you  firmly  believe  shall  come,  and  what  you  ear¬ 
nestly  long  for.”  The  coming  of  the  day  of  God  is 
what  every  Christian  must  hope  for  and  earnestly 
expect ;  for  it  is  a  day  when  Christ  shall  appear  in 
the  glory  of  the  Father,  and  evidence  his  Divinity 
and  Godhead  even  to  those  who  counted  him  a  mere 
man.  The  first  coming  of  our  Lord  Jesus  Christ, 
when  he  appeared  in  the  form  of  a  serz'ant,  was 
what  the  people  of  God  earnestly  waited  and  looked 
for  ;  that  coming  was  for  the  consolation  of  Israel, 
Luke  2.  25.  How  much  more  should  they  Avait 
with  expectation  and  earnestness  for  his  second 
coming,  which  will  be  the  day  of  their  complete 
redemption,  and  of  his  most  glorious  manifestation  ! 
Then  he  shall  come  to  be  admired  in  his  saints,  and 
glorified  in  all  them  that  believe.  For  though  it 
cannot  but  terrify  and  affright  the  ungodly,  to  sec 
the  visible  heavens  all  in  a  flame,  and  the  element? 
melting,  yet  the  believer,  whose  faith  is  the  evidence 
of  things  not  seen,  can  rejoice  in  hope  of  more  glo¬ 
rious  heavens  after  these  have  been  melted  and 
refined  by  that  dreadful  fire  which  shall  burn  up  all 
the  dross  of  this  visible  creation.  Here  we  must 
take  notice, 

I.  What  true  Christians  look  for — new  heavens 
and  a  new  earth,  in  which  a  great  deal  more  of  the 
wisdom,  power  and  goodness  of  our  great  God  and 
Saviour  Jesus  Christ  will  be  clearly  discerned  than 
we  are  able  to  discover  in  what  we  now  see  ;  for  in 
these  new  heavens  and  earth,  freed  from  the  vanity 
the  former  were  subject  to,  and  the  sin  they  were 
polluted  with,  only  righteousness  shall  dwell ;  this 
is  to  be  the  habitation  of  such  righteous  persons  as 
do  righteousness,  and  are  free  from  the  power  and 
pollution  of  sin  ;  all  the  wicked  shall  be  turned  into 
hell ;  those  only  who  are  clothed  with  the  righteous - 


831 


II.  PETER,  III. 


ness  of  Christ,  and  sanctified,  by  the  Holy  Ghost,  1 
shall  De  admitted  to  dwell  in  this  holy  place. 

II.  What  is  the  ground  and  foundation  of  this  ex¬ 
pectation  and  hope — the  firomise  of  God.  To  look 
for  any  thing  which  God  has  not  promised,  is  pre¬ 
sumption  ;  but  if  our  expectations  are  according  to 
the  promise,  both  as  to  the  things  we  look  for,  and 
the  time  and  way  of  their  being  brought  about, 
we  cannot  meet  with  a  disappointment ;  for  he  is 
faithful,  who  has  firomised,  “See  therefore  that 
you  raise  and  regulate  your  expectations  of  all  the 
great  things  that  are  to  come  according  to  the  word 
of  God  ;  and  as  to  the  new  heaven  and  new  earth, 
look  for  them  as  God  has  allowed  and  directed  by 
the  passages  we  have  in  this  portion  of  scripture 
now  before  you,  and  in  Isa.  65.  17. — 66.  22.  to  which 
the  apostle  may  be  thought  to  allude.” 

As  in  v.  11.  he  exhorts  to  holiness,  from  the  con¬ 
sideration  that  the  heavens  and  the  earth  shall  be 
dissolved,  so  in  v.  14.  he  resumes  his  exhortation, 
from  the  consideration  that  they  shall  be  again  re¬ 
newed  ;  “  Seeing  vou  expect  the  day  of  God,  when 
our  Lord  Jesus  Christ  will  afifiear  in  his  glorious 
majesty,  and  these  heavens  and  earth  shall  be  dis¬ 
solved  and  melted  down,  and,  being  purified  and  re¬ 
fined,  shall  be  erected  and  rebuilt,  prepare  to  meet 
him.  It  nearly  concerns  you  to  see  in  what  state 
you  will  be  when  the  Judge  of  all  the  world  comes 
to  pass  sentence  upon  men,  and  to  detertnine  how  it 
shall  be  with  them  to  all  eternity  ;  this  is  the  court 
of  judicature  whence  there  lies  no  appeal ;  whatever 
sentence  is  here  passed  by  this  great  Judge,  is  irre¬ 
versible  ;  therefore  get  ready  to  afifiear  before  the 
judgment  seat  of  Christ:  and  see  to  it,”  1.  “  That 
you  be  found  of  him  in  fieace,  in  a  state  of  fieace  and 
reconciliation  with  God  through  Christ,  in  whom 
alone  God  is  reconciling  the  world  to  himself ;  all 
that  are  out  of  Christ  are  in  a  state  of  enmity,  and 
reject  and  oppose  the  Lord  and  his  anointed,  and 
shall  therefore  be  fi unished  with  everlasting  destruc¬ 
tion  from  the  firesence  of  the  Lord,  and  the  glory  of 
his  fiower .”  They  whose  sins  are  pardoned  arid 
their  fieace  made  with  God,  are  the  only  safe  and 
happy  people ;  therefore  follow  after  fieace ,  and 
that  with  all:  (1.)  Peace  with  God  through  our 
Lord  Jesus  Christ.  (2.)  Peace  in  our  own  con¬ 
sciences,  through  the  Spirit  of  grace  witnessing  with 
our  spirits  that  we  are  the  children  of  God.  (3.) 
Peace  with  men,  by  having  a  calm  and  peaceable 
disposition  wrought  in  us,  resembling  that  of  our 
blessed  Lord.  2.  That  ye  be  found  eif  Christ  with¬ 
out  spot,  and  blameless  ;  follow  after  holiness  as 
well  as  peace  :  and  even  spotless  and  perfect ;  we 
must  not  onlv  take  heed  of  all  spots  which  are  not 
the  spots  of  God’s  children,  (this  only  prevents  our 
being  found  of  men  without  spot,)  but  we  must  be 
found  of  Christ  without  spot,  we  must  be  pressing 
toward  spotless  purity,  absolute  perfection.  Chris¬ 
tians  must  be  perfecting  holiness,  that  they  may  be 
not  only  blameless  before  men,  but  also  in  the  sight 
of  God ;  and  all  this  deserves  and  needs  the  greatest 
diligence;  he  who  does  this  work  negligently,  can 
never  do  it  successfully.  “Never  expect  to  be 
found  at  that  day  of  God  in  peace,  if  you  are  lazv 
and  idle  in  this  your  day,  in  which  we  must  finish 
the  work  that  is  given  us  to  do.  It  is  only  the  dili¬ 
gent  Christian  who  will  be  the  happy  Christian  in 
the  day  o  f  the  Lord.  Our  Lord  will  suddenly  come 
to  us,  or  shortly  call  us  to  him  ;  and  would  you  have 
him  find  you  idle  ?”  Remember  there  is  a  curse 
denounced  against  him  who  does  the  work  of  the 
Lord  negligently,  Marg.  Jer.  48.  10.  Heaven  will 
be  a  sufficient  recompense  for  all  our  diligence  and 
industry,  therefore  let  us  labour  and  take  pains  in 
the  work  of  the  Lord  ;  he  will  certainly  reward  us, 
if  we  be  diligent  in  the  work  he  has  allotted  us  ; 
now,  that  you  may  be  diligent,  account  the  long- 


suffering  of  our  Lord  to  be  salvation.  “  Does  your 
Lord  delay  his  coming?  Do  not  think  this  is  to  give 
more  time  to  make  provision  for  your  lusts,  to  gratify 
them  ;  it  is  so  much  space  to  repent  and  work  out 
your  salvation.  It  proceeds  not  from  a  want  of  con¬ 
cern  or  compassion  for  his  suffering  servants,  nor  is 
it  designed  to  give  countenance  and  encouragement 
to  the  world  of  the  ungodly,  but  that  men  may  have 
time  to  prepare  for  eternity.  Learn  then  to  make  a 
right  use  of  the  patience  of  our  Lord,  who  does  as 
yet  delay  his  coming.  Follow  after  peace  and  ho¬ 
liness,  or  else  his  coming  will  be  dreadful  unto  you.” 
And  inasmuch  as  it  is  difficult  to  prevent  men’s 
abuse  of  God’s  patience,  and  engage  them  in  the 
right  improvement  thereof,  our  apostle  quotes  St. 
Paul  as  directing  men  to  make  the  same  good  use  of 
the  divine  forbearance,  that  in  the  mouth,  or  from 
the  pen,  of  two  apostles  the  truth  might  be  con¬ 
firmed.  And  we  may  here  observe  with  what 
esteem  and  affection  he  speaks  of  him  who  had  for¬ 
merly  publicly  withstood  and  sharply  reproved  St. 
Peter.  If  a  righteous  man  smite  one  who  is  truly 
religious,  it  shall  be  received  as  a  kindness  ;  and  let 
him  reprove,  it  shall  be  as  an  excellent  oil,  which 
shall  soften  and  sweeten  the  good  man  that  is  re¬ 
proved  when  he  does  amiss.  What  an  honourable 
mention  does  this  apostle  of  the  circumcision  make 
of  that  very  man  who  had  openly,  before  all,  re¬ 
proved  him,  as  not  walking  uprightly  according  to 
the  truth  of  the  gospel !  (1.)  He  calls  him  brother, 
whereby  he  means  not  only  that  he  is  a  fellow- 
Christian,  (in  which  sense  the  word  brethren  is 
used,  1  Thess.  5.  27.)  or  a  fellow-preacher,  (in 
which  sense  St.  Paul  calls  Timothy  the  evangelist 
a  brother.  Col.  1.  1.)  but  a  fellow  apostle,  one  who 
had  the  same  extraordinary  commission,  immedi¬ 
ately  from  Christ  himself,  to  preach  the  gospel  in 
every  place,  and  to  disciple  all  nations.  Though 
many  seducing  teachers  denied  Paul’s  apostleship, 
yet  St.  Peter  owns  him  to  be  an  apostle.  (2.)  He 
calls  him  beloved ;  and  they  being  both  alike  com¬ 
missioned,  and  both  united  in  the  same  service  of  the 
same  Lord,  it  would  have  been  very  unseemly  if  they 
had  not  been  united  in  affection  to  one  another,  for 
the  strengthening  of  one  another’s  hands,  mutually 
desirous  of,  and  rejoicing  in,  one  another’s  success. 
(3.)  He  mentions  St.  Paul  as  one  who  had  an  uncom¬ 
mon  measure  of  wisdom  given  unto  him.  He  was  a 
person  of  eminent  knowledge  in  the  mysteries  of  the 
gospel,  and  did  neither  in  that  nor  any  other  qualifi¬ 
cation  come  behind  any  of  all  the  other  apostles. 
How  desirable  is  it,  that  those  who  preach  the  same 
gospel,  should  treat  one  another  according  to  the  pat¬ 
tern  St.  Peter  here  sets  them  !  It  is  surely  their  duty 
to  endeavour,  by  proper  methods,  to  prevent  or  re¬ 
move  all  prejudices  that  hinder  ministers’ usefulness, 
and  to  beget  and  improve  the  esteem  and  respect  in 
the  minds  of  people  toward  their  ministers,  that  may 
promote  the  success  of  their  labours.  And  let  us 
also  here  observe,  [1.]  The  excellent  wisdom  that 
was  in  St.  Paul,  is  said  to  be  given  him.  The  un¬ 
derstanding  and  knowledge  that  qualify  men  to 
preach  the  gospel,  are  the  gift  of  God.  We  must 
seek  for  knowledge,  and  labour  to  get  understand 
ing,  in  hopes  that  it  shall  be  given  us  from  above, 
while  we  are  diligent  in  using  proper  means  to 
attain  it.  [2.  ]  The  apostle  imparts  to  men  according 
as  he  had  received  from  God.  He  endeavours  to 
lead  others  as  far  as  he  himself  was  led  into  the 
knowledge  of  the  mysteries  of  the  gospel.  He  is 
not  an  intruder  into  the  things  he  had  not  seen  or 
been  fullv  assured  of,  and  yet  he  does  not  fail  to 
declare  the  whole  counsel  of'God,  Acts  20.  27.  [3.] 
The  epistles  which  were  written  by  the  apostle  of 
the  Gentiles,  and  directed  to  those  Gentiles  who 
believed  in  Christ,  are  designed  for  the  instruction 
and  edification  of  those  who  from  among  the  Jews 


832 


II.  PETER,  III. 


were  brought  to  believe  in  Christ ;  for  it  is  generally- 
thought  that  what  is  here  alluded  to,  is  contained  in 
the  epistle  to  the  Romans ;  ( ch .  2.  4. )  though  in  all 
his  epistles  there  are  some  things  that  refer  to  one 
or  other  of  the  subjects  treated  of  in  this  and  the 
foregoing  chapter ;  and  it  cannot  seem  strange  that 
those  who  were  pursuing  the  same  general  design, 
should  in  their  epistles  insist  upon  the  same  things. 
Bat  the  apostle  Peter  proceeds  to  tell  us,  that  in 
those  things  which  are  to  be  met  with  in  St.  Paul’s 
epistles,  there  are  some  things  hard  to  be  under¬ 
stood.  Among  the  variety  of  subjects  treated  of  in 
scripture,  some  are  not  easy  to  be  understood,  be¬ 
cause  of  their  own  obscurity,  such  are  prophecies ; 
others  cannot  be  so  easily  understood  because  of 
their  excellency  and  sublimity,  as  the  mysterious 
doctrines ;  and  others  are  with  difficulty  taken  in, 
because  of  the  weakness  of  men’s  minds,  such  are 
the  things  of  the  Spirit  of  God,  mentioned  1  Cor.  2. 
14.  And  here  the  unlearned  and  unstable  make 
wretched  work ;  for  they  wrest  and  torture  the 
scriptures,  to  make  them  speak  what  the  Holy 
Ghost  did  not  intend.  Those  who  are  not  well  in¬ 
structed  and  well  established  in  the  truth,  are  in 
great  danger  of  perverting  the  word  of  God.  Those 
who  have  heard  and  learned  of  the  Father,  are  best 
secured  from  misunderstanding  and  misapplying  any 
part  of  the  word  of  God  ;  and  where  there  is  a  di¬ 
vine  power  to  establish  as  well  as  to  instruct  men  in 
divine  truth,  persons  are  effectually  secured  from 
falling  into  errors.  How  great  a  blessing  this  is,  we 
learn  by  observing  what  is  the  pernicious  conse¬ 
quence  of  the  errors  that  ignorant  and  unstable  men 
fall  into — even  their  own  destruction.  Errors  in  par¬ 
ticular  concerning  the  holiness  and  justice  of  God  are 
the  utter  ruin  of  multitudes  of  men.  Let  us  there¬ 
fore  earnestly  pray  for  the  Spirit  of  God  to  instruct 
us  in  the  truth,  that  we  may  know  it  as  it  is  in  Je¬ 
sus,  and  have  our  hearts  established  with  grace,  that 
we  may  stand  firm  and  unshaken,  even  in  the  most 
stormy  times,  when  others  are  tossed  to  and  fro  with 
every  wind  of  doctrine. 

In  v.  17.  the  apostle  gives  them  a  word  of  caution, 
where  he  intimates,  that  the  knowledge  we  have  of 
these  things  should  make  us  very  wary  and  watch¬ 
ful,  inasmuch  as  there  is  a  twofold  danger.  First, 
We  are  in  great  danger  of  being  seduced,  and  turn¬ 
ed  away  from  the  truth.  The  unlearned  and  un¬ 
stable,  and  they  are  very  numerous,  do  generally 
wrest  the  scripture.  Many  who  have  the  scriptures 
and  read  them,  do  not  understand  what  they  read  ; 
and  too  many  of  those  who  have  a  right  understand¬ 
ing  of  the  sense  and  meaning  of  the  word,  are  not 
established  in  the  belief  of  the  truth,  and  all  these 
are  liable  to  fall  into  error.  Few  attain  to  the  know¬ 


ledge  and  acknowledgment  of  doctrinal  Christianity  ; 
and  fewer  find,  so  as  to  keep  in  the  way  of  practical 
godliness,  which  is  the  narrow  way,  which  only  lead- 
eth  unto  life.  There  must  be  a  great  deal  of  self- 
denial  and  suspicion  of  ourselves,  and  submitting  to 
the  authority  of  Christ  Jesus  our  great  Prophet,  be¬ 
fore  we  can  heartily  receive  all  the  truths  of  the 
gospel,  and  therefore  we  are  in  great  danger  of  re¬ 
jecting  the  truth.  Secondly ,  We  are  in  great  dan¬ 
ger  by  being  seduced.  For,  1.  So  far  as  we  are  turn¬ 
ed  from  the  truth,  so  far  are  we  turned  out  of  the 
way  to  true  blessedness,  into  the  path  which  leads  to 
destruction.  If  men  corrupt  the  word  of  God,  it 
tends  to  their  own  utter  ruin.  2.  When  men  wrest 
the  word  of  God,  they  fall  into  the  error  of  the  wick¬ 
ed,  men  without  law,  who  keep  to  no  rules,  set  no 
bounds  to  themselves  ;  a  sort  of  free-thinkers,  which 
the  psalmist  detests,  (Ps.  119.  113.)  I  hate  vain 
thoughts,  but  thy  law  do  1  love.  Whatever  opinions 
and  thoughts  of  men  are  not  conformable  to  the  law 
of  God,  and  warranted  by  it,  the  good  man  disclaims 
and  abhors  ;  they  are  the  conceits  and  counsels  of 
the  ungodly,  who  have  forsaken  God’s  law;  and  it 
we  imbibe  their  opinions,  we  shall  too  soon  imitate 
their  practices.  3.  They  who  are  led  away  by  error, 
full  from  their  own  steadfastness.  They  are  wholly 
unhinged  and  unsettled,  and  know  not  where  to  rest, 
but  are  at  the  greatest  uncertainty,  like  a  wave  of 
the  sea,  driven  with  the  wind  and  tossed.  It  nearly 
concerns  us  therefore  to  be  upon  our  guard,  seeing 
the  danger  is  so  great. 

Now  that  we  may  the  better  avoid  being  led  away, 
the  apostle  (v.  18.)  directs  us  what  to  do.  And, 
(1. )  We  must  grow  in  grace.  He  had  in  the  begin¬ 
ning  of  the  epistle  exhorted  us  to  add  one  grace 
to  another,  and  here  he  advises  us  to  grow  in  all 
grace,  in  faith,  and  virtue,  and  knowledge.  By  how 
much  the  stronger  grace  is  in  us,  by  so  much  the 
more  steadfast  shall  we  be  in  the  truth.  (2.)  We 
must  grow  in  the  knowledge  of  our  Lord  Jesus 
Christ.  “  Follow  on  to  know  the  Lord.  Labour  to 
know  him  more  clearly  and  more  fully,  to  know 
more  of  Christ,  and  to  know  him  to  better  purpose, 
so  as  to  be  more  like  him,  and  to  love  him  better.” 
This  is  the  knowledge  of  Christ  the  apostle  Paul 
reached  after,  and  desired  to  attain  to,  Phil.  3.  10. 
Such  a  knowledge  of  Christ  as  conforms  us  more  to 
him,  and  endears  him  more  to  us,  must  needs  be  of 
great  use  to  us  to  preserve  us  from  falling  off  in  times 
of  general  apostasy  ;  and  they  who  experience  this 
effect  of  the  knowledge  of  the  Lord  and  Saviour  Je¬ 
sus  Christ,  will,  upon  receiving  such  grace  from  him, 
give  thanks  and  praise  to  him,  and  join  with  our 
apostle  in  saying,  To  him  be  glory  both  now  and  for 
ever.  Amen. 


AN 


EXPOSITION, 

WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


FIRST  EPISTLE  GENERAL  OF  JOHN 


Completed  by  Mr.  T.  Reynolds 


THOUGH  the  continued  tradition  of  the  Church  attests  that  this  epistle  came  from  St.  John  the  apostle, 
yet  we  may  observe  some  other  evidence  that  will  confirm  (or  with  some  perhaps  even  outweigh)  the 
certainty  of  that  tradition.  It  should  seem,  that  the  penman  was  one  of  the  apostolical  college,  by  the 
sensible  palpable  assurance  he  had  of  the  truth  of  the  Mediator’s  person  in  his  human  nature ;  That 
which  we  have  heard,  which  we  have  seen  with  our  eyes,  which  we  have  looked  upon,  and  our  hands  have 
(mndled,  of  the  Word  of  life,  v.  1.  He  here  takes  notice  of  the  evidence  the  Lord  gave  to  Thomas  of 
liis  resurrection,  by  calling  him  to  feel  the  prints  of  the  nails  and  of  the  spear,  which  is  recorded  by  John. 
And  he  must  have  been  one  of  the  disciples  present,  when  the  Lord  came  on  the  same  day  in  which  he 
arose  from  the  dead,  and  shewed  them  his  hands  and  his  side,  John  20.  20.  But,  that  we  may  be  assured 
which  apostle  this  was,  there  is  scarcely  a  critic  or  competent  judge  of  diction,  or  style  of  argument  and 
spirit,  but  will  adjudge  this  epistle  to  the  writer  of  that  gospel  that  bears  the  name  of  the  apostle  John. 
They  wonderfully  agree  in  the  titles  and  characters  of  the  Redeemer ;  the  Word,  the  Life,  the  Light; 
his  name  was  the  word  of  God.  Compare  1  John  1.  1.  and  ch.  5.  7.  with  John  1.  1.  and  Rev.  19.  13. 
They  agree  in  the  commendation  of  God’s  love  to  us,  (1  John  3.  1.  and  ch.  4.  9.  John  3.  16.)  and  in  speak¬ 
ing  of  our  regeneration,  or  being  born  of  God ;  1  Epist.  3.  9.  ch.  4.  7.  and  ch.  5.  1.  John  3.  5,  6.  Lastly, 
(to  add  no  more  instances,  which  may  be  easily  seen  in  comparing  this  epistle  with  that  gospel)  they 
agree  in  the  allusion  to,  or  application  of,  that  passage  in  that  gospel,  which  relates  (and  which  alone 
relates)  the  issuing  of  water  and  blood  out  of  the  Redeemer’s  opened  side ;  This  is  he  that  came  by  water 
and  blood,  ch.  5.  6.  Thus  the  epistle  plainly  appears  to  flow  from  the  same  pen  as  that  gospel  did.  Now 
I  know  not  that  the  text,  or  the  intrinsic  history  of  any  of  the  gospels,  gives  us  such  assurance  of  its 
writer  or  penman,  as  that  ascribed  to  John  plainly  does.  There  (viz.  ch.  21.  24.)  the  sacred  historian 
thus  notifies  himself ;  This  is  the  disciple  that  testifieth  of  these  things,  and  wrote  these  things  ;  and  we 
know  that  his  testimony  is  true.  Now  who  is  this  disciple,  but  he  concerning  whom  Peter  asked,  What 
shall  this  ?nan  do  ?  And  concerning  whom  the  Lord  answered,  If  I  will  that  he  tarry  till  I  come,  what 
is  that  to  thee  ?  v.  22.  And  who  (in  v ,  20.)  is  described  by  these  three  characters :  1.  That  he  is  the  dis- 
cifile  whotn  Jesus  loved  ;  the  Lord’s  peculiar  friend.  2.  That  he  also  leaned  on  his  breast  at  supper.  3. 
That  he  said  unto  him,  Lord,  who  is  he  that  betrayeth  thee  ?  As  sure  then  as  it  is  that  that  disciple  was 
John,  so  sure  may  the  church  be  that  that  gospel  and  this  epistle  came  from  the  beloved  John. 

The  epistle  is  styled  general,  as  being  not  inscribed  to  any  particular  church  ;  it  is,  as  a  circular  letter, 
(or  a  visitation  charge,)  sent  to  divers  churches,  (some  say  of  Parthia,)  in  order  to  confirm  them  in 
their  steadfast  adherence  to  the  Lord  Christ,  and  the  sacred  doctrine  concerning  his  person  and  office, 
against  seducers ;  and  to  instigate  them  to  adorn  that  doctrine  by  love  to  God  and  man ;  and  particularly 
to  each  other,  as  being  descended  from  God,  united  by  the  same  Head,  and  travelling  toward  the  same 
eternal  life. 


I.  JOHN,  I. 


CHAP.  I. 

Evidence  given  concerning  Christ’s  person  and  excellency, 
v.  I,  2.  The  knowledge  thereof  gives  us  communion  with 
God  and  Christ,  (v.  3.)  and  joy,  v.  4.  A  description  of  God, 
v.  5.  How  we  are  thereupon  to  walk,  v.  6.  The  benefit 
of  such  walking,  v.  7.  The  wav  to  forgiveness,  v.  9.  The 
evil  of  denying  our  sin,  v.  8  . .  10. 

1.  HpHAT  which  was  from  the  begin- 
JL  ning,  which  we  have  heard,  which 
we  have  seen  with  our  eyes,  which  we  have 

Vol.  vi. — 5  N 


looked  upon,  and  our  hands  have  handled, 
of  the  Word  of  life;  2.  (For  the  life  was 
manifested,  and  we  have  seen  it,  and  bear 
witness,  and  shew  unto  you  that  eternal 
life,  which  was  with  the  Father,  and  was 
manifested  unto  us ;)  3.  That  which  we 

have  seen  and  heard  declare  we  unto  you, 
that  ye  also  may  have  fellowship  with  us : 
and  truly  our  fellowship  is  with  the  Father, 


834 


I.  JOHN,  1. 


and  with  his  son  Jesus  Christ.  4.  And 
these  things  write  we  unto  you,  that  your 
joy  may  be  full. 

The  apostle  omits  his  name  and  character,  (as 
also  the  author  to  the  Hebrews  does,)  either  out  of 
humility,  or  as  being  willing  that  the  Christian 
reader  should  be  swayed  by  the  light  and  weight  of 
the  things  written,  rather  than  by  the  name  that 
might  recommend  them.  And  so  he  begins, 

I.  With  an  account  or  character  of  the  Mediator’s 
person.  He  is  the  great  Subject  of  the  gospel ;  the 
Foundation  and  Object  of  our  faith  and  hope:  the 
Bond  and  Cement  that  unite  us  unto  God.  He  should 
be  well  known  ;  and  he  is  represented  here,  1.  As 
the  Word,  of  life,  v.  1.  In  the  gospel  these  two  are 
disjoined,  and  he  is  called  first,  The  word,  v.  1.  and 
afterward  Life,  intimating  withal,  that  he  is  intel¬ 
lectual  Life.  In  him  was  life,  and  that  life  was  (effi¬ 
ciently  arid  objectively)  the  light  of  men,  v.  4.  Here 
both  are  conjoined ;  the  Word  of  life:  the  vital  Word. 
In  that  he  is  the  Word,  it  is  intimated  that  he  is  the 
Word  of  some  person  or  other ;  and  that  is  God, 
even  the  Father.  He  is  the  Word  of  God,  and  so  he 
is  intimated  to  issue  from  the  Father,  as  truly  (though 
not  in  the  same  manner)  as  a  word  (or  speech,  which 
is  a  train  of  words)  from  a  speaker.  But  he  is  not 
a  mere  vocal  word,  (a  bare  Myo ?  7rpoqoptx.o;)  but  a 
vital  one  ;  the  Word  of  Life  ;  the  living  word  ;  and 
thereupon,  2.  As  eternal  Life.  His  duration  shews 
his  excellency.  He  was  from  eternity ;  and  so  is,  in 
scripture-account,  necessary,  essential,  uncreated 
life.  That  the  apostle  speaks  of  his  eternity,  a  parte 
ante,  (as  they  say)  and  as  from  everlasting,  seems 
evident  in  that  he  speaks  of  him,  as  he  was  in  and 
from  the  beginning;  when  he  was  then  with  the 
Father,  before  his  manifestation  to  us,  yea,  before 
the  making  of  all  things  that  were  made  ;  as  John 
1.  2,  3.  So  that  he  is  the  eternal,  vital,  intellectual 
Word  of  the  eternal  living  Father.  3.  As  life  mani¬ 
fested  ;  ( v .  2.)  manifested  in  the  flesh  ;  manifested 
to  us.  The  eternal  Life  would  assume  mortality ; 
would  put  on  flesh  and  blood,  (in  the  entire  human 
nature,)  and  so  dwell  among  us,  and  converse  with 
us,  John  1.  14.  Here  were  condescension  and  kind¬ 
ness  indeed,  that  eternal  Life  (a  Person  of  eternal, 
essential  life)  should  come  to  visit  mortals,  and  to 
procure  eternal  life  for  them,  and  then  confer  it  on 
them  ! 

II.  With  the  evidence  and  convictive  assurances 
that  the  apostle  and  his  brethren  had  of  the  Media¬ 
tor’s  presence  and  converse  in  the  world,  there  were 
sufficient  demonstrations  of  the  reality  of  his  abode 
here,  and  of  the  excellency  and  dignity  of  his  per¬ 
son  in  the  way  of  his  manifestation.  The  Life,  the 
Word  of  life,  the  eternal  Life,  as  such,  could  not  be 
seen  and  felt ;  but  the  Life  manifested,  might  be,  and 
was  so.  The  Life  was  clothed  with  flesh  ;  put  on 
the  state  and  habit  of  abased  human  nature ;  and, 
as  such,  gave  sensible  proof  of  its  existence  and 
transactions  here.  The  Divine  Life,  or  Word  incar¬ 
nate,  presented  and  evinced  itself  to  the  very  senses 
of  the  apostles.  As,  1.  To  their  ears.  That  which 
we  have  heard,  v.  1,  3.  The  Life  assumed  a  mouth 
and  tongue,  that  he  might  utter  words  of  life.  The 
apostles  not  only  heard  of  him,  but  they  heard  him 
himself.  Above  three  years  might  they  attend  his 
ministry,  be  auditors  of  his  public  sermons  and  pri¬ 
vate  expositions,  (for  he  expounded  them  in  the 
house,)  and  be  charmed  with  the  words  of  him  who 
spake  as  never  man  spake  before  or  since.  The  di¬ 
vine  word  would  employ  the  ear,  and  the  ear  should 
be  devoted  to  the  word  of  life.  And  it  was  meet  that 
they  who  were  to  be  his  representatives  and  imita¬ 
tors  to  the  world,  should  be  personally  acquainted 
with  his  ministrations.  2.  To  their  eyes.  That  which 
we  have  seen  with  our  eyes,  v.  1 — 3.  The  word 


would  become  visible ;  would  not  only  be  heard,  but 
seen ;  seen  publicly,  privately,  at  distance,  and  at 
nearest  approach  ;  which  may  be  intimated  in  the 
expression,  with  our  eyes  ;  with  all  the  use  and  ex¬ 
ercise  that  we  could  make  of  our  eyes.  We  saw 
him  in  his  life  and  ministry ;  saw  him  in  his  transfi¬ 
guration  on  the  mount,  hanging,  bleeding,  dying  and 
dead,  upon  the  cross ;  and  we  saw  him  after  his  re¬ 
turn  from  the  grave  and  resurrection  from  the  dead. 
His  apostles  must  be  eye-witnesses  as  well  as  ear- 
witnesses  of  him  ;  Wherefore,  of  these  men  that  have 
accompanied  with  us  all  the  time  that  the  Lord  Jesus 
went  in  and  out  among  us,  beginning  from  the  bap¬ 
tism  of  John,  must  one  be  ordained  to  be  a  witness  with 
us  of  his  resurrection.  Acts  1.  21,  22.  And  we  were 
eye-witnesses  of  his  majesty,  2  Pet.  1.  16.  3.  To 

their  internal  sense  ;  to  the  eyes  of  their  mind  ;  for 
so  (possibly)  may  the  next  clause  be  interpreted, 
which  we  nave  looked  upon.  This  may  be  distin¬ 
guished  from  the  foregoing  perception,  seeing  with 
the  eyes ;  and  maybe  the  same  with  what  the  apostle 
says  in  his  gospel ;  (ch.  1.  14.)  And  we  beheld — tfiea- 
o-auiQot,  his  glory,  the  glory  as  of  the  Only-Begotten 
of  the  Father.  The  word  is  not  applied  to  the  im¬ 
mediate  object  of  the  eye,  but  that  was  rationally 
collected  from  what  they  saw.  “  What  we  have 
well  discerned,  contemplated  and  viewed.  What 
we  have  well  known  of  this  word  of  life,  we  report 
to  you.”  The  senses  are  to  be  the  informers  of  the 
mind.  4.  To  their  hands  and  sense  of  feeling ;  And 
our  hands  have  handled  (touched  and  felt)  of  the 
word  of  life.  This  surely  refers  to  the  full  convic¬ 
tion  our  Lord  afforded  his  apostles  of  the  truth, 
reality,  solidity,  and  organization  of  his  body,  after 
his  resurrection  from  the  dead.  When  he  shewed 
them  his  hands  and  his  side,  it  is  probable  that  he 
gave  them  leave  to  touch  him  ;  at  least,  he  knew  of 
Thomas’s  unbelief,  and  his  professed  resolution  too 
not  to  believe,  till  he  had  found  and  felt  the  places 
and  signatures  of  the  wounds  by  which  he  died.  Ac¬ 
cordingly,  at  the  next  congress  he  called  Thomas, 
in  the  presence  of  the  rest,  to  satisfy  the  very  curi¬ 
osity  of  his  unbelief.  And  probably  others  of  them 
did  so  too.  Our  hands  have  handled  of  the  Word 
of  life.  The  invisible  Life  and  Word  was  no  despiser 
of  the  testimony  of  sense.  Sense,  in  its  place  and 
sphere,  is  a  means  that  God  has  appointed,  and  the 
Lord  Christ  has  employed,  for  our  information. 
Our  Lord  took  care  to  satisfy  (as  far  as  might  be) 
all  the  senses  of  his  apostles,  that  they  might  be  the 
more  authentic  witnesses  of  him  to  the  world.  They 
that  apply  all  this  to  the  law  and  the  gospel,  lose  the 
variety  of  sensations  here  mentioned  in  the  propri¬ 
ety  of  the  expressions  and  the  reason  of  their  incul¬ 
cation  and  repetition  here.  That  which  we  have 
seen  and  heard?  declare  we  unto  you,  v.  3.  The 
apostles  could  not  be  deceived  in  such  long  and  vari¬ 
ous  exercise  of  their  sense.  Sense  must  minister  to 
reason  and  judgment ;  and  reason  and  judgment  must 
minister  to  the  reception  of  the  Lord  Christ  and  his 
gospel.  The  rejection  of  the  Christian  revelation  is 
at  last  resolved  into  the  rejection  of  sense  itself ;  He 
upbraided  them  with  their  unbelief  and  hardness  oj 
heart,  because  they  believed  them  not  who  had  seen 
him  after  he  was  risen,  Mark  16.  14. 

III.  With  a  solemn  assertion  and  attestation  of 
these  grounds  and  evidences  of  the  Christian  truth 
and  doctrine,  the  apostles  publish  these  assurances 
for  our  satisfaction  ;  We  bear  witness,  and  shew  unto 
you,  v.  2.  That  which  we  have  seen  and  heard,  de 
dare  we  unto  you ,  v.  3.x  It  became  the  apostles 
to  open  to  the  disciples  the  evidence  by  which 
they  were  led  ;  the  reasons  by  which  they  were  con¬ 
strained  to  proclaim  and  propagate  the  Christian 
doctrine  in  the  world.  Wisdom  and  integrity  obliged 
them  to  demonstrate  that  it  was  not  either  private 
fancy,  or  a  cunningly  devised  fable,  that  they  pre- 


835 


I.  JOHN,  I. 


sented  to  the  world.  Evident  truth  would  open  their  ] 
mouths,  and  force  a  public  profession.  We  cantiot  I 
but  speak  the  things  which  we  have  seen  and  heard , 
Acts  4.  20.  It  concerned  the  disciples  to  be  well  as¬ 
sured  of  the  truth  of  the  institution  they  had  em¬ 
braced.  They  should  see  the  evidences  oi  their  holy 
religion.  It  tears  not  the  light,  nor  the  most  judi¬ 
cious  examination.  It  is  able  to  afford  rational  con¬ 
viction,  and  solid  persuasion  of  mind  and  conscience. 

I  would  that  ye  knew  what  great  conflict  I  have  (or 
concern  of  mind) /br  you,  and  for  them  at  Laodicea, 
and  for  as  many  as  have  not  seen  my  face  in  the  flesh, 
that  their  hearts  might  be  knit  together  in  love,  and 
unto  all  riches  of  full  assurance  of  understanding,  to 
the  acknowledgment  of  the  mystery  of  God,  even  of 
the  Father,  and  of  Christ,  Col.  2.  1,  2. 

IV.  With  the  reason  of  the  apostle’s  exhibiting 
and  asserting  this  summary  of  sacred  faith,  and  this 
breviate  of  evidence  attending  it.  This  reason  is 
twofold. 

1.  That  the  believers  of  it  may  be  advanced  to  the 
same  happiness  with  them  ;  (with  the  apostles  them¬ 
selves  ;)  That  which  we  have  seen  and  heard,  declare 
we  unto  you,  that  ye  may  have  fellowship  with  us,  v. 

3.  The  apostle  means  not  personal  fellowship  or 
consociation  in  the  same  church-administrations,  but 
such  as  is  consistent  with  personal  distance  from 
each  other.  It  is  communion  with  heaven,  and  in 
blessings  that  come  from  thence,  and  tend  thither. 

“  This  we  declare  and  testify,  that  you  may  share 
with  us  in  our  privileges  and  happiness.”  Gospel- 
spirits  (or  those  that  are  made  happy  by  gospel- 
grace)  would  fain  have  others  happy  too.  We  see 
also,  there  is  a  fellowship  or  communion  that  runs 
through  the  whole  church  of  God.  There  may 
be  some  personal  distinctions  and  peculiarities,  but 
there  is  a  communion  (or  common  participation  of 
privilege  and  dignity)  belonging  to  all  saints,  from 
the  highest  apostle  to  the  lowest  believer.  As  there 
is  the  same  precious  faith,  there  are  the  same  pre¬ 
cious  promises  dignifying  and  crowning  that  faith, 
and  the  same  precious  blessings  and  glories  enrich¬ 
ing  and  filling  those  promises.  Now  that  believers 
may  be  ambitious  of  this  communion,  that  they  may 
be  instigated  to  retain  and  hold  fast  the  faith  that  is 
the  means  of  such  communion,  that  the  apostles  also 
may  manifest  their  love  to  the  disciples  in  assisting 
them  to  the  same  communion  with  themselves,  they 
indicate  what  it  is,  and  where  it  is ;  And  truly  our 
fellowship  (or  communion)  is  with  the  Father  and 
his  Son  Jesus  Christ.  We  have  communion  with  the 
Father,  and  with  the  Son  of  the  Father  (as  2  Epist. 
v.  3.  he  is  most  emphatically  styled)  in  our  happy 
relation  to  them,  in  our  receiving  heavenly  blessings 
from  them,  and  in  our  spiritual  converse  with  them. 
We  have  now  such  supernatural  conversation  with 
God  and  the  Lord  Christ,  as  is  an  earnest  and  fore¬ 
taste  of  our  everlasting  abode  with  them,  and  enjoy¬ 
ment  of  them,  in  the  heavenly  glory.  See  whither 
the  gospel  revelation  tends — to  advance  us  far  above 
sin  and  earth,  and  to  carry  us  to  blessed  communion 
with  the  Father  and  the  Son.  See  for  what  end  the 
eternal  Life  was  made  flesh — that  he  might  advance 
us  to  eternal  life  in  communion  with  the  Father,  and 
himself.  See  how  far  they  live  beneath  the  dignity,  j 
use,  and  end  of  the  Christian  faith  and  institution, 
who  have  not  spiritual,  blessed  communion  with  the 
Father  and  the  Son  Jesus  Christ. 

2.  That  believers  may  be  enlarged  and  advanced 
in  holy  joy  ;  And  these  things  write  we  unto  you,  that 
your  joy  may  be  full,  v.  4.  The  gospel-dispensa¬ 
tion  is  not  properly  a  dispensation  of  fear,  sorrow, 
and  dread,  but  of  peace  and  joy.  Terror  and  asto¬ 
nishment  may  well  attend  mount  Sinai,  but  exulta¬ 
tion  and  joy  mount  Zion  ;  where  appears  the  eternal 
Word,  the  eternal  Life,  manifested  in  our  flesh.  The 
mystery  of  the  Christian  religion  is  directly  calcu¬ 


lated  for  the  joy  of  mortals.  It  should  be  joy  to  us, 
that  the  eternal  Son  should  come  to  seek  and  save 
us ;  that  he  has  made  a  full  atonement  for  our  sins ; 
that  he  has  conquered  sin  and  death  and  hell ;  that 
he  lives  as  our  Intercessor  and  Advocate  with  the 
Father;  and  that  he  will  come  again  to  perfect  and 
glorify  his  persevering  believers.  And  therefore 
they  live  beneath  the  use  and  end  of  the  Christian 
revelation,  who  are  not  filled  with  spiritual  joy. 
Believers  should  rejoice  in  their  happy  relation  to 
God,  as  his  sons  and  heirs,  his  beloved  and  adopted ; 
in  their  happy  relation  to  the  Son  of  the  Father,  as 
being  members  of  his  beloved  body,  and  co-heirs 
with  himself ;  in  the  pardon  of  their  sins,  in  the  sanc¬ 
tification  of  their  natures,  in  the  adoption  of  their 
persons,  in  the  prospect  of  grace  and  glory  that  will 
be  revealed  at  the  return  of  their  Lord  and  Head 
from  heaven.  Were  they  confirmed  in  their  holy 
faith,  how  would  they  rejoice  !  The  disciples  were 
filled  with  joy,  and  with  the  Holy  Ghost,  Acts  13. 52. 

5.  This  then  is  the  message  which  we 
have  heard  of  him,  and  declaim  unto  you, 
That  God  is  light,  and  in  him  is  no  dark¬ 
ness  at  all.  6.  If  we  say  that  we  have 
fellowship  with  him,  and  walk  in  darkness, 
we  lie,  and  do  not  the  truth :  7.  But  if  we 
walk  in  the  light,  as  he  is  in  the  light,  we 
have  fellowship  one  with  another,  and  the 
blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin. 

The  apostle,  having  declared  the  truth  and  dignity 
of  the  Author  of  the  gospel,  brings  a  message  or  re¬ 
port  from  him  ;  from  which  a  just  conclusion  is  to  be 
drawn  for  the  consideration  and  conviction  of  the 
professors  of  religion,  or  professed  entertainers  of 
this  glorious  gospel. 

1.  Here  is  the  message  or  report  that  the  apostle 
avers  to  come  from  the  Lord  Jesus ;  This  then  is  the 
message  which  we  have  heard  of  him,  (v.  5.)  of  his 
Son  Jesus  Christ.  As  he  was  the  immediate  Sender 
of  the  apostles,  so  he  is  the  principal  Person  spoken 
of  in  the  preceding  context,  and  the  next  antecedent 
also  to  whom  the  article  him  can  relate.  The  apostles 
and  apostolical  ministers  are  the  messengers  of  the 
Lord  Jesus;  it  is  their  honour,  the  chief  they  pre¬ 
tend  to,  to  bring  his  mind  and  messages  to  the  world 
and  to  the  churches.  This  is  the  wisdom  and  pre¬ 
sent  dispensation  of  the  Lord  Jesus,  to  s?nd  his  mes¬ 
sages  to  us  by  persons  like  ourselves.  He  that  put 
on  human  nature,  will  honour  earthen  vessels.  It 
was  the  ambition  of  the  apostles,  to  be  found  faithful, 
and  faithfully  to  deliver  the  errands  and  messages 
they  had  received.  What  was  communicated  to 
them  they  were  solicitous  to  impart ;  This  then  is  the 
message  which  we  have  heard  of  him,  and  declare 
unto  you.  A  message  from  the  Word  of  life,  from 
the  eternal  Word,  we  should  gladly  receive :  and  the 
present  one  is  this  ;  relating  to  the  nature  of  God, 
whom  we  are  to  serve,  and  with  whom  we  should 
covet  all  indulged  communion — That  God  is  light, 
and  in  him  is  7io  darkness  at  all,  v.  5.  This  report 
asserts  the  excellency  of  the  divine  nature.  He  is 
all  that  beauty  and  perfection  that  can  be  repre¬ 
sented  to  us  by  light.  He  is  self-active,  uncom¬ 
pounded  spirituality,  purity,  wisdom,  holiness,  and 
glory  ;  and  then  the  absoluteness  and  fulness  of  that 
excellency  and  perfection.  There  is  no  defect  or  im¬ 
perfection,  no  mixture  of  any  thing  alien  or  contrary 
to  absolute  excellency,  no  mutability  or  capacity  of 
any  decay  in  him  “in  him  is  no  darkness  at  all,  v.  5. 
Or  this  report  may  more  immediately  relate  to  what 
is  usually  called  the  moral  perfection  of  the  divine 
nature  /what  we  are  to  imitate,  or  what  is  moi'e  di- 


336 


I.  JOHN,  1. 


rectly  to  influence  us  in  our  gospel-work.  And  so  j 
it  will  comprehend  the  holiness  of  God,  the  absolute 
purity  of  his  nature  and  will ;  his  penetrative  know¬ 
ledge,  (particularly  of  hearts,)  his  jealousy  and  jus¬ 
tice,  which  burn  as  a  most  bright  and  vehement 
flame.  It  is  meet  that  to  this  dark  world  the  great 
God  should  be  represented  as  pure  and  perfect  light. 
Jt  is  the  Lord  Jesus  that  best  of  all  opens  to  us  the 
name  and  nature  of  the  unsearchable  God  ;  The 
only-begotten ,  that  is  in  the  bosom  of  the  Father,  the 
same  hath  declared  him.  It  is  the  prerogative  of  the 
Christian  revelation,  to  bring  us  the  most  noble,  the 
most  august,  and  agreeable  account  of  the  blessed 
God ;  such  as  is  most  suitable  to  the  light  of  reason, 
and  what  is  demonstrable  thereby  ;  most  suitable  to 
the  magnificence  of  his  works  round  about  us,  and 
to  the  nature  and  office  of  him  that  is  the  supreme 
Administrator,  Governor,  and  Judge  of  the  world. 
What  more  (relating  to  and  comprehensive  of  all 
such  perfection)  could  be  concluded  in  one  word 
than  in  this,  God  is  Light,  and  in  him  is  no  darkness 
at  all?  Then, 

2.  There  is  a  just  conclusion  to  be  drawn  from  this 
message  and  report ;  and  that  for  the  consideration 
and  conviction  of  professors  of  religion,  or  professed 
entertainers  of  this  gospel.  This  conclusion  issues 
into  two  branches.  (1.)  For  the  conviction  of  such 
professors  as  have  no  true  fellowship  with  God  ;  If 
iv e  say  ive  have  fellowship  with  him,  and  walk  in 
darkness,  we  lie,  and  do  not  the  truth.  It  is  known, 
that  to  walk,  in  scripture-account,  is  to  order  and 
frame  the  course  and  actions  of  the  moral  life,  that 
is,  of  the  life  so  far  as  it  is  capable  of  subjection  to 
the  divine  law.  To  walk  in  darkness,  is  to  live  and 
act  according  to  such  ignorance,  error,  and  errone¬ 
ous  practice,  as  are  contrary  to  the  fundamental  dic¬ 
tates  of  holy  religion.  Now  there  may  be  those  who 
may  pretend  to  great  attainments  and  enjoyments  in 
religion*;  they  may  profess  to  have  communion  with 
God  ;  and  yet  their  lives  may  be  irreligious,  immoral, 
and  impure.  To  such  the  apostle  would  not  fear  to 
give  the  lie  ;  They  lie,  and  do  not  the  truth.  They 
belie  God  ;  for  he  holds  no  heavenly  fellowship  or 
intercourse  with  unholy  souls.  What  communion 
hath  light  with  darkness  ?  They  belie  themselves, 
or  lie  concerning  themselves ;  for  they  have  no  such 
communications  from  God,  nor  accesses  to  him. 
There  is  no  truth  in  their  profession  or  in  their  prac¬ 
tice  ;  or  their  practice  gives  their  profession  and 
pretences  the  lie ;  and  demonstrates  the  folly  and 
falsehood  of  them.  (2. )  For  the  conviction,  and  con¬ 
sequent  satisfaction  of  those  that  are  near  to  God  ; 
But  if  we  walk  in  the  light,  we  harye  fellowship  one 
with  another,  and  the  blood  of  Jesus  Christ  his  Son 
cleanseth  us  from  all  sin.  As  the  blessed  God  is  the 
eternal,  boundless  Light,  and  the  Mediator  is,  from 
him,  the  Light  of  the  world  ;  so  the  Christian  insti¬ 
tution  is  the  great  luminary  that  appears  in  our 
sphere,  and  shines  here  below.  A  conformity  to 
this  in  spirit  and  practice,  demonstrates  fellowship 
or  communion  with  God.  They  that  so  walk,  shew 
that  they  know  God,  that  theyfiave  received  of  the 
Spirit  of  God,  and  that  the  divine  impress  or  image 
is  stamped  upon  their  souls.  Then  we  have  fellow¬ 
ship  one  with  another ;  they  with  us,  and  we  with 
them,  anti  both  with  God,  in  his  blessed  or  beatific 
communications  to  us.  And  this  is  one  of  those  be¬ 
atific  communications  to  us — that  his  Son’s  blood  or 
death  is  applied  or  imputed  to  us  ;  The  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin.  'Flic  eternal 
Life,  the  eternal  Son,  hath  put  on  flesh  and  blood, 
and  so  became  Jesus  Christ.  Jesus  Christ  hath  shed 
his  blood  for  us,  or  died  to  wash  us  from  our  sins  in 
his  own  blood.  His  blood  applied  to  us  discharges 
us  from  the  guilt  of  all  sin,  both  original  and  actual, 
inherent  and  committed  ;  and  so  far  we  stand  righ¬ 
teous  in  his  sight :  and  not  only  so,  but  his  blood  pro¬ 


cures  for  us  those  sacred  influences  by  which  sin  is 
to  be  subdued  more  and  more,  till  it  is  quite  abo¬ 
lished,  Gal.  3.  13,  14. 

8.  If  we  say  that  we  have  no  sin,  we  de 
ceive  ourselves,  and  the  truth  is  not  in  us. 
9.  If  we  confess  our  sins,  he  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  us 
from  all  unrighteousness.  10.  If  we  say 
that  we  have  not  sinned,  we  make  him  a 
liar,  and  his  word  is  not  in  us. 

The  apostle,  having  supposed,  that  even  they  of 
this  heavenly  communion  have 'yet  their  sin,  pro¬ 
ceeds  here  to  justify  that  supposition  ;  and  this  he 
does  by  shewing  the  dreadful  consequences  of  deny¬ 
ing  it ;  and  that  in  two  particulars.  1.  If  we  say, 
We  have  no  sin,  we  deceive  ourselves,  and  the  truth 
is  not  in  us,  v.  8.  We  must  beware  of  self-deceit. 
We  must  beware  of  deceiving  ourselves  in  denying 
or  excusing  our  sins.  The  more  we  see  them,  the 
more  we  shall  esteem  and  value  the  remedy.  If 
we  deny  them,  the  truth  is  not  in  us:  either  the  truth 
that  is  contrary  to  such  denial ;  (we  lie  in  denying 
our  sin  ;)  or,  the  truth  of  religion  is  not  in  us.  The 
Christian  religion  is  the  religion  of  sinners;  of  such 
as  have  sinned,  and  in  whom  sin  in  some  measure 
still  dwells.  The  Christian  life  is  a  life  of  continued 
repentance,  humiliation  for,  and  mortification  of,  sin; 
of  continual  faith  in,  thankfulness  for,  and  love  to, 
the  Redeemer,  and  hopeful  joyful  expectation  of  a 
day  of  glorious  redemption,  in  which  the  believer 
shall  be  fully  and  finally  acquitted,  and  sin  abolished 
for  ever.  2.  If  we  say.  We  have  not  sinned,  we  make 
him  a  liar,  and  his  word  is  not  in  us,  v.  10.  The 
denial  of  our  sin  not  only  deceives  ourselves,  but  re¬ 
flects  dishonour  upon  God.  It  challenges  his  vera¬ 
city.  He  has  abundantly  testified  of,  and  testified 
against,  the  sin  of  the  world.  And  the  Lord  said  in 
his  heart,  (determined  thus  with  himself)  I  will  not 
again  curse  the  ground  (as  he  had  then  lately  done) 
for  man's  sake ;  for,  (or  with  the  learned  bishop 
Patrick,)  though,  the  imagination  of  man's  heart  is 
evil  from  his  youth,  Gen.  8.  21.  Rut  God  has  given 
his  testimony  to  the  continued  sin  and  sinfulness  of 
the  world,  by  his  providing  a  sufficient  effectual  Sa¬ 
crifice  for  sin,  that  will  be  nepded  in  all  ages ;  and 
to  the  continued  sinfulness  of  believers  themselves, 
by  requiring  them  continually  to  confess  their  sins, 
and  apply  themselves  by  faith  to  the  blood  of  that 
Sacrifice.  And  therefore,  if  we  say  either  that  we 
have  not  sinned,  or  do  not  yet  sin,  the  word  of  God 
is  not  in  us,  either  in  our  minds,  as  to  the  acquaint¬ 
ance  we  should  have  with  it,  or  in  our  hearts,  as  to 
the  practical  influence  it  should  have  upon  us. 

The  apostle  then  instructs  the  believer  in  the  way 
to  the  continued  pardon  of  his  sin.  Here  we  have, 
(1.)  His  duty  in  order  thereto;  If  we  coiifess  our 
sins,  v.  9.  Penitent  confession  and  acknowledgment 
of  sin  are  the  believer’s  business,  and  the  means  of 
his  deliverance  from  his  guilt.  And  (2.)  His  en¬ 
couragement  thereto,  and  assurance  of  the  happy 
issue.  This  is  the  veracity,  righteousness,  and  cle¬ 
mency  of  God,  to  whom  he  makes  such  confession  ; 
He  is  faithful  and  just  to  forgive  us  our  sins,  and  to 
cleanse  us  from  all  unrighteousness,  v.  9.  God  is 
faithful  to  his  covenant  and  word,  who  has  therein 
promised  forgiveness  to  penitent  believing  confes¬ 
sors.  He  is  just  to  himself  and  his  glory,  has  pro¬ 
vided  such  a  Sacrifice,  by  which  his  righteousness 
is  declared  in  the  justification  of  sinners.  He  is  just 
to  his  Son,  who  has  (not  only  sent  him  for  such  ser¬ 
vice,  but)  promised  to  him,  that  those  who  come 
through  him  shall  be  forgiven  on  his  account.  By 
his  knowledge  (by  the  believing  apprehension  cf 
him)  shall  my  righteous  serx’ant  justify  many,  Isa. 


837 


i.  johp{,  ir. 


53.  11.  He  is  clement  and  gracious  also,  and  so  will 
forgive,  to  the  contrite  confessor,  all  his  sins,  cleanse 
liim  from  the  guilt  of  all  unrighteousness,  and  in  due 
time  deliver  him  from  the  power  and  practice  of  it. 

CHAP.  II. 

Here  the  apostle  encourages  against  sins  of  infirmity,  v.  I, 
2.  Shews  the  true  knowledge  and  love  of  God ;  (v.  3 . .  6. ) 
renews  the  precept  of  fraternal  love;  (v.  7 . .  11.)  addresses 
the  several  ages  of  Christians ;  (v.  12 . .  14.)  warns  against 
worldly  love,  (v.  15..  17.)  against  seducers;  (v.  18,  19.) 
shews  the  security  of  true  Christians;  (v.  20.. 27.)  and 
advises  to  abide  in  Christ,  v.  28,  29. 

i .  "li’Y  little  children, these  things  I  write 
xTl_  unto  you,  that  ye  sin  not.  And  if 
any  man  sin,  we  have  an  advocate  with  the 
F ather,  Jesus  Christ  the  righteous :  2.  And 
he  is  the  propitiation  for  our  sins :  and  not 
for  our’s  only,  but  also  for  the  sins  of  the 
whole  world. 

These  verses  relate  to  the  concluding  subject  of 
the  foregoing  chapter,  in  which  the  apostle  proceeds 
upon  the  supposition  of  the  real  Christian’s  sin.  And 
here  he  gives  them  both  dissuasion  and  support. 

I.  Dissuasion.  He  would  leave  no  room  for  sin  ; 
“  My  Little  children,  these  things  write  I  unto  you, 
that  ye  sin  not,  v.  1.  The  design  and  purport  of 
this  letter,  the  design  of  what  I  have  just  said  con¬ 
cerning  communion  with  God,  and  the  overthrow 
of  it  by  an  irreligious  course,  is,  to  dissuade  and  drive 
you  from  sin.  ”  See  the  familiar  affectionate  com- 
pellation  with  which  he  introduces  his  admonition  ; 
My  little  children:  children,  as  having  perhaps  been 
begotten  by  his  gospel;  little  children,  as  being  much 
beneath  him  in  age  and  experience.  My  little  chil¬ 
dren  ;  as  being  dear  to  him  in  the  bonds  of  the  gos¬ 
pel.  Certainly  the  gospel  most  prevailed  where  and 
when  such  ministerial  love  most  abounded or  per¬ 
haps  the  judicious  reader  will  find  reason  to  think 
that  the  apostle’s  meaning  in  this  dissuasion  or  cau¬ 
tion,  is  this,  or  amounts  to  this  reading ;  These  things 
write  I  unto  you,  not  that  ye  sin.  And  so  the  words 
will  look  back  to  what  he  had  said  before  concern¬ 
ing  the  assured  pardon  of  sin  ;  God  is  faithful  and 
just  to  forgive  us  our  sins,  &c.  ch.  1.  9.  And  so 
the  words  are  a  preclusion  of  all  abuse  of  such  fa¬ 
vour  and  indulgence.  “Though  sins  will  be  for¬ 
given  to  penitent  confessors,  yet  this  I  write,  not  to 
encourage  you  in  sin,  but  upon  another  account.” 
Or  this  clause  will  look  forward  to  what  the  apostle 
is  going  to  say  about  the  Advocate  for  sinners ;  and 
so  it  is  a  prolepsis,  a  prevention  of  like  mistake  or 
abuse ;  “  These  things  write  I  unto  you,  not  that  ye 
sin,  but  that  ye  may  see  your  remedy  for  sin.  ”  And 
so  the  following  particle  (as  the  learned  know)  may 
be  rendered  adversatively;  But  if  a  man  sin,  he  may 
know  his  help  and  cure.  And  so  we  see, 

II.  The  believer’s  support  and  relief  in  case  of  sin; 
And  (or  but)  if  any  man  sin,  (any  of  us,  or  of  our 
aforesaid  communion,)  we  have  an  Advocate  with 
the  Father,  &c.  t/.  1.  Believers  themselves,  those 
that  are  advanced  to  a  happy  gospel-state,  have  yet 
their  sins.  There  is  a  great  distinction  therefore 
between  the  sinners  that  are  in  the  world.  There 
are  Christianized  (such  as  are  Instated  in  the  sacred, 
saving  privileges  of  Christ’s  mystical  or  spiritual 
body)  and  unchristianized ;  converted  and  uncon¬ 
verted  sinners.  There  are  some  who,  though  they 
really  sin,  yet,  in  comparison  with  others,  are  said 
not  to  sin ;  as  ch.  3.  9.  Believers,  as  they  have  had 
an  atonement  applied  unto  them  at  their  entrance 
into  a  state  of  pardon  and  justification,  so  they  have 
an  Advocate  in  heaven  still  to  continue  to  them  that 
state,  and  procure  their  continued  pardon  and  for¬ 
giveness.  And  this  must  be  the  support,  satisfac¬ 


tion,  and  refuge  of  believers,  (or  real  Christians,) 
in  or  upon  their  sins  ;  We  have  an  Advocate.  The 
original  name  is  sometimes  given  to  the  Holy  Ghost; 
and  then  it  is  rendered,  the  Comforter.  He  acts 
within  us;  he  puts  pleas  and  arguments  into  our 
hearts  and  mouths;  and  so  is  our  Advocate,  by  teach¬ 
ing  us  to  intercede  for  ourselves.  But  here  is  an 
Advocate  without  us,  in  heaven  and  with  the  Father. 
The  proper  office  and  business  of  an  advocate  is  with 
the  judge  ;  with  him  he  pleads  the  client’s  cause 
The  Judge  with  whom  our  Advocate  pleads,  is,  the 
Father;  his  Father  and  our’s.  He  who  was  our 
Judge  in  the  legal  court,  (the  court  of  the  violated 
law,)  is  our  Father  in  the  gospel-court,  the  court  of 
heaven  and  of  grace.  His  throne  or  tribunal  is  the 
mercy-seat.  And  he  that  is  our  Father,  is  also  our 
Judge  ;  the  supreme  Arbitrator  of  our  state  and  cir¬ 
cumstances,  either  for  life  or  death,  for  time  or  eter¬ 
nity.  Ye  are  come — to  God,  the  Judge  of  all,  Heb. 
12.  23.  That  believers  may  be  encouraged  to  hope 
that  their  cause  will  go  well,  as  their  Judge  is  repre¬ 
sented  to  them  in  the  relation  of  a  Father,  so  their 
Advocate  is  recommended  to  them  upon  these  con¬ 
siderations  :  1.  By  his  person  and  personal  names. 
It  is  Jesus  Christ  the  Son  of  the  Father ;  one  anoint¬ 
ed  by  the  Father  for  the  whole  office  of  mediation, 
the  whole  work  of  salvation  ;  and  consequently  for 
that  of  the  Intercessor  or  Advocate.  2.  By  his  qua-* 
lification  for  the  office.  It  is  Jesus  Christ  the  righ¬ 
teous ;  the  Righteous  One  in  the  court  and  sight  of 
the  Judge.  This  is  not  so  necessary  in  another  ad¬ 
vocate.  Another  advocate  (or  an  advocate  in  an¬ 
other  court)  may  be  an  unjust  person  himself,  and 
yet  may  have  a  just  cause  (and  the  cause  of  a  just 
person  in  that  case)  to  plead,  and  may  accordingly 
carry  his  cause.  But  here  the  clients  are  guilty ; 
their  innocence  and  legal  righteousness  cannot  be 
pleaded  ;  their  sin  must  be  confessed  or  supposed. 
It  is  the  Advocate’s  own  righteousness  that  he  must 
plead  for  the  criminals.  He  has  been  righteous  to 
the  death,  righteous  for  them  ;  he  has  brought  in 
everlasting  righteousness.  This  the  Judge  will  not 
deny.  Upon  this  score  he  pleads,  that  the  clients’ 
sins  may  not  be  imputed  to  them.  3.  By  the  plea 
he  has  to  make ;  the  ground  and  basis  of  his  advo- 
cacv.  And  he  is  the  Propitiation  for  our  sins,  v.  2. 
He’isthe  expiatory  Victim,  the  propitiatory  Sacri¬ 
fice  that  has  been  offered  to  the  Judge  for  a”,  our 
offences  against  his  majesty  and  law  and  govern¬ 
ment.  In  vain  do  the  professors  of  Rome  distinguish 
between  an  advocate  of  redemption  and  an  advocate 
of  intercession,  or  a  mediator  of  such  different  ser¬ 
vice.  The  Mediator  of  intercession,  the  Advocate 
for  us,  is  the  Mediator  of  redemption,  the  Propitia¬ 
tion  for  our  sins.  It  is  his  propitiation  that  he  pleads. 
And  we  might  be  apt  to  suppose  that  his  blood  had 
lost  its  value  and  efficacy,  were  no  mention  made 
of  it  in  heaven  since  the  time  it  was  shed.  But  now 
we  see  that  it  is  of  esteem  there,  since  it  is  conti¬ 
nually  represented  in  the  intercession  of  the  great 
Advocate  (the  Attorney-General)  for  the  church 
of  God.  He  ever  lives  to  make  intercession  for  those 
that  come  to  God  through  him.  4.  By  the  extent 
of  his  plea ;  the  latitude  of  his  propitiation.  It  is  not 
confined  to  one  nation  ;  and  not  particularly  to  the 
ancient  Israel  of  God ;  He  is  the  Propitiation  for 
our  sins ;  and  not  for  our’s  only,  (not  only  for  the 
sins  of  us  Jews,  us,  that  are  Abraham’s  seed  accord¬ 
ing  to  the  flesh,)  but  also  for  those  of  the  whole  world; 
(r.  2.)  not  only  for  the  past,  or  us  present  believers, 
but  for  the  sins  of  all  who  shall  hereafter  believe  on 
him,  or  come  to  God  through  him.  The  extent  and 
intent  of  the  Mediator’s  death  reach  to  all  tribes, 
nations  and  countries.  As  he  is  the  only,  so  he  is 
the  universal  Atonement  and  Propitiation  for  all  that 
are  saved  and  brought  home  to  God,  and  to  his  fa 
i  vour  and  forgiveness. 


833 


I.  JOHN,  II. 


3.  And  hereby  we  do  know  that  we  know 
him,  if  we  keep  his  commandments.  4. 
He  that  saith,  I  know  him,  and  keepeth  not 
his  commandments,  is  a  liar,  and  the  truth 
is  not  in  111111.  5.  But  whoso  keepeth  his 

word,  in  him  verily  is  the  love  of  God  per¬ 
fected  :  hereby  know  we  that  we  are  in 
him.  6.  He  that  saith  he  abideth  in  him, 
ought  himself  also  to  walk,  even  as  he 
walked. 

These  verses  may  seem  to  relate  to  the  seventh 
verse  of  the  former  chapter,  between  which  and 
these  verses  there  occurred  an  incidental  discourse 
concerning  the  believer’s  duty  and  relief  in  case  of 
sin,  occasioned  by  the  mention  of  one  of  the  believ¬ 
er’s  privileges — his  being  cleansed  from  sin  by  the 
Mediator’s  blood.  In  that  verse  the  apostle  asserts 
the  beneficial  consequence  of  walking  in  the  light ; 
“  We  have  then  fellowship  with  one  another,  such 
divine  fellowship  and  communion  as  are  the  prero¬ 
gative  of  the  church  of  Christ.  ”  Here  now  succeeds 
the  trial  or  test  of  our  light  and  of  our  love  : 

I.  The  trial  of  our  light ;  dnd  hereby  we  do  know 
that  we  know  him,  if  we  keep  his  commandments,  v. 

•  3.  Divine  light  and  knowledge  are  the  beauty  and 
improvement  of  the  mind  ;  it  becomes  the  disciples 
of  the  Mediator  to  be  persons  of  wisdom  and  under¬ 
standing.  Young  Christians  are  apt  to  magnify  their 
new  light,  and  applaud  their  own  knowledge,  espe¬ 
cially  if  they  have  been  suddenly  or  in  a  short  time 
communicated  ;  and  old  ones  are  apt  to  suspect  the 
sufficiency  and  fulness  of  their  knowledge  ;  they  la¬ 
ment  that  they  know  God  and  Christ,  and  the  rich 
contents  of  his  gospel,  no  more  :  but  here  is  the  evi¬ 
dence  of  the  soundness  of  our  knowledge,  if  it  con¬ 
strains  us  to  keep  God’s  coimnands ;  each  perfection 
of  his  nature  enforces  his  authority ;  the  wisdom  of 
his  counsels,  the  riches  of  his  grace,  the  grandeur 
of  his  works,  recommend  his  law  and  government ; 
a  careful  conscientious  obedience  to  his  commands 
shews  that  the  apprehension  and  knowledge  of  these 
things  is  graciously  impressed  upon  the  soul ;  and 
therefore  it  must  follow  in  the  reverse,  that  he  that 
saith,  I  know  him,  and  keepeth  not  his  command¬ 
ments,  is  a  liar,  and  the  truth  is  not  in  him,  v.  4. 
Professors  of  the  truth  are  often  ashamed  of  their 
ignorance,  or  ashamed  to  own  it ;  they  frequently 
pretend  to  great  attainments  in  the  knowledge  of 
divine  mysteries ;  Thou  makest  thy  boast  of  God, 
and  knowest  his  will,  and  approvest  (in  thy  rational 
judgment)  the  things  that  are  more  excellent,  being 
instructed  out  of  the  law,  and  are  confident  that  thou 
thyself  art  (or  art  fit  to  be)  a  guide  to  the  blind ,  &c. 
Rom.  2.  17,  &c.  But  what  knowledge  of  God  can 
that  be,  which  sees  not  that  he  is  most  worthy  of  the 
most  entire  and  intense  obedience  l  And  if  that  be 
seen  and  known,  how  vain  chxl  superficial  is  even 
that  knowledge,  when  it  sways  not  the  heart  unto 
obedience  !  A  disobedient  life  is  the  confutation  and 
shame  of  pretended  religious  knowledge  ;  it  gives 
the  lie  to  such  boasts  and  pretences,  and  shews  that 
there  is  neither  religion  nor  honesty  in  them. 

II.  The  trial  of  our  love  ;  But  whoso  keepeth  his 
word,  in  him  verily  is  the  love  of  God  perfected: 
hereby  know  we  that  we  are  in  him,  v.  5.  To  keep 
the  word  of  God,  or  of  Christ,  is  sacredly  to  attend 
thereto  in  all  the  conduct  and  motion  of  life  ;  in  him 
that  does  so  is  the  love  of  God  perfected.  Possibly, 
some  may  here  understand  God’s  love  to  us ;  and 
doubtless,  his  love  to  us  cannot  be  perfected  (or  ob¬ 
tain  its  perfect  design  and  fruit)  without  our  practi¬ 
cal  observance  of  his  word;  we  are  chosen,  to  be 
holy  and  blameless  before  him  in  love ;  we  are  re¬ 


deemed,  to  be  a  peculiar  people  zealous  of  good 
works ;  we  are  pardoned  and  justified,  that  we  may 
be  partakers  of  larger  measures  of  the  divine  Spirit 
for  sanctification ;  we  are  sanctified,  that  we  may 
walk  in  ways  of  holiness  and  obedience  :  no  act  of 
divine  love,  that  here  terminates  upon  us,  obtains  its 
proper  tendency,  issue,  and  effect,  without  our  holy 
attendance  to  God’s  word;  but  the  phrase  rather  de¬ 
notes  here  our  love  to  God ;  so  v.  15.  The  love  of 
(to)  the  Father ,  is  not  in  him;  so  ch.  3.  17.  How 
dwelleth  the  love  of  (to)  God  in  him  ?  Now  light  is 
to  kindle  love;  and  love  must  and  will  keep  the  word 
of  God;  it  inquires  wherein  the  beloved  may  be 
pleased  and  served,  and  finding  he  will  be  so  by  any 
observance  of  his  declared  will,  there  it  employs 
and  exerts  itself ;  there  love  is  demonstrated ;  there 
it  has  its  perfect  (or  complete)  exercise,  operation, 
and  delight ;  and  hereby  (by  this  dutiful  attendance 
to  the  will  of  God,  or  Christ.)  we  know  that  we  are 
in  him;  (v.  5.)  we  know  that  we  belong  to  him,  and 
that  we  are  united  to  him  by  that  Spirit  which  ele¬ 
vates  and  assists  us  to  this  obedience ;  and  if  we  ac¬ 
knowledge  our  relation  to  him,  and  our  union  with 
him,  it  must  have  this  continued  enforcement  upon 
us ;  He  that  saith  he  abideth  in  him,  ought  himself 
to  walk,  even  as  he  walked ,  v.  6.  The  Lord  Christ 
was  an  Inhabitant  of  this  world,  and  walked  here 
below  ;  here  he  gave  a  shining  example  of  absolute 
obedience  to  God:  they  who  profess  to  be  on  his  side, 
and  to  abide  with  him,  must  walk  with  him,  after 
his  pattern  and  example.  The  partisans  of  the  se¬ 
veral  sects  of  philosophers  of  old  paid  great  regard 
to  the  dictates  and  practice  of  their  respective  teach¬ 
ers  and  sect-masters ;  much  more  should  the  Chris¬ 
tian,  he  who  professes  to  abide  in  and  with  Christ, 
aim  to  resemble  his  infallible  Master  and  Head,  and 
conform  to  his  course  and  prescriptions  ;  Then  are 
ye  my  friends,  if  ye  do  whatsoever  I  command  you, 
John  15.  14. 

7.  Brethren,  I  write  no  new  command¬ 
ment  unto  you,  but  an  old  commandment, 
which  ye  had  from  the  beginning.  The 
old  commandment  is  the  word  which  ye 
have  heard  from  the  beginning.  8.  Again, 
a  new  commandment  I  write  unto  you, 
which  thing  is  true  in  him  and  in  you:  be¬ 
cause  the  darkness  is  past,  and  the  true 
light  now  shineth.  9.  He  that  saith  he  is 
in  the  light,  and  hateth  his  brother,  is  in 
darkness  even  until  now.  10.  He  that 
loveth  his  brother  abideth  in  the  light,  and 
there  is  none  occasion  of  stumbling  in  him. 
1 1 .  But  he  that  hateth  his  brother,  is  in  dark¬ 
ness,  and  walketh  in  darkness, and  knoweth 
not  whither  he  goeth,  because  darkness 
hath  blinded  his  eyes. 

This  seventh  verse  may  be  supposed  either  to  look 
backward  to  what  immediately  preceded;  (and  then 
it  is  walking  as  Christ  walked  that  is  here  repre¬ 
sented  as  no  new,  but  an  old  commandmejit ;  it  is  that 
which  the  apostles  would  certainly  inculcate,  wher¬ 
ever  they  brought  Christ’s  gospel,)  or  it  looks  for¬ 
ward  to  what  the  apostle  is  now  going  to  recom¬ 
mend,  and  that  is  the  law  of  fraternal  love  ;  this  is 
the  message  heard  from  the  beginning,  {ch.  3.  11.) 
and  the  old  commandment,  2  John  5.*  Now  while 
the  apostle  addresses  himself  to  the  recommenda¬ 
tion  of  such  a  practice,  he  is  ready  to  give  an  in¬ 
stance  thereof  in  his  affectionate  appellation;  “  Bre¬ 
thren ,  you  who  are  dear  to  me  in  the  bond  of  that 


839 


I.  JOHN,  11. 


love  to  which  I  would  solicit  you ;”  and  so  the  pre¬ 
cept  of  fraternal  love  is  recommended. 

I.  An  old  one ;  I  write  no  new  commandment  unto 
you,  but  an  old  conimandment,  which  ye  had  from 
the  beginning,  v.  7.  The  precept  of  love  must  be  as 

'  old  as  human  nature  ;  but  it  might  admit  divers 
enactions,  enforcements,  and  motives.  In  the  state 
of  innocence,  had  human  nature  then  been  propa¬ 
gated,  men  must  have  loved  one  another,  as  being 
of  one  blood,  made  to  dwell  on  the  earth,  as  being 
God’s  offspring,  and  bearing  his  image.  In  the 
state  of  sin  and  promised  recovery,  they  must  love 
one  another,  as  related  to  God  their  maker,  as  re¬ 
lated  to  each  other  by  blood,  and  as  partners  in  the 
same  hope.  When  the  Hebrews  were  peculiarly 
incorporated,  they  must  accordingly  love  each  other, 
as  being  the  privileged  people,  whose  were  the  cove¬ 
nants  and  the  adoption,  and  of  whose  race  the  Mes¬ 
siah  and  Head  of  the  church  must  spring ;  and  the 
law  of  love  must  be  conveyed  with  new  obligations 
to  the  new  Israel  of  God,  to  the  gospel-church ;  and 
so  it  is  the  old  commandment,  or  the  word  which 
the  children  of  the  gospel-Israel  have  heard  from 
the  beginning,  v.  7. 

II.  As  a  new  one  ;  “Again,  to  constrain  you  to 
this  duty  the  more,  a  new  commandment  I  write 
unto  you,  the  law  of  the  new  society,  the  Christian 
corporation,  which  thing  is  true  in  him  ;  the  matter 
of  which  was  first  true  in  and  concerning  the  Head 
of  it ;  the  truth  of  it  was  first,  and  was  abundantly, 
in  him  ;  he  loved  the  church,  and  gave  himself  for  it : 
and  it  is  true  in  you;  this  law  is,  in  some  measure, 
written  upon  your  hearts ;  ye  are  taught  of  God  to 
love  one  another,  and  that  because ,”  (or  since,  or 
forasmuch  as)  “  the  darkness  is  fast,  the  darkness 
of  your  prejudiced  unconverted  (whether  Jewish  or 
Gentile)  minds ;  your  deplorable  ignorance  of  God 
and  of  his  Christ  is  now  past,  and  the  true  light  now 
shineth ;  (v.  8.)  the  light  of  evangelical  revelation 
hath  shone  with  life  and  efficacy  into  your  hearts ; 
hence  you  have  seen  the  excellency  of  Christian 
love,  and  the  fundamental  obligation  thereto.” 
Hence  we  see  the  fundamentals  (and  particularly 
the  fundamental  precepts)  of  the  Christian  religion 
may  be  represented  either  as  new  or  old;  the  reform¬ 
ed  doctrine,  or  doctrine  of  religion  in  the  reformed 
churches,  is  new  and  old ;  new,  as  taught  after  long 
darkness,  by  the  lights  of  the  reformation ;  new,  as 

urged  from  the  adulterations  of  Rome  ;  but  old,  as 

aving  been  taught  and  heard  from  the  beginning. 
We  should  see  that  that  grace  or  virtue  which  was 
true  in  Christ,  should  be  true  also  in  us  ;  we  should 
be  conformable  to  our  Head ;  the  more  our  dark¬ 
ness  is  past,  and  gospel-light  shines  into  us,  the  deep¬ 
er  should  our  subjection  be  to  the  commandments 
of  our  Lord,  whether  considered  as  old  or  new. 

Light  should  produce  a  suitable  heat.  According¬ 
ly,  here  is  another  trial  of  our  Christian  light;  before, 
it  was  to  be  approved  by  obedience  to  God  ;  here  by 
Christian  love :  1.  He  who  wants  such  love,  in  vain 

pretends  his  light ;  He  that  saith  he  is  in  the  light, 
and  hateth  his  brother,  is  in  darkness  even  until  now, 
v.  9.  It  is  proper  for  sincere  Christians  to  acknow¬ 
ledge  what  God  has  done  for  their  souls ;  but  in  the 
visible  church  there  are  often  those  who  assume  to 
themselves  more  than  is  true ;  there  are  those  who 
say  they  are  in  the  light,  the  divine  revelation  has 
made  its  impression  upon  their  minds  and  spirits,  and 
yet  they  walk  in  hatred  and  enmity  toward  their 
Christian  brethren  ;  these  cannot  be  swayed  by  the 
sense  of  the  love  of  Christ  to  their  brethren,  and 
therefore  remain  in  their  dark  state,  notwithstanding 
their  pretended  conversion  to  the  Christian  religion. 
2.  He  who  is  managed  by  such  love,  approves  his 
light  to  be  good  and  genuine;  He  that  loveth  his  bro¬ 
ther,  (as  his  brother  in  Christ,)  abideth  in  the  light, 
v.  10.  He  sees  the  foundation  and  reason  of  Chris¬ 


tian  love  ;  he  discerns  the  weight  and  value  of  the 
Christian  redemption ;  he  sees  how  meet  it  is  that 
we  should  love  those  whom  Christ  hath  loved;  and 
then  the  consequence  will  be,  that  there  is  no  occa¬ 
sion  of  stumbling  in  him ,  (y.  10.)  he  will  be  no  scan¬ 
dal,  no  stumbling-block  to  his  brother;  he  will  con¬ 
scientiously  beware  that  he  neither  induce  his  bro¬ 
ther  to  sin,  nor  turn  him  out  of  the  way  of  religion; 
Christian  love  teaches  us  highly  to  value  our  bro¬ 
ther’s  soul,  and  dread  every  thing  that  will  be  inju¬ 
rious  to  his  innocence  and  peace.  3.  Hatred  is  a 
sign  of  spiritual  darkness ;  But  he  that  hateth  his 
brother,  is  in  darkness,  v.  11.  Spiritual  light  is  in¬ 
stilled  by  the  Spirit  of  grace,  and  one  of  the  first 
fruits  of  that  Spirit  is  love ;  he  then  who  is  possessed 
with  malignity  toward  the  Christian  brother,  must 
needs  be  destitute  of  spiritual  light ;  consequently, 
he  walks  in  darkness,  (v.  11.)  his  life  is  agreeable  "to 
a  dark  mind  and  conscience,  and  he  knows  not 
whither  he  goes  ;  he  sees  not  whither  this  dark  spirit 
carries  him,  and  particularly  that  it  will  carry  him 
to  the  world  of  outer  darkness,  because  darkness 
hath  blinded  his  eyes,  v.  11.  The  darkness  of  unre- 
generacy,  evidenced  by  a  malignant  spirit,  is  con¬ 
trary  to  the  light  of  life;  where  that  darkness  dwells, 
the  mind,  the  judgment,  and  the  conscience  will  be 
darkened,  and  so  will  mistake  the  way  to  heavenly 
endless  life.  Here  we  may  observe  how  effectually 
our  apostle  is  now  cured  of  his  once  hot  and  flaming 
spirit.  Time  was,  when  he  was  for  calling  for  fire 
from  heaven  upon  poor  ignorant  Samaritans  who 
received  them  not,  Luke  9.  54.  But  his  Lord  had 
shewed  him  that  he  knew  not  his  own  spirit,  nor 
whither  it  led  him.  Having  now  imbibed  more  of 
the  Spirit  of  Christ,  he  breathes  out  good-will  to 
man,  and  love  to  all  the  brethren.  It  is  the  Lord 
Jesus  that  is  the  great  Master  of  love  :  it  is  his  school 
(his  own  church)  that  is  the  school  of  love.  His  dis¬ 
ciples  are  the  disciples  of  love,  and  his  family  must 
be  the  family  of  love. 

12.  I  write  unto  you,  little  children,  be¬ 
cause  your  sins  are  forgiven  you  for  his 
name’s  sake.  13.  I  write  unto  you,  fathers, 
because  ye  have  known  him  that  is  from  the 
beginning.  I  write  unto  you,  young  men, 
because  ye  have  overcome  the  wicked  one. 
I  write  unto  you,  little  children,  because 
ye  have  known  the  Father.  14.  1  have 
written  unto  you,  fathers,  because  ye  have 
known  him  that  is  from  the  beginning.  I 
have  written  unto  you,  young  men,  because 
ye  are  strong,  and  the  word  of  God  abideth 
in  you,  and  ye  have  overcome  the  wicked 
one.  15.  Love  not  the  world,  neither  the 
things  that  are  in  the  world.  If  any  man 
love  the  world,  the  love  of  the  Father  is  not 
in  him.  1 6.  For  all  that  is  in  the  world,  the 
lust  of  the  flesh  and  the  lust  of  the.  eyes,  and 
the  pride  of  life,  is  not  of  the  Father,  but  is 
of  the  world.  17.  And  the  world  passeth 
away,  and  the  lust  thereof :  but  he  that 
doeth  the  will  of  God  abideth  for  ever. 

This  new  command  of  holy  love,  with  the  incen¬ 
tives  thereto,  may  possiblv  be  directed  to  the  several 
ranks  of  disciples  that  are  here  accosted ;  the  several 
graduates  in  the  Christian  university,  the  catholic 
church,  must  be  sure  to  preserve  the  bond  of  sacred 
love ;  or,  there  being  an  important  dehortation  and 
dissuasion  to  follow,  without  the  observance  of  which, 
vital  religion  in  the  love  of  God  and  love  of  the 


840 


1.  JOHN,  II. 


brethren  cannot  subsist,  the  apostle  may  justly  seem 
to  preface  it  with  a  solemn  address  to  the  several 
forms  or  orders  in  the  school  of  Christ;  let  the  infants, 
or  minors,  the  adult,  the  seniors,  (or  the  adepti,  the 
'r'iKuoiy  the  most  perfect,)  in  the  Christian  institution, 
Know  that  they  must  not  love  this  world;  and  so, 

I.  We  have  the  address  itself  made  to  the  various^ 
forms  and  ranks  in  the  church  of  Christ.  All 
Christians  are  not  of  the  same  standing  and  stature  ; 
there  are  babes  in  Christ;  there  are  grown  men,  and 
old  disciples  ;  as  these  have  their  peculiar  states,  so 
they  have  their  peculiar  duties ;  but  there  are  pre¬ 
cepts  and  a  correspondent  obedience  common  to 
them  all,  as  particularly  mutual  love  and  contempt 
of  the  world.  We  see  also  that  wise  pastors  will 
judiciously  distribute  .the  word  of  life,  and  give  to 
the  several  members  of  Christ’s  family  their  several 
suitable  portions;  I  write  unto,  you,  children,  fathers, 
and  young  men.  In  this  distribution  the  apostle 
addresses, 

1.  The  lowest  in  the  Christian  school ;  I  write 
unto  you,  little  children,  v.  12.  There  are  novices 
in  religion,  babes  in  Christ,  those  who  are  learning 
the  rudiments  of  Christian  godliness:  the  apostle 
may  seem  to  encourage  them  by  applying  to  them 
first ;  and  it  may  be  useful  to  the  greater  proficients 
to  hear  what  is  said  to  their  juniors ;  elements  are 
to  be  repeated ;  first  principles  are  the  foundation 
of  all.  He  addresses  the  children  in  Christianity, 
upon  two  accounts:  (1.)  Because  their  sins  were  for¬ 
given  them  for  his  name’s  sake,  v.  12.  The  youngest 
sincere  disciple  is  pardoned ;  the  communion  of 
saints  is  attended  with  the  forgiveness  of  sins ;  sins 
are  forgiven,  either  for  God’s  name’s  sake,  for  the 
praise  of  his  glory,  his  glorious  perfections  displayed 
in  forgiveness  ;  or  for  Christ’s  name  sake,  upon  his 
score,  and  upon  the  account  of  the  redemption  that 
is  in  him ;  and  they  that  are  forgiven  of  God,  are 
strongly  obliged  to  relinquish  this  world  which  so 
interferes  with  the  love  of  God.  (2.)  Because  of 
their  knowledge  of  God;  I  write  unto  you,  little  chil¬ 
dren,  because  ye  have  known  the  Father,  v ,  13. 
Children  are  wont  to  know  none  so  soon  as  their  fa¬ 
ther;  children  in  Christianity  must  and  do  know  God; 
They  shall  all  know  me,  from  the  least  to  the  great¬ 
est,  Heb.  8.  11.  Children  in  Christ  should  know 
that  God  is  their  Father ;  it  is  their  wisdom.  We 
say,  It  is  a  wise  child  that  knows  his  father;  these 
children  cannot  but  know  their’s ;  they  can  well  be 
assured  by  whose  power  they  are  regenerated,  and 
by  whose'  grace  they  are  adopted ;  they  that  know 
the  Father,  may  well  be  withdrawn  from  the  love  of 
this  world.  Then  the  apostle  proceeds, 

2.  To  those  of  the  highest  station  and  stature  ;  to 
the  seniors  in  Christianity;  to  whom  he  gives  an  ho¬ 
nourable  appellation  ;  I  write  unto  you,  fathers  ;  (v. 
13,  14.)  unto  you,  Mnasons,  you  old  disciples,  Acts 
21.  16.  The  apostle  immediately  passes  from  the 
bottom  to  the  top  of  the  school,  from  the  lowest  form 
to  the  highest,  that  they  in  the  middle  may  hear 
both  lessons,  may  remember  what  they  have  learned, 
and  perceive  what  they  must  come  to ;  I  write  unto 
you,  fathers.  They  that  are  of  longest 'standing  in 
Christ’s  school,  have  need  of  further  advice  and  in¬ 
struction;  the  oldest  disciple  must  go  to  heaven,  (the 
university  above,)  with  his  book,  his  Bible,  in  his 
hand  ;  fathers  must  be  written  unto,  and  preached 
unto ;  none  are  too  old  to  learn  ;  he  writes  to  them 
upon  the  account  of  their  knowledge  :  I  write  unto 
you,  fathers,  because  ye  have  known  him  that  is  from 
the  beginning,  v.  13,  14.  Old  men  have  knowledge 
and  experience,  and  expect  deference.  The  apostle 
is  ready  to  own  the  knowledge  of  old  Christians,  and 
to  congratulate  them  thereupon.  They  know  the 
Lord  Christ,  particularlv  him  that  was  from  the  be¬ 
ginning;  as  ch.  1.  1.  As  Christ  is  Alpha  and  Ome^a, 
so  he  must  be  the  Beginning  and  End  of  our  Christian 


knowledge.  I  count  all  things  but  loss  for  the  creel 
lency  of  the  knowledge  of  Christ  Jesus  my  Lord,  Phil. 
3.  8.  They  who  know  him  that  was  from  the  begin 
ning,  before  this  world  was  made,  may  well  be  in 
duced  thereby  to  relinquish  this  world.  Then, 

3.  To  the  middle  age  of  Christians ;  to  those  who 
are  in  their  bloom  and  flower ;  I  write  unto  you, 
young  men,  v.  13,  14.  There  are  the  adult  in 
Christ  Jesus,  those  that  are  arrived  at  the  strength 
of  spirit  and  sound  sense,  can  discern  between  good 
and  evil.  The  apostle  applies  to  them  upon  these 
accountS-f  (1.)  Upon  the  account  of  their  martial 
exploits.  Dexterous  soldiers  they  are  in  the  camp 
of  Christ;  Because  ye  have  overcome  the  wicked 
one,v.  13.  There  is  a  wicked  one  that  is  continually 
warring  against  souls,  and  particularly  against  the 
disciples :  but  they  that  are  grown  in  Christ’s  school, 
can  handle  their  arms  and  vanquish  the  evil  one ; 
and  they  that  can  vanquish  him,  may  be  called  to 
vanquish  the  world  too,  which  is  so  great  an  instru¬ 
ment  for  the  Devil.  (2.)  Upon  the  account  of  their 
strength,  discovered  in  this  their  achievement ; 
Because  ye  are  strong,  and  ye  have  overcome  the 
I  wicked  one,  v.  14.  Young  men  are  wont  to  gloi'y  in 
their  strength;  it  will  be  the  glory  of  youthful  persons 
to  be  strong  in  Christ  and  in  his  grace ;  it  will  be 
their  glory,  and  it  will  try  their  strength,  to  overcomt 
the  Devil ;  if  they  are  not  too  hard  for  the  Devil,  he 
will  be  too  hard  for  them  :  let  vigorous  Christians 
shew  their  strength  in  conquering  the  world ;  and  the 
same  strength  must  be  exerted  in  overcoming  the 
|  world,  as  is  employed  in  overcoming  the  Devil. 

(3.)  Because  of  their  acquaintance  with  the  word 
|  of  God  ;  And  the  word  of  God  abideth  in  you,  v.  14. 
The  word  of  God  must  abide  in  the  adult  disciples  ; 
it  is  the  nutriment  and  supply  of  strength  to  them;  it 
is  the  weapon  by  which  they  overcome  the  wicked 
one  ;  the  sword  of  the  Spirit,  whereby  they  quench 
his  fiery  darts:  and  they,  in  whom  the  word  of 
God  dwells,  are  well  furnished  for  the  conquest  of 
the  world. 

II.  We  have  the  dehortation  or  dissuasion  thus 
prefaced  and  introduced  ;  a  caution  fundamental  to 
vital  practical  religion  ;  “  Love  not  the  world,  neither 
the  things  that  are  in  the  world,  v.  15.  Be  crucified 
to  the  world,  be  mortified  to  the  things,  to  the  affairs 
and  enticements  of  it.”  The  several  degrees  of 
Christians  should  unite  in  this,  in  being  dead  to  the 
world  ;  were  they  thus  united,  they  would  soon  unite 
upon  other  accounts  :  their  love  should  be  reserved 
for  God  ;  throw  it  not  away  upon  the  world.  Now 
here  we  see  the  reasons  of  this  dissuasion  and  cau¬ 
tion;  they  are  several,  and  had  need  to  be  so;  it  is  hard 
to  dispute  or  dissuade  disciples  themselves  from  the 
love  of  the  world ;  the  first  is  taken  from  the  incon¬ 
sistency  of  this  love  with  the  love  of  God;  If  any  man 
love  the  world,  the  love  of  the  Father  is  not  in  him, 
v,  15.  The  heart  of  man  is  narrow,  and  cannot 
contain  both  loves ;  the  world  draws  down  the  heart 
from  God ;  and  so  the  more  the  love  of  the  world 
prevails,  the  more  the  love  of  God  dwindles  and  de¬ 
cays.  The  second  is  taken  from  the  prohibition  of 
worldly  love  or  lust ;  it  is  not  ordained  of  God  ;  it  is 
not  of  the  Father,  but  is  of  the  world  ;  ( v .  16.)  this 
love  or  lust  is  not  appointed  of  God,  he  calls  us  from 
it,  but  it  intrudes  itself  from  the  world ;  the  world 
is  a  usurper  of  our  affection.  Now  here  we  have  the 
due  consideration  and  notion  of  the  world,  according 
to  which  it  is  to  be  crucified  and  renounced.  The 
world,  physically  considered,  is  good,  and  is  to  be 
admired  as  the  work  of  God,  and  a  glass  in  which 
his  perfections  shine  ;  but  it  is  to  be  considered  in  its 
relation  to  us  now  in  our  corrupted  state,  and  as  it 
works  upon  our  weakness,  and  instigates  and  in 
flames  our  vile  affections ;  there  is  great  affinity  anc 
alliance  between  this  world  and  the  flesh,  and  this 
world  intrudes  and  encroaches  upon  the  flesh,  and 


34  J 


I.  JOHN,  II. 


thereby  makes  a  party  against  God  ;  the  things  of 
the  world  therefore  are  distinguished  into  three 
classes,  according  to  the  three  predominant  inclina¬ 
tions  of  depraved  nature  ;  as,  1.  There  is  the  lust  of 
the  flesh;  the  flesh  here,  being  distinguished  from 
the  eyes  and  the  life ,  imports  the  body  ;  the  lust  of 
the  flesh  is,  subjectively,  the  humour  and  appetite  of 
indulging  fleshly  pleasures ;  and  objectively,  all  those 
things  that  excite  and  inflame  the  pleasures  of  the 
flesh  ;  this  lust  is  usually  called  luxury.  2.  There 
is  the  lust  of  the  eyes ;  the  eyes  are  delighted  with 
treasures ;  riches  and  rich  possessions  are  craved 
by  an  extravagant  eye  ;  this  is  the  lust  of  covetous¬ 
ness.  3.  There  is  the  pride  of  life  ;  a  vain  mind 
craves  all  the  grandeur,  equipage,  and  pomp  of  a 
vain-glorious  life  ;  this  is  ambition,  and  thirst  after 
honour  and  applause  ;  this  is,  in  part,  the  disease  of 
the  ear ;  it  must  be  flattered  with  admiration  and 
praise.  The  objects  of  these  appetites  must  be 
abandoned  and  renounced ;  as  they  engage  and  en¬ 
gross  the  affection  and  desire,  they  are  not  of  the 
Father,  but  of  the  world,  v.  16.  The  Father  dis¬ 
allows  them,  and  the  world  should  keep  them  to 
itself.  The  lust  and  appetite  to  these  things  must 
be  mortified  and  subdued  ;  and  so  the  indulging  of  it 
is  not  appointed  by  the  Father,  but  is  insinuated  by 
the  insnaring  world.  The  third  reason  is  taken  from 
the  vain  and  vanishing  state  of  earthly  things  and 
the  enjoyment  of  them  ;  And  the  world  passeth 
away,  and  the  lust  thereof,  v.  17.  The  things  of 
the  world  are  fading  and  dying  apace  ;  the  lust  itself 
and  the  pleasure  of  it  wither  and  decay ;  desire  it¬ 
self  will  ere  long  fail  and  cease,  Eccl.  12.  5.  And 
what  is  become  of  all  the  pomp  and  pleasure  of  all 
those  who  now  lie  mouldering  in  the  grave  ?  The 
fourth  reason  is  taken  from  the  immortality  of  the 
divine  lover,  the  lover  of  God  ;  But  he  that  doeth 
the  will  of  God,  which  must  be  the  character  of  the 
lover  of  God,  in  opposition  to  this  lover  of  the  world, 
abideth  for  ever,  v.  17.  The  Object  of  his  love,  in 
opposition  to  the  world  that  passeth  away,  abideth 
for  ever  ;  his  sacred  passion  or  affection,  in  opposi¬ 
tion  to  the  lust  that  passeth  away,  abideth  for  ever; 
love  shall  never  fail ;  and  he  himself  is  an  heir  of 
immortality  and  endless  life,  and  shall  in  time  be 
translated  thither.  From  the  whole  of  these  verses 
we  should  observe  the  purity  and  spirituality  of  the 
apostolical  doctrine ;  the  animal  life  must  be  sub¬ 
jected  to  the  divine ;  the  body  with  its  affections 
should  be  subjugated  to  the  soul ;  the  soul  should  be 
swayed  by  religion,  or  the  victorious  love  of  God. 

18.  Little  children,  it  is  the  last  time: 
and  as  ye  have  heard  that  antichrist  shall 
come,  even  now  are  there  many  antichrists ; 
whereby  we  know  that  it  is  the  last  time. 
1 9.  They  went  out  from  us,  but  they  were 
not  of  us  ;  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us : 
but  they  went  out ,  that  they  might  be  made 
manifest  that  they  were  not  all  of  us. 

Here  is,  1.  A  moral  prognostication  of  the  time  ; 
the  end  is  coming  ;  JJtt/e  children,  it  is  the  last  time, 
v.  18.  Some  may  suppose  that  the  apostle  here  ad¬ 
dresses  the  first  rank  of  Christians  again  ;  the  juni¬ 
ors  are  most  apt  to  be  seduced ;  and  therefore, 
“ Little  children,  you  that  are  young  in  religion, 
take  heed  to  yourselves  that  ye  be  not  corrupted.  ” 
But  it  maybe,  as  elsewhere,  a  universal  appellation, 
mtroductive  of  an  alarm  to  all  Christians  ;  “  Little 
children,  it  is  the  last  time ;  our  Jewish  polity  in 
church  and  state  is  hastening  to  an  end  ;  the  Mosai- 
'-al  institution  and  discipline  are  just  upon  vanishing 
Vol.  VI. — 5  O 


away  ;  Daniel’s  weeks  are  now  expiring ;  the  de 
struction  of  the  Hebrew  citv  and  sanctuary  is  ap 
proaching  ;  the  end  whereof  must  be  with  a  flood, 
and  to  the  end  of  the  war  desolations  are  determin¬ 
ed,”  Dan.  9.  26.  It  is  meet  that  the  disciples  should 
be  warned  of  the  haste  and  end  of  time,  and  apprised 
as  much  as  may  be  of  the  prophetic  periods  of  time 

2.  The  sign  of  this  last  time  ;  Even  now  there  are 
many  antichrists,  ( v .  18. )  many  that  oppose  the  per¬ 
son,  doctrine,  and  kingdom  of  Christ.  It  is  a  mys¬ 
terious  portion  of  Providence,  that  antichrists  should 
be  permitted ;  but  when  they  are  come,  it  is  good 
and  safe  that  the  disciples  should  be  informed  of 
them  ;  ministers  should  be  watchmen  to  the  house 
of  Israel.  Now  it  should  be  no  great  offence  or  pre¬ 
judice  to  the  disciples,  that  there  are  such  anti¬ 
christs:  (1.)  One  great  one  has  been  foretold  ;  As  ye 
have  heard  that  antichrist  shall  come,  v.  18.  The 
generality  of  the  church  have  been  informed  by  di¬ 
vine  revelation,  that  there  must  be  a  long  and  fatal 
adversary  to  Christ  and  his  church,  2  Thess.  2.  8 — 
10.  No  wonder  then  that  there  are  many  harbin 
gers  and  forerunners  of  the  great  one ;  even  now 
there  are  many  antichrists  ;  the  mystery  of  iniquity 
already  worketh.  (2.)  They  were  foretold  also  as 
the  sign  of  .this  last  time  ;  For  there  shall  arise  false 
christs  and  false  prophets,  and  shall  shew  great  signs 
and  wonders,  insomuch  that,  if  it  were  possible,  they 
shall  deceive  the  very  elect,  See.  Matt.  24.  24.  And 
these  were  the  forerunners  of  the  dissolution  of  the 
Jewish  state,  nation,  and  religion,  whereby  we  know 
it  is  the  last  time,  v.  18.  Let  the  prediction  that  we 
see  there  has  been  of  seducers  arising  in  the  Chris 
tian  world,  fortify  us  against  their  seduction. 

3.  Some  account  of  these  seducers  or  antichrists. 
(1.)  More  positively;  they  were  once  entertainers  or 
professors  of  apostolical  doctrine  ;  “  They  went  out 
from  us,  (v.  19.)  from  our  company  and  communion;” 
possibly  from  the  church  of  Jerusalem,  or  some  of  the 
churches  of  Judea,  as  Acts  15.  1.  Certain  men  came 
down  from  Judea,  and  taught  the  brethren,  See. 
The  purest  churches  may  have  their  apostates  and 
revolters  ;  the  apostolical  doctrine  did  not  convert 
all  whom  it  convinced  of  its  truth.  (2.)  More  pri¬ 
vately;  “  They  were  not  inwardly  such  as  we  ire  ; 
but  then  were  not  of  us  ;  they  had  not  from  the 
heart  obeyed  the  form  of  sound  doctrine  de/h'ered  to 
them;  they  were  not  of  our  union  with  Christ  the 
Head.”  Then  here  is,  [1.]  The  reason  upon  which 
it  is  concluded  that  they  were  not  of  us,  were  not 
what  tHfey  pretended,  or  what  we  are,  and  that  is, 
their  actual  defection  ;  “  for  if  they  had  been  of  us, 
they  would  no  doubt  have  continued  with  us  ;  (v. 
19. )  had  the  sacred  truth  been  rooted  in  their  hearts, 
it  would  have  held  them  with  us ;  had  they  had  the 
anointing  from  above,  by  w  hich  they  had  been  made 
true  and  real  Christians,  they  had  not  turned  anti¬ 
christs.”  They  that  apostatize  from  religion,  suffi¬ 
ciently  indicate  that,  before,  they  were  hypocrites 
in  religion:  they  who  have  imbibed  the  spirit  of  gos¬ 
pel-truth,  have  a  good  preservative  against  destruc¬ 
tive  error.  [2.]  The  reason  why  they  are  permitted 
thus  to  depart  from  apostolical  doctrine  and  com¬ 
munion,  that  their  insincerity  may  be  detected  ;  but 
this  was  done,  or  thexj  went  out,  that  they  may  be 
made  manifest  that  they  were  not  all  of  us,  v.  19. 
The  church  knows  not  well  who  are  its  vital  mem¬ 
bers,  and  who  are  not ;  and  therefore  the  church, 
considered  as  internally  sanctified,  may  well  be  styled 
invisible.  Some  of  the  hypocritical  must  be  mam- 
fested  here,  and  that  for  their  own  shame  and  benefit 
too,  in  their  reduction  to  the  truth,  if  they  have  not 
sinned  unto  death,  and  for  the  terror  and  caution  of 
others.  Ye  therefore,  beloved,  seeing  ye  know  these 
things  before,  beware  lest  ye  also,  being  led  away 
with  the  error  of  the  wicked,  fall  from  your  own 
steadfastness.  But  grow  in  grace,  2  Pet.  3.  17,  18. 


842 


I.  JOHN,  II. 


20.  But  ye  have  an  unction  from  the  Holy 
One,  and  ye  know  all  things.  21.1  have 
not  written  unto  you  because  ye  know  not 
the  truth :  but  because  ye  know  it,  and  that  j 
no  lie  is  of  the  truth.  22.  Who  is  a  liar, 
but  he  that  denieth  that  Jesus  is  the  Christ  ? 
He  is  antichrist,  that  denieth  the  Father 
and  the  Son.  23.  Whosoever  denieth  the 
Son,  the  same  hath  not  the  Father :  (but) 
he  that  acknowledgeth  the  Son ,  hath  the  Fa¬ 
ther  also.  24.  Let  that  therefore  abide  in 
you,  which  ye  have  heard  from  the  begin¬ 
ning.  If  that  which  ye  have  heard  from, 
the  beginning  shall  remain  in  you,  ye  also 
shall  continue  in  the  Son  and  in  the  Father. 
25.  And  this  is  the  promise  that  he  hath 
promised  us,  even  eternal  life.  26.  These 
things  have  I  written  unto  you  concerning 
them  that  seduce  you.  27.  But  the  anoint¬ 
ing  which  ye  have  received  of  him  abideth 
in  you,  and  ye  need  not  that  any  man  teach 
you:  but  as  the  same  anointing  teacheth 
you  of  all  things,  and  is  truth,  and  is  no  lie, 
and  even  as  it  hath  taught  you,  ye  shall 
abide  in  him. 

Here, 

I.  The  apostle  encourages  the  disciples  (to  whom 
he  writes)  in  these  dangerous  times,  in  this  hour  of 
seducers  ;  he  encourages  them  in  the  assurance  of 
their  stability  in  this  dav  of  apostasy  ;  But  ye  have 
an  unction  from  the  Holy  One,  and  ye  know  all 
things.  We  see,  1.  The  blessing  wherewith  they 
were  enriched — an  unguent  from  heaven  ;  Ye  have 
an  unction.  T rue  Christians  are  anointed  ones,  their 
name  intimates  as  much  ;  they  are  anointed  with 
the  oil  of  grace,  with  gifts  and  spiritual  endowments, 
by  the  Spirit  of  grace  ;  they  are  anointed  into  a  simil¬ 
itude  of  their  Lord’s  offices,  as  subordinate  prophets, 
priests,  and  kings,  unto  God.  The  Holy  Spirit  is 
compared  unto  oil,  as  well  as  to  fire  or  water  ;  and 
the  communication  of  his  salvific  grace  is  our  anoint¬ 
ing.  2.  From  whom  this  blessing  comes— from  the 
Holy  One ;  either  from  the  Holy  Ghost,  or  from 
the  Lord  Christ,  as  Rev.  3.  7.  These  things  saith 
he  that  is  holy;  the  Holy  One.  The  Lord  Christ  is 
glorious  in  his  holiness  ;  the  Lord  Christ  disposes  of 
the  graces  of  the  divine  Spirit,  and  he  anoints  the 
disciples  to  make  them  like  to  himself,  and  to  secure 
them  in  his  interest.  3.  The  effect  of  this  unction — 
it  is  a  spiritual  eye-salve  ;  it  enlightens  and  strength¬ 
ens  the  eyes  of  the  understanding;  “ and  thereby 
ye  know  all  things,  {y.  20.)  all  these  things  concern¬ 
ing  Christ  and  his  religion  ;  it  was  promised  and 
given  you  for  that  end,”  John  14.  26.  The  Lord 
Christ  docs  not  deal  alike  by  all  his  professed  disci¬ 
ples  ;  some  are  more  anointed  than  others.  There 
is  great  danger  lest  those  that  are  not  thus  anointed, 
should  be  so  far  from  being  true  to  Christ,  that  they 
should,  on  the  contrary,  turn  antichrists,  and  prove 
adversaries  to  Christ’s  person  and  kingdom  and 
glory. 

II.  The  apostle  indicates  to  them  the  mind  and 
meaning  with  which  he  wrote  to  them:  1.  By  way 
of  negation ;  not  as  suspecting  their  knowledge,  or 
supposing  their  ignorance  in  the  grand  truths  of  the 

ospel;  “  /  have  not  written  unto  you  because  ye 

now  not  the  truth,  v.  21.  I  could  not  then  be  so 
well  assured  of  your  stability  therein,  nor  congratu¬ 
late  you  on  your  unction  from  above.”  It  is  good  to  | 


surmise  well  concerning  our  Christian  brethren  ;  vve 
ought  to  do  so  till  evidence  overthrows  our  surmise 
a  just  confidence  in  religious  persons  may  both  en¬ 
courage  them  and  contribute  to  their  fidelity.  2.  By  way 
of  assertion  and  acknowledgment,  as  relying  upon 
their  judgment  in  these  things  ;  But  because  ye  know 
it,  (ye  know  the  truth  in  Jesus,)  and  that  no  lie  is  oj 
the  truth.  They  who  know  the  truth  in  any  kind, 
are  thereby  prepared  to  discern  what  is  contrary 
thereto,  and  inconsistent  therewith.  Rectum  est  in¬ 
dex  suiet  obliqui — The  line  which  shews  itself  to  be 
straight,  shews  also  what  line  is  crooked.  Truth  and 
falsehood  do  not  well  mix  and  suit  together.  They 
that  are  well  acquainted  with  Christian  truth,  are 
thereby  well  fortified  against  antichristian  error  and 
delusion.  No  lie  belongs  to  religion,  either  natural 
or  revealed.  The  apostles  most  of  all  condemned 
lies,  and  shew  the  inconsistency  of  lies  with  their 
doctrine:  they  would  have  been  the  most  self-con¬ 
demned  persons,  had  they  propagated  the  truth  by 
lies.  It  is  a  commendation  of  the  Christian  religion, 
that  it  so  well  accords  with  natural  religion,  which 
is  the  foundation  of  it,  that  it  so  well  accords  with 
the  Jewish  religion,  which  contained  the  elements 
or  rudiments  of  it.  JVo  lie  is  of  the  truth  :  frauds 
and  impostures  then  are  very  unfit  means  to  support 
and  propagate  the  truth.  I  suppose  it  had  been 
better  with  the  state  of  religion,  if  they  had  never 
been  used  ;  the  result  of  them  appears  in  the  infide¬ 
lity  of  our  age  ;  the  detection  of  ancient  pious  frauds 
and  wiles  has  almost  run  our  age  into  atheism  and 
irreligion  ;  but  the  greatest  actors  and  sufferers  for 
the  Christian  revelation  would  assure  us  that  no  lie 
is  of  the  truth. 

III.  The  apostle  further  impleads  and  arraigns 
these  seducers  who  were  newly  arisen:  1.  They  are 
liars,  egregious  opposers  of  sacred  truth  ;  Who  is  a 
liar,  or  the  liar,  the  notorious  liar  of  the  time  and 
age  in  which  we  live,  but  he  that  denieth  that  Jesus 
is  the  Christ  ?  The  great  and  pernicious  lies  that 
the  father  of  lies,  or  of  liars,  spreads  in  the  world, 
were  of  old,  and  usually  are,  falsehoods  and  errors 
relating  to  the  person  of  Christ.  There  is  no  truth 
so  sacred  and  fully  attested,  but  some  or  other  will 
contradict  or  deny  it.  That  Jesus  of  Nazareth  was 
the  Son  and  the  Christ  of  God,  had  been  attested  by 
heaven  and  earth  and  hell.  It  should  seem  that 
some,  in  the  tremendous  judgment  of  God,  are  given 
up  to  strong  delusions.  2.  They  are  direct  enemies 
to  God  as  well  as  to  the  Lord  Christ ;  He  is  anti¬ 
christ,  who  denieth  the  Father  and  the  Son,  v.  22. 
He  that  opposes  Christ,  denies  the  witness  and  tes¬ 
timony  of  the  Father,  and  the  seal  that  he  hath  given 
to  his  Son ;  for  him  hath  God  the  Father  sealed, 
John  6.  2 7.  And  he  that  denies  the  witness  and  tes¬ 
timony  of  the  Father  concerning  Jesus  Christ,  denies 
that  God  is  the  Father  of  the  Lord  Jesus  Christ ; 
and  consequently  abandons  the  knowledge  of  God  in 
Christ,  and  thereupon  the  whole  revelation  of  God 
in  Christ,  and  particularly  of  God  in  Christ  recon¬ 
ciling  the  world  unto  himself:  and  therefore  the 
apostle  may  well  infer,  JVhosoever  denies  the  Son, 
the  same  has  not  the  Father ;  ( v .  23.)  he  has  not  the 
true  knowledge  of  the  Father  ;  for  the  Son  has  most 
and  best  revealed  him  ;  he  has  no  interest  in  the  Fa¬ 
ther,  in  his  favour  and  grace  and  salvation  ;  for  none 
cometh  to  the  Father  but  by  the  Son.  But,  as  some 
copies  add,  he  that  acknowledgeth  the  Son,  has  the 
Father  also,  v.  23.  As  there  is  an  intimate  relation 
between  the  Father  and  the  Son,  so  there  is  an  invio¬ 
lable  union  in  the  doctrine,  knowledge,  and  interests 
of  both  ;  so  that  he  who  has  the  knowledge  of,  and 
right  to,  the  Son,  has  the  knowledge  of,  and  right 
to,  the  Father  also.  They  that  adhere  to  the  Chris¬ 
tian  revelation,  hold  the  light  and  benefit  of  natural 
religion  withal. 

IV.  Hereupon  the  apostle  adv:«es  and  persuades 


843 


1.  JOHN,  II. 


the  disciples  to  continue  in  the  old  doctrine  at  first 
communicated  to  them  ;  Let  that  therefore  abide  in 
you ,  which  ye  have  heard  from  the  beginning,  v.  24. 
Truth  is  older  than  error.  The  truth  concerning 
Christ,  that  was  at  first  delivered  to  the  saints,  isnot 
to  be  exchanged  for  novelties.  So  sure  were  the 
apostles  of  the  truth  of  what  they  had  delivered  con¬ 
cerning  Christ  and  from  him,  that  after  all  their 
toils  and  sufferings  they  were  not  willing  to  relin¬ 
quish  it.  The  Christian  truth  may  plead  antiquity, 
and  be  recommended  thereby.  This  exhortation  is 
enforced  by  these  considerations:  1.  From  the  sa¬ 
cred  advantage  they  will  receive  by  adhering  to  the 
primitive  truth  and  faith:  (1.)  They  will  continue 
thereby  in  holy  union  with  God  and  Christ ;  If  that 
which  ye  have  heard  from  the  beginning  shall  remain 
in  you,  ye  also  shall  continue  in  the  Son  and  in  the 
Father,  v.  24.  The  truth  of  Christ,  abiding  in  us, 
is  the  means  of  severing  us  from  sin,  and  uniting  us 
to  the  Son  of  God,  John  15.  3,  4.  The  Son  is  the 
Medium  or  Mediator  by  whom  we  are  united  to  the 
Father.  What  value  then  should  we  put  upon  gos¬ 
pel-truth!  (2.)  They  will  thereby  secure  the  pro¬ 
mise  of  eternal  life  ;  And  this  is  the  promise  that  he 
(even  God  the  Father,  ch.  5.  11.  )  hath  promised  us, 
even  eternal  life,  v.  25.  Great  is  the  promise  that 
God  makes  to  his  faithful  adherents ;  it  is  suitable 
to  his  own  greatness,  power,  and  goodness;  it  is 
eternal  life,  which  none  but  God  can  give.  The 
blessed  God  puts  great  value  upon  his  Son,  and  the 
truth  relating  to  him,  when  he  is  pleased  to  promise 
to  those  who  continue  in  that  truth,  (under  the  light 
and  power  and  influence  of  it,)  eternal  life.  Then 
the  exhortation  aforesaid  is  enforced,  2.  From  the 
design  of  the  apostle’s  writing  to  them.  This  letter 
is  to  fortify  them  against  the  deceivers  of  the  age  ; 
“  These  things  have  I  written  to  you  concerning 
them  that  seduce  you  ;  (v.  26.)  and  therefore  if  you 
continue  not  in  what  you  have  heard  from  the  be¬ 
ginning,  my  writing  and  service  will  be  in  vain.” 
We  should  beware  lest  the  apostolical  letters,  yea, 
lest  the  whole  scripture  of  God,  should  be  to  us  in¬ 
significant  and  fruitless.  I  have  written  to  him  the 
great  things  of  my  law,  (and  my  gospel  too,)  but 
they  were  counted  as  a  strange  thing,  Hos.  8.  12. 
3.  From  the  instructive  blessing  they  had  received 
from  heaven  ;  But  the  anointing  which  ye  have  re¬ 
ceived  from  him,  abideth  in  you,  v.  27.  True  Chris¬ 
tians  have  an  inward  confirmation  of  the  divine  truth 
they  have  imbibed:  the  Holy  Spirit  has  imprinted 
it  on  their  minds  and  hearts.  It  is  meet  that  the 
Lord  Jesus  should  have  a  constant  witness  in  the 
hearts  of  his  disciples.  The  unction,  the  pouring 
out  of  the  gifts  of  grace  upon  sincere  disciples,  is  a 
seal  to  the  truth  and  doctrine  of  Christ ;  since  none 
giveth  that  seal  but  God  ;  jYow  he  who  stablisheth 
us  with  you,  (and  you  with  us)  in  Christ,  and  hath 
anointed  us,  is  God,  2  Cor.  1.  21.  This  sacred 
chrism  or  divine  unction  is  commended  on  these  ac¬ 
counts:  (1.)  It  is  durable  and  lasting  ;  oil  or  unguent 
is  not  so  soon  dried  up  as  water ;  it  abideth  in  you, 
v.  27.  Divine  illumination,  in  order  to  confirma¬ 
tion,  must  be  something  continued  or  constant ; 
temptations,  snares,  and  seductions,  arise;  the  anoint¬ 
ing  must  abide.  (2.)  It  isbetter  than  human  instruc- 
tion;”  And  yeneednot  that  any  man  teach  you,  v.  27. 
Not  that  this  anointing  will  teach  you  without  the 
appointed  ministry;  it  could,  if  God  so  pleased  ;  but 
it  will  not ;  but  it  will  teach  you  better  than  we  can  ; 
and  ye  need  not  that  any  man  teach  you ,  v.  27.  You 
were  instructed  by  us  before  ye  were  anointed  ;  but 
now  our  teaching  is  nothing  in  comparison  to  that. 
Who  teacheth  like  him Job  36.  22.  The  divine 
unction  does  not  supersede  ministerial  teaching,  but 
surmount  it.  (3. )  It  is  a  sure  evidence  of  truth ; 
and  all  that  it  teaches,  is  infallible  truth  ;  But  as  the 
same  anointing  teacheth  you  of  all  things,  and  is 


truth,  and  is  no  lie,  v.  27.  The  Holy  Spirit  must 
needs  be  the  Spirit  of  truth,  as  he  is  called,  John  J4. 
17.  The  instruction  and  illumination  tliat  he  af¬ 
fords,  must  needs  be  in  and  of  the  truth.  The  Spirit 
of  truth  will  not  lie :  and  he  teacheth  all  things,  all 
things  in  the  present  dispensation,  all  things  neces¬ 
sary  to  our  knowledge  of  God  in  Christ,  and  their 
glory  in  the  gospel.  And,  (4. )  It  is  of  a  conserva¬ 
tive  influence ;  it  will  preserve  those  in  whom  it 
abides,  against  seducers  and  their  seduction  ;  “  And 
even  as  it  hath  taught  you,  ye  shall  abide  in  him,  v. 
27.  It  teaches  you  to  abide  in  Christ ;  and  as  it 
teaches  you,  it  secures  you:  it  lays  a  restraint  upon 
your  minds  and  hearts,  that  you  may  not  revolt  from 
him.  And  he  that  hath  anointed  us,  is  God  ;  who 
also  hath  sealed  us  for  himself,  and  given  the  earnest 
of  the  Spirit  in  our  hearts .”  2  Cor.  1.  21,  22. 

28.  And  now,  little  children,  abide  in  him ; 
that  when  he  shall  appear,  we  may  have 
confidence,  and  not  he  ashamed  before  him 
at  his  coming.  29.  If  ye  know  that  he  is 
righteous,  ye  know  that  everyone  that  doeth 
righteousness,  is  born  of  him. 

.From  the  blessing  of  the  sacred  unction  the  apos¬ 
tle  proceeds  in  his  advice  and  exhortation  to  con¬ 
stancy  in  and  with  Christ ;  And  now,  little  children, 
abide  in  him,  v.  28.  The  apostle  repeats  his  kind 
appellation,  little  children  ;  which,  I  suppose,  does 
not  so  much  denote  their  diminutiveness,  as  his  af¬ 
fection  ;  and  therefore,  I  judge,  may  be  rendered 
dear  children.  He  would  persuade  by  love,  and 
prevail  by  endearment  as  well  as  by  reason.  “Not 
only  the  love  of  Christ,  but  the  love  of  you,  con¬ 
strains  us  to  inculcate  your  perseverance,  and  that 
you  would  abide  in  him,  in  the  truth  relating  to  his 
person,  and  in  your  union  with  him  and  allegiance 
to  him.”  Evangelical  privileges  are  obligatory  to 
evangelical  duties:  and  they  that  are  anointed  by 
the  Lord  Jesus,  are  highly  obliged  to  abide  with  him 
in  opposition  to  all  adversaries  whatever.  This  duty 
of  perseverance  and  constancy  in  trying  times,  is 
strongly  urged  by  the  two  following  considerations. 

1.  From  the  consideration  of  his  return  at  the  great 
day  of  account ;  That  when  he  shall  appear,  we  may 
have  confidence,  and  not  be  ashamed  before  him 
at  his  coming,  v.  28.  It  is  here  taken  for  granted 
that  the  Lord  Jesus  will  come  again.  This  was  part 
of  that  truth  they  had  heard  from  the  beginning. 
And  when  he  comes  again,  he  will  publicly  appear ; 
be  manifested  to  all.  When  he  was  here  before, 
he  came  privately,  in  comparison.  He  proceeded 
from  a  womb,  and  was  introduced  into  a  stable:  but 
when  he  comes  again,  he  will  come  from  the  opened 
heavens,  and  every  eye  shall  see  him:  and  then  they 
who  have  continued  with  him  throughout  all  their 
temptations,  shall  have  confidence,  assurance,  and 
joy,  in  the  sight  of  him.  They  shall  lift  up  their 
heads  with  unspeakable  triumph,  as  knowing  that 
their  complete  redemption  comes  along  with  him. 
On  the  contrary,  they  that  have  deserted  him  shall 
be  ashamed  before  him  ;  they  shall  be  ashamed  of 
themselves,  ashamed  of  their  unbelief,  their  coward¬ 
ice,  ingratitude,  temerity,  and  folly,  in  forsaking  so 
glorious  a  Redeemer.  They  shall  be  ashamed  of 
their  hopes,  expectations  and  pretences,  and  asham¬ 
ed  of  all  the  wages  of  unrighteousness,  by  which 
they  were  induced  to  desert  him  ;  that  we  may  have 
confidence,  and  we  may  not  be  ashamed.  The  apos¬ 
tle  includes  himself  in  the  number.  Let  not  us  be 
ashamed  of  you,  as  well  as  you  will  not  be  ashamed 
of  yourselves.  Or,  /uii  n'HT^ur&Z/uit  uLtZ — that  we 
be  not  ashamed,  (made  ashamed,  or  put  to  shame) 
by  him  at  his  coming.  At  his  public  appearance  he 
will  shame  all  those  who  have  abandoned  him  ;  he 


844 


I.  JOHN,  ill. 


will  disclaim  all  acquaintance  with  them  ;  will  co¬ 
ver  them  with  shame  and  confusion  ;  will  abandon 
them  to  darkness,  devils  and  endless  despair,  by  pro¬ 
fessing  before  men  and  angels,  that  he  is  ashamed 
of  them,  Mark  8.  38.  To  the  same  advice  and  ex¬ 
hortation  he  proceeds, 

2.  From  the  consideration  of  the  dignity  of  those 
who  still  adhere  to  Christ  and  his  religion  ;  If  ye 
know  that  he  is  righteous,  ye  know  that  every  one 
that  doeth  righteousness,  is  born  of  him,  v.  29.  The 
particle  here  rendered  if,  seems  not  to  be  vox  du- 
bitantis,  but  concedentis ;  not  so  much  a  conditional 
particle,  as  a  su/i/iositional  one,  if  I  may  calljt  so  ; 
a  note  of  allowance  or  confession  ;  and  so  seems  to 
be  of  the  same  import  with  our  English  inasmuch, 
or  whereas,  or  since.  So  the  sense  runs  more  clear. 
Since  ye  know  that  he  is  righteous,  ye  know  that 
every  one  that  doeth  righteousness,  is  born  of  him. 
He  that  doeth  righteousness,  may  here  be  justly 
enough  assumed  as  another  name  for  him  that  abi- 
deth  in  Christ.  For  he  that  abideth  in  Christ,  abi- 
deth  in  the  law  and  love  of  Christ,  and  consequently 
in  his  allegiance  and  obedience  to  him  ;  and  so  must 
do,  or  work,  or  practise,  righteousness,  or  the  parts 
of  gospel-holiness.  Now  such  a  one  must  be  born 
of  him.  He  is  renewed  by  the  Spirit  of  Christ,  after 
the  image  of  Christ ;  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  fore-ordained  that  they 
should  walk  in  them ,  Eph.  2.  10.  “  Since  then  ye 

know  that  the  Lord  Christ  is  righteous,  (righteous  in 
his  quality  and  capacity;  the  Lord  our  Righteousness, 
and  the  Lord  our  Sanctifier  or  our  Sanctification ; 
as  1  Cor.  1.  30.)  ye  cannot  but  know  thereupon,” 
(or  know  ye,  it  is  for  your  consideration  and  regard,) 
“  that  he  who  by  the  continued  practice  of  Chris¬ 
tianity  abideth  in  him,  is  bom  of  him.  ”  The  new 
spiritual  nature  is  derived  from  the  Lord  Christ. 
He  that  is  constant  to  the  practice  of  religion  in  try¬ 
ing  times,  gives  good  evidence  that  he  is  born  from 
above,  from  the  Lord  Christ.  The  Lord  Christ  is 
an  everlasting  Father.  It  is  a  great  privilege  and 
dignity  to  be  born  of  him.  They  that  are  so,  are  the 
children  of  God.  To  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  Sons  of  God, 
John  1.  12.  And  this  introduces  the  context  of  the 
following  chapter. 


CHAP.  III. 

The  apostle  here  magnifies  the  love  of  God  in  our  adoption, 
v.  1,  2.  He  thereupon  argues  for  holiness,  (v.  3.)  and 
against  sin,  v.  4. .  10.  He  presses  brotherly  love,  v.  11  .  . 
18.  How  to  assure  our  hearts  before  God,  v.  19 . .  22.  The 
precept  of  faith,  v.  23.  And  the  good  of  obedience,  v.  24. 

1.  ¥>EHOLD,  what  manner  of  love  the 
J  J  Father  hath  bestowed  upon  us,  that 
we  should  be  called  the  sons  of  God !  there¬ 
fore  the  world  knoweth  us  not,  because  it 
knew  him  not.  2.  Beloved,  now  are  we  the 
sons  of  God,  and  it  doth  not  yet  appear  what 
we  shall  be :  but  we  know  that,  when  he 
shall  appear,  we  shall  be  like  him ;  for  we 
shall  see  him  as  he  is.  3.  And  every  man 
that  hath  this  hope  in  him,  purifieth  himself, 
even  as  he  is  pure. 

The  apostle,  having  shewn  the  dignity  of  Christ’s 
laithful  followers,  that  they  are  born  of  him,  and 
thereby  nearly  allied  to  God,  now  here,  1.  Breaks 
forth  into  the  admiration  of  that  grace  that  is  the 
spring  of  such  a  wonderful  vouchsafement ;  Behold, 
(see  ye,  observe,)  what  manner  of  love,  or  how 
ereat'love,  the  Father  hath  bestowed  upon  us,  that 
we  should  be  called,  effectually  called.  He  who 
calls  things  that  are  not,  makes  them  to  be  what 
they  were  not — the  sons  of  God!  The  Father  adopts 


all  the  children  of  the  Son.  The  Son  indeed  calls 
them,  and  makes  them  his  brethren  ;  and  thereby 
he  confers  upon  them  the  power  and  dignity  of  the 
sons  of  God.  It  is  wonderful  condescending  love  of 
the  eternal  Father,  that  such  as  we  should  be  made 
and  called  his  sons  ;  we  who  by  nature  are  heirs  of 
sin  and  guilt,  and  the  curse  of  God  ;  we  who  by 
practice  are  children  of  corruption,  disobedience, 
and  ingratitude !  Strange,  that  the  holy  God  is  not 
ashamed  to  be  called  our  Father ,  and  to  call  us  his 
sons!  Thence  the  apostle,  2.  Infers  the  honour  of 
believers  above  the  cognizance  of  the  world.  Un¬ 
believers  know  little  of  them.  Therefore ,  (or  where¬ 
fore  upon  this  score,)  the  world  knoweth  us  not,  v. 
1.  Little  does  the  world  perceive  the  advancement 
and  happiness  of  the  genuine  followers  of  Christ. 
They  are  here  exposed  to  the  common  calamities 
of  earth  and  time  ;  all  things  fall  alike  to  them  as  to 
others,  unless  they  are  subject  to  the  greater  sor¬ 
row:  for  they  have  often  reason  to  say.  If  in  this  life 
only  we  had  hope  in  Christ,  we  are  of  all  men  most 
miserable,  1  Cor.  15.  19.  The  unchristian  -world, 
therefore,  that  walks  by  sight,  knows  not  their  dig¬ 
nity,  their  privileges,  the  enjoyments  they  have  in 
hand,  or  what  they  are  entitled  to.  Little  does  the 
world  think  that  these  poor, '  humble,  contemned 
ones  are  the  favourites  of  heaven,  and  will  be  inha¬ 
bitants  there  ere  long.  And  they  may  bear  their 
case  the  better,  since  their  Lord  was  here  unknown 
as  well  as  they.  Because  it  knew'  him  not,  v.  1. 
Little  did  the  world  think  how  great  a  Person  was 
once  sojourning  here  ;  that  the  Maker  of  it  was  once 
an  Inhabitant  of  it.  Little  did  the  Jewish  world 
think  that  the  God  of  Abraham,  Isaac,  and  Jacob, 
was  one  of  their  blood,  and  dwelt  in  their  land  ;  he 
came  to  his  own,  and  his  own  received  him  not. 
He  came  to  his  own,  and  his  own  crucified  him  ; 
but  surely,  had  they  k?iown  him,  they  would  not  have 
crucified  the  Lord  of  glory,  1  Cor.  2.  8.  Let  the 
followers  of  Christ  be  content  with  hard  fare  here, 
since  they  are  in  a  land  of  strangers,  among  those 
who  little  know  them,  and  their  Lord  was  so  treated 
before  them.  Then  the  apostle,  3.  Exalts  these 
persevering  disciples  in  the  prospect  of  the  certain 
revelation  of  their  state  and  dignity.  Where,  (1.) 
Their  present  honourable  relation  is  asserted  ;  Be¬ 
loved,  ye  may  well  be  our  beloved,  for  ye  are  be¬ 
loved  of  God  ;  now  are  we  the  sons  of  God,  v.  2. 
We  have  the  nature  of  sons  by  regeneration:  we 
have  the  title  and  spirit  and  right  to  the  inheritance 
of  sons  by  adoption.  This  honour  have  all  the  saints. 
(2.)  The  discovery  of  the  bliss  belonging  and  suita¬ 
ble  to  this  relation  is  defined  ;  And  it  doth  not  yet 
appear  what  we  shall  be,  v.  2.  The  glory  pertain¬ 
ing  to  the  sonship  and  adoption  is  adjourned  and  re¬ 
served  for  another  world.  The  discovery  of  it  here 
would  put  a  stop  to  the  current  of  affairs  that  must 
now  proceed.  The  sons  of  God  must  walk  by  faith, 
and  live  by  hope.  (3.)  The  time  of  the  revelation 
of  the  sons  of  God  in  their  proper  state  and  glory, 
is  determined  ;  and  that  is,  when  their  Elder  Bro¬ 
ther  comes  to  call  and  collect  them  all  together. 
But  we  know  that  when  he  shall  appear,  we  shall  be 
like  him.  The  particle  «<iv,  usually  translated  if,  is 
here  well  rendered  when  ;  for  the  Hebrew  particle 
CDX  (to  which  this  is  thought  to  correspond)  is  ob¬ 
served  so  to  signify,  as  Dr.  Whitby  has  here  noted  ; 
and  not  only  is  sir  sometimes  used  for  o rat,  but  some 
copies  even  here  read  'ire tv,  when.  And  accordingly 
it  seems  proper  so  to  render  it  in  John  14.  3.  where  we 
read  it,  And  if  I  go,  and  prepare  a  place  ;  but  more 
naturally  and  properly,  When  I  shall  have  gone,  and 
shall  have  prepared  the  place,  I  will  come  again,  and 
receive  you  unto  myself ;  or  — I  wiL 

take  yoti  along  with  myself,  that  where  lam,  there 
ye  may  be  also.  When  the  Head  of  the  church, 
the  Only-begotten  of  the  Father,  shall  appear,  his 


845 


I.  JOIIX,  III. 


members,  the  adopted  of  God,  shall  appear  and  be  j 
manifested  together  with  him.  They  may  then  well 
wait  in  faith,  hope,  and  earnest  desire,  for  the  reve¬ 
lation  of  the  Lord  Jesus;  as  even  the  creation  itself 
waiteth  for  their  perfection,  and  the  public  mani¬ 
festation  of  the  sons  of  God,  Rom.  8.  19.  The  sons 
of  God  will  be  known,  and  be  made  manifest  by  their 
likeness  to  their  Head,  they  shall  be  tike  him,  like 
him  in  honour  and  power  and  glory.  Their  vile 
bodies  shall  be  made  like  bis  glorious  body;  they 
shall  be  filled  with  life,  light,  and  bliss  from  him  ; 
when  he,  who  is  their  Life,  shall  appear,  they  also 
shall  appear  with  him  in  glory,  Col.  3.  4.  Then, 
(4.)  Their  likeness  to  him  is  argued  from  the  sight 
they  shall  have  of  him  ;  We  shall  be  like  him,  for  we 
shall  see  him  as  he  is.  Their  likeness  will  be  the 
cause  of  that  sight  which  they  shall  have  of  him. 
Indeed,  all  shall  see  him,  but  not  as  they  do;  not  as  he 
is,  that  is,  to  those  in  heaven;  they  shall  see  him  in  his 
frowns,  in  the  terror  of  his  majesty,  and  the  splen¬ 
dor  of  his  avenging  perfections.  But  these  shall  see 
him  in  the  smiles  and  beauty  of  his  face  ;  in  the  cor¬ 
respondence  and  amiablcness  of  his  glory;  in  the 
harmony  and  agreeableness  of  his  beatific  perfec¬ 
tions.  Their  likeness  shall  enable  them  to  see  him 
as  the  blessed  do  in  heaven.  Or,  the  sight  of  him 
shall  be  the  cause  of  their  likeness ;  it  shall  be  a 
transformative  sight,  they  shall  be  transformed  into 
the  same  image  by  the  beatific  view  that  they  shall 
have  of  him.  Then  the  apostle,  4.  Urges  the  en¬ 
gagement  of  these  sons  of  God  to  the  prosecution  of 
holiness  ;  And  every  man  that  hath  this  hope  in  him, 
purifies  himself  even  as  he  is  pure,  v.  3.  The  sons 
of  God  know  that  their  Lord  is  holy  and  pure  ;  he 
is  of  purer  heart  and  eyes  than  to  admit  any  pollu¬ 
tion  or  impurity  to  dwell  with  him.  They  then  who 
hope  to  live  with  him,  must  study  the  utmost  puri¬ 
ty  from  the  world  and  flesh  and  sin  ;  they  must  grow 
in  grace  and  holiness.  Not  only  does  their  Lord 
command  them  to  do  so,  but  their  new  nature  in¬ 
clines  them  so  to  do  ;  yea,  their  hope  of  heaven  will 
dictate  and  constrain  them  so  to  do.  They  know 
that  their  High  Priest  is  holy,  harmless,  and  unde¬ 
filed.  They  know  that  their  God  and  Father  is  the 
high  and  holy  One  ;  that  all  the  society  is  pure  and 
holy;  that  their  inheritance  is  an  inheritance  of 
saints  in  light.  It  is  a  contradiction  to  such  hope, 
to  indulge  sin  and  impurity.  And  therefore  as  we 
are  sanctified  by  faith,  we  must  be  sanctified  by 
hope.  That  we  may  be  saved  by  hope,  we  must  be 
purified  by  hope.  It  is  the  hope  of  hypocrites,  and 
not  of  the  sons  of  God,  that  makes  an  allowance  for 
the  gratification  of  impure  desires  and  lusts. 

4.  Whosoever  committeth  sin,  transgres- 
seth  also  the  law :  for  sin  is  the  transgres¬ 
sion  of  the  law.  5.  And  ye  know  that  he 
was  manifested  to  take  away  our  sins ;  and 
in  him  is  no  sin.  6.  Whosoever  abidethin 
him,  sinneth  not :  whosoever  sinneth,  hath 
not  seen  him,  neither  known  him.  7.  Lit¬ 
tle  children,  let  no  man  deceive  you :  he 
that  doeth  righteousness,  is  righteous,  even 
as  he  is  righteous :  8.  He  that  committeth 
sin,  is  of  the  devil ;  for  the  devil  sinneth 
from  the  beginning.  For  this  purpose  the 
Son  of  God  was  manifested,  that  he  might 
destroy  the  works  of  the  devil.  9.  Whoso¬ 
ever  is  born  of  God,  doth  not  commit  sin  ; 
for  his  seed  remaineth  in  him  ;  and  he  can¬ 
not  sin,  because  he  is  born  of  God.  10.  In 
this  the  children  of  God  are  manifest,  and 


the  children  of  the  devil:  whosoever  doeth 
not  righteousness,  is  not  of  God,  neither  he 
that  loveth  not  his  brother. 

The  apostle,  having  alleged  the  believer’s  obliga¬ 
tion  to  purity,  from  his  hope  of  heaven,  and  of  com¬ 
munion  with  Christ  in  glory  at  the  day  of  his  appear¬ 
ance,  now  proceeds  to  fill  his  own  mouth  and  the 
believer’s  mind  with  multiplied  arguments  against 
sin,  and  all  communion  with  the  impure  unfruitful 
works  of  darkness.  And  so  he  reasons  and  argues, 

I.  From  the  nature  of  sin,  and  the  intrinsic  evil 
of  it.  It  is  a  contrariety  to  the  divine  law;  Whoso¬ 
ever  committeth  sin,  transgresseth  also  (or  even)  the 
law;  or,  whosoever  committeth  sin,  even  commit¬ 
teth  enormity,  or  aberration  from  law,  or  from  the 
law;  For  sin  is  the  transgression  of  the  law,  or  is 
lawlessness,  v.  4.  Sin  is  the  destitution  or  priva¬ 
tion  of  correspondence  and  agreement  with  the  di¬ 
vine  law;  that  law  that  is  the  transcript  of  the  divine 
nature  and  purity,  that  contains  his  will  for  the  go 
vemment  of  the  world,  that  is  suitable  to  the  ra¬ 
tional  nature,  and  enacted  for  the  good  of  the  world, 
that  shews  man  the  way  of  felicity  and  peace,  and 
conducts  him  to  the  Author  of  his  nature  and  of  the 
law.  The  current  commission  of  sin  now,  is  the  re¬ 
jection  of  the  divine  law,  and  that  is  the  rejection  of  the 
divine  authority,  and  consequently  of  God  himself. 

II.  From  the  design  and  errand  of  the  Lord  Jesus 
in  and  to  this  world,  which  was,  to  remove  sin  ;  And 
ye  know  that  he  was  manifested  to  take  away  our 
sins,  and  in  him  is  no  sin,  v.  5.  The  Son  of  God  ap¬ 
peared,  and  was  known,  in  our  nature  ;  and  he  came 
to  vindicate  and  exalt  the  divine  law,  and  that  by 
obedience  to  the  precept,  and  by  subjection  and  sul- 
fering  under  the  penal  sanction  ;  under  the  curse  of 
it.  He  came  therefore  to  take  away  our  sins ;  to 
take  away  the  guilt  of  them  by  the  sacrifice  of  him¬ 
self  ;  to  take  away  the  commission  of  them  by  im¬ 
planting  a  new  nature  in  us  ;  (for  we  are  sanctified 
by  virtue  of  his  death  ;)  and  to  dissuade  and  save 
from  it  by  his  own  example.  And  (or  for)  in  him 
was  no  sin  ;  or,  he  takes  sin  away,  that  he  might 
conform  us  to  himself ;  and  in  him  is  no  sin.  They 
that  expect  communion  with  Christ  above,  should 
study  communion  with  him  here  in  utmost  purity. 
And  the  Christian  world  should  know  and  consider 
the  great  end  of  the  Son  of  God’s  coming  hither  ;  it 
was,  to  take  away  our  sin  :  and  ye  kriow,  (and  this 
knowledge  should  be  deep  and  effectual)  that  he  was 
manifested  to  take  away  our  sins. 

III.  From  the  opposition  between  sin  and  a  real 
union  with,  or  adhesion  unto,  the  Lord  Christ  ; 
Whosoever  abideth  in  him,  sinneth  not,  v.  6.  To  sin 
here  is  the  same  as  to  commit  sin  ;  ( v .  8,  9.)  and  to 
commit  sin  is  to  practise  sin.  He  that  abideth  in 
Christ,  continues  not  in  the  practice  of  sin.  As  vi¬ 
tal  union  with  the  Lord  Jesus  broke  the  power  of  sin 
in  the  heart  and  nature ;  so  continuance  therein 
prevents  the  regency  and  prevalence  thereof  in  the 
life  and  conduct  ;  or  the  negative  expression  is  here 
put  for  the  positive.  He  sinneth  not,  that  is,  he  is 
obedient,  he  keeps  the  commandments,  (in  sincerity, 
and  in  the  ordinary  course  of  life,)  and  does  those 
things  that  are  pleasing  in  his  sight,  as  is  said  v.  22. 
They  that  abide  in  Christ,  abide  in  their  covenant 
with  him,  and  consequents  watch  against  the  sin 
that  is  contrary  thereto.  They  abide  in  the  potent 
light  and  knowledge  of  him  ;  and  therefore  it  may 
be  concluded,  that  he  that  sinneth,  (abideth  in  the 
predominate  practice  of  sin,)  hath  not  seen  him , 
(hath  not  his  mind  impressed  with  a  sound  evange¬ 
lical  discerning  of  him,)  neither  known  him,  hath 
no  experimental  acquaintance  with  him.  Practical 
renunciation  of  sin  is  the  great  evidence  of  spiritual 
union  with,  continuance  in,  and  saving  knowledge 
of,  the  Lord  Christ. 


846 


1.  JOHN,  Ill. 


IV.  From  the  connexion  between  the  practice  of 
righteousness  and  a  state  of  righteousness  ;  intimat¬ 
ing  withal,  that  the  practice  of  sin  and  a  justified 
state  are  inconsistent ;  and  this  is  introduced  with  a 
supposition  that  a  surmise  to  the  contrary  is  a  gross 
deceit ;  Little  children,  dear  children,  and  as  much 
children  as  ye  are,  herein  let  no  man  deceive  you. 
There  will  be  those  who  will  magnify  your  new 
light  and  entertainment  of  Christianity;  who  will 
make  you  believe  that  your  knowledge,  profession, 
and  baptism,  will  excuse  you  from  the  care  and  ac¬ 
curacy  of  the  Christian  life.  But  beware  of  such 
self-deceit.  He  that  doeth  righteousness,  is  righ¬ 
teous.  It  may  appear  that  righteousness  may  in 
several  places  of  scripture  be  justly  rendered  reli¬ 
gion,  as  Matt.  5.  10.  Blessed  are  they  that  are  per¬ 
secuted  for  righteousness ’  sake,  that  is,  for  religion’s 
sake.  And  1  Pet.  3.  14.  But  if  ye  suffer  for  righ¬ 
teousness’  sake,  (religion’s  sake)  happy  are  ye.  And 
so  2  Tim.  3.  16.  Hll  scripture,  or  the  whole  scrip¬ 
ture,  is  given  by  inspiration  of  God,  and  is  profita¬ 
ble  for  ' doctrine — and  for  instruction  in  righteous¬ 
ness,  that  is,  in  the  nature  and  branches  of  religion. 
To  do  righteousness  then,  especially  being  set  in 
opposition  to  the  doing,  committing,  or  practising, 
of  sin,  is  to  practise  religion.  Now  he  who  practis¬ 
ed  religion,  is  righteous  ;  he  is  the  righteous  person 
on  all  accounts ;  he  is  sincere  and  upright  before 
God.  The  practice  of  religion  cannot  subsist  with¬ 
out  a  principle  of  integrity  and  conscience.  He  has 
that  righteousness  which  consists  in  pardon  of  sin 
and  right  to  life,  founded  upon  the  imputation  of  the 
Mediator’s  righteousness.  He  has  a  title  to  the 
crown  of  righteousness,  which  the  righteous  Judge 
will  give,  according  to  his  covenant  and  promise,  to 
those  that  love  his  appearing,  2  Tim.  4.  8.  He  has 
communion  with  Christ,  in  conformity  to  the  divine 
law,  being  in  some  measure  practically  righteous  as 
he  ;  and  he  has  communion  with  him  in  the  justified 
state,  being  now  relatively  righteous  together  with 
him. 

V.  From  the  relation  between  the  sinner  and  the 
Devil ;  and  thereupon  from  the  design  and  office  of 
the  Lord  Christ  against  the  Devil:  1.  From  the  re¬ 
lation  between  the  sinner  and  the  Devil.  As  else¬ 
where  sinners  and  saints  are  distinguished,  (though 
even  saints  are  sinners  largely  so  called,)  so  to  com¬ 
mit  sin  is  here  so  to  practise  it,  as  sinners  do,  that 
are  distinguished  from  saints  ;  to  live  under  the 
power  and  dominion  of  it  And  he  who  does  so,  is 
of  the  Devil;  his  sinful  nature  is  inspired  by,  and 
agreeable  and  pleasing  to,  the  Devil ;  and  he  be¬ 
longs  to  the  party  and  interest  and  kingdom  of  the 
Devil.  It  is  he  that  is  the  author  and  patron  of  sin, 
and  has  been  a  practitioner  of  it,  a  tempter  and  in¬ 
stigator  to  it,  even  from  the  beginning  of  the  world. 
And  thereupon  we  must  see  how  he  argues.  2. 
From  the  design  and  office  of  the  Lord  Christ  against 
the  Devil ;  For  this  purpose  the  Son  of  God  was  ma¬ 
nifested,  that  he  might  destroy  the  works  of  the  De¬ 
vil,  v.  8.  The  Devil  has  designed  and  endeavoured 
to  ruin  the  work  of  God  in  this  world.  The  Son  of 
God  has  undertaken  the  holy  war  against  him.  He 
came  into  our  world,  and  was  manifested  in  our  flesh, 
that  he  might  conquer  him,  and  dissolve  his  works. 
Sin  will  he  loosen  and  dissolve  more  and  more,  till 
he  has  quite  destroyed  it.  Let  not  us  serve  or  in¬ 
dulge  what  the  Son  of  God  came  to  destroy. 

VI.  From  the  connexion  between  regeneration 
and  the  relinquishment  of  sin  ;  Whosoever  is  bom 
of  God,  doth  not  commit  sin.  To  be  bom  of  God  is 
to  be  inwardly  renewed  and  restored  to  a  holy  inte¬ 
grity  or  rectitude  of  nature  by  the  power  of  the  Spirit 
of  God.  Such  a  one  committeth  not  sin,  does  not 
work  iniquity  and  practise  disobedience  ;  that  is 
contrary  to  his  new  nature  and  the  regenerate  com¬ 
plexion  of  his  spirit.  For,  as  the  apostle  adds,  his 


!  seed  remaineth  in  him,  either  the  word  of  God  in  its 
light  and  power  remaineth  in  him,  (as  1  Pet.  1.  23.) 
Being  born  again,  not  of  corruptible  seed,  but  of  in¬ 
corruptible,  by  the  word  of  God,  which  liveth  and 
abideth  for  ever.  Or,  that  which  is  born  of  the  Spi¬ 
rit,  is  spirit ;  the  spiritual  seminal  principle  of  holi¬ 
ness  remaineth  in  him.  Renewing  grace  is  an  abiding 
principle.  Religion,  in  the  spring  of  it,  is  not  an  art, 
an  acquired  dexterity  and  skill,  but  a  new  nature. 
And  thereupon  the  consequence  is,  the  regenerate 
person  cannot  sin  ;  that  he  cannot  commit  an  act  of 
sin,  I  suppose  no  judicious  interpreter  understands. 
That  would  be  contrary  to  ch.  1.  9.  where  it  is  made 
our  duty  to  confess  our  sins,  and  supposed  that  our 
privilege  thereupon,  is,  to  have  our  sins  forgiven. 
He  therefore  cannot  sin,  in  the  sense  in  whicn  the 
apostle  says,  he  cannot  commit  sin.  He  cannot  con¬ 
tinue  in  the  course  and  practice  of  sin.  He  cannot 
so  sin,  as  to  denominate  him  a  sinner  in  opposition 
to  a  saint,  or  servant  of  God.  Again,  he  cannot  sin 
comparatively,  as  he  did  before  he  was  born  of  God, 
and  as  others  do  that  are  not  so.  And  the  reason  is, 
because  he  is  born  of  God  ;  which  will  amount  to  all 
this  inhibition  and  impediment.  1.  There  is  that 
light  in  his  mind,  that  shews  him  the  evil  and  ma¬ 
lignity  of  sin.  2.  There  is  that  bias  upon  his  heart, 
that  disposes  him  to  loathe  and  hate  sin.  3.  There 
is  the  spiritual  seminal  principle  or  disposition,  that 
breaks  the  force  and  fulness  of  the  sinful  acts.  They 
proceed  not  from  the  plenary  poiver  of  corruption, 
as  they  do  in  others,  nor  obtain  that  plenitude  of 
heart,  spirit  and  consent,  which  they  do  in  others. 
The  spirit  lusteth  against  the  flesh.  And  therefore 
in  respect  to  such  sin  it  may  be  said,  It  is  no  more  I 
that  ao  it,  but  sin  that  clwelleth  in  me.  It  is  not  reck¬ 
oned  the  person’s  sin,  in  the  gospel  account,  where 
the  bent  and  frame  of  the  mind  and  spirit  are  against 
it.  Then,  4.  There  is  a  disposition  for  humiliation 
and  repentance  for  sin,  when  it  has  been  committed. 
He  that  is  born  of  God,  cannot  sin.  Here  we  may 
call  to  mind  the  usual  distinction  of  natural  and  mo¬ 
ral  impotency.  The  unregenerate  person  is  morally 
unable  for  what  is  religiously  good.  The  regene¬ 
rate  person  is  happily  disabled  for  sin.  There  is  a 
restraint,  an  embargo,  (as  we  may  say,)  laid  upon 
his  sinning  powers.  It  goes  against  him,  sedately 
and  deliberately  to  sin.  We  usually  say  of  a  person 
of  known  integrity,  “  He  cannot  lie,  lie  cannot  cheat, 
and  commit  other  enormities.”  How  can  I  commit 
this  great  wickedness,  and  sin  against  God!  Gen.  39. 
9.  And  so  they  who  persist  in  a  sinful  life,  sufficient¬ 
ly  demonstrate  that  they  are  not  born  of  God. 

From  the  discrimination  between  the  children  of 
God  and  thechildren  of  the  Devil.  They  have  their 
distinct  characters.  In  this  the  children  of  God  are 
manifest,  and  the  children  of  the  Devil,  v.  10.  In 
the  world  (according  to  the  old  distinction)  there 
are  the  seed  of  God,  and  the  seed  of  the  serpent. 
Now  the  seed  of  the  serpent  is  known  by  these  two 
signatures.  (1.)  By  neglect  of  religion;  whosoever 
doeth  not  righteousness,  (omits  and  disregards  the 
rights  and  dues  of  God  ;  for  religion  is  but  our  righ¬ 
teousness  toward  God,  or  giving  him  his  due  ;  and 
whosoever  does  not  conscientiouslv  do  this,  is  not  of 
God,  but,  on  the  contrary,  of  the  Devil.  The  Devil 
is  the  father  of  unrighteous  or  irreligious  souls.  And, 
2.)  By  hatred  of  fellow-Christians  ;  neither  he  that 
oveth  not  his  brother,  v.  10.  True  Christians  are 
to  be  loved  for  God’s  and  Christ’s  sake.  They  who 
so  love  them  not,  but  despise,  and  hate,  and  perse¬ 
cute  them,  have  the  serpentine  nature  still  abiding 
in  them. 

1 1 .  For  this  is  the  message  that  ye  heard 
from  the  beginning,  that  we  should  love  one 
another.  12.  Not  as  Cain,  who  was  of  that 


I.  JOHN,  Ill.  847 


wicked  one,  and  slew  his  brother.  And 
wherefore  slew  he  him  ?  Because  his  own 
works  were  evil,  and  his  brother’s  righteous. 

1 3.  Marvel  not,  my  brethren,  if  the  world 
hate  you. 

The  apostle,  having  intimated  that  one  note  of  the 
Devil’s  children,  is,  hatred  of  the  brethren,  takes 
occasion  thence, 

1.  To  recommend  fraternal  Christian  love,  and 
that  from  the  excellence,  or  antiquity,  or  primari¬ 
ness  of  the  injunction  relating  thereto  ;  And  this  is 
the  message  (the  errand  or  charge)  which  ye  heard 
from  the  beginning,  (this  came  among  the  principal 
parts  of  practical  Christianity,)  that  we  should  love 
one  another,  v.  11.  We  should  love  the  Lord  Je¬ 
sus,  and  value  his  love,  and  consequently  love  all  the 
objects  of  it,  and  thereupon  all  our  brethren  in  Christ. 

2.  To  dissuade  from  what  is  contrary  thereto,  all 
ill-will  toward  the  brethren,  and  that  by  the  exam¬ 
ple  of  Cain.  His  envy  and  malignity  should  deter 
us  from  harbouring  the  like  passion,  and  that  upon 
these  accounts.  (1.)  It  shewed  that  he  was  as  the 
first-born  of  the  serpent’s  seed  ;  even  he,  the  eldest 
son  of  the  first  man,  was  of  the  wicked  one.  He 
imitated  and.  resembled  the  first  wicked  one,  the 
Devil.  (2.)  His  ill-will  had  no  restraint;  it  pro¬ 
ceeded  so  far  as  to  contrive  and  accomplish  murder, 
and  that  of  a  near  relation,  and  that  in  the  beginning 
of  the  world,  when  there  were  but  few  to  replenish 
it.  He  slew  his  brother,  v.  12.  Sin,  indulged,  knows 
no  bound.  And,  (3.)  It  proceeded  so  far,  and  had 
in  it  so  much  of  the  Devil,  that  he  murdered  his 
brother  for  religion’s  sake.  He  was  vexed  with  the 
superiority  of  Abel’s  service,  and  envied  him  the  fa¬ 
vour  and  acceptance  he  had  with  God.  And  for 
these  he  martyred  his  brother.  And  wherefore  slew 
he  him  ?  Because  his  own  works  were  evil,  and  his 
brother’s  righteous,  v.  12.  Ill-will  will  teach  us  to 
hate  and  revenge  what  we  should  admire  and  imi¬ 
tate.  And  then, 

3.  To  infer,  that  it  is  no  wonder  that  good  men 
are  so  served  now;  Marvel  not,  my  brethren,  if  the 
world  hate  you,  v.  13.  The  serpentine  nature  still 
continues  in  the  world.  The  great  serpent  himself 
reigns  as  the  God  of  this  world.  Wonder  not  then 
that  the  serpentine  world  hates  and  hisses  at  you 
who  belong  to  that  Seed  of  the  woman,  that  is  to 
bruise  the  serpent’s  head. 

1 4.  We  know  that  we  have  passed  from 
death  unto  life,  because  we  love  the  bre¬ 
thren.  He  that  loveth  not  his  brother,  abi- 
deth  in  death.  15.  Whosoever  hateth  his 
brother,  is  a  murderer :  and  ye  know  that 
no  murderer  hath  eternal  life  abiding  in 
him.  16.  Hereby  perceive  we  the  love  of 
God,  because  he  laid  down  his  life  for  us: 
and  we  ought  to  lay  down  our  lives  for  the 
brethren.  17.  But  whoso  hath  this  world’s 
good,  and  seeth  his  brother  have  need,  and 
shutteth  up  his  bowels  of  compassion  from 
him,  how  dwelleth  the  love  of  God  in  him  ? 
1 8.  My  little  children,  let  us  not  love  in 
word,  neither  in  tongue;  but  in  deed,  and 
in  truth.  19.  And  hereby  we  know  that 
we  are  of  the  truth,  and  shall  assure  our 
hearts  before  him. 

The  beloved  apostle  can  scarcely  touch  upon  the 
mention  of  sacred  love,  but  he  must  enlarge  upon 


the  enforcement  of  it ;  as  here  he  does  by  divers  ar 
guments  and  incentives  thereto  ;  as, 

I.  That  it  is  a  note  of  our  evangelical  justification, 
of  our  transition  into  a  state  of  life  ;  We  know  that 
we  have  passed  from  death  to  life,  because  we  love 
the  brethren,  v.  14.  We  are  by  nature  children  ot 
wrath  and  heirs  of  death.  By  the  gospel  (the  gos 
pel-covenant  or  promise)  our  state  towards  another 
world  is  altered  and  changed.  We  pass  from  death 
to  life  ;  from  the  guilt  of  death  to  the  right  of  life. 
And  this  transition  is  made  upon  our  believing  in  the 
Lord  Jesus  ;  He  that  believeth  on  the  Son,  hath  ever¬ 
lasting  life ;  and  he  who  believeth  not,  hath  the 
wrath  of  God  abiding  on  him,  John  3.  36.  Now  this 
happy  change  of  state  we  may  come  to  be  assured 
of;  We  know  that  we  are  passed  from  death  to  life; 
we  may  know  it  by  the  evidences  of  our  faith  in 
Christ,  of  which  this  love  to  our  brethren  is  one, 
which  leads  us  to  characterize  this  love  that  is  such 
a  mark  of  our  justified  state.  It  is  not  a  zeal  for  a 
party  in  the  common  religion,  or  an  affection  for,  or 
an  affectation  of,  those  who  are  of  the  same  denomi¬ 
nation  and  subordinate  sentiments  wi*h  ourselves. 
But  this  love,  1.  Supposes  a  general  iove  to  man¬ 
kind:  the.  law  of  Christian  love,  in  the  Christian 
community,  is  founded  on  the  catholic  law,  in  the 

I  society  of  mankind,  Thou  shalt  love  thy  neighbour 

as  thyself  Mankind  are  to  be  loved  principally  on 
these  two  accounts.  (1.)  As  the  excellent  work  of 
God  ;  and,  (2.)  As  being  beloved  in  Christ.  [1.]  As 
the  excellent  work  of  God,  made  by  him,  and  made 
in  wonderful  resemblance  of  him.  '  The  reason  that 
God  assigns  for  the  certain  punishment  of  a  murder¬ 
er,  is  a  reason  against  our  hatred  of  any  of  the  bre¬ 
thren  of  mankind,  and  consequently  a  reason  for  our 
love  to  them  ;  for  in  the  image  of  God  made  he  man , 
Gen.  9.  6.  [2.]  As  being,  in  some  measure,  be¬ 

loved  in  Christ.  The  whole  race  of  mankind — the 
gens  hiimana,  should  be  considered,  as  being,  in 
distinction  from  fallen  angels,  a  redeemed  nation,  as 
having  a  divine  Redeemer  designed,  prepared,  and 
given  for  them.  So  God  loved  the  world,  even  this 
world,  that  he  gave  his  only-begotten  Son,  that  who¬ 
soever  believeth  on  him,  should  not  perish,  but  have 
everlasting  life,  John  3.  16.  A  world  so  beloved  of 
God,  should  accordingly  be  loved  by  us.  And  this 
love  will  exert  itself  in  earnest  desires,  and  prayers, 
and  attempts,  for  the  conversion  and  salvation  of  the 
yet  uncalled  blinded  world  ;  My  heart’s  desire  and 
'prayer  for  Israel  are,  that  they  may  be  saved.  And 
then  this  love  will  include  all  due  love  to  enemies 
themselves.  2.  It  includes  a  peculiar  love  to  the 
Christian  society,  to  the  catholic  church,  and  that 
for  the  sake  of  her  Head,  as  being  his  body,  as  being 
redeemed,  justified,  and  sanctified,  in  and  by  him  ; 
and  this  love  particularly  acts  and  operates  toward 
those  of  the  catholic  church,  that  we  have  opportu¬ 
nity  of  being  personally  acquainted  with,  or  credibly 
informed  of.  They  are  not  so  much  loved  for  then- 
own  sakes  as  for  the  sake  of  God  and  Christ,  who 
have  loved  them.  And  it  is  God  and  Christ,  or,  if 
you  will,  the  love  of  God  and  grace  of  Christ,  that 
are  beloved  and  valued  in  them  and  toward  them. 
And  so  this  is  the  issue  of  faith  in  Christ ;  and  is 
thereupon  a  note  of  our  passage  from  death  to  life. 

II.  The  hatred  of  our  brethren  is,  on  the  contra- 
ry,  a  sign  of  our  deadlv  state,  of  our  continuance 
under  the  legal  sentence  of  death  ;  He  that  loveth 
not  his  brother,  (his  brother  in  Christ,)  abideth  in 
death,  x  14.  He  yet  stands  under  the  curse  and 
condemnation  of  the  law.  This  the  apostle  argues 
by  a  clear  syllogism  ;  “  Ye  know  that  no  murderer 
hath  eternal  life  abiding  in  him  ;  but  he  who  hates 
his  brother  is  a  murderer ;  and  therefore  ye  cannot 
but  know-  that  he  who  hates  his  brother,  hath  not 
eternal  life  abiding  in  him,”  v.  15.  Or,  he  abideth 

II  in  death,  as  it  is  expressed,  v.  14.  Whosoever  ha- 


848 


I.  JOHN,  III 


teth  his  brother ,  is  a  murderer.  For,  hatred  of  the 
person  is,  so  far  as  it  prevails,  a  hatred  of  life  and 
■welfare,  and  naturally  tends  to  desire  the  extinction 
of  it.  Cain  hated,  and  then  slew,  his  brother.  Ha¬ 
tred  will  shut  up  the  bowels  of  compassion  from  the 
poor  brethren,  and  will  thereby  expose  them  to  the 
sorrows  of  death.  And  it  has  appeared  that  hatred 
of  the  brethren  has  in  all  ages  drest  them  up  in  ill 
names,  odious  characters  and  calumnies,  and  expos¬ 
ed  them  to  persecution  and  the  sword.  No  wonder 
then,  that  he  who  has  a  considerable  acquaintance 
with  the  heart  of  man,  or  is  taught  by  him  who  fully 
knows  it,  who  knows  the  natural  tendency  and  issue 
of  vile  and  violent  passions,  and  knows  withal  the 
fulness  of  the  divine  law,  declares  him  who  hates 
his  brother,  to  be  a  murderer.  Now  he  who  by  the 
frame  and  disposition  of  his  heart  is  a  murderer, 
cannot  have  eternal  life  abiding  in  him  :  for  he  who 
is  such,  must  needs  be  carnaliy-minded  ;  and  to  be 
carnally-minded  is  death ,  Rom.  8.  6.  The  apostle 
by  the  expression  of  having  eternal  life  abiding  in 
us,  may  seem  to  mean  the  possession  of  an  internal 
principle  of  endless  life.  According  to  that  of  the 
Saviour,  Whosoever  drinketh  of  the  water  that  I  shall 
give  him ,  shall  never  thirst,  shall  never  be  totally 
destitute  thereof ;  but  the  water  that  I  shall  give 
him,  shall  be  in  him  a  well  of  water  s/iringing  uji 
into  everlasting  life,  John  4.'  14.  And  thereupon 
some  may  be  apt  to  surmise,  that  the  passing  from 
death  to  life,  (v.  14.)  does  not  signify  the  relative 
change  made  in  our  justification  of  life,  but  the  real 
change  made  in  the  regeneration  to  life  ;  and  ac¬ 
cordingly,  that  the  abiding  in  death,  mentioned  v. 
14.  is  continuance  in  spiritual  death,  as  it  is  usually 
called,  or  abiding  in  the  corrupt  deadly  temper  of 
nature.  But  as  these  passages  more  naturally  de¬ 
note  the  state  of  the  person,  whether  adjudged  to 
life  or  death  ;  so  the  relative  transition  from  death 
to  life  may  well  be  proved  or  disproved  by  the  pos¬ 
session  or  non-possession  of  the  inward  principle  of 
eternal  life  ;  since  washing  from  the  guilt  of  sin  is 
inseparably  united  with  washing  from  the  filth  and 
power  of  sin.  But  ye  are  washed,  but  ye  are  sanc¬ 
tified,  but  ye  are  justified,  in  the  name  of  the  Lord 
Jesus,  and  by  the  spirit  of  our  God,  1  Cor.  6.  11. 

III.  The  example  of  God  and  Christ  should  in¬ 
flame  our  hearts  with  this  holy  love;  Hereby  perceive 
we  the  love  of  God,  because  he  laid  down  his  life  for 
us  ;  and  we  ought  to  lay  down  our  lives  for  the  bre¬ 
thren,  v.  16.  The  great  God  has  given  his  Son  to 
the  death  for  us.  But  since  this  apostle  has  declared 
that  the  word  was  God,  and  that  he  became  fiesh 
for  us  ;  I  see  not  why  we  may  not  interpret  this  of 
God  the  Word.  Here  is  the  love  of  God  himself, 
of  him  who  in  his  own  person  is  God,  though  not  the 
Father,  that  he  assumed  a  life,  that  he  might  lay  it 
down  for  us!  Here  is  the  condescension,  the  mira¬ 
cle,  the  mystery  of  divine  love,  that  God  would  re¬ 
deem  the  church  with  his  own  blood!  Surely  we 
should  love  those  whom  God  hath  loved,  and  so 
loved:  we  shall  certainly  do  so,  if  we  haye  any  love 
for  God. 

The  apostle,  having  proposed  this  flaming,  con¬ 
straining  example  of  love,  and  motive  to  it,  proceeds 
to  shew  us  what  should  be  the  temper  and  effect  of 
this  our  Christian  love.  And  so,  1.  It  must  be,  in 
the  highest  degree,  so  fervent  as  to  make  us  willing 
to  suffer  even  to  death  for  the  good  of  the  church, 
for  the  safety  and  salvation  of  the  dear  brethren  ; 
And  we  ought  to  lay  down  our  lives  for  the  b?  ethren, 
(i>.  16.)  either  in  bur  ministrations  and  services  to 
them  ;  ( yea,  and  if  I  be  offered  upon  tie  service 
and  sacrifice  of  your  faith,  / joy  and  rejoice  with 
you  all ;  I  shall  congratulate  your  felicity,  Phil.  2. 
17.)  or  in  exposing  ourselves  to  hazards,  when  call¬ 
ed  thereto,  for  the  safety  and  preservation  of  those 
that  are  more  serviceable  to  the  glory  of  God  and 


the  edification  of  the  church  than  v/e  can  be  ;  Who 
have  for  my  life  laid  down  their  own  necks  ;  unto 
whom  not  only  I  give  thanks,  but  also  all  the  churches 
of  the  Gentiles,  Rom.  16.  4.  How  mortified  should 
the  Christian  be  to  this  life!  How  prepared  to  part 
with  it!  And  how  well  assured  of  a  better!  2.  It 
j  must  be,  in  the  next  degree,  compassionate,  liberal, 

!  and  communicative  to  the  necessities  of  the  bre¬ 
thren ;  For  whoso  hath  this  world’s  good,  and  seeth 
\  his  brother  have  need,  and  shutteth  up  his  bowels  of 
\  compassion  from  him,  how  dwelleth  the  love  of  God 
I  in  him?  v.  If.  It  pleases  God,  that  some  of  the 
Christian  brethren  should  be  poor,  for  the  exercise 
of  the  charity  and  love  of  those  that  are  rich.  And 
it  pleases  the  same  God  to  give  to  some  of  the  Chris¬ 
tian  brethren  this  World’s  good,  that  they  may  exer¬ 
cise  their  grace  in  communicating  to  the  poor  saints. 
And  they  who  have  this  world’s  good,  must  love  a 
good  God  more,  and  their  good  brethren  more,  and 
be  ready  to  distribute  it  for  their  sakes.  It  appears 
here,  that  this  love  to  the  brethren  is  founded  upon 
love  to  God,  in  that  it  is  here  called  so  by  the  apos¬ 
tle  ;  How  dwelleth  the  love  of  God  in  him  ?  This 
love  to  the  brethren  is  love  to  God  in  them  ,  and 
where  there  is  none  of  this  love  to  them,  there  is  no 
true  love  to  God  at  all.  3.  I  was  going  to  intimate 
the  third  and  lowest  degree  in  the  next  verse  ;  but 
the  apostle  has  prevented  me,  by  intimating  that 
this  last  charitable  communicative  love,  in  persons 
of  ability,  is  the  lowest  that  can  consist  with  the  love 
of  God.  But  there  may  be  other  fruits  of  this  love  ; 
and  therefore  the  apostle  desires  that  in  all  it  should 
be  unfeigned  and  operative,  as  circumstances  will 
allow  ;  My  little  children,  (mv  dear  children  in 
Christ,)  let  us  not  love  in  word,  neither  in  tongue, 
but  in  deed  and  in  truth,  v.  18.  Compliments  and 
flatteries  become  not  Christians  ;  but  the  sincere 
expressions  of  sacred  affection,  and  the  services  or 
labours  of  love,  do.  Then, 

IV.  This  love  will  evince  our  sincerity  in  religion, 
and  give  us  hope  toward  God  ;  And  hereby  we  know 
that  we  are  of  the  truth,  and  shall  assure  our  hearts 
before  him,  v.  19.  It  is  a  great  happiness  to  be  as¬ 
sured  of  our  integrity  in  religion.  1  hey  that  are  so 
assured,  may  have  holy  boldness  or  confidence  to¬ 
ward  God ;  they  may  appeal  to  him  from  the  cen¬ 
sures  and  condemnation  of  the  world.  The  way  to 
arrive  at  the  knowledge  of  our  own  truth  and  up¬ 
rightness  in  Christianity,  and  to  secure  our  inward 
peace,  is,  to  abound  in  love,  and  in  the  works  of  love 
toward  the  Christian  brethren. 

20.  For  if  our  heart  condemn  us,  God  is 
greater  than  our  heart,  and  knovveth  all 
things.  21 .  Beloved,  if  our  heart  condemn 
us  not,  then  have  we  confidence  toward 
God.  22.  And  whatsoever  we  ask,  we  re¬ 
ceive  of  him,  because  we  keep  his  com¬ 
mandments,  and  do  those  things  that  are 
pleasing  in  his  sight. 

The  apostle,  having  intimated  that  there  may  be, 
even  among  us,  such  a  privilege  as  an  assurance  or 
sound  persuasion  of  heart  toward  God,  proceeds 
here, 

I.  To  establish  the  court  of  conscience,  and  to 
assert  the  authority  of  it ;  For  if  our  heart  condemn 
us,  God  is  greater  than  our  heart,  and  knoweth  all 
things,  v.  20.  Our  heart  here  is  our  self-reflecting, 
judicial  power,  that  noble,  excellent  ability,  where¬ 
by  we  can  take  cognizance  of  ourselves,  of  our  spi¬ 
rits,  our  dispositions  and  actions  ;  and  accordingly 
pass  a  judgment  upon  our  state  toward  God  ;  and  so 
it  is  the  same  with  conscience,  or  the  pqwer  of  mo¬ 
ral  self-consciousness  :  this  power  can  act  both  as 
witness,  judge,  and  executioner  of  judgment ;  it 


I.  JOHN,  III. 


either  accuses  or  excuses,  condemns  or  justifies  ; 
it  is  set  and  placed  in  this  office  by  God  himself ;  the 
sfiirit  of  man,  thus  capacitated  and  empowered,  is 
the  candle  of  the  Lord,  a  luminary  lighted  and  set 
up  by  the  Lord,  searching  all  the  inward  parts  of 
the  belly,  taking  into  scrutiny,  and  viewing  the  pene- 
tralia — the  firivate  recesses,  and  secret  transactions 
of  the  inner  man,  Prov.  20.  27.  Conscience  is  God’s 
vicegerent,  calls  the  court  in  his  name,  and  acts  for 
him  ;  the  answer  of  a  good  conscience  toward  God, 

1  Pet.  3.  21.  God  is  chief  judge  of  the  court ;  If 
our  heart  condemn  us,  God  is  greater  than  our 
heart,  superior  to  our  heart  and  conscience  in  power 
and  judgment ;  hence  the  act  and  judgment  of  the 
court  are  the  act  and  judgment  of  God  ;  as,  1.  If 
conscience  condemn  us,  God  does  so  too ;  For  if 
our  heart  condemn  us,  God  is  greater  than  our 
heart,  and  knoweth  all  things,  v.  20.  God  is  a 
greater  Witness  than  our  conscience,  and  knoweth 
more  against  us  than  it  does ;  he  knoweth  all  things  ; 
he  is  a  greater  Judge  than  conscience  ;  for  as  he  is 
supreme,  so  his  judgment  shall  stand,  and  shall  be 
fully  and  finally  executed.  This  seems  to  be  the 
design  of  another  apostle,  when  he  says,  For  I 
know  nothing  by  myself,  that  is,  in  the  case  wherein 
I  am  censured  by  some  ;  “  I  am  not  conscious  of  any 
guile,  or  allowed  unfaithfulness,  in  my  stewardship 
and  ministry ;  yet  am  I  not  hereby  justified,  it  is  not 
by  my  own  conscience  that  I  must  ultimately  stand 
or  fall ;  the  justification,  or  justifying  sentence  of 
my  conscience,  or  self-consciousness,  will  not  deter¬ 
mine  the  controversy  between  you  and  me  ;  as  you 
do  not  appeal  to  its  sentence,  so  neither  will  you  be 
determined  by  its  decision  ;  but  he  that  judgeth  me, 
supremely  and  finally  judgeth  me,  and  by  whose 
judgment  you  and  I  must  be  determined,  is,  the 
Lord,"  1  Cor.  4.  4.  Or,  2.  If  conscience  acquit  us, 
God  does  so  too  ;  Beloved,  if  our  heart  condemn  us 
not,  then  have  we  confidence  toward  God  ;  (v.  21.) 
then  have  we  assurance  that  he  accepts  us  now,  and 
will  acquit  us  in  the  great  day  of  account.  But,  pos¬ 
sibly,  some  presumptuous  soul  may  here  say,  “  I 
am  glad  of*  this  ;  my  heart  does  not  condemn  me, 
and  therefore  I  may  conclude  God  does  not.”  As, 
on  the  contrary,  upon  the  foregoing  verse,  some 
pious  trembling  soul  will  be  ready  to  cry  out,  “  God 
forbid  l  My  heart  or  conscience  condemns  me,  and 
must  I  then  infallibly  expect  the  condemnation  of 
God  ?”  But  let  such  know,  that  the  errors  of  the 
witness  are  not  here  reckoned  as  the  acts  of  the 
court ;  ignorance,  error,  prejudice,  partiality,  and 
presumption,  may  be  said  to  be  faults  of  the  officers 
of  the  court,  or  of  the  attendants  of  the  judge,  (as 
the  mind,  the  will,  appetite,  passion,  sensual  dispo¬ 
sition,  or  disordered  brain,)  or  of  the  jury,  who 
gives  a  false  verdict,  not  of  the  judge  itself ;  con¬ 
science — runHsTn,  is  properly  self-consciousness  ; 
acts  of  ignorance  and  error  are  not  acts  of  self- 
consciousness,  but  of  some  mistaken  power  ;  and 
the  court  of  conscience  is  here  described  in  its  pro¬ 
cess,  according  to  the  original  constitution  of  it  bv 
God  himself;  according  to  which  process,  what  is 
bound  in  conscience,  is  bound  in  heaven  ;  let  con¬ 
science  therefore  be  heard,  be  well-informed,  and 
diligently  attended  to. 

IT.  To  indicate  the  privilege  of  those  who  have  a 
good  conscience  toward  God  ;  they  have  interest  in 
heaven  and  in  the  court  above  ;  their  suits  are  heard 
there  ;  And  whatsoever  we  ask,  we  receive  of  him, 
v.  22.  It  is  supposed  that  the  petitioners  do  not  de¬ 
sire,  or  do  not  intend  to  desire,  any  thing  that  is  con¬ 
trary  to  the  honour  or  gloiy  of  the  court,  or  to  their 
own  intended  spiritual  good  ;  and  then  they  may 
depend  upon  receiving  the  good  things  they  ask  for; 
and  this  supposition  may  well  be  made  concerning 
the  petitioners,  or  they  may  well  be  supposed  to  re-  j 
ceive  the  good  things  they  ask  for,  considering  their  I 
VOL.  VI. — 5  P 


849 

qualification  and  practice  ;  because  we  keep  his  com¬ 
mandments,  and  do  those  things  that  are  fileasing  in 
his  sight,  v.  22.  Obedient  souls  are  prepared  for 
blessings,  and  they  have  promise  of  audience  ;  they 
who  commit  things  displeasing  to  God,  cannot  ex¬ 
pect  that  he  should  please  them  in  hearing  and  an¬ 
swering  their  prayers,  Ps.  66.  18.  Prov.  28.  9. 

23.  And  this  is  his  commandment.  That 
we  should  believe  on  the  name  of  his  Son 
Jesus  Christ,  and  love  one  another,  as  he 
gave  us  commandment.  24.  And  he  that 
keepeth  his  commandments,  dwelleth  in 
him,  and  he  in  him.  And  hereby  we  know 
that  he  abideth  in  us,  by  the  Spirit  which 
he  hath  given  us. 

The  apostle,  having  mentioned  keeping  the  com¬ 
mandments,  and  pleasing  of  God,  as  the  qualifica¬ 
tion  of  effectual  petitioneis  in  and  with  Heaven,  here 
suitably  proceeds, 

I.  To  represent  to  us  what  those  commandments 
primarily  and  summarily  are;  they  are  comprehend¬ 
ed  in  this  doflble  one  ;  And  this  is  his  commandment. 
That  we  should  believe  on  the  name  of  his  Son  Jesus 
Christ,  and  love  one  another,  as  he  gave  us  com- 
mandment,  v.  23.  To  believe  on  the  name  of  his  Son 
Jesus  Christ,  is,  1.  To  discern  what  he  is,  accord¬ 
ing  to  his  name  ;  to  have  an  intellectual  view  of  his 
person  and  office,  as  the  Son  of  God,  and  the  anoint¬ 
ed  Saviour  of  the  world  ;  that  every  one  that  seeth 
the  Son,  and  believeth  on  him,  may  have  everlast¬ 
ing  life,  John  6.  40.  2.  To  approve  him  in  judg¬ 
ment  and  conscience,  in  conviction  and  conscious¬ 
ness  of  our  case,  as  one  wisely  and  wonderfully  pre¬ 
pared  and  adapted  for  the  whole  work  of  the  eter¬ 
nal  salvation.  3.  To  consent  to  him,  and  acquiesce 
in  him,  as  our  Redeemer  and  Recoverer  unto  God. 
4.  To  trust  to  him,  and  rely  upon  him,  for  the  full 
and  final  discharge  of  his  saving  office.  They  that 
know  thy  name,  will  put  their  trust  in  thee,  Ps.  9. 
10.  I  know  whom  I  have  believed,  and  I  am  per¬ 
suaded  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day,  2  Tim.  1.  12. 
This  faith  is  a  needful  requisite  to  those  who  would 
be  prevalent  petitioners  with  God;  because  it  is  by  the 
Son  that  we  must  come  to  the  T'other  ;  through  his 
grace  and  righteousness  ourpersons  must  be  accepted 
or  ingratiated  with  the  Father;  (Eph.  1.  6.)  through 
his  purchase  all  our  desired  blessings  must  come ; 
and  through  his  intercession  our  prayers  must  be 
heard  and  answered.  This  is  the  first  part  of  the 
commandment  that  must  be  observed  by  acceptable 
worshippers  ;  the  second  is,  that  we  love  one  ano¬ 
ther,  as  he  ffave  us  Command  merit,  v.  23.  The 
command  of  Christ  should  be  continually  before  our 
eyes ;  Christian  love  must  possess  our  souls  when 
we  go  to  God  in  prayer  ;  to  this  end  we  must  re 
n.cinber,  that  our  Lord  obliges  us,  (1.)  To  forgive 
those  who  offend  us,  (Matt.  6.  14.)  and,  (2.)  To  re¬ 
concile  ourselves  to  those  whom  we  have  offended, 
Matt.  5.  23.  24.  As  good-will  to  men  was  proclaim¬ 
ed  from  heaven,  so  good-will  to  men,  and  particularly 
to  the  brethren,  must  be  carried  in  the  hearts  of 
those  who  go  to  God  and  heaven. 

II.  To  represent  to  us  the  blessedness  of  obe¬ 
dience  to  these  commands ;  the  obedient  enjoy  com¬ 
munion  with  God  ;  And  he  that  keepeth  his  com¬ 
mandments,  and  particularly  these  of  faith  and  love, 
dwelleth  in  him,  and  he  in  him,  v.  24.  We  dwell 
in  God  bv  a  happy  relation  to  him,  and  spiritual 
union  with  him,  through  his  Son,  and  by  a  holy  con¬ 
verse  with  him  ;  and  God  dwells  in  us  by  his  word, 
and  our  faith  fixed  on  him,  and  by  the  operations  of 

|  his  Spirit  :  then  there  occurs  the  trial  of  his  divine 
I  inhabitation  ;  And  hereby  we  know  that  he  abideth 


850 


I.  JOHN,  IV. 


in  us,  by  (he  Spirit  which  he  hath  given  us,  (v.  24.) 
by  the  sacred  disposition  and  frame  of  soul  that  he 
hath  conferred  upon  us;  which,  being  a  spirit  of 
faith  in  God  and  Christ,  and  of  love  to  God  and 
man,  appears  to  be  of  God. 

CHAP.  IV. 

In  this  chapter,  the  apostle  exhorts  to  try  spirits,  v.  1.  Gives 

a  note  to  try  by,  v.  2,  3.  Shews  who  are  of  the  world,  and 

who  of  God,  v.  4 .  .  6.  Urges  Christian  love  by  divers 

considerations,  v.  7  . .  16.  Describes  our  love  to  God,  and 

the  effect  of  it,  v.  17  . .  21. 

1.  ~O  ELOVED,  believe  not  every  spirit, 
J)  but  try  the  spirits,  whether  they  are 
of  God :  because  many  false  prophets  are 
gone  out  into  the  world.  2.  Hereby  know 
ye  the  spirit  of  God  :  every  spirit  that  con¬ 
fesseth  that  Jesus  Christ  is  come  in  the 
flesh,  is  of  God.  3.  And  every  spirit  that 
confesseth  not  that  Jesus  Christ  is  come 
in  the  flesh,  is  not  of  God :  and  this  is  that 
spirit  of  antichrist,  whereof  ye  have  heard 
that  it  should  come  ;  and  even  now  alrea¬ 
dy  is  it  in  the  world. 

The  apostle,  having  said  that  God’s  dwelling  in 
and  with  us  may  be  known  by  the  Spirit  that  he  hath 
given  us,  intimates  that  that  Spirit  may  be  discern¬ 
ed  and  distinguished  from  other  spirits  that  appear 
in  the  world  ;  and  so  here, 

1.  He  calls  the  disciples,  to  whom  he  writes,  to 
caution  and  scrutiny  about  the  spirits,  and  spiritual 
professors,  that  were  now  risen.  (1.)  To  caution  ; 
“ Beloved ,  believe  not  every  spirit;  regard  not, 
trust  not,  follow  not,  every  pretender  to  the  Spirit 
of  God,  or  every  professor  of  vision,  or  inspiration, 
or  revelation  from  God.”  Truth  is  the  foundation 
of  simulation  and  counterfeits  ;  there  had  been  real 
communications  from  the  divine  Spirit,  and  there¬ 
fore  others  pretended  thereto.  God  will  take  the 
way  of  his  own  wisdom  and  goodness,  though  it  may 
be  liable  to  abuse ;  he  has  sent  inspired  teachers  to 
the  world,  and  given  us  a  supernatural  revelation, 
though  others  may  be  so  evil  and  so  impudent  as  to 
pretend  the  same  ;  every  pretender  to  the  divine 
Spirit,  or  to  inspiration,  and  extraordinary  illumi¬ 
nation  therebv,  is  not  to  be  believed.  Time  was, 
when  the  spiritual  man  (the  man  of  the  Spirit,  who 
made  a  great  noise  about,  and  boast  of,  the  Spirit) 
was  mad,  Hos.  9.  7.  (2.)  To  scrutiny  ;  to  examina¬ 
tion  of  the  claims  that  are  laid  to  the  Spirit ;  But 
try  the  spirits,  whether  they  are  of  God,  v.  1.  God 
has  given  of  his  Spirit  in  these  latter  ages  of  the 
world,  but  not  to  all  who  profess  to  come  furnished 
therewith;  to  the  disciples  is  allowed  a  judgment 
of  discretion,  ii.  reference  to  the  spirits  that  would 
be  believed  and  trusted  in  the  affairs  of  religion  ;  a 
reason  is  given  for  this  trial,  Because  many  Julse 
prophets  are  gone  out  into  the  world,  v.  1.  There 
being  much  about  the  time  of  our  Saviour’s  appear¬ 
ance  in  the  world  a  general  expectation  among  the 
Jews  of  a  Redeemer  to  Israel,  and  the  humiliation, 
spiritual  reformation,  and  sufferings  of  the  Saviour 
being  taken  as  a  prejudice  against  him,  others  were 
induced  to  set  up  as  prophets  and  messiahs  to  Israel, 
according  to  the  Saviour’s  prediction,  Matt.  24.  23, 
24.  It  should  not  seem  strange  to  us,  that  false 
teachers  set  themselves  up  in  the  church,  it  was  so 
in  the  apostle’s  times  ;  fatal  is  the  spirit  of  delusion, 
sad  that  men  should  vaunt  themselves  for  prophets 
and  inspired  preachers,  that  are  by  no  means  so  ! 

2.  He  gives  a  test  whereby  the  disciples  may  try 
these  pretending  spirits  ;  these  spirits  set  up  for 
prophets,  doctors,  or  dictators  in  religion,  and  so 


they  are  to  be  tried  by  their  doctrine ;  and  the  test 
whereby  in  that  day,  or  in  that  part  of  the  world 
where  the  apostle  now  resided,  (for  in  various  sea¬ 
sons,  and  in  various  churches,  tests  were  different,) 
must  be  this  ;  Hereby  know  ye  the  Spirit  of  God, 
Every  spirit  that  confesseth  that  Jesus  Christ  is 
come  in  the  flesh,  is  of  God,  v.  2.  Or,  that  confes¬ 
seth  Jesus  Christ  that  came  in  the  flesh.  Jesus  Christ 
is  to  be  confessed  as  the  Son  of  God,  the  eternal 
Life  and  Word,  that  was  with  the  Father  from  the 
beginning ;  as  the  Son  of  God  that  came  into,  and 
came  in,  our  human  mortal  nature,  and  therein  suf¬ 
fered  and  died  at  Jerusalem  He  who  confesses 
and  preaches  this,  by  a  mind  supernaturally  in¬ 
structed  and  enlightened  therein,  does  it  by  the 
Spirit  of  God,  or  God  is  the  Author  of  that  illumina¬ 
tion.  On  the  contrary,  “  Every  spirit  that  confes¬ 
seth  not  that  Jesus  Christ  is  come  in  the  flesh,  (or, 
that  Jesus  Christ  that  came  in  the  flesh, )  is  not  of 
God,  v.  3.  God  has  given  so  much  testimony  to 
Jesus  Christ,  who  was  lately  here  in  the  world,  and 
in  the  flesh,  (or  in  a  fleshly  body  like  our’s,)  though 
now  in  heaven,  that  ye  may  be  assured  that  any  im¬ 
pulse  or  pretended  inspiration  that  contradicts  this, 
is  far  from  being  from  heaven  and  of  God.  ”  The 
sum  of  revealed  religion  is  comprehended  in  the 
doctrine  concerning  Christ,  his  person  and  office. 
We  see  then  the  aggravation  of  a  formed  opposition 
against  him  and  it.  And  this  is  that  spirit  of  anti¬ 
christ,  whereof  ye  have  heard  that  i(  should  come 
and  even  now  already  is  it  in  the  world,  v.  3.  It 
was  foreknown  by  God,  that  antichrists  would  arise, 
and  antichristian  spirits  oppose  his  Spirit  and  his 
truth ;  it  was  foreknown  also  that  one  eminent 
antichrist  would  arise,  and  make  a  long  and  fatal 
war  against  the  Christ  of  God,  and  his  institution, 
and  honour,  and  kingdom  in  the  world  ;  this  great 
antichrist  would  have  his  way  prepared,  and  his 
rise  facilitated  by  other  lesser  antichrists,  and  the 
spirit  of  error  working  and  disposing  men’s  minds 
for  him  ;  the  antichristian  spirit  began  by  times, 
even  in  the  apostles’  days.  Dreadful  and  unsearcha¬ 
ble  is  the  judgment  of  God,  that  persons  should  be 
given  over  to  an  antichristian  spirit,  and  to  such 
darkness  and  delusion,  as  to  set  themselves  against 
the  Son  of  God,  and  all  the  testimony  that  the  Fa¬ 
ther  hath  given  to  the  Son  !  But  we  have  been  fore¬ 
told  and  forewarned  that  such  opposition  would 
arise ;  we  should  therefore  cease  to  be  offended ; 
and  the  more  we  see  the  word  of  Christ  fulfilled, 
the  more  confirmed  we  should  be  in  the  truth  of  it. 

4.  Ye  are  of  God,  little  children,  and 
have  overcome  them :  because  greater  is 
he  that  is  in  you  than  he  that  is  in  the 
world.  5.  They  are  of  the  world  :  there¬ 
fore  speak  they  of  the  world,  and  the  world 
heareth  them.  6.  We  are  of  God:  he  that 
knoweth  God  heareth  us;  he  that  is  not 
of  God,  heareth  not  us.  Hereby  know  we 
the  Spirit  of  truth,  and  the  spirit  of  error. 

In  these  verses  the  apostle  encourages  the  disci¬ 
ples  against  the  fear  and  danger  of  this  seducing 
antichristian  spirit,  and  that  by  such  methods  as 
these  :  1.  He  assures  them  of  a  more  divine  princi¬ 
ple  in  them  ;  “  Ye  are  of  God,  little  children,  v.  4. 
Ye  are  God’s  little  children.  JVe  are  of  God,  v.  6. 
TVe  are  bom  of  God,  taught  of  God,  anointed  of 
God,  and  so  secured  against  infectious  fatal  delu¬ 
sions.  God  has  his  chosen,  who  shall  not  be  mor¬ 
tally  seduced.”  2.  He  gives  them  hope  of  victory  ; 
“  And  have  overcome  them,  v.  4.  Ye  have  hither¬ 
to  overcome  these  deceivers  and  their  temptations, 
and  there  is  good  ground  of  hope  that  ye  will  do  so 


I.  JOHN,  IV. 


851 


still,  and  that  upon  these  two  accounts.”  (1.) 
“There  is  a  strong  preserver  within  you;  because 
greater  is  he  that  is  in  you,  than  he  that  is  in  the 
world,  v.  4.  The  Spirit  of  God  dwells  in  you,  and 
that  Spirit  is  more  mighty  than  men  or  devils.”  It 
is  a  great  happiness  to  be  under  the  influence  of  the 
Holy  Ghost.  (2.)  “Ye  are  not  of  the  same  temper 
with  these  deceivers  ;  the  Spirit  of  God  hath  fram¬ 
ed  your  mind  for  God  and  heaven ;  but  they  are 
of  the  world ;  the  spirit  that  prevails  in  them,  leads 
them  to  this  world,  their  heart  is  addicted  thereto  ; 
they  study  the  pomp,  the  pleasure,  and  interest  of 
the  world  ;  and  therefore  speak  they  of  the  world : 
they  profess  a  worldly  messiah  and  saviour,  they 
project  a  worldly  kingdom  and  dominion  ;  the  pos¬ 
sessions  and  treasures  of  the  world  would  they  en¬ 
gross  to  themselves,  forgetting  that  the  true  Redeem¬ 
er’s  kingdom  is  not  of  this  world.  This  worldly 
design  procures  them  proselytes  :  the  world  heareth 
them,  v.  5.  They  are  followed  by  such  as  them¬ 
selves  ;  the  world  will  love  its  own,  and  its  own  will 
love  it.  But  they  are  in  a  fair  way  to  conquer  per¬ 
nicious  seductions,  who  have  conquered  the  love  of 
this  seducing  world.”  Then,  3.  He  represents  to 
them,  that  though  their  company  might  be  the 
smaller,  yet  it  was  the  better ;  they  had  more  di¬ 
vine  and  holy  knowledge  ;  “  He  that  knoweth  God, 
heareth  us.  He  who  knows  the  purity  and  holiness 
of  God,  the  love  and  grace  of  God,  the  truth  and 
faithfulness  of  God,  the  ancient  word  and  prophe¬ 
cies  of  God,  the  signals  and  testimonials  of  God, 
must  know  that  he  is  with  us  ;  and  he  who  knows 
this,  will  attend  to  us,  and  abide  with  us.”  He  that 
is  well  furnished  with  natural  religion,  will  the 
more  faithfully  cleave  to  the  Christian.  He  that 
knoweth  God,  (in  his  natural  and  moral  excellences, 
revelations,  and  works,)  heareth  us,  v.  6.  As  on  the 
contrary,  “He  that  is  not  of  God,  heareth  not  us. 
He  who  knows  not  God  regards  not  us.  He  that  is 
not  born  of  God,  (walking  according  to  his  natural 
disposition,)  walks  not  with  us.  The  further  any 
are  from  God,  (as  appears  in  all  ages,)  the  further 
they  are  from  Christ,  and  his  faithful  servants;  and 
the  more  addicted  persons  are  to  this  world,  the 
more  remote  they  are  from  the  spirit  of  Christiani¬ 
ty.  Thus  you  have  a  distinction  betwixt  us  and 
others  ;  Hereby  know  we  the  Spirit  of  truth,  and 
the  sfiirit  of  error,  v.  6.  This  doctrine  concerning 
the  Saviour’s  person  leading  you  from  the  world  to 
God,  is  a  signature  of  the  S/iirit  of  truth,  in  opposi¬ 
tion  to  the  sfiirit  of  error.  The  more  pure  and  holy 
any  doctrine  is,  the  more  likely  to  be  of  God.  ” 

7.  Beloved,  let  us  love  one  another :  for 
love  is  of  God;  and  every  one  that  loveth, 
is  born  of  God,  and  knoweth  God.  8.  He 
that  loveth  not,  knoweth  not  God :  for 
God  is  love.  9.  In  this  was  manifested  the 
love  of  God  towards  us,  because  that  God 
sent  his  only-begotten  Son  into  the  world, 
that  we  might  live  through  him.  1 0.  Here¬ 
in  is  love,  not  that  we  loved  God,  but  that 
he  loved  us,  and  sent  his  Son  to  be  the  pro¬ 
pitiation  for  our  sins.  11.  Beloved,  if  God 
so  loved  us,  we  ought  also  to  love  one  ano¬ 
ther.  12.  No  man  hath  seen  God  at  any 
time.  If  we  love  one  another,  God  dweli- 
eth  in  us,  and  his  love  is  perfected  in  us. 
13.  Hereby  know  we  that  we  dwell  in 
him,  and  he  in  us,  because  he  hath  given 
us  of  his  Spirit. 

As  the  Spirit  of  truth  is  known  by  doctrine,  (so 


spirits  are  to  be  tried,)  it  is  known  by  love  likewise ; 
and  so  here  follows  a  strong  fervent  exhortation  to 
holy  Christian  love  ;  Beloved,  let  us  love  one  an¬ 
other,  v.  7.  The  apostle  would  unite  them  together 
in  his  love,  that  he  may  unite  them  in  love  to  each 
other ;  “  Beloved ,  I  beseech  you,  by  the  love  I  bear 
to  you,  that  you  put  on  unfeigned  mutual  love.” 
This  exhortation  is  pressed  and  urged  with  variety 
of  argument :  as, 

I.  From  the  high  and  heavenlv  descent  of  love; 
For  love  is  of  God:  He  is  the  Fountain,  Author, 
Parent,  and  Commander  of  love :  it  is  the  sum  of 
his  law  and  gospel ;  And  every  one  that  loveth, 
(whose  spirit  is  framed  to  judicious  holy  love,)  is 
born  of  God,  v.  7.  The  Spirit  of  God  is  the  Spirit 
of  love.  The  new  nature  in  the  children  of  God  is 
the  offspring  of  his  love  :  and  the  temper  and  com¬ 
plexion  of  it  is  love.  The  fruit  of  the  Spirit  is  love, 
Gal.  5.  22.  Love  comes  down  from  heaven. 

II.  Love  argues  a  true  and  just  apprehension  of 

the  divine  nature ;  He  that  loveth,  knoweth  God,  v. 
7.  He  that  loveth  not,  knoweth  not  God,  v.  8. 
What  attribute  of  the  Divine  Majesty  so  clearly 
shines  in  all  the  world  as  his  communicative  good¬ 
ness,  which  is  love?  The  wisdom,  the  greatness, 
the  harmony,  and  usefulness,  of  the  vast  creation, 
that  so  fully  demonstrate  his  being,  do  at  the  same 
time  shew  and  prove  his  love  ;  and  natural  reason, 
inferring  and  collecting  the  nature  and  excellence 
of  the  most  absolute  perfect  being,  must  collect  and 
find  that  he  is  most  highly  good  :  and  he  that  loveth 
not,  (is  not  quickened  by  the  knowledge  he  hath  of 
God  to  the  affection  and  practice  of  love,)  knoweth 
not  God;  it  is  a  convictive  evidence  that  the  sound 
and  due  knowledge  of  God  dwells  not  in  such  a  soul ; 
his  love  must  needs  shine  among  his  primary  bright¬ 
est  perfections  ;  for  God  is  Love  ;  ( v .  8.)  his  na¬ 
ture  and  essence  are  love  ;  his  will  and  works  are 
primarily  love.  Not  that  this  is  the  only  conception 
we  are  to  have  of  him  ;  we  have  found  that  he  is 
Light  as  well  as  Love  ;  ( ch .  1.  5.)  and  God  is  prin¬ 
cipally  Love  to  himself,  and  he  has  such  perfections 
as  arise  from  the  necessary  love  he  must  bear  to  his 
necessary  existence,  excellence,  and  glory  ;  but  love 
is  natural  and  essential  to  the  Divine  Majesty  ;  God 
is  Love  ;  that  God  is  l.ove,  is  argued  from  the  dis¬ 
play  and  demonstration  that  he  hath  given  of  it  ;  as, 
1.  That  he  hath  loved  us,  such  as  we  are  ;  In  this 
was  manifest  the  love  of  God  towards  us,  (r.  9.) 
towards  us  mortals,  us  ungrateful  rebels.  God  com- 
mendeth  his  love  towards  us,  in  that  while  we  were 
sinners,  Christ  died  for  us,  Rom.  5.  8.  Strange, 
that  God  should  love  impure,  vain,  vile  dust  and 
ashes  !  2.  That  he  has  loved  us  at  such  a  rate,  at 

such  an  incomparable  value  as  he  has  given  for  us  ; 
he  has  given  his  own,  only-beloved,  blessed  Son  for 
us  ;  Because  that  God  sent  his  only-begotten  Son 
into  the  world,  that  we  might  live  through  him,  v. 
9.  This  Person  is  in  some  peculiar  distinguishing 
way  the  Son  of  God  ;  he  is  the  Only-begotten. 
Should  we  suppose  him  begotten  as  a  creature  or 
created  being,  he  is  not  the  Onlv-begotten.  Should 
we  suppose  him  a  natural  necessary  eradiation  from 
the  Father’s  glory,  or  glorious  essence,  or  substance, 
he  must  be  the  Onlv-begotten  :  and  then  it  will  be 
a  mystery  and  miracle  of  divine  love,  that  such  a 
Son  should  be  sent  into  our  world  for  us  !  It  may 
well  be  said,  So  (so  wonderfully,  so  amazingly,  so 
incredibly)  God  loved  the  world.  3.  That  God 
loved  us  first,  and  in  the  circumstances  in  which  we 
lay  ;  Herein  is  love,  (unusual  unprecedented  love,) 
not  that  we  loved  God,  but  that  he  loved  us,  v.  10. 
He  loved  us,  when  we  had  no  love  for  him  ;  when 
we  lay  in  our  guilt,  miser)',  and  blood ;  when  we 
were  undeserving,  ill-deserving,  polluted,  and  un¬ 
clean,  and  wanted  to  be  washed  from  our  sins  in 
sacred  blood.  4.  That  he  gave  us  his  Son  for  such 


I.  JOHN,  IV. 


service,  and  such  an  end ;  for  such  service,  to  be 
the  Propitiation  for  our  sins ;  consequently  to  die 
for  us,  to  die  under  the  law  and  curse  of  God,  to 
bear  our  sins  in  his  own  body,  to  be  crucified,  to  be 
wounded  in  his  soul,  and  pierced  in  his  side,  to  be 
dead  and  buried  for  us  ;  ( v .  10.)  and  then  for  such  an 
end,  for  such  a  good  and  beneficial  end  to  us — that  we 
might  live  through  him ,  (v.  9.)  might  live  for  ever 
through  him,  might  live  in  heaven,  live  with  God, 
and  live  in  eternal  glory  and  blessedness  with  him 
and  through  him:  O  what  love  is  here!  Then, 

III.  Divine  love  to  the  brethren  should  constrain 
our’s ;  Beloved,  (I  would  adjure  you  by  your  inte¬ 
rest  in  my  love  to  remember,)  if  God  so  loved  us, 
we  ought  also  to  love  one  another,  v.  11.  This 
should  be  an  invincible  argument.  The  example 
of  God  should  press  us.  We  should  be  followers,  (or 
imitators)  of  hi?n,  as  his  dear  children.  The  ob¬ 
jects  of  the  divine  love  should  be  the  objects  of  our’s. 
Shall  we  refuse  to  love  these  whom  the  eternal  God 
hath  loved?  We  should  be  admirers  of  his  love, 
and  lovers  of  his  love,  (of  the  benevolence  and  com¬ 
placency  that  are  in  him,)  and  consequently  lovers 
of  those  whom  he  loves.  The  general  love  of  God 
to  the  world  should  induce  a  universal  love  among 
mankind;  that  ye  may  be  the  children  of  your  Fa¬ 
ther  who  is  in  heaven  ;  for  he  maketh  his  sun  to  rise 
on  the  evil  and  on  the  good,  and  sendeth  his  rain  on 
the  just  and  on  the  unjust,  Matt.  5.  45.  The  pecu¬ 
liar  love  of  God  to  the  church  and  to  the  saints 
should  be  productive  of  a  peculiar  love  there  ;  If 
God  so  loved  us,  we  ought  surely  (in  some  measure 
suitably  thereto)  to  love  one  another. 

IV.  The  Christian  love  is  an  assurance  of  the  di¬ 
vine  inhabitation;  If  we  love  one  another,  God 
dwelleth  in  us,  v.  12.  Now  God  dwelleth  in  us,  not 
by  any  visible  presence,  or  immediate  appearance 
to  the  eye  ;  (Wo  man  hath  seen  God  at  any  time,  v. 
12.)  but  by  his  Spirit ;  (v.  13.)  or,  “Wo  man  hath 
seen  God  at  any  time ;  he  does  not  here  present 
himself  to  our  eye  or  to  our  immediate  intuition,  and 
so  he  does  not  that  way  demand  and  exact  our  love  ; 
but  he  demands  and  expects  it  in  that  way  in  which 
he  has  thought  meet  to  deserve  and  claim  it,  and 
that  is,  in  the  illustration  that  he  has  given  of  him¬ 
self  and  of  his  love  (and  thereupon  of  his  loveliness 
too)  in  the  catholic  church,  and  particularly  in  the 
brethren,  the  members  of  that  church  ;  in  them, 
and  in  his  appearance  for  them  and  with  them,  is 
God  to  be  loved  ;  and  thus,  if  we  love  one  another, 
God  dwelleth  in  us ;  the  sacred  lovers  of  the  breth¬ 
ren  are  the  temples  of  God ;  the  Divine  Majesty 
has  a  peculiar  residence  there.” 

V.  Therein  the  divine  love  attains  a  considerable 
end  and  accomplishment  in  us;  “And  his  love  is 
perfected  in  us  ;  ( v .  12.)  It  has  obtained  its  comple¬ 
tion  in  and  upon  us.  God's  love  is  not  perfected  in 
him,  but  in  and  with  us.  His  love  could  not  be  de¬ 
signed  to  be  ineffectual  and  fruitless  upon  us  ;  when 
its  proper  genuine  end  and  issue  are  attained  and 
produced  tncreoy,  it  may  be  said  to  be  perfected  ; 
so  faith  is  perfected  by  its  works,  and  love  perfected 
by  its  operations.  When  the  divine  love  has  wrought 
us  to  the  same  image,  to  the  love  of  God,  and  there¬ 
upon  to  the  love  of  the  brethren,  the  children  of 
God,  for  his  sake,  it  is  therein  and  so  far  perfected  and 
completed,  though  this  love  of  our’s  is  not  at  pre¬ 
sent  perfect,  nor  the  ultimate  end  of  the  divine  love 
to  us.”  How  ambitious  should  we  be  of  this  frater¬ 
nal  Christian  love,  when  Clod  reckons  his  own  life 
to  us  perfected  thereby  !  To  this  the  apostle,  having 
mentioned  the  high  favour  of  God’s  dwelling  in  us, 
subjoins  the  note  and  character  thereof ;  Hereby 
know  we  that  we  dwell  in  him,  and  he  in  us,  because 
he  hath  given  us  of  his  Spirit,  v.  13.  Certainly  this 
mutual  inhabitation  is  something  more  noble  and 
great  than  we  are  well  acquainted  with,  or  can  de¬ 


clare.  One  would  think,  that  for  God  to  dwell  in  us, 
and  we  in  him,  were  words  too  high  for  mortals  tc 
use,  had  not  God  gone  before  us  therein.  What  it 
is,  has  been  briefly  said  on  ch.  3.  24.  What  it  fully 
is,  must  be  left  to  the  revelation  of  the  blessed 
world.  But  this  mutual  inhabitation  we  know,  says 
the  apostle,  because  he  hath  given  us  of  his  Spirit  ; 
he  has  lodged  the  image  and  fruit  of  his  Spirit  in 
our  hearts ;  (y.  13.)  and  the  Spirit  that  he  hath  given 
us,  appears  to  be  his,  or  of  him,  since  it  is  the  Spirit 
of  power,  of  zeal  and  magnanimity  for  God,  of  love 
to  God  and  man,  and  of  a  sound  mind,  of  an  under¬ 
standing  well  instructed  in  the  affairs  of  God  and 
religion,  and  his  kingdom  among  men,  2  Tim.  1.  7. 

14.  And  we  have  seen  and  do  testify 
that  the  F ather  sent  the  Son  to  be  the  Sa¬ 
viour  of  the  world.  15.  Whosoever  shall 
confess  that  Jesus  is  the  Son  of  God,  God 
dwelleth  in  him,  and  he  in  God.  16.  And 
we  have  known  and  believed  the  love  that 
God  hath  to  us.  God  is  love;  and  he  that 
dwelleth  in  love,  dwelleth  in  God,  and  God 
in  him. 

Since  faith  in  Christ  works  love  to  God,  and  love 
to  God  must  kindle  love  to  the  brethren,  the  apostle 
here  confirms  the  prime  article  of  the  Christian 
faith  as  the  foundation  of  such  love ;  where, 

I.  He  proclaims  the  fundamental  article  of  the 
I  Christian  religion,  which  is  so  representative  of  the 

love  of  God  ;  And  we  have  seen,  and  do  testify,  that 
the  Father  sent  the  Son  to  be  the  Saviour  of  the 
world,  v.  14.  We  here  see,  1.  The  Lord  Jesus’s 
relation  to  God  ;  he  is  Son  to  the  Father,  such  a  Son 
as  no  one  else  is,  and  so  as  to  be  God  with  the  Father. 
2.  His  relation  and  office  towards  us — the  Saviour 
of  the  world;  he  saves  us  by  his  death,  example, 
intercession,  Spirit,  and  power  against  the  enemies 
of  our  salvation.  3.  The  ground  on  which  he  be¬ 
came  so — by  the  mission  of  him  ;  the  Father  sent 
the  Son,  he  deci’eed  and  willed  his  coming  hither, 
in  and  with  the  consent  of  the  Son.  4.  The  apostle’s 
assurance  of  this — he  and  his  brethren  had  seen  it ; 
they  had  seen  the  Son  of  God  in  his  human  nature, 
in  his  holy  converse  and  works,  in  his  transfigura¬ 
tion  on  the  mount,  in  his  death,  and  resurrectioii 
from  the  dead,  and  royal  ascent  to  heaven ;  they 
had  so  seen  him  as  to  be  satisfied  that  he  was  the 
Only -begotten  of  the  Father,  full  of  grace  and  truth 
5.  The  apostle’s  attestation  of  this,  in  pursuance  oi 
such  evidence  ;  “  We  have  seen  and  do  testify  ;  the 
weight  of  this  truth  obliges  us  to  testify  it,  the  sal 
vation  of  the  world  lies  upon  it,  the  evidence  of  tbe 
truth  warrants  us  to  testify  it ;  our  eyes,  and  ears, 
and  hands,  have  been  witnesses  of  it.”  Thereupon, 

II.  The  apostle  states  the  excellency,  or  the  ex 
cellent  privilege  attending  the  due  acknowledg 
ment  of  this  truth  ;  Whosoever  shall  confess  that 
Jesus  is  the  Son  of  God,  God  dwelleth  in  him,  and 
he  in  God,  v.  15.  This  confession  seems  to  include 
faith  in  the  heart  as  the  foundation  of  it ;  acknow 
ledgment  with  the  mouth  to  the  glory  of  God  and 
Christ ;  and  profession  in  the  life  and  conduct,  in 
opposition  to  tne  flatteries  or  frowns  of  the  world. 
Thus  no  man  says  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost,  by  the  external  attestation  and  internal 
operation  of  the  Holy  Ghost,  1  Cor.  12.  3.  And 
so  he  who  thus  confesses  Christ,  and  God  in  him,  is 
enriched  with,  or  possessed  by,  the  Spirit  of  God, 
and  has  a  complacential  knowledge  of  God,  and 
much  holy  enjoyment  of  him.  Then, 

III.  The  apostle  applies  this  in  order  to  the  ex 
citation  of  holy  love.  God’s  love  is  thus  seen  and 
exerted  in  Christ  Jesus  ;  and  thus  have  we  known 
and  believed  the  love  that  God  hath  to  us,  v.  .6. 


853 


I.  JOHN,  IV. 


The  Christian  revelation  is,  what  should  endear  it  j 
to  us,  the  revelation  of  the  divine  love  ;  the  articles 
of  our  revealed  faith  are  but  so  many  articles  relat¬ 
ing  to  the  divine  love  ;  the  history  of  the  Lord 
Christ  is  the  history  of  God’s  love  to  us  ;  all  his 
transactions  in  and  with  his  Son  were  but  testifica¬ 
tions  of  his  love  to  us,  and  means  to  advance  us  to 
the  love  of  God  ;  God  was  in  Christ  reconciling  the 
world  unto  himself,  2  Cor.  5.  19.  Hence  we  may 
learn, 

1.  That  God  is  Love,  ( v .  16.)  he  is  essential 
boundless  love  ;  he  has  incomparable,  incomprehen¬ 
sible  love  for  us  of  this  world,  which  he  has  demon¬ 
strated  in  the  mission  and  mediation  of  his  beloved 
Son.  It  is  the  great  objection  and  prejudice  against 
the  Christian  revelation,  that  the  love  of  God  should 
be  so  strange  and  unaccountable  as  to  give  his  own 
eternal  Son  for  us ;  it  is  the  prejudice  of  many  against 
the  eternity  and  the  deity  of  the  Son,  that  so  great 
a  Person  should  be  given  for  us.  It  is,  I  confess, 
mysterious  and  unsearchable  ;  but  there  are  im- 
searchable  riches  in  Christ ;  it  is  pity  that  the  vast¬ 
ness  of  the  divine  love  should  be  made  a  prejudice 
against  the  revelation  and  the  belief  of  it.  But  what 
will  not  God  do,  when  he  designs  to  demonstrate 
the  height  of  any  perfection  of  his  ?  When  he  would 
shew  somewhat  of  his  power  and  wisdom,  he  makes 
such  a  world  as  this  ;  when  he  would  shew  more  of 
his  grandeur  and  glory,  he  makes  heaven  for  the 
ministering  spirits  that  are  before  the  throne  ;  what 
will  he  not  do  then,  when  he  designs  to  demonstrate 
his  love,  and  to  demonstrate  his  highest  love,  or 
that  he  himself  is  Love,  or  that  love  is  one  of  the 
most  bright,  dear,  transcendent,  operative  excel¬ 
lencies  of  his  unbounded  nature  ;  and  to  demonstrate 
this  not  only  to  us,  but  to  the  angelical  world,  and 
to  the  principalities  and  powers  above,  and  this  not 
for  our  surprise  for  a  while,  but  for  the  admiration, 
and  praise,  and  adoration  of  our  most  exalted  powers 
to  all  eternity  ?  What  will  not  God  then  do  ?  Surely 
then  it  will  look  more  agreeable  to  the  design,  and 
grandeur,  and  pregnancy  of  his  love,  (if  I  may  so 
call  it,)  to  give  an  eternal  Son  for  us,  than  to  make 
a  Son  on  purpose.for  our  relief.  In  such  a  dispen¬ 
sation  as  that  of  giving  a  natural  eternal  Son  for  us 
and  to  us,  he  will  commend  his  love  to  us  indeed  ; 
and  what  will  not  the  God  of  love  do,  when  he  de¬ 
signs  to  commend  his  love,  and  to  commend  it  in 
the  view  of  heaven,  and  earth  and  hell  ;  and  when 
he  will  commend  himself  and  recommend  himself 
to  us,  and  to  our  highest  conviction,  and  also  affec¬ 
tion,  as  Love  itself?  And  what  if  it  should  appear 
at  last,  (which  I  shall  only  offer  to  the  consideration 
of  the  judicious,)  that  the  divine  love,  and  parti¬ 
cularly  God’s  love  in  Christ,  should  be  the  founda¬ 
tion  of  the  glories  of  heaven,  in  the  present  enjoy¬ 
ment  of  those  ministering  spirits  that  comported 
with  it,  and  of  the  salvation  of  this  world,  and  of 
the  torments  of  hell  ?  This  last  will  seem  most 
strange.  But  what  if  therein  it  should  appear  not 
only  that  God  is  love  to  himself,  in  vindicating  his 
own  law  and  government,  and  love  and  glory ;  but 
that  the  damned  ones  are  made  so,  or  are  so 
punished,  (1.)  Because  they  despised  the  love  of 
God  already  manifested  and  exhibited:  (2.)  Be¬ 
cause  they  refused  to  be  beloved  in  what  was  further 
proposed  and  promised:  and,  (3.)  Because  they 
made  themselves  unmeet  to  be  the  objects  of  divine 
complacency  and  delight  ?  If  the  consciences  of  the 
damned  should  accuse  them  of  these  things,  and 
especially  of  rejecting  the  highest  instance  of  divine 
love  ;  if  the  far  greatest  part  of  the  intelligent  crea¬ 
tion  should  be  everlastingly  blessed  through  the 
highest  instance  of  the  divine  love,  then  may  it  well 
be  inscribed  upon  the  whole  creation  of  God,  God 
is  love. 

2.  That  hereupon,  he  that  dwelleth  in  love,  dwell- 


eth  in  God,  and  God  in  him,  v.  16.  There  is  great 
communion  between  the  God  of  love  and  the  loving 
soul,  that  is,  him  who  loves  the  creation  of  God, 
according  to  its  different  relation  to  God,  and  recep¬ 
tion  from  him  and  interest  in  him.  He  that  dwells 
in  sacred  love ,  has  the  love  of  God  shed  abroad 
ufion  his  heart,  has  the  impress  of  God  upon  his 
spirit,  the  Spirit  cf  God  sanctifying  and  sealing  him, 

1  lives  in  the  meditation,  views,  and  tastes  of  the 
divine  love,  and  will  ere  long  go  to  dwell  with  God 
for  ever. 

17.-  Herein  is  our  love  made  perfect,  that 
we  may  have  boldness  in  the  day  of  judg¬ 
ment  :  because  as  he  is,  so  are  we  in  this 
world.  18.  There  is  no  fear  in  love;  but 
perfect  love  casteth  out  fear:  because  fear 
hath  torment.  He  that  feareth  is  not  made 
perfect  in  love.  19.  We  love  him,  be¬ 
cause  he  first  loved  us.  20.  If  a  man  say, 
I  love  God,  and  hate  his  brother,  he  is  a 
liar:  for  he  that  loveth  not  his  brother 
whom  he  hath  seen,  how  can  he  love  God 
whom  he  hath  not  seen?  21.  And  this 
commandment  have  we  from  him,  That  he 
who  loveth  God,  love  his  brother  also. 

The  apostle,  having  thus  excited  and  enforced 
sacred  love  from  the  great  Pattern  and  motive  of  it, 
the  love  that  is  and  dwells  in  God  himself,  proceeds 
to  recommend  it  further  by  other  considerations; 
and  he  recommends  it  in  both  the  branches  of  it, 
both  as  love  to  God,  and  love  to  our  brother  or 
Christian  neighbour. 

I.  As  love  to  God,  to  the  firimum  amabile — the 
first  and  chief  of  all  amiable  beings  and  objects,  who 
has  the  confluence  of  all  beauty,  excellence,  and 
loveliness,  in  himself,  and  confers  on  all  other  beings 
whatever  renders  them  good  and  amiable.  Love  to 
God  seems  here  to  be  recommended  on  these  ac¬ 
counts  : 

1.  It  will  give  us  peace  and  satisfaction  of  spirit  in 
the  day  when  it  will  be  most  needed,  or  when  it 
will  be"  the  greatest  pleasure  and  blessing  imagin- 
i  able  ;  Herein  is  our  love  made  perfect,  that  we  may 
have  boldness  in  the  day  of  judgment,  v.  17.  There 
must  be  a  day  of  universal  judgment.  Happy  they 
who  shall  have  holy  fiducial  boldness  before  the 
Judge  at  that  day  ;  who  shall  be  able  to  lift  up  their 
heads,  and  to  look  him  in  the  face,  as  knowing  he 
is  their  Friend  and  Advocate  !  Happy  they  who 
have  holy  boldness  and  assurance  in  the  prospect 
of  that  day,  who  look  and  wait  for  it,  and  for  the 
Judge’s  appearance  !  So  do,  and  so  may  do,  the 
lovers  of  God.  Their  love  to  God  assures  them  of 
God’s  lo\e  to  them,  and  consequently  of  the  friend¬ 
ship  of  the  Son  of  God  ;  the  more  we  iove  our  friend, 
especially  when  we  are  sure  that  he  knows  it,  the 
more  we  can  trust  his  love.  As  God  is  good  and 
loving  and  faithful  to  his  promise,  so  we  can  easily 
be  persuaded  of  his  love,  and  the  happy  fruits  of 
his  love,  when  we  can  say,  Thou  that  knowest  all 
things,  knowest  that  we  love  thee  ;  and  hope  maketh 
not  ashajned ;  our  hope,  conceived  by  the  considera¬ 
tion  of  God’s  love,  will  not  disappoint  us,  because 
the  love  of  God  is  shed  abroad  in  our  hearts  by  the 
Holy  Ghost  that  is  given  to  us,  Rom.  5.  5.  Possibly 
here  by  the  love  of  God  may  be  meant  our  love  to 
God,  that  is  shed  abroad  in  our  hearts  by  the  Holy 
Ghost ;  that  is  the  foundation  of  our  hope,  or  of  our 
assurance  that  our  hope  will  hold  good  at  last.  Or, 
if  by  the  love  of  God  be  meant  the  sense  and  appre¬ 
hension  of  his  love  to  us,  yet  that  must  suppose  or 
i  include  us  as  lovers  of  him  in  this  case;  and  indeed 


654 


I.  JOHN,  V. 


the  sense  and  evidence  of  his  love  to  us,  shed  abroad 
in  our  heart's  love  to  him  ;  and  thereupon  we  have 
confidence  toward  him,  and  peace  and  joy  in  him  ; 
he  will  give  the  crown  of  righteousness  to  all  that 
love  his  appearing ;  and  we  have  this  boldness 
toward  Christ,  because  of  our  conformity  to  him, 
because  as  he  is,  so  are  we  in  this  world,  ( v .  17.) 
love  hath  conformed  us  to  him ;  as  he  was  the  great 
Lover  of  God  and  man,  he  has  taught  us  in  our 
measure  to  be  so  too,  and  he  will  not  deny  his  own 
image  ;  love  teaches  us  to  conform  in  sufferings  too, 
we  suffer  for  him  and  with  him,  and  therefore  can¬ 
not  but  hope  and  trust  that  we  shall  also  be  glorified 
together  with  him,  2  Tim.  2.  12. 

2.  It  prevents  or  removes  the  uncomfortable  result 
and  fruit  of  servile  fear ;  There  is  no  fear  in  love, 
(v.  18.)  so  far  as  love  prevails,  fear  ceases.  We 
must  here  distinguish,  1  judge,  between  fear  and 
being  afraid ;  or  in  this  case,  between  the  fear  of 
God  and  being  afraid  of  him ;  the  fear  of  God  is 
often  mentioned  and  commanded  as  the  substance 
of  religion,  (1  Pet.  2.  17.  Rev.  14.  7.)  and  so  it  im¬ 
ports  the  high  regard  and  veneration  we  have  for 
God  and  his  authority  and  government ;  such  fear  is 
consistent  with  love,  yea,  with  perfect  love,  as  be¬ 
ing  in  the  angels  themselves;  but  then  there  is  a 
being  afraid  of  God,  that  arises  from  a  sense  of  guilt, 
and  a  view  of  his  vindictive  perfections ;  in  the  view 
of  them,  God  is  represented  as  a  consuming  Fire ; 
and  so  fear  here  may  be  rendered  dread ;  there  is 
no  dread  in  love ;  love  considers  its  object  as  good 
and  excellent,  and  therefore  amiable,  and  worthy 
to  be  beloved ;  love  considers  God  as  most  eminent¬ 
ly  good,  and  most  eminently  loving  us  in  Christ, 
and  so  puts  off  dread,  and  puts  on  joy  in  him ;  and 
as  love  grows,  joy  grows  too ;  so  that  perfect  love 
casteth  out  fear  or  dread.  They  who  perfectly 
love  God,  are,  from  his  nature,  and  counsel,  and 
covenant,  perfectly  assured  of  his  love,  and  conse¬ 
quently  are  perfectly  free  from  any  dismal  dreadful 
suspicions  of  his  punitive  power  and  justice,  as  arm¬ 
ed  against  them  ;  they  well  know  that  God  loves 
them,  and  they  thereupon  triumph  in  his  love.  That 
perfect  love  casteth  out  jear,  the  apostle  thus  sensi¬ 
bly  argues,  that  it  casteth  out  torment,  casteth  out 
fear  or  dread,  because  fear  hath  torment ;  (i>.  18.) 
fear  is  known  to  be  a  disquieting,  torturing  passion, 
especially  such  a  fear  as  is  the  dread  of  an  almighty 
avenging  God;  but  perfect  love  casteth  out  torment, 
for  it  teaches  the  mind  a  perfect  acquiescence  and 
complacency  in  the  beloved,  and  therefore  perfect 
love  casteth  out  fear.  Or,  which  is  here  equivalent, 
he  that  feareth,  is  not  made  perfect  in  love ;  {v.  18.) 
it  is  a  sign  that  our  love  is  far  from  being  perfect, 
since  our  doubts  and  fears,  and  dismal  apprehensions 
of  God,  are  so  many.  Let  us  long  for,  and  hasten 
to,  the  world  of  perfect  love,  where  our  serenity  and 
joy  in  God  will  be  as  perfect  as  our  love  ! 

3.  From  the  source  and  rise  of  it,  which  is  the 
antecedent  love  of  God  ;  We  love  him,  because  he 
first  loved  us,  v.  19.  His  love  is  the  incentive,  the 
motive,  and  moral  cause  of  our’s.  We  cannot  but 
love  so  good  a  God,  who  was  first  in  the  act  and 
work  of  love ;  who  loved  us  when  we  were  both 
unloving  and  unlovely ;  who  loved  us  at  so  great  a 
rate  ;  who  has  been  seeking  and  soliciting  our  love 
at  the  expense  of  his  Son’s  blood,  and  has  cornie¬ 
st  ended  to  beseech  us  to  be  reconciled  unto  him. 
Let  heaven  and  earth  stand  amazed  at  such  love  ! 
His  love  is  the  productive  cause  of  our’s ;  Of  his 
own  will  (of  his  own  free  loving  will)  begat  he  us. 
To  those  that  love  him  all  things  work  together  for 
good,  to  them  who  are  the  called  according  to  his 
purpose  ;  they  that  love  God,  are  the  called  thereto 
according  to  his  purpose;  (Rom.  8.  28.)  according 
to  whose  purpose  they  are  called,  is  sufficiently  | 
intimated  in  the  following  clauses;  whom  he  did  I: 


predestinate,  or  antecedently  purpose,  to  the  image 
of  his  Son,  them  he  also  called,  effectually  recovered 
thereto.  The  divine  love  stamped  love  upon  our 
souls ;  may  the  Lord  still  and  further  direct  our 
hearts  into  the  love  of  God  !  2  Thess.  3.  5. 

II.  As  love  to  our  brother  and  neighbour  in  Christ ; 
such  love  is  argued  and  urged  on  these  accounts : 

1.  As  suitable  and  consonant  to  our  Christian  pro¬ 
fession.  In  the  profession  of  Christianity  we  profess 
to  love  God  as  the  Root  of  religion  ;  “  If  then  a  man 
say,  or  profess  as  much  as  thereby  to  say,  I  love 
God,  I  am  a  lover  of  his  name,  and  house,  and 
worship,  and  yet  hate  his  brother,  whom  he  should 
love  for  God’s  sake,  he  is  a  liar,  ( v .  20.)  he  therein 
gives  his  profession  the  lie.”  That  such  a  one  loves 
not  God,  the  apostle  proves  by  the  usual  facility  of 
loving  what  is  seen  rather  than  what  is  unseen  ;  For 
he  that  loveth  not  his  brother,  whom  he  hath  seen, 
how  can  he  love  God,  whom  he  hath  not  seen  ?  v.  20. 
The  eye  is  wont  to  affect  the  heart ;  things  unseen 
less  catch  the  mind,  and  thereby  the  heart ;  the 
incomprehensibleness  of  God  very  much  arises  from 
his  invisibility ;  the  member  of  Christ  has  much  of 
God  visible  in  him  ;  how  then  shall  the  hater  of  a 
visible  image  of  God  pretend  to  love  the  unseen 
Original,  the  invisible  God  himself? 

2.  As  suitable  to  the  express  law  of  God,  and  the 
just  reason  of  it;  And  this  commandment  have  we 
from  him,  that  he  who  loveth  God,  love  his  brother 
also,  v.  21.  As  God  has  communicated  his  image 
in  nature  and  in  grace,  so  he  would  have  our  love  to 
be  suitably  diffused.  We  must  love  God  originally 
and  supremely,  and  others  in  him,  on  the  account 
of  their  derivation  and  reception  from  him,  and  of 
his  interest  in  them.  Now,  our  Christian  brethren 
having  a  new  nature  and  excellent  privileges  deriv¬ 
ed  from  God,  and  God  having  his  interest  in  them 
as  well  as  in  us,  it  cannot  but  be  a  natural  suitable 
obligation,  that  he  who  loves  God,  should  love  his 
brother  also. 

CHAP.  Y. 

In  this  chapter,  the  apostle  asserts,  I.  The  dignity  of  believ¬ 
ers,  v.  1.  II.  Their  obligation  to  love,  and  the  trial  of  it, 
v.  1  .  .  3.  III.  Their  victory,  v.  4,  5.  IV.  The  credibility 
and  confirmation  of  their  faith,  v.  6.  .  10.  V.  The  advan¬ 
tage  of  their  faith  in  eternal  life,  v.  11  . .  13.  VI.  The  au¬ 
dience  of  their  prayers,  unless  for  those  who  have  sinned 
unto  death,  v.  14  .  .  17.  VII.  Their  preservation  from  sin 
and  Satan,  v.  18.  VIII.  Their  happy  distinction  from  the 
world,  v.  19.  IX.  Their  true  knowledge  of  God  ;  (v.  20.) 
upon  which,  they  must  depart  from  idols,  v.  21. 


1.  WHOSOEVER  believeth  that  Je¬ 
ff  sus  is  the  Christ,  is  born  of  God : 
and  every  one  that  loveth  him  that  begat, 
loveth  him  also  that  is  begotten  of  him.  2. 
By  this  we  know  that  we  love  the  children 
of  God,  when  we  love  God,  and  keep  his 
commandments.  3.  For  this  is  the  love  of 
God,  that  we  keep  his  commandments ; 
and  his  commandments  are  not  grievous. 

4.  For  whatsoever  is  born  of  God,  over- 
cometh  the  world ;  and  this  is  the  victor} 
that  overcometh  the  world,  even  our  faith, 

5.  Who  is  he  that  overcometh  the  world, 
but  he  that  believeth  that  Jesus  is  the  son 
of  God? 

I.  The  apostle  having,  as  was  there  observed,  in 
the  conclusion  of  the  last  chapter,  urged  Christian 
love  upon  those  two  accounts ;  1.  As  suitable  to 
Christian  profession  ;  2.  As  suitable  to  the  divine 
command ;  here  adds  a  third  ;  such  love  is  suitable, 
or  indeed  demanded  by  their  eminent  relation  ;  our 


851 


1.  JOI 

Christian  brethren  or  fellow-believers  are  nearly 
related  to  God ;  they  are  his  children  ;  Whosoever 
belicveth  that  Jesus  is  the  Christ,  is  bom  of  God,  v. 
1.  Wherein  the  Christian  brother  is,  (1.  )  Describ¬ 
ed  by  his  faith  ;  he  that  believeth  that  Jesus  is  the 
Christ ;  that  he  is  Messiah  the  Prince;  that  he  is 
the  Son  of  God  by  nature  and  office  ;  that  he  is  the 
Chief  of  all  the  anointed  world ;  Chief  of  all  the 
priests,  prophets,  or  kings,  who  were  ever  anointed 
by  God  or  tor  him  ;  that  he  is  perfectly  prepared 
and  furnished  for  the  whole  work  of  the  eternal  sal¬ 
vation  ;  the  believer,  accordingly,  yields  himself  up 
to  his  care  and  conduct ;  and  then  he  is,  (2. )  Digni¬ 
fied  by  his  descent ;  he  is  born  of  God,  v.  1.  This 
principle  of  faith,  and  the  new  nature  that  attends 
it,  or  from  which  it  springs,  are  ingenerated  by  the 
Spirit  of  God  ;  and  so  sonship  and  adoption  are  not 
now  appropriated  to  the  seed  of  Abraham  according 
to  the  flesh,  nor  to  the  ancient  Israel  of  God  ;  all  be¬ 
lievers,  though  by  nature  sinners  of  the  Gentiles, 
are  spiritually  descended  from  God,  and  accordingly 
are  to  be  beloved  ;  as  it  is  added,  Every  one  that 
loveth  him  that  begat,  loveth  him  also  that  is  begot¬ 
ten  of  him,  v.  1.  It  seems  but  natural  that  he  who 
/ loves  the  Father,  should  love  the  children  also ;  and 
that  in  some  proportion  to  their  resemblance  to  their 
Father,  and  to  the  Father’s  love  to  them;  and  so 
we  must  first  and  principally  love  the  Son  of  the  Fa¬ 
ther,  as  he  is  most  emphatically  styled,  2  John  3. 
the  Only  (necessarily)  begotten,  and  the  Son  of  his 
love,  and  then  those  that  are  voluntarily  begotten , 
and  renewed  by  the  S/iirit  of  grace :  thereupon, 

II.  The  apostle  shews,  1.  How  we  mav  discern 
the  truth,  or  the  true  evangelical  nature  of  our  love 
to  the  regenerate ;  the  ground  of  it  must  be  our  love 
to  God,  whose  they  are  ;  By  this  we  knovj  that  we 
love  the  children  of  God,  when  we  love  God,  v.  2. 
Our  love  to  them  appears  to  be  sound  and  genuine, 
when  we  love  them,  not  merely  upon  any  secular 
account,  as  because  they  are  rich,  or  learned,  or 
kind  to  us,  or  of  our  denomination  among  religious 
parties ;  but  because  they  are  God’s  children,  his 
regenerating  grace  appears  in  them,  his  image  and 
superscription  are  upon  them,  and  so  in  them  God 
himself  is  loved ;  thus  we  see  what  that  love  to  the 
brethren  is,  that  is  so  pressed  in  this  epistle ;  it  is 
love  to  them  as  the  children  of  God,  and  the  adopt¬ 
ed  brethren  of  the  Lord  Jesus. 

2.  How  we  may  learn  the  truth  of  our  love  to 
God  :  it  appears  in  our  holy  obedience  ;  when  we 
love  God,  and  keep  his  commandments,  v.  2.  Then 
we  truly,  and  in  gospel-account,  love  God,  when 
we  keep  his  commandments ;  for  this  is  the  love  of 
God,  that  we  keep  his  commandments ;  and  the 
keeping  of  his  commandments  requires  a  spirit  in¬ 
clined  thereto,  and  delighting  therein ;  and  so  his 
commandments  are  not  grievous,  v.  3.  Or,  This  is 
the  love  of  God,  that,  as  thereby  we  are  determined 
to  obedience,  and  to  keep  the  commandments  of 
God,  so  his  commandments  are  thereby  made  easy 
and  pleasant  to  us.  The  lover  of  God  says,  O  how 
I  love  thy  law  !  “/  will  run  the  way  of  thy  com¬ 
mandments,  when  thou  shall  enlarge  my  heart,  (Ps. 
119.  32.)  when  thou  shalt  enlarge  it  either  with  love 
or  with  thy  Spirit,  the  Spring  of  love.” 

3.  What  is  and  ought  to  be  the  effect  of  regene¬ 
ration — an  intellectual  spiritual  conquest  of  this 
world;  For  whatsoever  is  born  of  God,  or,  as  in 
some  copies,  whosoever  is  born  of  God,  overcom- 
cth  the  world,  v.  5.  He  that  is  born  of  God,  is  bom 
for  God,  and  consequently  for  another  world ;  he 
has  a  temper  and  disposition  that  tend  to  a  higher 
better  world ;  and  he  is  furnished  with  such  arms  or 
such  a  weapon,  whereby  he  can  repel  and  conquer 
this ;  as  it  is  added,  And  this  is  the  victory  that 
overcometh  the  world,  even  our  faith,  v.  4.  Faith 
is  the  cause  of  victory,  the  means,  the  instrument, 


N,  V. 

the  spiritual  armour  and  artillery  by  which  we  over 
come  ;  for,  (1. )  In  and  by  faith  we  cleave  to  Christ, 
in  contempt  of,  and  opposition  to,  the  world.  (2.) 
Faith  works  in  and  by  love  to  God  and  Christ,  and 
so  withdraws  us  from  the  love  of  the  world.  (3.) 
Faith  sanctifies  the  heart,  and  purifies  it  from  thosi 
sensual  lusts  by  which  the  world  obtains  such  sway 
and  dominion  over  souls.  (4.)  It  receives  and  de 
rives  strength  from  the  Object  of  it,  the  Son  of  God, 
for  conquering  the  frowns  and  flatteries  of  the  world. 
(5.)  It  obtains  by  gospel  promise  a  right  to  the  in¬ 
dwelling  Spirit  of  grace,  that  is  greater  than  he  who 
dwells  in  the  world.  (6. )  It  sees  an  invisible  world 
at  hand,  with  which  this  world  is  not  worthy  to  be 
compared,  and  into  which  it  tells  the  soul,  in  which 
it  resides,  it  must  be  continually  prepared  to  enter ; 
and  thereupon, 

III.  The  apostle  concludes,  that  it  is  the  real 
Christian  that  is  the  true  conqueror  of  the  world ; 
Who  is  he  then  that  overcometh  the  world,  but  he 
that  believeth  that  Jesus  is  the  Son  of  God  ?  v.  5.  It 
is  the  world  that  lies  in  our  way  to  heaven,  and  is 
the  great  impediment  to  our  entrance  there.  But 
he  who  believes  that  Jesus  is  the  Son  of  God,  be¬ 
lieves  therein  that  Jesus  came  from  God  to  be  the 
Saviour  of  the  world,  and  powerfully  to  conduct  us 
from  the  world  to  heaven,  and  to  God,  who  is  fully 
to  be  enjoyed  there.  And  he  who  so  believes,  must 
needs  by  this  faith  overcome  the  world.  For,  1. 
He  must  be  well  satisfied  that  this  world  is  a  vehe 
ment  enemy  to  his  soul,  to  his  holiness,  his  salvation, 
and  his  blessedness ;  For  all  that  is  in  the  world,  the 
lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride 
of  life,  is  not  of  the  Father,  but  is  of  the  world,  ch. 
2.  16.  2.  He  sees  it  must  be  a  great  part  of  the  Sa¬ 

viour’s  work,  and  of  his  own  salvation,  to  be  redeem¬ 
ed  and  rescued  from  this  malignant  world ,  who 
gave  himself  for  us,  that  he  might  deliver  us  from 
this  present  evil  world.  Gal.  1.  4.  3.  He  sees  in  and 

by  the  life  and  conduct  of  the  Lord  Jesus  on  earth, 
that  this  world  is  to  be  renounced  and  overcome.  4. 
He  perceives  that  the  Lord  Jesus  conquered  the 
world,  not  for  himself  only,  but  for  his  followers ; 
and  they  must  study  to  be  partakers  of  his  victory. 
Be  of  good  cheer,  1  have  overcome  the  world.  5. 
He  is  taught  and  influenced  by  the  Lord  Jesus’s 
death  to  be  mortified  and  crucified  to  the  world. 
God  forbid  that  I  should  glory,  save  in  the  cross  of 
our  Lord  Jesus  Christ,  by  whom  the  world  is  cruci- 
fied  to  me,  and  I  unto  the  world,  Gal.  6.  14.  6.  He 
is  begotten  by  the  resurrection  of  Jesus  Christ  from 
the  dead,  to  the  lively  hope  of  a  blessed  world  above, 

1  Pet.  1.  3.  7.  He  knows  that  the  Saviour  is  gone 

to  heaven,  and  is  there  preparing  a  place  for  his  se¬ 
rious  believers,  John  14.  2.  8.  He  knows  that  his 

Saviour  will  come  again  from  thence,  and  will  put 
an  end  to  this  world,  and  judge  the  inhabitants  ot  it, 
and  receive  his  believers  to  his  presence  and  glory, 
John  14.  3.  9.  He  is  possessed  with  a  spirit  and  dis¬ 
position  that  cannot  be  satisfied  with  this  world,  that 
looks  beyond  it,  and  is  still  tending,  striving,  and 
pressing,  toward  the  world  in  heaven.  In  this  we 
groan,  earnestly  desiring  to  be  clothed  upon  with  our 
house  which  is  from  heaven,  2  Cor.  5.  2.  So  that  it 
is  the  Christian  religion  that  affords  its  proselytes  a 
universal  empire.  It  is  the  Christian  revelation 
that  is  the  great  means  of  conquering  the  world,  and 
gaining  another  that  is  most  pure  and  peaceful, 
blessed  and  eternal.  It  is  there,  in  that  revelation, 
that  we  see  what  are  the  occasion  and  ground  of  the 
quarrel  and  contest  between  the  holy  God  and  this 
rebellious  world.  It  is  there  that  we  meet  with  sa¬ 
cred  doctrine,  (both  speculative  and  practical,) 
quite  contrary  to  the  tenour,  temper,  and  tendency 
of  this  world.  It  is  by  that  doctrine  that  a  spirit  is 
communicated  and  diffused,  which  is  superior  and 
adverse  to  the  spirit  of  the  world.  It  is  there  we 


856 


I.  JOHN,  V. 


see  that  the  Saviour  himself  was  not  of  this  world,  ; 
that  his  kingdom  was  not,  and  is  not  so ;  that  it  must 
be  separated  from  the  world,  and  gathered  out  of  it 
for  heaven  and  for  God.  There  we  see  that  the  Sa¬ 
viour  designs  not  this  world  for  the  inheritance  and 
portion  of  his  saved  company.  As  he  is  gone  to 
heaven  himself,  so  he  assures  them  he  goes  to  pre-  j 
pare  for  their  residence  there,  as  designing  they  | 
should  always  dwell  with  him  ;  and  allowing  them 
to  believe  that  if  in  this  life,  and  this  world  only,  they 
had  hope  in  him,  they  should  at  last  be  but  misera¬ 
ble.  It  is  there  that  the  eternal  blessed  world  is 
most  clearly  revealed  and  proposed  to  our  affection 
and  pursuit.  It  is  there  that  we  are  furnished  with 
the  best  arms  and  artillery  against  the  assaults  and 
attempts  of  the  world.  It  is  there  that  we  are 
taught  how  the  world  may  be  out-shot  in  its  own 
bow,  or  its  artillery  turned  against  itself ;  and  its  op¬ 
positions,  encounters,  and  persecutions,  be  made 
serviceable  to  our  conquest  of  the  world,  and  to  our 
motion  and  ascent  to  the  higher  heavenly  world  : 
and  there  we  are  encouraged  by  a  whole  army  and 
cloud  of  holy  soldiers,  who  have  in  their  several  ages, 
posts,  and  stations,  overcome  the  world,  and  won 
the  crown.  It  is  the  real  Christian  that  is  the  pro¬ 
per  hero ;  who  vanquishes  the  world,  and  rejoices  in 
a  universal  victory.  Nor  does  he  (for  he  .is  far  supe¬ 
rior  to  the  Grecian  monarch)  mourn  that  there  is 
not  another  world  to  be  subdued,  but  lays  hold  on 
the  eternal  world  of  life,  and  in  a  sacred  sense  takes 
the  kingdom  of  heaven  by  violence  too.  Who  in  all 
the  world  but  the  believer  on  Jesus  Christ  can  thus 
overcome  the  world  ? 

6.  This  is  he  that  came  by  water  and 
Wood,  even  Jesus  Christ;  not  by  water 
only,  but  by  water  and  blood.  And  it  is 
Ihe  Spirit  thatbeareth  witness,  because  the 
Spirit  is  truth.  7.  For  there  are  three  that 
bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost :  and  these 
three  are  one.  8.  And  there  are  three  that 
bear  witness  in  earth,  the  spirit,  and  the 
water,  and  the  blood :  and  these  three  agree 
in  one.  9.  Jf  we  receive  the  witness  of 
men,  the  witness  of  God  is  greater:  for  this 
is  the  witness  of  God  which  he  hath  testi¬ 
fied  of  his  Son. 

The  faith  of  the  Christian  believer  (or  the  be¬ 
liever  in  Christ)  being  thus  mighty  and  victorious, 
it  had  need  to  be  well  founded ;  to  be  furnished  with 
unquestionable  celestial  evidence  concerning  the  di¬ 
vine  mission,  authority,  and  office  of  the  Lord  Jesus  ; 
and  it  is  so ;  he  brings  his  credentials  along  with 
him  ;  and  he  brings  them,  in  the  way  by  which  he 
came  ;  and  in  the  witness  that  attends  him. 

I.  In  the  way  and  manner  by  which  he  came  ;  not 
barely  by  which  he  came  into  the  world  ;  but  by 
and  with  which  he  came,  and  appeared,  and  acted, 
as  a  Saviour  in  the  world  ;  This  is  he  that  came  by 
water  and  blood.  He  came  to  save  us  from  our 
sins  ;  to  give  us  eternal  life,  and  bring  us  to  God  ; 
and  that  he  might  the  more  assuredly  do  this,  he 
came  by,  or  with,  water  and  blood ;  even  Jesus 
Christ.  Jesus  Christ,  I  say,  did  so ;  and  none  but 
he.  And  I  say  it  again,  not  by  or  with  water  only, 
but  by  and  with  water  and  blood,  v.  6.  Jesus  Christ 
came  with  water  and  blood,  as  the  notes  and  signa¬ 
tures  of  the  true  effectual  Saviour  of  the  world  :  and 
he  came  by  water  and  blood,  as  the  means  by  which 
he  would  heal  and  save  us.  That  he  must  and  did 
thus  come  in  his  saving  office,  may  appear  by  our 
remembering  these  things :  1.  We  are  inwardly  and 


|  outwardly  defiled  ;  inwardly,  by  the  power  and  poi 
lution  of  sin  in  our  nature.  For  our  cleansing  fi  on 
this  we  need  spiritual  water  ;  such  as  can  reach  thr 
soul  and  the  powers  of  it.  Accordingly,  there  is  ii 
and  by  Christ  Jesus,  the  washing  of  regeneration, 
and  the  renewing  of  the  Holy  Ghost.  And  this  was 
intimated  to  the  apostles  by  our  Lord,  when  he 
washed  their  feet ;  and  said  to  Peter,  who  refused  it, 
Except  I  wash  thee,  thou  hast  no  part  in  me.  We 
are  defiled  outwardly,  by  the  guilt  and  condemning 
power  of  sin  upon  our  persons.  By  this  we  are  se¬ 
parated  from  God,  and  banished  from  his. favoura¬ 
ble,  gracious,  beatific  presence  for  ever.  From  this 
we  must  be  purged  by  atoning  blood.  It  is  the  law 
or  determination  in  the  court  of  heaven,  that  without 
shedding  of  blood  there  shall  be  no  remission ,  Heb. 
9.  22.  The  Saviour  from  sin  therefore  must  come 
with  blood.  2.  Both  these  ways  of  cleansing  were 
represented  in  the  old  ceremonial  institutions  of 
God.  Persons  and  things  must  be  purified  by  water 
and  blood.  There  were  divers  washings  and  carnal 
ordinances  imposed  till  the  time  of  reformation,  Heb. 
9.  10.  The  ashes  of  a  heifer,  mixt  with  water, 
sprinkling  the  unclean,  sanctifieth  to  the  purifying 
of  the  flesh,  Heb.  9.  13.  Numb.  19.  9.  And  likewise, 
almost  all  things  are,  by  the  law,  purged  with  blood, 
Heb.  9.  22.  As  these  shew  us  our  double  defile¬ 
ment,  so  they  indicate  the  Saviour’s  two-fold  purga¬ 
tion.  3.  At  and  upon  the  death  of  Jesus  Christ,  his 
side  being  pierced  with  a  soldier’s  spear,  out  of  the 
wound  there  immediately  issued  water  and  blood. 
This  the  beloved  apostle  saw,  and  seems  to  have 
been  affected  with  the  sight;  he  alone  records  it, 
and  seems  to  reckon  himself  obliged  to  record  it,  as 
containing  something  mysterious  in  it ;  And  he  that 
saw  it,  bare  record,  and  his  record  is  true.  And  he 
knoweth,  being  an  eye-witness,  that  he  saith  true, 
that  ye  might  believe,  and  that  ye  may  believe  this 
particularly,  that  out  of  his  pierced  side  forthwith 
there  came  water  and  blood,  John  19.  35.  Now  this 
water  and  blood  are  comprehensive  of  all  that  is  ne¬ 
cessary  and  effectual  to  our  salvation.  By  the  wa¬ 
ter  our  souls  are  washed  and  purified  for  heaven  and 
the  region  of  saints  in  light.  By  the  blood  God  is 
glorified,  his  law  is  honoured,  and  his  vindicative 
excellences  are  illustrated  and  displayed.  Whom 
God  hath  set  forth,  or  purposed,  or  proposed,  a 
Propitiation  through  faith  in  his  blood,  or  a  Propitia¬ 
tion  in  or  by  his  blood  through  faith,  to  declare  his 
righteousness,  that  he  may  be  just,  and  the  Justifer 
of  him  that  believeth  in  Jesus,  Rom.  3.  25,  26.  By 
the  blood  we  are  justified,  reconciled,  and  presented 
righteous  to  God.  By  the  blood,  the  curse  of  the 
law  being  satisfied,  the  purifying  Spirit  is  obtained 
for  the  internal  ablution  of  our  natures.  Christ  hath 
redeemed  us  from  the  curse  of  the  law,  that  the  bless¬ 
ing  of  Abraham  might  come  on  the  Gentiles,  that  we 
might  receive  the  promise  of  the  Spirit,  the  promised 
Spirit,  through  faith.  Gal.  3.  13,  &c.  The  water, 
as  well  as  the  blood,  issued  out  of  the  side  of  the  sa¬ 
crificed  Redeemer.  The  water  and  the  blood  then 
comprehend  all  things  that  can  be  requisite  to  our 
salvation.  They  will  consecrate  and  sanctify  to  that 
purpose  all  that  God  shall  appoint  or  make  use  of  in 
order  to  that  great  end.  He  loved  the  church,  and 
gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  word; 
that  he  might  present  it  to  himself  a  glorious  church, 
Eph.  5.  25 — 27.  He  who  comes  by  water  and 
blood,  is  an  accurate  perfect  Saviour.  And  this  is  he 
who  comes  by  water  and  blood,  even  Jesus  Christ  ! 
Thus  we  see  in  what  way  and  manner,  or,  if  you 
please,  with  what  utensils,  he  comes.  But  we  see 
his  credentials  also, 

II.  In  the  witness  that  attends  him,  and  that  is, 
the  divine  Spirit ;  that  Spirit  to  whom  the  perfecting 
of  the  works  of  God  is  usually  attributed ;  And  It  is 


857 


I.  JOHN,  V. 


the  Spirit  that  beareth  witness,  v.  6.  It  was  meet 
that  the  commissioned  Saviour  of  the  world  should 
have  a  constant  Agent  to  support  his  work,  and  tes¬ 
tify  of  him  to  the  world.  It  was  meet  that  a  divine 
power  should  attend  him,  his  gospel  and  servants ; 
and  notify  to  the  world,  upon  what  errand  and  office 
they  came,  and  by  what  authority  they  were  sent : 
this  was  done  in  and  by  the  Spirit  of  God  ;  accord¬ 
ing  to  the  Saviour’s  own  prediction,  “He  shall  glo¬ 
rify  me,  even  when  I  shall  be  rejected  and  crucified 
by  men,  for  he  shall  receive  or  take  of  mine;  he 
shall  not  receive  my  immediate  office,  he  shall  not 
die  and  rise  again  for  you  ;  but  he  shall  receive  of 
mine  ;  shall  proceed  on  the  foundation  I  have  laid, 
shall  take  up  my  institution  and  truth  and  cause, 
and  shall  further  shew  it  unto  you,  and  by  you  to 
the  world,”  John  16.  15.  And  then  the  apostle 
adds  the  commendation,  or  the  acceptableness  of 
this  witness ;  because  the  Spirit  is  Truth,  v.  6.  He 
is  the  Spirit  of  God,  and  cannot  lie.  There  is  a  copy 
that  would  afford  us  a  very  suitable  reading  thus ; 
because,  or  that,  Christ  is  the  Truth.  And  so  it  in¬ 
dicates  the  matter  of  the  Spirit’s  testimony,  the  tiling 
which  he  attests,  and  that  is,  the  truth  of  Christ ; 
And  it  is  the  Sfiirit  that  beareth  witness  that  Christ 
is  the  Truth;  and  consequently  that  Christianity,  or 
the  Christian  religion,  is  the  truth  of  the  day,  the 
truth  of  God.  But  it  is  not  meet  that  one  or  two 
copies  should  alter  the  text ;  and  our  present  read¬ 
ing  is  verv  agreeable ;  and  so  we  retain  it.  The 
Sfiirit  is  Truth.  He  is  indeed  the  Spirit  of  truth, 
John  14.  17.  And  that  the  Spirit  is  Truth,  and  a 
Witness  worthy  of  all  acceptation,  appears  in  that 
he  is  a  heavenly  Witness,  or  one  of  the  witnesses 
that  in  and  from  heaven  bare  testimony  concerning 
the  truth  and  authority  of  Christ.  Because  (or  for) 
there  are  three  that  bare  record  in  heaven,  the 
Father,  the  Word,  and  the  Holy  Ghost,  and  these 
three  are  one.  And  so  i>.  7.  most  appositely  occurs, 
as  a  proof  of  the  authenticity  of  the  Spirit’s  testi¬ 
mony  ;  he  must  needs  be  true,  or  even  truth  itself, 
if  he  be  not  only  a  Witness  in  heaven,  but  even  one 
(not  in  testimony  only,  for  so  an  angel  may  be,  but 
iri  being  and  essence)  with  the  Father  and  the  Word. 

But  here  we  are  stopt  in  our  course  by  the  con¬ 
test  there  is  about  the  genuineness  of  v.  7.  It  is 
alleged  that  many  old  Greek  manuscripts  have  it 
not.  We  shall  not  here  enter  into  the  controversy. 

It  should  seem  that  the  critics  are  not  agi'eed  what 
manuscripts  have  it,  and  what  not ;  nor  do  they  suf¬ 
ficiently  inform  us  of  the  integrity  and  value  of  the 
manuscripts  they  peruse.  Some  may  be  so  faulty, 
as  I  have  an  old  printed  Greek  Testament  so  full 
of  errata,  that  one  would  think  no  critic  would  esta¬ 
blish  a  various  lection  thereupon.  But  let  the  ju¬ 
dicious  collators  of  copies  manage  that  business. 
There  are  some  rational  surmises  that  seem  to  sup¬ 
port  the  present  text  and  reading,  As, 

1.  If  we  admit  v.  8.  in  the  room  of  v.  7.  it  looks 
too  like  a  tautology  and  repetition  of  what  was  in¬ 
cluded  in  v.  6.  This  is  he  that  came  by  water  and 
blood,  not  by  water  only,  but  by  water  and  blood  ; 
and  it  is  the  Sfiirit  that  beareth  witness.  For  there 
are  three  that  bear  witness ;  the  Sfiirit,  the  water, 
and  the  blood.  This  does  not  assign  near  so  noble 
an  introduction  of  these  three  witnesses  as  our  pre¬ 
sent  reading  does. 

2.  It  is  observed,  that  many  copies  read  that 
distinctive  clause,  upon  the- earth;  There  are  three 
that  bear  record  ufion  the  earth :  now  this  bears  a 
visible  opposition  to  some  witness  or  witnesses  else¬ 
where,  and  therefore  we  are  told,  by  the  adversa¬ 
ries  of  the  text,  that  this  clause  must  be  supposed 
to  be  omitted  in  most  books  that  want  v.  7.  But 
it  should  for  the  same  reason  be  so  in  all.  Take 
we  v.  6.  This  is  he  that  came  by  water  and  blood. 
And  it  is  the  Sfiirit  that  beareth  witness,  be: aits- 

Vol.  vi. — 5  Q 


Sfiirit  is  truth.  It  would  not  now  naturally  and  pro¬ 
perly  be  added,  For  there  are  three  that  bear  record 
on  earth  ;  unless  we  should  suppose  that  the  apostle 
would  tell  us  that  all  the  witnesses  are  such  as  are 
on  earth,  when  yet  he  would  assure  us  that  one  is 
infallibly  true,  or  even  Truth  itself. 

3.  It  is  observed,  that  there  is  a  variety  of  reading 
even  in  the  Greek  text,  as  in  v.  7.  Some  copies 
read  tv  tin — are  one;  others  (at  least  the  Com/ilulen 
sian)  tic  to  5ii  turn — are  to  one,  or  agree  in  one ;  and 
in  v.  8.  (in  that  part  that  it  is  supposed  should  be 
admitted,)  instead  of  the  common  tv  si  — in  earth , 
the  Com/ilutensian  reads  is)  sic  yic — upon  earth , 
which  seems  to  shew  that  that  edition  depended 
upon  some  Greek  authority,  and  not  merely,  a« 
some  would  have  us  believe,  upon  the  authority 
either  of  the  vulgar  Latin,  or  of  Thomas  Aquinas  ; 
though  his  testimony  may  be  added  thereto. 

4.  V.  7.  is  very  agreeable  to  the  style  and  the 
theology  of  our  apostle ;  as, 

(1.)  He  delights  in  the  title — The  Father;  whether 
he  indicates  thereby  God  only,  or  a  divine  person 
distinguished  from  the  Son.  I  and  the  Father  are 
one.  And  yet  I  am  not  alone;  because  the  Father  is 
with  me.  I  will  pray  the  Father,  and  he  shall  give 
you  another  Comforter.  If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him.  Grace  be  with — 
and  peace  from  God  the  Father,  and  from  the  Lord  ♦ 
Jesus  Ch  rist,  the  Son  of  the  Father,  2  John  3.  Then, 

(2.)  The  name,  the  Word,  is  known  to  be  almost 
(if  not  quite)  peculiar  to  this  apostle.  Had  the  text 
been  devised  by  another,  it  had  been  more  easy  and 
obvious,  from  the  form  of  baptism,  and  the  com¬ 
mon  language  of  the  church,  to  have  used  the  name 
Son  instead  of  that  of  the  Word.  As  it  is  observed, 
that  Tertullian  and  Cyprian  use  that  name,  even 
when  they  refer  to  this  verse ;  or  it  is  made  an  ob¬ 
jection  against  their  referring  to  this  verse,  because 
they  speak  of  the  Son,  not  the  Word ;  and  yet 
Cyprian’s  expression  seems  to  be  very  clear  by  the 
citation  of  Facundus  himself.  Quod  Johannis  apos- 
toli  testimonium  B.  Cyfirianus,  C'arthaghiensis  an¬ 
tis  tes  et  martyr,  in  epistold  sh>e  libro,  quern  de 
Trinitate  scrifisit,  de  Patre,  Filio,  et  Spiritu  sancto 
dictum  intelligit ;  ait  enim,  Dicit  Dominus,  Ego  et 
Pater  unum  sumus ;  et  iterum  de  Patre,  Filio,  et 
Spiritu  sancto  scriptum  est,  Et  hi  tres  unum  sunt. 

— Blessed  Cyprian,,  the  Carthaginian  Bishop  and 
Martyr,  in  the  epistle  or  book  he  wrote  concerning 
the  Trinity,  considered  the  testimony  of  the  apostle 
John  as  relating  to  the  Father,  the  Son,  and  the 
Holy  Spirit ;  for  he  says,  The  Lord  says,  I  and  the 
Father  are  one ;  and,  again.  These  three  are  one. 

Now  it  is  no  where  written  that  these  are  one,  but 
in  v.  7.  It  is  probable  then  that  St.  Cyprian,  either 
depending  on  his  memory,  or  rather  intending 
things  more  than  words,  persons  more  than  names, 
or  calling  persons  by  their  names  more  usual  in  the 
church,  (both  in  popular  and  polemic  discourses,) 
called  ihe  second  by  the  name  of  the  Son  rather 
than  of  the  Word.  If  any  man  can  admit  Facun- 
dus’s  fancy,  that  St.  Cyprian  meant  that  the  Spirit, 
the  water,  and  the  blood,  were  indeed  the  Father, 
Word,  and  Spirit,  that  St.  John  said  were  one,  he 
may  enjoy  his  opinion  to  himself.  For,  [1.]  He 
must  suppose  that  Cyprian  not  only  changed  ah  the 
names,  but  the  apostle’s  order  too.  For  the  blood, 

(the  Son,)  which  Cyprian  puts  second,  the  apostle 
puts  last.  And,  [2.]  He  must  suppose  that  Cyprian 
thought  that  by  the  blood  which  issued  out  of  the 
side  of  the  Son,  the  apostle  intended  the  Son  him¬ 
self,  who  might  as  well  have  been  denoted  by  the 
water ;  that  by  the  water  which  also  issued  from  the 
side  of  the  Son,  the  apostle  intended  the  person  of 
the  Holy  Ghost ;  that  by  the  Spirit,  which  in  v.  6. 
is  said  to  be  Truth,  and  in  the  gospel  is  called  the 
Spirit  of  truth,  the  apostle  meant  the  person  of  the- 


858 


I.  JOHN,  V. 


Father ;  though  he  is  no  where  else  so  called  when 
joined  with  the  Son  and  the  Holy  Ghost.  We  re¬ 
quire  good  proof  that  the  Carthaginian  father  could 
so  understand  the  apostle.  He  who  so  understands 
him,  must  believe  too  that  the  Father,  Son,  and 
Holy  Spirit,  are  said  to  be  three  Witnesses  on  earth. 
[3.  ]  Facund.u.8  acknowledges  that  St.  Cyprian  says, 
that  of  his  three  it  is  written,  Et  hi  (res  unum  sunt 
—and  these  three  are  one.  Now  these  are  the 
words,  not  of  v.  8.  but  of  v.  7.  They  are  not  used 
concerning  the  three  on  earth,  the  Spirit,  the  water, 
and  the  blood ;  but  the  three  in  heaven,  the  Father, 
and  the  Word,  and  the  Holy  Ghost.  So  we  are 
told  that  the  author  of  the  book  Be  baptismo  heere- 
ticorum,  allowed  to  be  contemporary  with  Cyprian, 
cites  St.  John’s  words,  agreeably  to  the  Greek 
manuscripts  and  the  ancient  versions,  thus,  Ait  enim 
Johannes  de  Domino  nostro  in  epistola  nos  docens, 
Hie  est  qui  venit  per  aquam  et  sanguinem,  Jesus 
Christus,  non  in  aqua  tantiim,  sed  in  aqua,  et  san¬ 
guine ;  et  Sfiiritusest  qui  testimonium  fierhibet,  quia 
Sfiiritus  est  veritas;  quia  tres  testimonium  perhibent, 
Spiritus  et  aqua  et  sanguis,  et  isti  tres  in  unum 
sunt — For  John,  in  his  epistle,  says  concerning  our 
Lord,  This  is  he,  Jesus  Christ,  who  came  by  water 
and  blood,  not  in  water  only,  but  in  water  and 
blood;  and  it  is  the  S/iirit  that  bears  witness,  because 
*  the  Spirit  is  Truth;  for  there  are  three  that  bear 
witness,  the  Sfiirit,  the  water,  and  the  blood,  and 
these  three  agree  in  one.  If  all  the  Greek  manu¬ 
scripts  and  ancient  versions  say  concerning  the 
Spirit,  the  water,  and  the  blood,  that,  in  unum 
SUnt — they  agree  in  one,  then  it  was  not  of  them 
that  Cyprian  spake,  whatever  variety  there  might 
be  in  the  copies  in  his  time,  when  he  said  it  is  writ¬ 
ten,  unum  sunt — they  are  one.  And  therefore 
Cyprian’s  words  seem  still  to  be  a  firm  testimony 
to  v.  7.  and  an  intimation  likewise,  that  a  forger  of 
the  text  would  have  scarcely  so  exactly  hit  upon 
the  apostolical  name  for  the  second  witness  in 
heaven,  the  Word.  Then, 

(3.)  As  this  apostle  only  records  the  history  of 
the  water  and  blood  flowing  out  of  the  Saviour’s 
side,  so  it  is  he  only,  or  he  principally,  who  regis¬ 
ters  to  us  the  Saviour’s  promise  and  prediction  of 
the  Holy  Spirit’s  coming  to  glorify  him,  and  to  tes¬ 
tify  of  him,  and  to  convince  the  world  of  its  own 
unbelief,  and  of  his  righteousness,  as  in  his  gospel, 
ch.  14.  16,  17,  26. — 15.  26. — 16.  7 — 15.  It  is  most 
suitable  then  to  the  diction  and  to  the  gospel  of  this 
apostle,  thus  to  mention  the  Holy  Ghost  as  a  Witness 
for  Jesus  Christ.  Then, 

5.  It  was  far  more  easy  for  a  transcriber,  by  turn¬ 
ing  away  his  eye,  or  by  the  obscurity  of  the  copy,  it 
being  obliterated  or  defaced  on  the  top  or  bottom  of 
a  page,  or  worn  away  in  such  materials  as  the  an¬ 
cients  had  to  write  upon,  to  lose  and  omit  the  pas¬ 
sage,  than  for  an  interpolator  to  devise  and  insert  it ; 
he  must  be  very  bold  and  impudent,  who  could 
hope  to  escape  detection  and  shame  ;  and  profane 
too,  who  durst  venture  to  make  an  addition  to  a 
supposed  sacred  book.  And, 

6.  It  can  scaroely  be  supposed,  that,  when  the 
apostle  is  representing  the  strength  of  the  Chris¬ 
tian’s  faith  in  overcoming  the  world,  and  the  foun¬ 
dation  it  relies  upon  in  adhering  to  Jesus  Christ,  and 
the  various  testimony  that  was  given  to  Jesus  Christ 
in  the  world,  he  should  omit  the  supreme  testimony 
that  attended  him,  especially  when  we  consider  that 
he  meant  to  infer,  as  he  does,  ( v .  9. )  If  we  receive 
the  witness  of  men,  the  witness  of  God  is  greater  ; 
for  this  that  he  had  rehearsed  before,  is  the  witness 
of  God  which  he  hath  testified  of  his  Son.  Now  in 
the  three  witnesses  on  earth,  there  is  neither  all  the 
witness  of  God,  nor  indeed  any  witness  who  is  truly 
and  immediately  God.  The  Antitrinitarian  oppo- 
sers  of  the  text  will  deny  that  either  the  Spirit,  or 


the  water,  or  the  blood,  are  God  himself ;  and 
others  may  say  that  the  Spirit  here  is  some  created 
effect  of  God ;  but,  upon  our  present  reading,  here 
is  a  noble  enumeration  of  the  several  witnesses  and 
testimonies  supporting  the  truth  of  the  Lord  Jesus, 
and  the  divinity  of  his  institution  ;  here  is  the  most 
excellent  abridgment  or  breviate  of  the  motives  to 
faith  in  Christ,  of  the  credentials  the  Saviour  brings 
with  him,  and  of  the  evidences  of  our  Christianity, 
that  is  to  be  found,  I  think,  in  the  book  of  God ; 
upon  which  single  account,  even  waving  the  doc¬ 
trine  of  the  divine  Trinity,  the  entire  text  is  worthy 
of  all  acceptation. 

Having  these  rational  grounds  on  our  side,  we 
proceed.  The  apostle,  having  told  us  that  the 
Spirit  that  bears  witness  to  Christ  is  truth,  shews  u3 
that  he  is  so,  by  assuring  us  that  he  is  in  hea\en, 
and  that  there  are  others  also  who  cannot  but  be 
true,  or  truth  itself,  concurring  in  testimony  with 
him  ;  For  there  are  three  that  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Ghost,  and 
these  three  are  one,  v.  7.  Here  is  a  Trinity  of  hea¬ 
venly  Witnesses ;  such  as  have  testified  and  vouched 
to  the  world  the  veracity  and  authority  of  the  Lord 
Jesus  in  his  office  and  claims,  where  the  first  that 
occurs  in  order,  is,  the  Father ;  he  set  his  seal  to 
the  commission  of  the  Lord  Christ  all  the  while  he 
was  here;  more  especially,  (1.)  In  proclaiming 
him  at  his  baptism,  Matt.  3.  17.  Then,  (2.)  In 
confirming  his  character  at  the  transfiguration. 
Matt.  17.  5.  Then,  (3.)  In  accompanying  him' 
with  miraculous  power  and  works  ;  If  I  do  not  the 
works  of  my  Father,  believe  me  not;  but  if  I  do, 
though  ye  believe  not  me,  believe  the  works,  that  ye 
may  know  and  believe  that  the  Father  is  in  me,  and 
I  in  him,  John  10.  37,  38.  (4.)  In  avouching  at  his 

death,  Matt.  27.  54.  (5.)  In  raising  him  from  the 

dead,  and  receiving  him  up  to  his  glory  ;  He  shall 
convince  the  world — of  righteousness,  because  I  go 
to  my  Father,  and  ye  see  me  no  more,  John  16.  10. 
and  Rom.  1.  4.  The  second  Witness  is  the  Word ; 
a  mysterious  name,  importing  the  highest  nature 
that  belongs  to  the  Saviour  Jesus  Christ;  wherein 
he  existed  before  the  world  was,  whereby  he  made 
the  world,  and  whereby  he  was  truly  God  with  the 
Father.  He  must  bear  witness  to  the  human  na¬ 
ture,  or  to  the  man  Christ  Jesus,  in  and 'bv  whom 
he  redeemed  and  saved  us ;  and  he  bore  witness, 
[1.]  By  the  mighty  works  that  he  wrought;  (John 
5.  17.)  My  Father  worketh  hitherto,  and  I  work. 
[2.]  In  conferring  agloryupon  him  at  his  transfigu¬ 
ration  ;  And  we  beheld  his  glory,  the  glory  as  o  f  the 
Only-begotten  of  the  Father,  John  1.  14.  [3.]  In 

raising  him  from  the  dead  ;  (John  2.  19.)  Destroy 
thus  tern  file,  and  in  three  days  will  I  raise  it  up.  The 
third  Witness  is  the  Holy  Ghost,  or  the  Holy  Spirit; 
an  august,  venerable  name,  the  Possessor,  Pro¬ 
prietor,  and  Author  of  holiness.  True  and  faithful 
must  he  be,  to  whom  the  Spirit  of  holiness  sets  his 
seal  and  solemn  testimony.  So  he  did  to  the  Lord 
Jesus,  the  Head  of  the  Christian  world ;  and  that  in 
such  instances  as  these;  First,  In  the  miraculous 
production  of  his  immaculate  human  nature  in  the 
Virgin’s  womb  ;  The  Holy  Ghost  shall  come  upon 
thee,  Luke  1.  35,  &c.  Secondly,  In  the  visible  de¬ 
scent  upon  him  at  his  baptism  ;  The  Holy  Ghost  de¬ 
scended  in  a  bodily  shape,  Luke  3.  22.,  &c.  Thirdly , 
In  an  effectual  conquest  of  the  spirits  of  hell  and 
darkness;  If  I  cast  out  devils  by  the  Spirit  of  God, 
then  the  kingdom  of  God  is  come  unto  you,  Matt 
12.  28.  Fourthly,  In  the  visible  potent  descent 
upon  the  apostles,  to  furnish  them  with  gifts  and 
powers  to  preach  him  and  his  gospel  to  the  world 
after  he  himself  was  gone  to  heaven,  Acts  1.  4,  5. 
— 2.  2 — 4,  &c.  Fifthly,  In  supporting  the  name, 
gospel,  and  interest  of  Christ,  by  miraculous  gifts 
and  operations  by  and  upon  the  disciples,  and  in  the 


859 


I.  JOHN,  V. 


churches,  for  two  hundred  years,  1  Cor.  12.  7. 
Concerning  which  see  Dr.  Whitby’s  excellent  dis¬ 
course  in  che  preface  to  the  second  volume  of  his 
Commentary  on  the  New  Testaments  These  are 
witnesses  in  heaven;  and  they  bear  record  Irom 
heaven ;  and  they  are  one.  It  should  seem  not 
only  in  testimony,  (for  that  is  implied  in  their  being 
three  witnesses,  to  one  and  the  same  thing,)  but 
upon  a  higher  account,  as  they  are  in  heaven ;  they 
are  one  in  their  heavenly  being  and  essence ;  and,  if 
one  with  the  Father,  they  must  be  one  God. 

To  these  there  is  opposed,  though  with  them  con¬ 
joined,  a  trinity  of  witnesses  on  earth,  such  as  con¬ 
tinue  here  below  ;  And  there  are  three  that  bear 
witness  on  earth ,  the  s/iirit,  the  water,  and  the  blood  ; 
and  these  three  agree  in  one,  v.  8.  Of  these  wit¬ 
nesses  the  first  is  the  s/iirit.  This  must  be  distin¬ 
guished  from  the  person  of  the  Holy  Ghost,  who  is 
in  heaven.  We  must  say  then,  with  the  Saviour, 
(according  to  what  is  reported  by  this  apostle,) 
that  which  is  born  of  the  Spirit,  is  s/iirit,  John  3.  6. 
The  disciples  of  the  Saviour  are,  as  well  as  others, 
born  after  the  flesh.  They  come  into  the  world 
endued  with  a  corrupt  carnal  disposition,  which  is 
enmity  to  God.  This  disposition  must  be  mortified 
and  abolished.  A  new  nature  must  be  communi¬ 
cated.  Old  lusts  and  corruptions  must  be  eradi¬ 
cated,  and  the  true  disciple  become  a  new  creature. 
The  regeneration  and  renovation  of  souls  are  a 
.  testimony  to  the  Saviour.  It  is  his  actual,  though 
initial  salvation.  It  is  a  testimony  on  earth,  be¬ 
cause  it  continues  with  the  church  there,  and  is  not 
performed  in  that  conspicuous  astonishing  manner 
in  which  signs  from  heaven  are  accomplished.  To 
this  Spirit  belong  not  only  the  regeneration  and  con¬ 
version  of  the  church,  but  its  progressive  sanctifi¬ 
cation,  victory  over  the  world,  her  peace  and  love 
and  joy,  and  all  that  grace  by  which  she  is  made 
meet  for  the  inheritance  of  the  saints  in  light.  Then 
the  second  is  the  water.  This  was  before  con- 
considered  as  a  means  of  salvation,  now  as  a  testi¬ 
mony  to  the  Saviour  himself,  and  intimates  his 
purity  and  purifying  power.  And  so  it  seems  to 
comprehend,  1.  The  purity  of  his  own  nature  and 
conduct  in  the  world ;  he  was  holy,  harmless,  and 
undejiled.  2.  The  testimony  of  John’s  baptism, 
who  bore  witness  of  him,  prepared  a  people  for 
him,  and  referred  them  unto  him,  Mark  1.  4,  7,  8. 

3.  The  purity  of  his  own  doctrine,  by  which  souls 
are  purified  and  washed ;  Now  ye  are  clean  through 
the  word  that  I  have  s/ioken  unto  you,  John  15.  3. 

4.  The  actual  and  active  purity  and  holiness  of  his 

disciples.  His  body  is  the  holy  catholic  church. 
Seeing  ye  have  purified  your  souls  in  obeying  the 
truth  through  the  Spirit,  1  Pet.  1.  22.  And  this 
signed  and  sealed  by,  5.  The  baptism  that  he  has 
appointed  for  the  initiation  or  introduction  of  his 
disciples  ;  in  which  he  signally  (or  by  that  sign)  says, 
Except  I  wash  thee,  thou  hast  no  part  in  me.  Not 
the  putting  away  the  filth  o  f  the  flesh,  but  the  an¬ 
swer  of  a  good  conscience  toward  God,  1  Pet.  3.  21. 
The  third  witness  is,  the  blood :  this  he  shed  ;  and 
this  was  our  ransom.  This  testifies  for  Jesus  Christ : 
(1.)  In  that  it  sealed  up  and  finished  the  sacrifices 
of  the  Old  Testament ;  Christ ,  our  Passover ,  was 
sacrificed  for  us.  (2.)  In  that  it  confirmed  his  own 
predictions,  and  the  truth  of  all  his  ministry  and 
doctrine,  John  18.  37.  (3.)  In  that  it  shewed  un¬ 

paralleled  love  to  God,  in  that  he  would  die  a  sac¬ 
rifice  to  his  honour  and  glory,  in  making  atonement 
for  the  sins  of  the  world,  John  14.  30,  31.  (4.)  In 

that  it  demonstrated  unspeakable  love  to  us  :  and 
none  will  deceive  those  whom  they  entirely  love, 
John  14.  13 — 15.  (5.)  In  that  it  demonstrated  tfie 

disinterestedness  of  the  Lord  Jesus  as  to  any  secular 
interest  and  advantage.  No  impostor  and  deceiver 
ever  proposes  to  himself  contempt  and  violent  cruel 


death,  John  18.  36.  (6.)  In  that  it  lays  obligation 

on  his  disciples  to  suffer  and  die  for  him.  No  de 
ceiver  would  invite  proselytes  to  his  side  and  in 
terest  at  the  rate  that  the  Lord  Jesus  did.  Ye  shall 
be  hated  of  all  men  for  my  sake.  They  shall  put 
you  out  of  their  synagogues ;  and  the  time  comes 
that  whosoever  kills  you,  will  think  that  he  doeth 
God  service,  John  16.  2.  He  frequently  calls  his 
servants  to  a  conformity  with  him  in  sufferings. 
Let  us  go  forth  therefore  unto  him  without  the  camp , 
bearing  his  reproach ;  (Heb.  13.  13.)  which  shews 
that  neither  he  nor  his  kingdom  is  of  this  world. 
Then,  (7. )  The  benefits  accruing  and  procured  by 
his  blood,  (well  understood,)  must  immediately  de- 
montrate  that  he  is  indeed  the  Saviour  of  the  world. 
And  then,  (8.)  These  are  signified  and  sealed  in 
the  institution  of  his  own  supper ;  This  is  my'  blood 
of  the  New  Testament,  (which  ratifies  the  New 
Testament,)  which  is  shed  for  many,  for  the  remis¬ 
sion  of  sins,  Matt.  26.  28.  Such  are  the  witnesses  on 
earth.  Such  is  the  various  testimony  given  to  the 
Author  of  our  religion.  No  wonder  if  the  rejecter 
of  all  this  evidence  be  judged  as  a  blasphemer  of 
the  Spirit  of  God,  and  be  left  to  perish  without 
remedy  in  his  sins.  These  three  witnesses  (being 
more  different  than  the  three  former)  are  not  so 
properly  said  to  be  one,  as  to  be  for  one ;  to  be  for 
one  and  the  same  purpose  and  cause ;  or  to  agree  in 
one  ;  in  one  and  the  same  thing  among  themselves, 
and  in  the  same  testimony  with  those  who  bear  re¬ 
cord  from  heaven. 

The  apostle  justly  concludes,  If  we  receive  the 
witness  of  men,  the  witness  of  God  is  greater ;  for 
this  is  the  witness  of  God,  that  he  hath  testified  of  his 
Son,  v.  9.  Here  we  have,  [1.]  A  supposition  well 
founded  upon  the  premises.  Here  is  the  witness  of 
God ;  the  witness  whereby  God  hath  testified  of  his 
Son ;  which  surely  must  intimate  some  immediate 
irrefragable  testimony,  and  that  of  the  Father  con¬ 
cerning  his  Son  ;  he  has  by  himself  proclaimed  and 
avouched  him  to  the  world.  [2.]  The  authority 
and  acceptableness  of  his  testimony ;  and  that  argued 
from  the  less  to  the  greater ;  If  we  receive  the  wit¬ 
ness  of  men,  (and  such  testimony  is  and  must  be  ad¬ 
mitted  in  all  judicatories  and  in  all  nations,)  the  wit¬ 
ness  of  God  is  greater.  It  is  truth  itself,  of  highest 
authority  and  most  unquestionable  infallibility.  And 
then  there  is,  [3.]  The  application  of  the  rule  to  the 
present  case ;  For  this  is  the  witness,  and  here  is  the 
witness,  of  God  even  of  the  Father,  as  well  as  of  the 
Word  and  Spirit,  which  he  hath  testified  of,  and 
wherein  he  hath  attested,  his  Son.  God,  that  can¬ 
not  lie,  hath  given  sufficient  assurance  to  the  world, 
that  Jesus  Christ  is  his  Son  ;  the  Son  of  his  love,  and 
Son  by  office,  to  reconcile  and  recover  the  world  unto 
himself ;  he  testified  therefore  the  truth  and  divine 
original  of  the  Christian  religion,  and  that  it  is  the 
sure  appointed  way  and  means  of  bringing  us  to  God. 

10.  He  that  believeth  on  the  Son  of  God 
hath  the  witness  in  himself:  he  that  be¬ 
lieveth  not  God  hath  made  him  a  liar;  be¬ 
cause  he  believeth  not  the  record  that  God 
gave  of  his  Son.  11.  And  this  is  the  re¬ 
cord,  that  God  hath  given  to  us  eternal 
life;  and  this  life  is  in  his  Son.  12.  He 
that  hath  the  Son  hath  life ;  and  he  that 
hath  not  the  Son  of  God  hath  not  life.  1 3. 
These  things  have  I  written  unto  you  that 
believe  on  the  name  of  the  Son  of  God 
that  ye  may  know  that  ye  have  eternal  life, 
and  that  ye  may  believe  on  the  name,  of  the 
Son  of  God. 


860 


1.  JOHN,  V. 


In  these  words  we  may  observe, 

I.  The  privilege  and  stability  of  the  real  Chris¬ 
tian  ;  He  that  be/ieveth  on  the  Son  of  God,  hath  been 
prevailed  with  unfeignedly  to  cleave  to  him  for  sah 
vation,  hath  the  ’witness  in  himself,  v.  10.  He  hath 
not  only  the  outward  evidence  that  others  have,  but 
he  hath  in  his  own  heart  a  testimony  for  Jesus  Christ. 
He  can  allege  what  Christ  and  the  truth  of  Christ 
have  done  for  his  soul,  and  what  he  has  seen  and 
found  in  him.  As,  1.  He  has  deeply  seen  his  sin, 
and  guilt,  and  misery,  and  his  abundant  need  of  such 
a  Saviour.  2.  He  has  seen  the  excellency,  beauty, 
and  office  of  the  Son  of  God,  and  the  incomparable 
suitableness  of  such  a  Saviour  to  all  his  spiritual 
wants  and  sorrowful  circumstances.  3.  He  sees  and 
admires  the  wisdom  and  love  of  God  in  preparing 
and  sending  such  a  Saviour  to  deliver  him  from  sin 
and  hell,  and  to  raise  him  to  pardon,  peace,  and 
communion  with  God.  4.  He  has  found  and  felt  the 
power  of  the  word  and  doctrine  of  Christ,  wound¬ 
ing,  humbling,  healing,  quickening,  and  comforting 
his  soul.  5.  He  finds  that  the  revelation  of  Christ, 
as  it  is  the  greatest  discovery  and  demonstration  of 
the  love  of  God,  so  it  is  the  most  apt  and  powerful 
means  of  kindling,  fomenting,  and  inflaming  love  to 
the  holy  blessed  God.  6.  He  is  born  of  God  by  the 
truth  of  Christ,  as  v.  1.  He  has  a  new  heart  and 
nature ;  a  new  love,  disposition,  and  delight,  and  is 
not  the  man  that  formerly  he  was.  7.  He  finds  yet 
such  a  conflict  with  himself,  with  sin,  with  the  flesh, 
the  world,  and  invisible  wicked  powers,  as  is  de¬ 
scribed  and  provided  for  in  the  doctrine  of  Christ. 
8.  He  finds  such  prospects  and  such  strength  af¬ 
forded  him  by  the  faith  of  Christ,  that  he  can  de¬ 
spise  and  overcome  the  world,  and  travel  on  to¬ 
wards  a  better.  9.  He  finds  what  interest  the  Me¬ 
diator  has  in  heaven,  by  the  audience  and  prevalence 
of  those  prayers  that  are  sent  thither  in  his  name, 
according  to  his  will,  and  through  his  intercession. 
10.  He  is  begotten  again  to  a  lively  hope,  to  a  holy 
confidence  in  God,  in  his  good  will  and  love ;  to  a 
pleasant  victory  over  terrors  of  conscience,  dread  of 
death  and  hell ;  to  a  comfortable  prospect  of  life  and 
immortality,  being  enriched  with  the  earnest  of  the 
Spirit,  and  sealed  to  the  day  of  redemption.  Such 
assurance  has  the  gospel  believer ;  he  has  a  witness 
in  himself.  Christ  is  formed  in  him,  and  is  growing 
up'to  the  fulness  and  perfection,  or  perfect  image  of 
Christ  in  heaven. 

II.  The  aggravation  of  the  unbeliever’s  sin ;  the 
sin  of  unbelief ;  He  that  believeth  not  God,  hath 
made  him  a  liar.  He  does,  in  effect,  give  God  the 
lie  ;  because  he  believeth  not  the  record  that  God  gave 
of  his  Son,  v.  10.  He  must  believe,  either  that  God 
did  not  send  his  Son  into  the  world,  when  he  has 
given  us  such  manifold  evidence  that  he  did ;  or  that 
Jesus  Christ  was  not  the  Son  of  God,  when  all  that 
evidence  relates  to  and  terminates  upon  him  ;  or  that 
he  sent  his  Son  to  deceive  the  world,  and  to  lead  it 
into  error  and  misery  ;  or,  that  he  permits  men  to 
devise  a  religion,  which,  in  all  the  parts  of  it,  is  a 
pure,  holy,  heavenly,  undefiled  institution,  and  so 
worthy  to  be  embraced  by  the  reason  of  mankind, 
and  yet  is  but  a  delusion  and  a  lie ;  and  then  lends 
them  his  Spirit  and  power  to  recommend  and  ob¬ 
trude  it  upon  the  world  :  which  is  to  make  God  the 
Father,  the  Author,  and  Abettor  of  the  lie. 

III.  The  matter,  the  substance,  or  contents  of  all 
this  divine  testimony  concerning  Jesus  Christ ;  And 
this  is  the  record,  that  God  hath  given  to  us  eternal 
life,  and  this  life  is  in  his  Son,  v.  11.  This  is  the 
sum  of  the  gospel.  This  is  the  sum  and  epitome  of 
the  whole  record  given  us  by  all  the  aforesaid  six 
witnesses.  1.  That  God  hath  given  to  us  eternal 
life.  He  has  designed  it  for  us  in  his  eternal  pur¬ 
pose.  He  has  prepared  all  the  means  that  are  ne¬ 
cessary  to  bring  us  thither  He  has  made  it  over  to 


us  by  his  covenant  and  promise.  And  he  actually 
confers  a  right  and  title  thereto  on  all  who  believe  on 
and  actually  embrace  the  Son  of  God.  Then,  2. 
This  life  is  in  the  Son.  The  Son  is  Life  ;  eternal  life 
in  his  own  essence  and  person,  John  1.  4.  1  John 
1.  2.  He  is  eternal  Life  to  us ;  the  Spring  of  our 
spiritual  and  glorious  life.  Col.  3.  4.  From  him  life 
is  communicated  to  us,  both  here  and  in  heaven. 
And  thereupon  it  must  follow,  (1.)  He  that  hath  the 
S071,  hath  life,  v.  12.  He  that  is- united  to  the  Son, 
is  united  to  life.  He  who  hath  a  title  to  the  Son, 
hath  a  title  to  life,  to  eternal  fife.  Such  honour  hath 
the  Father  put  upon  the  Son  :  such  honour  must  we 
put  upon  him  too.  We  must  come  and  kiss  the  Son, 
and  we  shall  have  life.  (2. )  He  that  hath  not  the 
Son  of  God.  hath  not  life,  v.  12.  He  continues  un¬ 
der  the  condemnation  of  the  law;  (John  3.  36.)  he 
refuses  the  Son,  who  is  Life  itself,  who  is  the  Pro¬ 
curer  of  life,  and  the  Way  to  it ;  he  provokes  God 
to  deliver  him  over  to  endless  death  for  making  him 
a  liar ;  since  he  believes  not  this  record  that  God 
hath  given  concerning  his  Son. 

IV.  The  end  and  reason  of  the  apostle’s  preach¬ 
ing  this  to  believers.  1.  For  their  satisfaction  and 
comfort ;  These  things  have  I  written  unto  you  that 
believe  on  the  name  of  the  Son  of  God,  that  ye  may 
know  that  ye  have  eternal  life,  v.  13.  Upon  all  this 
evidence,  and  these  witnesses,  it  is  but  just  and  meet 
that  there  should  be  those  who  believe  on  the  name 
of  the  Son  of  God.  God  increase  their  number ! 
How  much  testimony  from  heaven  has  tin  world  to 
answer  for  !  And  to  three  witnesses  in  hea\  en  must 
the  world  be  accountable.  These  believers  have 
eternal  life.  They  have  it  in  the  covenant  of  the 
gospel ;  in  the  beginning  and  first-fruits  of  it  within 
them ;  and  in  their  Lord  and  Head  in  heaven. 
These  believers  may  come  to  know  that  they  have 
eternal  life,  and  should  be  quickened,  encouraged, 
and  comforted,  in  the  prospect  of  it :  and  they  should 
value  the  scriptures,  which  are  so  much  written  for 
their  consolation  and  salvation.  2.  For  their  con¬ 
firmation  and  progress  in  their  holy  faith  ;  Atid  that 
ye  may  believe  on  the  name  of  the  Son  of  God,  (it. 
13. )  may  go  on  believing.  Believers  must  persevere, 
or  they  do  nothing.  To  withdraw  from  believing 
on  the  name  of  the  Son  of  God,  is  to  renounce  eter¬ 
nal  life,  and  to  draw  back  unto  perdition.  There¬ 
fore  the  evidences  of  religion  and  the  advantage  of 
faith  are  to  be  presented  to  believers,  in  order  to 
hearten  and  encourage  them  to  persevere  to  the  end. 

14.  And  this  is  the  confidence  t hat  we 
have  in  him,  that,  if  we  ask  any  thing  ac¬ 
cording  to  his  will,  he  hcareth  ns.  15.  And 
if  we  know  that  he  heareth  ns,  whatsoever 
we  ask,  we  know  that  we  have  the  petitions 
that  we  desired  of  him.  16.  If  any  man 
see  his  brother  sin  a  sin  which  is  not  unto 
death,  he  shall  ask,  and  lie  shall  give  him 
life  for  them  that  sin  not  unto  death.  There 
is  a  sin  unto  death :  I  do  not  say  that  he 
shall  pray  for  it.  17.  All  unrighteousness 
is  sin  :  and  there  is  a  sin  not  unto  death. 

Here  we  have, 

I.  A  privilege  belonging  to  faith  in  Christ ;  and 
that  is,  audience  in  prayer ;  This  is  the  confidence 
that  we  have  in  him,  that,  if  we  ask  any  thing  ac¬ 
cording  to  his  will,  he  heareth  us,  v.  14.  I  he  Lord 
Christ  imboldens  us  to  come  to  God  in  all  circum¬ 
stances,  with  all  our  supplications  and  requests. 
Through  him  our  petitions  are  admitted  and  ac- 
cepted  of  God.  The  matter  of  our  prayer  must  be 
agreeable  to  the  declared  will  of  God.  It  is  not  fit 


86? 


L  JOHN,  V. 


that  we  should  ask  what  is  contrary  either  to  his 
majesty  and  glory,  or  to  our  own  good,  who  are  his, 
and  dependent  on  him.  And  then  we  may  have 
confidence  that  the  prayer  of  faith  shall  be  heard  in 
heaven. 

II.  The  advantage  accruing  to  us  by  such  privi¬ 
lege  ;  If  we  know  that  he  heareth  us,  whatsoever  we 
ask,  we  know  that  we  have  the  petitions  that  we  de¬ 
sired  of  him,  v.  15.  Great  are  the  deliverances, 
mercies,  and  blessings,  which  the  holy  petitioner 
needs.  To  know  that  his  petitions  are  heard  or  ac¬ 
cepted,  is  as  good  as  to  know  that  they  are  answered ; 
and  therefore  that  he  is  so  pitied,  pardoned,  coun¬ 
selled,  sanctified,  assisted,  and  saved,  (or  shall  be 
so,)  as  he  is  allowed  to  ask  of  God. 

III.  Direction  in  prayer,  in  reference  to  the  sins 
of  others;  If  any  man  see  his  brother  sin  a  sin  which 
is  not  unto  death,  he  shall  ask,  and  he  shall  give  him 
life  for  them  that  sin  not  unto  death.  There  is  a  sin 
unto  death :  I  do  not  say  that  he  shall  pray  for  it,  v. 

16.  Here  we  may  observe,  1.  We.  ought  to  pray 
for  others  as  well  as  for  ourselves ;  for  our  brethren 
of  mankind,  that  they  may  be  enlightened,  convert¬ 
ed,  and  saved ;  for  our  brethren  in  the  Christian  pro¬ 
fession,  that  they  may  be  sincere,  that  their  sins  may 
be  pardoned,  and  that  they  may  be  delivered  from 
evils  and  the  chastisements  of  God,  and  preserved 
in  Christ  Jesus.  2.  There  is  a  great  distinction  in 
the  heinousness  and  guilt  of  sin  ;  There  is  a  sin  unto 
death,  ( v .  16.)  and  there  is  a  sin  not  unto  death,  v. 

17.  (1.)  There  is  a  sin  unto  death.  All  sin,  as  to 
the  merit  and  legal  sentence  of  it,  is  unto  death. 
The  wages  of  sin  is  death  ;  and  cursed  is  every  one 
that  continueth  not  in  all  things  that  are  written  in 
the  book  of  the  law,  to  do  them,  Gal.  3.  10.  But 
there  is  a  sin  unto  death,  in  opposition  to  such  sin  as 
is  here  said  not  to  be  unto  death.  There  is  there¬ 
fore,  (2.)  A  sin  not  unto  death.  That  surely  must 
be  all  such  sin  as  by  divine  or  human  constitution 
may  consist  with  life  ;  in  the  human  constitution  with 
temporal  or  corporal  life,  in  the  divine  constitution 
with  corporal  or  with  spiritual  evangelical  life.  [1.  ] 
There  are  sins  which,  by  human  righteous  constitu¬ 
tion,  are  not  unto  death  ;  as  divers  pieces  of  injustice, 
which  may  be  compensated  without  the  death  of  the 
delinquent.  In  opposition  to  which  there  are  sins, 
which,  by  righteous  constitution,  are  to  death,  or  to 
a  legal  forfeiture  of  life ;  such  as  we  call  capital 
crimes.  Then  there  are  sins  which,  by  divine  con¬ 
stitution,  are  unto  death ;  and  that  either  death  cor¬ 
poral,  or  spiritual  and  evangelical ;  First,  Such  as 
are,  or  may  be,  to  death  corporal.  Such  may  the 
sins  be  either  of  gross  hypocrites,  as  Ananias  and 
Sapphira,  or,  for  aught  we  know,  of  sincere  Chris¬ 
tian  brethren ;  as  when  the  apostle  says  of  the  of¬ 
fending  members  of  the  church  of  Corinth  ;  For  this 
cause  many  are  weak  and  sickly  among  you,  and 
many  sleep,  1  Cor.  11.  30.  •  There  may  be  sin  unto 
corporal  death  among  those  who  may  not  be  con¬ 
demned  with  the  world.  Such  sin,  I  said,  is,  or  may 
be,  to  corporal  death.  The  divine,  penal  constitu¬ 
tion  in  the  gospel,  does  not  positively  and  peremp¬ 
torily  threaten  death  to  the  more  visible  sins  of  the 
members  of  Christ,  but  only  some  gospel-chastise¬ 
ment  ;  for  whom  the  Lord  loveth  he  chasteneth  ;  and 
scourgeth  every  son  whom  he  receiveth,  Heb.  12.  6. 
There  is  room  left  for  divine  wisdom  or  goodness, 
or  even  gospel-severity,  to  determine  how  far  the 
chastisement  or  the  scourge  shall  proceed.  And  we 
cannot  say  but  that  sometimes  it  may  (in  terrorem 
— for  warning  to  others')  proceed  even  to  death. 
Then,  Secondly,  There  are  sins,  which,  by  divine 
constitution,  are  unto  death  spiritual  and  evangeli¬ 
cal,  that  is,  are  inconsistent  with  spiritual  and  evan¬ 
gelical  life ;  with  spiritual  life  in  the  soul,  and  with 
an  evangelical  right  to  life  above.  Such  are  total 
mpenitence  and  unbelief  for  the  present ;  final  im¬ 


penitence  and  unbelief  are  infallibly  to  death  eter¬ 
nal  ;  as  also  a  blaspheming  of  the  Spirit  of  God  in 
the  testimony  that  he  has  given  to  Christ  and  his 
gospel,  and  a  total  apostasy  from  the  light  and  con- 
victive  evidence  of  the  truth  of  Christian  religion. 
These  are  sins  deriving  the  guilt  of  everlasting 
death.  Then  comes, 

IV.  The  application  of  the  direction  for  prayer, 
according  to  the  different  sorts  of  sin  thus  distinguish¬ 
ed.  The  prayer  is  supposed  to  be  for  life ;  He  shall 
ask,  and  he  (God)  shall  give  them  life.  Life  is  to  be 
asked  of  God ;  he  is  the  God  of  life ;  he  gives  it  when 
and  to  whom  he  pleases,  and  takes  it  away,  either 
by  his  constitution  or  providence,  or  both,  as  he 
thinks  meet.  In  the  case  of  a  brother’s  sin,  which 
is  not  (in  the  manner  already  mentioned)  unto  death, 
we  may  in  faith  and  hope  pray  for  him  ;  and  par¬ 
ticularly  for  the  life  of  soul  and  body.  But  in  case 
of  the  sin  unto  death  in  the  forementioned  ways,  we 
have  no  allowance  to  pray.  Perhaps  the  apostle’s 
expression,  I  do  not  say,  He  shall  pray  for  it,  may 
intend  no  more  than,  “  I  have  no  promise  for  you  in 
that  case;  no  foundation  for  the  prayer  of  faith.” 
1.  The  laws  of  punitive  justice  must  be  executed, 
for  the  common  safety  and  benefit  of  mankind  :  and 
even  an  offending  brother  in  such  a  case  must  be  re¬ 
signed  to  public  justice,  (which  in  the  foundation  of 
it  is  divine,)  and  at  the  same  time  also  to  the  mercy 
of  God.  2.  The  removal  of  evangelical  penalties, 
(as  they  may  be  called,)  or  the  prevention  of  death, 
(which  may  seem  to  be  so  consequential  upon,  or  in¬ 
flicted  for,  some  particular  sin,)  can  be  prayed  for 
only  conditionally  or  provisionally,  that  is,  with  pro¬ 
viso  that  it  consist  with  the  wisdom,  will,  and  glory 
of  God  that  they  should  be  removed,  and  particu¬ 
larly  such  death  prevented.  3.  We  cannot  pray 
that  the  sins  of  the  impenitent  and  unbelieving 
should,  while  they  are  such,  be  forgiven  them  ;  or 
that  any  mercy  of  life  or  soul,  that  supposes  the  for¬ 
giveness  of  sin,  should  be  granted  t »  them,  while 
they  continue  such.  But  we  may  pray  for  their  re¬ 
pentance,  (supposing  them  but  in  the  common  case 
of  the  impenitent  world,)  for  their  being  enriched 
with  faith  in  Christ,  and  thereupon  for  all  other 
saving  mercies.  4.  In  case  it  should  appear  that 
any  have  committed  the  irremissible  blasphemy 
against  the  Holy  Ghost,  and  the  total  apostasy  from 
the  illuminating  convictive  powers  of  the  Christian 
religion,  it  should  seem  that  they  are  not  to  be  pray¬ 
ed  for  at  all.  For,  what  remains  but  a  certain  fear¬ 
ful  expectation  of  judgment,  to  consume  such  ad¬ 
versaries?  Heb.  io.  27.  And  these  last  seem  to  be 
sins  chiefly  intended  by  the  apostle  by  the  names  of 
sins  unto  death.  Then,  5.  The  apostle  seems  tc 
argue  that  there  is  sin  that  is  not  unto  death ;  thus. 
All  unrighteousness  is  sin  ;  (v.  17  )  but  were  all  un¬ 
righteousness  unto  death,  (since  we  have  all  some 
unrighteousness  toward  God  or  man,  or  both,  in 
omitting  and  neglecting  something  that  is  their  due,' 
then  we  were  all  peremptorily  bound  over  to  death . 
but  since  it  is  not  so,  (the  Christian  brethren,  gene¬ 
rally  speaking,  having  right  to  life,)  there  must  be 
sin  that  is  not  to  death.  Though  there  is  not  venial 
sin,  (in  the  common  acceptation,)  there  is  pardoned 
sin  ;  sin  that  does  not  derive  a  plenary  obligation  to 
eternal  death.  If  it  were  not  so,  there  could  be  no 
justification  or  continuance  of  the  justified  state, 
The  gospel-constitution  or  covenant  abbreviates, 
abridges,  or  rescinds  the  guilt  of  sin. 

1 8.  We  know  that  whosoever  is  born  ot 
God,  sinneth  not;  but  he  that  is  begotten 
of  God,  keepeth  himself,  and  that  wicked 
one  toucheth  him  not.  19.  And  we  know 
that  we  are  of  God,  and  the  whole  world 
i  lieth  in  wickedness.  20.  And  we  know 


862 


I.  JOHN,  V. 


that  the  Sor  of  God  is  come,  and  hath  [ 
given  us  an  understanding,  that  vve  may  , 
know  him  that  is  true ;  and  vve  are  in  him 
that  is  true,  even  in  his  Son  Jesus  Christ. 
This  is  the  true  God,  and  eternal  life.  21. 
Little  children,  keep  yourselves  from  idols. 
Amen. 

Here  we  have, 

I.  A  recapitulation  of  the  privileges  and  advan¬ 
tages  of  the  sound  Christian  believers  : 

1.  They  are  secured  against  sin,  against  the  ful¬ 
ness  of  its  dominion,  or  the  fulness  of  its  guilt ;  We 
know  that  whosoever  is  born  of  God,  (and  the  be¬ 
liever  in  Christ  is  born  of  God,  v.  1.)  sinneth  not ; 
(v.  18. )  sinneth  not  with  that  fulness  of  heart  and 
spirit  that  the  unregenerate  do,  (as  was  said  ch.  3. 

6,  9.)  and  consequently  not  with  that  fulness  of  guilt 
that  attends  the  sins  of  others  ;  and  so  he  is  secured 
against  that  sin  that  is  unavoidably  unto  death,  or 
that  infallibly  binds  the  sinner  over  unto  the  wages 
of  eternal  death  ;  the  new  nature,  and  the  inhabita¬ 
tion  of  the  divine  Spirit  thereby,  prevent  the  ad¬ 
mission  of  such  unpardonable  sin. 

2.  They  are  fortified  against  the  Devil’s  destruc¬ 
tive  attempts ;  He  that  is  begotten  of  God,  kee/ieth 
himself,  that  is,  is  enabled  to  guard  himself,  and  the 
wicked  one  toucheth  him  not,  (v.  18.)  that  is,  the 
wicked  one  may  not  touch  him,  to  death.  It  seems 
not  to  be  barely  a  narration  of  the  duty  or  the  prac¬ 
tice  of  the  regenerate ;  but  an  indication  of  their 
power  by  virtue  of  their  regeneration ;  they  are 
thereby  prepared  and  principled  against  the  fatal 
touches,  the  sting,  of  the  wicked  one ;  he  touches 
not  their  souls,  to  infuse  that  venom  there  that  he 
does  to  others,  or  to  expel  that  regenerative  prin¬ 
ciple  that  is  an  antidote  to  his  poison,  or  to  induce 
them  to  that  sin  that  by  the  gospel-constitution  con¬ 
veys  an  indissoluble  obligation  to  eternal  death  ;  he 
may  prevail  too  far  with  them,  to  draw  them  to 
some  acts  of  sin ;  but  it  seems  to  be  the  design  of  the 
apostle  to  assert  that  their  regeneration  secures  them 
from  such  assaults  of  the  Devil  as  will  bring  them 
into  the  same  case  and  actual  condemnation  with  the 
Devil. 

3.  They  are  on  God’s  side  and  interest,  in  opposi¬ 
tion  to  the  state  of  the  world  ;  And  we  know  that  we 
are  of  God,  and  the  whole  world  lieth  in  wickedness, 
v.  19.  Mankind  are  divided  into  two  great  parties 
or  dominions,  that  which  belongs  to  God,  and  that 
which  belongs  to  wickedness,  or  to  the  wicked  one. 
The  .Christian  believers  belong  to  God  ;  they  are 
of  God,  and  from  him,  and  to  him,  and  for  him ; 
they  succeed  into  the  right  and  room  of  the  ancient 
Israel  of  God,  of  whom  it  is  said,  The  Lord’s  peofile 
is  his  portion,  his  estate  in  this  world  ;  Jacob  is  the 
lot  of  his  inheritance,  the  dividend  that  is  fallen  to 
him  by  the  lot  of  his  own  determination  ;  (Deut.  32. 
9.)  while,  on  the  contrary,  the  whole  worla,  the  rest, 
being  by  far  the  major  part,  lieth  in  wickedness,  in 
the  jaws,  in  the  bowels  of  the  wicked  one.  There 
are  indeed,  were  we  to  consider  the  individuals, 
many  wicked  ones,  many  wicked  spirits,  in  the  hea¬ 
venly  or  the  ethereal  places ;  but  they  are  united  in 
wicked  nature,  policy,  and  principle,  and  they  are 
united  also  in  one  head  ;  there  is  the  prince  of  the 
devils  and  of  the  diabolical  kingdom  ;  there  is  a 
head  of  the  malignity  and  of  the  malignant  world ; 
and  he  has  such  sway  here,  that  he  is  called  the  god 
of  this  world.  Strange,  that  such  a  knowing  spirit 
should  be  so  implacably  incensed  against  the  Al¬ 
mighty  and  all  nis  interests,  when  he  cannot  but 
know  that  it  must  end  in  his  own  overthrow  and 
everlasting  damnation  !  How  tremendous  is  the 
judgment  of  God  upon  that  wicked  one  !  May  the 


God  of  the  Christian  world  continually  demolish  his 
dominion  in  this  world,  and. translate  souls  into  the 
kingdom  of  his  dear  Son  ! 

4.  They  are  enlightened  in  the  knowledge  of  the 
true  eternal  God  ;  “  And  we  know  that  the  Son  of 
God  is  come,  and  hath  given  us  an  understanding, 
that  we  may  know  him  that  is  true,  v.  20.  The 
Son  of  God  is  come  into  our  world,  and  we  have 
seen  him,  and  know  him  by  all  the  evidence  that 
has  already  been  asserted ;  he  hath  revealed  unto 
us  the  true  God,  (as  John  1.  18. )  and  he  hath  opened 
our  minds  too  to  understand  that  revelation  ;  given 
us  an  internal  light  in  our  understandings*  whereby 
we  may  discern  the  glories  of  the  true  God ;  and  we 
are  assured  that  it  is  the  true  God  that  he  hath  dis¬ 
covered  to  us;  he  is  infinitely  superior  in  purity, 
power,  and  perfection,  to  all  the  gods  of  the  Gen¬ 
tiles  ;  he  has  all  the  excellencies,  beauties,  and 
riches,  of  the  living  and  true  God ;  it  is  the  same 
God  that,  according  to  Moses’s  account,  made  the 
heavens  and  the  earth  ;  the  same  who  took  our  fa¬ 
thers  the  patriarchs  into  peculiar  covenant  with 
himself ;  the  same  who  brought  our  ancestors  out 
of  Egypt,  who  gave  us  the  fiery  law  upon  mount 
Sinai ;  who  gave  us  his  holy  oracles,  and  promised 
the  call  and  conversion  of  the  Gentiles ;  by  his 
counsels  and  works,  by  his  love  and  grace,  by  his 
terrors  and  judgments,  we  know  that  he,  and  he 
alone,  in  the  fulness  of  his  being,  is  the  living  and 
true  God.”  It  is  a  great  happiness  to  know  the  true 
God  ;  to  know  him  in  Christ,  is  eternal  life,  John 
17.  3.  It  is  the  glory  of  the  Christian  revelation, 
that  it  gives  the  best  account  of  the  true  God,  and 
administers  the  best  eye-salve  for  our  discerning  of 
the  living  and  true  God. 

5.  They  have  a  happy  union  with  God  and  his 
Son;  “  And  we  are  in  him  that  is  true,  even  (or 
and)  in  his  Son  Jesus  Christ,  v.  20.  The  Son  leads 
us  to  the  Father,  and  we  are  in  both  ;  in  the  love 
and  favour  of  both  ;  in  covenant  and  federal  alliance 
with  both  ;  in  spiritual  conjunction  with  both  by  the 
inhabitation  and  operation  of  their  Spirit :  and  that 
you  may  know  how  great  a  dignity  and  felicity  this 
is,  you  must  remember,  that  this  true  one  is  the  true 
God  and  eternal  Life;’’  (or  rather,  as  it  should 
seem  a  more  natural  construction  ;)  “  This  same 
Son  of  God  is  himself  also  the  true  God  and  eternal 
Life,”  (John  1.  1.  and  here,  ch.  1.  2.)  “so  that  in 
union  with  either,  much  more  with  both,  we  are 
united  to  the  true  God  and  eternal  Idfe.”  Then 
we  have, 

II.  The  apostle’s  concluding  monition;  “ Little 
children,”  (dear  children,  as  it  has  been  interpreted,) 
“  keefi  yourselves  from  idols,  v.  21.  Since  ye  know 
the  true  God,  and  are  in  him,  let  your  light  and  love 
guard  you  against  all  that  is  advanced  in  opposition 
to  him,  or  competition  with  him  ;  flee  from  the  false 
gods  of  the  heathen  world  ;  they  are  not  comparable 
to  the  God  whose  you  are,  and  whom  you  serve ; 
adore  not  your  God  by  statues  and  images  which 
share  in  his  worship  ;  your  God  is  an  incomprehen¬ 
sible  Spirit,  and  is  disgraced  by  such  sordid  repre¬ 
sentations  ;  hold  no  communion  with  your  heathen 
neighbours  in  their  idolatrous  worship  ;  your  God  is 
jealous,  and  would  have  you  come  out,  and  be  sepa¬ 
rated  from  among  them  ;  mortify  the  flesh,  and  be 
crucified  to  the  world,  that  they  may  not  usurp  the 
throne  and  dominion  in  the  heart,  which  is  due  only 
to  God  ;  the  God  whom  you  have  known,  is  he  who 
made  you,  who  redeemed  you  by  his  Son,  who  has 
sent  his  gospel  to  you,  who  has  pardoned  your  sins, 
begotten  you  unto  himself  by  his  Spirit,  and  giver, 
you  eternal  life  ;  cleave  to  him  in  faith,  and  love,  and 
constant  obedience,  in  opposition  to  all  things  that 
would  alienate  your  mind  and  heart  from  God.  To 
this  living  and  true  God  be  glory  and  dominion  for 
ever  and  ever.  Amen.”  , 


AN 


EXPOSITION, 

WITH 


PRACTICAL  OBSERVATIONS. 


OF  THE 


SECOND  EPISTLE  OF  JOHN. 


Completed  by  Mr.  T.  Reynolds. 


HERE  we  find  a  canonical  epistle  inscribed,  principally,  not  only  to  a  single  person,  but  to  one  also  of  the 
softer  sex.  And  why  not  to  one  of  that  sex  r  In  gospel-redemption-privilege  and  dignity,  there  is  neither 
male  nor  female,  they  are  both  one  in  Christ  Jesus  ;  our  Lord  himself  neglected  his  own  repast,  to  com¬ 
mune  with  the  woman  of  Samaria,  in  order  to  shew  her  the  fountain  of  life  ;  and  when  almost  expiring 
upon  the  cross,  he  would  with  his  dying  lips  bequeath  his  blessed  mother  to  the  care  of  his  beloved 
disciple,  and  thereby  instruct  him  to  respect  female  disciples  for  the  future :  it  was  to  one  of  the  same 
sex  that  our  Lord  chose  to  appear  first  after  his  return  from  the  grave,  and  to  send  by  her  the  news  of 
his  resurrection  to  this  as  well  as  to  the  other  apostles :  and  we  find  afterwards  a  zealous  Priscilla,  so 
well  acquitting  herself  in  her  Christian  race,  and  particularly  in  some  hazardous  service  toward  the 
apostle  Paul,  that  she  is  not  only  often  mentioned  before  her  husband,  but  to  her  as  well  as  to  him,  not 
only  the  apostle  himself,  but  also  all  the  Gentile  churches,  were  ready  to  return  their  thankful  acknow¬ 
ledgments.  No  wonder  then  that  a  heroine  in  the  Christian  religion,  honoured  by  divine  providence, 
and  distinguished  by  divine  grace,  should  be  dignified  also  by  an  apostolical  epistle. 


II.  JOHN. 


The  apostle  here  salutes  an  honourable  matron  and  her 
children,  r.  I  . .  3.  Recommends  to  them  faith  and  love, 
v.  5,  6.  Warns  them  of  deceivers,  (v.  7.)  and  to  take  heed 
to  themselves,  v.  8.  Teaches  how  to  treat  those  who 
bring  not  the  doctrine  of  Christ,  v.  10,  11.  And,  referring 
other  things  to  personal  discourse,  concludes  the  epistle, 
v.  12,  13. 

1.  nr^HE  elder  unto  the  elect  lady,  and 
1L  her  children,  whom  I  love  in  the 
truth;  and  not  I  only,  but  also  all  they  that 
have  known  the  truth ;  2.  For  the  truth’s 
sake  which  dvvelleth  in  us,  and  shall  be 
with  us  for  ever. 

Ancient  epistles  began,  as  here,  with  salutation 
and  good  wishes  :  religion  consecrates,  as  far  as  may 
oe,  old  forms,  and  turns  compliments  into  real  ex¬ 
pressions  of  life  and  love.  Here  we  have,  as  usually, 

1.  The  saluter;  not  expressed  byname,  but  by  a 
chosen  character — The  elder.  The  expression,  and 
style,  and  love,  intimate  that  the  penman  was  the 
same  with  that  of  the  foregoing  epistle  ;  he  is  now 
the  elder,  emphatically  and  eminently  so  ;  possibly, 
the  oldest  apostle  now  living ;  the  chief  elder  in  the 
church  of  God.  An  elder  in  the  ancient  house  of 
Israel  was  reverend,  or  to  be  reverenced ;  much 
more  he  who  is  so  in  the  gospel-Israel  of  God.  An 
old  disciple  is  honourable,  an  old  apostle  and  leader 
of  disciples  is  more  so.  He  was  nowr  old  in  holy  ser-  J 
vice  and  experience,  had  seen  and  tasted  much  of  I 


heaven,  and  was  much  nearer  than  w'hen  at  first  he 
believed. 

2.  The  saluted ;  a  noble  Christian  matron,  and 
her  children — To  the  elect  lady,  and  her  children. 
A  lady,  a  person  of  eminent  quality  for  birth,  educa¬ 
tion,  and  estate  ;  it  is  well  that  the  gospel  has  got 
among  such  ;  it  is  pity  but  lords  and  ladies  should  be 
acquainted  with  the  Lord  Christ  and  his  religion  ; 
they  owe  more  to  him  than  others  do ;  though  usu¬ 
ally  not  many  noble  are  called.  Here  is  a  pattern  for 
persons  of  quality  of  the  same  sex  ;  the  elect  lady  ; 
not  only  a  choice  one,  but  one  chosen  of  God ;  it  is 
;  lovely  and  beautiful  to  see  ladies,  by  holy  walking, 
demonstrate  their  election  of  God  :  and  her  children  ; 
probably,  the  lady  was  a  widow,  she  and  her  childreri 
then  are  the  principal  part  of  the  family,  and  so  this 
may  be  styled  an  economical  epistle.  Eamilies  may 
well  be  written  to  and  encouraged,  and  further  di¬ 
rected  in  their  domestic  love,  and  order,  and  duties. 
We  see  that  children  may  well  be  taken  notice  of 
in  Christian  letters,  and  they  should  know  it  too,  it 
may  avail  to  their  encouragement  and  caution  ;  they 
who  love  and  commend  them,  will  be  apt  to  inquire 
after  them  ;  this  lady  and  her  children  are  further 
notified  by  the  respect  paid  them,  and  that,  (1.)  By 
the  apostle  himself ;  whom  I  love  in  the  truth,  or 
in  truth  ;  whom  I  sincerely  and  heartily  love.  He 
who  was  the  beloved  disciple,  had  learnt  the  art  oi 
exercise  of  love ;  and  he  especially  loved  those  who 
j  loved  him,  that  Lord  who  loved  him.  (2.)  By  all 
I  her  Christian  acquaintance,  all  the  religious  who 


II.  JOHN. 


Knew  her ;  and  not  I  only,  but  also  all  they  that  have 
known  the  truth.  Virtue  and  goodness  in  an  elevated 
sphere  shine  bright ;  truth  demands  acknowledg¬ 
ment  ;  and  they  who  see  the  evidences  of  pure  re¬ 
ligion,  should  confess  and  attest  them  ;  it  is  a  good 
sign  and  great  duty  to  love  and  value  religion  in 
others.  Then  here  is  the  ground  of  this  love  and 
respect  thus  paid  to  this  lady,  and  her  children  ; 
for  the  truth's  sake,  (or  true  religion’s  sake,)  which 
dwelleth  in  us,  and  shall  be  with  us  for  ever.  Chris¬ 
tian  love  is  founded  upon  the  appearance  of  Chris¬ 
tian  vital  religion  ;  likeness  should  beget  affection  ; 
they  who  love  truth  and  piety  in  themselves,  should 
love  it  in  others  too,  or  love  others  upon  the  account 
of  it :  the  apostle  and  the  other  Christians  loved  this 
lady,  not  so  much  for  her  honour  as  her  holiness  ; 
not  so  much  for  her  bounty  as  her  serious  Christi¬ 
anity.  We  should  not  be  religious  merely  by  fits 
and  starts,  in  certain  moods  and  moons  ;  but  religion 
should  still  dwell  within  us,  in  our  minds  and  hearts, 
in  our  faith  and  love.  It  is  to  be  hoped  that  where 
religion  once  truly  dwells,  it  will  abide  for  ever. 
The  Spirit  of  Christianity,  we  may  suppose,  will  not 
be  totally  extinguished :  which  shall  be  with  us  for 
ever. 

3.  Grace  he  with  you,  mercy,  and  peace, 
from  God  the  Father,  and  from  the  Lord 
Jesus  Christ,  the  Son  of  the  Father,  in 
truth  and  love.  4.  I  rejoiced  greatly,  that 
I  found  of  thy  children  walking  in  truth, 
as  we  have  received  a  commandment  from 
the  Father. 

Here  we  see,  1.  The  salutation,  which  is  indeed 
an  apostolical  benediction  ;  Grace  be  with  you,  mercy 
and  peace  from  God  the  Father,  and  from  the  Lord 
Jesus  Christ,  the  Son  of  the  Father,  in  truth  and 
love.  Sacred  love  pours  out  blessings  upon  this  ho¬ 
nourable  Christian  family  ;  to  them  who  have,  more 
shall  be  given  :  these  blessings  are  craved,  (1  .)From 
God  the  Father,  the  God  of  all  grace  :  he  is  the 
Fountain  of  blessedness,  and  of  all  the  blessings  that 
must  bring  us  thither.  (2.)  From  the  Lord  Jesus 
Christ ;  he  is  also  Author  and  Communicator  of 
these  heavenly  blessings,  and  he  is  distinguished  by 
this  emphatical  character — the  Son  of  the  Father  ; 
such  a  Son  as  none  else  can  be  ;  such  a  Son  as  is  the 
Brightness  of  the  Father's  glory,  and  the  express 
Image  of  his  person  ;  who,  with  the  Father,  is  also 
eternal  Life,  1  John  1.  2.  From  these  divine  per¬ 
sons  the  apostle  craves,  [1.]  Grace — divine  favour 
and  good-will,  the  spring  of  all  good  things ;  it  is 
grace  indeed,  that  any  spiritual  blessing  should  be 
conferred  on  sinful  mortals.  [2.]  Mercy — free  par¬ 
don  and  forgiveness;  they  who  are  already  rich  in 
grace,  have  need  of  continual  forgiveness;  [3.] 
Peace — tranquillity  of  spirit  and  serenity  of  con¬ 
science,  in  an  assured  reconciliation  with  God,  to¬ 
gether  with  all  safe  and  sanctified  ‘outward  prospe¬ 
rity  ;  and  these  are  desired  in  truth  and  love ;  either 
by  sincere  and  ardent  affection  in  the  saluter,  (in 
faith  and  love  he  prays  them— /rom  God  the  Father, 
and  the  Lord  Jesus  Christ,)  or  as  productive  of  con¬ 
tinued  truth  and  love  in  the  saluted  ;  these  blessings 
will  continually  preserve  true  faith  and  love  in  the 
elect  lady,  and  her  children  ;  and  may  they  do  so  ! 

2.  The  congratulation  upon  the  prospect  of  the 
exemplary  behaviour  of  other  children  of  this  ex¬ 
cellent  lady.  Happy  parent,  who  was  blessed  with 
such  a  numerous  religious  offspring  !  I  rejoiced  great¬ 
ly  that  I  found  of  thy  children  walking  in  the  truth, 
as  we  have  received  commandment  from  the  Father. 
Possibly,  the  lady’s  sons  travelled  abroad,  either  for 
accomplishment  and  acquaintance  with  the  world, 
or  on  the  account  of  their  own  business  or  the  com¬ 


mon  affairs  of  the  family,  and  in  their  travels  might 
come  to  Ephesus,  where  the  apostle  is  now  supposed 
to  reside,  and  might  there  happily  converse  with 
him.  See  how  good  it  is  to  be  trained  up  to  early 
religion  !  Though  religion  is  not  to  be  founded 
upon  education,  yet  education  may  be,  and  often  is, 
blessed,  and  is  the  way  to  fortify  youth  against  irre¬ 
ligious  infection.  Hence  too  let  young  travellers 
learn  to  carry  their  religion  along  with  them,  and 
not  either  leave  it  at  home,  or  learn  the  ill  customs 
of  the  countries  where  they  come.  It  may  be  ob¬ 
served  also,  that  sometimes  election  runs  in  a  direct 
line  ;  here  is  an  elect  lady,  and  her  elect  children  . 
children  may  be  beloved  for  their  parents’  sake  ;  but 
both  by  virtue  of  free  grace.  From  the  apostle’s 
joy  herein  we  may  observe,  that  it  is  pleasant  to 
see  children  treading  in  good  parents’  steps ;  and 
they  who  see  this,  may  well  congratulate  their  pa¬ 
rents  thereupon,  and  that  both  to  excite  their  thank¬ 
fulness  to  God  for,  and  to  enlarge  their  comfort  in, 
so  great  a  blessing.  How  happy  a  lady  was  this, 
who  had  brought  forth  so  many  children  for  heaven 
and  for  God  !  And  how  great  a  joy  must  it  be  to  her 
ladyship,  to  hear  so  good  an  account  of  them  from 
so  good  a  judge  !  And  we  may  further  see  that  it  is 
joyful  to  good  old  ministers,  and  accordingly  to  other 
good  old  disciples,  to  see  a  hopeful  rising  generation, 
who  may  serve  God  and  support  religion  in  the  world 
when  they  are  dead  and  gone.  We  see  here  also 
the  rule  of  true  walking ;  the  commandment  of  the 
Father.  Then  is  our  walk  true,  our  converse  right, 
when  it  is  managed  by  the  word  of  God. 

5.  And  now  I  beseech  thee,  lady,  not  as 
though  I  wrote  a  new  commandment  unto 
thee,  but  that  which  we  had  from  the  be¬ 
ginning,  that  we  love  one  another.  6.  And 
this  is  love,  that  we  walk  after  his  com¬ 
mandments.  This  is  the  commandment, 
that,  as  ye  have  heard  from  the  beginning, 
ye  should  walk  in  it. 

We  come  now  more  into  the  design  and  substance 
of  the  epistle  ;  and  here  we  have,  1.  The  apostle’s 
request ;  Now  I  beseech  thee,  lady.  Considering 
what  it  is  that  he  entreats,  the  way  of  address  is 
very  remarkable ;  it  is  not  any  particular  boon  cr 
I  bounty  to  himself,  but  common  duty  and  observance 
of  divine  command ;  here  he  might  command  or 
charge  ;  but  harsher  methods  are  worse  than  need 
less,  where  milder  will  prevail ;  and  the  apostolical 
spirit  is,  of  all  other,  the  most  tender  and  endearing. 
Whether  out  of  deference  to  her  ladyship,  or  apos¬ 
tolical  meekness,  or  both,  he  condescends  to  be¬ 
seech  ;  And  now  I  beseech  thee,  lady.  He  may  be 
supposed  speaking  as  another  apostle  does  to  a  cer¬ 
tain  master  to  whom  he  writes;  Wherefore,  though 
I  might  be  much  bold  in  Christ ,  (and  according  to  the 
power  with  which  Christ  hath  entrusted  me,)  to  en¬ 
join  thee  that  which  is  convenient,  yet,  for  love's 
sake,  I  rather  beseech  thee,  being  such  a  one  as  the 
aged,  the  elder.  Love  will  avail  where  authority 
will  not ;  and  we  may  often  see  that  the  more  autho¬ 
rity  is  urged,  the  more  it  is  slighted.  The  apostoli¬ 
cal  minister  will  love  and  beseech  his  friends  into 
their  duty. 

2.  The  thing  requested  of  the  lady,  and  her  chil¬ 
dren — Christian  sacred  love  ;  that  we  love  one  an¬ 
other,  v.  5.  They  that  are  eminent  in  any  Christian 
virtue,  have  yet  room  to  grow  therein.  But  as 
touching  brotherly  love,  ye  need  not  that  I  write 
unto  you;  for  ye  yourselves  are  taught  of  God  to 
love  one  another.  But  we  beseech  you,  brethren, 
(and  sisters,)  that  ye  increase  more  and  more,  1 
Thess.  4.  9,  10.  This  love  is,  (1.)  Recommended, 
[!."]  From  the  obligation  thereto — the  command 


II.  JOHN. 


865 


mtnt.  Divine  command  should  sway  our  mind  and 
heart.  [2.]  From  the  antiquity  of  the  obligation; 
not  as  though  I  wrote  a  new  commandment  unto 
thee ,  but  that  which  we  had  front  the  beginning,  v.  5. 
This  commandment  of  mutual  Christian  love  may 
be  said  to  be  a  new  one,  in  respect  of  its  new  enac¬ 
tion  and  sanction  by  the  Lord  Christ ;  but  yet,  as  to 
the  matter  of  it,  (mutual  holy  love,)  it  is  as  old  as 
Natural,  Jewish,  or  Christian  religion ;  this  com¬ 
mandment  must  every  where  attend  Christianity, 
that  the  disciples  of  it  must  love  one  another.  Then 
this  love  is,  (2. )  Illustrated  from  the  fruitful  nature 
of  it ;  And  this  is  love,  that  we  walk  after  his  com¬ 
mandments,  v.  6.  This  is  the  test  of  our  love  to  God, 
our  obedience  to  him.  This  is  love  to  ourselves,  to 
our  own  souls,  that  we  walk  in  obedience  to  divine 
commands.  In  keejting  them  there  is  great  reward. 
This  is  love  to  one  another,  to  engage  one  another  to 
walk  in  holiness ;  and  this  is  the  note  of  our  sincere, 
mutual,  Christian  love — that  we  (in  other  things) 
walk  after  God’s  commands.  There  may  be  mutual 
love  that  is  not  religious  and  Christian ;  but  we  know 
our’s  to  be  so,  by  our  attendance  to  all  other  com¬ 
mands  beside  that  of  mutual  love.  Universal  obe¬ 
dience  is  the  proof  of  the  goodness  and  sincerity  of 
Christian  virtues ;  and  they  that  aim  at  all  Christian 
obedience,  will  be  sure  to  attend  to  Christian  love ; 
that  is  a  fundamental  duty  in  the  gospel-charter; 
This  is  the  commandment,  that  as  ye  have  heard 
from  the  beginning,  ye  should  walk  in  it,  (v.  6. )  that 
is,  walk  in  this  love.  The  foresight  of  the  decay  of 
this  love,  as  well  as  of  other  apostasy,  might  engage 
the  apostle  to  inculcate  this  duty,  and  this  primordial 
command,  the  more  frequently,  the  more  earnestly. 

7.  For  many  deceivers  are  entered  into 
the  world,  who  confess  not  that  Jesus  Christ 
is  come  in  the  flesh.  This  is  a  deceiver  and 
an  antichrist.  8.  Look  to  yourselves,  that 
we  lose  not  those  things  which  we  have 
wrought,  but  that  we  receive  a  full  reward. 
9.  Whosoever  transgresseth,  and  abideth 
not  in  the  doctrine  of  Christ,  hath  not  God. 
He  that  abideth  in  the  doctrine  of  Christ, 
he  hath  both  the  Father  and  the  Son. 

In  this  principal  part  of  the  epistle  we  find,  1. 
The  ill  news  communicated  to  the  lady ;  sedu¬ 
cers  are  abroad ;  Tor  many  deceivers  are  entered 
into  the  world.  This  report  is  introduced  by  a  par¬ 
ticle  that  bespeaks  a  reason  of  the  report ;  “  Ye  have 
need  to  maintain  your  love,  for  there  are  destroyers 
of  it  in  the  world  ;  they  who  subvert  the  faith,  de¬ 
stroy  the  love;  the  common  faith  is  one  ground  of 
the  common  love ;”  or,  “You  must  secure  your  walk 
according  to  the  commands  of  God ;  that  will  secure 
you ;  your  stability  is  likely  to  be  tried,  for  many  de¬ 
ceivers  are  entered  into  the  world.”  Sad  and  sad¬ 
dening  news  may  be  communicated  to  our  Christian 
friends  ;  not  that  we  should  love  to  make  them 
sorry ;  but  to  fore-wam  is  the  way  to  fore-arm  them 
against  their  trials.  Now  here  is,  (1.)  The  descrip¬ 
tion  of  the  deceiver  and  his  deceit ;  he  confesses  not 
that  Jesus  Christ  is  come  in  the  flesh ;  [y.  7.)  he 
brings  some  error  or  other  concerning  the  person  of 
the  Lord  Jesus  ;  he  either  confesses  not  that  Jesus 
Christ  is  the  same  person,  or,  that  Jesus  of  JVaza- 
reth  was  the  Christ,  the  Anointed  of  God,  the  Mes¬ 
siah  pi’omised  of  old  for  the  redemption  of  Israel, 
or,  that  the  promised  Messiah  and  Redeemer  is  come 
in  the  flesh,  or  into  the  flesh ;  into  our  world  and  into 
our  nature  ;  such  a  one  pretends  that  he  is  yet  to  be 
expected.  Strange,  that  after  such  evidence,  any 
should  deny  that  the  Lord  Jesus  is  the  Son  of  God 
and  Saviour  of  the  world  !  (2.)  The  aggravation 
VOL.  YI. - 5  R 


of  the  case  ;  such  a  one  is  a  deceiver  and  an  anti 
christ ;  {y.  7.)  he  deludes  souls,  and  undermines  the 
glory  and  kingdom  of  the  Lord  Christ ;  he  must  be 
an  impostor,  a  wilful  deceiver,  after  all  the  light  that 
has  been  afforded,  and  all  the  evidence  that  Christ 
hath  given  concerning  himself,  and  the  attestation 
God  hath  given  concerning  his  Son  ;  and  he  is  a 
wilful  opposer  of  the  person  and  honour  and  interest 
of  the  Lord  Christ,  and  as  such  shall  be  reckoned 
with  when  the  Lord  Christ  comes  again  ;  let  us  not 
think  it  strange  that  there  are  deceivers  and  oppo- 
sers  of  the  Lord  Christ’s  name  and  dignity  now,  for 
there  were  such  of  old,  even  in  the  apostles’  times. 

2.  The  counsel  given  to  this  elect  household  here¬ 
upon.  Now  care  and  caution  ps  needful ;  Look  to 
yourselves,  (v.  8.)  The  more  deceivers  and  deceits 
abound,  the  more  watchful  the  disciples  must  be. 
Delusions  may  so  prevail,  that  even  the  elect  may 
be  endangered  thereby.  Two  things  they  must 
beware  of:  (1.)  That  they  lose  not  what  they  had 
wrought,  (t>.  8. )  what  they  have  done,  or  what  they 
have  gained.  It  is  pity  that  any  religious  labour 
should  be  in  vain  ;  some  begin  well,  but  at  last  lose 
all  their  pains;  the  hopeful  gentleman,  who  had 
kept  the  commands  of  the  second  table  from  his 
youth  up,  lost  all  for  want  of  less  love  to  the  world 
and  more  love  to  Christ.  Professors  should  take 
care  not  to  lose  what  they  have  gained  :  many  have 
not  only  gained  a  fair  reputation  for  religion,  but 
much  light  therein,  much  conviction  of  the  evil'  of 
sin,  the  vanity  of  the  world,  the  excellency  of  reli¬ 
gion,  and  the  power  of  God’s  word ;  they  have  even 
tasted  of  the  / lowers  of  the  world  to  come,  and  the 
gifts  of  the  Holy  Spirit ;  and  yet  at  last  lose  all.  Ye 
did  run  well,  who  hindered  you,  that  ye  should  not 
obey  (or  not  go  on  to  obey)  the  truth  ?  Sad  it  is, 
that  fair  splendid  attainments  in  the  school  of  Christ 
should  all  be  lost  at  last.  (2.)  That  they  lose  not 
their  reward,  none  of  it,  no  portion  of  that  honour, 
or  praise,  or  glory  that  they  once  stood  fair  for ;  that 
we  (or  ye,  as  in  some  copies)  receive  a  full  reward; 
“  Secure  ye  as  full  a  reward  as  will  be  given  to  any 
in  the  church  of  God ;  if  there  are  degrees  of  glory, 
lose  none  of  that  grace  (that  light  or  love  or  peace) 
that  is  to  prepare  you  for  the  higher  elevation  in 
glory  ;  hold  fast  that  which  thou  hast,  (in  faith  and 
hope  and  a  good  conscience,)  that  no  man  take  thy 
crown  ;  that  thou  neither  lose  it,  nor  any  jewel  out 
of  it,”  Rev.  3.  11.  The  way  to  attain  the  full  re¬ 
ward,  is,  to  abide  true  to  Christ,  and  constant  in  re¬ 
ligion  tu  the  end. 

3.  The  reason  of  the  apostle’s  counsel,  and  of 
their  care  and  caution  about  themselves;  which  is 
twofold  :  ( 1. )  The  danger  and  evil  of  departure  from 
gospel-light  and  revelation  ;  it  is  in  effect  and  reality 
a  departure  from  God  himself ;  Whosoever  trans¬ 
gresseth,  (transgresseth  at  this  dismal  rate,)  and 
abideth  not  in  the  doctrine  of  Christ,  hath  not  God. 
It  is  the  doctrine  of  Christ  that  is  appointed  to  guide 
us  to  God  ;  it  is  that  whereby  God  draws  souls  to  sal¬ 
vation  and  to  himself ;  they  who  revolt  from  thence, 
in  so  doing  revolt  from  God.  (2.)  The  advantage 
and  happiness  of  firm  adherence  to  Christian  truth  ; 
it  unites  us  to  Christ,  (the  Object  or  Subject  matter 
of  that  truth,)  and  thereby  to  the  Father  also ;  for 
they  are  one.  He  that  abideth,  (rooted  and  grounded) 
in  the  doctrine  of  Christ,  he  hath  both  the  Father  and 
the  Son.  By  the  doctrine  of  Christ  we  are  enl’ght 
ened  in  the  knowledge  of  the  Father  and  the  Son; 
by  it  we  are  sanctified  for  the  Father  and  the  Son; 
thereupon  we  are  enriched  with  holy  love  to  the 
Father  and  the  Son  ;  and  thereby  prepared  for  the 
endless  enjoyment  of  the  Father  and  the  Son.  Now 
ye  are  clean  through  the  word  which  I  have  spoken 
to  you,  John  15.  3.  That  purity  makes  meet  for 
heaven.  The  great  God,  as  he  has  set  his  seal  to, 
so  he  puts  a  value  upon,  the  doctrine  of  Christ.  We 


866 


II.  JOHN. 


must  retain  that  holy  doctrine  in  faith  and  love,  as 
vre  hope  or  desire  to  arrive  at  blessed  communion 
with  the  Father  and  the  Sen. 

10.  It  then?  come  any  unto  you.  and 
bring  not  this  doctrine,  receive  him  not 
into  ;  r  house,  neither  bid  him  God  speed : 
ll.  I  or  he  that  biddeth  him  God  speed  is 
partaker  of  his  evil  deeds. 

1.  I  pen  due  warning  given  concerning  seducers, 
the  apostle  gives  direction  concerning  the  treatment 
of  such ;  they  are  not  to  be  entertained  as  the  mi¬ 
nisters  of  Christ;  the  Lord  Christ  will  distinc 
tr.L  v.  fr.'m  ana  so  would  he  have  his  disciples, 
jjie  direction  is  negative :  (1.)  “  Support  them  not ; 
JJ  there  come  u**rv  unto  voa.  and  bm tg  r.ot  this  doc- 
iff'-  ^weniinj  Christ  as  the  Son  of  God,  the 
Messiah  and  Anointed  of  God,  for  our  redemption 
and  salvatioaA  mmy  A trr.  not  into  year  hoise.” 
Po»:h.\ .  th:>  lady  '•us  like  Gains,  whom  we  read 
of  in  the  next  epistle,  a  generous  housekeeper,  and 
hospitable  entertainer  of  travelling  nvristers  ar.i 
t  hr.st.ans.  1  hese  deceivers  might  possible  expect 
the  same  reception  with  others,  or  with  the  best- 
who  came  there ;  (as  the  blind  are  often  bold 
enough  ;)  hut  the  apostle  allows  it  not :  “  Do  not 
welcome  them  into  i.ur  family.”  Doubtless,  such 
may  be  relieved  in  their  pressing  neces> 
not  encouraged  for  ill  ^mce.  Deniers  of  the  faith 
are  destroyers  of  souls  ;  and  it  is  supposed  that  even 
ladies  themselves  should  have  good  understanding 
m  the  affairs  of  religion.  (C.)  “Bless  not  their  en¬ 
terprises  ;  .\  other  .'id  him  God  speed.  Attend  not 
tr.-.  r  s. rv ice  with  >our  p ravers  and  good  wishes.” 
Bah  v*  rk  should  not  be  consecrated  of  recommend¬ 
ed  to  the  dmne  benediction.  Gcd  will  be  no  patron 
Ot  tu.se  h  >\i.  seduction,  and  sin.  We  ought  to  W 
G  -  to  evangelical  ministration;  but  the  pro¬ 
pagate  of  ratal  error,  if  we  cannot  prevent  we 
must  n  t  dare  to  countenance.  Then, 

-  Here  is  the  reason  of  such  direction,  forbidding 
the  support  ana  patronage  of  the  derer.'er  ;  For  hr 
t:c:r  *****  God  tp.eed,  it  partaker  of  hit  evil 

deeds.  Favour  and  ^ffeeboo  partake  of  the' sin.  We 

tr  ay  be  sharers  in  the  iniquities  of  others.  How  ju¬ 


dicious  and  hew  cautious  should  the  Christian  be  . 
There  are  many  ways  of  sharing  the  guilt  ot  other 
persons’  transgressions  ;  it  may  be  done  by  culpable 
silence,  indolence,  unconcemetiness,  private  contri¬ 
bution,  public  countenance  and  assistance,  inward 
approbation,  open  apology  and  defence.  The  Lord 
pardon  our  guilt  of  other  persons’  sins. 

12.  Having  many  things  to  write  unto 
von.  I  would  not  trritf  with  paper  and  ink; 
but  I  trust  to  come  unto  you.  and  speak 
lace  to  lace.  that  our  joy  may  be  full.  13. 
The  children  of  thy  elect  sister  greet  thee. 
Amen. 

The  apostle  concludes  this  letter.  1.  With  an  ad- 
I joumment  of  many  things  to  personal  conference; 

!  Having  ~:ja;  things  ic  nrrde  .  lore:; Id  not 

tm.v  zrih  paper  and  ink  ;  but  I  trust  to  come  unto 
tuif,  and  speak  face  to  face,  that  our  jou  rr.au  be 
Here  it  is  supposed  that  some  things  are  bet¬ 
ter  spoken  than  written.  A  pen  and  ink  mav  be  a 
mercy  and  a  pleasure;  but  u  personal  interview 
may  be  more  so ;  the  apostle  was  not  vet  too  old  for 
travel,  nor  consequently  for  travelling  service.  The 
communion  of  saints  should  be  by  all  methods  main¬ 
tained  ;  and  their  communion  should  tend  to  their 
mutual  joy.  Excellent  ministers  mav  have  their 
joy  advanced  by  their  Christian  friends;  That  I 
"  in.  be  comforted  together  arith  oou  by  the  mutual 
faith  both  of  you  and  me,  Rom.  i.  1C.’ 

C.  \\  ith  the  presentation  of  service  and  salutation 
from  some  near  relations  to  the  ladv ;  The  children 
of  thy  elect  sister  greet  thee.  Grace  was  abundant 
toward  this  family  ;  here  are  two  elect  sisters,  and, 
probably,  their  elect  children.  How  will  thev  ad’ 
mire  this  grace  in  heaven  !  The  apostle  conde¬ 
scends  to  insert  the  nieces’  duty,  (as  we  would  call 

or  dutiful  salutation  to  their  aunt.  The  dutv  of 
interior  relations  is  to  be  cherished.  Doubtless,’  the 
apostle  was  easy  of  access,  and  would  admit  all 
rr.endly  and  pious  communication,  and  was  readv  to 
enhance  the  good  lady’s  _ioy  in  her  nieces  as  well  as 
ner  children.  May  there  be  many  such  gracious  la- 
u:es  rejoicing  in  their  gracious  descendants  and  other 
relations !  .1mm. 


AN 

EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

THIRD  EPISTLE  OF  JOHN. 

Completed  by  Mr.  T.  Reynolds. 


CHRISTIAN  communion  is  exerted  and  cherished  by  letter.  Christians  are  to  be  commended  in  the 
practical  proof  of  their  professed  subjection  to  the. gospel  of  Christ.  The  animating  and  countenancing 
of  generous  and  public-spirited  persons,  is  doing  good  to  many — To  this  end,  the  apostle  sends  this  en¬ 
couraging  epistle  to  his  friend  Gaius,  in  which  also  he  complains  of  the  quite  opposite  spirit  and  prac¬ 
tice  of  a  certain  minister,  and  confirms  the  good  report  concerning  another  more  worthy  to  be  imitated. 


III.  JOHN. 


In  this  epistle  the  apostle  congratulates  Gaius  upon  the  pros¬ 
perity  of  his  soul;  (r.  1,  2.)  upon  the  fame  he  had  among 
good  Christians;  (v.  3,  4.)  and  upon  his  charity  and  hos¬ 
pitality  to  the  servants  of  Christ,  v.  5,  6.  He  complains  of 
contemptuous  treatment  by  an  ambitious  Diotrephes,  v.  9, 
10.  Recommends  Demetrius,  v.  12.  And  hopes  to  visit 
Gaius  shortly,  v.  13,  14. 

1. ^PHE  elder  unto  the  well-beloved 

5  Gaius,  whom  I  love  in  the  truth. 

2.  Beloved,  I  wish  above  all  things  that 
thou  mayest  prosper  and  be  in  health,  even 
as  thy  soul  prospereth. 

Here  we  see,  1.  The  sacred  penman  who  writes 
and  sends  the  letter ;  not  here  indeed  notified  by  his 
name,  but  a  more  general  character — The  elder  ;  he 
that  is  so  by  years  and  by  office  :  honour  and  defer¬ 
ence  are  due  to  both.  Some  have  questioned  whe¬ 
ther  this  were  John  the  apostle  or  no :  but  his  stvle 
and  spirit  seem  to  shine  therein.  They  that  are  be¬ 
loved  of  Christ,  will  love  the  brethren  for  his  sake. 
Gaius  could  not  question  from  whom  the  letter 
came.  The  apostle  might  have  assumed  manv  more 
illustrious  characters,  but  it  becomes  not  Christ’s 
ministers  to  affect  swelling  pompous  titles.  He  al¬ 
most  levels  himself  with  the  more  ordinary  pastors 
of  the  church,  while  he  styles  himself — The  elder. 
Or,  possibly,  most  of  the  extraordinary  ministers, 
the  apostles,  were  now  dead,  and  this  holy  survivor 
would  countenance  the  continued  standing  ministry, 
by  assuming  the  more  common  title — The  elder. 
The  elders  I  exhort,  who  am  also  an  elder,  1  Pet. 
5.  1. 

2.  The  person  saluted  and  honoured  by  the  let¬ 
ter  ;  the  former  was  directed  to  an  elect  lady,  this 
to  a  choice  gentleman  ;  such  are  worthy  of  es¬ 
teem  and  value  :  he  is  notified,  (1.)  By  his  name, 
Gaius.  We  read  of  several  of  that  name,  particu¬ 
larly  of  one  whom  the  apostle  Paul  baptised  at  Co¬ 
rinth,  who  possibly  might  be  also  the  apostle’s  host 


•  and  kind  entertainer  there  ;  (Rom.  16.  23.)  if  this 
be  not  he,  it  is  his  brother  in  name,  estate,  and  dis¬ 
position.  Then,  (2.)  By  the  kind  expressions  of  the 
apostle  to  him — the  well-beloved,  and  whom  I  love 
in  the  truth.  Love  expressed  is  wont  to  kindle  love. 
Here  seems  to  be  either  the  sincerity  of  the  apos¬ 
tle’s  love,  or  the  religion  of  it ;  the  sincerity  of  it — 
.  i whom  I  love  in  truth ,  whom  I  truly  cordially  love ; 
the  religion  of  it — whom  I  love  in  the  truth,  for  the 
truth’s  sake,  as  abiding  and  walking  in  the  truth,  as 
it  is  in  Jesus.  To  love  our  friends  for  the  truth’s 
sake,  is  true  love,  religious  gospel-love. 

3.  The  salutation  or  greeting;  containing  a  praver, 
introduced  by  an  affectionate  compellatior — Tielo¬ 
ved,  thou  beloved  one  in  Christ.  The  minister  whc 
would  gain  love,  must  shew  it  himself.  Here  is,  (1.) 
The  apostle’s  good  opinion  of  his  friend,  that  his 
soul  prospered.  There  is  such  a  thing  as  soul-pros¬ 
perity — the  greatest  blessing  on  this  side  heaven ; 
this  supposes  regeneration,  and  an  inward  fund  of 
spiritual  life ;  this  stock  is  increasing,  and  while 
spiritual  treasures  are  advancing,  the  soul  is  in  a  fair 
way  to  the  kingdom  of  glory.  (2.)  His  good  wish 
for  his  friend,  that  his  body  may  prosper  and  be  in 
health  as  well  as  his  soul.  Grace  and  health  are 
two  rich  companions ;  grace  will  improve  health, 
health  will  employ  grace;  it  frequently  falls  out 
that  a  rich  soul  is  lodged  in  a  crazy  body ;  grace 
must  be  exercised  in  submission  to  such  a  dispensa¬ 
tion  ;  but  we  may  well  wish  and  pray  that  they  who 
have  prosperous  souls,  may  have  healthful  bodies 
too  ;  there  grace  will  shine  in  a  larger  sphere  of  ac¬ 
tivity. 

3.  For  I  rejoiced  greatly,  when  the  bre¬ 
thren  came  and  testified  of  the  truth  that  is 
in  thee,  even  as  thou  walkest  in  the  truth. 
4.  I  have  no  greater  joy  than  to  hear  that 
limy  children  walk  in  truth.  5  Beloved. 


868 


III.  JOHX 


thou  doest  faithfully  whatsoever  thou  doest 
to  the  brethren,  and  to  strangers;  6.  Who 
nave  borne  witness  of  thy  charity  before 
the  church :  whom  if  thou  bring  forward 
on  their  journey  after  a  godly  sort,  thou 
shalt  do  well:  7.  Because  that  for  his 
name’s  sake  they  went  forth,  taking  no¬ 
thing  of  the  Gentiles.  8.  \Ve  therefore 
ought  to  receive  such,  that  we  might  be 
fellow-helpers  to  the  truth. 


In  these  verses  we  have,  1.  The  good  report  that 
the  apostle  had  received  concerning  this  friend  of 
his ;  The  brethren  came  and  testified  of  the  truth 
that  is  in  thee,  (y.  3.)  who  have  borne  witness  of  thy 
charity  before  the  church,  v.  6.  Where  we  may  see, 
fl.)  The  testimony  or  thing  testified  concerning 
Gaius — the  truth  that  was  in  him  ;  the  reality  of  his 
faith,  the  sincerity  of  his  religion,  and  devotedness 
to  God ;  and  this  evinced  by  his  charity,  which  in¬ 
cludes  his  love  to  the  brethren,  kindness  to  the  poor, 
hospitality  to  Christian  strangers,  and  readiness  to 
accommodate  them  for  the  service  of  the  gospel. 
Faith  should  work  by  love ;  it  gives  a  lustre  in  and 
by  the  offices  of  love,  and  induces  others  to  com¬ 
mend  its  integrity.  (2.)  The  witnesses — brethren 
that  came  from  Gaius,  testified  and  bore  witness .  A 
good  report  is  due  from  those  who  have  received 
good;  though  a  good  name  is  but  a  small  reward 
for  costly  service,  yet  it  is  better  than  precious  oint¬ 
ment,  and  will  not  be  refused  by  the  ingenuous  and 
religious.  (3.)  The  auditory,  or  judicatory  before 
which  the  report  and  testimony  were  given— before 
the  church  ;  this  seems  to  be  the  church  at  which 
the  apostle  now  resitted ;  what  church  that  was,  we 
are  not  sure ;  what  occasion  they  had  thus  to  testify 
his  faith  and  love  before  the  church,  we  cannot  tell ; 
possibly  out  of  the  fulness  of  the  heart  the  mouth 
spake;  they  could  not  but  testify  what  they  found 
and  felt ;  possibly,  they  would  engage  the  church’s 
prayer  for  the  continued  life  and  usefulness  of  such 
a  patron,  that  he  might  prosper  and  be  in  health  as 
his  soul  prospered. 

2.  The  report  the  apostle  himself  gives  of  him, 

introduced  by  an  endearing  appellation  again  ;  Be¬ 
loved,  thou  doest  faithfully  whatsoever  thou  doest  to 
the  brethren,  and  to  strangers,  v.  5.  (1.)  He  was 

hospitable,  good  to  the  brethren,  even  to  strangers  ; 
it  was  enough  to  recommend  them  to  Gaius’s  house, 
that  they  belonged  to  Christ ;  or  he  was  good  to  the 
brethren  of  the  same  church  with  himself,  and  to 
those  who  came  from  far ;  all  of  the  household  of 
faith  were  welcome  to  him.  (2. )  He  seems  to  have 
been  of  a  catholic  spirit ;  he  could  overlook  the 
pettj  differences  among  serious  Christians,  and  be 
communicative  to  all  who  bore  the  image  and  did  the 
work  of  Christ.  And,  (3.)  He  was  conscientious  in 
what  he  did  ;  “  Thou  doest  faithfully  (thou  makest 
faithful  work  of)  whatsoever  thou  doest ;  thou  doest 
it  as  a  faithful  servant;  and  from  the  Lord  Christ 
mayest  thou  expect  the  reward  of  the  inheritance.” 
Such  faithful  souls  can  hear  their  own  praises  with¬ 
out  being  puffed  up  ;  the  commendation  of  what  is 
good  in  us,  is  designed,  not  for  our  pride,  but  for  our 
encouragement  to  continue  therein,  and  should  be 
accordingly  improved. 

3.  The  apostle’s  joy  therein,  in  the  good  report 
itself,  and  the  good  ground  of  it ;  I  rejoiced  greatly 
when  the  brethren  came  and  testified,  &c.  v.  3.  I 
have  no  greater  joy  than  to  hear  that  my  children 
walk  in  the  truth ,  in  the  prescripts  of  the  Christian 
religion.  The  best  evidence  of  our  having  the  truth, 
is,  our  walking  in  the  truth.  Good  men  will  great¬ 
ly  rejoice  in  the  soul -prosperity  of  others ;  and  they 


|  are  glad  to  hear  of  the  grace  and  goodness  of  others  ; 
They  glorified  God  in  me.  Love  enVieth  not,  but 
rejoiceth  in  the  good  name  of  other  folks.  As  it  is 
joy  to  good  parents,  it  will  be  joy  to  good  ministers  to 
see  their  children  evidence  their  truth  in  religion, 
and  adorn  their  profession. 

4.  The  direction  the  apostle  gives  his  friend  con¬ 
cerning  further  treatment  of  the  brethren  that  were 
with  him  ;  whom  if  thou  bring  forsvard  on  their 
journey  after  a  godly  sort,  thou  shalt  do  well.  It 
seems  to  have  been  customary  in  those  days  of  love, 
to  attend  travelling  ministers  and  Christians,  at  least 
some  part  of  their  road,  1  Cor.  16.  6.  It  is  a  kind¬ 
ness  to  a  stranger,  to  be  guided  in  his  way ;  and  a 
pleasure  to  travellers,  to  meet  with  suitable  compa¬ 
ny  :  this  is  a  work  that  may  be  done  after  a  godly 
sort,  in  a  manner  worthy  of  God,  suitable  to  the  de¬ 
ference  and  relation  we  bear  to  God.  Christians 
should  consider  not  only  what  they  must  do,  but  what 
they  may  do;  what  they  may  most  honourably  and 
laudably  do  :  the  liberal  mind  dei'iseth  liberal,  gene¬ 
rous  things.  Christians  should  do  even  the  common 
actions  of  life  and  of  good-will,  after  a  godly  sort,  as 
serving  God  therein,  and  designing  his  glory.  Then, 

5.  The  reasons  of  this  directed  conduct ;  these  arf 
two  :  (1.)  Because  that  for  his  name’s  sake  these 
brethren  went  fcrrth,  taking  nothing  of  the  Gentiles. 
It  appears  thus  that  these  were  ministerial  bre¬ 
thren  ;  that  they  went  forth  to  preach  the  gospel 
and  propagate  Christianity  ;  possibly,  they  might  be 
sent  out  by  this  apostle  himself:  they  went  forth  to 
convert  the  Gentiles;  this  was  excellent  service: 
they  went  forth  for  God  and  his  name’s  sake  ;  this  is 
the  minister’s  highest  end,  and  should  be  his  princi¬ 
pal  spring  and  motive,  to  gather  and  to  build  up  a 
people  for  his  name :  they  went  forth  also  to  carry7  a 
free  gospel  about  with  them  ;  to  make  it  unexpen- 
sive  where  they  came ;  taking  nothing  of  the  Gen¬ 
tiles  ;  these  were  worthy  of  double  honour.  There 
are  those  who  are  not  called  to  preach  the  gospel 
themselves,  who  yet  may  much  contribute  to  the 
progress  of  it.  The  gospel  should  be  made  without 
charge  to  those  to  whom  it  is  first  preached  ;  they 
who  know  it  not,  cannot  be  expected  to  value  it ;  the 
churches  and  Christian  patriots  ought  to  concur  to 
support  the  propagation  of  holy  religion  in  the  Pa¬ 
gan  countries ;  public  spirits  should  concur  accord¬ 
ing  to  their  several  capacities ;  they  who  are  freely 
communicative  of  Christ’s  gospel,  should  be  assisted 
by  those  who  are  communicative  of  their  purses. 
(2.)  Jfre  ought  therefore  to  recewe  such,  that  we  may 
be  fellow-helpers  to  the  truth,  to  true  religion.  The 
institution  of  Christ  is  the  true  religion,  it  has  been 
attested  by  God ;  they  that  are  true  in  it  and  true  to 
it,  will  earnestly  desire,  and  pray  for,  and  contribute 
to,  its  propagation  in  the  world ;  many  ways  may 
the  truth  be  befriended  and  assisted ;  they  who  can¬ 
not  themselves  proclaim  it,  may  yet  receive,  accom¬ 
pany,  help,  and  countenance  those  who  do. 

9.  1  wrote  unto  the  church :  but  Diotre- 
phes,  who  loveth  to  have  the  pre-eminence 
among  them,  receiveth  us  not.  10.  'Where¬ 
fore,  if  I  come,  1  will  remember  his  deeds 
which  he  doeth,  prating  against  us  with  ma¬ 
licious  words :  and  not  content  therewith, 
neither  doth  he  himself  receive  the  brethren, 
and  forbiddeth  them  that  would,  and  cast 
eth  them  out  of  the  church.  11.  Beloved, 
follow  not  that  which  is  evil,  but  that  which 
is  good.  He  that  doeth  good,  is  of  God : 
but  he  that  doeth  evil  hath  not  seen  God. 

1.  Here  is  a  very  different  example  and  charac¬ 
ter  ;  an  officer,  a  minister  in  the  church,  less  gene 


III.  JOHN. 


869 


rous,  catholic,  and  communicative  than  the  private 
Christians.  Ministers  may  sometimes  be  out-shone, 
out-done.  In  reference  to  this  minister,  we  see, 
(1.)  His  name — a  Gentile  name — Diotrephes,  at¬ 
tended  with  an  unchristian  spirit.  (2.)  His  temper 
and  spirit — full  of  pride  and  ambition ;  He  loves  to 
have  the  fire-eminence.  This  ferment  sprang  and 
wrought  betimes.  It  is  an  ill  unbeseeming  charac¬ 
ter  of  Christ’s  ministers,  to  love  pre-eminence,  to 
affect  presidency  and  precedency  in  the' church  of 
God.  (3.)  His' contempt  of  the  apostle’s  authority 
and  letter  and  friends.  [1.]  Of  his  authority ;  The 
deeds  which  he  doeth  contrary  to  our  appointment, 
firating  against  us  with  malicious  words.  Strange, 
that  the  contempt  should  run  so  high  !  But  ambition 
will  breed  malice  against  those  who  oppose  it.  Ma¬ 
lice  and  ill-will  in  the  heart  will  be  apt  to  vent  itself 
by  the  lips.  The  heart  and  mouth  are  both  to  be 
watched.  [2.]  Of  his  letter;  “/  wrote  to  tfie 
church,  (y.  9.)  in  recommendation  of  such  and  such 
brethren.  But  Diotrefihes  recciveth  us  not ;  admits 
not  our  letter  and  testimony  therein.”  This  seems 
to  be  the  church  of  which  Gaius  was  a  member.  A 
gospel-church  seems  to  be  such  a  society  as  to 
which  a  letter  may  be  written  and  communicated.. 
Gospel-churches  may  well  expect  and  be  allowed 
credentials  with  the  strangers  who  desire  to  be  ad¬ 
mitted  among  them.  The  apostle  seems  to  write  by 
and  with  these  brethren.  To  an  ambitious  aspiring 
spirit,  apostolical  authority  or  epistle  signifies  but 
little.  [3.]  Of  his  friend,  the  brethren  he  recom¬ 
mended  ;  JVeither  doth  he  himself  receive  the  bre¬ 
thren,  and  forbiddeth  them  that  would  ;  and  casteth 
them  out  of  the  church,  v.  10.  There  might  be 
some  differences  or  different  customs  between  the 
Jewish  and  the  Gentile  Christians.  Pastors  should 
seriously  consider  what  differences  are  tolerable. 
The  pastor  is  not  at  absolute  liberty,  nor  lord  over 
God’s  heritage.  It  is  bad  to  do  no  good  ourselves  ; 
but  it  is  worse  to  hinder  those  who  would  Church- 
power  and  church-censures  are  often  abused.  Ma-  | 
ny  are  cast  out  of  the  church,  who  should  be  receiv-  i 
ed  there  with  satisfaction  and  welcome.  But  woe  to  ! 
those  who  cast  out  the  brethren  whom  the  Lord 
Christ  will  take  into  his  own  communion  and  king¬ 
dom  !  (4.)  The  apostle’s  menace  of  this  proud  do- 
mineerer;  Wherefore,  if  I  come,  I  will  remember  his 
deeds  which  he  doeth;  (v.  10.)  will  remember  to 
censure  them.  This  seems  to  intimate  apostolical  J 
authority.  But  the  apostle  seems  not  to  hold  an 
episcopal  court,  to  which  Diotrephes  must  be  sum¬ 
moned  ;  but  will  come  to  take  cognizance  of  this  af¬ 
fair  in  the  church  to  which  it  belongs.  Acts  of 
ecclesiastical  domination  and  tyranny  ought  to  be 
animadverted  upon.  May  it  be  better  agreed  to 
whom  that  power  belongs  ! 

2.  Here  is  counsel  upon  that  different  character, 
dissuasion  from  copying  such  a  pattern,  and  indeed 
any  evil  at  all ;  Beloved,  follow  not  that  which  is 
evil ,  but  that  which  is  good,  v.  11.  Imitate  not 
such  unchristian,  pernicious  evil ;  but  pursue  the 
contrarv  good,  in  wisdom,  purity,  peace,  and  love. 
Caution  and  counsel  are  not  needless  to  those  who 
are  good  already.  Those  cautions  and  counsels  are 
most  likely  to  be  accepted,  that  are  seasoned  with 
love.  Beloved,  follow  not  that  which  is  evil ;  to  this 
caution  and  counsel  a  reason  is  respectively  subjoin¬ 
ed.  (1.)  To  the  counsel;  Follow  that  which  is 
good.  For,  he  that  doeth  good,  (naturally  and  ge¬ 
nuinely  doeth  good,  as  delighting  therein,)  is  of 
God,  i»  bom  of  God.  The  practice  of  goodness  is 


the  evidence  of  our  filial  happy  relation  to  God.  (2. ) 
To  the  caution  ;  Follow  not  that  which  is  evil.  He 
that  doeth  evil,  (with  bent  of  mind  pursues  it,)  hath 
not  seen  God,  is  not  duly  sensible  of  his  holy  nature 
and  will.  Evil-workers  vainly  pretend  or  boast  an 
acquaintance  with  God. 

12.  Demetrius  hath  good  report  of  all 
men ,  and  of  the  truth  itself:  yea,  and  we 
also  bear  record,  and  ye  know  that  our  re¬ 
cord  is  true.  13.  I  had  many  things  to 
write,  but  I  will  not  with  ink  and  pen  write 
unto  thee:  14.  But  I  trust  1  shall  shortly 
see  thee,  and  we  shall  speak  face  to  face. 
P^ace  be  to  thee.  Our  friends  salute  thee. 
Greet  the  .friends  by  name. 

Here  we  see,  1.  The  character  of  another  per¬ 
son,  one  Demetrius ;  not  much  known  otherwise. 
But  here  his  name  will  live.  A  name  in  the  gospel 
a  fame  in  the  churches,  is  better  than  that  of  sons 
and  daughters.  His  character  was  his  commenda¬ 
tion.  His  commendation  was,  (1.)  General;  De¬ 
metrius  has  a  good  report  of  all  men.  Few  are  well 
spoken  of  by  all  :  and  sometimes  it  is  ill  to  be  so. 
But  universal  integrity  and  goodness  are  the  way  to 
(and  sometimes  obtain)  the  universal  applause.  (2. ) 
Deserved  and  well  founded  ;  And  of  the  truth  itself, 
v.  12.  Some  have  a  good  report,  but  not  of  the 
truth  itself.  Happy  they  whose  spirit  and  conduct 
commend  them  before  God  and  men.  (3.)  Con 
firmed  by  the  apostle’s  and  his  friends’  testimony ; 
Yea,  and  we  also  bear  record  ;  and  that  with  an  ap¬ 
peal  to  Gaius’s  own  knowledge.  And  ye  (you  and 
your  friends)  know  that  our  record  is  true.  Proba¬ 
bly,  this  Demetrius  was  known  to  the  church  where 
the  apostle  now  resided,  and  to  that  where  Gaius 
was.  It  is  good  to  be  well  known,  or  known  foi 
good.  We  must  be  ready  to  bear  our  testimony  to 
those  who  are  good  :  it  is  a  debt  to  virtue  and  good¬ 
ness.  It  is  well  for  those  who  are  commended, 
when  those  who  commend  them  can  appeal  to  the 
consciences  of  those  who  know  them  most. 

2.  The  conclusion  of  the  epistle :  in  which  we  may 
observe,  (1.)  The  referring  of  some  things  to  per¬ 
sonal  interview  ;  I  have  many  things  to  write,  but  I 
will  not  with  ink  and  pen,  but  I  trust  I  shall  shortly 
see  thee,  v.  13,  14.  Many  things  may  be  more  pro¬ 
per  for  immediate  communication,  than  for  letter. 
A  little  personal  conference  may  spare  the  time, 
trouble,  and  charge,  of  many  letters ;  and  good 
Christians  may  well  be  glad  to  see  one  another. 
(2.)  The  benediction  ;  Peace  be  to  you  ;  all  felicity 
attend  you.  They  that  are  good  and  happy  them 
selves,  wish  others  so  too.  (3. )  The  public  saluta¬ 
tion  sent  to  Gaius ;  Our  friends  salute  thee.  A 
friend  to  the  propagation  of  religion  deserves  a  com¬ 
mon  remembrance.  And  these  pious  persons  shew 
their  friendship  to  religion  as  well  as  to  Gaius.  v4.) 
The  apostle’s  particular  salutation  of  the  Christians 
in  Gaius’s  church  or  vicinity ;  Greet  the  friends  by 
name.  I  doubt  they  were  not  very  many,  who  must 
be  so  personally  saluted.  But  we  must  learn  humi¬ 
lity  as  well  as  love.  The  lowest  in  the  church  of 
Christ  should  be  greeted.  And  they  may  well  sa¬ 
lute  and  greet  one  another  on  earth,  who  hope  to 
live  together  in  heaven.  And  the  apostle  who  had 
lain  in  Christ’s  bosom,  lays  Christ’s  friends  in  his 
heart. 


AN 


EXPOSITION, 


WITH 


PRACTICAL  OBSERVATIONS, 


OF  THE 


GENERAL  EPISTLE  OF  JUDE 


Completed  by  M L  J.  Billingsley. 


THIS  epistle  (as  some  few  others  are)  is  styled  general  or  catholic ,  for  that  it  is  not  immediately  directed 
to  any  particular  person,  family,  or  church,  but  to  the  whole  society  of  Christians  of  that  time,  lately 
converted  to  the  faith  of  Christ,  whether  from  Judaism  or  Paganism  :  and  it  is,  and  will  be,  of  standing, 
lasting,  and  special  use  in  and  to  the  church  as  long  as  Christianity,  that  is,  as  time,  shall  last. 

Some  of  the  chief  things  contained  in  it  summarily,  are,  1.  An  account  of  the  penman  of  it,  a  character  of 
the  church,  the  blessings  and  privileges  of  that  happy  society,  v.  1,  2.  2.  The  occasion  of  writing  this 

epistle,  v.  3.  3.  A  character  of  evil  and  perverse  men,  who  were  already  sprung  up  in  that  infant  state 

of  the  church,  and  would  be  succeeded  by  others  of  the  like  evil  spirit  and  temper  in  after-times,  v.  4. 
4.  A  caution  against  hearkening  to  and  following  after  such,  from  the  severity  of  God  toward  the  unbe¬ 
lieving  murmuring  Israelites  at  their  coming  out  of  Egypt,  the  angels  that  fell,  the  sin  and  punishment 
of  Sodom  and  Gomorrah,  v.  5 — 7.  5.  To  these  the  apostle  likens  the  seducers  against  whom  he  was 
warning  them,  and  describes  them  at  large,  from  v.  8  to  13,  inclusive.  6.  Then  (as  specially  suitable 
to  his  argument)  he  cites  an  ancient  prophecy  of  Enoch  foretelling  and  describing  the  future  judgment, 
v.  14,  15.  7.  Enlarges  on  the  seducers’  character,  and  guards  against  the  offence  which  honest  minds 

might  be  apt  to  take  at  the  so  early  permission  of  such  things,  by  shewing  that  it  was  foretold  long  be¬ 
fore  that  so  it  must  be,  v.  16 — 19.  8.  Exhorts  them  to  perseverance  in  the  faith,  fervency  in  firayer, 

•watchfulness  against  falling  from  the  love  of  God,  and  a  lively  hofie  of  eternal  life,  v.  20,  21.  9.  Di¬ 

rects  them  how  to  act  toward  the  erroneous  and  scandalous,  v.  22,  23.  And,  10.  Closes  with  an  admi¬ 
rable  doxology  in  the  two  last  verses. 

This  epistle  (as  most  of  the  rest  do)  consists  of, 

I.  A  preface  or  introduction,  v.  1,2. 

II.  The  body  of  the  epistle,  v.  3  to  23,  inclusive. 

III.  The  conclusion,  by  way  of  doxology,  v.  24,  25. 

The  general  scope  of  it  is  much  the  same  with  that  of  the  second  chapter  of  the  second  epistle  of  Peter, 
which  having  been  already  explained,  the  less  will  need  to  be  said  on  this. 

It  is  designed  to  warn  us  against  seducers  and  their  seduction,  to  inspire  us  with  a  warm  love  to,  and  a 
hearty  concern  for,  truth,  (evident  and  important  truth,)  and  that  in  the  closest  conjunction  with  holi¬ 
ness,  of  which  charity,  or  sincere  unbiassed  brotherly-love,  is  a  most  essential  character  and  insepara¬ 
ble  branch. 

’he  truth  we  are  to  hold  fast,  and  endeavour  that  others  may  be  acquainted  with  and  not  depart  from, 
has  two  special  characters. 

1.  It  is  the  truth  as  it  is  in  Jesus,  Eph.  4.  21. 

2.  It  is  truth  after  ( or  which  is  according  to  J  godliness,  Tit.  1.  1. 

I  he  gospel  is  the  gospel  of  Christ ;  he  has  revealed  it  to  us,  and  he  is  the  main'Subject  of  it ;  and  there¬ 
fore  we  are  indispensably  bound  to  learn  from  thence  all  we  can  of  his  person,  natures,  and  offices :  in¬ 
difference  as  to  this,  is  inexcusable  in  any  who  call  themselves  Christians ;  and  we  know  from  what  foun¬ 
tain  we  are  wholly  and  solelv  to  draw  all  necessary  saving  knowledge. 

Further,  it  is  also  a  doctrine  of  godliness :  whatever  doctrines  favour  the  corrupt  lusts  of  men,  cannot  be 
of  God,  let  the  pleas  and  pretensions  for  them  be  what  they  will.  Errors  dangerous  to  the  souls  of  men 
soon  sprang  up  in  the  church.  The  servant  slefit,  and  tares  were  sown.  But  such  were  the  wisdom 
and  kindness  of  Providence,  that  they  began  sensibly  to  appear  and  shew  themselves,  while  some,  at 
least,  of  the  apostles  were  yet  alive  to  confute  them,  and  warn  others  against  them.  We  are  apt  to 
think,  If  we  had  lived  in  their  times,  we  should  have  been  abundantly  fenced  against  the  attempts  and 
artifices  of  seducers ;  but  we  have  their  testimony  and  their  cautions,  which  is  sufficient ;  and  if  we  will 
not  believe  their  writings,  neither  would  we  have  believed  or  regarded  their  sayings,  if  we  had  lived 
among  them  and  conversed  personally  with  them. 

We  come  now  first  to  consider  the  preface  or  introduction  to  this  epistle,  v.  1,  2. 


JUDE. 


871 


1 .  TU  DE,  the  servant  of  Jesus  Christ,  and 

brother  of  James,  to  them  that  are 
sanctified  by  God  the  Father,  and  preserv¬ 
ed  in  Jesus  Christ,  and  called :  2.  Mercy 

unto  you,  and  peace,  and  love,  be  multi¬ 
plied. 

Here  we  have, ' 

I.  An  account  of  the  penman  of  this  epistle,  Jude, 
or  Judas,  or  Judah.  He  was  name-sake  to  one  of 
his  ancestors,  the  patriarch-son  of  Jacob,  the  most 
eminent  though  not  the  first-born  of  his  sons ;  out  of 
whose  loins  (lineally,  in  a  most  direct  succession) 
the  Messiah  came.  This  was  a  name  of  worth, 
eminency,  and  honour;  yet,  1.  He  has  a  wicked 
name-sake.  There  was  one  Judas,  (one  of  the 
twelve,)  surnamed  Iscariot,  (from  the  place  of  his 
birth,)  who  was  a  vile  traitor,  the  betrayer  of  his 
and  our  Lord.  The  same  names  may  be  common 
to  the  best  and  worst  persons.  It  may  be  instruc¬ 
tive  to  be  called  after  the  names  of  eminently  good 
men,  but  there  can  be  no  inference  drawn  thence 
what  we  shall  prove,  though  we  may  even  thence 
conclude  what  sort  of  persons  our  good  parents  or 
progenitors  desired  and  hoped  we  should  be.  But, 

2.  Our  Judas  was  quite  another  man.  He  was  an 
apostle,  so  was  Iscariot ;  but  he  was  a  sincere  disci¬ 
ple  and  follower  of  Christ,  so  was  not  the  other. 
He  was  a  faithful  servant  of  Jesus  Christ,  the  other 
was  his  betrayer  and  murderer ;  therefore  here  the 
one  is  very  carefully  distinguished  from  the  other. 
Dr.  Manton’s  note  upon  this,  is,  that  God  takes  great 
care  of  the  good  name  of  his  sincere  and  useful  ser¬ 
vants.  Why  then  should  we  be  prodigal  of  our  own 
or  one  another’s  reputation  and  usefulness?  Our 
apostle  here  calls  himself  a  servant  of  Jesus  Christ, 
esteeming  that  a  most  honourable  title.  It  is  more 
honourable  to  be  a  sincere  and  useful  servant  of 
Christ  than  to  be  an  earthly  king,  how  potent  and 
prosperous  soever.  He  might  have  claimed  kin¬ 
dred  to  Christ  according  to  the  flesh,  but  he  waves 
that,  and  rather  glories  in  being  his  servant. 

Observe,  It  is  really  a  greater  honour  to  be  a  faith¬ 
ful  servant  of  Jesus  Christ  than  to  be  akin  to  him 
according  to  the  flesh.  Many  of  Christ’s  natural 
kindred,  as  well  as  of  his  progenitors,  perished ;  not 
from  want  of  natural  affection  in  him  as  Man,  but 
from  infidelity  and  obstinacy  in  themselves ;  which 
should  make  the  descendants  and  near  relatives  of 
persons  most  eminent  for  sincere  and  exemplary 
piety,  jealous  over  themselves  with  a  godly  jealousy. 
A  son  of  Noah  may  be  saved  in  the  ark  from  a  flood 
of  temporal  destruction,  and  yet  be  overwhelmed  at 
last  in  a  deluge  of  divine  wrath,  and  suffer  the  vc?i- 
geance  of  eternal  fire.  Christ  himself  tells  us,  that 
'he  that  heareth  his  word,  and  doeth  it,  that  is,  he 
only,  is  as  his  brother,  and  sister,  and  mother,  that 
is,  more  honourably  and  advantageously  related  to 
him  than  the  nearest  and  dearest  of  his  natural  re¬ 
latives,  considered  merely  as  such.  See  Matt.  12. 
48—50. 

Note  further,  In  that  the  apostle  Jude  styles  him¬ 
self  a  servant,  though  an  apostle,  a  dignified  officer 
in  Christ’s  kingdom  :  it  is  a  great  honour  to  the 
meanest  sincere  ministers,  (and  it  holds  proportion- 
ably  as  to  every  upright  Christian,)  that  he  is  the 
servant  of  Christ  Jesus.  They  were  servants  before 
they  were  apostles,  and  they  were  but  servants  still. 
Away  then  with  all  pretensions  in  the  ministers  of 
Christ  to  lordly  dominion  either  over  one  another, 
or  the  flocks  committed  to  their  charge.  Let  us 
ever  have  that  of  our  dear  Redeemer  in  actual  view, 
It  shall  not  be  so  among  you,  Matt.  20.  25,  26.  And 
brother  of  James,  to  wit,  of  him  whom  the  ancients 
style  the  first  bishofi  of  Jerusalem,  of  whose  charac¬ 
ter  and  martyrdom  Josephus  makes  mention,  and 


ascribes  the  horrible  destruction  of  that  city  and 
nation  to  this  wicked  cruelty,  as  one  of  its  principal 
causes.*  Of  this  James,  our  Jude  was  brother, 
whether  in  the  strictest  or  a  larger  (though  very 
usual)  acceptation,  I  determine  not.  He  however 
reckons  it  an  honour  to  him,  that  he  was  the  brother 
of  such  a  one.  W e  ought  to  honour  those  who  are 
’  above  us  in  age,  gifts,  graces,  station ;  not  to  envy 
them,  yet  neither  to  flatter  them,  nor  be  led  merely 
by  their  example,  when  we  have  reason  to  think 
they  act  wrong.  Thus  the  apostle  Paul  withstood 
his  fellow-apostle  Peter  to  the  face,  notwithstanding 
the  high  esteem  he  had  for  him,  and  the  affection¬ 
ate  love  he  bare  to  him,  when  he  saw  that  he  was 
;  to  be  blamed,  that  is,  really  blame-worthy.  Gal.  2. 
11,  and  follow  mg  verses. 

II.  We  are  here  acquainted  to  whom  this  epistle 
is ‘directed;  namely,  to  all  them  who  are  sanctified 
by  God  the  Father,  and  preserved  in  Jesus  Christ, 
and  called.  I  begin  with  the  last,  called,  that  is, 

■  called  Christians,  in  the  judgment  of  charity,  further 
than  Which  we  cannot,  nor  in  justice  ought  to  go,  in 
the  judgments  or  opinions  we  form  or  receive  of  one 
another ;  for  what  appears  not,  is  not,  nor  ought  to 
come  into  account  in  our  dealings  with  the  censures 
of  one  another,  whatever  abatements  the  divine 
goodness  may  see  fit  to  make  for  an  honest,  though 
misguided  zeal.  The  church  pretends  not  (I  am 
sure  it  ought  not)  to  judge  of  secret  or  hidden  things, 
(things  drawn  into  the  light  before  the  time,)  lest 
our  rash  and  preposterous  zeal  do  more  harm  than 
ever  it  has  done  good,  or  I  am  afraid  ever  will  do. 
The  tares  and  wheat  (if  Christ  may  be  Judge)  must 
grow  together  till  the  harvest ;  (Matt.  13.  28 — 30. ) 
and  then  he  himself  will,  by  proper  instruments, 
take  timely  care  to  separate  them.  We  ought  to 
think  the  best  we  can  of  every  man  till  the  contrary 
appear ;  not  being  forward  to  receive  or  propagate, 
much  less  invent,  disadvantageous  characters  of  our 
brethren.  This  is  the  least  we  can  make  of  the 
apostle’s  large  and  excellent  description  of  charity, 
(1  Cor.  13.)  and  this  we  ought  to  make  conscience 
of  acting  up  to,  which  till  we  do,  the  Christian 
churches  will,  as,  alas  !  they  are  at  this  day,  be  filled 
with  envying  and  strife,  confusion  and  every  evil 
work,  Jam.  3.  16.  Or,  the  apostle  may  speak  of 
their  being  called  to  be  Christians,  by  the  preaching 
of  the  word  which  they  gladly  received,  and  pro¬ 
fessed  cordially  to  believe,  and  so  were  received  into 
the  society  and  fellowship  of  the  church,  Christ  the 
Head,  and  believers  the  members;  real  believers 
really,  professed  believers  visibly. 

Christians  are  the  called,  called  out  of  the  world, 
the  evil  spirit  and  temper  of  it ;  above  the  world,  to 
higher  and  better  things,  heaven,  things  unseen  and 
eternal ;  called  from  sin  to  Christ,  from  vanity  to 
seriousness,  from  uncleanness  to  holiness ;  and  this 
in  pursuance  of  divine  purpose  and  grace  ; for  whom 
he  did  predestinate,  them  he  also  called,  Rom.  8.  30. 
Now  they  who  are  thus  called,  are, 

1.  Sanctified;  sanctified  by  God  the  Father.  Sanc¬ 
tification  is  usually  spoken  of  in  scripture  as  the  work 
of  the  Holy  Spirit,  yet  here  it  is  ascribed  to  God  the 
Father,  because  the  Spirit  works  it  as  the  Spirit  oj 
the  Father  and  the  Son.  Note,  All  who  are  effec¬ 
tually  called,  are  sanctified ;  made  partakers  of  a 
divine  nature ;  (2  Pet.  1.  4.)  for  without  holiness  no 
man  shall  see  the  Lord,  Heb.  12.  14. 

Observe,  Our  sanctification  is  not  our  own  work, 
j  If  any  are  sanctified,  they  are  so  by  God  the  Father, 
not  excluding  Son  or  Spirit,  for  they  are  one,  one 
God.  Our  corruption  and  pollution  are  of  ourselves; 
but  our  sanctification  and  renovation  are  of  God  and 
his  grace ;  and  therefore  if  we  perish  in  our  iniquity, 
we  must  bear  the  blame ;  but  if  we  be  sanctified  and 

*  See  Josephus,  Book  20.  ch.  3.  and  Euseb.  Ecc.  Hist. 
Book  2.  ch.  22. 


872 


JUDE. 


glorified,  all  the  honour  and  glory  must  be  ascribed 
to  God,  and  to  him  alone.  I  own  it  is  hard  to  give 
a  clear  and  distinct  account  of  this,  but  we  must  not 
deny  or  disregard  necessary  truth,  because  we  can¬ 
not  fully  reconcile  the  several  parts  of  it  to  each 
other ;  tor,  on  that  supposition,  we  might  deny  that 
any  one  of  us  could  stir  an  inch  from  the  place  we 
are  at  present  in,  though  we  see  the  contrary  every 
day  and  hour. 

2.  The  called  and  sanctified  are  preserved  in  Christ 
Jesus.,  As  it  is  God  who  begins  the  work  of  grace 
in  the  souls  of  men,  so  it  is  he  who  carries  it  on,  and 
perfects  it.  Where  he  begins  he  will  perfect;  though 
we  are  fickle,  he  is  constant ;  he  will  not  forsake  the 
work  of  his  own  hands,  Ps.  138.  8.  Let  us  not  there¬ 
fore  trust  in  ourselves,  nor  in  our  stock  of  grace  al¬ 
ready  received,  but  in  him,  and  in  him  alone ;  still 
endeavouring,  by  all  proper  and  appointed  means, 
to  keep  ourselv  es  as  ever  we  would  hope  he  should 
keep  us. 

Preserved ;  from  the  gates  of  hell,  and  to  the 
glory  of  heaven. 

Preserved  in  Christ  Jesus.  All  who  are  preserv¬ 
ed,  are  preserved  in  Jesus  Christ ;  in  him  as  their 
Citadel  and  Strong-hold  ;  no  longer  than  they  abide 
in  him,  and  solely  by  virtue  of  their  union  with  him. 

3.  The  apostolical  benediction  ;  Mercy  to  you, 
&c.  From  the  mercy,  peace,  and  love  of  God  all 
our  comfort  flows,  all  our  real  enjoyment  of  this 
life,  all  our  hope  of  a  better. 

(1.)  The  mercy  of  God  is  the  spring  and  fountain 
of  all  the  good  we  have  or  hope  for ;  mercy  not  only 
to  the  miserable,  but  to  the  guilty. 

(2.)  Next  to  mercy  is  peace,  which  we  have  from 
the  sense  of  having  obtained  mercy.  We  can  have 
no  true  and  lasting  peace  but  what  flows  from  our 
reconciliation  with  God  by  Jesus  Christ. 

(3.)  As  from  mercy  springs  peace,  so  from  peace 
springs  love his  love  to  us,  our  love  to  him,  and 
our  brotherly  love  (forgotten,  wretchedly  neglected 
grace  !)  to  one  another. 

These  the  apostle  prays  may  be  multiplied,  that 
Christians  may  not  be  content  with  scraps  and  nar¬ 
row  scantlings  of  them  ;  but  that  souls  and  societies 
may  be  full  of  them.  Note,  God  is  ready  to  supply 
us  with  all  grace,  and  a  fulness  in  each  grace.  We 
are  not  straitened,  if  we  are  straitened,  in  him,  but 
in  ourselves. 

3.  Beloved,  when  I  gave  all  diligence  to 
write  unto  you  of  the  common  salvation,  it 
was  needful  for  me  to  write  unto  you,  and 
exhort  you  that  ye  should  earnestly  con¬ 
tend  for  the  faith  which  was  once  delivered 
unto  the  saints. 

We  have  here  the  design  of  the  apostle  in  writing 
this  epistle  to  the  lately-converted  Jews  and  Gen¬ 
tiles  ;  namely,  to  establish  them  in  the  Christian 
faith,  and  a  practice  and  conversation  truly  conso¬ 
nant  and  conformable  thereunto,  and  in  an  open  and 
bold  profession  thereof ;  especially  in  times  of  noto¬ 
rious  opposition,  whether  by  artful  seduction,  or  vio¬ 
lent  and  inhuman  persecution. 

But  then  we  must  see  to  it  very  carefully,  that  it 
be  really  the  Christian  faith  that  we  believe,  pro¬ 
fess,  propagate,  and  contend  for  ;  not  the  discrimi¬ 
nating  badges  of  this  or  the  other  party  ;  not  any 
thing  of  later  date  than  the  inspired  writings  of  the 
holy  evangelists  and  apostles. 

Here  observe,  1.  rl  he  gospel-salvation  is  a  com¬ 
mon  salvation,  that  is,  in  a  most  sincere  offer  and 
tender  of  it  to  all  mankind  to  whom  the  notice  of  it 
reaches':  for  so  the  commission  runs,  (Mark  16. 
15,  16.)  Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature,  8cc.  Surely  God  means  as 


he  speaks,  he  does  not  delude  us  with  vain  words, 
whatever  men  do  ;  and  therefore  none  are  excluded 
from  the  benefit  of  these  gracious  offers  and  invita¬ 
tions,  but  they  who  obstinately,  impenitently,  finally 
exclude  themselves.  "Whoever  will,  may  come  and 
drink  of  the  water  of  life  freely.  Rev.  22.  17. 

The  application  of  it  is  made  to  all  believers,  and 
only  to  such  ;  it  is  made  to  the  weak  as  well  as  to 
the  strong.  Let  none  discourage  themselves  on  the 
account  of  hidden  decrees  which  they  can  know  lit¬ 
tle  of,  and  with  which  they  have  nothing  to  do. 
God’s  decrees  are  dark,  his  covenants  are  plain. 
“All  good  Christians  meet  in  Christ  the  common 
“  Head,  are  actuated  by  one  and  the  same  Spirit, 
“are  guided  by  one  rule,  meet  here  at  one  throne 
“  of  grace,  and  hope  shortly  to  meet  in  one  common 
“inheritance;”  a  glorious  one. to  be  sure,  but  what 
or  how  glorious,  we  cannot,  nor  at  present  need  to 
know  ;  but  such  it  will  be  as  vastly  to  exceed  all 
our  present  hopes  and  expectations. 

2.  This  common  salvation  is  the  subject-matter 
of  the  faith  of  all  the  saints.  The  doctrine  of  it  is 
what  they  all  most  heartily  consent  to  ;  they  esteem 
it  as  a  faithful  saying,  and  worthy  of  all  accepta¬ 
tion,  1  Tim.  1.  15.  It  is  the  faith  once,  or  at  once, 
once  for  dll,  delivered  to  the  saints ;  to  which  no¬ 
thing  can  be  added,  from  which  nothing  may  be  de¬ 
tracted,  in  which  nothing  more  or  less  should  be  al¬ 
tered.  Here  let  us  abide ;  here  we  are  safe  :  if  we 
stir  a  step  further,  we  are  in  danger  of  being  either 
entangled  or  seduced. 

3.  The  apostles  and  evangelists  all  wrote  to  us 
of  this  common  salvation.  This  cannot  be  doubted 
by  those  who  have  carefully  read  their  writings.  It 
is  strange  that  any  should  think  they  wrote  chiefly 
to  maintain  particular  schemes  and  opinions,  espe¬ 
cially  such  as  they  never  did  nor  could  think  of.  It 
is  enough  that  they  have  fully  declared  to  us,  by  in¬ 
spiration  of  the  Holy  Ghost,  all  that  is  necessary 
for  every  one  to  believe  and  do,  in  order  to  obtain  a 
personal  interest  in  the  common  salvation. 

4.  They  who  preach  or  write  of  the  common  sal¬ 
vation,  should  give  all  diligence  to  do  it  well :  they 
should  not  allow  themselves  to  offer  to  God  or  his 
people  that  which  cost  them  nothing,  or  next  to  no¬ 
thing  ;  little  or  no  pains  or  thought,  2  Sam.  24.  24. 
This  were  to  treat  God  irreverently,  and  man  un¬ 
justly. 

The  apostle  (though  inspired)  gave  all  diligence 
to  write  of  the  common  salvation.  What  then  will 
become  of  those,  who  (though  uninspired)  give  no 
diligence,  or  next  to  none,  but  say  to  the  people, 
even  in  the  name  of  God,)  quicquid  in  buccam  vene- 
rit — what  comes  next ;  who,  so  that  they  use  scrip¬ 
ture-words,  care  not  how  they  interpret  or  apply 
them  ?  They  who  speak  of  sacred  things,  ought  al¬ 
ways  to  speak  of  them  with  the  greatest  reverence, 
care,  and  diligence. 

5.  They  who  have  received  the  doctrine  of  this 
common  salvation,  must  contend  earnestly  for  it. 

Earnestly,  not  furiously.  They  who  strive  for 
the  Christian  faith,  or  in  the  Christian  course,  must 
strive  lawfully,  or  they  lose  their  labour,  and  run 
great  hazard  of  losing  their  crown,  2  Tim.  2.  5. 
The  wrath  of  man  worketh  not  the  righteousness; 
of  God,  Jam.  1.  20.  laying  for  the  truth  is  bad,  and 
scolding  for  it  is  not  much  better.  Observe,  They 
who  have  received  the  truth,  must  contend  for  it. 
But  how?  As  the  apostles  did;  by  suffering  pa¬ 
tiently  and  courageously  for  it,  not  by  making 
others  suffer  if  they  will  not  presently  embrace 
every  notion  that  we  are  pleased  (proved  or  unpro¬ 
ved)  to  call  faith,  or  fundamental.  We  must  not 
suffer  ourselves  to  be  robbed  of  any  essential  article 
of  Christian  faith,  by  the  cunning.craftiness  or  spe¬ 
cious  plausible  pretences  of  any  who  lie  in  wait  to 
deceive,  Eph.  4.  14.  The  apostle  Paul  tells  us,  he 


JUDE. 


873 


preached,  the  gospel  (mind  it  was  the  gospel)  with 
much  contention,  (1  Thess.  2.  2.)  that  is,  (as  I  un¬ 
derstand  it,)  with  great  earnestness,  with  a  hearty 
zeal,  and  a  great  concern  for  the  success  of  what  he 
preached.  But  if  we  will  understand  contention  in 
the  common  acceptation  of  the  word,  we  must  im¬ 
partially  consider  with  whom  the  apostle  contended, 
and  how;  the  enlarging  on  which  would  not  be 
proper  for  this  place. 

We  have  here  the  occasion  the  apostle  had  to' 
write  to  this  purport;  as  evil  manners  give  rise  to 
good  laws,  so  dangerous  errors  often  give  just  occa¬ 
sion  to  the  proper  defence  of  important  truths. 

4.  For  there  are  certain  men  crept  in 
unawares,  who  were  before  of  old  ordained 
lo  this  condemnation,  ungodly  men,  turn¬ 
ing  the'  grace  of  our  God  into  lascivious¬ 
ness,  and  denying  the  only  Lord  God,  and 
our  Lord  Jesus  Christ. 

Here  observe,  1.  Ungodly  men  are  the  great  ene¬ 
mies  of  the  faith  of  Christ,  and  the  peace  of  the 
church.  They  who  deny  or  corrupt  the  one,  and 
disturb  the  other,  are  here  expressly  styled  ungod¬ 
ly  men.  We  might  have  truth  with  peace,  (a  most 
desirable  thing,)  were  there  none  (ministers  or  pri¬ 
vate  Christians)  in  our  particular  churches  and 
congregations  but  truly  godly  men — a  blessing 
scarcely  to  be  looked  or  hoped  for  on  this  side  hea¬ 
ven.  Ungodly  men  raise  scruples,  start  questions, 
cause  divisions,  widen  breaches,  merely  to  advance 
and  promote  their  own  selfish,  ambitious,  and  co¬ 
vetous  ends.  This  has  been  the  plague  of  the  church 
in  all  past  ages,  and  I  am  afraid  no  age  is,  or  will 
be,  wholly  free  from  such  men  and  such  practises 
as  long  as  time  shall  last. 

The  late  excellent  Mr.  Henry’s  pious  and  chari¬ 
table  note  on  this  passage  (and  I  wish  it  were  duly 
laid  to  heart  by  all  of  us  who  yet  survive,)  is,  that 
nothing  cuts  us  off  from  the  church,  but  that  which 
cuts  us  off  from  Christ ;  namely,  reigning  infidelity 
and  ungodliness. 

We  must  (as  he  goes  on  excellently)  abhor  the 
thought  of  branding  particular  parties  ;  I  add,  or 
persons,  with  this  character ;  especially  of  doing  it 
without  the  least  proof,  or,  as  it  too  often  happens, 
the  least  shadow  of  it. 

Those  are  ungodly  men  who  live  without  God  in 
the  world,  who  have  no  regard  to  God  and  con¬ 
science. 

r/iey  (as  the  good  man  goes  on)  are  to  be  dread¬ 
ed.  and  consequently  to  be  avoided,  not  only  who 
are  wicked  by  sins  of  commission,  but  also  who  are 
ungodly  by  sins  of  omission  ;  who,  for  example,  res¬ 
train  prayer  before  God,  who  dare  not  reprove  a 
rich  man,  when  it  is  the  duty  of  their  place  so  to  do, 
for  fear  they  lose  his  favour,  and  the  advantage  they 
promise  themselves  therefrom,  who  do  the  work  of 
the  Lord  negligently,  2cc. 

2.  They  are  the  worst  of  ungodly  men,  who  turn 
the  grace  of  God  into  lasciviousness,  who  take  en¬ 
couragement  to  sin  more  boldly,  because  the  grace 
of  God  has  abounded,  and  still  abounds,  so  wonder¬ 
fully  ;  who  are  hardened  in  their  impieties  by  the 
extent  and  fulness  of  gospel- grace,  the  design  of 
which  is  to  reduce  men  from  sin,  and  bring  them 
unto  God.  Thus  therefore  to  wax  wanton  under  so 
great  grace,  and  turn  it  into  an  occasion  of  working 
all  uncleanness  with  greediness,  and  hardening  our¬ 
selves  in  such  a  course  by  that  very  grace  which  is 
the  last  and  most  forcible  means  to  reclaim  us  from 
it,  is  to  render  ourselves  the  vilest,  the  worst,  and 
most  hopeless  of  sinners. 

3.  They  who  turn  the  grace  of  God  into  lascivi-' 
ousness,  do  in  effect  deny  the  Lord  God,  and  our 

VoL.  VI. — 5  S 


|  Lord  Jesus  Christ ;  that  is,  (as  Mr.  Hemy  well  ex 
i  presses  it,)  they  deny  both  natural  and  revealed  re 
ligion. 

They,  as  he  justly  goes  on,  strike  at  the  founda¬ 
tion  of  natural  religion,  for  they  dery  the  only  Lord 
God ;  and  they  overturn  all  the  frame  of  revealed 
religion,  for  they  deny  the  Lord  Jesus  Christ.  Now 
his  great  design  in  establishing  revealed  religion  in 
the  world,  was,  to  bring  us  unto  God. 

Note,  They  who  deny  our  Lord  Jesus  Christ,  do  in 
effect  deny  the  only  Lord  God.  To  deny  revealed 
religion  is  virtually  to  overcome  natural  religion,  for 
they  stand  or  fall  together,  and  they  naturally  yield 
light  and  force  to  each  other.  Would  to  God  our 
modern  deists,  who  live  in  the  midst  of  gospel-light, 
would  seriously  consider  this,  and  cautiously,  dili¬ 
gently,  and  impartially  examine  what  it  is  that 
hinders  their  receiving  the  gospel,  while  they  pro¬ 
fess  themselves  fully  persuaded  of  all  the  principles 
and  duties  of  natural  religion  !  Never  two  tallies 
answered  more  exactly  to  each  other  than  these  do, 
so  that  it  seems  absurd  to  receive  the  one  and  re¬ 
ject  the  other.  One  would  think  it  were  the  fairer 
way  to  receive  both,  or  reject  both  ;  though  perhaps 
the  more  plausible  method,  especially  in  this  age, 
is  to  act  the  part  they  do. 

4.  They  who  turn  the  grace  of  God  into  lascivi¬ 
ousness,  are  ordained  unto  condemnation ;  so  Mr. 
Henry,  and,  no  doubt,  it  is  a  great  truth.  They,  as 
he  speaks,  sin  against  the  last,  the  great/  st,  and 
most  perfect  remedy  ;  and  so  are  without  excuse. 
They  who  thus  sin,  must  needs  die  of  their  wounds, 
of  their  disease  ;  are  of  old  ordained  to  this  condem¬ 
nation,  whatever  that  expression  means.  But  what 
if  our  translators  had  thought  fit  to  have  rendered 
the  word  in  the  original,  (which  I  shall  not  trouble 
the  English  reader  with,)  of  old  fore-written  of,  as 
persons  who  would  through  their  own  sin  and  folly 
become  the  proper  subjects  of  this  condemnation, 
where  had  the  harm  been  ?  Plain  Christians  had 
not  been  troubled  with  dark,  doubtful,  and  perplex¬ 
ing  thoughts  about  reprobation,  which  the  strongest 
heads  cannot  enter  far  into,  can  indeed  bear  buGit- 
tle  of,  without  much  loss  and  damage.  Is  it  not 
enough  that  early  notice  was  given  by  inspired  wri¬ 
ters,  that  such  seducers  and  wicked  men  should 
arise  in  later  times,  and  that  every  one,  being  fore¬ 
warned  of,  should  be  fore-armed  against  them  ! 

5.  We  ought  to  contend  earnestly  for  the  faith,  in 
opposition  to  those  who  would  corrupt  or  deprave 
it ;  such  as  are  crept  in  unawares  ;  a  wretched  cha¬ 
racter,  to  be  sure,  but  often  very  ill  applied  by  weak 
and  ignorant  people,  ancT  even  by  those  who  them¬ 
selves  creep  in  unawares,  who  think  their  ipse  dixit 
should  stand  for  a  law  to  all  their  followers  and  ad¬ 
mirers.  Surely  faithful,  humble  ministers  are  help-* 
ers  of  their  people’s  joy,  peace,  and  comfort ;  not 
lords  of  their  faith  !  Whoever  attempt  to  corrupt 
the  faith,  we  ought  to  contend  earnestly  against 
them.  The  more  busy  and  crafty  the  instruments 
and  agents  of  Satan  are,  to  rob  us  of  the  truth,  the 
more  solicitous  should  we  be  to  hold  it  fast :  always 
provided  we  be  very  sure  that  we  fasten  no  wrong 
or  injurious  characters  on  persons,  parties,  or  senti 
ments. 

The  fair  warning  which  the  apostle,  in  Christ’s 
name,  gives  to  those,  who  having  professed  his  holy 
religion,  do  afterwards  desert  and  prove  false  to  it. 

5.  T  will  therefore  put  you  in  remem¬ 
brance,  though  ye  once  knew  this,  how  that 
the  Lord,  having  saved  the  people  out  of 
the  land  of  Egypt,  afterward  destroyed 
them  that  believed  not.  6.  And  the  an¬ 
gels  which  kept  not  their  first  estate,  but 


874 


jCDE. 


left  their  own  habitation,  he  hath  reserved 
in  everlasting  chains  under  darkness  unto 
the  judgment  of  the  great  day.  7.  Even 
as  Sodom  and  Gomorrah,  and  the  cities 
about  them  in  like  manner  giving  them¬ 
selves  over  to  fornication,  and  going  after 
strange  flesh,  are  set  forth  for  an  example, 
suffering  the  vengeance  of  eternal  fire. 

We  have  here  a  recital  of  the  former  judgments 
of  God  upon  sinners,  with  design  to  awaken  and 
terrify  those  to  whom  warning  is  given  in  this 
epistle. 

Observe,  The  judgments  of  God  are  often  de¬ 
nounced  and  executed  in  terrorem—for  warning  to 
others,  rather  than  from  immediate  or  particular 
displeasure  against  the  offenders  themselves;  not 
that  God  is  not  displeased  with  them,  but  perhaps 
not  more  with  them  than  with  others  who,  at  least 
for  the  present,  escape. 

I  will  put  you  in  remembrance.  What  we  alrea¬ 
dy  know,  we  still  need  to  be  put  in  remembrance 
of.  Therefore  there  will  always  be  need  and  use  of 
a  standing,  stated  ministry  in  the  Christian  church, 
though  all  the  doctrines  of  faith,  the  essentials,  are 
so  plainly  revealed  in  express  words,  or  by  the 
most  near,  plain,  and  immediate  consequence,  that 
he  who  runs,  may  read  and  understand  them.  There 
wants  no  infallible  interpreter,  really  or  conceitedly 
such,  for  any  such  end  or  purpose.  Some  people 
(weakly  enough)  suggest,  “If  the  scriptures  do  so 
plainly  contain  all  that  is  necessary  to  salvation, 
what  need  or  use  can  there  be  of  a  standing  minis¬ 
try  ?  Why  may  we  not  content  ourselves  with  stay¬ 
ing  at  home,  and  reading  our  Bibles  ?”  The  inspired 
apostle  has  here  fully,  though  not  wholly,  answered 
this  objection.  Preaching  is  not  designed  to  teach 
us  something  new  in  every  sermon,  somewhat  that 
we  knew  nothing  of  before  ;  but  to  put  us  in  remem¬ 
brance,  to  call  to  mind  things  forgotten,  to  affect  our 
passions,  and  engage  and  fix  our  resolutions,  that 
our  lives  may  be  answerable  to  our  faith. 

Though  .ye  know  these  things,  yet  (as  good  Mr. 
Henry  says)  ye  still  need  to  know  them  better. 
There  are  many  things  which  we  have  known, 
which  yet  we  have  unhappily  forgotten.  Is  it  of  no 
use  or  service  to  be  put  afresh  in  remembrance  of 

them  ■  . 

Now  what  are  these  things  (I  use  the  very  words 
of  the  late  excellent  Mr.  Henry,  which,  in  this  ex¬ 
position — designed,  and  accordingly  modelled,  as  a 
small  part  of  the  continuation  of  his — I  always  do 
where  I  well  can)  which  we  Christians  need  to  be 
put  in  remembrance  of  ? 

1.  The  destruction  of  the  unbelieving  Israelites 
in  the  wilderness,  v.  5.  St.  Paul  puts  the  Corin¬ 
thians  in  mind  of  this,  1  Cor.  10.  The  ten  first 
verses  of  that  chapter  (as  the  scripture  is  always 
the  best  commentary  upon  itself)  are  the  best  ex- 

Slication  of  this  fifth  verse  of  this  epistle  of  Jude. 

lone  therefore  ought  to  presume  upon  their  privi¬ 
leges,  since  many  who  were  brought  out  of  Egypt 
by  a  series  of  amazing  miracles,  yet  perished  in  the 
wilderness  by  reason  of  their  unbelief.  Let  us  not 
therefore  be  high-minded,  but  fear,  Rom.  11.  20. 
Let  us  fear,  lest,  a  promise  being  left  us  of  entering 
into  his  rest,  any  of  you  should  seem  to  come  short 
of  it,  Heb.  4.  1.  They  had  miracles  plenty,  they 
were  (as  Mr.  Henry  styles  it)  their  daily  bread ;  yet 
even  they  perished  in  unbelief.  We  have  greater 
(much  greater)  advantages  than  they  had  ;  let  their 
error  (their  so  fatal  error)  be  our  awful  warning. 

2.  We  are  here  put  in  remembrance  of  the  fall  of 
the  angels,  v.  6. 

There  were  a  great  number  of  the  angels  who 


left  their  own  habitation,  who  were  not  pleased  with 
the  posts  and  stations  the  supreme  Monarch  of  the 
universe  had  assigned  and  allotted  to  them,  but 
thought  (like  discontented  ministers  in  our  age,  1 
might  say  in  every  age)  they  deserved  better;  they 
would,  with  the  title  of  ministers,  be  sovereigns,  and 
in  effect  their  Sovereign  should  be  their  minister — 
do  all,  and  only,  what  they  would  have  him  ;  thus 
was  pride  the  main  and  immediate  cause  or  occasion 
of  their  fall. 

Thus  they  quitted  their  post,  and  rebelled  against 
God,  their  Creator  and  sovereign  Lord ;  but  God 
did  not  spare  them  ;  (high  and  great  as  they  were,) 
he  would  not  truckle  to  them,  he  threw  them  off,  as 
a  wise  and  good  prince  will  a  selfish  and  deceitful 
minister ;  and  the  great,  the  all-wise  God,  could 
not  be  ignorant,  as  the  wisest  and  best  of  earthly 
princes  often  are,  what  designs  they  were  hatching. 

After  all,  what  became  of  them  ?  They  thought 
to  have  dared  and  outfaced  Omnipotence  itself ; 
but  God  was  too  hard  for  them,  he  cast  them  down 
to  hell.  They  who  would  not  be  servants  to  their 
Maker  and  his  will  in  their  first  state,  were  made 
captives  to  his  justice,  and  are  reserved  in  everlast¬ 
ing  chains  under  darkness.  Here  see  what  the 
condition  of  fallen  angels  is ;  they  are  in  chains, 
bound  under  the  divine  power  and  justice,  bound 
over  to  the  judgment  of  the  great  day;  they  are  un¬ 
der  darkness,  who  were  once  angels  of  light ;  so 
horribly  in  the  dark  are  they,  that  they  continue  to 
fight  against  God,  as  if  there  were  yet  some  small 
hope  at  least  left  them  of  prevailing  and  overcoming 
in  the  conflict.  Dire  infatuation !  Light  and  liberty 
concur,  chains  and  darkness  how  well  do  they  agree 
and  suit  each  other ! 

The  devils,  once  angels  in  the  best  sense,  are  re¬ 
served,  &c. 

Observe,  There  is,  undoubtedly  there  is,  a  judg¬ 
ment  to  come  ;  the  fallen  angels  are  resawed  to  the 
judgment  of  the  great  day;  and  shall  fallen  men 
escape  it  ?  Surely  no.  Let  every  reader  consider 
this  in  due  time. 

Their  chains  are  called  everlasting,  because  it  is 
impossible  they  should  ever  break  loose  from  them, 
or  make  an  escape ;  they  are  held  fast  and  sure  un¬ 
der  them  ;  the  decree,  the  justice,  the  wrath  of 
God,  are  the  very  chams  under  which  fallen  angels 
are  held  so  fast.  Hear  and  fear,  O  sinful  mortals 
of  mankind! 

3.  The  apostle  here  calls  to  our  remembrance  the 
destruction  of  Sodom  and  Gomorrah,  v.  7.  Even 
as,  8cc.  It  is  in  allusion  to  the  destruction  of  Penta- 
polis,  or  the  five  cities,  that  the  miseries  of  the 
damned  are  set  forth  by  a  lake  that  burneth  with 
fire  and  brimstone  ;  they  were  guilty  of  abominable 
wickedness,  not  to  be  named  or  thought  on  but  with 
the  utmost  abhorrence  and  detestation  ;  their  ruin 
is  a  particular  warning  to  all  people  to  take  heed  of, 
and  fly  from,  fleshly  lusts  that  war  against  the  soul, 
1  Pet.  2.  11. 

“  These  lusts  consumed  the  Sodomites  with  fire 
from  heaven,  and  they  are  now  suffering  the  ven¬ 
geance  of  eternal  fire ;  therefore  take  heed,  imitate 
not  their  sins,  lest  the  same  plagues  overtake  you  as 
did  them.  God  is  the  same  holy,  just,  pure  Being 
now  as  then  ;  and  can  the  beastly  pleasures  of  a  mo¬ 
ment  make  amends  for  your  suffering  the  vengeance 
of  eternal  fire  ?  Stand  in  awe,  therefore,  and  sin 
not,”  Ps.  4.  4. 

The  apostle  next  exhibits  a  charge  against  de¬ 
ceivers  who  were  now  seducing  the  disciples  of 
Christ  from  the  profession  and  practice  of  his  holy 
religion. 

8.  Likewise  also  these  filthy  dreamers 
defile  the  flesh,  despise  dominion, and  speak 
evil  of  dignities.  9.  Yet  Michael  the  arch- 


JUDE. 


875 


angel,  when,  contending  with  the  devil,  he 
disputed  about  the  body  of  Moses,  durst  not 
bring  against  him  a  railing  accusation,  but 
said,  The  Lord  rebuke  thee.  1 0.  But  these 
speak  evil  of  those  things  which  they  know 
not:  but  what  they  know  naturally,  as  brute 
beasts,  in  those  things  they  corrupt  them¬ 
selves.  11.  Woe  unto  them!  For  they  have 
gone  in  the  way  of  Cain,  and  ran  greedily 
after  the  error  of  Balaam  for  reward,  and 
perished  in  the  gainsaying  of  Gore.  12. 
These  are  spots  in  your  feasts  of  charity, 
when  they  feast  with  you,  feeding  them¬ 
selves  without  fear:  clouds  they  are  with¬ 
out  water,  carried  about  of  winds;  trees 
whose  fruit  withereth,  without  fruit,  twice 
dead,  plucked  up  by  the  roots;  13.  Raging 
waves  of  the  sea,  foaming  out  their  own 
shame;  wandering  stars,  to  whom  is  re¬ 
served  the  blackness  of  darkness  for  ever. 

He  calls  them  Jilthy  dreamers,  forasmuch  as  de¬ 
lusion  is  a  dream,  and  the  beginning  of,  and  inlet  to, 
all  manner  of  filthiness. 

Note,  Sin  is  filthiness ;  it  renders  men  odious  and 
vile  in  the  sight  of  the  most  holy  God,  and  makes 
them  (sooner  or  later,  as  penitent,  or  as  punished  to 
extremity,  and  without  resource)  vile  in  their  own 
eyes,  ana  in  a  while  they  become  vile  in  the  eyes  of 
all  about  them. 

These  Jilthy  dreamers  dream  themselves  into  a 
fool’s  paradise  on  earth,  and  into  a  real  hell  at  last: 
let  their  character,  course,  and  end,  be  our  seasona¬ 
ble  and  sufficient  warning ;  like  sins  will  produce 
like  punishments  and  miseries. 

1.  They  defile  the  flesh  :  the  flesh  or  body  is  the 
immediate  seat,  and  often  the  irritating  occasion,  of 
many  horrid  pollutions  ;  yet  these,  though  done  in 
and  against  the  body,  do  greatly  defile  and  grievous¬ 
ly  maim  and  wound  the  soul  ;  fleshly  lusts  do  war 
against  the  soul,  1  Pet.  2.  11.  and  in  2  Cor.  7.  1. 
We  read  of  filthiness  of  flesh  and  sfiirit,  each  of 
which,  though  of  different  kinds,  defiles  the  whole 
man. 

2.  They  desfiise  dominion,  and  sfleak  evil  of  dig¬ 
nities  ;  are  of  a  disturbed  mind  and  a  seditious  spirit ; 
forgetting  that  the  powers  that  be,  are  ordained  of 
God,  Rom.  13.  1.  God  requires  us  to  speak  evil  of 
no  man;  (Tit.  3.  2.)  but  it  is  a  great  aggravation  of 
the  sin  of  evil-speaking,  when  what  we  say  is  point¬ 
ed  at  magistrates,  men  whom  God  has  set  in  autho¬ 
rity  over  us,  by  blaspheming  or  speaking  evil  of 
whom,  we  blaspheme  God  himself. 

Or,  if  we  understand  it  with  respect  to  religion,  as 
some  do,  which  ought  to  have  the  dominion  in  this 
lower  world  ;  such  evil-speakers  despise  the  domi¬ 
nion  of  conscience,  make  a  jest  of  it,  and  would  ba¬ 
nish  it  out  of  the  world  ;  and  for  the  word  of  God, 
the  rule  of  conscience,  they  despise  that ;  the  reve¬ 
lations  of  the  divine  will  go  for  little  with  them  ; 
they  are  a  rule  of  faith  and  manners,  but  not  till  they 
have  explained  them,  and  imposed  their  sense  of 
them  upon  all  about  them. 

Or,  as  others  account  for  the  sense  of  this  pas¬ 
sage,  the  people  of  God,  truly  and  specially  so,  are 
the  dignities  here  spoken  of  or  referred  to,  according 
to  that  of  the  Psalmist,  (Ps.  105.  15.)  Touch  not 
mine  anointed,  and  do  my  prophets  no  harm. 

They  speak  evil  of,  &c.  Religion  and  its  serious 
professors  have  been  always  and  every  where  evil 
spoken  o*  ;  though  there  is  nothing  in  religion  but 


what  is  very  good,  and  deserves  our  highest  re¬ 
gards,  both  as  it  is  perfective  of  our  natures,  and 
subservient  to  our  truest  and  highest  interests  ;  yet 
this  sect,  as  its  enemies  are  pleased  to  call  it,  is  every 
where  spoken  against.  Acts  28.  22. 

On  this  occasion  the  apostle  brings  in  Michael  the 
archangel,  Sec.  v.  9. 

Interpreters  are  at  a  loss  what  is  here  meant  by 
the  body  of  Moses.  Some  think,  that  the  Devil  con¬ 
tended  that  Moses  might  have  a  public  and  honour¬ 
able  funeral,  that  the  place  where  he  was  interred 
might  be  generally  known  ;  hoping  thereby  to  draw 
the  Jews,  so  naturally  prone  thereto,  to  a  new  and 
fresh  instance  of  idolatry.  Dr.  Scott  thinks  that  by 
the  body  of  Moses  we  are  to  understand  the  Jewish 
church,  whose  destruction  the  Devil  strove  and  con¬ 
tended  for,  as  the  Christian  church  is  called  the  body 
of  Christ  in  the  New-Testament  style.  Others  bring 
other  interpretations,  which  I  will  not  here  trouble 
the  reader  with. 

Though  this  contest  was  mighty  eager  and  earnest, 
and  Michael  was  victorious  in  the  issue,  yet  he  would 
not  bring  a  railing  accusation  against  the  Devil  him¬ 
self;  he  knew  a  good  cause  needed  no  such  weapons 
to  be  employed  in  its  defence  ;  it  is  said,  He  aurst 
not  bring,  Sic.  Why  durst  he  not?  Not  that  he 
was  afraid  of  the  Devil,  but  he  believed  God  would 
be  offended,  if,  in  such  a  dispute,  he  went  that  way 
to  work  ;  he  thought  it  below  him  to  engage  in  a 
trial  of  skill  with  the  great  enemy  of  God  and  man, 
which  of  them  should  out-scold  or  out-rail  the  other. 
A  memorandum,  says  good  Mr.  Henry,  to  all  dis¬ 
putants,  never  to  bring  railing  accusations  into  their 
disputes.  T ruth  needs  no  supports  from  falsehood 
or  scurrility.  Some  say,  Michael  would  not  bring  a 
railing  accusation  against  the  Devil,  as  knowing  be 
forehand  that  he  would  be  too  hard  for  him  at  that 
weapon.  (Mr.  Henry.)  Some  think  the  apostle 
refers  here  to  the  remarkable  passage  we  nave. 
Numb.  20.  7 — 14.  Satan  would  have  represented 
Moses  under  disadvantageous  colours,  which  he, 
good  man,  had  at  that  time,  and  upon  that  occasion, 
given  but  too  much  handle  for.  Now  Michael,  ac¬ 
cording  to  this  account,  stands  up  in  defence  of 
Moses,  and,  in  the  zeal  of  an  upright  and  bold  spirit, 
says  to  Satan,  The  Lord  rebuke  thee.  He  would  not 
stand  disputing  with  the  Devil,  nor  enter  into  a  par¬ 
ticular  debate  about  the  merits  of  that  special  cause ; 
he  knew  Moses  was  his  fellow-servant,  a  favourite 
1  of  God,  and  he  would  not  patiently  suffer  him  to  be 
insulted,  no,  not  by  the  prince  of  devils ;  but  in  a 
just  indignation  cries  out,  The  Lord  rebuke  thee  : 
like  that  of  our  Lord  himself,  (Matt.  4.  10.)  Get 
thee  hence ,  Satan.  Moses  was  a  dignity,  a  magis¬ 
trate,  one  beloved  and  preferred  bv  the  great  God  ; 
and  the  archangel  thought  it  insufferable  that  such 
a  one  should  be  so  treated  by  a  vile  apostate  spirit, 
of  how  high  an  order  soever.  So  the  lesson  hence 
is,  "That  we  ought  to  stand  up  in  defence  of  those 
“  whom  God  owns,  how  severe  soever  Satan  and  his 
"  instruments  are  in  their  censures  of  them  and  their 
"conduct.”  They  who  censure  (in  particular)  up¬ 
right  magistrates,  upon  every  slip  in  their  behaviour, 
may  expect  to  hear,  The  Lord  rebuke  thee;  and  di¬ 
vine  rebukes  are  harder  to  be  borne  than  careless 
sinners  now  think  for. 

V.  10.  But  these  speak  evil  of  the  things  which  they 
know  not.  See.  They  who  speak  evil  of  religion  and 
godliness,  speak  evil  of  the  things  which  they  know 
not;  for  if  they  had  known  them,  they  would  have 
spoken  well  of  them  ;  for  nothing  but  good  and  ex¬ 
cellent  can  be  truly  said  of  religion  ;  and  it  is  sad 
that  any  thing  different  or  opposite  should  ever  be 
justly  said  of  anv  of  its  professors  ;  a  religious  life 
is  the  most  safe,  happy,  comfortable,  and  honoura¬ 
ble  life  that  is. 

Observe,  Men  are  most  apt  to  speak  evil  of  those 


876 


JUDE. 


persons  and  things  that  they  know  least  of.  How 
many  had  never  suffered  by  slanderous  tongues,  if 
they  had  been  better  known!  On  the  other  hand, 
retirement  screens  some  even  from  just  censure. 

But  what  they  know  naturally,  &c.  It  is  hard,  if 
not  impossible,  to  find  any  obstinate  enemies  to  the 
Christian  religion,  who  do  not  in  their  stated  course 
live  in  open  or  secret  contradiction  to  the  very  prin¬ 
ciples  of  natural  religion:  this  many  think  hard  and 
uncharitable  ;  but  I  am  afraid  it  will  appear  too 
true  in  the  day  of  the  revelation  of  the  righteous 
judgment  of  God.  The  apostle  likens  such  to  brute 
beasts,  though  they  often  think  and  boast  themselves, 
if  not  the  wisest,  yet  at  least  the  wittiest,  part  of 
mankind. 

In  those  things  they  corrupt  themselves  ;  that  is, 
in  the  plainest  and  most  natural  and  necessary  things; 
things  that  lie  most  open  and  obvious  to  natural  rea¬ 
son  and  conscience ;  even  in  those  things  they  cor¬ 
rupt,  debase,  and  defile  themselves:  the  fault,  what¬ 
ever  it  is,  lies  not  in  their  understandings  or  appre¬ 
hensions,  but  in  their  depraved  wills,  and  disordered 
appetites  and  affections  ;  they  could  and  might  have 
acted  better,  but  then  they  must  have  offered  vio¬ 
lence  to  those  vile  affections  which  they  obstinately 
chose  rather  to  gratify  than  mortify. 

V.  11.  He  represents  them  as  followers  of  Cain, 
and  in  v.  12,  13.  as  atheistical  and  profane  people 
who  thought  little,  and  perhaps  believed  not  much, 
of  God  or  a  future  world  ;  as  greedy  and  covetous, 
who,  so  they  could  but  gain  present  worldly  advan¬ 
tages,  cared  not  what  came  next ;  rebels  to  God  and 
man,  who,  like  Core,  ran  into  attempts  in  which 
they  must  assuredly  perish,  as  he  did. 

V.  12.  These  are  spots  in  your  feasts  of  charity — 
the  aya-rui  or  love-feasts,  so  much  spoken  of  by  the 
ancients  ;  these  happened  by  whatever  means  or 
mischance  to  be  admitted  among  them,  but  were  ' 
spots  in  them,  defiled  and  defiling.  Observe,  It  is  , 
a  great  reproach,  though  unjust  and  incidental,  to 
religion,  when  they  who  profess  it,  and  join  in  the 
most  solemn  institution  of  it,  are  in  heart  and  life 
unsuitable,  and  even  contrary  to  it. 

These  are  spots.  Yet  how  common  in  all  Chris¬ 
tian  societies  here  on  earth,  the  very  best  not  ex¬ 
cepted,  are  such  blemishes!  The  more  is  the  pity! 
The  Lord  remedy  it  in  his  due  time  and  way;  not 
in  men’s  blind  and  rigorous  way  of  plucking  up  the 
wheat  with  the  tares ;  but  in  the  heaven  we  are 
waiting,  hoping,  and  preparing  for,  there  is  none  of 
this  mad  work,  there  are  none  of  these  disorderly 
doings. 

When  they  fete  l  with  you,  they  feed  themselves 
without  fear.  Arrant  gluttons,  no  doubt,  they  were ; 
such  as  minded  only  the  gratifying  of  their  appetites 
with  the  daintiness  and  plenty  of  their  fare ;  they 
had  no  regard  to  Solomon’s  caution,  Prov.  23.  2. 

Mr.  Henry’s  note  on  this  passage,  is,  In  common 
eating  and  drinking  a  holy  fear  is  necessary,  much 
more  in  feasting  ;  though  we  may  sometimes  be  more 
easily  and  insensibly  overcome  at  a  common  meal 
than  at  a  feast ;  for,  in  the  case  supposed,  we  are 
less  upon  oiff  guard,  and  sometimes,  at  least  to  some 
persons,  the  plenty  of  a  feast  is  its  own  antidote,  as 
to  others  it  may  prove  a  dangerous  snare. 

Clouds  they  are  without  water;  which  promise 
rain  in  time  of  drought,  but  perform  nothing  of  what 
they  promise.  Such  is  the  case  of  formal  profes¬ 
sors,  who,  at  first  setting  out,  promise  much,  like 
earlv-blossoming  trees  in  a  forward  spring,  but,  in 
conclusion,  bring  forth  little  or  no  fruit. 

Carried  about  of  winds;  light  and  empty,  easily 
driven  about  this  way  or  that,  as  the  wind  happens 
to  sit ;  such  are  empty,  ungrounded  professors,  an 
easy  prey  to  every  seduwer.  It  is  amazing  to  hear 
many  talk  so  confidently,  of  so  many  things  of  which 
♦hr  v  know  little  or  nothing,  and  yet  have  not  the 


wisdom  and  humility  to  discern  and  be  sensible  how 
little  they  know !  How  happy  would  our  world  be, 
if  men  either  knew  more,  or  practically  knew  how 
little  they  know ! 

Trees  whose  fruit  withereth,  &c.  Trees  they  are, 
for  they  are  planted  in  the  Lord’s  vineyard,  yet 
fruitless  ones. 

Observe,  They,  whose  fruit  withereth,  may  be 
justly  said  to  be  without  fruit.  It  is  a  sad  thing 
when  men  seem  to  begin  in  the  Spirit,  and  end  in 
the  flesh  ;  which  is  almost  as  common  a  case  as  it  is 
an  awful  one. 

The  text  speaks  of  such,  as  being  twice  dead;  one 
would  think  to  be  once  dead  were  enough  ;  we  none 
of  us,  till  grace  renew  us  to  a  higher  degree  than 
ordinary,  love  to  think  of  dying  once,  though  this 
is  appointed  for  us  all.  What  then  is  the  meaning 
of  this  being  twice  dead?  Take  Mr.  Henry’s  an¬ 
swer  in  his  own  words  ;  “  They  had  been  once  dead 
“  in  their  natural,  fallen,  lapsed  state ;  but  they  seem- 
“  ed  to  recover,  and,  as  a  man  in  a  swoon,  to  be 
“brought  to  life  again,  when  they  took  upon  them 
“the  profession  of  the  Christian  religion  ;  but  now 
“they  are  dead  again  by  the  evident  proofs  they 
“have  given  of  their  hypocrisy;  whatever  they 
“  seemed,  they  had  nothing  truly  vital  in  them.” 

Plucked  up  by  the  roots  ;  as  we  commonly  serve 
dead  trees,  from  which  we  expect  no  more  fruit ; 
they  are  dead,  dead,  dead;  why  cumber  they  the 
ground?  Away  with  them  to  the  fire. 

V.  13.  Raging  waves  of  the  sea  ;  boisterous,  noisy, 
and  clamorous ;  full  of  talk  and  turbulency,  but  with 
little  (if  any)  sense  or  meaning  ; 

Foaming  out  their  own  shame ;  creating  much 
uneasiness  to  men  of  better  sense  and  calmer  tem¬ 
pers,  which  yet  will  in  the  end  turn  to  their  own 
greater  shame  and  just  reproach.  The  Psalmist’s 
prayer  ought  always, to  be  that  of  every  honest  and 
good  man  ;  “  Let  integrity  and  uprightness  preserve 
me ;  (Ps.  25V  21.)  and  if  it  will  not,  let  me  be  un¬ 
preserved.”  If  honesty  signify  little  now,  knavery 
will  signify  much  less,  and  that  in  a  very  little  while. 

Raging  waves  are  a  terror  to  sailing  passengers ; 
but  when  they  are  got  to  port,  the  waves  are  forgot¬ 
ten,  as  if  no  longer  in  being;  their  noise  and  terror 
are  for  ever  ended. 

Jl’andering  stars ;  planets  that  are  erratic  in  their 
motions,  keep  not  that  steady,  regular  course  which 
the  fixed  ones  do,  but  shift  their  stations,  that  one 
has  sometimes  much  ado  to  know  where  to  find 
them.  This  allusion  carries  in  it  a  lively  emblem  of 
false  teachers,  who  are  sometimes  here  and  some¬ 
times  there,  so  that  one  knows  not  where  nor  how 
to  fix  them.  In  the  main  things,  at  least,  one  would 
think  something  should  be'  fixed  and  steady ;  and 
this  might  be  without  infallibility,  or  any  pretensions 
to  it  in  us  poor  mortals.  In  religion  and  politics,  the 
great  subjects  of  present  debate,  surely  there  are 
certain  stamina  in  which  wise  and  good,  honest  and 
disinterested  men  might  agree,  without  throwing 
the  populace  into  the  utmost  anguish  and  distress  of 
mind,  or  blowing  up  their  passions  into  rage  and 
fury,  without  letting  them  know  what  they  say,  or 
whereof  they  affirm. 

To  whom  is  reserved  the  blackness  of  darkness  for 
ever.  False  teachers  are  to  expect  the  worst  of 
punishments  in  this  and  a  future  world :  not  every 
one  who  teaches  by  mistake  any  thing  that  is  not 
exactly  true  ;  (for  who  then,  in  any  public  assembly, 
durst  open  a  Bible  to  teach  others,  unless  he  thought 
himself  equal  or  superior  to  the  angels  of  God  in 
heaven  ?)  but  every  one  who  prevaricates,  dissem¬ 
bles,  would  lead  others  into  by-paths  and  side-ways, 
that  he  may  have  opportunity  to  make  a  gain  or 
prey  of  them,  or  (in  the  apostle’s  phrase)  to  make 
merchandise  of  them,  2  Pet.  2.  3.  But  enough  of 
this.  As  for  the  blackness  of  darkness  for  ever,  I 


JUDE. 


877 


shall  only  say,  that  this  terrible  expression,  with  all 
the  horror  it  imports,  belongs  to  false  teachers,  truly, 
not  slanderously  so  called,  who  corru/it  the  word 
of  God,  and  betray  the  souls  of  men.  If  this  will 
not  make  both  ministers  and  people  cautious,  I 
know  not  what  will. 

The  doom  of  this  wicked  people  is  declared. 

14.  And  Enoch  also,  the  seventh  from 
Adam,  prophesied  of  these,  saying,  Behold, 
the  Lord  cometli  with  ten  thousand  of  his 
saints,  1 5.  To  execute  judgment  upon  all, 
and  to  convince  all  that  are  ungodly  among 
them  of  all  their  ungodly  deeds  which  they 
have  ungodly  committed,  and  of  all  their 
hard  speeches  which  ungodly  sinners  have 
spoken  against  him.  16.  These  are  mur- 
murers,  complainers,  walking  after  their 
own  lusts  ;  and  their  mouth  speaketh  great 
swelling  words ,  having  men’s  persons  in 
admiration  because  of  advantage. 

This  prophecy  of  Enoch  we  have  no  mention 
made  of  in  any  other  part  or  place  of  scripture  ;  yet 
now  it  is  scripture,  that  there  was  such  prophecy; 
one  plain  text  of  scripture  is  proof  enough  of  any 
one  point  that  we  are  required  to  believe,  especially 
when  relating  to  a  matter  of  fact ;  but  in  matters  of 
faith,  necessary  saving  faith,  God  has  not  seen  fit, 
blessed  be  his  holy  name  he  has  not,  to  try  us  far; 
there  is  no  fundamental  of  Christian  religion,  truly 
so  called,  which  is  not  inculcated  over  and  over  in 
the  New  Testament ;  by  which  we  may  know  what 
the  Holy  Ghost  does,  and  consequently  we  ought, 
to  lay  the  greatest  stress  upon.  Some  say  that  this 
prophecy  of  Enoch  was  preserved  by  tradition  in 
the  Jewish  church  ;  others,  that  the  apostje  Jude 
was  immediately  inspired  with  the  notice  of  it:  be 
that  how  it  will,  it  is  certain  that  there  was  such  a 
prophecy  of  ancient  date,  of  long  standing,  and  uni¬ 
versally  received  in  the  Old-Testament  church ; 
and  it  is  a  main  point  of  our  New-Testament  creed. 

Observe,  Christ’s  coming  to  judgment  was  pro¬ 
phesied  of  as  early  as  the  middle  of  the  patriarchal 
age,  and  was  therefore  even  then  a  received  and  ac¬ 
knowledged  truth. 

The  Lord  cometh  with  his  holy  myriads  ;  includ¬ 
ing  both  angels,  and  the  spirits  of  just  men  made 
perfect.  What  a  glorious  time  will  that  be,  when 
Christ  shall  come  with  ten  thousand  of  these  l  And 
we  are  told  for  what  great  and  awful  ends  and  pur¬ 
poses  he  will  come  so  accompanied  and  attended, 
namely,  to  execute  judgment  upon  all. 

Observe,  It  was  spoken  of  then,  so  long  ago,  as  a 
thing  just  at  hand  ;  “  Behold,  the  Lord  cometh  ;  he 
is  just  a  coming,  he  will  be  upon  you  before  you  are 
aware,  and,  unless  you  be  very  cautious  and  diligent, 
before  you  are  provided  to  meet  him  comfortably.” 
He  cometh,  1.  To  execute  judgment  upon  the  wick¬ 
ed.  2.  To  convince  them. 

Observe,  Christ  will  condemn  none  without  pre¬ 
cedent,  trial,  and  conviction ;  such  conviction  as 
shall  at  least  silence  even  themselves;  they  shall 
have  no  excuse  or  apology  to  make,  that  they  either 
can  or  dare  then  stand  by  ;  then  every  mouth  shall 
be  stopped,  the  Judge  and  his  sentence  shall  be  (by 
all  the  impartial)  approved  and  applauded,  and  even 
the  guilty  condemned  criminals  shall  be  speechless, 
though  at  present  they  want  not  bold  and  specious 
pleas,  which  they  vent  with  all  assurance  and  con-  ' 
fidence  ;  and  yet  it  is  sure  that  the  mock-trials  of 
prisoners  in  the  jail  among  themselves,  and  the  real  ( 
trial  at  the  bar  before  the  proper  judge,  soon  appear  ( 
to  bt  very  different  things. 


I  cannot  pass  this  fifteenth  verse  without  taking 
notice  how  often,  and  how  emphatically,  the  word 
ungodly  is  repeated  in  it ;  no  less  than  four  times  ; 
ungodly  men,  ungodly  simiers,  ungodly  deeds,  and, 
as  to  the  manner,  ungodly  committed.  Godly  or 
ungodly  signifies  little  with  men  now-a-days,  unless 
it  be  to  scoff  at  and  deride  even  the  very  expres¬ 
sions  ;  but  it  is  not  so  in  the  language  of  the  Holy 
Ghost. 

Observe,  Omissions,  as  well  as  commissions,  must 
be  accounted  for  in  the  day  of  judgment. 

Observe  further,  Hard  speeches  of  one  another, 
especially  if  ill-grounded,  will  most  certainly  come 
i  into  account  at  the  judgment  of  the  great  day.  Let 
us  all  take  care  in  time.  “  If  thou,”  says  one  of  our 
good  old  puritans,  “  smite  (a  miscalled  heretic,  or) 
a  schismatic,  and  God  find  a  real  saint  bleeding, 
look  thou  to  it,  how  thou  wilt  answer  it.”  It  tnay 
be  too  late  to  say  before  the  angel,  that  it  was  an  error, 
Eccl.  5.  6.  I  only  here  allude  to  that  expression  of 
the  divinely  inspired  writer. 

In  the  sixteenth  verse  the  apostle  enlarges  further 
on  the  character  of  these  evil  men  and  seducers ; 
they  are  murmurers,  complainers,  &c. 

Observe,  A  murmuring  complaining  temper,  in¬ 
dulged  and  expressed,  lays  men  under  a  very  ill  cha¬ 
racter  ;  such  are  very  weak  at  least,  and  for  the 
most  part' very  wicked  ;  they  murmur  against  God 
and  his  providence,  against  men  and  their  conduct ; 
they  are  angry  at  every  thing  that  happens,  and 
never  pleased  with  their  own  state  and  condition 
in  the  world,  as  not  thinking  it  good  enough  for 
them. 

Such  walk  after  their  own  lusts ;  their  will,  their 
appetite,  their  fancy,  are  their  only  rule  ar.d  law. 
Mr.  Henry’s  note  here,  is,  That  they  who  please 
their  sinful  appetites,  are  most  prone  to  yield  to  their 
ungovernable  passions. 

Lastly,  The  apostle  here  gives  exhortation  to 
those  to  whom  he  wrote,  which,  with  the  doxology 
in  the  two  last  verses,  concludes  the  epistle. 

17.  But,  beloved,  remember  ye  the  words 
which  were  spoken  before  of  the  apostles 
of  our  Lord  Jesus  Christ;  18.  flow  that 
they  told  you  there  should  be  mockers  in 
the  last  time,  who  should  walk  after  their 
own  ungodly  lusts.  19.  These  are  they 
who  separate  themselves,  sensual,  having 
not  the  Spirit.  20.  But  ye,  beloved,  build¬ 
ing  up  yourselves  on  your  most  holy  faith, 
praying  in  the  Holy  Ghost,  21 .  Keep  your¬ 
selves  in  the  love  of  God,  looking  for  the 
mercy  of  our  Lord  Jesus  Christ  unto  eter¬ 
nal  life.  22.  And  of  some  have  compassion, 
making  a  difference:  23.  And  others  save 
with  fear,  pulling  them  out  of  the  fire ;  hat¬ 
ing  even  the  garment  spotted  by  the  flesh. 
24.  Now  unto  him  that  is  able  to  keep  you 
from  falling,  and  to  present  you  faultless 
before  the  presence  of  his  glory  with  ex¬ 
ceeding  joy,  25.  To  the  only  wise  God  our 
Saviour,  be  glory  and  majesty,  dominion 
and  power,  both  now  and  ever.  Amen. 

V.  17.  But,  beloved,  remember,  See.  “  Remem¬ 
ber,  take  heed  that  ye  think  it  not  strange  (so  as  to 
stumble  and  be  offended,  and  have  your  faith  stag¬ 
gered  by  it)  that  such  people  as  the  seducers  before 
described  and  warned  against  should  arise  (and  that 
|  early)  in  the  Christian  church,  seeing  all  this  was 


878 


JUDE. 


foretold  by  the  apostles  of  our  Lord  Jesus  Christ, 
and  consequently,  the  accomplishment  of  it  in  the 
event,  is  a  confirmation  of  your  faith,  instead  of  being 
in  the  least  an  occasion  oi  shaking  and  unsettling 
you  therein.” 

1.  They  who  would  persuade,  must  make  it  evi¬ 
dent  that  they  sincerely  love  those  whom  they  would 
persuade ;  “  Bitter  words  and  hard  usage  never  did, 
“nor  ever  will  convince,  much  less  persuade  any 
“body.” 

2.  The  words  which  inspired  persons  have  spoken, 
(or  written,)  duly  remembered  and  reflected  on, 
are  the  best  preservative  against  dangerous  errors  ; 
this  will  always  be  so,  till  men  have  learnt  to  speak 
better  than  God  himself. 

3.  We  ought  not  to  be  offended  if  errors  and  per¬ 
secutions  arise  and  prevail  in  the  Christian  church  ; 
this  was  foretold,  and  therefore  we  should  not  think 
worse  of  Christ’s  person,  doctrine,  or  cross,  when 
we  see  it  fulfilled.  See  1  Tim.  4.  1.  and  2  Tim.  3. 

1.  and  2  Pet.  3.  3.  We  must  not  think  it  strange,  but 
comfort  ourselves  with  this,  that  (in  the  midst  of  all 
this  confusion)  Christ  will  maintain  his  church,  and 
make  good  his  promise,  that  the  gates  of  hell  shall 
not  prevail  against  it,  Matt.  16.  18. 

4.  The  more  religion  is  ridiculed  and  persecuted, 
the  faster  hold  we  should  take  and  keep  of  it ;  being 
fore-warned,  we  should  shew  that  we  are  fore-arm¬ 
ed  ;  under  such  trials  we  should  stand  firm,  and  not 
be  soon  shaken  in  mind,  2  Thess.  2.  2. 

V.  19.  These  are  they  who  separate,  See.  Ob¬ 
serve,  1.  Sensualists  are  the  worst  separatists ;  they 
separate  themselves  from  God,  and  Christ,  and  his 
church,  to  the  Devil,  the  world,  and  the  flesh,  by 
their  ungodly  courses  and  vicious  practices ;  and 
that  is  a  great  deal  worse  than  separation  from  any 
particular  branch  of  the  visible  church  on  account 
of  opinions,  or  modes  and  circumstances  of  external 
government  or  worship  ;  though  many  can  patiently 
bear  with  the  former,  while  they  are  plentifully 
and  almost  perpetually  railing  at  the  latter ;  as  if 
no  sin  were  damnable,  but  what  they  are  pleased  to 
call  schism. 

2.  Sensual  men  have  not  the  Spirit,  that  is,  of 
God  and  Christ,  the  Spirit  of  holiness,  which  who¬ 
ever  has  not,  is  none  of  Christ's,  does  not  belong  to 
him,  Rom.  8.  9. 

3.  The  worse  others  are,  the  better  should  we  en¬ 
deavour  and  approve  ourselves  to  be  ;  the  more  busy 
Satan  and  his  instruments  are  to  pervert  others  in 
judgment  or  practice,  the  more  tenacious  should  we 
be  of  sound  doctrine  and  a  good  conversation,  hold¬ 
ing  fast  the  faithful  word,  as  we  have  been  (divine¬ 
ly)  taught,  holding  the  mystery  of  faith  in  a  pure 
conscience,  Tit.  1.  9.  1  Tim.  3.  9. 

V.  20.  Building  up,  8cc.  Observe,  The  way  to 
hold  fast  our  profession,  is,  to  hold  on  in  it ;  having 
laid  our  foundation  well  in  a  sound  faith,  and  a  sin¬ 
cere  upright  heart,  we  must  build  upon  it,  make 
further  progress  continually  ;  and  we  should  take 
care  with  what  materials  we  carry  on  our  building, 
namely,  gold,  silver,  precious  stones,  not  wood,  hay, 
stubble,  1  Cor.  3.  12.  Right  principles  and  a  regu¬ 
lar  conversation  will  stand  the  test  even  of  the  fiery 
trial  ;  but  whatever  we  mix  of  baser  alloy,  though 
we  be  in  the  main  sincere,  we  shall  suffer  loss  by  it ; 
and  though  our  persons  be  saved,  all  that  part  of 
our  work  shall  be  consumed ;  and  if  we  ourselves 
escape,  it  will  be  with  great  danger  and  difficulty, 
as  from  a  house  on  fire  on  every  side. 

Praying  in  the  Holy  Ghost.  Observe,  1.  Prayer 
is  the  nurse  of  faith  ;  the  way  to  build  up  ourselves 
in  our  most  holy  faith,  is,  to  continue  instant  in 
prayer,  Rom.  12.  12. 

2.  Our  prayers  are  then  most  likely  to  prevail, 
when  w epray  in  the  Holy  Ghost,  under  his  guidance 
and  influence,  according  to  the  rule  of  his  word,  with 


faith,  fervency,  and  constant  persevering  importu 
nity  ;  this  is  praying  in  the  Holy  Ghost,  whether  it 
be  done  by  or  without  a  set  prescribed  form. 

V.  21.  Keep  yourselves,  See.  1.  “  Keep  up  the 
grace  of  love  to  God  in  its  lively  vigorous  actings 
and  exercises  in  your  souls.”  2.  “Take  heed  of 
throwing  yourselves  out  of  the  love  of  God  to  you, 
or  its  delightful,  cheering,  strengthening  manifesta¬ 
tions;  keep  yourselves  in  the  way  of  God,  if  you 
would  continue  in  his  love.” 

Looking  for  the  mercy.  See.  1.  Eternal  life  is  to 
be  looked  for  only  through  mercy ;  mercy  is  our 
only  plea,  not  merit ;  or  if  merit,  not  our  own,  but 
another’s,  who  has  merited  for  us  what  otherwise 
we  could  have  laid  no  claim  to,  nor  have  enter¬ 
tained  any  well-grounded  hope  of. 

2.  It  is  said,  not  only  through  the  mercy  of  God  as 
our  Creator,  but  through  the  mercy  of  our  Lord  Je¬ 
sus  Christ  as  Redeemer ;  all  who  come  to  heaven, 
must  come  thither  through  our  Lord  Jesus  Christ ; 
for  there  is  no  other  name  under  heaven  given 
among  men  by  which  we  must  be  saved,  but  that  of 
the  Lord  Jesus  only,  Acts  4.  12.  compared  with 
v.  10. 

3.  A  believing  expectation  of  eternal  life  will  arm 
us  against  the  snares  of  sin  ;  (2  Pet.  3.  14.)  a  lively 
faith  of  the  blessed  hope  will  help  us  to  mortify  our 
cursed  lusts. 

V.  22,  23.  And  of  some  have  compassion.  See.  Ob¬ 
serve,  1.  We  ought  to  do  all  we  can  to  rescue  others 
out  of  the  snare  of  the  Devil,  that  they  may  be  saved 
from  (or  recovered,  when  entangled  therein,  out  of) 
dangerous  errors,  or  pernicious  practices.  W e  are 
not  only  (under  God)  our  own  keepers,  but  every 
man  ought  to  be  (as  much  as  in  him  lies)  his  bro¬ 
ther’s  keeper  ;  none  but  a  wicked  Cain  will  contra¬ 
dict  this,  Gen.  4.  9.  We  must  watch  over  one  an 
other,  faithfully  (yet  prudently)  reprove  each  other, 
and  set  a  good  example  to  all  about  us. 

This  must  be  done  with  compassion,  making  a 
difference.  How  is  that  ?  We  must  distinguish  be¬ 
tween  the  weak  and  the  wilful. 

1.  Of  some  we  must  have  compassion,  treat  them 
with  all  tenderness,  restore  them  in  the  spirit  of 
meekness,  not  be  needlessly  harsh  and  severe  in  our 
censures  of  them  and  their  actions,  nor  proud  and 
haughty  in  our  conduct  toward  them,  not  implaca¬ 
ble,  not  averse  to  reconciliation  with  them,  or  ad¬ 
mitting  them  to  the  friendship  they  formerly  had 
with  us,  when  they  give  evident  or  even  strongly 
hopeful  tokens  of  a  sincere  repentance  :  if  God  has 
forgiven  them,  why  should  not  we  ?  We  infinitel) 
more  need  his  forgiveness  than  they  do,  or  can  do 
our’s  ;  though  perhaps  neither  they  nor  we  are  just 
ly  or  sufficiently  sensible  of  this. 

2.  Others  save  with  fear  ;  urging  upon  them  the 
terrors  of  the  Lord  ;  “  Endeavour  to  frighten  them 
out  of  their  sins  ;  preach  hell  and  damnation  to 
them;”  so  good  Mr.  Henry. 

But  what  if  prudence  and  caution  in  administer¬ 
ing  even  the  most  just  and  severe  reproofs,  be  what 
are  primarily  and  chiefly  here  intimated  ;  (I  do  but 
offer  it  for  consideration  ;)  as  if  he  had  said,  “  Fear 
lest  you  frustrate  your  own  good  intentions  and  ho¬ 
nest  designs  by  rash  and  imprudent  management, 
that  you  do  not  harden,  instead  of  reclaiming,  even 
where  greater  degrees  of  severity  are  requisite,  than 
in  the  immediately  foregoing  instance.”  We  are 
often  apt  to  over-do,  when  we  are  sure  we  mean 
honestly,  and  think  we  are  right  in  the  main  ;  yet 
the  very  worst  are  not  needlessly  or  rashly,  or  to 
extremity,  to  be  provoked ;  lest  they  be  thereby 
further  hardened  through  our  default. 

Hating  even  the  garment,  See.  that  is,  keeping 
yourselves  at  the  utmost  distance  from  what  is  or 
appears  evil,  and  designing  and  endeavouring  that 
others  may  do  so  too  ;  avoid,  as  Mr.  Henry  speaks. 


JUDE.  879 


all  that  leads  to  sin,  or  that  looks  like  sin,  1  Thess. 
5.  22. 

Lastly,  The  apostle  concludes  this  epistle  with 
solemn  ascription  of  glory  to  the  great  God.  Note, 
Whatever  is  the  subject  or  argument  we  have  been 
treating  of,  ascribing  glory  to  God  is  fittest  for  us  to 
conclude  with,  v.  24,  25. 

Note  further,  God  is  able,  and  he  is  as  willing  as 
able,  to  keep  us  from  falling,  and  to  present  us 
faultless  before  the  presence  of  his  glory ;  not  as 
those  who  have  never  been  faulty,  (tor  what  has 
once  been  done  can  never  be  rendered  undone,  even 
by  Omnipotence  itself,  for  that  implies  a  contradic¬ 
tion,)  but  as  those  whose  faults  shall  not  be  imputed 
to  their  ruin,  which,  but  for  God’s  mercy  and  a 
Saviour’s  merits,  they  might  most  justly  have  been. 

Before  the  presence  of  his  glory.  Observe,  1. 
The  glory  of  the  Lord  will  shortly  be  present ;  we 
now  look  upon  it  as  distant,  and  too  many  look  upon 
it  as  uncertain,  but  it  will  come,  and  it  will  be  mani¬ 
fest  and  apparent,  every  eye  shall  see  him,  Rev.  1.  7. 
This  is  now  the  object  of  our  faith,  but  hereafter, 
(and  surely  it  cannot  now  be  long,)  it  will  be  the  ob¬ 
ject  of  our  sense ;  whom  we  now  believe  in,  him  we 
shall  shortly  see,  to  our  unspeakable  joy  and  com¬ 


fort,  or  inexpressible  terror  and  consternation.  See 
1  Pet.  1.  8. 

Observe,  2.  All  real  sincere  believers  shall  be  pre¬ 
sented,  at  the  Lord  Redeemer’s  appearance  and 
coming,  by  him  their  glorious  Head,  to  the  Father, 
in  ol  der  to  his  approbation,  acceptance,  and  reward ; 
they  were  given  him  of  the  Father,  and  of  all  that 
•were  so  given  him  he  has  lost  none,  nor  will  lose  any 
one,  not  an  individual,  a  single  soul,  but  will  present 
them  all  perfectly  holy  and  happy,  when  he  shall 
surrender  his  mediatorial  kingdom  to  his  God,  and 
our  God ;  his  Father,  and  our  Father,  John  6.  39. 
with  ch.  17.  12.  1  Cor.  15.  24. 

Observe,  3.  When  believers  shall  be  presented 
faultless,  it  will  be  with  exceeding  joy.  Alas  !  now 
our  faults  fill  us  with  fears,  doubts,  and  sorrows ;  but 
be  of  good  cheer  ;  if  we  are  sincere,  we  shall  be,  our 
dear  Redeemer  has  undertaken  for  it,  we  shall  be 
presented  faultliss  ;  where  there  is  no  sin,  there  will 
be  no  sorrow  ;  where  there  is  the  perfection  of  holi¬ 
ness,  there  will  be  the  perfection  of  joy.  Surely, 
the  God  who  can  and  will  do  all  this,  is  worthy  to 
have  glory,  majesty,  dominion,  and  power,  ascribed 
to  him,  both  now  and  for  ever  !  And  to  this  we  may 
well,  with  the  apostle,  affix  our  hearty  Amen 


AN 

EXPOSITION. 

WITH 

PRACTICAL  OBSERVATIONS, 


OF  THE 


REVELATION  OF  ST.  JOHN  THE  DIVINE 

Completed  by  Mr.  William,  Tong. 


IT  ought  to  be  no  prejudice  to  the  credit  and  authority  of  this  book,  that  it  has  been  rejected  by  men  of 
corrupt  minds,  such  as  Cerdon  and  Marcion,  and  doubted  of  by  men  of  a  better  character ;  for  that  has 
been  the  lot  of  other  parts  of  holy  writ,  and  of  the  divine  Author  of  the  scripture  himself.  1  he  image 
and  superscription  ot  this  book  are  truly  sacred  and  divine,  and  the  matter  of  it  agreeable  with  other 
prophetical  books,  particularly  Ezekiel  and  Daniel ;  the  church  of  God  has  generally  received  it,  and 
tound  good  counsel  and  great  comfort  in  it. 

From  the  beginning,  the  church  of  God  has  been  blessed  with  prophecy ;  that  glorious  prediction  of  break¬ 
ing  the  serpent’s  head,  was  the  stay  and  support  of  the  patriarchal  age ;  and  the  many  prophecies  there 
were  concerning  the  Messiah  to  c<*ne,  were  the  gospel  of  the  Old  Testament.  Christ  himself  prophesied 
of  the  destruction  of  Jerusalem  ;  and  about  the  time  in  which  that  was  accomplished,  he  intrusted  the 
apostle  John  with  this  book  of  revelation,  to  deliver  it  to  the  church  as  a  prediction  of  the  most  important 
.  events  that  should  happen  to  it,  to  the  end  of  time,  for  the  support  of  the  faith  of  his  people,  and  the 
direction  of  their  hope.  It  is  called  the  Revelation,  because  God  therein  discovers  those  things  which 
could  never  have  been  sifted  out  by  the  reasonings  of  human  understanding;  those  deep  things  of  God, 
which  no  man  knows,  but  the  Spirit  of  God,  and  those  to  whom  he  reveals  them. 


880 


REVELATION,  1. 


CHAP.  I. 

This  chapter  is  a  general  preface  to  the  whole  book,  and  con¬ 
tains,  1.  An  inscription,  declaring  the  original  and  the  de¬ 
sign  of  it,  v.  1.  2.  11.  The  apostolical  benediction  pro¬ 
nounced  on  all  those  who  shall  pay  a  due  regard  to  the 
contents  of  this  book,  v.  3  . .  8.  III.  A  glorious  vision  or 
appearance  of  the  Lord  Jesus  Christ  to  the  apostle  John, 
wl>en  he  delivered  to  him  this  revelation  ;  v.  9,  to  the  end 
the  chapter.  ’ 

1  V  |  ^HE  revelation  of  Jesus  Christ,  which 
JL  God  gave  unto  him,  to  shew  unto 
his  servants  things  which  must  shortly  come 
to  pass ;  and  he  sent  and  signified  it  by  his 
angel  unto  his  servant  John  :  2.  Who  bare 
record  of  the  word  of  God,  and  of  the  testi¬ 
mony  of  Jesus  Christ,  and  of  all  things  that 
he  saw. 

Here  we  have, 

I.  What  we  may  call  the  pedigree  of  this  book. 

1.  It  is  the  revelation  of  Jesus  Christ ;  the  whole 
Bible  is  so ;  for  all  revelation  comes  through  Christ, 
and  all  centres  in  him  ;  and  especially  in  these  last 
days  God  has  spoken  to  us  by  his  Son,  and  concern¬ 
ing  his  Son.  Christ,  as  the  King  of  his  church,  has 
been  pleased  thus  far  to  let  his  church  know  by  what 
rules  and  methods  he  will  proceed  in  his  govern¬ 
ment;  and,  as  the  Prophet  of  the  church,  he  has 
made  known  to  us  the  things  that  shall  be  hereafter. 

2.  It  is  a  revelation  which  God  gave  unto  Christ. 
Though  Christ  is  himself  God,  and,  as  such,  has 
light  and  life  in  himself,  yet,  as  he  sustains  the  office 
of  Mediator  between  God  and  man,  he  receives  his 
instructions  from  the  Father;  the  human  nature  of 
Christ,  though  endowed  with  the  greatest  sagacity, 
judgment,  and  penetration,  could  not,  in  a  way  of 
reason,  discover  these  great  events,  which,  not  being 
produced  by  natural  causes,  but  wholly  depending 
upon  the  will  of  God,  could  be  the  object  only  of 
divine  prescience,  and  must  come  to  a  created  mind 
only  by  revelation.  Our  Lord  Jesus  is  the  great 
Trustee  of  divine  revelation  ;  it  is  to  him  that  we 
owe  the  knowledge  we  have  of  what  we  are  to  ex¬ 
pect  from  God,  and  what  he  expects  from  us. 

3.  This  revelation  Christ  sent  and  signified  by  his 
angel.  Observe  here,  the  admirable  order  of  divine 
revelation.  God  gave  it  to  Christ,  and  Christ  em¬ 
ployed  an  angel  to  communicate  it  to  the  churches. 
The  angels  are  God’s  messengers ;  they  are  minis¬ 
tering  spirits  to  the  heirs  of  salvation ;  they  are 
Christ’s  servants;  principalities  and  powers  are 
subject  to  him ;  all  the  angels  of  God  are  obliged  to 
worship  him. 

4.  The  angel  signified  it  to  the  a/iostle  John  ;  as 
the  angels  are  the  messengers  of  Christ,  the  minis¬ 
ters  are  the  messengers  of  the  churches ;  what  they 
receive  from  heaven,  they  are  to  communicate  to 
the  churches.  John  was  the  apostle  chosen  for  this 
service.  Some  think  he  was  the  only  one  surviving, 
the  rest  having  sealed  their  testimony  with  their 
blood.  This  was  to  be  the  last  book  of  divine  reve¬ 
lation,  and  therefore  notified  to  the  church  by  the 
last  of  the  apostles.  John  was  the  beloved  disciple ; 
he  was,  under  the  New  Testament,  as  the  prophet 
Daniel  under  the  Old,  a  man  greatly  beloved ;  he 
was  the  servant  of  Christ ;  he  was  an  apostle,  an 
evangelist,  and  a  prophet ;  he  served  Christ  in  all 
the  three  extraordinary  offices  of  the  church.  James 
was  an  apostle,  but  not  a  prophet  or  evangelist ; 
Matthew  was  an  apostle  and  evangelist,  but  not  a 
prophet ;  Luke  was  an  evangelist,  but  neither  a  pro¬ 
phet  nor  apostle ;  but  John  was  all  three ;  and  so 
Christ  calls  him  in  an  eminent  sense  his  servant  John. 

5.  John  was  to  deliver  this  revelation  to  the 
church ;  to  all  his  servants.  For  the  revelation  was  | 


not  designed  only  for  the  use  of  Christ’s  extraordi¬ 
nary  servants  the  ministers,  but  for  all  his  servants, 
the  members  of  the  church ;  they  have  all  a  right  to 
the  oracles  of  God,  and  all  have  their  concern  in 
them. 

II.  Here  we  have  the  subject-matter  of  this  reve¬ 
lation,  namely,  the  things  that  must  shortly  come  to 
pass.  The  evangelists  give  us  an  account  of  the 
things  that  are  past ;  prophecy  gives  us  an  account 
of  things  to  come.  These  future  events  are  shewed, 
and  not  in  the  clearest  light  in  which  God  could  have 
set  them,  but  in  such  a  light  as  he  saw  most  proper, 
and  which  would  best  answer  his  wise  and  holy  pur¬ 
poses.  Had  they  been  as  clearly  foretold  in  all  their 
circumstances  as  God  could  have  revealed  them, 
the  prediction  might  have  prevented  the  accomplish¬ 
ment  ;  but  they  are  foretold  more  darkly,  to  beget 
in  us  a  veneration  for  the  scripture,  apd  to  engage 
our  attention,  and  excite  our  inquiry :  we  have  in 
this  revelation  a  general  idea  of  the  methods  of 
Divine  Providence  and  Government  in  and  about 
the  church,  and  many  good  lessons  may  be  learned 
hereby.  These  events  (it  is  said)  were  such  as 
should  come  to  pass  not  only  surely,  but  shortly; 
that  is,  they  would  begin  to  come  to  pass  very 
shortly,  and  the  whole  would  be  accomplished  in  a 
short  time.  For  now  the  last  ages  of  the  world 
Were  come. 

III.  Here  is  an  attestation  of  the  prophecy,  v.  2. 
It  was  signified  to  John,  who  bare  record  of  the  word 
of  God,  and  of  the  testimony  of  Jesus  Christ,  and  of 
all  things  that  he  saw.  It  is  observable  that  the 
historical  books  of  the  Old  Testament  have  not  al¬ 
ways  the  name  of  the  historian  prefixed  to  them,  as 
in  the  books  of  Judges,  Kings,  Chronicles ;  but  in 
the  prophetical  books  the  name  is  always  prefixed, 
as  Isaiah,  Jeremiah,  &c.  So  in  the  New  Testament, 
though  John  did  not  prefix  his  name  to  his  first  epis¬ 
tle,  yet  he  does  to  this  prophecy,  as  ready  to  vouch 
and  answer  for  the  truth  of  it ;  and  he  gives  us  not 
only  his  name,  but  his  office.  He  was  one  who  bare 
record  of  the  word  of  God  in  general,  and  of  the 
testimony  of  Jesus  in  particular,  and  of  all  things 
that  he  saw ;  he  was  an  eye-witness,  and  he  con¬ 
cealed  nothing  that  he  saw.  Nothing  recorded  in 
this  revelation  was  his  own  invention  or  imagination  ; 
but  all  was  the  record  of  God,  and  the  testimony  of 
Jesus ;  and  as  he  added  nothing  to  it,  so  he  kept  back 
no  part  of  the  counsels  of  God. 

3.  Blessed  is  he  that  readeth,  and  they 
that  hear,  the  words  of  the  prophecy,  and 
keep  those  things  which  are  written  therein : 
for  the  time  is  at  hand. 

4.  TDHN  to  the  seven  churches  which 

•  "  are  in  Asia :  Grace  be  unto  you,  and 
peace,  from  him  which  is,  and  which  was, 
and  which  is  to  come ;  and  from  the  seven 
spirits  which  are  before  his  throne  ;  5.  And 
from  Jesus  Christ,  icho  is  the  faithful  wit¬ 
ness,  and  th9  first-begotten  of  the  dead,  and 
the  prince  of  the  kings  of  the  earth.  Unto 
him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood,  6.  And  hath  made  us 
kings  and  priests  unto  God  and  his  Father ; 
to  him  be  glory  and  dominion  for  ever  and 
ever.  Amen.  7.  Behold,  he  cometh  with 
clouds ;  and  every  eye  shall  see  him,  and 
they  also  which  pierced  him :  and  all  kin¬ 
dreds  of  the  earth  shall  wail  because  of 
him.  Even  so,  Amen.  8.  I  am  Alpha  and 


REVELATION,  I. 


Omega,  the  beginning  and  the  ending,  saith 
the  Lord,  which  is,  and  which  was,  and 
which  is  to  come,  the  Almighty. 

We  have  here  an  apostolical  benediction  on  those 
who  should  give  a  due  regard  to  this  divine  revela¬ 
tion  ;  and  this  benediction  is  given  more  generally 
and  more  especially. 

I.  More  generally,  to  all  who  either  read  or  hear 
the  words  of  the  prophecy.  This  blessing  seems  to 
be  pronounced  with  a  design  to  encourage  us  to 
study  this  book,  and  not  be  weary  of  looking  into  it 
upon  the  account  of  the  obscurity  of  many  things  in 
it ;  it  will  repay  the  labour  of  the  careful  and  atten¬ 
tive  reader.  Observe,  1.  It  is  a  blessed  privilege  to 
enjoy  the  oracles  of  God.  This  was  one  of  the 
principal  advantages  the  Jews  had  above  the  Gen¬ 
tiles.  2.  It  is  a  blessed  thing  to  study  the  scriptures ; 
they  are  well  employed  who  search  the  scriptures. 
3.  It  is  a  privilege  not  only  to  read  the  scriptures 
ourselves,  but  to  hear  them  read  by  others,  who 
are  qualified  to  give  us  the  sense  of  what  they  read, 
and  to  lead  us  into  an  understanding  of  them.  4.  It 
is  not  sufficient  to  our  blessedness,  that  we  read  and 
hear  the  scriptures,  but  we  must  keefi  the  things 
that  are  written  ;  we  must  keep  them  in  our  memo¬ 
ries,  in  our  minds,  in  our  affections,  and  in  practice, 
and  we  shall  be  blessed  in  the  deed.  5.  The  nearer 
we  come  to  the  accomplishment  of  the  scriptures, 
the  greater  regard  we  shall  give  to  them.  The 
time  is  at  hand,  and  we  should  be  so  much  the  more 
attentive  as  we  see  the  day  appi*oaching. 

II.  The  apostolical  benediction  is  pronounced 
more  especially  and  particularly  to  the  seven  Asian 
churches,  v.  4.  These  seven  churches  are  named 
in  v.  11.  and  distinct  messages  sent  to  each  of 
them  respectively  in  the  chapters  following.  The 
apostolical  blessing  is  more  expressly  directed  to 
these,  because  they  were  nearest  to  him,  who  was 
now  in  the  isle  of  Patmos,  and  perhaps  he  had  the 
peculiar  care  of  them,  and  superintendency  over 
them,  not  excluding  any  of  the  rest  of  the  apostles, 
if  any  of  them  were  now  living.  Here  observe, 

1.  What  the  blessing  is,  which  he  pronounces 
on  all  the  faithful  in  these  churches — grace  and 
/ icace ,  holiness  and  comfort:  grace,  that  is,  the  good¬ 
will  of  God  towards  us,  and  his  good  work  in  us  ; 
and  fieace,  that  is,  the  sweet  evidence  and  assurance 
of  this  grace.  There  can  be  no  true  peace  where 
there  is  not  true  grace ;  and  where  grace  goes  before, 
peace  will  follow. 

2.  F rom  whence  this  blessing  is  to  come.  In  whose 
name  does  the  apostle  bless  the  churches?  In  the 
Name  of  God,  of  the  whole  Trinity  ;  for  this  is  an 
act  of  adoration,  and  God  only  is  the  proper  Object 
of  it ;  his  ministers  must  bless  the  people  in  no  name 
but  his  alone.  And  here, 

(1.)  The  Father  is  first  named  ;  God  the  Father, 
which  may  be  taken  either  essentially,  for  God  as 
God,  or  personally,  for  the  first  Person  in  the  ever 
blessed  Trinity,  the  God  and  Father  of  our  Lord 
Jesus  Christ ;  and  he  is  described  as  the  Jehovah 
who  is,  and  who  was,  and  who  is  to  come,  eternal, 
unchangeable,  the  same  to  the  Old-Testament 
church  which  was,  and  to  the  New-Testament 
church,  which  is,  and  who  will  be  the  same  to  the 
church  triumphant  which  is  to  come. 

(2. )  The  Holy  Spirit,  called  the  seven  sfiirits,  not 
seven  in  number,  or  in  nature,  but  the  infinite  per¬ 
fect  Spirit  of  God,  in  whom  there  is  a  diversity  of 
gifts  and  operations.  He  is  before  the  throne ;  for 
as  God  made,  so  he  governs,  all  things  by  his  Spirit. 

(3.)  The  Lord  Jesus  Christ.  He  mentions  him 
after  the  Spirit,  because  he  intended  to  enlarge  more 
upon  the  person  of  Christ,  as  God  manifested  in  the 
flesh,  whom  he  had  seen  dwelling  on  earth  before, 
VOL.  YI. — 5  T 


ar.d  now  saw  again  in  a  glorious  form.  Observe  the 
particular  account  we  have  here  of  Christ,  v.  5. 

[1.]  He  is  the  faithful  •witness ;  he  was  from 
eternity  a  W  itness  to  all  the  counsels  of  God,  (John 
11.  18.)  and  he  was  in  time  a  faithful  Witness  to  the 
revealed  will  of  God,  who  has  now  spoken  to  us  by 
his  Son  ;  upon  his  testimony  we  may  safely  depend, 
for  he  is  a  faithful  Witness,  cannot  be  deceived,  and 
cannot  deceive  us. 

[2.]  He  is  the  First-begotten  or  First-born,  from 
the  dead,  or  the  first  Parent  and  Head  of  the  resur¬ 
rection,  the  only  one  who  raised  himself  by  his  own 
power,  and  who  will  by  the  same  power  raise  up  his 
people  from  their  graves  to  everlasting  honour ;  for 
he  has  begotten  them  again  to  a  lively  hope  by  his 
resurrection  from  the  dead. 

[3.]  He  is  the  Prince  of  the  kings  of  the  earth; 
from  him  they  have  their  authority ;  by  him  their 
power  is  limited,  and  their  wrath  restrained ;  by  him 
their  counsels  are  over-ruled,  and  to  him  they  are 
accountable.  This  is  good  news  to  the  church,  and 
it  is  good  evidence  of  the  Godhead  of  Christ,  who  is  “ 
King  of  kings  and  Lord  of  lords. 

[4.]  He  is  the  great  Friend  of  his  church  and 
people  ;  one  who  has  done  great  things  for  them, 
and  this  out  of  pure  disinterested  affection  ;  he  has 
loved  them,  and,  in  pursuance  of  that  everlasting 
love,  he  has,  First,  Washed  them  from  their  sins  vi 
his  oivn  blood.  Sins  leave  a  stain  upon  the  soul,  a 
stain  of  guilt  and  of  pollution  ;  nothing  can  fetch  out 
this  stain  but  the  blood  of  Christ ;  and  rather  than  it 
should  not  be  washed  out,  Christ  was  willing  to 
shed  his  own  blood,  to  purchase  pardon  and  purity 
for  them.  Secondly,  He  has  made  them  kings  and 
firiests  to  God  and  his  Father.  Having  justified 
and  sanctified  them,  he  makes  them  kings  to  his 
Father;  that  is,  in  his  Father’s  account,  with  his 
approbation,  and  for  his  glory.  As  kings,  they 
overcome  the  world,  mortify  sin,  govern  their  own 
spirits,  conquer  Satan,  have  power  and  prevalency 
with  God  in  prayer,  and  shall  judge  the  world.  He 
hath  made  them  priests  ;  given  them  access  to  God, 
enabled  them  to  enter  into  the  holiest,  and  to  offer 
spiritual  and  acceptable  sacrifices;  he  has  given 
them  an  unction  suitable  to  this  character ;  and  for 
these  high  honours  and  favours  they  are  bound  to 
ascribe  to  him  dominion  and  glorv  for  ever. 

[5.]  He  will  be  the  Judge  of  the  world;  (v.  T.\ 
Behold,  he  cometh,  and  every  eye  shall  see  him. 
This  book,  the  Revelation,  begins  and  ends  with  a 
prediction  of  the  second  coming  of  the  Lord  Jesus 
Christ.  We  should  set  ourselves  to  meditate  fre¬ 
quently  upon  the  second  coming  of  Christ,  and  keep 
it  in  the  eye  of  our  faith  and  expectation.  John 
speaks  as  if  he  saw  that  day  ;  “  Behold,  he  cometh; 
as  sure  as  if  you  beheld  him  with  your  eyes.  He 
cometh  with  clouds,  which  are  his  chariot  and  pavi¬ 
lion  ;  he  will  come  publicly  ;  every  eye  shall  sec  him, 
the  eye  of  his  people,  the  eve  of  his  enemies,  every 
eye,  your’s  and  mine.”  He  shall  come,  to  the  terror 
of  those  who  pierced  him  and  have  not  repented ; 
and  of  all  who  have  wounded  and  crucified  him 
afresh  by  their  apostasy  from  him  :  he  shall  come,  to 
the  astonishment  of  the  pagan  world.  For  he  comes 
to  take  vengeance  on  those  who  know  not  God,  as 
well  as  on  those  that  obey  not  the  gospel  of  Christ. 

[6.]  This  account  of  Christ  is  ratified  and  con¬ 
firmed  by  himself,  v.  8.  Here  our  Lord  Jesus 
justly  challenges  the  same  honour  and  power  that  is 
ascribed  to  the  Father,  v.  4.  He  is  the  Beginning 
and  the  End  ;  all  things  are  from  him  and  for  him  ; 
he  is  the  Almighty ;  he  is  the  same  eternal  and  un¬ 
changed  One.  And  surely  whosoever  presumes 
to  blot  out  one  character  of  this  name  of  Christ,  de¬ 
serves  to  have  his  name  blotted  out  of  the  book  of 
life.  Them  that  honour  him,  he  will  honour;  but 
they  who  despise  him,  shall  be  lightly  esteemed. 


882 


REVELATION,  1. 


9.  I  John,  who  also  am  your  brother, 
and  companion  in  tribulation,  and  in  the 
kingdom  and  patience  of  Jesus  Christ,  was 
in  the  isle  that  is  called  Patmos,  for  the 
word  of  God,  and  for  the  testimony  of  Jesus 
Christ.  10.  I  was  in  the  Spirit  on  the 
Lord’s  day,  and  heard  behind  me  a  great 
voice,  as  of  a  trumpet,  11.  Saying,  1  am 
Alpha  and  Omega,  the  first  and  the  last: 
ind,  What  thou  seest  write  in  a  book,  and 
send  it  unto  the  seven  churches  which  are 
in  Asia ;  unto  Ephesus,  and  unto  Smyrna, 
and  unto  Pergamos,  and  unto  Thyatira, 
and  unto  Sardis,  and  unto  Philadelphia, 
and  unto  Laodicea.  12.  And  I  turned  to 
see  the  voice  that  spake  with  me.  And 
being  turned,  I  saw  seven  golden  candle¬ 
sticks  ;  1 3.  And  in  the  midst  of  the  seven 

candlesticks  one  like  unto  the  Son  of  man, 
clothed  with  a  garment  down  to  the  foot, 
and  girt  about  the  paps  with  a  golden 
girdle.  14.  His  head  and  his  hairs  were 
white  like  wool,  as  white  as  snow ;  and  his 
eyes  were  as  a  flame  of  fire ;  15.  And  his 

feet  like  unto  fine  brass,  as  if  they  burned 
in  a  furnace  ;  and  his  voice  as  the  sound  of 
many  waters.  16.  And  he  had  in  his  right 
hand  seven  stars:  and  out  of  his  mouth 
went  a  sharp  two-edged  sword ;  and  his 
countenance  was  as  the  sun  shineth  in  his 
strength.  17.  And  when  I  saw  him,  I  fell 
at  his  feet  as  dead.  And  he  laid  his  right 
hand  upon  me,  saying  unto  me,  F ear  not ;  I 
am  the  first  and  the  last :  18 .  I  am  he 

that  liveth,  and  was  dead ;  and,  behold  I 
am  alive  for  evermore,  Amen ;  and  have  the 
keys  of  hell  and  of  death.  19.  Write  the 
things  which  thou  hast  seen,  and  the  things 
which  are,  and  the  things  which  shall  be 
hereafter;  20.  The  mystery  of  the  seven 
stars  which  thou  sawest  in  my  right  hand, 
and  the  seven  golden  candlesticks.  The 
seven  stars  are  the  angels  of  the  seven 
churches:  and  the  seven  candlesticks  which 
thou  sawest  are  the  seven  churches. 

We  are  now  come  to  that  glorious  vision  which 
the  apostle  had  of  the  Lord  Jesus  Christ,  when  he 
came  to  deliver  this  revelation  to  him.  Where 
observe, 

I.  The  account  given  of  the  person  who  was  fa¬ 
voured  with  this  vision.  He  describes  himself, 

1.  By  his  present  state  and  condition.  He  was  the 
brother  and  companion  of  these  churches  in  tribula¬ 
tion,  and  in  the  kingdom  and  fiatience  of  Christ.  He 
was,  at  this  time,  as  the  rest  of  true  Christians  were, 
a  persecuted  man,  banished,  and  perhaps  imprison¬ 
ed,  for  his  adherence  to  Christ.  He  was  tneir  brother , 
though  an  apostle ;  he  seems  to  value  himself  upon 
his  relation  to  the  church,  rather  than  his  authority 
in  it.  Judas  may  be  an  apostle,  but  not  a  brother 
in  the  family  of  God ;  he  was  their  companion. 
The  children  of  God  should  choose  communion  and 
society  with  each  other ;  he  was  their  companion  in 
tribulation.  The  persecuted  servants  of  God  do  ' 


not  suffer  alone,  the  same  trials  are  accomplished 
in  others ;  he  was  their  companion  in  patience,  not 
only  a  sharer  with  them  in  suffering  circumstances, 
but  in  suffering  graces.  If  we  have  the  patience  of 
the  saints,  we  should  not- grudge  to  meet  with  their 
trials.  He  was  their  brother  and  companion  in  the 
fiatience  of  the  kingdom  of  Christ ;  a  sufferer  for 
Christ’s  cause,  for  asserting  his  kingly  power  over 
the  church  of  the  world,  and  for  adhering  to  it 
against  all  who  would  usurp  upon  it.  By  this  account 
he  gives  of  his  present  state,  he  acknowledges  his 
engagements  to  sympathize  with  them,  and  to  en¬ 
deavour  to  give  them  counsel  and  comfort ;  and  be¬ 
speaks  their  more  careful  attention  to  what  he  had 
to  say  to  them  from  Christ  their  common  Lord. 

2.  By  the  place  where  he  was  when  he  was  fa¬ 
voured  with  this  vision.  He  was  in  the  isle  Patmos  ; 
he  does  not  say  who  banished  him  thither ;  it  be¬ 
comes  Christians  to  speak  sparingly  and  modestly 
of  their  own  sufferings.  Patmos  is  said  to  be  an 
island  in  the  rEgean  sea,  one  of  those  called  Cyclades, 
and  was  about  thirty-five  miles  in  compass ;  but 
•under  this  confinement  it  was  the  apostle’s  com¬ 
fort  that  he  did  not  suffer  as  an  evil-doer,  but  that 
it  was  for  the  testimony  of  Jesus,  for  bearing  witness 
to  Christ  as  the  Immanuel,  the  Saviour.  This  was 
a  cause  worth  suffering  for ;  and  the  Spirit  of  glory 
and  of  God  rested  upon  this  persecuted  apostle. 

3.  The  day  and  time  in  which  he  had  this  vision  ; 
it  was  the  Lord's  day  ;  the  day  which  Christ  had 
separated  and  set  apart  for  himself,  as  the  eucharist 
is  called  the  Lord's  Suffer.  Surely  this  can  be  no 
other  than  the  Christian  sabbath ;  the  first  day  of 
the  week,  to  be  observed  in  remembrance  of  the 
resurrection  of  Christ.  Let  us  who  call  him  our 
Lord,  honour  him  on  his  own  day;  the  day  which  the 
Lord  hath  made,  and  in  which  we  ought  to  rejoice 

4.  The  frame  that  his  soul  was  in  at  this  time  ;  he 
was  in  the  Sfirit;  he  was  not  only  in  a  rapture  when 
he  received  the  vision,  but  before  he  received  it ;  he 
was  in  a  serious,  heavenly,  spiritual  frame,  under  the 
blessed  gracious  influences  of  the  Spirit  of  God. 
God  usually  prepares  the  souls  of  his  people  for 
uncommon  manifestations  of  himself,  by  the  quick¬ 
ening,  sanctifying  influences  of  his  good  Spirit. 
Those  who  would  enjoy  communion  with  God  on\ 
the  Lord's  day,  must  endeavour  to  abstract  their 
thoughts  and  affections  from  flesh  and  fleshly  things, 
and  be  wholly  taken  up  with  things  of  a  spiritual 
nature. 

II.  The  apostle  gives  an  account  of  what  he 
heard  when  thus  in  the  Sfirit.  An  alarm  was  given 
as  with  the  sound  of  a  trumpet,  and  then  he  heard  a 
voice,  the  voice  of  Christ  applying  to  himself  the 
character  before  given,  the  First  and  the  Last,  and 
commanding  the  apostle  to  commit  to  writing  the 
things  that  were’  now  to  be  revealed  to  him,  and  to 
send  it  immediately  to  the  seven  Asian  churches, 
whose  names  are  mentioned.  Thus  our  Lord  Jesus, 
the  Captain  of  our  salvation,  gave  the  apostle  notice 
of  his  glorious  appearance,  as  with  the  sound  of  a 
trumfet. 

III.  We  have  now  an  account  of  what  he  saw  ;  he 
turned  to  see  the  voice,  whose  it  was,  and  whence  it 
came  ;  and  then  a  wonderful  scene  of  vision  opened 
itself  to  him. 

1.  He  saw  a  representation  of  the  church  under 
the  emblem  of  seven  golden  candlesticks ,  as  it  is  ex¬ 
plained  in  the  last  verse  of  the  chapter.  The 
churches  *  are  compared  to  candlesticks,  because 
they  hold  forth  the  light  of  the  gospel  to  advantage ; 
the  churches  are  not  candles,  Christ  only  is  our 
Light,  and  his  gospel  our  lamp,  but  they  receive 
their  light  from  Christ  and  the  gospel,  and  hold  it 
forth  to  others;  they  are  golden  candlesticks,  for 
they  should  be  precious  and  pure,  comparable  to 
fine  gold  ;  not  only  the  ministers,  but  the  members 


883 


REVELATION,  II. 


of  the  churches  ought  to  be  such ;  their  light  should 
so  shine  before  men,  as  to  engage  others  to  give  glory 
to  God. 

2.  He  saw  a  representation  of  the  Lord  Jesus 
Christ  in  the  midst  of  the  golden  candlesticks ;  for 
he  has  promised  to  be  with  his  churches  always  to 
the  end  of  the  world,  filling  them  with  light,  and 
life,  and  love,  for  he  is  the  very  animating,  inform¬ 
ing  Soul  of  the  church.  And  here  we  observe, 

(1.)  The  glorious  form  in  which  Christ  appeared 
in  several  particulars.  [1.  ]  He  was  Clothed  ’with  a 
garment  down  to  the  foot ;  a  princely  and  priestly 
robe,  denoting  righteousness  and  honour.  [2.  ]  He 
was  girt  about  with  a  golden  girdle ;  the  breast¬ 
plate  of  the  High-Priest,  on  which  the  names  of  his 
people  are  engraven ;  he  was  ready  girt  to  do  all  the 
work  of  a  Redeemer.  [3.]  His  head  and  hairs 
were  white  like  wool  or  snow ;  he  was  the  Ancient 
of  days ;  his  hoary  head  was  no  sign  of  decay,  but 
it  was  indeed  a  crown  of  glory.  [4.]  His  eyes  were 
as  the  flame  of  fire,  piercing  and  penetrating  into 
the  very  hearts  and  reigns  of  men,  scattering  terrors 
among  his  adversaries.  [5.  ]  His  feet  were  like  unto 
fine  burning  brass;  strong  and  steadfast,  support¬ 
ing  his  own  interest,  subduing  his  enemies,  and 
treading  them  to  powder.  [6.  J  His  voice  was  as 
the  sound  of  many  waters  ;  of  many  rivers  falling  in 
together.  He  can  and  will  make  himself  heard  to 
those  who  are  afar  off  as  well  as  to  those  who  are 
near.  His  gospel  is  a  profluent  and  mighty  stream, 
fed  by  the  upper  springs  of  infinite  wisdom  and 
knowledge.  [7.]  He  had  in  his  right  hand  seven 
stars ;  the  ministers  of  the  seven  churches,  who  are 
under  his  direction,  have  all  their  light  and  influ¬ 
ence  from  him,  and  are  secured  and  preserved  by 
nim.  [8.]  Out  of  his  mouth  went  a  two-edged 
sword ;  his  word,  which  both  wounds  and  heals, 
strikes  at  sins  on  the  right  hand  and  on  the  left.  [9.  ] 
His  countenance  was  as  the  sun  shining  ;  its  strength 
too  bright  and  dazzling  for  mortal  eyes  to  behold. 

(2.)  The  impression  this  appearance  of  Christ 
made  upon  the  apostle  John ;  (x\  17.)  He  fell  at  the 
feet  of  Christ  as  dead ;  he  was  overpowered  with 
the  greatness  of  the  lustre  and  glory  in  which  Christ 
appeared,  though  he  had  been  so  familiar  with  him 
before.  How  well  is  it  for  us  that  God  speaks  to  us 
by  men  like  ourselves,  whose  terrors  shall  not  make 
us  afraid.  For  none  can  see  the  face  of  God,  and 
live. 

(3.)  The  condescending  goodness  of  the  Lord 
Jesus  to  his  disciples ;  ( v .  17. )  he  laid  his  hand  u/ion 
him;  he  raised  him  up,  he  did  not  plead  against 
him  with  his  great  power,  but  he  put  strength  into 
him,  he  spake  kind  words  to  him.  [1.]  Words  of 
comfort  and  encouragement ;  Fear  not.  He  com¬ 
manded  away  the  slavish  fears  of  his  disciples.  [2.] 
Words  of  instruction  ;  telling  him  particularly  who 
he  was,  that  thus  appeared  to  him.  And  here  he 
acquaints  him,  First,  With  his  divine  nature;  the 
First  and  the  Last.  Secondly,  With  his  former 
sufferings ;  I  was  dead  ;  the  very  same  that  his  dis¬ 
ciples  saw  upon  the  cross  dying  for  the  sins  of  men. 
Thirdly,  With  his  resurrection  and  life  ;  “  I  live, 
and  am  alive  for  evermore  ;  have  conquered  death 
and  opened  the  grave,  and  am  Partaker  of  an  end¬ 
less  life.”  Fourthly,  With  his  office  and  authority  ; 
J  have  the  keys  of  hell  and' of  death  ;  a  sovereign 
dominion  in  and  over  the  invisible  world,  opening 
and  none  can  shut,  shutting  so  that  none  can  open ; 
opening  the  gates  of  death  when  he  pleases,  and  the 
gates  of  the  eternal  world,  of  happiness  or  misery, 
as  the  Judge  of  all,  from  whose  sentence  there  lies 
no  appeal.  Fifthly,  With  his  will  and  pleasure ; 
that  John  should  write  both  the  things  he  had  seen, 
and  the  things  that  are,  and  that  should  be  hereafter. 
Sixthly,  With  the  meaning  of  the  seven  stars,  that 
they  are  the  ministers  of  the  churches  ;  and  of  the 


seven  candlesticks,  that  they  arc  the  seven  churches, 
to  whom  Christ  would  now  send  by  him  particular 
and  proper  messages. 

CHAP.  II. 

The  apostle  John,  having,  in  the  foregoing  chapter,  written 
the  things  which  he  had  seen,  now  proceeds  to  write  the 
things  that  are,  according  to  the  command  of  God,  (ch.  1. 
19.)  that  is,  the  present  state  of  the  seven  churches  of  Asia, 
with  which  he  had  a  particular  acquaintance,  and  for  which 
he  had  a  tender  concern.  He  was  directed  to  write  to  every 
one  of  them  according  to  their  present  state  and  circum¬ 
stances,  and  to  inscribe  every  letter  to  the  angel  of  that 
church,  to  the  minister  or  rather  ministry  of  that  church, 
called  angels,  because  they  are  the  messengers  of  God  to 
mankind.  In  this  chapter,  we  have,  I.  The  message  sent 
to  Ephesus,  v.  1..7.  II.  To  Smyrna,  v.  8..  11.  III.  To 
Pergamos,  v.  12. .  17.  IV.  To  Thvatira,  v.  18,  to  the  end. 

l.TTNTO  the  angel  of  the  church  of 
U  Ephesus  write;  These  things  saith 
he  that  holdeth  the  seven  stars  in  his  right 
hand,  who  walketh  in  the  midst  of  the 
seven  golden  candlesticks ;  2.  I  know  ,hy 
works,  and  thy  labour,  and  thy  patience, 
and  how  thou  canst  not  bear  them  which 
are  evil :  and  thou  hast  tried  them  which 
say  they  are  apostles,  and  are  not,  and  hast 
found  them  liars :  3.  And  hast  borne,  and 
hast  patience,  and  for  my  name’s  sake  hast 
laboured,  and  hast  not  fainted.  4.  Never¬ 
theless  I  have  somewhat  against  thee,  be¬ 
cause  thou  hast  left  thy  first  love.  5.  Re¬ 
member  therefore  from  whence  thou  art 
fallen,  and  repent,  and  do  the  first  works ; 
or  else  I  will  come  unto  thee  quickly,  and 
will  remove  thy  candlestick  out  of  his 
place,  except  thou  repent.  6.  But  this 
thou  hast,  that  thou  hatest  the  deeds  of 
the  Nicolaitans,  which  I  also  hate.  7.  He 
that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches;  To  him 
that  overcometh  will  I  give  to  eat  of  the 
tree  of  life,  which  is  in  the  midst  of  the 
paradise  of  God. 

We  have  here, 

I.  The  inscription,  where  observ  e, 

1.  To  whom  the  first  of  these  epistles  is  directed ; 
to  the  church  of  Efihesus,  a  famous  church  planted 
by  the  apostle  Paul,  (Acts  19. )  and  after  that  watered 
and  governed  by  St.  John,  who  had  his  residence 
very  much  there.  We  can  hardly  think  that  Ti¬ 
mothy  was  the  angel,  or  sole  pastor  and  bishop  of 
this  church  at  this  time,  that  he  who  was  of  a  very 
excellent  spirit,  and  naturally  cared  for  the  good 
state  of  the  souls  of  the  people,  should  become  so 
remiss  as  to  deserve  the  rebukes  given  to  the  minis¬ 
try  of  this  church.  Observe, 

2.  From  whom  this  epistle  to  Ephesus  was  sent : 
here  we  have  one  of  those  titles  that  were  given  to 
Christ  in  his  appearance  to  John  in  the  chapter  fore- 

oing ;  He  that  holdeth  the  seven  stars  in  his  right 
and,  and  walketh  in  the  midst  of  the  seven  go/d&n 
candlesticks,  ch.  1.  13,  16.  This  title  consists  of  two 
parts : 

(1.)  He  that  holdeth  the  stars  in  his  right  hand. 
The  ministers  of  Christ  are  under  his  special  care 
and  protection.  It  is  the  honour  of  God,  that  he 
knows  the  number  of  the  stars,  calls  them  by  their 
names,  binds  the  sweet  influences  of  Pleiades ;  and 
looses  the  bands  of  Orion  ;  and  it  is  the  honour  of  the 


834 


REVELATION,  II 


Lord  Jesus  Christ,  that  the  ministers  of  the  gospel,  i 
who  are  greater  blessings  to  the  church  than  the 
stars  are  to  the  world,  are  in  his  hand  ;  he  directs 
all  their  motions,  he  disposes  of  them  into  their  se¬ 
veral  orbs,  he  fills  them  with  light  and  influence,  he 
supports  them,  or  else  they  would  soon  be  falling 
stars  ;  they  are  instruments  in  his  hand,  and  all  the 
good  they  do,  is  done  by  his  hand  with  them. 

(2.)  He  walketh  in  the  midst  of  the  golden  candle¬ 
sticks.  This  speaks  his  relation  to  his  churches,  as 
the  other  his  relation  to  his  ministers.  Christ  is  in 
an  intimate  manner  present  and  conversant  with  his 
churches ;  he  knows  and  observes  their  state,  he 
takes  pleasure  in  them,  as  a  man  does  to  walk  in  his 
garden  ;  though  Christ  be  in  heaven,  he  walks  in  the 
midst  of  his  churches  on  earth,  observing  what  is 
amiss  in  them,  and  what  it  is  that  they  want :  this  is 
a  great  encouragement  to  those  who  have  the  care 
of  the  churches — that  the  Lord  Jesus  has  graven 
them  upon  the  palms  of  his  hands. 

II.  The  contents  of  the  epistle,  in  which,  as  in 
most  of  those  that  follow,  we  have, 

1.  The  commendation  Christ  gave  this  church, 
ministers  and  members,  which  he  always  brings  in, 
by  declaring  that  he  knows  their  works,  and  there¬ 
fore  both  his  commendation  and  reprehension  are  to 
be  strictly  regarded ;  for  he  does  not  in  either  speak 
at  a  venture,  he  knows  what  he  says.  Now  the 
church  of  Ephesus  is  commended, 

(1.)  For  their  diligence  in  duty;  (i>.  2.)  I  know 
thy  works,  and  thy  labour.  This  may  more  imme¬ 
diately  relate  to  the  ministry  of  this  church,  which 
had  been  laborious  and  diligent.  Dignity  calls  for 
duty.  Those  that  are  stars  in  Christ’s  hand,  had 
need  to  be  always  in  motion,  dispensing  light  to  all 
about  them  ;  For  my  name's  sake  thou  hast  laboured, 
and  hast  not  fainted,  v.  3.  Christ  keeps  an  account 
of  every  day’s  work,  and  every  hour’s  work,  his  ser¬ 
vants  do  for  him,  and  their  labour  shall  not  be  in 
vain  in  the  Lord. 

(2.)  For  their  patience  in  suffering;  ( v .  2.)  Thy 
labour  and  thy  patience.  It  is  not  enough  that  we 
be  diligent,  but  we  must  be  patient,  and  endure  hard¬ 
ness  as  good  soldiers  of  Christ.  Ministers  must  have 
and  exercise  great  patience,  and  no  Christian  can  be 
without  it.  There  must  be  bearing  patience,  to  en¬ 
dure  the  injuries  of  men  and  the  rebukes  of  Provi¬ 
dence  ;  and  there  must  be  waiting  patience,  that 
when  they  have  done  the  will  of  God,  they  may  re¬ 
ceive  the  promise  ;  Thou  hast  borne,  and  hast  pa¬ 
tience,  v.  3.  We  shall  meet  with  such  difficulties 
in  our  way  and  work,  as  require  patience  to  go  on 
and  finish  well. 

(3.)  For  their  zeal  against  what  was  evil ;  (y.  2.) 
Thou  canst  not  bear  them  that  are  evil.  It  consists 
very  well  with  Christian  patience,  not  to  bear 
with  sin,  much  less  allow  it ;  though  we  must  shew 
all  meekness  to  men,  yet  we  must  shew  a  just  zeal 
against  their  sins.  This  their  zeal  was  the  more  to 
be  commended,  because  it  was  according  to  know¬ 
ledge,  discreet  zeal  upon  a  previous  trial  made  of  the 
retences,  practices,  and  tenats  of  evil  men  ;  Thou 
ast  tried  them  that  say  they  are  apostles,  and  are 
not ;  and  hast  found  them  liars,  l'rue  zeal  pro¬ 
ceeds  with  discretion  ;  none  should  be  cast  oft  till 
they  are  tried.  Some  were  risen  up  in  this  church, 
that  pretended  to  be  not  ordinary  ministers,  but 
apostles ;  their  pretensions  had  been  examined,  and 
found  to  be  vain  and  false  ;  those  that  impartially 
search  after  truth,  may  come  to  the  knowledge  of  it. 

2.  The  rebuke  given  to  this  church  ;  ( v .  4.)  Ne¬ 
vertheless,  I  have  somewhat  against  thee.  Those 
that  have  much  good  in  them,  may  have  something 
much  amiss  in  them ;  and  our  Lord  Jesus,  as  an  im¬ 
partial  Master  and  Judge,  takes  notice  of  both  ; 
though  he  first  observes  what  is  good,  and  is  most 
ready  to  mention  that,  yet  he  also  observes  what  is 


amiss,  and  will  faithfully  reprove  them  for  it.  Tlit: 
sin  that  Christ  charged  this  church  with,  is,  their 
decay  and  declension  in  holy  love  and  zeal.  Thou 
hast  left  thy  first  love  ;  not  left  and  forsaken  the  Ob¬ 
ject  of  it;  but  lost  the  fervent  degree  of  it,  that  at 
first  appeared. 

Observe,  (1.)  The  first  affections  of  men  toward 
Christ,  and  holiness,  and  heaven,  are  usually  lively 
and  warm.  God  remembered  the  love  of  Israel’s 
espousals,  when  she  should  follow  .him  whitherso¬ 
ever  he  went.*  (2.)  These  lively  affections  will  abate 
and  cool,  if  great  care  be  not  taken,  and  diligence- 
used,  to  preserve  them  in  constant  exercise.  (3.) 
Christ  is  grieved  and  displeased  with  his  people, 
when  he  sees  them  grow  remiss  and  cold  toward 
him,  and  he  will  one  way  or  other  make  them  sen¬ 
sible  that  he  does  not  take  it  well  from  them. 

3.  The  advice  and  counsel  given  them  from  Christ; 

( v .  5.)  Remember  therefore  from  whence  thou  art 
fallen,  and  repent,  &c.  (1.)  Those  that  have  lost 

their  first  love,  must  remember  from  whence  they 
are  fallen  ;  they  must  compare  their  present  with 
their  former  state,  and  consider  how  much  better  it 
was  with  them  then  than  now ;  how  much  peace, 
strength,  purity,  and  pleasure  they  have  lost,  by 
leaving  their  first  love  ;  how  much  more  comfort¬ 
ably  they  could  lie  down  and  sleep  at  night ;  how 
much  more  cheerfully  they  could  awake  in  the 
morning ;  how  much  better  they  could  bear  afflic¬ 
tions,  and  how  much  more  becomingly  they  could 
enjoy  the  favours  of  Providence  ;  how  much  easier 
the  thoughts  of  death  were  to  them,  and  how  much 
stronger  their  desires  and  hopes  of  heaven.  (2.) 
They  must  repent ;  they  must  be  inwardly  grieved 
and  ashamed  for  their  sinful  declining ;  they  must 
blame  themselves,  and  shame  themselves,  for  it, 
and  humbly  confess  it  in  the  sight  of  God,  and  judge 
and  condemn  themselves  for  it.  (3.)  They  must  re¬ 
turn  and  do  their  first  works ;  they  must  as  it  were 
begin  again,  go  back  step  by  step,  till  they  come  to 
the  place  where  they  took  the  first  false  step  ;  they 
must  endeavour  to  revive  and  recover  their  first 
zeal,  tenderness,  and  seriousness,  and  must  pray  as 
earnestly,  and  watch  as  diligently,  as  they  did  when 
they  first  set  out  in  the  ways  of  God. 

Now  this  good  advice  is  forced  and  urged,  [1.] 
By  a  severe  threatening,  if  it  should  be  neglected  ; 
I  will  come  unto  thee  quickly,  and  remove  thy  can 
dlestick  out  of  its  place.  If  the  presence  of  Christ’s 
grace  and  Spirit  be  slighted,  we  may  expect  the  pre¬ 
sence  of  his  displeasure  ;  he  will  come  in  a  way  of 
judgment,  and  that  suddenly  and  surprisingly,  upon 
impenitent  churches  and  sinners  ;  he  will  unchurch 
them,  take  away  his  gospel,  his  ministers,  and  his 
ordinances  from  them  ;  and  what  will  the  churches 
or  the  angels  of  the  churches  do  when  the  gospel  is 
removed  ? 

[2.]  By  an  encouraging  mention  that  is  made  of 
what  was  yet  good  among  them  ;  (v.  6.)  “  This  thou 
hast,  that  thou  /latest  the  deeds  of  the  Nicolaitans f 
which  I  also  hate.  Though  thou  hast  declined  in 
thy  love  to  what  is  good,  yet  thou  retainest  thy 
hatred  to  what  is  evil,  especially  to  what  is  grossly 
so.”  The  Nicolaitans  were  a  loose  sect,  who  shel¬ 
tered  themselves  under  the  name  of  Christianity  ; 
they  held  hateful  doctrines,  and  they  were  guilty  of 
hateful  deeds,  hateful  to  Christ,  and  to  all  true 
Christians  ;  and  it  is  mentioned  to  the  praise  of  the 
church  of  Ephesus,  that  they  had  a  just  zeal,  and 
abhorrence  of  those  wicked  doctrines  and  practices. 
And  indifference  of  spirit  between  truth  and  error, 
good  and  evil,  may  be  called  charity  and  meekness, 
but  it  is  not  pleasing  unto  Christ.  Our  Saviour  sub¬ 
joins  this  kind  commendation  to  his  severe  threat 
ening,  to  make  the  advice  more  effectual. 

III.  We  have  the  conclusion  of  this  epistle,  m 
which,  as  in  those  that  follow,  we  have. 


885 


REVELATION,  II. 


1.  A  call  to  attention ;  He  that  hath  an  ear,  let 
him  hear  what  the  Spirit  saith  unto  the  churches. 

Observe,  (l.)What  iswrittefc  in  the  scriptures,  is 
spoken  by  the  Spirit  of  God.  (2.)  What  is  said  to 
one  church,  concerns  all  the  churches,  in  everyplace 
and  age.  (3.)  We  can  never  employ  our  faculty  of 
hearing  better  than  in  hearkening  to  the  word  of 
God ;  and  we  deserve  to  lose  it,  if  we  do  not  employ 
it  to  this  purpose  ;  and  they  who  will  not  hear  the 
call  of  God  now,  will  wish  at  length  they  had  never 
had  a  capacity  of  hearing  any  thing  at  all. 

2.  A  promise  of  great  mercy  to  those  who  over¬ 
come.  The  Christian  life  is  a  warfare  against  sin, 
Satan,  the  world,  and  the  flesh.  It  is  not  enough 
that  we  engage  in  this  warfare,  but  we  must  pursue 
it  to  the  end  ;  we  must  never  yield  to  our  spiritual 
enemies,  but  fight  the  good  fight,  till  we  gain  the 
victory,  as  all  persevering  Christians  shall  do ;  and 
the  warfare  and  victory  shall  have  a  glorious  tri¬ 
umph  and  reward.  That  which  is  here  promised, 
is,  to  eat  of  the  tree  of  life  which  is  in  the  midst  of  the 
paradise  of  God.  They  shall  have  that  perfection  of 
holiness,  and  that  confirmation  therein,  that  Adam 
would  have  had ;  if  he  had  gone  well  through  the 
course  of  his  trial,  then  he  would  have  eaten  of  the 
tree  of  life  which  was  in  the  midst  of  paradise,  and 
that  would  have  been  the  sacrament  of  confirmation 
to  him  in  his  holy  and  happy  state.  So  all  who  per¬ 
severe  in  their  Christian  trial  and  warfare,  shall  de¬ 
rive  from  Christ,  as  the  Tree  of  life,  perfection  and 
confirmation  in  holiness  and  happiness  in  the  para¬ 
dise  of  God;  not  in  the  earthly  paradise,  but  the 
heavenly,  ch.  22.  1,  2. 

8.  And  unto  the  angel  of  the  church  in 
Smyrna  write;  These  things  saith  the  first 
and  the  last,  which  was  dead,  and  is  alive. 
9.  I  know  thy  works,  and  tribulation,  and 
poverty,  (but  thou  art  rich,)  and  I  knoic 
the  blasphemy  of  them  which  say  they  are 
Jews,  and  are  not,  but  are  the  Synagogue 
of  Satan.  10.  Fear  none  of  those  things 
which  thou  shalt  suffer :  behold,  the  devil 
shall  cast  some  of  you  into  prison,  that  ye 
may  be  tried;  and  ye  shall  have  tribulation 
ten  days :  be  thou  faithful  unto  death,  and 
I  will  give  thee  a  crown  of  life.  1 1.  He 
that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches;  He  that 
overcomcth  shall  not  be  hurt  of  the  second 
death. 

We  now  proceed  to  the  second  epistle  sent  to  an¬ 
other  of  the  Asian  churches,  where,  as  before,  ob¬ 
serve, 

I.  The  preface  or  inscription  in  both  parts. 

1.  The  superscription,  telling  us  to  whom  it  was 
more  expressly  and  immediately  directed  ;  to  the 
angel  of  the  church  in  Smyrna,  a  place  well  known 
at  this  day  by  bur  merchants,  a  city  of  great  trade 
and  wealth,  perhaps  the  only  city  of  all  the  seven 
that  is  still  known  by  the  same  name,  now  however 
no  longer  distinguished  for  its  Christian  church, 
being  overrun  with  Mahometanism. 

2.  The  subscription,  containing  another  of  the 
glorious  titles  of  our  Lord  Jesus,  the  First  and  the 
Last,  he  that  was  dead  and  is  alive,  taken  out  of  ch. 
1.  17,  18.  (1.)  Jesus  is  the  First  and  the  Last.  It 
is  but  a  little  scantling  of  time  that  is  allowed  to  us 
in  this  world,  but  our  Redeemer  is  the  First  and  the 
Last.  He  is  the  First,  for  by  him  all  things  were 
made  ;  and  he  was  before  all  things  with  God,  and 
was  God  himself.  He  is  the  Last,  for  all  things  are 


made  for  him,  and  he  will  be  the  Judge  of  all.  This 
surely  is  the  title  of  God  from  everlasting  and  to 
everlasting,  and  it  is  the  title  of  one  that  is  an  un¬ 
changeable  Mediator  between  God  and  Man,  Jesus, 
the  same  yesterday,  to-day,  and  for  ever.  He  was 
the  First,  for  by  him  the  foundation  of  the  church 
i  was  laid  in  the  patriarchal  state ;  and  he  is  the  Last, 
.for  by  him  the  top-stone  will  be  brought  forth  and 
laid  in  the  end  oi  time.  (2.)  He  was  dead,  and  is 
alive.  He  was  dead,  and  died  for  our  sins ;  he  is 
alive,  for  he  rose  again  for  our  justification,  and  he 
ever  lives  to  make  intercession  for  us.  He  was  dead, 
and  by  dying  purchased  salvation  for  us ;  he  is  alive, 
and  by  his  life  applies  this  salvation  to  us.  And  if 
when,  we  were  enemies,  we  are  reconciled  by  his 
|  death,  much  more,  being  reconciled,  we  shall  be 
saved  by  his  life.  His  death  we  commemorate  every 
sacrament-day,  his  resurrection  and  life  every  sab- 
j  bath-day. 

II.  The  subject  matter  of  this  epistle  to  Smyrna, 
j  where,  after  the  common  declaration  of  Christ’s  om¬ 
niscience,  and  the  perfect  cognizance  he  has  of  all 
the  works  of  men,  and  especially  of  his  churches, 
i  he  takes  notice, 

1.  Of  the  improvement  they  had  made  in  their 
spiritual  state.  This  comes  in,  in  a  short  parenthe¬ 
sis;  yet  it  is  very  emphatical ;  but  thou  art  rich, 
( v .  9. )  poor  in  temporals,  but  rich  in  spirituals ; 
poor  in  spirit,  and  yet  rich  in  grace  ;  their  spiritual 
riches  are  set  off  by  their  outward  poverty.  Many 
who  are  rich  in  temporals,  are  poor  in  spirituals. 
Thus  it  was  with  the  church  of  Laodicea.  Some 
who  are  poor  outwardly,  are  inwardly  rich;  rich  in 
faith,  in  good  works,  rich  in  privileges,  rich  in  bonds 
and  deeds  of  gift,  rich  in  hope,  rich  in  reversion. 
Spiritual  riches  are  usually  the  reward  of  great  dili¬ 
gence  ;  the  diligent  hand  makes  rich.  Where  there 
is  spiritual  plenty,  outward  poverty  may  be  better 
borne ;  and  when  God’s  people  are  impoverished  ir. 
temporals,  for  the  sake  of  Christ  and  a  good  con 
science,  he  makes  all  up  to  them  in  spiritual  riches, 
which  are  much  more  satisfying  and  enduring. 

2.  Of  their  sufferings  ;  I  know  thy  tribulation  and 
thy  poverty  ;  the  prosecution  they  underwent,  even 
to  the  spoiling  of  their  goods.  They  who  will  be 
faithful  to  Christ,  must  expect  to  go  "through  many 
tribulations;  but  Jesus  Christ  takes  particular  notice 
of  all  their  troubles.  In  all  their  afflictions  he  is  af¬ 
flicted,  and  he  will  recompense  tribulation  to  those 
who  trouble  them,  but  to  them  that  are  troubled, 
rest  with  himself. 

3.  He  knows  the  wickedness  and  the  falsehood  of 
their  enemies;  I  know  the  blasphemy  of  them  that 

\  say  they  are  Jews,  but  are  not ;  that  is,  (1.)  Of 
those  who  pretend  to  be  the  only  peculiar  covenant 
people  of  God,  as  the  Jews  boasted  themselves  to 
be,  even  after  God  had  rejected  them :  Or,  (2.)  Of 
those  who  would  be  setting  up  the  Jewish  rites  and 
,  ceremonies,  which  were  now  not  only  antiquated, 
but  abrogated  ;  these  may  say  that  they  only  are  the 
church  of  God  in  the  world,  when,  indeed,  then  are 
the  synagogue  of  Satan.  Observe,  [1.]  As  Christ 
has  a  church  in  the  world,  the  spiritual  Israel  of 
God,  so  the  Devil  has  his  synagogue  ;  those  assem¬ 
blies  that  are  set  up  in  opposition  to  the  truths  of 
the  gospel,  and  that  promote  and  propagate  damna¬ 
ble  errors,  those  who  are  set  up  in  opposition  to  the 
purity  and  spirituality  of  gospel-worship,  and  pro¬ 
mote  and  propagate  the  vain  inventions  of  men, 
and  rites  and  ceremonies  which  never  entered  into 
the  thoughts  of  God,  and  those  assemblies  which  are 
set  up  to  revile  and  persecute  the  true  worship  and 
worshippers  of  God,  these  are  all  synagogues  of  Sa¬ 
tan;  he  presides  over  them,  he  works  in  them,  his 
interests  are  served  by  them,  and  he  receives  a  hor¬ 
rid  homage  and  honour  from  them.  [2.]  For  the 
synagogues  of  Satan  to  give  themselves  out  to  be  the 


886 


REVELATION,  II. 


church  or  Israel  of  God,  is  no  less  than  blasphemy. 
God  is  greatly  dishonoured,  when  his  name  is  made 
use  of  to  promote  and  patronize  the  interests  of  Sa¬ 
tan  ;  and  he  has  a  high  resentment  of  this  blasphemy, 
and  will  take  a  just  revenge  on  those  who  persist 
in  it. 

4.  He  foreknows  the  future  trials  of  his  people, 
and  forewarns  them  of  them,  and  fore-arms  them 
against  them.  (1.)  He  forewarns  them  of  future 
trials;  (v.  10.)  The  Devil  shall  cast  some  of  you 
into  prison,  and  ye  shall  have  tribulation.  The  peo¬ 
ple  of  God  must  look  for  a  series  and  succession  of 
troubles  in  this  world,  and  their  troubles  usually  rise 
higher  ;  they  had  been  impoverished  by  their  tri¬ 
bulations  before,  now  they  must  be  imprisoned. 
Observe,  It  is  the  Devil  that  stirs  up  his  instru¬ 
ments,  wicked  men,  to  persecute  the  people  of  God; 
tyrants  and  persecutors  are  the  Devil's  tools,  though 
they  gratify  their  own  sinful  malignity,  and  know 
not”  that  they  are  actuated  by  a  diabolical  malice. 
(2.)  Christ  fore-arms  them  against  these  approach¬ 
ing  troubles :  [1.]  By  his  counsel ;  Fear  none  of  these 
t/iings  :  this  is  not  only  a  word  of  command,  but  of 
efficacy,  not  only  forbidding  slavish  fear,  but  subdu¬ 
ing  it,"  and  furnishing  the  soul  with  strength  and 
courage.  [2.  ]  By  shewing  them  how  their  suffer¬ 
ings  would  be  alleviated  and  limited.  First,  They 
should  not  be  universal ;  it  would  be  some  of  them, 
not  all,  who  should  be  cast  into  prison  ;  those  who 
were  best  able  to  bear  it,  and  might  expect  to  be 
visited  and  comforted  by  the  rest.  Secondly,  They 
were  not  to  be  perpetual,  but  for  a  set  time,  and  a 
short  time,  ten  days  ;  it  should  not  be  everlasting  tri¬ 
bulation,  the  time  should  be  shortened  for  the  elect's 
sake.  Thirdly,  It  should  be  to  try  them,  not  to  de¬ 
stroy  them  ;  that  their  faith,  and  patience,  and  cour¬ 
age,  might  be  proved  and  improved,  and  be  found  to 
honour  and  glory.  [3.  ]  By  proposing  and  promising 
a  glorious  reward  to  their  fidelity ;  (r.  10. )  Be  thou 
faithful  to  death,  and  I  will  give  thee  a  crown  of  life. 

Observe,  First,  The  sureness  of  the  reward ;  I 
will  give  thee.  He  has  said  it,  that  is  able  to  do  it ; 
and  he  has  undertaken  that  he  will  do  it ;  they  shall 
have  the  reward  from  his  own  hand,  and  none  of 
their  enemies  shall  be  able  to  wrest  it  out  of  his 
hand,  or  to  pull  it  from  their  heads. 

Secondly,  The  suitableness  of  it ;  1.  A  crown,  to 
reward  their  poverty,  their  fidelity,  and  their  con¬ 
flict  2.  A  crown  of  life,  to  reward  those  who  are 
faithful  even  unto  death,  are  faithful  till  they  die, 
and  who  part  with  life  itself,  in  fidelity  to  Christ ; 
that  life,  so  worti  out  in  his  service,  or  laid  down  in 
his  cause,  shall  be  rewarded  with  another,  and  a 
much  better  life,  that  shall  be  eternal. 

III.  The  conclusion  of  this  message,  and  that,  as 
before,  1.  With  a  call  to  universal  attention,  that  all 
men,  all  the  world,  should  hear  what  passes  be¬ 
tween  Christ  and  his  churches  ;  how  he  commends 
them,  how  he  comforts  them,  how  he  reproves  their 
failures,  how  he  rewards  their  fidelity  ;  it  concerns 
all  the  inhabitants  of  the  world  to  observe  God’s  deal¬ 
ings  with  his  own  people  ;  all  the  world  may  learn  in¬ 
struction  and  wisaom  thereby.  2.  With  a  gracious 
promise  to  the  conquering  Christian  ;  ( v .  11.)  He 
that  overcometh,  shall  not  be  hurt  of  the  second  death. 
Observe,  ( 1.)  There  is  not  only  a  first,  but  a  second 
death  ;  a  aeath  after  the  body  is  dead.  (2. )  This 
second  death  is  unspeakably  worse  than  the  first 
death,  both  in  the  dying  pangs  and  agonies  of  it — 
which  are  the  agonies  of  the  soul,  without  any  mix¬ 
ture  of  support,  and  in  the  duration — it  is  eternal 
death,  dying  the  death,  to  die,  and  to  be  always 
dying  ;  this  is  hurtful  indeed,  it  is  fatally  hurtful  to 
all  who  fall  under  it.  (3.)  From  this  hurtful,  this 
destructive  death,  Christ  will  save  all  his  faithful 
servants ;  the  second  death  shall  have  no  power  over 
those  who  are  partakers  of  the  first  resurrection  ; 


the  first  death  shall  not  hurt  them,  and  the  second 
death  shall  have  no  power  over  them. 

12.  And  to  the  angel  of  the  church  in 
Pergamos  write ;  These  things  saith  he 
which  hath  the  sharp  sword  with  two 
edges  ;  1 3.  1  know  thy  works,  and  where 
thou  dwellest, even  where  Satan’s  seat  is: 
and  thou  holdest  fast  my  name,  and  hast 
not  denied  my  faith,  even  in  those  days 
wherein  Antipas  was  my  faithful  martyr, 
who  was  slain  among  you,  where  Satan 
dwelleth.  1 4.  But  I  have  a  few  things 
against  thee,  because  thou  hast  there  them 
that  hold  the  doctrine  of  Balaam,  who 
taught  Balak  to  cast  a  stumbling-block  be¬ 
fore  the  children  of  Israel,  to  eat  things  sa¬ 
crificed  unto  idols,  and  to  commit  fornica¬ 
tion.  1 5.  So  hast  thou  also  them  that  hold 
the  doctrine  of  the  Nicolaitans,  which  thing 
I  hate.  16.  Repent;  or  else  I  will  come 
unto  thee  quickly,  and  will  fight  against 
them  with  the  sword  of  my  mouth.  1 7.  He 
that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches;  To  him 
that  overcometh  will  I  give  to  eat  of  the 
hidden  manna,  and  will  give  him  a  white 
stone,  and  in  the  stone  a  new  name  writ¬ 
ten,  which  no  man  knoweth  saving  he  that 
receiveth  it. 

Here  also  we  are  to  consider, 

I.  The  inscription  of  this  message.  1.  Whom  it 
was  sent  to  ;  to  the  angel  of  the  church  of  Pergamos. 

\  Whether  this  was  a  city  raised  up  out  of  the  Ruins 
of  old  Troy,  a  Troy  nouveau  (as  our  London  was 
i  once  called,)  or  some  other  city  of  the  same  name, 

,  is  neither  certain  nor  material ;  it  was  a  place  where 
1  Christ  had  called  and  cohstituted  a  gospel-church 
by  the  preaching  of  the  gospel,  and  the  grace  of  his 
Spirit  making  the  word  effectual.  2.  Who  it  was, 

|  that  sent  this  message  to  Pergamos  ;  the  same  Jesus 
who  here  describes  himself  as  one  that  hath  the 
sharp  sword  with  two  edges  ;  (ch.  1.  16.)  out  of  his 
i  mouth  went  a  sharp  two-edged  sword. 

Some  have  observed,  that,  in  the  several  titles  of 
Christ  which  are  prefixed  to  the  several  epistles, 
there  is  something  suited  to  the  state  of  those 
churches ;  as  in  that  to  Ephesus,  what  could  be 
more  proper  to  awaken  and  recover  a  drowsy  and 
declining  church,  than  to  hear  Christ  speaking  as 
one  that  held  the  stars  in  his  hand,  and  walked  in  the 
?nidst  of  the  golden  candlesticks  ?  See. 

The  church  of  Pergamos  was  infested  with  men 
of  corrupt  minds,  who  did  what  they  could  to  cor¬ 
rupt  both  the  faith  and  manners  of  the  church ;  and 
Clnist,  being  resolved  to  fight  against  them  by  the 
sword  of  his  word,  takes  the  title  of  him  that  hath 
the  sharp  sword  with  two  edges.  (1.)  The  word  of 
God  is  a  sword ;  it  is  a  weapon  both  offensive  and  de¬ 
fensive,  it  is,  in  the  hand  of  God,  able  to  slay  both 
sin  and  sinners.  (2.)  It  is  a  sharp  sword  ;  no  heart 
is  so  hard  but  it  is  able  to  wound  it,  no  knot  so  close 
ly  tied  but  it  is  able  to  cut  it ;  it  can  divide  asunder 
between  the  soul  and  the  spirit,  that  is,  between  the 
soul  and  those  sinful  habits  that  by  custom  are  be¬ 
come  another  soul,  or  seems  to  be  essential  to  it. 
(3.)  It  is  a  sword  with  two  edges  ;  it  turns  and  cuts 
every  way  ;  there  is  the  edge  of  the  law  against  the 
transgressors  of  that  dispensation,  and  the  edge  of 
the  gospel  against  the  despisers  of  that  dispensation; 


887 


REVELATION,  II. 


tnerc  is  an  edge  to  make  a  wound,  and  an  edge  to 
open  a  festered  wound  in  order  to  its  healing ;  there 
is  no  escaping  the  edge  of  this  sword  ;  if  ye  turn 
aside  to  the  right-hand,  it  has  an  edge  on  that  side  ; 
if  on  the  left-hand,  ye  fall  upon  the  edge  of  the 
sword  on  that  side  ;  it  turns  every  way. 

II.  From  the  inscription  we  proceed  to  the  con¬ 
tents  of  this  epistle,  in  which  the  method  is  much 
the  same  that  is  observed  in  the  rest.  Here, 

1.  Christ  takes  notice  of  the  trials  and  difficulties 
this  church  encountered  with  ;  (n.  13.)  I  know  thy 
works,  and  where  thou  dwellest,  &c.  The  works  of 
God’s  servants  are  best  known,  when  their  circum¬ 
stances,  under  which  they  did  those  works,  are  duly 
considered  :  now  that  circumstance  which  added 
very  much  lustre  to  the  good  works  of  this  church, 
was,  the  circumstance  of  the  place  where  this 
church  was  planted,  a  place  where  Satan's  seat  was. 
As  our  great  Lord  takes  notice  of  all  the  advantages 
and  opportunities  we  have  for  duty  by  the  places 
we  dwell,  in  so  he  takes  notice  of  all  the  temptations 
and  discouragements  we  meet  with  from  the  places 
where  we  dwell,  and  makes  gracious  allowances  for 
them.  This  people  dwelt  where  Satan's  seat  was, 
where  he  kept  his  court  ;  his  circuit  is  throughout 
the  world,  his  seat  is  in  some  places  that  are  infa¬ 
mous  for  wickedness,  error,  and  cruelty ;  some 
think  that  the  Roman  governor  in  this  city  was  a 
most  violent  enemy  to  the  Christians  ;  and  the  seat 
of  persecution  is  Satari's  seat. 

2.  He  commends  their  steadfastness;  (n.  13.) 
Thou  boldest  fast  my  name,  and  hast  not  denied  my 
faith.  These  two  expressions  are  much  of  the 
same  sense  ;  the  former  may  signify  the  effect,  and 
the  latter  the  cause  or  means.  (1.)  “  Thou  boldest 
fast  my  name ;  thou  art  not  ashamed  of  thy  relation 
to  me,  but  accountest  it  thine  honour  that  my  name 
is  named  on  thee,  that,  as  the  wife  bears  the  name 
of  the  husband,  so  thou  art  called  by  my  name  ;  this 
thou  boldest  fast,  as  thine  honour  and  privilege.” 
(2. )  That  which  has  made  thee  thus  faithful,  is,  the 
grace  of  faith  ;  thou  hast  not  denied  the  great  doc¬ 
trines  of  the  gospel,  nor  departed  from  the  Christian 
faith,  and  by  that  means  thou  hast  been  kept  faith¬ 
ful.  Our  faith  will  have  a  great  influence  upon 
our  faithfulness  ;  men  who  deny  the  faith  of  Christ, 
may  boast  very  much  of  their  sincerity,  and  faith¬ 
fulness  to  God  and  conscience  ;  but  it  has  been  sel¬ 
dom  known  that  those  who  let  go  the  true  faith,  re¬ 
tain  their  fidelity ;  usually  on  that  rock  on  which 
men  make  shipwreck  of  their  faith,  they  make  ship¬ 
wreck  of  a  good  conscience  too :  and  here  our  blessed 
Lord  aggrandizes  the  fidelity  of  this  church  from 
the  circumstance  of  the  times,  as  well  as  of  the  place 
where  they  lived;  they  had  been  steadfast  even  in 
those  days  where  Anlipas  his  faithful  martyr  was 
slain  among  them :  who  this  person  was,  and  whe¬ 
ther  there  be  any  thing  mysterious  in  his  name,  we 
have  no  certain  account ;  he  was  a  faithful  disciple 
of  Christ,  he  suffered  martyrdom  for  it,  and  sealed 
his  faith  and  fidelity  with  his  blood  in  the  place 
where  Satan  dwelt ;  and  though  the  rest  of  the  be¬ 
lievers  there  knew  this,  and  saw  it,  yet  they  were 
not  discouraged  nor  drawn  away  from  their  stead¬ 
fastness  :  this  is  mentioned  as  an  addition  to  their 
honour. 

3.  He  reproves  them  for  their  sinful  failures ;  (y, 
14. )  But  I  have  a  few  things  against  thee,  because 
thou  hast  there  them  that  hold  the  doctrine  of  Balaam, 
&c,  and  them  that  hold  the  doctrine  of  the  Nicolaitans, 
which  thing  I  hate.  There  were  some  who  taught  it 
was  lawful  to  eat  things  sacrificed  to  idols,  and  that 
simple  fornication  was  no  sin ;  they,  by  an  impure 
worship,  drew  men  into  impure  practices,  as  Balaam 
did  the  Israelites.  Observe,  (1.)  The  filthiness  of 
the  spirit  and  the  filthiness  of  the  flesh  often  go  to¬ 
gether  ;  corrupt  doctrines  and  a  corrupt  worship 


I  often  lead  to  a  corrupt  conversation.  (2.)  It  is  very 
lawful  to  fix  the  name  of  the  leaders  ot  any  heresy 
upon  those  who  follow  them  ;  it  is  the  shortest  way 
ot  telling  whom  we  mean.  (3.)  To  continue  in  com 
munion  with  persons  of  corrupt  principles  and  prac 
tices,  is  displeasing  to  God,  draws  a  guilt  and  blem¬ 
ish  upon  the  whole  society ;  they  become  partakers 
of  other  men's  sins.  Though  the  church,  as  such, 
has  no  power  to  punish  the  persons  of  men,  either 
for  heresy  or  immorality,  with  corporal  penalties; 
yet  it  has  power  to  exclude  them  from  their  holy 
communion ;  and  if  it  do  not  so,  Christ,  the  Head  and 
Lawgiver  of  the  church,  will  be  displeased  with  it. 

4.  He  calls  them  to  repentance  ;  (t;.  16.)  Repent ; 
or  else  I  will  come  unto  thee  quickly,  &c.  Observe 
here,  (1.)  Repentance  is  the  duty  of  saints  as  well  as 
sinners  ;  it  is  a  gospel-duty.  (2. )  It  is  the  duty  of 
churches  and  communities  as  well  as  particular  per¬ 
sons  ;  they  who  sin  together,  should  repent  together. 
(3. )  It  is  the  duty  of  Christian  societies  to  repent  of 
other  men's  sins,  as  far  as  they  have  been  accessary 
to  them,  though  but  so  much  as  by  connivance.  (4. ) 
When  God  comes  to  punish  the  corrupt  members  of 
a  church,  he  rebukes  that  church  itself  for  allowing 
such  to  continue  in  its  communion,  and  some  drops 
of  the  storm  fall  upon  the  whole  society.  (5.)  No 
sword  cuts  so  deep,  nor  inflicts  so  mortal  a  wound, 
as  the  sword  of  Christ’s  mouth  ;  let  but  the  threaten- 
ings  of  the  word  be  set  home  upon  the  conscience  of 
a  sinner,  and  he  will  soon  be  a  terror  to  himself ;  let 
these  threatenings  be  executed,  and  the  sinner  is  ut¬ 
terly  cut  off :  the  word  of  God  will  take  hold  of  sin¬ 
ners,  sooner  or  later,  either  for  their  conviction  or 
their  confusion. 

III.  We  have  the  conclusion  of  this  epistle, 
where,  after  the  usual  demand  of  universal  attention, 
there  is  the  promise  of  great  favour  to  those  that 
overcome;  (v.  17.)  They  shall  eat  of  the  hidden 
manna,  and  have  the  new  name,  and  the  white 
stone,  which  no  man  knoweth,  saving  he  that  recerv- 
eth  it.  1.  The  hidden  manna,  the  influences  and 
comforts  of  the  Spirit  of  Christ  in  communion  with 
him,  coming  down  from  heaven  into  the  soul,  from 
time  to  time,  for  its  support,  to  let  it  taste  something 
how  saints  and  angels  live  in  heaven ;  this  is  hidden 
from  the  rest  of  the  world  ;  a  stranger  intermeddles 
not  with  this  joy ;  and  it  is  laid  up  in  Christ,  the 
Ark  of  the  covenant,  in  the  holy  of  holies.  2.  The 
white  stone,  with  a  new  name  engraven  upon  it : 
this  white  stone  is  absolution  from  the  guilt  of  sin,  al¬ 
luding  to  the  ancient  custom  of  giving  a  white  stone 
to  those  acquitted  on  trial,  and  a  black  stone  to  those 
condemned.  The  new  name  is  the  name  of  adop¬ 
tion  :  adopted  persons  took  the  name  of  the  family 
into  which  they  were  adopted  :  none  can  read  the 
evidence  of  a  man’s  adoption  but  himself;  he  cannot 
always  read  it ;  but,  if  he  persevere,  he  shall  have 
both  the  evidence  of  son-ship  and  the  inheritance. 

18.  And  unto  the  angefof  the  church  in 
Thyatira  write ;  These  things  saith  the 
Son  of  God,  who  hath  his  eyes  like  unto  a 
flame  of  fire,  and  his  feet  are  like  fine  brass; 

1 9.  I  know  thy  works,  and  charity,  and  ser¬ 
vice,  and  faith,  and  thy  patience,  and  thy 
works;  and  the  last  to  be  more  than  the 
first.  20.  Notwithstanding  I  have  a  few 
things  against  thee,  because  thou  suflerest 
that  woman  Jezebel,  which  calleth  herself 
a  prophetess,  to  teach  and  to  seduce  my 
servants  to  commit  fornication,  and  to  eat 
things  sacrificed  unto  idols.  21.  And  I 
gave  her  space  to  repent  of  her  fornication ; 


889 


REVELATION,  II. 


and  she  repented  not.  22.  Behold,  I  will 
cast  her  into  a  bed,  and  them  that  commit 
adultery  with  her  into  great  tribulation,  ex¬ 
cept  they  repent  of  their  deeds.  23.  And  I 
will  kill  her  children  with  death-  and  all 
the  churches  shall  know  that  I  am  he  who 
searcheth  the  reins  and  hearts :  and  I  will 
give  unto  every  one  of  you  according  to 
your  works.  24.  But  unto  you  I  say,  and  j 
unto  the  rest  in  Thyatira,  As  many  as  have 
not  this  doctrine,  and  who  have  not  known 
the  depths  of  Satan,  as  they  speak;  I  will 
put  upon  you  none  other  burthen.  25.  But , 
that  which  ye  have  already  hold  fast  till  I 
come.  26.  "And  he  that  overcometh,  and 
keepeth  my  works  unto  the  end,  to  him  will 
I  give  power  over  the  nations :  27.  And  he 
shall  rule  them  with  a  rod  of  iron ;  as  the 
vessels  of  a  potter  shall  they  be  broken  to 
shivers,  even  as  I  received  of  my  Father. 

28.  And  I  will  give  him  the  morning  star. 

29.  He  that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches. 

The  form  of  each  epistle  is  very  much  the  same  ; 
and  in  this,  as  the  rest,  we  have  to  consider  the  in¬ 
scription,  contents,  and  conclusion. 

I.  The  inscription,  telling  us, 

1.  To  whom  it  is  directed;  to  the  angel  of  the 
church  of  Thyatira ,  a  city  of  the  proconsular  Asia, 
bordering  upon  Mysia  on  the  north,  and  Lydia  on 
the  south,  a  town  of  trade  ;  from  whence  came  the 
woman  named  Lydia,  a  seller  of  purple,  who,  being 
at  Philippi  in  Macedonia,  probably,  about  the  busi¬ 
ness  of  her  calling,  heard  Paul  preach  there ,  and 
God  opened  her  heart,  that  she  attended  to  the  things 
that  were  spoken,  and  believed,  and  was  baptized, 
and  entertained  Paul  and  Silas  there:  whether  it  was 
by  her  means  that  the  gospel  was  brought  into  her 
own  city  Thyatira,  is  not  certain ;  but  that  it  was 
there,  and  successful  to  the  forming  a  gospel-church, 
this  epistle  assures  us. 

2.  By  whom  it  was  sent ;  by  the  Son  of  God,  who 
is  here  described  as  having  eyes  like  a  flame  of  fire, 
and  feet  like  as  fine  brass;  his  general  title  is  here, 
the  Son  of  God,  that  is,  the  eternal  and  only-begotten 
Son  of  (Sod,  which  denotes  that  he  has  the  samena- 
ture  with  the  Father,  but  with  a  distinct  and  subor-  ' 
dinate  manner  of  subsistence.  The  description  we 
have  here  of  him,  is  in  two  characters:  (1.)  That 
his  eyes  are  like  unto  a  flame  of  fire,  signifying  j 
his  piercing,  penetrating,  perfect  knowledge,  a  tho¬ 
rough  insight  into  all  persons,  and  all  things ;  one 
who  searches  the  hearts,  and  tries  the  reins  of  the 
children  of  men,  ( v .  23.)  and  will  make  all  the 
churches  to  know  lie  does  so.  (2. )  That  his  feet  are 
like  fine  brass;  that  the  outgoings  of  his  providence 
are  steady,  awful,  and  all  pure  and  holy;  as  he 
judges  with  perfect  wisdom,  so  he  acts  with  perfect 
strength  and  steadiness. 

II.  Phe  contents,  or  subject-matter  of  this  epistle, 
which,  as  the  rest,  includes, 

1.  The  honourable  character  and  commendation 
Christ  gives  of  this  church,  ministry,  and  people  ; 
and  this  given  by  one  who  was  no  stranger  to  them, 
but  well  acquainted  with  them,  and  with  the  prin¬ 
ciples  from  which  they  acted.  Now  in  this  church 
Christ  makes  honourable  mention,  (1. )  Of  their  cha¬ 
rity;  either  more  general,  a  disposition  to  do  good 
to  all  men,  or  more  special,  to  the  household  of  faith: 
there  is  no  religion  where  there  is  no  charity.  (2.)  I 


Their  service,  their  ministration ;  this  respects  chief 
ly  the  officers  of  the  chinxh,  who  had  laboured  in 
the  word  and  doctrine.  (3.)  Thew  faith,  which  was 
the  grace  that  actuated  all  the  rest,  both  their  cha¬ 
rity,  and  their  service.  (4. )  Their  patience;  for  those 
that  are  most  charitable  to  others,  most  diligent  in 
their  places,  and  most  faithful,  must  yet  expect  to 
meet  with  that  which  will  exercise  their  patience. 
(5. )  Their  growing  fruitfulness ;  their  last  works 
were  better  than  the first;  this  is  an  excellent  cha¬ 
racter  ;  when  others  had  left  their  first  love,  and  lost 
their  first  zeal,  these  were  growing  wiser  and  better: 
it  should  be  the  ambition  and  earnest  desire  of  all 
Christians,  that  their  last  works  may  be  their  best 
works,  that  they  may  be  better  and  better  every 
day,  and  best  at  last. 

2.  A  faithful  reproof  for  what  was  amiss;  this  is  not 
so  directly  charged  upon  the  church  itself  as  upon 
some  wicked  seducers  who  were  among  them;  the 
church’s  fault  was,  that  she  connived  too  much  at 
them  ;  these  wicked  seducers  are  compared  to  Jeze¬ 
bel,  and  called  by  her  name;  Jezebel  was  a  persecutor 
of  the  prophets  of  the  Lord,  and  a  great  patroness  of 
idolaters  and  false  prophets ;  the  sin  of  these  seducers 
was,  they  attempted  to  draw  the  servants  of  God 
into  fornication,  and  to  offer  sacrifices  to  idols;  they 
call  themselves  prophets,  and  so  would  claim  a  su¬ 
perior  authority  and  regard  to  the  ministers  of  that 
church.  Two  things  aggravated  the  sin  of  these 
seducers,  who,  being  one  in  their  spirit  and  design, 
are  spoken  of  as  one  person:  (1. )  They  made  use  of 
the  name  of  God  to  oppose  the  truth  of  his  doctrine 
and  worship  ;  this  very  much  aggravated  their  sin. 
(2.)  They  abused  the  patience  of  God  to  harden 
themselves  in  their  wickedness ;  God  gave  them 
space  for  repentance,  but  they  repented  not.  Ob¬ 
serve,  [1.]  Repentance  is  necessary  to  prevent  the 
sinner’s  ruin.  [2.]  Repentance  requires  time,  a 
course  of  time,  and  time  convenient ;  it  is  a  great 
work,  and  a  work  of  time.  [3.]  Where  God  gives 
space  for  repentance,  he  expects  fruits  meet  for  re¬ 
pentance.  [4.  ]  Where  the  space  for  repentance  is 
lost,  the  sinner  perishes  with  a  double  destruction. 

Now  why  should  the  wickedness  of  this  Jezebel 
be  charged  upon  the  church  of  Thyatira?  Because 
that  church  suffered  her  to  seduce  the  people  of  that 
city.  But  how  could  they  help  it  ?  They  had  not,  as  a 
church,  civil  power  to  banish  or  imprison  her  ;  but 
they  had  ministerial  power  to  censure  and  to  excom¬ 
municate  her:  and  it  is  probable  that  neglecting  to 
use  the  power  they  had,  made  them  sharers  in  her  sin. 

3.  The  punishment  of  this  seducer,  this  Jezebel, 
v.  22,  23.  In  these  words  is  couched  a  prediction 
of  the  fall  of  Babylon:  (1.)  I  will  cast  her  into  a  bed, 
into  a  bed  of  pain,  not  of  pleasure,  into  a  bed  of 
flames  ;  and  they  who  have  sinned  with  her,  shall 
suffer  with  her  ;  but  this  may  yet  be  prevented  by 
their  repentance.  (2.)  I  will  kill  her  children  with 
death,  that  is,  the  second  death,  which  does  the  work 
effectually,  and  leaves  no  hope  of  future  life,  no  re¬ 
surrection  for  those  that  are  killed  by  the  second 
death,  but  only  to  shame  and  everlasting  contempt. 

4.  'Fhe  design  of  Christ  in  the  destruction  ol  these 
wick,ed  seducers  ;  and  that  was  the  instruction  of 
others,  especially  of  his  churches;  ylll  the  churches 
shall  know  that  I  am  he  that  searcheth  the  reins  and 
the  hearts  ;  and  I  will  gh>e  to  every  one  of  you  ac¬ 
cording  to  your  works.  God  is  known  by  the  judg¬ 
ments  that  he  executeth  ;  and,  by  this  revenge  taken 
upon  seducers,  he  would  make  known,  (1.)  His  in¬ 
fallible  knowledge  of  the  hearts  of  men,  ol  their 
principles,  designs,  frame,  and  temper ;  their  for¬ 
mality,  their  indifference,  their  secret  inclinations 
to  symbolize  with  idolaters.  (2.)  His  impartial  jus¬ 
tice,  in  giving  every  one  according  to  his  work,  tnat 
the  name  of  Christian's  should  be  no  protection,  their 
churches  should  be  no  sanctuaries  for  sin  and  sinners. 


REVELATION,  III. 


5.  The  encouragement  given  to  those  who  kept 
themselves  pure  and  undefiled ;  ( v .  24.)  But  to  you 
I  say,  and  to  the  rest,  8cc.  Observe,  (1.)  What 
these  seducers  called  their  doctrines,  depths,  pro¬ 
found  mysteries ;  amusing  the  people,  and  endea¬ 
vouring  to  persuade  them  that  they  had  a  deeper 
insight  into  religion  than  their  own  ministers  had  at¬ 
tained  to.  (2. )  What  Christ  called  them,  depths  of 
Satan,  satanical  delusions  and  devices,  diabolical 
mysteries;  for  there  is  a  mystery  of  iniquity,  as  well 
as  the  great  mystery  of  godliness  ;  it  is  a  dangerous 
thing  to  despise  the  mystery  of  God,  and  it  is  as  dan¬ 
gerous  to  receive  the  mysteries  of  Satan.  (3. )  How 
tender  Christ  is  of  his  faithful  servants!  ( v .  25.)  “  I 
will  lay  upon  you  no  other  burthen;  but  that  which 
you  have  already,  hold  fast  till  I  come.  I  will  not 
overburthen  your  faith  with  any  new  mysteries,  nor 
your  consciences  with  any  new  laws ;  I  only  require 
your  attention  to  what  you  have  received  ;  hold  that 
fast  till  I  come ,  and  I  desire  no  more.”  Christ  is 
coming  to  put  an  end  to  all  the  temptations  of  his 
people ;  and  if  they  hold  fast  faith  and  a  good  con¬ 
science  till  he  comes,  all  the  difficulty  and  danger 
are  over. 

III.  We  now  come  to  the  conclusion  of  this  mes¬ 
sage,  v.  26 — 29.  Here  we  have,  1.  The  promise  of 
an  ample  reward  to  the  persevering,  victorious  be¬ 
liever,  in  two  parts:  (1.)  Very  great  power  and  do¬ 
minion  over  the  rest  of  the  world  ;  power  over  the 
nations;  which  may  refer  either  to  the  time  when 
the  empire  should  turn  Christian,  and  the  world  be 
under  the  government  of  the  Christian  emperor,  as 
in  Constantine’s  time  ;  or  to  the  other  world,  when 
believers  shall  sit  down  with  Christ  on  his  throne  of 
judgment,  and  join  with  him  in  trying  and  condemn¬ 
ing  and  consigning  over  to  punishment  the  enemies 
of  Christ  and  the  church.  The  upright  shall  have 
dominion  in  the  morning.  (2.)  Knowledge  and  wis¬ 
dom,  suitable  to  such  power  and  dominion  ;  I  will 
give  him  the  Morning-star.  Christ  is  the  Morning- 
star;  he  brings  day  with  him  into  the  soul,  the  light 
of  grace  and  of  glory;  and  he  will  give  his  people 
that  perfection  of  light  and  wisdom,  that  is  requisite 
to  the  state  of  dignity  and  dominion  that  they  shall 
have  in  the  morning  of  the  resurrection.  2.  This 
epistle  ends  with  the  usual  demand  of  attention  ;  He 
that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches.  In  the  foregoing  epistles,  this 
demand  of  attention  comes  before  the  concluding 
promise  ;  but  in  this,  and  all  that  follow,  it  comes 
after,  and  tells  us,  that  we  should  all  attend  to  the 
promises  as  well  as  to  the  precepts  that  Christ  deli¬ 
vers  to  the  churches. 

CHAP.  III. 

Here  we  have  three  more  of  the  epistles  of  Christ  to  the 
churches:  I.  To  Sardis,  v.  1 . .  6.  II.  To  Philadelphia,  v. 
7  . .  13.  Ill.  To  Laodicea,  v.  14,  to  the  end. 

1.  k  ND  unto  the  angel  of  the  church  in 
JTV  Sardis  write ;  These  things  saith  he 

that  hath  the  seven  Spirits  of  God,  and  the 
seven  stars;  I  know  thy  works,  that  thou 
hast  a  name  that  thou  livest,  and  art  dead. 

2.  Be  watchful,  and  strengthen  the  things 
which  remain,  that  are  ready  to  die:  for  I 
have  not  found  thy  works  perfect  before 
God.  3.  Remember  therefore  how  thou  hast 
received  and  heard,  and  hold  fast,  and  re¬ 
pent.  If  therefore  thou  shalt  not  watch,  I 
will  come  on  thee  as  a  thief,  and  thou  shalt 
not  know  what  hour  I  will  come  upon  thee. 
4.  Thou  hast  a  few  names  even  in  Sardis 
which  have  not  defiled  their  garments ;  and 

VoL.  VI. — 5  U 


bb9 

they  shall  walk  with  me  in  white:  for  they 
are  worthy.  5.  He  that  overcometh,  the 
same  shall  be  clothed  in  white  raiment ; 
and  I  will  not  blot  out  his  name  out  of  the 
book  of  life,  but  1  will  .confess  his  name  be¬ 
fore  my  Father,  and  before  his  angels.  6. 
He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches. 

Here  is, 

1.  The  preface,  shewing,  1.  To  whom  this  letter 
is  directed  ;  to  the  angel  of  the  church  of  Sardis,  an 
ancient  city  of  Lydia,  on  the  banks  of  the  mountain 
Tmolus,  said  to  have  been  the  chief  city  of  Asia  the 
Less,  and  the  first  city  in  that  part  of  the  world  that 
was  converted  by  the  preaching  of  St.  John  ;  and, 
some  say,  the  first  that  revolted  from  Christianity, 
and  one  of  the  first  that  was  laid  in  its  ruins,  in 
which  it  still  lies,  without  any  church  or  ministry. 

2.  By  whom  this  message  was  sent ;  the  Lord  Je¬ 
sus,  who  here  assumes  the  character  of  him  that 
hath  the  seven  Spirits  of  God,  and  the  seven  stars ; 
taken  out  of  ch.  1.  4.  where  the  seven  Spirits  are 
said  to  be  before  the  throne.  (1.)  He  hath  the  seven 
Spirits,  that  is,  the  Holy  Spirit  with  his  various  pow¬ 
ers,  graces,  and  operations  ;  for  he  is  personally  one, 
though  efficaciously  various  ;  and  may  be  said  here 
to  be  seven,  which  is  the  number  of  the  churches, 
and  of  the  angels  of  the  churches,  to  shew  that  to 
every  minister,  and  to  every  church,  there  is  a  dis¬ 
pensation  and  measure  of  the  Spirit  given  for  them 
to  profit  withal;  a  stock  of  spiritual  influence  for 
that  minister  and  church  to  improve,  both  for  en¬ 
largement  and  continuance  ;  which  measure  of  the 
Spirit  is  not  ordinarily  withdrawn  from  them,  till 
they  forfeit  it  by  misimprovement ;  churches  have 
their  spiritual  stock  and  fund,  as  well  as  particular 
believers;  and  this  epistle  being  sent  unto  a  languish¬ 
ing  ministry  and  church,  therefore  they  are  very 
fitly  put  in  mind  that  Christ  has  the  seven  Spirits, 
the  Spirit  without  measure,  and  in  perfection,  to 
whom  they  may  apply  themselves  for  the  reviving 
of  his  work  among  them.  (2. )  He  hath  the  seven 
stars,  the  angels  of  the  churches;  they  are  disposed 
of  by  him,  and  accountable  to  him  ;  which  should 
make  them  faithful  and  zealous.  He  has  ministers 
to  employ,  and  spiritual  influences  to  communicate 
to  his  ministers  for  the  good  of  his  church  ;  the  Holy 
Spirit  usually  works  by  the  ministry,  and  the  minis¬ 
try  will  be  of  no  efficacy  without  the  Spirit ;  the 
same  divine  hand  holds  them  both. 

II.  The  body  of  this  epistle  ;  there  is  this  observ¬ 
able  in  it,  that  whereas  in  the  other  epistles  Christ 
begins  with  commending  what  was  good  in  the 
churches,  and  then  proceeds  to  tell  them  what  was 
amiss,  in  this  (and  in  the  epistle  to  Laodicea)  he 
begins, 

1.  With  a  reproof,  and  a  very  severe  one  ;  I  know 
thy  works,  that  thou  hast  a  name  that  thou  livest, 
and  art  dead.  Hypocrisy,  and  a  lamentable  decay 
in  religion,  are  the  sins  charged  upon  this  church, 
bv  one  who  knew  her  well,  and  all  her  works,  (l.j 
This  church  had  gained  a  great  reputation  ;  it  had 
a  name,  and  a  very  honourable  one,  for  a  flourishing 
church  ;  a  name  for  vital,  lively  religion,  for  purity 
of  doctrine,  unity  among  themselves,  uniformity  in 
worship,  decency,  and  order ;  we  read  not  of  any 
unhappy  divisions  among  themselves ;  every  thing 
appeared  well,  as  to  what  falls  under  the  observa¬ 
tion  of  men.  (2.)  This  church  was  not  really  what 
it  was  reputed  to  be  ;  they  had  a  name  to  live,  but 
they  were  dead  ;  there  was  a  form  of  godliness,  but 
not  the  power  ;  a  name  to  live,  but  not  a  principle 
of  life  ;  if  there  was  not  a  total  privation  of  life,  yet 
there  was  a  great  deadness  in  their  souls,  and  in 


890 


REVELATION,  III. 


their  services ;  a  great  deadness  in  the  spirits  of  ; 
their  ministers,  and  a  great  deadness  in  their  minis¬ 
trations,  in  their  praying,  in  their  preaching,  in  their 
converse ;  and  a  great  deadness  in  the  people  in 
hearing,  in  prayer,  and  in  conversation  ;  what  little 
life  was  yet  left  among  them,  was,  in  a  manner,  ex¬ 
piring,  ready  to  die. 

2.  Our  Lord  proceeds  to  give  this  degenerate 
church  the  best  advice  ;  ( v .  2. )  Be  watchful,  and 
strengthen  the  things,  8cc.  (1.)  He  advises  them  to 
be  upon  their  watch  ;  the  cause  of  their  sinful  dead¬ 
ness  and  declension  was,  that  they  had  let  down 
their  watch ;  whenever  we  are  off  our  watch,  we 
lose  ground,  and  therefore  must  return  to  our  watch¬ 
fulness  against  sin  and  Satan,  and  whatever  is  de¬ 
structive  to  the  life  and  /lower  of  godliness.  (2.) 
To  strengthen  the  things  that  remain ,  and  that  are 
ready  to  die.  Some  understand  this  of  persons; 
there  were  some  few  who  had  retained  their  inte¬ 
grity,  but  they  were  in  danger  of  declining  with  the 
rest.  It  is  a  difficult  thing  to  keep  up  to  the  life  and 
power  of  godliness  ourselves,  when  we  see  a  uni¬ 
versal  deadness  and  declension  prevailing  round 
about  us.  Or  it  may  be  understood  of  practices,  as 
it  follows,  I  have  not  found  thy  works  perfect  before 
God,  not  filled  up ;  there  is  something  wanting  in 
them ;  there  is  the  shell,  but  not  the  kernel ;  there 
is  the  carcase,  but  not  the  soul ;  the  shadow,  but 
not  the  substance  ;  the  inward  thing  is  wanting,  thy 
works  are  hollow  and  empty  ;  prayers  are  not  filled 
up  with  holy  desires,  alms-deeds  not  filled  up  with 
true  charity,  sabbaths  not  filled  up  with  suitable  de¬ 
votion  of  soul  to  God  ;  there  are  not  inward  affec¬ 
tions  suitable  to  outward  acts  and  expressions ;  now 
when  the  spirit  is  wanting,  the  form  cannot  long 
subsist.  (3.)  To  recollect  themselves,  and  remem¬ 
ber  how  they  have  received  and  heard;  (y.  3.)  not 
only  to  remember  what  they  had  received  and  heard, 
what  messages  they  had  received  from  God,  what 
tokens  of  his  mercy  and  favour  toward  them,  what 
sermons  they  had  heard,  but  how  they  had  received 
and  heard,  what  impressions  the  mercies  of  God 
had  made  upon  their  souls  at  first,  what  affections 
they  felt  working  under  the  word  and  ordinances, 
the  love  of  their  espousals,  the  kindness  of  their 
youth,  how  welcome  the  gospel  and  the  grace  of 
God  were  to  them  when  they  first  received  them  ; 
where  is  the  blessedness  they  then  spake  of?  (4.) 
To  hold  fast  what  they  had  received,  that  they  might 
not  lose  all,  and  repent  sincerely  that  they  had  lost 
so  much  of  the  life  of  religion,  and  had  run  the  risk 
of  losing  all. 

3.  Christ  enforces  his  counsel  with  a  dreadful 
threatening  in  case  it  should  be  despised  ;  (y.  3. )  / 
will  come  unto  thee  as  a  thief,  and  thou  shalt  not 
know  the  hour.  Observe,  (1.)  When  Christ  leaves 
a  people  as  to  his  gracious  presence,  he  comes  to 
them  in  judgment ;  and  his  judicial  presence  will  be 
very  dreadful  to  those  who  have  sinned  away  his 
gracious  presence.  (2.)  His  judicial  approach  to  a 
dead  declining  people  will  be  surprising ;  their  dead¬ 
ness  will  keep  them  in  security,  and,  as  it  procures 
an  angry  visit  from  Christ  to  them,  it  will  prevent 
their  discerning  it,  and  preparing  for  it.  (3.)  Such 
a  visit  from  Christ  will  be  to  their  loss  ;  he  will  come 
as  a  thief,  to  strip  them  of  their  remaining  enjoy¬ 
ments  and  mercies,  not  by  fraud,  but  in  justice  and 
righteousness,  taking  the  forfeiture  they  have  made 
of  all  to  him. 

4.  Our  blessed  Lord  does  not  leave  this  sinful  peo¬ 
ple  without  some  comfort  and  encouragement ;  in 
the  midst  of  judgment  he  remembers  mercy,  (v.  4. ) 
and  here,  (l.)  He  makes  honourable  mention  of  the 
faithful  remnant  in  Sardis,  though  but  small ;  Thou 
hast  a  few  names  in  Sardis,  which  have  not  defiled 
their  garments  ;  they  had  not  given  into  the  prevail¬ 
ing  corruptions  and  pollution  of  the  day  and  place 


in  which  they  lived.  God  takes  notice  of  the  small 
est  number  of  those  who  abide  with  him  ;  and  the 
fewer  they  are,  the  more  precious  in  his  sight.  (2. ) 
He  makes  a  very  gracious  promise  to  them  ;  They 
shall  walk  with  me  in  white  ;  for  they  are  worthy  ; 
in  the  stole,  the  white  robes  of  justification  and  adop¬ 
tion,  and  comfort ;  or  in  the  white  robes  of  honour 
and  glory  in  the  other  world  :  they  shall  walk  with 
Christ  in  the  pleasant  walks  of  the  heavenly  para¬ 
dise  ;  and  what  delightful  converse  will  there  be  be¬ 
tween  Christ  and  them  when  they  thus  walk  toge¬ 
ther  !  This  is  an  honour  proper  and  suitable  to  their 
integrity,  which  their  fidelity  has  prepared  them 
for,  and  which  it  is  no  way  unbecoming  Christ  to 
confer  upon  them ;  though  it  is  not  a  legal,  but  a 
gospel-worthiness  that  is  ascribed  to  them  ;  not 
merit,  but  meetness ;  they  who  walk  with  Christ  in 
the  clean  garments  of  real  practical  holiness  here, 
and  keep  themselves  unspotted  from  the  world,  shall 
walk  with  Christ  in  the  white  robes  of  honour  and 
glory  in. the  other  world ;  this  is  a  suitable  reward. 

III.  We  now  come  to  the  conclusion  of  this  epistle, 
in  which,  as  before,  we  have,  1.  A  great  reward 
promised  to  the  conquering  Christian,  ( v .  5.)  and  it 
is  very  much  the  same  with  what  has  been  already 
mentioned ;  He  that  overcometh  shall  be  clothed  in 
white  raiment ;  the  purity  of  grace  shall  be  reward¬ 
ed  with  the  perfect  purity  of  glory;  holiness,  when 
perfected,  shall  be  its  own  reward ;  glory  is  the 
perfection  of  grace,  differing  not  in  kind,  but  in  de¬ 
gree  ;  now  to  this  is  added  another  promise  very 
suitable  to  the  case ;  I  will  not  blot  his  name  out  op 
the  book  of  life,  but  will  confess  his  name  before  my 
Father,  and  before  his  angels.  Observe,  (1. )  Christ 
has  his  book  of  life,  a  register  and  roll  of  all  who 
shall  inherit  eternal  life.  [1.1  The  book  of  eternal 
election:  [2.]  The  book  of  remembrance  of  all 
those  who  have  lived  to  God,  and  have  kept  up  the 
life  and  power  of  godliness  in  evil  times.  (2. )  Christ 
will  not  blot  the  names  of  his  chosen  and  faithful 
ones  out  of  this  book  of  life  ;  men  may  be  enrolled 
in  the  registers  of  the  church,  as  baptised,  as  mak¬ 
ing  a  profession,  as  having  a  name  to  live,  and  that 
name  may  come  to  be  blotted  out  of  the  roll,  when 
it  appears  it  was  but  a  name,  a  name  to  live,  with¬ 
out  spiritual  life;  such  often  lose  the  very  name  be¬ 
fore  they  die,  they  are  left  of  God  to  blot  out  their 
~owh  names  by  their  gross  and  open  wickedness  ;  but 
the  natnes  of  those  that  overcome,  shall  never  be  blot¬ 
ted  out.  (3.)  Christ  will  produce  this  book  of  life, 
and  confess  the  names  of  the  faithful  who  stand  there, 
before  God,  and  all  the  angels ;  he  will  do  this  as 
their  Judge,  when  the  books  shall  be  opened ;  he  will 
do  that  as  their  Captain  and  Head,  leading  them  with 
him  triumphantly  to  heaven,  presenting  them  to  the 
Father ;  Behold  me,  and  the  children  that  thou  hast 
given  me.  How  great  will  this  honour  and  reward 
be  !  2.  The  demand  of  universal  attention  finishes 

the  message  :  every  word  from  God  deserves  atten¬ 
tion  from  men  ;  that  which  may  seem  more  particu¬ 
larly  directed  to  one  body  of  men,  has  something  in 
it  instructive  to  all. 

7.  And  io  the  angel  of  the  church  in  Phi¬ 
ladelphia  write  ;  These  tilings  sail h  he  that 
is  holy,  he  that  is  true,  lie  that  hath  the  key 
of  David,  he  that  opcneth,  and  no  man  shut- 
teth  ;  and  shuttcth,  and  no  man  openeth 
8.  I  know  thy  works :  behold,  T  have  set 
before  thee  an  open  door,  and  no  man  can 
shut  it:  for  thou  hast  a  little  strength,  and 
hast  kept  my  word,  and  hast  not  denied 
my  name.  9.  Behold,  I  will  make  them 
of  the  synagogue  of  Satan,  which  say  they 


891 


REVELATION,  III. 


are  Jews,  and  are  not,  but  do  lie ;  behold,  ]] 
I  will  make  them  to  come  and  worship  be¬ 
fore  thy  feet,  and  to  know  that  I  have  loved 
thee.  10.  Because  thou  hast  kept  the  word 
of  my  patience,  I  also  will  keep  thee  from 
the  hour  of  temptation,  which  shall  come 
upon  all  the  world,  to  try  them  that  dwell 
upon  the  earth.  11.  Behold, I  come  quickly:  | 
hold  that  fast  which  thou  hast,  that  no  man  ' 
take  thy  crown.  1 2.  Him  that  overcometh 
will  I  make  a  pillar  in  the  temple  of  my 
God,  and  he  shall  go  no  more  out :  and  1 
will  write  upon  him  the  name  of  my  God, 
and  the  name  of  the  city  of  my  God,  which 
is  New  Jerusalem,  which  cometh  down  out 
of  heaven  from  my  God :  and  I  will  write 
upon  him  my  new  name.  1 3.  He  that  hath 
an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches. 

We  are  now  come  to  the  sixth  letter  sent  to  one 
of  the  Asian  churches ;  where  observe, 

I.  The  inscription,  shewing,  1.  For  whom  it  was 
more  immediately  designed ;  the  angel  of  the  church 
of  Philadelphia ;  this  also  was  a  city  in  the  Lesser 
Asia,  seated  upon  the  borders  of  Mysia  and  Lydia, 
and  had  its  name  from  that  brotherly-love  for  which 
it  was  eminent.  We  can  hardly  suppose  that  this 
name  was  given  to  it  after  it  received  the  Christian 
religion,  and  that  it  was  so  called  from  that  Chris¬ 
tian  affection  that  all  believers  have,  and  should 
have,  one  for  another,  as  the  children  of  one  Father, 
and  the  brethren  of  Christ ;  but  rather  that  it  was 
its  ancient  name,  on  the  account  of  the  love  and  kind¬ 
ness  which  the  citizens  had,  and  shewed,  to  each 
other  as  a  civil  fraternity  ;  this  was  an  excellent  spi¬ 
rit,  and,  when  sanctified  by  the  grace  of  the  gospel, 
would  render  them  an  excellent  church,  as  indeed 
they  were,  for  here  is  no  one  fault  found  with  this 
church,  and  yet,  doubtless,  there  were  faults  in  it 
of  common  infirmity;  but  love  covers  such  faults. 
2.  By  whom  this  letter  was  signed ;  even  by  the  same 
Jesus  who  is  alone  the  universal  Head  of  all  the 
churches ;  and  here  observe  by  what  title  he  chooses 
to  represent  himself  to  this  church ;  he  that  is  holy, 
he  that  is  true,  he  that  hath  the  key  of  David,  & c. 
You  have  his  personal  character,  he  that  is  holy,  and 
he  that  is  true  ;  holy  in  his  nature,  and  therefore  he 
cannot  but  be  true  to  his  word,  for  he  hath  spoken 
in  his  holiness ;  and  you  have  also  his  political  cha¬ 
racter,  he  hath  the  keu  of  David,  he  openeth,  and  no 
man  shutteth  ;  he  hath  the  key  of  the  house  of  David, 
the  key  of  government  and  authority  in  and  over  the 
church. 

(1.)  Observe  the  acts  of  his  government:  [1.] 
He  opens.  He  opens  a  door  of  opportunity  to  his 
churches,  he  opens  a  door  of  utterance  to  his  minis¬ 
ters,  he  opens  a  door  of  entrance,  opens  the  heart, 
he  opens  a  door  of  admission  into  the  visible  church, 
laying  down  the  terms  of  communion,  and  he  opens 
the  door  of  admission  into  the  church  triumphant, 
according  to  the  terms  of  salvation  fixed  by  him. 
[2.]  He  shuts  the  door;  when  he  pleases,  he  shuts 
the  door  of  opportunity,  and  the  door  of  utterance, 
and  leaves  obstinate  sinners  shut  up  in  the  hardness 
of  their  hearts  ;  he  shuts  the  door  of  church-fellow¬ 
ship  against  unbelievers  and  profane  persons,  and 
he  shuts  the  door  of  heaven  against  the  foolish  vir¬ 
gins  who  have  slept  away  their  day  of  grace,  and 
against  the  workers  of  iniquity,  how  vain  and  confi¬ 
dent  soever  they  may  be. 

(2.)  The  way  and  manner  in  which  he  performs 


these  acts,  and  that  is  absolute  sovereignty,  inde¬ 
pendent  upon  the  will  of  men,  and  irresistible  by  the 
ower  of  men  ;  He  openeth,  and  no  man  shutteth  ; 
e  shutteth,  and  no  man  opens;  he  works  to  will  and 
to  do,  and  when  he  works,  none  can  let.  These 
were  proper  characters  for  him,  when  speaking  to 
a  church  that  had  endeavoured  to  be  conformed  to 
Christ  in  holiness  and  truth,  and  that  had  enjoyed  a 
wide  door  of  liberty  and  opportunity  under  his  care 
and  government. 

II.  The  subject-matter  of  this  epistle ;  where, 

1.  Christ  puts  them  in  mind  of  what  he  had  done 
for  them ;  {y.  8. )  I  have  set  before  thee  an  open  door, 
and  .no  man  can  shut  it.  I  have  set  it  open,  and 
kept  it  open,  though  there  be  many  adversaries. 
Learn  here,  (1.)  Christ  is  to  be  acknowledged  as 
the  Author  of  all  the  liberty  and  opportunity  his 
churches  enjoy.  (2. )  He  takes  notice,  and  keeps 
account,  how  long  he  has  preserved  their  spiritual 
liberties  and  privileges  for  them.  (3. )  Wicked  men 
envy  the  people  of  God  their  door  of  liberty,  and 
would  be  glad  to  shut  it  against  them.  (4.)  If  we 
do  not  provoke  Christ  to  shut  this  door  against  us, 
men  cannot  do  it 

2.  This  church  is  commended ;  ( v .  8. )  Thou  hast 
a  little  strength,  and  hast  kept  my  worff,  and  hast 
not  denied  my  name.  In  this  there  seems  to  be 
couched  a  gentle  reproof;  “ Thou  hast  a  little 
strength,  a  little  grace,  which,  though  it  be  not  pro- 

ortionate  to  the  wide  door  of  opportunity  which  I 
ave  opened  to  thee,  yet  is  true  grace,  and  hast  kept 
thee  faithful.”  True  grace,  though  weak,  has  the 
divine  approbation ;  but  though  Christ  accepts  a  lit¬ 
tle  strength,  yet  believers  should  not  rest  satisfied 
in  a  little,  but  should  strive  to  grow  in  grace,  to  be 
strong  in  faith,  giving  glory  to  God.  True  grace, 
though  weak,  will  do  more  than  the  greatest  gifts 
or  highest  degrees  of  common  grace,  for  it  will  ena¬ 
ble  the  Christian  to  keep  the  word  of  Christ,  and 
not  to  deny  his  name.  Obedience,  fidelity,  and  a 
free  confession  of  the  name  of  Christ,  are  the  fruits 
of  true  grace,  and  are  pleasing  to  Christ  as  such. 

3.  Here  is  a  promise  of  the  great  favours  God 
would  bestow  on  this  church,  v.  9,  10.  This  favour 
consists  in  two  things  : 

(1.)  Christ  would  make  this  church’s  enemies 
subject  to  her.  [1.]  Those  enemies  are  described 
to  be  such  as  said  they  were  Jews,  but  lied  in  saying 
so ;  pretended  to  be  the  only  and  peculiar  people  of 
God,  but  were  really  the  synagogue  of  Satan.  As¬ 
semblies  that  worship  God  in  spirit  and  in  truth,  are 
the  Israel  of  God ;  assemblies  that  either  worship 
false  gods,  or  the  true  God  in  a  false  manner,  are 
the  synagogues  of  Satan  ;  though  they  may  profess 
to  be  the  only  people  of  God,  their  profession  is  a  lie. 
[2.]  Their  subjection  to  the  church  is  described; 
They  shall  worship  at  thy  feet ;  not  pay  a  religious 
and  divine  honour  to  the  church  itself,  or  to  the  mi 
nistry  of  it,  but  shall  be  convinced  that  they  have 
been  in  the  wrong,  that  this  church  is  in  the  right, 
and  is  beloved  of  Christ,  and  they  shall  desire  to  be 
taken  into  communion  with  her,  and  that  they  may 
worship  the  same  God  after  the  same  manner.  How 
shall  this  great  change  be  wrought  ?  By  the  power 
of  God  upon  the  hearts  of  his  enemies,  and  by  sig¬ 
nal  discoveries  of  his  peculiar  favour  to  his  church ; 
They  shall  know  that  I  have  loved  thee.  Observe, 
First, The  greatest  honour  and  happiness  any  church 
can  enjoy,  consist  in  the  peculiar  love  and  favour  of 
Christ.  Secondly,  Christ  can  discover  this  his  fa¬ 
vour  to  his  people  in  such  a  manner  that  their  very 
enemies  shall  see  it,  and  be  forced  to  acknowledge 
it.  Thirdly,  This  will,  by  the  grace  of  Christ,  soften 
the  hearts  of  their  enemies,  ancl  make  them  desirous 
to  be  admitted  into  communion  with  them. 

(2.)  Another  instance  of  favour  that  Christ  pro¬ 
mises  to  this  church,  is  persevering  grace  in  the 


892 


REVELATION,  III. 


most  trying  times,  (v.  10.)  and  this  as  the  reward 
of  their  past  fidelity ;  To  him  that  hath ,  shall  be 
riven.  Here  observe,  [1.]  The  gospel  of  Christ  is 
the  word  of  his  patience  ;  it  is  the  fruit  of  the  pa¬ 
tience  of  God  to  a  sinful  world,  it  sets  before  men 
the  exemplary  patience  of  Christ  in  all  his  suffer¬ 
ings  for  men,  it  calls  those  who  receive  it  to  the  ex¬ 
ercise  of  patience  in  conformity  to  Christ.  [2.] 
This  gospel  should  be  carefully  kept  by  all  that  en¬ 
joy  it ;  they  must  keep  up  to  the  faith  and  practice 
and  worship  prescribed  in  the  gospel.  [3.]  After 
a  day  of  patience  we  must  expect  an  hour  of  temp¬ 
tation  ;  a  day  of  gospel-peace  and  liberty  is  a  day  of 
God’s  patience,  and  it  is  seldom  so  well  improved 
as  it  should  be,  and  therefore  it  is  often  followed  by 
an  hour  of  trial  and  temptation.  [4.  ]  Sometimes  the 
trial  is  more  general  and  universal ;  it  comes  upon  t 
all  the  world,  and  when  it  is  so  general,  it  is  usually 
the  shorter.  [5.]  They  who  keep  the  gospel  in  a 
time  of  peace,  shall  be  kept  by  Christ  in  an  hour  of 
temptation;  by  keeping  the  gospel  they  are  prepared 
for  the  trial ;  and  the  same  divine  grace  that  has 
made  them  fruitful  in  times  of  peace,  will  make 
them  faithful  in  times  of  persecution. 

4.  Christ  calls  the  church  to  that  duty  which  he 
before  promised  he  would  enable  her  to  do,  and  that 
is,  to  persevere,  to  hold  fast  that  which  she  had. 
(1.)  The  duty  itself ;  “  Hold  fast  that  which  thou 
hast ;  that  faith,  that  truth,  that  strength  of  grace, 
that  zeal,  that  love  to  the  brethren  ;  thou  hast  been 
possessed  of  this  excellent  treasure,  hold  it  fast.” 
(2. )  The  motives  taken  from  the  Speedy  appearance 
of  Christ ;  “ Behold ,  I  come  quickly.  See,  I  am  just 
a  coming  to  relieve  them  under  the  trial,  to  reward 
their  fidelity,  and  to  punish  those  who  fall  away ; 
they  shall  lose  that  crown  which  they  once  seemed 
to  have  a  right  to,  which  they  hoped  for,  and  pleased 
themselves  with  the  thoughts  of ;  the  persevering 
Christian  shall  win  the  prize  from  backsliding  pro¬ 
fessors,  who  once  stood  fair  for  it.” 

III.  The  conclusion  of  this  epistle,  v.  12, 13.  Here, 
after  his  usual  manner,  our  Saviour  promises  a  glo¬ 
rious  reward  to  the  victorious  believer,  in  two  things: 

1.  He  shall  be  a  monumental  fiillar  in  the  temple 
of  God ;  not  a  pillar,  to  support  the  temple,  (heaven 
needs  no  such  props,)  but  a  monument  of  the  free 
and  powerful  grace  of  God,  a  monument  that  shall 
never  be  defaced  nor  removed,  as  many  stately  pil¬ 
lars  erected  in  honour  to  the  Roman  emperors  and 
generals  are. 

2.  On  this  monumental  pillar  there  shall  be  an 
honourable  inscription,  as  in  those  cases  is  usual : 
(1.)  The  name  of  God,  in  whose  cause  he  engaged, 
whom  he  served,  and  for  whom  he  suffered  in  this 
warfare;  and  the  name  of  the  city  of  God,  the  church 
of  God,  the  new  Jerusalem,  which  came  down  from 
heaven  ;  on  this  pillar  shall  be  recorded  all  the  ser¬ 
vices  the  believer  did  to  the  church  of  God,  how  he 
asserted  her  rights,  enlarged  her  borders,  main¬ 
tained  her  purity  and  honour ;  this  will  be  a  greater 
name  than  Asiaticus,  or  Africanus  ;  a  soldier  under 
God  in  the  wars  of  the  church.  And  then  another 
part  of  the  inscription  is, 

(2.)  The  new  name  of  Christ,  the  Mediator,  the 
Redeemer,  the  Captain  of  our  salvation  ;  by  this  it 
will  appear  under  whose  banner  this  conquering  be¬ 
liever  was  enlisted,  under  whose  conduct  he  acted, 
by  whose  example  he  was  encouraged,  and  under 
whose  influence  he  fought  the  good  fight,  and  came 
off  victorious.  The  epistle  is  closed  up  with  the 
demand  of  attention  ;  He  that  hath  a?i  ear,  let  him 
hear  what  the  Spirit  saith  unto  the  churches,  how 
Christ  loves  and  values  his  faithful  people,  how  he 
commends,  and  how  he  will  crown  their  fidelity. 

14.  And  unto  the  angel  of  the  church  of 
flie  Laodiceans  write;  These  things  saith 


;  the  Amen,  the  faithful  and  true  Witness,  t  he 
Beginning  of  the  creation  of  God;  1$.  J 
know  thy  works,  that  thou  art  neither  cold 
nor  hot :  I  would  thou  wert  cold  or  hot.  1 6. 
So  then,  because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  I  will  spue  thee  out 
of  my  mouth  :  17.  Because  thou  sayest,  1 

am  rich,  and  increased  with  goods,  and 
have  need  of  nothing;  and  knowest  not  that 
thou  art  wretched,  and  miserable,  and  poor 
and  blind,  and  naked.  1 8.  I  counsel  thee 
to  buy  of  me  gold  tried  in  the  fire,  that  thou 
mayest  be  rich ;  and  white  raiment,  that 
thou  mayest  be  clothed,  and  that  the  shame 
of  thy  nakedness  do  not  appear;  and  anoint 
thine  eyes  with  eye-salve,  that  thou  mayest 
see.  1 9.  As  many  as  I  love,  I  rebuke  and 
chasten :  be  zealous  therefore,  and  repent. 
20.  Behold,  I  stand  at  the  door,  and  knock: 
if  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  will  sup 
with  him,  and  he  with  me.  21.  To  him 
that  overcometh  will  I  grant  to  sit  with  me 
in  my  throne,  even  as  I  also  overcame,  and 
am  set  down  with  my  Father  in  his  throne. 
22.  He  that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches. 

We  are  now  come  to  the  last  and  worst  of  all  the 
seven  Asian  churches,  the  reverse  of  the  church  of 
Philadelphia  ;  for  as  there  was  nothing  reproved  in 
that,  here  is  nothing  commended  in  this ;  and  yet 
this  was  one  of  the  seven  golden  candlesticks ;  for  a 
corrupt  church  may  be  still  a  church.  Here  we 
have,  as  before, 

1.  The  inscription,  to  whom,  and  from  whom  : 
1.  To  whom  ;  to  the  angel  of  the  church  of  Laodicea  ; 
this  was  once  a  famous  city  near  the  river  Lvcus, 
had  a  wall  of  vast  compass,  and  three  marble  thea¬ 
tres,  and,  like  Rome,  was  built  on  seven  hills.  It 
seems,  the  apostle  Paul  was  very  instrumental  in 
planting  the  gospel  in  this  city,  and  from  hence  he 
wrote  a  letter,  which  he  mentions  in  the  epistle  to 
the  Colossians,  the  last  chapter,  and  sends  saluta¬ 
tions  to  them,  as  being  not  above  twenty  miles  dis¬ 
tant  from  Colosse.  In  this  city  was  held  a  council 
in  the  fourth  century,  but  it  has  been  long  since  de¬ 
molished,  and  lies  in  its  ruins  to  this  day,  an  awful 
monument  of  the  wrath  of  the  Lamb. 

2.  From  whom  was  this  message  sent;  here  our 
Lord  Jesus  styles  himself  the  Amen,  the  faithful  and 
true  Witness,  the  Beginning  of  the  creation  of  God. 
( 1. )  The  Amen,  one  that  is  steady  and  unchangeable 
in  all  his  purposes  and  promises,  which  are  all  t  ea, 
and  all  amen.  (2.)  The  faithful  and  true  J  fitness, 
whose  testimony  of  God  to  men  ought  to  be  received 
and  fully  believed,  and  whose  testimony  of  men  to 
God  will  be  fully  believed  and  regarded,  and  will 
be  a  swift  but  trift  witness  against  all  indifferent 
lukewarm  professors.  (3.)  The  Beginning  of  the 
creation  of  God,  either  of  the  first  creation,  and  so 
he  is  the  Beginning,  that  is,  the  first  Cause,  the 
Creator,  and  the  Governor  of  it ;  or  of  the  second 
creation,  the  church  ;  and  so  he  is  the  Head  of  that 
bodv,  the  First-born  from  the  dead,  as  it  is  in  ch.  1. 
5.  from  whence  these  titles  are'  taken.  Christ, 
having  raised  up  himself  by  his  own  divine  power, 
as  the  Head  of  a  new  world,  raises  up  dead  souls  to 
be  a  living  temple  and  church  to  himself. 

II.  The  subject-matter ;  in  which  observe, 


893 


REVELATION,  III. 


.  1.  The  heavy  charge  drawn  up  against  this  church,  i 
ministers  and  people,  by  one  who  knew  them  better 
than  they  knew  themselves;  ( v .  15.)  Thou  art  nei¬ 
ther  cola  nor  hot,  but  worse  than  either;  I  would 
thou  wert  cold  or  hot.  Lukewarmness  or  indif¬ 
ference  in  religion  is  the  worst  temper  in  the  world. 

If  religion  be  a  real  thing,  it  is  the  most  excellent 
thing,  and  therefore  we  should  be  in  good  earnest  in 
it ;  if  it  be  not  a  real  thing,  it  is  the  vilest  imposture, 
and  we  should  be  earnest  against  it.  If  religion  be 
worth  any  thing,  it  is  worth  every  thing ;  an  indif¬ 
ference  here  is  inexcusable ;  Why  halt  ye  between 
two  opinions?  If  God  be  God,  follow  him;  if  Baal, 
(be  God,)  follow  him.  Here  is  no  room  for  neu¬ 
trality.  An  open  enemy  shall  have  fairer  quarter 
rhan  a  perfidious  neuter ;  and  there  is  more  hope  of 
a  Heathen  than  of  such.  Christ  expects  that  men 
should  declare  themselves  in  earnest  either  for  him 
or  against  him. 

2.  A  severe  punishment  threatened;  I  will  spue 
thee  out  of  my  mouth.  As  lukewarm  water  turns 
the  stomach,  and  provokes  to  a  vomit,  lukewarm 
professors  turn  the  heart  of  Christ  against  them  ;  he 
is  sick  of  them,  and  cannot  long  bear  them ;  they 
may  call  their  lukewarmness  charity,  meekness, 
moderation,  and  a  largeness  of  soul ;  it  is  nauseous 
to  Christ,  and  makes  those  so  that  allow  themselves 
in  it ;  they  shall  be  rejected,  and  finally  rejected ;  for 
far  be  it  from  the  holy  Jesus  to  return  to  that  which 
has  been  thus  rejected. 

3.  We  have  one  cause  of  this  indififerency  and  in¬ 
consistency  in  religion  assigned,  and  that  is,  self- 
conceitedness  and  self-delusion ;  they  thought  they 
were  very  well  already,  and  therefore  they  were 
very  indifferent  whether  they  grew  better  or  no ; 
(v.  17.)  Because  thou  sayest,  I  am  rich,  and  in¬ 
creased  with  goods,  &c.  Here  observe,  what  a  dif¬ 
ference  there  was  between  the  thoughts  they  had  of 
themselves,  and  the  thoughts  that  Christ  had  of 
them. 

(1.)  The  high  thoughts  they  had  of  themselves  ; 
Thou  sayest,  I  am  rich,  and  increased  with  goods, 
and  have  need  of  nothing  ;  rich,  and  growing  richer, 
and  increased  to  that  degree,  as  to  be  above  all  want 
or  possibility  of  wanting.  Perhaps  they  were  well 
provided  for  as  to  their  bodies,  and  that"  made  them 
overlook  the  necessities  of  their  souls ;  or  they 
thought  themselves  well  furnished  in  their  souls ; 
they  had  learning,  and  they  took  it  for  religion  ;  they 
had  gifts,  and  they  took  them  for  grace ;  they  had 
wit,  and  they  took  it  for  true  wisdom  ;  they  had  or¬ 
dinances,  and  they  took  up  with  them  instead  of  the 
God  of  ordinances.  How  careful  should  we  be  not 
to  put  the  cheat  upon  our  own  souls  !  Doubtless, 
there  are  many  in  hell,  that  once  thought  themselves 
to  be  in  the  way  to  heaven.  Let  us  daily  beg  of  God 
that  we  may  not  be  left  to  flatter  and  deceive  our¬ 
selves  in  the  concerns  of  our  souls. 

(2.)  The  mean  thoughts  that  Christ  had  of  them  ; 
and  he  was  not  mistaken.  He  knew,  though  they 
knew  not,  that  they  were  wretched,  and  miserable, 
and  floor,  and  blind,  and  naked ;  their  state  wras 
wretched  in  itself,  and  such  as  called  for  pity  and 
compassion  from  others ;  though  they  were  proud  of 
themselves,  they  were  pitied  by  all  who  knew  their 
case.  For,  [1.]  They  were  floor ;  really  poor,  when  ' 
they  said  and  thought  they  were  rich  ;  they  had  no 
provision  for  their  souls  to  live  upon  ;  their  souls 
were  starving  in  the  midst  of  their  abundance ;  they 
were  vastly  in  debt  to  the  justice  of  God,  and  had 
nothing  to  pay  off  the  least  part  of  the  debt.  [2.] 
They  were  blind ;  they  could  not  see  their  state,  nor 
their  way,  nor  their  danger ;  they  could  not  see  into 
themselves ;  they  could  not  look  before  them  ;  they 
were  blind,  and  yet  they  thought  they  saw ;  the  very 
light  that  was  in  them,  wTas  darkness ;  and  then  how 
great  must  that  darkness  be  !  They  could  not  see 


Christ,  though  evidently  set  forth,  and  crucified, 
before  their  eyes ;  they  could  not  see  God  by  faith, 
though  always  present  in  them ;  they  could  not  see 
death,  though  it  was  just  before  them  ;  they  could 
not  look  into  eternity,  though  they  stood  upon  the 
very  brink  of  it  continually.  [3.  ]  They  were  naked  ; 
without  clothing,  and  without  house  and  harbour  for 
their  souls;  they  were  without  clothing,  had  neither 
the  garment  of  justification,  nor  of  sanctification ; 
their  nakedness  both  of  guilt  and  pollution  had  no 
covering ;  they  lay  always  exposed  to  sin  and  shame  ; 
their  righteousnesses  were  but  filthy  rags ;  they  were 
rags,  and  would  not  cover  them ;  filthy  rags,  and 
would  defile  them  ;  and  they  were  naked,  without 
house  or  harbour,  for  they  were  without  God,  and 
he  has  been  the  Dwelling-place  of  his  people  in  all 
ages ;  in  him  alone  the  soul  of  man  can  find  rest  and 
safety,  and  all  suitable  accommodations.  The  riches 
of  the  body  will  not  enrich  the  soul ;  the  sight  of  the 
body  will  "not  enlighten  the  soul ;  the  most  conve¬ 
nient  house  for  the  body  will  not  afford  rest  or  safety 
to  the  soul ;  the  soul  is  a  different  thing  from  the 
body,  and  must  have  accommodation  suitable  to  its 
nature,  or  else  in  the  midst  of  bodily  prosperity  it 
will  be  wretched  and  miserable. 

4.  We  have  good  counsel  given  by  Christ  to  this 
sinful  people,  and  that  is,  that  they  drop  their  vain 
and  false  opinion  they  had  of  themselves,  and  en¬ 
deavour  to  be  that  really  which  they  would  seem  to 
be;  (y.  18.)  I  counsel  thee  to  buy  of  me,  8cc.  Ob¬ 
serve,  (1.)  Our  Lord  Jesus  Christ  continues  to  give 
good  counsel  to  those  who  have  cast  his  counsels  be¬ 
hind  their  backs.  (2.)  The  condition  of  sinners  is 
never  desperate,  while  they  enjoy  the  gracious  calls 
and  counsels  of  Christ.  (3.)  Our  blessed  Lord,  the 
Counsellor,  always  gives  the  best  advice,  and  that 
which  is  most  suitable  to  the  sinner’s  case ;  as  here, 
[1.]  These  people  were  floor ;  Christ  counsels  them 
to  buy  of  him  gold  tried  in  the  fire,  that  they  might 
be  rich ;  he  lets  them  know  where  they  might  have 
true  riches,  and  how  they  might  have  them  ;  where 
thev  might  have  them — from  himself ;  he  sends 
them  not  to  the  streams  of  Pactolus,  nor  to  the  mines 
of  Potosi,  but  invites  them  to  himself,  the  Pearl  of 
price.  And  how  must  they  have  this  true  gold  from 
him  ?  They  must  buy  it.  That  seems  to  be  unsay¬ 
ing  all  again.  How  can  they  that  are  poor,  buy 
gold  ?  Just  as  they  may  buy  of  Christ  wine  and  milk, 
that  is,  without  money  and  without  price,  Isai.  55.  1. 
Something  indeed  must  be  parted  with,  but  it  is  no¬ 
thing  of  a  valuable  consideration,  it  is  only  to  make 
room  for  receiving  true  inches.  “  Part  with  sin  and 
self-sufficiency,  and  come  to  Christ  with  a  sense  of 
your  poverty  "and  emptiness,  that  you  may  be  filled 
with  his  hidden  treasure.  ”  [2.  ]  These  people  were 

naked;  Christ  tells  them  where  they  might  have 
clothing,  and  such  as  would  cover  the  shame  of  their 
nakedness.  This  they  must  receive  from  Christ ; 
and  they  must  only  put  off  their  filthy  rags,  that  they 
might  put  on  the  white  raiment  that  he  had  pur¬ 
chased  and  provided  for  them  ;  his  own  imputed 
righteousness  for  justification,  and  the  garments  of 
holiness  and  sanctification.  [3.]  They  were  blind  ; 
and  he  counsels  them  to  buy  of  him  eye-salve,  that 
they  might  see  ;  to  give  up  their  own  wisdom  and  rea¬ 
son,  winch  are  but  blindness  in  the  things  of  God, 
and  resign  themselves  to  his  word  and  Spirit,  and 
their  eyes  shall  be  opened  to  see  their  way  and  their 
end,  their  duty  and  their  true  interest ;  a  new  and 
glorious  scene  would  then  open  itself  to  their  souls  ; 
a  new  world  furnished  with  the  most  beautiful  and 
excellent  objects,  and  this  light  would  be  marvellous 
to  them  who  were  but  just  now  delivered  from  the 
powers  of  darkness.  This  is  the  wise  and  good 
counsel  Christ  gives  to  careless  souls ;  and  if  they 
follow  it,  he  will  judge  himself  bound  in  honour  to 
make  it  effectual. 


894 


REVELATION,  IV. 


5.  Here  is  added  great  and  gracious  encourage¬ 
ment  to  this  sinful  people  to  take  the  admonition  and 
advice  well  that  Christ  had  given  them,  v.  19,  20. 
He  tells  them,  (1.)  It  was  given  them  in  true  and 
tender  affection ;  “  Whom  I  love,  I  rebuke  and 
chasten.  You  may  think  I  have  given  you  hard 
words  and  severe  reproofs ;  it  is  all  out  of  love  to 
your  souls.  I  would  not  have  thus  openly  rebuked 
and  corrected  your  sinful  lukewarmness  and  vain 
confidence,  if  I  had  not  been  a  Lover  of  your  souls ; 
had  I  hated  you,  I  would  have  let  you  alone,  to  go 
on  in  sin  till  it  had  been  your  ruin.  ”  Sinners  ought 
to  take  the  rebukes  of  God’s  word  and  rod  as  tokens 
of  his  good-will  to  their  souls,  and  should  accord¬ 
ingly  repent  in  good  earnest,  and  turn  to  him  that 
smites  them  ;  better  are  the  frowns  and  wounds  of  a 
friend  than  the  flattering  smiles  of  an  enemy.  (2.) 
If  they  would  comply  with  his  admonitions,  he  was 
ready  to  make  them  good  to  their  souls ;  (z>.  20. )  Be¬ 
hold,  I  stand  at  the  door  and  knock,  &c.  Here  ob¬ 
serve,  [1.]  Christ  is  graciously  pleased  by  his  word 
and  Spirit  to  come  to  the  door  of  the  heart  of  sin¬ 
ners  ;  he  draws  near  to  them  in  a  way  of  mercy, 
ready  to  make  them  a  kind  visit.  [2.]  He  finds  this 
door  shut  against  him ;  the  heart  of  man  is  by  nature 
shut  up  against  Christ  by  ignorance,  unbelief,  sinful 
prejudices.  [3.]  When  he  finds  the  heart  shut,  he 
does  not  immediately  withdraw,  but  he  waits  to  be 
gracious,  even  till  his  head  be  filled  with  the  dew. 
[4.]  He  uses  all  proper  means  to  awaken  sinners, 
and  to  cause  them  to  open  to  him  ;  he  calls  by  his 
word,  he  knocks  by  the  impulses  of  his  Spirit  upon 
their  conscience.  [5.  ]  They  who  open  to  him,  shall 
enjoy  his  presence,  to  their  great  comfort  and  ad¬ 
vantage  ;  he  will  sup  with  them,  he  will  accept  of 
Avhat  is  good  in  them,  he  will  eat  his  pleasant  fruit, 
and  he  will  bring  the  best  part  of  the  entertainment 
with  him  ;  if  what  he  finds  would  make  but  a  poor 
feast,  what  he  brings  will  make  up  the  deficiency ; 
he  will  give  fresh  supplies  of  graces  and  comforts, 
and  thereby  stir  up  fresh  actings  of  faith,  and  love, 
and  delight ;  and  in  all  this  Christ  and  his  repenting 
people  will  enjoy  pleasant  communion  with  each 
other.  Alas !  what  do  careless,  obstinate  sinners 
lose  by  refusing  to  open  the  door  of  the  heart  to 
Christ ! 

III.  We  now  come  to  the  conclusion  of  this  epis¬ 
tle  ;  and  here,  as  before,  1.  The  promise  made  to  the 
overcoming  believer.  (1.)  It  is  here  implied,  that 
though  this  church  seemed  to  be  wholly  over-run 
and  overcome  with  lukewarmness  and  self-confi¬ 
dence,  yet  it  was  possible  that  by  the  reproofs  and 
counsels  of  Christ  they  might  be  inspired  with  fresh 
zeal  and  vigour,  and  might  come  off  conquerors  in 
their  spiritual  warfare.  (2.)  That  if  they  did  so,  all 
former  faults  should  be  forgiven,  and  they  should 
have  a  great  reward.  And  what  is  that  reward  ? 
They  shall  sit  down  with  me  on  my  throne,  as  I  also 
overcame,  and  am  sat  down  with  my  Father  on  his 
throne,  v.  21.  Here  it  is  intimated,  [1.]  That  Christ 
himself  had  met  with  his  temptations  and  conflicts. 
[2.]  That  he  overcame  them  all,  and  was  more  than 
a  conqueror.  [3.]  That,  as  the  reward  of  his  con¬ 
flict  and  victory,  he  is  sat  down  with  God  the  Father 
on  his  throne,  possessed  of  that  glory  which  he  had 
with  the  Father  from  eternity,  but  which  he  was 
pleased  very  much  to  conceal  on  earth ;  leaving  it,  as 
it  were,  in  the  hands  of  the  Father,  as  a  pledge  that 
he  would  fulfil  the  work  of  a  Saviour  before  he  re¬ 
assumed  that  manifestative  glory ;  and  having  done 
so,  then  fiignus  refioscit — he  demands  the  fdedge,  to 
appear  in  his  divine  glory  equal  to  the  Father.  [4.] 
That  those  who  are  conformed  to  Christ  in  his  trials 
and  victories,  shall  be  conformed  to  him  in  his  glory  ; 
they  shall  sit  down  with  him  on  his  throne,  on  his 
throne  of  judgment  at  the  end  of  the  world,  on  his 
throne  of  glory  to  all  eternity,  shining  in  his  beams 


bv  virtue  of  their  union  with  him,  and  relation  t  > 
him,  as  the  mystical  body  of  which  he  is  the  Head. 

2.  All  is  closed  up  with  the  general  demand  of  atten¬ 
tion,  ( v .  22.)  putting  all  to  whom  these  epistles  shall 
come,  in  mind,  that  what  is  contained  in  them,  is 
not  of  private  interpretation,  not  intended  only  for 
the  instruction,  reproof,  and  correction  of  those  par¬ 
ticular  churches,  but  of  all  the  churches  of  Christ  in 
all  ages  and  parts  of  the  world  :  and  as  there  will  be 
a  resemblance  in  all  succeeding  chui'ches  to  these, 
both  in  their  graces  and  sins,  so  they  may  expect 
that  God  will  deal  with  them  as  he  dealt  with  these, 
which  are  patterns  to  all  ages,  what  faithful  and 
fruitful  churches  may  expect  to  receive  from  God, 
and  what  those  who  are  unfaithful  may  expect  to 
suffer  from  his  hand ;  yea,  that  God’s  dealings  with 
his  churches  may  afford  useful  instruction  to  the  rest 
of  the  world,  to  put  them  upon  considering,  If  judg¬ 
ment  begin  at  the  house  of  God,  what  shall  the  end 
of  them  be  that  do  not  obey  the  gosfiel  of  Christ? 
1  Pet.  4.  17.  Thus  end  the  messages  of  Christ  to 
the  Asian  churches ;  the  epistolary  part  of  this  book. 
We  now  come  to  the  prophetical  part. 

CHAP.  IV. 

In  this  chapter,  the  prophetical  scene  opens  and  as  the  epis¬ 
tolary  part  opened  with  a  vision  of  Christ,  (ch.  1.)  so  this 
part  is  introduced  with  a  glorious  appearance  of  the  great 
God,  whose  throne  is  in  heaven,  compassed  about  with  the 
heavenly  host.  This  discovery  was  made  to  John,  and  in 
this  chapter  he,  I.  Records  the  heavenly  s  ght  he  saw,  v. 
1 . .  7.  And  then,  II.  The  heavenly  songs  he  heard,  v.  8,  to 
the  end. 

1.  A  FTER  this  I  looked,  and,  behold,  a 
f\.  door  was  opened  in  heaven  :  and  the 
first  voice  which  I  heard  was  as  it  were  of  a 
trumpet  talking  with  me;  which  said,  Come 
up  hither,  and  I  will  shew  thee  things  which 
must  be  hereafter.  2.  And  immediately  I 
was  in  the  Spirit :  and,  behold,  a  throne 
was  set  in  heaven,  and  one  sat  on  the  throne. 

3.  And  he  that  sat  was  to  look  upon  like  a 
jasper  and  a  sardine-stone :  and  there  was  a 
rainbow  round  about  the  throne,  in  sight 
like  unto  an  emerald.  4.  And  round  about 
the  throne  were  four  and  twenty  seats :  and 
upon  the  seats  I  saw  four  and  t  wenty  elders 
sitting,  clothed  in  white  raiment ;  and  they 
had  on  their  heads  crowns  of  gold.  5.  And 
out  of  the  throne  proceeded  lightnings  and 
thunderings  and  voices.  And  there  icere 
seven  lamps  of  fire  burning  before  the 
throne,  which  are  the  seven  Spirits  of  God. 
6.  And  before  the  throne  there  zoas  a  sea  of 
glass,  like  unto  crystal.  And  in  the  midst 
of  the  throne,  and  round  about  the  throne, 
were  four  beasts,  full  of  eyes  before  and  be¬ 
hind.  7.  And  the  first  beast  teas  like  a  lion, 
and  the  second  beast  like  a  calf,  and  the 
third  beast  had  a  face  as  a  man,  and  the 
fourth  beast  zvas  like  a  flying  eagle. 

We  have  here  an  account  of  a  second  vision,  with 
which  the  apostle  John  was  favoured.  “  After  this,” 
that  is,  “not  only  after  I  had  seen  the  vision  of 
Christ  walking  in  the  midst  of  the  golden  candle¬ 
sticks,  but  after  I  had  taken  his  messages  from  his 
mouth,  and  written  and  sent  them  to  the  several 
churches,  according  to  his  command,  after  this,  I 
had  another  vision.”  Those  who  well  improve  the 


REVELATION,  IV. 


coveries  they  have  had  of  God  already,  are  pre¬ 
pared  thereby  for  more,  and  may  expect  them. 
Observe, 

I.  The  preparation  made  for  the  apostle’s  hav¬ 
ing  this  vision,  1.  A  door  was  opened  in  heaven. 
Whence  we  learn,  (1.)  Whatever  is  transacted 
on  earth,  is  first  designed  and  settled  in  heaven  ; 
there  is  the  model  of  all  the  works  of  God  ;  all  of 
them  are  therefore  before  his  eye,  and  he  lets  the 
inhabitants  of  heaven  see  as  much  of  them  as  is  fit 
for  them.  (2.)  We  can  know  nothing  of  future 
events  but  what  God  is  pleased  to  discover  to  us; 
they  are  within  the  veil,  till  God  opens  the  door. 
But,  (3. )  So  far  as  God  reveals  his  designs  to  us, 
we  may  and  ought  to  receive  them,  and  not  pretend 
to  be  wise  above  what  is  revealed.  2.  To  prepare 
John  for  the  vision,  a  trumpet  was  sounded,  and  he 
was  called  up  into  heaven ,  to  have  a  sight  there  of 
the  things  which  were  to  be  herea  fter.  He  was  called 
into  the  third  heavens.  (1.)  There  is  a  way  opened 
into  the  holiest  of  all,  into  which  the  sons  of  God 
may  enter  by  faith  and  holy  affections  now,  in  their 
spirits  when  they  die,  and  in  their  whole  persons  at 
the  last  day.  (2.)  We  must  not  intrude  into  the  se¬ 
cret  of  God’s  presence,  but  stay  till  we  are  called 
up  to  it.  3.  To  prepare  for  this  vision,  the  apostle 
was  in  the  Spirit ;  he  was  in  a  rapture,  as  before  ; 
(i ch .  1.  10.)  whether  in  the  body,  or  out  of  the  body, 
we  cannot  tell ;  perhaps  he  himself  could  not ;  how¬ 
ever,  all  bodily  actions  and  sensations  were  for  a 
time  suspended,  and  his  spirit  was  possessed  with 
the  spirit  of  prophecy,  and  wholly  under  a  divine 
influence.  The  more  we  abstract  ourselves  from 
all  corporeal  things,  the  more  fit  we  are  for  com¬ 
munion  with  God  ;  the  body  is  a  veil,  a  cloud  and 
clog  to  the  mind  in  its  transactions  with  God.  We 
should  as  it  were  forget  it  when  we  go  in  before  the 
Lord  in  duty,  and  be  willing  to  drop  it,  that  we  may 
go  up  to  him  in  heaven.  This  was  the  apparatus  to 
the  vision.  Now  observe, 

II.  The  vision  itself ;  it  begins  with  the  strange 
sights  that  the  apostle  saw,  and  they  were  such  as 
these.  1.  He  saw  a  throne  set  in  heaven ,  the  seat 
of  honour,  and  authority,  and  judgment.  Heaven  is 
the  throne  of  God ;  there  he  resides  in  glory,  and 
from  thence  he  gives  laws  to  the  church,  and  to  the 
whole  world ;  and  all  earthly  thrones  are  under  the 
jurisdiction  of  this  throne  that  is  set  in  heaven.  2. 
He  saw  a  glorious  One  upon  the  throne.  This 
throne  was  not  empty  ;  there  was  one  in  it  who  fill¬ 
ed  it,  and  that  was  God,  who  is  here  described  by 
those  things  that  are  most  pleasant  and  precious  in 
our  world  ;  his  countenance  was  like  a  jasper  and  a 
sardine-stone ;  he  is  not  described  by  any  human 
features,  so  as  to  be  represented  by  an  image,  but 
only  by  his  transcendent  brightness.  The  jasper  is 
a  transparent  stone,  which  yet  offers  to  the  eye  a 
variety  of  the  most  vivid  colours,  signifying  the  glo¬ 
rious  perfections  of  God  ;  the  sardine-stone  is  red, 
signifying  the  justice  of  God ;  that  essential  attri¬ 
bute  which  he  never  divests  himself  of  in  favour  of 
anv,  but  gloriously  exerts  it  in  the  government  of 
the  world,  and  especially  of  the  church,  through 
our  Lord  Jesus  Christ.  This  attribute  is  displayed 
in  pardoning  as  well  as  in  punishing,  in  saving  as 
well  as  in  destroying  sinners.  3.  He  saw  a  rainbow 
aoout  the  throne,  like  unto  a?i  emerald,  v.  3.  The  j 
rainbow  was  the  seal  and  token  of  the  covenant  of 
providence  that  God  made  with  Noah  and  his  pos-  I 
tenty  with  him,  and  is  a  fit  emblem  of  that  covenant 
of  promise  that  God  has  made  with  Christ  as  the 
Head  of  the  church,  and  all  his  people  in  him ;  1 
which  covenant  is  as  the  waters  of  Noah  unto  God, 
an  everlasting  covenant  ordered  in  all  things,  and 
sure.  This  rainbow  looked  like  the  emerald ;  the 
most  prevailing  colour  was  a  pleasant  green,  to 
shew  the  reviving  and  refreshing  nature  of  the  new  I 


covenant.  4.  He  saw  four  and  twenty  seats  round 
about  the  throne,  not  empty',  but  filled  with  four 
and  twenty  elders,  presbyters,  representing,  very 
probably,  the  whole  church  of  God,  both  in  the  Old- 
Testament  and  in  the  New-Testament  state;  not 
the  ministers  of  the  church,  but  rather  the  repre¬ 
sentatives  of  the  people.  Their  sitting  denotes  their 
honour,  rest,  and  satisfaction ;  their  sitting  about 
the  throne,  signifies  their  relation  to  God,  their 
nearness  to  him,  the  sight  and  enjoyment  they  have 
of  him,  and  their  continual  regard  to  him.  They  are 
clothed  in  white  raiment,  the  righteousness  of  the 
saints,  both  imputed  and  inherent  ;  they  had  on 
their  heads  crowns  of  gold,  signifying  the  honour 
and  authority  given’  them  of  God,  and  the  glory 
they  have  with  him.  All  these  may  in  a  lower 
sense  be  applied  to  the  gospel-church’  on  earth,  in 
its  worshipping  assemblies  ;  and  in  the  higher  sense, 
to  the  church  triumphant  in  heaven.  5.  He  per¬ 
ceived  lightnings  and  voices  proceed  out  of  the 
throne;  that  is,  the  awful  declarations  that  he 
makes  to  his  church  of  his  sovereign  will  and  plea¬ 
sure.  Thus  he  gave  forth  the  law  on  mount  Sinai ; 
and  the  gospel  has  not  less  glory  and  authority  than 
the  law,  though  it  be  of  a  more  spiritual  nature.  6. 
He  saw  seven  lamps  of  fire  burning  before  the 
throne,  which  are  explained  to  be  the  seven  Spirits 
of  God,  v.  5.  The  various  gifts,  graces,  and  opera¬ 
tions  of  the  Spirit  of  God  in  the  churches  of  Christ, 
these  are  all  dispensed  according  to  the  will  and 
pleasure  of  him  who  sits  upon  the  throne.  7.  He 
saw  before  the  throne  a  sea  of  glass,  like  unto  crystal. 
As  in  the  temple  there  was  a  great  vessel  of  brass 
filled  with  water,  in  which  the  priests  were  to  wash 
when  they  went  to  minister  before  the  Lord  ;  (and 
this  was  called  a  sea.;)  so  in  the  gospel-church,  the 
sea  or  laver  for  purification  is  the  blood  of  the  Lord 
Jesus  Christ,  who  cleanses  from  all  sin,  even  from 
sanctuary-sins.  In  this  all  those  must  be  washed, 
that  are  admitted  into  the  gracious  presence  of  God 
on  earth,  or  his  glorious  presence  in  heaven.  8.  He 
saw  four  animals,  living  creatures,  between  the 
throne  and  the  circle  of  the  elders,  (as  seems  most 
probable,)  standing  between  God  and  the  people; 
these  seem  to  signify  the  ministers  of  the  gospel, 
not  only  because  of  this  their  situation  nearer  to 
God,  and  between  him  and  the  elders  or  represen¬ 
tatives  of  the  Christian  people,  and  because  fewer 
in  number  than  the  people ;  but  as  they  are  here 
described,  (1.)  By  their  many  eyes,  denoting  saga¬ 
city,  vigilance  and  circumspection.  (2.)  By  their 
lion-like  courage,  their  great  labour  and  diligence, 
in  which  they  resemble  the  ox  ;  their  prudence  and 
discretion  becoming  men,  and  their  sublime  affec¬ 
tions  and  speculations,  by  which  they  mount  up 
with  wings  like  eagles  toward  heave n,  (v.  7.)  and 
these  wings  full  of  eyes  within,  to  shew  that  in  all 
their  meditations  and  ministrations  they  are  to  act 
with  knowledge,  and  especially  should  be  well  ac¬ 
quainted  with  themselves  and  the  state  of  their  own 
souls,  and  see  their  own  concern  in  the  great  doc¬ 
trines  and  duties  of  religion,  watching  over  their 
own  souls  as  well  as  the  souls  of  the  people.  (3. ) 
By  their  continual  employment,  and  that  is,  prais- 
jng  God,  and  not  ceasing  to  do  so  night  and  day. 
The  elders  sit,  and  are  ministered  unto ;  they 
stand,  and  minister,  they  rest  not  night  and  day. 

1  his  now  leads  to  the  other  part  of  the  representa¬ 
tion. 

8.  And  the  four  beasts  had  each  of  them 
six  wings  about  him ;  and  they  were  full  of 
eyes  within ;  and  they  rest  not  day  and 
night,  saying,  Holy,  holy,  holy,  Lord  God 
Almighty,  which  was,  and  is,  and  is  to 
come.  9.  And  when  those  beasts  give 


REVELATION,  V. 


84J6 

glory  and  honour  and  thanks  to  him  that 
sat  on  the  throne,  who  liveth  for  ever  and 
ever,  10.  The  four  and  twenty  elders 
fall  down  before  him  that  sat  on  the  throne, 
and  worship  him  that  liveth  for  ever  and 
ever,  and  cast  their  crowns  before  the 
throne,  saying,  11.  Thou  art  worthy,  O 
Lord,  to  receive  glory  and  honour  and 
power ;  for  thou  hast  created  all  things,  and 
for  thy  pleasure  they  are  and  were  created. 

We  have  considered  the  sights  that  the  apostle 
saw  in  heaven  :  now  let  us  observe  the  songs  that 
he  heard,  for  there  is  in  heaven  not  only  that  to  be 
seen,  which  will  highly  please  a  sanctified  eye,  but 
there  is  that  to  be  heard,  which  will  greatly  delight 
a  sanctified  ear.  It  is  true  concerning  the  church 
of  Christ  here,  which  is  a  heaven  upon  earth,  and 
it  will  be  eminently  so  in  the  church  made  perfect 
in  the  heaven  of  heavens.  1.  He  heard  the  song 
of  the  four  living  creatures,  of  the  ministers  of  the 
church,  which  refers  to  the  prophet  Isaiah’s  vision, 
ch.  6.  And  here,  (1.)  They  adore  one  God,  the 
one  only,  the  Lord  God  Almighty ,  unchangeable 
and  everlasting.  (2. )  They  adore  three  Holies  in  ; 
this  one  God,  the  Holy  Father,  the  Holy  Son,  and 
the  Holy  Spirit ;  and  these  are  one  infinitely  Holy 
and  Eternal  Being,  who  sits  upon  the  throne,  and 
lives  for  ever  and  ever.  In  this  glory  the  prophet 
saw  Christ,  and  spake  of  him.  2.  fie  heard  the 
adorations  of  the  four  and  twenty  elders ,  that  is,  of 
the  Christian  people  represented  by  them  ;  the  mi¬ 
nisters  led,  and  the  people  followed,  in  the  praises 
of  God,  v.  10,  11.  Here  observe,  (1.)  The  Object 
of  their  worship,  the  same  with  that  which  the  mi¬ 
nisters  adored,  him  that  sat  on  the  throne,  the  eter¬ 
nal,  ever-living  God.  The  true  church  of  God  has 
one  and  the  same  Object  of  worship.  Two  different 
objects  of  worship,  either  co-ordinate  or  subordinate, 
would  confound  the  worship,  and  divide  the  wor¬ 
shippers.  It  is  unlawful  to  join  in  divine  worship 
with  those  who  either  mistake  or  multiply  the  ob¬ 
ject.  There  is  but  one  God,  and  he  alone,  as  God, 
is  worshipped  by  the  church  on  earth  and  in  hea¬ 
ven.  (2.)  The  acts  of  adoration.  [1.]  They  fell ; 
down  before  him  that  sat  on  the  throne  ;  they  dis-  ! 
covered  the  most  profound  humility,  reverence,  I 
and  godly  fear.  [2.]  They  cast  down  their  crowns 
before  the  throne ;  they  gave  God  the  glory  of  the 
holiness  wherewith  he  had  crowned  their  souls  on 
earth,  and  the  honour  and  happiness  with  which  he 
crowns  them  in  heaven.  They  owe  all  their  graces 
and  all  their  glories  to  him,  and  acknowledge  that 
his  crown  is  infinitely  more  glorious  than  their’s, 
and  that  it  is  their  glory  to  be  glorifying  God.  (3.) 
The  words  of  adoration  :  they  said,  Thou  art  wor¬ 
thy,  O  Lord,  to  receive  glory  and  honour  and 
fxower,  v.  11.  Observe,  [1.]  They  do  not  say,  We 
give  thee  glory,  and  honour,  and  fxower  ;  for  what 
can  any  creature  pretend  to  give  unto  God  ?  But 
they  say,  Thou  art  worthy  to  receive  glory.  [2.] 
In  this  they  tacitly  acknowledge,  that  God  was  ex¬ 
alted  far  above  all  blessing  and  praise  ;  he  was 
worthy  to  receive  glory,  but  they  were  not  worthy 
to  praise,  nor  able  to  do  it  according  to  his  infinite 
excellences.  (4.)  We  have  the  ground  and  reason 
of  their  adoration,  which  is  threefold.  [1.]  He  is 
the  Creator  of  all  things,  the  first  Cause  ;  and  none 
but  the  Creator  of  all  things  snould  be  adored  ;  no 
made  thing  can  be  the  object  of  religious  worship. 
[2.]  He  is  the  Preserver  of  all  things,  and  his  pre¬ 
servation  is  a  continual  creation  ;  they  are  created 
still  by  the  sustaining  power  of  God  ;  all  beings  but 
God  are  dependent  upon  the  will  and  power  of  God,  I 


and  no  dependent  being  must  be  set  up  as  an  object 
of  religious  worship.  It  is  the  part  of  the  best  de¬ 
pendent  beings,  to  be  worshippers,  not  to  be  wor¬ 
shipped.  [3.]  He  is  the  final  Cause  of  all  things  ; 
for  thy  pleasure  they  are  and  were  created.  It  was 
his  will  and  pleasure  to  create  all  things  ;  he  was 
not  put  upon  it  by  the  will  of  another  ;  there  is  no 
such  thing  as  a  subordinate  creator,  that  acts  under 
and  by  the  will  and  power  of  another  ;  and  if  there 
were,  he  ought  not  to  be  worshipped.  As  God  made 
all  things  at  his  pleasure,  he  made  them  for  his 
pleasure  ;  to  deal  with  them  as  he  pleases,  and  to 
glorify  himself  by  them  one  way  or  other.  Though 
he  delights  not  in  the  death  of  sinners,  but  rather 
that  they  should  turn  and  live,  yet  he  hath  made  all 
things  for  himself,  Prov.  16.  4.  Now  if  these  be 
true  and  sufficient  grounds  for  religious  worship,  as 
they  are  proper  to  God  alone,  Christ  must  needs  be 
God,  one  with  the  Father  and  Spirit,  and  be  wor¬ 
shipped  as  such ;  for  we  find  the  same  causality  as¬ 
cribed  to  him;  (Col.  1.  16,  17.)  All  things  were 
created  by  him,  and  for  him,  and  he  is  before  all 
things,  and  by  him  all  things  consist. 

CHAP.  V. 

In  the  foregoing  chapter,  the  prophetical  scene  was  opened, 
in  the  sight  and  hearing  of  the  apostle,  and  he  had  a  sight 
of  God  the  Creator  and  Ruler  of  the  world,  and  the  great 
King  of  the  church.  He  saw  God  on  the  throne  of  glory 
and  government,  surrounded  with  his  holy  ones,  and  re 
ceiving  their  adorations.  Now  the  counsels  and  decrees  ol 
God  are  set  before  the  apostle,  as  in  a  book,  which  God 
held  in  his  right  hand  ;  and  this  book  is  represented,  1. 
As  sealed  in  the  hand  of  God,  v.  1  . .  6.  II.  A‘s  taken  into 
the  hand  of  Christ  the  Redeemer,  to  be  unsealed  and  open 
ed,  v.  6,  to  the  end. 

1.  A  ND  I  saw  in  the  right  hand  of  him 
that  sat  on  the  throne  a  book  writ¬ 
ten  within  and  on  the  backside,  sealed 
with  seven  seals.  2.  And  I  saw  a  strong 
angel  proclaiming  with  a  loud  voice,  Who 
is  worthy  to  open  the  book,  and  to  loose 
the  seals  thereof  ?  3.  And  no  man  in  hea¬ 

ven,  nor  in  earth,  nor  under  the  earth,  was 
able  to  open  the  book,  neither  to  look  there¬ 
on.  4.  And  I  w7ept  much,  because  no 
man  was  found  worthy  to  open  and  to  read 
the  book,  neither  to  look  thereon.  5.  And 
one  of  the  elders  saith  unto  me,  Weep  not : 
behold,  the  Lion  of  the  tribe  of  Juda,  the 
Root  of  David,  hath  prevailed  to  open  the 
book,  and  to  loose  the  seven  seals  thereof. 

Hitherto  the  apostle  had  only  seen  the  great  God, 
Governor  of  all  things;  now,  1.  He  is  favoured 
with  a  sight  of  the  model  and  methods  of  his  go¬ 
vernment,  as  they  are  all  written  down  in  a  book 
which  he  holds  in  his  hand  ;  and  this  we  are  now  to 
consider  as  shut  up  and  sealed  in  the  hand  of  God. 
Observe,  (1.)  The  designs  and  methods  of  Divine 
Providence  toward  the  church  and  the  world  are 
stated  and  fixed  ;  they  are  resolved  upon  and  agreed 
to,  as  that  which  is  written  in  a  book.  The  great 
design  is  laid,  every  part  adjusted,  all  determined 
and  eveiy  thing  passed  into  decree,  and  made  a 
matter  of  record.  The  original  and  first  draught  of 
this  book,  is  the  book  of  God’s  decrees,  laid  up  in 
his  own  cabinet,  in  his  eternal  mind  :  but  there  is  a 
transcript  of  so  much  as  was  necessary  to  be  known, 
in  the  book  of  the  scripture  in  general,  in  the  pro¬ 
phetical  part  of  scripture  especially,  and  in  this 
prophecy  in  particular.  (2.)  God  holds  this  book  in 
his  right  hand,  to  declare  the  authority  of  the  book, 

1  and  his  readiness  and  resolution  to  execute  all  the 


8J7 


REVELATION,  V. 


contents  thereof,  all  the  counsels  and  purposes 
therein  recorded,  (o. )  This  book  in  the  hand  of 
God  is  shut  up  and  sealed  ;  it  is  known  to  none  but 
himself,  till  he  allows  it  to  be  opened.  Known  unto 
(Sod.,  and  to  him  alone,  are  all  his  works,  from  the 
beginning  of  the  world  ;  but  it  is  his  glory  to  conceal 
the  matter  as  he  pleases.  The  times  and  seasons, 
and  their  great  events,  he  hath  kept  in  his  own 
hand  and  power.  (4.)  It  is  sealed  with  seven  seals. 
This  tells  us  with  what  inscrutable  secrecy  the 
counsels  of  God  are  laid,  how  impenetrable  by  the  eye 
and  intellect  of  the  creature ;  and  also  points  to  us  se¬ 
ven  several  parts  of  this  book  of  God’s  counsels ;  each 
part  seems  to  have  its  particular  seal,  and,  when 
opened,  discovers  its  proper  events ;  these  seven 
parts  are  not  unsealed  and  opened  at  once,  but  suc¬ 
cessively,  one  scene  of  Providence  introducing  an¬ 
other,  and  explaining  it,  till  the  whole  mystery  of 
God’s  counsel  and  conduct  be  finished  in  the  world. 

2.  He  heard  a  proclamation  made  concerning 
this  sealed  book.  (1.)  The  crier  was  a  strong  an¬ 
gel  :  not  that  there  are  any  weak  ones  among  the 
angels  in  heaven,  though  there  are  many  among  the 
angels  of  the  churches.  This  angel  seems  to  come 
out,  not  only  as  a  crier,  but  as  a  champion,  with  a  | 
challenge  to  any,  or  all  the  creatures,  to  try  the 
strength  of  their  wisdom  in  opening  the  counsels  of 
God;  and  as  a  champion,  he  cried  with  a  loud 
voice,  that  every  creature  might  hear.  (2.)  The 
cry  or  challenge  proclaimed  was,  “  Who  is  worthy 
to  open  the  book,  and  to  loose  the  seals  thereof?  v.  2. 
If  there  be  any  creature  who  thinks  himself  suffi¬ 
cient  either  to  explain  or  execute  the  counsels  of 
God,  let  him  stand  forth,  and  make  the  attempt.” 
(3.)  None  in  heaven  or  earth  could  accept  the  chal¬ 
lenge,  and  undertake  the  task  :  none  in  heaven  ; 
none  of  the  glorious  holy  angels,  though  before  the 
throne  of  God,  and  the  ministers  of  his  providence ; 
they  with  all  their  wisdom  cannot  dive  into  the  de¬ 
crees  of  God  :  none  on  earth;  no  man,  the  wisest 
or  the  best  of  men ;  none  of  the  magicians  and  sooth¬ 
sayers  ;  none  of  the  prophets  of  God,  any  further 
than  he  reveals  his  mind  to  them  :  none  under  the 
earth ;  none  of  the  fallen  angels,  none  of  the  spirits 
of  men  departed,  though  they  should  retux-n  to  our  | 
world,  can  open  this  book.  Satan  himself,  with  all 
his  subtlety,  cannot  do  it ;  the  creatui'es  cannot  open 
it,  nor  look  on  it ;  they  cannot  read  it,  God  can  only- 
do  it. 

3.  He  felt  a  great  concern  in  himself  about  this 
matter;  the  apostle  wept  much ;  it  was  a  great  dis¬ 
appointment  to  him.  By  what  he  had  seen  in  him 
who  sat  upon  the  throne,  he  was  very  desii-ous  to  see 
and  know  more  of  his  mind  and  will :  this  desire, 
when  not  presently  gratified,  filled  him  with  sorrow, 
and  fetched  many  tears  from  his  eyes.  Here  ob¬ 
serve,  (1. )  Those  who  have  seen  most  of  God  in  this 
world,  are  most  desirous  to  see  more ;  and  those 
who  have  seen  his  gloiy,  desii’e  to  know  his  will. 
(2. )  Good  men  may  be  too  eager  and  too  hasty  to 
look  into  the  mysteries  of  divine  conduct.  (3. )  Such 
desires,  not  presently  answered,  turn  to  grief  and 
sorrow ;  hope  deferred  makes  the  heart  sick. 

4.  The  apostle  was  comforted  and  encouraged  to 
hope  this  sealed  book  should  yet  be  opened.  Hei-e 
observe,  (1.)  Who  it  was,  that  gave  St.  John  the  I 
hint ;  one  of  the  elders.  God  had  revealed  it  to  his  1 
church.  If  angels  do  not  refuse  to  learn  from  the 
church,  ministei-s  should  not  disdain  to  do  it.  God 
can  make  his  people  to  instruct  and  inform  their  j 
teachex-s  when  he  pleases.  (2.)  Who  it  was,  that 
would  do  the  thing  ;  the  Lord  Jesus  Christ,  called, 
the  Lion  of  the  tribe  of  Judah,  according  to  his  hu¬ 
man  nature;  alluding  to  Jacob’s  prophecy;  (Gen. 
49.  10.)  and  the  root  of  David,  according  to  his  di¬ 
vine  nature,  though  a  branch  of  David,  accoi'ding  to 
the  flesh.  He  who  is  a  middle  person,  God  and  I 

VOL.  VI. — 5  X 


man,  and  bears  the  office  of  Mediator  between  God 
and  man,  is  fit  and  worthy  to  open  and  execute  all 
the  counsels  of  God  toward  men.  And  this  he  does 
j  in  his  mediatorial  state  and  capacity,  as  the  Root  of 
David,  and  the  Offspring  of  Judah  ;  and  as  the  King 
and  Head  of  the  Israel  of  God  ;  and  he  will  do  it, 
to  the  consolation  and  joy  of  all  his  people. 

6.  And  I  beheld,  and  lo,  in  the  midst  of 
the  throne  and  of  the  four  beasts,  and  in 
the  midst  of  the  elders,  stood  a  Lamb  as 
it  had  been  slain,  having  seven  horns  and 
seven  eyes,  which  are  the  seven  Spirits  of 
God  sent  forth  into  all  the  earth.  7.  And 
he  came  and  took  the  book  out  of  the  right 
hand  of  him  that  sat  upon  the  throne.  8. 
And  when  he  had  taken  the  book,  the  four 
beasts  and  four  and  twenty  elders  fell 
down  before  the  Lamb,  having  every  one 
of  them  harps,  and  golden  vials  full  of 
odours,  which  are  the  prayers  of  saints.  9. 
And  they  sung  a  new  song,  saying,  Thou 
art  worthy  to  take  the  book,  and  to  open 
the  seals  thereof :  for  thou  wast  slain,  and 
hast  redeemed  us  to  Gcd  by  thy  blood,  out 
of  every  kindred,  and  tongue,  and  people, 
and  nation;  10.  And  hast  made  us  unto 
our  God  kings  and  priests:  and  we  shall 
reign  on  the  earth.  11.  And  I  beheld,  and 
I  heard  the  voice  of  many  angels  round 
about  the  throne  and  the  beasts  and  the 
elders :  and  the  number  of  them  was  ten 
thousand  times  ten  thousand, and  thousands 
of  thousands  ;  12.  Saying  with  a  loud  voice, 
Worthy  is  the  Lamb  that  was  slain  to  re¬ 
ceive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  gloiy,  and  bless¬ 
ing.  13.  And  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the 
earth,  and  such  as  are  in  the  sea,  and  all 
that  are  in  them,  heard  I  saying,  Blessing, 
and  honour,  and  glory,  and  power,  be  unto 
him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb  for  ever  and  ever.  14.  And  the 
four  beasts  said,  Amen.  And  the  four  andJ 
twenty  elders  fell  down  and  worshipped 
him  that  liveth  for  ever  and  ever. 

Hex-e, 

I.  The  apostle  beholds  this  book  taken  into  the 
hands  of  the  Lord  Jesus  Christ,  in  order  to  its  being 
opened  and  executed  by  him.  Whei’e  Christ  is  de¬ 
scribed,  1.  By  his  place  and  station  ;  in  the  midst  of 
the  throne ,  and  of  the  four  beasts,  and  of  the  elders. 
He  was  on  the  same  thi-one  with  the  Father;  he 
was  nearer  to  him  than  either  the  elders  or  ministers 
of  the  churches.  Christ,  as  Man  and  Mediator,  is 
subordinate  to  God  the  Father,  but  is  nearer  to  him 
than  all  the  creatures,  for  in  him  all  the  fulness  of 
the  Godhead  dwells  bodily.  The  ministers  stand 
between  God  and  the  people.  Christ  stands  as  Me¬ 
diator  between  God  and  both  ministers  and  people. 

2.  The  form  in  which  he  appeared.  Before,  he  is 
called  a  Lion  ;  here,  he  appears  as  a  Lamb  slain. 
He  is  a  Lion,  to  conquer  Satan  ;  a  Lamb,  to  satisfy 
the  justice  of  God.  He  appeai-s  with  the  marks  of 
I  his  sufferings  upon  him,  to  shew  that  he  intercedes 


8‘J8 


REVELATION,  VI. 


in  heaven,  in  the  virtue  of  his  satisfaction.  He  ap¬ 
pears  as  a  Lamb ,  having  seven  horns  and  seven 
eyes  ;  perfect  power  to  execute  all  the  will  of  God, 
and  perfect  wisdom  to  understand  it  all,  and  to  do 
it  in  the  most  effectual  manner ;  for  he  hath  the  seven 
Spirits  of  God,  he  has  received  the  Holy  Spirit  with¬ 
out  measure,  in  all  perfection  of  light,  and  life,  and 
power,  by  which  he  is  able  to  teach  and  rule  all 
parts  of  the  earth.  3.  He  is  described  by  his  act 
and  deed ;  He  came,  and  took  the  book  out  of  the 
right  hand  of  him  that  sat  on  the  throne  ;  [y.  7.)  not 
by  violence,  nor  by  fraud,  but  he  prevailed  to  do  it, 
(as  v.  5.)  he  prevailed  by  his  merit  and  worthiness, 
he  did  it  by  authority,  and  by  the  Father’s  appoint¬ 
ment.  God  very  willingly  and  justly  put  the  book 
of  his  eternal  counsels  into  the  hand  of  Christ,  and 
Christ  as  readily  and  gladly  took  it  into  his  hand  ; 
for  he  delights  to  reveal  and  to  do  the  will  of  his 
Father. 

II.  The  apostle  observes  the  universal  joy  and 
thanksgiving  that  filled  heaven  and  earth  upon  this 
transaction.  No  sooner  had  Christ  received  this 
book  out  of  the  Father’s  hand,  than  he  receives  the 
applauses  and  adorations  of  angels  and  men,  yea,  of 
every  creature.  And  indeed,  it  is  just  matter  of  joy 
to  all  the  world,  to  see  that  God  does  not  deal  with 
men  in  a  way  of  absolute  power  and  strict  justice, 
but  in  a  way  of  grace  and  mercy  through  the  Re¬ 
deemer.  He  governs  the  world,  not  merely  as  a 
Creator  and  Lawgiver,  but  as  our  God  and  Saviour. 
All  the  world  has  reason  to  rejoice  in  this. 

The  song  of  praise  that  was  offered  up  to  the 
Lamb  on  this  occasion,  consists  of  three  parts  ;  one 
part  sung  by  the  church,  the  other  by  the  church 
and  the  angels,  the  third  by  every  creature. 

1.  The  church  begins  the  doxology,  as  being  more 
immediately  concerned  in  it ;  ( v .  8.)  the  four  living 
creatures,  and  the  four  and  twenty  eiders,  the  Chris¬ 
tian  people,  under  their  minister,  they  lead  up  the 
chorus;  where  observe,  (1.)  The  object  of  their 
worship — the  Lamb,  the  Lord  Jesus  Christ ;  it  is 
the  declared  will  of  God,  that  all  men  should  ho¬ 
nour  the  Son  as  they  honour  the  Father  ;  for  he  has 
the  same  nature.  (2. )  Their  posture ;  they  fell  down 
before  him;  gave  him  notan  inferior  sort  of  worship, 
but  the  most  profound  adoration.  (3.)  The  instru¬ 
ments  used  in  their  adorations ;  harps  and  vials  ; 
the  harps  were  the  instruments  of  praise,  the  vials 
were  full  of  odours  or  incense,  which  signify  the 
prayers  of  the  saints :  prayer  and  praise  should  al¬ 
ways  go  together.  (4.)  The  matter  of  their  song; 
it  was  suited  to  the  new  state  of  the  church,  the 
gospel-state  introduced  by  the  Son  of  God.  [1.] 
They  acknowledge  the  infinite  fitness  and  worthi¬ 
ness  of  the  Lord  Jesus  for  this  great  work  of  open¬ 
ing  and  executing  the  counsel  and  purposes  of  God ; 
(i>.  9. )  Thou  art  worthy  to  take  the  book,  and  to  o/ien 
the  seals  thereof  ;  every  way  sufficient  tor  the  work, 
and  deserving  of  the  honour.  [2.]  I  hey  mention  the 
grounds  and  reasons  of  this  worthiness  ;  and  though 
they  do  not  exclude  the  dignity  of  his  person  as 
God,  without  which  he  had  not  been  sufficient  for  it, 
yet  they  chiefly  insist  iipop  the  merit  of  his  suffer¬ 
ings,  which  he  had  endured  for  them  ;  these  more 
sensibly  struck  their  souls  with  thankfulness  and 
joy.  Here,  First,  They  mention  his  suffering ;  Thou 
wast  slain,  slain  as  a  Sacrifice,  thy  blood  was  shed. 
Secondly,  The  fruits  of  his  sufferings  :  1.  Redemp¬ 
tion  to  God  ;  Christ  has  redeemed  his  people  from 
the  bondage  of  sin,  guilt,  and  Satan  ;  redeemed 
them  to  God;  set  them  at  liberty  to  serve  him,  and 
to  enjoy  him.  2.  High  exaltation  ;  Thou  hast  made 
us  to  our  God  kings  and  priests,  and  we  shall  reign 
on  the  earth,  v.  10.  Every  ransomed  slave  is  not  im¬ 
mediately  preferred  to  honour,  he  thinks  it  a  great 
favour  to  be  restored  to  liberty ;  but  when  the  elect 
of  God  were  made  slaves  by  sin  and  Satan,  in  every 


nation  of  the  world,  Christ  not  only  purchased  thei. 
liberty  for  them,  but  the  highest  honour  and  prefer 
ment,  made  them  kings  and  priests ;  kings,  to  rule 
over  their  own  spirits,  and  to  overcome  the  world, 
and  the  evil  one ;  and  he  has  made  them  priests, 
given  them  access  to  himself,  and  liberty  to  offer  up 
spiritual  sacrifices,  and  they  shall  reign  on  the  earth; 
they  shall  with  him  judge  the  world  at  the  great  day. 

2.  The  doxology,  thus  begun  by  the  church,  is 
carried  on  by  the  angels ;  they  take  the  second  part, 
in  conjunction  with  the  church;  (y.  11.)  they  are 
said  to  be  innumerable,  and  to  be  the  attendants  on 
the  throne  of  God,  and  guardians  to  the  church  ; 
though  they  did  not  need  a  Saviour  themselves,  yet 
they  rejoice  in  the  redemption  and  salvation  of  sin¬ 
ners  ;  and  they  agree  with  the  church  in  acknow¬ 
ledging  the  infinite  merits  of  the  Lord  Jesus  as  dying 
for  sinners,  that  he  is  worthy  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour,  and 
glory,  and  blessing.  (1.)  He  is  worthy  of  that 
office  and  that  authority  which  require  the  greatest 
power  and  wisdom,  the  greatest  fund,  all  excel¬ 
lency,  to  discharge  them  aright ;  and,  (2. )  He  is 
worthy  of  all  honour,  and  glory,  and  blessing,  be¬ 
cause  he  is  sufficient  for  the  office,  and  faithful  in  it. 

3.  This  doxology,  thus  begun  by  the  church,  and 
carried  on  by  the  angels,  is  resounded  and  echoed 
by  the  whole  creation;  (i>.  13.)  heaven  and  earth 
ring  with  the  high  praises  of  the  Redeemer,  the 
whole  creation  fares  the  better  for  Christ,  by  him 
all  things  consist ;  and  all  the  creatures,  had  they 
sense  and  language,  would  adore  that  great  Re¬ 
deemer  who  delivers  the  creature  from  that  bon 
dage  under  which  it  groans,  through  the  corruption 
of  men,  and  the  just  curse  denounced  by  the  grea 
God  upon  the  Fall ;  that  part  that  (by  a  prosopo¬ 
poeia)  is  made  for  the  whole  creation,  is  a  song  of 
blessing,  and  honour,  and  glory,  and  power ;  (1.) 
To  him  that  sits  on  the  throne,  to  God,  as  God  ;  or 
to  God  the  Father,  as  the  first  Person  in  the  Trinity, 
and  the  first  in  the  economy  of  our  salvation ;  and, 
(2.)  To  the  Lamb,  as  the  second  Person  in  the  God¬ 
head,  and  the  Mediator  of  the  new  covenant ;  not 
that  the  worship  paid  to  the  Lamb  is  of  another  na¬ 
ture,  an  inferior  worship,  for  the  very  same  honour 
and  glory  are  in  the  same  words  ascribed  to  the 
Lamb,  and  to  him  that  sits  on  the  throne  ;  their  es¬ 
sence  being  the  same,  but  their  parts  in  the  work 
of  our  salvation  being  distinct,  they  are  distinctly 
adored.  We  worship  and  glorify  one  and  the  same 
God  for  our  creation,  and  for  our  redemption. 

We  see  how  the  church  that  began  the  heavenly 
anthem,  finding  heaven  and  earth  join  in  the  con¬ 
cert,  closes  all  with  their  Amen,  and  end  as  they 
began,  with  a  low  prostration  before  the  eternal  and 
everlasting  God.  Thus  we  have  seen  this  sealed 
book  passing  with  great  solemnity  from  the  hand  of 
the  Creator  into  the  hand  of  the  Redeemer. 

CHAP.  VI. 

The  book  of  the  divine  counsels  being  thus  lodged  in  the 
hand  of  Christ,  he  loses  no  time,  but  immediately  enters 
upon  the  work  of  opening  the  seals,  and  publishing  the 
contents  ;  but  this  is  done  in  such  a  manner,  as  still  leaves 
the  predictions  very  abstruse,  and  difficult  to  be  understood. 
Hitherto,  the  waters  of  the  sanctuary  have  been  as  those 
in  Ezekiel’s  vision,  only  to  the  ancles,  or  to  the  knees,  or 
to  the  loins  at  least;  but  here  they  begin  to  be  a  river  that 
cannot  be  passed  over ;  the  visions  which  John  saw,  the 
epistles  to  the  churches,  the  songs  of  praise,  in  the  two 
foregoing  chapters,  had  some  things  dark  and  hard  to  be 
understood  ;  and  yet  they  were  rather  milk  for  babes  than 
meat  for  strong  men  ;  but  now  we  are  to  launch  into  the 
deep,  and  our  business  is  not  so  much  to  fathom  it,  as  to 
let  down  our  net  to  take  a  draught.  VVe  shall  only  hint  at 
what  seems  most  obvious ;  the  prophecies  of  this  book  are 
divided  into  seven  seals  opened,  seven  trumpets  sounding, 
and  seven  vials  poured  out.  It  is  supposed  that  the  open¬ 
ing  of  the  seven  seals  discloses  those  providences  that 


899 


REVELATION,  VI. 


concerned  the  church  in  the  three  first  centuriesj  from  the 
ascension  of  our  Lord  and  Saviour  to  the  reign  ol  Constan¬ 
tine  ;  this  was  represented  in  a  book  rolled  up,  and  sealed 
in  several  places,  so  that  when  one  seal  was  opened,  you 
might  read  so  far  of  it,  and  so  on,  till  the  whole  was  un¬ 
folded.  Yet  we  are  not  here  told  what  was  written  in  the 
book,  but  what  John  saw  in  figures  enigmatical  and  hiero¬ 
glyphic  ;  and  it  is  not  for  us  to  pretend  to  know  the  times 
■and  the  seasons  which  the  Father  has  putin  his  own  power, 
(n  this  chapter,  six  of  the  seven  seals  are  opened,  and  the 
visions  attending  them  are  related;  the  first  seal  in  v.  1,  2. 
the  second  seal  in  v.  3, 4.  the  third  seal  in  v.  5,  6.  the  fourth 
seal  in  v.  7.  8.  the  fifth  seal  in  v.  9 . .  11.  the  sixth  seal  in  v. 
12,  13,  &c. 


were  the  noise  of  thunder,  one  of  the  four 
beasts,  saying,  Come  and  see.  2.  And  I 
saw,  and  behold  a  white  horse ;  and  he 
that  sat  on  him  had  a  bow ;  and  a  crown 
was  given  unto  him ;  and  he  went  forth 
conquering,  and  to  conquer. 

Here,  1.  Christ,  the  Lamb ,  opens  the  first  seal; 
he  now  enters  upon  the  great  work  of  opening  and 
accomplishing  the  purposes  of  God  toward  the 
church  and  the  world.  2.  One  of  the  ministers  of 
the  church  calls  upon  the  apostle,  with  a  voice  like 
thunder ,  to  come  near,  and  observe  what  then  ap¬ 
peared.  3.  We  have  the  vision  itself,  v.  2. 

(1.)  The  Lord  Jesus  appears  riding  on  a  white 
horse:  white  horses  are  generally  refused  in  war, 
because  they  make  the  rider  a  mark  for  the  enemy ; 
but  our  Lord  Redeemer  was  sure  of  the  victory  and 
a  glorious  triumph,  and  he  rides  on  the  white  horse 
of  a  pure  but  despised  gospel,  with  great  swiftness 
through  the  world. 

(2. )  He  had  a  bow  in  his  hand ;  the  convictions 
impressed  by  the  word  of  God  are  sharp  arrows, 
they  reach  at  a  distance  ;  and  though  the  ministers 
of  the  word  draw  the  bow  at  a  venture,  God  can 
and  will  direct  it  to  the  joints  of  the  harness ;  this 
bow,  in  the  hand  of  Christ,  abides  in  strength,  and, 
like  that  of  Jonathan,  never  returns  empty. 

(3. )  A  crown  was  given  him,  importing,  that  all 
who  receive  the  gospel,  must  receive  Christ  as  a 
King,  and  must  be  his  loyal  and  obedient  subjects ; 
he  will  be  glorified  in  the  success  of  the  gospel. 
When  Christ  was  going  to  war,  one  would  think  a 
helmet  had  been  more  proper  than  a  crown  ;  but  a 
crown  is  given  him  as  the  earnest  and  emblem  of 
victory. 

(4.)  He  went  forth  conquering ,  and  to  conquer. 
As  long  as  the  church  continues  militant,  Christ  will 
be  conquering ;  when  he  has  conquered  his  ene¬ 
mies  in  one  age,  he  meets  with  new  ones  in  another 
age  ;  men  go  on  opposing,  and  Christ  goes  on  con¬ 
quering ;  and  his  former  victories  are  pledges  of 
future  victories;  he  conquers  his  enemies  in  his 
people  ;  their  sins  are  their  enemies,  and  his  ene¬ 
mies  ;  when  Christ  comes  with  power  into  their  soul, 
he  begins  to  conquer  these  enemies,  and  he  goes  on 
conquering,  in  the  progressive  work  of  sanctifica¬ 
tion,  till  he  has  gained  us  complete  victory ;  and  he 
conquers  his  enemies  in  the  world,  wicked  men,  some 
by  bringing  them  to  his  foot,  others  by  making  them 
his  footstool.  Observe,  From  this  seal  opened,  [1.] 
The  successful  progress  of  the  gospel  of  Christ  in 
the  world  is  a  glorious  sight,  worth  beholding,  the 
most  pleasant  and  welcome  sight  that  a  good  man 
can  see  in  this  world.  [2.]  \\  hatever  convulsions 
and  revolutions  happen  in  the  states  and  kingdoms 
of  the  world,  the  kingdom  of  Christ  shall  be  esta¬ 
blished  and  enlarged  in  spite  of  all  opposition.  [3.] 
A  morning  of  opportunity  usually  goes  before  a 
night  of  calamity ;  the  gospel  is  preached  before  the 
plagues  are  poured  forth.  [4.]  Christ’s  work  is  not 


all  done  at  once  ;  we  are  ready  to  think,  when  the 
gospel  goes  forth,  it  should  carry  all  the  world  be¬ 
fore  it,  but  it  often  meets  with  opposition,  and  moves 
slowly ;  however,  Christ  will  do  his  own  work  effec¬ 
tually,  in  his  own  time  and  way. 

3.  And  when  he  had  opened  the  second 
seal,  I  heard  the  second  beast  say,  Come 
and  see.  4.  And  there  went  out  another 
horse  that  was  red :  and  power  was  given 
to  him  that  sat  thereon  to  take  peace  from 
the  earth,  and  that  they  should  kill  one  ano¬ 
ther  :  and  there  was  given  unto  him  a  great 
sword;  5.  And  when  he  had  opened  the 
third  seal,  1  heard  the  third  beast  say,  Come 
and  see.  And  1  beheld,  and  lo  a  black 
horse;  and  he  that  sal  on  him  had  a. pair 
of  balances  in  his  hand.  6.  And  I  heard  a 
voice  in  the  midst  of  the  four  beasts  say,  A 
measure  of  wheat  for  a  penny,  and  three 
measures  of  barley  for  a  penny ;  and  see 
thou  hurt  not  the  oil  and  the  wine.  7.  And 
when  he  had  opened  the  fourth  seal,  I  heard 
the  voice  of  the  fourth  beast  say,  Come  and 
see.  8.  And  I  looked,  and  behold  a  pale 
horse ;  and  his  name  that  sat  on  him  was 
Death,  and  hell  followed  with  him.  And 
power  was  given  unto  them  over  the  fourth 
part  of  the  earth,  to  kill  with  sword,  and 
with  hunger,  and  with  death,  and  with  the 
beasts  of  the  earth. 

The  three  next  seals  give  us  a  sad  pruspect  of 
great  and  desolating  judgments  with  which  God 
punishes  those  who  either  refuse  or  abuse  the  ever¬ 
lasting  gospel:  though  some  understand  them  of  the 
persecutions  that  befel  the  church  of  Christ,  and 
others  of  the  destruction  of  the  Jews,  they  rather 
seem  more  generally  to  represent  God’s  terrible 
judgments,  by  which  he  avenges  the  quarrel  of  his 
covenant  upon  those  who  make  light  ot  it. 

1.  Upon  opening  the  second  seal,  to  which  John 
was  called  to  attend,  another  horse  appears,  of  a  dif¬ 
ferent  colour  from  the  former,  a  reel  horse  ;  (v.  4. ) 
this  signifies  the  desolating  judgment  of  war ;  he 
that  sat  upon  this  red  horse,  had  power  to  take  peace 
froiti  the  earth,  and  that  the  inhabitants  of  the  earth 
should  kill  one  another.  Who  this  was,  that  sat 
upon  the  red  horse,  whether  Christ  himself,  as  Lord 
of  hosts,  or  the  instruments  that  he  raised  up  to  con¬ 
duct  the  war,  is  not  clear ;  but  this  is  certain,  (1.) 
That  those  who  will  not  submit  to  the  bow  of  the 
gospel,  must  expect  to  be  cut  in  sunder  by  the  sword 
of  divine  justice.  (2.)  That  Jesus  Christ  rules  and 
commands,  not  only  in  the  kingdom  of  Grace,  but 
of  Providence.  And,  (3.)  That  the  sword  of  war  is 
a  dreadful  judgment ;  it  takes  away  peace  from  the 
earth,  one  of  the  greatest  blessings,  and  it  puts  men 
upon  killing  one  another  ;  men,  who  should  love  one 
another,  and  help  one  another,  are,  in  a  state  of 
war,  set  upon  killing  one  another. 

2.  Upon  opening  the  third  seal,  which  John  is  bid 
to  observe,  another  horse  appears,  different  from 
the  former,  a  black  horse,  signifying  famine,  that 
terrible  judgment ;  and  he  that  sat  on  that  horse , 
had  a  pair  of  balances  m  his  hand,  ( v .  5. )  signify¬ 
ing,  that  men  must  now  eat  their  bread  bv  weight, 
as  was  threatened ;  (Lev.  26.  26.)  They  shall  deli¬ 
ver  your  bread  to  you  by  weight.  That  which  fol 
lows  in  v.  6.  of  the  voice  that  cried,  A  measure  of 
wheat  for  a  penny ,  and  three  measures  of  barley  fir 


900 


REVELATION,  VI. 


a  penny;  and  see  thou  hurt  not  the  oil  and  the  wine; 
has  made  some  expositors  think  this  was  not  a  vision 
of  famine,  but  of  plenty;  but  if  we  consider  the  quan¬ 
tity  of  their  measure,  and  the  value  of  their  penny, 
at  the  time  of  this  prophecy,  the  objection  will  be 
removed  ;  their  measure  was  but  a  single  quart,  and 
their  penny  was  our  sevenpence-halfpennv,  and  that 
is  a  large  sum  to  give  for  a  quart  of  wheat;  however, 
it  seems  this  famine,  as  all  others,  fell  most  severely 
upon  the  poor  ;  whereas  the  oil  and  the  wine,  which 
were  dainties  of  the  rich,  were  not  hurt;  but  if 
bread,  the  staff  of  life,  be  broken,  dainties  will  not 
supply  the  place  of  it.  Here  observe,  (1. )  When  a 
people  loathe  their  spiritual  food,  God  may  justly 
deprive  them  of  their  daily  bread.  (2.)  One  judg¬ 
ment  seldom  comes  alone,  and  the  judgment  of  war 
naturally  draws  after  it  that  of  famine  ;  and  those 
who  will  not  humble  themselves  under  one  judg¬ 
ment,  must  expect  another,  and  yet  greater ;  for 
when  God  contends,  he  will  prevail.  The  famine 
of  bread  is  a  terrible  judgment ;  but  the  famine  of 
the  word  is  more  so,  though  careless  sinners  are  not 
sensible  of  it. 

3.  Upon  opening  the  fourth  seal,  which  John  is 
commanded  to  observe,  there  appears  another  horse, 
of  a  pale  colour;  where  observe,  (1.)  The  name  of 
the  rider — Death,  the  king  of  terrors ;  the  pesti¬ 
lence,  which  is  death  in  its  empire,  death  reigning 
over  a  place  or  nation,  death  on  horseback,  marching 
about,  and  making  fresh  conquests  every  hour.  (2. ) 
The  attendants  or  followers  of  this  king  of  terrors 
— hell,  a  state  of  eternal  misery  to  all  those  who  die 
in  their  sins ;  and,  in  times  of  such  a  general  de¬ 
struction,  multitudes  go  down  unprepared  into  the 
valley  of  destruction.  It  is  an  awful  thought,  and 
enough  to  make  the  whole  world  to  tremble,  that 
eternal  damnation  immediately  follows  upon  the 
death  of  an  impenitent  sinner.  Observe,  [1.]  There 
is  a  natural  as  well  as  judicial  connexion  between 
one  judgment  and  another:  war  is  a  wasting  calami¬ 
ty,  and  draws  scarcity  and  famine  after  it ;  and  fa¬ 
mine,  not  allowing  men  proper  sustenance,  and  forc¬ 
ing  them  to  take  that  which  is  unwholesome,  often 
draws  the  pestilence  after  it.  [2.]  God’s  quiver  is 
full  of  arrows ;  he  is  never  at  a  loss  for  ways  and 
means  to  punish  a  wicked  people.  [3.  ]  In  the  book 
of  God’s  counsels  he  has  prepared  judgments  for 
scorners  as  well  as  mercy  for  returning  sinners.  [4.  ] 
In  the  book  of  the  scriptures  God  has  published 
threatenings  against  the  wicked  as  well  as  promises 
to  the  righteous ;  and  it  is  our  duty  to  observe  and 
believe  the  threatenings  as  well  as  the  promises. 

4.  After  the  opening  of  these  seals  of  approaching 
judgments,  and  the  distinct  account  of  them,  we  have 
this  general  observation,  that  God  gave  power  to 
them,  over  the fourth  part  of  the  earth,  to  kill  with  the 
sword,  and  with  hunger,  and  with  death,  and  with 
the  beasts  of  the  earth,  v.  8.  He  gave  them  power, 
that  is,  those  instruments  of  his  anger,  or  those  judg¬ 
ments  themselves ;  he  who  holds  the  winds  in  his 
hand,  has  all  public  calamities  at  his  command,  and 
they  can  only  go  when  he  sends  them,  and  no  fur¬ 
ther  than  he  permits.  To  the  three  great  judgments, 
of  war,  famine,  and  pestilence,  is  here  added  the 
beasts  of  the  earth,  another  of  God’s  sore  judgments, 
mentioned  Ezek.  14.  21.  and  mentioned  here  the 
last ;  because,  when  a  nation  is  depopulated  by  the 
sword,  famine,  and  pestilence,  the  small  remnant 
that  continued  in  a  waste  and  howling  wilderness, 
encourage  the  wild  beasts  to  make  head  against  them, 
and  they  become  an  easy  prey.  Others,  by  the  beasts 
of  the  field,  understand  brutish,  cruel,  savage  men, 
who,  having  divested  themselves  of  all  humanity,  de¬ 
light  to  be  the  instruments  of  the  destruction  of  others. 

9.  And  when  he  had  opened  the  fifth  seal, 
]  saw  under  the  altar  the  souls  of  them  that 


were  slain  for  the  word  of  God,  and  for  the 
testimony  which  they  held  :  10.  And  they 
cried  with  a  loud  voice,  saying,  How  long, 
O  Lord,  holy  and  true,  dost  thou  not  judge 
and  avenge  our  blood  on  them  that  dwell 
on  the  earth  ?  11.  And  white  robes  were 

given  unto  every  one  of  them ;  and  it  was 
said  unto  them,  that  they  should  rest  yet  for 
a  little  season,  until  their  fellow-servants 
also  and  their  brethren,  that  should  be  killed 
as  they  were,  should  be  fulfilled.  12.  And 
I  beheld  when  he  had  opened  the  sixth 
seal,  and,  lo,  there  was  a  great  earthquake  ; 
and  the  sun  became  black  as  sackcloth 
of  hair,  and  the  moon  became  as  blood ; 
13.  And  the  stars  of  heaveii  fell  unto  the 
earth,  even  as  a  fig-tree  casteth  her  un¬ 
timely  figs,  when  she  is  shaken  of  a  mighty 
wind.  14.  And  the  heaven  departed  as  a 
scroll  when  it  is  rolled  together ;  and  every 
mountain  and  island  were  removed  out  of 
their  places.  1 5.  And  the  kings  of  the  earth, 
and  the  great  men,  and  the  rich  men,  and 
the  chief  captains,  and  the  mighty  men,  and 
every  bondman,  and  every  freeman,  hid 
themselves  in  the  dens  and  in  the  rocks  of 
the  mountains;  16.  And  said  to  the  moun¬ 
tains  and  rocks,  Fall  on  us,  and  hide  us 
from  the  face  of  him  that  sitteth  on  the 
throne,  and  from  the  wrath  of  the  Lamb  : 
1 7.  For  the  great  day  of  his  wrath  is  come  ; 
and  who  shall  be  able  to  stand  ? 

In  the  remaining  part  of  this  chapter,  we  nave 
the  opening  of  the fifth  and  the  sixth  seals. 

1.  The  fifth  seal :  here  is  no  mention  made  of  any 
one  who  called  the  apostle  to  make  his  observation, 
either  because  the  decorum  of  the  vision  was  to  be 
observed,  and  each  of  the  four  living  creatures  had 
discharged  its  duty  of  a  monitor  before  ;  or  because 
the  events  here  opened  lay  out  of  the  sight,  and  be¬ 
yond  the  time,  of  the  present  ministers  of  the  church , 
or  because  it  does  not  contain  a  new  prophecy  of  any 
future  events,  but  rather  opens  a  spring  of  support 
and  consolation  to  those  who  had  been,  and  still  were 
under  great  tribulation  for  the  sake  of  Christ  and 
the  gospel.  Here  observe, 

1.  The  sight  this  apostle  saw  at  the  opening  of  the 
fifth  seal ;  it  was  a  very  affecting  sight ;  (v.  9.)  1 
saw  under  the  altar  the  souls  of  them  that  were  slam 
for  the  word  of  God,  and  for  the  testimony  which 
they  held.  He  saw  the  souls  of  the  martyrs.  Here 
observe,  (1.)  Where  he  saw  them — under  the  altar; 
at  the  foot  of  the  altar  of  incense,  in  the  most  holy 
place  ;  he  saw  them  in  heaven,  at  the  foot  of  Christ. 
Hence  note,  [1.]  Persecutors  can  only  kill  the  body, 
and  after  that  there  is  no  more  that  they  can  do, 
their  souls  live.  [2.  ]  God  had  provided  a  good  place 
in  the  better  world  for  those  who  are  faithful  to 
death,  and  are  not  allowed  a  place  any  longer  on 
earth.  [3.]  Holy  martyrs  are  very  near  to  Christ 
in  heaven,  they  have  the  highest  place  there.  [4.] 
It  is  not  their  own  death,  but  the  sacrifice  of  Christ, 
that  gives  them  a  reception  into  heaven,  and  a  re¬ 
ward  there  ;  they  do  not  wash  their  robes  in  their 
own  blood,  but  in  the  blood  of  the  Lamb.  (2. )  What 
was  the  cause  in  which  they  suffered — the  word  of 
God,  and  the  testimony  which  they  held  ;  for  believ¬ 
ing  the  word  of  God,  and  attesting  or  confessing  the 


REVELATION,  Vll. 


truth  of  it ;  this  profession  of  their  faith  they  held 
fast  without  wavering,  even  though  they  died  for 
it.  A  noble  cause ;  the  best  that  any  man  can  lay 
down  his  life  for;  faith  in  God’s  word,  and  a  confes¬ 
sion  of  that  faith. 

2.  The  cry  he  heard  ;  it  was  a  loud  cry,  and  con¬ 
tains  a  humble  expostulation  about  the  long  delay 
of  avenging  justice  against  their  enemies;  How  long, 
O  Lord,  holy  and  true,  dost  thou  not  judge  and 
avenge  our  blood  on  them  that  dwell  on  the  earth  ? 
v.  10.  Observe,  (1.)  Even  the  spirits  of  just  men 
made  perfect  retain  a  proper  resentment  of  the 
wrong  they  have  sustained  by  their  cruel  .enemies  ; 
and  though  they  die  in  charity,  praying,  as  Christ 
did,  that  God  would  forgive  them,  yet  they  are  de¬ 
sirous  that,  for  the  honour  of  God,  and  Christ,  and 
the  gospel,  and  for  the  terror  and  conviction  of 
others,  God  will  take  a  just  revenge  upon  the  sin  of 
persecution,  even  while  he  pardons  and  saves  the 
persecutors.  (2. )  They  commit  their  cause  to  him 
to  whom  vengeance  belongeth,  and  leave  it  in  his 
hand ;  they  are  not  for  avenging  themselves,  but 
leave  all  to  God.  (3.)  There  will  be  joy  in  heaven 
at  the  destruction  of  the  implacable  enemies  of  Christ 
and  Christianity,  as  well  as  at  the  conversion  of  other 
sinners.  When  Babylon  falls,  it  will  be  said,  Re¬ 
joice  over  her,  O  thou  heavens,  and  ye  holy  apostles 
and  prophets,  for  God  hath  avenged  you  on  her, 
Rev.  18.  20. 

3.  He  observed  the  kind  return  that  was  made  to 
this  cry ;  (y.  11.)  both  what  was  given  them,  and 
what  was  said  to  them:  (1.)  What  was  given  to 
them — white  robes,  the  robes  of  victory  and  of  ho¬ 
nour  ;  their  present  happiness  was  an  abundant  re¬ 
compense  of  their  past  sufferings.  (2.)  What  was 
said  to  them — that  they  should  be  satisfied,  and  easy 
in  themselves,  for  it  would  not  be  long  but  the  num¬ 
ber  of  their  fellow-sufferers  should  be  fulfilled  ;  this 
is  a  language  rather  suited  to  the  imperfect  state  of 
the  saints  in  this  world  than  to  the  perfection  of  their 
state  in  heaven  ;  there  is  no  impatience,  no  uneasi¬ 
ness,  no  need  of  admonition  ;  but  in  this  world  there 
is  great  need  of  patience.  Observe,  [1.]  A  number 
of  Christians  are  known  to  God,  who  are  appointed 
as  sheep  for  the  slaughter,  set  apart  to  be  God’s  wit¬ 
nesses.  [2.]  As  the  measure  of  the  sin  of  persecu¬ 
tors  is  filling  up,  so  is  the  number  of  the  persecuted 
martyred  servants  of  Christ.  [3.]  When  this  num¬ 
ber  is  fulfilled,  God  will  take  a  just  and  glorious  re¬ 
venge  upon  their  cruel  persecutors  ;  he  will  recom¬ 
pense  tribulation  to  those  who  trouble  them,  and  to 
those  that  are  troubled,  full  and  uninterrupted  rest. 

II.  We  have  here  the  sixth  seal  opened,  v.  12. 
Some  refer  this  to  the  great  revolutions  in  the  em¬ 
pire  in  Constantine’s  time,  the  downfall  of  paganism ; 
others,  with  great  probability,  to  the  destruction  of 
Jerusalem,  as  an  emblem  of  the  general  judgment, 
and  destruction  of  the  wicked,  at  the  end  of  the 
world ;  and,  indeed,  the  awful  characters  of  this 
event  are  so  much  the  same  with  those  signs  men¬ 
tioned  by  our  Saviour,  as  foreboding  the  destruction 
of  Jerusalem,  that  it  hardly  leaves  any  room  for 
doubting  but  that  the  same  thing  is  meant  in  both 
places  ;  though  some  think  that  event  was  past  al¬ 
ready.  See  Matt.  24.  29,  30.  Here  observe, 

1.  The  tremendous  events  that  were  hastening; 
and  here  are  several  occurrences  that  contribute  to 
make  that  day  and  dispensation  very  dreadful:  (1.) 
There  was  a  great  earthquake ;  this  may  be  taken 
in  a  political  sense  ;  the  very  foundations  of  the  Jew¬ 
ish  church  and  state  would  be  terribly  shaken, 
though  they  seemed  to  be  as  stable  as  the  earth  it¬ 
self.  (2. )  The  sun  became  black  as  sackcloth  of  hair; 
either  naturally,  by  a  total  eclipse,  or  politically,  by 
the  fall  of  the  chief  rulers  and  governors  of  the  land. 
(3,)  The  moon  should  become  as  blood ;  the  inferior 
•  fhcers,  or  their  military  men,  they  should  be  all 


901 

wallowing  in  their  own  blood.  (4.)  The  stars  of 
heaven  should  fall  to  the  earth,  ( v .  13.)  and  that  as 
a  fig-tree  casteth  her  untimely  figs,  when  she  is  sha¬ 
ken  of  a  mighty  wind.  The  stars  may  signify  all 
the  men  of  note  and  influence  among  them,  though 
in  lower  spheres  of  activity  ;  there  should  be  a  gene¬ 
ral  desolation.  (5.)  The  heaven  should  depart  as  a 
scroll  when  it  is  rolled  together.  That  may  intend, 
Their  ecclesiastical  state  shall  perish  and  be  laid 
aside  for  ever.  (6.)  Rvery  mountain  and  island 
shall  be  moved  out  of  their  places.  The  destruction 
of  the  Jewish  nation  should  affect  and  affright  all  the 
nations  round  about,  those  who  were  highest  in  ho¬ 
nour,  and  those  who  seemed  to  be  best  secured  ;  it 
would  be  a  judgment  that  should  astonish  all  the 
world.  This  leads  to, 

2.  The  dread  and  terror  that  would  seize  upon  all 
sorts  of  men  in  that  great  and  awful  day,  v.  15. 
Neither  authority,  nor  grandeur,  nor  riches,  nor  va¬ 
lour,  nor  strength,  would  be  able  to  support  men  at 
that  time  ;  yea,  the  very  poor  slaves,  who,  one  would 
think,  had  nothing  to  fear,  because  they  had  nothing 
to  lose,  would  be  all  in  amazement  at  that  day. 
Here  observe,  (1.)  The  degree  of  their  terror  and 
astonishment  ;  it  should  prevail  so  far  as  to  make 
them,  like  distracted  desperate  men,  call  to  the 
mountains  to  fall  upon  them,  and  to  the  hills  to  cover 
them  ;  they  would  be  glad  to  be  no  more  seen  ;  yea, 
to  have  no  longer  any  being.  (2. )  The  cause  of  their 
terror,  and  that  was,  the  angry  countenance  of  him 
that  sits  on  the  throne,  and  the  wrath  of  the  Lamb. 
Observe,  [1.  ]  That  which  is  matter  of  displeasure 
to  Christ,  is  so  to  God ;  they  are  so  entirely  one, 
that  what  pleases  or  displeases  the  one,  pleases  or 
displeases  the  other.  [2.]  Though  God  be  invisi¬ 
ble,  he  can  make  the  inhabitants  of  this  world  sen¬ 
sible  of  his  awful  frowns.  [3.  ]  Though  Christ  be  a 
Lamb,  yet  he  can  be  angry,  even  to  wrath,  and  the 
wrath  of  the  Lamb  is  exceeding  dreadful  ;  for  if  the 
Redeemer,  that  appeases  the  wrath  of  God,  him¬ 
self  be  our  wrathful  enemy,  where  shall  we  have  a 
friend  to  plead  for  us  ?  They  perish  without  remedy, 
who  perish  by  the  wrath  of  the  Redeemer.  [4.  ] 
As  men  have  their  day  of  opportunity,  and  their 
seasons  of  grace,  so  God  has  his  day  of  righteous 
wrath ;  and  when  that  day  comes,  the  most  stout¬ 
hearted  sinners  will  not  be  able  to  stand  before  him  : 
all  these  terrors  actually  fell  upon  the  sinners  in 
Judea  and  Jerusalem  in  the  day  of  their  destruction, 
and  they  will  all,  in  the  utmost  degree,  fall  upon 
impenitent  sinners,  at  the  general  judgment  of  the 
last  day. 

CHAP.  VII. 

The  tilings  contained  in  this  chapter  came  in  after  the  open¬ 
ing  of  the  six  seals,  which  foretold  great  calamities  in  the 
world  ;  and  before  the  sound  of  the  seven  trumpets,  which 
gave  notice  of  great  corruptions  arising  in  the  church: 
between  these  comes  in  this  comfortable  chapter,  which 
secures  the  graces  and  comforts  of  the  people  of  God  in 
times  of  common  calamity.  We  have,  I.  An  account  of 
the  restraint  laid  upon  the  winds,  v.  1  . .  3.  II.  The  'pal¬ 
ing  of  the  servants  of  God,  v.4..8..  III.  The  songs  of 
angels  and  saints  on  this  occasion,  v.  9.  .  12.  IV.  A  de¬ 
scription  of  the  honour  and  happiness  of  those  who  had 
faithfully  served  Christ,  and  suffered  for  him,  v.  13,  &c. 

1.  A  ND  after  these  things  I  saw  foil- 
f\.  angels  standing  on  the  four  corners 
of  the  earth,  holding  the  four  winds  of  the 
earth,  that  the  wind  should  not  blow  on  the 
earth,  nor  on  the  sea,  nor  on  any  tree.  2. 
And  I  saw  another  angel  ascending  from 
the  east,  having  the  seal  of  the  living  God  : 
and  he  cried  with  a  loud  voice  to  the  four 
angels,  to  whom  it  was  given  to  hurt  the 


902  REVELATION,  VII. 


earth  and  the  sea,  3.  Saying,  Hurt  not 
the  earth,  neither  the  sea,  nor  the  trees, 
till  we  have  sealed  the  servants  of  our 
God  in  their  foreheads. 

Here  we  have  an  account  of  the  restraint  laid 
upon  the  winds.  By  these  winds  we  suppose  are 
meant  those  errors  and  corruptions  in  religion  which 
would  occasion  a  great  deal  of  trouble  and  mischief 
to  the  church  of  God :  sometimes  the  Holy  Spirit  is 
compared  to  the  wind  ;  here  the  spirits  of  error  are 
compared  to  the  four  winds,  contrary  one  to  another, 
but  doing  much  hurt  to  the  church,  the  garden  and 
vineyard  of  God,  breaking  the  branches,  and  blast¬ 
ing  the  fruits  of  his  plantation  :  the  Devil  is  called 
the  firince  of  the  power  of  the  air ;  he,  by  a  great 
wind,  overthrew  the  house  of  Job’s  eldest  son ; 
errors  are  as  wind,  by  which  they  who  are  unstable, 
are  shaken,  and  carried  to  and  fro ,  Eph.  4.  14. 
Observe,  1.  These  are  called  the  winds  of  the  earth, 
because  they  blow  only  in  these  lower  regions  near 
the  earth ;  heaven  is  always  clear  and  free  from 
them.  2.  They  are  restrained  by  the  ministry  of 
angels,  standing  on  the  four  corners  of  the  earth;  in¬ 
timating,  that  the  spirit  of  error  cannot  go  forth  till 
God  permits  it,  and  that  the  angels  minister  to  the 
good  of  the  church  by  restraining  its  enemies.  3. 
Their  restraint  was  only  for  a  season,  and  that  was, 
till  the  servants  of  God  were  sealed  in  their  fore-  \ 
heads.  God  has  particular  care  and  concern  for  his 
own  servants  in  times  of  temptation  and  corruption, 
and  he  has  a  way  to  secure  them  from  the  common 
infection ;  he  first  establishes  them,  and  then  he 
tries  them  ;  he  has  the  timing  of  their  trials  in  his 
own  hand. 

4.  And  I  heard  the  number  of  them  who 
were  sealed  •,  and  there  were  sealed  a  hun¬ 
dred  and  forty  and  four  thousand  of  all  the 
tribes  of  the  children  of  Israel.  5.  Of  the 
tribe  of  Juda  were  sealed  twelve  thousand. 
Of  the  tribe  of  Reuben  were  sealed  twelve  ( 
thousand.  Of  the  tribe  of  Gad  icere  sealed 
twelve  thousand.  6.  Of  the  tribe  of  Aser 
icere  sealed  twelve  thousand.  Of  the  tribe 
of  Nephthalim  were  sealed  twelve  thou¬ 
sand.  Of  the  tribe  of  Manasses  were  seal¬ 
ed  twelve  thousand.  7.  Of  the  tribe  of 
Simeon  were  sealed  twelve  thousand.  Of 
the  tribe  of  Levi  icere  sealed  twelve  thou¬ 
sand.  Of  the  tribe  of  Tssachar  were  sealed 
twelve  thousand.  8.  Of  the  tribe  of  Zabulon 
were  sealed  twelve  thousand.  Of  the  tribe 
of  Joseph  were  sealed  twelve  thousand. 
Of  the  tribe  of  Benjamin  were  sealed  twelve 
thousand. 

We  have  here  an  account  of  the  sealing  of  the 
servants  of  God;  where  observe,  1.  To  whom 
this  work  was  committed — to  an  angel,  another 
angel ;  while  some  of  the  angels  were  employed  to 
restrain  Satan  and  his  agents,  another  angel  was 
employed  to  mark  out  and  distinguish  the  faithful 
servants  of  God.  2.  How  they  were  distinguished 
— the  seal  of  God  was  set  upon  their  foreheads,  a  seal 
known  to  him,  and  as  plain  as  if  it  appeared  in  their 
foreheads;  by  this  mark  they  were  set  apart  for 
mercy  and  safety  in  the  worst  of  times.  3.  The 
number  of  those  that  were  sealed;  where  observe, 
(1.)  A  particular  account  of  those  that  were  sealed 
of  the  twelve  tribes  of  Israel — twelve  thousand  out 


of  every  tribe,  the  whole  sum  amounting  to  a  hun 
dred  and  forty-four  thousand :  in  this  list  the  tribe 
of  Dan  is  omitted,  perhaps  because  they  were  greatly 
addicted  to  idolatry  ;  and  the  order  of  the  tribes  is 
altered,  perhaps  according  as  they  had  been  more 
or  less  faithful  to  God.  Some  take  these  to  be  a 
select  number  of  the  Jews  who  were  reserved  for 
mercy  at  the  destruction  of  Jerusalem  ;  others  think 
that  time  was  past,  and  therefore  it  is  to  be  more 
generally  applied  to  God’s  chosen  remnant  in  the 
world ;  but  if  the  destruction  of  Jerusalem  was  not 
yet  over,  (and  I  think  it  is  hard  to  prove  that  it 
was,)  it  seems  more  proper  to  understand  this  of 
the  remnant  of  that  people  which  God  had  reserved 
according  to  the  election  of  grace ;  only  here  we 
have  a  definite  number  for  an  indefinite.  (2. )  A  ge¬ 
neral  account  of  those  who  were  saved  out  of  other 
nations;  ( v .  9.)  a  great  multitude,  which  no  man 
could  number,  of  all  nations,  and  kindreds,  and 
people,  and  tongues :  though  these  are  not  said  to 
be  sealed,  yet  they  were  selected  by  God  out  of  all 
nations,  and  brought  into  his  church,  and  there 
stood  before  the  throne.  Observe,  [1.]  God  will 
have  a  greater  harvest  of  souls  among  the  Gentiles 
than  he  had  among  the  Jews ;  more  are  the  children 
of  the  desolate  than  of  the  married  woman.  [2.  ] 
The  Lord  knows  who  are  his,  and  he  will  keep 
them  safe  in  times  of  dangerous  temptation.  [3.] 
Though  the  church  of  God  is  but  a  little  flock,  in 
comparison  of  the  wicked  world,  yet  it  is  no  con 
temptible  society,  but  really  large,  and  to  be  still 
more  enlarged. 

9.  After  this  I  beheld,  and,  lo,  a  great 
multitude,  which  no  man  could  number, 
of  all  nations,  and  kindreds,  and  people, 
and  tongues,  stood  before  the  throne,  and 
before  the  Lamb,  clothed  with  white  robes, 
and  palms  in  their  hands;  10.  And  cried 
with  a  loud  voice,  saying,  Salvation  to  our 
God  who  sdteth  upon  the  throne,  and  unto 
the  Lamb.  11.  And  all  the  angels  stood 
round  about  the  throne,  and  about  the 
elders  and  the  four  beasts,  and  fell  before 
the  throne  on  their  faces,  and  worshipped 
God,  12.  Saying,  Amen.  Blessing,  and 
glory,  and  wisdom,  and  thanksgiving,  and 
honour,  and  power,  and  might,  be  unto  our 
God  for  ever  and  ever.  Amen. 

Here  we  have  the  songs  of  saints  and  angels  on 
this  occasion ;  where  observe, 

1.  The  praises  offered  up  by  the  saints,  (and,  as 
it  seems  to  me,  by  the  Gentile  believers,)  for  the 
care  of  God  in  reserving  so  large  a  remnant  of  the 
Jews,  and  saving  them  from  infidelity  and  destruc¬ 
tion.  The  Jewish  church  prayed  for  the  Gentiles 
before  their  conversion,  and  tbe  Gentile  churches 
have  reason  to  bless  God  for  his  distinguishing 
mercy  to  so  many  of  the  Jews,  when  the  rest  were 
cutoff.  Here  observe,  (1.)  The  posture  of  these 
praising  saints  ;  they  stood  before  the  throne,  and 
before  the  Lord;  before  the  Creator,  and  the  Me 
diator.  In  acts  of  religious  worship  we  come  nigh  to 
God,  and  are  to  conceive  ourselves  as  in  his  special 
presence  ;  and  we  must  come  to  God  by  Christ;  the 
throne  of  God  would  be  inaccessible  to  sinners,  were 
it  not  for  a  Mediator.  (2. )  Their  habit ;  they  were 
clothed  with  white  robes,  and  had  palms  in  their 
hands  ;  they  were  invested  with  the  robes  of  justi¬ 
fication,  holiness,  and  victory,  and  had  palms  in  their 
hands,  as  conquerors  used  to  appear  in  their  tri¬ 
umphs  ;  such  a  glorious  appearance  will  the  faith 


REVELATION,  VL. 


ful  servants  of  God  make  at  last,  when  they  have 
fought  the  good  fight  of  faith,  and  finished  their 
course.  (3.)  Their  employment ;  they  cried  with  a 
loud  voice,  saying,  Salvation  to  our  God  who  sit- 
tcth  ufion  the  throne,  and  to  the  Lamb.  This  may 
be  understood  either  as  a  hosannah,  wishing  well  to 
the  interest  of  God  and  Christ  in  the  church,  and  in 
the  world,  or  as  a  hallelujah,  giving  to  God  and  the 
Lamb  the  praise  of  the  great  salvation ;  both  the 
Father  and  the  Son  are  joined  together  in  these 
praises;  the  Father  contrived  this  salvation,  the 
Son  purchased  it ;  and  they  who  enjoy  it,  must  and 
will  bless  the  Lord  and  the  Lamb  ;  and  they  will  do 
it  publicly,  and  with  becoming  fervour. 

2.  Here  is  the  song  of  the  angels ;  ( v .  11,  12.) 
where  observe,  (1. )  Their  station — before  the  throne 
of  God,  attending  on  him,  and  about  the  saints, 
ready  to  serve  them.  (2.)  Their  posture,  which  is 
very  humble,  and  expressive  of  the  greatest  reve¬ 
rence — they  fell  before  the  throne  on  their  faces,  and 
worshipped  God.  Behold  the  most  excellent  of  all 
the  creatures,  who  never  sinned,  who  are  before 
him  continually,  not  only  covering  their  faces,  but 
falling  down  on  their  faces  before  the  Lord  !  What 
humility  then,  and  what  profound  reverence,  be¬ 
come  us  vile,  frail  creatures,  when  we  come  into 
the  presence  of  God  !  We  should  fall  down  before 
him  ;  there  should  be  both  a  reverential  frame  of 
spirit,  and  a  humble  behaviour,  in  all  our  addresses 
to  God.  (3. )  Their  praises  ;  they  consented  to  the 
praises  of  the  saints,  said  their  Amen  thereto ;  there 
is  in  heaven  a  perfect  harmony  between  the  angels 
and  saints  ;  and  then  they  added  more  of  their  own, 
saying,  Blessing,  and  glory,  and  wisdom,  and 
thanksgiving,  and  honour,  and  flower,  and  might, 
be  unto  our  God  for  ever  and  ever.  Amen.  Here, 
[1.]  They  acknowledge  the  glorious  attributes  of 
God — his  wisdom,  his  flower,  and  his  might.  [2.] 
They  declare  that  for  these  his  divine  perfections 
he  ought  to  be  blessed,  and  praised,  and  glorified, 
to  all  eternity  ;  and  they  confirm  it  by  their  Amen. 
We  see  what  is  the  work  of  heaven,  and  we  ought 
to  begin  it  now,  to  get  our  hearts  tuned  for  it,  to  be 
much  in  it,  and  to  long  for  that  world  where  our 
praises,  as  well  as  happiness,  will  be  perfected. 

13.  And  one  of  the  elders  answered, 
saying  unto  me,  What  are  these  which  are 
arrayed  in  white  robes  ?  And  whence 
came  they  ?  1 4.  And  I  said  unto  him, 

Sir,  thou  knowest.  And  he  said  to  me, 
These  are  they  who  came  out  of  great 
tribulation,  and  have  washed  their  robes, 
and  made  them  white  in  the  blood  of  the 
Lamb.  1 5.  Therefore  are  they  before  the 
throne  of  God,  and  serve  him  day  and 
night  in  his  temple :  and  he  that  sitteth  on 
the  throne,  shall  dwell  among  them.  16. 
They  shall  hunger  no  more,  neither  thirst 
any  more ;  neither  shall  the  sun  light  on 
them,  nor  any  heat.  17.  For  the  Lamb, 
who  is  in  the  midst  of  the  throne,  shall  feed 
them,  and  shall  lead  them  unto  living  foun¬ 
tains  of  waters:  and  God  shall  wipe  away 
all  tears  from  their  eyes. 

Here  we  have  a  description  of  the  honour  and 
happiness  of  those  who  have  faithfully  served  the 
Lord  Jesus  Christ,  and  suffered  for  him  ;  where  ob¬ 
serve,  1.  A  question  asked  bv  one  of  the  elders,  not 
for  his  own  information,  but  for  John’s  instruction  : 
ministers  may  learn  from  the  people,  especially 


from  aged  and  experienced  Christians ;  the  lowest 
saint  in  heaven  knows  more  than  the  greatest  apostle 
in  the  world.  Now  the  question  has  two  parts  :  (1. ) 
What  are  these  that  are  arrayed  in  white  robes ? 
(2.)  Whence  came  they  ?  It  seems  to  be  spoken  by 
way  of  admiration,  as  Cant.  3.  6.  Who  is  this  that 
cometh  out  of  the  wilderness  !  Faithful  Christians 
deserve  our  notice  and  respect ;  we  should  mark  the 
upright.  2.  The  answer  returned  by  the  apostle, 
in  which  he  tacitly  acknowledges  his  own  ignorance, 
and  sues  to  this  elder  for  information;  Thou  knowest. 
Those  who  would  gain  knowledge,  must  not  be 
ashamed  to  own  their  ignorance,  nor  to  desire  in¬ 
struction  from  any  that  are  able  to  give  it.  3.  The 
account  given  to  the  apostle  concerning  that  noble 
army  of  martyrs  who  stood  before  the  throne  of  God 
with  white  robes,  and  palms  of  victory  in  their  hands: 
and  notice  is  taken  here,  of  (1.)  The  low  and  deso¬ 
late  state  they  had  formerly  been  in  ;  they  had  been 
in  great  tribulation ,  persecuted  by  men,  tempted  by 
Satan,  sometimes  troubled  in  their  own  spirits ;  they 
had  suffered  the  spoiling  of  their  goods,  the  impri¬ 
sonment  of  their  persons,  yea,  the  loss  of  life  itself. 
The  way  to  heaven  lies  through  many  tribulations  ; 
but  tribulation,  how  great  soever,  shall  not  separate 
us  from  the  love  of  God.  Tribulation,  when  gone 
through  well,  will  make  heaven  more  welcome  and 
more  glorious.  (2.)  The  means  by  which  they  had 
been  prepared  for  the  great  honour  and  happiness 
they  now  enjoyed  ;  (v.  14. )  they  had  washed  their 
robes,  and  made  them  white  in  the  blood  of  the 
Lamb.  It  is  not  the  blood  of  the  martyrs  them¬ 
selves,  but  the  blood  of  the  Lamb,  that  can  wash 
away  sin,  and  make  the  soul  pure  and  clean  in  the 
sight  of  God  ;  other  blood  stains,  this  is  the  only 
blood  that  makes  the.  robes  of  the  saints  white  and 
clean.  (3.)  The  blessedness  to  which  they  are  now 
advanced,  being  thus  prepared  for  it.  [1.]  They 
are  happy  in  their  station,  for  they  arc  before  the 
throne  of  God  night  and  day,  and  he  dwells  among 
them  ;  they  are  in  that  presence  where  there  is  full¬ 
ness  of  joy.  [2.]  They  are  happy  in  their  em¬ 
ployment,  for  they  serve  God  continually,  and  that 
without  weakness,  drowsiness,  or  weariness  ;  hea¬ 
ven  is  a  state  of  service,  though  not  of  suffering  ;  it 
is  a  state  of  rest,  but  not  of  sloth  ;  it  is  a  praising,  de¬ 
lightful  rest.  [3.]  They  are  happy  in  their  free¬ 
dom  from  all  the  inconveniences  of  this  present  life  ; 
First,  From  all  want,  and  sense  of  want ;  They 
hunger  and  thirst  no  more  ;  all  their  wants  are  sup¬ 
plied,  and  all  the  uneasiness  caused  thereby  is  re¬ 
moved.  Secondly,  From  all  sickness  and  pain; 
They  shall  never  be  scorched  by  the  heat  of  the  sun 
any  more.  [4.  ]  Thev  are  happy  in  the  love  and 
conduct  of  the  Lord  Jesus  ;  He  shall  feed  them,  he 
shall  lead  them  to  living  fountains  of  7vaters,  he  shall 
put  them  ipto  the  possession  of  every  thing  that  is 
pleasant  and  refreshing  to  their  souls,  and  there¬ 
fore  they  shall  hunger  and  thirst  no  more.  [5.] 
They  are  happy  in  being  delivered  from  all  sorrow, 
or  occasion  of  it ;  .  God  shall  wipe  away  all  tears 
from  their  eyes.  They  have  formerly  had  their 
sorrows,  and  shed  many  tears,  both  upon  the  ac 
count  of  sin  and  affliction;  but  God  himself,  with 
his  own  gentle  and  gracious  hand,  will  wipe  those 
tears  away,  and  they  shall  return  no  more  for  ever  ; 
and  they  would  not  have  been  without  those  tears, 
when  God  comes  to  wipe  them  away  ;  in  this  he 
deals  with  them  as  a  tender  father  who  finds  his 
beloved  child  in  tears,  he  comforts  him,  he  wipes  his 
eyes,  and  turns  his  sorrow  into  rejoicing  ;  this  should 
moderate  the  Christian’s  sorrow  in  his  present 
state,  and  support  him  under  all  the  troubles  of  it ; 
for  they  that  sow  in  tears,  shall  reap  in  joy ;  and 
they  that  now  go  forth  weeping,  bearing  precious 
seed,  shall  doubtless  come  again  rejoicing,  bringing 
their  sheave  with  them. 


904 


REVELATION,  VIII. 


CHAP.  VIII. 

We  have  already  seen  what  occurred  upon  opening  six  of  the 
seals  ;  we  now  come  to  the  opening  of  the  seventh,  which 
introduced  the  sounding  of  the  seven  trumpets  ;  a  direful 
scene  now  opens.  Most  expositors  agree,  that  the  seven 
seals  represent  the  interval  between  the  apostle’s  time  and 
the  reign  of  Constantine,  but  that  the  seven  trumpets  are 
designed  to  represent  the  rise  of  antichrist,  some  time 
after  the  empire  became  Christian.  In  this  chapter,  we 
have,  I.  The  preface,  or  prelude,  to  the  sounding  of  the 
trumpets,  v.  1 . .  6.  II.  The  sounding  of  four  of  the  trum¬ 
pets,  v.  7,  &c. 

1.  A  ND  when  he  had  opened  the  se- 

venth  seal,  there  was  silence  in 
heaven  about  the  space  of  half  an  hour. 

2.  And  I  saw  the  seven  angels  which  stood 
before  God  ;  and  to  them  were  given  seven 
trumpets.  3.  And  another  angel  came  and 
stood  at  the  altar,  having  a  golden  censer; 
and  there  was  given  unto  him  much  in¬ 
cense,  that  lie  should  offer  it  with  the 
prayers  of  all  saints  upon  the  golden  altar 
which  was  before  the  throne.  4.  And  the 
smoke  of  the  incense,  which  came  with  the 
prayers  of  the  saints,  ascended  up  before 
God  out  of  the  angel’s  hand.  5.  And  the 
angel  took  the  censer,  and  filled  it  with  fire 
of  the  altar,  and  castz7  into  the  earth;  and 
t here  were  voices,  and  thunderings,  and 
lightnings,  and  an  earthquake.  6.  And  the 
seven  angels  which  had  the  seven  trum¬ 
pets  prepared  themselves  to  sound. 

In  these  verses  we  have  the  prelude  to  the  sound¬ 
ing  of  the  trumpets  in  several  parts  :  1.  The  opening 
of  the  last  seal ;  this  was  to  introduce  a  new  set  of 
prophetical  iconisms  and  events ;  there  is  a  conti¬ 
nued  chain  of  providence,  one  part  linked  to  an¬ 
other,  (where  one  ends,  another  begins,)  and  though 
they  may  differ  in  nature  and  in  time,  they  all  make 
up  one  wise,  well-connected,  and  uniform  design  in 
the  hand  of  God.  2.  A  profound  silence  in  heaven 
for  the  space  of  half  an  hour,  which  may  be  under¬ 
stood  either,  (l.)  Of  the  silence  of  peace,  that  for 
this  time  no  complaints  were  sent  up  to  the  ear  of 
the  Lord  God  of  sabaoth,  all  was  quiet  and  well  in 
the  church,  and  therefore  all  silent  in  heaven;  for 
whenever  the  church  on  earth  cries,  through  op¬ 
pression,  that  cry  comes  up  to  heaven ,  and  resounds 
there  ;  or,  (2.)  A  silence  of  expectation  ;  great  things 
were  upon  the  wheel  of  Providence,  and  the  church 
of  God,  both  in  heaven  and  earth ,  stood  silent,  as 
became  them,  to  see  what  God  was  doing,  accord¬ 
ing  to  that  of  Zech.  2.  13.  Be  silent,  O  all  flesh, 
before  the  Lord,  for  He  is  risen  up  out  of  his  holy 
habitation.  And  elsewhere,  Be  still,  and  know  that 
I  am  God.  3.  The  trumpets  werfe  delivered  to  the 
angels,  who  were  to  sound  them.  Still  the  angels 
are  employed  as  the  wise  and  willing  instruments  of 
Divine  Providence,  and  they  are  furnished  with  all 
their  materials  and  instructions  from  God  our  Sa¬ 
viour.  As  the  angels  of  the  c/iurches  are  to  sound 
the  trumpet  of  the  gospel,  the  angels  of  heaven  are 
to  sound  the  trumpet  of  Providence,  and  every  one 
has  his  part  given  him.  4.  To  prepare  for  this,  an¬ 
other  angel  must  first  offer  incense,  v.  3.  It  is  very 
probable  that  this  other  angel  is  the  Lord  Jesus,  the 
High  Priest  of  the  church,  who  is  here  described  in 
his  sacerdotal  office,  having  a  golden  censer,  and 
much  incense,  a  fulness  of  merit  in  his  own  glorious 
person,  and  this  incense  he  was  to  offer  up,  with  the 
prayers  of  all  the  saints,  upon  the  golden  altar  of 


his  divine  nature.  Observe,  (1.)  All  the  saints  are 
a  praying  people  ;  none  of  the  children  of  God  are 
born  dumb,  a  Spirit  of  grace  is  always  a  Spirit  of 
adoption  and  supplication,  teaching  us  to  cry,  Abba, 
Father,  Ps.  32.  6.  For  this,  shall  every  one  that  is 
godly  pray  unto  thee.  (2.)  Times  of  danger  should 
be  praying  times,  and  so  should  times  of  great  ex 
pectation  ;  both  our  fears  and  our  hopes  should  put 
us  upon  prayer,  and  where  the  interest  of  the  church 
of  God  is  deeply  concerned,  the  hearts  of  the  people 
of  God  in  prayer  should  be  greatly  enlarged.  (3.) 
The  prayers  of  the  saints  themselves  stand  in  need 
of  the  incense  and  intercession  of  Christ  to  make 
them  acceptable  and  effectual,  and  there  is  provi¬ 
sion  made  by  Christ  for  that  purpose ;  he  has  his 
incense,  his  censer,  and  his  altar ;  he  is  all  himself 
to  his  people.  (4.)  The  prayers  of  the  saints  come 
up  before  God  in  a  cloud  of  incense  ;  no  prayer,  thus 
recommended,  was  ever  denied  audience  and  accep¬ 
tance.  (5.)  These  prayers  that  were  thus  accepted 
in  heaven,  produced  great  changes  upon  earth,  in 
return  to  them ;  the  same  angel  that  in  his  censer 
offered  up  the  prayers  of  the  saints,  in  the  same  cen¬ 
ser  took  of  the  fire  of  the  altar,  and  cast  it  into  the 
earth,  and  this  presently  caused  strange  commotions, 
voices,  and  thunderings,  and  lightnings,  and  an 
earthquake  ;  these  were  the  answers  God  gave  to 
the  prayers  of  the  saints,  and  tokens  of  his  anger 
against  the  world,  and  that  he  would  do  great  things 
to  avenge  himself  and  his  people  of  their  enemies; 
and  now  all  things  being  thus  prepared,  the  angels 
discharge  their  duty. 

7.  The  first  angel  sounded,  and  there  fol¬ 
lowed  hail  and  fire  mingled  with  blood, 
and  they  were  dast  upon  the  earth:  and 
the  third  part  of  the  trees  was  burnt  up, 
and  all  green  grass  was  burnt  up.  8. 
And  the  second  angel  sounded,  and  as  it 
were  a  great  mountain  burning  with  fire 
was  cast  into  the  sea;  and  the  third  part  of 
the  sea  became  blood;  9.  And  the  third 
part  of  the  creatures  which  were  in  the 
sea,  and  had  life,  died;  and  the  third  part 
of  the  ships  were  destroyed.  10.  And  the 
third  angel  sounded,  and  there  fell  a  great 
star  from  heaven,  burning,  as  it  were  a 
lamp,  and  it  fell  upon  the  third  part  of  the 
rivers,  and  upon  the  fountains  of  waters; 
11.  And  the  name  of  the  star  is  called 
Wormwood:  and  the  third  part  of  the  wa¬ 
ters  became  wormwood ;  and  many  men 
died  of  the  waters,  because  they  were  made 
bitter.  12.  And  the  fourth  angel  sounded, 
and  the  third  part  of  the  sun  was  smitten, 
and  the  third  part  of  the  moon,  and  the 
third  part  of  the  stars;  so  as  the  third  part 
of  them  was  darkened,  and  the  day  shone 
not  for  a  third  part  of  it,  and  the  night  like¬ 
wise.  13.  And  I  beheld,  and  heard  an  an¬ 
gel  flying  through  the  midst  of  heaven,  say¬ 
ing  with  a  loud  voice,  Woe,  w  oe,  woe,  to 
the  inhabiters  of  the  earth,  by  reason  of  the 
other  voices  of  the  trumpets  of  the  three 
angels,  which  are  yet  to  sound  ! 

Observe,  1.  The  first  angel  sounded  the  first 
trumpet,  and  the  events  which  followed  were  very 
dismal ;  (y.  7. )  There  followed  hail  and fire  nungled 


905 


REVELATION,  IX. 


with  blood,  &c.  Here  was  a  terrible  storm ;  but 
whether  it  is  to  be  understood  of  a  storm  of  heresies, 
a  mixture  of  monstrous  errors  falling  on  the  church, 
(for  in  that  age  Arianism  prevailed,)  or  a  storm  or 
tempest  of  war  falling  on  the  civil  state,  expositors 
are  not  agreed.  Mr.  Mede  takes  it  to  be  meant  of  the 
Gothic  inundation  that  broke  in  upon  the  empire  in 
the  year  395,  the  same  year  that  Theodosius  died, 
when  the  northern  nations,  under  Alaricus,  king  of 
the  Goths,  brake  in  upon  the  western  parts  of  the 
empire.  However,  here  we  observe,  (1.)  It  was  a 
very  terrible  storm— -fire,  and  hail,  and  blood ;  a 
strange  mixture  !  (2.)  The  limitation  of  it ;  it  fell 

on  the  third  part  of  the  trees,  and  on  tlie  third  part 
of  the  grass,  and  blasted  and  burnt  it  up ;  that  is, 
say  some,  upon  the  third  part  of  the  clergy,  and  the 
third  part  of  the  laity  ;  or,  as  others  who  take  it  to 
fall  upon  the  civil  state,  upon  the  third  part  of  the 
great  men,  and  upon  the  third  part  of  the  common 
people ;  either  upon  the  Roman  empire  itself,  which 
was  a  third  part  of  the  then  known  world,  or  upon  a 
third  part  of  that  empire.  The  most  severe  ca¬ 
lamities  have  their  bounds  and  limits  set- them  by 
the  great  God. 

2.  The  second  angel  sounded,  and  the  alarm  was 
followed,  as  in  the  first,  with  terrible  events ;  (y.  8.) 
a  great  mountain  burning  with  fire  was  cast  into  the 
sea  ;  and  the  third  part  of  the  sea  became  blood.  By 
this  mountain  some  understand  the  leader  or  leaders 
of  the  heretics ;  others,  as  Mr.  Mede,  the  city  of 
Rome,  which  was  five  times  sacked  by  the  Goths 
and  Vandals,  within  the  compass  of  137  years;  first 
by  Alaricus,  in  the  year  410,  with  great  slaughter 
and  cruelty.  In  these  calamities,  a  third  part  of  the 
people  (called  here  the  sea  or  collection  of  waters) 
were  destroyed :  here  was  still  a  limitation  to  the 
third  part,  for  in  the  midst  of  judgment  God  remem¬ 
bers  mercy.  This  storm  fell  heavy  upon  the  mari¬ 
time  and  merchandising  cities  and  countries  of  the 
Roman  empire. 

3.  The  third  angel  sounded,  and  the  alarm  had 
the  like  effects  as  before ;  (v.  10.)  There  fell  a  great 
star  from  heaven,  8cc.  Some  take  this  to  be  a  po¬ 
litical  star,  some  eminent  governor,  and  they  apply 
it  to  Augustulus,  who  was  forced  to  resign  the  em¬ 
pire  to  Odoacer,  in  the  year  480.  Others  take  it  to 
be  an  ecclesiastical  star,  some  eminent  person  in  the 
church,  compared  to  a  burning  lamp,  and  they  fix' 
It  upon  Pelagius,  who  proved  about  this  time  a  falling 
star,  and  greatly  corrupted  the  churches  of  Christ. 
Observe,  (1.)  Where  this  star  fell — upon  a  third 
part  of  the  rivers,  and  upon  the  fountains  of  waters, 
v.  10.  (2. )  What  effect  it  had  upon  them  ;  it  turned 
those  springs  and  streams  into  wormwood,  made 
them  very  bitter,  that  men  were  poisoned  by  them  ; 
either  the  laws,  which  are  springs  of  civil  liberty, 
and  property,  and  safety,  were  poisoned  by  arbitrary 
power ;  or  the  doctrines  of  the  gospel,  the  springs 
of  spiritual  life,  refreshment,  and  vigour,  to  the  souls 
of  men,  were  so  corrupted  and  embittered  by  a 
mixture  of  dangerous  errors,  that  the  souls  of  men 
found  their  ruin  where  they  sought  for  their  refresh¬ 
ment. 

4.  The  fourth  angel  sounded,  and  the  alarm  was 
followed  with  further  calamities.  Observe,  (1.) 
The  nature  of  this  calamity  ;  it  was  darkness  ;  it  fell 
therefore  upon  the  great  luminaries  of  the  heaven, 
that  give  light  to  the  world — the  sun,  and  the  moon, 
and  the  stars;  either  the  guides  and  governors  of 
the  church,  or  of  the  state,  who  are  placed  in  higher 
orbs  than  the  people,  and  are  to  dispense  light  and 
benign  influences  to  them.  (2.  )  The  limitation  ;  it 
was  confined  to  a  third  part  of  these  luminaries ; 
there  was  some  light  both  of  the  sun  by  day,  and  of 
the  moon  and  stars  by  night,  but  it  was  only  a  third 
f  ar'  of  what  they  had  before.  Without  determin- 

r  what  is  matter  of  controversy  in  these  points 
Vol.  VI. — 5  Y 


among  learned  men,  we  rather  choose  to  make  these 
plain  and  practical  remarks :  [1.]  Where  the  gos¬ 
pel  comes  to  a  people,  and  is  but  coldly  received, 
and  has  not  its  proper  effects  upon  their  hearts  and 
lives,  it  is  usually  followed  with  dreadful  judgments. 
(2.]  God  gives  warning  to  men  of  his  judgments  be¬ 
fore  he  sends  them ;  he  sounds  an  alarm  by  the 
written  word,  by  ministers,  by  men’s  own  con¬ 
sciences,  and  by  the  signs  of  the  times ;  so  that  if  a 
people  be  surprised,  it  is  their  own  fault.  [3.]  The 
anger  of  God  against  a  people  makes  dreadful  work 
among  them  ;  it  embitters  all  their  comforts,  and 
makes  even  life  itself  bitter  and  burthensome.  [4.] 
God  does  not  in  this  world  stir  up  all  his  wrath,  but 
sets  bounds  to  the  most  terrible  judgments.  [5.] 
Corruption  of  doctrine  and  worship  in  the  church, 
are  themselves  great  judgments,  and  the  usual 
causes  and  tokens  of  other  judgments  coming  on  a 
people. 

5.  Before  the  other  three  trumpets  are  sounded, 
here  is  solemn  warning  given  to  the  world,  how 
terrible  the  calamities  would  be,  that  should  follow 
them,  and  how  miserable  those  times  and  places 
would  be,  on  which  they  fell,  v.  13.  First,  The 
messenger  was  an  angel  flying  in  the  midst  of  hea¬ 
ven,  as  in  haste,  and  coming  on  an  awful  errand. 
Secondly,  The  message  was  a  denunciation  of  fur¬ 
ther  and  greater  woe  and  misery  than  the  world  had 
hitherto  endured.  Here  are  three  woes,  to  shew 
how  much  the  calamities  coming  should  exceed 
those  that  had  been  already,  or  to  hint  how  every 
one  of  the  three  succeeding  trumpets  should  intro¬ 
duce  its  particular  and  distinct  calamity.  If  lesser 
judgments  do  not  take  effect,  but  the  church  and 
the  world  grow  worse  under  them,  they  must  ex¬ 
pect  greater;  and  God  will  be  known  by  the  judg¬ 
ments  that  he  executes ;  and  he  expects,  when  ne 
comes  to  punish  the  world,  the  inhabitants  thereof 
should  tremble  before  him. 

CHAP.  IX. 

In  this  chapter,  we  have  an  account  of  the  sounding  of  the 
fifth  and  sixth  trumpets,  the  appearances  that  attended 
them,  and  the  events  that  were  to  follow  ;  the  fifth  trum¬ 
pet,  v.  1 . .  12.  the  sixth,  v.  13,  &c. 

1.  AND  the  fifth  angel  sounded,  and  I 
./jl  saw  a  star  fall  from  heaven  unto 
the  earth :  and  to  him  was  given  the  key 
of  the  bottomless  pit.  2.  And  he  opened 
the  bottomless  pit ;  and  there  arose  a  smoke 
out  of  the  pit,  as  the  smoke  of  a  great  fur¬ 
nace;  and  the  sun  and  the  air  were  dark¬ 
ened  by  reason  of  the  smoke  of  the  pit.  3. 
And  there  came  out  of  the  smoke  locusts 
upon  the  earth;  and  unto  them  was  given 
power,  as  the  scorpions  of  the  earth  have 
power.  4.  And  it  was  commanded  them 
that  they  should  not  hurt  the  grass  of  the 
earth,  neither  any  green  thing,  neither  any 
tree ;  but  only  those  men  which  have  not 
the  seal  of  God  in  their  foreheads.  5.  And 
to  them  it  was  given  that  they  should  not 
kill  them,  but  that  they  should  be  torment¬ 
ed  five  months:  and  their  torment  was  as 
the  torment  of  a  scorpion,  when  he  striketh 
a  man.  6.  And  in  those  days  shall  men 
seek  death,  and  shall  not  find  it;  and  shall 
desire  to  die,  and  death  shall  flee  from  them. 
7.  And  the  shapes  of  the  locusts  were  like 


1)06 


REVELATION,  IX. 


unto  horses  prepared  unto  battle ;  arid  on 
their  heads  were  as  it  were  crowns  like 
gold,  and  their  faces  were  as  the  faces  of 
men.  8.  And  they  had  hair  as  the  hair  of 
women,  and  their  teeth  were  as  the  teeth 
of  lions.  9.  And  they  had  breastplates,  as 
it  were  breastplates  of  iron  ;  and  the  sound 
of  their  wings  was  as  the  sound  of  chariots 
of  many  horses  running  to  battle.  10.  And 
they  had  tails  like  unto  scorpions,  and  there 
were  stings  in  their  tails :  and  their  power 
was  to  hurt  men  five  months.  11.  And 
they  had  a  king  over  them,  which  is  the 
angel  of  the  bottomless  pit,  whose  name  in 
the  Hebrew  tongue  is  Abaddon,  but  in  the 
Greek  tongue  hath  his  name  Apollyon.  1 2. 
One  woe  is  past;  and ,  behold,  there  come 
two  woes  more  hereafter. 

Upon  the  sounding  of  this  trumpet,  the  things  to 
be  observed  are,  1.  A  star  falling  down  from  hea¬ 
ven  to  the  earth.  Some  think  this  star  represents 
some  eminent  bishop  in  the  Christian  church,  some 
angel  of  the  church ;  for  in  the  same  way  of  speak¬ 
ing  by  which  pastors  are  called  stars,  the  church  is 
called  heaven;  but  who  this  is,  expositors  do  not 
agree.  Some  understand  it  of  Boniface  the  third 
bishop  of  Rome,  who  assumed  the  title  of  universal 
bishop,  by  the  favour  of  the  emperor  Phocas,  who, 
being  a  usurper  and  tyrant  in  the  state,  allowed 
Boniface  to  be  so  in  the  church,  as  the  reward  of  his 
flattery.  2.  To  this  fallen  star  was  given  the  key  of 
the  bottomless  pit.  Having  now  ceased  to  be  a  min¬ 
ister  of  Christ,  he  becomes  the  Antichrist,  the  min¬ 
ister  of  the  Devil ;  and  by  the  permission  of  Christ, 
who  had  taken  from  him  the  keys  of  the  church,  he 
becomes  the  Devil’s  turnkey,  to  let  loose  the  powers 
of  hell  against  the  churches  of  Christ.  3.  Upon  the 
opening  of  the  bottomless  pit  there  arose  a  great 
smoke,  which  darkened  the  sun  and  the  air.  The 
devils  are  the  powers  of  darkness,  hell  is  the  place 
of  darkness.  The  Devil  carries  on  his  designs  by 
blinding  the  eyes  of  men,  by  extinguishing  light  and 
knowledge,  and  promoting  ignorance  and  error ;  he 
first  deceives  men,  and  then  destroys  them  ;  wretch¬ 
ed  souls  follow  him  in  the  dark,  or  they  durst  not 
follow  him.  4.  Out  of  this  dark  smoke  there  came 
a  swarm  of  locusts,  one  of  the  plagues  of  Egypt,  the 
Devil’s  emissaries  headed  by  antichrist,  all  the 
rout  and  rabble  of  antichristian  orders,  to  promote 
superstition,  idolatry,  error,  and  cruelty  ;  and  these 
had,  by  the  just  permission  of  God,  power  to  hurt 
those  who  had  not  the  mark  of  God  in  their  fore¬ 
heads.  5.  The  hurt  they  were  to  do  them,  was  not 
a  bodily,  but  a  spiritual  hurt ;  they  should  not  in  a 
military  way  destroy  all  by  fire  and  sword ;  the 
trees  and  the  grass  should  be  untouched,  and  those 
they  hurt,  should  not  be  slain ;  it  should  not  be  a 
persecution,  but  a  secret  poison  and  infection  in  their 
souls,  which  should  rob  them  of  their  purity,  and 
afterward  of  their  peace.  Heresy  is  a  poison  in  the 
soul,  working  slowly  and  secretly,  but  will  be  bitter¬ 
ness  in  the  end.  6.  They  had  no  power  so  much  as 
to  hurt  those  who  had  the  seal  of  God  in  their  fore¬ 
heads.  God’s  electing,  effectual,  distinguishing 
grace  will  preserve  his  people  from  total  and  final 
apostasy.  7.  The  power  given  to  these  factors  for 
hell  is  limited  in  point  of  time,  five  months,  a  cer¬ 
tain  season,  and  but  a  short  season,  though  how 
short  we  cannot  tell :  gospel-seasons  have  their 
limits,  and  times  of  seduction  are  limited  too.  8. 
Though  it  would  be  short,  it  would  be  very  sharp, 


insomuch  that  those  who  were  made  to  feel  the  ma¬ 
lignity  of  this  poison  in  their  consciences,  would  be 
weary  of  their  lives  ;  v.  6.  A  wounded  spirit  who 
can  bear  ?  9.  These  locusts  were  of  a  monstrous 
size  and  shape,  v.  7,  8,  & c.  They  were  equipt  for 
their  work  like  horses  prepared  to  battle.  (1.) 
They  pretended  to  great  authority,  and  seemed  to 
be  assured  of  victory  ;  They  had  crowns  like  gold  on 
their  heads ;  it  was  not  true,  but  a  counterleit  au¬ 
thority.  (2. )  They  had  the  shew  of  wisdom  and  sa¬ 
gacity,  the  faces  of  men,  though  the  spirit  of  devils. 
(3.)  They  had  all  the  allurements  of  seeming  beau¬ 
ty,  to  insnare  and  defile  the  minds  of  men,  hair  like 
women  ;  their  way  of  worship  was  very  gaudy  and 
ornamental.  (4. )  Though  they  appeared  with  the 
tenderness  of  women,  they  had  the  teeth  of  lions , 
were  really  cruel  creatures.  (5. )  They  had  the  de¬ 
fence  and  protection  of  earthly  powers,  breastplates 
of  iron.  (6.)  They  made  a  mighty  noise  in  the 
world,  they  flew  about  from  one  country  to  another, 
and  the  noise  of  their  motion  was  like  that  of  an 
army  with  chariots  and  horses.  (7.)  Though  at  first 
they  soothed  and  flattered  men  with  a  fair  appear¬ 
ance,  there  was  a  sting  in  their  tails  ;  the  cup  of 
their  abominations  contained  that,  which,  though 
luscious  at  first,  would  at  length  bite  like  a  serpent, 
and  sting  like  an  adder.  (8. )  The  king  and  com¬ 
mander  of  this  hellish  squadron  is  here  described, 
[1.]  As  an  angel;  so  he  was  by  nature  an  angel, 
once  one  of  the  angels  of  heaven.  [2.]  The  angel 
of  the  bottomless  pit ;  an  angel  still,  but  a  fallen  an¬ 
gel,  fallen  into  the  bottomless  pit,  vastly  large,  and 
out  of  which  there  is  no  recovery.  [3.]  In  these  in¬ 
fernal  regions  he  is  a  sort  of  prince  and  governor, 
and  has  the  powers  of  darkness  under  his  rule  and 
command.  [4.]  His  true  name  is  Abaddon,  Apol¬ 
lyon — a  destroyer,  for  that  is  his  business,  his  de¬ 
sign,  and  employment,  to  which  he  diligently  at¬ 
tends,  in  which  he  is  veiy  successful,  and  takes  a 
horrid  hellish  pleasure;  it  is  about  this  destroying 
work  that  he  sends  out  his  emissaries  and  armies 
to  destroy  the  souls  of  men.  And  now  here  we  have 
the  end  of  one  woe  ;  and  where  one  ends,  anothei 
begins. 

13.  And  the  sixth  angel  sounded,  and  I 
heard  a  voice  from  the  four  horns  of  the 
golden  altar  which  is  before  God,  1 4.  Say¬ 
ing  to  the  sixth  angel  which  had  the  trum¬ 
pet,  Loose  the  four  angels  which  are  bound 
in  the  great  river  Euphrates.  1 5.  And  the 
four  angels  were  loosed,  which  were  pre¬ 
pared  for  an  hour,  and  a  day,  and  a  month, 
and  a  year,  for  to  slay  the  third  part  of 
men.  16.  And  the  number  of  the  army  of 
the  horsemen  were  two  hundred  thousand 
thousand:  and  I  heard  the  number  of 
them.  17.  And  thus  I  saw  the  horses  in 
the  vision,  and  them  that  sat  on  them,  hav¬ 
ing  breastplates  of  fire,  and  of  jacinct,  and 
brimstone :  and  the  heads  of  the  horses 
were  as  the  heads  of  lions;  and  out  of  their 
mouths  issued  fire  and  smoke  and  Drim- 
stone.  18.  By  these  three  was  the  third 
part  of  men  killed,  by  the  fire  and  by  the 
smoke  and  by  the  brimstone  which  issued 
out  of  their  mouths.  19.  For  their  power 
is  in  their  mouths,  and  in  their  tails :  foi 
their  tails  were  like  unto  serpents,  and  had 
I  heads,  and  with  them  they  do  hurt.  20. 


REVELATION,  X. 


And  the  rest  of  the  men  which  were  not 
killed  by  these  plagues,  yet  repented  not  of 
the  works  of  their  hands,  that  they  should 
not  worship  devils,  and  idols  of  gold,  and 
silver,  and  brass,  and  stone,  and  of  wood: 
which  neither  can  see, nor  hear,  nor  walk: 
21.  Neither  repented  they  of  their  murders, 
nor  of  their  sorceries,  nor  of  their  fornica¬ 
tion,  nor  of  their  thefts. 

Here  let  us  consider  the  preface  to  this  vision,  and 
then  the  vision  itself. 

I.  The  preface  to  this  vision  ;  (x\  13,  14.)  A  voice 
was  heard  from  the  horns  of  the  golden  altar ; 
where  observe,  1.  The  power  of  the  church’s  ene¬ 
mies  is  restrained  till  God  gives  the  word  to  have 
them  turned  loose.  2.  When  nations  are  ripe  for 
punishment,  those  instruments  of  God’s  anger  that 
were  before  restrained,  are  now  let  loose  upon 
them,  v.  14.  3.  The  instruments  that  God  makes 

use  of  to  punish  a  people,  may  sometimes  lie  at  a 
great  distance  from  them,  so  that  no  danger  may  be 
apprehended  from  them.  These  four  messengers 
of  divine  judgment  lay  bound  in  the  river  Euphrates, 
a  great  way  from  the  European  nations.  Here  the 
Turkish  power  had  its  rise,  which  seems  to  be  the 
story  of  this  vision. 

II.  The  vision  itself;  (x>.  15,  16.)  And  the  four 
angels  that  had  been  bound  in  the  great  river  Eu¬ 
phrates ,  were  now  loosed.  And  here  observe,  1. 
The  time  of  their  military  operations  and  execu¬ 
tions  is  limited  to  an  hour,  and  a  day,  and  a  month, 
and  a  year.  Prophetic  characters  of  time  are 
hardly  to  be  understood  by  us ;  but  in  general  the 
time  is  fixed  to  an  hour,  when  it  shall  begin,  and 
when  it  shall  end ;  and  how  far  the  execution  shall 
prevail,  even  to  a  third  part  of  the  inhabitants  of  the 
earth.  God  will  make  the  wrath  of  man  praise 
him,  and  the  remainder  of  wrath  he  will  restrain. 

2.  The  army  that  was  to  execute  this  great  com¬ 
mission,  is  mustered,  and  the  number  found  to  be  of 
horsemen,  two  hundred  thousand  thousand  ;  but  we 
are  left  to  guess  what  the  infantry  must  be.  In  ge¬ 
neral,  it  tells  us,  the  armies  of  the  Mahometan  em¬ 
pire  should  be  vastly  great ;  and  so  it  is  certain  they 
were.  3.  Their  formidable  equipage  and  appear¬ 
ance,  v.  17.  As  the  horses  were  fierce,  like  lions,  and 
eager  to  rush  into  the  battle ;  so  they  who  sat  upon 
them,  were  clad  in  bright  and  costly  armour,  with  all 
the  ensigns  of  martial  courage,  zeal,  and  resolution. 

4.  The  vast  havoc  and  desolation  that  they  made  in 
the  Roman  empire,  which  was  now  become  anti- 
christian  ;  a  third  part  of  them  were  killed  ;  they 
went  as  far  as  their  commission  suffered  them,  and 
they  could  go  no  further.  5.  Their  artillery,  by 
which  they  made  such  slaughter,  described  by  fire , 
smoke ,  and  brimstone,  issuing  out  of  the  mouths  of 
their  horses,  and  the  stings  that  were  in  their  tails. 

It  is  Mr.  Mede’s  opinion,  that  this  is  a  prediction  of 
great  guns,  those  instruments  of  cruelty,  which 
make  such  destruction :  he  observes,  These  were 
first  used  by  the  Turks  at  the  siege  of  Constantino¬ 
ple,  and,  being  new  and  strange,  were  very  terrible, 
and  did  great  execution.  However,  here  seems  to 
be  an  allusion  to  what  is  mentioned  in  the  former 
vision,  that,  as  antichrist  had  his  forces  of  a  spiritual 
nature,  like  scorpions  poisoning  the  minds  of  men 
with  error  and  idolatry ;  so  the  Turks,  who  were 
raised  up  to  punish  the  antichristian  apostasy,  had 
their  scorpions  and  their  stings  too,  to  hurt  and  kill 
their  bodies,  who  had  been  the  murderers  of  so  many 
souls.  6.  And  lastly,  Observe  the  impenitency  of 
the  antichristian  generation  under  these  dreadful 
judgments;  (t>.  20.)  the  rest  of  the  men  who  were 
not  killed,  repented  not,  they  still  persisted  in  those 


sins  for  which  God  was  so  severely  punishing  them ; 
which  were,  (1.)  Their  idolatry ;  they  would  not 
cast  away  their  images,  though  they  could  do  them 
no  good,  could  neither  see,  nor  hear,  nor  walk.  (2.) 
Their  murders,  (v.  21.)  which  they  had  committed 
upon  the  saints  and  servants  of  Christ.  Popery  is  a 
bloody  religion,  and  seems  resolved  to  continue  such. 
(3.)  Their  sorceries;  they  have  their  charms,  and 
magic  arts,  and  rites  in  exorcism  and  other  things. 
(4. )  Their  fornication ;  they  allow  both  spiritual 
and  carnal  impurity,  and  promote  it  in  themselves 
and  others.  (5.)  Their  thefts;  they  have  by  unjust 
means  heaped  together  a  vast  deal  of  wealth,  to  the 
injury  and  impoverishing  of  families,  cities,  princes, 
and  nations.  These  are  the  flagrant  crimes  of  anti¬ 
christ  and  his  agents ;  and  though  God  has  revealed 
his  wrath  from  heaven  against  them,  they  are  obsti¬ 
nate,  hardened,  and  impenitent,  and  judicially  so, 
for  they  must  be  destroyed.  From  this  sixth  trum¬ 
pet  learn,  [1.]  God  can  make  one  enemy  of  the 
church  to  be  a  scourge  and  plague  to  another.  [2.] 
He  who  is  the  Lord  of  hosts,  has  vast  armies  at  his 
command,  to  serve  his  own  purposes.  [3.]  The 
most  formidable  powers  have  limits  set  them,  which 
they  cannot  transgress.  [4.]  When  God’s  judg¬ 
ments  are  in  the  earth,  he  expects  the  inhabitants 
thereof  should  repent  of  sin,  and  learn  righteous¬ 
ness.  [5.  ]  Impenitency  under  divine  judgments  is 
an  iniquity  that  will  be  the  ruin  of  sinners ;  for  where 
God  judges,  he  will  overcome. 

CHAP.  X. 

This  chapter  is  an  introduction  to  the  latter  part  of  the  pro¬ 
phecies  of  this  book.  Whether  what  is  contained  between 
this  and  the  sounding-  of  the  seventh  trumpet,  (ch.  11.  15.) 
be  a  distinct  prophecy  from  the  other,  or  only  a  more  gene¬ 
ral  account  of  some  of  the  principal  things  included  in  the 
other,  is  disputed  by  our  curious  inquirers  into  these  ab¬ 
struse  writings.  However,  here  we  have,  I.  A  remarkable 
description  of  a  very  glorious  angel  with  an  open  book  in 
his  hand,  v.  1 . .  3.  II.  An  account  of  seven  thunders  which 
the  apostle  heard,  as  echoing  to  the  voice  of  this  angel,  and 
communicating  some  discoveries,  which  the  apostle  was  not 
et  allowed  to  write,  v.  4.  III.  The  solemn  oath  taken  by 
im  who  had  the  book  in  his  hand,  v.  5  .  .  7.  IV.  The 
charge  given  to  the  apostle,  and  observed  by  him.  v. 
8..  II. 

L  A  ND  I  saw  another  mighty  angel 
J\.  come  down  from  heaven,  clothed 
with  a  cloud :  and  a  rainbow  was  upon  his 
head,  and  his  face  was  as  it  were  the  sun, 
and  his  feet  as  pillars  of  fire :  2.  And  he 
had  in  his  hand  a  little  book  open :  and  he 
set  his  right  foot  upon  the  sea,  and  his  left 
foot  on  the  earth,  3.  And  cried  with  a  loud 
voice,  as  when  a  lion  roareth:  and  when 
he  had  cried,  seven  thunders  uttered  their 
voices.  4.  And  when  the  seven  thunders 
had  uttered  their  voices,  I  was  about  to 
write:  and  I  heard  a  voice  from  heaven, 
saying  unto  me,  Seal  up  those  things  which 
the  seven  thunders  uttered,  and  write  them 
not.  5.  And  the  angel  which  I  saw  stand 
upon  the  sea  and  upon  the  earth  lifted  up 
his  hand  to  heaven,  6.  And  sware  by  him 
that  liveth  for  ever  and  ever,  who  created 
heaven,  and  the  things  that  therein  are,  and 
the  earth,  and  the  things  that  therein  are, 
and  the  sea,  and  the  things  which  are  there¬ 
in,  that  there  should  be  time  no  longer:  7. 
But  in  the  days  of  the  voice  of  the  seventh 


908 


REVELATION,  XL 


angel,  when  he  shall  begin  to  sound,  the 
mystery  of  God  should  be  finished,  as  he 
hath  declared  to  his  servants  the  prophets. 

Here  we  have  an  account  of  another  vision  the 
apostle  was  favoured  with,  between  the  sounding  of 
the  sixth  trumpet  and  that  of  the  seventh.  And  we 
observe, 

1.  The  person  who  was  principally  concerned  in 

communicating  this  discovery  to  John — an  angel 
from  heaven,  another  mighty  angel ;  who  is  so  set 
forth  as  would  induce  one  to  think  it  could  be  no 
other  than  our  Lord  and  Saviour  Jesus  Christ.  (1.) 
He  was  clothed  with  a  cloud;  he  vails  his  glory, 
which  is  too  great  for  mortality  to  behold  ;  and  he 
throws  a  veil  upon  his  dispensations;  clouds  and 
darkness  are  round  about  him.  (2.)  A  rainbow  was 
upon  his  head;  he  is  always  mindful  of  his  covenant ; 
and  when  his  conduct  is  most  mysterious,  yet  it  is 
perfectly  just  and  faithful.  (3. )  His  face  was  as  the 
sun,  all  bright,  and  full  of  lustre  and  majesty,  ch.  1. 
16.  (4.)  His  feet  were  as  pillars  of  Jire ;  all  his 

ways,  both  of  grace  and  providence,  are  pure  and 
steady. 

2.  His  station  and  posture ;  he  set  his  right  foot 
upon  the  sea ,  and  his  left  foot  upon  the  earth  ;  to 
shew  the  absolute  power  and  dominion  he  had  over 
the  world.  And  he  held  in  his  hand  a  little  book 
opened,  probably  the  same  that  was  before  sealed, 
but  was  now  opened,  and  gradually  fulfilled  by  him. 

3.  His  awful  voice ;  He  cried  aloud,  as  when  a  lion 
roareth  ;  (v.  3.)  anil  his  awful  voice  was  echoed  by 
seven  thunders,  seven  solemn  and  terrible  ways  of 
discovering  the  mind  of  God. 

4.  The  prohibition  given  to  the  apostle,  that  he 
should  not  publish,  but  conceal,  what  he  had  learn¬ 
ed  from  the  seven  thunders,  v.  4.  The  apostle  was 
for  preserving  and  publishing  every  thing  he  saw 
and  heard  in  these  visions,  but  the  time  was  not  yet 
come. 

5.  The  solemn  oath  taken  by  this  mighty  angel. 
(1.)  The  manner  of  swearing  ;  he  lifted  up  his  hand 
to  heaven,  and  sware  by  him  that  liveth  for  ever ; 
by  himself,  as  God  often  has  done ;  or  by  God,  as 
God,  to  whom  he,  as  Lord,  Redeemer,  and  Ruler 
of  the  world,  now  appeals.  (2.)  l'he  matter  of  the 
oath,  that  there  shall  be  tune  no  longer  ;  either,  [1.] 
That  there  shall  be  now  no  longer  delay  in  fulfilling 
the  predictions  of  this  book,  than  till  the  last  angel 
should  sound ;  then  every  thing  should  be  put  into 
speedy  execution,  the  mystery  of  God  shall  be  fin¬ 
ished ,v.  7.  Or,  [2.]  That  when  this  mystery  of 
God  is  finished,  time  itself  shall  be  no  more,  as  being 
the  measure  of  things  that  are  in  a  mutable  chang¬ 
ing  state ;  but  all  things  shall  be  at  length  for  ever 
fixed,  and  so  time  itself  swallowed  up  in  eternity. 

8.  And  the  voice  which  I  heard  from 
heaven  spake  unto  me  again,  and  said,  Go 
and  take  the  little  book  which  is  open  in 
the  hand  of  the  angel  which  standeth  upon 
the  sea  and  upon  the  earth.  9.  And  I  went 
unto  the  angel,  and  said  unto  him,  Give  me 
the  little  book.  And  he  said  unto  me, 
Take  it,  and  eat  it  up;  and  it  shall  make 
thy  belly  bitter,  but  it  shall  be  in  thy  mouth 
sweet  as  honey.  10.  And  1  took  the  little 
book  out  of  the  angel’s  hand,  and  ate  it  up  ; 
and  it  was  in  my  mouth  sweet  as  honey: 
and  as  soon  as  1  had  eaten  it,  my  belly  was 
bitter.  11.  And  he  said  unto  me,  Thou 
must  prophesy  again  before  many  peoples, 
and  nations,  and  tongues,  and  kings. 


Here  we  have,  1.  A  strict  charge  given  to  the 
apostle,  which  was, 

(1.)  That  he  should  go  and  take  the  little  book  out 
of  the  hands  of  that  mighty  angel  mentioned  before. 
This  charge  was  given,  not  by  the  angel  himself 
who  stood  upon  the  earth,  but  by  the  same  voice 
from  heaven  that  in  the  fourth  verse  had  lain  an  in¬ 
junction  upon  him  not  to  write  what  he  had  discern¬ 
ed  by  the  seven  thunders. 

(2. )  To  eat  the  book  ;  this  part  of  the  charge  was 
given  by  the  angel  himself,  hinting  to  the  apostle, 
that  before  he  should  publish  what  he  had  discover¬ 
ed,  he  must  more  thoroughly  digest  the  predictions, 
and  be  in  himself  suitably  affected  with  them. 

2.  An  account  of  the  taste  and  relish  which  this 
little  book  would  have,  when  the  apostle  had  taken 
it  in  ;  at  first,  while  in  his  mouth,  sweet.  All  persons 
feel  a  pleasure  in  looking  into  future  events,  and  in 
having  them  foretold ;  and  all  good  men  love  to  re¬ 
ceive  a  word  from  God,  of  what  import  soever  it  be. 
But  when  this  book  of  prophecy  was  more  tho¬ 
roughly  digested  by  the  apostle,  the  contents  would 
be  bitter ;  these  were  things  so  awful  and  terrible, 
such  grievous  persecutions  of  the  people  of  God,  and 
such  desolation  made  in  the  earth,  that  the  foresight 
and  foreknowledge  of  them  would  not  be  pleasant, 
but  painful  to  the  mind  of  the  apostle :  thus  was 
Ezekiel’s  prophecy  to  him,  ch.  3.  3. 

3.  The  apostle’s  discharge  of  the  duty  he  was 
called  to ;  ( v .  10.)  He  took  the  little  book  out  of  the 
angel's  hand,  and  ate  it  up,  and  he  found  the  relish 
to  be  as  was  told  him.  (1.)  It  becomes  the  servants 
of  God  to  digest  in  their  own  souls  the  messages 
they  bring  to  others  in  his  name,  and  to  be  suitably 
affected  therewith  themselves.  (2.)  It  becomes 
them  to  deliver  every  message  with  which  they  are 
charged,  whether  pleasing  or  unpleasing  to  men. 
That  which  is  least  pleasing,  may  be  most  profit¬ 
able;  however,  God’s  messengers  must  not  keep 
back  any  part  of  the  counsel  of  God. 

4.  The  apostle  is  made  to  know  that  this  book  of 
prophecy  which  he  had  now  taken  in,  was  not  given 
him  merely  to  gratify  his  own  curiosity,  or  to  affect 
him  with  pleasure  or  pain,  but  to  be  communicated 
by  him  to  the  world ;  here  his  prophetical  commission 
seems  to  be  renewed,  and  he  is  ordered  to  prepare 
for  another  embassy,  to  convey  those  declarations  of 

j  the  mind  and  will  of  God,  which  are  of  great  im¬ 
portance  to  all  the  world,  and  to  the  highest  and 
greatest  men  in  the  world,  and  such  should  be  read 
and  recorded  in  many  languages  ;  this  indeed  is  the 
case ;  we  have  them  in  our  language,  and  are  all 
obliged  to  attend  to  them,  humbly  to  inquire  into  the 
meaning  of  them,  and  firmly  to  believe  that  every 
thing  shall  have  its  accomplishment  in  the  proper 
I  time ;  and  when  the  prophecies  are  fulfilled,  the 
sense  and  truth  of  them  will  appear,  and  the  omni¬ 
science,  power,  and  faithfulness  of  the  great  God 
will  be  adored. 

CHAP.  XI. 

In  this  chapter,  we  have  an  account,  I.  Of  the  measuring 

reed  given  to  the  apostle,  to  take  the  dimensions  of  the 

temple,  v.  1,  2.  II.  Of  the  two  witnesses  of  God,  v.  3. .  14. 

III.  Of  the  sounding  of  the  seventh  trumpet,  and  what  fol- 
!  lowed  upon  it,  v.  15,  &c. 

1.  AND  there  was  given  me  a  reed  like 
1\.  unto  a  rod:  and  the  angel  stood, 
saying,  Rise,  and  measure  the  temple  of 
God,  and  the  altar,  and  them  that  worship 
therein,  2.  But  the  court  which  is  without 
the  temple  leave  out,  and  measure  it  not ; 
for  it  is  given  unto  the  Gentiles:  and  the 
holy  city  shall  they  tread  under  foot  forty 
J  and  two  months. 


909 


REVELATION,  XI. 


This  prophetical  passage  about  measuring  the 
temple,  is  a  plain  reference  to  what  we  find  in  Eze¬ 
kiel's  vision,  Ezek.  40.  3,  8cc.  But  how  to  under¬ 
stand  either  the  one  or  the  other,  is  not  so  easy  ;  it 
should  seem,  the  design  of  measuring  the  temple  in 
the  former  case,  was  in  order  to  the  rebuilding  of  it, 
and  that  with  advantage ;  the  design  of  this  measure 
seems  to  be  either,  1.  For  the  preservation  of  it  in 
those  times  of  public  danger  and  calamity  that  are 
here  foretold:  or,  2.  For  its  trial;  that  it  may  be 
seen  how  far  it  agrees  with  the  standard,  or  pattern 
in  the  mount :  or,  3.  For  its  reformation  ;  that  what 
is  redundant,  deficient,  or  changed,  may  be  regu¬ 
lated  according  to  the  true  model.  Observe, 

1.  How  much  was  to  be  measured.  (1.)  The 
temple;  the  gospel-church  in  general;  whether  it 
be  so  built,  so  constituted,  as  the  gospel  rule  directs ; 
whether  it  be  too  narrow,  or  too  large ;  the  door  too 
wide,  or  too  strait.  (2.)  The  altar.  That  which  was 
the  place  of  the  most  solemn  acts  of  worship,  may 
be  put  for  religious  worship  in  general ;  whether  the 
church  has  the  true  altars,  both  as  to  substance  and 
situation  :  as  to  substance,  whether  they  take  Christ 
for  their  Altar,  and  lay  down  all  their  offerings  there ; 
and  in  situation,  whether  the  Altar  be  in  the  holiest ; 
that  is,  whether  they  worship  God  in  the  Spirit  and 
in  truth.  (3.)  The  worshippers  too  must  be  mea¬ 
sured  ;  whether  they  make  God’s  glory  their  end, 
and  his  word  their  rule,  in  all  their  acts  of  worship ; 
and  whether  they  come  to  God  with  suitable  affec¬ 
tions,  and  whether  their  conversation  be  as  becomes 
the  gospel. 

2.  YVhat  was  not  to  be  measured,  (v.  2.)  and  why 
it  should  be  left  out.  (1.)  What  was  not  to  be  mea¬ 
sured  ;  the  court  which  is  without  the  temple ,  mea¬ 
sure  it  not.  Some  say  that  Herod,  in  the  additions 
made  to  the  temple,  built  an  outer  court,  and  called 
it,  the  court  of  the  Gentiles.  Some  tell  us,  that  Adrian 
built  the  city  and  an  outer  court,  and  called  it  TElia , 
and  gave  it  to  the  Gentiles.  (2.)  Why  was  not  the 
outer  court  mentioned?  This  was  no  part  of  the 
temple,  according  to  the  model  either  of  Solomon 
or  Zerubbabel,  and  therefore  God  would  have  no 
regard  to  it.  He  would  not  mark  it  out  for  preser¬ 
vation  ;  but  as  it  was  designed  for  the  Gentiles,  to 
bring  Pagan  ceremonies  and  customs,  and  to  annex 
them  to  the  gospel-churches,  so  Christ  abandoned  it 
to  them,  to  be  used  as  they  pleased  ;  and  both  that 
and  the  city  were  trodden  under  foot  for  a  certain 
time;  forty  and  two  months;  which  some  would 
have  to  be  the  whole  time  of  the  reign  of  antichrist. 
They  who  worship  in  the  outer  court,  are  either 
such  as  worship  in  a  false  manner,  or  with  hypocri¬ 
tical  hearts ;  and  these  are  rejected  of  God,  and  will 
be  found  among  his  enemies.  From  the  whole  ob¬ 
serve,  [1.]  God  will  have  a  temple  and  an  altar  in 
the  world,  till  the  end  of  time.  [2.  ]  He  has  a  strict 
regard  to  this  temple,  and  observes  how  every  thing 
is  managed  in  it.  [3.]  Those  who  worship  in  the 
outer  court,  will  be  rejected;  and  only  those  who 
worship  within  the  vail,  accepted.  [4.  ]  The  holy  city, 
the  visible  church,  is  very  much  trampled  upon  in 
the  world.  But,  [5.  ]  The  desolations  of  the  church 
are  for  a  limited  time,  and  for  a  short  time,  and  she 
shall  be  delivered  out  of  all  her  troubles. 

3.  And  I  will  give  power  unto  my  two 
witnesses,  and  they  shall  prophesy  a  thou¬ 
sand  two  hundred  and  threescore  days, 
clothed  in  sackcloth.  4.  These  are  the 
two  olive-trees,  and  the  two  candlesticks 
standing  before  the  God  of  the  earth.  5. 
And  if  any  man  will  hurt  them,  fire  pro¬ 
ceeded  out  of  their  mouth,  and  devoured 
their  enemies:  and  if  any  man  will  hurt 


them,  he  must  in  this  manner  be  killed.  6. 
These  have  power  to  shut  heaven,  that  it 
rain  not  in  the  days  of  their  prophecy:  and 
have  power  over  waters  to  turn  them  to 
blood,  and  to  smite  the  earth  with  all 
plagues,  as  often  as  they  will.  7.  And 
when  they  shall  have  finished  their  testi¬ 
mony,  the  beast  that  ascendeth  out  of  the 
bottomless  pit  shall  make  war  against  them, 
and  shall  overcome  them,  and  kdl  them.  8. 
And  their  dead  bodies  shall  lie  in  the  street 
of  the  great  city,  which  spiritually  is  called 
Sodom  and  Egypt,  where  also  our  Lord 
was  crucified.  9.  And  they  of  the  people 
and  kindreds  and  tongues  and  nations  shall 
see  their  dead  bodies  three  days  and  a  half, 
and  shall  not  suffer  their  dead  bodies  to 
be  put  in  graves.  10.  And  they  that  dwell 
upon  the  earth  shall  rejoice  over  them,  and 
make  merry,  and  shall  send  gifts  one  to 
another;  because  these  two  prophets  tor¬ 
mented  them  that  dwelt  on  the  earth.  11. 
And  alter  three  days  and  a  half  the  Spirit 
ot  life  from  God  entered  into  them,  and  they 
stood  upon  their  feet ;  and  great  fear  fell 
upon  them  which  saw  them.  12.  And  they 
heard  a  great  voice  from  heaven  saying  unto 
them,  Come  up  hither.  And  they  ascended 
up  to  heaven  in  a  cloud;  and  their  enemies 
beheld  them.  1 3.  And  the  same  hour  was 
there  a  great  earthquake,  and  the  tenth 
part  of  the  city  fell,  and  in  the  earthquake 
were  slain  of  men  seven  thousand :  and  the 
remnant  were  affrighted,  and  gave  glory  to 
the  God  of  heaven. 

In  this  time  of  treading  down,  God  has  reserved 
to  him  his  faithful  witnesses,  who  will  not  fail  to 
attest  the  truth  of  his  word  and  worship,  and  the 
excellency  of  his  ways.  Here  observe, 

1.  The  number  of  these  witnesses;  it  is  but  a 
small  number,  and  yet  it  is  sufficient.  (1.)  It  is  but 
small ;  many  will  own  and  acknowledge  Christ  in 
times  of  prosperity,  who  will  desert  and  deny  him 
in  times  of  persecution ;  one  witness,  when  the  cause 
is  upon  trial,  is  worth  many  at  other  times.  (2.)  It 
is  a  sufficient  number ;  for  in  the  mouth  of  two  wit¬ 
nesses  every  cause  shall  be  established.  Christ  sent 
out  his  disciples  two  by  two,  to  preach  the  gospel. 
Some  think  these  two  witnesses  are  Enoch  and  Elias, 
who  are  to  return  to  the  earth  for  a  time :  others, 
the  church  of  the  believing  Jews,  and  that  of  the 
Gentiles :  it  should  rather  seem,  they  are  God’s 
eminent  faithful  ministers,  who  shall  not  only  con¬ 
tinue  to  profess  the  Christian  religion,  but  to  preach 
it,  in  the  worst  of  times. 

2.  The  time  of  their  prophesying,  or  bearing 
their  testimony  for  Christ;  a  thousand  two  hundred 
and  threescore  days  ;  that  is  (as  many  think)  to  the 
period  of  the  reign  of  antichrist ;  and  if  the  begin¬ 
ning  of  that  interval  could  be  ascertained,  this  num¬ 
ber  of  prophetical  days,  taking  a  day  for  a  year, 
would  give  us  a  prospect  when  the  end  shall  be. 

3.  Their  habit,  and  posture ;  they  prophesy  in 
sackcloth,  as  those  that  are  deeply  affected  with  the 
low  and  distressed  state  of  the  churches  and  interest 
of  Christ  in  the  world. 


REVELATION,  XL 


4.  How  they  were  supported  and  supplied  during 
the  discharge  of  their  great  and  hard  work ;  they 
stood  before  the  God  of  the  whole  earth,  and  he 
gave  them  power  to  prophesy.  He  made  them  to 
be  like  Zerubbabel  and  Joshua,  the  two  olive-trees 
and  candlestick  in  the  vision  of  Zechariah,  ch.  4.  3, 
&c.  God  gave  them  the  oil  of  holy  zeal,  and  cou¬ 
rage,  and  strength,  and  comfort ;  he  made  them 
olive-trees,  and  their  lamps  of  profession  were  kept 
burning  by  the  oil  of  inward  gracious  principles, 
which  they  received  from  God.  They  had  oil  not 
only  in  their  lamps,  but  in  their  vessels ;  habits  of 
spiritual  life,  light,  and  zeal. 

5.  Their  security  and  defence  during  the  time  of 
their  prophesying  ;  (x\  5.)  IJf  any  attempted  to  hurt 
them,  fire  proceeded  out  of  their  mouths,  and  de¬ 
voured  them.  Some  think  this  alludes  to  Elias’s 
calling  for  fire  from  heaven,  to  consume  the  cap¬ 
tains  and  their  companies  that  came  to  seize  him,  2 
Kings  1.  12.  God  promised  the  prophet  Jeremiah, 
(cA.  5.  14.)  Behold,  I  will  make  my  words  in  thy 
mouth  fire,  and  this  people  shall  be  wood,  and  it  shall 
devour  them.  By  their  praying  and  preaching,  and 
courage  in  suffering,  they  shall  gall  and  wound  the 
very  hearts  and  consciences  of  many  of  their  perse¬ 
cutors,  who  shall  go  away  self-condemned,  and  be 
even  terrors  to  themselves ;  like  Pashur,  at  the 
words  of  the  prophet  Jeremiah,  ch.  20.  4.  They 
shall  have  that  free  access  to  God,  and  that  interest 
in  him,  that,  at  their  prayers,  God  will  inflict  plagues 
and  judgments  upon  their  enemies,  as  he  did  on  Pha¬ 
raoh,  turning  their  rivers  into  blood;  and  restrain¬ 
ing  the  dews  of  heaven,  shutting  heaven  up,  that  no 
rain  shall  fall  for  many  days,  as  he  did  at  the  prayers 
of  Elias,  1  Kings  17.  1.  God  has  ordained  his  ar¬ 
rows  for  the  persecutors,  and  is  often  plaguing  them 
while  they  are  persecuting  his  people  ;  they  find  it 
hard  work  to  kick  against  the  pricks. 

6.  The  slaying  of  the  witnesses,  to  make  then- 
testimony  more  strong  ;  they  must  seal  it  with  their 
blood.  Here  observe,  (1.)  The  time  when  they 
should  be  killed  ;  when  they  have  finished  their  tes¬ 
timony.  They  are  immortal,  they  are  invulnerable, 
till  their  work  be  done.  Some  think  it  ought  to  be 
rendered,  when  they  were  about  to  finish  their  testi¬ 
mony  ;  when  they  had  prophesied  in  sackcloth  the 
greatest  part  of  the  1260  years,  then  they  should 
feel  the  last  effect  of  antichristian  malice.  (2.)  The 
enemy  that  should  overcome  and  slay  them  ;  the 
beast  that  ascendeth  out  of  the  bottomless  pit.  Anti¬ 
christ,  the  great  instrument  of  the  Devil,  should 
make  war  against  them,  not  only  with  the  arms  of 
subtle  and  sophistical  learning,  but  chiefly  with  open 
force  and  violence  ;  and  God  would  permit  his  ene¬ 
mies  to  prevail  against  his  witnesses  for  a  time.  (3. ) 
The  barbarous  usage  of  these  slain  witnesses ;  the 
malice  of  their  enemies  was  not  satiated  with  their 
blood  and  death,  but  pursued  even  their  dead  bodies. 
[1.]  They  would  not  allow  them  a  quiet  grave ;  their 
bodies  were  cast  out  in  the  open  street,  the  high 
street  of  Babylon,  or  in  the  high  road  leading  to  the 
city.  This  city  is  spiritually  called  Sodom,  for  mon¬ 
strous  wickedness ;  and  Egypt  for  idolatry  and  ty¬ 
ranny  ;  and  here  Christ  in  his  mystical  body  has 
suffered  more  than  in  any  place  in  the  world.  [2.] 
Their  dead  bodies  were  insulted  by  the  inhabitants 
of  the  earth,  and  their  death  was  a  matter  of  mirth 
and  joy  to  the  antichristian  world,  v.  10.  They  were 
glad  to  be  rid  of  these  witnesses,  who  by  their  doc¬ 
trine  and  example  had  teazed,  terrified,  and  tor¬ 
mented  the  consciences  of  their  enemies ;  these  spi¬ 
ritual  weapons  cut  wicked  men  to  the  heart,  and  fill 
them  with  the  greatest  rage  and  malice  against  the 
faithful. 

7.  The  resurrection  of  these  witnesses,  and  the 
consequences  thereof.  Observe,  (1.)  The  time  of 
their  rising  again ;  after  they  had  lain  dead  three 


days  and  a  half,  {y.  11.)  a  short  time  in  comparison 
of  that  in  which  they  had  prophesied.  Here  may 
be  a  reference  to  the  resurrection  of  Christ,  who  is 
the  Resurrection  and  the  Life.  Thy  dead  men  shah 
live,  together  with  my  dead  body  shall  they  arise. 
Or,  there  may  be  a  reference  to  the  resurrection  of 
Lazarus  on  the  fourth  day,  when  they  thought  it  im¬ 
possible.  God’s  witnesses  may  be  slain,  but  they 
shall  rise  again  :  not  in  their  persons,  till  the  general 
resurrection ;  but  in  their  successors.  God  will  re¬ 
vive  his  work,  when  it  seems  to  be  dead  in  the  world. 
(2.)  The  power  by  which  they  were  raised  ;  The 
spirit  of  life  from  God  entered  into  them,  and  they 
stood  upon  their  feet.  God  put  not  only  life,  but 
courage  into  them  ;  God  can  make  the  dry  bones  to 
live  ;  it  is  the  Spirit  of  life  from  God  that  quickens 
dead  souls,  and  shall  quicken  the  dead  bodies  of  his 
people,  and  his  dying  interest  in  the  world.  (3.) 
The  effect  of  this  upon  their  enemies ;  Great  pear 
fell  upon  them.  The  reviving  of  God’s  work  and 
witnesses  will  strike  terror  into  the  souls  of  his  ene¬ 
mies.  Where  there  is  guilt,  there  is  fear ;  and  a 
persecuting  spirit,  though  cruel,  is  not  a  coura¬ 
geous,  but  a  cowai’dly  spirit.  Herod  feared  John  the 
Baptist. 

8.  The  ascension  of  the  witnesses  into  heaven, 
and  the  consequences  thereof,  v.  12,  13.  Observe, 
( 1. )  Their  ascension.  By  heaven  we  may  understand, 
either  some  more  eminent  station  in  the  church,  the 
kingdom  of  grace  in  this  world,  or  a  high  place  in 
the  kingdom  of  glory  above.  The  former  seems  to 
be  the  meaning;  They  ascended  to  heaven  in  a  cloud, 
in  a  figurative,  not  in  a  literal  sense,  and  their  ene¬ 
mies  saw  them.  It  will  be  no  small  part  of  the  pun¬ 
ishment  of  persecutors,  both  in  this  world,  and  at 
the  great  day,  that  they  shall  see.  the  faithful  ser¬ 
vants  of  God  greatly  honoured  and  advanced.  To 
this  honour  they  did  not  attempt  to  ascend,  till  God 
called  them,  and  said,  Come  up  hither.  The  Lord’s 
witnesses  must  wait  for  their  advancement,  both  in 
the  church,  and  in  heaven,  till  God  calls  them  ;  they 
must  not  be  weary  of  suffering  and  service,  nor  too 
hastily  grasp  at  the  reward ;  but  stay  till  their  Mas¬ 
ter  calls  them,  and  then  they  may  gladly  ascend  to 
him.  (2. )  The  consequences  of  their  ascension  ;  a 
mighty  shock  and  convulsion  in  the  antichristian  em¬ 
pire,  and  the  fall  of  a  tenth  part  of  the  city.  Some 
refer  this  to  the  beginning  of  the  reformation  from 
popery ;  when  many  princes  and  states  fell  off  from 
their  subjection  to  Rome.  This  great  work  met  with 
great  opposition  ;  all  the  western  world  felt  a  great 
concussion,  and  the  antichristian  interest  received  a 
great  blow,  and  lost  a  great  deal  of  ground  and  in¬ 
terest,  [i.]  By  the  sword  of  war,  which  was  then 
drawn ;  and  many  of  those  who  fought  under  the 
banner  of  antichrist,  were  slain  by  it.  [2.  ]  By  the 
sword  of  the  Spirit ;  The  fear  of  God.  Jell  upon 
many.  They  were  convinced  of  their  errors,  super¬ 
stition,  and  idolatry ;  and  by  true  repentance,  and 
embracing  the  truth,  they  gave  glory  to  the  God  of 
heaven.  Thus  when  God’s  work  and  witnesses  re¬ 
vive,  the  Devil’s  work  and  witnesses  fall  before  him. 

1 4.  The  second  woe  is  past ;  and,  be¬ 
hold,  the  third  woe  cometh  quickly.  15. 
And  the  seventh  angel  sounded:  and  there 
were  great  voices  in  heaven,  saying,  The 
kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  his  Christ; 
and  he  shall  reign  for  ever  and  ever.  16. 
And  the  four  and  twenty  elders,  which  sat 
before  God  on  their  seats,  fell  upon  their 
faces,  and  worshipped  God,  1 7.  Saying,  We 
give  thee  thanks,  O  Lord  God  Almighty, 


911 


REVELATION,  XII. 


who  art,  and  wast,  and  art  to  come;  be¬ 
cause  thou  hast  taken  to  thee  thy  great 
power,  and  hast  reigned.  18.  And  the  na¬ 
tions  were  angry,  and  thy  wrath  is  come, 
and  the  time  of  the  dead,  that  they  should 
be  judged,  and  that  thou  shouldest  give  re¬ 
ward  unto  thy  servants  the  prophets,  and 
to  the  saints,  and  them  that  fear  thy  name, 
small  and  great;  and  shouldest  destroy 
them  who  destroy  the  earth.  1 9.  And  the 
temple  of  God  was  opened  in  heaven,  and 
there  was  seen  in  his  temple  the  ark  of  his 
testament:  and  there  were  lightnings,  and 
voices,  and  thunderings,and  an  earthquake, 
and  great  hail. 

We  have  here  the  sounding  of  the  seventh  and 
last  trumpet,  which  is  ushered  in  by  the  usual  warn¬ 
ing  and  demand  of  attention ;  The  second  woe  is 
/ last ,  and ,  behold,  the  third  woe  cometh  quickly . 
Then  the  seventh  angel  sounded.  This  had  been 
suspended  for  some  time,  till  the  apostle  had  been 
made  acquainted  with  some  intervening  occurrences 
of  very  great  moment,  and  worthy  of  his  notice  and 
observation.  But  what  he  before  expected,  he  now 
heard — the  seventh  angel  sounding.  Here  observe 
the  effects  and  consequences  of  this  trumpet,  thus 
sounded. 

1.  Here  were  loud  and  joyful  acclamations  of  the 
saints  and  angels  in  heaven.  Observe,  (1.)  The 
manner  of  their  adorations  ;  they  rose  from  their 
seats,  and  fell  u/ion  their  faces,  and  worshipped 
God ;  they  did  it  with  reverence  and  humility.  (2.) 
The  matter  of  the  adorations.  [1.]  They  thank¬ 
fully  recognise  the  right  of  our  God  and  Saviour,  to 
rule  and  reign  over  all  the  world;  ( v .  15.)  The 
kingdoms  of  this  world  are  become  the  kingdoms  of 
our  Lord,  and  of  his  Christ.  They  were  always  so 
in  title,  both  by  creation  and  purchase.  [2.  ]  They 
thankfully  observe  his  actual  possession  of  them, 
and  reign  over  them  ;  they  give  him  thanks  because 
he  had  taken  to  him  his  great  power,  asserted  his 
rights,  exerted  his  power,  and  so  turned  title  into 
possession.  [3.]  They  rejoice  that  this  his  reign 
shall  never  end  ;  He  shall  reign  for  ex>er  and  ever, 
till  all  enemies  be  put  under  his  feet ;  none  shall 
ever  wrest  the  sceptre  out  of  his  hand. 

2.  Here  were  angry  resentments  in  the  world,  at 
these  just  appearances  and  actings  of  the  power  of 
God;  ( v .  18.)  The  nations  were  angry;  not  only 
had  been  so,  but  were  so  still  :  their  hearts  rose  up 
against  God,  they  met  his  wrath  with  their  own  an¬ 
ger.  It  was  a  time  when  God  was  taking  a  just  re¬ 
venge  upon  the  enemies  of  his  people,  recompens¬ 
ing  tribulation  to  those  who  had  troubled  them.  It 
was  a  time  in  which  he  was  beginning  to  reward  his 
people’s  faithful  services  and  sufferings ;  and  their 
enemies  could  not  bear  it,  they  fretted  against  God, 
and  so  increased  their  guilt,  and  hastened  their  des¬ 
truction. 

3.  Another  consequence  was,  the  opening  of  the 
temple  of  God  in  heaven.  By  this  may  be  meant, 
that  here  is  now  a  more  free  communication  be¬ 
tween  heaven  and  earth  ;  prayer  and  praises  more 
freely  and  frequently  ascending,  and  graces  and 
blessings  plentifully  descending.  But  it  rather  seems 
to  intend  the  church  of  God  on  earth,  a  heavenly 
temple.  It  is  an  allusion  to  the  various  circum¬ 
stances  of  things  in  the  time  of  the  first  temple  ; 
under  idolatrous  and  wicked  princes,  it  was  shut  up 
and  neglected ;  but  under  religious  and  reforming 
princes,  it  was  opened  and  frequented.  So,  during 
the  power  of  antichrist,  the  temple  of  God  seemed 


to  be  shut  up,  and  was  so  in  a  great  degree ;  but  now 
it  was  opened  again.  At  this  opening  of  it,  Observe, 
(1.)  What  was  seen  there  ;  the  ark  of  God's  testa¬ 
ment.  This  was  in  the  holy  of  holies ;  in  this  ark 
the  tables  of  the  law  were  kept.  As  before  Josiah’s 
time,  the  law  of  God  had  been  lost,  but  was  then 
found;  so  in  the  reign  of  antichrist,  God’s  law  was 
laid  aside,  and  made  void  by  their  traditions  and 
decrees;  the  scriptures  were  locked  up  from  the 
people,  and  they  must  not  look  into  these  divine 
oracles ;  now  they  are  opened,  now  they  are  brought 
to  the  views  of  all.  This  was  an  unspeakable  and 
invaluable  privilege ;  and  this,  like  the  ark  of  the  tes¬ 
tament,  was  a  token  of  the  presence  of  God  return¬ 
ed  to  his  people,  and  his  favour  toward  them  in  Je¬ 
sus  Christ  the  Propitiation. 

(2.)  What  was  heard  and  felt  there  ;  Lightnings, 
voices,  thundcrings,  an  earthquake,  and  great  hail. 
The  great  blessing  of  the  reformation  was  attended 
with  very  awful  providences ;  and  by  terrible  things 
in  righteousness  God  would  answer  those  prayers 
that  were  presented  in  his  holy  temple  now  opened. 
All  the  great  revolutions  of  the  world  are  concerted 
in  heaven,  and  are  the  answers  of  the  prayers  of 
the  saints. 

CHAP.  XII. 

It  is  generally  agreed  by  the  most  learned  expositors,  that  the 
narrative  we  have  in  this  and  the  two  following  chapters, 
from  the  sounding  of  the  seventh  trumpet  to  the  opening 
of  the  vials,  is  not  a  prediction  of  things  to  come,  but  rather 
a  recapitulation  and  representation  of  things  past ;  which 
as  God  would  have  the  apostle  to  foresee  while  future,  he 
would  have  him  to  review  now  that  they  were  past,  that  he 
might  have  a  more  perfect  idea  of  them  in  his  mind,  and 
might  observe  the  agreement  between  the  prophecy  and 
that  Providence  that  is  always  fulfilling  the  scriptures.  In 
this  chapter,  we  have  an  account  of  the  contest  between  the 
church  and  antichrist ;  the  seed  of  the  woman,  and  the 
seed  of  the  serpent.  I.  As  it  was  begun  in  heaven,  v.  1  . . 
14.  II.  As  it  was  carried  on  in  the  wilderness,  v.  15,  &c. 

1.  4  ND  there  appeared  a  great  wonder 
./jL  in  heaven ;  a  woman  clothed  with 
the  sun,  and  the  moon  under  her  feet,  and 
upon  her  head  a  crown  of  twelve  stars :  2. 
And  she  being  with  child,  cried,  travailing 
in  birth,  and  pained  to  be  delivered.  3.  And 
there  appeared  another  wonder  in  heaven ; 
and  behold  a  great  red  dragon,  having  se¬ 
ven  heads  and  ten  horns,  and  seven  crowns 
upon  his  heads.  4.  And  his  tail  drew  the 
third  part  of  the  stars  of  heaven,  and  did 
cast  them  to  the  earth :  and  the  dragon 
stood  before  the  woman  who  was  ready  to 
be  delivered,  for  to  devour  her  child  as 
soon  as  it  was  born.  5.  And  she  brought 
forth  a  man-child,  who  was  to  rule  all  na¬ 
tions  with  a  rod  of  iron  :  and  her  child  was 
caught  up  unto  God,  and  to  his  throne.  6. 
And  the  woman  fled  into  the  wilderness, 
where  she  hath  a  place  prepared  of  God, 
that  they  should  feed  her  there  a  thousand 
two  hundred  and  threescore  days.  7.  And 
there  was  war  in  heaven:  Michael  and  his 
angels  fought  against  the  dragon ;  and  the 
dragon  fought  and  his  angels,  8.  And  pre¬ 
vailed  not;  neither  was  their  place  found 
any  more  in  heaven.  9.  And  the  great 
dragon  was  cast  out,  that  old  serpent,  call¬ 
ed  the  Devil,  and  Satan,  who  deceivcth 


912 


REVELATION,  XII. 


the  whole  world  :  he  was  cast  out  into  the 
earth,  and  his  angels  were  cast  out  with 
him.  10.  And  I  heard  a  loud  voice  saying 
in  heaven,  Now  is  come  salvation,  and 
strength,  and  the  kingdom  of  our  God,  and 
the  power  of  his  Christ:  for  the  accuser  of 
our  brethren  is  cast  down,  who  accused 
them  before  our  God  day  and  night.  11. 
And  they  overcame  him  by  the  blood  of 
the  Lamb,  and  by  the  word  of  their  testi¬ 
mony;  and  they  loved  not  their  lives  unto 
the  death. 

Here  we  see  that  early  prophecy  eminently  ful¬ 
filled,  in  which  God  said  he  would  put  enmity  be¬ 
tween  the  seed  of  the  woman  and  the  seed  of  the  ser¬ 
pent,  Gen.  3.  15.  You  will  observe, 

1.  The  attempts  of  Satan  and  his  agents  to  pre¬ 
vent  the  increase  of  the  church,  by  devouring  her 
offspring  as  soon  as  it  was  born :  of  this  we  have  a 
very  lively  description  in  the  most  proper  images. 

L  We  see  how  the  church  is  represented  in  this 
vision,  (1.)  As  a  woman,  the  weaker  part  of  the 
world,  but  the  spouse  of  Christ,  and  the  mother  of 
the  saints.  (2.)  As  clothed  with  the  sun,  the  impu¬ 
ted  righteousness  of  the  Lord  Jesus  Christ ;  having 
put  on  Christ,  who  is  the  Sun  of  righteousness. 
She,  by  her  relation  to  Christ,  is  invested  with  ho¬ 
nourable  rights  and  privileges,  and  shines  in  his 
rays.  (3. )  As  having  the  moon  under  her  feet ;  that 
is,  the  world ;  she  stands  upon  it,  but  lives  above  it ; 
her  heart  and  hope  are  not  set  upon  sublunary 
things,  but  on  the  things  that  are  in  heaven,  where 
her  Head  is.  (4. )  As  having  on  her  head  a  crown 
of  twelve  stars,  that  is,  the  doctrine  of  the  gospel 
preached  by  the  twelve  apostles,  which  is  a  crown 
of  glory  to  all  true  believers.  (5. )  As  in  travail, 
crying  out,  and  pained  to  be  delivered ;  she  was 
pregnant,  and  now  in  pain  to  bring  forth  a  holy  pro¬ 
geny  to  Christ ;  desirous  that  what  was  begun  in  the 
conviction  of  sinners,  might  end  in  their  conversion ; 
and  when  the  children  were  brought  to  the  birth, 
there  might  be  strength  to  bring  forth,  and  she  might 
see  of  the  travail  of  her  soul. 

2.  How  the  grand  enemy  of  the  church  is  repre¬ 
sented,  (1.)  Asa  great  red  dragon;  a  dragon,  for 
strength  and  terror;  a  red  dragon,  for  fierceness 
and  cruelty.  (2.)  As  having  seven  heads,  that  is, 
placed  on  seven  hills,  as  Rome  was  ;  and  therefore 
it  is  probable  that  pagan  Rome  is  here  meant.  (3. ) 
As  having  ten  horns,  divided  into  ten  provinces,  a.s 
the  Roman  empire  was  by  Augustus  Cxsar.  (4.) 
As  having  seven  crowns  upon  his  head,  which  is 
after  expounded  to  be  seven  kings,  ch.  17.  10.  (5.) 
As  drawing  with  his  tail  a  third  part  of  the  stars  in 
heaven,  and  casting  them  down  to  the  earth  ;  turn¬ 
ing  the  ministers  and  professors  of  the  Christian  re¬ 
ligion  out  of  their  places  and  privileges,  and  making 
them  as  weak  and  useless  as  he  could.  (6.)  As 
standing  before  the  woman,  to  devour  her  child  as 
soon  as  it  should  be  born  ;  very  vigilant  to  crush  the 
Christian  religion  in  its  birth,  and  entirely  to  pre¬ 
vent  the  growth  and  continuance  of  it  in  the  world. 

II.  The  unsuccessfnlness  of  these  attempts  against 
the  church  ;  for,  1.  She  was  safely  delivered  of  a 
man-child;  {v.  5.)  by  which  some  understand 
Christ,  others  Constantine  ;  but  others,  with  greater 
propriety,  a  race  of  true  believers,  strong  and  uni¬ 
ted,  resembling  Christ,  and  designed,  under  him,  to 
rule  the  nations  with  a  rod  of  iron  ;  that  is,  to  judge 
the  world  by  their  doctrine  and  lives  now,  and  as 
assessors  with  Christ  at  the  great  day.  2.  Care 
was  taken  of  this  child ;  it  was  caught  uh  to  God, 
and  to  his  throne ;  that  is,  taken  into  his  special, 


powerful,  and  immediate  protection.  The  Christian 
religion  has  been  from  its  infancy  the  special  care 
of  the  great  God  and  our  Saviour  Jesus  Christ.  3. 
Care  was  taken  of  the  mother  as  well  as  of  the 
child,  v.  6.  She  Jled  into  the  wilderness,  a  place 
prepared,  both  for  her  safety  and  her  sustenance  : 
the  church  was  in  an  obscure  state  dispersed  ;  and 
this  proved  her  security,  through  the  care  of  divine 
Providence ;  this  her  obscure  and  private  state  was 
for  a  limited  time,  not  to  continue  always. 

III.  The  attempts  of  the  dragon  not  only  prove 
unsuccessful  against  the  church,  but  fatal  to  his 
own  interests ;  for,  upon  his  endeavour  to  devour  the 
man-child,  he  engaged  all  the  powers  of  heaven 
against  him;  ( v .  7.)  There  was  war  in  heaven; 
heaven  will  espouse  the  quarrel  of  the  chui’ch. 
Here  observe,  1.  The  seat  of  this  war — in  heaven; 
in  the  church,  which  is  the  kingdom  of  heaven  on 
earth;  under  the  care  of  heaven,  and  in  the  same 
interest.  2.  The  parties — Michael,  and  his  angels, 
on  one  side  ;  and  the  dragon,  and  his  angels,  on  the 
other :  Christ,  the  great  Angel  of  the  covenant,  and 
his  faithful  followers  ;  and  Satan  and  all  his  instru¬ 
ments.  This  latter  party  would  be  much  superior 
in  number  and  outward  strength  to  the  other ;  but 
the  strength  of  the  church  lies  in  having  the  Lord 
Jesus  for  the  Captain  of  their  salvation.  3.  The 
success  of  the  battle  ;  The  dragon  and  his  angels 
fought,  and  prevailed  not;  there  was  a  great 
struggle  on  both  sides,  but  the  victory  fell  to  Christ 
and  his  church,  and  the  dragon  and  his  angels  were 
not  only  conquered,  but  cast  out  ;  the  Pagan  idola¬ 
try,  which  was  worshipping  devils,  was  extirpated 
out  of  the  empire  in  the  time  of  Constantine.  4. 
The  triumphant  song  that  was  composed  and  used 
on  this  occasion,  v.  10,  11.  Here  observe, 

(1. )  How  the  conqueror  is  adored  ;  JVow  is  come 
salvation,  and  strength,  and  the  kingdom  of  our 
God,  and  the  power  of  his  Christ:  Now  God  has 
shewed  himself  to  be  a  mighty  God;  now  Christ 
has  shewed  himself  to  be  a  strong  and  mighty  Sa¬ 
viour  ;  his  own  arm  has  brought  salvation,  and  now 
his  kingdom  will  be  greatly  enlarged  and  establish¬ 
ed.  The  salvation  and  strength  of  the  church  are 
all  to  be  ascribed  to  the  King  and  Head  of  the 
church . 

(2. )  How  the  conquered  enemy  is  described  ;  [1.  ] 
By  his  malice  ;  he  was  the  accuser  of  the  brethren , 
and  accused  them  before  their  God  night  and  day  ; 
he  appeared  before  God  as  an  adversary  to  the 
church,  continually  bringing  in  indictments  and  ac¬ 
cusations  against  them,  whether  true  or  false  ;  thus 
he  accused  Job,  and  thus  he  accused  Joshua  the 
high  priest,  Zech.  3.  1.  Though  he  hates  the  pre¬ 
sence  of  God,  yet  he  is  willing  to  appear  there,  to 
accuse  the  people  of  God.  Let  us  therefore  take 
heed  that  we  give  him  no  cause  of  accusation  against 
us ;  and  that  when  we  have  sinned,  we  presently  go 
in  before  the  Lord,  and  accuse  and  condemn  our¬ 
selves,  and  commit  our  cause  to  Christ  as  our  Ad¬ 
vocate.  [2.]  By  his  disappointment  and  defeat  he 
and  all  his  accusations  are  cast  out,  the  indictments 
quashed,  and  the  accuser  turned  out  of  the  court 
with  just  indignation. 

(3. )  How  the  victory  was  gained ;  the  servants  of 
God  overcame  Satan,  [1.]  By  the  blood  of  the 
Lamb,  as  the  meritorious  cause.  Christ  by  dying 
destroyed  him  that  hath  the  power  of  death,  that  is, 
the  Devil.  [2.]  By  the  word  of  their  testimony ,  as 
the  great  instrument  of  war ;  the  sword  of  the  Spirit, 
which  is  the  word  of  God  ;  by  a  resolute,  powerful 
preaching  of  the  everlasting  gospel,  which  is  mighty, 
through  God,  to  pull  down  strong-holds  ;  by  their 
courage  and  patience  in  sufferings ;  they  loved  not 
their  lives  unto  the  death,  when  the  love  of  life  stood 
in  competition  with  their  loyalty  to  Christ ;  they 
loved  not  their  lives  so  well,  but  they  could  give 


913 


REVELATION,  XIII. 


them  up  to  death,  could  lay  them  down  in  Christ’s 
cause  ;  their  love  to  their  own  lives  was  overcome  by 
stronger  affections  of  another  nature  ;  and  this  their 
courage  and  zeal  helped  to  confound  their  enemies, 
t  i  convince  many  of  the  spectators,  to  confirm  the 
souls  of  the  faithful,  and  so  contributed  greatly  to 
this  victory.  . 

12.  Therefore  rejoice,  ye  heavens,  and 
ye  that  dwell  in  them.  Woe  to  the  inha¬ 
bitants  of  the  earth  and  of  the  sea  S  for  the 
devil  is  come  down  unto  you,  having  great 
wrath,  because  he  knoweth  that  he  hath 
but  a  short  time.  13.  And  when  the  dra¬ 
gon  saw  that  he  was  cast  unto  the  earth, 
he  persecuted  the  woman  which  brought 
lorth  the  man-child.  14.  And  to  the  wo¬ 
man  were  given  two  wings  of  a  great 
eagle,  that  she  might  fly  into  the  wilder¬ 
ness,  into  her  place,  where  she  is  nourished 
for  a  time,  and  times,  and  half  a  time,  from 
the  face  of  the  serpent.  1 5.  And  the  ser¬ 
pent  cast  out  of  his  mouth  water  as  a  flood 
after  the  woman,  that  he  might  cause  her 
to  be  carried  away  of  the  flood.  16.  And 
the  earth  helped  the  woman,  and  the  earth 
opened  her  mouth,  and  swallowed  up  the 
flood  which  the  dragon  cast  out  of  his 
mouth.  17.  And  the  dragon  was  wroth 
with  the  woman,  and  went  to  make  war 
with  the  remnant  of  her  seed,  which  keep 
the  commandments  of  God,  and  have  the 
testimony  of  Jesus  Christ. 

We  have  here  an  account  of  this  war,  so  happily 
finished  in  heaven,  or  in  the  church,  as  it  was  again 
renewed  and  carried  on  in  the  wilderness,  the  place 
to  which  the  church  was  fled,  and  where  she  had 
been  for  some  time  secured  by  the  special  care  of 
her  God  and  Saviour.  Observe, 

I.  The  warning  given  of  the  distress  and  calamity 
that  should  fall  upon  the  inhabitants  of  the  world  in 
general,  through  the  wrath  and  rage  of  the  Devil. 
For  though  his  malice  is  chiefly  bent  against  the 
servants  of  God,  yet  he  is  an  enemy  and  hater  of 
mankind  as  such  ;  and  being  defeated  in  his  designs 
against  the  church,  he  is  resolved  to  give  all  the  dis¬ 
turbance  he  can  to  the  world  in  general;  (t;.  12.) 
TVoe  to  the  inhabitants  of  the  earth,  and  the  sea. 
The  rage  of  Satan  grows  so  much  the  greater,  as  he 
is  limited  both  in  place  and  time  ;  when  he  was  con¬ 
fined  to  the  wilderness,  and  had  but  a  short  time  to 
reign  there,  he  comes  with  the  greater  wrath. 

II.  His  second  attempt  upon  the  church  now  in 
the  wilderness ;  He  persecuted  the  woman,  which 
brought  forth  the  man-child,  v.  13.  Observe, 

1.  The  care  that  God  had  taken  of  his  church  ; 
he  had  conveyed  her,  as  on  eagle’s  wings,  into  a 
place  of  safety  provided  for  her,  where  she  was  to 
continue  for  a  certain  space  of  time;  couched  in 
prophetic  characters,  taken  from  Dan.  7.  25. 

2.  The  continual  malice  of  the  dragon  against  theU 
church  ;  her  obscurity  could  not  altogether  protect! 
her ;  the  old  subtle  serpent,  which  at  first  lurked  in 
paradise,  now  follows  the  church  into  the  wilderness, 
and  casts  out  a  flood  of  water  after  her,  to  carry 
her  away.  This  is  thought  to  be  meant  of  a  flood 
of  error  and  heresy,  which  was  breathed  by  Arius, 
Nestorius,  Pelagius,  and  many  more,  by  which  the 
church  of  God  was  in  danger  of  being  overwhelmed 
and  carried  away.  The  church  of  God  is  in  more 

Vol.  VI. — 5  Z 


danger  from  heretics  than  from  persecutors;  and 
heresies  are  as  certainly  from  the  Devil  as  open 
force  and  violence. 

3.  The  seasonable  help  provided  for  the  church 
in  this  dangerous  juncture  ;  (t>.  16.)  The  earth  help¬ 
ed  the  woman,  and  opened  her  mouth,  and  swallow¬ 
ed  up  the  flood.  Some  think,  we  are  to  understand 
the  swarms  of  Goths  and  Vandals  that  invaded  the 
Roman  empire,  and  found  work  for  the  Arian 
rulers,  who  otherwise  would  nave  been  as  furious 
persecutors  as  the  Pagan  had  been,  and  had  exer¬ 
cised  great  cruelties  already;  but  God  opened  a 
breach  of  war,  and  the  flood  was  in  a  manner  swal¬ 
lowed  up  thereby,  and  the  church  enjoyed  some 
respite.  God  often  sends  the  sword  to  avenge  the 
quarfel  of  his  covenant ;  and  when  men  choose  new 
gods,  then  there  is  danger  of  war  in  the  gates ;  in 
testine  broils  and  contentions  often  end  in  the  inva¬ 
sions  of  a  common  enemv. 

4.  The  Devil,  being  thus  defeated  in  his  designs 
upon  the  universal  church,  now  turns  his  rage 
against  particular  persons  and  places  ;  his  malice 
against  the  woman  pushes  him  on  to  make  war  with 
the  remnant  of  her  seed.  Some  think  hereby  are 
meant  the  Albigenses,  who  were  first  by  Diocl’esian 
driven  up  into  barren  and  mountainous  places,  and 
afterward  cruelly  murdered  by  Popish  rage  and 
power,  for  several  generations  ;  and  for  no  other  rea¬ 
son  than  because  they  kept  the  co?nmandments  of 
God,  and  held  the  testimony  of  Jesus  Christ.  Their 
fidelity  to  God  and  Christ,  both  in  doctrine,  wor¬ 
ship,  and  practice,  was  that  which  exposed  them  to 
the  rage  of  Satan  and  his  instruments;  and  such 
fidelity  will  expose  men  still,  less  or  more,  to  the 
end  of  the  world,  when  the  last  enetny  shall  be  de¬ 
stroyed. 

CHAP.  XIII. 

We  have,  in  this  chapter,  a  further  discovery  and  description 
of  the  church’s  enemies;  not  other  enemies  than  are  men¬ 
tioned  before,  but  described  after  another  manner,  that 
the  methods  of  their  enmity  may  more  fully  appear:  they 
are  represented  as  two  beasts  ;  the  first  you  have  an  ac¬ 
count  of,  v.  1 . .  10.  the  second,  v.  11,  &c.  By  the  first 
some  understand  Rome  pagan,  and  by  the  second,  Rome 
papal ;  but  others  understand  Rome  papal  to  be  represented 
by  both  these  beasts ;  by  the  first  in  its  secular  power,  by 
the  second  in  its  ecclesiastical. 

1 .  i  NDI  stood  upon  the  sand  of  the  sea, 
TjL  and  saw  a  beast  rise  up  out  of  the 
sea,  having  seven  heads  and  ten  horns,  and 
upon  his  horns  ten  crowns,  and  upon  his 
heads  the  name  of  blasphemy.  2.  And  the 
beast  which  I  saw  was  like  unto  a  leopard, 
and  his  feet  were  as  the  feet  of  a  bear,  and 
his  mouth  as  the  mouth  of  a  lion:  and  the 
dragon  gave  him  his  power,  and  his  seat, 
and  great  authority.  3.  And  I  saw  one  of 
his  heads  as  it  were  wounded  to  death ;  and 
his  deadly  wound  was  healed:  and  all  the 
world  wondered  after  the  beast.  4.  And 
they  worshipped  the  dragon  which  gave 
power  unto  the  beast:  and  they  worship¬ 
ped  the  beast,  saying,  Who  is  like  unto  the 
beast  ?  Who  is  able  to  make  war  with  him  ? 
5.  And  there  was  given  unto  him  a  mouth 
speaking  great  things  and  blasphemies; 
and  power  was  given  unto  him  to  continue 
forty  and  two  months.  6.  And  he  opened 
his  mouth  in  blasphemy  against  God,  to 
blaspheme  his  name,  and  his  tabernacle 


REVELATION,  XIII. 


and  them  that  dwell  in  heaven.  7.  And  it 
was  given  unto  him  to  make  war  with  the 
saints,  and  to  overcome  them:  and  power 
was  given  him  over  all  kindreds,  and 
tongues,  and  nations.  8.  And  all  that 
dwell  upon  the  earth  shall  worship  him. 
whose  names  are  not  written  in  the  book 
of  life  of  the  Lamb  slain  from  the  founda¬ 
tion  of  the  world.  9.  If  any  man  have  an 
ear,  let  him  hear.  1 0.  He  that  leadeth  into 
captivity  shall  go  into  captivity  :  he  that 
killeth  with  the  sword  must  be  killed  with 
the  sword.  Here  is  the  patience  and  the 
faith  of  the  saints. 

We  have  here  an  account  of  the  rise,  figure,  and 
progress  of  the  first  beast ;  and  observe, 

1.  From  what  situation  the  apostle  saw  this  mon¬ 
ster  ;  he  seemed  to  himself  to  stand  upon  the  sea¬ 
shore,  though,  it  is  probable,  he  was  still  in  a  rap¬ 
ture  ;  but  he  took  himself  to  be  in  the  island.  Patmos, 
but  whether  in  the  body,  or  out  of  the  body,  he 
could  not  tell. 

2.  From  whence  this  beast  came — out  of  the  sea; 
and  vet,  by  the  description  of  it,  it  should  be  more 
likelv  to  be  a  land-monster ;  but  the  more  mon¬ 
strous  every  thing  about  it  was,  the  more  proper  an 
emblem  it  would  be  to  set  forth  the  mystery  of  ini- 
qukv  and  tyranny. 

3. *  What  was  the  form  and  shape  of  this  beast ;  it 
was  for  the  most  part  like  a  leopard,  but  its  feet 
■cere  like  the  feet  of  a  bear,  and  its  mouth  as  the 
mouth  of  a  Hon  ;  it  had  seven  heads,  and  ten  horns, 
and  ufion  its  heads  the  name  of  blasphemy  ;  a  most 
horrid,  hideous  monster  !  In  some  part  ot  this  de¬ 
scription  here  seems  to  be  an  allusion  to  Daniel’s 
vision  of  the  four  beasts,  which  represented  the  four 
monarchies,  Dan.  7.  1 — 3,  See.  One  of  those  beasts 
was  like  a  lien,  another  like  a  bear,  and  another 
like  a  leopard  ;  this  beast  was  a  sort  of  composition 
of  those  three,  with  the  fierceness,  strength,  and 
swiftness,  of  them  all ;  the  seven  heads  and  the  ten 
korr.s  seem  to  design  its  several  powers  ;  the  ten 
cro vans,  its  tributary  princes  ;  the  word  blasphemy 
on  its  forehead,  proclaims  its  direct  enmity  and  op¬ 
position  to  the  glory  of  God,  by  promoting  idolatry. 

4.  The  source  and  spring  of  his  authority — the 
dragon ;  he  gave  him  his power,  and  seat,  and.  great 
authority;  he  was  set  up  by  the  Devil,  and  sup¬ 
ported  bv  him  to  do  his  work,  and  promote  his  in¬ 
terest  ;  and  he  lent  him  all  the  assistance  he  could. 

5.  A  dangerous  wound  given  him,  and  yet  unex- 
pectedlv  healed,  z\  3.  Some  think  that  by  this 
•aounded  head  we  are  to  understand  the  abolishing 
of  pagan  idolatry  ;  and  by  the  healing  of  the  wound, 
the  introducing  of  the  popish  idolatry,  the  same  in 
substance  with  the  former,  only  in  a  new  dress,  and 
which  as  effectually  answers  the  Devil’s  design  as 
that  did. 

6.  The  honour  and  worship  paid  to  this  infernal 
monster  ;  all  the  world  wondered  after  the  beast, 
thev  all  admired  his  power,  and  policy,  and  success, 
and  thru  worshipped  the  dragon  that  gave  power  to 
the  beast,  and  they  worshipped  the  beast,  they  paid 
honour  and  subjection  to  the  Devil  and  his  instru¬ 
ments,  and  thought  there  was  no  power  able  to 
withstand  them  ;  so  great  were  the  darkness,  de¬ 
generacy,  and  madness  of  the  world  ' 

^  7.  How  he  exercised  his  infernal  power  and  poli¬ 
cy  ;  he  had  a  mouth,  sf.eakmg  great  things,  and 
blasphemies  ;  he  blasphemed  God,  the  name  of  God, 
the  tabernacle  of  God,  and  all  them  that  dwell  in 
heaven  ;  and  he  made  war  with  the  snmts,  and  over¬ 


came  them,  and  gained  a  sort  of  universal  empire  in 
the  world.  His  malice  was  principally  levelled  at 
the  God  of  heaven,  and  his  heavenly  attendance  ;  at 
God,  in  making  images  of  him  that  is  invisible,  and 
in  worshipping  them  ;  at  the  tabernacle  of  God,  that 
is,  say  some,  at  the  human  nature  of  the  Lord  Jesus 
Christ,  in  which  God  dwells  as  in  a  tabernacle ;  this 
is  dishonoured  by  their  doctrine  of  transubstantia- 
tion,  that  will  not  suffer  his  body  to  be  a  true  body, 
and  will  put  it  in  the  power  of  every  priest  to  pre¬ 
pare  a  body  for  Christ ;  and  against  them  that  dwell 
in  heaven,  the  glorified  saints,  by  putting  them  into 
the  place  of  the  pagan  demons,  and  praying  to  them ; 
which  they  are  so  far  from  being  pleased  with,  that 
they  truly  judge  themselves  wronged  and  dishon 
our'ed  by  it ;  thus  the  malice  of  the  Devil  shews  it¬ 
self  against  heaven,  and  the  blessed  inhabitants  of 
heaven  :  these  are  above  the  reach  of  his  power; 
all  he  can  do,  is,  to  blaspheme  them  ;  but  the  saints 
on  earth  are  more  exposed  to  his  cruelty,  and  he 
sometimes  is  permitted  to  triumph  over  them,  and 
trample  upon  them. 

8.  The  limitation  of  the  devil’s  power  and  suc¬ 
cess,  and  that  both  as  to  time  and  persons.  (1.)  He 
is  limited  in  point  of  time  ;  his  reign  is  to  continue 
forty  and  two  months,  (v.  5.)  suitable  to  the  ether 
prophetical  characters  of  the  reign  of  antichrist. 
(2.)  He  is  limited  as  to  the  persons  and  people  that 
he  shall  entirely  subject  to  his  will  and  power ;  it  will 
be  only  those  whose  names  are  not  written  in  the 
Lamb's  book  of  life.  Christ  had  a  chosen  remnant, 
redeemed  by  his  blood,  recorded  in  his  book,  sealed 
by  his  Spirit ;  and  though  the  Devil  and  antichrist 
might  overcome  their  bodily  strength,  and  take 
away  the  natural  life,  they  could  never  conquer 
their  souls,  nor  prevail  with  them  to  forsake  their 
Saviour,  and  revolt  to  his  enemies. 

9.  Here  is  a  demand  of  attention  to  what  is  here 
discovered  of  the  great  sufferings  and  troubles  of 
the  church,  and  an  assurance  given,  that  when  Gcd 
has  accomplished  his  work  on  mount  Zion,  his  refin¬ 
ing  work,  then  he  will  turn  his  hand  against  the 
enemies  of  his  people,  and  they  who  have  killed  with 
the  sword,  shall  themselves  fall  by  the  sword,  (r. 
10.)  and  they  who  led  the  people  of  God  into  capti¬ 
vity,  shall  themselves  be  made  captives.  Here  now 
is  that  which  will  be  proper  exercise  for  the  patience 
and  faiih  of  the  saints  ;  patience  under  the  prospect 
of  so  great  sufferings,  and  faith  in  the  prospect  of  so 
glorious  a  deliverance. 

11.  And  I  beheld  another  beast  coming 
up  out  of  the  earth ;  and  he  had  two  horns 
like  a  lamb,  and  he  spake  as  a  dragon.  12. 
And  he  exerciseth  all  the  power  of  the  first 
beast  before  him,  and  causeth  the  earth 
and  them  who  dwell  therein  to  worship  the 
first  beast,  whose  deadly  wound  w  as  heal¬ 
ed.  1 3.  And  he  doeth  great  wonders,  so 
that  he  maketh  fire  come  down  from  hea¬ 
ven  on  the  earth  in  the  sight  of  men.  14. 
And  deceiveth  them  that  dwell  on  the  earth 
by  the  means  of  those  miracles  which  he 
Jiad  power  to  do  in  the  sight  of  the  beast ; 
paying  to  them  that  dwell  on  the  earth, 
that  they  should  make  an  image  to  the 
beast,  which  had  the  wound  by  a  sword, 
and  did  live.  15.  And  he  had  power 
to  give  life  unto  the  image  of  the  beast, 
that  the  image  of  the  beast  should  both 
speak,  and  cause  that  as  many  as  would 


RE\  ELATION,  XIV. 


n«»t  worship  the  image  of  the  heast  should 
be  killed.  16.  And  he  causeth  all,  both 
small  and  great,  rich  and  poor,  free  and 
bond,  to  receive  a  mark  in  their  right  hand, 
or  in  their  foreheads:  17.  And  that  no  man 
might  buy  or  sell,  save  he  that  had  the 
mark,  or  the  name  of  the  beast,  or  the  num¬ 
ber  of  his  name.  1 8.  Here  is  wisdom.  Let 
him  that  hath  understanding  count  the 
number  of  the  beast:  for  it  is  the  number 
of  a  man*,  and  this  number  is  Six  hundred 
threescore  and  six. 

Those  -who  think  the  first  beaut  signifies  Rome 
pagan,  by  this  second  beast  would  understand  Rome  ' 
papal,  that  does  promote  idolatry  and  tyranny,  but ' 
in  a  more  soft  and  lamb-like  manner :  those  that 
understand  the  first  beaut  of  the  secular  power  of  the 
papacv,  take  the  second  to  intend  its  spiritual  and 
ecclesiastical  powers,  which  act  under  the  disguise 
of  religion  and  charity  to  the  souls  of  men.  Here 
observe, 

1.  The  form  and  shape  of  this  second  beaut ;  he 
had  tvo  harm  like  a  lamb,  but  a  mouth  that  sfiuke 
like  the  dragon  :  all  agree  that  this  must  be  some 
great  impostor,  who  under  a  pretence  of  religion 
shall  deceive  the  souls  of  men  :  the  papists  would  j 
have  it  to  be  Apollonius  Tvanzus  ;  but  Dr.  More  I 
has  rejected  that  opinion,  and  fixes  it  upon  the  ec¬ 
clesiastical  powers  of  the  papacy.  The  pope  shews 
the  horn s  of  a  lamb,  pretends  to  be  the  vicar  of 
Christ  upon  earth,  and  so  to  be  vested  with  his 
power  and  authority  ;  but  his  speech  bewrays  him  ; 
for  he  gives  forth  those  false  doctrines,  and  cruel  de¬ 
crees,  which  shew  him  to  belong  to  the  dragon,  and 
DC*  to  the  Lamb. 

2.  The  power  which  he  exercises ;  all  the  fioiver 
of  the  former  beast ;  [v.  12.)  he  promotes  the  same  j 
interest,  pursues  the  same  design  in  substance,  which  \ 
is,  to  draw  men  off,  from  worshipping  the  true  God, 
to  worship  those  who  by  nature  are  no  gods,  and  sub¬ 
ject  the  souls  and  consciences  of  men  to  the  w  ill  and 
authority  of  men,  in  opposition  to  the  will  of  God  ; 
this  design  is  promoted  by  popery  as  well  as  by  pa¬ 
ganism,  and  by  the  crafty  arts  of  popery  as  well  as 
bv  the  secular  arm,  both  serving  the  interests  of  the 
Devil,  though  in  a  efferent  manner. 

3.  The  methods  by  which  this  second  beast  car¬ 
ried  on  his  interests  and  designs;  they  are  of  three 
sorts  ;  (1.)  Lying  wonders,  pretended  miracles,  by 
which  tney  should  be  deceived,  and  prevailed  with 
to  worship  the  former  beast  in  this  new  image  or 
shape  that  was  now  made  for  him  ;  the)  would  pre¬ 
tend  to  bring  down  fire  from  heaven ,  as  Elias  did ; 
and  God  sometimes  permits  his  enemies,  as  he  did 
the  magicians  of  Egypt,  to  do  things  that  seem  very 
wonderful,  and  bv  which  unwary  persons  may  be 
deluded  :  it  is  well  known  that  the  papal  kingdom 
has  been  long  supported  by  pretended  miracles. 
(2.)  Excommunications,  anathemas,  severe  cen¬ 
sures  ;  by  which  they  pretend  to  cut  men  off  from 
Christ,  and  cast  them  into  the  power  of  the  Devil, 
but  do  indeed  deliver  them  over  to  the  secular 
power,  that  they  may  be  nut  to  death  ;  and  thus, 
notwithstanding  their  vile  hypocrisy,  they  are  justly 
charged  with  killing  those  whom  they  cannot  cor¬ 
rupt.  (3.)  By  disfranchisement ;  allowing  none  to  ! 
enjoy  natural,  civil,  or  municipal  rights,  who  will  1 
not  worship  that  papal  beast,  that  is,  the  image  of 
the  pagan  beast  It  is  made  a  qualification  for  buy-  I 
ing  and  selling  the  rights  of  nature,  as  well  as  for  ! 
places  of  profit  and  trust,  that  they  have  the  mark 
of  the  beast  m  their  forehead,  and  m  their  right 
hand ;  and  that  the)’  have  the  name  of  the  beast,  i 


]  and  the  number  of  his  name :  it  is  probable  that  the 
mark,  the  name,  and  the  number  of  the  beast,  may 
all  signify  the  same  thing — that  they  make  an  open 
j  profession  of  their  subjection  and  obedience  to  the 
papacy,  which  is  receiving  the  mark  in  their  fore¬ 
head,  and  that  the)’  oblige  themselves  to  use  all 
their  interest,  power,  and  endeavour,  to  promote  the 
papal  authority,  which  is  receiving  the  mark  m  then 
right  hands.  We  are  told  that  pope  Martin  V.  in 
his  bull  added  to  the  council  of  Constance,  prohibits 
Roman-catholics  to  suffer  any  heretics  to  dwell  in 
their  countries,  or  to  make  any  bargains,  use  any 
trades,  or  bear  any  civil  offices ;  which  is  a  very 
clear  interpretation  of  this  prophecy. 

4.  We  nave  here  the  number  of  the  beast,  given 
in  such  a  manner,  as  shews  the  infinite  wisdom  of 
God,  and  w  ill  sufficiently  exercise  all  the  wisdom 
and  accuracy  of  men  ;  The  number  is  the  number  of 
a  man,  computed  after  the  usual  mariner  among 
men,  and  it  is  666.  Whether  this  be  the  number  of 
the  errors  and  heresies  that  are  contained  in  popery, 
or  rather,  as  others,  the  number  of  the  years  from 
its  rise  to  its  fall,  is  not  certain,  much  less  what  that 
period  is,  which  is  described  by  these  prophetic 
numbers :  the  most  admired  dissertation  on  this  in¬ 
tricate  subject,  is  that  of  Dr.  Potter,  w  here  the  curi¬ 
ous  may  find  sufficient  entertainment :  it  seem1'  to 
me  to  be  one  of  those  seasons  which  God  has  re¬ 
served  in  his  own  power;  only  this  we  know,  God 
has  written  Mene  Tekel  upon  all  his  enemies;  be 
has  numbered  their  days,  and  they  shall  be  finished, 
but  his  own  kingdom  shaJl  endure  for  ever. 

CHAP.  XIV. 

After  an  account  r<f  t't.e  great  trials  and  sifftrinps  w  hich  the 
!  servants  of  God  bad  endured,  we  have  now  a  more  pleasant 
scene  opening,  the  day  begins  now  to  dawn  ;  and  here  we 
have  represented,  I.  The  Lord  Jesus  at  the  head  of  Iris 
faitoful  followers,  v.  1  . .  fc.  II.  Three  an  pels  eent  suc¬ 
cessively  to  proclaim  the  Call  of  Babylon,  and  the  things 
antecedent  and  consequent  to  so  preat  an  event,  v.  6  . .  13. 
III.  The  vision  of  the  harvest,  v.  14,  hue. 

1.  A  ND  I  looked,  and,  lo,  a  Lamb  stood 
A  on  the  mount  Sion,  and  with  him  a 

hundred  forty  and  four  thousand,  ha\  iris  his 
Father's  name  written  in  their  foreheads. 

2.  And  I  heard  a  voice  from  heaven,  as  the 
voice  of  many  waters,  and  as  the  voice  of  a 
great  thunder:  and  I  heard  the  voice  of 
harpers  harping  with  their  harps:  3.  And 
they  sung  as  it  were  a  new  sori£  before  the 
throne,  and  before  the  four  beasts,  and  the 
elders :  and  no  man  could  learn  that  song 
hut  the  hundred  and  forty  and  four  thou¬ 
sand,  w  ho  w  ere  redeemed  from  the  earth. 
4.  These  are  they  who  were  not  defiled 
with  w  omen  ;  for  they  are  virgins.  These 
are  they  w  ho  follow  the  Lamb  whitherso¬ 
ever  he  goeth.  These  were  redeemed  from 
amone  men.  being  the  first-fruits  unto  God 
and  to  the  Lamb.  5.  And  in  their  mouth 
was  found  no  guile :  for  they  are  without 
fault  before  the  throne  of  God. 

Here  we  have  one  of  the  most  pleasing  sights  that 
can  be  viewed  in  this  world — the  Lord  Jesus  Christ 
at  the  head  of  his  faithful  adherents  and  attendants. 
Here  observe, 

1.  How  Christ  appears ;  as  a  Lamb  standing  ufton 
mount  Sion.  Mount  Sion  is  the  {Gospel-church. 
Christ  is  with  his  church,  and  in  the  midst  of  her  in 
all  her  troubles,  and  therefore  she  is  not  consumed. 


£16 


REVELATION,  XIV. 


't  is  liis  presence  that  secures  her  perseverance ;  he 
appears  as  a  Lamb,  a  true  Lamb,  the  Lamb  of  God: 
a  counterfeit  lamb  rose  out  of  the  earth  in  the  last 
chapter,  which  was  really  a  dragon ;  here  Christ 
appears  as  the  true  paschal  Lamb,  to  shew  that  his 
mediatorial  government  is  the  fruit  of  his  sufferings, 
and  the  cause  of  his  people’s  safety  and  fidelity. 

2.  How  his  people  appear ;  very  honourably  :  (1.) 
As  to  the  numbers,  they  are  many,  even  all  who 
were  sealed ;  not  one  of  them  lost  in  all  the  tribula¬ 
tions  through  which  they  had  gone.  (2. )  Their  dis¬ 
tinguishing  badge  ;  they  had  the  name  of  God  writ¬ 
ten  in  their  foreheads,  the}'  made  a  bold  and  open 
profession  of  their  faith  in  God  and  Christ ;  and  this 
being  followed  by  suitable  actings,  they  are  known 
and  approved.  (3. )  Their  congratulations  and  songs 
of  praise,  which  were  peculiar  to  the  redeemed ;  (n. 
3. )  their  praises  were  loud  as  the  thunder,  or  as  the 
voice  of  many  waters;  they  were  melodious,  as  of 
harpers;  they  were  heavenly,  before  the  throne  of 
God;  the  song  was  new,  suited  to  the  new  covenant, 
and  unto  that  new  and  gracious  dispensation  of 
Providence  under  which  they  now  were;  and  their 
song  was  a  secret  to  others,  stra?igers  intermeddled 
not  with  their  joy  ;  others  might  repeat  the  words 
of  the  song,  but  they  were  strangers  to  the  true  sense 
and  spirit  of  it.  (4. )  Their  character  and  descrip¬ 
tion  :  [1.]  They  are  described  by  their  chastity  and 
purity ;  they  were  virgins ;  they  had  not  defiled 
themselves  either  with  corporal  or  spiritual  adul¬ 
tery,  they  had  kept  themselves  clean  Irom  the  abo¬ 
minations  of  the  antichristian  generation.  [2.]  By 
their  loyalty  and  steadfast  adherence  to  Christ ;  they 
follow  the  Lamb  whithersoever  he  goes  ;  they  follow 
the  conduct  of  his  word,  Spirit,  and  providence, 
leaving  it  to  him  to  lead  them  into  what  duties  and 
difficulties  he  pleases.  [3.]  By  their  former  desig¬ 
nation  to  this  honour;  these  were  redeemed  from 
among  men,  being  the  first-fruits  to  God,  and  to  the 
Lamb,  v.  4.  Here  is  plain  evidence  of  a  special  re¬ 
demption  ;  they  were  redeemed  from  among  men  ; 
some  of  the  children  of  men  are,  by  redeeming 
mercy,  distinguished  from  others;  they  were  the 
first-fruits  to  God,  and  to  the  Lamb,  his  choice 
ones,  eminent  in  every  grace,  and  the  earnest  of 
many  more  who  should  be  followers  of  them,  as  they 
were  of  Christ.  [4.]  By  their  universal  integrity 
and  conscientiousness ;  there  was  no  guile  found  in 
them,  and  they  were  without  fault  before  the  throne 
of  God;  they  were  without  any  prevailing  guile,  any 
allowed  fault,  their  hearts  were  right  with  God ; 
and  as  for  their  human  infirmities,  they  were  freely 
pardoned  in  Christ ;  this  is  the  happy  remnant  who 
attend  upon  the  Lord  Jesus  as  their  Head  and  Lord ; 
he  is  glorified  in  them,  and  they  in  him. 

6.  And  I  saw  another  angel  fly  in  the 
midst  of  heaven,  having  the  everlasting  gos¬ 
pel  to  preach  unto  them  that  dwell  on  the 
earth,  and  to  every  nation,  and  kindred,  and 
tongue,  and  people  ;  7.  Saying  with  a  loud 
voice,  Fear  God,  and  give  glory  to  him  ;  for 
the  hour  of  his  judgment  is  come :  and  wor¬ 
ship  him  that  made  heaven,  and  earth,  and 
the  sea,  and  the  fountains  of  waters.  8. 
And  there  followed  another  angel,  saying, 
Babylon  is  fallen,  is  fallen,  that  great  city  ; 
because  she  made  all  nations  drink  of  the 
wine  of  the  wrath  of  her  fornication.  9. 
And  the  third  angel  followed  them,  saying 
with  a  loud  voice,  If  any  man  worship  the 
beast  and  his  image,  and  receive  his  mark 


in  his  forehead,  or  in  his  hand,  10.  The 
same  shall  drink  of  the  wine  of  the  wrath 
of  God,  which  is  poured  out  without  mix¬ 
ture  into  the  cup  of  his  indignation  ;  and  he 
shall  be  tormented  with  fire  and  brimstone 
in  the  presence  of  the  holy  angels,  and  in 
the  presence  of  the  Lamb:  11.  And  the 
smoke  of  their  torment  ascendeth  up  for 
ever  and  ever :  and  they  have  no  rest  day 
nor  night,  who  worship  the  beast  and  his 
image,  and  whosoever  receiveth  the  mark 
of  his  name.  12.  Here  is  the  patience  of 
the  saints  :  here  are  they  that  keep  the  com¬ 
mandments  of  God,  and  the  faith  of  Jesus. 

In  this  part  of  the  chapter  we  have  three  angels 
or  messengers  sent  from  heaven,  to  give  notice  of 
the  fall  of  Babylon,  and  of  those  things  that  were 
antecedent  and  consequent  to  that  great  event. 

1.  The  first  angel  was  sent  on  an  errand  antece¬ 
dent  to  it,  and  that  was,  to  preach  the  everlasting 
gospel,  v.  6,  7.  Observe,  (1.)  The  gospel  is  an 
everlasting  gospel ;  it  is  so  in  its  nature,  and  shall  be 
so  in  its  consequences ;  though  all fiesh  be  grass,  the 
word  of  the  Lord  endureth  for  ever.  (2.)  It  is  a 
work  fit  for  an  angel,  to  preach  this  everlasting  gos¬ 
pel;  such  is  the  dignity,  and  such  is  the  difficulty  of 
that  work  !  And  yet  we  have  this  treasure  in  earthen 
vessels.  (3.)  The  everlasting  gospel  is  of. great  con¬ 
cern  to  all  the  world  ;  and,  as  it  is  the  concern  of  all, 
it  is  very  much  to  be  desired  that  it  should  be  made 
known  to  all,  even  to  every  nation,  and  k  indred,  and 
tongue,  and  people.  (4.)  The  gospel  is  the  great 
means  whereby  men  are  brought  to  fear  God,  and 
to  give  glory  to  him.  Natural  religion  is  not  suffi¬ 
cient  to  keep  up  the  fear  of  God,  nor  to  secure  to 
him  glory  from  men ;  it  is  the  gospel  that  revives 
the  fear  of  God,  and  retrieves  his  glory  in  the  world. 
(5.)  When  idolatry  creeps  into  the  churches  of 
God,  it  is  by  the  preaching  of  the  gospel,  attended 
by  the  power  of  the  Holy  Spirit,  that  men  are  turned 
from  idols  to  serve  the  living  God,  as  the  Creator 
of  the  heaven  and  the  earth,  and  the  sea,  and  the  , 
fountains  of  waters,  v.  7.  To  worship  any  God  be 
side  him  who  created  the  world,  is  idolatry. 

2.  The  second  angel  follows  the  other,  and  pro¬ 
claims  the  actual  fall  of  Babylon.  The  preaching 
of  the  everlasting  gospel  had  shaken  the  foundations 
of  antichristianism  in  the  world,  and  hastened  its 
downfall.  By  Babylon  is  generally  understood  Rome, 
which  was  before  called  Sodom  and  Egypt,  for 
wickedness  and  cruelty ;  and  is  now  first  called 
Babylon,  for  her  pride  and  idolatry.  Observe,  (1.) 
What  God  has  fore-ordained  and  foretold  shall  be 
done  as  certainly  as  if  it  were  done  already.  (2.) 
The  greatness  of  the  papal  Babylon  will  not  be  able 
to  prevent  her  fall,  but  will  make  it  more  dreadful 
and  remarkable.  (3. )  The  wickedness  of  Babylon, 
in  corrupting,  debauching,  and  intoxicating  the  na¬ 
tions  round  about  her,  will  make  her  fall  just,  and 
will  declare  the  righteousness  of  God  in  her  utter 
ruin,  v.  8.  Her  crimes  are  recited  as  the  just  cause 
of  her  destruction. 

3.  J  third  angel  follows  the  other  two,  and  gives 
warning  to  all  of  that  divine  vengeance  which  would 
overtake  all  those  that  obstinately  adhered  to  the 
antichristian  interest,  after  God  had  thus  proclaimed 
its  downfall,  v.  9,  10.  If  after  this,  (this  threatening 
denounced  against  Babylon,  and  in  part  already  exe¬ 
cuted,)  any  should  persist  in  their  idolatry,  profess 
ing  subjection  to  the  beast,  and  promoting  his  cause, 
they  must  expect  to  drink  deep  of  the  wine  of  the 
wrath  of  God,  they  shall  be  for  ever  miserable  in 


917 


REVELATION,  XIV. 


soul  and  body,  Jesus  Christ  shall  inflict  this  punish¬ 
ment  upon  them,  and  the  holy  angels  shall  behold  it, 
and  approve  of  it.  Idolatry,  both  pagan  and  papist, 
is  a  damning  sin  in  its  own  nature,  and  will  prove 
fatal  to  those  who  persist  in  it,  after  fair  warning 
given  by  the  word  of  Providence  ;  they  who  refuse 
to  come  out  of  Babylon,  when  thus  called,  and  re¬ 
solve  to  partake  of  her  sins,  must  receive  of  her 
plagues ;  and  the  guilt  and  ruin  of  such  incorrigible 
idolaters  will  serve  to  set  forth  the  excellency  of  the 
patience  and  obedience  of  the  saints ;  these  graces 
shall  be  rewarded  with  salvation  and  glory ;  when 
the  treachery  and  rebellion  of  others  shall  be  pun¬ 
ished  with  everlasting  destruction,  then  it  will  be 
said,  to  the  honour  of  the  faithful,  ( v .  12.)  Here  is 
the  patience  of  the  saints;  you  have  before  seen  their 
patience  exercised,  now  you  see  it  rewarded. 

13.  And  I  heard  a  voice  from  heaven, 
saying  unto  me,  Write,  Blessed  are  the 
dead  who  die  in  the  Lord  from  henceforth  : 
Yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labours ;  and  their  works  do  fol¬ 
low  them.  14.  And  I  looked,  and  behold, 
a  white  cloud,  and  upon  the  cloud  one  sat, 
like  unto  the  Son  of  man,  having  on  his 
head  a  golden  crown,  and  in  his  hand  a 
sharp  sickle.  1 5.  And  another  angel  came 
out  of  the  temple,  crying  with  a  loud  voice 
to  him  that  sat  on  the  cloud,  Thrust  in  thy 
sickle,  and  reap:  for  the  time  is  come  for 
thee  to  reap  ;  for  the  harvest  of  the  earth  is 
ripe.  16.  And  he  that  sat  on  the  cloud, 
thrust  in  his  sickle  on  the  earth;  and  the 
earth  was  reaped.  1 7.  And  another  angel 
came  out  of  the  temple  which  is  in  heaven, 
he  having  also  a  sharp  sickle.  18.  And 
another  angel  came  out  from  the  altar,  who 
had  power  over  fire  ;  and  cried  with  a  loud 
cry  to  him  that  had  the  sharp  sickle,  say¬ 
ing,  Thrust  in  thy  sharp  sickle,  and  gather 
the  clusters  of  the  vine  of  the  earth ;  for  her 
grapes  are  fully  ripe.  19.  And  the  angel 
thrust  in  his  sickle  into  the  earth,  and 
gathered  the  vine  of  the  earth,  and  cast  it 
into  the  great  wine- press  of  the  wrath  of 
God.  20.  And  the  wine-press  was  trodden 
Without  the  city,  and  blood  came  out  of  the 
wine-press,  even  unto  the  horse-bridles,  by 
the  space  of  a  thousand  and  six  hundred 
furlongs. 

Here  we  have  the  vision  of  the  harvest  and  vin¬ 
tage,  introduced  with  a  solemn  preface.  Observe, 

1.  The  preface,  v.  13.  Here  note,  1 .  F rom  whence 
this  prophecy  about  the  harvest  came  ;  it  came  down 
from  heaven,  and  not  from  men,  and  therefore  it  is 
of  certain  truth  and  great  authority.  2.  How  it  was 
to  be  preserved  and  published — by  writing;  it  was 
to  be  matter  of  record,  that  the  people  of  God  might 
have  recourse  to  it  for  their  support  and  comfort 
upon  all  occasions.  3.  What  it  principally  intended, 
and  that  is,  to  shew  the  blessedness  of  all  the  faith¬ 
ful  saints  and  servants  of  God,  both  in  death  and  af¬ 
ter  death  ;  Blessed  arc  the  dead  that  die  in  the  Lord 
from  henceforth ,  &c.  Here  observe,  (1.)  The  de¬ 
scription  of  those  that  are,  and  shall  be,  blessed — 
such  as  die  in  the  Lord,  either  die  in  the  cause  of 
Christ,  or  rather  die  in  a  state  of  vital  union  with 


Christ,  such  as  are  found  in  Christ  when  death 
comes.  (2. )  The  demonstration  of  this  blessedness 
— they  rest  from  their  labours,  and  their  works  do 
follow  them.  [1.]  They  are  blessed  in  their  rest, 
they  rest  from  all  sin,  temptation,  sorrow,  and  perse¬ 
cution  ;  there  the  wicked  cease  from  troubling,  there 
the  weary  are  at  rest.  [2.  ]  They  are  blessed  in 
their  recompense,  their  works  follow  them ;  they  do 
not  go  before  them  as  their  title,  or  purchase,  but 
follow  them  as  their  evidence  of  having  lived  and 
died  in  the  Lord ;  and  the  memory  of  them  will  be 
pleasant,  and  the  reward  glorious,  far  above  the 
merit  of  all  their  services  and  sufferings.  [3.  ]  They 
are  happy  in  the  time  of  their  dying,  when  they  have 
lived  to  see  the  cause  of  God  reviving,  the  peace  of 
the  church  returning,  and  the  wrath  of  God  falling 
upon  their  idolatrous  cruel  enemies ;  such  times  are 
good  times  to  die  in ;  they  have  Simeon’s  desire ; 
Now,  Lord,  lettest  thou  thy  sen’ant  depart  in  peace, 
for  mine  eyes  have  seen  thy  sah'ation.  And  all  this 
is  ratified  and  confirmed  by  the  testimony  of  the 
Spirit  witnessing  with  their  spirits ,  and  with  the 
written  word. 

II.  We  have  the  vision  itself,  represented  by  a 
harvest  and  a  vintage. 

1.  By  a  harvest ;  ( v .  14, 15. )  an  emblem  that  some¬ 
times  signifies  the  cutting  down  of  the  wicked,  when 
ripe  for  ruin,  by  the  judgments  of  God ;  and  some¬ 
times  the  gathering  in  of  the  righteous,  when  ripe 
for  heaven,  by  the  mercy  of  God.  This  seems 
rather  to  represent  God’s  judgments  against  the 
wicked:  and  here  observe,  (1.)  The  Lord  of  the 
harvest — one  so  like  unto  the  Son  of  man,  that  he 
was  the  same,  even  the  Lord  Jesus,  who  is  described, 
[1.]  By  the  chariot  in  which  he  sat — a  white  cloud  ; 
a  cloud  that  had  a  bright  side  turned  to  the  church, 
how  dark  soever  it  might  be  to  the  wicked.  [2.  ]  By 
the  ensign  of  his  power — on  his  head  was  a  golden 
crown,  authority  to  do  all  that  he  did,  and  whatso¬ 
ever  he  would  do.  [3.]  By  the  instrument  of  his 
providences — in  his  hand  a  sharp  sickle.  [4.]  By 
the  solicitations  he  had  from  the  temple  to  perform 
this  great  work ;  what  he  did  he  wTas  desired  to  do 
by  his  people  ;  and  though  he  was  resolved  to  do  it, 
he  would  for  this  thing  be  sought  unto  by  them,  and 
so  it  should  be  in  return  to  their  prayers.  (2.)  Ob¬ 
serve  the  harvest-work  ;  which  is,  to  thrust  the  sickle 
into  the  com,  and  reap  the  field ;  the  sickle  is  the 
sword  of  God’s  justice,  the  field  is  the  world,  reaping 
is  cutting  the  inhabitants  of  the  earth  down,  and  car- 
rving  them  off.  (3.)  The  harvest-time. ;  and  that 
was  when  the  corn  is  ripe,  when  the  measure  of  the 
sin  of  men  is  filled  up,  and  they  are  ripe  for  destruc¬ 
tion.  The  most  inveterate  enemies  of  Christ  and 
his  church  are  not  destroyed,  till  by  their  sin  they 
are  ripe  for  ruin,  and  then  he  will  spare  them  no 
longer;  he  will  thrust  in  his  sickle,  and  the  earth 
shall  be  reaped. 

2.  A  vintage,  v.  17.  Some  think  that  these  two 

are  onlv  different  emblems  of  the  same  judgment ; 
others,  that  they  refer  to  distinct  events  of  Provi¬ 
dence  before  the  end  of  all  things.  Observe,  (1.) 
To  whom  this  vintage-work  was  committed — to  an 
angel ,  another  angel  that  came  out  from  the  altar, 
that  is,  from  the  holiest  of  all  in  heaven.  (2.)  At 
whose  request  this  vintage-work  was  undertaken  ; 
it  was,  as  before,  at  the  erv  of  an  angel  out  of  the  tem¬ 
ple,  the  ministers  and  churches  of  God  on  earth. 
(3. )  The  work  of  the  vintage ;  which  consists  of 
twp  parts,  [1.]  The  cutting  off,  and  gathering,  the 
clusters  of  the  vine,  which  were  now  ripe  and  ready, 
fully  ripe,  v.  18.  [2.]  Casting  these  grapes  into 

the  wine-press;  (v.  19.)  here  we  are  told.  First, 
What  was  the  wine-press  ;  it  was  the  wrath  of  God, 
the  fire  of  his  indignation,  some  terrible  calamity, 
very  probably  the  sword,  shedding  the  blood  of  the 
wicked.  Secondly,  Where  was  the  place  of  the 


918 


REVELATION,  XV. 


wine-press — without  the  city,  where  the  army  lay, 
that  came  against  Babylon.  Thirdly ,  The  quantity 
of  the  wine,  that  is,  of  the  blood  that  was  drawn 
forth  by  this  judgment ;  it  was,  for  depth,  up  to  the 
horses’  bridles,  and  for  breadth  and  length,  a  thou¬ 
sand  and  six  hundred furlongs  ;  (t>.  20.)  that  is,  say 
some,  200  Italian  miles,  which  is  thought  to  be  the 
measure  of  the  holy  land,  and  may  be  meant  of  the 

Satrimony  of  the  holy  see,  encompassing  the  city  of 
ome  :  but  here  we  are  left  to  doubtful  conjectures  ; 
perhaps,  this  great  event  has  not  yet  had  its  ac¬ 
complishment,  but  the  vision  is  for  an  appointed 
time;  and  therefore,  though  it  may  seem  to  tarry, 
we  are  to  wait  for  it.  But  who  shall  live  when  the 
Lord  does  this? 

CHAP.  XV. 

Hitherto,  according  to  the  judgment  of  very  eminent  expo¬ 
sitors,  God  had  represented  to  his  servant  John,  I.  The 
state  of  the  church  under  the  pagan  powers,  in  the  six  seals 
opened;  and  then,  II.  The  state  of  the  church  under  the 
papal  powers,  in  the  vision  of  the  six  trumpets  that  began 
to  sound  upon  the  opening  of  the  seventh  seal:  and  then  is 
inserted,  III.  A  more  general  and  brief  account  of  the 
ast,  present,  and  future  state  of  the  church,  in  the  little 
ook,  &c.  He  now  proceeds,  IV.  To  shew  him  how  anti¬ 
christ  should  be  destroved;  by  what  steps  that  destruction 
should  be  accomplished,  in  the  vision  of  the  seven  vials. 
This  chapter  contains  an  awful  introduction  or  preparation 
for  the  pouring  out  of  the  vials;  in  which  we  have,  1.  A 
sight  of  those  angels  in  heaven,  who  were  to  have  the 
execution  of  this  great  work,  and  with  what  acclama¬ 
tions  of  joy  the  heavenly  hosts  applauded  the  great  de¬ 
sign,  v.  1  . .  5.  2.  A  sight  of  these  angels  coming  out  of 
heaven  to  receive  those  vials  which  they  were  to  pour 
out,  and  the  great  commotions  that  this  caused  in  the 
world,  v.  5,  &c. 

1.  A  ND  I  saw  another  sign  in  heaven, 
great  and  marvellous,  seven  angels 
having  the  seven  last  plagues ;  for  in  them 
is  filled  up  the  wrath  of  God.  2.  And  I 
saw  as  it  were  a  sea  of  glass  mingled  with 
fire ;  and  them  that  had  gotten  the  victory 
over  the  beast,  and  over  his  image,  and 
over  his  mark,  and  over  the  number  of  his 
name,  stand  on  the  sea  of  glass,  having  the 
harps  of  God.  3.  And  they  sing  the  song 
of  Moses  the  servant  of  God,  and  the  song 
of  the  Lamb,  saying,  Great  and  marvellous 
are  thy  works,  Lord  God  Almighty;  just 
and  true  are  thy  ways,  thou  King  of  saints. ; 
4.  Who  shall  not  fear  thee,  O  Lord,  and 
glorify  thy  name  ?  For  thou  only  art  holy  : 
for  all  nations  shall  come  and  worship  be¬ 
fore  thee;  for  thy  judgments  are  made 
manifest. 

Here  we  have  the  preparation  of  matters  for  the 
pouring  out  of  the  seven  vials,  which  was  committed 
to  seven  angels ;  and  observe, 

How  these  angels  appeared  to  the  apostle  in  hea¬ 
ven;  it  was  in  a  wonderful  manner,  and  that  upon 
the  account,  1.  Of  the  work  they  had  to  do ;  which 
was,  to  finish  the  destruction  of  antichrist.  God 
was  now  about  to  pour  out  his  seven  last  plagues 
upon  that  interest ;  and  as  the  measure  of  Babylon’s 
sins  was  filled  uh,  they  should  now  find  the  full 
measure  of  his  vindictive  wrath.  2.  The  specta¬ 
tors  and  witnesses  of  this  their  commission — all  that 
had  gotten  the  victory  over  the  beast,  &c.  These 
stood  on  a  sea  of  glass,  representing  this  world,  as 
some  think,  a  brittle  thing,  that  shall  be  broken  to 
pieces ;  or,  as  others,  the  gospel-covenant,  alluding 
to  the  brazen  sea  in  the  temple,  in  which  the  priests 


were  to  wash :  the  faithful  servants  of  God  stand 
upon  the  foundation  of  the  righteousness  of  Christ ; 
or,  as  others,  the  Red  Sea,  that  stood  as  it  were 
congealed  while  the  Israelites  went  through ;  and 
the  pillar  of  fire  reflecting  light  upon  the  waters, 
they  would  seem  to  have  Jire  mingled  with  them  ; 
and  this  to  shew  that  the  fire  of  God’s  wrath  against 
Pharaoh  and  his  horses  should  dissolve  the  con¬ 
gealed  waters,  and  destroy  them  thereby  ;  to  which 
there  seems  to  be  an  allusion,  by  their  singing  the 
song  of  Moses  ;  in  which,  (1.)  They  extol  the 
greatness  of  God’s  works,  and  the  justice  and  truth 
of  his  ways,  both  in  delivering  his  people,  and  de¬ 
stroying  their  enemies ;  they  rejoiced  in  hope,  and 
the  near  prospect  they  had  of  this,  though  it  was 
not  yet  accomplished.  (2.)  The  call  upon  all  na¬ 
tions  to  render  unto  God  the  fear,  glory,  and  wor¬ 
ship,  which  were  due  to  such  a  discovery  of  his 
truth  and  justice  ;  (y.  4.)  Who  shall  not  fear  thee? 

5.  And  after  that  I  looked,  and,  behold, 
the  temple  of  the  tabernacle  of  the  testi¬ 
mony  in  heaven  was  opened  :  6.  And  the 

seven  angels  came  out  of  the  temple,  hav¬ 
ing  the  seven  plagues,  clothed  in  pure  and 
white  linen,  and  having  their  breasts  girded 
with  golden  girdles.  7.  And  one  of  the 
four  beasts  gave  unto  the  seven  angels 
seven  golden  vials,  full  of  the  wrath  of  God, 
who  liveth  for  ever  and  ever.  8.  And  the 
temple  was  filled  with  smoke  from  the 
glory  of  God,  and  from  his  power  ;  and  no 
man  was  able  to  enter  into  the  temple,  till 
the  seven  plagues  of  the  seven  angels  were 
fulfilled. 

Observe,  1.  How  these  angels  appeared  ;  coming 
out  of  heaven  to  execute  their  commission  ;  (v.  5. ) 
The  temple  of  the  tabernacle  of  the  testimony  in  hea¬ 
ven  was  opened.  Here  is  an  allusion  to  the  holiest 
of  all  in  the  tabernacle  and  temple,  where  was  the 
mercy -seat,  covering  the  ark  of  the  testimony,  where 
the  high  priest  made  intercession,  and  God  com¬ 
muned  with  his  people,  and  heard  their  prayers. 
Now  by  this,  as  it  is  here  mentioned,  we  may  un¬ 
derstand,  (1.)  That  in  the  judgments  God  was  now 
about  to  execute  upon  the  antichristian  interest, 
he  was  fulfilling  the  prophecies  and  promises  of  his 
word  and  covenant,  which  was  there  always  before 
him,  and  of  which  he  was  ever  mindful.  (2.)  That 
in  this  work  he  was  answering  the  prayers  of  the 
people,  which  were  offered  to  him  by  their  great 
High  Priest.  (3.)  That  he  was  herein  avenging 
the  quarrel  of  his  own  Son,  and  our  Saviour  Jesus 
Christ,  whose  offices  and  authority  had  been  usurp¬ 
ed,  his  name  dishonoured,  and  the  great  designs  of 
his  death  opposed,  by  antichrist  and  his  adherents. 
(4.)  That  he  was  opening  a  wider  door  of  liberty 
for  his  people  to  worship  him  in  numerous  solemn 
assemblies,  without  the  fear  of  their  enemies. 

2.  How  they  are  equipped  and  prepared  for  their 
work;  where  observe,  (1.)  Their  array;  they 
were  clothed  with  pure  and  white  linen,  and  had 
their  breasts  girded  with  golden  girdles,  v.  6.  This 
was  the  habit  of  the  high  priests  when  they  went  in 
to  inquire  of  God,  and  came  out  with  an  answer 
from  him  :  this  shewed  that  these  angels  were  acting 
in  all  things  under  the  divine  appointment  and  di¬ 
rection,  and  that  they  were  going  to  prepare  a  sa¬ 
crifice  to  the  Lord,  called  the  supper  of  the  great 
God ,  ch.  19.  17.  The  angels  are  the  ministers  of 
divine  justice,  and  they  do  every  thing  in  a  pure  and 
holy  manner.  (2.)  Their  artillery,  what  it  was 


919 


REVELATION,  XVI. 


and  from  whence  they  receive  it ;  their  artillery,  by 
which  they  were  to  do  this  great  execution,  was, 
seven  vials  filled,  with  the  wrath  of  God ;  they  were 
armed  with  the  wrath  of  God  against  his  enemies  : 
the  meanest  creature,  when  it  comes  armed  with 
tne  anger  of  God,  will  be  too  hard  for  any  man  in 
the  world ;  but  much  more  an  angel  of  God.  This 
wrath  of  God  was  not  to  be  poured  out  all  at  once, 
but  was  divided  into  seven  parts,  which  should  suc¬ 
cessively  fall  upon  the  antichristian  party.  Now 
from  whence  did  the  angels  receive  these  vials  ? 
From  one  of  the  four  living  creatures,  one  of  the  ^ 
ministers  of  the  true  church,  that  is,  in  answer  to  | 
the  prayers  of  the  ministers  and  people  of  God, 
and  to  avenge  their  cause,  in  which  the  angels  are 
willingly  employed.. 

3.  The  impressions  these  things  made  upon  all 
who  stood  near  the  temfile;  they  were  all,  as  it  were, 
wrapt  up  in  clouds  of  smoke,  which  filled  the  tem¬ 
ple,  from  the  glorious  and  powerful  presence  of 
God  ;  so  that  no  man  was  able  to  enter  into  the  tem¬ 
ple,  till  the  work  was  finished.  The  interests  of 
antichrist  were  so  interwoven  with  the  civil  in¬ 
terests  of  the  nations,  that  he  could  not  be  destroyed 
without  giving  a  great  shock  to  all  the  world  ;  and 
the  people  of  God  would  have  but  little  rest  and 
leisure  to  assemble  themselves  before  him,  while 
this  great  work  was  a  doing ;  for  the  present,  their 
sabbaths  would  be  interrupted,  ordinances  of  public 
worship  intermitted,  and  all  thrown  into  a  general 
confusion.  God  himself  was  now  preaching  to  the 
church,  and  to  all  the  world,  by  terrible  things  in 
righteousness  ;  but  when  this  work  was  done,  then 
the  churches  would  have  rest,  the  temple  would  be 
opened,  and  the.  solemn  assemblies  gathered,  edified, 
and  multiplied ;  the  greatest  deliverances  of  the 
church  are  brought  about  by  awful  and  astonishing 
steps  of  Providence. 

CHAP.  XVI. 

In  this  chapter,  we  have  an  account  of  the  pouring  forth  of 
these  vials  that  were  filled  witli  the  wrath  of  God ;  they 
were  poured  out  upon  the  whole  antichristian  empire,  and 
on  every  thing  appertaining  to  it:  I.  Upon  the  earth,  v. 
2.  II.  Upon  the  sea,  v.  3.  III.  Upon  the  rivers  and 
fountains  of  waters,  v.  4.  Here  the  heavenly  hosts  pro¬ 
claim  and  applaud  the  righteousness  of  the  judgments  of 
God.  IV.  The  fourth  vial  was  poured  out  on  the  sun,  v. 

S.  V.  The  fifth  on  the  seat  of  the  beast.  VI.  The  sixth 
on  the  river  Euphrates.  VII.  The  seventh  in  the  air; 
upon  which,  the  cities  of  the  nations  fell,  and  great  Babylon 
came  in  remembrance  before  God. 

1.  A  ND  I  heard  a  great  voice  out  of  the 
J.  tv  temple  saying  to  the  seven  angels, 
Go  your  ways,  and  pour  out  the  vials  of  the  j 
wrath  of  God  upon  the  earth.  2.  And  the 
first  went,  and  poured  out  his  vial  upon  the 
earth;  and  there  fell  a  noisome  and  griev¬ 
ous  sore  upon  the  men  who  had  the  mark 
of  the  beast,  and  vpon  them  who  worship¬ 
ped  his  image.  3.  And  the  second  angel 
poured  out  his  vial  upon  the  sea,  and  it 
became  as  the  blood  of  a  dead  man :  and 
every  living  soul  died  in  the  sea.  4.  And 
the  third  angel  poured  out  his  vial  upon 
the  rivers  and  fountains  of  waters ;  and  i 
they  became  blood.  5.  And  I  heard  the 
angel  of  the  waters  say,  Thou  art  righ¬ 
teous,  O  Lord,  who  art,  and  wast,  and 
shalt  be,  because  thou  hast  judged  thus : 
C.  For  they  have  shed  the  blood  of  saints 
and  prophets,  and  thou  hast  given  them 


blood  to  drink ;  for  they  are  worthy.  7. 
And  I  heard  another  out  of  the  altar  say, 
Even  so,  Lord  God  Almighty,  true  and 
righteous  are  thy  judgments. 

We  had  in  the  foregoing  chapter  the  great  and 
solemn  preparation  that  was  made  for  the  pouring 
out  of  the  vials  ;  now  we  have  the  performance  of 
that  work.  Where  observe, 

I.  That  though  every  thing  was  made  ready  be¬ 
fore,  yet  nothing  was  to  be  put  in  execution  without 
an  immediate  positive  order  from  God  ;  and  this  lit 
gave  out  of  the  temple,  answering  the  prayers  of  his 
people,  and  avenging  their  quarrel. 

II.  No  sooner  was  the  word  of  command  given, 
than  it  was  immediately  obeyed ;  no  delay,  no  ob¬ 
jection  made.  We  find  that  some  of  the  best  of 
men,  as  Moses  and  Jeremiah,  did  not  so  readily 
come  in  and  comply  with  the  call  of  God  to  their 
work  ;  but  the  angels  of  God  excel  not  only  in 
strength,  but  in  a  readiness  to  do  the  will  of  God. 
God  says.  Go  your  ways,  and  pour  out  the  vials  ; 
and  immediately  the  work  is  begun.  We  are 
taught  to  pray,  that  the  will  of  God  may  be  done  on 
earth  as  it  is  done  in  heaven. 

And  now  we  enter  upon  a  series  of  very  terrible 
dispensations  of  Providence ;  of  which  it  is  difficult 
to  give  the  certain  meaning,  or  to  make  the  par¬ 
ticular  application.  But  in  the  general  it  is  worth 
our  observation. 

1.  We  have  here  a  reference  and  allusion  to 
several  of  the  plagues  of  Egypt,  such  as  the  turning 
their  waters  into  blood,  and  smiting  them  with  boils 
and  sores.  Their  sins  were  alike,  and  so  were  their 
punishments. 

2.  These  vials  have  a  plain  reference  to  the 
seven  trumpets,  which  represented  the  rise  of  anti¬ 
christ;  and  we  learn  hence,  that  the  fall  of  the 
church’s  enemies  shall  bear  some  resemblance  to 
their  rise  ;  and  that  God  can  bring  them  down  in 
such  ways  as  they  chose  to  exalt  themselves.  And 
the  fall  of  antichrist  shall  be  gradual ;  as  Rome  was 
not  built  in  one  day,  so  neither  shall  it  fall  in  one 
day,  but  it  falls  by  degrees ;  it  shall  fall  so  as  to  rise 
no  more. 

3.  The  fall  of  the  antichristian  interest  shall  be 
universal.  Every  thing  that  any  ways  belonged  to 
them,  or  could  be  serviceable  to  them,  the  premises, 
and  all  their  appurtenances,  are  put  into  the  writ  for 
destruction  ;  their  earth,  their  air,  their  sea,  their 
rivers,  their  cities,  all  consigned  over  to  ruin,  all 
accursed  for  the  sake  of  the  wickedness  of  that  peo¬ 
ple.  Thus  the  creation  groans  and  suffers  through 
the  sins  of  men.  Now  we  proceed  to, 

(1.)  The  first  angel  who  poured  out  his  vial: 
( v .  2.)  observe,  [1.]  Where  it  fell — upon  the  earth-, 
that  is,  say  some,  upon  the  common  people  ;  others, 
upon  the  body  of  the  Romish  clergy,  who  were  the 
basis  of  the  papacy,  and  of  an  earthlv  spirit,  all 
carrying  on  earthly  designs.  [2.]  What  it  pro¬ 
duced — noisome  and  grievous  sores  on  all  who  had 
the  mark  of  the  beast.  They  had  marked  them¬ 
selves  by  their  sin,  now  God  marks  them  out  bv  his 
judgments.  This  sore,  some  think,  signifies  some 
of  the  first  appearances  of  Providence  against  their 
state  and  interest,  which  gave  them  great  uneasi¬ 
ness,  as  it  discovered  their  inward  distemper,  and 
was  a  token  of  further  evil ;  the  plague-tokens  ap¬ 
peared. 

(2.)  The  second  angel  poured  out  his  vial;  and 
here  we  see,  [1.]  Where  it  fell — upon  the  sea  ;  that 
is,  say  some,  upon  the  jurisdiction  and  dominion  of 
the  papacy  ;  others,  upon  the  whole  system  of  their 
religion,  their  false  doctrines,  corrupt  glosses,  their 
superstitious  rites,  their  idolatrous  worship,  their 
pardons,  indulgences,  a  great  conflux  of  wicked  in- 


REVELATION,  NV1. 


920 

ventions  and  institutions,  by  which  they  maintain  a 
trade  and  traffic  advantageous  to  themselves,  but 
injurious  to  all  who  deal  with  them.  [2.]  What  it 
produced — it  turned  the  sea  into  blood,  as  the  blood 
of  a  dead  man,  and  every  living  soul  died  in  the  sea. 
God  discovered  not  only  the  vanity  and  falsehood  of 
their  religion,  but  the  pernicious  and  deadly  nature 
of  it — that  the  souls  ol  men  were  poisoned  by  that 
which  was  pretended  to  be  the  sure  means  of  their 
salvation. 

(3.)  The  next  angel  poured  out  his  vial ;  and  we 
are  told,  [1.]  Where  that  fell — upon  the  rivers,  and 
upon  the  fountains  of  waters  ;  that  is,  say  some  very 
learned  men,  upon  their  emissaries,  and  especially 
the  Jesuits,  who,  like  streams,  conveyed  the  venom  J 
and  poison  of  their  errors  and  idolatries  from  the 
spring-head  through  the  earth.  [2.]  What  effect  . 
it  had  upon  them — it  turned  them  into  blood  ;  some  ; 
think,  it  stirred  up  Christian  princes  to  take  a  just  i 
revenge  upon  them  that  had  been  the  great  incen-  j 
diaries  of  the  world,  and  had  occasioned  the  shed¬ 
ding  of  the  blood  of  armjes,  and  of  martyrs  :  the 
following  doxology  favours  this  sense  ;  (y.  5,  6.)  the 
instrument  that  God  makes  use  of  in  this  work,  is 
called  the  angel  of  the  waters,  who  extols  the  righ¬ 
teousness  of  God  in  this  retaliation,  They  have  shed 
the  blood  of  thy  saints,  and  thou  hast  givey  them 
blood  to  drink  ;  for  they  are  worthy  :  to  which  an¬ 
other  angel  answered  by  full  consent,  v.  7. 

8.  And  the  fourth  angel  poured  out  his 
vial  upon  the  sun ;  and  power  was  given  j 
unto  him  to  scorch  men  with  fire.  9.  And 
men  were  scorched  with  great  heat,  and 
blasphemed  the  name  of  God,  who  hath 
power  over  these  plagues:  and  they  repent¬ 
ed  not  to  give  him  glory.  1 0.  And  the  fifth 
angel  poured  out  his  vial  upon  the  seat  of 
the  beast ;  and  his  kingdom  was  full  of 
darkness;  and  they  gnawed  their  tongues 
for  pain,  11.  And  blasphemed  the  God  of 
Heaven  because  of  their  pains  and  their 
sores,  and  repented  not  of  their  deeds. 

In  these  verses  we  see  the  work  going  on  in  the 
appointed  order. 

The  fourth  angel  poured  out  his  vial,  and  that  fell 
upon  the  sun  ;  who  is,  say  some,  upon  some  eminent 
prince  of  popish  communion,  who  should  renounce 
their  false  religion  a  little  while  before  its  utter 
downfall ;  and  some  expect  it  will  be  the  German 
emperor.  And  now  what  will  be  the  consequence  j 
of  this  ?  That  sun  which  before  cherished  them  with 
warm  and  bengin  influences,  shall  now  grow  hot 
against  these  idolaters,  and  shall  scorch  them. 
Princes  shall  use  their  power  and  authority  to  sup¬ 
press  them  ;  which  yet  would  be  so  far  from  bringing 
them  to  repentance,  that  it  should  cause  them  to 
curse  God  and  their  king,  and  look  upward,  throw¬ 
ing  out  their  blasphemous  speeches  against  the  God 
of  heaven  ;  they  were  hardened  to  their  ruin. 

The  fifth  angel  poured  out  his  vial,  v.  10.  And 
observe,  1.  Where  that  fell — upon  the  seat  of  the 
beast ;  upon  Rome  itself,  the  mystical  Babylon,  the 
head  of  the  antichristian  empire.  2.  What  effect 
it  had  there — the  whole  kingdom  of  the  beast  was 
full  of  darkness  and  distress ;  from  that  very  city 
which  was  the  seat  of  their  policy,  the  source  of  all 
their  learning,  and  all  their  knowledge,  and  all  their 
pomp  and  pleasure,  it  now  becomes  a  source  of 
darkness,  and  pain,  and  anguish.  Darkness  was  one 
of  the  plagues  of  Egypt,  and  it  is  opposed  to  lustre 
and  honour,  and  so  forebodes  the  contempt  and  scorn 
to  which  the  antichristian  interest  should  be  expos-  1 


ed.  Darkness  is  opposed  to  wisdom  and  penetra¬ 
tion,  and  forebodes  the  confusion  and  folly  which  the 
idolaters  should  discover  at  that  time.  It  is  opposed 
to  pleasure  and  joy,  and  so  signifies  their  anguish 
and  vexation  of  spirit,  when  their  calamities  thus 
came  upon  them. 

12.  And  the  sixth  angel  poured  out  his 
vial  upon  the  great  river  Euphrates ;  and 
the  water  thereof  was  dried  up,  that  the 
way  of  the  kings  of  the  east  might  be  pre¬ 
pared.  1 3.  And  I  saw  three  unclean  spirits 
like  frogs  come  out  of  the  mouth  of  the  dra¬ 
gon,  and  out  of  the  mouth  of  the  beast,  and 
out  of  the  mouth  of  the  false  prophet.  1 4. 
For  they  are  the  spirits  of  devils,  working 
miracles,  ivhich  go  forth  unto  the  kings  of 
the  earth,  and  of  the  whole  world,  to  gather 
them  to  the  battle  of  that  great  day  of  God 
Almighty.  15.  Behold,  1  come  as  a  thief. 
Blessed  is  he  that  watcheth,  and  keepeth 
his  garments,  lest  he  walk  naked,  and  they 
see  his  shame.  16.  And  he  gathered  them 
together  into  a  place  called  in  the  Hebrew 
tongue  Armageddon. 

The  sixth  angel  poured  out  his  vial ;  and  observe, 

1.  Where  it  fell,  upon  the  great  river  Euphrates. 
Some  take  it  literally,  for  the  place  where  the  Turk¬ 
ish  power  and  empire  begun  :  and  thev  think  this 
is  a  prophecy  of  the  destruction  of  the  Turkish  mo¬ 
narchy  and  idolatry,  which  they  suppose  will  be 
effected  about  the  same  time  with  that  of  the  pa¬ 
pacy,  as  another  antichrist,  and  that  thereby  a  way 
shall  be  made  for  the  conveniencv  of  the  Jews,  those 
princes  of  the  east.  Others  take  it  for  the  river 
Tiber;  for  as  Rome  is  mystical  Babvlon,  Tiber  is 
mystical  Euphrates.  And  when  Rome  is  destroy¬ 
ed,  her  river  and  merchandise  must  suffer  with  her. 

2.  What  did  this  vial  produce?  (1.)  The  dry¬ 
ing  up  of  the  river,  which  furnished  the  city  with 
wealth,  provisions,  and  all  sorts  of  accommodations. 
(2.)  A  way  is  hereby  prepared  for  the.  kings  of  the 
east.  The  idolatry  of  the  church  of  Home  had  been 
a  great  hinderance  both  to  the  conversion  of  the 
Jews,  who  have  been  long  cured  of  their  inclination 
to  idols,  and  of  the  Gentiles,  who  are  hardened  in 
their  idolatry,  by  seeing  that  which  so  much  sym¬ 
bolizes  with  it,  among  those  called  Christians.  It  is 
therefore  very  probable  that  the  downfall  of  po¬ 
pery,  removing  these  obstructions,  will  open  a  way 
for  both  the  Jews  and  other  eastern  nations  to  come 
into  the  church  of  Christ.  And  if  we  suppose  that 
Mahometanism  shall  fall  at  the  same  time,  there 
will  be  still  a  more  open  communication  between 
the  western  and  eastern  nations,  which  may  facili¬ 
tate  the  conversion  of  the  Jews,  and  of  the  fulness 
of  the  Gentiles.  And  when  this  work  of  God  ap¬ 
pears,  and  is  about  to  be  accomplished,  no  wonder 
if  it  occasion  another  consequence,  which  is,  (3.) 
The  last  effort  of  the  great  dragon  ;  he  is  resolved 
to  have  another  push  for  it,  that,  if  possible,  he  may 
retrieve  the  ruinous  posture  of  his  affairs  in  the 
world.  He  is  now  rallying  his  forces,  recollecting 
all  his  spirits,  to  make  one  desperate  sally  before  all 
be  lost.  This  is  occasioned  by  the  pouring  out  of 
the  sixth  vial. 

Here  observe,  [1.]  The  instruments  he  makes 
use  of  to  engage  the  powers  of  the  earth  in  his  cause 
and  quarrel — three  unclean  spirits  like  frogs  come 
forth,  one  out  of  the  mouth  of  the  dragon,  another 
out  of  the  mouth  of  the  beast,  and  a  third  out  of  the 
false  prophet.  Hell,  the  secular  power  of  anticnris*. 


REVELATION,  XVII 


and  the  ecclesiastical  power,  all  combined  to  send 
their  several  instruments,  furnished  with  hellish 
malice,  with  worldly  policy,  and  with  religious  false¬ 
hood  and  deceit ;  and  these  should  muster  up  the 
Devil’s  forces  for  a  decisive  battle* 

[2.]  The  means  these  instruments  would  use  to 
engage  the  powers  of  the  earth  in  this  war — they 
should  work  pretended  miracles ;  the  old  stratagem 
of  him  whose  coming  is  after  the  working  of  Satan, 
with  all  flower,  ana  signs,  and  lying  wonders,  and 
with  all  deceivableness  of  unrighteousness,  2  Thess. 
2.  9,  10.  Some  think,  that  a  little  before  the  fall  of 
antichrist,  the  popish  pretence  of  power  to  work 
miracles  will  be  revived,  and  will  very  much  amuse 
and  deceive  the  world. 

[3.  ]  The  field  of  battle — a  place  called  Armaged¬ 
don  ;  that  is,  say  some,  the  mount  of  Megiddo,  near 
to  which,  by  a  stream  issuing  from  thence,  Barak 
overcame  Sisera,  and  all  the  kings  in  alliance  with 
him.  Judges  5.  19.  And  in  the  valley  of  Megiddo 
Josiah  was  slain.  This  place  had  been  famous  for 
two  events  of  a  very  different  nature,  the  first  very 
happy  for  the  church  of  God,  the  latter  very  un¬ 
happy  ;  but  it  should  now  be  the  field  of  the  last 
battle  in  which  the  church  shall  be  engaged,  and 
she  shall  be  victorious.  This  battle  required  time 
to  prepare  for  it,  and  therefore  the  further  account 
of  it  is  suspended  till  we  come  to  the  nineteenth 
chapter,  v.  19,  20. 

[4.]  The  warning  which  God  gives  of  this  great 
and  decisive  trial,  to  engage  his  people  to  prepare 
for  it,  v.  15.  It  would  be  sudden  and  unexpected, 
and  therefore  Christians  should  be  clothed,  and 
armed,  and  ready  for  it,  that  they  might  not  be  sur- 
rised  and  ashamed.  When  God’s  cause  comes  to 
e  tried,  and  his  battles  to  be  fought,  all  his  people 
should  be  ready  to  stand  up  for  his  interest,  and  be 
faithful  and  valiant  in  his  service. 

17.  And  the  seventh  angel  poured  out 
his  vial  into  the  air  ;  and  there  came  a  great 
voice  out  of  the  temple  of  heaven,  from  the 
throne,  saying,  It  is  done.  18.  And  there 
were  voices,  and  thunders,  and  lightnings ; 
and  there  was  a  great  earthquake,  such  as 
was  not  since  men  were  upon  the  earth,  so 
mighty  an  earthquake,  and  so  great.  1 9. 
And  the  great  city  was  divided  into  three 
parts,  and  the  cities  of  the  nations  fell :  and 
great  Babylon  came  in  remembrance  be¬ 
fore  God,  to  give  unto  her  the  cup  of  the 
wine  of  the  fierceness  of  his  wrath.  20. 
And  every  island  fled  away,  and  the  moun¬ 
tains  were  not  found.  21.  And  there  fell 
upon  men  a  great  hail  out  of  heaven,  every 
stone  about  the  weight  of  a  talent :  and  men 
blasphemed  God  because  of  the  plague  of 
the  hail ;  for  the  plague  thereof  was  ex¬ 
ceeding  great. 

Here  we  have  an  account  of  the  seventh  and  last 
angel  pouring  forth  his  vial,  contributing  his  part 
toward  the  accomplishment  of  the  downfall  of  Baby¬ 
lon,  which  was  the  finishing  stroke.  And  here,  as 
before,  observe, 

1.  Where  this  plague  fell — on  the  air,  upon  the 

grince  of  the  power  of  the  air,  that  is,  the  Devil. 

[is  powers  were  restrained,  his  policies  confound¬ 
ed,  he  was  bound  in  God’s  chain,  the  sword  of  God 
was  upon  his  eye  and  upon  his  arm  ;  for  he,  as  well 
as  the  powers  of  the  earth,  is  subject  to  the  almighty 
power  of  God.  He  had  used  all  possible  means  to 

Vol.  vi. — 6  A 


92 1 

preserve  the  antichristian  interest,  and  to  prevent 
the  fall  of  Babylon ;  all  the  influence  that  he  has 
upon  the  minds  of  men,  blinding  their  judgments, 
and  perverting  them,  hardening  their  hearts,  rais¬ 
ing  their  enmity  to  the  gospel  as  high  as  could  be. 
But  now  here  is  a  vial  poured  out  upon  his  kingdom, 
and  he  is  not  able  to  support  his  tottering  cause  and 
interest  any  longer. 

2.  What  it  produced,  (1.)  A  thankful  voice  from 
heaven,  pronouncing  that  now  the  work  was  done. 
The  church  triumphant  in  heaven  saw  it,  and  re¬ 
joiced  ;  the  church  militant  on  earth  saw  it,  and 
became  triumphant.  It  is  finished.  (2.)  A  mighty 
commotion  on  the  earth — an  earthquake,  so  great 
as  never  was  before,  shaking  the  very  centre;  and 
this  ushered  in  by  the  usual  concomitant  of  thunder 
and  lightnings.  (3.)  The  fall  of  Babylon,  which 
was  divided  into  three  parts,  called  the' cities  of  the 
nations;  ( y .  19.)  having  had  rule  over  the  nations, 
and  taken  in  the  idolatry  of  the  nations,  incorporat¬ 
ing  into  her  religion  something  of  the  Jewish,  some¬ 
thing  of  the  Pagan,  and  something  of  the  Christian 
religion,  and  so  was  three  cities  in  one.  God  now 
remembered  this  great  and  wicked  city :  though 
for  some  time  he  had  seemed  to  have  forgotten  her 
idolatry  and  cruelty,  yet  now  he  gives  unto  her  the 
cup.  of  the  wine  of  the  fierceness  of  his  wrath.  And 
this  downfall  extended  further  than  to  the  seat  of 
antichrist;  it  reached  from  the  centre  to  the  cir¬ 
cumference  ;  and  ever)'  island,  and  every  mountain, 
that  seemed  by  nature  and  situation  the  most  secur¬ 
ed,  were  carried  away  in  the  deluge  of  this  ruin. 

3.  How  the  antichristian  party  were  affected  with 
it :  though  it  fell  upon  them  as  a  dreadful  storm,  as 
if  the  stones  of  the  city,  tossed  up  into  the  air,  came 
down  upon  their  heads,  like  hail-stones  of  a  talent 
weight  each,  yet  they  were  so  far  from  repenting, 
that  they  blasphemed  that  God  who  thus  punished 
them.  Here  was  a  dreadful  plague  of  the  heart,  a 
spiritual  judgment  more  dreadful  and  destructive 
than  all  the  rest  Observe,  (1.)  The  greatest  ca¬ 
lamities  that  can  befall  men,  will  not  bring  them  to 
repentance  without  the  grace  of  God  working  with 
them.  (2.)  Those  that  are  not  made  better  by  the 
judgments  of  God,  are  always  the  worse  for  them. 
(3.)  To  be  hardened  in  sin  and  enmity  against  God 
by  his  righteous  judgments,  is  a  certain  token  of  ut¬ 
ter  destruction. 

CHAP.  XVII. 

This  chapter  is  another  representative  of  those  things  that  had 
been  revealed  before,  concerning  the  wickedness  and  ruin 
of  antichrist.  This  antichrist  had  been  before  represented 
as  a  beast,  and  is  now  described  as  a  great  whore.  And 
here,  I.  The  apostle  is  invited  to  see  this  vile  woman,  v.  I, 
2.  II.  He  tells  us  what  an  appearance  she  made,  v.  3 ..  6. 
HI.  The  mystery  of  it  is  explained  to  him,  v.  7 . .  12.  And, 
IV.  Her  rum  foretold,  v.  13,  & c. 

1.  4  ND  there  came  oik*  of  the  seven  an* 
J\.  gels  who  had  the  seven  vials,  and 
talked  with  me,  saying  unto  me,  Come 
hither;  I  will  shew  unto  thee  the  judgment 
of  the  great  whore  that  sitteth  upon  many 
waters :  2.  With  whom  the  kings  of  the 

earth  have  committed  fornication,  and  the 
inhabiters  of  the  earth  have  been  made 
drunk  with  the  wine  of  her  fornication.  3. 
So  he  carried  me  away  in  the  spirit  into 
the  wilderness :  and  I  saw  a  woman  sit 
upon  a  scarlet-coloured  beast,  full  of  names 
of  blasphemy,  having  seven  heads  and  ten 
horns.  4.  And  the  woman  was  arrayed  in 
purple  and  scarlet  colour  and  decked  with 


322 


REVELATION,  XVII. 


gold  and  precious*  stones  and  pearls,  having 
a  golden  cup  in  her  hand  full  of  abomina¬ 
tions  and  filthiness  of  her  fornication  :  5. 

And  upon  her  forehead  was  a  name  writ¬ 
ten,  Mystfry, Babylon  the  great, the 

MOTHER  OF  HARLOTS  AND  ABOMINATIONS 

of  the  earth.  6.  And  I  saw  the  woman 
drunken  with  the  blood  of  the  saints,  and 
with  the  blood  of  the  martyrs  of  Jesus  :  and 
when  I  saw  her,  I  wondered  with  great  ad¬ 
miration. 

Here  we  have  a  new  vision,  not  as  to  the  matter 
of  it,  for  that  is  contemporary  with  what  came  under 
the  three  last  vials ;  but  as  to  the  manner  of  descrip¬ 
tion,  &c.  Observe, 

1.  The  invitation  given  to  the  apostle  to  take  a 
view  of  what  was  here  to  be  represented;  ( v .  1.) 
Come  hither,  and  I  ‘will  shew  thee  the  judgment  of 
the  great  whore,  &c.  This  is  a  name  of  great  in¬ 
famy.  A  whore,  in  this  passage,  is  one  that  is  mar- 
rid,  and  has  been  false  to  her  husband’s  bed,  has 
forsaken  the  guide  of  her  youth,  and  broken  the 
covenant  of  God ;  she  had  been  a  prostitute  to  the 
kings  of  the  earth,  whom  she  had  intoxicated  with 
the  wine  of  her  fornication. 

2.  The  appearance  she  made;  it  was  gay  and 
gaudy,  like  such  sort  of  creatures  ;  ( v .  4.)  She  was 
arrayed  in  purple,  and  scarlet  colour,  and  decked 
with  gold  and  firecious  stones  and  pearls.  Here 
were  all  the  allurements  of  worldly  honour  and 
riches,  pomp  and  pride,  suited  to  sensual  and  world¬ 
ly  minds. 

3.  Her  principal  seat  and  residence — upon  the 
beast  that  had  seven  heads  and  ten  horns ;  that  is  to 
say,  Rome,  the  city  on  seven  hills,  infamous  for  idol¬ 
atry,  tyranny,  and  blasphemy. 

4.  Her  name,  which  was  written  on  her  forehead. 
It  was  the  custom  of  impudent  harlots  to  hang  out 
signs,  with  their  names,  that  all  might  know  what 
they  were.  Now  in  this  observe,  (1. )  She  is  named 
from  her  place  of  residence — Babylon  the  great. 
But  that  we  might  not  take  it  for  the  old  Babylon 
literally  so  called,  we  are  told  there  is  a  mystery  in 
the  name ;  it  is  some  other  great  city  resembling 
the  old  Babylon.  (2.)  She  is  named  from  her  in¬ 
famous  way  and  practice;  not  only  a  harlot,  but  a 
mother  of  harlots ;  breeding  up  harlots,  and  nursing 
and  training  them  up  to  idolatry,  and  all  sort  of 
lewdness  and  wickedness;  the  parent  and  nurse  of 
all  false  religion  and  filthy  conversation. 

5.  Her  diet ;  she  satiated  herself  with  the  blood 
of  the  saints  and  martyrs  of  Jesus.  She  drank  their 
blood  with  such  greediness,  that  she  intoxicated  her¬ 
self  with  it ;  it  was  so  pleasant  to  her,  that  she  could 
not  tell  when  she  had  enough  of  it :  she  was  satiat¬ 
ed,  but  never  satisfied. 

7.  And  the  angel  said  unto  me,  Where¬ 
fore  didst  thou  marvel?  I  will  tell  thee  the 
mystery  of  the  woman,  and  of  the  beast 
thatcarrieth  her,  which  hath  the  seven  heads 
and  ten  horns.  8.  The  beast  that  thou 
sawest,  was,  and  is  not;  and  shall  ascend 
out  of  the  bottomless  pit,  and  go  into  perdi¬ 
tion  :  and  they  that  dwell  on  the  earth  shall 
wonder,  whose  names  were  not  written  in 
the  book  of  life  from  the  foundation  of  the 
world,  when  they  beheld  the  beast  that  was, 
and  is  not,  and  yet  is.  9.  And  here  is  the 
mind  that  hath  wisdom.  The  seven  heads 


are  seven  mountains,  on  which  the  woman 
sitteth.  10.  And  there  are  seven  kings: 
five  are  fallen,  and  one  is,  and  the  other  is 
not  yet  comd;  and  when  he  cometh,  he 
must  continue  a  short  space.  11.  And  the 
beast  that  was,  and  is  not,  even  he  is  the 
eighth,  and  is  of  the  seven,  and  goeth  into 
perdition.  12.  And  the  ten  horns  which 
thou  sawest  are  ten  kings,  who  have  receiv¬ 
ed  no  kingdom  as  yet;  but  receive  power 
as  kings  one  hour  with  the  beast.  1 3.  These 
have  one  mind,  and  shall  give  their  power 
and  strength  unto  the  beast. 

Here  we  have  the.  mystery  of  this  vision  ex¬ 
plained.  The  apostle  wondered  at  the  sight  of  this 
woman  :  the  angel  undertakes  to  open  this  vision  to 
him,  it  being  the  key  of  the  former  visions;  and  he 
tells  the  apostle  what  was  meant  by  the  beast  on 
which  the  woman  sat ;  but  it  is  so  explained,  as  still 
to  need  fux-ther  explanation.  1.  This  beast  was,  and 
is  not,  and  yet  is  ;  that  is,  it  was  a  seat  of  idolatry 
and  persecution  ;  and  is  not,  that  is,  not  in  the  an¬ 
cient  form,  which  was  pagan ;  and  yet  it  is,  it  is 
truly  the  seat  of  idolatry  and  tyranny,  though  of  an¬ 
other  sort  and  form.  It  ascends  out  of  the  bottom¬ 
less  pit ;  idolatry  and  cruelty  are  the  issue  and  pro¬ 
duct  of  hell,  and  they  shall  return  thithe  r,  and  go  into 
perdition.  2.  This  beast  has  seven  heads,  which 
have  a  double  signification.  (1.)  Seven  mountains 
— the  seven  hills  on  which  Rome  stands  ;  and,  (2. ) 
Seven  kings — seven  sorts  of  government.  Rome 
was  governed  by  kings,  consuls,  tribunes,  decem¬ 
viri,  dictators,  emperors  who  were  pagan,  and  em¬ 
perors  who  were  Christian ;  five  of  these  were  ex¬ 
tinct  when  this  prophecy  was  written  ;  one  was  then 
in  being,  that  is,  the  pagan  emperor ;  and  the  other, 
that  is,  the  Christian  emperci,  was  yet  to  come,  v. 
10.  This  beast,  the  papacy,  makes  an  eighth  go¬ 
vernor,  arid  sets  up  idolatry  again.  3.  This  beast 
had  ten  horns  ;  which  are  said  to  be  ten  kings  which 
have  as  yet  received  no  kingdoms  ;  as  yet,  that  is,  as 
some,  shall  not  rise  up  till  the  Roman  empire  be 
broken  in  pieces  ;  or,  as  others,  shall  not  rise  up  till 
near  the  end  of  antichrist’s  reign,  and  so  shall  reigr 
but  as  it  were  one  hour  with  her,  but  shall  for  that 
time  be  very  unanimous  and  very  zealous  in  that  in¬ 
terest,  and  entirely  devoted  to  it,  divesting  them¬ 
selves  of  their  prerogatives  and  revenues,  (things  so 
dear  to  princes,)  out  of  an  unaccountable  fondness 
for  the  papacy. 

14.  These  shall  make  war  with  the 
Lamb,  and  the  Lamb  shall  overcome 
them :  for  he  is  Lord  of  lords,  and  King 
of  kings;  and  they  that  are  with  him,  are 
called,  and  chosen,  and  faithful.  1 5.  And 
he  said  unto  me,  The  waters  which  thou 
sawest,  where  the  whore  sitteth,  are  peo* 
pies,  and  multitudes,  and  nations,  and 
tongues.  16.  And  the  ten  horns  which 
thou  sawest  upon  the  beast,  these  shall 
hate  the  whore,  and  shall  make  her  deso¬ 
late  and  naked,  and  shall  eat  her  flesh 
and  burn  her  with  fire.  1 7.  For  God  hath 
put  in  their  hearts  to  fulfil  his  will,  and  to 
agree,  and  give  their  kingdom  unto  the 
beast,  until  the  words  of  God  shall  be  ful¬ 
filled.  18.  And  the  woman  which  thou 


REVELATION,  XV111. 


savvest  is  that  great  city,  which  reigneth 
over  the  kings  of  the  earth. 

Here  we  have  some  account  of  the  downfall  of 
Babylon,  to  be  more  fully  described  in  the  following 
chapter. 

1.  Here  is  a  war  begun  between  the  beast  and  his 
followers,  and  the  Lamb  and  his  followers.  The 
beast  and  his  army,  to  an  eye  of  sense,  appear  much 
stronger  than  the  Lamb  and  his  army  :  one  would 
think  an  army  with  a  Lamb  at  the  head  of  them 
could  not  stand  before  the  great  red  dragon.  But, 

2.  Here  is  a  victory  gained  by  the  Lamb ;  The 
Lamb  shall  overcome ;  Christ  must  reign  till  all 
enemies  be  put  under  his  feet ;  he  will  be  sure  to 
meet  with  many  enemies,  and  much  opposition,  but 
he  will  also  be  sure  to  gain  the  victory. 

3.  Here  is  the  ground  and  reason  of  the  victory 
assigned;  and  that  is  taken,  (1.)  From  the  charac¬ 
ter  of  the  Lamb  ;  he  is  King  of  kings ,  and  Lord  of 
lords.  He  has,  both  by  nature  and  by  office,  su¬ 
preme  dominion  and  power  over  all  things ;  all  the 
powers  of  earth  and  hell  are  subject  to  his  check 
and  control.  (2.)  From  the  character  of  his  fol¬ 
lowers  ;  they  are  called ,  and  chosen,  and  faithful; 
they  are  called  out  by  commission  to  this  warfare, 
they  are  chosen  and  fitted  for  it,  and  they  will  be 
faithful  in  it.  Such  an  army,  under  such  a  Com¬ 
mander,  will  at  length  carry  all  the  world  before 
them. 

4.  The  victory  is  justly  aggrandized,  (1.)  By  the 

vast  multitude  who  paid  obedience  and  subjection  to 
the  beast  and  to  the  whore.  She  sat  upon  (that  is, 
presided  over)  many  waters ;  and  these  waters  were 
so  many  multitudes  of  people,  and  nations,  of  all  lan¬ 
guages  ;  yea,  she  reigned  not  only  over  kingdoms, 
but  over  the  kings,  and  they  were  tributaries  and 
vassals,  v.  15,  18.  (2.)  By  the  powerful  influence 

which  God  hereby  shewed  he  had  over  the  minds 
of  great  men  ;  their  hearts  were  in  his  hand,  and  he 
turned  them  as  he  pleased  ;  for,  [1.]  It  was  of  God, 
and  to  fulfil  his  will,  that  these  kings  agreed  to  give 
their  kingdom  unto  the  beast ;  they  were  judicially 
blinded  and  hardened  to  do  so.  And,  [2.  ]  It  was 
of  God,  that  afterward  their  hearts  were  turned 
against  the  whore,  to  hate  her,  and  to  make  her 
desolate  and  naked,  and  to  eat  her  flesh,  and  burn 
her  with  fire ;  they  shall  at  length  see  their  folly, 
and  how  they  have  been  bewitched  and  enslaved  By 
the  papacy,  and,  out  of  a  just  resentment,  shall  not 
only  fall  off  from  Rome,  but  shall  be  made  the  in¬ 
struments  of  God’s  providence  in  her  destruction. 

CHAP.  XVIII. 

We  have  here,  I.  An  angel  proclaiming  the  fall  of  Babylon, 
v.  1,  2.  II.  Assigning  the  reasons  of  her  fall,  v.  3.  III. 
Giving  warning  to  all  who  belonged  to  God,  to  come  out 
of  her,  (v.  4,  5.)  and  to  assist  in  her  destruction,  v.  6. .  8. 
IV.  The  great  lamentation  made  for  her  by  those  who  had 
been  large  sharers  in  her  sinful  pleasures  and  profits,  v.  9 
. .  19.  V.  The  great  joy  that  there  would  be  among  others 
at  the  sight  of  her  irrecoverable  ruin,  v.  20,  &c. 

I.  A  ND  after  these  things  I  saw  an- 
-  \  other  angel  come  down  from  hea¬ 
ven,  having  great  power;  and  the  earth 
was  lightened  with  his  glory.  2.  And  he 
cried  mightily  with  a  strong  voice,  saying, 
Babylon  the  great  is  fallen,  is  fallen,  and  is 
become  the  habitation  of  devils,  and  the 
hold  of  every  foul  spirit,  and  a  cage  of 
every  unclean  and  hateful  bird.  3.  For  all 
nations  have  drunk  of  the  wine  of  the  wrath 
of  her  fornication,  and  the  kings  of  the 
earth  have  committed  fornication  with  her, 


923 

and  the  merchants  of  the  earth  are  waxed 
rich  through  the  abundance  of  her  delica¬ 
cies. 

The  downfall  and  destruction  of  Babylon  form  an 
event  so  fully  determined  in  the  counsels  of  God, 
and  of  such  consequence  to  his  interests  and  glory, 
that  the  visions  and  predictions  concerning  it  are 
repeated. 

1.  Here  is  another  angel  sent  from  heaven,  at¬ 
tended  with  great  power  and  lustre,  v.  1.  He  had 
not  only  light  in  himself,  to  discern  the  truth  of  his 
own  prediction,  but  to  inform  and  enlighten  the 
world  about  that  great  event ;  and  not  only  light  to 
discern  it,  but  power  to  accomplish  it. 

2.  This  angel  publishes  the  fall  of  Baby  lon,  as  a 
thing  already  come  to  pass ;  and  this  he  does  with  a 
mighty  strong  voice,  that  all  might  hear  the  cry, 
and  might  see  how  well  this  angel  was  pleased  to  be 
the  messenger  of  such  tidings.  Here  seems  to  be 
an  allusion  to  the  prediction  of  the  fall  of  pagan  Ba¬ 
bylon,  (Isa.  21.  9.)  where  the  word  is  repeated  as  it 
is  here,  is  fallen,  is  fallen.  Some  have  thought  a 
double  fall  is  hereby  intended,  first  her  apostasy, 
and  then  her  ruin  ;  and  they  think  the  words  imme¬ 
diately  following,  favour  their  opinion  ;  (r.  2.)  She 
is  become  the  habitation  of  devils,  and  the  hold  of 
every  foul  spirit,  and  the  cage  of  every  unclean  and 
hateful  bird.  But  this  is  also  borrowed  from  Isa. 
21.  "9.  and  seems  to  describe  not  so  much  her  sin  ol 
entertaining  idols,  which  are  truly  called  devils ,  as 
her  punishment ;  it  being  a  common  notion,  that  un¬ 
clean  spirits,  as  well  as  your  ominous  and  hateful 
birds,  used  to  haunt  a  city  or  house  that  lay  in  its 
ruins. 

3.  The  reason  of  this  ruin  is  declared  ;  for  though 
God  is  not  obliged  to  give  any  account  of  his  mat 
ters,  yet ’he  is  pleased  to  'do  so;  especially  in 
those  dispensations  of  Providence  that  are  most  aw¬ 
ful  and  tremendous.  The  wickedness  of  Babylon 
had  been  very  great ;  for  she  had  not  only  forsaken 
the  true  God  herself,  and  set  up  idols,  but  had  with 
great  art  and  industry  drawn  all  sorts  of  men  into 
the  spiritual  adultery,  and  by  her  wealth  and  luxury 
had  retained  them  in  her  interest,  v.  3. 

4.  And  I  heard  another  voice  from  hea¬ 
ven,  saying,  Come  out  of  her,  my  people, 
that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues.  5.  For 
her  sins  have  reached  unto  heaven,  and 
God  hath  remembered  her  iniquities.  6. 
Reward  her  even  as  she  rewarded  you,  and 
double  unto  her  double  according  to  her 
works:  in  the  cup  which  she  hath  filled 
fill  to  her  double.  7.  How  much  she  hath 
glorified  herself,  and  lived  deliciously,  so 
much  torment  and  sorrow  give  her:  for 
she  saith  in  her  heart,  I  sit  a  queen,  and 
am  no  widow,  and  shall  see  no  sorrow.  8. 
Therefore  shall  her  plagues  come  in  one 
day,  death,  and  mourning,  and  famine; 
and  she  shall  be  utterly  burnt  with  fire ; 
for  strong  is  the  Lord  God  who  judgeth  her. 

Here  is  fair  warning  given  to  all  that  expect  mercy 
from  God,  that  they  should  not  only  come  out  of  her, 
but  be  assisting  in  her  destruction,  v.  4,  5.  Here 
observe,  1.  God  may  have  a  people  even  in  Babvlon, 
some  who  belong  to  the  election  of  grace.  '  2.  God’s 
people  shall  be  called  out  of  Babylon,  and  called  ef¬ 
fectually.  3.  Those  that  are  resolved  to  partake 


924  REVELATION,  XVIII. 


with  wicked  men  in  their  sins,  must  receive  of  their 
plagues.  4.  When  the  sins  of  a  people  reach  up  to 
heaven,  the  wrath  of  God  will  reach  down  to  the 
earth.  5.  Though  private  revenge  is  forbidden, 
yet  God  will  have  his  people  act  under  him,  when 
called  to  it,  in  pulling  down  his  and  their  inveterate 
and  implacable  enemies,  v.  5.  6.  God  will  propor¬ 

tion  the  punishment  of  sinners  to  the  measure  of 
their  wickedness,  pride,  and  security,  v.  7.  7. 

When  destruction  comes  on  a  people  suddenly,  the 
surprise  is  a  great  aggravation  of  their  misery,  v.  8. 

9.  And  the  kings  of  the  earth,  who  have 
committed  fornication  and  lived  deliciously 
with  her,  shall  bewail  her,  and  lament  for 
her,  when  they  shall  see  the  smoke  of  her 
burning.  10.  Standing  afar  off  for  the  fear 
of  her  torment,  saying,  Alas,  alas,  that 
great  city  Babylon,  that  mighty  city  !  for 
in  one  hour  is  thy  judgment  come.  11, 
And  the  merchants  of  the  earth  shall  weep 
and  mourn  over  her;  for  no  man  buyeth  her 
merchandise  anymore:  12.  The  merchan¬ 
dise  of  gold,  and  silver,  and  precious  stones, 
and  of  pearls,  and  fine  linen,  and  purple, 
and  silk,  and  scarlet,  and  all  thyine  wood, 
and  all  manner  vessels  of  ivory,  and  all 
manner  vessels  of  most  precious  wood,  and 
of  brass,  and  iron,  and  marble,  1 3.  And  cin¬ 
namon,  and  odours,  and  ointments,  and 
frankincense,  and  wine,  and  oil,  and  fine 
flour,  and  wheat, and  beasts,  and  sheep,  and 
horses,  and  chariots,  and  slaves,  and  souls 
of  men.  1 4.  And  the  fruits  that  thy  soul 
lusted  after  are  departed  from  thee,  and  all 
things  which  were  dainty  and  goodly  are 
departed  from  thee,  and  thou  shalt  find 
them  no  more  at  all.  15.  The  merchants 
of  these  things,  which  were  made  rich  by 
her,  shall  stand  afar  off  for  fear  of  her  tor¬ 
ment,  weeping  and  wailing,  1 6.  And  say¬ 
ing,  Alas,  alas,  that  great  city,  that  was 
clothed  in  fine  linen,  and  purple,  and 
scarlet,  and  decked  with  gold,  and  pre¬ 
cious  stones,  and  pearls  !  17.  For  in  one 

hour  so  great  riches  is  come  to  nought. 
And  every  ship-master,  and  all  the  com¬ 
pany  in  ships,  and  sailors,  and  as  many 
as  trade  by  sea,  stood  afar  off.  1 3.  And 
cried  when  they  saw  the  smoke  of  her 
burning,  saying,  What  city  is  like  unto  this 
great  city  ?  1 9.  And  they  cast  dust  on  their 
heads,  and  cried,  weeping  and  wailing,  say¬ 
ing,  Alas,  alas,  that  great  city,  wherein 
were  made  rich  all  that  had  ships  in  the 
sea,  by  reason  of  her  costliness  !  for  in  one 
hour  is  she  made  desolate. 

Here  we  have  a  doleful  lamentation  made  by  Ba¬ 
bylon’s  friends  for  her  fall ;  and  here  observe," 

1.  Who  are  the  mourners ;  those  who  had  been 
bewitched  by  her  fornication,  those  who  had  been 
sharers  ih  her  sensual  pleasures,  and  those  who  had 
been  gainers  by  her  wealth  and  trade — the  kings, 
and  the  merchants  of  the  earth;  the  kings  of  the 


earth,  whom  she  had  flattered  into  idolatry,  by  al 
lowing  them  to  be  arbitrary  and  tyrannical  over 
their  subjects,  while  they  were  obsequious  to  her , 
and  the  merchants,  that  is,  those  who  trafficked 
with  her  for  indulgences,  pardons,  dispensations, 
and  preferments ;  these  will  mourn,  because  by 
this  craft  they  got  their  wealth. 

2.  What  was  the  manner  of  their  mourning,  (1. ) 
They  stood  afar  off,  they  durst  not  come  nigh  her  ; 
even  Babylon’s  friends  will  stand  at  a  distance  from 
her  fall :  though  they  had  been  partakers  with  her 
in  her  sins,  and  in  her  sinful  pleasures  and  profits, 
they  were  not  willing  to  bear  a  share  in  her  plagues. 
(2.)  They  made  a  grievous  outcry,  Alas,  alas,  that 
great  city  Babylon,  that  mighty  city  !  (3. )  They 
wept,  and  cast  dust  upon  their  heads,  v.  19.  The 
pleasures  of  sin  are  but  for  a  season,  and  they  will 
end  in  dismal  sorrow  :  all  those  who  rejoice  in  the 
success  of  the  church’s  enemies,  will  share  with 
them  in  their  downfall ;  and  those  who  have  most 
indulged  themselves  in  pride  and  pleasure,  are  the 
least  able  to  bear  calamities ;  their  sorrows  will  be 
excessive,  as  their  pleasure  and  jollity  were  before. 

3.  What  was  the  cause  of  their  mourning;  not 
their  sin,  but  their  punishment.  They  did  not  la¬ 
ment  their  fall  into  idolatry,  and  luxury,  and  perse¬ 
cution,  but  their  fall  into  ruin — the  loss  of  their  traf¬ 
fic,  and  of  their  wealth  and  power.  The  spirit  of 
antichrist  is  a  worldly  spirit,  and  their  sorrow  is  a 
mere  worldly  sorrow ;  they  do  not  lament  for  the 
anger  of  God,  that  was  now  fallen  upon  them,  but 
for  the  loss  of  their  outward  comforts.  We  have  a 
large  schedule  and  inventory  of  the  wealth  and  mer 
chandise  of  this  city,  all  which  was  suddenly  lost, 
( v .  12,  13.)  and  lost  irrecoverably,  v.  14.  “All 
things  which  were  dainty  and  goodly  are  departed 
from  thee,  and  thou  shalt  find  them  no  more  at  all.” 
The  church  of  God  may  fall  for  a  time,  but  she 
shall  rise  again;  but  the  fall  of  Babylon  will  be  an 
utter  overthrow,  like  that  of  Sodom  and  Gomorrah. 
Godly  sorrow  is  some  support  under  affliction,  but 
mere  worldly  sorrow  adds  to  the  calamity. 

20.  Rejoice  over  her,  thou  heaven,  and  ye 
holy  apostles  and  prophets ;  for  God  hath 
avenged  you  on  her.  21.  And  a  mighty 
angel  took  up  a  stone  like  a  great  millstone, 
and  cast  it  into  the  sea,  saying,  Thus  with 
violence  shall  that  great  city  Babylon  be 
thrown  down,  and  shall  be  found  no  more 
at  all.  22.  And  the  voice  of  harpers,  and 
musicians,  and  of  pipers,  and  of  trumpeters, 
shall  be  heard  no  more  at  all  in  thee;  and 
no  craftsman,  of  whatsoever  craft  he  be, 
shall  be  found  any  more  in  thee ;  and  the 
sound  of  a  millstone  shall  be  heard  no  more 
at  all  in  thee  :  23.  And  the  light  of  a  candle 
shall  shine  no  more  at  all  in  thee ;  and  the 
voice  of  the  bridegroom  and  of  the  bride 
shall  be  heard  no  more  at  all  in  thee :  foi 
thy  merchants  were  the  great  men  of  the 
earth  ;  for  by  thy  sorceries  were  all  nations 
deceived :  24.  And  in  her  was  found  the 

blood  of  prophets,  and  of  saints,  and  of  all 
that  were  slain  upon  the  earth. 

We  have  here  an  account  of  the  joy  and  triumph 
there  was  both  in  heaven  and  earth  at  the  irre¬ 
coverable  fall  of  Babylon :  while  her  own  people 
were  bewailing  her,  the  servants  of  God  are  called 
to  rejoice  over  her,  v.  20.  Here  observe,  1.  How 
universal  this  joy  would  be ;  heaven  and  earth,  an 


925 


REVELATION,  XIX. 


gels  and  saints,  would  join  in  it ;  that  which  is  matter 
of  rejoicing  to  the  servants  of  God  in  this  world,  is 
matter  of  rejoicing  to  the  angels' in  heaven.  2.  How 
just  and  reasonable ;  and  that,  (1.)  Because  the  fall 
of  Babylon  was  an  act  of  God’s  vindictive  justice : 
God  was  then  avenging  his  people’s  cause ;  they  had 
committed  their  cause  to  him,  to  whom  vengeance 
belongs,  and  now  the  year  of  recompense  was  come 
for  the  controversies  of  Zion ;  and  though  they  did 
not  take  pleasure  in  the  miseries  of  any,  yet  they 
had  reason  to  rejoice  in  the  discoveries  of  the  glori¬ 
ous  justice  of  God.  (2.)  Because  it  was  an  irre¬ 
coverable  ruin ;  this  enemy  should  never  molest 
them  any  more,  and  of  this  they  were  assured  by  a 
remarkable  token;  (x\  21.)  An  angel  from  heaven 
takes  ufi  a  stone  like  a  great  millstone,  and  casts  it 
into  the  sea,  saying,  Thus  shall  Babylon  be  thrown 
down  with  violence,  and  be  found  no  more  at  all; 
the  place  should  be  no  longer  habitable  by  man,  no 
work  should  be  done  there,  no  comfort  enjoyed,  no 
light  seen  there,  but  utter  darkness  and  desolation, 
as  the  reward  of  her  great  wickedness;  first,  in  de¬ 
ceiving  the  nations  with  her  sorceries,  and,  secondly, 
in  destroying  and  murdering  those  whom  she  could 
not  deceive,  v.  24.  Such  abominable  sins  deserved 
so  great  a  ruin. 

CHAP.  XIX. 

In  this  chapter,  we  have,  I.  A  further  account  of  the  trium¬ 
phant  song  of  angels  and  saints  for  the  fall  of  Babylon,  v. 
1..4.  II.  The  marriage  between  Christ  and  the  church 

firoclaimed  and  perfected,  v.  5  .  .  10.  III.  Another  war- 
ike  expedition  of  the  glorious  Head  and  Husband  of  the 
church,  with  the  success  of  it,  v.  10,  &c. 

1 .  A  ND  after  these  things  I  heard  a  great 
_/jL  voice  of  much  people  in  heaven, 
saying,  Alleluia;  Salvation,  and  glory,  and 
honour,  and  power,  unto  the  Lord  our  God  : 
2.  For  true  and  righteous  are  his  judg¬ 
ments  :  for  he  hath  judged  the  great  whore, 
who  did  corrupt  the  earth  with  her  fornica¬ 
tion,  and  hath  avenged  the  blood  of  his  ser¬ 
vants  at  her  hand.  3.  And  again  they  said, 
Alleluia.  And  her  smoke  rose  up  for  ever 
and  ever.  4.  And  the  four  and  twenty 
elders  and  the  four  beasts  fell  down  and 
worshipped  God  that  sat  on  the  throne, 
saying,  Amen ;  Alleluia. 

The  fall  of  Babylon  being  fixed,  finished,  and  de¬ 
clared  to  be  irrecoverable,  in  the  foregoing  chapter, 
this  begins  with  a  holy  triumph  over  her,  in  pursu¬ 
ance  to  the  order  given  forth,  (ch.  18.  20.)  Rejoice 
over  her,  thou  heaven,  and  ye  holy  apostles  and 
prophets.  They  now  gladly  answer  the  call ;  and 
here  you  have,  1.  The  form  of  their  thanksgiving, 
in  that  heavenly  and  most  comprehensive  word, 
Alleluia,  praise  ye  the  Lord:  with  this  they  begin, 
with  this  they  go  on,  and  with  this  they  end ;  (i>.  4. ) 
their  prayers  are  now  turned  into  praises,  their 
hosannas  end  in  halleluias.  2.  The  matter  of  their 
thanksgiving ;  they  praise  him  for  the  truth  of  his 
word,  and  the  righteousness  of  his  providential  con¬ 
duct,  especially  in  this  great  event — the  ruin  of 
Babylon,  who  had  been  a  mother,  nurse,  and  nest  of 
idolatry,  lewdness,  and  cruelty;  (y.  2.)  for  which 
signal  example  of  divine  justice,  they  ascribe  salva¬ 
tion,  and  glory,  and  honour ,  and  power,  unto  our 
God.  3.  The  effect  of  these  their  praises :  when 
the  angels  and  saints  cried  Alleluia,  her  fire  burned 
more  fiercely,  and  her  smoke  ascended  for  ever  and 
ever,  v.  3.  The  surest  way  to  have  our  deliver¬ 
ances  continued  and  completed,  is,  to  give  God  the 
glory  of  what  he  has  done  for  us :  praising  God  for 


what  we  have,  is  praying  in  the  most  effectual  man 
ner  for  what  is  yet  further  to  be  done  for  us;  the 
praises  of  the  saints  blow  up  the  fire  of  God’s  wrath 
against  the  common  enemy.  4.  The  blessed  har¬ 
mony  between  the  angels  and  the  saints  in  this 
triumphant  song;  (i>.  4.)  the  churches  and  their 
ministers  take  the  melodious  sound  from  the  angels, 
and  repeat  it ;  falling  down,  and  worshipping  God, 
they  cry,  Amen;  Alleluia. 

5.  And  a  voice  came  out  of  the  throne, 
saying,  Praise  our  God,  all  ye  his  servants, 
and  ye  that  fear  him,  both  small  and  great. 
6.  And  I  heard  as  it  were  the  voice  of  a 
great  multitude,  and  as  the  voice  of  many 
waters,  and  as  the  voice  of  mighty  thun- 
derings,  saying,  Alleluia ;  for  the  Lord  God 
omnipotent  reigneth.  7.  Let  us  be  glad 
and  rejoice,  and  give  honour  to  him :  for 
the  marriage  of  the  Lamb  is  come,  and  his 
wife  hath  made  herself  ready.  8.  And  to 
her  was  granted,  that  she  should  be  arrayed 
in  fine  linen,  clean  and  white :  for  the  fine 
linen  is  the  righteousness  of  saints.  9.  And 
he  saith  unto  me,  Write,  Blessed  are  they 
which  are  called  unto  the  marriage-supper 
of  the  Lamb.  And  he  saith  unto  me,  These 
are  the  true  sayings  of  God.  10.  And  I 
fell  at  his  feet  to  worship  him.  And  he 
said  unto  me,  See  thou  do  it  not :  1  am  thy 
fellow-servant,  and  of  thy  brethren  that 
have  the  testimony  of  Jesus :  worship  God : 
for  the  testimony  of  Jesus  is  the  spirit  of 
prophecy. 

The  triumphant  song  being  ended,  an  epithala- 
mium,  or  marriage-song,  begins,  v.  6.  Here  ob¬ 
serve, 

I.  The  concert  of  heavenly  music ;  the  chorus  was 
large  and  loud,  as  the  voice  of  many  waters,  and  of 
mighty  thunderings.  God  is  fearful  in  praises ; 
there  is  no  discord  in  heaven  ;  the  morning-stars  sing 
together;  no  jarring  string,  or  key  untuned,  but 
pure  and  perfect  melody. 

II.  The  occasion  of  this  song ;  and  that  is,  the 
reign  and  dominion  of  that  omnipotent  God  who  has 
redeemed  his  church  by  his  own  blood,  and  is  now  in 
a  more  public  manner  betrothing  her  to  himself ; 
{v.  7.)  The  marriage  of  the  Lamb  is  come.  Some 
think  this  refers  to  the  conversion  of  the  Jews,  which 
they  suppose  will  succeed  the  fall  of  Babylon ;  others, 
to  the  general  resurrection  :  the  former  seems  more 
probable.  Now, 

1.  You  have  here  a  description  of  the  Dride,  how 
she  appeared ;  not  in  the  gay  and  gaudy  dress  of  the 
mother  of  harlots,  but  in  fine  linen ,  clean  and  white, 
which  is  the  righteousness  of  saints;  in  the  robes  of 
Christ’s  righteousness,  both  imputed  for  justifica¬ 
tion,  and  imparted  for  sanctification ;  the  stola,  the 
white  robe  of  absolution,  adoption,  and  infranchise- 
ment ;  and  the  white  robe  of  purity,  and  universal 
holiness ;  she  had  washed  her  robes,  and  made  them 
white  in  the  blood  of  the  Lamb  ;  and  these  her  nup¬ 
tial  ornaments  she  did  not  purchase  by  any  price  of 
her  own,  but  received  them  as  the  gift  and  grant  of 
her  blessed  Lord. 

2.  The  marriage-feast,  which,  though  not  par 
ticularly  described,  (as  Matt.  22.  4.)  yet  is  declared 
to  be  such  as  would  make  them  all  happy,  who  were 
called  to  it,  so  called  as  to  accept  the  invitation,  a 
feast  made  up  of  the  promises  of  the  gospel,  the  true 


1*26 


REVELATION,  XIX. 


sayings  of  God,  v.  9.  These  promises,  opened,  ] 
applied,  staled,  and  eamested  by  the  Spirit  of  God, 
in  holy,  eucharistical  ordinances,  are  the  marriage- 
feast  ;  and  the  whole  collective  body  of  all  those  who 
partake  of  this  feast,  is,  the  bride,  the  Lamb’s  wife; 
they  eat  into  one  body,  and  drink  into  one  Spirit,  and 
are’  not  mere  spectators  or  guests,  but  coalesce  into 
the  espoused  party,  the  mystical  body  of  Christ. 

3.  The  transport  of  joy  which  the  apostle  felt  in 
himself  at  this  vision ;  he  fell  down  at  the  feet  of  the 
angel,  to  worship  him ;  supposing  him  to  be  more 
than  a  creature,  or  having  his  thoughts  at  the  pre¬ 
sent  overpowered  by  the  vehemency  of  his  affec¬ 
tions;  where  observe,  (1.)  What  honour  he  offered 
to  the  angel ;  he  fell  at  his  feet,  to  worship  him;  this 
prostration  was  a  part  of  external  worship,  it  was  a 
posture  of  proper  adoration.  (2.)  How  the  angel 
refused  it,  and  that  was  with  some  resentment; 
“  See  thou  do  it  not;  have  a  care  what  thou  doest, 
thou  art  doing  a  wrong  thing.  ”  (3. )  He  gave  a  very 
good  reason  for  his  refusal ;  “ lam  thy  fellovj-ser- 
vant,  arid  of  thy  brethren  that  have  the  testimony 
of  Jesus;  I  am  a  creature,  thine  equal  in  office,' 
though  not  in  nature ;  I,  as  an  angel  and  messenger 
of  God,  have  the  testimony  of  Jesus,  a  charge  to  be 
a  witness  for  him,  and  to  testify  concerning  him  ;  and 
thou,  as  an  apostle,  having  the  Spirit  of  prophecy, 
hast  the  same  testimony  to  give  in ;  and  therefore 
we  are  in  this  brethren,  and  fellow-servants.”  (4.) 
He  directs  him  to  the  true  and  only  Object  of  re¬ 
ligious  worship  ;  and  that  is,  God ;  “  Worship  God, 
and  him  alone.”  This  fully  condemns  the  practice 
both  of  the  papists  in  worshipping  the  elements  of 
bread  and  wine,  and  saints,  and  angels ;  and  the 
practice  of  the  Socinians  and  Arians,  who  do  not  be¬ 
lieve  that  Christ  is  truly  and  by  nature  God,  and  yet 
pay  him  religious  worship  ;*  and  this  shews  what 
wretched  fig-leaves  all  their  evasions  and  excuses 
are,  which  they  offer  in  their  own  vindication ;  they 
stand  hereby  convicted  of  idolatry  by  a  messenger 
from  heaven. 

11.  And  I  saw  heaven  opened,  and  be¬ 
hold,  a  white  horse;  and  he  that  sat  upon 
him  was  called  Faithful  and  True,  and  in 
righteousness  he  doth  judge  and  make  war. 
12.  His  eyes  were  as  a  flame  of  fire,  and  on 
his  head  were  many  crowns ;  and  he  had  a 
name  written,  that  no  man  knew,  but  he 
himself.  1 3.  And  he  was  clothed  with  a 
vesture  dipped  in  blood  :  and  his  name  is 
called,  The  Word  of  God.  14.  And  the 
armies  which  were  in  heaven,  followed  him 
upon  white  horses,  clothed  in  fine  linen, 
white  and  clean.  1 5.  And  out  of  his  mouth 
goeth  a  sharp  sword,  that  with  it  he  should 
smite  the  nations :  and  he  shall  rule  them 
with  a  rod  of  iron :  and  he  treadeth  the 
wine-press  of  the  fierceness  and  wrath  of 
Almighty  God.  16.  And  he  hath  on  his 
vesture  and  on  his  thigh  a  name  written, 
King  of  kings,  and  Lord  of  lords. 
17.  And  1  saw  an  angel  standing  in  the 
sun ;  and  he  cried  with  a  loud  voice,  saying 
to  all  the  fowls  that  fly  in  the  midst  of  hea¬ 
ven,  Come  and  gather  yourselves  together 
unto  the  supper  of  the  great  God ;  1 8.  That 

*  The  Socinians  of  the  present  age  are  not  chargeable  with 
this  inconsistency.  Ed. 


ye  may  eat  the  flesh  of  kings,  and  the  flesh 
of  captains,  and  the  flesh  of  mighty  men, 
and  the  flesh  of  horses,  and  of  them  that  sit 
on  them,  and  the  flesh  of  all  men ,  both  free 
and  bond,  both  small  and  great.  1 9.  And 
I  saw  the  beast,  and  the  kings  of  the  earth, 
and  their  armies,  gathered  together  to  make 
war  against  him  that  sat  on  the  horse,  and 
against  his  army.  20.  And  the  beast  was 
taken,  and  with  him  the  false  prophet  that 
wrought  miracles  before  him,  with  which 
he  deceived  them  that  had  received  the 
mark  of  the  beast,  and  them  that  worship¬ 
ped  his  image.  These  both  were  cast  alive 
into  a  lake  of  fire  burning  with  brimstone. 
21.  And  the  remnant  were  slain  with  the 
sword  of  him  that  sat  upon  the  horse,  which 
sword  proceeded  out  of  his  mouth  ;  and  all 
the  fowls  were  filled  with  their  flesh. 

No  sooner  was  the  marriage  solemnized  between 
Christ  and  his  church  by  the  conversion  of  the  Jews, 
than  the  glorious  Head  and  Husband  of  the  church 
is  called  out  to  anew  expedition  ;  which  seems  to  be 
the  great  battle  that  was  to  be  fought  at  Armaged¬ 
don,  foretold  ch.  16.  16.  And  here  observe, 

1.  The  description  of  the  great  Commander ;  (1.) 
By  the  seat  of  his  empire ;  and  that  is  heaven :  his 
throne  is  there,  and  his  power  and  authority  are 
heavenly  and  divine.  (2. )  His  equipage ;  he  is  again 
described  as  sitting  on  a  white  horse,  to  shew  the 
equity  of  the  cause,  and  certainty  of  success.  (3.) 
His  attributes ;  he  is  faithful  and  true  to  his  cove¬ 
nant  and  promise,  he  is  righteous  in  all  his  judicial 
and  military  proceedings,  he  has  a  penetrating  in¬ 
sight  into  all  the  strength  and  stratagems  of  his  ene¬ 
mies,  he  has  a  large  and  extensive  dominion,  many 
crowns,  for  he  is  King  of  kings,  and  Lord  of  lords. 
(4.)  His  armour ;  and  that  is  a  vesture  dipt  in  blood; 
either  his  own  blood,  by  which  he  purchased  this 
mediatorial  power ;  or  the  blood  of  his  enemies,  over 
whom  he  has  always  prevailed.  (5.)  His  name; 
The  Word  of  God ;  a  name  that  none  fully  knows 
but  himself:  only  this  we  know,  that  this  Word  was 
God  manifest  in  the  flesh ;  but  his  perfections  are 
incomprehensible  by  any  creature. 

2.  The  army  which  he  commands;  (v.  14.)  a 
very  large  one,  made  up  of  many  armies ;  angels  and 
saints  followed  his  conduct,  and  resembled  him  in 
their  equipage,  and  in  their  armour  of  purity  and 
righteousness ;  chosen,  and  called,  and  faithful. 

3.  The  weapons  of  his  warfare — a  sharp  sword 
proceeding  from  his  mouth,  (x».  15.)  with  which  he 
smites  the  nations;  either  the  threatenings  of  the 
written  word,  which  now  he  is  going  to  execute,  or 
rather,  his  word  of  command,  calling  on  his  followers 
to  take  a  just  revenge  on  his  and  their  enemies,  who 
are  now  put  into  the  wine-press  of  the  wrath  of  God, 
to  be  trodden  under  foot  by  him. 

4.  The  ensigns  of  his  authority,  his  coat  of  arms 
— a  name  written  on  his  vesture  and  thigh,  King  of 
kings,  and  Lord  of  lords  ;  asserting  his  authority  and 
power,  and  the  cause  of  the  quarrel,  v.  16. 

5.  An  invitation  given  to  the  fowls  of  heaven,  that 
they  should  come  and  see  the  battle,  and  share  in 
the  spoil  and  pillage  of  the  field;  ( v .  17,  18.)  inti¬ 
mating  that  this  great  decisive  engagement  should 
leave  the  enemies  of  the  church  a  feast  for  the  birds 
of  prey,  and  that  all  the  world  should  have  cause  to 
rejoice  in  the  issue  of  it. 

6.  The  battle  joined ;  the  enemy  falls  on  with 
great  fury,  headed  by  the  beast,  and  the  kings  of  the 


REVELATION,  XX.  92 


earth ;  the  powers  of  earth  and  hell  gathered,  to 
make  their  utmost  effort,  v.  19. 

7.  The  victory  gained  by  the  great  and  glorious 
Head  of  the  church  ;  the  beast  and  the  false  fir  o ft  he  t, 
the  leaders  of  the  army,  were  taken  prisoners,  both 
he  who  led  them  by  power,  and  he  who  led  them 
by  policy  and  falsehood,  these  are  taken  and  cast 
into  the  burning  lake,  made  incapable  of  molesting 
the  church  of  God  any  more ;  and  their  followers, 
whether  officers  or  common  soldiers,  are  given  up 
to  military  execution,  and  made  a  feast  for  the  fowls 
of  hevaen.  Though  the  divine  vengeance  will 
chiefly  fall  upon  the  beast,  and  the  false  firo/ihet,  yet 
it  will  be  no  excuse  to  those  who  fight  under  their 
banner,  that  they  only  followed  thdir  leaders,  and 
obeyed  their  command ;  since  they  would  fight  for 
them,  they  must  fall  and  perish  with  them.  Be  wise 
now  therefore,  0  ye  kings,  be  instructed,  ye  rulers 
of  the  earth  ;  kiss  the  Son,  lest  he  be  angry,  and  ye 
fierish  from  the  way,  Ps.  2.  10,  12. 

CHAP.  XX. 

This  chapter  is  thought  by  some,  to  be  the  darkest  part  of  all 
this  prophecy :  it  is  very  probable  that  the  things  contained 
in  it  are  not  yet  accomplished  ;  and  therefore  it  is  the  wiser 
way  to  content  ourselves  with  general  observations,  than 
to  be  positive  and  particular  in  our  explications  of  it.  Here 
we  have  an  account,  1.  Of  the  binding  of  Satan  for  a  thou¬ 
sand  years,  v.  1  . .  3.  II.  The  reign  of  the  saints  with 
Christ  for  the  same  time,  v.  4  . .  6.  III.  Of  the  loosing  of 
Satan,  and  the  conflict  of  the  church  with  Gog  and  Magog, 
v.  7  . .  10.  IV.  Of  the  day  of  judgment,  v.  11,  &c. 

1.  i  ND  I  saw  an  angel  come  down 
f\.  from  heaven,  having  the  key  of  the 
bottomless  pit,  and  a  great  chain  in  his 
hand.  2.  And  he  laid  hold  on  the  dragon, 
that  old  serpent,  which  is  the  Devil,  and 
Satan,  and  bound  him  a  thousand  years, 
3.  And  cast  him  into  the  bottomless  pit, 
and  shut  him  up,  and  set  a  seal  upon  him, 
that  he  should  deceive  the  nations  no  more, 
till  the  thousand  years  should  be  fulfilled  : 
and  after  that  he  must  be  loosed  for  a  little 
season. 

We  have  here  a  prophecy  of  the  binding  of  Satan 
for  a  certain  term  of  time,  in  which  he  should  have 
much  less  power,  and  the  church  much  more  peace 
than  before.  The  power  of  Satan  was  broken  in 
part  by  the  setting  up  of  the  gospel-kingdom  in  the 
world,  it  was  further  reduced  by  the  empire’s  be¬ 
coming  Christian,  it  was  yet  further  broken  by  the 
downfall  of  the  mystical  Babylon  ;  but  still  this  ser¬ 
pent  had  many  heads,  and  when  one  is  wounded, 
another  has  lire  remaining  in  it.  Here  we  have  a 
further  limitation  and  diminution  of  his  power  ; 
where  observe,  1.  To  whom  this  work  of  binding 
Satan  is  committed — to  an  angel  from  heaven.  It  is 
very  probable  that  this  angel  is  no  other  than  the 
Lord  Jesus  Christ ;  the  description  of  him  will 
hardly  agree  with  any  other ;  he  is  one  who  has 
power  to  bind  the  strong  man  armed,  to  cast  him 
out,  and  to  sfioil  his  goods ;  and  therefore  must  be 
stronger  than  he.  2.  The  means  he  makes  use  of  in 
this  work  ;  he  has  a  chain,  and  a  key  ;  a  great  chain 
to  bind  Satan,  and  the  key  of  the  prison  in  which  he 
was  to  be  confined.  Christ  never  wants  proper 
powers  and  instruments  to  break  the  power  of  Sa¬ 
tan,  for  he  has  the  powers  of  heaven,  and  the  keys 
of  hell.  3.  The  execution  of  this  work,  v.  2,  3.  (1.) 
He  laid  hold  on  the  dragon,  that  old  serfient,  which 
is  the  Devil,  and  Satan.  Neither  the  strength  of  the 
dragon,  nor  the  subtlety  of  the  serfient,  was  suffi¬ 
cient  to  rescue  him  out  of  the  hands  of  Christ ;  he 
caught  hold,  and  kept  his  hold.  And,  (2.)  He  cast 


him  into  the  bottomless  pit ;  cast  him  down  witr; 
force,  and  with  a  just  vengeance,  to  his  own  place 
and  prison,  from  which  he  had  been  permitted  to 
break  out,  and  disturb  the  churches,  and  deceive 
the  nations ;  now  he  is  brought  back  to  that  prison, 
and  there  laid  in  chains.  (3.)  He  is  shut  up,  arid  a 
seal  set  upon  him  ;  Christ  shuts,  and  none  can  open ; 
he  shuts  by  his  power,  seals  by  his  authority  ;  and 
his  lock  and  seal  even  the  devils  themselves  cannot 
break  open.  (4. )  We  have  the  term  of  this  confine¬ 
ment  oi  Satan — a  thousand  years  ;  after  which,  he 
was  to  be  loosed  again  for  a  little  season.  The  church 
should  have  a  considerable  time  of  peace  and  pros¬ 
perity,  but  all  her  trials  were  not  yet  over. 

4.  And  I  saw  thrones,  and  they  sat  upon 
them,  and  judgment  was  given  unto  them: 
and  I  saiv  the  souls  of  them  that  were  be¬ 
headed  for  the  witness  of  Jesus,  and  for 
the  word  of  God,  and  which  had  not  wor¬ 
shipped  the  beast,  neither  his  image,  neither 
had  received  his  mark  upon  their  fore¬ 
heads,  or  in  their  hands;  and  they  lived 
and  reigned  with  Christ  a  thousand'  years. 
5.  But  the  rest  of  the  dead  lived  not  again 
until  the  thousand  years  were  finished. 
This  is  the  first  resurrection.  6.  Blessed 
and  holy  is  he  that  hath  part  in  the  first  re¬ 
surrection:  on  such  the  second  death  hath 
no  power,  but  they  shall  be  priests  of  God 
and  of  Christ,  and  shall  reign  with  him  a 
thousand  years. 

We  have  here  an  account  of  the  reign  of  the 
saints  for  the  same  space  of  time  in  which  Satan 
continued  bound ;  and  here  observe,  1.  Who  they 
were,  that  received  such  honour — those  who  had 
suffered  for  Christ,  and  all  who  had  faithfully  adhe¬ 
red  to  him,  not  receiving  the  mark  of  the  btast,  nor 
worshipping  his  image ;  all  who  had  kept  them¬ 
selves  dear  of  pagan  and  papal  idolatry.  2.  The 
honour  bestowed  upon  them  ;  (1.)  They  were  rais 
ed  from  the  dead,  and  restored  to  life.  This  may 
be  taken  either  literally,  or  figuratively ;  they  were 
in  a  civil  and  political  sense  dead,  and  had  a  politi¬ 
cal  resurrection ;  their  liberties  and  privileges  were 
revived  and  restored.  (2. )  Thrones,  and  power  of 
judgment,  were  given  to  them;  they  were  possess¬ 
ed  of  great  honour,  and  interest,  and  authority ;  I 
suppose,  rather  of  a  spiritual,  than  of  a  secular  na¬ 
ture.  (3.)  They  reigned  with  Christ  a  thousand 
years.  They  who  suffer  with  Christ,  shall  reign 
with  Christ ;  they  shall  reign  with  him  in  his  spi¬ 
ritual  and  heavenly  kingdom,  in  a  glorious  conformi 
ty  to  him  in  wisdom,  righteousness,  and  holiness, 
beyond  what  had  been  known  before  in  the  world ; 
this  is  called  the  first  resurrection,  which  none  but 
those  who  have  served  Christ,  and  suffered  for  him, 
shall  be  favoured  with.  As  for  the  wicked,  they 
shall  not  be  raised  up,  and  restored  to  their  power 
again,  till  Satan  be  let  loose  ;  this  may  be  called  a 
resurrection,  as  the  conversion  of  the  Jews  is  said  to 
be  life  from  the  dead.  3.  The  happiness  of  these 
servants  of  God  is  declared.  (1.)  They  are  blessed 
and  holy,  v.  6.  None  can  be  blessed  but  they  that 
are  holy  ;  and  all  that  are  holy  shall  be  blessed. 
These  were  holy  as  a  sort  of  first-fruits  to  God  in 
this  spiritual  resurrection,  and  as  such  blessed  by 
him.  (2.)  They  are  secured  from  the  power  of  the 
second  death.  We  know  something  of  what  the  first 
death  is,  and  it  is  awful ;  but  we  know  not  what 
this  second  death  is ;  it  must  be  much  more  dread- 
I  ful ;  it  is  the  death  of  the  soul,  eternal  separation 


928 


REVELATION,  XX. 


From  God.  The  Lord  grant  we  may  never  know 
what  it  is  by  experience  ;  they  who  have  had  expe¬ 
rience  of  a  spiritual  resurrection,  are  saved  from 
the  power  of  the  second  death. 

7.  And  when  the  thousand  years  are  ex¬ 
pired,  Satan  shall  he  loosed  out  of  his  pri¬ 
son,  8.  And  shall  go  out  to  deceive  the 
nations  which  are  in  the  four  quarters  of 
the  earth,  Gog  and  Magog,  to  gather  them 
together  to  battle :  the  number  of  whom  is 
as  the  sand  of  the  sea.  9.  And  they  went 
up  on  the  breadth  of  the  earth,  and  com¬ 
passed  the  camp  of  the  saints  about,  and 
the  beloved  city;  and  fire  came  down  from 
God  out  of  heaven,  and  devoured  them.  1 0. 
And  the  devil,  that  deceived  them,  was 
cast  into  the  lake  of  fire  and  brimstone, 
where  the  beast  and  the  false  prophet  are,% 
and  shall  be  tormented  day  and  night  for 
ever  and  ever. 

Here  we  have  an  account  of  the  return  of  the 
church’s  troubles,  and  another  mighty  conflict,  very 
sharp,  but  short  and  decisive.  Observe,  1.  The 
restraints  laid  for  a  long  time  on  Satan,  are  at  length 
taken  off.  While  this  world  lasts,  Satan’s  power  in 
it  will  not  be  wholly  destroyed  ;  it  may  be  limited 
and  lessened,  but  he  will  fcive  something  still  to  do 
for  the  disturbance  of  the  people  of  God.  2.  No 
sooner  is  Satan  let  loose,  than  he  falls  to  his  old 
work,  deceiving  the  nations,  and  so  stirring  them  up 
to  make  a  war  with  the  saints  and  servants  of  God, 
which  they  would  never  do,  if  he  had  not  first  de¬ 
ceived  them  ;  they  are  deceived  both  as  to  the 
cause  they  engage  in,  they  believe  it  to  be  a  good 
cause,  when  it  is  indeed  a  very  bad  one  ;  and  they 
are  deceived  in  the  issue,  they  expect  to  be  success¬ 
ful,  but  are  sure  to  lose  the  day.  3.  His  last  efforts 
seem  to  be  the  greatest ;  the  power  now  permitted 
to  him,  seems  to  be  more  unlimited  than  before  ; 
he  has  now  liberty  to.  beat  up  for  his  volunteers  in 
all  the  four  quarters  of  the  earth,  and  he  raised  a 
mighty  army,  the  number  o/'which  was  as  the  sand 
of  the  sea,  v.  8.  4.  We  have  the  names  of  the 
principal  commanders  in  this  army  under  the  dra¬ 
gon —  Gog  and  Magog.  We  need  not  be  too  in¬ 
quisitive  as  to  what  particular  powers  are  meant  by 
these  names,  since  the  army  was  gathered  from  all 
parts  of  the  world :  these  names  are  found  in  other 
parts  of  scripture.  Magog  we  read  of  in  Gen.  10. 
2.  He  was  one  of  the  sons  of  Japheth,  and  peopled 
the  country  called  Syria,  from  which  his  descen¬ 
dants  spread  into  many  other  parts.  Of  Gog  and 
Magog  together  we  only  read  in  Ezek.  38.  2.  a  pro¬ 
phecy  from  whence  this  in  the  Revelation  borrows 
many  of  its  images.  5.  We  have  the  march  and 
military  disposition  of  this  formidable  army;  (v.  9.) 
They  went  up  on  the  breadth  of  the  earth,  and  com¬ 
passed  the  camp  of  the  saints  about,  and  the  beloved 
city,  that  is,  the  spiritual  Jerusalem,  in  which  the 
most  precious  interests  of  the  people  of  God  art 
lodged,  and  therefore  to  them  a  beloved  city.  The 
army  of  the  saints  is  described  as  drawn  forth  out  of 
the  city,  and  lying  under  the  walls  of  it,  to  defend 
it ;  they  were  encamped  about  Jerusalem  ;  but  the 
army  of  the  enemy  was  so  much  superior  to  that 
of  the  church,  that  they  compassed  them  and  their 
city  about.  6.  You  have  an  account  of  the  battle, 
and  the  issue  of  this  war ;  Fire  came  down  from 
God  out  of  heaven,  and  devoured  the  enemy.  Thus 
the  ruin  of  Gog  and  Magog  is  foretold ;  (Ezek.  38. 
22.)  I  will  rain  upon  him,  and  upon  his  bands  an 
overflowing  rain,  and  great  hailstones,  and  fire  and 


brimstone.  God  would,  in  an  extraordinary  and 
more  immediate  manner,  fight  this  last  and  decisive 
battle  for  his  people,  that  the  victory  might  be  com¬ 
plete,  and  the  glory  redound  to  himself.  7.  The 
doom  and  punishment  of  the  grand  enemy,  the  De¬ 
vil ;  he  is  now  cast  into  hell,  with  his  two  great 
officers,  the  beast  and  the  false  prophet,  tyranny  and 
idolatry,  and  that  not  for  any  term  of  time,  but  to 
be  there  tormented  night  and  day,  for  ever  and  ever. 

1 1 .  And  I  saw  a  great  white  throne,  and 
him  that  sat  on  it,  from  whose  face  the 
earth  and  the  heaven  fled  away;  and  there 
was  found  no  place  for  them.  12.  And  I 
saw  the  dead,  small  and  great,  stand  before 
God ;  and  the  books  were  opened :  and  an¬ 
other  book  was  opened,  which  is  the  hook 
of  life :  and  the  dead  were  judged  out  of 
those  things  which  were  written  in  the 
books,  according  to  their  works.  1 3.  And 
the  sea  gave  up  the  dead  which  were  in  it; 
and  death  and  hell  delivered  up  the  dead 
which  were  in  them:  and  they  were  judged 
every  man  according  to  their  works.  14. 
And  death  and  hell  were  cast  into  the  lake 
of  fire.  This  is  the  second  death.  15.  And 
whosoever  was  not  found  written  in  the 
book  of  life  was  cast  into  the  lake  of  fire. 

The  utter  destruction  of  the  Devil’s  kingdom  very 
properly  leads  to  an  account  of  the  day  of  judgment, 
which  will  determine  every  man’s  everlasting  state  ; 
and  we  may  be  assured  there  will  be  a  judgment, 
when  we  see  the  prince  of  this  world  is  judged,  John 
16.  11.  This  will  be  a  great  day,  the  great  day, 
when  all  shall  appear  before  the  judgment-seat  of 
Christ.  The  Lord  help  us  firmly  to  believe  this  doc¬ 
trine  of  the  judgment  to  come  !  It  is  a  doctrine  that 
made  Felix  tremble.  Here  we  have  a  description 
of  it;  where  observe,  1.  We  behold  the  throne,  and 
tribunal  of  judgment,  great  and  white,  very  glorious, 
and  perfectly  just  and  righteous.  The  throne  of  ini- 

e,  that  establishes  wickedness  by  a  law,  has  no 
vship  with  this  righteous  throne  and  tribunal. 
2.  The  appearance  of  the  Judge,  and  that  is,  the 
Lord  Jesus  Christ,  who  then  puts  on  such  majesty 
and  terror,  that  the  earth  and  the  heaven  fled  from 
his  face,  and  there  was  no  place  fo-und  for  them; 
there  is  a  dissolution  of  the  whole  frame  of  nature, 
2  Pet.  3.  10.  3.  The  persons  to  be  judged ;  (u.  12.) 
the  dead,  small  and  great ;  both  youngand  old,  low 
and  high,  poor  and  rich.  None  are  so  mean  but  they 
have  some  talents  to  account  for ;  and  none  so  great 
as  to  avoid  the  jurisdiction  of  this  court ;  not  only 
those  that  are  found  alive  at  the  coming  of  Christ, 
but  all  who  have  died  before ;  the  grave  shall  sur¬ 
render  the  bodies  of  men,  hell  shall  surrender  the 
souls  of  the  wicked,  the  sea  shall  surrender  the 
many  who  seemed  to  have  been  lost  in  it.  All  these 
are  the  king’s  prisons,  and  he  will  cause  them  to  set 
forth  their  prisoners.  4.  The  rule  of  judgment 
settled  ;  the  books  were  opened.  What  books?  The 
book  of  God’s  omniscience,  who  is  greater  than  our 
consciences,  and  knows  all  things.  There  is  a  book 
of  remembrance  with  him  both  for  good  and  bad  ; 
and  the  book  of  the  sinner’s  conscience,  which, 
though  formerly  secret,  will  now  be  opened ;  and 
another  book  shall  be  opened — the  bookoi  the  scrip¬ 
tures,  the  statute-book  of  neaven,  the  rule  of  life  ; 
this  book  is  opened,  as  containing  the  law,  the  touch¬ 
stone  by  which  the  hearts  and  lives  of  men  are  to 
be  tried ;  this  book  determines  matter  of  right,  die 
other  books  give  evidence  of  matters  of  fact ;  some, 


929 


REVELATION,  XXI. 


by  the  other  book ,  called  the  book  of  life,  understand 
the  book  of  God’s  eternal  counsels ;  but  that  does 
not  seem  to  belong  to  the  affair  of  judgment ;  in  eter¬ 
nal  election  God  does  not  act  judicially,  but  with 
absolute,  sovereign  freedom.  5,  The  cause  to  be 
tried ;  and  that  is,  the  works  of  men,  what  they  have 
done,  and  whether  it  be  good  or  evil ;  by  their  works 
men  shall  be  justified ,  or  condemned ;  for  though  God 
knows  their  state  and  their  principles,  and  looks 
chiefly  at  these,  yet,  being  to  approve  himself  to 
angels  and  men  as  a  righteous  God,  he  will  try  their 
principles  by  their  practices,  and  so  will  be  justified 
when  he  speaks,  and  clear  when  he  judges.  6.  The 
issue  of  the  trial  and  judgment ;  and  that  will  be  ac¬ 
cording  to  the  evidence  of  fact,  and  rule  of  judg¬ 
ment  ;  all  those  who  have  made  a  covenant  with 
death,  and  an  agreement  with  hell,  shall  then  be  con¬ 
demned  with  tneir  infernal  confederates,  cast  with 
them  into  the  lake  of  fire,  as  not  being  entitled  to 
eternal  life,  according  to  the  rules  of  life  laid  down 
in  the  scripture ;  but  those  whose  names  are  written 
in  that  book,  that  is,  those  that  are  justified  and  ac¬ 
quitted  by  the  gospel,  shall  then  be  justified  and  ac¬ 
quitted  by  the  Judge,  and  shall  enter  into  eternal 
life,  having  nothing  more  to  fear  from  death,  or  hell, 
or  wicked  men ;  for  these  are  all  destroyed  together. 
Let  it  be  our  great  concern  to  see  on  what  terms  we 
stand  with  our  Bibles,  whether  they  justify  us  or  con¬ 
demn  us  now  ;  for  the  Judge  of  all  will  proceed  by 
that  rule;  Christ  shall  judge  the  secrets  of  all  men 
according  to  the  gosfiel.  Happy  are  they  who  have 
so  ordered  and  stated  their  cause  according  to  the 
gospel,  as  to  know  beforehand  that  they  shall  be 
justified  in  the  great  day  of  the  Lord  ! 

CHAP.  XXL 

Hitherto,  the  prophecy  of  this  book  lias  presented  to  us  a 
very  remarkable  mixture  of  light  and  shade,  prosperity  and 
adversity,  mercy  and  judgment,  in  the  conduct  of  Divine 
Providence  toward  the  church  in  the  world:  now,  at  the 
close  of  all,  the  day  breaks,  and  the  shadows  flee  away ;  a 
new  world  now  appears,  the  former  being  passed  away. 
Some  are  willing  to  understand  all  that  is  said  in  these  two 
last  chapters,  of  the  state  of  the  church  even  here  on  earth, 
in  the  glory  of  the  latter  days ;  but  others,  more  probably, 
take  it  as  a  representation  of  the  perfect  and  triumphant 
state  of  the  church  in  heaven.  Let  but  the  faithful  saints 
and  servants  of  God  wait  a  while,  and  they  shall  not  only 
see,  but  enjoy,  the  perfect  holiness  and  happiness  of  that 
world.  In  this  chapter,  you  have,  I.  An  introduction  to 
the  vision  of  the  new  Jerusalem,  v.  I . .  9.  II.  The  vision 
itself,  v.  10,  &c. 

1.  A  ND  I  saw  a  new  heaven  and  a  new 
earth :  for  the  first  heaven  and  the 
first  earth  were  passed  away;  and  there 
was  no  more  sea.  2.  And  I  John  saw  the 
holy  city,  new  Jerusalem,  coming  down 
from  God  out  of  heaven,  prepared  as  a 
bride  adorned  for  her  husband.  3.  And  I 
heard  a  great  voice  out  of  heaven  saying, 
Behold,  the  tabernacle  of  God  is  with  men, 
and  he  will  dwell  with  them,  and  they 
shall  be  his  people,  and  God  himself  shall 
be  with  them,  and  be  their  God.  4.  And 
God  shall  wipe  away  all  tears  from  their 
eyes  ;  and  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall 
there  be  any  more  pain:  for  the  former 
things  are  passed  away.  5.  And  he  that 
sat  upon  the  throne,  said,  Behold,  I  make 
all  things  new.  And  he  said  unto  me, 
Write:  for  these  words  are  true  and  faith-  | 
Vol.  vi. — 6  B 


ful.  6.  And  he  said  unto  me,  It  is  done 
I  am  Alpha  and  Omega,  the  beginning  and 
the  end.  I  will  give  unto  him  that  is 
athirst,  of  the  fountain  of  the  water  of  life 
freely.  7.  He  that  overcometh,  shall  in¬ 
herit  all  things;  and  I  will  be  his  God,  and 
he  shall  be  my  son.  8.  But  the  fearful,  and 
unbelieving,  and  the  abominable,  and  mur¬ 
derers,  and  whoremongers,  and  sorcerers, 
and  idolaters,  and  all  liars,  shall  have  their 
part  in  the  lake  which  burneth  with  fire 
and  brimstone:  which  is  the  second  death. 

We  have  here  a  more  general  account  of  the 
happiness  of  the  church  of  God  in  the  future  state, 
by  which  it  seems  most  safe  to  understand  the  hea¬ 
venly  state. 

1.  A  new  world  now  opens  to  our  view  ;  ( v.  1. )  / 
saw  a  new  heaven  and  a  new  earth  ;  that  is,  a  new 
universe  ;  for  we  suppose  the  world  to  be  made  up 
of  heaven  and  earth.  By  the  new  earth  we  may  un¬ 
derstand  a  new  state  for  the  bodies  of  men,  as  well 
as  a  heaven  for  their  souls.  This  world  is  not  now 
newly  created,  but  newly  opened,  and  filled  with 
all  those  who  were  the  heirs  of  it.  The  new  hea¬ 
ven,  and  the  new  earth,  will  not  then  be  distinct ; 
the  very  earth  of  the  saints,  their  glorified  bodies, 
will  now  be  spiritual  and  heavenly,  and  suited  to 
those  pure  and  bright  mansions.  To  make  way  for 
the  commencement  of  this  new  world,  the  old  world, 
with  all  its  troubles  and  commotions,  passed  away. 

2.  In  this  new  world  the  apostle  saw  the  holy  city, 
the  new  Jerusalem,  coming  down  from  heaven,  not 
locally,  but  as  to  its  original  :  this  new  Jerusalem  is 
the  church  of  God  in  its  new  and  perfect  state,  pre 
pared  as  a  bride  adorned  for  her  husband,  beauti 
fied  with  all  perfection  of  wisdom  and  holiness,  meet 
for  the  full  fruition  of  the  Lord  Jesus  Christ  in  glory. 

3.  The  blessed  presence  of  God  with  his  people  is 
here  proclaimed  and  admired;  (t;.  3. )  I  heard  a 
great  voice  out  of  heaven,  saying,  Behold,  the  taber¬ 
nacle  of  God  is  with  men,  See.  Observe,  (1.)  The 
presence  of  God  with  his  church  is  the  glory  of  the 
church.  (2.)  It  is  matter  of  wonder  that  a  holy 
God  should  ever  dwell  with  any  of  the  children  of 
men.  (3. )  The  presence  of  God  with  his  people  in 
heaven  will  not  be  interrupted  as  it  is  on  earth,  but 
he  will  dwell  with  them  continually.  (4.)  The  co¬ 
venant,  interest,  and  relation,  that  there  are  now 
between  God  and  his  people,  will  be  filled  up  and 
perfected  in  heaven.  They  shall  be  his  people ; 
their  souls  shall  be  assimilated  to  him,  filled  with  all 
the  love,  honour,  and  delight  in  God,  that  their  re¬ 
lation  to  him  requires ;  this  shall  be  their  perfect 
holiness,  and  he  will  be  their  God  ;  God  himself  will 
be  their  God  ;  his  immediate  presence  with  them, 
his  love  fully  manifested  to  them,  and  his  glory  put 
upon  them,  will  be  their  perfect  happiness ;  then  he 
will  fully  answer  the  character  of  the  relation  on  his 
part,  as  they  shall  do  on  their  part. 

4.  This  new  and  blessed  state  will  be  free  from 
all  trouble  and  sorrow  ;  for,  (1.)  All  the  effects  of 
former  trouble  shall  be  done  away  :  they  have  been 
often  before  in  tears,  by  reason  of  sin,  of  affliction,  of 
the  calamities  of  the  church  ;  but  now  all  tears  shall 
be  wiped  away  ;  no  signs,  no  remembrance  of  for¬ 
mer  sorrows  shall  remain,  any  further  than  to  make 
their  present  felicity  the  greater.  God  himself,  as 
their  tender  Father,  with  his  kind  hand,  shall  wipe 
away  the  tears  of  his  children  ;  and  they  would  not 
have  been  without  those  tears,  when  God  shall  come 
and  wipe  them  away.  (2.)  All  the  causes  of  future 
sorrow  shall  be  for  ever  removed  ;  There  shall  be 
neither  death,  nor  pain ;  and  therefore  no  sorrow 


930 


REVELATION,  XXI. 


nor  crying ;  these  are  things  incident  to  that  state  in  I 
"which  they  were  before,  but  now  all  former  things 
are  passed  away. 

5.  The  truth  and  certainty  of  this  blessed  state  are 
ratified  by  the  word  and  promise  of  God,  and  order¬ 
ed  to  be  committed  to  writing,  as  matter  of  perpetual 
record,  v.  5,  6.  The  subject-matter  of  this  vision  is 
so  great,  and  of  so  great  importance  to  the  church 
and  people  of  God,  that  they  have  need  of  the  fullest 
assurances  of  it ;  and  God  therefore  from  heaven  re¬ 
peats  and  ratifies  the  truth  thereof.  Besides,  many 
ages  must  pass  between  the  time  when  this  vision 
was  given  forth,  and  the  accomplishment  of  it,  and 
many  great  trials  must  intervene ;  and  therefore 
God  would  have  it  committed  to  writing,  for  perpe¬ 
tual  memory,  and  continual  use  to  his  people.  Ob¬ 
serve,  (1.)  The  certainty  of  the  promise  averred  ; 
These  words  are  faithful  and  true  ;  and  it  follows, 

It  is  done ;  as  sure  as  if  it  were  done  already.  We 
may  and  ought  to  take  God’s  promise  as  present 
payment ;  if  he  has  said,  he  makes  all  things  new  ;  it 
is  done.  (2.)  He  gives  us  his  titles  of  honour  as  a 
pledge  or  surety  of  the  full  performance,  even  those 
titles  of  Alpha  and  Omega,  the  Beginning  and  the 
End.  As  it  was  his  glory,  that  he  gave  the  rise  and 
beginning  to  the  world,  and  to  his  church,  it  will  be 
his  glory  to  finish  the  work  begun,  and  not  to  leave 
it  imperfect.  As  his  power  and  will  were  the  first 
cause  of  all  things,  his  pleasure  and  glory  are  the 
last  end,  and  he  will  not  lose  his  design  ;  for  then  he 
would  no  longer  be  the  Alpha  and  Omega.  Men 
may  begin  designs  which  they  can  never  bring  to 
erfection  ;  but  the  counsel  of  God  shall  stand,  and 
e  will  do  all  his  pleasure.  (3.)  The  desires  of  his 
people  toward  this  blessed  state,  are  another  evi¬ 
dence  of  the  truth  and  certainty  of  it ;  they  thirst 
after  a  state  of  sinless  perfection,  and  the  uninter¬ 
rupted  enjoyment  of  God ;  and  God  has  wrought  in 
them  these  longing  desires  which  cannot  be  satisfied 
with  any  thing  else,  and  therefore  would  be  the  tor¬ 
ment  of  the  soul  if  they  Were  disappointed  ;  but  it 
would  be  inconsistent  with  the  goodness  of  God, 
and  his  love  to  his  people,  to  create  in  them  holy 
and. heavenly  desires,  and  then  deny  them  their 
proper  satisfaction  ;  and  therefore  they  may  be  as-  ' 
sured,  when  they  have  overcome  their  present  dif¬ 
ficulties,  he  will  give  them  of  the  fountain  of  the 
water  o  f  life  freely. 

6.  The  greatness  of  this  future  felicity  is  declared 
and  illustrated,  (1.)  By  the  freeness  of  it ;  it  is  the 
free  gift  of  God  ;  he  gives  of  the  water  of  life  freely  ; 
this  will  not  make  it  less,  but  more  grateful  to  his 
people.  (2.)  The  fulness  of  it ;  the  people  of  God 
then  lie  at  the  fountain-head  of  all  blessedness,  they 
inherit  all  things  ;  (v.  7.)  enjoying  God,  they  enjoy 
all  things,  he  is  All  in  all.  (3.)  By  the  tenure  and 
title  by  which  they  enjoy  this  blessedness  ;  by  right 
of  inheritance,  as  the  sons  of  God  ;  a  title  of  all 
others  the  most  honourable,  as  resulting  from  so 
near  and  endeared  a  relation  to  God  himself,  and 
the  most  sure  and  indefeasible,  that  can  no  more 
cease  than  the  relation  from  which  it  results.  (4.) 
By  the  vastly  different  state  of  the  wicked  ;  their 
misery  helps  to  illustrate  the  glory  and  blessedness 
of  the  saints,  and  the  distinguishing  goodness  of  God 
toward  them,  v.  8.  Here  observe,  [1.]  The  sins  of  I 
those  who  perish,  among  which  are  first  mentioned 
their  cowardliness  and  unbelief.  The  fearful  lead 
the  van  in  this  black  list ;  they  durst  not  encounter 
the  difficulties  of  religion,  and  their  slavish  fear  pro¬ 
ceeded  from  their  unbelief ;  but  those  who  were  so 
dastardly  as  not  to  dare  to  take  up  the  cross  of 
Christ,  and  discharge  their  duty  to  him,  were  yet  so 
desperate  as  to  run  into  all  manner  of  abominable 
wickedness — murder,  adultery,  sorcery,  idolatry, 
and  lying.  [2.]  Their  punishment;  They  have 
their  part  in  the  lake  that  burns  with  fire  and  brim¬ 


stone  :  which  is  the  second  death.  First,  They  could 
not  bum  at  a  stake  for  Christ,  but  they  must  burn 
in  hell  for  sin.  Secondly,  They  must  die  anothei 
death  after  their  natural  death  ;  the  agonies  and 
terrors  of  the  first  death  will  consign  them  over  to 
the  far  greater  terrors  and  agonies  of  eternal  death  ; 
to  die  and  to  be  always  dying.  Thirdly,  This  misery 
will  be  their  proper  part  and  portion,  what  they 
have  justly  deserved,  what  they  have  in  effect 
chosen,  and  what  they  have  prepared  themselves 
for  by  their  sins.  Thus  the  misery  of  the  damned 
will  illustrate  the  blessedness  of  those  that  are 
saved,  and  the  blessedness  of  the  saved  will  aggra¬ 
vate  the  misery  of  those  that  are  damned. 

9.  And  there  came  unto  me  one  of  the 
seven  angels  who  had  the  seven  vials  full 
of  the  seven  last  plagues,  and  talked  with 
me,  saying,  Come  hither,  I  will  shew  thee 
the  bride,  the  Lamb’s  wife.  10.  And  he 
carried  me  away  in  the  spirit  to  a  great  and 
high  mountain,  and  shewed  me  that  great 
city,  the  holy  Jerusalem,  descending  out  of 
heaven  from  God,  1 1.  Having  the  glory  of 
God :  and  her  light  was  like  unto  a  stone 
most  precious, even  like  a  jasper-stone,  cleai 
as  crystal ;  12.  And  had  a  wall  great  and 

high,  and  had  twelve  gates,  and  at  the  gates 
twelve  angels,  and  names  written  thereon, 
which  are  the  names  of  the  twelve  tribes  of 
the  children  of  Israel:  13.  On  the  east 
three  gates;  on  the  north  three  gates;  on 
the  south  three  gates ;  and  on  the  west  three 
gates.  1 4.  And  the  wall  of  the  city  had 
twelve  foundations,  and  in  them  the  names 
of  the  twelve  apostles  of  the  Lamb.  15. 
And  he  that  talked  with  me  had  a  golden 
reed  to  measure  the  city,  and  the  gates 
thereof,  and  the  wrall  thereof.  1 6.  And  the 
city  lieth  four-square,  and  the  length  is  as 
large  as  the  breadth  :  and  he  measured  the 
city  with  the  reed,  twelve  thousand  fur¬ 
longs.  The  length  and  the  breadth  and  the 
heigth  of  it  are  equal.  17.  And  he  mea¬ 
sured  the  wall  thereof,  an  hundred  and  forty 
and  four  cubits,  according  to  the  measure 
of  a  man,  that  is,  of  the  angel.  18.  And 
the  building  of  the  wall  of  it  was  o/’jasper; 
and  the  city  was  pure  gold,  like  unto  clear 
glass.  19.  And  the  foundations  of  the  wall 
of  the  city  were  garnished  with  all  manner 
of  precious  stones.  The  first  foundation 
was  jasper;  the  second,  sapphire;  the  third, 
a  chalcedony;  the  fourth,  an  emerald;  20. 
The  fifth,  sardonyx ;  the  sixth,  sardius ;  the 
seventh,  chrysolite ;  the  eighth,  beryl ;  the 
ninth,  a  topaz;  the  tenth,  a  chrysoprasus ; 
the  eleventh,  a  jacinth;  the  twelfth,  an 
amethyst.  21.  And  the  twelve  gates  icere 
twelve  pearls;  every  several  gate  was  of 
one  pearl;  and  the  street  of  the  city  was 
pure  gold,  as  it  were  transparent  glass. 

We  have  already  considered  the  introduction  to 
the  vision  of  the  new  Jerusalem  in  a  more  general 


931 


REVELATION,  XXL 


;dea  of  the  heavenly  state ;  we  now  come  to  the 
vision  itself ;  where  observe, 

I.  The  person  that  opened  the  vision  to  the  apos¬ 
tle — one  of  the  seven  angels,  that  had  the  seven  vials 
full  of  the  seven  last  plagues,  v.  9.  God  has  a 
variety  of  work  and  employment  for  his  holy  angels ; 
sometimes  they  are  to  sound  the  trumpet  of  Divine 
Providence,  and  give  fair  warning  to  a  careless 
world ;  sometimes  they  are  to  pour  out  the  vials  of 
God’s  anger  upon  impenitent  sinners ;  and  some¬ 
times  to  discover  things  of  a  heavenly  nature  to 
those  that  are  the  heirs  of  salvation  ;  they  readily 
execute  every  commission  they  receive  from  God ; 
and  when  this  world  shall  be  at  an  end,  yet  the  angels 
shall  be  employed  by  the  great  God  in  proper  plea¬ 
sant  work  to  all  eternity. 

II.  The  place  from  which  the  apostle  had  this 
glorious  view  and  prospect ;  he  was  taken,  in  ecsta¬ 
sy,  into  a  high  mountain  ;  from  such  situations  men 
usually  have  the  most  distinct  views  of  adjacent 
cities ;  they  who  would  have  clear  views  of  heaven, 
must  get  as  near  heaven  as  they  can,  into  the  mount 
of  vision,  the  mount  of  meditation  and  faith,  from 
whence,  as  from  the  top  of  Pisgah,  they  may  behold 
the  goodly  land  of  the  heavenly  Canaan. 

in.  The  subject-matter  of  the  vision — the  bride, 
the  Lamb's  wife,  ( v .  10.)  that  is,  the  church  of  God 
in  her  glorious,  perfect,  triumphant  state,  under  the 
resemblance  of  Jerusalem,  having  the  glory  of  God 
shining  in  its  lustre,  as  uxor  splendet  radiis  mariti 
— the  bride  comely  through  the  comeliness  put  on 
her  by  her  husband;  glorious  in  her  relation  to 
Christ,  in  his  image  now  perfected  in  her,  and  in  his 
favour  shining  upon  her  ;  and  now  we  have  a  large 
description  of  the  church  triumphant  under  the 
emblem  of  a  city,  far  exceeding  in  riches  and  splen¬ 
dor  all  the  cities  of  this  world ;  and  this  new  Jeru¬ 
salem  is  here  represented  to  us,  both  in  the  exterior 
and  the  interior  part  of  it. 

1.  The  exterior  part  of  the  city — the  wall,  and 
the  gates  ;  the  wall  for  security,  and  the  gates  for 
entrance. 

( 1. )  The  wall  for  security.  Heaven  is  a  safe  state ; 
those  that  are  there,  are  inclosed  with  a  wall,  that 
separates  them,  and  secures  them  from  all  evils  and 
enemies  :  now  here,  in  the  account  of  the  wall,  we 
observe,  [1.]  The  height  of  it,  which,  we  are  told, 
is  very  high,  severity  yards,  (v.  17. )  sufficient  both 
for  ornament  and  security.  [2.]  The  matter  of  it ; 
it  was  as  jasper;  a  wall  all  built  of  the  most  pre¬ 
cious  stones,  for  firmness  and  lustre ;  (x».  1 1. )  this 
city  has  a  wall  that  is  impregnable  as  well  as  pre¬ 
cious.  [3.]  The  form  of  it  was  very  regular  and 
uniform  ;  it  was  four-square,  the  length  as  large  as 
the  breadth.  In  the  new  Jerusalem  all  shall  be  equal 
in  purity  and  perfection  ;  there  shall  be  an  absolute 
uniformity  in  the  church  triumphant ;  a  thing  want¬ 
ed  and  wished  for  on  earth,  but  not  to  be  expected 
till  we  come  to  heaven.  [4.]  The  measure  of  the 
wall;  ( v .  15,  16.)  twelve  thousand  furlongs  each 
way,  each  side,  which  is  forty-eight  thousand  fur¬ 
longs  in  the  whole  compass,  or  fifteen  hundred  Ger¬ 
man  miles ;  here  is  room  sufficient  for  all  the  people 
of  God  ;  many  mansions  in  their  Father's  house. 
[5.]  The  foundation  of  the  wall,  for  heaven  is  a  city 
that  hath  her  foundations;  ( v .  19.)  the  promise  and 
power  of  God,  and  the  purchase  of  Christ,  are  the 
strong  foundations  of  the  church’s  safety  and  happi¬ 
ness  ;  the  foundations  are  described  by  their  num¬ 
ber,  and  by  their  matter ;  by  their  number — twelve  ; 
alluding  to  the  twelve  apostles,  (i\  14.)  whose  gos¬ 
pel-doctrines  are  the  foundations  upon  which  the 
church  is  builtx  Christ  himself  being  the  chief  Corner¬ 
stone  ;  and  as  to  the  matter  of  these  foundations,  it 
was  various  and  precious,  set  forth  by  twelve  sorts 
of  precious  stones,  denoting  the  variety  and  excel¬ 
lency  of  the  doctrines  of  the  gospel,  or  of  the  graces 


of  the  Holy  Spirit,  or  the  personal  excellences  of  the 
Lord  Jesus  Christ. 

(2.)  The  gates  for  entrance.  Heaven  is  not  inac¬ 
cessible  ;  there  is  a  way  opened  into  the  holiest  ot 
all ;  there  is  a  free  admission  to  all  those  that  are 
sanctified ;  they  shall  not  find  themselves  shut  out. 
Now  as  to  these  gates,  observe,  [1.]  Their  number  ; 
they  are  twelve  gates ,  answering  to  the  twelve  tribes 
of  Israel.  All  the  true  Israel  of  God  shall  have  en¬ 
trance  into  the  new  Jerusalem,  as  every  tribe  had 
into  the  earthly  Jerusalem.  [2.]  Their  guards  which 
were  placed  upon  them — twelve  angels;  to  admit 
and  receive  the  several  tribes  of  the  spiritual  Israel, 
and  to  keep  out  others.  [3.  ]  The  inscription  on  the 
gates —the  names  of  the  twelve  tribes  ;  to  shew  they 
have  a  right  to  the  tree  of  life,  and  to  enter  through 
the  gates  into  the  city.  [4.]  The  situation  of  the 
gates.  As  the  city  had  four  equal  sides,  answering 
to  the  four  quarters  of  the  world,  east,  west,  north, 
and  south  ;  so  in  each  side  there  were  three  gates, 
signifying  that  from  all  quarters  of  the  earth  there 
shall  be  some  who  shall  get  safe  to  heaven  and  be 
received  there,  and  that  there  is  as  free  entrance 
from  one  part  of  the  world  as  from  the  other ;  for 
in  Christ  there  is  neither  Jew,  nor  Greek,  Barba¬ 
rian,  Scythian,  bond,  nor  free ;  men  of  all  nations, 
and  languages,  who  believe  on  Christ,  have  by  him 
access  to  God  in  grace  here,  and  in  glory  hereafter. 
[5.]  The  materials  of  these  gates;  they  were  all  of 
pearls,  and  yet  with  great  variety,  every  gate  one 
pearl;  either  one  single  pearl  of  that  vast  bigness, 
or  one  single  sort  of  pearl.  Christ  is  the  Pearl  of 
great  price,  and  he  is  our  Way  to  God.  There  is 
nothing  magnificent  enough  in  this  world  fully  to  set 
forth  the  glory  of  heaven.  Could  we,  in  the  glass 
of  a  strong  imagination,  contemplate  such  a  city  as 
is  here  described,  even  as  to  the  exterior  part  of  it, 
such  a  wall,  and  such  gates,  hi  w  amazing,  how  glo¬ 
rious,  would  the  prospect  be  !  And  yet  this  is  but 
a  faint  and  dim  representation  of  what  heaven  is  in 
itself. 

22.  And  I  saw  no  temple  therein  :  for  the 
Lord  God  Almighty  and  the  Lamb  are  the 
temple  of  it.  23.  And  the  city  had  no  need 
of  the  sun,  neither  of  the  moon,  to  shine  in 
it:  for  the  glory  of  God  did  lighten  it,  and 
the  Lamb  is  the  light  thereof.  24.  And  the 
nations  of  them  which  are  saved,  shall  walk 
in  the  light  of  it :  and  the  kings  of  the  earth 
do  bring  their  glory  and  honour  into  it.  25. 
And  the  gates  of  it  shall  not  be  shut  at  all 
by  day  :  for  there  shall  be  no  night  there 
26.  And  they  shall  bring  the  glory  and  ho¬ 
nour  of  the  nations  into  it.  27.  And  there 
shall  in  no  wise  enter  into  it  any  thing  that 
defileth,  neither  rvhatsoever  worketh  abo¬ 
mination,  or  maketh  a  lie :  but  they  who  are 
written  in  the  I  jamb’s  book  of  life. 

Now  we  come  to  take  a  view  of  the  interior  part 
of  the  new  Jerusalem.  You  have  seen  its  strong 
wall,  and  stately  gates,  and  glorious  guards;  now 
we  are  to  be  led  through  the  gates  into  the  city  it¬ 
self  ;  and  the  first  thing  which  we  observe  there,  is, 
the  street  of  the  city,  which  was  pure  gold,  like 
transparent  glass,  v.  21.  The  saints  in  heaven 
tread  upon  gold.  The  new  Jerusalem  has  its  seve¬ 
ral  streets.  There  is  the  most  exact  order  in  hea¬ 
ven  ;  every  saint  has  his  proper  mansion.  There  is 
converse  in  heaven  ;  the  saints  are  then  at  rest ;  but 
it  is  not  a  mere  passive  rest ;  it  is  not  a  state  of  sleep 
and  inactivity,  but  a  state  of  delightful  motion ;  the 


U32  REVELATION,  XXTI. 


nations  that  are  saved ,  walk  iji  the  light  of  it ;  they 
walk  with  Christ  in  white  ;  they  have  communion 
not  only  with  God,  but  with  one  another ;  and  all 
their  steps  are  firm  and  clean,  they  are  pure  and 
clear  as  gold  and  transparent  glass. 

1.  The  temple  of  the  new  Jerusalem,  which  was 
no  material  temple,  made  with  men’s  hands,  as  that 
of  Solomon  and  Zerubbabel,  but  a  temple  altogether 
spiritual  and  divine ;  for  the  Lord  God  Almighty, 
and  the  Lamb,  are  the  temple  thereof  There  the 
saints  are  above  the  need  of  ordinances,  which  were 
the  means  of  their  preparation  for  heaven.  When 
the  end  is  attained,  the  means  are  no  longer  useful. 
Perfect  and  immediate  communion  with  God  will 
more  than  supply  the  place  of  gospel-institutions. 

2.  The  light  of  this  city.  Where  there  is  no  light, 
there  can  be  no  lustre,  nor  pleasure.  Heaven  is  the 
inheritance  of  the  saints  in  light.  But  what  is  that 
light  ?  There  is  no  sun  nor  moon  shining  there,  v. 
23.  Light  is  sweet,  and  a  pleasant  thing  it  is  to  be¬ 
hold  the  sun.  What  a  dismal  world  would  this  be, 
if  it  were  not  for  the  light  of  the  sun  !  What  is 
there  in  heaven,  that  supplies  the  want  of  it?  There 
vs  no  want  of  the  light  ot  the  sun  ;  for  the  glory  of 
God  lightens  that  city,  and  the  Lamb  is  the  Light 
thereof.  God  in  Christ  will  be  an  everlasting  Foun¬ 
tain  of  knowledge  and  joy  to  the  saints  in  heaven ; 
and  if  so,  there  is  no  need  of  the  sun  or  moon,  any 
more  than  we  here  need  to  set  up  candles  at  noon 
day,  when  the  sun  shineth  in  its  strength. 

3.  The  inhabitants  of  this  city;  they  are  described 
here  several  ways.  (1.)  By  their  numbers — whole 
nations  of  saved  souls ;  some  out  of  all  nations,  and 
many  out  of  some  nations.  All  those  multitudes 
who  were  sealed  on  earth,  are  saved  in  heaven.  (2. ) 
By  their  dignity — some  of  the  kings  and  princes  of 
the  earth  :  great  kings.  God  will  have  some  of  all 
ranks  and  degrees  of  men  to  fill  the  heavenly  man¬ 
sions,  high  and  low ;  and  when  the  greatest  kings 
come  to  heaven,  they  will  see  all  their  former  ho¬ 
nour  and  glory  swallowed  up  of  this  heavenly  glory 
that  so  much  excels.  (3.)  Their  continual  acces¬ 
sion  and  entrance  into  this  city ;  The  gates  shall  ne¬ 
ver  be  shut.  There  is  no  night,  and  therefore  no 
need  of  shutting  up  the  gates.  Some  one  or  other 
is  coming  in  every  hour  and  moment ;  and  those  that 
are  sanctified,  always  find  the  gates  open;  they  have 
an  abundant  entrance  into  the  kingdom. 

4.  The  accommodations  of  this  city  ;  all  the  glory 
and  honour  of  the  nations  shall  be  brought  into  it ; 
whatever  is  excellent  and  valuable  in  this  world, 
shall  be  there  enjoyed  in  a  more  refined  kind,  and 
to  a  far  greater  degree  ;  brighter  crowns,  a  better 
and  more  enduring  substance,  more  sweet  and  satis¬ 
fying  feasts,  a  more  glorious  attendance,  a  truer 
sense  of  honour,  and  far  higher  posts  of  honour,  a 
more  glorious  temper  of  mind,  and  a  form  and  a 
countenance  more  glorious  than  ever  were  known 
in  this  world. 

5.  And  lastly,  the  unmixed  purity  of  all  who  be¬ 
long  to  the  new  Jerusalem,  v.  27.  (1.)  There  the 

saints  shall  have  no  impure  thing  remain  in  them. 
In  the  article  of  death  they  shall  be  cleansed  from 
every  thing  that  is  of  a  defiling  nature.  Now  they 
feel  a  sad  mixture  of  corruption  with  their  graces, 
which  hinders  them  in  the  service  of  God,  interrupts 
their  communion  with  him,  and  intercepts  the  light 
of  his  countenance  ;  but,  at  their  entrance  into  the 
holy  of  holies,  they  are  washed  in  the  laver  of  Christ’s 
blood,  and  presented  to  the  Father  without  spot. 
(2.)  There  the  saints  shall  have  no  impure  persons 
admitted  among  them.  In  the  earthly  Jerusalem 
there  will  be  a  mixed  communion,  after  all  the  care 
that  can  be  taken ;  some  roots  of  bitterness  will  spring 
up  to  trouble  and  defile  Christian  societies ;  but  in 
the  new  Jerusalem  there  is  a  society  perfectly  pure; 
free,  [1.]  From  such  as  are  openly  profane.  There 


are  none  admitted  into  heaven,  who  work  abomina¬ 
tions.  In  the  churches  on  earth,  sometimes  abomi¬ 
nable  things  are  done,  solemn  ordinances  profaned, 
and  prostituted  to  men  openly  vicious,  for  worldly 
ends ;  but  no  such  abominations  can  have  place  in 
heaven.  [2.]  Free  from  hypocrites,  such  as  make 
lies,  say  they  are  Jews,  and  are  not,  but  do  lie. 
These  will  creep  into  the  churches  of  Christ  on 
earth,  and  may  lie  concealed  there  a  long  time,  per¬ 
haps  all  their  days ;  but  they  cannot  intrude  into  the 
new  Jerusalem,  which  is  wholly  reserved  for  those 
that  are  called,  and  chosen,  and  faithful ;  who  are 
all  written,  not  only  in  the  register  of  the  visible 
church,  but  in  the  Lamb's  book  of  life. 

CHAP.  XXII. 

In  this  chapter,  we  have,  I.  A  further  description  of  the  hea¬ 
venly  state  of  the  church,  v.  1 . .  5.  II.  A  confirmation  of 
this  and  all  the  other  visions  of  this  book,  v.  6 . .  19.  III. 
The  conclusion,  v.  20,  21. 

1.  A  ND  he  shewed  me  a  pure  river  of 
water  of  life,  clear  as  crystal,  pro¬ 
ceeding  out  of  the  throne  of  God  and  of  the 
Lamb.  2.  In  the  midst  of  the  street  of  it, 
and  on  either  side  the  river,  was  there  the 
tree  of  life,  which  bear  twelve  vianner  of 
fruits,  and  yielded  her  fruit  every  month  : 
and  the  leaves  of  the  tree  were  for  the  heal¬ 
ing  of  the  nations.  3.  And  there  shall  be 
no  more  curse :  but  the  throne  of  God  and 
of  the  Lamb  shall  be  in  it;  and  his  servants 
shall  serve  him  :  4.  And  they  shall  see  his 

face ;  and  his  name  shall  he  in  their  fore¬ 
heads.  5.  And  there  shall  be  no  night  there, 
and  they  need  no  candle,  neither  light  of 
the  sun;  for  the  Lord  God  giveth  them  light; 
and  they  shall  reign  for  ever  and  ever. 

The  heavenly  state  which  was  before  described 
as  a  city,  and  called  the  new  Jerusalem,  is  here  de¬ 
scribed  as  a  paradise  ;  alluding  to  the  earthly  para¬ 
dise  which  was  lost  by  the  sin  of  the  first  Adam  ; 
here  is  another  paradise  restored  by  the  second 
Adam.  A  paradise  in  a  city,  or  a  whole  city  in  a 
paradise  !  In  the  first  paradise  there  were  only  two 
persons  to  behold  the  beauty  and  taste  the  pleasures 
of  it ;  but  in  this  second  paradise  whole  cities  and 
nations  shall  find  abundant  delight  and  satisfaction. 
And  here  observe, 

1.  The  river  of  paradise :  the  earthly  paradise 
was  well  watered  ;  no  place  can  be  pleasant  or  fruit¬ 
ful  that  is  not  so.  This  river  is  described,  (I.)  By 
its  fountain-head — the  throne  of  God,  and  the  Lamb. 
All  our  springs  of  grace,  comfort,  and  glory,  are  in 
God ;  and  all  our  streams  from  him,  through  the 
mediation  of  the  Lamb.  (2.)  By  its  quality — pure, 
and  clear  as  crystal.  All  the  streams  of  earthly 
comfort  are  muddy  ;  but  these  are  clear,  salutary, 
and  refreshing,  giving  life,  and  preserving  life,  to 
those  who  drink  of  it. 

2.  The  tree  of  life,  in  this  paradise.  Such  a  tree 
there  was  in  the  earthly  paradise,  Gen.  2.  9.  This 
far  excels  it.  And  now  as  to  this  tree,  observe,  (1. ) 
The  situation  of  it — in  the  midst  of  the  street,  and 
on  either  side  the  river ;  or,  as  it  might  have  been 
better  rendered,  in  the  midst  between  the  terras- 
walk  and  the  river.  This  tree  of  life  is  fed  by  the 
pure  waters  of  the  river  that  comes  from  the  throne 
of  God.  The  presence  and  perfections  of  God  fur¬ 
nish  out  all  the  glory  and  blessedness  of  heaven. 
(2.)  The  fruitfulness  of  this  tree.  [1.]  It  brings 
forth  many  sorts  of  fruit,  twelve  sorts,  suited  to  the 
refined  taste  of  all  the  saints.  [2.  ]  It  brings  forth 


933 


REVELATION,  XXII. 


fruit  at  all  times;  yieldeth  its  fruit  every  month ;  this 
tree  is  never  empty,  never  barren ;  there  is  always 
fruit  upon  it.  In  heaven  there  is  not  only  a  variety 
of  pure  and  satisfying  pleasures,  but  a  continuance 
of  them,  and  always  fresh.  [3.]  The  fruit  is  not 
only  pleasant,  but  wholesome.  The  presence  of 
God  in  heaven  is  the  health  and  happiness  of  the 
saints ;  there  they  find  in  him  a  remedy  for  all  their 
former  maladies,  and  are  preserved  by  him  in  the 
most  healthful  and  vigorous  state. 

3.  The  perfect  freedom  of  this  paradise  from  every 
thing  that  is  evil;  (v.  3.)  There  shall  be  no  more 
curse;  no  accursed  one — Kxlxvddi/ux,  no  serpent 
there,  as  there  was  in  the  earthly  paradise.  Here 
is  the  great  excellency  of  this  paradise — the  Devil 
has  nothing  to  do  there ;  he  cannot  draw  the  saints 
from  serving  God  to  be  subject  to  himself,  as  he  did 
our  first  parents,  nor  can  he  so  much  as  disturb 
them  in  the  service  of  God. 

4.  The  supreme  felicity  of  this  paradisaical  state. 
(1.)  There  the  saints  shall  see  the  face  of  God;  there 
they  shall  enjoy  the  beatific  vision.  (2.)  God  will 
own  them,  as  having  his  seal  and  name  on  their  fore¬ 
heads.  (3.)  They  shall  reign  with  him  for  ever; 
their  service  shall  be  not  only  freedom,  but  honour 
and  dominion.  (4.)  All  this  shall  be  with  perfect 
knowledge  and  joy.  They  shall  be  full  of  wisdom 
and  comfort,  continually  walking  in  the  light  of  the 
Lord ;  and  this  not  for  a  time,  but  for  ever  and  ever. 

6.  And  he  said  unto  me,  These  sayings 
are  faithful  and  true :  and  the  Lord  God  of 
the  holy  prophets  sent  his  angel  to  shew 
unto  his  servants  the  things  which  must 
shortly  be  done.  7.  Behold,  I  come  quickly: 
blessed  is  he  that  keepeth  the  sayings  of  the 
prophecy  of  this  book.  8.  And  I  John  saw 
these  things,  and  heard  them.  And  when 
I  had  heard  and  seen,  I  fell  down  to  wor¬ 
ship  before  the  feet  of  the  angel  who  shew¬ 
ed  me  these  things.  9.  Then  saith  he  unto 
me,  See  thou  do  it  not :  for  I  am  thy  fellow- 
servant,  and  of  thy  brethren  the  prophets, 
and  of  them  who  keep  the  sayings  of  this 
book:  worship  God.  10.  And  he  saith 
unto  me,  Seal  not  the  sayings  of  the  pro¬ 
phecy  of  this  book :  for  the  time  is  at  hand. 

1 1.  He  that  is  unjust,  let  him  be  unjust  still : 
and  he  that  is  filthy,  let  him  be  filthy  still : 
and  he  l  hat  is  righteous,  let  him  be  righ¬ 
teous  still :  and  he  that  is  holy,  let  him  be 
holy  still.  1 2.  And,  behold,  T  come  quickly; 
and  my  reward  is  with  me,  to  give  every 
man  according  as  his  work  shall  be.  1 3. 
I  am  Alpha  and  Omega,  the  beginning  and 
the  end,  the  first  and  the  last.  14.  Blessed 
are  they  that  do  his  commandments,  that 
they  may  have  right  to  the  tree  of  life,  and 
may  enter  in  through  the.  gates  into  the 
city.  15.  For  without  are  dogs,  and  sor¬ 
cerers,  and  whoremongers,  and  murderers, 
and  idolaters,  and  whosoever  loveth  and 
maketh  a  lie.  16.  I  Jesus  have  sent  mine 
angel  to  testify  unto  you  these  things  in  the 
churches.  I  am  the  root  and  the  offspring 
of  David,  and  the  bright  and  morning  star. 

1 7.  And  the  Spirit  and  the  bride  say,  Come. 


And  let  him  that  heareth  say,  Come.  And 
let  him  that  is  athirst  come:  and  whosoever 
will,  let  him  take  the  water  of  life  freely. 
18.  For  I  testify  unto  every  man  that  heaV- 
eth  the  words  of  the  prophecy  of  this  book, 
If  any  man  shall  add  unto  these  things,  God 
shall  add  unto  him  the  plagues  that  are 
written  in  this  book  :  1 9.  And  if  any  man 

shall  take  away  from  the  words  of  the  book 
of  this  prophecy,  God  shall  take  away  his 
part  out  of  the  book  of  life,  and  out  of  the 
holy  city,  and  from  the  things  which  are 
written  in  this  book. 

We  have  here  a  solemn  ratification  of  the  con¬ 
tents  of  this  book,  and  particularly  of  this  last  vi¬ 
sion  ;  though  some  think  it  may  not  only  refer  to  the 
whole  book,  but  to  the  whole  New  Testament,  yea, 
to  the  whole  Bible,  completing  and  confirming'  the 
canon  of  scripture.  And  here,  1.  This  is  confirmed 
by  the  name  and  nature  of  that  God  who  gave  out 
these  discoveries ;  he  is  the  Lord  God,  faithful  and 
true,  and  so  are  all  his  sayings.  2.  By  the  messen¬ 
gers  he  chose  to  reveal  these  things  to  the  world  ; 
the  holy  angels  shewed  them  to  holy  men  of  God  ; 
and  God  would  not  employ  his  saints  and  angels 
in  deceiving  the  world.  3.  They  will  soon  be  con¬ 
firmed  by  their  accomplishment ;  they  are  things 
that  must  shortly  be  done  ;  Christ  will  make  haste, 
he  will  come  quickly,  and  put  all  things  out  of  doubt; 
and  then  they  will  prove  the  wise  and  happv  men, 
who  have  believed  and  kept  his  words.  4.  By  the 
integrity  of  that  angel  who  had  been  the  apostle’s 
guide  and  interpreter  in  these  visions ;  that  integrity 
was  such,  that  he  not  only  refused  to  accept  religious 
adoration  from  John,  but  once  and  again  reproved 
him  for  it.  He  who  was  so  tender  of  the  honour  of 
God,  and  so  displeased  with  what  was  a  wrong  to 
God,  would  never  come  in  his  name  to  lead  the  peo¬ 
ple  of  God  into  mere  dreams  and  delusions :  and  it 
still  is  a  further  confirmation  of  the  sincerity  of  this 
apostle,  that  he  confesses  his  own  sin  and  folly,  into 
which  he  had  now  again  relapsed,  and  he  leaves  this 
his  failing  on  perpetual  record ;  this  shews  he  was  a 
faithful  and  an  impartial  writer.  5.  By  the  order 
given  to  leave  the  book  of  the  prophecy  open,  to  be 
perused  by  all,  that  they  might  labour  to  understand 
it,  that  they  might  make  their  objections  against  it, 
and  compare  the  prophecy  with  the  events.  God 
here  deals  freely  and  openly  with  all ;  he  does  not 
speak  in  secret,  but  calls  every  one  to  witness  to  the 
declarations  here  made,  v.  10.’  6.  By  the  effect  this 
book,  thus  kept  open,  will  have  upon  men ;  those 
that  are  filthy  and  unjust,  will  take  that  occasion 
from  thence  to  be  more  so,  but  it  will  confirm, 
strengthen,  and  further  sanctify  those  that  are  up¬ 
right  with  God;  it  will  be  a  savour  of  life  to  some, 
and  of  death  to  others,  and  so  will  appear  to  be  from 
God,  x>.  12.  7.  It  will  be  Christ’s  rule  of  judgment 
at  the  great  day  ;  he  will  dispense  rewards  aiid  pu¬ 
nishments  to  men  according  as  their  works  agree  or 
disagree  with  the  word  of  God  ;  and  therefore  that 
word  itself  must  needs  be  faithful  and  true.  8.  It  is 
the  word  of  him  who  is  the  Author,  Finisher,  and 
Rewarder  of  the  faith  and  holiness  of  his  people,  v. 
13,  14.  He  is  the  First  and  the  Last,  and  the  same 
from  first  to  last,  and  so  is  his  word  too  ;  and  he  will 
by  this  word  give  to  his  people,  who  conform  them 
selves  to  it,  a  right  to  the  tree  of  life,  and  an  entrance 
into  heaven  ;  and  this  will  be  a  full  confirmation  of 
the  truth  and  authority  of  his  word,  since  it  contains 
the  title  and  evidence  of  that  confirmed  state  of  ho 
liness  and  happiness  that  remains  for  his  people  in 
heaven  Q  Tt  is  a  book  that  condemns  and  excludes 


034 


REVELATION,  XXII. 


from  heaven  all  wicked,  unrighteous  persons,  and 
particularly  those  that  love  and  make  lies,  (v.  15. ) 
and  therefore  can  never  be  itself  a  lie.  10.  It  is  con¬ 
firmed  by  the  testimony  of  Jesus,  who  is  the  Spirit 
of  prophecy.  And  this  Jesus,  as  God,  is  the  Root 
of  David,  though,  as  Man,  his  Offspring ;  a  Person 
in  whom  all  uncreated  and  created  excellences  meet; 
too  great  and  too  good  to  deceive  his  churches  and 
the  world.  He  is  the  Fountain  of  all  light,  the  bright 
and  the  morning  Star ;  and  as  such  has  given  to  his 
churches  this  morning  light  of  prophecy,  to  assure 
them  of  the  light  of  that  perfect  day  that  is  ap¬ 
proaching.  11.  It  is  confirmed  by  an  open  and  ge¬ 
neral  invitation  to  all,  to  come  and  partake  of  the 
promises  and  privileges  of  the  gospel,  those  streams 
of  the  water  of  life ;  these  are  tendered  to  all  who 
feel  in  their  souls  a  thirst  which  nothing  in  this  world 
can  quench.  12.  It  is  confirmed  by  the  joint  testi¬ 
mony  of  the  Spirit  of  God,  and  that  gracious  Spirit 
that  is  in  all  the  true  members  of  the  church  of  God; 
the  Spirit  and  the  bride  join  in  testifying  the  truth 
and  excellency  of  the  gospel.  13.  Lastly,  It  is  con¬ 
firmed  by  a  most  solemn  sanction,  condemning  and 
cursing  all  who  should  dare  to  corrupt  or  change  the 
word  of  God,  either  by  adding  to  it,  or  taking  from 
it ;  (v.  18,  19.)  He  that  adds  to  the  word  of  God, 
draws  down  upon  himself  all  the  plagues  written  in 
this  book  ;  and  he  who  takes  any  thing  away  from 
it,  cuts  himself  off  from  all  the  promises  and  privi¬ 
leges  of  it ;  this  sanction  is  like  a  flaming  sword,  to 
guard  the  canon  of  the  scripture  from  profane  hands. 
Such  a  fence  as  this,  God  set  about  the  law,  (Deut. 
4.  2.)  and  the  whole  Old  Testament,  (Mai.  4.  4.) 
and  now  in  the  most  solemn  manner  about  the  whole 
Bible ;  assuring  us  that  it  is  a  book  of  the  most  sa¬ 
cred  nature,  divine  authority,  and  of  the  last  import¬ 
ance,  and  therefore  the  peculiar  care  of  the  great 
G  >d. 

20.  He  who  testifieth  these  things,  saith, 
Surely  I  come  quickly;  Amen.  Even  so, 
come,  Lord  Jesus.  21.  The  grace  of  our 
I  .ord  Jesus  Christ  be  with  you  all.  Amen. 

We  are  now  come  to  the  conclusion  of  the  whole ; 
and  that  in  three  things ;  1.  Christ’s  farewell  to  his 
church.  He  seems  now,  after  he  had  been  disco¬ 
vering  these  things  to  his  people  on  earth,  to  take 
leave  of  them,  and  return  to  heaven  ;  but  he  parts 
with  them  in  great  kindness,  and  assures  them  it 
shall  not  be  long  before  he  comes  again  to  them ; 
Rehold,  I  come  quickly :  as  when  he  ascended  into 
heaven  after  his  resurrection,  he  parted  with  a  pro¬ 
mise  of  his  gracious  presence,  so  here  he  parts  with 
a  promise  of  a  speedy  return.  If  any  say,  “  Where 


|  is  the  promise  of  his  coming,  when  so  many  ages  are 
now  past  since  this  was  written  ?”  Let  them  know 
he  is  not  slack  to  his  people,  but  long-suffering  to 
his  enemies ;  his  coming  will  be  sooner  than  they  are 
aware,  sooner  than  they  are  prepared,  sooner  than 
they  desire  ;  and  to  his  people  it  will  be  seasonable ; 
the  vision  is  for  an  appointed  time,  and  will  not 
tarry ;  he  will  come  quickly ;  let  this  word  be  always 
sounding  in  our  ear,  and  let  us  give  all  diligence,  that 
we  may  be  found  of  him  in  peace,  without  spot  and 
blameless.  2.  The  church’s  hearty  echo  to  Christ’ 
promise  :  (1.)  Declaring  her  firm  belief  of  it ;  Amen, 
so  it  is,  so  it  shall  be.  (2.)  Expressing  her  earnest 
desire  of  it ;  Even  so,  come  Lord  Jesus  ;  make  haste, 
my  Beloved,  and  be  thou  like  a  roe,  or  like  a  young 
hart  on  the  mountains  of  spices.  Thus  beats  the  pulse 
of  the  church,  thus  breathes  that  gracious  Spirit 
which  actuates  and  informs  the  mystical  body  of 
Christ;  and  we  should  never  be  satisfied,  till  we 
find  such  a  Spirit  breathing  in  us,  and  causing  us  to 
look  for  the  blessed  hope,  and  glorious  appearance 
of  the  great  God  and  our  Saviour  Jesus  Christ ;  this 
is  the  language  of  the  church  of  the  frst-boni,  and 
we  should  join  with  them,  often  putting  ourselves  in 
mind  of  his  promise.  What  comes  from  heaven  in 
a  promise,  should  be  sent  back  to  heaven  in  a  prayer. 
“  Come,  Lord  Jesus,  put  an  end  to  this  state  of  sin, 
sorrow,  and  temptation ;  gather  thy  people  out  of 
this  present  evil  world,  and  take  them  up  to  heaven, 
that  state  of  perfect  purity,  peace,  and  joy,  and  so 
finish  thy  great  design,  and  fulfil  all  that  word  in 
which  thou  hast  caused  thy  people  to  hope.”  3.  The 
apostolical  benediction  which  closes  the  whole ;  The 
grace  of  our  Lord  Jesus  Christ  be  with  you  all, 
Amen.  Here  observe,  (1.)  The  Bible  ends  with  u 
clear  proof  of  the  Godhead  of  Christ,  since  the 
Spirit  of  God  teaches  the  apostle  to  bless  his  people 
in  the  name  of  Christ,  and  to  beg  from  Christ  a 
blessing  for  them  ;  this  is  a  proper  act  of  adoration. 
(2.)  Nothing  should  be  more  desired  by  us  than 
that  the  grace  of  Christ  may  be  with  us  in  this 
world,  to  prepare  us  for  the  glory  of  Christ  in  the 
other  world,  it  is  by  his  grace  that  we  must  be  kept 
in  a  joyful  expectation  of  his  glory,  fitted  for  it,  and 
preserved  to  it ;  and  his  glorious  appearance  will  be 
welcome  and  joyful  to  those  that  are  partakers  of 
his  grace  and  favour  here  ;  and  therefore  to  this 
most  comprehensive  prayer  we  should  all  add  our 
hearty  Amen  ;  most  earnestly  thirsting  after  greater 
measures  of  the  gracious  influences  of  the  blessed 
Jesus  in  our  souls,  and  his  gracious  presence  with  us, 
till  glory  has  perfected  all  his  grace  towards  us,  for 
he  is  a  Sun  and  a  Shield,  he  gives  grace,  and  glory, 
and  no  good  thing  will  he  r. withhold  from  them  that 
walk  uprightly. 


END  OF  VOL.  SIXTH, 


Date  Due 


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D  1  2  ’44 


